Եսայի / Isaiah - 44 |

Text:
< PreviousԵսայի - 44 Isaiah - 44Next >


jg▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-5. Пророчество к верным сынам Израиля с обетованием об их спасении и прославлении. 6-23. Окончательное раскрытие для сознания пленных иудеев истины о суетности идолов и Всемогуществе истинного Бога. 24-28. Пророчество о возвращении иудеев из плена и восстановлении Иерусалима при содействии Кира.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
God, by the prophet, goes on in this chapter, as before, I. To encourage his people with the assurance of great blessings he had in store for them at their return out of captivity, and those typical of much greater which the gospel church, his spiritual Israel, should partake of in the days of the Messiah; and hereby he proves himself to be God alone against all pretenders, ver. 1-8. II. To expose the sottishness and amazing folly of idol-makers and idol-worshippers, ver. 9-20. III. To ratify and confirm the assurances he had given to his people of those great blessings, and to raise their joyful and believing expectations of them, ver. 21-28.
Adam Clarke: Commentary on the Bible - 1831
This chapter, besides promises of redemption, of the effusion of the Spirit, and success of the Gospel, Isa 44:1-5, sets forth, in a very sublime manner, the supreme power and foreknowledge, and absolute eternity, of the one true God; and exposes the folly and absurdity of idolatry with admirable force and elegance, Isa 44:6-20. And to show that the knowledge of future events belongs only to Jehovah, whom all creation is again called to adore for the deliverance and reconciliation granted to his people, Isa 44:21-23, the prophet concludes with setting in a very strong point of view the absolute impotence of every thing considered great and insurmountable in the sight of men, when standing in the way of the Divine counsel; and mentions the future deliverer of the Jewish nation expressly by name, nearly two hundred years before his birth, Isa 44:24-28.
Albert Barnes: Notes on the Bible - 1834
44:0: It has already been observed (the note at Isa 43:28), that the commencement of this chapter is properly a continuation and completion of the argument commenced there; and that the division should have been made at what is now the close of the fifth vcrsc of this chapter. This chapter may be divided into the following parts:
I. The assurance that though they had sinned Isa 43:23-28 God would have mercy on them, and would restore them to his favor, and to their land Isa 44:1-5. They had nothing to fear Isa 44:1-2 : God would bless their offspring, and they should grew and flourish like willows by the waters Isa 44:3-5, and there should be among them a general turning to the Lord, and devotion to his service Isa 44:5.
II. An argument to show that Yahweh was the true God; and a severe and most sarcastic reproof of idolatry - designed to reprove idolaters, and to lead the people to put their confidence in Yahweh Isa 44:6-20. This argument consists of the following parts -
1. A solemn assertion of Yahweh himself, that there was no other God Isa 44:6.
2. An appeal to the fact that he only had foretold future events, and that he only could do it Isa 44:7-8.
3. A sarcastic statement of the manner in which idols were made, and of course, the folly of worshipping them Isa 44:9-20.
III. The assurance that Yahweh would deliver his people from all their calamities and oppressions Isa 44:21-28. This part contains:
1. The assurance that he would do it, and that their sires were blotted out Isa 44:21-22.
2. A calling upon the heavens and the earth to rejoice over so great and glorious an event Isa 44:23.
3. An appeal to what Yahweh had done, and could do, as an evidence that he could deliver his people, to wit: he had formed the heavens - he had made the earth without aid - he made diviners mad - he frustrated the plans of the wise, and he had confirmed the promises which he had made by his servants Isa 44:24-26; he said to Jerusalem that it should be inhabited, and the cities of Judah that they should be rebuilt; he had dried up the rivers; and he had raised up Cyrus for the express purpose of delivering his people Isa 44:26-28; and by all this, it should be known that he would visit, and vindicate, and restore them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Isa 44:1, God comforts the church with his promises; Isa 44:7, The vanity of idols, Isa 44:9, and folly of idol makers; Isa 44:21, He exhorts to praise God for his redemption and omnipotency.
John Gill
INTRODUCTION TO ISAIAH 44
In this chapter the Lord comforts his people with the promise of the effusion of his Spirit, and the blessings of his grace upon them; the consequence of which would be fruitfulness in them, and the conversion of others, who should profess themselves the Lord's people, Is 44:1, he proves his deity in opposition to all false gods from his eternity, omniscience, and foretelling future events, Is 44:6, exposes the stupidity of idol makers and the worshippers of them, Is 44:9, makes gracious promises of the remembrance of his people, the remission of their sins, and their redemption by Christ, Is 44:21, of which redemption from Babylon was a type; and of that assurance is given, from the Lord's creating all things by his power; from his frustrating and infatuating diviners and wise men; from his fulfilling his predictions delivered by his prophets; and from his mentioning by name the instrument of their redemption, Cyrus, Is 44:24, which makes way for a particular prophecy concerning him in the next chapter.
44:144:1: Բայց արդ լո՛ւր Յակովբ ծառայ իմ, եւ Իսրայէլ զոր ընտրեցիդ։
1 «Իսկ այժմ լսի՛ր, ո՛վ իմ ծառայ Յակոբ, եւ դու, Իսրայէ՛լ, ում ընտրել եմ:
44 «Հիմա մտիկ ըրէ, ո՛վ իմ ծառաս Յակոբ Ու դուն, ո՛վ իմ ընտրած Իսրայէլս։
Բայց արդ լուր, Յակոբ ծառայ իմ, եւ Իսրայէլ, զոր ընտրեցիդ:

44:1: Բայց արդ լո՛ւր Յակովբ ծառայ իմ, եւ Իսրայէլ զոր ընտրեցիդ։
1 «Իսկ այժմ լսի՛ր, ո՛վ իմ ծառայ Յակոբ, եւ դու, Իսրայէ՛լ, ում ընտրել եմ:
44 «Հիմա մտիկ ըրէ, ո՛վ իմ ծառաս Յակոբ Ու դուն, ո՛վ իմ ընտրած Իսրայէլս։
zohrab-1805▾ eastern-1994▾ western am▾
44:144:1 А ныне слушай, Иаков, раб Мой, и Израиль, которого Я избрал.
44:1 νῦν νυν now; present δὲ δε though; while ἄκουσον ακουω hear παῖς παις child; boy μου μου of me; mine Ιακωβ ιακωβ Iakōb; Iakov καὶ και and; even Ισραηλ ισραηλ.1 Israel ὃν ος who; what ἐξελεξάμην εκλεγω select; choose
44:1 וְ wᵊ וְ and עַתָּ֥ה ʕattˌā עַתָּה now שְׁמַ֖ע šᵊmˌaʕ שׁמע hear יַעֲקֹ֣ב yaʕᵃqˈōv יַעֲקֹב Jacob עַבְדִּ֑י ʕavdˈî עֶבֶד servant וְ wᵊ וְ and יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel בָּחַ֥רְתִּי bāḥˌartî בחר examine בֹֽו׃ vˈô בְּ in
44:1. et nunc audi Iacob serve meus et Israhel quem elegiAnd now hear, O Jacob, my servant, and Israel whom I have chosen.
1. Yet now hear, O Jacob my servant; and Israel, whom I have chosen:
44:1. And now, listen, Jacob, my servant, and Israel, whom I have chosen.
44:1. Yet now hear, O Jacob my servant; and Israel, whom I have chosen:
Yet now hear, O Jacob my servant; and Israel, whom I have chosen:

44:1 А ныне слушай, Иаков, раб Мой, и Израиль, которого Я избрал.
44:1
νῦν νυν now; present
δὲ δε though; while
ἄκουσον ακουω hear
παῖς παις child; boy
μου μου of me; mine
Ιακωβ ιακωβ Iakōb; Iakov
καὶ και and; even
Ισραηλ ισραηλ.1 Israel
ὃν ος who; what
ἐξελεξάμην εκλεγω select; choose
44:1
וְ wᵊ וְ and
עַתָּ֥ה ʕattˌā עַתָּה now
שְׁמַ֖ע šᵊmˌaʕ שׁמע hear
יַעֲקֹ֣ב yaʕᵃqˈōv יַעֲקֹב Jacob
עַבְדִּ֑י ʕavdˈî עֶבֶד servant
וְ wᵊ וְ and
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
בָּחַ֥רְתִּי bāḥˌartî בחר examine
בֹֽו׃ vˈô בְּ in
44:1. et nunc audi Iacob serve meus et Israhel quem elegi
And now hear, O Jacob, my servant, and Israel whom I have chosen.
44:1. And now, listen, Jacob, my servant, and Israel, whom I have chosen.
44:1. Yet now hear, O Jacob my servant; and Israel, whom I have chosen:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ab▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-2: А ныне слушай, Иаков... и возлюбленный [Израиль], которого Я избрал... Настоящая глава начинается совершенно таким же контрастом ближайшему контексту, как и предыдущая. Два первых ее стиха содержат в себе ряд эпитетов или обращений, уже знакомых нам по предшествующим объяснениям (41:8-9; 42:19; 43:1, 21). Основываясь на этих параллелях и принимая во внимание контекст речи (именно, что общая масса Израиля была только что перед тем пророчеством осуждена и отвергнута), мы должны относить это обращение не ко всему в общем недостойному Израилю, а к лучшей, избраннейшей его части, к тем истинным чадам Авраама, которые явились по обетованию (а не по плоти только) его наследниками, т. е. сохранили правильное богопознание и вошли в лоно новозаветной Христовой церкви. Утешая своих современников, пророк и говорит, что не весь Израиль погибнет, что и среди него сохранится "семя свято - стояние его". К этому-то избранному остатку (Ис 10:21; Рим 9:27) и направлено утешение пророка, что отчасти подтверждается и самым подбором эпитетов ("раб Мой", "возлюбленный", "которого Я избрал").
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 Yet now hear, O Jacob my servant; and Israel, whom I have chosen: 2 Thus saith the LORD that made thee, and formed thee from the womb, which will help thee; Fear not, O Jacob, my servant; and thou, Jesurun, whom I have chosen. 3 For I will pour water upon him that is thirsty, and floods upon the dry ground: I will pour my spirit upon thy seed, and my blessing upon thine offspring: 4 And they shall spring up as among the grass, as willows by the water courses. 5 One shall say, I am the LORD's; and another shall call himself by the name of Jacob; and another shall subscribe with his hand unto the LORD, and surname himself by the name of Israel. 6 Thus saith the LORD the King of Israel, and his redeemer the LORD of hosts; I am the first, and I am the last; and beside me there is no God. 7 And who, as I, shall call, and shall declare it, and set it in order for me, since I appointed the ancient people? and the things that are coming, and shall come, let them show unto them. 8 Fear ye not, neither be afraid: have not I told thee from that time, and have declared it? ye are even my witnesses. Is there a God beside me? yea, there is no God; I know not any.
Two great truths are abundantly made out in these verses:--
I. That the people of God are a happy people, especially upon account of the covenant that is between them and God. The people of Israel were so as a figure of the gospel Israel. Three things complete their happiness:--
1. The covenant-relations wherein they stand to God, v. 1, 2. Israel is here called Jeshurun--the upright one; for those only, like Nathanael, are Israelites indeed, in whom is no guile, and those only shall have the everlasting benefit of these promises. Jacob and Israel had been represented, in the close of the foregoing chapter, as very provoking and obnoxious to God's wrath, and already given to the curse and to reproaches; but, as if God's bowels yearned towards him and his repentings were kindled together, mercy steps in with a non-obstante--notwithstanding, to all these quarrels: "Yet now, hear, O Jacob my servant! thou and I will be friends again for all this." God had said (ch. xliii. 25), I am he that blotteth out thy transgression, which is the only thing that creates this distance; and when that is taken away the streams of mercy run again in their former channel. The pardon of sin is the inlet of all the other blessings of the covenant. So and so I will do for them, says God (Heb. viii. 12), for I will be merciful to their unrighteousness. Therefore hear, O Jacob! hear these comfortable words; therefore fear not, O Jacob! fear not thy troubles, for by the pardon of sin the property of them too is altered. Now the relations wherein they stand to him are very encouraging. (1.) They are his servants; and those that serve him he will own and stand by and see that they be not wronged. (2.) They are his chosen, and he will abide by his choice; he knows those that are his, and those whom he has chosen he takes under special protection. (3.) They are his creatures. He made them, and brought them into being; he formed them, and cast them into shape; he began betimes with them, for he formed them from the womb; and therefore he will help them over their difficulties and help them in their services.
2. The covenant-blessings which he has secured to them and theirs, v. 3, 4. (1.) Those that are sensible of their spiritual wants, and the insufficiency of the creature to supply them, shall have abundant satisfaction in God: I will pour water upon him that is thirsty, that thirsts after righteousness; he shall be filled. Water shall be poured out to those who truly desire spiritual blessings above all the delights of sense. (2.) Those that are barren as the dry ground shall be watered with the grace of God, with floods of that grace, and God will himself give the increase. If the ground be ever so dry, God has floods of grace to water it with. (3.) The water God will pour out is his Spirit (John vii. 39), which God will pour out without measure upon the seed, that is, Christ (Gal. iii. 16), and by measure upon all the seed of the faithful, upon all the praying wrestling seed of Jacob, Luke xi. 13. This is the great New-Testament promise, that God, having sent his servant Christ, and upheld him, will send his Spirit to uphold us. (4.) This gift of the Holy Ghost is the great blessing God had reserved the plentiful effusion of for the latter days: I will pour my Spirit, that is, my blessing; for where God gives his Spirit he will give all other blessings. (5.) This is reserved for the seed and offspring of the church; for so the covenant of grace runs: I will be a God to thee and to thy seed. To all who are thus made to partake of the privileges of adoption God will give the spirit of adoption. (6.) Hereby there shall be a great increase of the church. Thus it shall be spread to distant places. Thus it shall be propagated and perpetuated to after-times: They shall spring up and grow as fast as willows by the watercourses, and in every thing that is virtuous and praiseworthy shall be eminent and excel all about them, as the willows overtop the grass among which they grow, v. 4. Note, It is a great happiness to the church, and a great pleasure to good men, to see the rising generation hopeful and promising. And it will be so if God pour his Spirit upon them, that blessing, that blessing of blessings.
3. The consent they cheerfully give to their part of the covenant, v. 5. When the Jews returned out of captivity they renewed their covenant with God (Jer. l. 5), particularly that they would have no more to do with idols, Hos. xiv. 2, 3, 8. Backsliders must thus repent and do their first works. Many of those that were without did at that time join themselves to them, invited by that glorious appearance of God for them, Zech. viii. 23; Esth. viii. 17. And they say, We are the Lord's and call themselves by the name of Jacob; for there was one law, one covenant, for the stranger and for those that were born in the land. And doubtless it looks further yet, to the conversion of the Gentiles, and the multitudes of them who, upon the effusion of the Spirit, after Christ's ascension, should be joined to the Lord and added to the church. These converts are one and another, very many, of different ranks and nations, and all welcome to God, Col. iii. 11. When one does it another shall by his example be invited to do it, and then another; thus the zeal of one may provoke many. (1.) They shall resign themselves to God: not one in the name of the rest, but every one for himself shall say, "I am the Lord's; he has an incontestable right to rule me, and I submit to him, to all his commands, to all his disposal. I am, and will be, his only, his wholly, his for ever, will be for his interests, will be for his praise; living and dying I will be his." (2.) They shall incorporate themselves with the people of God, call themselves by the name of Jacob, forgetting their own people and their fathers' house, and desirous to wear the character and livery of God's family. They shall love all God's people, shall associate with them, give them the right hand of fellowship, espouse their cause, seek the good of the church in general and of all the particular members of it, and be willing to take their lot with them in all conditions. (3.) They shall do this very solemnly. Some of them shall subscribe with their hand unto the Lord, as, for the confirming of a bargain, a man sets his hand to it, and delivers it as his act and deed. The more express we are in our covenanting with God the better, Exod. xxiv. 7; Jos. xxiv. 26, 27; Neh. ix. 38. Fast bind, fast find.
II. That, as the Israel of God are a happy people, so the God of Israel is a great God, and he is God alone. This also, as the former, speaks abundant satisfaction to all that trust in him, v. 6-8. Observe here, to God's glory and our comfort, 1. That the God we trust in is a God of incontestable sovereignty and irresistible power. He is the Lord, Jehovah, self-existent and self-sufficient; and he is the Lord of hosts, of all the hosts of heaven and earth, of angels and men. 2. That he stands in relation to, and has a particular concern for, his church. He is the King of Israel and his Redeemer; therefore his Redeemer because his King; and those that take God for their King shall have him for their Redeemer. When God would assert himself God alone he proclaims himself Israel's God, that his people may be encouraged both to adhere to him and to triumph in him. 3. That he is eternal--the first and the last. He is God from everlasting, before the worlds were, and will be so to everlasting, when the world shall be no more. If there were not a God to create, nothing would ever have been; and, if there were not a God to uphold, all would soon come to nothing again. He is all in all, is the first cause, from whom are all things, and the last end, to and for whom are all things (Rom. xi. 36), the Alpha and the Omega, Rev. i. 11. 4. That he is God alone (v. 6): Besides me there is no God. Is there a God besides me? v. 8. We will appeal to the greatest scholars. Did they ever in all their reading meet with any other? To those that have had the largest acquaintance with the world. Did they ever meet with any other? There are gods many (1 Cor. viii. 5, 6), called gods, and counterfeit gods: but is there any besides our God that is infinite and eternal, any besides him that is the creator of the world and the protector and benefactor of the whole creation, any besides him that can do that for their worshippers which he can and will do for his? "You are my witnesses. I have been a nonsuch to you. You have tried other gods; have you found any of them all-sufficient to you, or any of them like me? Yea, there is no god," no rock (so the word is), none besides Jehovah that can be a rock for a foundation to build on, a rock for shelter to flee to. God is the rock, and their rock is not as ours, Deut. xxxii. 4, 31. I know not any; as if he had said, "I never met with any that offered to stand in competition with me, or that durst bring their pretensions to a fair trial; if I did know of any that could befriend you better than I can, I would recommend you to them; but I know not any." There is no God besides Jehovah. He is infinite, and therefore there can be no other; he is all-sufficient, and therefore there needs no other. This is designed for the confirming of the hopes of God's people in the promise of their deliverance out of Babylon, and, in order to that, for the curing of them of their idolatry; when the affliction had done its work it should be removed. They are reminded of the first and great article of their creed, that the Lord their God is one Lord, Deut. vi. 4. And therefore, (1.) They needed not to hope in any other god. Those on whom the sun shines need neither moon nor stars, nor the light of their own fire. (2.) They needed not to fear any other god. Their own God was more able to do them good than all the false and counterfeit gods of their enemies were to do them hurt. 5. That none besides could foretel these things to come, which God now by his prophet gave notice of to the world, above 200 years before they came to pass (v. 7): "Who, as I, shall call, shall call Cyrus to Babylon? Is there any but God that can call effectually, and has every creature, every heart, at his beck? Who shall declare it, how it shall be, and by whom, as I do?" Nay, God goes further; he not only sees it in order, as having the foreknowledge of it, but sets it in order, as having the sole management and direction of it. Can any other pretend to this? He has always set things in order according to the counsel of his own will, ever since he appointed the ancient people, the people of Israel, who could give a truer and fuller account of the antiquities of their own nation than any other kingdom in the world could give of theirs. Ever since he appointed that people to be his peculiar people his providence was particularly conversant about them, and he told them beforehand the events that should occur respecting them--their bondage in Egypt, their deliverance from it, and their settlement in Canaan. All was set in order in the divine predictions as well as in the divine purposes. Could any other have done so? Would any other have been so far concerned for them? He challenges the pretenders to show the things that shall come hereafter: "Let them, if they can, tell us the name of the man that shall destroy Babylon ad deliver Israel? Nay, if they cannot pretend to tell us the things that shall come hereafter, let them tell us the things that are coming, that are nigh at hand and at the door. Let them tell us what shall come to pass to-morrow; but they cannot do that; fear them not therefore, nor be afraid of them. What harm can they do you? What hindrance can they give to your deliverance, when I have told thee it shall be accomplished in its season, and I have solemnly declared it?" Note, Those who have the word of God's promise to depend upon need not be afraid of any adverse powers or policies whatsoever.
Albert Barnes: Notes on the Bible - 1834
44:1: Yet now hear - This should be read in immediate connection with the pRev_ious chapter. 'Notwithstanding you have sinned, yet now hear the gracious promise which is made in regard to your deliverance.'
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
44:1: now: Isa 42:23, Isa 48:16-18, Isa 55:3; Psa 81:11-13; Jer 4:7; Luk 13:34; Heb 3:7, Heb 3:8
O Jacob: Isa 41:8, Isa 43:1; Gen 17:7; Deu 7:6-8; Psa 105:6, Psa 105:42, Psa 105:43; Jer 30:10, Jer 46:27, Jer 46:28; Rom 11:5, Rom 11:6
Carl Friedrich Keil and Franz Delitzsch
44:1
The prophet cannot bear to dwell any longer upon this dark picture of their state of punishment; and light of the promise breaks through again, and in this third field of the fourth prophecy in all the more intensive form. "And now hear, O Jacob my servant, and Israel whom I have chosen. Thus saith Jehovah, thy Creator, and thy Former from the womb, who cometh to thy help; Fear not, my servant Jacob; and Jeshurun, whom I have chosen! For I will pour out water upon thirsty ones, and brooks upon the dry ground; will pour out my Spirit upon thy seed, and my blessing upon thine after-growth; and they shoot up among the grass, as willows by flowing waters." In contrast with the cheerem, i.e., the setting apart for destruction, there is here presented the promise of the pouring out of the Spirit and of blessing; and in contrast with the giddūphı̄m, the promise of general eagerness to come and honour Israel and its God (Is 44:5). The epithets by which Jehovah designates Himself, and those applied to Israel in Is 44:1, Is 44:2, make the claim to love all the more urgent and emphatic. The accent which connects מבּטן ויצרך, so as to make יעזרך by itself an attributive clause like בו בּחרתּי, is confirmed by Is 44:24 and Is 49:5 : Israel as a nation and all the individuals within it are, as the chosen servant of Jehovah (Is 49:1), the direct formation of Jehovah Himself from the remotest point of their history. In Is 44:26, Jeshurun is used interchangeably with Jacob. This word occurs in three other passages (viz., Deut 32:15; Deut 33:5, Deut 33:26), and is always written with kibbutz, just as it is here. The rendering ̓Ισραελίσκος in Gr. Ven. is founded upon the supposition that the word is equivalent to ישׂרלוּן - a strange contraction, which is inadmissible, if only on account of the substitution of שׁ for שׂ. The שׁ points back to ישׁר, to be straight or even; hence A. S. Th. εὐθύσς (elsewhere εὐθύτατος), Jerome rectissimus (though in Deut 32:15 he renders it, after the lxx, dilectus). It is an offshoot of ישׁר = ישׁר (Ps 25:21), like זבלוּן, ידתוּן from זבל, ידת; and ūn (= ōn) does not stamp it as a diminutive (for אישׁון, which Kamphausen adduces in opposition to Hengstenberg and Volck, does not stand in the same relation to אישׁ as mannikin to man, but rather as the image of a man to a man himself; compare the Arabic insân). We must not render it therefore as an affectionate diminutive, as Gesenius does, the more especially as Jehovah, though speaking in loving terms, does not adopt the language of a lover. The relation of Jeshurun to ישׁר is rather the same as that of שׁלמה to שׁלום, so that the real meaning is "gentleman," or one of gentlemanly or honourable mind, though this need not appear in the translation, since the very nature of a proper name would obliterate it. In Is 44:3, the blessings to be expected are assigned as the reason for the exhortation to be of good cheer. In Is 44:3 water is promised in the midst of drought, and in Is 44:3 the Spirit and blessing of God, just as in Joel the promise of rain is first of all placed in contrast with drought; and this is followed by the promise of the far surpassing antitype, namely, the outpouring of the Spirit. There is nothing at variance with this in the fact that we have not the form צמאה in the place of צמא fo e (according to the analogy of עיפה ארץ, ציּה, נלאה, Ps 68:10). By צמא) we understand the inhabitants of the land who are thirsting for rain, and by yabbâshâh the parched land itself. Further on, however, an express distinction is made between the abundance of water in the land and the prosperous growth of the nation planted by the side of water-brooks (Ps 1:3). We must not regard Is 44:3, therefore, as a figure, and Is 44:3 as the explanation, or turn Is 44:3 into a simile introduced in the form of a protasis, although unquestionably water and mountain streams are made the symbol, or rather the anagogical type, of spiritual blessings coming down from above in the form of heavenly gifts, by a gradual ascent from מים and נוזלים (from נזל, to trickle downwards, Song 4:15, Jer 18:14) to ה רוּח and ה בּרכת (בּרכּת). When these natural and spiritual waters flow down upon the people, once more restored to their home, they spring up among (בּבין only met with here, lxx and Targum כּבין) the grass, like willows by water-brooks.
The willows
(Note: "The garab," says Wetzstein, "was only met with by me in one locality, or, at any rate, I only noticed it once, namely in the Wady So'b, near to a ford of the river which is called the Hd ford, from the chirbet el-Hd, a miserable ruin not far off. It is half an hour to the west of Nimrin (Nimrim, Is 15:6), or, speaking more exactly, half an hour above (i.e., to the east of) Zaft Nimriin, an antique road on the northern bank of the river, hewn in a precipitous wall of rock, like the ladder of Tyre. I travelled through the valley in June 1860, and find the following entry in my diary: 'At length the ravine opened up into a broader valley, so that we could get down to the clear, copious, and rapid stream, and were able to cross it. Being exhausted by the heat, we lay down near the ford among the oleanders, which the mass of flowers covered with a rosy glow. The reed grows here to an unusual height, as in the Wady Yarmk, and willows (zafzaf) and garab are mingled together, and form many-branched trees of three or four fathoms in height. The vegetation, which is fresh and luxuriant by the water-side, is scorched up with the heat in the valley within as little as ten paces from the banks of the stream. The farthest off is the 'osar plant, with its thick, juicy, dark green stalks and leaves, and its apple-like fruit, which is of the same colour, and therefore not yet ripe. The garab tree has already done flowering. The leaves of this tree stand quite close around the stem, as in the case of the Sindiana (the Syrian oak), and, like the leaves of the latter, are fringed with little thorns; but, like the willow, it is a water plant, and our companions Abdallah and Nasrallah assured us that it was only met with near flowing water and in hot lowlands. Its bunches of flowers are at the points of the slender branches, and assume an umbelliferous form. This is the ערב of the Bible.' Consequently the garab (or (as nom. unitatis) the garaba cannot be regarded as a species of willow; and Winer's assumption (Real-Wrterbuch, s.v. Weiden), that the weeping willow is intended at any rate in Ps 137:2, is an error. In Arabic the weeping willow is always called shafshaf mustachi (the drooping tree). At the same time, we may render ערבים 'willows,' since the garab loves running water as well as the willow, and apparently they seek one another's society; it is quite enough that the difference should be clearly pointed out in the commentary. The reason why the garab did not find its way into my herbarium was the following. On my arrival in Salt, I received the first intelligence of the commencement of the slaughter of the Christians on Antilibanus, and heard the report, which was then commonly believed, that a command had been sent from Constantinople to exterminate Christianity from Syria. This alarming report compelled me to inquire into the actual state of affairs; therefore, leaving my luggage and some of my companions behind, I set off with all speed to Jerusalem, where I hoped to obtain reliable information, accompanied by Herr Drgen, my kavas, and two natives, viz., Abdallah the smith, from Salt, and Nasrallah the smith, from Ain Genna. For a ride like this, which did not form part of the original plan of my journey, everything but weapons, even a herbarium, would have been in the way. Still there are small caravans going every week between Salt and Jerusalem, and they must always cross the Hd ford, so that it would be easy to get a twig of the garab. So far as I remember, the remains of the blossom were of a dirty white colour." (Compare p. 213, where we have taken nachal hâ‛ărâbhı̄m, according to the meaning of the words, as a synonym of Wady Sufsaf, or, more correctly, Safsf. From the description given above, the garab is a kind of viburnum with indented leaves. This tree, which is of moderate height, is found by the side of streams along with the willow. According to Sprengel (Gesch. der Botanik. i. 25), the safsâf is the salix subserrata of Wildenow).)
are the nation, which has hitherto resembled withered plants in a barren soil, but is now restored to all the bloom of youth through the Spirit and blessing of God. The grass stands for the land, which resembles a green luxuriant plain; and the water-brooks represent the abundant supply of living waters, which promote the prosperity of the land and its inhabitants.
John Gill
44:1 Yet now hear, O Jacob my servant,.... These words are directed to a remnant according to the election of grace among the Jews, about the time when their princes should be profaned, and the body of the people should be given to curse and reproaches; and who are distinguished from them by the title of the Lord's "servants": who, being called by grace, were made willing to serve him in righteousness and holiness, either by preaching his Gospel, and so had the title of the servants of the most high God, which show unto men the way of salvation; or by observing his commands and ordinances, and walking agreeably to his will, serving him acceptably with reverence and godly fear; as they are also, in the next clause, distinguished from the rest by their being "chosen" of God: and these, having ears to hear, are called upon to hearken to what the Lord had to say unto them; for, notwithstanding the sorrowful things delivered out in the latter part of the preceding chapter, threatening destruction to the nation of the Jews; yet he had some comfortable things to say to this remnant, and therefore would now have them hear them, and attend unto them for their use and comfort:
and Israel whom I have chosen; an Israel out of Israel; a seed the Lord had reserved for himself, whom he had chosen in Christ before the world was; to be holy and happy, to grace here and glory hereafter, to believe in him, and profess his name, and to serve him in their day and generation, either in a more public, or in a more private way; chosen vessels they were to bear his name, and show forth his praise. What they were to hear and hearken to is as follows,
Robert Jamieson, A. R. Fausset and David Brown
44:1 CONTINUATION OF THE PREVIOUS CHAPTER. (Isa. 44:1-28)
Yet--Though thou hast sinned, yet hear God's gracious promise as to thy deliverance.
chosen-- (Is 41:8).
44:244:2: Ա՛յսպէս ասէ Տէր Աստուած որ արար զքեզ, եւ որ ստեղծ զքեզ յորովայնէ, եւ տակաւին օգնականութի՛ւն գտցես։ Մի՛ երկնչիր ծառայ իմ Յակոբ՝ եւ սիրեցեալդ իմ Իսրայէլ զոր ընտրեցի[10084]. [10084] Ոմանք. Ասէ Տէր Աստուած քո որ արար զքեզ, եւ ստեղծ զքեզ յորովայնի։
2 Այսպէս է ասում Տէր Աստուած, որ արարեց քեզ, ստեղծեց քեզ որովայնից, եւ տակաւին օգնութիւն պիտի գտնես. Մի՛ վախեցիր, ծառա՛յ իմ Յակոբ, եւ դու, սիրեցեա՛լ իմ Իսրայէլ, ում ընտրել եմ:
2 Քեզ ստեղծող եւ արգանդի մէջ ձեւակերպող Ու քեզի օգնութիւն ընող Տէրը այսպէս կ’ըսէ. Ո՛վ իմ ծառաս Յակոբ Եւ դուն, ո՛վ իմ ընտրած Իսրայէլս, մի՛ վախնար.
Այսպէս ասէ Տէր [654]Աստուած որ արար զքեզ, եւ որ ստեղծ զքեզ յորովայնէ, եւ տակաւին օգնականութիւն գտցես. մի՛ երկնչիր, ծառայ իմ Յակոբ, եւ սիրեցեալդ իմ Իսրայէլ, զոր ընտրեցի:

44:2: Ա՛յսպէս ասէ Տէր Աստուած որ արար զքեզ, եւ որ ստեղծ զքեզ յորովայնէ, եւ տակաւին օգնականութի՛ւն գտցես։ Մի՛ երկնչիր ծառայ իմ Յակոբ՝ եւ սիրեցեալդ իմ Իսրայէլ զոր ընտրեցի[10084].
[10084] Ոմանք. Ասէ Տէր Աստուած քո որ արար զքեզ, եւ ստեղծ զքեզ յորովայնի։
2 Այսպէս է ասում Տէր Աստուած, որ արարեց քեզ, ստեղծեց քեզ որովայնից, եւ տակաւին օգնութիւն պիտի գտնես. Մի՛ վախեցիր, ծառա՛յ իմ Յակոբ, եւ դու, սիրեցեա՛լ իմ Իսրայէլ, ում ընտրել եմ:
2 Քեզ ստեղծող եւ արգանդի մէջ ձեւակերպող Ու քեզի օգնութիւն ընող Տէրը այսպէս կ’ըսէ. Ո՛վ իմ ծառաս Յակոբ Եւ դուն, ո՛վ իմ ընտրած Իսրայէլս, մի՛ վախնար.
zohrab-1805▾ eastern-1994▾ western am▾
44:244:2 Так говорит Господь, создавший тебя и образовавший тебя, помогающий тебе от утробы матерней: не бойся, раб Мой, Иаков, и возлюбленный [Израиль], которого Я избрал;
44:2 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 καὶ και and; even ὁ ο the πλάσας πλασσω contrive; form σε σε.1 you ἐκ εκ from; out of κοιλίας κοιλια insides; womb ἔτι ετι yet; still βοηθηθήσῃ βοηθεω help μὴ μη not φοβοῦ φοβεω afraid; fear παῖς παις child; boy μου μου of me; mine Ιακωβ ιακωβ Iakōb; Iakov καὶ και and; even ὁ ο the ἠγαπημένος αγαπαω love Ισραηλ ισραηλ.1 Israel ὃν ος who; what ἐξελεξάμην εκλεγω select; choose
44:2 כֹּה־ kō- כֹּה thus אָמַ֨ר ʔāmˌar אמר say יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH עֹשֶׂ֛ךָ ʕōśˈeḵā עשׂה make וְ wᵊ וְ and יֹצֶרְךָ֥ yōṣerᵊḵˌā יצר shape מִ mi מִן from בֶּ֖טֶן bbˌeṭen בֶּטֶן belly יַעְזְרֶ֑ךָּ yaʕzᵊrˈekkā עזר help אַל־ ʔal- אַל not תִּירָא֙ tîrˌā ירא fear עַבְדִּ֣י ʕavdˈî עֶבֶד servant יַֽעֲקֹ֔ב yˈaʕᵃqˈōv יַעֲקֹב Jacob וִ wi וְ and ישֻׁר֖וּן yšurˌûn יְשֻׁרוּן Jeshurun בָּחַ֥רְתִּי bāḥˌartî בחר examine בֹֽו׃ vˈô בְּ in
44:2. haec dicit Dominus faciens et formans te ab utero auxiliator tuus noli timere serve meus Iacob et Rectissime quem elegiThus saith the Lord that made and formed thee, thy helper from the womb: Fear not, O my servant Jacob, and thou most righteous whom I have chosen.
2. Thus saith the LORD that made thee, and formed thee from the womb, who will help thee: Fear not, O Jacob my servant; and thou, Jeshurun, whom I have chosen.
44:2. Thus says the Lord, who made and formed you, your Helper from the womb: Do not be afraid, Jacob, my servant and my most righteous, whom I have chosen.
44:2. Thus saith the LORD that made thee, and formed thee from the womb, [which] will help thee; Fear not, O Jacob, my servant; and thou, Jesurun, whom I have chosen.
Thus saith the LORD that made thee, and formed thee from the womb, [which] will help thee; Fear not, O Jacob, my servant; and thou, Jesurun, whom I have chosen:

44:2 Так говорит Господь, создавший тебя и образовавший тебя, помогающий тебе от утробы матерней: не бойся, раб Мой, Иаков, и возлюбленный [Израиль], которого Я избрал;
44:2
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
καὶ και and; even
ο the
πλάσας πλασσω contrive; form
σε σε.1 you
ἐκ εκ from; out of
κοιλίας κοιλια insides; womb
ἔτι ετι yet; still
βοηθηθήσῃ βοηθεω help
μὴ μη not
φοβοῦ φοβεω afraid; fear
παῖς παις child; boy
μου μου of me; mine
Ιακωβ ιακωβ Iakōb; Iakov
καὶ και and; even
ο the
ἠγαπημένος αγαπαω love
Ισραηλ ισραηλ.1 Israel
ὃν ος who; what
ἐξελεξάμην εκλεγω select; choose
44:2
כֹּה־ kō- כֹּה thus
אָמַ֨ר ʔāmˌar אמר say
יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH
עֹשֶׂ֛ךָ ʕōśˈeḵā עשׂה make
וְ wᵊ וְ and
יֹצֶרְךָ֥ yōṣerᵊḵˌā יצר shape
מִ mi מִן from
בֶּ֖טֶן bbˌeṭen בֶּטֶן belly
יַעְזְרֶ֑ךָּ yaʕzᵊrˈekkā עזר help
אַל־ ʔal- אַל not
תִּירָא֙ tîrˌā ירא fear
עַבְדִּ֣י ʕavdˈî עֶבֶד servant
יַֽעֲקֹ֔ב yˈaʕᵃqˈōv יַעֲקֹב Jacob
וִ wi וְ and
ישֻׁר֖וּן yšurˌûn יְשֻׁרוּן Jeshurun
בָּחַ֥רְתִּי bāḥˌartî בחר examine
בֹֽו׃ vˈô בְּ in
44:2. haec dicit Dominus faciens et formans te ab utero auxiliator tuus noli timere serve meus Iacob et Rectissime quem elegi
Thus saith the Lord that made and formed thee, thy helper from the womb: Fear not, O my servant Jacob, and thou most righteous whom I have chosen.
44:2. Thus says the Lord, who made and formed you, your Helper from the womb: Do not be afraid, Jacob, my servant and my most righteous, whom I have chosen.
44:2. Thus saith the LORD that made thee, and formed thee from the womb, [which] will help thee; Fear not, O Jacob, my servant; and thou, Jesurun, whom I have chosen.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
44:2: Jesurun - Jeshurun means Israel. This name was given to that people by Moses, Deu 32:15; Deu 33:5, Deu 33:26. The most probable account of it seems to be that in which the Jewish commentators agree; namely, that it is derived from ישר yashar, and signifies upright. In the same manner, Israel, as a people, is called משלם meshullam, perfect, Isa 42:19, They were taught of God, and abundantly furnished with the means of rectitude and perfection in his service and worship. Grotius thinks that ישרון yeshurun is a diminutive of ישראל yishrael, Israel; expressing peculiar fondness and affection; Ισραηλιδιον, O little Israel.
Albert Barnes: Notes on the Bible - 1834
44:2: Thus saith the Lord that made thee - (See the note at Isa 43:1).
And formed thee from the womb - This is equivalent to the declaration that he was their Maker, or Creator. It means, that from the very beginning of their history as a people, he had formed and moulded all their institutions, and directed all things in regard to them - as much as he is the former of the body from the commencement of its existence. It may be observed that the words, 'from the womb,' are joined by some interpreters with the phrase, 'that formed thee,' meaning, that he had been the originator of all their customs, privileges, and laws, from the beginning of their history; and by others with the phrase, 'will help thee,' meaning, that from the commencement of their existence as a nation, he had been their helper. According to the Masoretic marks of distinction, the former is the true sense. So the Septuagint, Aben Ezra, Kimchi, Lowth, etc.; but Jerome, Luther, and some others, prefer the latter mode.
Fear not - (See the note at Isa 41:10). Though you have sinned as a people Isa 43:23-24, Isa 43:27, and though all these heavy judgments have come upon you Isa 43:28, yet you have no reason to fear that God will finally abandon and destroy you.
And thou Jeshurun - (וישׁרוּן vayeshurû n). This word occurs but four times in the Bible, as a poetical name for the people of Israel, apparently expressing affection and tenderness (Deu 32:15; Deu 33:5, Deu 33:26; and in this place). It is, says Gesenius (Commentary in loc.), 'a flattering appellation (schmeichelwort) for Israel,' and is probably a diminutive from ישׁור yā shû r = ישׁר yā shâ r, the passive form in an intransitive verb with an active signification. The ending ון ô n, he adds, is terminatio charitiva - a termination indicating affection, or kindness. In his Lexicon, he observes, however (as translated by Robinson), that 'it seems not improbable that it was a diminutive form of the name ישׂראל yı̂ s'râ'ē l, which was current in common life for the fuller form ישׂיאלוּן yı̂ s'râ'ē lû n, title of affection for Israel, but, like other common words of this sort, contracted, and more freely inflected, so as at the same time to imply an allusion to the signification of right or uprightness, contained in the root ישׁר yâ shar.' Jerome renders it, Rectissime - 'Most upright.' The Septuagint renders it, Ἠγαπημένος Ἰσραήλ Ē gapē menos Israē l - 'Beloved Israel.' The Syriac renders it, 'Israel.' So also the Chaldee. It is, doubtless, a title of affection, and probably includes the notion of uprightness, or integrity.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
44:2: that made: Isa 44:21, Isa 43:1, Isa 43:7, Isa 43:21
formed: Isa 44:24, Isa 46:3, Isa 46:4, Isa 49:1; Psa 46:5, Psa 71:6; Jer 1:5; Eze 16:4-8, Eze 20:5-12; Heb 4:16
Fear: Isa 41:10, Isa 41:14, Isa 43:1; Luk 12:32; Rom 8:30; Eph 1:4; Th1 1:4
Jesurun: Deu 32:15, Deu 33:5, Jeshurun
Geneva 1599
44:2 Thus saith the LORD that made thee, and formed (a) thee from the womb, [who] will help thee; Fear not, O Jacob, my servant; and thou, Jesurun, (b) whom I have chosen.
(a) He treated and chose you from the beginning of his own mercy, and before you could merit anything.
(b) Whom God accepts as righteous: or who had opportunity to it because of the law, and your holy calling.
John Gill
44:2 Thus saith the Lord that made thee, and formed thee from the womb,.... Which is not to be understood of the forming of the people of Israel into a commonwealth or church state, for this is not said of the body of them; nor of the natural creation and formation of these individuals, but of their new creation, regeneration, and spiritual formation; which, as it was owing to the grace and power of God, by which the Lord describes himself, who is speaking to them, the consideration of it might serve to encourage their faith and confidence in the performance of the promises about to be made to them; see Ps 100:3, which "will help thee"; in the exercise of grace, in the performance of duty, in suffering for his name's sake in every time of trouble, and out of all trouble, and that right early, and when none else can:
fear not, O Jacob, my servant, and thou Jesurun, whom I have chosen; the titles are as before, only instead of "Israel" is "Jesurun", which is a name of the people of Israel, Deut 32:15 and here the Targum instead of it puts Israel; and so the Syriac and Arabic versions. The Septuagint version renders it, "beloved Israel"; the word signifies upright; and so the Vulgate Latin version translates it, "O thou most upright one" (w); and well agrees with this little remnant of Israelites indeed, in whom there was no guile. Some derive the word from one that signifies to "see", "behold", "contemplate" (x); and so it may be rendered, "the seeing ones whom I have chosen", such whose eyes the Lord opened to see their own vileness and sinfulness, and the glory of Christ and salvation by him: these are bid not to fear: not any of their enemies, though they themselves were but worms; and though their number was small, and they weak and feeble, and their enemies numerous, strong, and mighty; and though their countrymen would reproach, revile, and persecute them for Christ's sake, and they should be obliged to turn to the Gentiles, and carry the Gospel among them, when those of their nation would reject it, which would issue in the ruin of it, as before predicted; see Is 41:10.
(w) "et rectissime", V. L. a "rectum fuit, Forerius"; so Ben Melech says, that Israel is called Jeshurun, because he is upright among the people. (x) A "contemplari, respicere".
John Wesley
44:2 Formed thee - From the time that I first took thee to be my people, I have been forming and fashioning thee. Jesurun - Another name of Jacob or Israel, given to him, Deut 32:15.
Robert Jamieson, A. R. Fausset and David Brown
44:2 (Is 43:1, Is 43:7).
formed . . . from . . . womb--(So Is 44:24; Is 49:1, Is 49:5). The sense is similar to that in Is 1:2, "I have nourished and brought up children."
Jesurun--A diminutive term of endearment applied to Israel. The full title of affection was Israelun; contracted it became Jeshurun, with an allusion to the Hebrew root, jashar, "upright," "perfect" (see on Is 42:19, note on "He that is perfect") [GESENIUS], (Deut 32:15).
44:344:3: զի ես տաց ջո՛ւր ՚ի ծարաւ՝ որոց գնա՛ն յանջրդւոջ. եդից զՈգի իմ ՚ի վերայ զաւակի քո՝ եւ զօրհնութիւնս իմ ՚ի վերայ որդւոց քոց[10085]։ [10085] Ոսկան. Տաց զջուր ՚ի ծարաւու։
3 Ես ջուր պիտի տամ ծարաւածներին, որոնք ընթանում են անջրդի տեղերով. իմ հոգին պիտի դնեմ քո զաւակի վրայ եւ իմ օրհնանքները՝ քո որդիների վրայ:
3 Քանզի ծարաւին վրայ ջուր պիտի թափեմ Անջուր երկրին վրայ՝ հեղեղներ։Քու սերունդիդ վրայ իմ Հոգիս պիտի թափեմ Եւ քու որդիներուդ վրայ՝ իմ օրհնութիւնս։
զի ես [655]տաց ջուր ի ծարաւ որոց գնան յանջրդւոջ. եդից`` զՈգի իմ ի վերայ զաւակի քո` եւ զօրհնութիւնս իմ ի վերայ որդւոց քոց:

44:3: զի ես տաց ջո՛ւր ՚ի ծարաւ՝ որոց գնա՛ն յանջրդւոջ. եդից զՈգի իմ ՚ի վերայ զաւակի քո՝ եւ զօրհնութիւնս իմ ՚ի վերայ որդւոց քոց[10085]։
[10085] Ոսկան. Տաց զջուր ՚ի ծարաւու։
3 Ես ջուր պիտի տամ ծարաւածներին, որոնք ընթանում են անջրդի տեղերով. իմ հոգին պիտի դնեմ քո զաւակի վրայ եւ իմ օրհնանքները՝ քո որդիների վրայ:
3 Քանզի ծարաւին վրայ ջուր պիտի թափեմ Անջուր երկրին վրայ՝ հեղեղներ։Քու սերունդիդ վրայ իմ Հոգիս պիտի թափեմ Եւ քու որդիներուդ վրայ՝ իմ օրհնութիւնս։
zohrab-1805▾ eastern-1994▾ western am▾
44:344:3 ибо Я изолью воды на жаждущее и потоки на иссохшее; излию дух Мой на племя твое и благословение Мое на потомков твоих.
44:3 ὅτι οτι since; that ἐγὼ εγω I δώσω διδωμι give; deposit ὕδωρ υδωρ water ἐν εν in δίψει διψος thirst τοῖς ο the πορευομένοις πορευομαι travel; go ἐν εν in ἀνύδρῳ ανυδρος waterless ἐπιθήσω επιτιθημι put on; put another τὸ ο the πνεῦμά πνευμα spirit; wind μου μου of me; mine ἐπὶ επι in; on τὸ ο the σπέρμα σπερμα seed σου σου of you; your καὶ και and; even τὰς ο the εὐλογίας ευλογια commendation; acclamation μου μου of me; mine ἐπὶ επι in; on τὰ ο the τέκνα τεκνον child σου σου of you; your
44:3 כִּ֤י kˈî כִּי that אֶצָּק־ ʔeṣṣoq- יצק pour מַ֨יִם֙ mˈayim מַיִם water עַל־ ʕal- עַל upon צָמֵ֔א ṣāmˈē צָמֵא thirsty וְ wᵊ וְ and נֹזְלִ֖ים nōzᵊlˌîm נזל flow עַל־ ʕal- עַל upon יַבָּשָׁ֑ה yabbāšˈā יַבָּשָׁה dry land אֶצֹּ֤ק ʔeṣṣˈōq יצק pour רוּחִי֙ rûḥˌî רוּחַ wind עַל־ ʕal- עַל upon זַרְעֶ֔ךָ zarʕˈeḵā זֶרַע seed וּ û וְ and בִרְכָתִ֖י virᵊḵāṯˌî בְּרָכָה blessing עַל־ ʕal- עַל upon צֶאֱצָאֶֽיךָ׃ ṣeʔᵉṣāʔˈeʸḵā צֶאֱצָאִים offspring
44:3. effundam enim aquas super sitientem et fluenta super aridam effundam spiritum meum super semen tuum et benedictionem meam super stirpem tuamFor I will pour out waters upon the thirsty ground, and streams upon the dry land: I will pour out my spirit upon thy seed, and my blessing upon thy stock.
3. For I will pour water upon him that is thirsty, and streams upon the dry ground: I will pour my spirit upon thy seed, and my blessing upon thine offspring:
44:3. For I will pour out waters upon the thirsty ground, and rivers upon the dry land. I will pour out my Spirit upon your offspring, and my benediction upon your stock.
44:3. For I will pour water upon him that is thirsty, and floods upon the dry ground: I will pour my spirit upon thy seed, and my blessing upon thine offspring:
For I will pour water upon him that is thirsty, and floods upon the dry ground: I will pour my spirit upon thy seed, and my blessing upon thine offspring:

44:3 ибо Я изолью воды на жаждущее и потоки на иссохшее; излию дух Мой на племя твое и благословение Мое на потомков твоих.
44:3
ὅτι οτι since; that
ἐγὼ εγω I
δώσω διδωμι give; deposit
ὕδωρ υδωρ water
ἐν εν in
δίψει διψος thirst
τοῖς ο the
πορευομένοις πορευομαι travel; go
ἐν εν in
ἀνύδρῳ ανυδρος waterless
ἐπιθήσω επιτιθημι put on; put another
τὸ ο the
πνεῦμά πνευμα spirit; wind
μου μου of me; mine
ἐπὶ επι in; on
τὸ ο the
σπέρμα σπερμα seed
σου σου of you; your
καὶ και and; even
τὰς ο the
εὐλογίας ευλογια commendation; acclamation
μου μου of me; mine
ἐπὶ επι in; on
τὰ ο the
τέκνα τεκνον child
σου σου of you; your
44:3
כִּ֤י kˈî כִּי that
אֶצָּק־ ʔeṣṣoq- יצק pour
מַ֨יִם֙ mˈayim מַיִם water
עַל־ ʕal- עַל upon
צָמֵ֔א ṣāmˈē צָמֵא thirsty
וְ wᵊ וְ and
נֹזְלִ֖ים nōzᵊlˌîm נזל flow
עַל־ ʕal- עַל upon
יַבָּשָׁ֑ה yabbāšˈā יַבָּשָׁה dry land
אֶצֹּ֤ק ʔeṣṣˈōq יצק pour
רוּחִי֙ rûḥˌî רוּחַ wind
עַל־ ʕal- עַל upon
זַרְעֶ֔ךָ zarʕˈeḵā זֶרַע seed
וּ û וְ and
בִרְכָתִ֖י virᵊḵāṯˌî בְּרָכָה blessing
עַל־ ʕal- עַל upon
צֶאֱצָאֶֽיךָ׃ ṣeʔᵉṣāʔˈeʸḵā צֶאֱצָאִים offspring
44:3. effundam enim aquas super sitientem et fluenta super aridam effundam spiritum meum super semen tuum et benedictionem meam super stirpem tuam
For I will pour out waters upon the thirsty ground, and streams upon the dry land: I will pour out my spirit upon thy seed, and my blessing upon thy stock.
44:3. For I will pour out waters upon the thirsty ground, and rivers upon the dry land. I will pour out my Spirit upon your offspring, and my benediction upon your stock.
44:3. For I will pour water upon him that is thirsty, and floods upon the dry ground: I will pour my spirit upon thy seed, and my blessing upon thine offspring:
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
3: Ибо Я изолью воды на жаждущее... излию Дух Мой на племя твое... "Воды" у Исаии - обычная метафора Божественной благодати, что в данном месте и раскрывается дальнейшими словами текста; "излию Дух Мой..." Иногда, как в данном случае и еще в некоторых (35:6; 55:1), употребляется слово "вода" - maim - или "воды"; в других оно заменяется различными синонимами, напр., - словом: "дождь" (5:6; 30:23; 55:10), "роса" (26:19), "реки" (33:21; 41:18; 43:19), "потоки" (30:25; 35:6) и пр. Самая мысль об излиянии Святого Духа на нас свыше почти буквально встречалась уже нам у пророка Исаии и выше (32:15). И первыми лицами, удостоившимися в праздник Пятидесятницы получить Святого Духа, действительно были лучшие представители избранного Израиля - апостолы, находившиеся в Сионской горнице (Деян 2: гл.).
Albert Barnes: Notes on the Bible - 1834
44:3: For I will pour water - Floods, rivers, streams, and waters, are often used in the Scriptures, and especially in Isaiah, to denote plenteous divine blessings, particularly the abundant influences of the Holy Spirit (see the note at Isa 35:6-7). That it here refers to the Holy Spirit and his influences, is proved by the parallel expressions in the subsequent part of the verse.
Upon him that is thirsty - Or rather, 'on the thirsty land.' The word צמא tsâ mē' refers here rather to land, and the figure is taken from a burning sandy desert, where waters would be made to burst out in copious streams (see Isa 35:6-7). The sense is, that God would bestow blessings upon them as signal and marvelous, as if floods of waters were made to descend on the dry, parched, and desolated earth.
And floods - The word נוזלים nô zelı̂ ym, from נזל nâ zal, "to flow," to run as liquids, means properly flowings, and is used for streams and rivers Exo 15:8; Psa 78:16; Pro 5:15; jer 18 It means here that the spiritual influences which would descend on the afflicted, desolate, comfortless, and exiled people, would be like torrents of rain poured on the thirsty earth. This beautiful figure is common in the Scriptures:
He shall come down like rain upon the grass,
And as showers that water the earth.
Psa 72:6
My doctrine shall drop as the rain
My speech shall distil as the dew
As the small rain upon the tender herb,
And as the showers upon the grass.
Deu 32:2
I will pour my Spirit upon thy seed - (See Isa 59:21). This is in accordance with the promises everywhere made in he Bible to the people of God (see Gen 12:7; Gen 13:15; Gen 15:18; Gen 17:7-8; Exo 20:6; Deu 7:9; Psa 89:4; Isa 43:5). It may be regarded, first, as a promise of the richest blessings to them as parents - since there is to a parent's heart no prospect so consoling as that which relates to his offspring; and, secondly, as an assurance of the perpetuity of their religion; of their return from captivity, and their restoration to their own land.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
44:3: pour water: Isa 41:17, Isa 59:21; Eze 34:26; Joe 3:18; Joh 7:37-39; Rev 21:6, Rev 22:17
floods: Isa 32:2, Isa 35:6, Isa 35:7, Isa 43:19, Isa 43:20, Isa 48:21, Isa 49:10; Psa 78:15, Psa 78:16, Psa 107:35
dry ground: Psa 63:1; Mat 12:43, Greek
pour my: Isa 32:15, Isa 59:21; Pro 1:23; Eze 39:29; Joe 2:28; Zac 12:10; Act 2:17; Act 2:33, Act 2:39, Act 10:45; Tit 3:5, Tit 3:6
Geneva 1599
44:3 For I will pour water upon him that is (c) thirsty, and floods upon the dry ground: I will pour my spirit upon thy seed, and my blessing upon thy offspring:
(c) Because man of himself is as the dry and barren land, he promises to moisten him with the waters of his Holy Spirit, (Joel 2:28; Jn 7:38; Acts 2:17).
John Gill
44:3 For I will pour water oh him that is thirsty,.... Or rather upon the thirsty land, as the Targum; and so the Syriac version, "in a thirsty place"; as a dry land is a thirsty land; it thirsts for water, gapes and opens for it: see Ps 63:1 "and floods upon the dry ground"; large quantities of rain to moisten it, and make it fruitful; these figurative expressions are explained in the next clauses:
I will pour my Spirit upon thy seed, and my blessing upon thine offspring; by which "seed" and "offspring" are meant the spiritual seed of this remnant or little church of Christ among the Jews, in the first times of the Gospel: such as should be regenerated and converted in it, and who are signified by the "dry" and "thirsty" ground; for being made sensible of their desolate condition, their barrenness and unfruitfulness, they hungered and thirsted after righteousness; were desirous of Christ and his grace, and more knowledge of him, and eagerly sought after them; and to these are promised the Spirit, and his gifts and graces, compared to water, for its purifying, softening, fructifying, and refreshing nature, and for extinguishing thirst, and giving a real pleasure and delight; see Ezek 36:25 and the abundance thereof is signified by "floods" of water; for in first conversion especially, there is an abounding, yea a superabounding of the grace of God; it is a well of living water; yea, out of the believer flow rivers of living water, Jn 4:14 and this grace of the Spirit is always a blessing: and indeed all the blessings of grace go along with it, as to the manifestation and application of them as justification, pardon of sin, adoption, &c.; here perhaps a more special regard is had to the extraordinary effusion of the Spirit, on the day of Pentecost, when the apostles of Christ being furnished with his gifts and graces, were fitted to go forth with the "fullness of the blessing" of the Gospel of Christ. The Targum of the whole is,
"for as waters are given upon the thirsty land, and they flow upon the dry land, so will I give my Holy Spirit on thy children, and my blessing upon thy children's children;''
a succession of converts in the Christian church.
John Wesley
44:3 Water - Upon him that is destitute of it.
Robert Jamieson, A. R. Fausset and David Brown
44:3 (Is 41:18).
him . . . thirsty--rather, "the land" (Is 35:6-7), figuratively for man thirsting after righteousness (Mt 5:6).
floods--the abundant influences of the Holy Spirit, stronger than "water."
spirit--including all spiritual and temporal gifts, as the parallel, "blessing," proves (Is 11:2; Is 32:15).
seed-- (Is 59:21).
44:444:4: Եւ զուարճասցին իբրեւ զխո՛տ ջրարբի, եւ որպէս զուռ ՚ի մէջ ջրոց գնացից[10086]։ [10086] Ոմանք. Եւ իբրեւ զուռ ՚ի մէջ ջուրց։
4 Նրանք պիտի ծլեն ու ծաղկեն ինչպէս ջրարբի խոտը, ինչպէս ուռենին՝ հոսող ջրերի մօտ:
4 Անոնք իբր թէ՝ խոտերու պէս, Ջուրի վտակներու քով եղող ուռիներու պէս պիտի բուսնին։
Եւ զուարճասցին [656]իբրեւ զխոտ ջրարբի``, եւ որպէս զուռ ի մէջ գնացից ջրոց:

44:4: Եւ զուարճասցին իբրեւ զխո՛տ ջրարբի, եւ որպէս զուռ ՚ի մէջ ջրոց գնացից[10086]։
[10086] Ոմանք. Եւ իբրեւ զուռ ՚ի մէջ ջուրց։
4 Նրանք պիտի ծլեն ու ծաղկեն ինչպէս ջրարբի խոտը, ինչպէս ուռենին՝ հոսող ջրերի մօտ:
4 Անոնք իբր թէ՝ խոտերու պէս, Ջուրի վտակներու քով եղող ուռիներու պէս պիտի բուսնին։
zohrab-1805▾ eastern-1994▾ western am▾
44:444:4 И будут расти между травою, как ивы при потоках вод.
44:4 καὶ και and; even ἀνατελοῦσιν ανατελλω spring up; rise ὡσεὶ ωσει as if; about χόρτος χορτος grass; plant ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle ὕδατος υδωρ water καὶ και and; even ὡς ως.1 as; how ἰτέα ιτεα in; on παραρρέον παραρρεω drift aside ὕδωρ υδωρ water
44:4 וְ wᵊ וְ and צָמְח֖וּ ṣāmᵊḥˌû צמח sprout בְּ bᵊ בְּ in בֵ֣ין vˈên בַּיִן interval חָצִ֑יר ḥāṣˈîr חָצִיר reed כַּ ka כְּ as עֲרָבִ֖ים ʕᵃrāvˌîm עֲרָבָה poplar עַל־ ʕal- עַל upon יִבְלֵי־ yivlê- יָבָל water-ditch מָֽיִם׃ mˈāyim מַיִם water
44:4. et germinabunt inter herbas quasi salices iuxta praeterfluentes aquasAnd they shall spring up among the herbs, as willows beside the running waters.
4. and they shall spring up among the grass, as willows by the watercourses.
44:4. And they will spring up among the plants, like willows beside running waters.
44:4. And they shall spring up [as] among the grass, as willows by the water courses.
And they shall spring up [as] among the grass, as willows by the water courses:

44:4 И будут расти между травою, как ивы при потоках вод.
44:4
καὶ και and; even
ἀνατελοῦσιν ανατελλω spring up; rise
ὡσεὶ ωσει as if; about
χόρτος χορτος grass; plant
ἀνὰ ανα.1 up; each
μέσον μεσος in the midst; in the middle
ὕδατος υδωρ water
καὶ και and; even
ὡς ως.1 as; how
ἰτέα ιτεα in; on
παραρρέον παραρρεω drift aside
ὕδωρ υδωρ water
44:4
וְ wᵊ וְ and
צָמְח֖וּ ṣāmᵊḥˌû צמח sprout
בְּ bᵊ בְּ in
בֵ֣ין vˈên בַּיִן interval
חָצִ֑יר ḥāṣˈîr חָצִיר reed
כַּ ka כְּ as
עֲרָבִ֖ים ʕᵃrāvˌîm עֲרָבָה poplar
עַל־ ʕal- עַל upon
יִבְלֵי־ yivlê- יָבָל water-ditch
מָֽיִם׃ mˈāyim מַיִם water
44:4. et germinabunt inter herbas quasi salices iuxta praeterfluentes aquas
And they shall spring up among the herbs, as willows beside the running waters.
44:4. And they will spring up among the plants, like willows beside running waters.
44:4. And they shall spring up [as] among the grass, as willows by the water courses.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ 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
4: И будут расти между травою, как ивы при потоках вод. Продолжается речь о тех же избраннейших потомках Израиля, которые не затеряются в массе, а при содействии божественной благодати будут также сильно и быстро духовно возрастать, как ива, посаженная при воде. Любопытно отметить, что позднейшая раввинская экзегетика относит это пророчество к иудеям рассеяния, и ввела на этом основании ветви речной ивы в состав "Лулава", особой священной церемонии праздника Кущей.
Adam Clarke: Commentary on the Bible - 1831
44:4: They shall spring up as among the grass "They shall spring up as the grass among the waters" - בבין חציר bebeyn chatsir, "They shall spring up to the midst of, or rather, in among, the grass. "This cannot be right: eleven MSS., and thirteen editions, have כבין kebeyn, or כבן keben. Twenty-four MSS. read it without the י yod, בבן beben, in the son of the grass; and so reads the Chaldee; בבן beben, in the son of the grass.
Twenty-four MSS. of Dr. Kennicott's, thirty-three of De Rossi's, and one of my own, with six editions, have this reading. The Syriac, מבין mibbeyn. The true reading is in all probability כבין kebeyn; and the word מים mayim, which should have followed it, is lost out of the text: but it is happily supplied by the Septuagint, ὡς ανα μεσον ὑδατος, as among the water "In every place where there is water, there is always grass; for water makes every thing grow in the east." Sir John Chardin's note on Kg1 17:5. Harmer's Observations 1:64.
Albert Barnes: Notes on the Bible - 1834
44:4: And they shall spring up - The idea is, that as plants and trees planted by water-courses, and in well-watered fields, grow and flourish, so should their children grow in virtue, hope, piety, and zeal.
As among the grass - They shall spring up and flourish as the grass does when abundantly watered from heaven. On the meaning of the unusual form of the word בבים bebē yn, in the Hebrew ("in among"), see Vitringa and Rosenmuller. The ב (b) here is undoubtedly an error of the transcriber for כ (k) ("as") - an error which, from the similarity of the letters, might be readily made. The Septuagint reads it, Ὡς Hō s - 'As.' The Chaldee reads it, כ (k) ("as").
As willows by the water-courses - Willows are usually planted in such places, and grow rapidly and luxuriantly. It denotes here, abundant increase, vigor and beauty; and means that their posterity would be greatly blessed of God. A similar figure to denote the prosperity and happiness of the righteous occurs in Psa 1:3 :
And he shall be like a tree planted by the rivers of water,
That bringeth forth his fruit in his season;
His leaf also shall not wither.
These two verses teach us:
1. That God will pour his blessings on the children of his people - a promise which in all ages, when parents are faithful, is abundantly fulfilled.
2. That one of the richest blessings which can be imparted to a people is, that God's Spirit should descend on their children.
3. That the Spirit of God alone is the source of true happiness and prosperity to our children. All else - property, learning, accomplishment. beauty, vigor, will be vain. It is by his blessing only - by the influence of piety - that they will spring forth as among the grass, and like willows by the streams of water.
4. Parents should pray earnestly for a Rev_ival of religion. No better description can be given of a Rev_ival than that given here - the Spirit of God descending like streams and floods on the young; and their springing forth in the graces of piety as among the grass, and growing in love to God and love to mankind like willows by the water-courses. Who would not pray for such a work of grace? What family, what congregation, what people can be happy without it?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
44:4: spring: Isa 58:11, Isa 61:11; Psa 1:3, Psa 92:13-15; Act 2:41-47, Act 4:4, Act 5:14
willows: Psa 137:1, Psa 137:2; Eze 17:5
Geneva 1599
44:4 And they (d) shall spring up [as] among the grass, as willows by the water courses.
(d) That is, your children and posterity will increase wonderfully after their deliverance from Babylon.
John Gill
44:4 And they shall spring up as among the grass,.... That is, such on whom the Spirit of the Lord shall be poured with his gifts and grace, and with the blessings of it: by the "grass" may be meant common believers, comparable to green grass, for their numbers, being many; for their weakness in themselves; for their flourishing condition; like grass for its greenness, and verdure, and its springing up by clear shining after rain; see Ps 72:6 and by those that "spring up among them" are intended the apostles and ministers of the word, who exceed common Christians in their gifts, and grace, and usefulness; grow up higher and taller than they, like palm trees and cedars in Lebanon; and as such exceed private saints as tall trees exceed the grass they grow among:
as willows by the water courses; a sort of trees well known, and which delight in watery places, and grow best on banks of rivers, and shoot up apace in a very short time, and spread their branches; so the apostles, after the effusion of the Spirit on them, grew quickly in gifts, and grace, and evangelic knowledge; and their usefulness spread far and near. The Targum is,
"the righteous shall grow tender and delicate as the flowers of the grass, as a tree that sends forth its roots by flows of water.''
Robert Jamieson, A. R. Fausset and David Brown
44:4 they--thy "seed" and "offspring" (Is 44:3).
as among--needlessly inserted in English Version. Rather, "The seed shall spring up as willows among the grass beside canals of water" [HORSLEY]. Or, "They shall spring up among the grass (that is, luxuriantly; for what grows in the midst of grass grows luxuriantly) as willows by the water-courses," which makes the parallel clauses better balanced [MAURER].
44:544:5: Մին ասասցէ. Աստուծոյ եմ ես. եւ մեւսն խրախո՛յս բարձցէ յանուն Աստուծոյ Յակովբայ. եւ մեւսն գի՛ր հանցէ ձեռամբ իւրով՝ թէ Աստուծոյ եմ ես, եւ յանուն Իսրայէլի խրախո՛յս բարձցէ[10087]։ [10087] Ոմանք. Մին ասիցէ... եւ միւսն եւս գիր հանցէ։
5 Մէկը պիտի ասի՝ Աստծունն եմ ես, մէկ ուրիշը խրախոյս պիտի բարձրացնի յանուն Յակոբի Աստծու, իսկ միւսը գիր պիտի գրի իր ձեռքով, թէ՝ ես Աստծուն եմ պատկանում, եւ յանուն Իսրայէլի քաջալերութեան կոչ պիտի անի»:
5 Մէկը պիտի ըսէ թէ ‘Ես Տէրոջն եմ’.Մէկն ալ Յակոբին անունովը պիտի կանչուի, Միւսն ալ իր ձեռքովը պիտի գրէ թէ ‘Ես Տէրոջն եմ’Ու Իսրայէլին անունովը պիտի մականուանուի»։
Մին ասասցէ. [657]Աստուծոյ եմ ես, եւ մեւսն խրախոյս բարձցէ յանուն [658]Աստուծոյ Յակոբայ. եւ մեւսն գիր հանցէ ձեռամբ իւրով [659]թէ Աստուծոյ եմ ես``, եւ յանուն Իսրայելի [660]խրախոյս բարձցէ:

44:5: Մին ասասցէ. Աստուծոյ եմ ես. եւ մեւսն խրախո՛յս բարձցէ յանուն Աստուծոյ Յակովբայ. եւ մեւսն գի՛ր հանցէ ձեռամբ իւրով՝ թէ Աստուծոյ եմ ես, եւ յանուն Իսրայէլի խրախո՛յս բարձցէ[10087]։
[10087] Ոմանք. Մին ասիցէ... եւ միւսն եւս գիր հանցէ։
5 Մէկը պիտի ասի՝ Աստծունն եմ ես, մէկ ուրիշը խրախոյս պիտի բարձրացնի յանուն Յակոբի Աստծու, իսկ միւսը գիր պիտի գրի իր ձեռքով, թէ՝ ես Աստծուն եմ պատկանում, եւ յանուն Իսրայէլի քաջալերութեան կոչ պիտի անի»:
5 Մէկը պիտի ըսէ թէ ‘Ես Տէրոջն եմ’.Մէկն ալ Յակոբին անունովը պիտի կանչուի, Միւսն ալ իր ձեռքովը պիտի գրէ թէ ‘Ես Տէրոջն եմ’Ու Իսրայէլին անունովը պիտի մականուանուի»։
zohrab-1805▾ eastern-1994▾ western am▾
44:544:5 Один скажет: >, другой назовется именем Иакова; а иной напишет рукою своею: >, и прозовется именем Израиля.
44:5 οὗτος ουτος this; he ἐρεῖ ερεω.1 state; mentioned τοῦ ο the θεοῦ θεος God εἰμι ειμι be καὶ και and; even οὗτος ουτος this; he βοήσεται βοαω scream; shout ἐπὶ επι in; on τῷ ο the ὀνόματι ονομα name; notable Ιακωβ ιακωβ Iakōb; Iakov καὶ και and; even ἕτερος ετερος different; alternate ἐπιγράψει επιγραφω inscribe τοῦ ο the θεοῦ θεος God εἰμι ειμι be ἐπὶ επι in; on τῷ ο the ὀνόματι ονομα name; notable Ισραηλ ισραηλ.1 Israel
44:5 זֶ֤ה zˈeh זֶה this יֹאמַר֙ yōmˌar אמר say לַֽ lˈa לְ to יהוָ֣ה [yhwˈāh] יְהוָה YHWH אָ֔נִי ʔˈānî אֲנִי i וְ wᵊ וְ and זֶ֖ה zˌeh זֶה this יִקְרָ֣א yiqrˈā קרא call בְ vᵊ בְּ in שֵֽׁם־ šˈēm- שֵׁם name יַעֲקֹ֑ב yaʕᵃqˈōv יַעֲקֹב Jacob וְ wᵊ וְ and זֶ֗ה zˈeh זֶה this יִכְתֹּ֤ב yiḵtˈōv כתב write יָדֹו֙ yāḏˌô יָד hand לַֽ lˈa לְ to יהוָ֔ה [yhwˈāh] יְהוָה YHWH וּ û וְ and בְ vᵊ בְּ in שֵׁ֥ם šˌēm שֵׁם name יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel יְכַנֶּֽה׃ פ yᵊḵannˈeh . f כנה honour
44:5. iste dicet Domini ego sum et ille vocabit in nomine Iacob et hic scribet manu sua Domino et in nomine Israhel adsimilabiturOne shall say: I am the Lord's, and another shall call himself by the name of Jacob, and another shall subscribe with his hand, To the Lord, and surname himself by the name of Israel.
5. One shall say, I am the LORD’S; and another shall call by the name of Jacob; and another shall subscribe with his hand unto the LORD, and surname by the name of Israel.
44:5. This one will say, “I am the Lord’s,” and that one will call himself by the name of Jacob, and yet another will write with his hand, “For the Lord,” and he will take the name Israel.
44:5. One shall say, I [am] the LORD’S; and another shall call [himself] by the name of Jacob; and another shall subscribe [with] his hand unto the LORD, and surname [himself] by the name of Israel.
One shall say, I [am] the LORD' S; and another shall call [himself] by the name of Jacob; and another shall subscribe [with] his hand unto the LORD, and surname [himself] by the name of Israel:

44:5 Один скажет: <<я Господень>>, другой назовется именем Иакова; а иной напишет рукою своею: <<я Господень>>, и прозовется именем Израиля.
44:5
οὗτος ουτος this; he
ἐρεῖ ερεω.1 state; mentioned
τοῦ ο the
θεοῦ θεος God
εἰμι ειμι be
καὶ και and; even
οὗτος ουτος this; he
βοήσεται βοαω scream; shout
ἐπὶ επι in; on
τῷ ο the
ὀνόματι ονομα name; notable
Ιακωβ ιακωβ Iakōb; Iakov
καὶ και and; even
ἕτερος ετερος different; alternate
ἐπιγράψει επιγραφω inscribe
τοῦ ο the
θεοῦ θεος God
εἰμι ειμι be
ἐπὶ επι in; on
τῷ ο the
ὀνόματι ονομα name; notable
Ισραηλ ισραηλ.1 Israel
44:5
זֶ֤ה zˈeh זֶה this
יֹאמַר֙ yōmˌar אמר say
לַֽ lˈa לְ to
יהוָ֣ה [yhwˈāh] יְהוָה YHWH
אָ֔נִי ʔˈānî אֲנִי i
וְ wᵊ וְ and
זֶ֖ה zˌeh זֶה this
יִקְרָ֣א yiqrˈā קרא call
בְ vᵊ בְּ in
שֵֽׁם־ šˈēm- שֵׁם name
יַעֲקֹ֑ב yaʕᵃqˈōv יַעֲקֹב Jacob
וְ wᵊ וְ and
זֶ֗ה zˈeh זֶה this
יִכְתֹּ֤ב yiḵtˈōv כתב write
יָדֹו֙ yāḏˌô יָד hand
לַֽ lˈa לְ to
יהוָ֔ה [yhwˈāh] יְהוָה YHWH
וּ û וְ and
בְ vᵊ בְּ in
שֵׁ֥ם šˌēm שֵׁם name
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
יְכַנֶּֽה׃ פ yᵊḵannˈeh . f כנה honour
44:5. iste dicet Domini ego sum et ille vocabit in nomine Iacob et hic scribet manu sua Domino et in nomine Israhel adsimilabitur
One shall say: I am the Lord's, and another shall call himself by the name of Jacob, and another shall subscribe with his hand, To the Lord, and surname himself by the name of Israel.
44:5. This one will say, “I am the Lord’s,” and that one will call himself by the name of Jacob, and yet another will write with his hand, “For the Lord,” and he will take the name Israel.
44:5. One shall say, I [am] the LORD’S; and another shall call [himself] by the name of Jacob; and another shall subscribe [with] his hand unto the LORD, and surname [himself] by the name of Israel.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5: Один скажет, "Я Господень", другой назовется именем Иакова... Смысл этого стиха и его связь с предыдущим довольно загадочны. Большинство комментаторов видит здесь речь о прозелитах и устанавливает такую внутреннюю, логическую связь мыслей. Остаток верного Израиля, получивши Святого Духа, приобретет настолько широкую и почтенную известность, что привлечет к себе многих последователей, которые будут гордиться назваться его именем и наперерыв друга перед другом будут именоваться кто "Господним", кто "Иаковлевым", кто "Израилевым". Здесь, между прочим, довольно тонко подмечен одна характерная черта этих новообращенных язычников - их обычай, принесенный из язычества, локализировать культы и носить имя своего местного божества. В историческом смысле все это вполне оправдалось опять-таки на апостолах, которые в первый же день Пятидесятницы имели уже не одну тысячу прозелитов (Деян 2:41).
Adam Clarke: Commentary on the Bible - 1831
44:5: Shall call himself "Shall be called" - Passive, יקרא yikkare; κληθησεται, Symmachus.
Another shall subscribe with his hand unto the Lord "This shall inscribe his hand to Jehovah" - Και ἑτερος επιγραψει χειρι (χειρα, Ag., Sym.) αυτου, Του Θεου ειμι· "And another shall write upon his hand, I belong to God." - Sept. They seem to have read here, as before, ליהוה אני laihovah ani, I belong to Jehovah. But the repetition of the same phrase without any variation is not elegant. However, they seem to have understood it rightly, as an allusion to the marks, which were made by punctures rendered indelible, by fire or by staining, upon the hand or some other part of the body, signifying the state or character of the person, and to whom he belonged. The slave was marked with the name of his master, the soldier, of his commander; the idolater, with the name or ensign of his god: Στιγματα επιγραφομενα δια των στρατευομενων εν ταις χερσιν· "Punctural inscriptions made by the soldiers on their hands." Aetius apud Turnebum Advers. Isa 24:12. Victuris in cute punctis milites scripti et matriculis inserti jurare solent. "The soldiers having indelible inscriptions on their skin, and inserted in the muster-rolls, are accustomed to make oath." Vigetius, Isa 2:6. And the Christians seem to have imitated this practice, by what Procopius says on this place of Isaiah: Το δε ΤΗ ΧΕΙΡΙ, δια το στιζειν ισως πολλους επι καρπων, η βραχιονων, η του σταυρου σημειον, η την Χριστου προσηγοριαν. "Because many marked their wrists, or their arms, with the sign of the cross, or with the name of Christ." See Rev 20:4; Spencer, De Leg. Hebr. lib. ii., cap. 20.
Albert Barnes: Notes on the Bible - 1834
44:5: One shall say - It shall be common to say this, or a profession of religion shall be common. The various expressions in this verse mean substantially the same thing - that there should pRev_ail among the people a disposition to make a profession of attachment to Yahweh in every proper public manner. It is in immediate connection with what is said in the pRev_ious verses, that he would pour his Spirit upon them, and especially on their children. The effect would be, that many would make a public profession of religion. This refers, doubtless, in the main, to the period after their return from the captivity, and to the general pRev_alence of religion then. But it is also true of the people of God at all times - especially under the Messiah. God pours his Spirit like gentle dews, or rains, on the families of his people; and the effect is, that many publicly profess attachment to him.
I am the Lord's - I belong to Yahweh; I devote myself to him. This expresses the true nature of a profession of religion - a feeling that we are not our own, but that we belong to God. It is, that we not only feel that we are bound to worship him, but that we actually belong to him; that our bodies and spirits, and all that we have and are, are to be sacredly employed in his service (see Co1 6:20; Co2 7:5; Co2 5:14-15). Nothing, in few words, can more appropriately describe the true nature of a profession of religion than the expression used here (אני ליהוה layhovâ h 'ā nı̂ y) 'For Yahweh am I' - 'I am wholly, and entirely, and foRev_er for Yahweh, to obey him; to do his will; to suffer patiently all that be appoints; to live where he directs; to die when, where, and how he pleases; to moulder in the grave according to his will; to be raised up by his power; and to serve him foRev_er in a better world.'
And another shall call himself by the name of Jacob - The Chaldee renders this, 'He shall pray in the name of Jacob.' The idea seems to be, that he should call himself a friend of Jacob - an Israelite. He should regard himself as belonging to the same family and the same religion, as Jacob; as worshipping the same God; and as maintaining the same belief. To call oneself by the same name as another, is indicative of friendship and affection; and is expressive of a purpose to be united to him, and to identify our interest with his. The idea is that which one would express by saying, that he cast in his interest with the people of God, or he became identified with them; as we now say, a man calls himself by the name of Christ, that is, a Christian. Jerome renders this, 'He shall call by the name of Jacob.' that is, sinners to repentance (compare the note at Isa 43:7; Isa 48:1; Psa 24:6).
And another shall subscribe with his hand unto the Lord - The Septuagint renders this, 'And another shall write with his hand (χειρί cheiri), I am of God.' Lowth, 'On his hand,' Aquila and Symmachus, (Χειρά Cheira). Lowth supposes that the allusion here is to the marks which were made indelible by puncture with ink on the hand or on other parts of the body. He supposes that the mark thus indelibly impressed was the name of the person, or the name of the master if he was a slave, or some indication by which it might be known to whom he belonged. In this way, the soldier marked himself with the name of his commander; the idolater, with the name of his god; and in this way, Procopius says, that the early Christians marked themselves. On this passage he says, 'Because many marked their wrists or their arms with the sign of the cross, or with the name of Christ' (see Rev 20:4; Spencer, De Leg. Heb. ii. 20).
But all this is too refined, and is evidently a departure from the true sense of the passage. The mark, or writing, was not on the hand, but with it - literally, 'and this shall write his hand to Yahweh; 'and the figure is evidently taken from the mode of making a contract or bargain, where the name is subscribed to the instrument. It was a solemn compact or covenant, by which they enrolled themselves among the worshippers of God, and pledged themselves to his service. The manner of a contract among the Hebrews is described in Jer 32:10, Jer 32:12, Jer 32:44. A public, solemn, and recorded covenant, to which the names of princes, Levites, and priests, were subscribed, and which was sealed, by which they bound themselves to the service of God, is mentioned in Neh 9:38. Here it denotes the solemn manner in which they would profess to be worshippers of the true God; and it is expressive of the true nature of a profession of religion.
The name is given in to God. It is enrolled by the voluntary desire of him who makes the profession among his friends. It is done, after the manner of solemn compacts among men, in the presence of witnesses Heb 12:1. Among Christians, it is sealed in a solemn manner by baptism, and the Lord's supper. It has, therefore, all the binding force and obligation of a solemn compact; and every professor of religion should regard his covenant with God as the most sacred of all compacts, and as having a more solemn obligation than any other. And yet, how many professors are there who would shrink back with horror from the idea of breaking a compact with man, who have no alarm at the idea of having proved unfaithful to their solemn pledge that they would belong wholly to God, and would live to him alone! Let every professor of religion remember that his profession has all the force of a solemn compact that he has voluntarily subscribed his name, and enrolled himself among the friends of God; and that there is no agreement of a more binding nature than that which unites him in public profession to the cause and the kingdom of the Saviour.
And surname himself by the name of Israel - Shall call himself an Israelite, and shall be a worshipper of the same God. The word rendered 'shall surname' (כנה kâ nâ h, not used in the Qal, in the Piel כנה kinnâ h) means to address in a friendly and soothing manner; to speak kindly to anyone. Gesenius renders it, 'And kindly, soothingly names the name of Israel.' But the idea is probably that expressed in our translation. The word sometimes denotes a giving of flattering titles to anyone, by way of compliment Job 32:21-22 :
Let me not, I pray you, accept any man's person;
Neither let me give flattering titles unto man.
For I know not to give flattering titles;
In so doing my Maker would soon take me away.
In Isa 45:4, it is rendered, 'I have surnamed thee (Cyrus), though thou hast not known me.' The word does not occur elsewhere. It conveys the idea of an honorable title; and means here, I think, that he would call himself by the honorable appellation of Israel - or an Israelite - a worshipper of the God o f Jacob. It implies that a profession of the true religion is honorable, and that it is and should be esteemed so by him who makes it. It is observable, also, that this verse contains an instance of the parallelism in the Hebrew writings where the alternate members correspond to each other. Here the first and third members, and the second and the fourth correspond to each other (see the Introduction, Section 8).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
44:5: I am: Deu 26:17-19; Psa 116:16; Jer 50:5; Mic 4:2; Zac 8:20-23, Zac 13:9
subscribe: Neh 9:38, Neh 10:1-29; Co2 8:5
the name: Gal 6:16; Pe1 2:9
Carl Friedrich Keil and Franz Delitzsch
44:5
When Jehovah has thus acknowledged His people once more, the heathen, to whose giddūphı̄m (blasphemies) Israel has hitherto been given up, will count it the greatest honour to belong to Jehovah and His people. "One will say, I belong to Jehovah; and a second will solemnly name the name of Jacob; and a third will inscribe himself to Jehovah, and name the name of Israel with honour." The threefold zeh refers to the heathen, as in Ps 87:4-5. One will declare himself to belong to Jehovah; another will call with the name of Jacob, i.e., (according to the analogy of the phrase ה בשׁם קרא) make it the medium and object of solemn exclamation; a third will write with his hand (ידו, an acc. of more precise definition, like חמה in Is 42:25, and זביחך in Is 43:23), "To Jehovah," thereby attesting that he desires to belong to Jehovah, and Jehovah alone. This is the explanation given by Gesenius, Hahn, and others; whereas Hitzig and Knobel follow the lxx in the rendering, "he will write upon his hand '‛layehōvâh,' i.e., mark the name of Jehovah upon it." But apart from the fact that kâthabh, with an accusative of the writing materials, would be unprecedented (the construction required would be על־ידו), this view is overthrown by the fact that tatooing was prohibited by the Israelitish law (Lev 19:28; compare the mark of the beast in Rev_ 13:16). בשׁם קרא is interchanged with בסם כּנּה, to surname, or entitle (the Syriac and Arabic are the same; compare the Arabic kunye, the name given to a man as the father of such and such a person, e.g., Abu-Muhammed, rhetorically called metonymy). The name Israel becomes a name or title of honour among the heathen. This concludes the fourth prophecy, which opens out into three distinct fields. With ועתּה in Is 44:1 it began to approach the close, just as the third did in Is 43:1 -a well-rounded whole, which leaves nothing wanting.
Geneva 1599
44:5 One shall say, I [am] the LORD'S; and another (e) shall call [himself] by the name of Jacob; and another shall write [with] his hand to the LORD, and surname [himself] by the name of Israel.
(e) By this diversity of speech he means one thing, that is, that the people will be holy, and receive the true religion from God, as in (Ps 87:5).
John Gill
44:5 One shall say, I am the Lord's,.... This expresses the success of the apostles' ministry, not only among the Jews, but more especially among the Gentiles, who were not called by the name of Jacob and Israel; but now should call themselves by those names, as the following clauses show, being called by grace and converted; when they should openly profess their faith in Christ, claim their interest in him, and acknowledge his property in them, and not be ashamed of the name of Christians; and this one, and another, even many should do. The Lord has a people who are his special and peculiar people, his beloved ones, the objects of his delight and pleasure, his chosen and covenant ones, his adopted ones, his treasure and his jewels; and hence he has taken such care of them; he has put them into the hands of Christ for their security; given him to be a Head, Redeemer, and Saviour of them; bestows every blessing of grace on them; will not suffer any to hurt them; and keeps them by his power: and having given them to Christ, they are his people, his portion, his spouse and bride, his children, and the sheep of his hand; hence he became incarnate on their account; laid down his life to save them; sends his Gospel, and along with it his Spirit effectually to call them; and hence all that he has is theirs, and he will keep them, and not lose any of them: and being called by grace, they are the workmanship of the Spirit; his temples in which he dwells, and in whom he is as the earnest and pledge of their eternal glory: and this interest the Lord has in his people may be known by them, so as that they may be able to say, one and another, "I am the Lord's", as many of them have done; see Ps 119:94, they may know they are the Lord's beloved ones, by his drawing them with his love, by the communications of his grace to them, by the communion with himself he indulges them with, and by what he shows unto them, and by the shedding abroad of his love in them; and that they are his chosen ones, by the Gospel coming in power to them, by their effectual calling, by the sanctification of the Spirit, and their faith in Christ Jesus; and that they are his covenant ones, by the application of covenant grace and blessings to them; and that they are his adopted ones, by the Spirit of adoption sent down into their hearts, witnessing it unto them; they may know that they are the redeemed of the Lamb, by their having his Spirit, and by his being formed in their hearts: and they may know that they are the temples of the Holy Ghost, by his own work upon them, and his dwelling in them: and knowing this, they should and will declare, and say they are the Lord's and none other's; that they are not their own, nor Satan's, nor the servants of men, but the Lord's to whom they devote themselves, and whom they desire to serve; and therefore join themselves to his churches, and walk in his ordinances, publicly confessing their faith in him, which is telling all the world whose they are; and this they say with the utmost joy and pleasure, in an exulting, yea, even boasting way and manner. The Targum is,
"this shall say, I am of them that fear the Lord:''
and another shall call himself by the name of Jacob; reckon himself of the posterity of Jacob, in a spiritual sense; count it an honour to be called a wrestling Jacob, and a prevailing Israelite; so the Targum,
"this shall pray in the name of Jacob;''
either in the name of the God of Jacob, the Messiah, or as Jacob did: "and another shall subscribe with his hand to the Lord": shall give his hand and seal to serve the Lord; shall esteem it his high and great privilege to be written among the living in Jerusalem and to have his name registered among the saints, and in their church book. The Targum is,
"and this shall offer his oblation before the Lord;''
himself and his sacrifices of prayer and praise: "and surname himself by the name of Israel": shall value himself upon this, that he is an Israelite indeed, and shall choose no other name to be called by than that of a Christian. The Targum is,
"in the name of Israel; he shall draw near;''
and worship with them; all these phrases are expressive of a sincere and hearty profession of faith in Christ, and of the Christian religion, in terms borrowed from the people of Israel; see Acts 2:41.
John Wesley
44:5 Israel - The blessing of God upon the Jews shall be so remarkable, that the Gentiles shall join them, and accept the Lord for their God.
Robert Jamieson, A. R. Fausset and David Brown
44:5 The third clause answers in parallelism to the first, the fourth to the second.
I am the Lord's-- (Jer 50:5; 1Cor 6:19-20; 2Cor 8:5).
call himself by the name of Jacob--The Gentiles (as the result of the outpouring of the Holy Spirit on Israel, the Lord's "seed," first) shall join themselves to the children of Jacob, in order to worship their God (compare Is 43:7; Ps 49:11). Or, "calls," that is, invokes and celebrates the name of Jacob, attaches himself to his nation and religion [MAURER], (Ps 24:6).
subscribe . . . hand unto . . . Lord--in solemn and public covenant, pledging himself to God's service (compare Neh 9:38), before "witnesses" (Heb 12:1), after the manner of a civil contract (Jer 32:10, Jer 32:12, Jer 32:44). So the Christian in the sacraments [BARNES]. Literally, "shall fill his hand with letters (Ex 32:15; Ezek 2:10) in honor of Jehovah"; or "shall write upon his hand, I am Jehovah's" (compare Is 49:16; Rev_ 13:16); alluding to the puncture with ink on the hand, whereby a soldier marked himself as bound to his commander; and whereby the Christians used to mark themselves with the name of Christ [LOWTH]. The former view is simpler.
surname himself . . . Israel--MAURER and GESENIUS interpret this as the Hebrew sanctions, answering to their rendering of the parallel second clause, "calls blandly (speaks in honorable terms of) the name of Israel." Retaining English Version, we must, from the Hebrew understand it thus, "Surname himself by the honorable name of Israel" (Is 45:4).
44:644:6: Ա՛յսպէս ասէ Աստուած Թագաւորն Իսրայէլի, եւ որ փրկեացն զնա Աստուած զօրութեանց. Ես առաջին՝ եւ ե՛ս առ յապայ. բա՛ց յինէն այլ ո՛չ գոյ Աստուած։
6 Այսպէս է ասում Աստուած՝ Իսրայէլի թագաւորը եւ նրա փրկիչ Զօրութիւնների Տէրը. «Ես եմ առաջինը եւ ես եմ վերջինը, ինձնից բացի ուրիշ Աստուած չկայ:
6 Տէրը՝ Իսրայէլի Թագաւորը Եւ զօրքերու Տէրը, անոր Փրկիչը, այսպէս կ’ըսէ.«Ե՛ս եմ առաջինը ու ե՛ս եմ վերջինը, Ինձմէ զատ Աստուած չկայ։
Այսպէս ասէ [661]Աստուած Թագաւորն Իսրայելի, եւ [662]որ փրկեացն զնա Աստուած`` զօրութեանց. Ես առաջին` եւ ես առ յապայ, բաց յինէն այլ ոչ գոյ Աստուած:

44:6: Ա՛յսպէս ասէ Աստուած Թագաւորն Իսրայէլի, եւ որ փրկեացն զնա Աստուած զօրութեանց. Ես առաջին՝ եւ ե՛ս առ յապայ. բա՛ց յինէն այլ ո՛չ գոյ Աստուած։
6 Այսպէս է ասում Աստուած՝ Իսրայէլի թագաւորը եւ նրա փրկիչ Զօրութիւնների Տէրը. «Ես եմ առաջինը եւ ես եմ վերջինը, ինձնից բացի ուրիշ Աստուած չկայ:
6 Տէրը՝ Իսրայէլի Թագաւորը Եւ զօրքերու Տէրը, անոր Փրկիչը, այսպէս կ’ըսէ.«Ե՛ս եմ առաջինը ու ե՛ս եմ վերջինը, Ինձմէ զատ Աստուած չկայ։
zohrab-1805▾ eastern-1994▾ western am▾
44:644:6 Так говорит Господь, Царь Израиля, и Искупитель его, Господь Саваоф: Я первый и Я последний, и кроме Меня нет Бога,
44:6 οὕτως ουτως so; this way λέγει λεγω tell; declare ὁ ο the θεὸς θεος God ὁ ο the βασιλεὺς βασιλευς monarch; king τοῦ ο the Ισραηλ ισραηλ.1 Israel ὁ ο the ῥυσάμενος ρυομαι rescue αὐτὸν αυτος he; him θεὸς θεος God σαβαωθ σαβαωθ Tsebaoth ἐγὼ εγω I πρῶτος πρωτος first; foremost καὶ και and; even ἐγὼ εγω I μετὰ μετα with; amid ταῦτα ουτος this; he πλὴν πλην besides; only ἐμοῦ εμου my οὐκ ου not ἔστιν ειμι be θεός θεος God
44:6 כֹּֽה־ kˈō- כֹּה thus אָמַ֨ר ʔāmˌar אמר say יְהוָ֧ה [yᵊhwˈāh] יְהוָה YHWH מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king יִשְׂרָאֵ֛ל yiśrāʔˈēl יִשְׂרָאֵל Israel וְ wᵊ וְ and גֹאֲלֹ֖ו ḡōʔᵃlˌô גאל redeem יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH צְבָאֹ֑ות ṣᵊvāʔˈôṯ צָבָא service אֲנִ֤י ʔᵃnˈî אֲנִי i רִאשֹׁון֙ rišôn רִאשֹׁון first וַ wa וְ and אֲנִ֣י ʔᵃnˈî אֲנִי i אַחֲרֹ֔ון ʔaḥᵃrˈôn אַחֲרֹון at the back וּ û וְ and מִ mi מִן from בַּלְעָדַ֖י bbalʕāḏˌay בִּלְעֲדֵי without אֵ֥ין ʔˌên אַיִן [NEG] אֱלֹהִֽים׃ ʔᵉlōhˈîm אֱלֹהִים god(s)
44:6. haec dicit Dominus rex Israhel et redemptor eius Dominus exercituum ego primus et ego novissimus et absque me non est deusThus saith the Lord the king of Israel, and his redeemer the Lord of hosts: I am the first, and I am the last, and besides me there is no God.
6. Thus saith the LORD, the King of Israel, and his redeemer the LORD of hosts: I am the first, and I am the last; and beside me there is no God.
44:6. Thus says the Lord, the King and Redeemer of Israel, the Lord of hosts: I am the first, and I am the last, and there is no God apart from me.
44:6. Thus saith the LORD the King of Israel, and his redeemer the LORD of hosts; I [am] the first, and I [am] the last; and beside me [there is] no God.
Thus saith the LORD the King of Israel, and his redeemer the LORD of hosts; I [am] the first, and I [am] the last; and beside me [there is] no God:

44:6 Так говорит Господь, Царь Израиля, и Искупитель его, Господь Саваоф: Я первый и Я последний, и кроме Меня нет Бога,
44:6
οὕτως ουτως so; this way
λέγει λεγω tell; declare
ο the
θεὸς θεος God
ο the
βασιλεὺς βασιλευς monarch; king
τοῦ ο the
Ισραηλ ισραηλ.1 Israel
ο the
ῥυσάμενος ρυομαι rescue
αὐτὸν αυτος he; him
θεὸς θεος God
σαβαωθ σαβαωθ Tsebaoth
ἐγὼ εγω I
πρῶτος πρωτος first; foremost
καὶ και and; even
ἐγὼ εγω I
μετὰ μετα with; amid
ταῦτα ουτος this; he
πλὴν πλην besides; only
ἐμοῦ εμου my
οὐκ ου not
ἔστιν ειμι be
θεός θεος God
44:6
כֹּֽה־ kˈō- כֹּה thus
אָמַ֨ר ʔāmˌar אמר say
יְהוָ֧ה [yᵊhwˈāh] יְהוָה YHWH
מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king
יִשְׂרָאֵ֛ל yiśrāʔˈēl יִשְׂרָאֵל Israel
וְ wᵊ וְ and
גֹאֲלֹ֖ו ḡōʔᵃlˌô גאל redeem
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
צְבָאֹ֑ות ṣᵊvāʔˈôṯ צָבָא service
אֲנִ֤י ʔᵃnˈî אֲנִי i
רִאשֹׁון֙ rišôn רִאשֹׁון first
וַ wa וְ and
אֲנִ֣י ʔᵃnˈî אֲנִי i
אַחֲרֹ֔ון ʔaḥᵃrˈôn אַחֲרֹון at the back
וּ û וְ and
מִ mi מִן from
בַּלְעָדַ֖י bbalʕāḏˌay בִּלְעֲדֵי without
אֵ֥ין ʔˌên אַיִן [NEG]
אֱלֹהִֽים׃ ʔᵉlōhˈîm אֱלֹהִים god(s)
44:6. haec dicit Dominus rex Israhel et redemptor eius Dominus exercituum ego primus et ego novissimus et absque me non est deus
Thus saith the Lord the king of Israel, and his redeemer the Lord of hosts: I am the first, and I am the last, and besides me there is no God.
44:6. Thus says the Lord, the King and Redeemer of Israel, the Lord of hosts: I am the first, and I am the last, and there is no God apart from me.
44:6. Thus saith the LORD the King of Israel, and his redeemer the LORD of hosts; I [am] the first, and I [am] the last; and beside me [there is] no God.
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
6-23. Идет особый, вставочный отдел, специально раскрывающий в художественно-сатирической форме мысль о ничтожестве идолов, по сравнению с величием истинного Бога. Начинается он словами: "так говорит Господь" (6: ст.) и продолжается до начала 24-го стиха, где мы снова встречаемся с той же самой формулой, очевидно, открывающей собою уже новую речь. Во всем этом отделе можно проследить две главных мысли: одна - о величии, всемогуществе, благости и спасающей силе истинного Бога Израилева, - она развивается в трех первых (6-8) и в трех последних стихах отдела (21-23); другая - о суетности и ничтожестве идолов в связи с преступным легкомыслием и каким-то неразумием поклоняющихся им, - она представляет из себя одно компактное целое (9-20). Потребность такой речи диктовалась условиями наступащего времени - близостью вавилонского плена, где склонные к идолопоклонству Иудеи подвергались особенно сильному соблазну.

В этих стихах - вступление в речь и раскрытие ее основной темы путем положительных доказательств, через ссылку на несомненный факт предстоящего плена, как на оправдание данного Богом пророчества об этом и, следовательно, как на бесспорное доказательство Его Предведения и Божественного достоинства. Как общая аргументация этого подотдела, так даже и все частные его выражения и мысли, уже встречались нам раньше и были своевременно нами прокомментированы (41:22-26; 43:9-11).
Albert Barnes: Notes on the Bible - 1834
44:6: Thus saith the Lord - This commences, as I suppose (see Analysis), the argument to prove that Yahweh is the only true God, and that the idols were vanity. The object is, to show to the Jews, that he who had made to them such promises of protection and deliverance was able to perform what he had pledged himself to do.
The King of Israel - (See the notes at Isa 41:21).
And his Redeemer - (See the notes at Isa 43:1).
The Lord of hosts - (See the notes at Isa 1:9).
I am the first - (See the notes at Isa 41:4).
And I am the last - In Isa 41:4, this is expressed 'with the last;' in Rev 1:8, 'I am Alpha and Omega.' The sense is, that God existed before all things, and will exist foRev_er.
And besides me there is no God - This is repeatedly declared (Deu 4:35, Deu 4:39; see the note at Isa 43:10-12). This great truth it was God's purpose to keep steadily before the minds of the Jews; and to keep it in the world, and ultimately to diffuse it abroad among the nations, was one of the leading reasons why he selected them as a special people, and separated them from the rest of mankind.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
44:6: the King: Isa 33:22, Isa 43:15; Mal 1:14; Mat 25:34, Mat 27:37
his redeemer: Isa 44:24, Isa 41:14, Isa 43:1, Isa 43:14, Isa 48:17, Isa 54:5, Isa 59:20; Jer 50:34
I am the first: Isa 41:4, Isa 48:12; Rev 1:8, Rev 1:11, Rev 1:17, Rev 1:18, Rev 2:8, Rev 22:13
beside: Isa 44:8, Isa 37:16, Isa 37:20, Isa 42:8, Isa 43:10, Isa 43:11, Isa 45:6, Isa 45:21, Isa 45:22; Deu 4:35, Deu 4:39, Deu 6:4, Deu 32:39; Ti1 3:16
Carl Friedrich Keil and Franz Delitzsch
44:6
A new pledge of redemption is given, and a fresh exhortation to trust in Jehovah; the wretchedness of the idols and their worshippers being pointed out, in contrast with Jehovah, the only speaking and acting God. Is 44:6 "Thus saith Jehovah the King of Israel, and its Redeemer, Jehovah of hosts; I am first, and I last; and beside me there is no God." The fact that His deity, which rules over not only the natural world, but history as well, is thus without equal and above all time, is now proved by Him from the fact that He alone manifests Himself as God, and that by the utterance of prophecy. Is 44:7 "And who preaches as I do? Let him make it known, and show it to me; since I founded the people of ancient time! And future things, and what is approaching, let them only make known." Jehovah shows Himself as the God of prophecy since the time that He founded עם־עולם (יקרא refers to the continued preaching of prophecy). ‛Am‛ōlâm is the epithet applied in Ezek 26:20 to the people of the dead, who are sleeping the long sleep of the grave; and here it does not refer to Israel, which could neither be called an "eternal" nation, nor a people of the olden time, and which would have been more directly named; but according to Is 40:7 and Is 42:5, where ‛am signifies the human race, and Job 22:15., where ‛ōlâm is the time of the old world before the flood, it signifies humanity as existing from the very earliest times. The prophecies of Jehovah reach back even to the history of paradise. The parenthetical clause, "Let him speak it out, and tell it me," is like the apodosis of a hypothetical protasis: "if any one thinks that he can stand by my side." The challenge points to earlier prophecies; with ואתיּות it takes a turn to what is future, אתיות itself denoting what is absolutely future, according to Is 41:23, and תּבאנה אשׁר what is about to be realized immediately; lâmō is an ethical dative.
Geneva 1599
44:6 Thus saith the LORD the King of Israel, and his redeemer the LORD of hosts; (f) I [am] the first, and I [am] the last; and besides me [there is] no God.
(f) I am always like myself, that is, merciful toward my Church, and most able to maintain it, as in (Is 41:4, Is 48:12; Rev_ 1:17, Rev_ 22:13).
John Gill
44:6 Thus saith the Lord the King of Israel,.... The King of the whole world, and Governor among the nations; and in a peculiar manner King of Israel, that nation being a theocracy; and especially King of spiritual Israel, or King of saints, be they of what nation they will:
and his Redeemer, the Lord of hosts; who redeemed Israel out of Egypt, from the house of bondage, and would again redeem them from the Babylonish captivity, and the whole Israel of God from sin, Satan, and the law; which he was able to do, being "the Lord of hosts", of the armies above and below:
I am the first, and I am the last; the first cause and last end, of all things in nature, and providence, and grace; all things are of him, through him, and from him; all things were made by him in creation, and for his pleasure they are and were created; and all things are disposed of in his providence for his own glory; and he is the first in reconciliation, justification, and salvation, and all are to the glory of his grace: or this is a periphrasis of his eternity, who is from everlasting to everlasting, without beginning or end, the Alpha and Omega; the same is said of Christ, Rev_ 1:8, and all the other characters before mentioned agree with him:
and besides me there is no God: all others are only gods by name, not by nature, mere nominal fictitious deities, not real ones; and it is to the exclusion of these from the rank of deity, these words are said; but not to the exclusion of the Son of God, and the Holy Spirit, who, with the Father, are the one true God.
Robert Jamieson, A. R. Fausset and David Brown
44:6 Here follows an argument for Jehovah, as the only God, and against the idols, as vanity (see on Is 41:4; Is 43:1; Is 43:10-12).
44:744:7: Ո՞վ է իբրեւ զիս, յառա՛ջ կացցէ, ձա՛յն տացէ. պատմեսցէ եւ պատրաստեսցի՛ ինձ՝ յորմէ հետէ արարի զմարդն յաւիտեան. եւ որ ինչ գալոցն իցէ, մինչչեւ եկեալ իցէ պատմեսցեն ձեզ[10088]։ [10088] Ոմանք. Մինչչեւ եկեալ իցեն պատ՛՛։
7 Ո՞վ է ինձ նման, թող առաջ գայ, ձայն հանի, պատմի ու ամէն ինչ ներկայացնի ինձ այն ժամանակից սկսած, երբ ես արարեցի մարդուն, նաեւ այն, ինչ գալու է. մինչեւ գալը թող պատմեն ձեզ:
7 Հին ժողովուրդը հաստատելէս ի վեր Ո՞վ կրցաւ ինծի ձայն տալ ու պատմել, Ասիկա ինծի համար կարգի դնել. Թող ըսեն գալու եւ ըլլալու բաները։
[663]Ո՞վ է իբրեւ զիս, յառաջ կացցէ, ձայն տացէ, պատմեսցէ եւ պատրաստեսցի ինձ` յորմէ հետէ արարի զմարդն յաւիտեան. եւ որ ինչ գալոցն իցէ, մինչչեւ եկեալ իցէ պատմեսցեն ձեզ:

44:7: Ո՞վ է իբրեւ զիս, յառա՛ջ կացցէ, ձա՛յն տացէ. պատմեսցէ եւ պատրաստեսցի՛ ինձ՝ յորմէ հետէ արարի զմարդն յաւիտեան. եւ որ ինչ գալոցն իցէ, մինչչեւ եկեալ իցէ պատմեսցեն ձեզ[10088]։
[10088] Ոմանք. Մինչչեւ եկեալ իցեն պատ՛՛։
7 Ո՞վ է ինձ նման, թող առաջ գայ, ձայն հանի, պատմի ու ամէն ինչ ներկայացնի ինձ այն ժամանակից սկսած, երբ ես արարեցի մարդուն, նաեւ այն, ինչ գալու է. մինչեւ գալը թող պատմեն ձեզ:
7 Հին ժողովուրդը հաստատելէս ի վեր Ո՞վ կրցաւ ինծի ձայն տալ ու պատմել, Ասիկա ինծի համար կարգի դնել. Թող ըսեն գալու եւ ըլլալու բաները։
zohrab-1805▾ eastern-1994▾ western am▾
44:744:7 ибо кто как Я? Пусть он расскажет, возвестит и в порядке представит Мне всё с того времени, как Я устроил народ древний, или пусть возвестят наступающее и будущее.
44:7 τίς τις.1 who?; what? ὥσπερ ωσπερ just as ἐγώ εγω I στήτω ιστημι stand; establish καλεσάτω καλεω call; invite καὶ και and; even ἑτοιμασάτω ετοιμαζω prepare μοι μοι me ἀφ᾿ απο from; away οὗ ος who; what ἐποίησα ποιεω do; make ἄνθρωπον ανθρωπος person; human εἰς εις into; for τὸν ο the αἰῶνα αιων age; -ever καὶ και and; even τὰ ο the ἐπερχόμενα επερχομαι come on / against πρὸ προ before; ahead of τοῦ ο the ἐλθεῖν ερχομαι come; go ἀναγγειλάτωσαν αναγγελλω announce ὑμῖν υμιν you
44:7 וּ û וְ and מִֽי־ mˈî- מִי who כָמֹ֣ונִי ḵāmˈônî כְּמֹו like יִקְרָ֗א yiqrˈā קרא call וְ wᵊ וְ and יַגִּידֶ֤הָ yaggîḏˈehā נגד report וְ wᵊ וְ and יַעְרְכֶ֨הָ֙ yaʕrᵊḵˈehā ערך arrange לִ֔י lˈî לְ to מִ mi מִן from שּׂוּמִ֖י śśûmˌî שׂים put עַם־ ʕam- עַם people עֹולָ֑ם ʕôlˈām עֹולָם eternity וְ wᵊ וְ and אֹתִיֹּ֛ות ʔōṯiyyˈôṯ אתה come וַ wa וְ and אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] תָּבֹ֖אנָה tāvˌōnā בוא come יַגִּ֥ידוּ yaggˌîḏû נגד report לָֽמֹו׃ lˈāmô לְ to
44:7. quis similis mei vocet et adnuntiet et ordinem exponat mihi ex quo constitui populum antiquum ventura et quae futura sunt adnuntient eisWho is like to me? let him call and declare: and let him set before me the order, since I appointed the ancient people: and the things to come, and that shall be hereafter, let them shew unto them.
7. And who, as I, shall call, and shall declare it, and set it in order for me, since I appointed the ancient people? and the things that are coming, and that shall come to pass, let them declare.
44:7. Who is like me? Let him call out and announce it. And let him explain to me the order of things, since it is I who appointed the ancient people. The things of the near and the distant future, let him announce them.
44:7. And who, as I, shall call, and shall declare it, and set it in order for me, since I appointed the ancient people? and the things that are coming, and shall come, let them shew unto them.
And who, as I, shall call, and shall declare it, and set it in order for me, since I appointed the ancient people? and the things that are coming, and shall come, let them shew unto them:

44:7 ибо кто как Я? Пусть он расскажет, возвестит и в порядке представит Мне всё с того времени, как Я устроил народ древний, или пусть возвестят наступающее и будущее.
44:7
τίς τις.1 who?; what?
ὥσπερ ωσπερ just as
ἐγώ εγω I
στήτω ιστημι stand; establish
καλεσάτω καλεω call; invite
καὶ και and; even
ἑτοιμασάτω ετοιμαζω prepare
μοι μοι me
ἀφ᾿ απο from; away
οὗ ος who; what
ἐποίησα ποιεω do; make
ἄνθρωπον ανθρωπος person; human
εἰς εις into; for
τὸν ο the
αἰῶνα αιων age; -ever
καὶ και and; even
τὰ ο the
ἐπερχόμενα επερχομαι come on / against
πρὸ προ before; ahead of
τοῦ ο the
ἐλθεῖν ερχομαι come; go
ἀναγγειλάτωσαν αναγγελλω announce
ὑμῖν υμιν you
44:7
וּ û וְ and
מִֽי־ mˈî- מִי who
כָמֹ֣ונִי ḵāmˈônî כְּמֹו like
יִקְרָ֗א yiqrˈā קרא call
וְ wᵊ וְ and
יַגִּידֶ֤הָ yaggîḏˈehā נגד report
וְ wᵊ וְ and
יַעְרְכֶ֨הָ֙ yaʕrᵊḵˈehā ערך arrange
לִ֔י lˈî לְ to
מִ mi מִן from
שּׂוּמִ֖י śśûmˌî שׂים put
עַם־ ʕam- עַם people
עֹולָ֑ם ʕôlˈām עֹולָם eternity
וְ wᵊ וְ and
אֹתִיֹּ֛ות ʔōṯiyyˈôṯ אתה come
וַ wa וְ and
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
תָּבֹ֖אנָה tāvˌōnā בוא come
יַגִּ֥ידוּ yaggˌîḏû נגד report
לָֽמֹו׃ lˈāmô לְ to
44:7. quis similis mei vocet et adnuntiet et ordinem exponat mihi ex quo constitui populum antiquum ventura et quae futura sunt adnuntient eis
Who is like to me? let him call and declare: and let him set before me the order, since I appointed the ancient people: and the things to come, and that shall be hereafter, let them shew unto them.
44:7. Who is like me? Let him call out and announce it. And let him explain to me the order of things, since it is I who appointed the ancient people. The things of the near and the distant future, let him announce them.
44:7. And who, as I, shall call, and shall declare it, and set it in order for me, since I appointed the ancient people? and the things that are coming, and shall come, let them shew unto them.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
44:7: Let them show unto them "Let them declare unto us" - For למו lamo, unto them, the Chaldee reads לנו lanu, unto us The Septuagint read לכם lachem, unto you; which is preferable to the reading of the text. But למו lamo, and לנו lanu, are frequently mistaken one for the other, see Isa 10:29; Psa 80:7; Psa 64:6.
Albert Barnes: Notes on the Bible - 1834
44:7: And who, as I - This verse contains an argument to prove that he is God. In proof of this, he appeals to the fact that he alone can predict future events, and certainly declare the order, and the time in which they will come to pass (see the notes at Isa 41:21-23; Isa 44:9-10).
Shall call - That is, call forth the event, or command that to happen which he wills - one of the highest possible exhibitions of power. See a similar use of the word call in Isa 46:2; Isa 48:15.
And shall declare it - Declare, or announce with certainty the future event.
And set it in order - Arrange it; secure the proper succession and place (see the notes at Isa 41:22). The word used here (ערך ‛ â rak) denotes properly "to place in a row; set in order; arrange." It is of the same signification as the Greek τάσσω tassō or τάττω tattō, and is applied to placing the wood upon the altar in a proper manner (Gen 22:9); or to placing the showbread in proper order on the table Lev 24:8; and especially to setting an army in order, or putting it in battle array Gen 14:8; Jdg 20:20, Jdg 20:22; Sa1 17:2. Here it means, that God would arrange the events in a proper order - as an army is marshalled and arrayed for battle. There should be no improper sequences of events; no chance; no hap-hazard; no confusion. The events which take place under his government, occur in proper order and time, and so as best to subserve his plans.
For me - In order to execute my plans, and to promote my glory. The events on earth are for God. They are such as he chooses to ordain, and are arranged in the manner which he chooses.
Since I appointed the ancient people - 'From my constituting the people of old;' that is, God had given them intimations of future events from the very period when he in times long past, had selected and appointed them as his people. They were, therefore, qualified to be his witnesses Isa 44:8.
And the things that are coming, let them show - (See the notes at Isa 41:22-23).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
44:7: who: Isa 41:22, Isa 41:26, Isa 43:9, Isa 43:12, Isa 45:21, Isa 46:9, Isa 46:10, Isa 48:3-8
since: Isa 41:4; Gen 17:7, Gen 17:8; Deu 32:8; Act 17:26
Geneva 1599
44:7 And who, as I, shall (g) call, and shall declare it, and set (h) it in order for me, since I appointed the (i) ancient people? and the things that are coming, and shall come, let (k) them show to them.
(g) And appoint them that will deliver the Church.
(h) That is, tell me how I should proceed in this.
(i) God calls the Israelites ancient, because he preferred them to all others in his eternal election.
(k) Meaning, their idols.
John Gill
44:7 And who as I shall call,.... Which of the idols of the Gentiles can do as the king of Israel, the Lord of hosts has done? call things that are not, as though they were? call all creatures into being? call men by their names before they were born, as Isaac; Josiah, and Cyrus, of whom mention is made in the latter end of this chapter, and call them to service and usefulness in their day and generation? and call whom he pleases by his grace to eternal glory?
and shall declare it; the end from the beginning, things future that are yet to come to pass; or the purposes and decrees of God, his counsel and covenant, his mind and will?
and set it in order for me; give an exact and orderly account of things that shall be throughout the successive ages of time; as Jehovah did with respect to the people of Israel, whose God and king he was; he foretold to Abraham their going into Egypt, and bondage there, their deliverance from thence, and settlement in the land of Canaan, and now their deliverance from Babylon, and by name who should be the instrument of it; none of the gods of the Gentiles could do this, or anything like it, or order and dispose all occurrences in providence for his own glory, and the good of men:
since I appointed the ancient people? meaning either the ancient patriarchs, Abraham, Isaac, and Jacob, and their posterity, the children of Israel, who were early formed into a body politic, and into a church state; see Deut 32:6, or rather the first man, and the first race of men that inhabited the world before the flood, called the old world; and so the sense is, who ever did the things I have done, from the time I made man, and other creatures, and placed them on the earth, or from the creation of the world? so Aben Ezra, Jarchi, and Kimchi interpret it; though it is best of all to understand this of the people of God, the church of the firstborn, whose names are written in heaven, in the Lamb's book of life, from the foundation of the world; who are, as the words may be rendered, "the people of eternity" (y); and may be so called, because they were in some sense a people that were "from eternity", as the Targum paraphrases it; not that they had an actual personal being so early, for they are but creatures of time, raised up in successive generations, and but of yesterday, and of a short continuance; yet they had from all eternity a representative being in Christ, as their federal head; they were chosen in him before the foundation of the world, and had grace given them in him before the world began, Eph 1:3 they were the people of God taken into covenant by him from everlasting, for so early was the covenant of grace made with Christ, and them in him; they stood so early related to God as his children, and to Christ as his spouse and bride; so early were they on the thoughts of God, and on his heart, and in his affections, as they were also upon Christ's, and in his hands, and their names so early registered in his book of life; so that they may be said to be indeed an "ancient people", or "a people of eternity"; and they may be called so, because they will continue for ever, as the days of heaven, and as the sun and moon, before the Lord, Ps 89:29, everlasting habitations are provided for them, and they shall be for ever with the Lord; so the Syriac version renders it, "a people for eternity": now these are appointed by the Lord to come into actual being at the time, and in the place he has fixed; they are appointed to many things in life; not unto wrath, either here or hereafter, but to afflictions, and to death itself: and they are appointed to many good things, to be called by grace, to be saved with an everlasting salvation, and to reign with Christ in the New Jerusalem state; see Is 24:23 where they are called "ancients", as here; and to be glorified with Christ for ever; it follows:
and the things that are coming, and shall come? let them show unto them: let the idols show to their worshippers if they can, "the things that are coming"; just coming, that are near at hand, that will be tomorrow; and that "shall come", are at a greater distance, which will be in ages to come; or wonderful things, and things future, so Jarchi interprets it; a word (z) like the first being used for signs and wonders. God foretells wonderful things that shall come to pass, and which accordingly do; but the idols of the Gentiles can do nothing of this kind.
(y) "populum seculi", Munster, Pagninus, Montanus, Vatablus, Tigurine version, i.e. "qui a seculo est", Targ. "populum aeternitatis", Gataker. (z) "sigma", with the Rabbins as here.
John Wesley
44:7 Who - Which of all the Heathen gods. Declare - Shall by his powerful word cause it to be, and by his fore - knowledge declare that it shall be. Set in order - Orderly relate all future events in the same manner as they shall happen. Since - Since I first made man upon earth. The things - Such things as are near at hand, and such as are to come hereafter.
Robert Jamieson, A. R. Fausset and David Brown
44:7 Who but God can predict future events and declare also the order and time of each (see on Is 41:22-23; Is 45:21)?
call--"openly proclaim" (Is 40:6) things to come [MAURER]. Or, "call forth" the event; command that it happen (Is 46:11; Is 48:15), [BARNES].
set . . . in order--There is no chance or confusion; all events occur in the order best fitted to subserve God's plans.
for me--It is FOR GOD that all things exist and take place (Rev_ 4:11). But MAURER translates, "Let him set it forth (Job 37:19) to me."
since . . . ancient people--I have given the Jews predictions of the future ever since I appointed them as My people in ancient times; therefore they were qualified to be His witnesses (Is 44:8). As to their being God's "ancient (everlasting) people," see Deut 32:7-9; Jer 31:3; the type of the redeemed Church (Eph 1:4).
44:844:8: Մի՛ զարմանայք եւ մի՛ պատկառէք. ոչ ապաքէն իսկզբանէ՞ լուարուք՝ եւ պատմեցի ձեզ. դուք ձեզէ՛ն իսկ վկայէ՛ք ինձ, թէ գուցէ՞ այլ Աստուած բա՛ց յինէն։ Եւ յայնժամ իսկ ո՛չ ինչ էին ամենեքեան.
8 Մի՛ զարմացէք եւ մի՛ շփոթուէք. չէ՞ որ դուք սկզբից լսեցիք, եւ ես ձեզ ասացի, որ դուք ինքներդ իսկ կարող էք վկայ լինել ինձ համար, թէ կա՞յ այլ Աստուած, բացի ինձնից»:
8 Մի՛ վախնաք ու մի՛ զարհուրիք. Միթէ ես ձեզի այն ատենէն չգիտցուցի՞ ու չյայտարարեցի՞ Թէ իմ վկաներս դուք էք։Ինձմէ զատ Աստուած կա՞յ. Յիրաւի ուրիշ Վէմ չկայ. ուրիշ մը չեմ գիտեր»։
Մի՛ զարմանայք եւ մի՛ պատկառէք. ո՞չ ապաքէն [664]ի սկզբանէ լուարուք`` եւ պատմեցի ձեզ. դուք ձեզէն իսկ վկայէք ինձ, թէ գուցէ՞ այլ Աստուած բաց [665]յինէն:

44:8: Մի՛ զարմանայք եւ մի՛ պատկառէք. ոչ ապաքէն իսկզբանէ՞ լուարուք՝ եւ պատմեցի ձեզ. դուք ձեզէ՛ն իսկ վկայէ՛ք ինձ, թէ գուցէ՞ այլ Աստուած բա՛ց յինէն։ Եւ յայնժամ իսկ ո՛չ ինչ էին ամենեքեան.
8 Մի՛ զարմացէք եւ մի՛ շփոթուէք. չէ՞ որ դուք սկզբից լսեցիք, եւ ես ձեզ ասացի, որ դուք ինքներդ իսկ կարող էք վկայ լինել ինձ համար, թէ կա՞յ այլ Աստուած, բացի ինձնից»:
8 Մի՛ վախնաք ու մի՛ զարհուրիք. Միթէ ես ձեզի այն ատենէն չգիտցուցի՞ ու չյայտարարեցի՞ Թէ իմ վկաներս դուք էք։Ինձմէ զատ Աստուած կա՞յ. Յիրաւի ուրիշ Վէմ չկայ. ուրիշ մը չեմ գիտեր»։
zohrab-1805▾ eastern-1994▾ western am▾
44:844:8 Не бойтесь и не страшитесь: не издавна ли Я возвестил тебе и предсказал? И вы Мои свидетели. Есть ли Бог кроме Меня? нет другой твердыни, никакой не знаю.
44:8 μὴ μη not παρακαλύπτεσθε παρακαλυπτω disguise οὐκ ου not ἀπ᾿ απο from; away ἀρχῆς αρχη origin; beginning ἠνωτίσασθε ενωτιζομαι give ear καὶ και and; even ἀπήγγειλα απαγγελλω report ὑμῖν υμιν you μάρτυρες μαρτυς witness ὑμεῖς υμεις you ἐστε ειμι be εἰ ει if; whether ἔστιν ειμι be θεὸς θεος God πλὴν πλην besides; only ἐμοῦ εμου my καὶ και and; even οὐκ ου not ἦσαν ειμι be τότε τοτε at that
44:8 אַֽל־ ʔˈal- אַל not תִּפְחֲדוּ֙ tifḥᵃḏˌû פחד tremble וְ wᵊ וְ and אַל־ ʔal- אַל not תִּרְה֔וּ tirhˈû ירה be stupefied הֲ hᵃ הֲ [interrogative] לֹ֥א lˌō לֹא not מֵ mē מִן from אָ֛ז ʔˈāz אָז then הִשְׁמַעְתִּ֥יךָ hišmaʕtˌîḵā שׁמע hear וְ wᵊ וְ and הִגַּ֖דְתִּי higgˌaḏtî נגד report וְ wᵊ וְ and אַתֶּ֣ם ʔattˈem אַתֶּם you עֵדָ֑י ʕēḏˈāy עֵד witness הֲ hᵃ הֲ [interrogative] יֵ֤שׁ yˈēš יֵשׁ existence אֱלֹ֨והַּ֙ ʔᵉlˈôₐh אֱלֹוהַּ god מִ mi מִן from בַּלְעָדַ֔י bbalʕāḏˈay בִּלְעֲדֵי without וְ wᵊ וְ and אֵ֥ין ʔˌên אַיִן [NEG] צ֖וּר ṣˌûr צוּר rock בַּל־ bal- בַּל not יָדָֽעְתִּי׃ yāḏˈāʕᵊttî ידע know
44:8. nolite timere neque conturbemini ex tunc audire te feci et adnuntiavi vos estis testes mei numquid est deus absque me et formator quem ego non noverimFear ye not, neither be ye troubled from that time I have made thee to hear, and have declared: you are my witnesses. Is there a God besides me, a maker, whom I have not known?
8. Fear ye not, neither be afraid: have I not declared unto thee of old, and shewed it? and ye are my witnesses. Is there a God beside me? yea, there is no Rock; I know not any.
44:8. Do not be afraid, and do not be disturbed. From the time when I caused you to listen, I also announced it. You are my witnesses. Is there another God beside me, also a Maker, whom I have not known?
44:8. Fear ye not, neither be afraid: have not I told thee from that time, and have declared [it]? ye [are] even my witnesses. Is there a God beside me? yea, [there is] no God; I know not [any].
Fear ye not, neither be afraid: have not I told thee from that time, and have declared [it]? ye [are] even my witnesses. Is there a God beside me? yea, [there is] no God; I know not:

44:8 Не бойтесь и не страшитесь: не издавна ли Я возвестил тебе и предсказал? И вы Мои свидетели. Есть ли Бог кроме Меня? нет другой твердыни, никакой не знаю.
44:8
μὴ μη not
παρακαλύπτεσθε παρακαλυπτω disguise
οὐκ ου not
ἀπ᾿ απο from; away
ἀρχῆς αρχη origin; beginning
ἠνωτίσασθε ενωτιζομαι give ear
καὶ και and; even
ἀπήγγειλα απαγγελλω report
ὑμῖν υμιν you
μάρτυρες μαρτυς witness
ὑμεῖς υμεις you
ἐστε ειμι be
εἰ ει if; whether
ἔστιν ειμι be
θεὸς θεος God
πλὴν πλην besides; only
ἐμοῦ εμου my
καὶ και and; even
οὐκ ου not
ἦσαν ειμι be
τότε τοτε at that
44:8
אַֽל־ ʔˈal- אַל not
תִּפְחֲדוּ֙ tifḥᵃḏˌû פחד tremble
וְ wᵊ וְ and
אַל־ ʔal- אַל not
תִּרְה֔וּ tirhˈû ירה be stupefied
הֲ hᵃ הֲ [interrogative]
לֹ֥א lˌō לֹא not
מֵ מִן from
אָ֛ז ʔˈāz אָז then
הִשְׁמַעְתִּ֥יךָ hišmaʕtˌîḵā שׁמע hear
וְ wᵊ וְ and
הִגַּ֖דְתִּי higgˌaḏtî נגד report
וְ wᵊ וְ and
אַתֶּ֣ם ʔattˈem אַתֶּם you
עֵדָ֑י ʕēḏˈāy עֵד witness
הֲ hᵃ הֲ [interrogative]
יֵ֤שׁ yˈēš יֵשׁ existence
אֱלֹ֨והַּ֙ ʔᵉlˈôₐh אֱלֹוהַּ god
מִ mi מִן from
בַּלְעָדַ֔י bbalʕāḏˈay בִּלְעֲדֵי without
וְ wᵊ וְ and
אֵ֥ין ʔˌên אַיִן [NEG]
צ֖וּר ṣˌûr צוּר rock
בַּל־ bal- בַּל not
יָדָֽעְתִּי׃ yāḏˈāʕᵊttî ידע know
44:8. nolite timere neque conturbemini ex tunc audire te feci et adnuntiavi vos estis testes mei numquid est deus absque me et formator quem ego non noverim
Fear ye not, neither be ye troubled from that time I have made thee to hear, and have declared: you are my witnesses. Is there a God besides me, a maker, whom I have not known?
44:8. Do not be afraid, and do not be disturbed. From the time when I caused you to listen, I also announced it. You are my witnesses. Is there another God beside me, also a Maker, whom I have not known?
44:8. Fear ye not, neither be afraid: have not I told thee from that time, and have declared [it]? ye [are] even my witnesses. Is there a God beside me? yea, [there is] no God; I know not [any].
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8: Нет другой твердыни, никакой не знаю. Некоторый новый оттенок мысли: Господь, как Единое истинное прибежище и сила, сравнивается с надежной твердыней, или со скалой - этим прочным естественным ограждением. Хотя, впрочем, и эта мысль, и даже термин, - Zur - уже встречались у пророка Исаии (17:10; 26:4).
Adam Clarke: Commentary on the Bible - 1831
44:8: Fear ye not - תרהו - to tirehu never occurs. Perhaps it should be תיראו tireu, fear ye. Two MSS. read תירהו tirehu, and one of mine תהרו taharu.
Albert Barnes: Notes on the Bible - 1834
44:8: Fear ye not, neither be afraid - (see the notes at Isa 41:10). The word rendered here 'be afraid,' occurs nowhere else in the Bible. There can be no doubt, however, in regard to its meaning. The Septuagint renders it, Μηδέ πλανᾶσθε Mē de planasthe - 'Neither be deceived.' All the other ancient versions express the sense to fear, to be afraid (Gesenius' Lexicon on the word ירה yâ rahh).
Have not I told thee from that time - Have I not fully declared from the very commencement of your history as a people, in the main what shall occur?
Ye are even my witnesses - (See the notes at Isa 43:12).
Is there a God besides me? - This is a strong mode of affirming that there is no God besides Yahweh (see the note at Isa 44:6).
Yea, there is no God - Margin, 'Rock' (צור tsû r). The word rock is often applied to God (see the note at Isa 30:29; compare Deu 32:4, Deu 32:30-31; Psa 19:14; Psa 31:2-3; Psa 42:9; et soepe al. The idea is taken from the fact that a lofty rock or fastness was inaccessible by an enemy, and that those who fled there were safe.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
44:8: neither: Isa 44:2, Isa 41:10-14; Pro 3:25, Pro 3:26; Jer 10:7, Jer 30:10, Jer 30:11; Joh 6:10
have declared: Isa 42:9, Isa 48:5; Gen 15:13-21, Gen 28:13-15, Gen 46:3, Gen 48:19, Gen 49:1-28; Lev. 26:1-46; Deu 4:25-31, Deu 28:1-68
ye are: Isa 43:10, Isa 43:12; Ezr 1:2, Ezr 8:22; Dan 2:28, Dan 2:47, Dan 3:16-28, Dan 4:25, Dan 5:23-30, Dan 6:22; Act 1:8, Act 14:15, Act 17:23-31; Heb 12:1; Jo1 1:2
Is there: Isa 44:6, Isa 45:5, Isa 45:6, Isa 46:9; Deu 4:35, Deu 4:39, Deu 32:39; Sa1 2:2; Sa2 22:32; Joh 1:1; Joh 10:30
no God: Heb. no rock, Deu 32:4, Deu 32:31; Psa 18:31
Carl Friedrich Keil and Franz Delitzsch
44:8
Of course, none of the heathen gods could in any way answer to the challenge. So much the more confident might Israel be, seeing that it had quite another God. "Despair ye not, neither tremble: have not I told thee long ago, and made known, and ye are my witnesses: is there a God beside me? And nowhere a rock; I know of none." The Jewish lexicographers derive תּרהוּ (with the first syllable closed) from רהה (רה); whereas modern lexicographers prefer some of them to read תּרהוּ, tı̄rehū, from ירהּ (Ges., Knobel), and others תּיראוּ (Ewald). But the possibility of there being a verb רהה, to tremble or fear, cannot for a moment be doubted when we think of such words as ירא, ירע, compare also Arab. r'h (applied to water moving to and fro). It was not of the heathen deities that they were directed not to be afraid, as in Jer 10:5, but rather the great catastrophe coming upon the nations, of which Cyrus was the instrument. In the midst of this, when one nation after another would be overthrown, and its tutelar gods would prove to be worthless, Israel would have nothing to fear, since its God, who was no dumb idol, had foretold all this, and that indeed long ago (מאז, cf., מראשׁ, Is 41:26), as they themselves must bear witness. Prophecies before the captivity had foretold the conquest of Babylon by Medes and Elamites, and the deliverance of Israel from the Babylonian bondage; and even these prophecies themselves were like a spirit's voice from the far distant past, consoling the people of the captivity beforehand, and serving to support their faith. On the ground of such well-known self-manifestations, Jehovah could well ask, "Is there a God beside me?" - a virtual denial in the form of an interrogation, to which the categorical denial, "There is no rock (i.e., no ground of trust, Is 26:4; Is 17:10), I know of none (beside me)," is attached.
Geneva 1599
44:8 Fear ye not, neither be afraid: have not I told thee from that time, and have declared [it]? (l) ye [are] even my witnesses. Is there a God besides me? verily, [there is] no God; I know not [any].
(l) Read (Is 43:10).
John Gill
44:8 Fear ye not, neither be afraid,.... Of the accomplishment of prophecies and promises, and of professing the true God, and of adhering to Jesus Christ, the only Redeemer and Saviour; or of the gods of the Heathens, and of persecuting tyrants, and what they can do against you, and in favour of their idolatrous religion:
have not I told thee from that time, and have declared it? what should come to pass, before it did, even everything that has since the appointment of the ancient people; and particularly what troubles and persecutions the apostles, ministers of the word, the first Christians should meet with among the Heathens, for professing and propagating the Gospel, and what success they should meet with, which came to pass accordingly:
ye are even my witnesses; as especially the apostles were, who had it from Christ's own mouth, that they should be hated and persecuted for the sake of the Gospel, and should be successful wherever they came; as they also were his witnesses in Jerusalem, and Judea, and Samaria, and unto the uttermost parts of the earth, of his person, doctrine, miracles, death, resurrection, and ascension to heaven, Acts 1:8,
is there a God besides me? that is a true God; for there were many fictitious and false deities, but none omniscient and omnipotent, that could foretell future events, and accomplish them as he did; there is no god but the one God, Father, Son, and Spirit; for this an appeal is made to the witnesses:
yea, there is no God, I know not any; or, there is "no rock" (a); or, is there any? a word used for God, Deut 32:4, there is no rock to build upon for salvation, no rock for shelter and safety, but Christ the rock of ages, on which the church is built, and the gates of hell cannot prevail against it, Mt 16:18, and if God, who is omniscient, knows none else, there can be no other.
(a) "nulls rupes", Junius & Tremellius, Piscator; "non est petra", Montanus, Cocceius; "estne rupes?" Vitringa.
John Wesley
44:8 Ye - Thee, O Israel, whom he bids not to fear. Told thee - Even from the first ages of the world. Declared - Have published it to the world in my sacred records. Witnesses - Both of my predictions, and of the exact agreeableness of events to them.
Robert Jamieson, A. R. Fausset and David Brown
44:8 be afraid--literally, "be astounded," or "distracted with fear."
from that time--namely, from the time that "I appointed the ancient people" (Is 44:7). From the time of Abraham's call, his family were the depositories of the predictions of the Redeemer, whereas the promise of Cyrus was not heard of till Isaiah's time; therefore, the event to the prediction and accomplishment of which God appeals in proof of His sole Godhead, is the redemption of man by a descendant of Abraham, in whose person "the ancient people" was first formally "appointed." The deliverance of the Jews, by Cyrus, is mentioned afterwards only as an earnest of that greater mercy [HORSLEY].
no God--Hebrew, tsur, "rock" (Deut 32:4); that is, a stronghold to take refuge in, and a solid foundation to build on.
44:944:9: որ ստեղծանէին եւ դրօշէին զսնոտիսն. որ առնէին ըստ ցանկութեան իւրեանց, որք ո՛չ օգնիցեն նոցա. ※ եւ վկայք դո՛ւք էք նոցա, զի ո՛չ տեսանեն եւ ո՛չ իմանան։ ※ Զի ամաչեսցէ
9 Բոլոր նրանք, որ ստեղծում ու կերտում էին սնոտի աստուածներ, այն ժամանակ իսկ ոչնչութիւն էին: Նրանք այդ անում էին ըստ իրենց ցանկութեան, սակայն դրանք չեն օգնելու նրանց, քանզի ո՛չ տեսնում են եւ ո՛չ էլ ըմբռնում, եւ դուք էլ կարող էք վկայել այդ մասին:
9 Բոլոր կուռք շինողներն ալ ունայնութիւն են, Անոնց ընտիր գործերը օգուտ մը չեն ըներ, Իրենք իրենց դէմ վկաներ են. Չեն տեսներ ու չեն իմանար, որ ամչնան։
Եւ յայնժամ իսկ ոչ ինչ էին ամենեքեան որ ստեղծանէին եւ դրօշէին զսնոտիսն, որ առնէին ըստ ցանկութեան իւրեանց, որք ոչ օգնիցեն նոցա. եւ վկայք դուք էք նոցա. զի ոչ տեսանեն եւ ոչ իմանան:

44:9: որ ստեղծանէին եւ դրօշէին զսնոտիսն. որ առնէին ըստ ցանկութեան իւրեանց, որք ո՛չ օգնիցեն նոցա. ※ եւ վկայք դո՛ւք էք նոցա, զի ո՛չ տեսանեն եւ ո՛չ իմանան։ ※ Զի ամաչեսցէ
9 Բոլոր նրանք, որ ստեղծում ու կերտում էին սնոտի աստուածներ, այն ժամանակ իսկ ոչնչութիւն էին: Նրանք այդ անում էին ըստ իրենց ցանկութեան, սակայն դրանք չեն օգնելու նրանց, քանզի ո՛չ տեսնում են եւ ո՛չ էլ ըմբռնում, եւ դուք էլ կարող էք վկայել այդ մասին:
9 Բոլոր կուռք շինողներն ալ ունայնութիւն են, Անոնց ընտիր գործերը օգուտ մը չեն ըներ, Իրենք իրենց դէմ վկաներ են. Չեն տեսներ ու չեն իմանար, որ ամչնան։
zohrab-1805▾ eastern-1994▾ western am▾
44:944:9 Делающие идолов все ничтожны, и вожделеннейшие их не приносят никакой пользы, и они сами себе свидетели в том. Они не видят и не разумеют, и потому будут посрамлены.
44:9 οἱ ο the πλάσσοντες πλασσω contrive; form καὶ και and; even γλύφοντες γλυφω all; every μάταιοι ματαιος superficial οἱ ο the ποιοῦντες ποιεω do; make τὰ ο the καταθύμια καταθυμιος he; him ἃ ος who; what οὐκ ου not ὠφελήσει ωφελεω useful; assist αὐτούς αυτος he; him ἀλλὰ αλλα but αἰσχυνθήσονται αισχυνω shame; ashamed
44:9 יֹֽצְרֵי־ yˈōṣᵊrê- יצר shape פֶ֤סֶל fˈesel פֶּסֶל idol כֻּלָּם֙ kullˌām כֹּל whole תֹּ֔הוּ tˈōhû תֹּהוּ emptiness וַ wa וְ and חֲמוּדֵיהֶ֖ם ḥᵃmûḏêhˌem חמד desire בַּל־ bal- בַּל not יֹועִ֑ילוּ yôʕˈîlû יעל profit וְ wᵊ וְ and עֵדֵיהֶ֣ם ʕēḏêhˈem עֵד witness הֵ֗ׄמָּׄהׄ hˈēmmˈā הֵמָּה they בַּל־ bal- בַּל not יִרְא֛וּ yirʔˈû ראה see וּ û וְ and בַל־ val- בַּל not יֵדְע֖וּ yēḏᵊʕˌû ידע know לְמַ֥עַן lᵊmˌaʕan לְמַעַן because of יֵבֹֽשׁוּ׃ yēvˈōšû בושׁ be ashamed
44:9. plastae idoli omnes nihil sunt et amantissima eorum non proderunt eis ipsi sunt testes eorum quia non vident neque intellegunt ut confundanturThe makers of idols are all of them nothing, and their best beloved things shall not profit them. They are their witnesses, that they do not see, nor understand, that they may be ashamed.
9. They that fashion a graven image are all of them vanity; and their delectable things shall not profit: and their own witnesses see not, nor know; that they may be ashamed.
44:9. All of those who create idols are nothing, and their most beloved things will not benefit them. These are their witnesses, for they do not see, and they do not understand, so that they might be confounded.
44:9. They that make a graven image [are] all of them vanity; and their delectable things shall not profit; and they [are] their own witnesses; they see not, nor know; that they may be ashamed.
They that make a graven image [are] all of them vanity; and their delectable things shall not profit; and they [are] their own witnesses; they see not, nor know; that they may be ashamed:

44:9 Делающие идолов все ничтожны, и вожделеннейшие их не приносят никакой пользы, и они сами себе свидетели в том. Они не видят и не разумеют, и потому будут посрамлены.
44:9
οἱ ο the
πλάσσοντες πλασσω contrive; form
καὶ και and; even
γλύφοντες γλυφω all; every
μάταιοι ματαιος superficial
οἱ ο the
ποιοῦντες ποιεω do; make
τὰ ο the
καταθύμια καταθυμιος he; him
ος who; what
οὐκ ου not
ὠφελήσει ωφελεω useful; assist
αὐτούς αυτος he; him
ἀλλὰ αλλα but
αἰσχυνθήσονται αισχυνω shame; ashamed
44:9
יֹֽצְרֵי־ yˈōṣᵊrê- יצר shape
פֶ֤סֶל fˈesel פֶּסֶל idol
כֻּלָּם֙ kullˌām כֹּל whole
תֹּ֔הוּ tˈōhû תֹּהוּ emptiness
וַ wa וְ and
חֲמוּדֵיהֶ֖ם ḥᵃmûḏêhˌem חמד desire
בַּל־ bal- בַּל not
יֹועִ֑ילוּ yôʕˈîlû יעל profit
וְ wᵊ וְ and
עֵדֵיהֶ֣ם ʕēḏêhˈem עֵד witness
הֵ֗ׄמָּׄהׄ hˈēmmˈā הֵמָּה they
בַּל־ bal- בַּל not
יִרְא֛וּ yirʔˈû ראה see
וּ û וְ and
בַל־ val- בַּל not
יֵדְע֖וּ yēḏᵊʕˌû ידע know
לְמַ֥עַן lᵊmˌaʕan לְמַעַן because of
יֵבֹֽשׁוּ׃ yēvˈōšû בושׁ be ashamed
44:9. plastae idoli omnes nihil sunt et amantissima eorum non proderunt eis ipsi sunt testes eorum quia non vident neque intellegunt ut confundantur
The makers of idols are all of them nothing, and their best beloved things shall not profit them. They are their witnesses, that they do not see, nor understand, that they may be ashamed.
44:9. All of those who create idols are nothing, and their most beloved things will not benefit them. These are their witnesses, for they do not see, and they do not understand, so that they might be confounded.
44:9. They that make a graven image [are] all of them vanity; and their delectable things shall not profit; and they [are] their own witnesses; they see not, nor know; that they may be ashamed.
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
9-17: Включительно дается новое раскрытие темы - a contrario, т. е. путем отрицательным, чрез сильное и художественное изображение мысли о полном ничтожеств идолов и крайнем, даже смешном, ослеплении почитающих их. Строго говоря, и этот подотдел не представляет собой чего-либо оригинального, а заключает только более последовательное и полное развитие тех образов и мыслей, которые уже были намечены пророком Исаией и раньше (40:18-20; 41:6-7). Но во всяком случае нельзя не отметить, что здесь пророк Исаия дает самое систематичное и самое полное обличение идолопоклонства.

В качестве комментария ко всему этому отделу, мы позволим себе привести перифраз его, взятый из толкования блаженного Иеронима.

"Ибо кто может поверить тому, что посредством топора, и пилы, и сверла и молота образуется Бог? Или тому, что посредством угольев, выливаются идолы, или же посредством шнура, струга, наугольника и циркуля вдруг делаются боги, в особенности, когда голод и жажда художника указывают на ничтожность искусства? Ибо делается деревянная статуя, представляющая образ человека, и чем она будет красивее, тем бог считается священнее. Она ставится в капище и заключается в вечной тюрьме, росшая долгое время в лесах и, смотря по различию дерев, бывшая кедром, и ясенем, и дубом или сосною. И удивительным образом обрезки и стружки от этого бросаются в огонь, чтобы нагревать того, кто сделал бога, и варить разного рода пищу, а из другой части делается бог, чтобы, по окончании работы, поклонялся ей сделавший это и испрашивал помощи у своего произведения, - и не понимает или не помышляет или же скорее не видит ни телесными, ни духовными очами, что не может быть Богом то, часть чего сожжена, и что божественное величие не создается человеческою рукою. В пророческой речи - заключает свой перифраз ее блаженный Иероним - очень подробно осмеиваются идолы, но это легко можно понять, и оно не требует пространного или, вернее, излишнего объяснения. Об этом и Флакк (Гораций I, 8, 1-4) пишет в сатире, осмеивая кумиры язычников:

Некогда был я чурбан, от смоковницы пень бесполезный; Долго думал художник, чем быть мне, скамьей, иль Приамом! "Сделаю бога!" сказал; вот и бог я! С тех пор я пугаю Птиц и воров..."

(Твор. блаженного Иеронима, 8: ч. Киев, 1882: г., с. 199).

Глубоко жизненная правда и остроумно художественная форма данного осмеяния идолов послужили причиной того, что оно стало прототипом подобных же обличений и позднейших библейских авторов (Иер 10:2-5-14; Послание Иеремии - 8-72: ст. Прем 13:10-19; 14:14-17; 15:7-9) и у древнехристианских апологетов (см. напр., недавно открытую апологету Аристида Философа).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
9 They that make a graven image are all of them vanity; and their delectable things shall not profit; and they are their own witnesses; they see not, nor know; that they may be ashamed. 10 Who hath formed a god, or molten a graven image that is profitable for nothing? 11 Behold, all his fellows shall be ashamed: and the workmen, they are of men: let them all be gathered together, let them stand up; yet they shall fear, and they shall be ashamed together. 12 The smith with the tongs both worketh in the coals, and fashioneth it with hammers, and worketh it with the strength of his arms: yea, he is hungry, and his strength faileth: he drinketh no water, and is faint. 13 The carpenter stretcheth out his rule; he marketh it out with a line; he fitteth it with planes, and he marketh it out with the compass, and maketh it after the figure of a man, according to the beauty of a man; that it may remain in the house. 14 He heweth him down cedars, and taketh the cypress and the oak, which he strengtheneth for himself among the trees of the forest: he planteth an ash, and the rain doth nourish it. 15 Then shall it be for a man to burn: for he will take thereof, and warm himself; yea, he kindleth it, and baketh bread; yea, he maketh a god, and worshippeth it; he maketh it a graven image, and falleth down thereto. 16 He burneth part thereof in the fire; with part thereof he eateth flesh; he roasteth roast, and is satisfied: yea, he warmeth himself, and saith, Aha, I am warm, I have seen the fire: 17 And the residue thereof he maketh a god, even his graven image: he falleth down unto it, and worshippeth it, and prayeth unto it, and saith, Deliver me; for thou art my god. 18 They have not known nor understood: for he hath shut their eyes, that they cannot see; and their hearts, that they cannot understand. 19 And none considereth in his heart, neither is there knowledge nor understanding to say, I have burned part of it in the fire; yea, also I have baked bread upon the coals thereof; I have roasted flesh, and eaten it: and shall I make the residue thereof an abomination? shall I fall down to the stock of a tree? 20 He feedeth on ashes: a deceived heart hath turned him aside, that he cannot deliver his soul, nor say, Is there not a lie in my right hand?
Often before, God, by the prophet, had mentioned the folly and strange sottishness of idolaters; but here he enlarges upon that head, and very fully and particularly exposes them to contempt and ridicule. This discourse is intended, 1. To arm the people of Israel against the strong temptation they would be in to worship idols when they were captives in Babylon, in compliance with the custom of the country (they being far from the city of their own solemnities) and to humour those who were now their lords and masters. 2. To cure them of their inclination to idolatry, which was the sin that did most easily beset them and to reform them from which they were sent into Babylon. As the rod of God is of use to enforce the word, so the word of God is of use to explain the rod, that the voice of both together may be heard and answered. 3. To furnish them with something to say to their Chaldean task-masters. When they insulted over them, when they asked, Where is your God? they might hence ask them, What are your gods? 4. To take off their fear of the gods of their enemies, and to encourage their hope in their own God that he would certainly appear against those who set up such scandalous competitors as these with him for the throne.
Now here, for the conviction of idolaters, we have,
I. A challenge given to them to clear themselves, if they can, from the imputation of the most shameful folly and senselessness imaginable, v. 9-11. They set their wits on work to contrive, and their hands on work to frame, graven images, and they call them their delectable things; extremely fond they are of them, and mighty things they expect from them. Note, Through the corruption of men's nature, those things that should be detestable to them are desirable and delectable; but those are far gone in a distemper to whom that which is the food and fuel of it is most agreeable. Now, 1. We tell them that those that do so are all vanity; they deceive themselves and one another, and put a great cheat upon those for whom they make these images. 2. We tell them that their delectable things shall not profit them, nor make them any return for the pleasure they take in them; they can neither supply them with good nor protect them from evil. The graven images are profitable for nothing at all, nor will they ever get any thing by the devoirs they pay to them. 3. We appeal to themselves whether it be not a silly sottish thing to expect any good from gods of their own making: They are their own witnesses, witnesses against themselves, if they would but give their own consciences leave to deal faithfully with them, that they are blind and ignorant in doing thus. They see not nor know, and let them own it, that they may be ashamed. If men would but be true to their own convictions, ordinarily we might be sure of their conversion, particularly idolaters; for who has formed a god? Who but a mad-man, or one out of his wits, would think of forming a god, of making that which, if he make it a god, he must suppose to be his maker? 4. We challenge them to plead their own cause with any confidence or assurance. If any one has the front to say that he has formed a god, when all his fellows come together to declare what each of them has done towards the making of this god, they will all be ashamed of the cheat they have put upon themselves, and laugh in their sleeves at those whom they have imposed upon; for the workmen that formed this god are of men, weak and impotent, and therefore cannot possibly make a being that shall be omnipotent, nor can they without blushing pretend to do so. Let them all be gathered together, as Demetrius and the craftsmen were, to support their sinking trade; let them stand up to plead their own cause, and make the best they can of it, with hand joined in hand; yet they shall fear to undertake it when it comes to the setting to, as conscious to themselves of the weakness and badness of their cause, and they shall be ashamed of it, not only when they appear singly, but when by appearing together they hope to keep one another in countenance. Note, Idolatry and impiety are things which men may justly both tremble and blush to appear in the defence of.
II. A particular narrative of the whole proceeding in making a god; and there needs no more to expose it than to describe it and tell the story of it.
1. The persons employed about it are handicraft tradesmen, the meanest of them, the very same that you would employ in making the common utensils of your husbandry, a cart or a plough. You must have a smith, a blacksmith, who with the tongs works in the coals; and it is hard work, for he works with the strength of his arms, till he is hungry and his strength fails, so eager is he, and so hasty are those who set him at the work to get it despatched. He cannot allow himself time to eat or drink, for he drinks no water, and therefore is faint, v. 12. Perhaps it was a piece of superstition among them for the workman not to eat or drink while he was making a god. The plates with which the smith was to cover the image, or whatever iron-work was to be done about it, he fashioned with hammers, and made it all very exact, according to the model given him. Then comes the carpenter, and he takes as much care and pains about the timber-work, v. 13. He brings his box of tools, for he has occasion for them all: He stretches out his rule upon the piece of wood, marks it with a line, where it must be sawed or cut of; he fits it, or polishes it, with planes, the greater first and then the less; he marks out with the compasses what must be the size and shape of it; and it is just what he pleases.
2. The form in which it is made is that of a man, a poor, weak, dying creature; but it is the noblest form and figure that he is acquainted with, and, being his own, he has a peculiar fondness for it and is willing to put all the reputation he can upon it. He makes it according to the beauty of a man, in comely proportion, with those limbs and lineaments that are the beauty of a man, but are altogether unfit to represent the beauty of the Lord. God put a great honour upon man when, in respect of the powers and faculties of his souls, he made him after the image of God; but man does a great dishonour to God when he makes him, in respect of bodily parts and members, after the image of man. Nor will it at all atone for the affront so far to compliment his god as to take the fairest of the children of men for his original whence to take his copy, and to give him all the beauty of a man that he can think of; for all the beauty of the body of a man, when pretended to be put upon him who is an infinite Spirit, is a deformity and diminution to him. And, when the goodly piece is finished, it must remain in the house, in the temple or shrine prepared for it, or perhaps in the dwelling house if it be one of the lares or penates--the household gods.
3. The matter of which it is mostly made is sorry stuff to make a god of; it is the stock of a tree.
(1.) The tree itself was fetched out of the forest, where it grew among other trees, of no more virtue or value than its neighbours. It was a cedar, it may be, or a cypress, or an oak, v. 14. Perhaps he had an eye upon it some time before for this use, and strengthened it for himself, used some art or other to make it stronger and better-grown than other trees were. Or, as some read it, which hath strengthened or lifted up itself among the trees of the forest, the tallest and strongest he can pick out. Or, it may be, it pleases his fancy better to take an ash, which is of a quicker growth, and which was of his own planting for this use, and which has been nourished with rain from heaven. See what a fallacy he puts upon himself, in making that his refuge which was of his own planting, and which he not only gave the form to, but prepared the matter for; and what an affront he puts upon the God of heaven in setting up that a rival with him which was nourished by his rain, that rain which falls upon the just and unjust.
(2.) The boughs of this tree were good for nothing but for fuel; to that use were they put, and so were the chips that were cut off from it in the working of it; they are for a man to burn, v. 15, 16. To show that that tree has no innate virtue in it for its own protection, it is as capable of being burnt as any other tree; and, to show that he who chose it had no more antecedent value for it than for any other tree, he makes no difficulty of throwing part of it into the fire as common rubbish, asking no question for conscience' sake. [1.] It serves him for his parlour-fire: He will take thereof and warm himself (v. 15), and he finds the comfort of it, and is so far from having any regret in his mind for it that he saith, Aha! I am warm; I have seen the fire; and certainly that part of the tree which served him for fuel, the use for which God and nature designed it, does him a much greater kindness and yields him more satisfaction than ever that will which he makes a god of. [2.] It serves him for his kitchen-fire: He eats flesh with it, that is, he dresses the flesh with it which he is to eat; he roasteth roast, and is satisfied that he has not done amiss to put it to this use. Nay, [3.] It serves him to heat the oven with, in which we use that fuel which is of least value: He kindles it and bakes bread with the heat of it, and none charges him with doing wrong.
(3.) Yet, after all, the stock or body of the tree shall serve to make a god of, when it might as well have served to make a bench, as one of themselves, even a poet of their own, upbraids them, Horat. Sat. 1.8:
Olim truncus eram ficulnus, inutile lignum,
Quum faber, incertus scamnum faceretne Priapum,
Maluit esse deum; deus inde ego--

In days of yore our godship stood
A very worthless log of wood,
The joiner, doubting or to shape us
Into a stool or a Priapus,
At length resolved, for reasons wise,
Into a god to bid me rise.--FRANCIS.
And another of them threatens the idol to whom he had committed the custody of his woods that, if he did not preserve them to be fuel for his fire, he should himself be made use of for that purpose:
Furaces moneo manus repellas,
Et silvam domini focis reserves,
Si defecerit hæc, et ipse lignum es.
Drive the plunderers away, and preserve the wood for thy
master's hearth, or thou thyself shalt be converted into
fuel.--MARTIAL.
When the besotted idolater has thus served the meanest purposes with part of his tree, and the rest has had time to season (he makes that a god in his imagination while that is in the doing, and worships it): He makes it a graven image, and falls down thereto (v. 15), that is (v. 17), The residue thereof he makes a god, even his graven image, according to his fancy and intention; he falls down to it, and worships it, gives divine honours to it, prostrates himself before it in the most humble reverent posture, as a servant, as a suppliant; he prays to it, as having a dependence upon it, and great expectations from it; he saith, Deliver me, for thou art my god. There where he pays his homage and allegiance he justly looks for protection and deliverance. What a strange infatuation is this, to expect help from gods that cannot help themselves! But it is this praying to them that makes them gods, not what the smith or the carpenter did to them. What we place our confidence in for deliverance that we make a god of.
Qui fingit sacros, auro vel marmore, vultus
Non facit ille deos; qui rogat, ille facit.
He who supplicates the figure, whether it be of gold or of
marble, makes it a god, and not he who merely
constructs it.--MARTIAL.
III. Here is judgment given upon this whole matter, v. 18-20. In short, it is the effect and evidence of the greatest stupidity and sottishness that one could ever imagine rational beings to be guilty of, and shows that man has become worse than the beasts that perish; for they act according to the dictates of sense, but man acts not according to the dictates of reason (v. 18): They have not known nor understood common sense; men that act rationally in other things in this act most absurdly. Though they have some knowledge and understanding, yet they are strangers to, nay, they are rebels against the great law of consideration (v. 12): None considers in his heart, nor has so much application of mind as to reason thus with himself, which one would think he might easily do, though there were none to reason with him: "I have burnt part of this tree in the fire, for baking and roasting; and now shall I make the residue thereof an abomination?" (that is, an idol, for that is an abomination to God and all wise and good men); "shall I ungratefully choose to do, or presumptuously dare to do, what the Lord hates? shall I be such a fool as to fall down to the stock of a tree--a senseless, lifeless, helpless thing? shall I so far disparage myself, and make myself like that I bow down to?" A growing tree may be a beautiful stately thing, but the stock of a tree has lost its glory, and he has lost his that gives glory to it. Upon the whole, the sad character given of these idolaters is, 1. That they put a cheat upon themselves (v. 20): They feed on ashes; they feed themselves with hopes of advantage by worshipping these idols, but they will be disappointed as much as a man that would expect nourishment by feeding on ashes. Feeding on ashes is an evidence of a depraved appetite and a distempered body; and it is a sign that the soul is overpowered by very bad habits when men, in their worship, go no further than the sight of their eyes will carry them. They are wretchedly deluded, and it is their own fault: A deceived heart of their own, more than the deceiving tongue of others, has turned them aside from the faith and worship of the living God to dumb idols. They are drawn away of their own lusts and enticed. The apostasy of sinners from God is owing entirely to themselves and to the evil heart of unbelief that is in their own bosom. A revolting and rebellious heart is a deceived heart. 2. That they wilfully persist in their self-delusion and will not be undeceived. There is none of them that can be persuaded so far to suspect himself as to say, Is there not a lie in my right hand? and so to think of delivering his soul. Note, (1.) Idolaters have a lie in their right hand; for an idol is a lie, is not what it pretends, performs not what it promises, and it is a teacher of lies, Hab. ii. 18. (2.) It highly concerns those that are secure in an evil way seriously to consider whether there be not a lie in their right hand. Is not that a lie which with complacency we hold fast as our chief good? Are our hearts set upon the wealth of the world and the pleasures of sense? They will certainly prove a lie in our right hand. And is not that a lie which with confidence we hold fast by, as the ground on which we build our hopes for heaven? If we trust to our external professions and performances, as if those would save us, we deceive ourselves with a lie in our right hand, with a house built on the sand. (3.) Self-suspicion is the first step towards self-deliverance. We cannot be faithful to ourselves unless we are jealous of ourselves. He that would deliver his soul must begin with putting this question to his own conscience. Is there not a lie in my right hand? (4.) Those that are given up to believe in a lie are under the power of strong delusions, which it is hard to get clear of, 2 Thess. ii. 11.
Adam Clarke: Commentary on the Bible - 1831
44:9: That they may be ashamed. Who hath formed a god "That every one may be ashamed, that he hath formed a god" - The Bodleian MS., one of the first extant for its antiquity and authority, instead of מי mi, at the beginning of the tenth verse, has כי ki, which greatly clears up the construction of a very obscure passage. Doederlein approves of this reading. The Septuagint likewise closely connect in construction the end of Isa 44:9 with the beginning of Isa 44:10; and wholly omit the interrogative מי mi, which embarrasses the sentence: Αισχυνθησονται οἱ πλασσοντες Θεον, και γλυφοντες παντες ανωφελη· "But they shall be confounded that make a god; and they who engrave unprofitable things;" agreeably to the reading of the MS. above mentioned.
Albert Barnes: Notes on the Bible - 1834
44:9: They that make a graven image - A graven image is one that is cut, or sculptured out of wood or stone, in contradistinction from one that is molten, which is made by being cast. Here it is used to denote an image, or an idol-god in general. God had asserted in the pRev_ious verses his own divinity, and he now proceeds to show, at length, the vanity of idols, and of idol-worship. This same topic was introduced in Isa 40:18-20 (see the notes at that passage), but it is here pursued at greater length, and in a tone and manner far more sarcastic and severe. Perhaps the prophet had two immediate objects in view; first, to reprove the idolatrous spirit in his own time, which pRev_ailed especially in the early part of the reign of Manasseh; and secondly, to show to the exile Jews in Babylon that the gods of the Babylonians could not protect their city, and that Yahweh could rescue his own people. He begins, therefore, by saying, that the makers of the idols were all of them vanity. Of course, the idols themselves could have no more power than their makers, and must be vanity also.
Are all of them vanity - (See the note at Isa 41:29).
And their delectable things - Margin, 'Desirable.' The sense is, their valued works, their idol-gods, on which they have lavished so much expense, and which they prize so highly.
Shall not profit - Shall not be able to aid or protect them; shall be of no advantage to them (see Hab 2:18).
And they are their own witnesses - They can foretell nothing; they can furnish no aid; they cannot defend in times of danger. This may refer either to the worshippers, or to the idols themselves - and was alike true of both.
They see not - They have no power of discerning anything. How can they then foresee future events?
That they may be ashamed - The same sentiment is repeated in Isa 44:11, and in Isa 45:16. The sense is, that shame and confusion must await all who put their trust in an idol-god.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
44:9: make: Isa 41:24, Isa 41:29; Deu 27:15; Psa 97:7; Jer 10:3-8, Jer 10:14, Jer 10:15
and their: Isa 2:20, Isa 2:21, Isa 37:18-20, Isa 46:1, Isa 46:2, Isa 46:6, Isa 46:7; Jdg 10:14; Kg1 18:26-40; Jer 2:11, Jer 2:27, Jer 2:28, Jer 14:22, Jer 16:19, Jer 16:20; Dan 5:23; Hos 8:4-6; Hab 2:18-20; Co1 8:4
delectable: Heb. desirable, Dan 11:38
their own: Isa 44:18, Isa 44:20, Isa 42:18, Isa 43:8, Isa 45:20; Psa 115:8, Psa 135:18; Rom 1:22; Co2 4:4; Eph 4:18, Eph 5:8
Carl Friedrich Keil and Franz Delitzsch
44:9
The heathen gods are so far from being a ground of trust, that all who trust in them must discover with alarm how they have deceived themselves. "The makers of idols, they are all desolation, and their bosom-children worthless; and those who bear witness for them see nothing and know nothing, that they may be put to shame. Who hath formed the god, and cast the idol to no profit? Behold, all its followers will be put to shame; and the workmen are men: let them all assemble together, draw near, be alarmed, be all put to shame together." The chămūdı̄m (favourites) of the makers of idols are the false gods, for whose favour they sue with such earnestness. If we retain the word המּה, which is pointed as critically suspicious, and therefore is not accentuated, the explanation might possibly be, "Their witnesses (i.e., witnesses against themselves) are they (the idols): they see not, and are without consciousness, that they (those who trust in them) may be put to shame." In any case, the subject to yēbhōshū (shall be put to shame) is the worshippers of idols. If we erase המה, (עדיהם will be those who come forward as witnesses for the idols. This makes the words easier and less ambiguous. At the same time, the Septuagint retains the word (καὶ μάρτυρες αὐτῶν εἰσίν). As "not seeing" here signifies to be blind, so "not knowing" is also to be understood as a self-contained expression, meaning to be irrational, just as in Is 45:20; Is 56:10 (in Is 1:3, on the other hand, we have taken it in a different sense). למען implies that the will of the sinner in his sin has also destruction for its object; and this is not something added to the sin, but growing out of it. The question in Is 44:10 summons the maker of idols for the purpose of announcing his fate, and in הועיל לבלתּי (to no profit) this announcement is already contained. Is 44:11 is simply a development of this expression, "to no profit." יצר, like נטע in Is 44:14, is contrary to the rhythmical law milra which prevails elsewhere. חבריו (its followers) are not the fellow-workmen of the maker of idols (inasmuch as in that case the maker himself would be left without any share in the threat), but the associates (i.e., followers) of the idols (Hos 4:17; 1Cor 10:20). It is a pernicious work that they have thus had done for them. And what of the makers themselves? They are numbered among the men. So that they who ought to know that they are made by God, become makers of gods themselves. What an absurdity! Let them crowd together, the whole guild of god-makers, and draw near to speak to the works they have made. All their eyes will soon be opened with amazement and alarm.
Geneva 1599
44:9 They that make a graven image [are] all of them vanity; and (m) their delectable things shall not profit; and they [are] their own witnesses; (n) they see not, nor know; that they may be ashamed.
(m) Whatever they bestow on their idols, to make them seem glorious.
(n) That is, the idolaters seeing that their idols are blind, are witnesses of their own blindness, and feeling that they are not able to help them, must confess that they have no power.
John Gill
44:9 They that make a graven image are all of them vanity,.... They show themselves to be vain men, by making such vain things as graven images are; both images, makers, and worshippers of them are all vain, yea vanity itself:
and their delectable things shall not profit; their idols made of gold and silver, or covered with them, and adorned with precious stones, and so delightful and desirable, are of no manner of profit and advantage, unless the matter they are made of, and the ornaments about them, were converted to other uses; yet not as gods, and worshipped as such, who can be of no service to their worshippers to help them in distress, or save them from ruin:
and they are their own witnesses; they see not, nor know that they may be ashamed; they that made them must be witnesses against themselves, and the idols they have made; they must be convicted in their own consciences that they cannot be gods; they must be sensible that they have no sight nor knowledge of persons and things; that they cannot see, nor know their worshippers, nor their wants, and cannot give them relief; and this they ought to acknowledge to their own shame that made them, and that their worshippers of them might be ashamed also.
John Wesley
44:9 Delectable things - Their idols, in which they take so much pleasure. They - They that make them, are witnesses against themselves, and against their idols, because they know they are the work of their own hands. See not - Have neither sense nor understanding, therefore they have just cause to be ashamed of their folly, in worshipping such senseless things.
Robert Jamieson, A. R. Fausset and David Brown
44:9 (Is 40:18, Is 40:20; Is 41:29).
delectable things--the idols in which they take such pride and delight.
not profit-- (Hab 2:18).
they are their own witnesses--contrasted with, "Ye are My witnesses" (Is 44:8). "They," that is, both the makers and the idols, are witnesses against themselves, for the idols palpably see and know nothing (Ps 115:4-8).
that they may be ashamed--the consequence deducible from the whole previous argument, not merely from the words immediately preceding, as in Is 28:13; Is 36:12. I say all this to show that they are doomed to perish with shame, which is their only fitting end.
44:1044:10: որ ստեղծանէ զստեղծուածն, եւ ձուլէ զդրօշեալն յանօգո՛ւտ.
10 Թող ամաչի նա, ով ստեղծում է ստեղծուածը եւ անօգուտ կերպով կուռք է ձուլում, նաեւ բոլոր նրանք, որ հաղորդակից են դառնում նրան:
10 Բայց ո՞վ է անիկա որ աստուած կը շինէ, Կուռք կը ձուլէ, որ օգուտ մը չ’ըներ։
Զի ամաչեսցէ որ ստեղծանէ զստեղծուածն``, եւ ձուլէ զդրօշեալն յանօգուտ:

44:10: որ ստեղծանէ զստեղծուածն, եւ ձուլէ զդրօշեալն յանօգո՛ւտ.
10 Թող ամաչի նա, ով ստեղծում է ստեղծուածը եւ անօգուտ կերպով կուռք է ձուլում, նաեւ բոլոր նրանք, որ հաղորդակից են դառնում նրան:
10 Բայց ո՞վ է անիկա որ աստուած կը շինէ, Կուռք կը ձուլէ, որ օգուտ մը չ’ըներ։
zohrab-1805▾ eastern-1994▾ western am▾
44:1044:10 Кто сделал бога и вылил идола, не приносящего никакой пользы?
44:10 πάντες πας all; every οἱ ο the πλάσσοντες πλασσω contrive; form θεὸν θεος God καὶ και and; even γλύφοντες γλυφω useless
44:10 מִֽי־ mˈî- מִי who יָצַ֥ר yāṣˌar יצר shape אֵ֖ל ʔˌēl אֵל god וּ û וְ and פֶ֣סֶל fˈesel פֶּסֶל idol נָסָ֑ךְ nāsˈāḵ נסך pour לְ lᵊ לְ to בִלְתִּ֖י viltˌî בֵּלֶת failure הֹועִֽיל׃ hôʕˈîl יעל profit
44:10. quis formavit deum et sculptile conflavit ad nihil utileWho hath formed a god, and made a graven thing that is profitable for nothing?
10. Who hath fashioned a god, or molten a graven image that is profitable for nothing?
44:10. Who has formed a god or cast a molten image, which is useful for nothing?
44:10. Who hath formed a god, or molten a graven image [that] is profitable for nothing?
Who hath formed a god, or molten a graven image [that] is profitable for nothing:

44:10 Кто сделал бога и вылил идола, не приносящего никакой пользы?
44:10
πάντες πας all; every
οἱ ο the
πλάσσοντες πλασσω contrive; form
θεὸν θεος God
καὶ και and; even
γλύφοντες γλυφω useless
44:10
מִֽי־ mˈî- מִי who
יָצַ֥ר yāṣˌar יצר shape
אֵ֖ל ʔˌēl אֵל god
וּ û וְ and
פֶ֣סֶל fˈesel פֶּסֶל idol
נָסָ֑ךְ nāsˈāḵ נסך pour
לְ lᵊ לְ to
בִלְתִּ֖י viltˌî בֵּלֶת failure
הֹועִֽיל׃ hôʕˈîl יעל profit
44:10. quis formavit deum et sculptile conflavit ad nihil utile
Who hath formed a god, and made a graven thing that is profitable for nothing?
44:10. Who has formed a god or cast a molten image, which is useful for nothing?
44:10. Who hath formed a god, or molten a graven image [that] is profitable for nothing?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
44:10: Who hath formed a god - The Septuagint reads this verse in connection with the close of the pRev_ious verse, 'But they shall be ashamed who make a god, and all who sculpture unprofitable things.' This interpretation also, Lowth, by a change in the Hebrew text on the authority of a manuscript in the Bodleian library, has adopted. This change is made by reading כי kı̂ y instead of מי mı̂ y in the beginning of the verse. But the authority of the change, being that of a single MS. and the Septuagint, is not sufficient. Nor is it necessary. The question is designed to be ironical and sarcastic: 'Who is there,' says the prophet, 'that has done this? Who are they that are engaged in this stupid work? Do they give marks of a sound mind? What is, and must be the character of a man that bas formed a god, and that has made an unprofitable graven image?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
44:10: Kg1 12:28; Jer 10:5; Dan 3:1, Dan 3:14; Hab 2:18; Act 19:26; Co1 8:4
Geneva 1599
44:10 Who hath formed a (o) god, or cast a graven image [that] is (p) profitable for nothing?
(o) Meaning that whatever is made by the hand of man, if it is valued as a god, is most detestable.
(p) By which appears their blasphemy, who call images the books of the laity, seeing that they are not only here called unprofitable, but in (Is 41:24) abominable. Jeremiah calls them the work of errors, (Jer 10:15), Habakkuk, a lying teacher (Hab 2:18).
John Gill
44:10 Who hath formed a god,.... Who ever made one? was such a thing ever known? or can that be a god which is made or formed? who so mad, foolish and sottish, as to imagine he has made a god? or is it possible for a creature to be the maker of a god? or any so stupid as to fancy he had made one? yet such there were, so void of understanding and reason, and even common sense: "or molten a graven image": first melted it, and cast it into a mould, and then graved and polished it, and called it a god?
that is profitable for nothing? or seeing it "is profitable for nothing", as a god; cannot see the persons, nor hear the prayers, nor relieve the distresses of those that worship it; and therefore it must be great folly indeed to make an image for such a purpose, which answers no end.
Robert Jamieson, A. R. Fausset and David Brown
44:10 Who . . . ?--Sarcastic question: "How debased the man must be who forms a god!" It is a contradiction in terms. A made god, worshipped by its maker (1Cor 8:4)!
44:1144:11: ※ եւ ամենեքին որ հաղորդեսցին նմա։ Այլ ամաչեսցեն ամենեքեան որ ստեղծանեն կուռս, եւ դրօշեն զանօգուտսն. եւ ամենեքեան ուստի եղենն՝ ցամաքեցան, խլացեալք ՚ի մարդկանէ. ժողովեսցի՛ն ամենեքեան՝ յանդիմա՛ն կացցեն ՚ի միասին. ամաչեսցեն եւ յամօ՛թ լիցին առ հասարակ[10089]։ [10089] Ոմանք. Եւ ամենեքին որ հաղորդք իցեն նմա։
11 Բայց ամօթահար պիտի լինեն բոլոր նրանք, որ կուռքեր են ստեղծում եւ կերտում անօգուտ բաներ, որոնք, ինչից էլ պատրաստուած լինեն, բոլորովին պիտի չորանան եւ անտեսուեն մարդկանցից: Պիտի հաւաքուեն ամէնքը, դէմառդէմ կանգնեն միասին, պիտի ամաչեն եւ առհասարակ ամօթահար լինեն:
11 Ահա անոր բոլոր ընկերները պիտի ամչնան, Վասն զի արուեստագէտները՝ իրենք մարդ են. Թող անոնք ամէնքը հաւաքուին ու կայնին։Պիտի վախնան ու մէկտեղ պիտի ամչնան։
եւ ամենեքին որ հաղորդեսցին [666]նմա. այլ ամաչեսցեն ամենեքեան որ ստեղծանեն կուռս, եւ դրօշեն զանօգուտսն. եւ ամենեքեան ուստի եղենն` ցամաքեցան, խլացեալք`` ի մարդկանէ. ժողովեսցին ամենեքեան` յանդիման կացցեն ի միասին. ամաչեսցեն եւ յամօթ լիցին առ հասարակ:

44:11: ※ եւ ամենեքին որ հաղորդեսցին նմա։ Այլ ամաչեսցեն ամենեքեան որ ստեղծանեն կուռս, եւ դրօշեն զանօգուտսն. եւ ամենեքեան ուստի եղենն՝ ցամաքեցան, խլացեալք ՚ի մարդկանէ. ժողովեսցի՛ն ամենեքեան՝ յանդիմա՛ն կացցեն ՚ի միասին. ամաչեսցեն եւ յամօ՛թ լիցին առ հասարակ[10089]։
[10089] Ոմանք. Եւ ամենեքին որ հաղորդք իցեն նմա։
11 Բայց ամօթահար պիտի լինեն բոլոր նրանք, որ կուռքեր են ստեղծում եւ կերտում անօգուտ բաներ, որոնք, ինչից էլ պատրաստուած լինեն, բոլորովին պիտի չորանան եւ անտեսուեն մարդկանցից: Պիտի հաւաքուեն ամէնքը, դէմառդէմ կանգնեն միասին, պիտի ամաչեն եւ առհասարակ ամօթահար լինեն:
11 Ահա անոր բոլոր ընկերները պիտի ամչնան, Վասն զի արուեստագէտները՝ իրենք մարդ են. Թող անոնք ամէնքը հաւաքուին ու կայնին։Պիտի վախնան ու մէկտեղ պիտի ամչնան։
zohrab-1805▾ eastern-1994▾ western am▾
44:1144:11 Все участвующие в этом будут постыжены, ибо и художники сами из людей же; пусть все они соберутся и станут; они устрашатся, и все будут постыжены.
44:11 καὶ και and; even πάντες πας all; every ὅθεν οθεν from which; for which reason ἐγένοντο γινομαι happen; become ἐξηράνθησαν ξηραινω wither; dry καὶ και and; even κωφοὶ κωφος mute; dull ἀπὸ απο from; away ἀνθρώπων ανθρωπος person; human συναχθήτωσαν συναγω gather πάντες πας all; every καὶ και and; even στήτωσαν ιστημι stand; establish ἅμα αμα at once; together ἐντραπήτωσαν εντρεπω defer; humiliate καὶ και and; even αἰσχυνθήτωσαν αισχυνω shame; ashamed ἅμα αμα at once; together
44:11 הֵ֤ן hˈēn הֵן behold כָּל־ kol- כֹּל whole חֲבֵרָיו֙ ḥᵃvērāʸw חָבֵר companion יֵבֹ֔שׁוּ yēvˈōšû בושׁ be ashamed וְ wᵊ וְ and חָרָשִׁ֥ים ḥārāšˌîm חָרָשׁ artisan הֵ֖מָּה hˌēmmā הֵמָּה they מֵֽ mˈē מִן from אָדָ֑ם ʔāḏˈām אָדָם human, mankind יִֽתְקַבְּצ֤וּ yˈiṯqabbᵊṣˈû קבץ collect כֻלָּם֙ ḵullˌām כֹּל whole יַֽעֲמֹ֔דוּ yˈaʕᵃmˈōḏû עמד stand יִפְחֲד֖וּ yifḥᵃḏˌû פחד tremble יֵבֹ֥שׁוּ yēvˌōšû בושׁ be ashamed יָֽחַד׃ yˈāḥaḏ יַחַד gathering
44:11. ecce omnes participes eius confundentur fabri enim sunt ex hominibus convenient omnes stabunt et pavebunt et confundentur simulBehold, all the partakers thereof shall be confounded: for the makers are men: they shall all assemble together, they shall stand and fear, and shall be confounded together.
11. Behold, all his fellows shall be ashamed; and the workmen, they are of men: let them all be gathered together, let them stand up; they shall fear, they shall be ashamed together.
44:11. Behold, all those who partake in this will be confounded. For these makers are men. They will all assemble together. They will stand and be terrified. And they will be confounded together.
44:11. Behold, all his fellows shall be ashamed: and the workmen, they [are] of men: let them all be gathered together, let them stand up; [yet] they shall fear, [and] they shall be ashamed together.
Behold, all his fellows shall be ashamed: and the workmen, they [are] of men: let them all be gathered together, let them stand up; [yet] they shall fear, [and] they shall be ashamed together:

44:11 Все участвующие в этом будут постыжены, ибо и художники сами из людей же; пусть все они соберутся и станут; они устрашатся, и все будут постыжены.
44:11
καὶ και and; even
πάντες πας all; every
ὅθεν οθεν from which; for which reason
ἐγένοντο γινομαι happen; become
ἐξηράνθησαν ξηραινω wither; dry
καὶ και and; even
κωφοὶ κωφος mute; dull
ἀπὸ απο from; away
ἀνθρώπων ανθρωπος person; human
συναχθήτωσαν συναγω gather
πάντες πας all; every
καὶ και and; even
στήτωσαν ιστημι stand; establish
ἅμα αμα at once; together
ἐντραπήτωσαν εντρεπω defer; humiliate
καὶ και and; even
αἰσχυνθήτωσαν αισχυνω shame; ashamed
ἅμα αμα at once; together
44:11
הֵ֤ן hˈēn הֵן behold
כָּל־ kol- כֹּל whole
חֲבֵרָיו֙ ḥᵃvērāʸw חָבֵר companion
יֵבֹ֔שׁוּ yēvˈōšû בושׁ be ashamed
וְ wᵊ וְ and
חָרָשִׁ֥ים ḥārāšˌîm חָרָשׁ artisan
הֵ֖מָּה hˌēmmā הֵמָּה they
מֵֽ mˈē מִן from
אָדָ֑ם ʔāḏˈām אָדָם human, mankind
יִֽתְקַבְּצ֤וּ yˈiṯqabbᵊṣˈû קבץ collect
כֻלָּם֙ ḵullˌām כֹּל whole
יַֽעֲמֹ֔דוּ yˈaʕᵃmˈōḏû עמד stand
יִפְחֲד֖וּ yifḥᵃḏˌû פחד tremble
יֵבֹ֥שׁוּ yēvˌōšû בושׁ be ashamed
יָֽחַד׃ yˈāḥaḏ יַחַד gathering
44:11. ecce omnes participes eius confundentur fabri enim sunt ex hominibus convenient omnes stabunt et pavebunt et confundentur simul
Behold, all the partakers thereof shall be confounded: for the makers are men: they shall all assemble together, they shall stand and fear, and shall be confounded together.
44:11. Behold, all those who partake in this will be confounded. For these makers are men. They will all assemble together. They will stand and be terrified. And they will be confounded together.
44:11. Behold, all his fellows shall be ashamed: and the workmen, they [are] of men: let them all be gathered together, let them stand up; [yet] they shall fear, [and] they shall be ashamed together.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
44:11: His fellows - חבריו chaberaiv: but עבדיו abadaiv, his servants or worshippers, is the reading of one of De Rossi's MSS., and of the Chaldee.
And the workmen, they are of men "Even the workmen themselves shall blush" - I do not know that any one has ever yet interpreted these words to any tolerably good sense: וחרשים המה מאדם vecharashim hemmah meadam. The Vulgate and our translators, have rendered them very fairly, as they are written and pointed in the text: Fabri enim sunt ex hominibus. "And the workmen they are of men." Out of which the commentators have not been able to extract any thing worthy of the prophet. I have given another explanation of the place; agreeable enough to the context, if it can be deduced from the words themselves. I presume that אדם adam, rubuit, may signify erubuit, to be red through shame, as well as from any other cause; though I cannot produce any example of it in that particular sense; and the word in the text I would point מאדם meoddam; or if any one should object to the irregularity of the number, I would read מאדמים meoddamim. But I rather think that the irregularity of the construction has been the cause of the obscurity, and has given occasion to the mistaken punctuation. The singular is sometimes put for the plural. See Psa 68:31; and the participle for the future tense, see Isa 40:11. - L.
Albert Barnes: Notes on the Bible - 1834
44:11: Behold, all his fellows - All that are joined in making, and in worshipping it, are regarded as the fellows, or the companions (חברין chă bē râ yn) of the idol-god (see Hos 4:17 - 'Ephraim is joined to idols'). They and the idols constitute one company or fellowship, intimately allied to each other.
Shall be, ashamed - Shall be confounded when they find that their idols cannot aid them.
And the workmen - The allusion to the workmen is to show that what they made could not be worthy of the confidence of people as an object of worship.
They are of men - They are mortal people; they must themselves soon die. It is ridiculous, therefore, for them to attempt to make a god that can defend or save, or that should be adored.
Let them all be gathered together - For purposes of trial, or to urge their claims to the power of making an object that should be adored (see the note at Isa 41:1).
Let them stand up - As in a court of justice, to defend their cause (see the note at Isa 41:21).
They shall fear - They shall be alarmed when danger comes. They shall find that their idol-gods cannot defend them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
44:11: all his: Isa 1:29, Isa 42:17, Isa 45:16; Sa1 5:3-7, Sa1 6:4, Sa1 6:5; Psa 97:7; Jer 2:26, Jer 2:27, Jer 10:14; Jer 51:17
let them all: Isa 41:5-7; Jdg 6:29-32, Jdg 16:23-30; Kg1 18:19-29, Kg1 18:40; Dan 3:1-7, Dan 5:1-6; Act 19:24-34; Rev 19:19-21
Geneva 1599
44:11 Behold, all his (q) fellows shall be ashamed: and the workmen, they [are] of men: let them all be gathered together, let them (r) stand up; [yet] they shall fear, [and] they shall be ashamed together.
(q) That is, who in any way consent either to the making or worshipping.
(r) Signifying, that the multitude will not then save the idolaters, when God will take vengeance, although they excuse themselves by it among men.
John Gill
44:11 Behold, all his fellows shall be ashamed,.... Either such who join with them in the worship of the molten graven image, or god formed, when they find it is profitable for nothing; so the Targum,
"behold all their worshippers shall be confounded;''
or their fellow workmen, who took their several parts in making the image, and so must be conscious of the vanity and unprofitableness of it, and ashamed when upbraided with it:
and the workmen they are of men; or, "of Adam" (b); they are the sons of Adam, fallen men, sinful, frail, mortal creatures; they are not so much as of the angels in heaven, but of men on earth, and so very unfit to be makers of a god:
let them be gathered together; workmen and worshippers, as Demetrius, and the craftsmen or shrine makers, with others at Ephesus:
let them stand up; and plead for their gods, and say all they can in the behalf of them:
yet they shall fear, and they shall be ashamed together; the light of the Gospel breaking forth in the ministry of the apostles and others, the minds of many were enlightened to see the folly of worshipping idols, which brought them, and the makers of them, into contempt; who not being able to withstand the evidence and force of arguments brought against them, were covered with shame, and filled with fear, lest, should the Gospel still get further ground, their trade of idol making would come to nothing; or lest the vengeance of heaven should fall upon them for their idolatrous practices.
(b) "ipsi ex Adamo, sive ex hominibus", Munster, Pagninus, Montanus, Tigurine version.
John Wesley
44:11 Men - They are of mankind, and therefore cannot possibly make a god. Together - Tho' all combine together, they shall be filled with fear and confusion, when God shall plead his cause against them.
Robert Jamieson, A. R. Fausset and David Brown
44:11 his fellows--the associates of him who makes an idol; or of the idol (see Deut 7:26; Ps 115:8; Hos 4:17).
they are of men--They are mortal men themselves; what better, then, can the idol be than its maker?
gathered together . . . stand up--as in a court of justice, to try the issue between God and them (see on Is 41:1; Is 41:21).
yet--wrongly inserted in English Version. The issue of the trial shall be, "they shall fear," &c.
44:1244:12: Զի թեքեաց հեւսն զգործի իւր. ուրա՛գ սրեաց, եւ կոփեաց նովաւ. դրով գործեա՛ց եւ դրօշեաց զնա, եւ զօրութեամբ բազկի իւրոյ կանգնեաց զնա. քաղցիցէ եւ տկարասցի, եւ ո՛չ արբցէ ջուր[10090]։ [10090] Ոսկան. Զի թեկեաց հիւսն։
12 Երկաթագործը[29] իր համար գործիք կռեց, ուրագը սրեց եւ տաշեց նրանով, դուրը գործի դրեց ու յղկեց եւ իր բազկի ուժով կանգնեցրեց այն: Իսկ ինքը քաղց է զգալու, տկարանալու, ջուր իսկ չի խմելու:[29] 29. Գրաբար բնագրում՝ հիւսնը
12 Երկաթագործը ածուխի վրայ կը շինէ տապարը, Կռաններով անոր ձեւ կու տայ, Զանիկա իր զօրաւոր բազուկովը կը շինէ։Երբ անօթենայ, ուժէ կը կտրի. Երբ ջուր չխմէ, կը մարի։
[667]Զի թեքեաց հիւսն զգործի իւր, ուրագ սրեաց եւ կոփեաց նովաւ. դրով գործեաց եւ դրօշեաց զնա, եւ զօրութեամբ բազկի իւրոյ կանգնեաց զնա. քաղցիցէ եւ տկարասցի, եւ ոչ արբցէ ջուր:

44:12: Զի թեքեաց հեւսն զգործի իւր. ուրա՛գ սրեաց, եւ կոփեաց նովաւ. դրով գործեա՛ց եւ դրօշեաց զնա, եւ զօրութեամբ բազկի իւրոյ կանգնեաց զնա. քաղցիցէ եւ տկարասցի, եւ ո՛չ արբցէ ջուր[10090]։
[10090] Ոսկան. Զի թեկեաց հիւսն։
12 Երկաթագործը[29] իր համար գործիք կռեց, ուրագը սրեց եւ տաշեց նրանով, դուրը գործի դրեց ու յղկեց եւ իր բազկի ուժով կանգնեցրեց այն: Իսկ ինքը քաղց է զգալու, տկարանալու, ջուր իսկ չի խմելու:
[29] 29. Գրաբար բնագրում՝ հիւսնը
12 Երկաթագործը ածուխի վրայ կը շինէ տապարը, Կռաններով անոր ձեւ կու տայ, Զանիկա իր զօրաւոր բազուկովը կը շինէ։Երբ անօթենայ, ուժէ կը կտրի. Երբ ջուր չխմէ, կը մարի։
zohrab-1805▾ eastern-1994▾ western am▾
44:1244:12 Кузнец делает из железа топор и работает на угольях, молотами обделывает его и трудится над ним сильною рукою своею до того, что становится голоден и бессилен, не пьет воды и изнемогает.
44:12 ὅτι οτι since; that ὤξυνεν οξυνω carpenter; craftsman σίδηρον σιδηρος iron σκεπάρνῳ σκεπαρνω work; perform αὐτὸ αυτος he; him καὶ και and; even ἐν εν in τερέτρῳ τερετον he; him εἰργάσατο εργαζομαι work; perform αὐτὸ αυτος he; him ἐν εν in τῷ ο the βραχίονι βραχιων arm τῆς ο the ἰσχύος ισχυς force αὐτοῦ αυτος he; him καὶ και and; even πεινάσει πειναω hungry καὶ και and; even ἀσθενήσει ασθενεω infirm; ail καὶ και and; even οὐ ου not μὴ μη not πίῃ πινω drink ὕδωρ υδωρ water ἐκλεξάμενος εκλεγω select; choose
44:12 חָרַ֤שׁ ḥārˈaš חָרָשׁ artisan בַּרְזֶל֙ barzˌel בַּרְזֶל iron מַֽעֲצָ֔ד mˈaʕᵃṣˈāḏ מַעֲצָד billhook וּ û וְ and פָעַל֙ fāʕˌal פעל make בַּ ba בְּ in † הַ the פֶּחָ֔ם ppeḥˈām פֶּחָם charcoal וּ û וְ and בַ va בְּ in † הַ the מַּקָּבֹ֖ות mmaqqāvˌôṯ מַקֶּבֶת hammer יִצְּרֵ֑הוּ yiṣṣᵊrˈēhû יצר shape וַ wa וְ and יִּפְעָלֵ֨הוּ֙ yyifʕālˈēhû פעל make בִּ bi בְּ in זְרֹ֣ועַ zᵊrˈôₐʕ זְרֹועַ arm כֹּחֹ֔ו kōḥˈô כֹּחַ strength גַּם־ gam- גַּם even רָעֵב֙ rāʕˌēv רעב be hungry וְ wᵊ וְ and אֵ֣ין ʔˈên אַיִן [NEG] כֹּ֔חַ kˈōₐḥ כֹּחַ strength לֹא־ lō- לֹא not שָׁ֥תָה šˌāṯā שׁתה drink מַ֖יִם mˌayim מַיִם water וַ wa וְ and יִּיעָֽף׃ yyîʕˈāf יעף be weary
44:12. faber ferrarius lima operatus est in prunis et in malleis formavit illud et operatus est in brachio fortitudinis suae esuriet et deficiet non bibet aquam et lassescetThe smith hath wrought with his file, with coals, and with hammers he hath formed it, and hath wrought with the strength of his arm: he shall hunger and faint, he shall drink no water, and shall be weary.
12. The smith an axe, and worketh in the coals, and fashioneth it with hammers, and worketh it with his strong arm: yea, he is hungry, and his strength faileth; he drinketh no water, and is faint.
44:12. The maker of iron has wrought with his file. With coals and hammers, he has formed it, and he has wrought with the strength of his arm. He will hunger and grow faint. He will not drink water, and he will become weary.
44:12. The smith with the tongs both worketh in the coals, and fashioneth it with hammers, and worketh it with the strength of his arms: yea, he is hungry, and his strength faileth: he drinketh no water, and is faint.
The smith with the tongs both worketh in the coals, and fashioneth it with hammers, and worketh it with the strength of his arms: yea, he is hungry, and his strength faileth: he drinketh no water, and is faint:

44:12 Кузнец делает из железа топор и работает на угольях, молотами обделывает его и трудится над ним сильною рукою своею до того, что становится голоден и бессилен, не пьет воды и изнемогает.
44:12
ὅτι οτι since; that
ὤξυνεν οξυνω carpenter; craftsman
σίδηρον σιδηρος iron
σκεπάρνῳ σκεπαρνω work; perform
αὐτὸ αυτος he; him
καὶ και and; even
ἐν εν in
τερέτρῳ τερετον he; him
εἰργάσατο εργαζομαι work; perform
αὐτὸ αυτος he; him
ἐν εν in
τῷ ο the
βραχίονι βραχιων arm
τῆς ο the
ἰσχύος ισχυς force
αὐτοῦ αυτος he; him
καὶ και and; even
πεινάσει πειναω hungry
καὶ και and; even
ἀσθενήσει ασθενεω infirm; ail
καὶ και and; even
οὐ ου not
μὴ μη not
πίῃ πινω drink
ὕδωρ υδωρ water
ἐκλεξάμενος εκλεγω select; choose
44:12
חָרַ֤שׁ ḥārˈaš חָרָשׁ artisan
בַּרְזֶל֙ barzˌel בַּרְזֶל iron
מַֽעֲצָ֔ד mˈaʕᵃṣˈāḏ מַעֲצָד billhook
וּ û וְ and
פָעַל֙ fāʕˌal פעל make
בַּ ba בְּ in
הַ the
פֶּחָ֔ם ppeḥˈām פֶּחָם charcoal
וּ û וְ and
בַ va בְּ in
הַ the
מַּקָּבֹ֖ות mmaqqāvˌôṯ מַקֶּבֶת hammer
יִצְּרֵ֑הוּ yiṣṣᵊrˈēhû יצר shape
וַ wa וְ and
יִּפְעָלֵ֨הוּ֙ yyifʕālˈēhû פעל make
בִּ bi בְּ in
זְרֹ֣ועַ zᵊrˈôₐʕ זְרֹועַ arm
כֹּחֹ֔ו kōḥˈô כֹּחַ strength
גַּם־ gam- גַּם even
רָעֵב֙ rāʕˌēv רעב be hungry
וְ wᵊ וְ and
אֵ֣ין ʔˈên אַיִן [NEG]
כֹּ֔חַ kˈōₐḥ כֹּחַ strength
לֹא־ lō- לֹא not
שָׁ֥תָה šˌāṯā שׁתה drink
מַ֖יִם mˌayim מַיִם water
וַ wa וְ and
יִּיעָֽף׃ yyîʕˈāf יעף be weary
44:12. faber ferrarius lima operatus est in prunis et in malleis formavit illud et operatus est in brachio fortitudinis suae esuriet et deficiet non bibet aquam et lassescet
The smith hath wrought with his file, with coals, and with hammers he hath formed it, and hath wrought with the strength of his arm: he shall hunger and faint, he shall drink no water, and shall be weary.
44:12. The maker of iron has wrought with his file. With coals and hammers, he has formed it, and he has wrought with the strength of his arm. He will hunger and grow faint. He will not drink water, and he will become weary.
44:12. The smith with the tongs both worketh in the coals, and fashioneth it with hammers, and worketh it with the strength of his arms: yea, he is hungry, and his strength faileth: he drinketh no water, and is faint.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
44:12: The smith with the tongs, etc. "The smith cutteth off a portion of iron" - מעצד meatstsed, Participium Pihel of עצד atsad, to cut; still used in that sense in the Arabic. See Simonis Lex. Hebrews The Septuagint and Syriac take the word in this form: but they render it sharpeneth the iron. See Castell. Lex. in voce.
The sacred writers are generally large and eloquent upon the subject of idolatry; they treat it with great severity, and set forth the absurdity of it in the strongest light. But this passage of Isaiah, Isa 44:12-20, far exceeds any thing that ever was written upon the subject, in force of argument, energy of expression, and elegance of composition. One or two of the apocryphal writers have attempted to imitate the prophet, but with very ill success; Wisd. 13:11-19; 15:7, etc.; Baruch 6, NAB (editor's note: some translations treat this as Letter to Jeremiah), especially the latter, who, injudiciously dilating his matter, and introducing a number of minute circumstances, has very much weakened the force and effect of his invective. On the contrary a heathen author, in the ludicrous way, has, in a line or two, given idolatry one of the severest strokes it ever received: -
Olim truncus eram ficulnus, inutile lignum,
Cum faber incertus, scamnum faceretne
Priapum, Maluit esse Deum. Deus inde ego.
Horat. Satyr, lib. 1. sat. viii.
"Formerly I was the stump of a fig tree, a useless log; when the carpenter, after hesitating whether to make me a god or a stool, at last determined to make me a god. Thus I became a god!"
From the tenth to the seventeenth verse, a most beautiful strain of irony is carried on against idolatry. And we may naturally think that every idolater, who either read or heard it, must have been for ever ashamed of his own devices. - L.
Albert Barnes: Notes on the Bible - 1834
44:12: The smith with the tongs - The prophet proceeds here to show the folly and absurdity of idolatry; and in order to this he goes into an extended statement Isa 44:12-19 of the manner in which idols were usually made. Lowth remarks, 'The sacred writers are generally large and eloquent on the subject of idolatry; they treat it with great severity, and set forth the absurdity of it in the strongest light. But this passage of Isaiah far exceeds anything that was ever written on the subject, in force of argument, energy of expression, and elegance of composition. One or two of the Apocryphal writers have attempted to imitate the prophet, but with very ill success (Wisd. 13:11-19; 15:7; etc.; Baruch 6) Horace, however, has given a description of the making of idols, which, for severity of satire, and pungency of sarcasm, has a strong resemblance to this description in Isaiah:
Olim truncus eram ficulnus, inutile lignum;
Cum faber, incertus scamnum faceretne Priapum
Maluit esse Deum.
Sat. I. viii. 1-3.
Lowth renders the phrase 'the smith with the tongs,' 'The smith cutteth off a portion of iron.' Noyes, 'The smith prepareth an axe' The Septuagint, 'The carpenter sharpeneth (ὤζυνε ō zune) iron' (σίδηρον sidē ron), that is, an axe. So also the Syriac. Gesenius renders it, 'The smith makes an axe.' Many other renderings of the passage have been proposed. The idea in this verse is, I think, that the prophet describes the commencement of the process of making a graven image. For that purpose, he goes back even to the making of the instruments by which it is manufactured, and in this verse he describes the process of making an axe, with a view to the cutting down of the tree, and forming a god. That he does not here refer to the making of the idol itself is apparent from the fact that the process here described is that of working in iron; but idols were not made of iron, and that here described especially (Isa 44:11 ff) is one made of wood. The phrase used here, therefore, refers to the process of axe-making with a view to cutting down a tree to make a god; and the prophet describes the ardor and activity with which it is done, to show how much haste they were in to complete it. The literal translation of this phrase is, 'The workman (חרשׁ châ rash, st. const. for חרשׁ châ râ sh) of iron (maketh) an axe.'
Both worketh in the coals - And he works the piece of iron of which he is making an axe in the coals. He blows the coals in order to produce an intense heat (see Isa 54:16) - 'Behold, I have created the smith that bloweth the coals in the fire.'
And fashioneth it with hammers - Forms the mass of iron into an axe. Axes were not cast, but made.
And worketh it with the strength of his arms - Or, he works it with his strong arms - referring to the fact that the arm of the smith, by constant usage, becomes exceedingly strong. A description remarkably similar to this occurs in Virgil when he is describing the Cyclops:
Illi inter sesc magna vi brachia tollunt
In numerum; versantque tenaci forcipe ferrum.
Georg. iv. 174, 175.
Heaved with vast strength their arms in order rise,
And blow to blow in measured chime replies;
While with firm tongs they turn the sparkling ore,
And Etna's caves with ponderous anvils roar.
Sotheby.
Yea, he is hungry - He exhausts himself by his hard labor. The idea is, that he is so anxious to have it done, so engaged, so diligent, that he does not even stop to take necessary refreshment.
And his strength faileth - He works until he is completely exhausted.
He drinketh no water - He does not intermit his work even long enough to take a draught of water, so hurried is he. While the iron is hot, he works with intense ardor, lest it should grow cool, and his work be retarded - a very graphic description of what all have seen in a blacksmith's shop. The Rev_. John Williams states that when the South Sea islanders made an idol, they strictly abstained from food; and although they might be, and were sometimes, three days about the work, no water, and he believes no food, passed their lips all the time. This fact would convey a satisfactory elucidation of an allusion not otherwise easily explained (Pictorial Bible).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
44:12: The smith: Isa 40:19, Isa 41:6, Isa 41:7, Isa 46:6, Isa 46:7; Exo 32:4, Exo 32:8; Jer 10:3-11
the tongs: or, an axe
he is: Hab 2:13
Carl Friedrich Keil and Franz Delitzsch
44:12
The prophet now conducts us into the workshops. "The iron-smith has a chisel, and works with red-hot coals, and shapes it with hammers, and works it with his powerful arm. He gets hungry thereby, and his strength fails; if he drink no water, he becomes exhausted. The carpenter draws the line, marks it with the pencil, carries it out with planes, and makes a drawing of it with the compass, and carries it out like the figure of a man, like the beauty of a man, which may dwell in the house." The two words chârash barzel are connected together in the sense of faber ferrarius, as we may see from the expression chârash ‛ētsı̄m (the carpenter, faber lignarius), which follows in Is 44:13. Chârash is the construct of chârâsh (= charrâsh), as in Ex 28:11. The second kametz of this form of noun does indeed admit of contraction, but only to the extent of a full short vowel; consequently the construct of the plural is not חרשׁי, but חרשׁי (Is 45:16, etc.). Hence Is 44:12 describes how the smith constructs an idol of iron, Is 44:13 how the carpenter makes one of wood. But the first clause, מעצד בּרזל חרשׁ, is enigmatical. In any case, מעצד is a smith's tool of some kind (from עצד, related to חצד). And consequently Gesenius, Umbreit, and others, adopt the rendering, "the smith an axe, that does he work ... ;" but the further account of the origin of an idol says nothing at all about this axe, which the smith supplies to the carpenter, that he may hew out an idol with it. Hitzig renders it, "The smith, a hatchet does he work, and forms it (viz., into an idol);" but what a roundabout way! first to make a hatchet and then make it into an idol, which would look very slim when made. Knobel translates it, "As for the cutting-smith, he works it;" but this guild of cutting-smiths certainly belongs to Utopia. The best way to render the sentence intelligible, would be to supply לו: "The smith has (uses) the ma‛ătsâd." But in all probability a word has dropped out; and the Septuagint rendering, ὅτι ὤξυνεν τέκτων σίδηρον σκεπάρνω εἰργάσατο κ.τ.λ, shows that the original reading of the text was מעצד ברזל חרס חדד, and that חדד got lost on account of its proximity to יחץ. The meaning therefore is, "The smith has sharpened, or sharpens (chiddēd, syn. shinnēn) the ma‛ătsâd," possibly the chisel, to cut the iron upon the anvil; and works with red-hot coals, making the iron red-hot by blowing the fire. The piece of iron which he cuts off is the future idol, and this he shapes with hammers (יצרהוּ the future of יצר). And what of the carpenter? He stretches the line upon the block of wood, to measure the length and breadth of the idol; he marks it upon the wood with red-stone (sered, rubrica, used by carpenters), and works it with planes (maqtsu‛ōth, a feminine form of מקצוע, from קצע, to cut off, pare off, plane; compare the Arabic mikta‛), and with the compasses (mechūgâh, the tool used, lâchūg, i.e. for making a circle) he draws the outline of it, that is to say, in order that the different parts of the body may be in right proportion; and he constructs it in such a manner that it acquires the shape of a man, the beautiful appearance of a man, to be set up like a human inmate in either a temple or private house. The piel תּאר (תּאר), from which comes yetāărēhū, is varied here (according to Isaiah's custom; cf., Is 29:7; Is 26:5) with the poelתּאר, which is to be understood as denoting the more exact configuration. The preterites indicate the work for which both smith and carpenter have made their preparations; the futures, the work in which they are engaged.
Geneva 1599
44:12 The smith with the tongs both worketh in the coals, and fashioneth it with hammers, and worketh it with the strength of his arms: yea, he is (s) hungry, and his strength faileth: he drinketh no water, and is faint.
(s) He describes the raging affection of the idolaters, who forget their own necessities to set forth their devotion toward their idols.
John Gill
44:12 The smith with the tongs,.... Or, "the worker of iron" (c); the blacksmith, who had a concern in making of idols, for some were made of iron, Dan 5:4, or in making plates to cover them, or nails to fasten them with, or instruments which the carpenter made use of in cutting down trees, and fitting the wood for an image; such as the axe or hatchet, or plane, and which some think is here meant, by the word translated "tongs", but is rendered an "axe", Jer 10:3 and is used for that, or an hatchet, or a plane, by the Misnic (d) writers; so the Targum renders it,
"the smith out of iron makes an axe or hatchet:''
"both worketh in the coals"; he puts his iron in the coals, and blows upon them, and so makes it soft and malleable, and then takes it out:
and fashioneth it with hammers: beats it with hammers upon the anvil, and puts it into what form he pleases:
and worketh it with the strength of his arms; uses his utmost strength to bring it into a form he is desirous of:
yea, he is hungry, and his strength faileth; he drinketh no water, and is faint; he works at it with all his might and main, is earnest at it, and is eagerly desirous of finishing his work; he works till he is hungry and thirsty, and for want of food is ready to faint and sink; and yet will not give himself time to eat and drink, being so intent upon his work: or the sense is, though he is hungry and thirsty, and faints for want of provisions, yet the god he is making, or has made, cannot supply him with any: this is said to expose the folly of idol making, and of idol worship.
(c) "faber ferri", Pagninus, Montanus; "faber ferrarius", V. L. Vitringa. (d) Misn. Sabbat, c. 12. sect. 1. Celim, c. 29. 6.
John Wesley
44:12 Faint - This is mentioned as an evidence of great zeal and industry in carrying on this work; so that they forget or neglect to eat and drink.
Robert Jamieson, A. R. Fausset and David Brown
44:12 tongs--rather, "prepareth (to be supplied) an axe," namely, with which to cut down the tree designed as the material of the idol. The "smith" (Hebrew, "workman in iron") here answers to the "carpenter" (Hebrew, "workman in wood"). "He worketh it (the axe, not the idol, which was wood, not metal) in the coals," &c. The axe was wrought, not cast. The smith makes the axe for the carpenter.
hungry . . . drinketh no water--so eager is he to expedite his work while the iron is hot. If the god were worth anything, it would not let him grow "faint" with hunger and thirst. Williams, the missionary, states that the South Sea islanders when they make an idol abstain from food and drink.
44:1344:13: Ընտրեաց հեւսն փայտ. չափո՛վ կշռեաց զնա՝ եւ դրօշեաց ՚ի նմանութիւն պատկերի. դրով կարգեաց զնա, եւ մածոյց զնա սոսնձով, եւ արար ՚ի պատկեր առն, եւ ՚ի զարդ գեղոյ երեսաց մարդոյ. հաստատեա՛ց զնա ՚ի տան իւրում[10091]։ [10091] Ոմանք. Եւ մածոյց սոսնձով, եւ արար զնա ՚ի պատ՛՛։
13 Հիւսնը փայտ ընտրեց, չափեց այն ու գծեց, պատկերի ձեւ ու նմանութիւն տուեց, դուրով յղկեց այն, սոսնձապատեց, նրան տուեց տղամարդու կերպարանք, մարդու դէմքի ձեւ ու գեղեցկութիւն եւ կանգնեցրեց իր տան մէջ:
13 Հիւսնը լար կը քաշէ եւ մատիտով կուռքը կը գծագրէ, Զանիկա քանդակագործի գրիչով կը քանդակէ, Անոր վրայ կարկինով կը գծէ, Զանիկա մարդու կերպարանքով Եւ մարդկային գեղեցկութիւնով կը շինէ, Որպէս զի տան մէջ դրուի։
Ընտրեաց հիւսն փայտ, չափով կշռեաց զնա` եւ դրօշեաց ի նմանութիւն պատկերի. դրով կարգեաց զնա, եւ մածոյց սոսնձով, եւ արար ի պատկեր առն եւ ի զարդ գեղոյ երեսաց մարդոյ. հաստատեաց զնա ի տան իւրում:

44:13: Ընտրեաց հեւսն փայտ. չափո՛վ կշռեաց զնա՝ եւ դրօշեաց ՚ի նմանութիւն պատկերի. դրով կարգեաց զնա, եւ մածոյց զնա սոսնձով, եւ արար ՚ի պատկեր առն, եւ ՚ի զարդ գեղոյ երեսաց մարդոյ. հաստատեա՛ց զնա ՚ի տան իւրում[10091]։
[10091] Ոմանք. Եւ մածոյց սոսնձով, եւ արար զնա ՚ի պատ՛՛։
13 Հիւսնը փայտ ընտրեց, չափեց այն ու գծեց, պատկերի ձեւ ու նմանութիւն տուեց, դուրով յղկեց այն, սոսնձապատեց, նրան տուեց տղամարդու կերպարանք, մարդու դէմքի ձեւ ու գեղեցկութիւն եւ կանգնեցրեց իր տան մէջ:
13 Հիւսնը լար կը քաշէ եւ մատիտով կուռքը կը գծագրէ, Զանիկա քանդակագործի գրիչով կը քանդակէ, Անոր վրայ կարկինով կը գծէ, Զանիկա մարդու կերպարանքով Եւ մարդկային գեղեցկութիւնով կը շինէ, Որպէս զի տան մէջ դրուի։
zohrab-1805▾ eastern-1994▾ western am▾
44:1344:13 Плотник [выбрав дерево], протягивает по нему линию, остроконечным орудием делает на нем очертание, потом обделывает его резцом и округляет его, и выделывает из него образ человека красивого вида, чтобы поставить его в доме.
44:13 τέκτων τεκτων carpenter; craftsman ξύλον ξυλον wood; timber ἔστησεν ιστημι stand; establish αὐτὸ αυτος he; him ἐν εν in μέτρῳ μετρον measure καὶ και and; even ἐν εν in κόλλῃ κολλη he; him ἐποίησεν ποιεω do; make αὐτὸ αυτος he; him ὡς ως.1 as; how μορφὴν μορφη form ἀνδρὸς ανηρ man; husband καὶ και and; even ὡς ως.1 as; how ὡραιότητα ωραιοτης person; human στῆσαι ιστημι stand; establish αὐτὸ αυτος he; him ἐν εν in οἴκῳ οικος home; household
44:13 חָרַ֣שׁ ḥārˈaš חָרָשׁ artisan עֵצִים֮ ʕēṣîm עֵץ tree נָ֣טָה nˈāṭā נטה extend קָו֒ qˌāw קָו line יְתָאֲרֵ֣הוּ yᵊṯāʔᵃrˈēhû תאר turn בַ va בְּ in † הַ the שֶּׂ֔רֶד śśˈereḏ שֶׂרֶד red chalk יַעֲשֵׂ֨הוּ֙ yaʕᵃśˈēhû עשׂה make בַּ ba בְּ in † הַ the מַּקְצֻעֹ֔ות mmaqṣuʕˈôṯ מַקְצֻעָה wood-scraper וּ û וְ and בַ va בְּ in † הַ the מְּחוּגָ֖ה mmᵊḥûḡˌā מְחוּגָה [uncertain] יְתָאֳרֵ֑הוּ yᵊṯoʔᵒrˈēhû תאר turn וַֽ wˈa וְ and יַּעֲשֵׂ֨הוּ֙ yyaʕᵃśˈēhû עשׂה make כְּ kᵊ כְּ as תַבְנִ֣ית ṯavnˈîṯ תַּבְנִית model אִ֔ישׁ ʔˈîš אִישׁ man כְּ kᵊ כְּ as תִפְאֶ֥רֶת ṯifʔˌereṯ תִּפְאֶרֶת splendour אָדָ֖ם ʔāḏˌām אָדָם human, mankind לָ lā לְ to שֶׁ֥בֶת šˌeveṯ ישׁב sit בָּֽיִת׃ bˈāyiṯ בַּיִת house
44:13. artifex lignarius extendit normam formavit illud in runcina fecit illud in angularibus et in circino tornavit illud et fecit imaginem viri quasi speciosum hominem habitantem in domoThe carpenter hath stretched out his rule, he hath formed it with a plane: he hath made it with corners, and hath fashioned it round with the compass: and he hath made the image of a man as it were a beautiful man dwelling in a house.
13. The carpenter stretcheth out a line; he marketh it out with a pencil; he shapeth it with planes, and he marketh it out with the compasses, and shapeth it after the figure of a man, according to the beauty of a man, to dwell in the house.
44:13. The maker of wood has extended his ruler. He has formed it with a plane. He has made it with corners, and he has smoothed its curves. And he has made the image of a man, a seemingly beautiful man, dwelling in a house.
44:13. The carpenter stretcheth out [his] rule; he marketh it out with a line; he fitteth it with planes, and he marketh it out with the compass, and maketh it after the figure of a man, according to the beauty of a man; that it may remain in the house.
The carpenter stretcheth out [his] rule; he marketh it out with a line; he fitteth it with planes, and he marketh it out with the compass, and maketh it after the figure of a man, according to the beauty of a man; that it may remain in the house:

44:13 Плотник [выбрав дерево], протягивает по нему линию, остроконечным орудием делает на нем очертание, потом обделывает его резцом и округляет его, и выделывает из него образ человека красивого вида, чтобы поставить его в доме.
44:13
τέκτων τεκτων carpenter; craftsman
ξύλον ξυλον wood; timber
ἔστησεν ιστημι stand; establish
αὐτὸ αυτος he; him
ἐν εν in
μέτρῳ μετρον measure
καὶ και and; even
ἐν εν in
κόλλῃ κολλη he; him
ἐποίησεν ποιεω do; make
αὐτὸ αυτος he; him
ὡς ως.1 as; how
μορφὴν μορφη form
ἀνδρὸς ανηρ man; husband
καὶ και and; even
ὡς ως.1 as; how
ὡραιότητα ωραιοτης person; human
στῆσαι ιστημι stand; establish
αὐτὸ αυτος he; him
ἐν εν in
οἴκῳ οικος home; household
44:13
חָרַ֣שׁ ḥārˈaš חָרָשׁ artisan
עֵצִים֮ ʕēṣîm עֵץ tree
נָ֣טָה nˈāṭā נטה extend
קָו֒ qˌāw קָו line
יְתָאֲרֵ֣הוּ yᵊṯāʔᵃrˈēhû תאר turn
בַ va בְּ in
הַ the
שֶּׂ֔רֶד śśˈereḏ שֶׂרֶד red chalk
יַעֲשֵׂ֨הוּ֙ yaʕᵃśˈēhû עשׂה make
בַּ ba בְּ in
הַ the
מַּקְצֻעֹ֔ות mmaqṣuʕˈôṯ מַקְצֻעָה wood-scraper
וּ û וְ and
בַ va בְּ in
הַ the
מְּחוּגָ֖ה mmᵊḥûḡˌā מְחוּגָה [uncertain]
יְתָאֳרֵ֑הוּ yᵊṯoʔᵒrˈēhû תאר turn
וַֽ wˈa וְ and
יַּעֲשֵׂ֨הוּ֙ yyaʕᵃśˈēhû עשׂה make
כְּ kᵊ כְּ as
תַבְנִ֣ית ṯavnˈîṯ תַּבְנִית model
אִ֔ישׁ ʔˈîš אִישׁ man
כְּ kᵊ כְּ as
תִפְאֶ֥רֶת ṯifʔˌereṯ תִּפְאֶרֶת splendour
אָדָ֖ם ʔāḏˌām אָדָם human, mankind
לָ לְ to
שֶׁ֥בֶת šˌeveṯ ישׁב sit
בָּֽיִת׃ bˈāyiṯ בַּיִת house
44:13. artifex lignarius extendit normam formavit illud in runcina fecit illud in angularibus et in circino tornavit illud et fecit imaginem viri quasi speciosum hominem habitantem in domo
The carpenter hath stretched out his rule, he hath formed it with a plane: he hath made it with corners, and hath fashioned it round with the compass: and he hath made the image of a man as it were a beautiful man dwelling in a house.
44:13. The maker of wood has extended his ruler. He has formed it with a plane. He has made it with corners, and he has smoothed its curves. And he has made the image of a man, a seemingly beautiful man, dwelling in a house.
44:13. The carpenter stretcheth out [his] rule; he marketh it out with a line; he fitteth it with planes, and he marketh it out with the compass, and maketh it after the figure of a man, according to the beauty of a man; that it may remain in the house.
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
44:13: The carpenter - The axe is made Isa 44:12, and the carpenter now proceeds to the construction of the god.
Stretcheth out his rule - For the purpose of laying out his work, or measuring it. The word rendered here 'rule,' however (קו qâ v), means properly "a line"; and should be so rendered here. The carpenter stretches out a line, but not a rule.
He marketh it out with a line - He marks out the shape; the length, and breadth, and thickness of the body, in the rough and unhewn piece of wood. He has an idea in his mind of the proper shape of a god, and he goes to work to make one of that form. The expression 'to mark out with a line,' is, however, not congruous. The word which is used here, and which is rendered 'line' (שׂרד s'ered) occurs nowhere else in the Bible. Lowth and Kimchi render it, 'Red ochre.' According to this the reference is to the chalk, red clay, or crayon, which a carpenter uses on a line to mark out his work. But according to Gesenius, the word means an awl, or a stylus, or engraver; with which the artist sketches the outlines of the figure to be sculptured. A carpenter always uses such an instrument in laying out and marking his work.
He fitteth it with planes - Or rather with chisels, or carving-tools, with which wooden images were carved. Planes are rather adapted to a smooth surface; carving is performed with chisels. The word is derived from קצע qâ tsa‛, 'to cut off.' The Chaldee renders it, אזמל 'azemē l - 'A knife.' The Septuagint renders this, 'Framed it by rule, and glued the parts together.'
Marketh it out with the compass - From חוּג chû g, "to make a circle," to Rev_olve, as compasses do. By a compass he accurately designates the parts, and marks out the symmetry of the form.
According to the beauty of a man - Perhaps there may be a little sarcasm here in the thought that a god should be made in the shape of a man. It was true, however, that the statues of the gods among the ancients were made after the most perfect conceptions of the human form. The statuary of the Greeks was of this description, and the images of Apollo, of Venus, and of Jupiter, have been celebrated everywhere as the most perfect representations of the bureau form.
That it may remain in the house - To dwell in a temple. Such statues were usually made to decorate a temple; or rather perhaps temples were reared to be dwelling places of the gods. It may be implied here, that the idol was of no use but to remain in a house. It could not hear, or save. It was like a useless piece of furniture, and had none of the attributes of God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
44:13: he marketh: Exo 20:4, Exo 20:5; Deu 4:16-18, Deu 4:28; Act 17:29; Rom 1:23
that it may: Gen 31:19, Gen 31:30, Gen 31:32, Gen 35:2; Deu 27:15; Jdg 17:4, Jdg 17:5, Jdg 18:24; Eze 8:12
Geneva 1599
44:13 The carpenter stretcheth out [his] rule; he marketh it out with a line; he fitteth it with planes, and he marketh it out with the compass, and maketh it after the figure of a man, according to the beauty of a man; that it may remain in (t) the house.
(t) To place it in some Temple.
John Gill
44:13 The carpenter stretcheth out his rule,.... Or, the worker of trees (e); that works in wood, or makes images of wood; having cut down a tree, he stretches out his rule or line upon it, and takes the dimensions of it, and measures the length and the breadth of it, as much as is for his purpose to make a god of: and then
he maketh it out with a line; coloured with ochre, or chalk, which leaves a mark, by which he knows where to cut it, and fashion it to his mind:
and he fitteth it with planes; first with the rougher planes, which take off the knotty and more rugged parts; and then with a smoother plane, makes it even, and polishes it:
and he marketh it out with a compass; where its head and body, and legs and arms, and other parts must be:
and maketh it after the figure of a man; with all the parts and proportion of a man:
according to the beauty of a man; with the face and countenance of a man; with all the lineaments and just symmetry of a man; in the most comely and beautiful manner he is capable of, that it may be the more striking and pleasing to the worshippers of it. Jarchi's note is,
"this is a woman, who is the glory of her husband;''
and so the Targum,
"according to the praise of a woman;''
there being female deities, as Juno, Venus, Diana, and others:
that it may remain in the house (f); either in the temple built for it, whither its rotaries repair to the worship of it; or in the dwelling house, being one of the Lares or Penates, household gods: it may be, this is said by way of scorn and contempt; this god being made, is set up in the house, from whence it cannot stir nor move, to the help of any of its worshippers.
(e) "faber lignorum", Montanus; "artifex lignarius", V. L. Pagninus; "faber lignarius", Vitringa. (f) The note of Ben Melech is, "as it is the glory of a woman to abide in the house, and not go out of doors, so a graven image abides in the house.''
John Wesley
44:13 According to - In the same comely shape and proportions which are in a living man. House - In the dwelling - house of him that made it.
Robert Jamieson, A. R. Fausset and David Brown
44:13 After the smith's work in preparing the instruments comes the carpenter's work in forming the idol.
rule--rather, "line" [BARNES].
with a line--rather, a "pencil," [HORSLEY]. Literally, "red ochre," which he uses to mark on the wood the outline of the figure [LOWTH]. Or best, the stylus or graver, with which the incision of the outline is made [GESENIUS].
planes--rather, "chisels" or "carving tools," for a plane would not answer for carving.
compass--from a Hebrew root, "to make a circle"; by it, symmetry of form is secured.
according to . . . beauty of a man--irony. The highest idea the heathen could form of a god was one of a form like their own. JEROME says, "The more handsome the statue the more august the god was thought." The incarnation of the Son of God condescends to this anthropomorphic feeling so natural to man, but in such a way as to raise man's thoughts up to the infinite God who "is a spirit."
that it may remain in . . . house--the only thing it was good for; it could not hear nor save (compare Wisdom 13:15).
44:1444:14: Զա՛յն փայտ զոր եհատն. զսարոյն՝ կամ զսաւսն, զկաղնին կամ զթեղաւշն. զոր տնկեաց Տէր՝ եւ աճեցոյց անձրեւ,
14 Այն փայտը, որ կտրեց, “ սոճին կամ սօսին, կաղնին կամ թեղօշը, որոնք տնկեց Տէրը, եւ անձրեւը աճեցրեց,
14 Անիկա իրեն եղեւիններ կը կտրէ Եւ թեղօշ ու կաղնի կ’առնէ, Զանոնք անտառի ծառերէն կ’ընտրէ։Սոճի կը տնկէ եւ անձրեւը զանիկա կը մեծցնէ։
Զայն փայտ զոր եհատն, զսարոյն կամ զսօսն, զկաղնին կամ զթեղօշն, զոր տնկեաց Տէր եւ աճեցոյց անձրեւ:

44:14: Զա՛յն փայտ զոր եհատն. զսարոյն՝ կամ զսաւսն, զկաղնին կամ զթեղաւշն. զոր տնկեաց Տէր՝ եւ աճեցոյց անձրեւ,
14 Այն փայտը, որ կտրեց, “ սոճին կամ սօսին, կաղնին կամ թեղօշը, որոնք տնկեց Տէրը, եւ անձրեւը աճեցրեց,
14 Անիկա իրեն եղեւիններ կը կտրէ Եւ թեղօշ ու կաղնի կ’առնէ, Զանոնք անտառի ծառերէն կ’ընտրէ։Սոճի կը տնկէ եւ անձրեւը զանիկա կը մեծցնէ։
zohrab-1805▾ eastern-1994▾ western am▾
44:1444:14 Он рубит себе кедры, берет сосну и дуб, которые выберет между деревьями в лесу, садит ясень, а дождь возращает его.
44:14 ὃ ος who; what ἔκοψεν κοπτω cut; mourn ξύλον ξυλον wood; timber ἐκ εκ from; out of τοῦ ο the δρυμοῦ δρυμος who; what ἐφύτευσεν φυτευω plant κύριος κυριος lord; master καὶ και and; even ὑετὸς υετος rain ἐμήκυνεν μηκυνω lengthen
44:14 לִ li לְ to כְרָת־ ḵᵊroṯ- כרת cut לֹ֣ו lˈô לְ to אֲרָזִ֔ים ʔᵃrāzˈîm אֶרֶז cedar וַ wa וְ and יִּקַּ֤ח yyiqqˈaḥ לקח take תִּרְזָה֙ tirzˌā תִּרְזָה tree וְ wᵊ וְ and אַלֹּ֔ון ʔallˈôn אַלֹּון big tree וַ wa וְ and יְאַמֶּץ־ yᵊʔammeṣ- אמץ be strong לֹ֖ו lˌô לְ to בַּ ba בְּ in עֲצֵי־ ʕᵃṣê- עֵץ tree יָ֑עַר yˈāʕar יַעַר wood נָטַ֥ע nāṭˌaʕ נטע plant אֹ֖רֶן ʔˌōren אֹרֶן laurel וְ wᵊ וְ and גֶ֥שֶׁם ḡˌešem גֶּשֶׁם rain יְגַדֵּֽל׃ yᵊḡaddˈēl גדל be strong
44:14. succidit cedros tulit ilicem et quercum quae steterat inter ligna saltus plantavit pinum quam pluvia nutrivitHe hath cut down cedars, taken the holm, and the oak that stood among the trees of the forest: he hath planted the pine tree, which the rain hath nourished.
14. He heweth him down cedars, and taketh the holm tree and the oak, and strengtheneth for himself one among the trees of the forest: he planteth a fir tree, and the rain doth nourish it.
44:14. He has cut down cedars; he has taken the evergreen oak, and the oak that stood among the trees of the forest. He has planted the pine tree, which the rain has nourished.
44:14. He heweth him down cedars, and taketh the cypress and the oak, which he strengtheneth for himself among the trees of the forest: he planteth an ash, and the rain doth nourish [it].
He heweth him down cedars, and taketh the cypress and the oak, which he strengtheneth for himself among the trees of the forest: he planteth an ash, and the rain doth nourish:

44:14 Он рубит себе кедры, берет сосну и дуб, которые выберет между деревьями в лесу, садит ясень, а дождь возращает его.
44:14
ος who; what
ἔκοψεν κοπτω cut; mourn
ξύλον ξυλον wood; timber
ἐκ εκ from; out of
τοῦ ο the
δρυμοῦ δρυμος who; what
ἐφύτευσεν φυτευω plant
κύριος κυριος lord; master
καὶ και and; even
ὑετὸς υετος rain
ἐμήκυνεν μηκυνω lengthen
44:14
לִ li לְ to
כְרָת־ ḵᵊroṯ- כרת cut
לֹ֣ו lˈô לְ to
אֲרָזִ֔ים ʔᵃrāzˈîm אֶרֶז cedar
וַ wa וְ and
יִּקַּ֤ח yyiqqˈaḥ לקח take
תִּרְזָה֙ tirzˌā תִּרְזָה tree
וְ wᵊ וְ and
אַלֹּ֔ון ʔallˈôn אַלֹּון big tree
וַ wa וְ and
יְאַמֶּץ־ yᵊʔammeṣ- אמץ be strong
לֹ֖ו lˌô לְ to
בַּ ba בְּ in
עֲצֵי־ ʕᵃṣê- עֵץ tree
יָ֑עַר yˈāʕar יַעַר wood
נָטַ֥ע nāṭˌaʕ נטע plant
אֹ֖רֶן ʔˌōren אֹרֶן laurel
וְ wᵊ וְ and
גֶ֥שֶׁם ḡˌešem גֶּשֶׁם rain
יְגַדֵּֽל׃ yᵊḡaddˈēl גדל be strong
44:14. succidit cedros tulit ilicem et quercum quae steterat inter ligna saltus plantavit pinum quam pluvia nutrivit
He hath cut down cedars, taken the holm, and the oak that stood among the trees of the forest: he hath planted the pine tree, which the rain hath nourished.
44:14. He has cut down cedars; he has taken the evergreen oak, and the oak that stood among the trees of the forest. He has planted the pine tree, which the rain has nourished.
44:14. He heweth him down cedars, and taketh the cypress and the oak, which he strengtheneth for himself among the trees of the forest: he planteth an ash, and the rain doth nourish [it].
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
44:14: He heweth him down "He heweth down" - For לכרת lichroth, the Septuagint and Vulgate read כרת carath or יכרת yichroth.
Albert Barnes: Notes on the Bible - 1834
44:14: He heweth him down cedars - In the pRev_ious verses, the prophet had described the formation of an axe with which the work was to be done Isa 44:12, and the laying out, and carving of the idol Isa 44:13. In this verse he proceeds to describe the material of which the idol was made, and the different purposes Isa 44:15-17 to which that material was applied. The object is to show the amazing stupidity of those who should worship a god made of the same material from which they made a fire to warm themselves, or to cook their food. For a description of cedars, see the notes at Isa 9:10.
And taketh - Takes to himself; that is, makes use of.
The cypress - (תרזה tı̂ rzâ h). This word occurs nowhere else in the Bible. It is probably derived from a root (תרז tâ raz) signifying to be hard, or firm. Hence, it probably means some species of wood that derived its name from its hardness or firmness. Jerome translates it, Ilex (a species of oak) - 'the holm-oak.' It was an evergreen. This species of evergreen, Gesenius says, was abundant in Palestine.
And the oak - The oak was commonly used for this purpose on account of its hardness and durability.
Which he strengtheneth for himself - Margin, 'Taketh courage.' The word אמץ 'ı̂ mmē ts means properly "to strenthen," to make strong, to repair, to replace, to harden. Rosenmuller and Gesenius suppose that it means here to choose, that is, to set fast, or appoint; and they appeal to Psa 80:15, Psa 80:17, 'thou madest strong for thyself.' Kimchi supposes that it means, that he gave himself with the utmost diligence and care to select the best kinds of wood for the purpose. Vitringa, that he was intent on his work, and did not leave the place, but refreshed himself with food in the woods without returning home, in order that be might accomplish his design. Others interpret it to mean that he girded himself with strength, and made use of his most intense efforts in felling the trees of the forest. Lowth renders it, 'Layeth in good store of the trees of the forest.' It may mean that he gave himself with great diligence to the work; or may it not mean that he planted such trees, and took great pains in watering and cultivating them for this purpose?
He planteth an ash - (ארן 'oren). The Septuagint renders it, Πίτυν Pitun - 'Pine.' Jerome also renders it, Pinum. Gesenius supposes the name was given from the fact that the tree had a tall and slender top, which, when it vibrated, gave forth a tremulous, creaking sound (from רנן râ nan). This derivation is, however, somewhat fanciful. Most interpreters regard it as the ash - a well-known tree. In idolatrous countries, where it is common to have idols in almost every family, the business of idol-making is a very important manufacture. Of course, large quantities of wood would be needed; and it would be an object to procure that which was most pure, or as we say, 'clear stuff,' and which would work easily, and to advantage. It became important, therefore, to cultivate that wood, as we do for shipbuilding, or for cabinet-work, and doubtless groves were planted for this purpose.
And the rain doth nourish it - These circumstances are mentioned to show the folly of worshipping a god that was formed in this manner. Perhaps also the prophet means to intimate that though the man planted the tree, yet that be could not make it grow. He was dependent on the rains of heaven; and even in making an idol-god he was indebted to the providential care of the true God. Men, even in their schemes of wickedness, are dependent on God. Even in forming and executing plans to oppose and resist him, they can do nothing without his aid. He preserves them, feeds them, clothes them; and the instruments which they use against him are those which he has nurtured. On the rain of heaven; on the sunbeam and the dew; on the teeming earth, and on the elements which he has made, and which he controls, they are dependent; and they can do nothing in their wicked plans without abusing the bounties of his Providence, and the expressions of his tender mercy.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
44:14: heweth: Isa 40:20; Jer 10:3-8; Hos 4:12; Hab 2:19
strengtheneth: or, taketh courage
Carl Friedrich Keil and Franz Delitzsch
44:14
The prophet now traces the origin of the idols still further back. Their existence or non-existence ultimately depends upon whether it rains or not. "One prepares to cut down cedars, and takes holm and oak-tree, and chooses for himself among the trees of the forest. He has planted a fig, and the rain draws it up. And it serves the man for firing: he takes thereof, and warms himself; he also heats, and bakes bread; he also works it into a god, and prostrates himself; makes an idol of it, and falls down before it. The half of it he has burned in the fire: over the half of it he eats flesh, roasts a roast, and is satisfied; he also warms himself, and says, Hurrah, I am getting warm, I feel the heat. And the rest of it he makes into a god, into his idol, and says, Save me, for thou art my god." The subject of the sentence is not the carpenter of the previous verse, but "any one." ארזים apparently stands first, as indicating the species; and in the Talmud and Midrash the trees named are really described as ארזים מיני. But tirzâh (from târaz, to be hard or firm) does not appear to be a coniferous tree; and the connection with 'allōn, the oak, is favourable to the rendering ἀγριοβάλανος (lxx, A. Th.), ilex (Vulg.). On 'immēts, to choose, see Is 41:10. ארן (with Nun minusculum), plur. ארונים (b. Ros-ha Sana 23a) or ארנים (Para iii. 8), is explained by the Talmud as ערי, sing. ערא, i.e., according to Aruch and Rashi, laurier, the berries of which are called baies. We have rendered it "fig," according to the lxx and Jerome, since it will not do to follow the seductive guidance of the similarity in sound to ornus (which is hardly equivalent to ὀρεινός).
(Note: The ἀρία of Theophrastus is probably quercus ilex, which is still called ἀρία; the laurus nobilis is now called βαΐηά, from the branches which serve instead of palm-branches.)
The description is genealogical, and therefore moves retrogressively, from the felling to the planting. והיה in Is 44:15 refers to the felled and planted tree, and primarily to the ash. מהם (of such as these) is neuter, as in Is 30:6; at the same time, the prophet had the עצים (the wood, both as produce and material) in his mind. The repeated אף lays emphasis upon the fact, that such different things are done with the very same wood. It is sued for warming, and fore the preparation of food, as well as for making a god. On the verbs of adoration, hishtachăvâh (root shach, to sink, to settle down) and sâgad, which is only applied to idolatrous worship, and from which mes'gid, a mosque, is derived, see Holemann's Bibelstudien, i. 3. למו may no doubt be take as a plural (= להם, as in Is 30:5), "such things (taila) does he worship," as Stier supposes; but it is probably pathetic, and equivalent to לו, as in Is 53:8 (compare Ps 11:7; Ewald, 247, a). According to the double application of the wood mentioned in Is 44:15, a distinction is drawn in Is 44:16, Is 44:17 between the one half of the wood and the other. The repeated chetsyō (the half of it) in Is 44:16 refers to the first half, which furnishes not only fuel for burning, but shavings and coals for roasting and baking as well. And as a fire made for cooking warms quite as much as one made expressly for the purpose, the prophet dwells upon this benefit which the wood of the idol does confer. On the tone upon the last syllable of chammōthı̄, see at Job 19:17; and on the use of the word ראה as a comprehensive term, embracing every kind of sensation and perception, see my Psychologie, p. 234. Diagoras of Melos, a pupil of Democritus, once threw a wooden standing figure of Hercules into the fire, and said jocularly, "Come now, Hercules, perform thy thirteenth labour, and help me to cook the turnips."
John Gill
44:14 He heweth him down cedars, and taketh the cypress and the oak,.... To make gods of, trees both pleasant and durable, but all unfruitful:
which he strengtheneth for himself among the trees of the forest; taking a great deal of pains in seeking out such trees as were most fit for his use, and a great deal of care in the growth of them, that they might answer his end, as well as exerting his strength in cutting of them down:
he planteth an ash, and the rain doth nourish it; a tree that soon grows up, and which he plants for the purpose to make a god of; and this being watered and nourished with rain, which God vouchsafes, though designed for an idolatrous use, grows, and is fit for what it was intended; and being so, he cuts it down, and, makes an image of it; which shows his folly and madness, that a tree of his own planting, which he has seen the growth of, and yet be so sottish as to imagine that a god may be may be made of it. The word for "rain" signifies a body in the Syriac (g) language, as Kimchi observes, and for which he produces Dan 4:33, and so Aben Ezra says it signifies in the Arabic language (h); and the sense is, "the body" of the tree "grew up", and being grown up, was cut down, and used as follows.
(g) "corpus", Luke iii. 22. 2Cor. x. 10. Castel. Lex. Polyglott. col. 627. So in the Chaldee language. (h) So, according to Schindler, signifies a body, Lex. Pentaglott. col. 347, 348.
John Wesley
44:14 Oak - Which afford the best and most durable timber. Strengtheneth - He plants, and with care and diligence improves those trees, that he or his posterity may thence have materials for their images, and those things which belong to them.
Robert Jamieson, A. R. Fausset and David Brown
44:14 Description of the material out of which the idol is formed.
cypress--rather, from Hebrew root, "to be hard," the holm oak," an evergreen abundant in Palestine [GESENIUS].
strengtheneth--literally, "and he getteth strength to himself in the trees of the forest;" that is, he layeth in a great store of timber [LOWTH]. Or, "chooseth," as "madest strong for thyself," that is, hast chosen (Ps 80:15, Ps 80:17) [GESENIUS]. But English Version gives a good sense: "strengtheneth"; that is, rears to maturity; a meaning suitable also to the context of Ps 80:15, Ps 80:17, where Israel is compared to a vine planted by Jehovah [MAURER].
rain doth nourish it--Though the man planted the tree, yet he could not make it grow. In preparing to make an idol, he has to depend on the true God for rain from heaven (Jer 14:22).
44:1544:15: զի իցէ մարդկան այրելի. առեալ ՚ի նմանէ այրեաց եւ ջեռաւ. եւ ՚ի կիսոյն արար հա՛ց, եւ զկէսն արար պատկեր. եւ երկի՛ր եպագ նոցա. եւ զոր իւրովի՛ն պատկեր գործեաց, անկեալ առաջի այնմ երկի՛ր պագանէ[10092]։ [10092] Ոմանք. Մարդկան յայրելի... արար պատկերս։
15 որպէսզի մարդու համար վառելիք լինեն, “ ահա դրանից վերցրեց, վառեց ու տաքացաւ, մի կէսից հաց եփեց, իսկ մի կէսն էլ արձան շինեց եւ երկրպագեց նրան. իր իսկ շինած արձանի առաջն ընկած՝ երկրպագեց նրան:
15 Անոնք մարդուն վառելիք կ’ըլլան. Անոնցմէ կ’առնէ, որպէս զի կրակ վառէ ու տաքնայ. Անոնց մէկ մասը կ’այրէ ու հաց կ’եփէ, Նաեւ աստուած մը կը շինէ եւ անոր երկրպագութիւն կ’ընէ։Անկէ կուռք կը շինէ ու կը պաշտէ։
զի իցէ մարդկան այրելի, առեալ ի նմանէ այրեաց եւ ջեռաւ, եւ ի կիսոյն արար հաց, եւ զկէսն արար պատկեր եւ երկիր եպագ նոցա. եւ զոր իւրովին պատկեր գործեաց, անկեալ առաջի այնմ երկիր պագանէ:

44:15: զի իցէ մարդկան այրելի. առեալ ՚ի նմանէ այրեաց եւ ջեռաւ. եւ ՚ի կիսոյն արար հա՛ց, եւ զկէսն արար պատկեր. եւ երկի՛ր եպագ նոցա. եւ զոր իւրովի՛ն պատկեր գործեաց, անկեալ առաջի այնմ երկի՛ր պագանէ[10092]։
[10092] Ոմանք. Մարդկան յայրելի... արար պատկերս։
15 որպէսզի մարդու համար վառելիք լինեն, “ ահա դրանից վերցրեց, վառեց ու տաքացաւ, մի կէսից հաց եփեց, իսկ մի կէսն էլ արձան շինեց եւ երկրպագեց նրան. իր իսկ շինած արձանի առաջն ընկած՝ երկրպագեց նրան:
15 Անոնք մարդուն վառելիք կ’ըլլան. Անոնցմէ կ’առնէ, որպէս զի կրակ վառէ ու տաքնայ. Անոնց մէկ մասը կ’այրէ ու հաց կ’եփէ, Նաեւ աստուած մը կը շինէ եւ անոր երկրպագութիւն կ’ընէ։Անկէ կուռք կը շինէ ու կը պաշտէ։
zohrab-1805▾ eastern-1994▾ western am▾
44:1544:15 И это служит человеку топливом, и {часть} из этого употребляет он на то, чтобы ему было тепло, и разводит огонь, и печет хлеб. И из того же делает бога, и поклоняется ему, делает идола, и повергается перед ним.
44:15 ἵνα ινα so; that ᾖ ειμι be ἀνθρώποις ανθρωπος person; human εἰς εις into; for καῦσιν καυσις burning καὶ και and; even λαβὼν λαμβανω take; get ἀπ᾿ απο from; away αὐτοῦ αυτος he; him ἐθερμάνθη θερμαινω warm καὶ και and; even καύσαντες καιω burn ἔπεψαν πεσσω bread; loaves ἐπ᾿ επι in; on αὐτῶν αυτος he; him τὸ ο the δὲ δε though; while λοιπὸν λοιπον finally; remainder εἰργάσαντο εργαζομαι work; perform εἰς εις into; for θεούς θεος God καὶ και and; even προσκυνοῦσιν προσκυνεω worship αὐτούς αυτος he; him
44:15 וְ wᵊ וְ and הָיָ֤ה hāyˈā היה be לְ lᵊ לְ to אָדָם֙ ʔāḏˌām אָדָם human, mankind לְ lᵊ לְ to בָעֵ֔ר vāʕˈēr בער burn וַ wa וְ and יִּקַּ֤ח yyiqqˈaḥ לקח take מֵהֶם֙ mēhˌem מִן from וַ wa וְ and יָּ֔חָם yyˈāḥom חמם be hot אַף־ ʔaf- אַף even יַשִּׂ֖יק yaśśˌîq נשׂק kindle וְ wᵊ וְ and אָ֣פָה ʔˈāfā אפה bake לָ֑חֶם lˈāḥem לֶחֶם bread אַף־ ʔaf- אַף even יִפְעַל־ yifʕal- פעל make אֵל֙ ʔˌēl אֵל god וַ wa וְ and יִּשְׁתָּ֔חוּ yyištˈāḥû חוה bow down עָשָׂ֥הוּ ʕāśˌāhû עשׂה make פֶ֖סֶל fˌesel פֶּסֶל idol וַ wa וְ and יִּסְגָּד־ yyisgoḏ- סגד prostrate לָֽמֹו׃ lˈāmô לְ to
44:15. et facta est hominibus in focum sumpsit ex eis et calefactus est et succendit et coxit panes de reliquo autem operatus est deum et adoravit fecit sculptile et curvatus est ante illudAnd it hath served men for fuel: he took thereof, and warmed himself: and he kindled it, and baked bread: but of the rest he made a god, and adored it: he made a graven thing, and bowed down before it.
15. Then shall it be for a man to burn; and he taketh thereof, and warmeth himself; yea, he kindleth it, and baketh bread: yea, he maketh a god, and worshippeth it; he maketh it a graven image, and falleth down thereto.
44:15. And it is used by men for fuel. He took from it and warmed himself. And he set it on fire and baked bread. But from the remainder, he made a god, and he adored it. He made an idol, and he bowed down before it.
44:15. Then shall it be for a man to burn: for he will take thereof, and warm himself; yea, he kindleth [it], and baketh bread; yea, he maketh a god, and worshippeth [it]; he maketh it a graven image, and falleth down thereto.
Then shall it be for a man to burn: for he will take thereof, and warm himself; yea, he kindleth [it], and baketh bread; yea, he maketh a god, and worshippeth [it]; he maketh it a graven image, and falleth down thereto:

44:15 И это служит человеку топливом, и {часть} из этого употребляет он на то, чтобы ему было тепло, и разводит огонь, и печет хлеб. И из того же делает бога, и поклоняется ему, делает идола, и повергается перед ним.
44:15
ἵνα ινα so; that
ειμι be
ἀνθρώποις ανθρωπος person; human
εἰς εις into; for
καῦσιν καυσις burning
καὶ και and; even
λαβὼν λαμβανω take; get
ἀπ᾿ απο from; away
αὐτοῦ αυτος he; him
ἐθερμάνθη θερμαινω warm
καὶ και and; even
καύσαντες καιω burn
ἔπεψαν πεσσω bread; loaves
ἐπ᾿ επι in; on
αὐτῶν αυτος he; him
τὸ ο the
δὲ δε though; while
λοιπὸν λοιπον finally; remainder
εἰργάσαντο εργαζομαι work; perform
εἰς εις into; for
θεούς θεος God
καὶ και and; even
προσκυνοῦσιν προσκυνεω worship
αὐτούς αυτος he; him
44:15
וְ wᵊ וְ and
הָיָ֤ה hāyˈā היה be
לְ lᵊ לְ to
אָדָם֙ ʔāḏˌām אָדָם human, mankind
לְ lᵊ לְ to
בָעֵ֔ר vāʕˈēr בער burn
וַ wa וְ and
יִּקַּ֤ח yyiqqˈaḥ לקח take
מֵהֶם֙ mēhˌem מִן from
וַ wa וְ and
יָּ֔חָם yyˈāḥom חמם be hot
אַף־ ʔaf- אַף even
יַשִּׂ֖יק yaśśˌîq נשׂק kindle
וְ wᵊ וְ and
אָ֣פָה ʔˈāfā אפה bake
לָ֑חֶם lˈāḥem לֶחֶם bread
אַף־ ʔaf- אַף even
יִפְעַל־ yifʕal- פעל make
אֵל֙ ʔˌēl אֵל god
וַ wa וְ and
יִּשְׁתָּ֔חוּ yyištˈāḥû חוה bow down
עָשָׂ֥הוּ ʕāśˌāhû עשׂה make
פֶ֖סֶל fˌesel פֶּסֶל idol
וַ wa וְ and
יִּסְגָּד־ yyisgoḏ- סגד prostrate
לָֽמֹו׃ lˈāmô לְ to
44:15. et facta est hominibus in focum sumpsit ex eis et calefactus est et succendit et coxit panes de reliquo autem operatus est deum et adoravit fecit sculptile et curvatus est ante illud
And it hath served men for fuel: he took thereof, and warmed himself: and he kindled it, and baked bread: but of the rest he made a god, and adored it: he made a graven thing, and bowed down before it.
44:15. And it is used by men for fuel. He took from it and warmed himself. And he set it on fire and baked bread. But from the remainder, he made a god, and he adored it. He made an idol, and he bowed down before it.
44:15. Then shall it be for a man to burn: for he will take thereof, and warm himself; yea, he kindleth [it], and baketh bread; yea, he maketh a god, and worshippeth [it]; he maketh it a graven image, and falleth down thereto.
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
44:15: Then shall it be for a man to burn - It will afford materials for a fire. The design of this verse and the following is, to ridicule the idea of a man's using parts of the same tree to make a fire to cook his victuals, to warm himself, and to shape a god. Nothing could be more stupid than the conduct here referred to, and yet it is common all over the pagan world. It shows the utter debasement of the race, that they thus of the same tree make a fire, cook their food, and construct their gods.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
44:15: he maketh a god: Isa 44:10, Isa 45:20; Jdg 2:19; Ch2 25:14; Rev 9:20
Geneva 1599
44:15 Then shall it be for a man to burn: for he will take of it, and (u) warm himself; indeed, he kindleth [it], and baketh bread; yea, he maketh a god, and worshippeth [it]; he maketh it a graven image, and falleth down to it.
(u) He sets forth the obstinacy and malice of the idolaters who though they see by daily experience that their idols are no better than the rest of the matter of which they are made, yet they refuse the one part, and make a god of the other, as the papists make their cake god, and the rest of their idols.
John Gill
44:15 Then shall it be for a man to burn,.... And which indeed is the proper use of it, but not all that this man puts it to; only the boughs, and what he cuts off as useless to his purpose, and the chips he makes, which he commits to the fire:
for he will take thereof, and warm himself; with some part of it he makes a fire in his parlour, and warms himself when it is cold weather:
yea, he kindleth it, and baketh bread; he heats his oven with another part of it, and bakes the bread he has made for himself and family to live on, and which is putting it to a good use:
yea, he maketh a god, and worshippeth it; he maketh a graven image, and falleth down thereto; the other part of the tree, and which is the better part, he makes an image of, and carves it, and calls it a god; and not only so, but when he has done, falls down and worships it; than which there cannot be a greater instance of stupidity and folly.
John Wesley
44:15 Fallen down - Having related the practices of idolaters, he now discovers the folly of them, that he makes his fire and his god of the same materials, distinguished only by the art of man.
Robert Jamieson, A. R. Fausset and David Brown
44:15 The same tree that furnishes the material for the god is in part used as fuel for a fire to cook his meals and warm himself!
thereto--rather, "he falleth down before them," that is, such images [MAURER].
44:1644:16: Զորոյ զկէսն այրեաց ՚ի խարուկի, եւ եփեա՛ց կայծակամբք նորա հաց՝ եւ խորովեաց միս. կերաւ եւ յագեցաւ եւ ջեռաւ, եւ ասէ. Վա՛շ ինձ զի ջեռայ՝ եւ տեսի զկրակ։
16 Նրա կէսն այրեց խարոյկի վրայ, որի կրակով հաց եփեց եւ միս խորովեց, կերաւ, կշտացաւ ու տաքացաւ՝ ասելով, թէ՝ «Երանի՜ ինձ, որ տաքացայ եւ կրակը տեսայ»:
16 Անոր կէսը կրակի մէջ կը վառէ, Կէսին վրայ հաց ու Խորոված կ’եփէ ու կը կշտանայ, Կը տաքնայ ու կ’ըսէ.«Ահա տաքցայ, կրակը տեսայ»։
Զորոյ զկէսն այրեաց ի խարուկի, եւ եփեաց կայծակամբք նորա հաց եւ խորովեաց միս, կերաւ եւ յագեցաւ եւ ջեռաւ,`` եւ ասէ. Վա՛շ ինձ զի ջեռայ եւ տեսի զկրակ:

44:16: Զորոյ զկէսն այրեաց ՚ի խարուկի, եւ եփեա՛ց կայծակամբք նորա հաց՝ եւ խորովեաց միս. կերաւ եւ յագեցաւ եւ ջեռաւ, եւ ասէ. Վա՛շ ինձ զի ջեռայ՝ եւ տեսի զկրակ։
16 Նրա կէսն այրեց խարոյկի վրայ, որի կրակով հաց եփեց եւ միս խորովեց, կերաւ, կշտացաւ ու տաքացաւ՝ ասելով, թէ՝ «Երանի՜ ինձ, որ տաքացայ եւ կրակը տեսայ»:
16 Անոր կէսը կրակի մէջ կը վառէ, Կէսին վրայ հաց ու Խորոված կ’եփէ ու կը կշտանայ, Կը տաքնայ ու կ’ըսէ.«Ահա տաքցայ, կրակը տեսայ»։
zohrab-1805▾ eastern-1994▾ western am▾
44:1644:16 Часть дерева сожигает в огне, другою частью варит мясо в пищу, жарит жаркое и ест досыта, а также греется и говорит: >.
44:16 οὗ ος who; what τὸ ο the ἥμισυ ημισυς half αὐτοῦ αυτος he; him κατέκαυσαν κατακαιω burn up ἐν εν in πυρὶ πυρ fire καὶ και and; even καύσαντες καιω burn ἔπεψαν πεσσω bread; loaves ἐπ᾿ επι in; on αὐτῶν αυτος he; him καὶ και and; even ἐπ᾿ επι in; on αὐτοῦ αυτος he; him κρέας κρεας meat ὀπτήσας οπταω swallow; eat καὶ και and; even ἐνεπλήσθη εμπιπλημι fill in; fill up καὶ και and; even θερμανθεὶς θερμαινω warm εἶπεν επω say; speak ἡδύ ηδυς me ὅτι οτι since; that ἐθερμάνθην θερμαινω warm καὶ και and; even εἶδον οραω view; see πῦρ πυρ fire
44:16 חֶצְיֹו֙ ḥeṣyˌô חֲצִי half שָׂרַ֣ף śārˈaf שׂרף burn בְּמֹו־ bᵊmô- בְּמֹו in אֵ֔שׁ ʔˈēš אֵשׁ fire עַל־ ʕal- עַל upon חֶצְיֹו֙ ḥeṣyˌô חֲצִי half בָּשָׂ֣ר bāśˈār בָּשָׂר flesh יֹאכֵ֔ל yōḵˈēl אכל eat יִצְלֶ֥ה yiṣlˌeh צלה roast צָלִ֖י ṣālˌî צָלִי roast וְ wᵊ וְ and יִשְׂבָּ֑ע yiśbˈāʕ שׂבע be sated אַף־ ʔaf- אַף even יָחֹם֙ yāḥˌōm חמם be hot וְ wᵊ וְ and יֹאמַ֣ר yōmˈar אמר say הֶאָ֔ח heʔˈāḥ הֶאָח aha חַמֹּותִ֖י ḥammôṯˌî חמם be hot רָאִ֥יתִי rāʔˌîṯî ראה see אֽוּר׃ ʔˈûr אוּר light
44:16. medium eius conbusit igni et de medio eius carnes comedit coxit pulmentum et saturatus est et calefactus est et dixit va calefactus sum vidi focumPart of it he burnt with fire, and with part of it he dressed his meat: he boiled pottage, and was filled, and was warmed, and said: Aha, I am warm, I have seen the fire.
16. He burneth part thereof in the fire; with part thereof he eateth flesh; he roasteth roast, and is satisfied: yea, he warmeth himself, and saith, Aha, I am warm, I have seen the fire:
44:16. Part of it, he burned with fire, and with part of it, he cooked meat; he boiled food and was filled. And he was warmed, and so he said: “Ah, I am warm. I have gazed at the fire.”
44:16. He burneth part thereof in the fire; with part thereof he eateth flesh; he roasteth roast, and is satisfied: yea, he warmeth [himself], and saith, Aha, I am warm, I have seen the fire:
He burneth part thereof in the fire; with part thereof he eateth flesh; he roasteth roast, and is satisfied: yea, he warmeth [himself], and saith, Aha, I am warm, I have seen the fire:

44:16 Часть дерева сожигает в огне, другою частью варит мясо в пищу, жарит жаркое и ест досыта, а также греется и говорит: <<хорошо, я согрелся; почувствовал огонь>>.
44:16
οὗ ος who; what
τὸ ο the
ἥμισυ ημισυς half
αὐτοῦ αυτος he; him
κατέκαυσαν κατακαιω burn up
ἐν εν in
πυρὶ πυρ fire
καὶ και and; even
καύσαντες καιω burn
ἔπεψαν πεσσω bread; loaves
ἐπ᾿ επι in; on
αὐτῶν αυτος he; him
καὶ και and; even
ἐπ᾿ επι in; on
αὐτοῦ αυτος he; him
κρέας κρεας meat
ὀπτήσας οπταω swallow; eat
καὶ και and; even
ἐνεπλήσθη εμπιπλημι fill in; fill up
καὶ και and; even
θερμανθεὶς θερμαινω warm
εἶπεν επω say; speak
ἡδύ ηδυς me
ὅτι οτι since; that
ἐθερμάνθην θερμαινω warm
καὶ και and; even
εἶδον οραω view; see
πῦρ πυρ fire
44:16
חֶצְיֹו֙ ḥeṣyˌô חֲצִי half
שָׂרַ֣ף śārˈaf שׂרף burn
בְּמֹו־ bᵊmô- בְּמֹו in
אֵ֔שׁ ʔˈēš אֵשׁ fire
עַל־ ʕal- עַל upon
חֶצְיֹו֙ ḥeṣyˌô חֲצִי half
בָּשָׂ֣ר bāśˈār בָּשָׂר flesh
יֹאכֵ֔ל yōḵˈēl אכל eat
יִצְלֶ֥ה yiṣlˌeh צלה roast
צָלִ֖י ṣālˌî צָלִי roast
וְ wᵊ וְ and
יִשְׂבָּ֑ע yiśbˈāʕ שׂבע be sated
אַף־ ʔaf- אַף even
יָחֹם֙ yāḥˌōm חמם be hot
וְ wᵊ וְ and
יֹאמַ֣ר yōmˈar אמר say
הֶאָ֔ח heʔˈāḥ הֶאָח aha
חַמֹּותִ֖י ḥammôṯˌî חמם be hot
רָאִ֥יתִי rāʔˌîṯî ראה see
אֽוּר׃ ʔˈûr אוּר light
44:16. medium eius conbusit igni et de medio eius carnes comedit coxit pulmentum et saturatus est et calefactus est et dixit va calefactus sum vidi focum
Part of it he burnt with fire, and with part of it he dressed his meat: he boiled pottage, and was filled, and was warmed, and said: Aha, I am warm, I have seen the fire.
44:16. Part of it, he burned with fire, and with part of it, he cooked meat; he boiled food and was filled. And he was warmed, and so he said: “Ah, I am warm. I have gazed at the fire.”
44:16. He burneth part thereof in the fire; with part thereof he eateth flesh; he roasteth roast, and is satisfied: yea, he warmeth [himself], and saith, Aha, I am warm, I have seen the fire:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
44:16: With part "And with part" - Twenty-three MSS., the Septuagint, and Vulgate add the conjunction ו vau, and ועל veal.
Albert Barnes: Notes on the Bible - 1834
44:16: With part thereof he eateth flesh - That is, he prepares flesh to eat, or prepares his food.
He roasteth roast - He roasts meat.
Geneva 1599
44:16 He burneth part of it in the fire; with part of it he (x) eateth flesh; he roasteth meat, and is satisfied: yea, he warmeth [himself], and saith, Aha, I am warm, I have seen the fire:
(x) That is, he either makes a table or trenchers.
John Gill
44:16 He burneth part thereof in the fire,.... To warm himself with, as before:
with part thereof he eateth flesh; that is, with part of it he dresses flesh, and makes it fit to eat; unless the meaning is, with part of it he makes tables and trenchers to eat meat off of; but the former sense seems most likely, and agrees with what follows:
he roasteth roast, and is satisfied; he roasts his meat with it, and eats it when roasted, and is highly pleased and delighted with it, and he eats of it to his satisfaction:
yea, he warmeth him, and saith, Aha; an expression of joy and delight, being before a good fire in winter time:
I am warm, I have seen the fire; have felt it, and enjoyed the comfort of it, which has given a sensible pleasure.
Robert Jamieson, A. R. Fausset and David Brown
44:16 part . . . part--not distinct parts, but the same part of the wood (compare Is 44:17).
eateth--that is, cooks so as to eat (Is 44:19).
I have seen--I feel its power.
44:1744:17: Եւ զկէսն արար յԱստուա՛ծ դրօշեալ, եւ խոնարհեալ երկի՛ր եպագ նմա. յաղօթս կայ առ նա՝ եւ ասէ. Փրկեա՛ զիս զի աստուած իմ ես դու[10093]։ [10093] Ոմանք. Արար Աստուած դր՛՛... երկիր պագանէ նմա։
17 Իսկ կէսից քանդակուած աստուած շինեց եւ, խոնարհուելով, երկրպագեց նրան, աղօթեց նրա առաջ եւ ասաց՝ «Փրկի՛ր ինձ, քանզի դու իմ աստուածն ես»:
17 Անոր մնացածով աստուած՝ այսինքն կուռք կը շինէ իրեն, Զանիկա կը պաշտէ ու անոր երկրպագութիւն կ’ընէ, Անոր աղօթք կ’ընէ ու կ’ըսէ.«Զիս ազատէ՛, քանզի իմ աստուածս դո՛ւն ես»։
Եւ [668]զկէսն արար յԱստուած դրօշեալ. եւ խոնարհեալ երկիր եպագ նմա. յաղօթս կայ առ նա եւ ասէ. Փրկեա զիս, զի աստուած իմ ես դու:

44:17: Եւ զկէսն արար յԱստուա՛ծ դրօշեալ, եւ խոնարհեալ երկի՛ր եպագ նմա. յաղօթս կայ առ նա՝ եւ ասէ. Փրկեա՛ զիս զի աստուած իմ ես դու[10093]։
[10093] Ոմանք. Արար Աստուած դր՛՛... երկիր պագանէ նմա։
17 Իսկ կէսից քանդակուած աստուած շինեց եւ, խոնարհուելով, երկրպագեց նրան, աղօթեց նրա առաջ եւ ասաց՝ «Փրկի՛ր ինձ, քանզի դու իմ աստուածն ես»:
17 Անոր մնացածով աստուած՝ այսինքն կուռք կը շինէ իրեն, Զանիկա կը պաշտէ ու անոր երկրպագութիւն կ’ընէ, Անոր աղօթք կ’ընէ ու կ’ըսէ.«Զիս ազատէ՛, քանզի իմ աստուածս դո՛ւն ես»։
zohrab-1805▾ eastern-1994▾ western am▾
44:1744:17 А из остатков от того делает бога, идола своего, поклоняется ему, повергается перед ним и молится ему, и говорит: >.
44:17 τὸ ο the δὲ δε though; while λοιπὸν λοιπον finally; remainder ἐποίησεν ποιεω do; make εἰς εις into; for θεὸν θεος God γλυπτὸν γλυπτος and; even προσκυνεῖ προσκυνεω worship αὐτῷ αυτος he; him καὶ και and; even προσεύχεται προσευχομαι pray λέγων λεγω tell; declare ἐξελοῦ εξαιρεω extract; take out με με me ὅτι οτι since; that θεός θεος God μου μου of me; mine εἶ ειμι be σύ συ you
44:17 וּ û וְ and שְׁאֵ֣רִיתֹ֔ו šᵊʔˈērîṯˈô שְׁאֵרִית rest לְ lᵊ לְ to אֵ֥ל ʔˌēl אֵל god עָשָׂ֖ה ʕāśˌā עשׂה make לְ lᵊ לְ to פִסְלֹ֑ו fislˈô פֶּסֶל idol יִסְגָּדיסגוד־ *yisgoḏ- סגד prostrate לֹ֤ו lˈô לְ to וְ wᵊ וְ and יִשְׁתַּ֨חוּ֙ yištˈaḥû חוה bow down וְ wᵊ וְ and יִתְפַּלֵּ֣ל yiṯpallˈēl פלל pray אֵלָ֔יו ʔēlˈāʸw אֶל to וְ wᵊ וְ and יֹאמַר֙ yōmˌar אמר say הַצִּילֵ֔נִי haṣṣîlˈēnî נצל deliver כִּ֥י kˌî כִּי that אֵלִ֖י ʔēlˌî אֵל god אָֽתָּה׃ ʔˈāttā אַתָּה you
44:17. reliquum autem eius deum fecit sculptile sibi curvatur ante illud et adorat illud et obsecrat dicens libera me quia deus meus es tuBut the residue thereof he made a god, and a graven thing for himself: he boweth down before it, and adoreth it, and prayeth unto it, saying: Deliver me, for thou art my God.
17. And the residue thereof he maketh a god, even his graven image: he falleth down unto it and worshippeth, and prayeth unto it, and saith, Deliver me; for thou art my god.
44:17. But from its remainder, he made a god and a graven image for himself. He bowed down before it, and he adored it, and he prayed to it, saying: “Free me! For you are my god.”
44:17. And the residue thereof he maketh a god, [even] his graven image: he falleth down unto it, and worshippeth [it], and prayeth unto it, and saith, Deliver me; for thou [art] my god.
And the residue thereof he maketh a god, [even] his graven image: he falleth down unto it, and worshippeth [it], and prayeth unto it, and saith, Deliver me; for thou [art] my god:

44:17 А из остатков от того делает бога, идола своего, поклоняется ему, повергается перед ним и молится ему, и говорит: <<спаси меня, ибо ты бог мой>>.
44:17
τὸ ο the
δὲ δε though; while
λοιπὸν λοιπον finally; remainder
ἐποίησεν ποιεω do; make
εἰς εις into; for
θεὸν θεος God
γλυπτὸν γλυπτος and; even
προσκυνεῖ προσκυνεω worship
αὐτῷ αυτος he; him
καὶ και and; even
προσεύχεται προσευχομαι pray
λέγων λεγω tell; declare
ἐξελοῦ εξαιρεω extract; take out
με με me
ὅτι οτι since; that
θεός θεος God
μου μου of me; mine
εἶ ειμι be
σύ συ you
44:17
וּ û וְ and
שְׁאֵ֣רִיתֹ֔ו šᵊʔˈērîṯˈô שְׁאֵרִית rest
לְ lᵊ לְ to
אֵ֥ל ʔˌēl אֵל god
עָשָׂ֖ה ʕāśˌā עשׂה make
לְ lᵊ לְ to
פִסְלֹ֑ו fislˈô פֶּסֶל idol
יִסְגָּדיסגוד־
*yisgoḏ- סגד prostrate
לֹ֤ו lˈô לְ to
וְ wᵊ וְ and
יִשְׁתַּ֨חוּ֙ yištˈaḥû חוה bow down
וְ wᵊ וְ and
יִתְפַּלֵּ֣ל yiṯpallˈēl פלל pray
אֵלָ֔יו ʔēlˈāʸw אֶל to
וְ wᵊ וְ and
יֹאמַר֙ yōmˌar אמר say
הַצִּילֵ֔נִי haṣṣîlˈēnî נצל deliver
כִּ֥י kˌî כִּי that
אֵלִ֖י ʔēlˌî אֵל god
אָֽתָּה׃ ʔˈāttā אַתָּה you
44:17. reliquum autem eius deum fecit sculptile sibi curvatur ante illud et adorat illud et obsecrat dicens libera me quia deus meus es tu
But the residue thereof he made a god, and a graven thing for himself: he boweth down before it, and adoreth it, and prayeth unto it, saying: Deliver me, for thou art my God.
44:17. But from its remainder, he made a god and a graven image for himself. He bowed down before it, and he adored it, and he prayed to it, saying: “Free me! For you are my god.”
44:17. And the residue thereof he maketh a god, [even] his graven image: he falleth down unto it, and worshippeth [it], and prayeth unto it, and saith, Deliver me; for thou [art] my god.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
44:17: He falleth down unto it - There were four forms of adoration used among the Hebrews:
1. השתחוה Hishtachavah, The prostration of the whole body.
2. קדד Kadad, The bowing of the head.
3. כרע Cara, The bending of the upper part of the body down to the knees.
4. ברך Barach, Bowing the knee, or kneeling. See on Isa 49:23 (note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
44:17: Deliver me: Isa 36:19, Isa 36:20, Isa 37:38; Dan 3:17, Dan 3:29, Dan 6:16, Dan 6:20-22, Dan 6:27
John Gill
44:17 And the residue thereof he maketh a god, even his graven image,.... What remains of the tree, that is not consumed by making a fire to warm with, by heating the oven to bake bread with, and by using it in the kitchen to roast meat with, this is made an image of, and being graved and carved, is called a god, and worshipped; though it is of the same matter, and of the same nature, with that which was used for warming, baking, and roasting:
he falleth down unto it, and worshippeth it, and prayeth unto it, and saith, deliver me, for thou art my god; he bows unto it, falls down on his knees, and spreads out his hands, and lifts them up, and uses all the gestures of adoration; yea, makes a formal address in prayer and supplication, and particularly requests that he would deliver him from present danger and distresses, of whatsoever kind he was attended with; declaring at the same time he was his god, in whom he trusted, and from whom he expected relief and help. Monstrous stupidity!
John Wesley
44:17 He eateth - He dresses flesh for his eating. Seen - I have felt the warmth of it.
44:1844:18: Ո՛չ առին ՚ի միտ իմանալ, զի շլացա՛ն տեսանել աչօք իւրեանց, եւ իմանալ սրտիւք իւրեանց[10094]։ [10094] Յօրինակին պակասէր. Աչօք իւրեանց, եւ իմանալ սրտիւք իւրեանց։
18 Նրանք անկարող եղան մտածել եւ իմանալ, որովհետեւ նրանց աչքերը՝ տեսնելու համար եւ նրանց սրտերը՝ հասկանալու համար բթացան:
18 Չեն գիտեր ու չեն հասկնար, Քանզի անոնց աչքերը՝ տեսնելէ Եւ անոնց սրտերը հասկնալէ դադրեցան։
Ոչ առին ի միտ իմանալ, զի շլացան տեսանել աչօք իւրեանց, եւ իմանալ սրտիւք իւրեանց:

44:18: Ո՛չ առին ՚ի միտ իմանալ, զի շլացա՛ն տեսանել աչօք իւրեանց, եւ իմանալ սրտիւք իւրեանց[10094]։
[10094] Յօրինակին պակասէր. Աչօք իւրեանց, եւ իմանալ սրտիւք իւրեանց։
18 Նրանք անկարող եղան մտածել եւ իմանալ, որովհետեւ նրանց աչքերը՝ տեսնելու համար եւ նրանց սրտերը՝ հասկանալու համար բթացան:
18 Չեն գիտեր ու չեն հասկնար, Քանզի անոնց աչքերը՝ տեսնելէ Եւ անոնց սրտերը հասկնալէ դադրեցան։
zohrab-1805▾ eastern-1994▾ western am▾
44:1844:18 Не знают и не разумеют они: Он закрыл глаза их, чтобы не видели, {и} сердца их, чтобы не разумели.
44:18 οὐκ ου not ἔγνωσαν γινωσκω know φρονῆσαι φρονεω feel; sense ὅτι οτι since; that ἀπημαυρώθησαν απαμαυροω the βλέπειν βλεπω look; see τοῖς ο the ὀφθαλμοῖς οφθαλμος eye; sight αὐτῶν αυτος he; him καὶ και and; even τοῦ ο the νοῆσαι νοεω perceive τῇ ο the καρδίᾳ καρδια heart αὐτῶν αυτος he; him
44:18 לֹ֥א lˌō לֹא not יָדְע֖וּ yāḏᵊʕˌû ידע know וְ wᵊ וְ and לֹ֣א lˈō לֹא not יָבִ֑ינוּ yāvˈînû בין understand כִּ֣י kˈî כִּי that טַ֤ח ṭˈaḥ טחח be besmeared מֵֽ mˈē מִן from רְאֹות֙ rᵊʔôṯ ראה see עֵֽינֵיהֶ֔ם ʕˈênêhˈem עַיִן eye מֵ mē מִן from הַשְׂכִּ֖יל haśkˌîl שׂכל prosper לִבֹּתָֽם׃ libbōṯˈām לֵב heart
44:18. nescierunt neque intellexerunt lutati enim sunt ne videant oculi eorum et ne intellegant corde suoThey have not known, nor understood: for their eyes are covered that they may not see, and that they may not understand with their heart.
18. They know not, neither do they consider: for he hath shut their eyes, that they cannot see; and their hearts, that they cannot understand.
44:18. They have neither known nor understood. For their eyes are obscured, lest they see with their eyes and understand with their heart.
44:18. They have not known nor understood: for he hath shut their eyes, that they cannot see; [and] their hearts, that they cannot understand.
They have not known nor understood: for he hath shut their eyes, that they cannot see; [and] their hearts, that they cannot understand:

44:18 Не знают и не разумеют они: Он закрыл глаза их, чтобы не видели, {и} сердца их, чтобы не разумели.
44:18
οὐκ ου not
ἔγνωσαν γινωσκω know
φρονῆσαι φρονεω feel; sense
ὅτι οτι since; that
ἀπημαυρώθησαν απαμαυροω the
βλέπειν βλεπω look; see
τοῖς ο the
ὀφθαλμοῖς οφθαλμος eye; sight
αὐτῶν αυτος he; him
καὶ και and; even
τοῦ ο the
νοῆσαι νοεω perceive
τῇ ο the
καρδίᾳ καρδια heart
αὐτῶν αυτος he; him
44:18
לֹ֥א lˌō לֹא not
יָדְע֖וּ yāḏᵊʕˌû ידע know
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
יָבִ֑ינוּ yāvˈînû בין understand
כִּ֣י kˈî כִּי that
טַ֤ח ṭˈaḥ טחח be besmeared
מֵֽ mˈē מִן from
רְאֹות֙ rᵊʔôṯ ראה see
עֵֽינֵיהֶ֔ם ʕˈênêhˈem עַיִן eye
מֵ מִן from
הַשְׂכִּ֖יל haśkˌîl שׂכל prosper
לִבֹּתָֽם׃ libbōṯˈām לֵב heart
44:18. nescierunt neque intellexerunt lutati enim sunt ne videant oculi eorum et ne intellegant corde suo
They have not known, nor understood: for their eyes are covered that they may not see, and that they may not understand with their heart.
44:18. They have neither known nor understood. For their eyes are obscured, lest they see with their eyes and understand with their heart.
44:18. They have not known nor understood: for he hath shut their eyes, that they cannot see; [and] their hearts, that they cannot understand.
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
18-19: Он закрыл глаза их, чтобы не видели и сердца их, чтобы не разумели... О ком здесь говорится? Если о Боге, то достойно ли так думать о Нем? Разумеется, это нужно понимать не в том смысле, чтобы Бог намеренно толкал язычников на путь нечестия и разврата, а в том, что Он не стесняя свободы их воли, попускал их ходить своими естественными путями, или, как выражается апостол: "предал их Бог превратному уму - делать непотребства" (Рим 1:28).
Adam Clarke: Commentary on the Bible - 1831
44:18: He hath shut their eyes "Their eyes are closed up" - The Septuagint, Chaldee, and Vulyate, for טח tach, read טחו tachu. See note on Isa 6:10.
Albert Barnes: Notes on the Bible - 1834
44:18: They have not known nor understood - They are stupid, ignorant, and blind. Nothing could more strikingly show their ignorance and stupidity than this idol worship.
He hath shut their eyes - God hath closed their eyes. Margin, 'Daubed.' The word used here, טה ṭ ah from טוה ṭ û ah denotes properly "to spread over"; to besmear; to plaster; as, e. g., a wall with mortar Lev 14:42; Ch1 29:4; Eze 13:10; Eze 22:28. Here it means to cover over the eyes so as to pRev_ent vision; and hence, metaphorically, to make them stupid, ignorant, dull. It is attributed to God in accordance with the common statement of the Scriptures, that he does what he permits to be done (see the notes at Isa 6:9-10). It does not mean that God had done it by any physical, or direct agency, but that it had occurred under the administration of his Providence. It is also true that the Hebrew writers sometimes employ an active verb when the signification is passive, and when the main idea is, that anything was in fact done. Here the main point is not the agent by which this was done, but the fact that their eyes were blinded - and perhaps all the force of the verb טה ṭ ah used here would be expressed if it was rendered in an impersonal, or in a passive form, 'it is covered as to their eyes,' that is, their eyes are shut, without suggesting that it was done by God. So the Septuagint renders it, Ἀπημαυρώθησαν Apē maurō thē san - 'They are blind,' or involved in darkness.
So the Chaldee, מטמטמן meṭ meṭ emâ n (also in the plural) - 'Their eyes are obscured' or blind. It cannot be proved from this text that God is, by direct agency, the author by whom it was done. It was not uncommon to shut up, or seal up the eyes for various purposes in the East, and unquestionably the prophet alludes to some such custom. 'It is one of the solemnities at a Jewish wedding at Aleppo, according to Dr. Russell, who mentions it as the most remarkable thing in their ceremonies at that time. It is done by fastening the eyelids together with a gum, and the bridegroom is the person, he says, if he remembered right, that opens the bride's eyes at the appointed time. It is also used as a punishment in those countries. So Sir Thomas Roe's chaplain, in his account of his voyages to East India, tells us of a son of the Great Mogul, whom he had seen, and with whom Sir Thomas had conversed, that had before that time been cast into prison by his father, where his eyes were sealed up, by something put before them, which might not be taken off for three years; after which time the seal was taken away, that he might with freedom enjoy the light, though not his liberty.' (Harmer's Obs. vol. iii., pp. 507, 508. Ed. Lond. 8vo, 1808.)
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
44:18: have not: Isa 44:9, Isa 44:20, Isa 45:20, Isa 46:7, Isa 46:8; Jer 10:8, Jer 10:14; Rom 1:21-23
for he hath: Isa 6:10, Isa 29:10; Psa 81:12; Mat 13:14, Mat 13:15; Act 14:16; Rom 1:28, Rom 11:8-10; Co2 4:3, Co2 4:4; Th2 2:9-12
shut: Heb. daubed
cannot: Isa 56:11; Psa 92:6; Pro 2:5-9, Pro 28:5; Jer 5:21; Dan 12:10; Hos 14:9; Mat 12:34; Joh 5:44, Joh 8:43, Joh 12:39, Joh 12:40; Pe2 2:14
Carl Friedrich Keil and Franz Delitzsch
44:18
So irrational is idolatry; but yet, through self-hardening, they have fallen under the judgment of hardness of heart (Is 6:9-10; Is 19:3; Is 29:10), and have been given up to a reprobate mind (Rom 1:28). "They perceive not, and do not understand: for their eyes are smeared over, so that they do not see; their hearts, so that they do not understand. And men take it not to heart, no perception and no understanding, that men should say, The half of it I have burned in the fire, and also baked bread upon the coals thereof; roasted flesh, and eaten: and ought I to make the rest of it an abomination, to fall down before the produce of a tree?" Instead of טח, Lev 14:42, the third person is written טח (from tâchach, Ges. 72, Anm. 8) in a circumstantial sense: their eyes are, as it were, smeared over with plaster. The expression אל־לב השׁיב or על־לב (Is 46:8), literally to carry back into the heart, which we find as well as על־לב שׂים, to take to heart (Is 42:25), answers exactly to the idea of reflection, here with reference to the immense contrast between a piece of wood and the Divine Being. The second and third לא in Is 44:19 introduce substantive clauses, just as verbal clauses are introduced by ואין. לאמר is used in the same manner as in Is 9:8 : "perception and insight showing themselves in their saying." On būl, see Job 40:20; the meaning "block" cannot be established: the talmudic būl, a lump or piece, which Ewald adduces, is the Greek βῶλος.
Geneva 1599
44:18 They have not known nor understood: (y) for he hath shut their eyes, that they cannot see; [and] their hearts, that they cannot understand.
(y) The prophet gives here an answer to all them who wonder how it is possible that any would be so blind as to commit such abomination, saying that God has blinded their eyes, and hardened their hearts.
John Gill
44:18 They have not known nor understood,.... Who the true God is, nor the worship that is due to him alone; they do not know nor understand divine and spiritual things; nay, they have not the knowledge and understanding of men; they want common sense that can do and say such things as before mentioned, both idol makers and idol worshippers:
for he hath shut their eyes that they cannot see, and their heart that they cannot understand; either the devil, as some think, the god of this world, that blinds their eyes from seeing the folly of such gross idolatry, which he, deceiving them, leads them into; or rather God himself, who, because they like not to retain him in their knowledge, gives them up to a reprobate and injudicious mind, to believe a lie, and worship a false god; this he permits, orders, and overrules to some good ends and purposes: this is to be understood of the eyes of the understanding, which, as the word (i) signifies, are "daubed" and plastered over, that there is no opening of them, and seeing with them; which is the judicial blindness and hardness of heart, which God sometimes in righteous judgment gives up men unto; see Rom 1:28.
(i) "oblevit oculos eorum", Montanus; "obleverit", Cocceius; "quod sculptile oblinat", Piscator.
John Wesley
44:18 Not known - This shews that they have not the understanding of a man. For he - God. Not as if God did make men wicked; he only permits them so to be, and orders, and over - rules their wickedness to his own glorious ends.
Robert Jamieson, A. R. Fausset and David Brown
44:18 he, &c.--God hath given them over to judicial blindness; not His direct physical, but His providential agency in administering His moral government, is meant (Is 6:9-10). "Shut," literally, "daubed," plastered up; it is an Eastern custom in some cases to seal up the eyes of offenders.
44:1944:19: Եւ ո՛չ ածին զմտաւ, զի ո՛չ ծանեան խորհրդովք՝ թէ զկէս փայտին այրեցին ՚ի հուր, եւ ՚ի վերայ կայծականց նորա հա՛ց արարին, եւ միս խորովեցին՝ եւ կերան. եւ զկէսն ՚ի նմանէ արարին պատկեր՝ եւ երկի՛ր պագանեն նմա։
19 Նրանք չմտածեցին, չգիտակցեցին ու չհասկացան, որ փայտի կէսը կրակով այրեցին եւ նրա կրակի վրայ հաց եփեցին, միս խորովեցին ու կերան, իսկ նրա կէսից կուռք պատրաստեցին եւ երկրպագում են նրան:
19 Ոեւէ մէկը միտքը չի բերեր Եւ գիտութիւն ու հանճար չունի, որ ըսէ.«Ասոր կէսը կրակի մէջ վառեցի, Անոր կայծերուն վրայ հաց ալ եփեցի. Միս խորովեցի ու կերայ Եւ մնացածն ալ պիղծ բա՞ն շինեմ, Ծառի կո՞ճղ պաշտեմ»։
[669]Եւ ոչ ածին զմտաւ զի ոչ ծանեան խորհրդովք` թէ զկէս փայտին այրեցին ի հուր, եւ ի վերայ կայծականց նորա հաց արարին, եւ միս խորովեցին եւ կերան, եւ զկէսն ի նմանէ արարին պատկեր եւ երկիր պագանեն նմա:

44:19: Եւ ո՛չ ածին զմտաւ, զի ո՛չ ծանեան խորհրդովք՝ թէ զկէս փայտին այրեցին ՚ի հուր, եւ ՚ի վերայ կայծականց նորա հա՛ց արարին, եւ միս խորովեցին՝ եւ կերան. եւ զկէսն ՚ի նմանէ արարին պատկեր՝ եւ երկի՛ր պագանեն նմա։
19 Նրանք չմտածեցին, չգիտակցեցին ու չհասկացան, որ փայտի կէսը կրակով այրեցին եւ նրա կրակի վրայ հաց եփեցին, միս խորովեցին ու կերան, իսկ նրա կէսից կուռք պատրաստեցին եւ երկրպագում են նրան:
19 Ոեւէ մէկը միտքը չի բերեր Եւ գիտութիւն ու հանճար չունի, որ ըսէ.«Ասոր կէսը կրակի մէջ վառեցի, Անոր կայծերուն վրայ հաց ալ եփեցի. Միս խորովեցի ու կերայ Եւ մնացածն ալ պիղծ բա՞ն շինեմ, Ծառի կո՞ճղ պաշտեմ»։
zohrab-1805▾ eastern-1994▾ western am▾
44:1944:19 И не возьмет он этого к своему сердцу, и нет у него столько знания и смысла, чтобы сказать: >
44:19 καὶ και and; even οὐκ ου not ἐλογίσατο λογιζομαι account; count τῇ ο the καρδίᾳ καρδια heart αὐτοῦ αυτος he; him οὐδὲ ουδε not even; neither ἀνελογίσατο αναλογιζομαι recount; consider ἐν εν in τῇ ο the ψυχῇ ψυχη soul αὐτοῦ αυτος he; him οὐδὲ ουδε not even; neither ἔγνω γινωσκω know τῇ ο the φρονήσει φρονησις prudence; insight ὅτι οτι since; that τὸ ο the ἥμισυ ημισυς half αὐτοῦ αυτος he; him κατέκαυσεν κατακαιω burn up ἐν εν in πυρὶ πυρ fire καὶ και and; even ἔπεψεν πεσσω in; on τῶν ο the ἀνθράκων ανθραξ live coal αὐτοῦ αυτος he; him ἄρτους αρτος bread; loaves καὶ και and; even ὀπτήσας οπταω meat ἔφαγεν φαγω swallow; eat καὶ και and; even τὸ ο the λοιπὸν λοιπον finally; remainder αὐτοῦ αυτος he; him εἰς εις into; for βδέλυγμα βδελυγμα abomination ἐποίησεν ποιεω do; make καὶ και and; even προσκυνοῦσιν προσκυνεω worship αὐτῷ αυτος he; him
44:19 וְ wᵊ וְ and לֹא־ lō- לֹא not יָשִׁ֣יב yāšˈîv שׁוב return אֶל־ ʔel- אֶל to לִבֹּ֗ו libbˈô לֵב heart וְ wᵊ וְ and לֹ֨א lˌō לֹא not דַ֥עַת ḏˌaʕaṯ דַּעַת knowledge וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not תְבוּנָה֮ ṯᵊvûnā תְּבוּנָה understanding לֵ lē לְ to אמֹר֒ ʔmˌōr אמר say חֶצְיֹ֞ו ḥeṣyˈô חֲצִי half שָׂרַ֣פְתִּי śārˈaftî שׂרף burn בְמֹו־ vᵊmô- בְּמֹו in אֵ֗שׁ ʔˈēš אֵשׁ fire וְ֠ wᵊ וְ and אַף ʔˌaf אַף even אָפִ֤יתִי ʔāfˈîṯî אפה bake עַל־ ʕal- עַל upon גֶּחָלָיו֙ geḥālāʸw גֶּחָל charcoals לֶ֔חֶם lˈeḥem לֶחֶם bread אֶצְלֶ֥ה ʔeṣlˌeh צלה roast בָשָׂ֖ר vāśˌār בָּשָׂר flesh וְ wᵊ וְ and אֹכֵ֑ל ʔōḵˈēl אכל eat וְ wᵊ וְ and יִתְרֹו֙ yiṯrˌô יֶתֶר remainder לְ lᵊ לְ to תֹועֵבָ֣ה ṯôʕēvˈā תֹּועֵבָה abomination אֶעֱשֶׂ֔ה ʔeʕᵉśˈeh עשׂה make לְ lᵊ לְ to ב֥וּל vˌûl בּוּל dry wood עֵ֖ץ ʕˌēṣ עֵץ tree אֶסְגֹּֽוד׃ ʔesgˈôḏ סגד prostrate
44:19. non recogitant in mente sua neque cognoscunt neque sentiunt ut dicant medietatem eius conbusi igne et coxi super carbones eius panes coxi carnes et comedi et de reliquo eius idolum faciam ante truncum ligni procidamThey do not consider in their mind, nor know, nor have the thought to say: I have burnt part of it in the fire, and I have baked bread upon the coals thereof: I have broiled flesh and have eaten, and of the residue thereof shall I make an idol? shall I fall down before the stock of a tree?
19. And none calleth to mind, neither is there knowledge nor understanding to say, I have burned part of it in the fire; yea, also I have baked bread upon the coals thereof; I have roasted flesh and eaten it: and shall I make the residue thereof an abomination? shall I fall down to the stock of a tree?
44:19. They do not consider in their mind, nor do they know, nor do they think to say: “I have burned part of it in the fire, and I have baked bread upon its coals. I have cooked flesh and I have eaten. And from its remainder, should I make an idol? Should I fall prostrate before the trunk of a tree?”
44:19. And none considereth in his heart, neither [is there] knowledge nor understanding to say, I have burned part of it in the fire; yea, also I have baked bread upon the coals thereof; I have roasted flesh, and eaten [it]: and shall I make the residue thereof an abomination? shall I fall down to the stock of a tree?
And none considereth in his heart, neither [is there] knowledge nor understanding to say, I have burned part of it in the fire; yea, also I have baked bread upon the coals thereof; I have roasted flesh, and eaten [it]: and shall I make the residue thereof an abomination? shall I fall down to the stock of a tree:

44:19 И не возьмет он этого к своему сердцу, и нет у него столько знания и смысла, чтобы сказать: <<половину его я сжег в огне и на угольях его испек хлеб, изжарил мясо и съел; а из остатка его сделаю ли я мерзость? буду ли поклоняться куску дерева?>>
44:19
καὶ και and; even
οὐκ ου not
ἐλογίσατο λογιζομαι account; count
τῇ ο the
καρδίᾳ καρδια heart
αὐτοῦ αυτος he; him
οὐδὲ ουδε not even; neither
ἀνελογίσατο αναλογιζομαι recount; consider
ἐν εν in
τῇ ο the
ψυχῇ ψυχη soul
αὐτοῦ αυτος he; him
οὐδὲ ουδε not even; neither
ἔγνω γινωσκω know
τῇ ο the
φρονήσει φρονησις prudence; insight
ὅτι οτι since; that
τὸ ο the
ἥμισυ ημισυς half
αὐτοῦ αυτος he; him
κατέκαυσεν κατακαιω burn up
ἐν εν in
πυρὶ πυρ fire
καὶ και and; even
ἔπεψεν πεσσω in; on
τῶν ο the
ἀνθράκων ανθραξ live coal
αὐτοῦ αυτος he; him
ἄρτους αρτος bread; loaves
καὶ και and; even
ὀπτήσας οπταω meat
ἔφαγεν φαγω swallow; eat
καὶ και and; even
τὸ ο the
λοιπὸν λοιπον finally; remainder
αὐτοῦ αυτος he; him
εἰς εις into; for
βδέλυγμα βδελυγμα abomination
ἐποίησεν ποιεω do; make
καὶ και and; even
προσκυνοῦσιν προσκυνεω worship
αὐτῷ αυτος he; him
44:19
וְ wᵊ וְ and
לֹא־ lō- לֹא not
יָשִׁ֣יב yāšˈîv שׁוב return
אֶל־ ʔel- אֶל to
לִבֹּ֗ו libbˈô לֵב heart
וְ wᵊ וְ and
לֹ֨א lˌō לֹא not
דַ֥עַת ḏˌaʕaṯ דַּעַת knowledge
וְ wᵊ וְ and
לֹֽא־ lˈō- לֹא not
תְבוּנָה֮ ṯᵊvûnā תְּבוּנָה understanding
לֵ לְ to
אמֹר֒ ʔmˌōr אמר say
חֶצְיֹ֞ו ḥeṣyˈô חֲצִי half
שָׂרַ֣פְתִּי śārˈaftî שׂרף burn
בְמֹו־ vᵊmô- בְּמֹו in
אֵ֗שׁ ʔˈēš אֵשׁ fire
וְ֠ wᵊ וְ and
אַף ʔˌaf אַף even
אָפִ֤יתִי ʔāfˈîṯî אפה bake
עַל־ ʕal- עַל upon
גֶּחָלָיו֙ geḥālāʸw גֶּחָל charcoals
לֶ֔חֶם lˈeḥem לֶחֶם bread
אֶצְלֶ֥ה ʔeṣlˌeh צלה roast
בָשָׂ֖ר vāśˌār בָּשָׂר flesh
וְ wᵊ וְ and
אֹכֵ֑ל ʔōḵˈēl אכל eat
וְ wᵊ וְ and
יִתְרֹו֙ yiṯrˌô יֶתֶר remainder
לְ lᵊ לְ to
תֹועֵבָ֣ה ṯôʕēvˈā תֹּועֵבָה abomination
אֶעֱשֶׂ֔ה ʔeʕᵉśˈeh עשׂה make
לְ lᵊ לְ to
ב֥וּל vˌûl בּוּל dry wood
עֵ֖ץ ʕˌēṣ עֵץ tree
אֶסְגֹּֽוד׃ ʔesgˈôḏ סגד prostrate
44:19. non recogitant in mente sua neque cognoscunt neque sentiunt ut dicant medietatem eius conbusi igne et coxi super carbones eius panes coxi carnes et comedi et de reliquo eius idolum faciam ante truncum ligni procidam
They do not consider in their mind, nor know, nor have the thought to say: I have burnt part of it in the fire, and I have baked bread upon the coals thereof: I have broiled flesh and have eaten, and of the residue thereof shall I make an idol? shall I fall down before the stock of a tree?
44:19. They do not consider in their mind, nor do they know, nor do they think to say: “I have burned part of it in the fire, and I have baked bread upon its coals. I have cooked flesh and I have eaten. And from its remainder, should I make an idol? Should I fall prostrate before the trunk of a tree?”
44:19. And none considereth in his heart, neither [is there] knowledge nor understanding to say, I have burned part of it in the fire; yea, also I have baked bread upon the coals thereof; I have roasted flesh, and eaten [it]: and shall I make the residue thereof an abomination? shall I fall down to the stock of a tree?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
44:19: And none considereth in his heart - Margin, 'Setteth to.' He does not place the subject near his heart or mind; he does not think of it. A similar phrase occurs in Isa 46:8 : 'Bring it again to mind.' It is a phrase drawn from the act of placing an object near us, in order to examine it closely; and we express the same idea by the phrase 'looking at a thing,' or 'looking at it closely.' The sense is, they had not attentively and carefully thought on the folly of what they were doing - a sentiment which is as true of all sinners as it was of stupid idolaters.
An abomination - A name that is often given to an idol Kg2 11:5, Kg2 11:7; Kg2 23:13. The meaning is, that an idol was abominable and detestable in the sight of a holy God. It was that which he could not endure.
Shall I fall down to the stock of a tree? - Margin, 'That which comes of.' The word בוּל bû l means properly "produce, increase," and here evidently a stock or trunk of wood. So it is in the Chaldee.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
44:19: considereth in his heart: Heb. setteth to his heart, Isa 46:8; Exo 7:23; Deu 32:46; Eze 40:4; Hag 1:5 *marg. Hos 7:2
an abomination: Deu 27:15; Kg1 11:5, Kg1 11:7; Kg2 23:13
the stock of a tree: Heb. that which comes of a tree
John Gill
44:19 And none considereth in his heart,.... Or, "and he does not return it to his heart" (k); he does not come to himself again, or return to his right mind, but lives and dies under the infatuation; never once revolving it in his mind, pondering within himself what he has done, or is doing, whether right or wrong:
neither is there knowledge nor understanding to say; within himself, and reason the matter in his own mind, and thus express himself:
I have burnt part of it in the fire; to warm myself with:
yea, also I have baked bread upon the coals thereof; both heated the oven, and baked bread with it; and also upon the live coals have laid kneaded dough, and baked a cake on them:
and I have roasted flesh, and eaten it; made a fire with another part of it, and roasted meat at it, and ate it with great pleasure and satisfaction:
and shall I make the residue thereof an abomination? an idol, which is an abominable thing to God, and to all men of sense and goodness:
shall I fall down to the stock of a tree? or "the bud of a tree?" (l) or that which is made out of a tree of my own planting, cutting down, and hewing, part of which has been used to the above purposes; and the remaining lifeless log, shall I worship it as a god? and yet, though such reasoning might be justly expected from a man that is a reasonable creature, sottish are idolaters, that they seem to be quite deprived of their rational powers, or at least these are disused by them.
(k) "et non reducet ad cor suum", Pagninus, Montanus; "reducit", Piscator. (l) "ante id quod provenit ex abore", Junius & Tremellius, Piscator; "germen ligni", Forerius.
Robert Jamieson, A. R. Fausset and David Brown
44:19 considereth--literally, "layeth it to heart," (Is 42:25; Jer 12:11).
abomination--the scriptural term for an idol, not merely abominable, but the essence of what is so, in the eyes of a jealous God (3Kings 11:5, 3Kings 11:7).
44:2044:20: Գիտասջիր զի մոխի՛ր է սիրտ նոցա, եւ մոլորեալ են. եւ ո՛չ ոք ՚ի նոցանէ կարէ փրկել զանձինս նոցա. տեսէք եւ ո՛չ ասացէք՝ թէ խաբէութիւն է ՚ի ձեռս ձեր[10095]։ [10095] Ոմանք. Կարող է փրկել զանձինս նոցա... խաբէութիւն էր ՚ի ձեռս մեր։
20 Իմացի՛ր, նրանց սիրտը մոխիր է, եւ նրանք մոլորուած են, նրանցից ոչ ոք չի կարող փրկել նրանց հոգիները. դուք տեսնում էք, բայց չէք ասում, թէ՝ «Խաբէութիւն է մեր ձեռքերի մէջ»:
20 Անիկա մոխիրով կը սնանի, Անոր խաբուած սիրտը զինք կը մոլորեցնէ Եւ իր հոգին չի կրնար փրկել ու չի հարցներ.«Իմ աջ ձեռքիս մէջ ստութիւն չկա՞յ»։
Գիտասջիր զի մոխիր է սիրտ նոցա, եւ մոլորեալ են. եւ ոչ ոք ի նոցանէ կարէ փրկել զանձինս նոցա. տեսէք եւ ոչ ասացէք թէ` Խաբէութիւն է ի ձեռս ձեր:

44:20: Գիտասջիր զի մոխի՛ր է սիրտ նոցա, եւ մոլորեալ են. եւ ո՛չ ոք ՚ի նոցանէ կարէ փրկել զանձինս նոցա. տեսէք եւ ո՛չ ասացէք՝ թէ խաբէութիւն է ՚ի ձեռս ձեր[10095]։
[10095] Ոմանք. Կարող է փրկել զանձինս նոցա... խաբէութիւն էր ՚ի ձեռս մեր։
20 Իմացի՛ր, նրանց սիրտը մոխիր է, եւ նրանք մոլորուած են, նրանցից ոչ ոք չի կարող փրկել նրանց հոգիները. դուք տեսնում էք, բայց չէք ասում, թէ՝ «Խաբէութիւն է մեր ձեռքերի մէջ»:
20 Անիկա մոխիրով կը սնանի, Անոր խաբուած սիրտը զինք կը մոլորեցնէ Եւ իր հոգին չի կրնար փրկել ու չի հարցներ.«Իմ աջ ձեռքիս մէջ ստութիւն չկա՞յ»։
zohrab-1805▾ eastern-1994▾ western am▾
44:2044:20 Он гоняется за пылью; обманутое сердце ввело его в заблуждение, и он не может освободить души своей и сказать: >
44:20 γνῶτε γινωσκω know ὅτι οτι since; that σποδὸς σποδος ashes ἡ ο the καρδία καρδια heart αὐτῶν αυτος he; him καὶ και and; even πλανῶνται πλαναω mislead; wander καὶ και and; even οὐδεὶς ουδεις no one; not one δύναται δυναμαι able; can ἐξελέσθαι εξαιρεω extract; take out τὴν ο the ψυχὴν ψυχη soul αὐτοῦ αυτος he; him ἴδετε οραω view; see οὐκ ου not ἐρεῖτε ερεω.1 state; mentioned ὅτι οτι since; that ψεῦδος ψευδος falsehood; fallacy ἐν εν in τῇ ο the δεξιᾷ δεξιος right μου μου of me; mine
44:20 רֹעֶ֣ה rōʕˈeh רעה deal with אֵ֔פֶר ʔˈēfer אֵפֶר dust לֵ֥ב lˌēv לֵב heart הוּתַ֖ל hûṯˌal תלל mock הִטָּ֑הוּ hiṭṭˈāhû נטה extend וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not יַצִּ֤יל yaṣṣˈîl נצל deliver אֶת־ ʔeṯ- אֵת [object marker] נַפְשֹׁו֙ nafšˌô נֶפֶשׁ soul וְ wᵊ וְ and לֹ֣א lˈō לֹא not יֹאמַ֔ר yōmˈar אמר say הֲ hᵃ הֲ [interrogative] לֹ֥וא lˌô לֹא not שֶׁ֖קֶר šˌeqer שֶׁקֶר lie בִּ bi בְּ in ימִינִֽי׃ ס ymînˈî . s יָמִין right-hand side
44:20. pars eius cinis est cor insipiens adoravit illud et non liberabit animam suam neque dicet forte mendacium est in dextera meaPart thereof is ashes: his foolish heart adoreth it, and he will not save his soul, nor say: Perhaps there is a lie in my right hand.
20. He feedeth on ashes: a deceived heart hath turned him aside, that he cannot deliver his soul, nor say, Is there not a lie in my right hand?
44:20. Part of it is ashes. His foolish heart adores it. And he will not liberate his soul, and he will not say, “Perhaps there is a lie in my right hand.”
44:20. He feedeth on ashes: a deceived heart hath turned him aside, that he cannot deliver his soul, nor say, [Is there] not a lie in my right hand?
He feedeth on ashes: a deceived heart hath turned him aside, that he cannot deliver his soul, nor say, [Is there] not a lie in my right hand:

44:20 Он гоняется за пылью; обманутое сердце ввело его в заблуждение, и он не может освободить души своей и сказать: <<не обман ли в правой руке моей?>>
44:20
γνῶτε γινωσκω know
ὅτι οτι since; that
σποδὸς σποδος ashes
ο the
καρδία καρδια heart
αὐτῶν αυτος he; him
καὶ και and; even
πλανῶνται πλαναω mislead; wander
καὶ και and; even
οὐδεὶς ουδεις no one; not one
δύναται δυναμαι able; can
ἐξελέσθαι εξαιρεω extract; take out
τὴν ο the
ψυχὴν ψυχη soul
αὐτοῦ αυτος he; him
ἴδετε οραω view; see
οὐκ ου not
ἐρεῖτε ερεω.1 state; mentioned
ὅτι οτι since; that
ψεῦδος ψευδος falsehood; fallacy
ἐν εν in
τῇ ο the
δεξιᾷ δεξιος right
μου μου of me; mine
44:20
רֹעֶ֣ה rōʕˈeh רעה deal with
אֵ֔פֶר ʔˈēfer אֵפֶר dust
לֵ֥ב lˌēv לֵב heart
הוּתַ֖ל hûṯˌal תלל mock
הִטָּ֑הוּ hiṭṭˈāhû נטה extend
וְ wᵊ וְ and
לֹֽא־ lˈō- לֹא not
יַצִּ֤יל yaṣṣˈîl נצל deliver
אֶת־ ʔeṯ- אֵת [object marker]
נַפְשֹׁו֙ nafšˌô נֶפֶשׁ soul
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
יֹאמַ֔ר yōmˈar אמר say
הֲ hᵃ הֲ [interrogative]
לֹ֥וא lˌô לֹא not
שֶׁ֖קֶר šˌeqer שֶׁקֶר lie
בִּ bi בְּ in
ימִינִֽי׃ ס ymînˈî . s יָמִין right-hand side
44:20. pars eius cinis est cor insipiens adoravit illud et non liberabit animam suam neque dicet forte mendacium est in dextera mea
Part thereof is ashes: his foolish heart adoreth it, and he will not save his soul, nor say: Perhaps there is a lie in my right hand.
44:20. Part of it is ashes. His foolish heart adores it. And he will not liberate his soul, and he will not say, “Perhaps there is a lie in my right hand.”
44:20. He feedeth on ashes: a deceived heart hath turned him aside, that he cannot deliver his soul, nor say, [Is there] not a lie in my right hand?
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
20: Обманутое сердце ввело его в заблуждение... Очень глубокое, чисто психологическое наблюдение, устанавливающее, что главный источник ваших заблуждений лежит не столько в разуме, сколько в развращенном чувстве и порочной воле, т. е. в том самом, что на языке Священного Писания обозначается, как область сердца: "ибо из сердца исходят злые помыслы, убийства, прелюбодеяния, любодеяния, кражи, лжесвидетельства, хуления" (Мф 15:19; ср. Рим 1:21: с. и др.).
Adam Clarke: Commentary on the Bible - 1831
44:20: He feedeth on ashes - He feedeth on that which affordeth no nourishment; a proverbial expression for using ineffectual means, and bestowing labor to no purpose. In the same sense Hosea says, "Ephraim feedeth on wind." Hos 12:1.
Albert Barnes: Notes on the Bible - 1834
44:20: He feedeth on ashes - There have been various interpretations of this. Jerome renders it, 'A part of it is ashes;' the Chaldee, 'Lo! half of the god is reduced to ashes;' the Septuagint, 'Know thou that their heart is ashes.' The word rendered here 'feedeth' (רעה ro‛ eh) means properly "to feed, graze, pasture"; and then, figuratively, to delight, or take pleasure in any person or thing Pro 13:20; Pro 15:14; Pro 28:7; Pro 29:3. In Hos 12:1, 'Ephraim feedeth on wind,' it means to strive after something vain or unprofitable; to seek that which will prove to be vain and unsatisfactory. So here it means, that in their idol-service they would not obtain that which they sought. It would be like a man who sought for food, and found it to be dust or ashes; and the service of an idol compared with what man needed, or compared with the true religion, would be like ashes compared with nutritious and wholesome diet. This graphic description of the effect of idolatry is just as true of the ways of sin, and of the pursuits of the world now. It is true of the frivolous and the fashionable; of those who seek happiness in riches and honors; of all those who make this world their portion, that they are feeding on ashes - they seek that which is vain, unsubstantial, unsatisfactory, and which will yet fill the soul itself with disgust and loathing.
A deceived heart hath turned him aside - This is the true source of the difficulty; this is the fountain of all idolatry and sin. The heart is first wrong, and then the understanding, and the whole conduct is turned aside from the path of truth and duty (compare Rom 1:28).
A lie in my right hand - The right hand is the instrument of action. A lie is a name often given to an idol as being false and delusive. The sense is, that that which they had been making, and on which they were depending, was deceitful and vain. The work of their right hand - the fruit of their skill and toil, was deceptive, and could not save them. The doctrine is, that that which sinners rely on to save their souls; that which has cost their highest efforts as a scheme to save them, is false and delusive. All schemes of religion of human origin are of this description: and all will be alike deceptive and ruinous to the soul.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
44:20: feedeth: Job 15:2; Psa 102:9; Pro 15:14; Hos 12:1; Luk 15:16
a deceived: Kg1 22:20-23; Job 15:31; Hos 4:12; Rom 1:20-22, Rom 1:28; Th2 2:11; Ti2 2:13; Rev 12:9, Rev 13:14, Rev 18:23, Rev 20:3
Is there: Isa 28:15-17; Jer 16:19; Hab 2:18; Th2 2:9-11; Ti1 4:2
Carl Friedrich Keil and Franz Delitzsch
44:20
This exposure of the infatuation of idolatry closes with an epiphonem in the form of a gnome (cf., Is 26:7, Is 26:10). "He who striveth after ashes, a befooled heart has led him astray, and he does not deliver his soul, and does not think, Is there not a lie in my right hand?" We have here a complete and self-contained sentence, which must not be broken up in the manner proposed by Knobel, "He hunts after ashes; his heart is deceived," etc. He who makes ashes, i.e., things easily scattered, perishable, and worthless, the object of his effort and striving (compare rūăch in Hos 12:2), has bee led astray from the path of truth and salvation by a heart overpowered by delusion; he is so certain, that he does not think of saving his soul, and it never occurs to him to say, "Is there not a lie in my right hand?" All that belongs to idolatry is sheqer - a fabrication and a lie. רעה means primarily to pasture or tend, hence to be concerned about, to strive after. הותל is an attributive, from tâlal - hâtal, ludere, ludificare (see at Is 30:10).
Geneva 1599
44:20 He feedeth (z) on ashes: a deceived heart hath turned him aside, that he cannot deliver his soul, nor say, [Is there] not a lie in my right hand?
(z) He is abused as one that would eat ashes, thinking to satisfy his hunger.
John Gill
44:20 He feedeth of ashes,.... That is, the idolater delights in his idol, pleases himself with seeks comfort and satisfaction from it, fills and feeds himself with hopes and expectations of being helped and delivered by it; but this is all vain hope, a mere delusion; it is as if a man fed on ashes instead of food; it is feeding on that which has no savour nor substance, can yield no nourishment, but, on the contrary, is pernicious and hurtful; and it is like Ephraim's feeding on wind, Hos 12:1 or on chaff instead of wheat, Jer 23:28 and so such who feed upon and delight themselves in sinful lusts, or false doctrines, may be said to feed on the same sort of food: and here it may be true of the idol in a literal sense; part of the wood of which it was made being reduced to ashes, to which some respect may be had, Is 44:15, and that itself was capable of the same fate. The Targum is,
"behold his god, part of it is ashes;''
so the Vulgate Latin version: "a deceived heart hath turned him aside" from the true God, and the right worship of him, unto idolatry; the heart of man is deceitful, and desperately wicked; a man needs no other to entice him, and draw him away into any sin, and from the living God, than his own evil heart; which, being deceived itself, deceives him, and leads him to the commission of such things as are contrary to reason and common sense: and he is so infatuated with them, and possessed with a strong belief of them,
that he cannot deliver his soul: divest himself of his erroneous and wicked principles, and leave his idolatrous practices, or be persuaded that he is in the wrong:
nor say, is there not a lie in my right hand? that the idol, which his right hand has made, is a lie, a mere vanity, not to be depended upon and trusted in: or which is in, or "at his right hand" (m); and worshipped by him, and is highly esteemed and loved as his right hand; this he cannot be persuaded to believe, and say that it is a falsehood and a work of errors; such is the force and fascination of idolatry, when once persons are ensnared and entangled with it.
(m) "quod est in dextera mea", Piscator; "ad dexteram meam", Junius & Tremellius.
John Wesley
44:20 Ashes - An unprofitable and pernicious food, and no less unsatisfying and mischievous is the worship of idols. Deceived heart - A mind corrupted and deceived by deep prejudice, gross error, and especially by his own lusts. Turned - From the way of truth. Deliver - From the snares and dangers of idolatry. Is there not - What is this idol which I set at my right - hand, as the true God is said in scripture to be at the right - hand of his people; which I highly honour, for the most honourable place was on the right - hand; to which I look for relief and assistance, which God in scripture is said to afford to his people, by being at and holding their right - hand. What, I say, is this idol? Is it not a lie, which tho' it pretends to be a god, yet, in truth is nothing but vanity and falsehood?
Robert Jamieson, A. R. Fausset and David Brown
44:20 feedeth on ashes--figuratively, for the idolater delights in what is vain (Prov 15:14; Hos 12:1). "Feedeth on wind." There is an allusion, perhaps, also, to the god being made of a tree, the half of which was reduced to ashes by fire (Is 44:15-17); the idol, it is implied, was no better, and could, and ought, to have been reduced to ashes like the other half.
deceived heart--The heart and will first go astray, then the intellect and life (Rom 1:28; Eph 4:18).
lie in . . . right hand--Is not my handiwork (the idol) a self-deceit?
44:2144:21: Յո՛ւշ լիցի քե՛զ այդ Յակովբ, եւ Իսրայէլ զի ծառայ իմ ես դու. ինձ ստեղծի զքեզ ՚ի ծառայութիւն. եւ Իսրայէլ՝ մի՛ մոռանար զիս.
21 «Յիշի՛ր դա, Յակո՛բ, նաեւ դու, Իսրայէ՛լ, քանզի իմ ծառան ես դու. քեզ ստեղծեցի ինձ ծառայելու համար, եւ դու, Իսրայէ՛լ, մի՛ մոռացիր ինձ:
21 Ասոնք միտքդ բեր, ո՛վ Յակոբ եւ դո՛ւն, ո՛վ Իսրայէլ, քանզի իմ ծառաս ես. Ես ստեղծեցի քեզ, դուն իմ ծառաս ես։Ո՛վ Իսրայէլ, քեզ պիտի չմոռնամ*։
Յուշ լիցի քեզ այդ, Յակոբ, եւ Իսրայէլ, զի ծառայ իմ ես դու. ինձ ստեղծի զքեզ ի ծառայութիւն. եւ Իսրայէլ, [670]մի՛ մոռանար զիս:

44:21: Յո՛ւշ լիցի քե՛զ այդ Յակովբ, եւ Իսրայէլ զի ծառայ իմ ես դու. ինձ ստեղծի զքեզ ՚ի ծառայութիւն. եւ Իսրայէլ՝ մի՛ մոռանար զիս.
21 «Յիշի՛ր դա, Յակո՛բ, նաեւ դու, Իսրայէ՛լ, քանզի իմ ծառան ես դու. քեզ ստեղծեցի ինձ ծառայելու համար, եւ դու, Իսրայէ՛լ, մի՛ մոռացիր ինձ:
21 Ասոնք միտքդ բեր, ո՛վ Յակոբ եւ դո՛ւն, ո՛վ Իսրայէլ, քանզի իմ ծառաս ես. Ես ստեղծեցի քեզ, դուն իմ ծառաս ես։Ո՛վ Իսրայէլ, քեզ պիտի չմոռնամ*։
zohrab-1805▾ eastern-1994▾ western am▾
44:2144:21 Помни это, Иаков и Израиль, ибо ты раб Мой; Я образовал тебя: раб Мой ты, Израиль, не забывай Меня.
44:21 μνήσθητι μναομαι remember; mindful ταῦτα ουτος this; he Ιακωβ ιακωβ Iakōb; Iakov καὶ και and; even Ισραηλ ισραηλ.1 Israel ὅτι οτι since; that παῖς παις child; boy μου μου of me; mine εἶ ειμι be σύ συ you ἔπλασά πλασσω contrive; form σε σε.1 you παῖδά παις child; boy μου μου of me; mine καὶ και and; even σύ συ you Ισραηλ ισραηλ.1 Israel μὴ μη not ἐπιλανθάνου επιλανθανομαι forget μου μου of me; mine
44:21 זְכָר־ zᵊḵor- זכר remember אֵ֣לֶּה ʔˈēlleh אֵלֶּה these יַעֲקֹ֔ב yaʕᵃqˈōv יַעֲקֹב Jacob וְ wᵊ וְ and יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel כִּ֣י kˈî כִּי that עַבְדִּי־ ʕavdî- עֶבֶד servant אָ֑תָּה ʔˈāttā אַתָּה you יְצַרְתִּ֤יךָ yᵊṣartˈîḵā יצר shape עֶֽבֶד־ ʕˈeveḏ- עֶבֶד servant לִי֙ lˌî לְ to אַ֔תָּה ʔˈattā אַתָּה you יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel לֹ֥א lˌō לֹא not תִנָּשֵֽׁנִי׃ ṯinnāšˈēnî נשׁה forget
44:21. memento horum Iacob et Israhel quoniam servus meus es tu formavi te servus meus es tu Israhel non oblivisceris meiRemember these things, O Jacob, and Israel, for thou art my servant. I have formed thee, thou art my servant, O Israel, forget me not.
21. Remember these things, O Jacob; and Israel, for thou art my servant: I have formed thee; thou art my servant: O Israel, thou shalt not be forgotten of me.
44:21. Remember these things, O Jacob, O Israel. For you are my servant. I have formed you. You are my servant, Israel. Do not forget me.
44:21. Remember these, O Jacob and Israel; for thou [art] my servant: I have formed thee; thou [art] my servant: O Israel, thou shalt not be forgotten of me.
Remember these, O Jacob and Israel; for thou [art] my servant: I have formed thee; thou [art] my servant: O Israel, thou shalt not be forgotten of me:

44:21 Помни это, Иаков и Израиль, ибо ты раб Мой; Я образовал тебя: раб Мой ты, Израиль, не забывай Меня.
44:21
μνήσθητι μναομαι remember; mindful
ταῦτα ουτος this; he
Ιακωβ ιακωβ Iakōb; Iakov
καὶ και and; even
Ισραηλ ισραηλ.1 Israel
ὅτι οτι since; that
παῖς παις child; boy
μου μου of me; mine
εἶ ειμι be
σύ συ you
ἔπλασά πλασσω contrive; form
σε σε.1 you
παῖδά παις child; boy
μου μου of me; mine
καὶ και and; even
σύ συ you
Ισραηλ ισραηλ.1 Israel
μὴ μη not
ἐπιλανθάνου επιλανθανομαι forget
μου μου of me; mine
44:21
זְכָר־ zᵊḵor- זכר remember
אֵ֣לֶּה ʔˈēlleh אֵלֶּה these
יַעֲקֹ֔ב yaʕᵃqˈōv יַעֲקֹב Jacob
וְ wᵊ וְ and
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
כִּ֣י kˈî כִּי that
עַבְדִּי־ ʕavdî- עֶבֶד servant
אָ֑תָּה ʔˈāttā אַתָּה you
יְצַרְתִּ֤יךָ yᵊṣartˈîḵā יצר shape
עֶֽבֶד־ ʕˈeveḏ- עֶבֶד servant
לִי֙ lˌî לְ to
אַ֔תָּה ʔˈattā אַתָּה you
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
לֹ֥א lˌō לֹא not
תִנָּשֵֽׁנִי׃ ṯinnāšˈēnî נשׁה forget
44:21. memento horum Iacob et Israhel quoniam servus meus es tu formavi te servus meus es tu Israhel non oblivisceris mei
Remember these things, O Jacob, and Israel, for thou art my servant. I have formed thee, thou art my servant, O Israel, forget me not.
44:21. Remember these things, O Jacob, O Israel. For you are my servant. I have formed you. You are my servant, Israel. Do not forget me.
44:21. Remember these, O Jacob and Israel; for thou [art] my servant: I have formed thee; thou [art] my servant: O Israel, thou shalt not be forgotten of me.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
21: 21-23. Непосредственно примыкают к 8-му стиху и продолжают развитие той же самой мысли о всемогуществе и спасающей любви истинного Бога Израилева. После столь яркого обличения ложных богов язычества, повторное указание пророка на свойства истинного Бога получает по контрасту особую убедительность и силу.

Помни это, Иаков... Израиль, не забывай Меня... Помни это, т. е. ближайшим образом, только что раскрытое ничтожество идолов и неразумие идолопоклонников, а затем и то, что ты потомок знаменитого и верного Богу предка (Иакова-Израиля), что ты раб Мой; т. е., с одной стороны, должен, следовательно, служить не кому-либо другому, а именно Мне, а с другой, что ты как раз и домочадец Мой - близок и дорог Мне, и наконец, помни, что Я образовал тебя, т. е. избрал тебя из среды других народов и соответственно с твоим призванием воспитал тебя, почему и имею на тебя особые права.

Вторую половину фразы - не забывай Меня - ученые переводят различно. Еврейский lo finnaschscheni стоит в passiv, что по правилам должно быть переведено страдательным залогом - "ты не забываем Мною". [В Славянском переводе - Помяни сия Иакове и Израилю, яко раб мой еси ты, сотворих тя раба моего, и ты, Израилю, не забывай Мене. То есть: вспомни - и не забывай. Прим. ред. ] Так именно и переводят это место многие из ученых еврейских раввинов и западных экзегетов (Абен-Езра, Кимхи, Витринг, Гезеи, Эвальд, Кнейбель, Делич, Дилльманн, Дум и др.). Этому же чтению отдают предпочтение и проф. СПб. Академии в своем известном комментарии. При принятии такого перевода делается совершенно естественным и понятным и переход к следующему стиху, где говорится о спасении Израиля. [То же можно сказать, используя Славянский перевод. Прим. ред. ]
Matthew Henry: Concise Commentary on the Whole Bible - 1706
21 Remember these, O Jacob and Israel; for thou art my servant: I have formed thee; thou art my servant: O Israel, thou shalt not be forgotten of me. 22 I have blotted out, as a thick cloud, thy transgressions, and, as a cloud, thy sins: return unto me; for I have redeemed thee. 23 Sing, O ye heavens; for the LORD hath done it: shout, ye lower parts of the earth: break forth into singing, ye mountains, O forest, and every tree therein: for the LORD hath redeemed Jacob, and glorified himself in Israel. 24 Thus saith the LORD, thy redeemer, and he that formed thee from the womb, I am the LORD that maketh all things; that stretcheth forth the heavens alone; that spreadeth abroad the earth by myself; 25 That frustrateth the tokens of the liars, and maketh diviners mad; that turneth wise men backward, and maketh their knowledge foolish; 26 That confirmeth the word of his servant, and performeth the counsel of his messengers; that saith to Jerusalem, Thou shalt be inhabited; and to the cities of Judah, Ye shall be built, and I will raise up the decayed places thereof: 27 That saith to the deep, Be dry, and I will dry up thy rivers: 28 That saith of Cyrus, He is my shepherd, and shall perform all my pleasure: even saying to Jerusalem, Thou shalt be built; and to the temple, Thy foundation shall be laid.
In these verses we have,
I. The duty which Jacob and Israel, now in captivity, were called to, that they might be qualified and prepared for the deliverance designed them. Our first care must be to get good by our afflictions, and then we may hope to get out of them. The duty is expressed in two words: Remember and return, as in the counsel to Ephesus, Rev. ii. 4, 5. 1. "Remember these, O Jacob! Remember what thou hast been told of the folly of idolatry, and let the convictions thou art now under be ready to thee whenever thou art tempted to that sin. Remember that thou art my servant, and therefore must not serve other masters." 2. Return unto me, v. 22. It is the great concern of those who have backslidden from God to hasten their return to him; and this is that which he calls them to when they are in affliction, and when he is returning to them in a way of mercy.
II. The favours which Jacob and Israel, now in captivity, were assured of; and what is here promised to them upon their remembering and returning to God is in a spiritual sense promised to all that in like manner return to God. It is a very comfortable word, for more is implied in it than is expressed (v. 21): "O Israel! thou shalt not be forgotten of me, though for the present thou seemest to be so." When we begin to remember God he will begin to remember us; nay, it is he that remembers us first. Now observe here,
1. The grounds upon which God's favourable intentions to his people were built and on which they might build their expectations from him. He will deliver them out of captivity; for, (1.) They are his servants, and therefore he has a just quarrel with those that detain them. Let my people go, that they may serve me. The servants of the King of kings are under special protection. (2.) He formed them into a people, formed them from the womb, v. 24. From the first beginning of their increase into a nation they were under his particular care and government, more than any other people; their national constitution was of his framing, and his covenant with them was the charter by which they were incorporated. They are his, and he will save them. (3.) He has redeemed them formerly, has many a time redeemed them out of great distress, and he is still the same, in the same relation to them, has the same concern for them. "Therefore return unto me, for I have redeemed thee, v. 22. Whither wilt thou go, but to me?" Having redeemed them, as well as formed them, he has acquired a further title to them and propriety in them, which is a good reason why they should dutifully return to him and why he will graciously return to them. The Lord has redeemed Jacob; he is about to do it (v. 23); he has determined to do it; for he is the Lord their Redeemer, v. 24. Note, The work of redemption which God has by his Son wrought for us encourages us to hope for all promised blessings from him. He that has redeemed us at so vast an expense will not lose his purchase. (4.) He has glorified himself in them (v. 23), and therefore will do so still, John xii. 28. It is matter of comfort to us to see God's glory interested in the deliverances of the church; for therefore he will certainly redeem Jacob, because thus he will glorify himself. And this assures us that he will perfect the redemption of his saints by Jesus Christ, because there is a day set when he will be glorified and admired in them all. (5.) He has pardoned their sins, which were the cause of their calamity and the only obstruction to their deliverance, v. 22. Therefore he will break the yoke of captivity from off their necks, because he has blotted out, as a thick cloud, their transgressions. Note, [1.] Our transgressions and our sins are as a cloud, a thick cloud; they interpose between heaven and earth, and for a time suspend and intercept the correspondence between the upper and lower world (sin separates between us and God, ch. lix. 2); they threaten a storm, a deluge of wrath, as thick clouds do, which God will rain upon sinners. Ps. xi. 6. [2.] When God pardons sin he blots out this cloud, this thick cloud, so that the intercourse with heaven is laid open again. God looks down upon the soul with favour; the soul looks up to him with pleasure. The cloud is scattered by the influence of the Sun of righteousness. It is only through Christ that sin is pardoned. When sin is pardoned, like a cloud that is scattered, it appears no more, it is quite gone. The iniquity of Jacob shall be sought for, and not found, Jer. l. 20. And the comforts that flow into the soul when sin is pardoned are like the clear shining after clouds and rain.
2. The universal joy which the deliverance of God's people should bring along with it (v. 23): Sing, O you heavens! This intimates, (1.) That the whole creation shall have cause for joy and rejoicing in the redemption of God's people; to that it is owing that it subsists (that it is rescued from the curse which the sin of man brought upon the ground) and that it is again put into a capacity of answering the ends of its being, and is assured that though now it groans, being burdened, it shall at last be delivered from the bondage of corruption. The greatest establishment of the world is the kingdom of God in it, Ps. xcvi. 11-13; xcviii. 7-9. (2.) That the angels shall rejoice in it, and the inhabitants of the upper world. The heavens shall sing, for the Lord has done it. And there is joy in heaven when God and man are reconciled (Luke xv. 7), joy when Babylon falls, Rev. xviii. 20. (3.) That those who lay at the greatest distance, even the inhabitants of the Gentile world, should join in these praises, as sharing in these joys. The lower parts of the earth, the forest and the trees there, shall bring in the tribute of thanksgiving for the redemption of Israel.
3. The encouragement we have to hope that though great difficulties, and such as have been thought insuperable, lie in the way of the church's deliverance, yet, when the time for it shall come, they shall all be got over with ease; for thus saith Israel's Redeemer, I am the Lord that maketh all things, did make them at first and am still making them; for providence is a continued creation. All being, power, life, emotion, and perfection, are from God. He stretches forth the heavens alone, has no help nor needs any; and the earth too he spreads abroad by himself, and by his own power. Man was not by him when he did it (Job xxxviii. 4), nor did any creature advise or assist; only his own eternal wisdom and Word was by him then as one brought up with him, Prov. viii. 30. His stretching out the heavens by himself denotes the boundless extent of his power. The strongest man, if he has to stretch a thing out, must get somebody or other to lend a hand; but God stretched out the vast expanse and keeps it still upon the stretch, himself, by his own power. Let not Israel be discouraged then; nothing is too hard for him to do that made the world, Ps. cxxiv. 8. And, having made all things, he can make what use he pleases of all, and has it in his power to serve his own purposes by them.
4. The confusion which this would put upon the oracles of Babylon, by the confutation it would give them, v. 25. God, by delivering his people out of Babylon, would frustrate the tokens of the liars, of all the lying prophets, that said the Babylonian monarchy had many ages yet to live, and pretended to ground their predictions upon some token, some sign or other, which, according to the rules of their arts, foreboded its prosperity. How mad will these conjurors grow with vexation when they see that their skill fails them, and that the contrary happens to that which they so coveted and were so confident of. Nor would it only baffle their pretended prophets, but their celebrated politicians too: He turns the wise men backward. Finding they cannot go on with their projects, they are forced to quit them; and so he makes the judges fools, and makes their knowledge foolish. Those that are made acquainted with Christ see all the knowledge they had before to be foolishness in comparison with the knowledge of him. And those that are adversaries to him will find all their counsels, like Ahitophel's, turned into foolishness, and themselves taken in their own craftiness, 1 Cor. iii. 19.
5. The confirmation which this would give to the oracles of God, which the Jews had distrusted and their enemies despised: God confirms the word of his servant (v. 26); he confirms it by accomplishing it in its season; and performs the counsel of the messengers whom he hath many a time sent to his people, to tell them what great blessings he had in store for them. Note, The exact fulfilling of the prophecies of scripture is a confirmation of the truth of the whole book and an incontestable evidence of its divine origin and authority.
6. The particular favours God designed for his people, that were now in captivity, v. 26-28. These were foretold long before they went into captivity, that they might see reason to expect a correction, but no reason to fear a final destruction. (1.) It is here supposed that Jerusalem, and the cities of Judah, should for a time lie in ruins, dispeopled and uninhabited; but it is promised that they shall be rebuilt and repeopled. When Isaiah lived, Jerusalem and the cities of Judah were full of inhabitants; but they will be emptied, burnt, and destroyed. It was then hard to believe that concerning such strong and populous cities. But the justice of God will do that; and, when that is done, it will be hard to believe that ever they will recover themselves again, and yet the zeal of the Lord of hosts will do that to. God has said to Jerusalem, Thou shalt be inhabited; for, while the world stands, God will have a church in it, and therefore he will raise up those who shall say to Jerusalem, Thou shalt be built; for, if it be not built, it cannot be inhabited, Ps. lxix. 35, 36. When God's time shall have come for the building up of his church, let him alone to find both houses for his people (for they shall not lie exposed) and people for his houses, for they shall not stand empty. The cities of Judah too shall again be built. The Assyrian army under Sennacherib only took them, and then, upon the defeat of that army, they returned undamaged to the right owners; but the Chaldean army demolished them, and by carrying away the inhabitants left them to go to decay of themselves; for, if less judgments prevail not to humble and reform men, God will send greater. Yet these desolations shall not be perpetual. God will raise up the wastes and decayed places thereof; for he will not contend for ever. The city of strangers, when it is ruined, shall never be built (ch. xxv. 2), but the city of God's own children is but discontinued for a time. (2.) It is here supposed that the temple too should be destroyed, and lie for a time rased to the foundations; but it is promised that the foundation of it shall again be laid, and no doubt built upon. As the desolation of the sanctuary was to all the pious Jews the most mournful part of the destruction, so the restoration and re-establishment of it would be the most joyful part of the deliverance. What joy can they have in the rebuilding of Jerusalem if the temple there be not rebuilt? for it is that which makes it a holy city and truly beautiful. This therefore was the chief thing that the Jews had at heart and had in view in their return; therefore they would go back to Jerusalem, to build the house of the Lord God of Israel there, Ezra i. 3. (3.) It is here supposed that very great difficulties would lie in the way of this deliverance, which it would be impossible for them to wade through; but it is promised that by a divine power they shall all be removed (v. 27): God saith to the deep, Be dry; so he did when he brought Israel out of Egypt, and so he will again when he brings them out of Babylon, if there be occasion. Who art thou, O great mountain? Dost thou stand in the way? Before Zerubbabel, the commander-in-chief of the returning captives, thou shalt become a plain, Zech. iv. 7. So, Who art thou, O great deep? Dost thou retard their passage and think to block it up? Thou shalt be dry, and thy rivers that supply thee shall be dried up. When Cyrus took Babylon by draining the river Euphrates into many channels, and so making it passable for his army, this was fulfilled. Note, Whatever obstructions lie in the way of Israel's redemption, God can remove them with a word's speaking. (4.) It is here supposed that none of the Jews themselves would be able by might and power to force their way out of Babylon but it is promised that God will raise up a stranger from afar off, that shall fairly open the way for them, and now at length he names the very man, many scores of years before he was born or thought of (v. 28): That saith of Cyrus, He is my shepherd. Israel is his people, and the sheep of his pasture. These sheep are now in the midst of wolves, in the hands of the thief and robber; they are impounded for trespass. Now Cyrus shall be his shepherd, employed by him to release these sheep, and to take care of their return to their own green pasture again. "In this he shall perform all my pleasure, shall bring about what is purposed by me and will be highly pleasing to me." Note, [1.] The most contingent things are certain to the divine prescience. He knew who was the person, and what was his name, that should be the deliverer of his people, and, when he pleased, he could let his church know it, that, when they heard of such a name beginning to be talked of in the world, they might lift up their heads with joy, knowing that their redemption drew nigh. [2.] It is the greatest honour of the greatest men to be employed for God as instruments of his favour to his people. It was more the praise of Cyrus to be God's shepherd than to be emperor of Persia. [3.] God makes what use he pleases of men, of mighty men, of those that act with the greatest freedom; and, when they think to do as they please, he can overrule them, and make them do as he pleases. Nay, in those very things wherein they are serving themselves, and look no further than that, God is serving his own purposes by them and making them to perform all his pleasure. Rich princes shall do what poor prophets have foretold.
Albert Barnes: Notes on the Bible - 1834
44:21: Remember these - Remember these things which are now said about the folly of idolatry, and the vanity of worshipping idols. The object of the argument is, to turn their attention to God, and to lead them to put their trust in him.
Thou art my servant - (See the notes at Isa 42:19; Isa 43:1).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
44:21: Remember: Isa 42:23, Isa 46:8, Isa 46:9; Deu 4:9, Deu 4:23, Deu 31:19-21, Deu 32:18
thou art: Isa 44:1, Isa 44:2, Isa 41:8, Isa 41:9, Isa 43:1, Isa 43:7, Isa 43:15
thou shalt: Isa 49:15, Isa 49:16; Rom 11:28, Rom 11:29
Carl Friedrich Keil and Franz Delitzsch
44:21
The second half of the prophecy commences with Is 44:21. It opens with an admonition. "Remember this, Jacob and Israel; for thou art my servant: I have formed thee; thou art servant to me, O Israel: thou art not forgotten by me." The thing to which the former were blind - namely, that idolatry is a lie - Jacob was to have firmly impressed upon its mind. The words "and Israel," which are attached, are a contract for "and remember this, O Israel" (compare the vocatives after Vâv in Prov 8:5 and Joel 2:23). In the reason assigned, the tone rests upon my in the expression "my servant," and for this reason "servant to me" is used interchangeably with it. Israel is the servant of Jehovah, and as such it was formed by Jehovah; and therefore reverence was due to Him, and Him alone. The words which follow are rendered by the lxx, Targum, Jerome, and Luther as though they read לא תנשׁני, though Hitzig regards the same rendering as admissible even with the reading תנּשנּי, inasmuch as the niphal נשּׁה has the middle sense of ἐπιλανθάνεσθαι, oblivisci. But it cannot be shown that nizkar is ever used in the analogous sense of μιμνήσκεσθαι, recordari. The niphal, which was no doubt originally reflective, is always used in Hebrew to indicate simply the passive endurance of something which originated with the subject of the action referred to, so that nisshâh could only signify "to forget one's self." We must indeed admit the possibility of the meaning "to forget one's self" having passed into the meaning "to be forgetful," and this into the meaning "to forget." The Aramaean תנשׁי also signifies to be forgotten and (with an accent following) to forget, and the connection with an objective suffix has a support in ויּלּחמוּני in Ps 109:3. But the latter is really equivalent to אתּי וילחמו, so that it may be adduced with equal propriety in support of the other rendering, according to which תּנּשׁני is equivalent to לי תנש (Ges., Umbr., Ewald, Stier). There are many examples of this brachyological use of the suffix (Ges. 121, 4), so that this rendering is certainly the safer of the two. It also suits the context quite as well as the former, "Oh, forget me not;" the assurance "thou wilt not be forgotten by me" (compare Is 49:15 and the lamentation of Israel in Is 40:27) being immediately followed by an announcement of the act of love, by which the declaration is most gloriously confirmed. - Is 44:22 "I have blotted out thy transgressions as a mist, and thy sins as clouds: return to me; for I have redeemed thee." We have adopted the rendering "mist" merely because we have no synonym to "cloud;" we have not translated it "thick cloud," because the idea of darkness, thickness, or opacity, which is the one immediately suggested by the word, had become almost entirely lost (see Is 25:5). Moreover, קל עב is evidently intended here (see Is 19:1), inasmuch as the point of comparison is not the dark, heavy multitude of sins, but the facility and rapidity with which they are expunged. Whether we connect with מסהיתי the idea of a stain, as in Ps 51:3, Ps 51:11, or that of a debt entered in a ledge, as in Col 2:14, and as we explained it in Is 43:25 (cf., mâchâh, Ex 32:32-33), in any case sin is regarded as something standing between God and man, and impeding or disturbing the intercourse between them. This Jehovah clears away, just as when His wind sweeps away the clouds, and restores the blue sky again (Job 26:13). Thus does God's free grace now interpose at the very time when Israel thinks He has forgotten it, blotting out Israel's sin, and proving this by redeeming it from a state of punishment. What an evangelical sound the preaching of the Old Testament evangelist has in this passage also! Forgiveness and redemption are not offered on condition of conversion, but the mercy of God comes to Israel in direct contrast to what its works deserve, and Israel is merely called upon to reciprocate this by conversion and renewed obedience. The perfects denote that which has essentially taken place. Jehovah has blotted out Israel's sin, inasmuch as He does not impute it any more, and thus has redeemed Israel. All that yet remains is the outward manifestation of this redemption, which is already accomplished in the counsel of God.
Geneva 1599
44:21 (a) Remember these, O Jacob and Israel; for thou [art] my servant: I have formed thee; thou [art] my servant: O Israel, thou shalt not be forgotten by me.
(a) Showing that man's heart is most inclined to idolatry, and therefore he warns his people by these examples, that they should not cleave to any but to the living God, when they should be among the idolaters.
John Gill
44:21 Remember these, O Jacob, O Israel,.... Remember these persons, these idolaters before spoken of; or these things, the gross idolatries they were guilty of, and loath and abhor them, shun and avoid them, and not imitate them, and do the same things: or remember that this was formerly your case, and admire the distinguishing grace of God, in turning you from idols to serve him: for by Jacob and Israel may be meant the spiritual Israel of God, or those from among the Gentiles called by the grace of God, and incorporated into Christian churches; see Is 44:5,
for thou art my servant: I have formed thee; thou art my servant: and therefore should serve the Lord, and him only, and not idols, for no man can serve two masters; moreover, these were formed by the Spirit and grace of God in regeneration for his service, and therefore ought cheerfully to engage therein, and abide in it, and never serve any other:
O Israel, thou shalt not be forgotten of me; such as remember the Lord, and remember to serve him, he will remember, and not forget them, his love to them, his covenant with them, and the promises he has made them; he will not forget their persons, nor their service, their work and labour of love, which they have showed to his name. The Septuagint, Vulgate Latin, Syriac, and Arabic versions, render it, "do not forget me"; and so the Targum paraphrases it,
"do not forget my fears;''
to fear, serve, and worship the Lord, and him only; but Aben Ezra and Kimchi observe, it should be rendered as it is by our translators.
John Wesley
44:21 These - These things, the deep ignorance and stupidity of idolaters. Forgotten - I will not forget nor forsake thee; therefore thou shalt have no need of idols.
Robert Jamieson, A. R. Fausset and David Brown
44:21 Remember--"Be not like the idolaters who consider not in their heart" (Is 44:19).
these--things just said as to the folly of idol-worship.
my servant--not like the idolaters, slaves to the stock of a tree (Is 44:19). See Is 44:1-2.
thou . . . not . . . forgotten of me--Therefore thou oughtest to "remember" Me.
44:2244:22: զի ահաւասիկ ջնջեցից իբրեւ զամպ զանօրէնութիւնս քո, եւ իբրեւ զմէգ զմեղս քո. դա՛րձ առ իս՝ եւ փրկեցից զքեզ[10096]։ [10096] Ոմանք. Ահաւասիկ ջնջեցի. կամ՝ ջնջեմ իբրեւ։
22 Ահաւասիկ ջնջեցի քո անօրէնութիւնները ինչպէս ամպ եւ քո մեղքերը՝ ինչպէս մէգ. ինձ մօ՛տ դարձիր, որպէսզի փրկեմ քեզ»:
22 Քու յանցանքներդ՝ մէգի պէս Ու քու մեղքերդ ամպի պէս ջնջեցի։Ինծի՛ դարձիր, քանզի քեզ փրկեցի։
զի ահաւասիկ ջնջեցի իբրեւ զամպ զանօրէնութիւնս քո, եւ իբրեւ զմէգ զմեղս քո. դարձ առ իս, եւ փրկեցից զքեզ:

44:22: զի ահաւասիկ ջնջեցից իբրեւ զամպ զանօրէնութիւնս քո, եւ իբրեւ զմէգ զմեղս քո. դա՛րձ առ իս՝ եւ փրկեցից զքեզ[10096]։
[10096] Ոմանք. Ահաւասիկ ջնջեցի. կամ՝ ջնջեմ իբրեւ։
22 Ահաւասիկ ջնջեցի քո անօրէնութիւնները ինչպէս ամպ եւ քո մեղքերը՝ ինչպէս մէգ. ինձ մօ՛տ դարձիր, որպէսզի փրկեմ քեզ»:
22 Քու յանցանքներդ՝ մէգի պէս Ու քու մեղքերդ ամպի պէս ջնջեցի։Ինծի՛ դարձիր, քանզի քեզ փրկեցի։
zohrab-1805▾ eastern-1994▾ western am▾
44:2244:22 Изглажу беззакония твои, как туман, и грехи твои, как облако; обратись ко Мне, ибо Я искупил тебя.
44:22 ἰδοὺ ιδου see!; here I am γὰρ γαρ for ἀπήλειψα απαλειφω as; how νεφέλην νεφελη cloud τὰς ο the ἀνομίας ανομια lawlessness σου σου of you; your καὶ και and; even ὡς ως.1 as; how γνόφον γνοφος gloom τὰς ο the ἁμαρτίας αμαρτια sin; fault σου σου of you; your ἐπιστράφητι επιστρεφω turn around; return πρός προς to; toward με με me καὶ και and; even λυτρώσομαί λυτροω ransom σε σε.1 you
44:22 מָחִ֤יתִי māḥˈîṯî מחה wipe כָ ḵā כְּ as † הַ the עָב֙ ʕˌāv עָב cloud פְּשָׁעֶ֔יךָ pᵊšāʕˈeʸḵā פֶּשַׁע rebellion וְ wᵊ וְ and כֶ ḵe כְּ as † הַ the עָנָ֖ן ʕānˌān עָנָן cloud חַטֹּאותֶ֑יךָ ḥaṭṭôṯˈeʸḵā חַטָּאת sin שׁוּבָ֥ה šûvˌā שׁוב return אֵלַ֖י ʔēlˌay אֶל to כִּ֥י kˌî כִּי that גְאַלְתִּֽיךָ׃ ḡᵊʔaltˈîḵā גאל redeem
44:22. delevi ut nubem iniquitates tuas et quasi nebulam peccata tua revertere ad me quoniam redemi teI have blotted out thy iniquities as a cloud, and thy sins as a mist: return to me, for I have redeemed thee.
22. I have blotted out, as a thick cloud, thy transgressions, and, as a cloud, thy sins: return unto me; for I have redeemed thee.
44:22. I have wiped away your iniquities like a cloud, and your sins like a mist. Return to me, because I have redeemed you.
44:22. I have blotted out, as a thick cloud, thy transgressions, and, as a cloud, thy sins: return unto me; for I have redeemed thee.
I have blotted out, as a thick cloud, thy transgressions, and, as a cloud, thy sins: return unto me; for I have redeemed thee:

44:22 Изглажу беззакония твои, как туман, и грехи твои, как облако; обратись ко Мне, ибо Я искупил тебя.
44:22
ἰδοὺ ιδου see!; here I am
γὰρ γαρ for
ἀπήλειψα απαλειφω as; how
νεφέλην νεφελη cloud
τὰς ο the
ἀνομίας ανομια lawlessness
σου σου of you; your
καὶ και and; even
ὡς ως.1 as; how
γνόφον γνοφος gloom
τὰς ο the
ἁμαρτίας αμαρτια sin; fault
σου σου of you; your
ἐπιστράφητι επιστρεφω turn around; return
πρός προς to; toward
με με me
καὶ και and; even
λυτρώσομαί λυτροω ransom
σε σε.1 you
44:22
מָחִ֤יתִי māḥˈîṯî מחה wipe
כָ ḵā כְּ as
הַ the
עָב֙ ʕˌāv עָב cloud
פְּשָׁעֶ֔יךָ pᵊšāʕˈeʸḵā פֶּשַׁע rebellion
וְ wᵊ וְ and
כֶ ḵe כְּ as
הַ the
עָנָ֖ן ʕānˌān עָנָן cloud
חַטֹּאותֶ֑יךָ ḥaṭṭôṯˈeʸḵā חַטָּאת sin
שׁוּבָ֥ה šûvˌā שׁוב return
אֵלַ֖י ʔēlˌay אֶל to
כִּ֥י kˌî כִּי that
גְאַלְתִּֽיךָ׃ ḡᵊʔaltˈîḵā גאל redeem
44:22. delevi ut nubem iniquitates tuas et quasi nebulam peccata tua revertere ad me quoniam redemi te
I have blotted out thy iniquities as a cloud, and thy sins as a mist: return to me, for I have redeemed thee.
44:22. I have wiped away your iniquities like a cloud, and your sins like a mist. Return to me, because I have redeemed you.
44:22. I have blotted out, as a thick cloud, thy transgressions, and, as a cloud, thy sins: return unto me; for I have redeemed thee.
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
22: Изглажу беззакония твои... обратись ко Мне, ибо Я искупил тебя... Своего верного Израиля Господь не забудет, и если он обратится к Нему, то простит ему все грехи его и искупит его, т. е. сначала выкупит, освободит из вавилонского плена, а затем - откроет возможность искупления от рабства греху.
Adam Clarke: Commentary on the Bible - 1831
44:22: I have blotted out, as a thick cloud, thy transgressions, and, as a cloud, thy sins "I have made thy transgressions vanish away like a cloud, and thy sins like a vapor" - Longinus admired the sublimity of the sentiment, as well as the harmony of the numbers, in the following sentence of Demosthenes: Τουτο το ψηφισμα τον τοτε τῃ πολει τερισταντα κινδυνον παρελθειν εποιησεν ὡσπερ νεφος. "This decree made the danger then hanging over the city pass away like a cloud." Probably Isaiah alludes here to the smoke rising up from the sin-offering, dispersed speedily by the wind. and rendered invisible. He who offered his sacriflce aright was as sure that the sin for which he offered it was blotted out, as that the smoke of the sacrifice was dispersed by the wind, and was no longer discernible.
Albert Barnes: Notes on the Bible - 1834
44:22: I have blotted out - The word used here (מחח mâ châ h), means properly "to wipe away," and is often applied to sins, as if the account was wiped off, or as we express it, blotted out (Psa 51:3, Psa 51:11; see the note at Isa 43:25). The phrase, 'to blot out sins like a cloud,' however, is unusual, and the idea not very obvious. The true idea would be expressed by rendering it, 'I have made them to vanish as a thick cloud;' and the sense is, as the wind drives away a thick cloud, however dark and frowning it may be, so that the sky is clear and serene, so God had caused their sins to disappear, and had removed the storm of his anger. Nothing can more strikingly represent sin in its nature and consequences, than a dense, dark, frowning cloud that comes over the heavens, and shuts out the sun, and fills the air with gloom; and nothing can more beautifully represent the nature and effect of pardon than the idea of removing such a cloud, and leaving the sky pure, the air calm and serene, and the sun pouring down his beams of warmth and light on the earth. So the soul of the sinner is enveloped and overshadowed with a dense cloud; but pardon dissipates that cloud, and it is calm, and joyful, and serene.
And as a cloud - The Chaldee render this, 'As a flying cloud.' The difference between the two words rendered here 'thick cloud,' and 'cloud' ( עב ‛ â b and ענן ‛ â nâ n) is, that the former is expressive of a cloud as dense, thick, compact; and the latter as covering or veiling the heavens. Lowth renders the latter word 'Vapour;' Noyes, 'Mist.' Both words, however, usually denote a cloud. A passage similar to this is found in Demosthenes, as quoted by Lowth: 'This decree made the danger then hanging over the city pass away like a cloud.
Return unto me - Since your sins are pardoned, and such mercy has been shown, return now, and serve me. The argument here is derived from the mercy of God in forgiving them, and the doctrine is, that the fact that God has forgiven us imposes the strongest obligations to devote ourselves to his service. The fact that we are redeemed and pardoned is the highest argument why we should consecrate all our powers to him who has purchased and forgiven us.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
44:22: blotted: Isa 1:18, Isa 43:25; Neh 4:5; Psa 51:1, Psa 51:9, Psa 103:12, Psa 109:14; Jer 18:23, Jer 33:8; Act 3:19
as a thick: Job 37:11; Lam 3:42-44
return: Isa 1:27, Isa 43:1, Isa 48:20, Isa 51:11, Isa 59:20, Isa 59:21; Jer 3:1, Jer 3:12-14; Hos 14:1-4; Luk 1:73, Luk 1:74; Act 3:18, Act 3:19; Co1 6:20; Tit 2:12-14; Pe1 1:18, Pe1 1:19
John Gill
44:22 I have blotted out as a thick cloud thy transgressions, and as a cloud thy sins,.... Sins and transgressions are compared to clouds, for the number of them, they being many as the fleeting clouds of the air; and for the nature and quality of them: as clouds are vapours rising out of the earth and sea, so these arise out of the earthly and corrupt heart of man, which is as a troubled sea; and, like the clouds, they reach up to the heavens, and the cry of them calls aloud for vengeance from thence; they cause darkness, even all that darkness, both in unregeneracy, and after conversion; they intercept the light of God's countenance, and interpose between God and the souls of men, and cause him to hide his face from them; they come between them and the sun of righteousness, and cover him out of their sight; and by means of them the light and comfort of the Holy Spirit are withdrawn; and they hinder the free passage of prayer to God, at least as to the apprehension of God's people; see Is 59:2, and they portend a storm, and threaten with a tempest of divine wrath and vengeance; but God graciously forgives them; which is meant by "blotting" them out. Clouds are blotted out either by the wind dissipating and scattering them; or by the sun breaking through them, conquering and dispersing them, which perhaps is alluded to here; and designs not the satisfaction of Christ for sin; by which he has finished and made an end of it; but rather God's act of pardon upon it, and the application of it to his people; or the discoveries of it by Christ himself, the sun of righteousness, arising upon them with healing in his wings, that is, with pardon to their souls; saying to them, thy sins, though many, are forgiven thee; and they are so blotted out and removed as to be seen no more, and as if they had never been, as a cloud is; not only no more seen by the avenging eye of divine justice, but so removed from them as not to be seen by them, as to have no more conscience of them, or feel the load and burden of them; and though other clouds or sins may arise, yet these also are blotted out in the same way, and shall never appear against the saints to their condemnation. And as, when clouds are blotted out, there is a clear sky, a serene heaven, the sun shines in its brightness, and everything is pleasant and delightful; so when sin is pardoned, or it appears to be so, then God is beheld as the God of all grace, as all grace and love; the sinner can go with a holy boldness to him, through the blood of Christ, as being pardoned, and has fellowship with him; the evidences of interest in Christ become clear, and the comforts of the Holy Ghost are enjoyed. And let it be observed, that as no man can reach the clouds, and blot any of them out; so none can forgive sins but God, this is his sole prerogative, Is 43:25. Here is mention made of a cloud, and a thick cloud; no clouds are so thick but God can blot them out, and these are no sins so great but he can forgive them; clouds, and thick clouds, are blotted out, lesser and greater sins are forgiven by him. Some read the words thus, "I have blotted out", wiped or washed away, "as with a thick cloud, thy transgressions, and as with a cloud thy sins" (n); and give the sense thus, as clouds pouring down with rain wash the streets from the filth of them, so the Lord, as with a deluge of pardoning grace and mercy, washes away the sins of his people; grace superabounds abounding sin, and carries it all before it, and removes it clear away; now this blessing of grace is mentioned, to attach the people of God to his service, as it follows:
return unto me, for I have redeemed thee; this supposes them to have backslidden from the Lord in heart or in practice, in life and conversation, or in both, and yet the Lord had forgiven them; and which was a reason why they should return to him by repentance; as nothing is a greater motive to it, or more strongly influences it, than a discovery of pardoning grace; and then the people of God do return to God as their Father, who graciously receives them, and to Christ as their husband, to whom they are married, though backslidden, and to their duty to both. So the Targum,
"return to my worship or service;''
the reason or argument enforcing it is very strong, "for I have redeemed thee"; from sin, and all its sad effects; from the law, and the curses of it; and from death and hell, and wrath to come; and therefore need not fear any of these things, or fear coming to the Lord on account of them. Such, who are redeemed, need not doubt but they shall be kindly received, though they have backslidden, and that no good thing will be withheld from them; for if God has given his Son to redeem them, he will give all things freely with him; besides, being redeemed, they are the Lord's, and therefore ought to return to him, and glorify him with their bodies and spirits, which are his; and as they are redeemed from our vain conversation, they should return from it, and not indulge one, or otherwise the end of redemption is not answered: and this being joined with the forgiveness of sin in the preceding clause, shows that that proceeds upon the foot of redemption, or upon the foot of satisfaction made by Christ; and both furnish out arguments engaging to the service of God.
(n) So some in Gataker.
John Wesley
44:22 As a cloud - So that there is no remnant of it left.
Robert Jamieson, A. R. Fausset and David Brown
44:22 blotted out--the debt of thy sin from the account-book in which it was entered (Ex 32:32-33; Rev_ 20:12).
as a thick cloud--scattered away by the wind (Ps 103:12).
as a cloud--a descending gradation. Not only the "thick cloud" of the heavier "transgressions," but the "cloud" ("vapor" [LOWTH], not so dense, but covering the sky as a mist) of the countless "sins." These latter, though not thought much of by man, need, as much as the former, to be cleared away by the Sun of righteousness; else they will be a mist separating us from heaven (Ps 19:12-13; 1Jn 1:7-9).
return . . . for--The antecedent redemption is the ground of, and motive to, repentance. We do not repent in order that He may redeem us, but because He hath redeemed us (Zech 12:10; Lk 24:47; Acts 3:18-19). He who believes in his being forgiven cannot but love (Lk 7:43, Lk 7:47).
44:2344:23: Ուրա՛խ եղիցին երկինք՝ զի ողորմեցաւ Աստուած Իսրայէլի. փո՛ղ հարէք հիմունք երկրի. գոչեցէ՛ք լերինք զուրախութիւն, բլուրք եւ ամենայն ծառք որ ՚ի նոսա. զի փրկեաց Աստուած զՅակովբ, եւ Իսրայէլ փառաւորեսցի[10097]։ [10097] Ոմանք. Ուրախ լերուք երկինք։
23 Ուրախացի՛ր, երկի՛նք, քանզի Աստուած ողորմեց Իսրայէլին, փո՛ղ փչեցէք, երկրի հիմքե՛ր, ուրախութեան կանչե՛ր արձակեցէք, լեռնե՛ր, բլուրնե՛ր եւ նրանց վրայ գտնուող բոլո՛ր ծառեր, որովհետեւ Աստուած փրկեց Յակոբին, եւ Իսրայէլը պիտի փառաւորուի:
23 Ուրա՛խ եղէք, ո՛վ երկինք, քանզի Տէրը ըրաւ ասիկա։Ո՛վ երկրի վարի կողմեր, ցնծութեամբ աղաղակեցէք. Լեռնե՛ր, անտա՛ռ ու անոր մէջ եղող բոլո՛ր ծառեր, Ուրախութեան ձայներ հանեցէ՛ք, Քանզի Տէրը փրկեց Յակոբը Եւ Իսրայէլի մէջ փառաւորուեցաւ։
Ուրախ լերուք, երկինք, զի [671]ողորմեցաւ Աստուած Իսրայելի``. փող հարէք, հիմունք երկրի. գոչեցէք, լերինք, զուրախութիւն, [672]բլուրք եւ ամենայն ծառք որ ի նոսա. զի փրկեաց [673]Աստուած զՅակոբ, եւ Իսրայէլ`` փառաւորեսցի:

44:23: Ուրա՛խ եղիցին երկինք՝ զի ողորմեցաւ Աստուած Իսրայէլի. փո՛ղ հարէք հիմունք երկրի. գոչեցէ՛ք լերինք զուրախութիւն, բլուրք եւ ամենայն ծառք որ ՚ի նոսա. զի փրկեաց Աստուած զՅակովբ, եւ Իսրայէլ փառաւորեսցի[10097]։
[10097] Ոմանք. Ուրախ լերուք երկինք։
23 Ուրախացի՛ր, երկի՛նք, քանզի Աստուած ողորմեց Իսրայէլին, փո՛ղ փչեցէք, երկրի հիմքե՛ր, ուրախութեան կանչե՛ր արձակեցէք, լեռնե՛ր, բլուրնե՛ր եւ նրանց վրայ գտնուող բոլո՛ր ծառեր, որովհետեւ Աստուած փրկեց Յակոբին, եւ Իսրայէլը պիտի փառաւորուի:
23 Ուրա՛խ եղէք, ո՛վ երկինք, քանզի Տէրը ըրաւ ասիկա։Ո՛վ երկրի վարի կողմեր, ցնծութեամբ աղաղակեցէք. Լեռնե՛ր, անտա՛ռ ու անոր մէջ եղող բոլո՛ր ծառեր, Ուրախութեան ձայներ հանեցէ՛ք, Քանզի Տէրը փրկեց Յակոբը Եւ Իսրայէլի մէջ փառաւորուեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
44:2344:23 Торжествуйте, небеса, ибо Господь соделал это. Восклицайте, глубины земли; шумите от радости, горы, лес и все деревья в нем; ибо искупил Господь Иакова и прославится в Израиле.
44:23 εὐφράνθητε ευφραινω celebrate; cheer οὐρανοί ουρανος sky; heaven ὅτι οτι since; that ἠλέησεν ελεεω show mercy; have mercy on ὁ ο the θεὸς θεος God τὸν ο the Ισραηλ ισραηλ.1 Israel σαλπίσατε σαλπιζω trumpet; sound the trumpet θεμέλια θεμελιος foundation τῆς ο the γῆς γη earth; land βοήσατε βοαω scream; shout ὄρη ορος mountain; mount εὐφροσύνην ευφροσυνη celebration οἱ ο the βουνοὶ βουνος mound καὶ και and; even πάντα πας all; every τὰ ο the ξύλα ξυλον wood; timber τὰ ο the ἐν εν in αὐτοῖς αυτος he; him ὅτι οτι since; that ἐλυτρώσατο λυτροω ransom ὁ ο the θεὸς θεος God τὸν ο the Ιακωβ ιακωβ Iakōb; Iakov καὶ και and; even Ισραηλ ισραηλ.1 Israel δοξασθήσεται δοξαζω glorify
44:23 רָנּ֨וּ ronnˌû רנן cry of joy שָׁמַ֜יִם šāmˈayim שָׁמַיִם heavens כִּֽי־ kˈî- כִּי that עָשָׂ֣ה ʕāśˈā עשׂה make יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH הָרִ֨יעוּ֙ hārˈîʕû רוע shout תַּחְתִּיֹּ֣ות taḥtiyyˈôṯ תַּחְתִּי lower אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth פִּצְח֤וּ piṣḥˈû פצח be serene הָרִים֙ hārîm הַר mountain רִנָּ֔ה rinnˈā רִנָּה cry of joy יַ֖עַר yˌaʕar יַעַר wood וְ wᵊ וְ and כָל־ ḵol- כֹּל whole עֵ֣ץ ʕˈēṣ עֵץ tree בֹּ֑ו bˈô בְּ in כִּֽי־ kˈî- כִּי that גָאַ֤ל ḡāʔˈal גאל redeem יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH יַֽעֲקֹ֔ב yˈaʕᵃqˈōv יַעֲקֹב Jacob וּ û וְ and בְ vᵊ בְּ in יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel יִתְפָּאָֽר׃ פ yiṯpāʔˈār . f פאר glorify
44:23. laudate caeli quoniam fecit Dominus iubilate extrema terrae resonate montes laudationem saltus et omne lignum eius quoniam redemit Dominus Iacob et Israhel gloriabiturGive praise, O ye heavens, for the Lord hath shewn mercy: shout with joy, ye ends of the earth: ye mountains, resound with praise, thou, O forest, and every tree therein: for the Lord hath redeemed Jacob, and Israel shall be glorified.
23. Sing, O ye heavens, for the LORD hath done it; shout, ye lower parts of the earth; break forth into singing, ye mountains, O forest, and every tree therein: for the LORD hath redeemed Jacob, and will glorify himself in Israel.
44:23. Give praise, O heavens! For the Lord has shown mercy. Shout with joy, O ends of the earth! Let the mountains resound with praise, with the forest and all its trees. For the Lord has redeemed Jacob, and Israel will be glorified.
44:23. Sing, O ye heavens; for the LORD hath done [it]: shout, ye lower parts of the earth: break forth into singing, ye mountains, O forest, and every tree therein: for the LORD hath redeemed Jacob, and glorified himself in Israel.
Sing, O ye heavens; for the LORD hath done [it]: shout, ye lower parts of the earth: break forth into singing, ye mountains, O forest, and every tree therein: for the LORD hath redeemed Jacob, and glorified himself in Israel:

44:23 Торжествуйте, небеса, ибо Господь соделал это. Восклицайте, глубины земли; шумите от радости, горы, лес и все деревья в нем; ибо искупил Господь Иакова и прославится в Израиле.
44:23
εὐφράνθητε ευφραινω celebrate; cheer
οὐρανοί ουρανος sky; heaven
ὅτι οτι since; that
ἠλέησεν ελεεω show mercy; have mercy on
ο the
θεὸς θεος God
τὸν ο the
Ισραηλ ισραηλ.1 Israel
σαλπίσατε σαλπιζω trumpet; sound the trumpet
θεμέλια θεμελιος foundation
τῆς ο the
γῆς γη earth; land
βοήσατε βοαω scream; shout
ὄρη ορος mountain; mount
εὐφροσύνην ευφροσυνη celebration
οἱ ο the
βουνοὶ βουνος mound
καὶ και and; even
πάντα πας all; every
τὰ ο the
ξύλα ξυλον wood; timber
τὰ ο the
ἐν εν in
αὐτοῖς αυτος he; him
ὅτι οτι since; that
ἐλυτρώσατο λυτροω ransom
ο the
θεὸς θεος God
τὸν ο the
Ιακωβ ιακωβ Iakōb; Iakov
καὶ και and; even
Ισραηλ ισραηλ.1 Israel
δοξασθήσεται δοξαζω glorify
44:23
רָנּ֨וּ ronnˌû רנן cry of joy
שָׁמַ֜יִם šāmˈayim שָׁמַיִם heavens
כִּֽי־ kˈî- כִּי that
עָשָׂ֣ה ʕāśˈā עשׂה make
יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH
הָרִ֨יעוּ֙ hārˈîʕû רוע shout
תַּחְתִּיֹּ֣ות taḥtiyyˈôṯ תַּחְתִּי lower
אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth
פִּצְח֤וּ piṣḥˈû פצח be serene
הָרִים֙ hārîm הַר mountain
רִנָּ֔ה rinnˈā רִנָּה cry of joy
יַ֖עַר yˌaʕar יַעַר wood
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
עֵ֣ץ ʕˈēṣ עֵץ tree
בֹּ֑ו bˈô בְּ in
כִּֽי־ kˈî- כִּי that
גָאַ֤ל ḡāʔˈal גאל redeem
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
יַֽעֲקֹ֔ב yˈaʕᵃqˈōv יַעֲקֹב Jacob
וּ û וְ and
בְ vᵊ בְּ in
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
יִתְפָּאָֽר׃ פ yiṯpāʔˈār . f פאר glorify
44:23. laudate caeli quoniam fecit Dominus iubilate extrema terrae resonate montes laudationem saltus et omne lignum eius quoniam redemit Dominus Iacob et Israhel gloriabitur
Give praise, O ye heavens, for the Lord hath shewn mercy: shout with joy, ye ends of the earth: ye mountains, resound with praise, thou, O forest, and every tree therein: for the Lord hath redeemed Jacob, and Israel shall be glorified.
44:23. Give praise, O heavens! For the Lord has shown mercy. Shout with joy, O ends of the earth! Let the mountains resound with praise, with the forest and all its trees. For the Lord has redeemed Jacob, and Israel will be glorified.
44:23. Sing, O ye heavens; for the LORD hath done [it]: shout, ye lower parts of the earth: break forth into singing, ye mountains, O forest, and every tree therein: for the LORD hath redeemed Jacob, and glorified himself in Israel.
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
23: Торжествуйте, небеса... Восклицайте, глубины земли; шумите от радости, горы, лес и все деревья в нем... Этот стих занимает какое-то особенно серединное положение: с одной стороны, он звучит радостным финалом предшествующей речи - о Боге Избавителе, с другой - является как бы торжественным вступлением в новый отдел, специально раскрывающий величие и силу божественных благодеяний избранному народу, за всю прошедшую и даже ближайшую будущую его историю. По содержанию и форме он представляет благодарственный гимн Богу, Искупителю, один из тех, которыми особенно богаты книги пророка Исаии и Псалмов (35:1-2; 42:10-12; 13:13; Пс 96:1; 97:1; 99:1: и др.). Небеса, глубины земли, горы, лес и все деревья - это все эмблемы самой полной и широкой, универсальной радости, в которой, вместе с человеком-царем природы должна принять участие и даже вся неодушевленная природа, так как судьбы ее, по воззрению Священного Писания, тесно связаны с судьбою человека (Быт 3:17; Иов 5:7; Ис 11:6-8; 24:4-7; Еккл 1:2-3; Рим 8:20: и др.).
Albert Barnes: Notes on the Bible - 1834
44:23: Sing, O ye heavens - (see Isa 42:10). It is common in the sacred writings to call on the heavens, the earth, and all created things, to join in the praise of God on any great and glorious event (see Psa 96:1, Psa 96:11-12; Psa 148:1-14) The occasion of the joy here was the fact that God had redeemed his people - a fact, in the joy of which the heavens and earth were called to participate. An apostrophe such as the prophet here uses is common in all writings, where inanimate objects are addressed as having life, and as capable of sharing in the emotions of the speaker. Vitringa has endeavored to show that the various objects here enumerated are emblematic, and that by the heavens are meant the angels which are in heaven; by the lower parts of the earth, the more humble and obscure republics of the pagan; by the mountains, the greater and more mighty kingdoms; by the forest, and the trees, large and spacious cities, with their nobles. So Grotius also interprets the passage. But the passage is a highly-wrought expression of elevated feeling; the language of poetry, where the prophet calls on all objects to exult; - an apostrophe to the highest heavens and the lowest part of the earth - the mountains and the forests - the most sublime objects in nature - to exult in the fact that the Jewish people were delivered from their long and painful captivity, and restored again to their own land.
The Lord hath done it - Has delivered his people from their captivity in Babylon. There is, however, no impropriety in supposing that the eye of the prophet also rested on the glorious deliverance of his people by the Messiah; and that he regarded one event as emblematic of, and introductory to the other. The language used here will certainly appropriately express the feelings which should be manifested in view of the plan of redemption under the Messiah.
Shout, ye lower parts of the earth - The foundations of the earth; the parts remote from the high heavens. Let the highest and the lowest objects shout; the highest heavens, and the depths of the earth. The Septuagint renders it, Τὰ Θεμέλια τῆς γῆς Ta Themelia tē s gē s - 'The foundations of the earth.' So the Chaldee.
Ye mountains - So in Psa 148:9, Psa 148:13 : 'Mountains and all hills; fruitful trees and all cedars - let them praise the name of the Lord.'
O forest, and every tree therein - Referring either to Lebanon, as being the most magnificent forest known to the prophet; or to any forest as a great and sublime object.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
44:23: Sing: Isa 42:10-12, Isa 49:13, Isa 55:12, Isa 55:13; Psa 69:34, Psa 96:11, Psa 96:12, Psa 98:7, Psa 98:8; Jer 51:48; Luk 2:10-14; Rev 5:8-14, Rev 12:12, Rev 18:20, Rev 19:1-6
glorified: Isa 26:15, Isa 49:3, Isa 60:21; Eze 36:1, Eze 36:8, Eze 39:13; Eph 1:6, Eph 1:7, Eph 3:21; Th2 1:10-12; Pe1 4:11
Carl Friedrich Keil and Franz Delitzsch
44:23
There is already good ground, therefore, for exuberant rejoicing; and the reply of the church to these words of divine consolation is as follows: "Exult, O heavens; for Jehovah hath accomplished it: shout, ye depths of the earth; break out, ye mountains, into exulting; thou forest, and all the wood therein: for Jehovah hath redeemed Jacob, and He showeth Himself glorious upon Israel." All creation is to rejoice in the fact that Jehovah has completed what He purposed, that He has redeemed His people, and henceforth will show Himself glorious in them. The heavens on high are to exult; also the depths of the earth, i.e., not Hades, which would be opposed to the prevailing view of the Old Testament (Ps 66, cf., Ps 88:13), but the interior of the earth, with its caves, its pits, and its deep abysses (see Ps 139:15); and the mountains and woods which rise up from the earth towards heaven - all are to unite in the exultation of the redeemed: for the redemption that is being accomplished in man will extend its effects in all directions, even to the utmost limits of the natural world.
This exulting finale is a safe boundary-stone of this fifth prophecy. It opened with "Thus saith the Lord," and the sixth opens with the same.
Geneva 1599
44:23 (b) Sing, O ye heavens; for the LORD hath done [it]: shout, ye lower parts of the earth: break forth into singing, ye mountains, O forest, and every tree in it: for the LORD hath redeemed Jacob, and glorified himself in Israel.
(b) He shows that the work of the Lord toward his people will be so great, that the insensible creatures will be moved with it.
John Gill
44:23 Sing, O ye heavens, for the Lord hath done it,.... Done what he promised, the forgiveness of the sins of his people, and the redemption of them. So the Targum,
"because the Lord hath wrought redemption for his people.''
The Vulgate Latin version adds, "mercy" (o); and so the Septuagint version, "because God hath had mercy on Israel" (p); and therefore the heavens are called upon to sing on this occasion, as the angels of heaven did when the Redeemer was born, and who rejoice at the salvation of God's elect, Lk 2:13,
shout, ye lower parts of the earth; the earth, which is low in comparison of the heavens; the inhabitants of it, especially the Gentiles, which dwelt in the lower parts of the world, in comparison of Judea, which lay high:
break forth into singing, ye mountains; kings and great men of the earth, like the strong and lofty mountains:
O forest, and every tree therein; the multitude of the common people; see Is 10:18 these are called upon to express their joy, for the following reason:
for the Lord hath redeemed Jacob, and glorified himself in Israel; which is to be understood not merely of their redemption from the Babylonish captivity, but of the redemption by Christ, which the former was a type of, and in which all God's people in all nations are concerned, and therefore have reason to rejoice; and in which all the divine perfections are glorified, not only the wisdom, power, goodness, grace, and mercy of God, but his holiness and justice; and saints not only have reason to rejoice, because they are redeemed from sin and Satan, and the law, and death and hell, and all spiritual enemies, but because the glory of God is great in their salvation.
(o) "Quia fecit misericordiam", V. L. (p) , Sept.
John Wesley
44:23 Sing - By such invitations to the senseless creatures, he signifies the transcendent greatness of this mercy, sufficient to make even the stones, if it were possible, to break forth into God's praises.
Robert Jamieson, A. R. Fausset and David Brown
44:23 Call to inanimate nature to praise God; for it also shall share in the coming deliverance from "the bondage of corruption" (Rom 8:20-21).
done it--effected redemption for both the literal and spiritual Israel.
lower parts, &c.--antithetical to "heavens"; "mountains," "forest," and "tree," are the intermediate objects in a descending gradation (see Ps 96:11-12).
44:2444:24: Ա՛յսպէս ասէ Տէր որ փրկեացն զքեզ, եւ ստեղծ զքեզ յորովայնէ. Ե՛ս եմ Տէր որ առնեմ, կատարե՛մ զամենայն. ձգեցի զերկինս միա՛յն, եւ հաստատեցի զերկիր[10098]։ [10098] Ոսկան. Որ առնեմ եւ կատարեմ։
24 Տէրը, որ փրկեց քեզ, ստեղծեց քեզ որովայնից, այսպէս է ասում. «Ես եմ Տէրը, որ անում, կատարում եմ ամէն ինչ, միայնակ տարածեցի երկինքը եւ հաստատեցի երկիրը:
24 Այսպէս կ’ըսէ Տէրը, քու Փրկիչդ Ու քեզ արգանդի մէջ Ստեղծողը.«Ե՛ս եմ Տէրը, որ բոլոր բաները ըրի։Երկինքը միայն ե՛ս տարածեցի Ու երկիրը իմ ուժովս հաստատեցի։
Այսպէս ասէ Տէր որ փրկեացն զքեզ եւ ստեղծ զքեզ յորովայնէ. Ես եմ Տէր որ առնեմ [674]կատարեմ զամենայն. ձգեցի զերկինս միայն, եւ հաստատեցի [675]զերկիր:

44:24: Ա՛յսպէս ասէ Տէր որ փրկեացն զքեզ, եւ ստեղծ զքեզ յորովայնէ. Ե՛ս եմ Տէր որ առնեմ, կատարե՛մ զամենայն. ձգեցի զերկինս միա՛յն, եւ հաստատեցի զերկիր[10098]։
[10098] Ոսկան. Որ առնեմ եւ կատարեմ։
24 Տէրը, որ փրկեց քեզ, ստեղծեց քեզ որովայնից, այսպէս է ասում. «Ես եմ Տէրը, որ անում, կատարում եմ ամէն ինչ, միայնակ տարածեցի երկինքը եւ հաստատեցի երկիրը:
24 Այսպէս կ’ըսէ Տէրը, քու Փրկիչդ Ու քեզ արգանդի մէջ Ստեղծողը.«Ե՛ս եմ Տէրը, որ բոլոր բաները ըրի։Երկինքը միայն ե՛ս տարածեցի Ու երկիրը իմ ուժովս հաստատեցի։
zohrab-1805▾ eastern-1994▾ western am▾
44:2444:24 Так говорит Господь, искупивший тебя и образовавший тебя от утробы матерней: Я Господь, Который сотворил все, один распростер небеса и Своею силою разостлал землю,
44:24 οὕτως ουτως so; this way λέγει λεγω tell; declare κύριος κυριος lord; master ὁ ο the λυτρούμενός λυτροω ransom σε σε.1 you καὶ και and; even ὁ ο the πλάσσων πλασσω contrive; form σε σε.1 you ἐκ εκ from; out of κοιλίας κοιλια insides; womb ἐγὼ εγω I κύριος κυριος lord; master ὁ ο the συντελῶν συντελεω consummate; finish πάντα πας all; every ἐξέτεινα εκτεινω extend τὸν ο the οὐρανὸν ουρανος sky; heaven μόνος μονος only; alone καὶ και and; even ἐστερέωσα στερεοω make solid; solidify τὴν ο the γῆν γη earth; land τίς τις.1 who?; what? ἕτερος ετερος different; alternate
44:24 כֹּֽה־ kˈō- כֹּה thus אָמַ֤ר ʔāmˈar אמר say יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH גֹּאֲלֶ֔ךָ gōʔᵃlˈeḵā גאל redeem וְ wᵊ וְ and יֹצֶרְךָ֖ yōṣerᵊḵˌā יצר shape מִ mi מִן from בָּ֑טֶן bbˈāṭen בֶּטֶן belly אָנֹכִ֤י ʔānōḵˈî אָנֹכִי i יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH עֹ֣שֶׂה ʕˈōśeh עשׂה make כֹּ֔ל kˈōl כֹּל whole נֹטֶ֤ה nōṭˈeh נטה extend שָׁמַ֨יִם֙ šāmˈayim שָׁמַיִם heavens לְ lᵊ לְ to בַדִּ֔י vaddˈî בַּד linen, part, stave רֹקַ֥ע rōqˌaʕ רקע stamp הָ hā הַ the אָ֖רֶץ ʔˌāreṣ אֶרֶץ earth מֵמי *mē מִן from אִתִּֽיאתי *ʔittˈî אֵת together with
44:24. haec dicit Dominus redemptor tuus et formator tuus ex utero ego sum Dominus faciens omnia extendens caelos solus stabiliens terram et nullus mecumThus saith the Lord thy redeemer, and thy maker, from the womb: I am the Lord, that make all things, that alone stretch out the heavens, that established the earth, and there is none with me.
24. Thus saith the LORD, thy redeemer, and he that formed thee from the womb: I am the LORD, that maketh all things; that stretcheth forth the heavens alone; that spreadeth abroad the earth; who is with me?
44:24. Thus says the Lord, your Redeemer, and your Maker from the womb: I am the Lord, who makes all things, who alone extends the heavens, who makes the earth firm. And there is no one with me.
44:24. Thus saith the LORD, thy redeemer, and he that formed thee from the womb, I [am] the LORD that maketh all [things]; that stretcheth forth the heavens alone; that spreadeth abroad the earth by myself;
Thus saith the LORD, thy redeemer, and he that formed thee from the womb, I [am] the LORD that maketh all [things]; that stretcheth forth the heavens alone; that spreadeth abroad the earth by myself:

44:24 Так говорит Господь, искупивший тебя и образовавший тебя от утробы матерней: Я Господь, Который сотворил все, один распростер небеса и Своею силою разостлал землю,
44:24
οὕτως ουτως so; this way
λέγει λεγω tell; declare
κύριος κυριος lord; master
ο the
λυτρούμενός λυτροω ransom
σε σε.1 you
καὶ και and; even
ο the
πλάσσων πλασσω contrive; form
σε σε.1 you
ἐκ εκ from; out of
κοιλίας κοιλια insides; womb
ἐγὼ εγω I
κύριος κυριος lord; master
ο the
συντελῶν συντελεω consummate; finish
πάντα πας all; every
ἐξέτεινα εκτεινω extend
τὸν ο the
οὐρανὸν ουρανος sky; heaven
μόνος μονος only; alone
καὶ και and; even
ἐστερέωσα στερεοω make solid; solidify
τὴν ο the
γῆν γη earth; land
τίς τις.1 who?; what?
ἕτερος ετερος different; alternate
44:24
כֹּֽה־ kˈō- כֹּה thus
אָמַ֤ר ʔāmˈar אמר say
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
גֹּאֲלֶ֔ךָ gōʔᵃlˈeḵā גאל redeem
וְ wᵊ וְ and
יֹצֶרְךָ֖ yōṣerᵊḵˌā יצר shape
מִ mi מִן from
בָּ֑טֶן bbˈāṭen בֶּטֶן belly
אָנֹכִ֤י ʔānōḵˈî אָנֹכִי i
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
עֹ֣שֶׂה ʕˈōśeh עשׂה make
כֹּ֔ל kˈōl כֹּל whole
נֹטֶ֤ה nōṭˈeh נטה extend
שָׁמַ֨יִם֙ šāmˈayim שָׁמַיִם heavens
לְ lᵊ לְ to
בַדִּ֔י vaddˈî בַּד linen, part, stave
רֹקַ֥ע rōqˌaʕ רקע stamp
הָ הַ the
אָ֖רֶץ ʔˌāreṣ אֶרֶץ earth
מֵמי
*mē מִן from
אִתִּֽיאתי
*ʔittˈî אֵת together with
44:24. haec dicit Dominus redemptor tuus et formator tuus ex utero ego sum Dominus faciens omnia extendens caelos solus stabiliens terram et nullus mecum
Thus saith the Lord thy redeemer, and thy maker, from the womb: I am the Lord, that make all things, that alone stretch out the heavens, that established the earth, and there is none with me.
44:24. Thus says the Lord, your Redeemer, and your Maker from the womb: I am the Lord, who makes all things, who alone extends the heavens, who makes the earth firm. And there is no one with me.
44:24. Thus saith the LORD, thy redeemer, and he that formed thee from the womb, I [am] the LORD that maketh all [things]; that stretcheth forth the heavens alone; that spreadeth abroad the earth by myself;
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
24: С 24-28. начинается новый отдел, который, дойдя до конца главы, сам здесь еще не оканчивается, а простирается и на 8: первых стихов следующей 45: главы. Первая половина этого периода представляет собой, так сказать, только повышение (арсис), т. е. развитие и усиление тех мыслей, которые обстоятельно излагаться будут лишь во второй части периода, в его понижении (тезис), т. е. в следующей главе. Все повышение рассматриваемого нами периода состоит из одной непрерывной речи Господа, в которой Он воспоминает Израилю главный догмат его веры - о Боге Творце (24), указывает на ничтожество языческих верований и безумие их мнимых мудрецов (25), напоминает оправдание целого ряда Своих прежних пророчеств и произносит новое - о восстановлении Иерусалима и городов Иудиных (26), наконец, говорит о чудесном осушении какой-то символической бездны (27) и об избраннике Божием - Кире, как орудии Его воли в отношении к Иерусалиму и храму (28).

Я Господь, Который сотворил все, один распростер небеса и Своею силою сильно разостлал землю. Одно из самых выразительных и ясных мест Ветхого Завета, где с такой убедительностью и силой утверждается догмат о Боге-Творце. Подчеркнутое здесь указание на единство Творца направлено, разумеется, не против троичности Лиц Божества, но против сильно распространенного в языческой мифологии известия, что творцом мира был какой-то низший, второстепенный бог, (dhmiourgoV), который не творил мир из ничего, а лишь преобразовывал, или устроял его из готового материала, да и эту упорядочивающую работу он производил не самостоятельно, а по чужой указке (высших богов) и при помощи различных других сотрудников (низких божеств). В противоположность таким языческим басням Господь устами пророка твердо провозглашает, что Он есть единый первовиновник всего Сущего (45:6-7), истинный Творец неба и земли (40:22; 42:5), у которого не было при этом никаких советников и помощников (40:14, 28). Самый образ "распростертия небес" хорошо нам знаком по известному выражению Псалмопевца: "простираешь небеса, как шатер" (103:2).
Adam Clarke: Commentary on the Bible - 1831
44:24: By myself - Thirteen MSS., six ancient, confirm the reading of the Keri, מאתי meittai.
Albert Barnes: Notes on the Bible - 1834
44:24: Thy Redeemer - (See the note at Isa 43:1).
And he that formed thee from thee womb - (See the note at Isa 44:2).
That stretcheth forth the heavens - (See the note at Isa 40:22).
That spreadeth abroad the earth - Representing the earth, as is often done in the Scriptures, as a plain. God here appeals to the fact that he alone had made the heavens and the earth, as the demonstration that he is able to accomplish what is here said of the deliverance of his people. The same God that made the heavens is the Redeemer and Protector of the church, and therefore the church is safe.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
44:24: thy redeemer: Isa 44:6, Isa 43:14, Isa 48:17, Isa 49:7, Isa 49:26, Isa 54:5, Isa 54:8, Isa 59:20, Isa 60:16, Isa 63:16; Psa 78:35; Jer 50:34; Rev 5:9
and he: Isa 44:2, Isa 43:1, Isa 43:7, Isa 46:3, Isa 46:4, Isa 49:1; Job 31:15; Psa 71:6, Psa 139:13-16; Gal 1:15
I am: Isa 40:22, Isa 42:5, Isa 45:12, Isa 48:13, Isa 51:13; Job 9:8, Job 26:7; Psa 104:2; Jer 51:15
by myself: Joh 1:3; Eph 3:9; Col 1:16, Col 1:17; Heb 1:2, Heb 1:10-12
Carl Friedrich Keil and Franz Delitzsch
44:24
The promise takes a new turn here, acquiring greater and greater speciality. It is introduced as the word of Jehovah, who first gave existence to Israel, and has not let it go to ruin. "Thus saith Jehovah, thy Redeemer, and He that formed thee from the womb, I Jehovah am He that accomplisheth all; who stretched out the heavens alone, spread out the earth by Himself; who bringeth to nought the signs of the prophets of lies, and exposeth the soothsayers as raging mad; who turneth back the wise men, and maketh their science folly; who realizeth the word of His servant, and accomplisheth the prediction of His messengers; who saith to Jerusalem, She shall be inhabited! and to the cities of Judah, They shall be built, and their ruins I raise up again! who saith to the whirlpool, Dry up; and I dry its streams! who saith to Koresh, My shepherd and he will perform all my will; and will say to Jerusalem, She shall be built, and the temple founded!" The prophecy which commences with Is 44:24 is carried on through this group of vv. in a series of participial predicates to אנכי (I) Jehovah is ‛ōseh kōl, accomplishing all (perficiens omnia), so that there is nothing that is not traceable to His might and wisdom as the first cause. It was He who alone, without the co-operation of any other being, stretched out the heavens, who made the earth into a wide plain by Himself, i.e., so that it proceeded from Himself alone: מאתּי, as in Josh 11:20 (compare מני, Is 30:1; and mimmennı̄ in Hos 8:4), chethib אתּי מי, "who was with me," or "who is it beside me?" The Targum follows the keri; the Septuagint the chethib, attaching it to the following words, τίς ἕτερος διασκεδάσει. Is 44:25 passes on from Him whom creation proves to be God, to Him who is proving Himself to be so in history also, and that with obvious reference to the Chaldean soothsayers and wise men (Is 47:9-10), who held out to proud Babylon the most splendid and hopeful prognostics. "Who brings to nought (mēphēr, opp. mēqı̄m) the signs," i.e., the marvellous proofs of their divine mission which the false prophets adduced by means of fraud and witchcraft. The lxx render baddı̄m, ἐγγαστριμύθων, Targ. bı̄dı̄n (in other passages = 'ōb, Lev 20:27; 'ōbōth, Lev 19:31; hence = πύθων πύθωνες). At Is 16:6 and Job 11:3 we have derived it as a common noun from בּדה = בּטא, to speak at random; but it is possible that בּדה may originally have signified to produce or bring forth, without any reference to βαττολογεῖν, then to invent, to fabricate, so that baddı̄m as a personal name (as in Jer 50:36) would be synonymous with baddâ'ı̄m, mendaces. On qōsemı̄m, see Is 3:2; on yehōlēl, (Job 12:17, where it occurs in connection with a similar predicative description of God according to His works.
In Is 44:26 a contrast is draw between the heathen soothsayers and wise men, and the servant and messengers of Jehovah, whose word, whose ‛ētsâh, i.e., determination or disclosure concerning the future (cf., yâ‛ats, Is 41:28), he realizes and perfectly fulfils. By "his servant" we are to understand Israel itself, according to Is 42:19, but only relatively, namely, as the bearer of the prophetic word, and therefore as the kernel of Israel regarded from the standpoint of the prophetic mission which it performed; and consequently "his messengers" are the prophets of Jehovah who were called out of Israel. The singular "his servant" is expanded in "his messenger" into the plurality embraced in the one idea. This is far more probable than that the author of these prophetic words, who only speaks of himself in a roundabout manner even in Is 40:6, should here refer directly to himself (according to Is 20:3). In Is 44:26 the predicates become special prophecies, and hence their outward limits are also defined. As we have תּוּשׁב and not תּוּשׁבי, we must adopt the rendering habitetur and oedificentur, with which the continuation of the latter et vastata ejus erigam agrees. In Is 44:27 the prophecy moves back from the restoration of Jerusalem and the cities of Judah to the conquest of Babylon. The expression calls to mind the drying up of the Red Sea (Is 51:10; Is 43:16); but here it relates to something future, according to Is 42:15; Is 50:2 -namely, to the drying up of the Euphrates, which Cyrus turned into the enlarged basin of Sepharvaim, so that the water sank to the depth of a single foot, and men could "go through on foot" (Herod. i. 191). But in the complex view of the prophet, the possibility of the conqueror's crossing involved the possibility or the exiles' departing from the prison of the imperial city, which was surrounded by a natural and artificial line of waters (Is 11:15). צוּלה (from צוּל = צלל, to whiz or whirl) refers to the Euphrates, just as metsūlâh in Job 41:23; Zech 10:11, does to the Nile; נתרריה is used in the same sense as the Homeric ̓Ωοκεάνοιο ῥέεθρα. In Is 44:28 the special character of the promise reaches its highest shoot. The deliverer of Israel is mentioned by name: "That saith to Koresh, My shepherd (i.e., a ποιμὴν λαῶν appointed by me), and he who performs all my will" (chēphets, θέλημα, not in the generalized sense of πρᾶγμα), and that inasmuch as he (Cyrus) saith to (or of) Jerusalem, It shall be built (tibbâneh, not the second pers. tibbânı̄), and the foundation of the temple laid (hēkhâl a masculine elsewhere, here a feminine). This is the passage which is said by Josephus to have induced Cyrus to send back the Jews to their native land: "Accordingly, when Cyrus read this, and admired the divine power, an earnest desire and ambition seized upon him to fulfil what was so written" (Jos. Ant. xi. 2). According to Ctesias and others, the name of Cyrus signifies the sun.But all that can really be affirmed is, that it sounds like the name of the sun. For in Neo-Pers. the sun is called char, in Zendic hvarĕ (karĕ), and from this proper names are formed, such as chars'ı̂d (Sunshine, also the Sun); but Cyrus is called Kuru or Khuru upon the monuments, and this cannot possibly be connected with our chur, which would be uwara in Old Persian (Rawlinson, Lassen, Spiegel), and Kōresh is simply the name of Kuru (Κῦρ-ος) Hebraized after the manner of a segholate. There is a marble-block, for example, in the Murghab valley, not far from the mausoleum of Cyrus, which contained the golden coffin with the body of the king (see Strabo, xv 3, 7); and on this we find an inscription that we also meet with elsewhere, viz., adam. k'ur'us.khsâya thiya.hakhâmanisiya, i.e., I am Kuru the king of the Achaemenides.
(Note: See the engraving of this tomb of Cyrus, which is now called the "Tomb of Solomon's mother," in Vaux's Nineveh and Persepolis (p. 345). On the identity of Murghb and Pasargadae, see Spiegel, Keil-inschriften, pp. 71, 72; and with regard to the discovery of inscriptions that may still be expected around the tomb of Cyrus, the Journal of the Asiatic Society, x. 46, note 4 (also compare Spiegel's Geschichte der Entzifferung der Keil-schrift, im "Ausland," 1865, p. 413).)
This name is identical with the name of the river Kur (Κῦρ-ος); and what Strabo says is worthy of notice - namely, that "there is also a river called Cyrus, which flows through the so-called cave of Persis near Pasargadae, and whence the king took his name, changing it from Agradates into Cyrus" (Strab. xv 3, 6). It is possible also that there may be some connection between the name and the Indian princely title of Kuru.
John Gill
44:24 Thus saith the Lord, thy Redeemer,.... These are the words of the Son of God, of Christ, the Redeemer of his people; and the following show him to be the mighty God, and so able to redeem them, and therefore was appointed to this work, and undertook it:
and he that formed thee from the womb; that formed thee in it, and brought thee out of it, separated thee from it, and called thee by his grace:
I am the Lord that maketh all things; that made all things out of nothing at first; for without Christ was not anything made that was made; all things in heaven, and earth, and sea, were made by him; and he continues all creatures in their being, and provides for them, and governs all by his power; he works hitherto, and continues working with his divine Father, Jn 1:1,
that stretcheth forth the heavens alone, that spreadeth abroad the earth by myself; not to the exclusion of the Father and the Holy Spirit, but of all creatures, angels and men; of himself, and by his own strength and power, and, without the help of these, he stretched out the vast space of the heavens as a curtain, and spread out the earth in its length and breadth, and the large surface of it, to that great circumference which it has; a full proof of his proper deity! A man cannot stretch out a curtain, or piece of tapestry, of any size, without the help of another; and much less can a creature stretch out the heavens and the earth.
Robert Jamieson, A. R. Fausset and David Brown
44:24 Confirmation of His promises to the Church and Israel, by various instances of His omnipotence; among these the restoration of the Jews by Cyrus.
alone--literally, "Who was with Me?" namely, when I did it; answering to "by Myself," in the parallel clause (compare similar phrases, Hos 8:4; Jn 5:30) [MAURER].
44:2544:25: Ո՞ այլ ոք ցրեաց զնշանս վոհկաց, եւ զըղձութիւնս ՚ի սրտից. ո՞ դարձուցանէ զիմաստունս յետս, եւ զխորհուրդս նոցա յիմարեցուցանէ[10099]. [10099] Ոմանք. Վհկաց... եւ ո՞ դարձու՛՛։
25 Էլ ո՞վ է, որ ի չիք դարձրեց վհուկների կախարդութիւնները եւ դիւթութիւնները՝ սրտերից, ո՞վ է, որ իմաստուններին յետ է դարձնում եւ նրանց խորհուրդները յիմարութեան վերածում,
25 Ստախօսներուն նշանները պարապը կը հանեմ Եւ գուշակողները կը յիմարացնեմ, Իմաստունները ե՛տ կը դարձնեմ Ու անոնց գիտութիւնը յիմարութեան կը փոխեմ։
Ո՞ այլ ոք ցրեաց`` զնշանս վհկաց, եւ [676]զըղձութիւնս ի սրտից``. ո՞ դարձուցանէ զիմաստունս յետս, եւ զխորհուրդս նոցա յիմարեցուցանէ:

44:25: Ո՞ այլ ոք ցրեաց զնշանս վոհկաց, եւ զըղձութիւնս ՚ի սրտից. ո՞ դարձուցանէ զիմաստունս յետս, եւ զխորհուրդս նոցա յիմարեցուցանէ[10099].
[10099] Ոմանք. Վհկաց... եւ ո՞ դարձու՛՛։
25 Էլ ո՞վ է, որ ի չիք դարձրեց վհուկների կախարդութիւնները եւ դիւթութիւնները՝ սրտերից, ո՞վ է, որ իմաստուններին յետ է դարձնում եւ նրանց խորհուրդները յիմարութեան վերածում,
25 Ստախօսներուն նշանները պարապը կը հանեմ Եւ գուշակողները կը յիմարացնեմ, Իմաստունները ե՛տ կը դարձնեմ Ու անոնց գիտութիւնը յիմարութեան կը փոխեմ։
zohrab-1805▾ eastern-1994▾ western am▾
44:2544:25 Который делает ничтожными знамения лжепророков и обнаруживает безумие волшебников, мудрецов прогоняет назад и знание их делает глупостью,
44:25 διασκεδάσει διασκεδαζω sign ἐγγαστριμύθων εγγαστριμυθος and; even μαντείας μαντεια from; away καρδίας καρδια heart ἀποστρέφων αποστρεφω turn away; alienate φρονίμους φρονιμος prudent; conceited εἰς εις into; for τὰ ο the ὀπίσω οπισω in back; after καὶ και and; even τὴν ο the βουλὴν βουλη intent αὐτῶν αυτος he; him μωρεύων μωρευω make foolish; turn into foolishness
44:25 מֵפֵר֙ mēfˌēr פרר break אֹתֹ֣ות ʔōṯˈôṯ אֹות sign בַּדִּ֔ים baddˈîm בַּד idle talk וְ wᵊ וְ and קֹסְמִ֖ים qōsᵊmˌîm קסם practice divination יְהֹולֵ֑ל yᵊhôlˈēl הלל be infatuated מֵשִׁ֧יב mēšˈîv שׁוב return חֲכָמִ֛ים ḥᵃḵāmˈîm חָכָם wise אָחֹ֖ור ʔāḥˌôr אָחֹור back(wards) וְ wᵊ וְ and דַעְתָּ֥ם ḏaʕtˌām דַּעַת knowledge יְשַׂכֵּֽל׃ yᵊśakkˈēl שׂכל prosper
44:25. irrita faciens signa divinorum et ariolos in furorem vertens convertens sapientes retrorsum et scientiam eorum stultam faciensThat make void the tokens of diviners, and make the soothsayers mad. That turn the wise backward, and that make their knowledge foolish.
25. that frustrateth the tokens of the liars, and maketh diviners mad; that turneth wise men backward, and maketh their knowledge foolish:
44:25. I make the signs of the diviners useless, and I turn the seers to madness. I turn the wise backwards, and make their knowledge into foolishness.
44:25. That frustrateth the tokens of the liars, and maketh diviners mad; that turneth wise [men] backward, and maketh their knowledge foolish;
That frustrateth the tokens of the liars, and maketh diviners mad; that turneth wise [men] backward, and maketh their knowledge foolish:

44:25 Который делает ничтожными знамения лжепророков и обнаруживает безумие волшебников, мудрецов прогоняет назад и знание их делает глупостью,
44:25
διασκεδάσει διασκεδαζω sign
ἐγγαστριμύθων εγγαστριμυθος and; even
μαντείας μαντεια from; away
καρδίας καρδια heart
ἀποστρέφων αποστρεφω turn away; alienate
φρονίμους φρονιμος prudent; conceited
εἰς εις into; for
τὰ ο the
ὀπίσω οπισω in back; after
καὶ και and; even
τὴν ο the
βουλὴν βουλη intent
αὐτῶν αυτος he; him
μωρεύων μωρευω make foolish; turn into foolishness
44:25
מֵפֵר֙ mēfˌēr פרר break
אֹתֹ֣ות ʔōṯˈôṯ אֹות sign
בַּדִּ֔ים baddˈîm בַּד idle talk
וְ wᵊ וְ and
קֹסְמִ֖ים qōsᵊmˌîm קסם practice divination
יְהֹולֵ֑ל yᵊhôlˈēl הלל be infatuated
מֵשִׁ֧יב mēšˈîv שׁוב return
חֲכָמִ֛ים ḥᵃḵāmˈîm חָכָם wise
אָחֹ֖ור ʔāḥˌôr אָחֹור back(wards)
וְ wᵊ וְ and
דַעְתָּ֥ם ḏaʕtˌām דַּעַת knowledge
יְשַׂכֵּֽל׃ yᵊśakkˈēl שׂכל prosper
44:25. irrita faciens signa divinorum et ariolos in furorem vertens convertens sapientes retrorsum et scientiam eorum stultam faciens
That make void the tokens of diviners, and make the soothsayers mad. That turn the wise backward, and that make their knowledge foolish.
44:25. I make the signs of the diviners useless, and I turn the seers to madness. I turn the wise backwards, and make their knowledge into foolishness.
44:25. That frustrateth the tokens of the liars, and maketh diviners mad; that turneth wise [men] backward, and maketh their knowledge foolish;
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
25: Который делает ничтожными знамения лжепророков... безумие волшебников, мудрецов... Здесь можно, конечно, видеть исторический намек на египетских жрецов, состязавшихся с Моисеем и Аароном (Исх 7:11-12, 22); но, пожалуй, лучше относить это к представителям вавилонской религии и науки, к халдейским жрецам, астрологам и мудрецам (16:6; 47:10, Иер 29:8-9), так как этими культами и этой наукой больше всего увлекались современные пророку Иудеи.
Albert Barnes: Notes on the Bible - 1834
44:25: That frustrateth - Hebrew, 'Breaking:' that is, destroying, rendering vain. The idea is, that that which necromancers and diviners relied on as certain demonstration that what they predicted would be fulfilled, God makes vain and inefficacious. The event which they predicted did not follow, and all their alleged proofs that they were endowed with divine or miraculous power he rendered vain.
The tokens - Hebrew, אתות 'othô th - 'Signs.' This word is usually applied to miracles, or to signs of the divine interposition and presence. Here it means the things on which diviners and soothsayers relied; the tricks of cunning and sleight-of-hand which they adduced as miracles, or as demonstrations that they were under a divine influence. See the word more fully explained in the notes at Isa 7:2.
The liars - Deceivers, boasters - meaning conjurers, or false prophets (compare Jer 50:36; see also the note at Isa 16:6).
And maketh diviners mad - That is, makes them foolish, or deprives them of wisdom. They pretend to foretell future events, but the event does not correspond with the prediction. God orders it otherwise, and thus they are shown to be foolish, or unwise.
That turneth wise men backward - Lowth renders this, 'Who Rev_erseth the devices of the sages.' The sense is, he puts them to shame. The idea seems to be derived from the fact that when one is ashamed, or disappointed, or fails of performing what he promised, he turns away his face (see Kg1 2:16, margin) The 'wise men,' here denote the sages; the diviners, the soothsayers; and the sense is, that they were not able to predict future events, and that when their prediction failed, they would be suffused with shame.
And maketh their knowledge foolish - He makes them appear to be fools. It is well known that soothsayers and diviners abounded in the East; and it is not improbable that the prophet here means that when Babylon was attacked by Cyrus, the diviners and soothsayers would predict his defeat, and the overthrow of his army, but that the result would show that they were utterly incapable of predicting a future event. The whole passage here has reference to the taking of Babylon by Cyrus, and should be interpreted accordingly.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
44:25: frustrateth: Isa 47:12-14; Kg1 22:11, Kg1 22:12, Kg1 22:22-25, Kg1 22:37; Ch2 18:11, Ch2 18:34; Jer 27:9, Jer 27:10; Jer 28:9-17, Jer 50:36
maketh: Exo 9:11; Dan 1:20, Dan 2:10-12, Dan 4:7, Dan 5:6-8
turneth: Isa 19:11-14, Isa 29:14; Sa2 15:31, Sa2 16:23, Sa2 17:23; Job 5:12-14; Psa 33:10; Jer 49:7, Jer 51:57; Co1 1:20-27, Co1 3:19, Co1 3:20
Geneva 1599
44:25 That frustrateth the (c) tokens of the liars, and maketh diviners mad; that turneth wise [men] backward, and maketh their knowledge foolish;
(c) He arms them against the soothsayers of Babylon, who would have said that they knew by the stars that God would not deliver Israel, and that Babylon would stand.
John Gill
44:25 That frustrateth the tokens of the liars,.... Struck dumb the oracles of the Heathens, disappointed their lying priests, and made void all the signs and tokens they gave the people, that such and such things would come to pass, which did not, and which proved them to be liars:
and maketh diviners mad; soothsayers, astrologers, and such sort of persons, who pretended to foretell future events; but these not answering to their predictions, they became mad, because their credit was ruined, and they lost their reward:
that turneth wise men backward, and maketh their knowledge foolishness; the wise philosophers among the Gentiles, and their schemes of philosophy, which were confounded and destroyed, and proved foolish, through the ministration of the Gospel, 1Cor 1:20.
John Wesley
44:25 Liars - Of the magicians, and astrologers, who were numerous, and greatly esteemed in Babylon, and who had foretold the long continuance and prosperity of the Chaldean empire. Mad - With grief for the disappointment of their predictions, and their disgrace which followed it. Turneth - Stopping their way, and blasting their designs.
Robert Jamieson, A. R. Fausset and David Brown
44:25 tokens--prognostics; the pretended miracles whiten they gave as proofs of their supernatural powers.
liars-- (Jer 50:36). Conjurers; or, astrologers; men leading a retired contemplative life in order to study divination by the signs of the stars [VITRINGA].
backward--with shame at their predictions not being verified. "To turn away the face" is to frustrate defeat (Is 36:9; 3Kings 2:15). The "wise men" are the diviners who, when Babylon was attacked by Cyrus, predicted his overthrow.
44:2644:26: եւ հաստատէ զբանս ծառայից իւրոց. եւ զխորհուրդս հրեշտակաց իւրոց արդարացուցանէ։ Ե՛ս եմ որ ասեմ ցԵրուսաղէմ թէ բնակեսջիր. եւ ցքաղաքս Հրէաստանի՝ թէ շինեսջիք վերստին, եւ զաւերակս նորա կանգնեցի՛ց[10100]։ [10100] Ոմանք. Զբանս ծառայի իւրոյ... թէ շինեսջիր վերստին։
26 իր ծառաների խօսքերն է հաստատում եւ արդարացնում իր պատգամաբերների խորհուրդները: Ե՛ս եմ, որ ասում եմ Երուսաղէմին, թէ՝ բնակելի՛ դարձիր, եւ Հրէաստանի քաղաքներին, թէ՝ վերստի՛ն կառուցուեցէք. եւ ես պիտի վերականգնեմ նրանց աւերակները:
26 Իմ ծառայիս խօսքը կը հաստատեմ Եւ դեսպաններուս խորհուրդը կը կատարեմ։Ե՛ս եմ, որ Երուսաղէմի համար կ’ըսեմ, թէ ‘Պիտի բնակուի’Ու Յուդայի քաղաքներուն համար՝ թէ ‘Պիտի շինուին Ու անոր աւերակները պիտի վերաշինեմ’։
եւ հաստատէ զբանս ծառայից իւրոց, եւ զխորհուրդս հրեշտակաց իւրոց արդարացուցանէ: Ես եմ որ ասեմ ցԵրուսաղէմ թէ` Բնակեսջիր, եւ ցքաղաքս Հրէաստանի թէ` Շինեսջիք վերստին. եւ զաւերակս նորա կանգնեցից:

44:26: եւ հաստատէ զբանս ծառայից իւրոց. եւ զխորհուրդս հրեշտակաց իւրոց արդարացուցանէ։ Ե՛ս եմ որ ասեմ ցԵրուսաղէմ թէ բնակեսջիր. եւ ցքաղաքս Հրէաստանի՝ թէ շինեսջիք վերստին, եւ զաւերակս նորա կանգնեցի՛ց[10100]։
[10100] Ոմանք. Զբանս ծառայի իւրոյ... թէ շինեսջիր վերստին։
26 իր ծառաների խօսքերն է հաստատում եւ արդարացնում իր պատգամաբերների խորհուրդները: Ե՛ս եմ, որ ասում եմ Երուսաղէմին, թէ՝ բնակելի՛ դարձիր, եւ Հրէաստանի քաղաքներին, թէ՝ վերստի՛ն կառուցուեցէք. եւ ես պիտի վերականգնեմ նրանց աւերակները:
26 Իմ ծառայիս խօսքը կը հաստատեմ Եւ դեսպաններուս խորհուրդը կը կատարեմ։Ե՛ս եմ, որ Երուսաղէմի համար կ’ըսեմ, թէ ‘Պիտի բնակուի’Ու Յուդայի քաղաքներուն համար՝ թէ ‘Պիտի շինուին Ու անոր աւերակները պիտի վերաշինեմ’։
zohrab-1805▾ eastern-1994▾ western am▾
44:2644:26 Который утверждает слово раба Своего и приводит в исполнение изречение Своих посланников, Который говорит Иерусалиму: >, и городам Иудиным: >,
44:26 καὶ και and; even ἱστῶν ιστημι stand; establish ῥήματα ρημα statement; phrase παιδὸς παις child; boy αὐτοῦ αυτος he; him καὶ και and; even τὴν ο the βουλὴν βουλη intent τῶν ο the ἀγγέλων αγγελος messenger αὐτοῦ αυτος he; him ἀληθεύων αληθευω true; tell the truth ὁ ο the λέγων λεγω tell; declare Ιερουσαλημ ιερουσαλημ Jerusalem κατοικηθήσῃ κατοικεω settle καὶ και and; even ταῖς ο the πόλεσιν πολις city τῆς ο the Ιουδαίας ιουδαια Ioudaia; Iuthea οἰκοδομηθήσεσθε οικοδομεω build καὶ και and; even τὰ ο the ἔρημα ερημος lonesome; wilderness αὐτῆς αυτος he; him ἀνατελεῖ ανατελλω spring up; rise
44:26 מֵקִים֙ mēqîm קום arise דְּבַ֣ר dᵊvˈar דָּבָר word עַבְדֹּ֔ו ʕavdˈô עֶבֶד servant וַ wa וְ and עֲצַ֥ת ʕᵃṣˌaṯ עֵצָה counsel מַלְאָכָ֖יו malʔāḵˌāʸw מַלְאָךְ messenger יַשְׁלִ֑ים yašlˈîm שׁלם be complete הָ hā הַ the אֹמֵ֨ר ʔōmˌēr אמר say לִ li לְ to ירוּשָׁלִַ֜ם yrûšālˈaim יְרוּשָׁלִַם Jerusalem תּוּשָׁ֗ב tûšˈāv ישׁב sit וּ û וְ and לְ lᵊ לְ to עָרֵ֤י ʕārˈê עִיר town יְהוּדָה֙ yᵊhûḏˌā יְהוּדָה Judah תִּבָּנֶ֔ינָה tibbānˈeʸnā בנה build וְ wᵊ וְ and חָרְבֹותֶ֖יהָ ḥārᵊvôṯˌeʸhā חָרְבָּה ruin אֲקֹומֵֽם׃ ʔᵃqômˈēm קום arise
44:26. suscitans verbum servi sui et consilium nuntiorum suorum conplens qui dico Hierusalem habitaberis et civitatibus Iuda aedificabimini et deserta eius suscitaboThat raise up the word of my servant and perform the counsel of my messengers, who say to Jerusalem: Thou shalt be inhabited: and to the cities of Juda: You shall be built, and I will raise up the wastes thereof.
26. that confirmeth the word of his servant, and performeth the counsel of his messengers; that saith of Jerusalem, She shall be inhabited; and of the cities of Judah, They shall be built, and I will raise up the waste places thereof:
44:26. I lift up the word of my servant, and I fulfill the counsel of my messengers. I say to Jerusalem, “You shall be inhabited,” and to the cities of Judah, “You shall be rebuilt,” and I will lift up its deserts.
44:26. That confirmeth the word of his servant, and performeth the counsel of his messengers; that saith to Jerusalem, Thou shalt be inhabited; and to the cities of Judah, Ye shall be built, and I will raise up the decayed places thereof:
That confirmeth the word of his servant, and performeth the counsel of his messengers; that saith to Jerusalem, Thou shalt be inhabited; and to the cities of Judah, Ye shall be built, and I will raise up the decayed places thereof:

44:26 Который утверждает слово раба Своего и приводит в исполнение изречение Своих посланников, Который говорит Иерусалиму: <<ты будешь населен>>, и городам Иудиным: <<вы будете построены, и развалины его Я восстановлю>>,
44:26
καὶ και and; even
ἱστῶν ιστημι stand; establish
ῥήματα ρημα statement; phrase
παιδὸς παις child; boy
αὐτοῦ αυτος he; him
καὶ και and; even
τὴν ο the
βουλὴν βουλη intent
τῶν ο the
ἀγγέλων αγγελος messenger
αὐτοῦ αυτος he; him
ἀληθεύων αληθευω true; tell the truth
ο the
λέγων λεγω tell; declare
Ιερουσαλημ ιερουσαλημ Jerusalem
κατοικηθήσῃ κατοικεω settle
καὶ και and; even
ταῖς ο the
πόλεσιν πολις city
τῆς ο the
Ιουδαίας ιουδαια Ioudaia; Iuthea
οἰκοδομηθήσεσθε οικοδομεω build
καὶ και and; even
τὰ ο the
ἔρημα ερημος lonesome; wilderness
αὐτῆς αυτος he; him
ἀνατελεῖ ανατελλω spring up; rise
44:26
מֵקִים֙ mēqîm קום arise
דְּבַ֣ר dᵊvˈar דָּבָר word
עַבְדֹּ֔ו ʕavdˈô עֶבֶד servant
וַ wa וְ and
עֲצַ֥ת ʕᵃṣˌaṯ עֵצָה counsel
מַלְאָכָ֖יו malʔāḵˌāʸw מַלְאָךְ messenger
יַשְׁלִ֑ים yašlˈîm שׁלם be complete
הָ הַ the
אֹמֵ֨ר ʔōmˌēr אמר say
לִ li לְ to
ירוּשָׁלִַ֜ם yrûšālˈaim יְרוּשָׁלִַם Jerusalem
תּוּשָׁ֗ב tûšˈāv ישׁב sit
וּ û וְ and
לְ lᵊ לְ to
עָרֵ֤י ʕārˈê עִיר town
יְהוּדָה֙ yᵊhûḏˌā יְהוּדָה Judah
תִּבָּנֶ֔ינָה tibbānˈeʸnā בנה build
וְ wᵊ וְ and
חָרְבֹותֶ֖יהָ ḥārᵊvôṯˌeʸhā חָרְבָּה ruin
אֲקֹומֵֽם׃ ʔᵃqômˈēm קום arise
44:26. suscitans verbum servi sui et consilium nuntiorum suorum conplens qui dico Hierusalem habitaberis et civitatibus Iuda aedificabimini et deserta eius suscitabo
That raise up the word of my servant and perform the counsel of my messengers, who say to Jerusalem: Thou shalt be inhabited: and to the cities of Juda: You shall be built, and I will raise up the wastes thereof.
44:26. I lift up the word of my servant, and I fulfill the counsel of my messengers. I say to Jerusalem, “You shall be inhabited,” and to the cities of Judah, “You shall be rebuilt,” and I will lift up its deserts.
44:26. That confirmeth the word of his servant, and performeth the counsel of his messengers; that saith to Jerusalem, Thou shalt be inhabited; and to the cities of Judah, Ye shall be built, and I will raise up the decayed places thereof:
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
26: Который утверждает слово раба Своего... изречение своих посланников... Судя по всему контексту речи, под "словом" которое Господь утверждает, или оправдывает, должно разуметь пророчество о предстоящем вавилонском плене, которое имеет исполниться на глазах того же поколения. Отсюда под "рабом" Господа следует разуметь пророка Исаию, который, действительно, назывался так (20:3); а под "посланниками" следует понимать и всех других пророков, говоривших о плене и возвращении из него: Иеремию 29:10-14, Иезекииля 39:25-28, Иоиля 3:1, Амоса 9:11-15, Авдия 20: с. ; Михея 4:10: и Софонию 3:14-20.
Albert Barnes: Notes on the Bible - 1834
44:26: That confirmeth the word of his servant - Probably the word 'servant' here is to be taken in a collective sense, as referring to the prophets in general who had foretold the return of the Jews to their own land, and the rebuilding of Jerusalem. Or it may be, that the prophet refers more particularly to himself as having made a full prediction of this event. The parallel expression, 'his messengers,' however, is in the plural number, and thus it is rendered probable that the word here refers to the prophets collectively. The idea is, that it was a characteristic of God to establish the words of his servants the prophets, and that their predictions in regard to the return from the captivity in a special manner would be fulfilled.
The counsel of his messengers - The prophets whom he had sent to announce future events, and to give counsel and consolation to the nation.
That saith to Jerusalem - Jerusalem is here supposed to be lying in ruins, and the people to be in captivity in Babylon. In this situation, God is represented as addressing desolate Jerusalem, and saying, that it should be again inhabited, and that the cities of Judah should be rebuilt.
The decayed places - Margin, 'Wastes.' No land, probably, was ever more completely desolated than the land of Judea when its inhabitants were carried to Babylon.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
44:26: confirmeth: Isa 42:9; Exo 11:4-6, Exo 12:29, Exo 12:30; Kg1 13:3-5, Kg1 18:36-38; Eze 38:17; Zac 1:6; Mat 26:56; Luk 24:44; Act 2:25-28; Pe2 1:19-21
that saith: Isa 54:3, Isa 54:11, Isa 54:12, Isa 60:10; Ezr 2:70; Psa 102:13-16, Psa 147:2; Jer 30:18; Jer 31:4, Jer 31:38-40, Jer 33:7; Eze 36:33-36; Dan 9:25; Zac 2:4, Zac 12:6; Zac 14:10, Zac 14:11
and I will: Isa 58:12; Neh 1:3, Neh 2:3, Neh 3:1-32; Amo 9:14
decayed places: Heb. wastes, Isa 61:4; Eze 36:10
Geneva 1599
44:26 That confirmeth the word of his (d) servant, and performeth the counsel of his messengers; that saith to Jerusalem, Thou shalt be inhabited; and to the cities of Judah, Ye shall be built, and I will raise up her decayed places:
(d) Of Isaiah and the rest of his prophets, who assured the Church of God's favour and deliverance.
John Gill
44:26 That confirmeth the word of his servant, and performeth the counsel of his messengers,.... Who, as he confirmed the word of Isaiah and other prophets, and fulfilled their predictions concerning the captivity of the Jews, and their deliverance from it; so he has confirmed and established the word preached by his servants, the Gospel, which is the counsel of God, delivered out by his messengers, the apostles, and first preachers of it; it being attended with the demonstration of the spirit, and of power, to the conversion of sinners, and to the destruction of idolatry and Pagan worship. By the Lord's "servant" some understand Moses, as Jarchi; others Isaiah, as Kimchi and most interpreters; and why not Paul, as Cocceius? though the singular seems rather to be put for the plural, as the next clause explains it; and so the Arabic version renders it, "his servants"; to which the Targum agrees, paraphrasing it,
"confirming the words of his servants the righteous:''
that saith to Jerusalem, thou shalt be inhabited, and to the cities of Judah, ye shall be built, and I will raise up the decayed places thereof; all which suppose that Jerusalem, which, in the prophet's time, was full of inhabitants, should be emptied of them, by the sword, famine, pestilence, and captivity; yet, nevertheless, there should be a return of the Jews from captivity, and this city should be peopled and inhabited again; and also, that the cities of Judah, which were now in good circumstances, should be laid waste, and all the adjacent country be in a ruinous condition, all which should be rebuilt and restored to a flourishing state again. The Lord had said it, and it should be done; as accordingly it was. This may be understood, in a spiritual sense, of the building up of the church of God, and the setting up and establishing the interest of Christ, by the preaching of the Gospel.
Robert Jamieson, A. R. Fausset and David Brown
44:26 servant--in a collective sense, for the prophets in general, who foretold the return from Babylon; answering to "His messengers" (plural, in the parallel clause) [MAURER]. Antitypically, and ultimately, Messiah, who is the consummating embodiment of all the prophets and messengers of God (Mal 3:1; Mt 21:34, Mt 21:36-37; Jn 10:36); hence the singular, "His servant."
counsel--predictions; prophets' counsels concern the future (compare "counsellor," Is 41:28).
Jerusalem--regarded prophetically, as lying in ruins.
44:2744:27: Որ ասեմ ցանդունդս թէ աւերեսջիր, եւ զգետս նորա ցամաքեցուցի՛ց[10101]. [10101] Ոսկան. Եւ զգետս նորա թէ ցամաքե՛՛։
27 Ես ասում եմ անդունդին, թէ՝ աւերուի՛ր. եւ ես պիտի ցամաքեցնեմ նրա գետերը:
27 Անդունդին կ’ըսեմ թէ ‘Չորցի՛րՈւ քու գետերդ պիտի ցամքեցնեմ’։
որ ասեմ ցանդունդս թէ` [677]Աւերեսջիր, եւ զգետս նորա`` ցամաքեցուցից:

44:27: Որ ասեմ ցանդունդս թէ աւերեսջիր, եւ զգետս նորա ցամաքեցուցի՛ց[10101].
[10101] Ոսկան. Եւ զգետս նորա թէ ցամաքե՛՛։
27 Ես ասում եմ անդունդին, թէ՝ աւերուի՛ր. եւ ես պիտի ցամաքեցնեմ նրա գետերը:
27 Անդունդին կ’ըսեմ թէ ‘Չորցի՛րՈւ քու գետերդ պիտի ցամքեցնեմ’։
zohrab-1805▾ eastern-1994▾ western am▾
44:2744:27 Который бездне говорит: > и реки твои Я иссушу,
44:27 ὁ ο the λέγων λεγω tell; declare τῇ ο the ἀβύσσῳ αβυσσος abyss ἐρημωθήσῃ ερημοω desolate; desert καὶ και and; even τοὺς ο the ποταμούς ποταμος river σου σου of you; your ξηρανῶ ξηραινω wither; dry
44:27 הָ hā הַ the אֹמֵ֥ר ʔōmˌēr אמר say לַ la לְ to † הַ the צּוּלָ֖ה ṣṣûlˌā צוּלָה deep חֳרָ֑בִי ḥᵒrˈāvî חרב be dry וְ wᵊ וְ and נַהֲרֹתַ֖יִךְ nahᵃrōṯˌayiḵ נָהָר stream אֹובִֽישׁ׃ ʔôvˈîš יבשׁ be dry
44:27. qui dico profundo desolare et flumina tua arefaciamWho say to the deep: Be thou desolate, and I will dry up thy rivers.
27. that saith to the deep, Be dry, and I will dry up thy rivers:
44:27. I say to the depths, “Be desolate,” and, “I will dry up your rivers.”
44:27. That saith to the deep, Be dry, and I will dry up thy rivers:
That saith to the deep, Be dry, and I will dry up thy rivers:

44:27 Который бездне говорит: <<иссохни!>> и реки твои Я иссушу,
44:27
ο the
λέγων λεγω tell; declare
τῇ ο the
ἀβύσσῳ αβυσσος abyss
ἐρημωθήσῃ ερημοω desolate; desert
καὶ και and; even
τοὺς ο the
ποταμούς ποταμος river
σου σου of you; your
ξηρανῶ ξηραινω wither; dry
44:27
הָ הַ the
אֹמֵ֥ר ʔōmˌēr אמר say
לַ la לְ to
הַ the
צּוּלָ֖ה ṣṣûlˌā צוּלָה deep
חֳרָ֑בִי ḥᵒrˈāvî חרב be dry
וְ wᵊ וְ and
נַהֲרֹתַ֖יִךְ nahᵃrōṯˌayiḵ נָהָר stream
אֹובִֽישׁ׃ ʔôvˈîš יבשׁ be dry
44:27. qui dico profundo desolare et flumina tua arefaciam
Who say to the deep: Be thou desolate, and I will dry up thy rivers.
44:27. I say to the depths, “Be desolate,” and, “I will dry up your rivers.”
44:27. That saith to the deep, Be dry, and I will dry up thy rivers:
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
27: Который бездне говорит "иссохни!" и реки твои Я иссушу. Под бездной и ее реками понимают весь обширный водный бассейн месопотамской низины, в центре которой стоял Вавилон. Некоторые склонны видеть здесь и более определенный намек на известный исторический факт, когда Кир во время осады города Вавилона отвел русло Евфрата и лишил население воды (Герод. I, кн. 190: гл. Ксеноф. Киропед. VI кн. 22: гл.). Об этом упоминает и пророк Иеремия (50:38; 51:36).
Adam Clarke: Commentary on the Bible - 1831
44:27: That saith to the deep, Be dry "Who saith to the deep, Be thou wasted" - Cyrus took Babylon by laying the bed of the Euphrates dry, and leading his army into the city by night through the empty channel of the river. This remarkable circumstance, in which the event so exactly corresponded with the prophecy, was also noted by Jeremiah, Jer 50:38; Jer 51:36.
"A drought shall be upon her waters,
and they shall be dried up: -
I will lay her sea dry
And I will scorch up her springs."
It is proper here to give some account of the means and method lay which the stratagem of Cyrus was effected.
The Euphrates in the middle of the summer, from the melting of the snows on the mountains of Armenia, like the Nile, overflows the country. In order to diminish the inundation, and to carry off the waters, two canals were made by Nebuchadnezzar a hundred miles above the city; the first on the eastern side called Naharmalca, or the Royal River, by which the Euphrates was let into the Tigris; the other on the western side, called Pallacopas, or Naharaga, (נהר אגם nahar agam, The river of the pool), by which the redundant waters were carried into a vast lake, forty miles square, contrived, not only to lessen the inundation, but for a reservoir, with sluices, to water the barren country on the Arabian side. Cyrus, by turning the whole river into the lake by the Pallacopas, laid the channel, where it ran through the city, almost dry; so that his army entered it, both above and below, by the bed of the river, the water not reaching above the middle of the thigh. By the great quantity-of water let into the lake, the sluices and dams were destroyed; and being never repaired afterwards, the waters spread over the whole country below, and reduced it to a morass, in which the river is lost. Ingens modo et navigabilis, inde tenuis rivus, despectus emoritur; et nusquam manifesto exitit effluit, ut alii omnes, sed deficit. "And thus a navigable river has been totally lost, it having no exit from this morass. No wonder then that the geographical face of this country is completely changed;" Mela Jer 3:8; Herod. 1:186, 190; Xenophon, Cyrop. vii.; Arrian vii.
Albert Barnes: Notes on the Bible - 1834
44:27: That saith to the deep, Be dry - Lowth supposes, that this refers to the fact that Cyrus took Babylon by diverting from their course the waters of the river Euphrates, and thus leaving the bed of the river dry, so that he could march his army under the walls of the city (see the notes at isa 13; 14) With this interpretation, also, Vitringa, John II Michaelis, Grotius, Rosenmuller, and some others, accord. Gesenius supposes that it is a description of the power of God in general; and some others have referred it to the dividing of the waters of the Red Sea when the Hebrews came out of Egypt, as in Isa 43:16-17. The most obvious interpretation is that of Lowth, Vitringa, etc., by which it is supposed that it refers to the drying up of the Euphrates and the streams about Babylon, when Cyrus took the city. The principal reasons for this interpretation are, first, that the entire statement in these verses has reference to the events connected with the taking of Babylon; secondly, that it is strikingly descriptive of the manner in which the city was taken by Cyrus; and thirdly, that Cyrus is expressly mentioned Isa 44:28, as being concerned in the transaction here referred to. The word rendered 'deep' (צוּלה tsû lâ h) denotes properly anything sunk; the depth of the sea; an abyss. 'But it may be applied to a deep river, and especially to the Euphrates, as a deep and mighty stream. In Jer 51:36, the word 'sea' is applied to the Euphrates:
'I will dry up her sea,
And make her springs dry.'
Cyrus took the city of Babylon, after having besieged it a long time in vain, by turning the waters of the river into a vast lake, forty miles square, which had been constructed in order to carry off the superfluous waters in a time of inundation. By doing this, he laid the channel of the river almost dry, and was thus enabled to enter the city above and below, under the walls, and to take it by surprise. The Septuagint renders the word 'deep' here by Ἀβύσσῳ Abussō - 'Abyss.' The Chaldee, 'Who says to Babylon, Be desolate, and I will dry up your streams.'
I will dry up thy rivers - Referring doubtless to the numerous canals or artificial streams by which Babylon and the adjacent country were watered. These were supplied from the Euphrates, and when that was diverted from its usual bed, of course they became dry.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
44:27: Be dry: Isa 11:15, Isa 11:16, Isa 42:15, Isa 43:16, Isa 51:15; Psa 74:15; Jer 50:38, Jer 51:32, Jer 51:36; Rev 16:12
Geneva 1599
44:27 That saith to the (e) deep, Be dry, and I will dry up thy rivers:
(e) He shows that God's work would be no less notable in this their deliverance, than when he brought them out of Egypt, through the sea.
John Gill
44:27 That saith to the deep, be dry,.... The Targum is,
"that saith to Babylon, be desolate;''
and most interpreters, Jewish and Christian, understand it of Babylon, which was situated in a watery place, by rivers of water, particularly the river Euphrates, and in a low valley:
and I will dry up thy rivers; some think the allusion is to the stratagem of Cyrus, made use of, under a divine direction, to drain the river Euphrates, and make it passable for his army; by which means he surprised the city of Babylon, and took it: though others think it refers to the drying up of the Red sea and the river Jordan, which are proofs of what God can do, and a periphrasis of his power.
John Wesley
44:27 That saith - That with a word can dry up the sea and rivers, and remove all impediments.
Robert Jamieson, A. R. Fausset and David Brown
44:27 Referring to the Euphrates, which was turned into a different channel, close to Babylon, by Cyrus, who thereby took the city. "The deep" is applied to Euphrates as "sea" (Jer 51:32, Jer 51:36). "Rivers" refers to the artificial canals from the Euphrates made to irrigate the country; when it was turned off into a different bed (namely, a lake, forty miles square, which was originally formed to receive the superfluous water in an inundation), the canals became dry.
44:2844:28: որ ասեմ ցԿիւրոս թէ իմաստնասջիր, եւ զամենայն կամս իմ արասցե՛ս. որ ասեմ ցԵրուսաղէմ թէ շինեսջիր, եւ զտաճարն իմ սուրբ՝ հաստատեցի՛ց։
28 Ես ասում եմ Կիւրոսին, թէ՝ իմաստնացի՛ր, որ կատարես իմ բոլոր ցանկութիւնները: Ես ասում եմ Երուսաղէմին, թէ՝ կառուցուի՛ր, եւ ես պիտի հաստատեմ իմ սուրբ տաճարը»:
28 Եւ Կիւրոսին համար կ’ըսեմ՝ ‘Իմ հովիւս է Ու իմ ամէն կամքս պիտի կատարէ’։Ու Երուսաղէմին կ’ըսեմ թէ ‘Պիտի շինուիս’Եւ տաճարին՝ թէ ‘Քու հիմերդ պիտի ձգուին’»։
որ ասեմ ցԿիւրոս թէ` [678]Իմաստնասջիր, եւ զամենայն կամս իմ արասցես. որ ասեմ ցԵրուսաղէմ թէ` Շինեսջիր, եւ [679]զտաճարն իմ սուրբ հաստատեցից:

44:28: որ ասեմ ցԿիւրոս թէ իմաստնասջիր, եւ զամենայն կամս իմ արասցե՛ս. որ ասեմ ցԵրուսաղէմ թէ շինեսջիր, եւ զտաճարն իմ սուրբ՝ հաստատեցի՛ց։
28 Ես ասում եմ Կիւրոսին, թէ՝ իմաստնացի՛ր, որ կատարես իմ բոլոր ցանկութիւնները: Ես ասում եմ Երուսաղէմին, թէ՝ կառուցուի՛ր, եւ ես պիտի հաստատեմ իմ սուրբ տաճարը»:
28 Եւ Կիւրոսին համար կ’ըսեմ՝ ‘Իմ հովիւս է Ու իմ ամէն կամքս պիտի կատարէ’։Ու Երուսաղէմին կ’ըսեմ թէ ‘Պիտի շինուիս’Եւ տաճարին՝ թէ ‘Քու հիմերդ պիտի ձգուին’»։
zohrab-1805▾ eastern-1994▾ western am▾
44:2844:28 Который говорит о Кире: пастырь Мой, и он исполнит всю волю Мою и скажет Иерусалиму: > и храму: >
44:28 ὁ ο the λέγων λεγω tell; declare Κύρῳ κυρος feel; sense καὶ και and; even πάντα πας all; every τὰ ο the θελήματά θελημα determination; will μου μου of me; mine ποιήσει ποιεω do; make ὁ ο the λέγων λεγω tell; declare Ιερουσαλημ ιερουσαλημ Jerusalem οἰκοδομηθήσῃ οικοδομεω build καὶ και and; even τὸν ο the οἶκον οικος home; household τὸν ο the ἅγιόν αγιος holy μου μου of me; mine θεμελιώσω θεμελιοω found
44:28 הָ hā הַ the אֹמֵ֤ר ʔōmˈēr אמר say לְ lᵊ לְ to כֹ֨ורֶשׁ֙ ḵˈôreš כֹּורֶשׁ Cyrus רֹעִ֔י rōʕˈî רעה pasture וְ wᵊ וְ and כָל־ ḵol- כֹּל whole חֶפְצִ֖י ḥefṣˌî חֵפֶץ pleasure יַשְׁלִ֑ם yašlˈim שׁלם be complete וְ wᵊ וְ and לֵ lē לְ to אמֹ֤ר ʔmˈōr אמר say לִ li לְ to ירוּשָׁלִַ֨ם֙ yrûšālˈaim יְרוּשָׁלִַם Jerusalem תִּבָּנֶ֔ה tibbānˈeh בנה build וְ wᵊ וְ and הֵיכָ֖ל hêḵˌāl הֵיכָל palace תִּוָּסֵֽד׃ ס tiwwāsˈēḏ . s יסד found
44:28. qui dico Cyro pastor meus es et omnem voluntatem meam conplebis qui dico Hierusalem aedificaberis et templo fundaberisWho say to Cyrus: Thou art my shepherd, and thou shalt perform all my pleasure. Who say to Jerusalem: Thou shalt be built: and to the temple: Thy foundations shall be laid.
28. That saith of Cyrus, my shepherd, and shall perform all my pleasure: even saying of Jerusalem, She shall be built; and to the temple, Thy foundation shall be laid.
44:28. I say to Cyrus, “You are my shepherd, and you will accomplish all that I will.” I say to Jerusalem, “You shall be built,” and to the Temple, “Your foundations shall be laid.”
44:28. That saith of Cyrus, [He is] my shepherd, and shall perform all my pleasure: even saying to Jerusalem, Thou shalt be built; and to the temple, Thy foundation shall be laid.
That saith of Cyrus, [He is] my shepherd, and shall perform all my pleasure: even saying to Jerusalem, Thou shalt be built; and to the temple, Thy foundation shall be laid:

44:28 Который говорит о Кире: пастырь Мой, и он исполнит всю волю Мою и скажет Иерусалиму: <<ты будешь построен!>> и храму: <<ты будешь основан!>>
44:28
ο the
λέγων λεγω tell; declare
Κύρῳ κυρος feel; sense
καὶ και and; even
πάντα πας all; every
τὰ ο the
θελήματά θελημα determination; will
μου μου of me; mine
ποιήσει ποιεω do; make
ο the
λέγων λεγω tell; declare
Ιερουσαλημ ιερουσαλημ Jerusalem
οἰκοδομηθήσῃ οικοδομεω build
καὶ και and; even
τὸν ο the
οἶκον οικος home; household
τὸν ο the
ἅγιόν αγιος holy
μου μου of me; mine
θεμελιώσω θεμελιοω found
44:28
הָ הַ the
אֹמֵ֤ר ʔōmˈēr אמר say
לְ lᵊ לְ to
כֹ֨ורֶשׁ֙ ḵˈôreš כֹּורֶשׁ Cyrus
רֹעִ֔י rōʕˈî רעה pasture
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
חֶפְצִ֖י ḥefṣˌî חֵפֶץ pleasure
יַשְׁלִ֑ם yašlˈim שׁלם be complete
וְ wᵊ וְ and
לֵ לְ to
אמֹ֤ר ʔmˈōr אמר say
לִ li לְ to
ירוּשָׁלִַ֨ם֙ yrûšālˈaim יְרוּשָׁלִַם Jerusalem
תִּבָּנֶ֔ה tibbānˈeh בנה build
וְ wᵊ וְ and
הֵיכָ֖ל hêḵˌāl הֵיכָל palace
תִּוָּסֵֽד׃ ס tiwwāsˈēḏ . s יסד found
44:28. qui dico Cyro pastor meus es et omnem voluntatem meam conplebis qui dico Hierusalem aedificaberis et templo fundaberis
Who say to Cyrus: Thou art my shepherd, and thou shalt perform all my pleasure. Who say to Jerusalem: Thou shalt be built: and to the temple: Thy foundations shall be laid.
44:28. I say to Cyrus, “You are my shepherd, and you will accomplish all that I will.” I say to Jerusalem, “You shall be built,” and to the Temple, “Your foundations shall be laid.”
44:28. That saith of Cyrus, [He is] my shepherd, and shall perform all my pleasure: even saying to Jerusalem, Thou shalt be built; and to the temple, Thy foundation shall be laid.
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
28: Который говорит о Кире: пастырь Мой, и он исполнит всю волю Мою... Достойно внимания, что один из полурационалистических западных экзегетов выражается о данном пророчестве так: "это пророчество по той ясности, с которой оно выражено, и по той правдивости (Bewahrheitung), с какой оно исполнилось на деле, должно быть признано замечательным (merkwerdig) и свидетельствует о глубоком и ясном взоре пророка". (Dillmann - Kurzgett. Comm. Iesaia, 408: s. Funf. Auf. Leip. 1890.) Хотя пророчества о гибели вавилонян - главных врагов иудеев - и об избавлении их из вавилонского плена, при посредстве особого "мужа правды", которого воздвигнет Господь, были неоднократно предсказываемы и раньше (см. напр., 41:2, 26; 43:8), но никогда еще они не раскрывались с такой обстоятельностью и полнотой, до предсказания собственного имени Кира, включительно. [В Славянском переводе с 70-и этот стих изложен понятнее: Глаголяй Киру смыслити, и вся воли моя сотворит: глаголяй Иерусалиму возградишася, и святый храм Мой осную. Прим. ред. ]

Неудивительно, что такая детальность и точность рассматриваемого пророчества послужила камнем преткновения для многих рационалистически настроенных экзегетов и явилась одним из главных аргументов для гипотезы о Второисаии, с чем связано и позднейшее происхождение второй части. Но в наших глазах подобная аргументация лишена силы, или, точнее, имеет чисто обратное значение: если, с точки зрения рационалиста, наличность пророчества уже компрометирует книгу и заставляет сомневаться в ее подлинности, то с точки зрения ортодоксального экзегета, никакая пророческая книга немыслима без пророчеств и, следовательно, чем больше, важнее и детальнее пророчества той или иной книги, тем значительнее и выше ее авторитет. (Отсюда, напр., Исаия назыв. Ветхозаветн. евангелистом). Ввиду этого, мы уже принципиально не можем сочувствовать попытке компромисса между рационалистическим и ортодоксальным толкованием данного места, на который идут многие представители примирительного экзегезиса, в том числе и наши, отечественные богословы (Проф. СПб. Дух. Академии и Г. Властов).

Желая сгладить резкость различия двух направлений во взгляде на пророчество о Кире (рацион. - событие post factum, ортодок. - пророчество ante eventum), они уменьшают силу самого пророчества тем предположением, что имя Кир будто бы имеет здесь не собственный и личный характер, а общее, нарицательное значение: оно означает: "солнце" и служит коллективным, нарицательным именем некоторых представителей Ахеменидовой династии. Но еще Дилльманн, на которого мы ссылались выше, возражал против этого, говоря, что истолкование имени "Кира" в смысле "солнца" подлежит большому сомнению, а равно также и то, чтобы это был общий царский титул Ахеменидов; а главное то, чтобы обо всем этом мог знать пророк Исаия.

Новейшая же ученая критика окончательно подорвала значение этой гипотезы.

"Что Кир значит "солнце" - читает мы в ученом английском комментарии - основано на слабых авторитетах Плутарха и Ктезия и опровергнута теперь С. Н. Раулинсоном (Coneiform Inscription, vol. II, p. 112). Что это был древний титул всех персидских царей - это прямо противоречит очевидности. Из четырех царей - Ахеменидов, только два носили это имя, следовательно, оно было их собственным и личным, так же, как Камбиз, Ксеркс или Дарий". (The Pulp. Comment. - Isaia L 159: p.). Таким образом, нет оснований умалять силу этого пророчества, а следует видеть в нем личное указание на Кира, сделанное больше, чем за 150: лет до его рождения. Так именно смотрит на свои пророчества и сам автор этой книги, который постоянно подчеркивает значение своих пророчеств, говорит что они предсказываются задолго до событий ("издавна", "от древних времен" 41:26; 45:21: и др.) и имеют значение главнейшего доказательства в защиту истинного Бога, по контрасту с ложными предсказаниями языческих богов (41:21-23, 26-27; 42:9, 12; 44:8; 48:3-16: и др.). Наконец, в Библии мы имеем совершенно аналогичный случай такого личного пророчества, именно в III кн. Царств, где говорится о том, как один пророк из Иудеи за 300: с лишком лет предсказал Иеровоаму о рождении славного и благочестивого царя - истребителя идолопоклонства, причем определенно назвал и самое имя этого царя - "Иосия" (3: Цар 13:1-2).

Пастырь Мой... Не пастырь народа, или народов (poimhn lawn), как иногда называются в Библии цари, а пастырь Мой, и Моего народа, потому что он проявит особенную заботливость о народе Божием, как это и выясняется в следующих словах: "исполнит всю волю Мою", т. е. волю Божию об отпуске иудеев из плена и о возвращении их на родину. Историческое оправдание этого пророчества подробно излагается в начальных главах первой кн. Ездры(1-3: гл.); а параллельная версия со многими новыми подробностями дается Иосифом Флавием (Древности XI кн. 1-2: гг.). У него, между прочим, ясно говорится, что главным мотивом опубликования указа об освобождении иудеев из плена послужило для Кира самое пророчество, кем-то представленное ему и сильно его поразившее.

И скажет Иерусалиму: "ты будешь построен!" и храму: "ты будешь основан!"

В этих словах справедливо видеть намек на главнейшие пункты указа Кира, который не только отпускал иудеев на свободу, но и заботился об их дальнейшей участи. А что это так, действительно, и случилось, видно, из кн. Ездры, где отмечается, что по распоряжению царя Дария подлинный указ Кира был разыскан и в нем, между прочим, прочитано: "В первый год Кира, царя Персидского... он повелел объявить по всему царству своему, словесно и письменно: ...все царства земли дал мне Господь Бог небесный, и Он повелел мне построить Ему дом в Иерусалиме, что в Иудее" (1: Езд 1:1-3). А о самом исполнении этого указа свидетельствует III гл. I кн. Ездры. (1: Езд 3:8-13).

В заключение всего нельзя не отметить и того, что и здесь, как почти повсюду у пророка Исаии, за ближайшим историческим смыслом событий, преобразовательно выступает дальнейший, духовный смысл, относящийся к Мессии и Его царству. В этом смысле и Кир является прообразом самого Мессии, и тогда, конечно, такие эпитеты, как "пастырь Мой", "который исполнит всю волю Мою" истолковываются еще легче.

Из всех пока рассмотренных нами глав 2-й части кн. пророка Исаии настоящая - 44: глава всего менее оригинальна. Как мы отмечали уже при ее анализе, она почти вся, за исключением трех последних стихов, представляет из себя мозаику мыслей и даже выражений из ближайших предшествующих ей глав 40-43: г. По-видимому, это именно обстоятельство дало повод некоторым представителям новейшей библейской критики отвергать подлинность данной главы и заставило их предполагать позднейшую ее вставку (Duhm, Cheyne, Marti etc.). Но мотивы, которые они выдвигают для этого, вроде тех, которые привели и мы выше, еще далеко не дают права для столь решительного заключения. Обычай часто возвращаться к известным излюбленным мотивам и настойчиво внедрять их в сознание своих слушателей или читателей - один из наиболее характеристичных приемов пророка Исаии, который проходит через всю его книгу и, следовательно, говорит как раз о противоположном, т. е. о подлинности и единстве книги.

Указывают, даже, что сатира пророка Исаии на идолопоклонство (44:9-20) слишком груба и не отвечает действительным, довольно возвышенным представлениям вавилонян о божестве (Duhm, Scholz etc.). Но против этого, во-первых, должно возразить, что совершенно в тех же красках изображают язычество и другие, как библейские (Иер 10:2-9; Прем 13:10-19), так и древнехристианские авторы (Аристид Философ II-XIII гл. Иустин, Апол. 1, 9; Письмо к Диогнету 2: г. Афинагор - Посл., 15-18: г. Ориген - Против Цельса VIІ, 62-63: и др.). Во-вторых, следует заметить, что пророк Исаия обличал, главным образом, самое распространенное, вульгарное язычество, которое, по общему голосу ученых историков религий (Chantepie de la Saussaye, Lenormanta, Thiele etc.) стояло на очень низком уровне культурного развития и почти вовсе не отличало божества от его фетиша.
Adam Clarke: Commentary on the Bible - 1831
44:28: That saith of Cyrus, He is my shepherd "Who saith to Cyrus, Thou art my shepherd" - Pastor meus es; Vulg. The true reading seems to be רעי אתה roi attah; the word אתה attah, has probably been dropped out of the text. The same word is lost out of the text, Psa 119:57. It is supplied in the Septuagint by the word ει, thou art.
Saying to Jerusalem - For ולאמר velemor, the Septuagint and Vulgate read האומר haomer.
And to the temple - ולהיכל uleheychal, as לירושלם lirushalayim, before; the preposition is necessary, and the Vulgate seems to read so. - Houbigant.
That saith of Cyrus, He is, or thou art, my shepherd - Saying to Jerusalem, "Thou shalt be built;" and to the Temple, "Thy foundation shall be laid." - There is a remarkable beauty and propriety in this verse.
1. Cyrus is called God's shepherd. Shepherd was an epithet which Cyrus took to himself; and what he gave to all good kings.
2. This Cyrus should say to the temple: "Thy foundation shall be laid." Not - thou shalt be built. The fact is, only the foundation was laid in the days of Cyrus, the Ammonites having prevented the building; nor was it resumed till the second year of Darius, one of his successors. There is often a precision in the expressions of the prophets which is as honorable to truth, as it is unnoticed by careless readers.
Albert Barnes: Notes on the Bible - 1834
44:28: That saith of Cyrus - This is the first time in which Cyrus is expressly named by Isaiah, though he is often referred to. He is mentioned by him only in one other place expressly by name Isa 45:1. He is several times mentioned elsewhere in the Old Testament Ch2 26:22-23; Ezr 1:1-2, Ezr 1:7; Ezr 3:7; Ezr 4:3; Ezr 5:13, Ezr 5:17; Dan 1:21; Dan 6:28; Dan 10:1. He began his reign about 550 b. c., and this prophecy was therefore delivered not far from a hundred and fifty years before he ascended the throne. None but God himself, or he whom God inspired, could have mentioned so long before, the name of him who should deliver the Jewish people from bondage; and if this was delivered, therefore, by Isaiah, it proves that he was under divine inspiration. The name of Cyrus (כורשׁ kô resh; Greek Κῦ rος Kuros) the Greek writers say, means 'the sun.' It is contracted from the Persian word khorschid, which in that language has this signification. Cyrus was the celebrated king of the Medes and Persians, and was the son of Cambyses the Persian, and of Mandane, daughter of Astyages, king of the Medes. For an account of his character and reign, see the notes at Isa 41:2, where I have anticipated all that is needful to be said here.
He is my shepherd - A shepherd is one who leads and guides a flock, and then the word denotes, by a natural and easy metaphor, a ruler, or leader of a people. Thus the name is given to Moses in Isa 43:2; compare Psa 77:20, and Eze 34:23. The name here is given to Cyrus because God would employ him to conduct his people again to their own land. The word 'my' implies, that he was under the direction of God, and was employed in his service.
And shall perform all my pleasure - In destroying the city and kingdom of Babylon; in delivering the Jewish captives; and in rebuilding Jerusalem, and the temple.
Even saying to Jerusalem - That is, I say to Jerusalem. The Vulgate, and the Septuagint renders this as meaning God, and not Cyrus, and doubtless this is the true construction. It was one of the things which God would do, to say to Jerusalem that it should be rebuilt.
And to the temple - Though now desolate and in ruins, yet it shall be reconstructed, and its foundation shall be firmly laid. The phrase 'to Jerusalem,' and 'to the temple,' should be rendered 'of,' in accordance with a common signification of the preposition ל (l), and as it is rendered in the former part of the verse when speaking of Cyrus (compare Gen 20:13; Jdg 9:54). It was indeed under the direction of Cyrus that the city of Jerusalem was rebuilt, and the temple reconstructed Ezr 1:1; but still it was to be traced to God, who raised him up for this purpose. That this passage was seen by Cyrus is the testimony of Josephus, and is morally certain from the nature of the case, since, otherwise, it is incredible that he should have aided the Jews in returning to their own land, and in rebuilding their city and temple (see the Introduction, Section 2). This is one of the numerous instances in the Bible, in which God claims control and jurisdiction even over pagan princes and monarchs, and in which he says that their plans are under his direction, and made subservient to his will. It is one of the proofs that God presides over all, and that he makes the voluntary purposes of people subservient to him, and a part of the means of executing his glorious designs in relation to his people. Indeed, all the proud monarchs and conquerors of the earth have been in some sense instruments in his hand of executing his pleasure.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
44:28: Cyrus: Isa 42:15, Isa 45:1, Isa 45:3, Isa 46:11, Isa 48:14, Isa 48:15; Dan 10:1
my shepherd: Isa 63:11; Psa 78:71, Psa 78:72
saying: Isa 45:13; Ch2 36:22, Ch2 36:23; Ezr 1:1-3, Ezr 6:3-18
Geneva 1599
44:28 That saith of (f) Cyrus, [He is] my shepherd, and he shall perform all my pleasure: even saying to Jerusalem, Thou shalt be built; and to the temple, Thy foundation shall be laid.
(f) To assure them of their deliverance he names the person by whom it would be, more than a hundred years before he was born.
John Gill
44:28 That saith of Cyrus, he is my shepherd,.... Or Coresh, as his name in the Hebrew language is; and in the Persian tongue signifies the "sun"; from whence he had his name, as Ctesias (q) and Plutarch (r) say; to which the Hebrew word "cheres", which signifies the "sun", has some affinity; though Joseph Scaliger (s) would have the name of Cyrus to signify "food" in the Persian language, and which answers to his character as a shepherd. The father of this illustrious person was Cambyses, king of Persia; his mother's name was Mandane, daughter of Astyages, king of Media (t). This prophecy, concerning him, was nearly two hundred years before he was born. Josephus says (u), that Cyrus read this prophecy himself, which Isaiah had delivered out two hundred and ten years before; and which is a proof both of God's prescience of future contingencies, and of the truth of divine revelation. The Lord honours him with the title and character of his "shepherd", who was to lead his flock, the people of Israel, out of the Babylonish captivity, and guide them into their own land. It is very usual, both in sacred and profane writings, for kings to be called shepherds; and if Cyrus signifies "food", as before observed, his name and office agree. Justin (w) says, he had this name given him, while he was among the shepherds, by whom he was brought up, having been exposed in his infancy. Cyrus himself compares a king to a shepherd, and observes a likeness between them (x):
and shall perform all my pleasure; concerning the deliverance of the Jews from Babylon, and the encouragement of them to go up to their own land, and rebuild their city and temple; and many other things which he did, agreeably to the secret will of God, though he knew it not; and what he did he did not do in obedience to his will, but as overruled by the power and providence of God:
even saying to Jerusalem, thou shalt be built; these are not the words of the Lord, as before, but of Cyrus, giving orders that Jerusalem should be built:
and to the temple, thy foundation shall be laid; with great propriety this is said, since only the foundation was laid in his time; the Jews being discouraged and hindered by their enemies from going on with the building in his reign, until the times of Darius, king of Persia. See Ezra 1:1.
(q) Excerpta, p. 648. Ed. Gronov. (r) In Vita Artaxerxis, (s) Emendat. Temp. I. 6. (t) Xenophon. Cyropaedia, l. 1. sect. 1. (u) Antiqu. l. 11. c. 1. sect. 2. (w) Hist. ex Trogo l. 1. c. 5. (x) Xenophon, Cyropaedia, l. 8. sect. 18.
John Wesley
44:28 Cyrus - Whom God here mentions by his proper name, two hundred years before he was born, that this might be an undeniable evidence of the exactness of God's fore - knowledge, and a convincing argument to conclude this dispute between God and idols. Shepherd - Then will I set up to be the shepherd of my people, to rescue them from wolves or tyrants, to gather them together, to rule them gently, and to provide comfortably for them.
Robert Jamieson, A. R. Fausset and David Brown
44:28 my shepherd--type of Messiah (Is 40:11; Ps 23:1; Ps 77:20; Ezek 34:23).
all my pleasure--so Messiah (Is 42:1; Is 53:10). This is the first time Cyrus is named expressly; and that, a hundred fifty years before the time when in 550 B.C. he began his reign. The name comes from the Persian khorschid, "the sun"; kings often taking their names from the gods; the sun was worshipped as a god in Persia.
saying--rather, "and that saith"; construed with God, not with Cyrus. God's word is instantaneously efficient in accomplishing His will.
to . . . to--or, "of Jerusalem . . . of the temple," as previously, the same Hebrew word is translated, "of Cyrus" [BARNES]. English Version is more graphic. Cyrus, according to JOSEPHUS, heard of this prophecy of Isaiah delivered so long before; hence he was induced to do that which was so contrary to Oriental policy, to aid in restoring the captive Jews and rebuilding their temple and city.