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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-8. Пророчественное предызбрание и посвящение Кира, его причина и цель. 9-19. Непостижимость и величие планов Божественного промышления о спасении Израиля. 20-25. Распространение спасения Божия на все народы мира.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Cyrus was nominated, in the foregoing chapter, to be God's shepherd; more is said to him and more of him in this chapter, not only because he was to be instrumental in the release of the Jews out of their captivity, but because he was to be therein a type of the great Redeemer, and that release was to be typical of the great redemption from sin and death; for that was the salvation of which all the prophets witnessed. We have here, I. The great things which God would do for Cyrus, that he might be put into a capacity to release God's people, ver. 1-4. II. The proof God would hereby give of his eternal power and godhead, and his universal, incontestable, sovereignty, ver. 5-7. III. A prayer for the hastening of this deliverance, ver. 8. IV. A check to the unbelieving Jews, who quarrelled with God for the lengthening out of their captivity, ver. 9, 10. V. Encouragement given to the believing Jews, who trusted in God and continued instant in prayer, assuring them that God would in due time accomplish this work by the hand of Cyrus, ver. 11-15. VI. A challenge given to the worshippers of idols and their doom read, and satisfaction given to the worshippers of the true God and their comfort secured, with an eye to the Mediator, who is made of God to us both righteousness and sanctification, ver. 16-25. And here, as in many other parts of this prophecy, there is much of Christ and of gospel grace.
Adam Clarke: Commentary on the Bible - 1831
Prophecy concerning Cyrus, the first king of the Persians. Every obstruction shall be removed out of his way, and the treasures taken from his enemies shall be immense, Isa 45:1-3, To whom, and on what account, Cyrus was indebted for his wonderful success, Isa 45:4-6. The prophet refutes the absurd opinion of the Persians, that there were two supreme beings, an evil and a good one, represented by light and darkness, here declared to be only the operation of the One true God, Isa 45:7; and makes a transition to the still greater work of God displayed in the dispensation of the Gospel, Isa 45:8. Great impiety of those who call in question the mysterious providence of God towards his children, Isa 45:9-12. The remaining part of this chapter, interspersed with strictures on the absurdity of idolatry and some allusions to the dark lying oracles of the heathens, may partly refer to the deliverance begun by Cyrus, but chiefly to the salvation by the Messiah, which, it is declared, shall be of universal extent and everlasting duration, Isa 45:13-25.
Albert Barnes: Notes on the Bible - 1834
45:0: The subject which was introduced in the pRev_ious chapter Isa 44:28 constitutes the main topic of this. God had there introduced the name of Cyrus as he who was to deliver his people from their captivity, and to restore them to their own land. This chapter is almost entirely occupied with a statement of the deliverance which would be effected through him - with an occasional reference to the more important deliverance which would be effected under the Messiah. The general subject of the chapter is the overthrow of Babylon, the deliverance of the Jews by Cyrus, and the events consequent on that, adapted to give consolation to the friends of God, particularly the future conversion of the Gentiles to the true religion.
I. An apostrophe to Cyrus, stating the design for which God had raised him up, and what he would do for him Isa 45:1-8. This statement also comprises several items:
1. God would subdue nations before him, open brass gates, and give him the treasures of kings Isa 45:1-3.
2. The design for which God would do this would be, that he might deliver his people, and that the world might know that Yahweh was the true and only God Isa 45:4-7.
3. The joyful consequences of this event - so great that the heavens are represented as dropping down righteousness, and the earth as bringing forth salvation in consequence of it Isa 45:8.
II. Those who strive with their Maker are reproved and rebuked Isa 45:9-10. This is probably designed to apply to the people of Babylon, or to complainers in general in regard to the government of God.
III. God vindicates himself against the calumnies and objections of his enemies, and states the evidence that he is God, and the consequence of his interposition in raising up Cyrus.
1. He condescends to reason with people, and is willing to be inquired of respecting future events Isa 45:11.
2. He had made the earth and all things, and he had raised up Cyrus for the purpose of delivering his people Isa 45:12-13.
3. He states the consequence of his raising up Cyrus, and thcir deliverance, for the purpose of comforting his people Isa 45:14.
4. All the worshippers of idols should be ashamed and confounded Isa 45:15-16.
5. They who put their trust in God should never be confounded Isa 45:17.
IV. God vindicates his own character; and calls on the nations of idolaters to come and compare the claims of idols with him, and especially appeals, in proof that he is God, to his power of predicting future evcnts Isa 45:18-21.
V. The chapter closes by a call on all nations to trust in him in view of the fact that he is the only true God; and with an assurance that all should yet trust in him, and that the true religion should yet spread over the world Isa 45:22-25. This is designed further to comfort the people of God in their exile, and is a striking prophecy of the final universal pRev_alence of the gospel.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Isa 45:1, God calls Cyrus for his church's sake; Isa 45:5, By his omnipotency he challenges obedience; Isa 45:20, He convinces the idols of vanity by his saving power.
John Gill
INTRODUCTION TO ISAIAH 45
This chapter contains prophecies concerning Cyrus, the deliverer of the Jews from captivity; and concerning the grace, righteousness, and salvation of Christ; and the conversion of the Gentiles. An account is given of Cyrus, and of the great things God would do for him, and by him, Is 45:1 and the ends for which he would do these things, for the sake of his people Israel; and that he might be known to be the only true God, who is the Maker of all things, Is 45:4 an intimation is given of the Messiah, as the author of righteousness and salvation; and of the contention and murmuring of the Jews about him, Is 45:8, encouragement is given to pray for and expect good things by him for the children of God, in consideration of the greatness of God as the Creator, who would raise him up in righteousness, the antitype of Cyrus, Is 45:11, the conversion of the Gentiles, the confusion of idolaters, and the salvation of the Israel of God, are prophesied of, Is 45:14, which are confirmed by his works and his word, what he had done and said, Is 45:18, the vanity of idols is exposed, and Christ the only Saviour asserted, to whom persons in all nations are directed to look for salvation, Is 45:20 when it is affirmed with an oath that all shall be subject to him; that his people shall come to him for righteousness and strength; that his enemies shall be ashamed, and the spiritual Israel of God shall be justified, and glory in him, Is 45:23.
45:145:1: Ա՛յսպէս ասէ Տէր Աստուած ցօծեալն իմ ցԿիւրոս, զորոյ կալայ զաջոյ ձեռանէ նորա հնազանդեցուցանել առաջի նորա զազգս, եւ զզօրութիւն թագաւորաց խորտակեցից, եւ բացից առաջի նորա զդրունս, եւ քաղաքք մի՛ փակեսցին[10102]։ [10102] Ոմանք. Ցօծեալն իւր ցԿիւրոս։
1 Այսպէս է ասում Տէր Աստուած իր օծեալ Կիւրոսին. «Ես բռնեցի քո աջ ձեռքը, որպէսզի ազգերին հնազանդեցնեմ քեզ, խորտակեմ թագաւորների զօրութիւնը, բացեմ քո առաջ դռները, եւ քաղաքները չփակուեն:
45 Այսպէս կ’ըսէ Տէրը՝ իր օծեալ Կիւրոսին, Որուն աջ ձեռքը բռնեցի, Որպէս զի ազգերը անոր առջեւ հնազանդեցնեմ, Թագաւորներուն մէջքը թուլցնեմ, Անոր առջեւ դռներուն փեղկերը բացուին, Դռները բնաւ չգոցուին։
Այսպէս ասէ Տէր [680]Աստուած ցօծեալն իմ ցԿիւրոս, զորոյ կալայ զաջոյ ձեռանէ նորա հնազանդեցուցանել առաջի նորա զազգս, եւ [681]զզօրութիւն թագաւորաց խորտակեցից``. եւ բացից առաջի նորա [682]զդրունս, եւ քաղաքք`` մի՛ փակեսցին:

45:1: Ա՛յսպէս ասէ Տէր Աստուած ցօծեալն իմ ցԿիւրոս, զորոյ կալայ զաջոյ ձեռանէ նորա հնազանդեցուցանել առաջի նորա զազգս, եւ զզօրութիւն թագաւորաց խորտակեցից, եւ բացից առաջի նորա զդրունս, եւ քաղաքք մի՛ փակեսցին[10102]։
[10102] Ոմանք. Ցօծեալն իւր ցԿիւրոս։
1 Այսպէս է ասում Տէր Աստուած իր օծեալ Կիւրոսին. «Ես բռնեցի քո աջ ձեռքը, որպէսզի ազգերին հնազանդեցնեմ քեզ, խորտակեմ թագաւորների զօրութիւնը, բացեմ քո առաջ դռները, եւ քաղաքները չփակուեն:
45 Այսպէս կ’ըսէ Տէրը՝ իր օծեալ Կիւրոսին, Որուն աջ ձեռքը բռնեցի, Որպէս զի ազգերը անոր առջեւ հնազանդեցնեմ, Թագաւորներուն մէջքը թուլցնեմ, Անոր առջեւ դռներուն փեղկերը բացուին, Դռները բնաւ չգոցուին։
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45:145:1 Так говорит Господь помазаннику Своему Киру: Я держу тебя за правую руку, чтобы покорить тебе народы, и сниму поясы с чресл царей, чтоб отворялись для тебя двери, и ворота не затворялись;
45:1 οὕτως ουτως so; this way λέγει λεγω tell; declare κύριος κυριος lord; master ὁ ο the θεὸς θεος God τῷ ο the χριστῷ χριστος Anointed μου μου of me; mine Κύρῳ κυρος who; what ἐκράτησα κρατεω seize; retain τῆς ο the δεξιᾶς δεξιος right ἐπακοῦσαι επακουω hear from ἔμπροσθεν εμπροσθεν in front; before αὐτοῦ αυτος he; him ἔθνη εθνος nation; caste καὶ και and; even ἰσχὺν ισχυς force βασιλέων βασιλευς monarch; king διαρρήξω διαρρηγνυμι rend; tear ἀνοίξω ανοιγω open up ἔμπροσθεν εμπροσθεν in front; before αὐτοῦ αυτος he; him θύρας θυρα door καὶ και and; even πόλεις πολις city οὐ ου not συγκλεισθήσονται συγκλειω confine; catch
45:1 כֹּה־ kō- כֹּה thus אָמַ֣ר ʔāmˈar אמר say יְהוָה֮ [yᵊhwāh] יְהוָה YHWH לִ li לְ to מְשִׁיחֹו֮ mᵊšîḥˈô מָשִׁיחַ anointed לְ lᵊ לְ to כֹ֣ורֶשׁ ḵˈôreš כֹּורֶשׁ Cyrus אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] הֶחֱזַ֣קְתִּי heḥᵉzˈaqtî חזק be strong בִֽ vˈi בְּ in ימִינֹ֗ו ymînˈô יָמִין right-hand side לְ lᵊ לְ to רַד־ raḏ- רדד subdue לְ lᵊ לְ to פָנָיו֙ fānāʸw פָּנֶה face גֹּויִ֔ם gôyˈim גֹּוי people וּ û וְ and מָתְנֵ֥י moṯnˌê מָתְנַיִם hips מְלָכִ֖ים mᵊlāḵˌîm מֶלֶךְ king אֲפַתֵּ֑חַ ʔᵃfattˈēₐḥ פתח open לִ li לְ to פְתֹּ֤חַ fᵊttˈōₐḥ פתח open לְ lᵊ לְ to פָנָיו֙ fānāʸw פָּנֶה face דְּלָתַ֔יִם dᵊlāṯˈayim דֶּלֶת door וּ û וְ and שְׁעָרִ֖ים šᵊʕārˌîm שַׁעַר gate לֹ֥א lˌō לֹא not יִסָּגֵֽרוּ׃ yissāḡˈērû סגר close
45:1. haec dicit Dominus christo meo Cyro cuius adprehendi dexteram ut subiciam ante faciem eius gentes et dorsa regum vertam et aperiam coram eo ianuas et portae non cludenturThus saith the Lord to my anointed Cyrus, whose right hand I have taken hold of, to subdue nations before his face, and to turn the backs of kings, and to open the doors before him, and the gates shall not be shut.
1. Thus saith the LORD to his anointed, to Cyrus, whose right hand I have holden, to subdue nations before him, and I will loose the loins of kings; to open the doors before him, and the gates shall not be shut;
45:1. Thus says the Lord to my anointed Cyrus, whose right hand I hold, so that I may subjugate the nations before his face, and I may turn the backs of kings, and I may open the doors before him, and so that the gates will not be shut.
45:1. Thus saith the LORD to his anointed, to Cyrus, whose right hand I have holden, to subdue nations before him; and I will loose the loins of kings, to open before him the two leaved gates; and the gates shall not be shut;
[706] Thus saith the LORD to his anointed, to Cyrus, whose right hand I have holden, to subdue nations before him; and I will loose the loins of kings, to open before him the two leaved gates; and the gates shall not be shut:

45:1 Так говорит Господь помазаннику Своему Киру: Я держу тебя за правую руку, чтобы покорить тебе народы, и сниму поясы с чресл царей, чтоб отворялись для тебя двери, и ворота не затворялись;
45:1
οὕτως ουτως so; this way
λέγει λεγω tell; declare
κύριος κυριος lord; master
ο the
θεὸς θεος God
τῷ ο the
χριστῷ χριστος Anointed
μου μου of me; mine
Κύρῳ κυρος who; what
ἐκράτησα κρατεω seize; retain
τῆς ο the
δεξιᾶς δεξιος right
ἐπακοῦσαι επακουω hear from
ἔμπροσθεν εμπροσθεν in front; before
αὐτοῦ αυτος he; him
ἔθνη εθνος nation; caste
καὶ και and; even
ἰσχὺν ισχυς force
βασιλέων βασιλευς monarch; king
διαρρήξω διαρρηγνυμι rend; tear
ἀνοίξω ανοιγω open up
ἔμπροσθεν εμπροσθεν in front; before
αὐτοῦ αυτος he; him
θύρας θυρα door
καὶ και and; even
πόλεις πολις city
οὐ ου not
συγκλεισθήσονται συγκλειω confine; catch
45:1
כֹּה־ kō- כֹּה thus
אָמַ֣ר ʔāmˈar אמר say
יְהוָה֮ [yᵊhwāh] יְהוָה YHWH
לִ li לְ to
מְשִׁיחֹו֮ mᵊšîḥˈô מָשִׁיחַ anointed
לְ lᵊ לְ to
כֹ֣ורֶשׁ ḵˈôreš כֹּורֶשׁ Cyrus
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
הֶחֱזַ֣קְתִּי heḥᵉzˈaqtî חזק be strong
בִֽ vˈi בְּ in
ימִינֹ֗ו ymînˈô יָמִין right-hand side
לְ lᵊ לְ to
רַד־ raḏ- רדד subdue
לְ lᵊ לְ to
פָנָיו֙ fānāʸw פָּנֶה face
גֹּויִ֔ם gôyˈim גֹּוי people
וּ û וְ and
מָתְנֵ֥י moṯnˌê מָתְנַיִם hips
מְלָכִ֖ים mᵊlāḵˌîm מֶלֶךְ king
אֲפַתֵּ֑חַ ʔᵃfattˈēₐḥ פתח open
לִ li לְ to
פְתֹּ֤חַ fᵊttˈōₐḥ פתח open
לְ lᵊ לְ to
פָנָיו֙ fānāʸw פָּנֶה face
דְּלָתַ֔יִם dᵊlāṯˈayim דֶּלֶת door
וּ û וְ and
שְׁעָרִ֖ים šᵊʕārˌîm שַׁעַר gate
לֹ֥א lˌō לֹא not
יִסָּגֵֽרוּ׃ yissāḡˈērû סגר close
45:1. haec dicit Dominus christo meo Cyro cuius adprehendi dexteram ut subiciam ante faciem eius gentes et dorsa regum vertam et aperiam coram eo ianuas et portae non cludentur
Thus saith the Lord to my anointed Cyrus, whose right hand I have taken hold of, to subdue nations before his face, and to turn the backs of kings, and to open the doors before him, and the gates shall not be shut.
45:1. Thus says the Lord to my anointed Cyrus, whose right hand I hold, so that I may subjugate the nations before his face, and I may turn the backs of kings, and I may open the doors before him, and so that the gates will not be shut.
45:1. Thus saith the LORD to his anointed, to Cyrus, whose right hand I have holden, to subdue nations before him; and I will loose the loins of kings, to open before him the two leaved gates; and the gates shall not be shut;
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: С 1-8: ст. этот отдел 45: гл., как мы уже и говорили, составляет прямое продолжение предшествующей речи, образует собой завершение (тезис, понижение) того самого периода, начало которого дано в 24: ст. 44: главы. Ввиду этого, современное разграничение этих двух глав, насильственно, механически разрывающее две органических части одного целого, должно признать довольно неудачным, почему экзегеты обыкновенно его и игнорируют. Единственным внешним оправданием такого неудачного деления являются начальные слова 45: гл. "так говорит Господь", которые, действительно, часто в библии служат началом новой речи, или важного нового отдела. (Разделение на главы и стихи в современной Библии сделано очень поздно - Гуго Калетом и Стефаном Герлахом (XIV-XVI вв.) - и по местам довольно искусственно, так что критикой его не следует стесняться).

Примечание: Деление на главы было впервые произведено в 586: г. до Р. Х., когда Пятикнижие было разбито на 154: главы (седарим). Полвека спустя оно было разделено на 54: части (парашийот) и на 669: более мелких фрагментов, чтобы облегчить поиски ссылок. Это деление использовалось в ежегодном цикле чтения. Греки разделили Библию на части около 250: г. по Р. Х. Древнейшее деление на главы относится к 350: г. по Р. Х. и проделано на полях так наз. Ватиканского кодекса. Первыми указателями на то, что Библия состоит из отдельных стихов, были пропуски между словами, иногда - буквы или цифры. Они применялись далеко не всеми. Первое общепринятое деление на стихи относится примерно к 900: г. по Р. Х. Латинская Вульгата была первой Библией, где и Ветхий и Новый Заветы разбиты как на главы, так и на стихи.

Существующее разделение на главы было введено лишь в начале XIII века Стефаном Лангтоном, впоследствии архиепископом Кентерберийским. В 1214: г. он разделил на главы текст латинской Вульгаты, и это деление было перенесено в еврейский и греческий тексты. Стихи были пронумерованы вначале Сантесом Панино (умер в 1541: г.), затем, около 1555: г. - Робером Этьеном (Стефанусом). Существующая ныне система глав и стихов впервые появилась в английской Библии 1560: года. Деление не всегда логично, но от него уже поздно отказываться, тем более что-либо менять: за четыре века оно осело в ссылках, комментариях и алфавитных указателях. Прим. ред.

Так говорит Господь помазаннику Своему Киру... Прямое обращение Бога к языческому царю не имеет для себя параллели в Священном Писании. Другие случаи несколько аналогичных обращений (Навуходоносору, Фараону и Авимелеху) происходили во сне. Такой исключительный факт объясняется, с одной стороны, важностью той миссии, какую Господь возлагал на Кира, а с другой - его сравнительной нравственной высотой.

"И действительно, все исторические свидетельства, до нас дошедшие, повествуют о нравственных достоинствах этого вождя, которого память окружена особым блеском славы и уважения к его нравственным достоинствам, которым не окружали ни одного из знаменитых людей древности. Великий знаток всех преданий Эсхилл, в Персах (ст. 765-772) называет Кира человеком доброй души, высоко разумным, к которому боги были особо благосклонны. Геродот III, 89, говорит, что персы называли Кира отцом за его добросердечие; Диодор Сицилийский (фрагм. кн. XI, 14. 16) говорит о Кире, что он превосходил всех своих современников мудростью, храбростью и всеми другими добродетелями, и что он отличался особенной добротою, так что персы дали ему прозвище отца. Наконец, известно, что в своем рассказе "Киропедия" Ксенофонт избрал его для изображения идеального царя и человека". (Влаcтов V, 219: ст.)

Помазаннику Своему... у LXX выражено tw - cristw - mou, чем еще яснее обозначается преобразовательный характер Кира в отношении к Мессии-Христу.

Я держу тебя за правую руку, чтобы покорить тебе народы... Держать кого-либо за правую руку, на языке пророка Исаии, значит сильно помогать тому (41:13). Здесь более ясная речь о том славном покорении Киром многих народов, о каком говорилось прикровенно и выше, под образом победоносного шествия "мужа правды" (41:2-3, 25). Блестящее оправдание этого пророчества дано в славных и быстрых завоеваниях Кира, покорившего себе все, тогда известные, могущественные государства и основавшего новую мировую монархию, простиравшуюся от Ганга до Геллеспонта и от Каспия до Нила.

Сниму поясы с чресл царей... Как препоясание чресл, на языке Писания, есть символ силы и боевой готовности (Пс 44:4; Иер 1:17), так, напротив, снятие пояса и ослабление чресл составляет признак бессилия и бесполезности (Ис 5:27; Дан 5:6).

Чтоб отворялись... двери и ворота не затворялись... Мелкая, но характерная деталь; действительно, как показывают современные раскопки на месте древних ассиро-вавилонских городов, все они окружались стенами, в которых находилось по несколько массивных ворот. В частности, город Вавилон, по свидетельству Геродота (1, 179), имел до ста медных ворот (Пс 106:16), на что, по-видимому, и дается намек в следующем стихе (2: ст.).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 Thus saith the LORD to his anointed, to Cyrus, whose right hand I have holden, to subdue nations before him; and I will loose the loins of kings, to open before him the two leaved gates; and the gates shall not be shut; 2 I will go before thee, and make the crooked places straight: I will break in pieces the gates of brass, and cut in sunder the bars of iron: 3 And I will give thee the treasures of darkness, and hidden riches of secret places, that thou mayest know that I, the LORD, which call thee by thy name, am the God of Israel. 4 For Jacob my servant's sake, and Israel mine elect, I have even called thee by thy name: I have surnamed thee, though thou hast not known me.
Cyrus was a Mede, descended (as some say) from Astyages king of Media. The pagan writers are not agreed in their accounts of his origin. Some tell us that in his infancy he was an outcast, left exposed, and was saved from perishing by a herdsman's wife. However, it is agreed that, being a man of an active genius, he soon made himself very considerable, especially when Crœsus king of Lydia made a descent upon his country, which he not only repulsed, but revenged, prosecuting the advantages he had gained against Crœsus with such vigour that in a little time he took Sardis and made himself master of the rich kingdom of Lydia and the many provinces that then belonged to it. This made him very great (for Crœsus was rich to a proverb) and enabled him to pursue his victories in many countries; but it was nearly ten years afterwards that, in conjunction with his uncle Darius and with the forces of Persia, he made this famous attack upon Babylon, which is here foretold, and which we have the history of Dan. 5. Babylon had now grown exorbitantly rich and strong. It was forty-five miles in compass (some say more): the walls were thirty-two feet thick and 100 cubits high. Some say, They were so thick that six chariots might drive abreast upon them; others say, They were fifty cubits thick and 200 high. Cyrus seems to have had a great ambition to make himself master of this place, and to have projected it long; and at last he performed it. Now here, 210 years before it came to pass, we are told,
I. What great things God would do for him, that he might put it into his power to release his people. In order to this he shall be a mighty conqueror and a wealthy monarch and nations shall become tributaries to him and help him both with men and money. Now that which God here promised to do for Cyrus he could have done for Zerubbabel, or some of the Jews themselves; but the wealth and power of this world God has seldom seen fit to entrust his own people with much of, so many are the snares and temptations that attend them; but if here has been occasion, for the god of the church, to make use of them, God has been pleased rather to put them into the hands of others, to be employed for them, than to venture them in their own hands. Cyrus is here called God's anointed, because he was both designed and qualified for this great service by the counsel of God, and was to be herein a type of the Messiah. God engages to hold his right hand, not only to strengthen and sustain him, but to direct his motions and intentions, as Elisha put his hands upon the king's hands when he was to shoot his arrow against Syria, 2 Kings xiii. 16. Being under such direction,
1. He shall extend his conquests very far and shall make nothing of the opposition that will be given him. Babylon is too strong a place for a young hero to begin with; and therefore, that he may be able to deal with that, great additions shall be made to his strength by other conquests. (1.) Populous kingdoms shall yield to him. God will subdue nations before him; when he is in the full career of his successes he shall make nothing of a nation's being born to him at once: yet it is not he that subdues them; it is God that subdues them for him; the battle is his, and therefore his is the victory. (2.) Potent kings shall fall before him: I will loose the loins of kings, either the girdle of their loins (divesting them of their power and dignity) or the strength of their loins, and then it was literally fulfilled in Belshazzar, for, when he was terrified by the handwriting on the wall, the joints of his loins were loosed, Dan. v. 6. (3.) Great cities shall surrender themselves into his hands, without giving him or themselves any trouble. God will incline the keepers of the city to open before him the two-leaved gates, not treacherously nor timorously, but from a full conviction that it is to no purpose to contend with him; and therefore the gates shall not be shut to keep him out as an enemy, but thrown open to admit him as a friend. (4.) The longest and most dangerous marches shall be made easy and ready to him: I will go before thee, to clear the way, and to conduct thee in it, and then the crooked places, shall be made straight; or, as some read it, the hilly places shall be levelled and made even. Those will find a ready road that have God going before them. (5.) No opposition shall stand before him. He that gives him his commission will break in pieces the gates of brass that are shut against him, and cut asunder the bars of iron wherewith they are fastened. This was fulfilled in the letter, if that be true which Herodotus reports, that the city of Babylon had 100 gates all of brass, with posts and hooks of the same metal.
2. He shall replenish his coffers very much (v. 3): I will give thee the treasures of darkness, treasures of gold and silver, that have been long kept close under lock and key and had not seen the light of many years, or had been buried under ground by the inhabitants, in their fright, upon the taking of the city. The riches of many nations had been brought to Babylon, and Cyrus seized all together. The hidden riches of secret places, which belonged either to the crown or to private persons, shall all be a prey to Cyrus. Thus God, designing him to do a piece of service to his church, paid him richly for it beforehand; and Cyrus very honestly owned God's goodness to him, and, in consideration of that, released the captives. Ezra i. 2, God has given me all the kingdoms of the earth and thereby has obliged me to build him a house at Jerusalem.
II. We are here told what God designed in doing all this for Cyrus. What Cyrus aimed at in undertaking his wars we may easily guess; but what God aimed at in giving him such wonderful success in his wars we are here told.
1. It was that the God of Israel might be glorified: "That thou mayest know by all this that I the Lord am the God of Israel; for I have called thee by thy name long before thou wast born." When Cyrus should have this prophecy of Isaiah shown to him, and should there find his own name and his own achievements particularly described so long before, he should thereby be brought to acknowledge that the God of Israel was the Lord, Jehovah, the only living and true God, and that he continued to own his Israel though now in captivity. It is well when thus men's prosperity brings them to the knowledge of God, for too often it makes them forget him.
2. It was that the Israel of God might be released, v. 4. Cyrus knew not God as the God of Israel. Having been trained up in the worship of idols, the true God was to him an unknown God. But, though he knew not God, God not only knew him when he came into being, but foreknew him, and bespoke him for his shepherd. He called him by his name, Cyrus, nay, which was yet great honour, he surnamed him and called him his anointed. And why did God do all this for Cyrus? Not for his own sake, be it known to him; whether he was a man of virtue or no is questioned. Xenophon indeed, when he would describe the heroic virtues of an excellent prince, made use of Cyrus's name, and many of the particulars of his story, in his Cyropædia; but other historians represent him as haughty, cruel, and bloodthirsty. The reason why God preferred him was for Jacob his servant's sake. Note, (1.) In all the revolutions of states and kingdoms, the sudden falls of the great and strong, and the surprising advancements of the weak and obscure, God is designing the good of his church. (2.) It is therefore the wisdom of those to whom God has given wealth and power to use them for his glory, by showing kindness to his people. Cyrus is preferred that Israel may be released. He shall have a kingdom, only that God's people may have their liberty; for their kingdom is not of this world, it is yet to come. In all this Cyrus was a type of Christ, who was made victorious over principalities and powers, and entrusted with unsearchable riches, for the use and benefit of God's servants, his elect. When he ascended on high he led captivity captive, took those captives that had taken others captives, and opened the prison to those that were bound.
Adam Clarke: Commentary on the Bible - 1831
45:1: Loose the loins of kings "ungird the loins of kings" - See the note on Isa 5:27. Xenophon gives the following list of the nations conquered by Cyrus: the Syrians, Assyrians, Arabians, Cappadocians, both the Phrygians, Lydians, Carians, Phoenicians, Babylonians. He moreover reigned over the Bactrians, Indians, Cilicians, the Sacae Paphlagones, and ldariandyni. - Cyrop., lib. 1 p. 4, Edit. Hutchinson, Quarto. All these kingdoms he acknowledges, in his decree for the restoration of the Jews, to have been given to him by Jehovah, the God of heaven. Ezr 1:2.
To open before him the two leaved gates, etc. "That I may open before him the valves; and the gates shall not be shut" - The gates of Babylon within the city leading from the streets to the river, were providentially left open, when Cyrus's forces entered the city in the night through the channel of the river, in the general disorder occasioned by the great feast which was then celebrated; otherwise, says Herodotus, 1:191, the Persians would have been shut up in the bed of the river, and taken as in a net, and all destroyed. And the gates of the palace were opened imprudently by the king's orders, to inquire what was the cause of the tumult without; when the two parties under Gobrias and Gadatas rushed in, got possession of the palace, and slew the king. - Xenoph., Cyrop. 7 p. 528.
Albert Barnes: Notes on the Bible - 1834
45:1: Thus saith the Lord to his anointed - This is a direct apostrophe to Cyrus, though it was uttered not less than one hundred and fifty years before Babylon was taken by him. The word 'anointed' is that which is usually rendered "Messiah" (משׁיח mâ shı̂ yach), and here is rendered by the Septuagint, Τῷ χριστῷ μου Κύρῳ Tō christō mou Kurō - 'To Cyrus, my Christ,' i. e, my anointed. It properly means "the anointed," and was a title which was commonly given to the kings of Israel, because they were set apart to their office by the ceremony of anointing, who hence were called οι χρυστοὶ Κυρίου hoi christoi Kuriou - 'The anointed of the Lord' Sa1 2:10, Sa1 2:35; Sa1 12:3, Sa1 12:5; Sa1 16:6; Sa1 24:7, Sa1 24:11; Sa1 26:9, Sa1 26:11, Sa1 26:23; Sa2 1:14, Sa2 1:16; Sa2 19:22-23. There is no evidence that the Persian kings were inaugurated or consecrated by oil, but this is an appellation which was common among the Jews, and is applied to Cyrus in accordance with their usual mode of designating kings. It means here that God had solemnly set apart Cyrus to perform an important public service in his cause. It does not mean that Cyrus was a man of piety, or a worshipper of the true God, of which there is no certain evidence, but that his appointment as king was owing to the arrangement of God's providence, and that he was to be employed in accomplishing his purposes. The title does not designate holiness of character, but appointment to an office.
Whose right hand I have holden - Margin, 'Strengthened.' Lowth, 'whom I hold fast by the right hand.' The idea seems to be, that God had upheld, sustained, strengthened him as we do one who is feeble, by taking his right hand (see the notes at Isa 41:13; Isa 42:6)
To subdue nations before him - For a general account of the conquests of Cyrus, see the notes at Isa 41:2. It may be added here, that 'besides his native subjects, the nations which Cyrus subdued, and over which he reigned, were the Cilicians, Syrians, Paphlagonians, Cappadocians, Phrygians, Lydians, Carians, Phenicians, Arabians, Babylonians, Assyrians, Bactrians, Saeae, and Maryandines. Xenophon describes his empire as extending from the Mediterranean and Egypt to the Indian Ocean, and from Ethiopia to the Euxine Sea, and conveys a physical idea of its extent by observing that the extremities were difficult to inhabit, from opposite causes - some from excess of heat, and others from excess of cold; some from a scarcity of water, and others from too great abundance.' - (Pictorial Bible.)
And I will loose the loins of kings - The ancients dressed in a large, loose, flowing robe thrown over an under-garment or tunic, which was shaped to the body. The outer robe was girded with a sash when they toiled, or labored, or went to war, or ran. Hence, 'to gird up the loins' is indicative of preparation for a journey, for labor, or for war. To unloose the girdle, or the loins, was indicative of a state of rest, repose, or feebleness; and the phrase here means that God would so order it in his providence that the kings would be unprepared to meet him, or so feeble that they would not be able to resist him (compare Job 38:3; Jer 1:17). See also Job 12:21 :
He poureth contempt upon princes,
And weakeneth the strength of the mighty;
Margin, more correctly, 'Looseth the girdle of the strong.' There was a literal fulfillment of this in regard to Belshazzar, king of Babylon, when the city was taken by Cyrus. When the hand came forth on the walls of his palace, and the mysterious finger wrote his condemnation, it is said, 'Then the king's countenance was changed, and his thoughts troubled him, so that the joints of his loins were loosed, and his knees smote one against the other' Dan 5:6. The Vulgate renders this, 'I will turn the backs of kings.'
To open before him the two-leaved gates, and the gates shall not be shut - The folding gates of a city, or a palace. It so happened in the scene of Rev_elry which pRev_ailed in Babylon when Cyrus took it, that the gates within the city which led from the streets to the river were left open. The city was not only enclosed with walls, but there were walls within the city on each side of the river Euphrates with gates, by which the inhabitants had access to the water of the river. Had not these gates been left open on that occasion, contrary to the usual custom, the Persians would have been shut up in the bed of the river, and could all have been destroyed. It also happened in the Rev_elry of that night, that the gates of the palace were left open, so that there was access to every part of the city. Herodotus (i. 191) says, 'If the besieged had been aware of the designs of Cyrus, or had discovered the project before its actual accomplishment, they might have effected the total destruction of these troops. They had only to secure the little gates which led to the river, and to have manned the embankments on either side, and they might have enclosed the Persians in a net from which they could never have escaped; as it happened they were taken by surprise; and such is the extent of that city, that, as the inhabitants themselves affirm, they who lived in the extremities were made prisoners before the alarm was communicated to the center of the palace.' None but an omniscient Being could have predicted, a hundred and fifty years before it occurred, that such an event would take place; and this is one of the many prophecies which demonstrate in the most particular manner that Isaiah was inspired.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
45:1: to his: Isa 13:3, Isa 44:28; Kg1 19:15; Jer 27:6
whose: Isa 41:13, Isa 42:6; Psa 73:23
holden: or, strengthened, Eze 30:21-24
to subdue: Isa 41:2, Isa 41:25; Ezr 1:1; Jer 50:3, Jer 50:35, Jer 51:11, Jer 51:20-24; Dan 5:6, Dan 5:28-30, Dan 7:5, Dan 8:3
to open: All the streets of Babylon, leading on each side to the river, were secured by two leaved brazen gates, and these were providentially left open when Cyrus's forces entered the city in the night, through the channel of the river, in the general disorder occasioned by the great feast which was then celebrated; otherwise, says Herodotus, the Persians would have been shut up in the bed of the river, as in a net, and all destroyed. The gates of the palace were also imprudently opened to ascertain the occasion of the tumult; when the two parties under Gobrias and Gadatas rushed in, got possession of the palace, and slew the king. Nah 2:6
Carl Friedrich Keil and Franz Delitzsch
45:1
The first strophe of the first half of this sixth prophecy (Is 44:24.), the subject of which is Cyrus, the predicted restorer of Jerusalem, of the cities of Judah, and of the temple, is now followed by a second strophe (Is 45:1-8), having for its subject Cyrus, the man through whose irresistible career of conquest the heathen would be brought to recognise the power of Jehovah, so that heavenly blessings would come down upon the earth. The naming of the great shepherd of the nations, and the address of him, are continued in Is 45:1-3 : "Thus saith Jehovah to His anointed, to Koresh, whom I have taken by his right hand to subdue nations before him; and the loins of kings I ungird, to open before him doors and gates, that they may not continue shut. I shall go before thee, and level what is heaped up: gates of brass shall I break in pieces, and bolts of iron shall I smite to the ground. And I shall give thee treasures of darkness, and jewels of hidden places, that thou mayest know that I Jehovah am He who called out thy name, (even) the God of Israel." The words addressed to Cyrus by Jehovah commence in Is 45:2, but promises applying to him force themselves into the introduction, being evoked by the mention of his name. He is the only king of the Gentiles whom Jehovah ever meshı̄chı̄ (my anointed; lxx τῷ χριστῷ μου). The fundamental principle of the politics of the empire of the world was all-absorbing selfishness. But the politics of Cyrus were pervaded by purer motives, and this brought him eternal honour. The very same thing which the spirit of Darius, the father of Xerxes, is represented as saying of him in the Persae of Aeschylus (v. 735), Θεὸς γὰρ οὐκ ἤχθησεν ὡς εὔφρων ἔφυ (for he was not hateful to God, because he was well-disposed), is here said by the Spirit of revelation, which by no means regards the virtues of the heathen as splendida vitia. Jehovah has taken him by his right hand, to accomplish great things through him while supporting him thus. (On the inf. rad for rōd, from râdad, to tread down, see Ges. 67, Anm. 3.) The dual delâthaim has also a plural force: "double doors" (fores) in great number, viz., those of palaces. After the two infinitives, the verb passes into the finite tense: "loins of kings I ungird" (discingo; pittēăch, which refers primarily to the loosening of a fastened garment, is equivalent to depriving of strength). The gates - namely, those of the cities which he storms - will not be shut, sc. in perpetuity, that is to say, they will have to open to him. Jerome refers here to the account given of the elder Cyrus in Xenophon's Cyropaedia. A general picture may no doubt be obtained from this of his success in war; but particular statements need support from other quarters, since it is only a historical romance. Instead of אושׁר (אושׁר)? in Is 45:2, the keri has אישּׁר; just as in Ps 5:9 it has הישׁר instead of הושׁר. A hiphil הושׁיר cannot really be shown to have existed, and the abbreviated future form עושׁר would be altogether without ground or object here. הדּורים (tumida; like נעיימם, amaena, and others) is meant to refer to the difficulties piled up in the conqueror's way. The "gates of brass' (nedhūshâh, brazen, poetical for nechōsheth, brass, as in the derivative passage, Ps 107:16) and "bolts of iron" remind one more especially of Babylon with its hundred "brazen gates," the very posts and lintels of which were also of brass (Herod. i. 179); and the treasures laid up in deep darkness and jewels preserved in hiding-places, of the riches of Babylon (Jer 50:37; Jer 51:13), and especially of those of the Lydian Sardes, "the richest city of Asia after Babylon" (Cyrop. vii. 2, 11), which Cyrus conquered first. On the treasures which Cyrus acquired through his conquests, and to which allusion is made in the Persae of Aeschylus, v. 327 ("O Persian, land and harbour of many riches thou"), see Plin. h. n. xxxiii. 2. Brerewood estimates the quantity of gold and silver mentioned there as captured by him at no less than 126,224,000 sterling. And all this success is given to him by Jehovah, that he may know that it is Jehovah the God of Israel who has called out with his name, i.e., called out his name, or called him to be what he is, and as what he shows himself to be.
Geneva 1599
45:1 Thus saith the LORD to his anointed, to (a) Cyrus, whose (b) right hand I have held, to (c) subdue nations before him; and I will loose the loins of kings, to open before him the two leaved gates; and the gates shall not be shut;
(a) To assure the Jews of their deliverance against the great temptations that they would abide, he names the person and the means.
(b) Because Cyrus would execute the office of a deliverer, God called him his anointed for a time, but after another sort than he called David.
(c) To guide him in the deliverance of my people.
John Gill
45:1 Thus saith the Lord to his anointed, to Cyrus,.... Cyrus is called the Lord's anointed, not because he was anointed with material oil, as the kings of Israel and Judah were; but because he was appointed by the Lord to be a king, and was qualified by him for that office; and was raised up by him to be an instrument of doing great things in the world, and particularly of delivering the Jews from their captivity, and restoring them to their own land:
whose right hand I have holden; whom he raised up, supported, strengthened, guided, and directed to do what he did:
to subdue nations before him; which was accordingly done. Xenophon (y) relates, that he subdued the Syrians, Assyrians, Arabians, Cappadocians, both the countries of Phrygia, the Lydians, Carians, Phoenicians, and Babylonians; also the Bactrians, Indians, Cilicians, the Sacae, Paphlagonians, and Megadinians; likewise the Greeks that inhabit Asia, Cyprians and Egyptians. Herodotus (z) says, that he ruled over all Asia: all which the Lord subdued under him; for it was he that did it rather than Cyrus; it was he that clothed him with strength and courage, gave him skill in military affairs, and success and victory:
I will loose the loins of kings; as Croesus king of Lydia, and Belshazzar king of Babylon, by divesting them of their dignity, power, and government; and particularly this was true of the latter, when, by the handwriting on the wall, he was thrown into a panic; "and the joints of his loins were loosed", Dan 5:6, "to open before him the two leaved gates; and the gates shall not be shut"; the gates of cities and palaces wherever he came, which were opened to receive him as their conqueror and sovereign; this was very remarkably true of the gates of the palace of the king of Babylon, when the army of Cyrus by a stratagem had got into the city, and were come up to the king's palace, they found the gates shut; but a clamour and noise being made, the king ordered to see what was the matter; the gates being opened for that purpose, the soldiers of Cyrus rushed in to the king, and slew him (a); but, what is more remarkable, the gates of brass, which shut up the descents from the keys to the river, were left open that night Babylon was taken, while the inhabitants were feasting and revelling; which, had they been shut (b), would have defeated the enterprise of Cyrus; but God in his providence ordered it to be so.
(y) Cyropaedia, l. 1. p. 2. (z) Clio, sive l. 1. c. 130. (a) Cyropaedia, l. 7. c. 22, 23. (b) Herodot. l. 1. c. 191.
John Wesley
45:1 His anointed - His king, whom God has designed, and separated, and fitted, in all respects, for this work. Loose - I will take away their girdle, which was about their loins; their power and authority, whereof that was an ensign. Gates - The great and magnificent gates of their cities and palaces, which shall be opened to him as conqueror.
Robert Jamieson, A. R. Fausset and David Brown
45:1 These seven verses should have been appended to previous chapter, and the new chapter should begin with Is 45:8, "Drop down," &c. [HORSLEY]. Reference to the deliverance by Messiah often breaks out from amidst the local and temporary details of the deliverance from Babylon, as the great ultimate end of the prophecy. (Is 45:1-7)
his anointed--Cyrus is so called as being set apart as king, by God's providence, to fulfil His special purpose. Though kings were not anointed in Persia, the expression is applied to him in reference to the Jewish custom of setting apart kings to the regal office by anointing.
right hand . . . holden--image from sustaining a feeble person by holding his right hand (Is 42:6).
subdue nations--namely, the Cilicians, Syrians, Babylonians, Lydians, Bactrians, &c.; his empire extended from Egypt and the Mediterranean to the Indian Ocean, and from Ethiopia to the Euxine Sea.
loose . . . girdle loins--that is, the girdle off the loins; and so enfeeble them. The loose outer robe of the Orientals, when girt fast round the loins, was the emblem of strength and preparedness for action; ungirt, was indicative of feebleness (Job 38:3; Job 12:21); "weakeneth the strength of the mighty" (Margin), "looseth the girdle of the strong." The joints of (Belshazzar's) loins, we read in Dan 5:6, were loosed during the siege by Cyrus, at the sight of the mysterious handwriting on the palace walls. His being taken by surprise, unaccoutred, is here foretold.
to open . . . gates--In the revelry in Babylon on the night of its capture, the inner gates, leading from the streets to the river, were left open; for there were walls along each side of the Euphrates with gates, which, had they been kept shut, would have hemmed the invading hosts in the bed of the river, where the Babylonians could have easily destroyed them. Also, the gates of the palace were left open, so that there was access to every part of the city; and such was its extent, that they who lived in the extremities were taken prisoners before the alarm reached the center of the palace. [HERODOTUS, 1.191].
45:245:2: Ես երթայց առաջի քո. զլերինս հարթեցի՛ց. զդրունս պղնձիս խորտակեցի՛ց, եւ զնիգս երկաթիս փշրեցի՛ց[10103]։ [10103] Ոմանք. Եւ զդրունս պղնծիս։
2 Ես կ’ընթանամ քո առջեւից, կը հարթեցնեմ լեռները, կը խորտակեմ պղնձէ դռները եւ կը փշրեմ երկաթէ նիգերը:
2 Ես քու առջեւէդ պիտի երթամ, Խորտուբորտ տեղերը պիտի շտկեմ, Պղնձէ դռները պիտի փշրեմ, Երկաթէ նիգերը պիտի կոտրտեմ
Ես երթայց առաջի քո, զլերինս հարթեցից, զդրունս պղնձիս խորտակեցից եւ զնիգս երկաթիս փշրեցից:

45:2: Ես երթայց առաջի քո. զլերինս հարթեցի՛ց. զդրունս պղնձիս խորտակեցի՛ց, եւ զնիգս երկաթիս փշրեցի՛ց[10103]։
[10103] Ոմանք. Եւ զդրունս պղնծիս։
2 Ես կ’ընթանամ քո առջեւից, կը հարթեցնեմ լեռները, կը խորտակեմ պղնձէ դռները եւ կը փշրեմ երկաթէ նիգերը:
2 Ես քու առջեւէդ պիտի երթամ, Խորտուբորտ տեղերը պիտի շտկեմ, Պղնձէ դռները պիտի փշրեմ, Երկաթէ նիգերը պիտի կոտրտեմ
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45:245:2 Я пойду пред тобою и горы уровняю, медные двери сокрушу и запоры железные сломаю;
45:2 ἐγὼ εγω I ἔμπροσθέν εμπροσθεν in front; before σου σου of you; your πορεύσομαι πορευομαι travel; go καὶ και and; even ὄρη ορος mountain; mount ὁμαλιῶ ομαλιζω door χαλκᾶς χαλκεος of brass συντρίψω συντριβω fracture; smash καὶ και and; even μοχλοὺς μοχλος iron συγκλάσω συγκλαιω weep with
45:2 אֲנִי֙ ʔᵃnˌî אֲנִי i לְ lᵊ לְ to פָנֶ֣יךָ fānˈeʸḵā פָּנֶה face אֵלֵ֔ךְ ʔēlˈēḵ הלך walk וַ wa וְ and הֲדוּרִ֖ים hᵃḏûrˌîm הֲדוּרִים [uncertain] אֲיַשֵּׁ֑ראושׁר *ʔᵃyaššˈēr ישׁר be right דַּלְתֹ֤ות dalᵊṯˈôṯ דֶּלֶת door נְחוּשָׁה֙ nᵊḥûšˌā נְחוּשָׁה bronze אֲשַׁבֵּ֔ר ʔᵃšabbˈēr שׁבר break וּ û וְ and בְרִיחֵ֥י vᵊrîḥˌê בְּרִיחַ bar בַרְזֶ֖ל varzˌel בַּרְזֶל iron אֲגַדֵּֽעַ׃ ʔᵃḡaddˈēₐʕ גדע cut off
45:2. ego ante te ibo et gloriosos terrae humiliabo portas aereas conteram et vectes ferreos confringamI will go before thee, and will humble the great ones of the earth: I will break in pieces the gates of brass, and will burst the bars of iron.
2. I will go before thee, and make the rugged places plain: I will break in pieces the doors of brass, and cut in sunder the bars of iron:
45:2. I will go before you. And I will humble the glorious ones of the earth. I will shatter the gates of brass, and I will break apart the bars of iron.
45:2. I will go before thee, and make the crooked places straight: I will break in pieces the gates of brass, and cut in sunder the bars of iron:
I will go before thee, and make the crooked places straight: I will break in pieces the gates of brass, and cut in sunder the bars of iron:

45:2 Я пойду пред тобою и горы уровняю, медные двери сокрушу и запоры железные сломаю;
45:2
ἐγὼ εγω I
ἔμπροσθέν εμπροσθεν in front; before
σου σου of you; your
πορεύσομαι πορευομαι travel; go
καὶ και and; even
ὄρη ορος mountain; mount
ὁμαλιῶ ομαλιζω door
χαλκᾶς χαλκεος of brass
συντρίψω συντριβω fracture; smash
καὶ και and; even
μοχλοὺς μοχλος iron
συγκλάσω συγκλαιω weep with
45:2
אֲנִי֙ ʔᵃnˌî אֲנִי i
לְ lᵊ לְ to
פָנֶ֣יךָ fānˈeʸḵā פָּנֶה face
אֵלֵ֔ךְ ʔēlˈēḵ הלך walk
וַ wa וְ and
הֲדוּרִ֖ים hᵃḏûrˌîm הֲדוּרִים [uncertain]
אֲיַשֵּׁ֑ראושׁר
*ʔᵃyaššˈēr ישׁר be right
דַּלְתֹ֤ות dalᵊṯˈôṯ דֶּלֶת door
נְחוּשָׁה֙ nᵊḥûšˌā נְחוּשָׁה bronze
אֲשַׁבֵּ֔ר ʔᵃšabbˈēr שׁבר break
וּ û וְ and
בְרִיחֵ֥י vᵊrîḥˌê בְּרִיחַ bar
בַרְזֶ֖ל varzˌel בַּרְזֶל iron
אֲגַדֵּֽעַ׃ ʔᵃḡaddˈēₐʕ גדע cut off
45:2. ego ante te ibo et gloriosos terrae humiliabo portas aereas conteram et vectes ferreos confringam
I will go before thee, and will humble the great ones of the earth: I will break in pieces the gates of brass, and will burst the bars of iron.
45:2. I will go before you. And I will humble the glorious ones of the earth. I will shatter the gates of brass, and I will break apart the bars of iron.
45:2. I will go before thee, and make the crooked places straight: I will break in pieces the gates of brass, and cut in sunder the bars of iron:
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
2: Я пойду пред тобою и горы уравняю... Под "уравненными горами" здесь символизируются покоренные царства и народы (40:4; ср. 2:14).
Adam Clarke: Commentary on the Bible - 1831
45:2: The crooked places "The mountains" - For הדורים hodurim, crooked places, a word not easily accounted for in this place, the Septuagint read הררים hararim, τα ορη, the mountains. Two MSS. have הדרים hadarim, without the ו vau, which is hardly distinguishable from the reading of the Septuagint. The Divine protection that attended Cyrus, and rendered his expedition against Babylon easy and prosperous is finely expressed by God's going before him, and making the mountains level. The image is highly poetical: -
At vos, qua veniet, tumidi subsidite montes,
Et faciles curvis vallibus este viae.
Ovid, Amor. 2:16.
"Let the lofty mountains fall down,
and make level paths in the crooked valleys."
The gates of brass "The valves of brass" - Abydenus, apud, Euseb. Praep. Evang. 9:41, says, that the wall of Babylon had brazen gates. And Herodotus, i, 179. more particularly: "In the wall all round there are a hundred gates, all of brass; and so in like manner are the sides and the lintels." The gates likewise within the city, opening to the river from the several streets, were of brass; as were those also of the temple of Belus. - Herod. i., 180, 181.
Albert Barnes: Notes on the Bible - 1834
45:2: I will go before thee - To prepare the way for conquest, a proof that it is by the providence of God that the proud conquerors of the earth are enabled to triumph. The idea is, I will take away everything that would retard or oppose your victorious march.
And make the crooked paths straight - (See the note at Isa 40:4). The Chaldee renders this, 'My word shall go before thee, and I will prostrate the walls.' Lowth renders it, 'Make the mountains plain.' Noyes, 'Make the high places plain.' The Septuagint renders it, Ὄρη ὁμαλιῶ Orē homaliō - 'Level mountains.' Vulgate, Gloriosos terroe humiliabo - 'The high places of the earth I will bring down.' The word הדוּרים hă dû rı̂ ym is from הדר hâ dar, to be large, ample, swollen, tumid; and probably means the swollen tumid places, that is, the hills or elevated places; and the idea is, that God would make them level, or would remove all obstructions out of his way.
I will break in pieces the gates of brass - Ancient cities were surrounded by walls, and secured by strong gates, which were not unfrequently made of brass. To Babylon there were one hundred gates, twenty-five on each side of the city, which, with their posts, were made of brass. 'In the circumference of the walls,' says Herodotus (i. 179), 'at different distances, were a hundred massy gates of brass, whose hinges and frames were of the same metal.' It was to this, doubtless, that the passage before us refers.
The bars of iron - With which the gates of the city were fastened. 'One method of securing the gates of fortified places among the ancients, was to cover them with thick plates of iron - a custom which is still used in the East, and seems to be of great antiquity. We learn from Pitts, that Algiers has five gates, and some of these have two, some three other gates within them, and some of them plated all over with iron. Pococke, speaking of a bridge near Antioch, called the iron bridge, says, that there are two towers belonging to it, the gates of which are covered with iron plates. Some of these gates are plated over with brass; such are the enormous gates of the principal mosque at Damascus, formerly the church of John the Baptist' (Paxton). The general idea in these passages is, that Cyrus would owe his success to divine interposition; and that that interposition would be so striking that it would be manifest that he owed his success to the favor of heaven. This was so clear in the history of Cyrus, that it is recognized by himself, and was also recognized even by the pagan who witnessed the success of his arms. Thus Cyrus says Ezr 1:2, 'Jehovah, God of heaven, hath given me all the kingdoms of the earth.' Thus Herodotus (i. 124) records the fact that Harpagus said in a letter to Cyrus, 'Son of Cambyses, heaven evidently favors you, or you could never have thus risen superior to fortune.' So Herodotus (i. 205) says that Cyrus regarded himself as endowed with powers more than human:, 'When he considered the special circumstances of his birth, he believed himself more than human. He reflected also on the prosperity of his arms, and that wheRev_er he had extended his excursions, he had been followed by success and victory.'
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
45:2: go before: Isa 13:4-17
make: Isa 40:4, Isa 42:16; Act 1:15; Luk 3:5
break: Psa 107:16
Geneva 1599
45:2 I will go before thee, and make the (d) crooked places straight: I will break in pieces the gates of brass, and cut asunder the bars of iron:
(d) I will take away all impediments and hindrances.
John Gill
45:2 I will go before thee, and make the crooked places straight,.... Or, "level the hilly places" (c); as pioneers do. The sense is, that he would remove all impediments and obstructions out of his way, and cause him to surmount all difficulties:
I will break in pieces the gates of brass, and cut in sunder the bars of iron; with which the brasen gates were barred: in the wall that surrounded Babylon there were a hundred gates, all made of solid brass, twenty five on each side of the square; which, no doubt, are here referred to; which could not hinder the entrance of Cyrus into the city, and the taking of it; though they were not then destroyed by him, but by Darius afterwards (d) these gates of brass are mentioned by Abydenus (e), as made by Nebuchadnezzar, and as continuing till the empire of the Macedonians.
(c) The Septuagint render the word by mountains; Gussetius by eminences, high places, such as stood in the way of passage into countries. The Vulgate Latin interprets it of glorious persons; and Abendana says it is right to understand it in this way; and applies it to Zerubbabel, and those that went up with him to Jerusalem, with the leave of Cyrus, who were good men, and honourable in their works, whom the Lord directed in their way right, and prospered them in the building of the temple, (d) Herodot. l. 1. c. 179. l. 3. c. 159. (e) Apud Euseb. Praepar. Evangel. l. 9. c. 41. p. 457.
John Wesley
45:2 Go - To remove all obstructions, to destroy all them that oppose thee, and carry thee through the greatest difficulties.
Robert Jamieson, A. R. Fausset and David Brown
45:2 crooked . . . straight-- (Is 40:4), rather, "maketh mountains plain" [LOWTH], that is, clear out of thy way all opposing persons and things. The Keri reads as in Is 45:13, "make straight" (Margin).
gates of brass-- (Ps 107:16). HERODOTUS (1.179) says, Babylon had a hundred massive gates, twenty-five on each of the four sides of the city, all, as well as their posts, of brass.
bars of iron--with which the gates were fastened.
45:345:3: Եւ տա՛ց քեզ զգանձս խաւարինս, եւ զաւանդս աներեւոյթս բացի՛ց քեզ. զի ծանիցես թէ ե՛ս եմ Տէր Աստուած, որ կոչեցի զանուն քո՝ Աստուած Իսրայէլի։
3 Ես քեզ կը տամ խաւարի մէջ պահուող գանձերը եւ քեզ համար կը բացեմ աներեւոյթ հարստութիւնները, որպէսզի իմանաս, որ ես եմ Տէր Աստուածը, Իսրայէլի Աստուածը, որը կանչեց քո անունը:
3 Եւ խաւարի մէջ ծածկուած գանձերը Ու պահուած հարստութիւնները քեզի պիտի տամ, Որպէս զի գիտնաս թէ ե՛ս եմ Տէրը՝ Իսրայէլի Աստուածը՝ որ քեզ անունովդ կը կանչեմ։
եւ տաց քեզ զգանձս խաւարինս, եւ զաւանդս աներեւոյթս [683]բացից քեզ``. զի ծանիցես թէ ես եմ Տէր [684]Աստուած, որ կոչեցի զանուն քո` Աստուած Իսրայելի:

45:3: Եւ տա՛ց քեզ զգանձս խաւարինս, եւ զաւանդս աներեւոյթս բացի՛ց քեզ. զի ծանիցես թէ ե՛ս եմ Տէր Աստուած, որ կոչեցի զանուն քո՝ Աստուած Իսրայէլի։
3 Ես քեզ կը տամ խաւարի մէջ պահուող գանձերը եւ քեզ համար կը բացեմ աներեւոյթ հարստութիւնները, որպէսզի իմանաս, որ ես եմ Տէր Աստուածը, Իսրայէլի Աստուածը, որը կանչեց քո անունը:
3 Եւ խաւարի մէջ ծածկուած գանձերը Ու պահուած հարստութիւնները քեզի պիտի տամ, Որպէս զի գիտնաս թէ ե՛ս եմ Տէրը՝ Իսրայէլի Աստուածը՝ որ քեզ անունովդ կը կանչեմ։
zohrab-1805▾ eastern-1994▾ western am▾
45:345:3 и отдам тебе хранимые во тьме сокровища и сокрытые богатства, дабы ты познал, что Я Господь, называющий тебя по имени, Бог Израилев.
45:3 καὶ και and; even δώσω διδωμι give; deposit σοι σοι you θησαυροὺς θησαυρος treasure σκοτεινούς σκοτεινος dark ἀποκρύφους αποκρυφος hidden away ἀοράτους αορατος invisible ἀνοίξω ανοιγω open up σοι σοι you ἵνα ινα so; that γνῷς γινωσκω know ὅτι οτι since; that ἐγὼ εγω I κύριος κυριος lord; master ὁ ο the θεὸς θεος God ὁ ο the καλῶν καλεω call; invite τὸ ο the ὄνομά ονομα name; notable σου σου of you; your θεὸς θεος God Ισραηλ ισραηλ.1 Israel
45:3 וְ wᵊ וְ and נָתַתִּ֤י nāṯattˈî נתן give לְךָ֙ lᵊḵˌā לְ to אֹוצְרֹ֣ות ʔôṣᵊrˈôṯ אֹוצָר supply חֹ֔שֶׁךְ ḥˈōšeḵ חֹשֶׁךְ darkness וּ û וְ and מַטְמֻנֵ֖י maṭmunˌê מַטְמֹן treasure מִסְתָּרִ֑ים mistārˈîm מִסְתָּר hiding-place לְמַ֣עַן lᵊmˈaʕan לְמַעַן because of תֵּדַ֗ע tēḏˈaʕ ידע know כִּֽי־ kˈî- כִּי that אֲנִ֧י ʔᵃnˈî אֲנִי i יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH הַ ha הַ the קֹּורֵ֥א qqôrˌē קרא call בְ vᵊ בְּ in שִׁמְךָ֖ šimᵊḵˌā שֵׁם name אֱלֹהֵ֥י ʔᵉlōhˌê אֱלֹהִים god(s) יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
45:3. et dabo tibi thesauros absconditos et arcana secretorum ut scias quia ego Dominus qui voco nomen tuum Deus IsrahelAnd I will give thee hidden treasures, and the concealed riches of secret places: that thou mayest know that I am the Lord who call thee by thy name, the God of Israel.
3. and I will give thee the treasures of darkness, and hidden riches of secret places, that thou mayest know that I am the LORD, which call thee by thy name, even the God of Israel.
45:3. And I will give you hidden treasures and the knowledge of secret things, so that you may know that I am the Lord, the God of Israel, who calls your name.
45:3. And I will give thee the treasures of darkness, and hidden riches of secret places, that thou mayest know that I, the LORD, which call [thee] by thy name, [am] the God of Israel.
And I will give thee the treasures of darkness, and hidden riches of secret places, that thou mayest know that I, the LORD, which call [thee] by thy name, [am] the God of Israel:

45:3 и отдам тебе хранимые во тьме сокровища и сокрытые богатства, дабы ты познал, что Я Господь, называющий тебя по имени, Бог Израилев.
45:3
καὶ και and; even
δώσω διδωμι give; deposit
σοι σοι you
θησαυροὺς θησαυρος treasure
σκοτεινούς σκοτεινος dark
ἀποκρύφους αποκρυφος hidden away
ἀοράτους αορατος invisible
ἀνοίξω ανοιγω open up
σοι σοι you
ἵνα ινα so; that
γνῷς γινωσκω know
ὅτι οτι since; that
ἐγὼ εγω I
κύριος κυριος lord; master
ο the
θεὸς θεος God
ο the
καλῶν καλεω call; invite
τὸ ο the
ὄνομά ονομα name; notable
σου σου of you; your
θεὸς θεος God
Ισραηλ ισραηλ.1 Israel
45:3
וְ wᵊ וְ and
נָתַתִּ֤י nāṯattˈî נתן give
לְךָ֙ lᵊḵˌā לְ to
אֹוצְרֹ֣ות ʔôṣᵊrˈôṯ אֹוצָר supply
חֹ֔שֶׁךְ ḥˈōšeḵ חֹשֶׁךְ darkness
וּ û וְ and
מַטְמֻנֵ֖י maṭmunˌê מַטְמֹן treasure
מִסְתָּרִ֑ים mistārˈîm מִסְתָּר hiding-place
לְמַ֣עַן lᵊmˈaʕan לְמַעַן because of
תֵּדַ֗ע tēḏˈaʕ ידע know
כִּֽי־ kˈî- כִּי that
אֲנִ֧י ʔᵃnˈî אֲנִי i
יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH
הַ ha הַ the
קֹּורֵ֥א qqôrˌē קרא call
בְ vᵊ בְּ in
שִׁמְךָ֖ šimᵊḵˌā שֵׁם name
אֱלֹהֵ֥י ʔᵉlōhˌê אֱלֹהִים god(s)
יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
45:3. et dabo tibi thesauros absconditos et arcana secretorum ut scias quia ego Dominus qui voco nomen tuum Deus Israhel
And I will give thee hidden treasures, and the concealed riches of secret places: that thou mayest know that I am the Lord who call thee by thy name, the God of Israel.
45:3. And I will give you hidden treasures and the knowledge of secret things, so that you may know that I am the Lord, the God of Israel, who calls your name.
45:3. And I will give thee the treasures of darkness, and hidden riches of secret places, that thou mayest know that I, the LORD, which call [thee] by thy name, [am] the God of Israel.
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
3: И отдам тебе хранимые во тьме сокровища и сокрытые богатства... Лучшей иллюстрацией буквального исполнения этого пророчества служит общественный рассказ о богатствах Креза, царя Лидийского, доставшихся Киру, по праву завоевателя (Герод. 1, 30. 2. 84: и Ксеноф. Кирп. VII, 2. 11). Не меньшие сокровища достались ему и в Вавилоне (Иер 50:37; 51:13).

Дабы ты познал, что Я Господь... Вот первая цель особого возвышения Кира, чтобы он сам из размышления о необычайных своих успехах пришел к заключению о помощи ему со стороны истинного Бога. И она вполне была достигнута, как это видно из начальных слов указа Кира, приводимых у Иосифа Флавия: "после того, как Величайший Бог вселенной явил меня царем, я убеждаюсь, что это есть именно Тот, Которому поклоняется народ израильский: ибо Он именно через пророков предрек имя мое, а вместе и то, что я созижду храм Его в Иерусалиме, в стране Иудейской". (Древн. XI, 1)
Adam Clarke: Commentary on the Bible - 1831
45:3: I will gave thee the treasures of darkness - Sardes and Babylon, when taken by Cyrus, were the wealthiest cities in the world. Croesus, celebrated beyond all the kings of that age for his riches, gave up his treasures to Cyrus, with an exact account in writing of the whole, containing the particulars with which each wagon was loaded when they were carried away; and they were delivered to Cyrus at the palace of Babylon. - Xenoph. Cyrop. lib. 7 p. 503, 515, 540.
Pliny gives the following account of the wealth taken by Cyrus in Asia. Jam Cyrus devicta Asia, pondo 34 millia auri invenerat; praeter vasa aurea, aurumque factum, et in eo folia, ac platanum, vitemque. Qua victoria argenti quingenta millia talentorum reportavit; et craterem Semiramidis, cuius pondus quindecim talents colligebat. Talentum autem Aegyptium pondo lxxx. patere 50 capere Varro tradit. - Nat. Hist. 33:15. "When Cyrus conquered Asia, he found thirty-four thousand pounds weight of gold, besides golden vessels and articles in gold; and leaves, (folia, perhaps solia, bathing vessels, Hol.), a plane, and vine tree, (of gold.) By which victory he carried away fifteen thousand talents of silver; and the cup of Semiramis, the weight of which was fifteen tatents. The Egyptian talent, according to Varro, was eighty pounds." This cup was the crater, or large vessel, out of which they filled the drinking cups at great entertainments. Evidently it could not be a drinking vessel, which, according to what Varro and Pliny say, must have weighed 1, 200 pounds!
The gold and silver estimated by weight in this account, being converted into pounds sterling, amount to one hundred and twenty-six millions two hwndred and twenty-four thousand pounds. - Brerewood, De Ponderibus, cap. x.
Treasures of darkness may refer to the custom of burying their jewels and money under the ground in their house floors, fearing robbers.
Albert Barnes: Notes on the Bible - 1834
45:3: And I will give thee the treasures of darkness - The treasures which kings have amassed, and which they have laid up in dark and secure places. The word 'darkness,' here, means that which was hidden, unknown, secret (compare Job 12:22). The treasures of the kings of the East were usually hidden in some obscure and strong place, and were not to be touched except in cases of pressing necessity. Alexander found vast quantities of treasure thus hidden among the Persians; and it was by taking such treasures that the rapacity of the soldiers who followed a conqueror was satisfied, and in fact by a division of the spoils thus taken that they were paid. There can be no doubt that large quantities of treasure in this manner would be found in Babylon. The following observations from Harmer (Obs. pp. 111, 511-513), will show that it was common to conceal treasures in this manner in the East; 'We are told by travelers in the East, that they have met with great difficulties, very often from a notion universally disseminated among them, that all Europeans are magicians, and that their visits to those eastern countries are not to satisfy curiosity, but to find out, and get possession of those vast treasures they believe to be buried there in great quantities.
These representations are very common; but Sir John Chardin gives us a more particular and amusing account of affairs of this kind: "It is common in the Indies, for those sorcerers that accompany conquerors, everywhere to point out the place where treasures are bid. Thus, at Surat, when Siragi came thither, there were people who, with a stick striking on the ground or against walls, found out those that had been hollowed or dug up, and ordered such places to be opened." He then intimates that something of this nature had happened to him in Mingrelia. Among the various contradictions that agitate the human breast, this appears to be a remarkable one; they firmly believe the power of magicians to discover bidden treasures, and yet they continue to hide them. Dr. Perry has given us all account of some mighty treasures hidden in the ground by some of the principal people of the Turkish empire, which, upon a Rev_olution, were discovered by domestics privy to the secret.
D'Herbelot has given us accounts of treasures concealed in the same manner, some of them of great princes, discovered by accidents extremely remarkable: but this account of Chardin's, of conquerors pretending to find out hidden treasures by means of sorcerers, is very extraordinary. As, however, people of this cast have made great pretences to mighty things, in all ages, and were not unfrequently confided in by princes, there is reason to believe they pretended sometimes, by their art, to discover treasures, anciently, to princes, of which they had gained intelligence by other methods; and, as God opposed his prophets, at various times, to pretended sorcerers, it is not unlikely that the prophet Isaiah points at some such prophetic discoveries, in those remarkable words Isa 45:3 : "And I will give thee the treasures of darkness, and hidden riches of secret places, that thou mayest know that I the Lord, which call thee by thy name, am the God of Israel." I will give them, by enabling some prophet of mine to tell thee where they are concealed.
Such a supposition throws a great energy into those words.' The belief that the ruins of cities abound with treasures that were deposited there long since, pRev_ails in the East, and the inhabitants of those countries regard all travelers who come there, Burckhardt informs us, as coming to find treasures, and as having power to remove them by enchantment. 'It is very unfortunate,' says he, 'for European travelers, that the idea of treasures being hidden in ancient edifices is so strongly rooted in the minds of the Arabs and Turks; they believe that it is sufficient for a true magician to have seen and observed the spot where treasures are hidden (of which be is supposed to be already informed by the old books of the infidels who lived on the spot), in order to be able afterward at his ease to command the guardian of the treasure to set the whole before him. It was of no avail to tell them to follow me and see whether I searched for money.
Their reply was, "Of course you will not dare to take it out before us, but we know that if you are a skillful magician you will order it to follow you through the air to whatever place you please." If the traveler takes the dimensions of a building or a column, they are persuaded it is a magical proceeding.' (Travels in Syria, pp. 428, 429. Ed. Lond. 4to, 1822.) Laborde, in his account of a visit to Petra, or Sela, has given an account of a splendid temple cut in the solid rock, which is called the Khasne, or 'treasury of Pharaoh.' It is sculptured out of an enormous block of freestone, and is one of the most splendid remains of antiquity. It is believed by the Arabs to have been the place where Pharaoh, supposed to have been the founder of the costly edifices of Petra, had deposited his wealth. 'After having searched in vain,' says Laborde, 'all the coffins and funeral monuments, to find his wealth, they supposed it must be in the urn which surmounted the Khasne. But, unhappily, being out of their reach, it has only served the more to kindle their desires.
Hence, whenever they pass through the ravine, they stop for a moment, charge their guns, aim at the urn, and endeavor by firing at it, to break off some fragments, with a view to demolish it altogether, and get at the treasure which it is supposed to contain.' (Laborde's Sinai and Petra, p. 170. Ed. Lond. 1836.) The treasures which Cyrus obtained in his conquests are known to have been immense. Sardis, the capital of Croesus, king of Lydia, the most wealthy monarch of his time, was, according to Herodotus (i. 84), given up to be plundered; and his hoarded wealth became the spoil of the victor (see also Xen. Cyr. vii.) That Babylon abounded in treasures is expressly declared by Jeremiah Jer 51:13 : 'O thou that dwellest upon many waters, abundant in treasures.' These treasures also, according to Jeremiah Jer 50:37, became the spoil of the conqueror of the city. Pithy also has given a description of the wealth which Cyrus obtained in his conquests, which strikingly confirms what Isaiah here declares: 'Cyrus, in the conquest of Asia, obtained thirty-four thousand pounds weight of gold, besides golden vases, and gold that was made with leaves, and the palm-tree, and the vine.
In which victory also he obtained five hundred thousand talents of silver, and the goblet of Semiramis, which weighed fifteen talents.' (Nat. Hist. 33. 3.) Brerewood has estimated that this gold and silver amounted to one hundred and twenty-six million, and two hundred and twenty-four thousand pounds sterling. (De Pon. et Men. 10.) Babylon was the center of an immense traffic that was carried on between the eastern parts of Asia and the western parts of Asia and Europe. For a description of this commerce, see an article in the Bib. Rep. vol. vii. pp. 364-390. Babylonian garments, it will be remembered, of great value, had made their way to Palestine in the time of Joshua Jos 7:21. Tapestries embroidered with figures of griffons and other monsters of eastern imagination were articles of export (Isaac Vossius, Observatio). Carpets were made there of the finest materials and workmanship, and formed an article of extensive exportation. They were of high repute in the times of Cyrus; whose tomb at Pasargada was adorned with them (Arrian, Exped. Alex. vi. 29). Great quantities of gold were used in Babylon. The vast image of gold erected by Nebuchadnezzar in the plain of Dura is proof enough of this fact. The image was sixty cubits high and six broad Dan 3:1. Herodotus (i. 183) informs us that the Chaldeans used a thousand talents of frankincense annually in the temple of Jupiter.
That thou mayest know - That from these signal successes, and these favors of heaven, you may learn that Yahweh is the true God. This he would learn because he would see that he owed it to heaven (see the note at Isa 45:2); and because the prediction which God had made of his success would convince him that he was the true and only God. That it had this effect on Cyrus is apparent from his own proclamation (see Ezr 1:2). God took this method of making himself known to the monarch of the most mighty kingdom of the earth, in order, as he repeatedly declares, that through his dealings with kingdoms and people he may be acknowledged.
Which call thee by thy name - (See the notes at Isa 43:1). That thou mayest know that I, who so long before designated thee by name, am the true God. The argument is, that none but God could have foretold the name of him who should be the deliverer of his people.
Am the God of Israel - That the God of Israel was the true and only God. The point to be made known was not that he was the God of Israel, but that the God of Israel was Yahweh the true God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
45:3: I will give: Jer 27:5-7, Jer 50:37, Jer 51:53; Eze 29:19, Eze 29:20
that thou: Isa 41:23; Ezr 1:2
which call: Isa 43:1, Isa 48:15, Isa 49:1; Exo 33:12, Exo 33:17
Geneva 1599
45:3 And I will give thee the treasures of darkness, and hidden riches of secret places, that thou mayest (e) know that I, the LORD, who call [thee] by thy name, [am] the God of Israel.
(e) Not that Cyrus knew God to worship him correctly, but he had a certain particular knowledge as profane men may have of his power, and so was compelled to deliver God's people.
John Gill
45:3 And I will give thee treasures of darkness, and hidden riches of secret places,.... What had been laid up in private places, and had not seen the light for many years. The Jewish Rabbins say (f), that Nebuchadnezzar having amassed together all the riches of the world, when he drew near his end, considered with himself to whom he should leave it; and being unwilling to leave it to Evilmerodach, he ordered ships of brass to be built, and filled them with it, and dug a place in Euphrates, and hid them in it, and turned the river upon them; and that day that Cyrus ordered the temple to be built, the Lord revealed them to him: the riches of Croesus king of Lydia, taken by Cyrus, are meant; especially what he found in Babylon, which abounded in riches, Jer 51:13. Pliny (g) says, when he conquered Asia, he brought away thirty four thousand pounds of gold, besides golden vessels, and five hundred thousand talents of silver, and the cup of Semiramis, which weighed fifteen talents. Xenophon (h) makes mention of great riches and treasures which Cyrus received from Armenius, Gobryas, and Croesus:
that thou mayest know that I the Lord, which call thee by thy name, am the God of Israel; to call him by name two hundred years, or near it, before he was born, was a proof that he was God omniscient, and knew things before they were, and could call things that were not, as though they were; and this Cyrus was made acquainted with; for, as Josephus (i) says, he read this prophecy in Isaiah concerning him; and all this being exactly fulfilled in him, obliged him to acknowledge him the Lord, to be the Lord God of heaven, and the Lord God of Israel, Ezra 1:2.
(f) Vide Abendana in Miclol Yophi in Ioc. (g) Nat. Hist. l. 33. c. 3. (h) Cyropaedia, l. 3. c. 3. l. 5. c. 4. l. 7. c. 14. (i) Antiqu. l. 11. c. 1. sect. 2.
John Wesley
45:3 The treasures - Such as have been long kept in dark and secret places.
Robert Jamieson, A. R. Fausset and David Brown
45:3 treasures of darkness--that is, hidden in subterranean places; a common Oriental practice. Sorcerers pretended to be able to show where such treasures were to be found; in opposition to their pretensions, God says, He will really give hidden treasures to Cyrus (Jer 50:37; Jer 51:13). PLINY (Natural History,, 33:3) says that Cyrus obtained from the conquest of Asia thirty-four thousand pounds weight of gold, besides golden vases, and five hundred thousand talents of silver, and the goblet of Semiramis, weighing fifteen talents.
that thou mayest know--namely, not merely that He was "the God of Israel," but that He was Jehovah, the true God. Ezra 1:1-2 shows that the correspondence of the event with the prediction had the desired effect on Cyrus.
which call . . . thy name--so long before designate thee by name (Is 43:1).
45:445:4: Վասն Յակոբայ ծառայի իմոյ, եւ Իսրայէլի ընտրելոյ իմոյ. ես կոչեցից քեզ զանուն քո՝ եւ ընկալայց զքեզ. եւ դու զիս ո՛չ ծանեար[10104]՝ [10104] Ոմանք. Ընտրելոյ. ես կոչեցի քեզ։
4 Իմ Յակոբի համար եւ իմ ընտրեալ Իսրայէլի համար ես քո անունով կանչեցի քեզ եւ ընդունեցի, բայց դու ինձ չճանաչեցիր,
4 Իմ Յակոբ ծառայիս համար Եւ իմ ընտրած Իսրայէլիս համար Քեզ քու անունովդ կանչեցի։Քեզի մականուն դրի՝ թէեւ զիս չէիր ճանչնար։
Վասն Յակոբայ ծառայի իմոյ, եւ Իսրայելի ընտրելոյ իմոյ` [685]ես կոչեցից քեզ զանուն քո` եւ ընկալայց զքեզ:

45:4: Վասն Յակոբայ ծառայի իմոյ, եւ Իսրայէլի ընտրելոյ իմոյ. ես կոչեցից քեզ զանուն քո՝ եւ ընկալայց զքեզ. եւ դու զիս ո՛չ ծանեար[10104]՝
[10104] Ոմանք. Ընտրելոյ. ես կոչեցի քեզ։
4 Իմ Յակոբի համար եւ իմ ընտրեալ Իսրայէլի համար ես քո անունով կանչեցի քեզ եւ ընդունեցի, բայց դու ինձ չճանաչեցիր,
4 Իմ Յակոբ ծառայիս համար Եւ իմ ընտրած Իսրայէլիս համար Քեզ քու անունովդ կանչեցի։Քեզի մականուն դրի՝ թէեւ զիս չէիր ճանչնար։
zohrab-1805▾ eastern-1994▾ western am▾
45:445:4 Ради Иакова, раба Моего, и Израиля, избранного Моего, Я назвал тебя по имени, почтил тебя, хотя ты не знал Меня.
45:4 ἕνεκεν ενεκα for the sake of; on account of Ιακωβ ιακωβ Iakōb; Iakov τοῦ ο the παιδός παις child; boy μου μου of me; mine καὶ και and; even Ισραηλ ισραηλ.1 Israel τοῦ ο the ἐκλεκτοῦ εκλεκτος select; choice μου μου of me; mine ἐγὼ εγω I καλέσω καλεω call; invite σε σε.1 you τῷ ο the ὀνόματί ονομα name; notable σου σου of you; your καὶ και and; even προσδέξομαί προσδεχομαι welcome; wait for σε σε.1 you σὺ συ you δὲ δε though; while οὐκ ου not ἔγνως γινωσκω know με με me
45:4 לְמַ֨עַן֙ lᵊmˈaʕan לְמַעַן because of עַבְדִּ֣י ʕavdˈî עֶבֶד servant יַעֲקֹ֔ב yaʕᵃqˈōv יַעֲקֹב Jacob וְ wᵊ וְ and יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel בְּחִירִ֑י bᵊḥîrˈî בָּחִיר chosen וָ wā וְ and אֶקְרָ֤א ʔeqrˈā קרא call לְךָ֙ lᵊḵˌā לְ to בִּ bi בְּ in שְׁמֶ֔ךָ šᵊmˈeḵā שֵׁם name אֲכַנְּךָ֖ ʔᵃḵannᵊḵˌā כנה honour וְ wᵊ וְ and לֹ֥א lˌō לֹא not יְדַעְתָּֽנִי׃ yᵊḏaʕtˈānî ידע know
45:4. propter servum meum Iacob et Israhel electum meum et vocavi te in nomine tuo adsimilavi te et non cognovisti meFor the sake of my servant Jacob, and Israel my elect, I have even called thee by thy name: I have made a likeness of thee, and thou hast not known me.
4. For Jacob my servant’s sake, and Israel my chosen, I have called thee by thy name: I have surnamed thee, though thou hast not known me.
45:4. For the sake of Jacob, my servant, and Israel, my elect, I have even called you by your name. I have taken you up, and you have not known me.
45:4. For Jacob my servant’s sake, and Israel mine elect, I have even called thee by thy name: I have surnamed thee, though thou hast not known me.
For Jacob my servant' s sake, and Israel mine elect, I have even called thee by thy name: I have surnamed thee, though thou hast not known me:

45:4 Ради Иакова, раба Моего, и Израиля, избранного Моего, Я назвал тебя по имени, почтил тебя, хотя ты не знал Меня.
45:4
ἕνεκεν ενεκα for the sake of; on account of
Ιακωβ ιακωβ Iakōb; Iakov
τοῦ ο the
παιδός παις child; boy
μου μου of me; mine
καὶ και and; even
Ισραηλ ισραηλ.1 Israel
τοῦ ο the
ἐκλεκτοῦ εκλεκτος select; choice
μου μου of me; mine
ἐγὼ εγω I
καλέσω καλεω call; invite
σε σε.1 you
τῷ ο the
ὀνόματί ονομα name; notable
σου σου of you; your
καὶ και and; even
προσδέξομαί προσδεχομαι welcome; wait for
σε σε.1 you
σὺ συ you
δὲ δε though; while
οὐκ ου not
ἔγνως γινωσκω know
με με me
45:4
לְמַ֨עַן֙ lᵊmˈaʕan לְמַעַן because of
עַבְדִּ֣י ʕavdˈî עֶבֶד servant
יַעֲקֹ֔ב yaʕᵃqˈōv יַעֲקֹב Jacob
וְ wᵊ וְ and
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
בְּחִירִ֑י bᵊḥîrˈî בָּחִיר chosen
וָ וְ and
אֶקְרָ֤א ʔeqrˈā קרא call
לְךָ֙ lᵊḵˌā לְ to
בִּ bi בְּ in
שְׁמֶ֔ךָ šᵊmˈeḵā שֵׁם name
אֲכַנְּךָ֖ ʔᵃḵannᵊḵˌā כנה honour
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
יְדַעְתָּֽנִי׃ yᵊḏaʕtˈānî ידע know
45:4. propter servum meum Iacob et Israhel electum meum et vocavi te in nomine tuo adsimilavi te et non cognovisti me
For the sake of my servant Jacob, and Israel my elect, I have even called thee by thy name: I have made a likeness of thee, and thou hast not known me.
45:4. For the sake of Jacob, my servant, and Israel, my elect, I have even called you by your name. I have taken you up, and you have not known me.
45:4. For Jacob my servant’s sake, and Israel mine elect, I have even called thee by thy name: I have surnamed thee, though thou hast not known me.
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
4: Ради Иакова, раба Моего... Я назвал тебя по имени, почтил тебя... Это - вторая цель и вместе главнейшая причина призвания Кира, воздвигнутого Богом, как мы уже знаем со специальной задачей ("пастырь Мой", "исполнит всю волю Мою" 44:28) освободить иудеев и дать им возможность снова построить город и храм (ibid).
Albert Barnes: Notes on the Bible - 1834
45:4: For Jacob my servant's sake - (see the note at Isa 42:19). The statement here is, that God had raised up Cyrus on account of his own people. The sentiment is common in the Bible, that kings and nations are in the hand of God; and that he overrules and directs their actions for the accomplishment of his own purposes, and especially to protect, defend, and deliver his people (see the note at Isa 10:5; compare Isa 47:6).
I have surnamed thee - On the meaning of the word 'surname,' see the notes at Isa 44:5. The reference here is to the fact that he had appointed him to accomplish important purposes, and had designated him as his 'shepherd' Isa 44:28, and his 'anointed' Isa 45:1.
Though thou hast not known me - Before he was called to accomplish these important services, he was a stranger to Yahweh, and it was only when he should have been so signally favored of heaven, and should be made acquainted with the divine will in regard to the deliverance of his people and the rebuilding of the temple Ezr 1:1-3, that he would be acquainted with the true God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
45:4: Jacob: Isa 41:8, Isa 41:9, Isa 43:3, Isa 43:4, Isa 43:14, Isa 44:1; Exo 19:5, Exo 19:6; Jer 50:17-20; Mat 24:22; Mar 13:20; Rom 9:6, Rom 11:7
I have even: Isa 45:1, Isa 44:28
though: Act 17:23; Gal 4:8, Gal 4:9; Eph 2:12; Th1 4:5
Carl Friedrich Keil and Franz Delitzsch
45:4
A second and third object are introduced by a second and third למען. "For the sake of my servant Jacob, and Israel my chosen, I called thee hither by name, surnamed thee when thou knewest me not. I Jehovah, and there is none else, beside me no God: I equipped thee when thou knewest me not; that they may know from the rising of the sun, and its going down, that there is none without me: I Jehovah, and there is none else, former of the light, and creator of the darkness; founder of peace, and creator of evil: I Jehovah am He who worketh all this." The ואקרא which follows the second reason assigned like an apodosis, is construed doubly: "I called to thee, calling thee by name." The parallel אכנּך refers to such titles of honour as "my shepherd" and "my anointed," which had been given to him by Jehovah. This calling, distinguishing, and girding, i.e., this equipment of Cyrus, took place at a time when Cyrus knew nothing as yet of Jehovah, and by this very fact Jehovah made known His sole Deity. The meaning is, not that it occurred while he was still worshipping false gods, but, as the refrain-like repetition of the words "though thou hast not know me" affirms with strong emphasis, before he had been brought into existence, or could know anything of Jehovah. The passage is to be explained in the same way as Jer 1:5, "Before I formed thee in the womb, I knew thee" (see Psychol. pp. 36, 37, 39); and what the God of prophecy here claims for Himself, must not be questioned by false criticism, or weakened down by false apologetics (i.e., by giving up the proper name Cyrus as a gloss in Is 44:28 and Is 45:1; or generalizing it into a king's name, such as Pharaoh, Abimelech, or Agag). The third and last object of this predicted and realized success of the oppressor of nations and deliverer of Israel is the acknowledgement of Jehovah, spreading over the heathen world from the rising and setting of the sun, i.e., in every direction. The ah of וּממּערבה is not a feminine termination (lxx, Targ., Jer.), but a feminine suffix with He raphato pro mappic (Kimchi); compare Is 23:17-18; Is 34:17 (but not נצּה in Is 18:5, or מוּסדה in Is 30:32). Shemesh (the sun) is a feminine here, as in Gen 15:17, Nahum 3:17, Mal 4:2, and always in Arabic; for the west is invariably called מערב (Arab. magrib). In Is 45:7 we are led by the context to understand by darkness and evil the penal judgments, through which light and peace, or salvation, break forth for the people of God and the nations generally. But as the prophecy concerning Cyrus closes with this self-assertion of Jehovah, it is unquestionably a natural supposition that there is also a contrast implied to the dualistic system of Zarathustra, which divided the one nature of the Deity into two opposing powers (see Windischmann, Zoroastrische Studien, p. 135). The declaration is so bold, that Marcion appealed to this passage as a proof that the God of the Old Testament was a different being from the God of the New, and not the God of goodness only. The Valentinians and other gnostics also regarded the words "There is no God beside me" in Isaiah, as deceptive words of the Demiurugs. The early church met them with Tertullian's reply, "de his creator profitetur malis quae congruunt judici," and also made use of this self-attestation of the God of revelation as a weapon with which to attack Manicheesism. The meaning of the words is not exhausted by those who content themselves with the assertion, that by the evil (or darkness) we are not to understand the evil of guilt (malum culpae), but the evil of punishment (malum paenae). Undoubtedly, evil as an act is not the direct working of God, but the spontaneous work of a creature endowed with freedom. At the same time, evil, as well as good, has in this sense its origin in God - that He combines within Himself the first principles of love and wrath, the possibility of evil, the self-punishment of evil, and therefore the consciousness of guilt as well as the evil of punishment in the broadest sense. When the apostle celebrates the glory of free grace in Rom 9:11., he stands on that giddy height, to which few are able to follow him without falling headlong into the false conclusions of a decretum absolutum, and the denial of all creaturely freedom.
Geneva 1599
45:4 For Jacob my servant's (f) sake, and Israel my elect, I have even called thee by thy name: I have surnamed thee, though thou hast not known me.
(f) Not for anything that is in you, or for your worthiness.
John Gill
45:4 For Jacob my servant's sake, and Israel mine elect, I have even called thee by thy name,.... Not so much for the sake of Cyrus, and to do honour to him, was it that he so long before he was born called him by his name; but to assure the people of the Jews, the Lord's chosen people, and who were his servants, of the certainty of their deliverance, their deliverer being mentioned by name; and it was for their sakes, and not his, that he called him, and raised him up to do such great things as he did, that he might deliver them from their captivity: and it is for the sake of God's elect, whom he has chosen to holiness and happiness, to serve him, and be with him for ever, that he has called Christ, of whom Cyrus was a type, and sent him into the world, to be the Saviour and Redeemer of them:
I have surnamed thee; not only called him by his name, Cyrus, but surnamed him his "shepherd", and "his anointed", Is 44:28,
though thou hast not known me; as yet not being born; and when he was, and was grown up, he was ignorant of the true God; and though, upon sight of the above prophecy, and under an immediate influence and impression, he acknowledged the God of Israel to be the God of heaven yet it does not appear that he left the Pagan idolatry; for Xenophon (k) relates, that when he found his end was near, he took sacrifices, and offered them to Jupiter, and the sun, and the rest of the gods; and gave them thanks for the care they had taken of him; and prayed them to grant happiness to his wife, children, friends, and country.
(k) Cyropaedia, l. 8. c. 45.
John Wesley
45:4 I have - I knew, and called thee by thy name, when thou didst neither know nor think of me; nay, when thou hadst no being.
Robert Jamieson, A. R. Fausset and David Brown
45:4 (See on Is 41:8; Is 43:14).
surnamed--that is, designated to carry out My design of restoring Judah (see on Is 44:5; Is 44:28; Is 45:1). MAURER here, as in Is 44:5, translates, "I have addressed thee by an honorable name."
hast not known me--previous to My calling thee to this office; after God's call, Cyrus did know Him in some degree (Ezra 1:1-3).
45:545:5: եթէ ես Տէր Աստուած, եւ չի՛ք այլ ոք[10105]. [10105] Ոմանք. Ես եմ Տէր Աստուած, եւ չիք։
5 որ ես եմ Տէր Աստուածը, եւ չկայ մէկ ուրիշը:
5 Ես եմ Տէրը եւ ուրիշ մը չկայ, Ինձմէ զատ Աստուած չկայ։Ես քեզի գօտի կապեցի, թէեւ զիս չէիր ճանչնար,
Եւ դու զիս ոչ ծանեար` եթէ ես Տէր Աստուած, եւ չիք այլ ոք:

45:5: եթէ ես Տէր Աստուած, եւ չի՛ք այլ ոք[10105].
[10105] Ոմանք. Ես եմ Տէր Աստուած, եւ չիք։
5 որ ես եմ Տէր Աստուածը, եւ չկայ մէկ ուրիշը:
5 Ես եմ Տէրը եւ ուրիշ մը չկայ, Ինձմէ զատ Աստուած չկայ։Ես քեզի գօտի կապեցի, թէեւ զիս չէիր ճանչնար,
zohrab-1805▾ eastern-1994▾ western am▾
45:545:5 Я Господь, и нет иного; нет Бога кроме Меня; Я препоясал тебя, хотя ты не знал Меня,
45:5 ὅτι οτι since; that ἐγὼ εγω I κύριος κυριος lord; master ὁ ο the θεός θεος God καὶ και and; even οὐκ ου not ἔστιν ειμι be ἔτι ετι yet; still πλὴν πλην besides; only ἐμοῦ εμου my θεός θεος God καὶ και and; even οὐκ ου not ᾔδεις οιδα aware με με me
45:5 אֲנִ֤י ʔᵃnˈî אֲנִי i יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH וְ wᵊ וְ and אֵ֣ין ʔˈên אַיִן [NEG] עֹ֔וד ʕˈôḏ עֹוד duration זוּלָתִ֖י zûlāṯˌî זוּלָה except אֵ֣ין ʔˈên אַיִן [NEG] אֱלֹהִ֑ים ʔᵉlōhˈîm אֱלֹהִים god(s) אֲאַזֶּרְךָ֖ ʔᵃʔazzerᵊḵˌā אזר put on וְ wᵊ וְ and לֹ֥א lˌō לֹא not יְדַעְתָּֽנִי׃ yᵊḏaʕtˈānî ידע know
45:5. ego Dominus et non est amplius extra me non est deus accinxi te et non cognovisti meI am the Lord, and there is none else: there is no God besides me: I girded thee, and thou hast not known me:
5. I am the LORD, and there is none else; beside me there is no God: I will gird thee, though thou hast not known me:
45:5. I am the Lord, and there is no one else. There is no god beside me. I girded you, and you have not known me.
45:5. I [am] the LORD, and [there is] none else, [there is] no God beside me: I girded thee, though thou hast not known me:
I [am] the LORD, and [there is] none else, [there is] no God beside me: I girded thee, though thou hast not known me:

45:5 Я Господь, и нет иного; нет Бога кроме Меня; Я препоясал тебя, хотя ты не знал Меня,
45:5
ὅτι οτι since; that
ἐγὼ εγω I
κύριος κυριος lord; master
ο the
θεός θεος God
καὶ και and; even
οὐκ ου not
ἔστιν ειμι be
ἔτι ετι yet; still
πλὴν πλην besides; only
ἐμοῦ εμου my
θεός θεος God
καὶ και and; even
οὐκ ου not
ᾔδεις οιδα aware
με με me
45:5
אֲנִ֤י ʔᵃnˈî אֲנִי i
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
וְ wᵊ וְ and
אֵ֣ין ʔˈên אַיִן [NEG]
עֹ֔וד ʕˈôḏ עֹוד duration
זוּלָתִ֖י zûlāṯˌî זוּלָה except
אֵ֣ין ʔˈên אַיִן [NEG]
אֱלֹהִ֑ים ʔᵉlōhˈîm אֱלֹהִים god(s)
אֲאַזֶּרְךָ֖ ʔᵃʔazzerᵊḵˌā אזר put on
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
יְדַעְתָּֽנִי׃ yᵊḏaʕtˈānî ידע know
45:5. ego Dominus et non est amplius extra me non est deus accinxi te et non cognovisti me
I am the Lord, and there is none else: there is no God besides me: I girded thee, and thou hast not known me:
45:5. I am the Lord, and there is no one else. There is no god beside me. I girded you, and you have not known me.
45:5. I [am] the LORD, and [there is] none else, [there is] no God beside me: I girded thee, though thou hast not known me:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5: Хотя ты не знал Меня... Это, дважды повторенное замечание, подчеркивает, с одной стороны, высоту и силу Божественного Предведения, знающего о человеке все, задолго до его рождения, с другой - указывает, что избрание Кира совершилось не в силу его личных заслуг, которых еще не было, а для осуществления высших планов Божественного Промысла.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
5 I am the LORD, and there is none else, there is no God beside me: I girded thee, though thou hast not known me: 6 That they may know from the rising of the sun, and from the west, that there is none beside me. I am the LORD, and there is none else. 7 I form the light, and create darkness: I make peace, and create evil: I the LORD do all these things. 8 Drop down, ye heavens, from above, and let the skies pour down righteousness: let the earth open, and let them bring forth salvation, and let righteousness spring up together; I the LORD have created it. 9 Woe unto him that striveth with his Maker! Let the potsherd strive with the potsherds of the earth. Shall the clay say to him that fashioneth it, What makest thou? or thy work, He hath no hands? 10 Woe unto him that saith unto his father, What begettest thou? or to the woman, What hast thou brought forth?
God here asserts his sole and sovereign dominion, as that which he designed to prove and manifest to the world in all the great things he did for Cyrus and by him. Observe,
I. How this doctrine is here laid down concerning the sovereignty of the great Jehovah, in two things:-- 1. That he is God alone, and there is no God besides him. This is here inculcated as a fundamental truth, which, if it were firmly believed, would abolish idolatry out of the world. With what an awful, commanding, air of majesty and authority, bidding defiance, as it were, to all pretenders, does the great God here proclaim it to the world: I am the Lord, I the Lord, Jehovah, and there is none else, there is no God besides me, no other self-existent, self-sufficient, being, none infinite and eternal. And again (v. 6), There is none besides me; all that are set up in competition with me are counterfeits; they are all vanity and a lie, for I am the Lord, and there is none else. This is here said to Cyrus, not only to cure him of the sin of his ancestors, which was the worshipping of idols, but to prevent his falling into the sin of some of his predecessors in victory and universal monarchy, which was the setting up of themselves for gods and being idolized, to which some attribute much of the origin of idolatry. Let Cyrus, when he becomes thus rich and great, remember that still he is but a man, and there is no God but one. 2. That he is Lord of all, and there is nothing done without him (v. 7): I form the light, which is grateful and pleasing, and I create darkness, which is grievous and unpleasing. I make peace (put here for all good) and I create evil, not the evil of sin (God is not the author of that), but the evil of punishment. I the Lord order, and direct, and do all these things. Observe, (1.) The very different events that befal the children of men. Light and darkness are opposite to each other, and yet, in the course of providence, they are sometimes intermixed, like the morning and evening twilights, neither day nor night, Zech. xiv. 6. There is a mixture of joys and sorrows in the same cup, allays to each other. Sometimes they are counterchanged, as noonday light and midnight darkness. In the revolution of every day each takes its turn, and there are short transitions from the one to the other, witness Job's case. (2.) The self-same cause of both, and that is he that is the first Cause of all: I the Lord, the fountain of all being, am the fountain of all power. He who formed the natural light (Gen. i. 3) still forms the providential light. He who at first made peace among the jarring seeds and principles of nature makes peace in the affairs of men. He who allowed the natural darkness, which was a mere privation, creates the providential darkness; for concerning troubles and afflictions he gives positive orders. Note, The wise God has the ordering and disposing of all our comforts, and all our crosses, in this world.
II. How this doctrine is here proved and published. 1. It is proved by that which God did for Cyrus: "There is no God besides me, for (v. 5) I girded thee, though thou hast not known me. It was not thy own idol, which thou didst know and worship, that girded thee for this expedition, that gave thee authority and ability for it. No, it was I that girded thee, I whom thou didst not know, nor seek to." By this it appears that the God of Israel is the only true God, that he manages and makes what use he pleases even of those that are strangers to him and pay their homage to other gods. 2. It is published to all the world by the word of God, by his providence, and by the testimony of the suffering Jews in Babylon, that all may know from the east and from the west, sunrise and sun-set, that the Lord is God and there is none else. The wonderful deliverance of the Israel of God proclaimed to all the world that there is none like unto the God of Jeshurun, that rides on the heavens for their help.
III. How this doctrine is here improved and applied.
1. For the comfort of those that earnestly longed, and yet quietly waited, for the redemption of Israel (v. 8): Drop down, you heavens, from above. Some take this as the saints' prayer for the deliverance. I rather take it as God's precept concerning it; for he is said to command deliverances, Ps. xliv. 4. Now the precept is directed to heaven and earth, and all the hosts of both, as royal precepts commonly run--To all officers, civil and military. All the creatures shall be made in their places to contribute to the carrying on of this great work, when God will have it done. If men will not be aiding and assisting, God will produce it without them, as he does the dews of heaven and the grass of the earth, which tarry not for man, nor wait for the sons of men, Mic. v. 7. Observe, (1.) The method of this great deliverance that is to be wrought for Israel. Righteousness must first be wrought in them; they must be brought to repent of their sins, to renounce their idolatries, to return to God, and reform their lives, and then the salvation shall be wrought for them, and not till then. We must not expect salvation without righteousness, for they spring up together and together the Lord hath created them; what he has joined together, let not us therefore put asunder. See Ps. lxxxv. 9-11. Christ died to save us from our sins, not in our sins, and is made redemption to us by being made to us righteousness and sanctification. (2.) The means of this great deliverance. Rather than it shall fail, when the set time for it shall come, the heavens shall drop down righteousness, and the earth shall open to bring forth salvation, and both concur to the reformation, and so to the restoration, of God's Israel. It is from heaven, from above the skies, that righteousness drops down, for every grace and good gift is from above; nay, since the more plentiful effusion of the Spirit it is now poured down, and, if our hearts be open to receive it, the product will be the fruits of righteousness and the great salvation.
2. For reproof to those of the church's enemies that opposed this salvation, or those of her friends that despaired of it (v. 9): Woe unto him that strives with his Maker! God is the Maker of all things, and therefore our Maker, which is a reason why we should always submit to him and never contend with him. (1.) Let not the proud oppressors, in the elevation of their spirits, oppose God's designs concerning the deliverance of his people, nor think to detain them any longer when the time shall come for their release. Woe to the insulting Babylonians that set God at defiance, as Pharaoh did, and will not let his people go! (2.) Let not the poor oppressed, in the dejection of their spirits, murmur and quarrel with God for the prolonging of their captivity, as if he dealt unjustly or unkindly with them, or think to force their way out before God's time shall come. Note, Those will find themselves in a woeful condition that strive with their Maker; for none ever hardened his heart against God and prospered. Sinful man is indeed a quarrelsome creature; but let the potsherds strive with the potsherds of the earth. Men are but earthen pots, nay, they are broken potsherds, and are made so very much by their mutual contentions. They are dashed in pieces one against another; and, if they are disposed to strive, let them strive with one another, let them meddle with their match; but let them not dare to contend with him that is infinitely above them, which is as senseless and absurd as, [1.] For the clay to find fault with the potter: Shall the clay say to him that forms it, "What makest thou? Why dost thou make me of this shape and not that?" Nay, it is as if the clay should be in such a heat and passion with the potter as to tell him that he has no hands, or that he works as awkwardly as if he had none. "Shall the clay pretend to be wiser than the potter and therefore to advise him, or mightier than the potter and therefore to control him?" He that gave us being, that gave us this being, may design concerning us, and dispose of us, as he pleases; and it is impudent presumption for us to prescribe to him. Shall we impeach God's wisdom, or question his power, who are ourselves so curiously, so wonderfully, made? Shall we say, He has no hands, whose hands made us and in whose hands we are? The doctrine of God's sovereignty has enough in it to silence all our discontents and objections against the methods of his providence and grace, Rom. ix. 20, 21. [2.] It is as unnatural as for the child to find fault with the parents, to say to the father, What begettest thou? or to the mother, "What hast thou brought forth? Why was I not begotten and born an angel, exempt from the infirmities of human nature and the calamities of human life?" Must not those who are children of men expect to share in the common lot and to fare as others fare? If God is our Father, where is the honour we owe to him by submitting to his will?
Albert Barnes: Notes on the Bible - 1834
45:5: I am the Lord ... - (see the notes at Isa 42:8; Isa 43:2; Isa 44:8; Isa 45:14, Isa 45:18, Isa 45:22).
I girded thee ... - (see the note at Isa 45:1). The sense is, I girded thee with the girdle - the military belt; I prepared thee, and strengthened thee for war and conquest. Even people who are strangers to the true God are sustained by him, and are unable to accomplish anything without his providential aid.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
45:5: the Lord: Isa 45:14-18, Isa 45:21, Isa 45:22, Isa 44:8, Isa 46:9; Deu 4:35, Deu 4:39, Deu 32:39; Kg1 8:60; Joe 2:27; Joh 1:1; Heb 1:8, Heb 1:9
I girded thee: Isa 22:21; Ezr 1:2; Job 12:18, Job 12:21; Psa 18:32, Psa 18:39
Geneva 1599
45:5 I [am] the LORD, and [there is] none else, [there is] no God besides me: I (g) girded thee, though thou hast not known me:
(g) I have given you strength, power and authority.
John Gill
45:5 I am the Lord, and there is none else,.... Whom thou, O Cyrus, for the words are directed to him, ought to own, serve, and worship:
there is no God besides me; in heaven or earth, in any of the countries conquered by thee, and thou rulest over; for though there were gods and lords many, so called, these were only nominal fictitious deities; not gods by nature, as he was; of which the following, as well as what is before said, is a proof:
I girded thee, though thou hast not known me; the Lord girded him with a royal girdle, a symbol of kingly power; he made him king over many nations; he girded him with strength, courage, and valour for war; and made him so expeditious, successful, and victorious, as he was, though a Heathen prince, and ignorant of him, in order to answer some valuable ends of his own glory, and the good of his people, and particularly for what follows.
John Wesley
45:5 I girded - I made thee strong and active, and disposed thee for these great and warlike enterprizes.
Robert Jamieson, A. R. Fausset and David Brown
45:5 (Is 42:8; Is 43:3, Is 43:11; Is 44:8; Is 46:9).
girded thee--whereas "I will loose (the girdle off) the loins of kings" (Is 45:1), strengthening thee, but enfeebling them before thee.
though . . . not known me-- (Is 45:4). God knows His elect before they are made to know Him (Gal 4:9; Jn 15:16).
45:645:6: եւ ծանիցեն յարեւելից եւ յարեւմտից թէ չի՛ք ոք բա՛ց յինէն[10106]։ [10106] Յոմանս պակասի այս համար. *Եւ ծանիցեն յար՛՛։ Իսկ Ոսկան զհամարսն 5 եւ 6 ունի այսպէս. Եւ չիք այլ ոք։ *Ես Տէր՝ եւ ոչ գոյ այլ. բաց յինէն ոչ գոյ Աստուած. զգօտի ածի քեզ՝ եւ ոչ ծանեար զիս։ *Զի գիտասցեն սոքա՝ որք յարեւելից եւ որք յարեւմտից՝ զի բաց յինէն այլ ոք ոչ գոյ. թէ ես եմ Տէր Աստուած եւ չիք այլ ոք։ Ես եմ որ հաստա՛՛։
6 Թող իմանան արեւելքից ու արեւմուտքից, որ ինձնից բացի մէկ ուրիշը չկայ:
6 Որպէս զի արեւելքէն ու արեւմուտքէն գիտնան Թէ ինձմէ զատ մէ՛կը չկայ։Ե՛ս եմ Տէրը եւ ուրիշ մը չկայ։
եւ`` ծանիցեն յարեւելից եւ յարեւմտից թէ չիք ոք բաց [686]յինէն:

45:6: եւ ծանիցեն յարեւելից եւ յարեւմտից թէ չի՛ք ոք բա՛ց յինէն[10106]։
[10106] Յոմանս պակասի այս համար. *Եւ ծանիցեն յար՛՛։ Իսկ Ոսկան զհամարսն 5 եւ 6 ունի այսպէս. Եւ չիք այլ ոք։ *Ես Տէր՝ եւ ոչ գոյ այլ. բաց յինէն ոչ գոյ Աստուած. զգօտի ածի քեզ՝ եւ ոչ ծանեար զիս։ *Զի գիտասցեն սոքա՝ որք յարեւելից եւ որք յարեւմտից՝ զի բաց յինէն այլ ոք ոչ գոյ. թէ ես եմ Տէր Աստուած եւ չիք այլ ոք։ Ես եմ որ հաստա՛՛։
6 Թող իմանան արեւելքից ու արեւմուտքից, որ ինձնից բացի մէկ ուրիշը չկայ:
6 Որպէս զի արեւելքէն ու արեւմուտքէն գիտնան Թէ ինձմէ զատ մէ՛կը չկայ։Ե՛ս եմ Տէրը եւ ուրիշ մը չկայ։
zohrab-1805▾ eastern-1994▾ western am▾
45:645:6 дабы узнали от восхода солнца и от запада, что нет кроме Меня; Я Господь, и нет иного.
45:6 ἵνα ινα so; that γνῶσιν γινωσκω know οἱ ο the ἀπὸ απο from; away ἀνατολῶν ανατολη springing up; east ἡλίου ηλιος sun καὶ και and; even οἱ ο the ἀπὸ απο from; away δυσμῶν δυσμη sunset; west ὅτι οτι since; that οὐκ ου not ἔστιν ειμι be πλὴν πλην besides; only ἐμοῦ εμου my ἐγὼ εγω I κύριος κυριος lord; master ὁ ο the θεός θεος God καὶ και and; even οὐκ ου not ἔστιν ειμι be ἔτι ετι yet; still
45:6 לְמַ֣עַן lᵊmˈaʕan לְמַעַן because of יֵדְע֗וּ yēḏᵊʕˈû ידע know מִ mi מִן from מִּזְרַח־ mmizraḥ- מִזְרָח sunrise שֶׁ֨מֶשׁ֙ šˈemeš שֶׁמֶשׁ sun וּ û וְ and מִ mi מִן from מַּ֣עֲרָבָ֔ה mmˈaʕᵃrāvˈā מַעֲרָבָה [uncertain] כִּי־ kî- כִּי that אֶ֖פֶס ʔˌefes אֶפֶס end בִּלְעָדָ֑י bilʕāḏˈāy בִּלְעֲדֵי without אֲנִ֥י ʔᵃnˌî אֲנִי i יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH וְ wᵊ וְ and אֵ֥ין ʔˌên אַיִן [NEG] עֹֽוד׃ ʕˈôḏ עֹוד duration
45:6. ut sciant hii qui ab ortu solis et qui ab occidente quoniam absque me non est ego Dominus et non est alterThat they may know who are from the rising of the sun, and they who are from the west, that there is none besides me. I am the Lord, and there is none else:
6. that they may know from the rising of the sun, and from the west, that there is none beside me: I am the LORD, and there is none else.
45:6. So may those who are from the rising of the sun, and those who are from its setting, know that there is no one beside me. I am the Lord, and there is no other.
45:6. That they may know from the rising of the sun, and from the west, that [there is] none beside me. I [am] the LORD, and [there is] none else.
That they may know from the rising of the sun, and from the west, that [there is] none beside me. I [am] the LORD, and [there is] none else:

45:6 дабы узнали от восхода солнца и от запада, что нет кроме Меня; Я Господь, и нет иного.
45:6
ἵνα ινα so; that
γνῶσιν γινωσκω know
οἱ ο the
ἀπὸ απο from; away
ἀνατολῶν ανατολη springing up; east
ἡλίου ηλιος sun
καὶ και and; even
οἱ ο the
ἀπὸ απο from; away
δυσμῶν δυσμη sunset; west
ὅτι οτι since; that
οὐκ ου not
ἔστιν ειμι be
πλὴν πλην besides; only
ἐμοῦ εμου my
ἐγὼ εγω I
κύριος κυριος lord; master
ο the
θεός θεος God
καὶ και and; even
οὐκ ου not
ἔστιν ειμι be
ἔτι ετι yet; still
45:6
לְמַ֣עַן lᵊmˈaʕan לְמַעַן because of
יֵדְע֗וּ yēḏᵊʕˈû ידע know
מִ mi מִן from
מִּזְרַח־ mmizraḥ- מִזְרָח sunrise
שֶׁ֨מֶשׁ֙ šˈemeš שֶׁמֶשׁ sun
וּ û וְ and
מִ mi מִן from
מַּ֣עֲרָבָ֔ה mmˈaʕᵃrāvˈā מַעֲרָבָה [uncertain]
כִּי־ kî- כִּי that
אֶ֖פֶס ʔˌefes אֶפֶס end
בִּלְעָדָ֑י bilʕāḏˈāy בִּלְעֲדֵי without
אֲנִ֥י ʔᵃnˌî אֲנִי i
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
וְ wᵊ וְ and
אֵ֥ין ʔˌên אַיִן [NEG]
עֹֽוד׃ ʕˈôḏ עֹוד duration
45:6. ut sciant hii qui ab ortu solis et qui ab occidente quoniam absque me non est ego Dominus et non est alter
That they may know who are from the rising of the sun, and they who are from the west, that there is none besides me. I am the Lord, and there is none else:
45:6. So may those who are from the rising of the sun, and those who are from its setting, know that there is no one beside me. I am the Lord, and there is no other.
45:6. That they may know from the rising of the sun, and from the west, that [there is] none beside me. I [am] the LORD, and [there is] none else.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6-7: Дабы узнали от восхода солнца и от запада... что... Я - Господь делаю все это. Третий и последний мотив призвания Кира - чтобы все народы, объединенные под его державной рукою в один политический союз, могли легче и удобнее познакомиться с истинным богопознанием через пленных иудеев и их освободителя Кира. Таким образом, Кир своей замечательной судьбой, своими удивительными завоеваниями, своими высокими личными качествами и особенно своим исключительно покровительственным отношением к иудеям - заставлял говорить о себе и о Боге Израилеве, Которому он приписывал свои успехи, через что он и являлся избранным орудием богопознания в древнем языческом мире (1: Езд 1:2).
5-7. Я - Господь, и нет иного, нет Бога, кроме Меня... Я - Господь, и нет иного... Я Господь делаю все это. Усиленное повторение здесь данной мысли направлено, очевидно, против языческого многобожия и, в частности, против персидского дуализма, официальной религии Кира. Некоторый намек на последний видят в словах 7: ст., где идет противопоставление двух начал - света и тьмы, мира и бедствий (The pulp. Comment. Orelli и др.).
Albert Barnes: Notes on the Bible - 1834
45:6: That they may know from the rising of the sun, and from the west - This phrase is evidently used here to designate the whole world. Kimchi says, that the reason why the north and the south are not mentioned here is, that the earth from the east to the west is perfectly inhabitable, but not so from the north to the south. That this was accomplished, see Ezr 1:1 ff Cyrus made public proclamation that Yahweh had given him all the kingdoms of the earth, and had commanded him to rebuild the temple in Jerusalem. The purpose of all this arrangement was, to secure the acknowledgment of the truth that Yahweh was the only true God, as extensively as possible. Nothing could be better adapted to this than the actual course of events. For,
1. The conquest of Jerusalem by Nebuchadnezzar was an event which would be extensively known throughout all nations.
2. Babylon was then the magnificent capital of the pagan world, and the kingdom of which it was the center was the most mighty kingdom of the earth.
3. The fact of the conquest of Babylon, and the manner in which it was done, would be known all over that empire, and would attract universal attention. Nothing had ever occurred more remarkable; nothing more fitted to excite the wonder of mankind.
4. The hand of Yahweh was so manifest in this, and the prophecies which had been uttered were so distinctly fulfilled, that Cyrus himself acknowledged that it was of Yahweh. The existence, the name, and the truth of Yahweh became known as far as the name and exploits of Cyrus; and there was a public recognition of the true God by him who had conquered the most mighty capital of the world, and whose opinions and laws were to enter into the constitution of the Medo-Persian empire that was to succeed.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
45:6: Isa 37:20; Sa1 17:46, Sa1 17:47; Psa 46:10, Psa 83:18, Psa 102:15, Psa 102:16; Eze 38:23, Eze 39:21; Mal 1:11
John Gill
45:6 That they may know from the rising of the sun, and from the west,.... That all the inhabitants of the world, from east to west, which takes in the habitable part of the world, that from north to south not being entirely so; that all within this compass, by hearing what great things God did by Cyrus, and for his people, might know, own, and acknowledge,
that there is none besides me: I am the Lord, and there is none else; or, "besides me there is nothing" (l); all creatures are nonentities in comparison of God; and he fills up all places, and everything lives, and moves, and has its being in him; and there is no God, the Lord, the eternal Jehovah, but the one true God, Father, Son, and Spirit.
(l) "quod nihilum absque me", Forerius.
John Wesley
45:6 That - That all nations may know it by my foretelling these things so long before, and by the wonderful success that I shall give thee, and by my over - ruling thine heart and counsels, to the deliverance of my people.
Robert Jamieson, A. R. Fausset and David Brown
45:6 From the rising to the setting of the sun, that is, from east to west, the whole habitable world. It is not said, "from north to south," for that would not imply the habitable world, as, "from east to west" does (Ezra 1:1, &c.). The conquest of Jerusalem by Babylon, the capital of the world, and the overthrow of Babylon and restoration of the Jews by Cyrus, who expressly acknowledged himself to be but the instrument in God's hands, were admirably suited to secure, throughout the world, the acknowledgment of Jehovah as the only true God.
45:745:7: Ե՛ս եմ որ հաստատեցի զլոյս՝ եւ արարի զխաւար. ես եմ որ առնեմ զխաղաղութիւն՝ եւ հաստատեմ զչար. ես եմ Տէր Աստուած՝ որ առնեմ զայս ամենայն։
7 Ես եմ, որ հաստատեցի լոյսը եւ ստեղծեցի խաւարը, ես եմ, որ խաղաղութիւն եմ անում եւ հաստատում չարը, ես եմ Տէր Աստուածը, որ կատարում եմ այս ամէնը:
7 Լոյսը հաստատողը եւ խաւարը ստեղծողը, Խաղաղութիւն ընողն ու չարիքը ստեղծողը, Այս բոլոր բաները ընողը ես Տէրս եմ։
Ես եմ որ հաստատեցի զլոյս եւ արարի զխաւար, ես եմ որ առնեմ զխաղաղութիւն եւ հաստատեմ զչար. ես եմ Տէր [687]Աստուած` որ առնեմ զայս ամենայն:

45:7: Ե՛ս եմ որ հաստատեցի զլոյս՝ եւ արարի զխաւար. ես եմ որ առնեմ զխաղաղութիւն՝ եւ հաստատեմ զչար. ես եմ Տէր Աստուած՝ որ առնեմ զայս ամենայն։
7 Ես եմ, որ հաստատեցի լոյսը եւ ստեղծեցի խաւարը, ես եմ, որ խաղաղութիւն եմ անում եւ հաստատում չարը, ես եմ Տէր Աստուածը, որ կատարում եմ այս ամէնը:
7 Լոյսը հաստատողը եւ խաւարը ստեղծողը, Խաղաղութիւն ընողն ու չարիքը ստեղծողը, Այս բոլոր բաները ընողը ես Տէրս եմ։
zohrab-1805▾ eastern-1994▾ western am▾
45:745:7 Я образую свет и творю тьму, делаю мир и произвожу бедствия; Я, Господь, делаю все это.
45:7 ἐγὼ εγω I ὁ ο the κατασκευάσας κατασκευαζω furnish; prepare φῶς φως light καὶ και and; even ποιήσας ποιεω do; make σκότος σκοτος dark ὁ ο the ποιῶν ποιεω do; make εἰρήνην ειρηνη peace καὶ και and; even κτίζων κτιζω create; set up κακά κακος bad; ugly ἐγὼ εγω I κύριος κυριος lord; master ὁ ο the θεὸς θεος God ὁ ο the ποιῶν ποιεω do; make ταῦτα ουτος this; he πάντα πας all; every
45:7 יֹוצֵ֥ר yôṣˌēr יצר shape אֹור֙ ʔôr אֹור light וּ û וְ and בֹורֵ֣א vôrˈē ברא create חֹ֔שֶׁךְ ḥˈōšeḵ חֹשֶׁךְ darkness עֹשֶׂ֥ה ʕōśˌeh עשׂה make שָׁלֹ֖ום šālˌôm שָׁלֹום peace וּ û וְ and בֹ֣ורֵא vˈôrē ברא create רָ֑ע rˈāʕ רַע evil אֲנִ֥י ʔᵃnˌî אֲנִי i יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH עֹשֶׂ֥ה ʕōśˌeh עשׂה make כָל־ ḵol- כֹּל whole אֵֽלֶּה׃ ס ʔˈēlleh . s אֵלֶּה these
45:7. formans lucem et creans tenebras faciens pacem et creans malum ego Dominus faciens omnia haecI form the light, and create darkness, I make peace, and create evil: I the Lord that do all these things.
7. I form the light, and create darkness; I make peace, and create evil; I am the LORD, that doeth all these things.
45:7. I form the light and create the darkness. I make peace and create disaster. I, the Lord, do all these things.
45:7. I form the light, and create darkness: I make peace, and create evil: I the LORD do all these [things].
I form the light, and create darkness: I make peace, and create evil: I the LORD do all these:

45:7 Я образую свет и творю тьму, делаю мир и произвожу бедствия; Я, Господь, делаю все это.
45:7
ἐγὼ εγω I
ο the
κατασκευάσας κατασκευαζω furnish; prepare
φῶς φως light
καὶ και and; even
ποιήσας ποιεω do; make
σκότος σκοτος dark
ο the
ποιῶν ποιεω do; make
εἰρήνην ειρηνη peace
καὶ και and; even
κτίζων κτιζω create; set up
κακά κακος bad; ugly
ἐγὼ εγω I
κύριος κυριος lord; master
ο the
θεὸς θεος God
ο the
ποιῶν ποιεω do; make
ταῦτα ουτος this; he
πάντα πας all; every
45:7
יֹוצֵ֥ר yôṣˌēr יצר shape
אֹור֙ ʔôr אֹור light
וּ û וְ and
בֹורֵ֣א vôrˈē ברא create
חֹ֔שֶׁךְ ḥˈōšeḵ חֹשֶׁךְ darkness
עֹשֶׂ֥ה ʕōśˌeh עשׂה make
שָׁלֹ֖ום šālˌôm שָׁלֹום peace
וּ û וְ and
בֹ֣ורֵא vˈôrē ברא create
רָ֑ע rˈāʕ רַע evil
אֲנִ֥י ʔᵃnˌî אֲנִי i
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
עֹשֶׂ֥ה ʕōśˌeh עשׂה make
כָל־ ḵol- כֹּל whole
אֵֽלֶּה׃ ס ʔˈēlleh . s אֵלֶּה these
45:7. formans lucem et creans tenebras faciens pacem et creans malum ego Dominus faciens omnia haec
I form the light, and create darkness, I make peace, and create evil: I the Lord that do all these things.
45:7. I form the light and create the darkness. I make peace and create disaster. I, the Lord, do all these things.
45:7. I form the light, and create darkness: I make peace, and create evil: I the LORD do all these [things].
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
45:7: I form the light, and create darkness - It was the great principle of the Magian religion, which prevailed in Persia in the time of Cyrus, and in which probably he was educated, that there are two supreme, co-eternal, and independent causes always acting in opposition one to the other; one the author of all good, the other of all evil. The good being they called Light; the evil being, Darkness. That when Light had the ascendant, then good and happtness prevailed among men; when Darkness had the superiority, then eviI and misery abounded. An opinion that contradicts the clearest evidence of our reason, which plainly leads us to the acknowledgment of one only Supreme Being, infinitely good as well as powerful. With reference to this absurd opinion, held by the person to whom this prophecy is addressed, God, by his prophet, in the most significant terms, asserts his omnipotence and absolute supremacy: -
"I am Jehovah, and none else;
Forming light, and creating darkness,
Making peace, and creating evil:
I Jehovah am the author of all these things."
Declaring that those powers whom the Persians held to be the original authors of good and evil to mankind, representing them by light and darkness, as their proper emblems, are no other than creatures of God, the instruments which he employs in his government of the world, ordained or permitted by him in order to execute his wise and just decrees; and that there is no power, either of good or evil, independent of the one supreme God, infinite in power and in goodness.
There were, however, some among the Persians whose sentiments were more moderate as to this matter; who held the evil principle to be in some measure subordinate to the good; and that the former would at length be wholly subdued by the latter. See Hyde, De Relig. Vet. Pers. cap. xxii.
That this opinion prevailed among the Persians as early as the time of Cyrus we may, I think, infer not only from this passage of Isaiah, which has a manifest reference to it, but likewise from a passage in Xenophon's Cyropaedia, where the same doctrine is applied to the human mind. Araspes, a noble young Persian, had fallen in love with the fair captive Panthea, committed to his charge by Cyrus. After all his boasting that he was superior to the assaults of that passion, he yielded so far to it as even to threaten violence if she would not comply with his desires. Awed by the reproof of Cyrus, fearing his displeasure, and having by cool reflection recovered his reason; in his discourse with him on this subject he says: "O Cyrus, I have certainly two souls; alld this piece of philosophy I have learned from that wicked sophist, Love. For if I had but one soul, it would not be at the same time good and evil, it would not at the same time approve of honorable and base actions; and at once desire to do, and refuse to do, the very same things. But it is plain that I am animated by two souls, and when the good soul prevails, I do what is virtuous; and when the evil one prevails, I attempt what is vicious. But now the good soul prevails, having gotten you for her assistant, and has clearly gained the superiority." Lib. 6 p. 424.
I make peace, and create evil - Evil is here evidently put for war and its attendant miseries. I will procure peace for the Israelites, and destroy Babylon by war. I form light, and create darkness. Now, as darkness is only the privation of light, so the evil of war is the privation of peace.
Albert Barnes: Notes on the Bible - 1834
45:7: I form the light, and create darkness - Light, in the Bible, is the emblem of knowledge, innocence, pure religion, and of prosperity in general; and darkness is the emblem of the opposite. Light here seems to be the emblem of peace and prosperity, and darkness the emblem of adversity; and the sentiment of the verse is, that all things prosperous and adverse are under the providential control and direction of God. Of light, it is literally true that God made it; and emblematically true that he is the source of knowledge, prosperity, happiness, and pure religion. Of darkness, it is literally true also that the night is formed by him; that he withdraws the light of the sun, and leaves the earth enveloped in gloomy shades. It is emblematically true also that calamity, ignorance, disappointment, and want of success are ordered by him; and not less true that all the moral darkness, or evil, that pRev_ails on earth, is under the direction and ordering of his Providence. There is no reason to think, however, that the words 'darkness' and 'evil' are to be understood as referring to moral darkness; that is, sin.
A strict regard should be had to the connection in the interpretation of such passages; and the connection here does not demand such an interpretation. The main subject is, the prosperity which would attend the arms of Cyrus, the consequent Rev_erses and calamities of the nations whom he would subdue, and the proof thence furnished that Yahweh was the true God; and the passage should be limited in the interpretation to this design. The statement is, that all this was under his direction. It was not the work of chance or hap-hazard. It was not accomplished or caused by idols. It was not originated by any inferior or subordinate cause. It was to be traced entirely to God. The successes of arms, and the blessings of peace were to be traced to him; and the Rev_erses of arms, and the calamities of war to him also. This is all that the connection of the passage demands; and this is in accordance with the interpretation of Kimchi, Jerome, Rosenmuller, Gesenius, Calvin, and Grotius. The comment of Grotius is, 'Giving safety to the people, as the Persians; sending calamities upon the people, as upon the Medes and Babylonians.' Lowth, Jerome, Vitringa, Jahn, and some others, suppose that there is reference here to the pRev_alent doctrine among the Persians, and the followers of the Magian religion in general, which pRev_ailed all over the East, and in which Cyrus was probably educated, that there are two supreme, independent, co-existent and eternal causes always acting in opposition to each other - the one the author of all good, and the other of all evil; and that these principles or causes are constantly struggling with each other.
The good being or principle, they call light; and the evil, darkness; the one, Oromasden, and the other Ahrimanen. It was further the doctrine of the Magians that when the good principle had the ascendency, happiness pRev_ailed; and when the evil principle pRev_ailed, misery abounded. Lowth supposes, that God here means to assert his complete and absolute superiority over all other things or principles; and that all those powers whom the Persians supposed to be the original authors of good and evil to mankind were subordinate, and must be subject to him; and that there is no power that is not subservient to him, and under his control. That these opinions pRev_ailed in very early times, and perhaps as early as Isaiah, there seems no good reason to doubt (Hyde, de Relig. Veter. Persar, xxii.) But there is no good evidence that Isaiah here referred to those opinions. Good and evil, prosperity and adversity, abound in the world at all times; and all that is required in order to a correct understanding of this passage is the general statement that all these things are under providential direction.
I make peace - I hush the contending passions of mankind; I dispose to peace, and pRev_ent wars when I choose - a passage which proves that the most violent passions are under his control. No passions are more uncontrollable than those which lead to wars; and nowhere is there a more striking display of the Omnipotence of God than in his power to repress the pride, ambition, and spirit of Rev_enge of conquerors and kings:
Which stilleth the noise of the seas,
The noise of their waves,
And the tumult of the people.
Psa 65:7
And create evil - The parallelism here shows that this is not to be understood in the sense of all evil, but of that which is the opposite of peace and prosperity. That is, God directs judgments, disappointments, trials, and calamities; he has power to suffer the mad passions of people to rage, and to afflict nations with war; he presides over adverse as well as prosperous events. The passage does not prove that God is the author of moral evil, or sin, and such a sentiment is abhorrent to the general strain of the Bible, and to all just views of the character of a holy God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
45:7: form: Gen 1:3-5, Gen 1:17, Gen 1:18; Psa 8:3, Psa 104:20-23; Jer 31:35; Co2 4:6; Jam 1:17
create darkness: Exo 10:21-23, Exo 14:20; Jer 13:16; Eze 32:8; Joe 2:2; Amo 4:13; Nah 1:8; Jde 1:6, Jde 1:13
I make Peace: Isa 10:5, Isa 10:6; Job 2:10, Job 34:29; Psa 29:11, Psa 75:7; Ecc 7:13, Ecc 7:14; Jer 18:7-10; Jer 51:20; Eze 14:15-21; Amo 3:6, Amo 5:6; Act 4:28
Geneva 1599
45:7 I form the (h) light, and create darkness: I make peace, and create evil: I the LORD do all these [things].
(h) I send peace and war, prosperity and adversity, as in (Amos 3:6).
John Gill
45:7 I form the light, and create darkness,.... Natural light, or that light which was produced at the first creation, and of which the sun is the fountain and source; or day which is light, and night which is darkness, the constant revolutions of which were formed, appointed, and are continued by the Lord, Gen 1:3, moral light, or the light of nature, the rational understanding in man; spiritual light, or the light of grace, by which things spiritual and supernatural are known; the light of joy and comfort from Christ, the sun of righteousness; and the light of eternal glory and happiness: this is all from God, of his producing and giving; and so darkness is his creature; that natural darkness which was upon the face of the earth at the beginning; what arises from the absence of the sun, or is occasioned by the eclipses of it, or very black clouds; or any extraordinary darkness, such as was in Egypt; or deprivation of sight, blindness in men; and, in a figurative sense, ignorance and darkness that follow upon sin; judicial blindness, God gives men up and leaves them to; temporal afflictions and distresses, and everlasting punishment, which is blackness of darkness:
I make peace, and create evil; peace between God and men is made by Christ, who is God over all; spiritual peace of conscience comes from God, through Christ, by the Spirit; eternal glory and happiness is of God, which saints enter into at death; peace among the saints themselves here, and with the men of the world; peace in churches, and in the world, God is the author of, even of all prosperity of every kind, which this word includes: "evil" is also from him; not the evil of sin; this is not to be found among the creatures God made; this is of men, though suffered by the Lord, and overruled by him for good: but the evil of punishment for sin, God's sore judgments, famine, pestilence, evil beasts, and the sword, or war, which latter may more especially be intended, as it is opposed to peace; this usually is the effect of sin; may be sometimes lawfully engaged in; whether on a good or bad foundation is permitted by God; moreover, all afflictions, adversities, and calamities, come under this name, and are of God; see Job 2:10,
I the Lord do all these things; and therefore must be the true God, and the one and only one. Kimchi, from Saadiah Gaon, observes, that this is said against those that assert two gods, the one good, and the other evil; whereas the Lord is the Maker of good and evil, and therefore must be above all; and it is worthy of observation, that the Persian Magi, before Zoroastres (m), held two first causes, the one light, or the good god, the author of all good; and the other darkness, or the evil god, the author of all evil; the one they called Oromazes, the other Arimanius; and, as Dr. Prideaux (n) observes,
"these words are directed to Cyrus king of Persia, and must be understood as spoken in reference to the Persian sect of the Magians; who then held light and darkness, or good and evil, to be the supreme Beings, without acknowledging the great God as superior to both;''
and which these words show; for Zoroastres, who reformed them in this first principle of their religion, was after Isaiah's time.
(m) Vid. Pocock. Specimen Arab. Hist. p. 147, 148. (n) Connexion, part 1. p. 215.
John Wesley
45:7 Light - All mens comforts and calamities come from thy hand.
Robert Jamieson, A. R. Fausset and David Brown
45:7 form . . . create--yatzar, to give "form" to previously existing matter. Bara, to "create" from nothing the chaotic dark material.
light . . . darkness--literally (Gen 1:1-3), emblematical also, prosperity to Cyrus, calamity to Babylon and the nations to be vanquished [GROTIUS] . . . Isaiah refers also to the Oriental belief in two coexistent, eternal principles, ever struggling with each other, light or good, and darkness or evil, Oromasden and Ahrimanen. God, here, in opposition, asserts His sovereignty over both [VITRINGA].
create evil--not moral evil (Jas 1:13), but in contrast to "peace" in the parallel clause, war, disaster (compare Ps 65:7; Amos 3:6).
45:845:8: Ուրա՛խ եղիցին երկինք ՚ի վերուստ, եւ ամպք ցօղեսցեն զարդարութիւն. բղխեսցէ երկիր զողորմութիւն, եւ զարդարութիւն առ հասարա՛կ բղխեսցէ։ Ե՛ս եմ Տէր որ հաստատեցի զքեզ իբրեւ զլա՛ւ իմն[10107]. [10107] Ոմանք. Ուրախ լիցին երկինք։
8 Երկինքը թող ուրախ լինի վերուստ, եւ ամպերը արդարութիւն ցօղեն, թող երկիրը ողորմութիւն բխեցնի, լիովին արդարութիւն թող բխեցնի: Ես եմ Տէրը, որ հաստատեցի քեզ որպէս մի լաւ բան, ստեղծեցի քեզ իբրեւ բրուտի կաւ»:
8 «Ո՛վ երկինքներ, վերէն ցօղ կաթեցուցէ՛քԵւ ամպերը արդարութիւն թող տեղան։Երկիրը թող բացուի ու փրկութեան պտուղ թող տայ Ու մէկտեղ արդարութիւն թող բուսնի։Ասոնք ստեղծողը ես՝ Տէ՛րս եմ։
[688]Ուրախ եղիցին`` երկինք ի վերուստ, եւ ամպք ցօղեսցեն զարդարութիւն. [689]բղխեսցէ երկիր զողորմութիւն, եւ զարդարութիւն առ հասարակ բղխեսցէ``. ես եմ Տէր որ [690]հաստատեցի զքեզ իբրեւ զլաւ իմն. ստեղծի զքեզ իբրեւ զկաւ բրտի:

45:8: Ուրա՛խ եղիցին երկինք ՚ի վերուստ, եւ ամպք ցօղեսցեն զարդարութիւն. բղխեսցէ երկիր զողորմութիւն, եւ զարդարութիւն առ հասարա՛կ բղխեսցէ։ Ե՛ս եմ Տէր որ հաստատեցի զքեզ իբրեւ զլա՛ւ իմն[10107].
[10107] Ոմանք. Ուրախ լիցին երկինք։
8 Երկինքը թող ուրախ լինի վերուստ, եւ ամպերը արդարութիւն ցօղեն, թող երկիրը ողորմութիւն բխեցնի, լիովին արդարութիւն թող բխեցնի: Ես եմ Տէրը, որ հաստատեցի քեզ որպէս մի լաւ բան, ստեղծեցի քեզ իբրեւ բրուտի կաւ»:
8 «Ո՛վ երկինքներ, վերէն ցօղ կաթեցուցէ՛քԵւ ամպերը արդարութիւն թող տեղան։Երկիրը թող բացուի ու փրկութեան պտուղ թող տայ Ու մէկտեղ արդարութիւն թող բուսնի։Ասոնք ստեղծողը ես՝ Տէ՛րս եմ։
zohrab-1805▾ eastern-1994▾ western am▾
45:845:8 Кропите, небеса, свыше, и облака да проливают правду; да раскроется земля и приносит спасение, и да произрастает вместе правда. Я, Господь, творю это.
45:8 εὐφρανθήτω ευφραινω celebrate; cheer ὁ ο the οὐρανὸς ουρανος sky; heaven ἄνωθεν ανωθεν from above; from upward καὶ και and; even αἱ ο the νεφέλαι νεφελη cloud ῥανάτωσαν ραινω rightness; right standing ἀνατειλάτω ανατελλω spring up; rise ἡ ο the γῆ γη earth; land ἔλεος ελεος mercy καὶ και and; even δικαιοσύνην δικαιοσυνη rightness; right standing ἀνατειλάτω ανατελλω spring up; rise ἅμα αμα at once; together ἐγώ εγω I εἰμι ειμι be κύριος κυριος lord; master ὁ ο the κτίσας κτιζω create; set up σε σε.1 you
45:8 הַרְעִ֤יפוּ harʕˈîfû רעף trickle שָׁמַ֨יִם֙ šāmˈayim שָׁמַיִם heavens מִ mi מִן from מַּ֔עַל mmˈaʕal מַעַל top וּ û וְ and שְׁחָקִ֖ים šᵊḥāqˌîm שַׁחַק dust יִזְּלוּ־ yizzᵊlû- נזל flow צֶ֑דֶק ṣˈeḏeq צֶדֶק justice תִּפְתַּח־ tiftaḥ- פתח open אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth וְ wᵊ וְ and יִפְרוּ־ yifrû- פרה be fertile יֶ֗שַׁע yˈešaʕ יֵשַׁע help וּ û וְ and צְדָקָ֤ה ṣᵊḏāqˈā צְדָקָה justice תַצְמִ֨יחַ֙ ṯaṣmˈîₐḥ צמח sprout יַ֔חַד yˈaḥaḏ יַחַד gathering אֲנִ֥י ʔᵃnˌî אֲנִי i יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH בְּרָאתִֽיו׃ ס bᵊrāṯˈiʸw . s ברא create
45:8. rorate caeli desuper et nubes pluant iustum aperiatur terra et germinet salvatorem et iustitia oriatur simul ego Dominus creavi eumDrop down dew, ye heavens, from above, and let the clouds rain the just: let the earth be opened, and bud forth a saviour: and let justice spring up together: I the Lord have created him.
8. Drop down, ye heavens, from above, and let the skies pour down righteousness: let the earth open, that they may bring forth salvation, and let her cause righteousness to spring up together; I the LORD have created it.
45:8. Send down dew from above, O heavens, and let the clouds rain down upon the just! Let the earth open and spring forth a savior! And let justice rise up at once! I, the Lord, have created him.
45:8. Drop down, ye heavens, from above, and let the skies pour down righteousness: let the earth open, and let them bring forth salvation, and let righteousness spring up together; I the LORD have created it.
Drop down, ye heavens, from above, and let the skies pour down righteousness: let the earth open, and let them bring forth salvation, and let righteousness spring up together; I the LORD have created it:

45:8 Кропите, небеса, свыше, и облака да проливают правду; да раскроется земля и приносит спасение, и да произрастает вместе правда. Я, Господь, творю это.
45:8
εὐφρανθήτω ευφραινω celebrate; cheer
ο the
οὐρανὸς ουρανος sky; heaven
ἄνωθεν ανωθεν from above; from upward
καὶ και and; even
αἱ ο the
νεφέλαι νεφελη cloud
ῥανάτωσαν ραινω rightness; right standing
ἀνατειλάτω ανατελλω spring up; rise
ο the
γῆ γη earth; land
ἔλεος ελεος mercy
καὶ και and; even
δικαιοσύνην δικαιοσυνη rightness; right standing
ἀνατειλάτω ανατελλω spring up; rise
ἅμα αμα at once; together
ἐγώ εγω I
εἰμι ειμι be
κύριος κυριος lord; master
ο the
κτίσας κτιζω create; set up
σε σε.1 you
45:8
הַרְעִ֤יפוּ harʕˈîfû רעף trickle
שָׁמַ֨יִם֙ šāmˈayim שָׁמַיִם heavens
מִ mi מִן from
מַּ֔עַל mmˈaʕal מַעַל top
וּ û וְ and
שְׁחָקִ֖ים šᵊḥāqˌîm שַׁחַק dust
יִזְּלוּ־ yizzᵊlû- נזל flow
צֶ֑דֶק ṣˈeḏeq צֶדֶק justice
תִּפְתַּח־ tiftaḥ- פתח open
אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth
וְ wᵊ וְ and
יִפְרוּ־ yifrû- פרה be fertile
יֶ֗שַׁע yˈešaʕ יֵשַׁע help
וּ û וְ and
צְדָקָ֤ה ṣᵊḏāqˈā צְדָקָה justice
תַצְמִ֨יחַ֙ ṯaṣmˈîₐḥ צמח sprout
יַ֔חַד yˈaḥaḏ יַחַד gathering
אֲנִ֥י ʔᵃnˌî אֲנִי i
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
בְּרָאתִֽיו׃ ס bᵊrāṯˈiʸw . s ברא create
45:8. rorate caeli desuper et nubes pluant iustum aperiatur terra et germinet salvatorem et iustitia oriatur simul ego Dominus creavi eum
Drop down dew, ye heavens, from above, and let the clouds rain the just: let the earth be opened, and bud forth a saviour: and let justice spring up together: I the Lord have created him.
45:8. Send down dew from above, O heavens, and let the clouds rain down upon the just! Let the earth open and spring forth a savior! And let justice rise up at once! I, the Lord, have created him.
45:8. Drop down, ye heavens, from above, and let the skies pour down righteousness: let the earth open, and let them bring forth salvation, and let righteousness spring up together; I the LORD have created it.
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: Кропите, небеса..., и облака да проливают правду; да раскроет земля и приносит спасение, и да произрастает вместе правда... Слова этого стиха представляют из себя благодарственно-хвалебный гимн Богу за будущее избавление Израиля и за дарование ему и всему человечеству новых благодеяний. Небеса, облака и земля - это все знакомые эмблемы универсальной, мировой радости (см. коммент. 44:23). Несколько труднее определить, что здесь разумеется под "правдой" и "спасением"? В ближайшем, историческом смысле под "спасением", которое приглашается принять земля, очевидно, разумеется самый факт спасения или избавления иудеев от вавилонского плена. Под "правдой" же, сопутствующей этому спасению - торжество Божественной правды, т. е. оправдание или исполнение Божественных планов о всеобщем спасении, прототипом которого является и это спасение иудеев из плена. В более же отдаленном, преобразовательном смысле под "правдой", сходящей с неба на грешную землю, можно разуметь "дар оправдания", т. е. отпущения грехов, соединенного с благодатью Святого Духа; а под "спасением" - следствие такого оправдания, т. е. получение вечного, истинного спасения.
Adam Clarke: Commentary on the Bible - 1831
45:8: Drop down, ye heavens - The eighty-fifth psalm is a very elegant ode on the same subject with this part of Isaiah's prophecies, the restoration of Judah from captivity; and is, in the most beautiful part of it, a manifest imitation of this passage of the prophet: -
"Verily his salvation is nigh unto them that fear him,
That glory may dwell in our land.
Mercy and truth have met together;
Righteousness and peace have kissed each other.
Truth shall spring from the earth,
And righteousness shall look down from heaven.
Even Jehovah: will give that which is good,
And our land shall yield her produce.
Righteousness shall go before him,
And shall direct his footsteps in the way."
Psalm 85:10-14.
See the notes on these verses.
These images of the dew and the rain descending from heaven and making the earth fruitful, employed by the prophet, and some of those nearly of the same kind which are used by the psalmist, may perhaps be primarily understood as designed to set forth in a splendid manner the happy state of God's people restored to their country, and flourishing in peace and plenty, in piety and virtue; but justice and salvation, mercy and truth, righteousness and peace, and glory dwelling in the land, cannot with any sort of propriety, in the one or the other, be interpreted as the consequences of that event; they must mean the blessings of the great redemption by Messiah.
Let the earth open, etc. - Jonathan, in his Targum, refers this to the resurrection of the dead; the earth shall be opened, ויחון מיתיא veyechon meiteiya, and the dead shall revive. A plain proof that the ancient Jews believed in a future state, and acknowledged the resurrection of the dead.
Let them bring forth salvation "Let salvation produce her fruit" - For ויפרו vaiyiphru, the Septuagint, Vulgate, and Syriac read ויפרה vaiyiphrah; and one MS. has a rasure close after the latter ו vau, which probably was ה he at first.
Albert Barnes: Notes on the Bible - 1834
45:8: Drop down, ye heavens, from above - That is, as a result of the benefits that shall follow from the rescue of the people from their captivity and exile. The mind of the prophet is carried forward to future times, and he sees effects from that interposition, as striking as if the heavens should distil righteousness; and sees the pRev_alence of piety and happiness as if they should string out of the earth. It may be designed primarily to denote the happy results of their return to their own land, and the peace and prosperity which would ensue. But there is a beauty and elevation in the language which is better applicable to the remote and distant consequences of their return - the coming and reign of the Messiah. The figure is that of the rain and dew descending from heaven, and watering, the earth, and producing fertility and beauty; and the idea is, that piety and peace would pRev_ail in a manner resembling the verdure of the fields under such rains and dews. A figure remarkably similar to this is employed by the Psalmist Psa 85:11-12 :
Truth shall spring out of the earth;
And righteousness shall look down from heaven.
Yea, the Lord shall give that which is good -
And our land shall yield her increase.
The phrase, 'drop down, ye heavens, from above,' means, pour forth, or distil, as the clouds distil, or drop down the rain or dew Psa 45:12-13. It is appropriately applied to rain or dew, and here means that righteousness would be as abundant as if poured down like dews or showers from heaven. The Septuagint however, render it, 'Let the heavens above be glad,' but evidently erroneously.
And let the skies - The word used here (שׁחקים shechaqiym) is derived from the verb שׁצק shâ chaq, "to rub," pound fine, or beat in pieces; and is then applied to dust (see Isa 40:15); to a thin cloud; a cloud of dust; and then to clouds in general Job 36:28; Job 37:18; Job 38:37. The sense here is, that righteousness should be poured down like rain from the clouds of heaven; that is, it should be abundant, and should pRev_ail on the earth.
Pour down righteousness - The result of the deliverance from the captivity shall be, that righteousness shall be abundant. During the captivity they had been far away from their native land; the temple was destroyed; the fire had ceased to burn on the altars; the praises of God had ceased to be celebrated in his courts; and all the means by which piety had been nourished had been withdrawn. This state of things was strikingly similar to the earth when the rain is witcheld, and all verdure droops and dies. But after the return from the exile, righteousness would abound under the re-establishment of the temple service and the means of grace. Nor can there be any doubt, I think, that the mind of the prophet was also fixed on the pRev_alence of religion which would yet take place under the Messiah, whose coming, though remotely, would be one of the results of the return from the exile, and of whose advent, that return would be so strikingly emblematic.
Let the earth open - As it does when the showers descend and render it mellow, and when it brings forth grass and plants and fruits.
And let them bring forth salvation - The Chaldee renders this, 'Let the earth open, and the dead Rev_ive, and righteousness be Rev_ealed at the same time.' The idea is, let the earth and the heavens produce righteousness, or become fruitful in producing salvation. Salvation shall abound as if it descended like showers and dews, and as if the fertile earth everywhere produced it. Vitringa supposes that it means that the hearts of people would be opened and prepared for repentance and the reception of the truth by the Holy Spirit, as the earth is made mellow and adapted to the reception of seed by the rain and dew.
And let righteousness spring up together - Let it at the same time germinate as a plant does. It shall spring forth like green grass, and like flowers and plants in the well-watered earth. The language in the verse is figurative, and very beautiful. The idea is, that peace, prosperity, and righteousness start up like the fruits of the earth when it is well watered with the dews anti rains of heaven; that the land and world would be clothed in moral loveliness; and that the fruits of salvation would be abundant everywhere. That there was a partial fulfillment of this on the return to the land of Canaan, there can be no doubt. The Jews were, for a time at least, much more distinguished for piety than they had been before. Idolatry ceased; the temple was rebuilt; the worship of God was re-established; and the nation enjoyed unaccustomed prosperity. But there is a richness and fullness in the language which is not met by anything that occurred in the return from the exile; and it doubtless receives its entire fulfillment only under that more important deliverance of which the return from Babylon was but the emblem. As referred to the Messiah, and to his reign, may we not regard it as descriptive of the following things?
1. The pRev_alence and diffusion of the knowledge of salvation under his own preaching and that of the apostles. Religion was Rev_ived throughout Judea, and spread with vast rapidity throughout almost the whole of the known world. It seemed as if the very heavens shed down righteousness on all lands, and the earth, so long barren and sterile, brought forth the fruits of salvation. Every country partook of the benefits of the descending showers of grace, and the moral world put on a new aspect - like the earth after descending dews and rains.
2. It is beautifully descriptive of a Rev_ival of religion like that on the day of Pentecost. In such scenes, it seems as if the very heavens 'poured down' righteousness. A church smiles under its influence like parched and barren fields under rains and dews, and society puts on an aspect of loveliness like the earth after copious showers. Salvation seems to start forth with the beauty of the green grass, or of the unfolding buds, producing leaves and flowers and abundant fruits. There cannot be found anywhere a more beautiful description of a genuine Rev_ival of pure religion than in this verse.
3. It is descriptive, doubtless, of what is yet to take place in the better days which are to succeed the present, when the knowledge of the Lord shall fill the earth. All the earth shall be blessed, as if descending showers should produce universal fertility, and every land, now desolate, barren, sterile, and horrid by sin, shall become 'like a well-watered garden' in reference to salvation.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
45:8: Drop down: Isa 32:15, Isa 44:3; Psa 72:3, Psa 72:6, Psa 85:9-12; Eze 34:26; Hos 10:12, Hos 14:5-8; Joe 2:28, Joe 2:29, Joe 3:18; Act 2:33; Tit 3:3-6
let the earth: Isa 4:2, Isa 11:1, Isa 53:2, Isa 61:3, Isa 61:11; Co1 3:6-9
I the Lord: Isa 65:17, Isa 65:18, Isa 66:22; Jer 31:22; Eph 2:10, Eph 4:24
Carl Friedrich Keil and Franz Delitzsch
45:8
In the prospect of this ultimate and saving purpose of the mission of Cyrus, viz., the redemption of Israel and the conversion of the heathen, heaven and earth are now summoned to bring forth and pour down spiritual blessings in heavenly gifts, according to the will and in the power of Jehovah, who has in view a new spiritual creation. "Cause to trickle down, ye heavens above, and let the blue sky rain down righteousness; let the earth open, and let salvation blossom, and righteousness; let them sprout together: I Jehovah have created it." What the heavens are to cause to trickle down, follows as the object to יזּלוּ. And what is to flower when the earth opens (pâthach as in Ps 106:17; compare aprilis and the Neo-Greek anoixis, spring), is salvation and righteousness. But tzedek (righteousness) is immediately afterwards the object of a new verb; so that וּצדקה ישׁע, which are thought of as combined, as the word יחד (together) shows, are uncoupled in the actual expression. Knobel expresses a different opinion, and assumes that ישׁע is regarded as a collective noun, and therefore construed with a plural, like אמרּה in Ps 119:103, and חמדה in Hag 2:7. But the use of yachad (together) favours the other interpretation. The suffix of בּראתיו points to this fulness of righteousness and salvation. It is a creation of Jehovah Himself. Heaven and earth, when co-operating to effect this, are endowed with their capacity through Him from whom cometh every good and perfect gift, and obey now, as at the first, His creative fiat. This "rorate caeli desuper et nubes pluant justum," as the Vulgate renders it, is justly regarded as an old advent cry.
Geneva 1599
45:8 Drop down, ye heavens, from above, and let the skies pour down (i) righteousness: let the earth open, and let them bring forth salvation, and let righteousness spring up together; I the LORD have (k) created it.
(i) He comforts the Jews as if he would say, "Though when you look to the heavens and earth for comfort you see nothing now but signs of God's wrath, yet will cause them to bring forth certain tokens of your deliverance, and of the performance of my promise": which is meant by righteousness.
(k) I have appointed Cyrus to this use and purpose.
John Gill
45:8 Drop down, ye heavens, from above, and let the skies pour down righteousness,.... Or, "the righteous One", as the Vulgate Latin version; the Lord our righteousness, Christ the author of righteousness, who was to bring in an everlasting one; and whose coming was to be, and was, as the rain, as the former and latter rain to the earth, Hos 6:3, and who came from heaven to earth to fulfil all righteousness; and with him came an abundance of blessings of rich grace, even all spiritual blessings, peace, pardon, righteousness, salvation, and eternal life, which were poured down from above upon the sons of men; thus the Holy Ghost, the spirit of prophecy, proceeds at once from Cyrus to Christ, from the type to the antitype, from the temporal redemption of the Jews to the spiritual redemption of the Lord's people; and these words are to be considered, not as a petition of the prophet, or of the church, for the coming of Christ, and salvation by him; but a promise and prophecy of it. Aben Ezra and Kimchi take them to be an address to the angels of heaven to assist in the affair of the salvation of Israel; these did drop down or descend, even a great multitude of them, at the incarnation of Christ, and published the good tidings of good things that came by him:
let the earth open, and let them bring forth salvation; or the "Saviour", as the Vulgate Latin version; Christ the author of salvation, who was appointed to be the salvation or Saviour of his people, who came to effect it, and has obtained it; heaven and earth were both concerned in bringing forth this "fruit" of righteousness and salvation, as the word (o) rendered "bring forth" signifies; see Is 4:2. Christ was the Lord from heaven, and yet made of a woman in the lowest parts of the earth: Christ, who is the "truth", sprung "out of the earth"; and he, who is the author of "righteousness", looked down from heaven, Ps 85:11 and it follows: "let righteousness spring up together"; or "bud forth" (p) as a branch; one of the names of the Messiah, frequent in prophecy:
I the Lord have created it; or that, both righteousness and salvation; or Christ as man, the author of both, whom God appointed, and raised up, and sent to be the Redeemer and Saviour of his people. The Targum interprets this of the resurrection of the dead, paraphrasing the whole thus;
"let the heavens from above minister, and the clouds flow with good; let the earth open, and the dead revive; and let righteousness be revealed together; I the Lord have created them.''
(o) "fructificent", Vatablus; "edant fractum salutis"; Junius & Tremellius. (p) "germinare faciet", Pagninus, Montanus, Vatablus, "progerminet germen", Vitringa.
John Wesley
45:8 Drop - The righteous and gracious acts of God for his people, shall be so many, as if God rained showers of righteousness out of heaven. Open - Open itself to bring forth those fruits which may be expected from such showers. Them - The heavens and the earth conspiring together. Together - Together with salvation. It - This great work of salvation and righteousness; whereof, tho' Cyrus is the instrument, I am the author.
Robert Jamieson, A. R. Fausset and David Brown
45:8 Drop--namely, the fertilizing rain (Ps 65:12).
skies--clouds; lower than the "heavens."
righteousness--that is, the dews of the Holy Spirit, whereby "righteousness" shall "spring up." (See latter end of the verse).
earth--figuratively for the hearts of men on it, opened for receiving the truth by the Holy Ghost (Acts 16:14).
them--the earth and the heavens. HORSLEY prefers: "Let the earth open, and let salvation and justice grow forth; let it bring them forth together; I the Lord have created him" (Is 45:13). MAURER translates, "Let all kinds of salvation (prosperity) be fruitful" (Ps 72:3, Ps 72:6-7). The revival of religion after the return from Babylon suggests to the prophet the diffusion of Messiah's Gospel, especially in days still future; hence the elevation of the language to a pitch above what is applicable to the state of religion after the return.
45:945:9: Ստեղծի զքեզ իբրեւ զկա՛ւ բրտի. միթէ զօ՞րն ամենայն հերկիցէ որ հերկէն զերկիր. միթէ ասիցէ՞ կաւն ցբրուտն. Զի՞ կաս՝ զի՞ ո՛չ գործես, ※ չիք քո ձեռք։ Միթէ ասիցէ՞ ստեղծուածն ցստեղծիչն իւր թէ ընդէ՛ր այսպէս ստեղծեր զիս[10108]։ [10108] Ոմանք. Հերկէ որ հերկէն... այդպէս ստեղծեր զիս։
9 Մի՞թէ նա, որ հողն է հերկում, ամէն օր հերկ կ’անի. մի՞թէ կաւը բրուտին կարող է ասել, թէ՝ ի՞նչ ես անում, ինչո՞ւ չես աշխատում, ձեռքեր չունե՞ս. մի՞թէ ստեղծուածն իր ստեղծողին կարող է ասել, թէ՝ ինչո՞ւ այսպէս ստեղծեցիր ինձ:
9 Վա՜յ անոր որ իր Արարիչին հետ կը վիճի, Թէեւ ինք երկրի խեցիներուն պէս խեցի մըն է*.Միթէ կաւը զինք ձեւացնողին կրնա՞յ ըսել թէ ‘Ի՞նչ կը շինես’,Կամ քու գործդ կրնա՞յ քեզի ըսել թէ ‘Ձեռք չունիս’։
Միթէ զօ՞րն ամենայն հերկիցէ որ հերկէն զերկիր. միթէ ասիցէ՞ կաւն ցբրուտն. Զի՞ կաս` զի՞ ոչ գործես, չիք քո ձեռք: Միթէ ասիցէ՞ ստեղծուածն ցստեղծիչն իւր թէ` Ընդէ՞ր այսպէս ստեղծեր զիս:

45:9: Ստեղծի զքեզ իբրեւ զկա՛ւ բրտի. միթէ զօ՞րն ամենայն հերկիցէ որ հերկէն զերկիր. միթէ ասիցէ՞ կաւն ցբրուտն. Զի՞ կաս՝ զի՞ ո՛չ գործես, ※ չիք քո ձեռք։ Միթէ ասիցէ՞ ստեղծուածն ցստեղծիչն իւր թէ ընդէ՛ր այսպէս ստեղծեր զիս[10108]։
[10108] Ոմանք. Հերկէ որ հերկէն... այդպէս ստեղծեր զիս։
9 Մի՞թէ նա, որ հողն է հերկում, ամէն օր հերկ կ’անի. մի՞թէ կաւը բրուտին կարող է ասել, թէ՝ ի՞նչ ես անում, ինչո՞ւ չես աշխատում, ձեռքեր չունե՞ս. մի՞թէ ստեղծուածն իր ստեղծողին կարող է ասել, թէ՝ ինչո՞ւ այսպէս ստեղծեցիր ինձ:
9 Վա՜յ անոր որ իր Արարիչին հետ կը վիճի, Թէեւ ինք երկրի խեցիներուն պէս խեցի մըն է*.Միթէ կաւը զինք ձեւացնողին կրնա՞յ ըսել թէ ‘Ի՞նչ կը շինես’,Կամ քու գործդ կրնա՞յ քեզի ըսել թէ ‘Ձեռք չունիս’։
zohrab-1805▾ eastern-1994▾ western am▾
45:945:9 Горе тому, кто препирается с Создателем своим, черепок из черепков земных! Скажет ли глина горшечнику: > и твое дело {скажет ли о тебе}: >?
45:9 ποῖον ποιος of what kind; which βέλτιον βελτιων furnish; prepare ὡς ως.1 as; how πηλὸν πηλος mud; clay κεραμέως κεραμευς potter μὴ μη not ὁ ο the ἀροτριῶν αροτριαω plow ἀροτριάσει αροτριαω plow τὴν ο the γῆν γη earth; land ὅλην ολος whole; wholly τὴν ο the ἡμέραν ημερα day μὴ μη not ἐρεῖ ερεω.1 state; mentioned ὁ ο the πηλὸς πηλος mud; clay τῷ ο the κεραμεῖ κεραμευς potter τί τις.1 who?; what? ποιεῖς ποιεω do; make ὅτι οτι since; that οὐκ ου not ἐργάζῃ εργαζομαι work; perform οὐδὲ ουδε not even; neither ἔχεις εχω have; hold χεῖρας χειρ hand
45:9 הֹ֗וי hˈôy הֹוי alas רָ֚ב ˈrāv ריב contend אֶת־ ʔeṯ- אֵת together with יֹ֣צְרֹ֔ו yˈōṣᵊrˈô יצר shape חֶ֖רֶשׂ ḥˌereś חֶרֶשׂ clay אֶת־ ʔeṯ- אֵת [object marker] חַרְשֵׂ֣י ḥarśˈê חֶרֶשׂ clay אֲדָמָ֑ה ʔᵃḏāmˈā אֲדָמָה soil הֲ hᵃ הֲ [interrogative] יֹאמַ֙ר yōmˌar אמר say חֹ֤מֶר ḥˈōmer חֹמֶר clay לְ lᵊ לְ to יֹֽצְרֹו֙ yˈōṣᵊrô יצר shape מַֽה־ mˈah- מָה what תַּעֲשֶׂ֔ה taʕᵃśˈeh עשׂה make וּ û וְ and פָעָלְךָ֖ foʕolᵊḵˌā פֹּעַל doing אֵין־ ʔên- אַיִן [NEG] יָדַ֥יִם yāḏˌayim יָד hand לֹֽו׃ ס lˈô . s לְ to
45:9. vae qui contradicit fictori suo testa de samiis terrae numquid dicet lutum figulo suo quid facis et opus tuum absque manibus estWoe to him that gainsayeth his maker, a sherd of the earthen pots: shall the clay say to him that fashioneth it: What art thou making, and thy work is without hands?
9. Woe unto him that striveth with his Maker! a potsherd among the potsherds of the earth! shall the clay say to him that fashioneth it, What makest thou? or thy work, He hath no hands?
45:9. Woe to him who contradicts his Maker, a mere shard from an earthen vessel! Should the clay say to the potter, “What are you making?” or, “Your work is not made by your hands?”
45:9. Woe unto him that striveth with his Maker! [Let] the potsherd [strive] with the potsherds of the earth. Shall the clay say to him that fashioneth it, What makest thou? or thy work, He hath no hands?
Woe unto him that striveth with his Maker! [Let] the potsherd [strive] with the potsherds of the earth. Shall the clay say to him that fashioneth it, What makest thou? or thy work, He hath no hands:

45:9 Горе тому, кто препирается с Создателем своим, черепок из черепков земных! Скажет ли глина горшечнику: <<что ты делаешь?>> и твое дело {скажет ли о тебе}: <<у него нет рук>>?
45:9
ποῖον ποιος of what kind; which
βέλτιον βελτιων furnish; prepare
ὡς ως.1 as; how
πηλὸν πηλος mud; clay
κεραμέως κεραμευς potter
μὴ μη not
ο the
ἀροτριῶν αροτριαω plow
ἀροτριάσει αροτριαω plow
τὴν ο the
γῆν γη earth; land
ὅλην ολος whole; wholly
τὴν ο the
ἡμέραν ημερα day
μὴ μη not
ἐρεῖ ερεω.1 state; mentioned
ο the
πηλὸς πηλος mud; clay
τῷ ο the
κεραμεῖ κεραμευς potter
τί τις.1 who?; what?
ποιεῖς ποιεω do; make
ὅτι οτι since; that
οὐκ ου not
ἐργάζῃ εργαζομαι work; perform
οὐδὲ ουδε not even; neither
ἔχεις εχω have; hold
χεῖρας χειρ hand
45:9
הֹ֗וי hˈôy הֹוי alas
רָ֚ב ˈrāv ריב contend
אֶת־ ʔeṯ- אֵת together with
יֹ֣צְרֹ֔ו yˈōṣᵊrˈô יצר shape
חֶ֖רֶשׂ ḥˌereś חֶרֶשׂ clay
אֶת־ ʔeṯ- אֵת [object marker]
חַרְשֵׂ֣י ḥarśˈê חֶרֶשׂ clay
אֲדָמָ֑ה ʔᵃḏāmˈā אֲדָמָה soil
הֲ hᵃ הֲ [interrogative]
יֹאמַ֙ר yōmˌar אמר say
חֹ֤מֶר ḥˈōmer חֹמֶר clay
לְ lᵊ לְ to
יֹֽצְרֹו֙ yˈōṣᵊrô יצר shape
מַֽה־ mˈah- מָה what
תַּעֲשֶׂ֔ה taʕᵃśˈeh עשׂה make
וּ û וְ and
פָעָלְךָ֖ foʕolᵊḵˌā פֹּעַל doing
אֵין־ ʔên- אַיִן [NEG]
יָדַ֥יִם yāḏˌayim יָד hand
לֹֽו׃ ס lˈô . s לְ to
45:9. vae qui contradicit fictori suo testa de samiis terrae numquid dicet lutum figulo suo quid facis et opus tuum absque manibus est
Woe to him that gainsayeth his maker, a sherd of the earthen pots: shall the clay say to him that fashioneth it: What art thou making, and thy work is without hands?
45:9. Woe to him who contradicts his Maker, a mere shard from an earthen vessel! Should the clay say to the potter, “What are you making?” or, “Your work is not made by your hands?”
45:9. Woe unto him that striveth with his Maker! [Let] the potsherd [strive] with the potsherds of the earth. Shall the clay say to him that fashioneth it, What makest thou? or thy work, He hath no hands?
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
9-10: С 9-13: включительно разбираются возражения или, точнее, предусматриваются сомнения, которые могли у кого-либо зародиться относительно точного исполнения всего того, что только перед этим было предсказано; а также б. м. здесь опровергается и недовольство только что возвещенным путем спасения.

Горе тому, кто препирается с Создателем своим... кто говорит отцу... матери: зачем ты родила меня... Кому возвещается это горе? Кто осмеливается жестоко препираться с Творцом и выражать такое безрассудное недовольство своей участью? Очевидно, не кто иной, как тот же "жестоковыйный" Израиль, который не раз и раньше, как от пророка Исаии (29:16; 40:27), так и от других пророков (Иер 18:1-2) уже получал подобные же уроки за этот упорный свой недостаток. Можно думать, что пленные иудеи, переживая тяжелые бедствия, уже потеряли веру в возможность избавления, как это вытекает из известной нам жалобы Израиля: "путь мой сокрыт от Господа; и дело мое забыто у Бога моего" (40:27). Но есть также основания предполагать, что иудеи, как кичливые националисты, выражали еще и недовольство, слыша пророчество о восстановлении их города и храма не каким-либо великим иудейским вождем (напр., Мессией), а совершенно чуждым для них царем язычником. На это, по-видимому, намекает конец 11-го стиха: "вы... хотите Мне указывать в деле рук Моих" ?
Adam Clarke: Commentary on the Bible - 1831
45:9: Wo unto him that striveth with his Maker "To unto him that contendeth with the power that formed him" - The prophet answers or prevents the objections and cavils of the unbelieving Jews, disposed to murmur against God, and to arraign the wisdom and justice of his dispensations in regard to them; in permitting them to be oppressed by their enemies, and in promising them deliverance instead of preventing their captivity. St. Paul has borrowed the image, and has applied it to the like purpose with equal force and elegance: "Nay, but, O man! who art thou that repliest against God? Shall the thing formed say to him that formed it, Why hast thou made me thus? Hath not the potter power over the clay, out of the same lump to make one vessel to honor, and another to dishonor?" Rom 9:20, Rom 9:21. This is spoken says Kimchi, against the king of Babylon, who insulted the Most High, bringing forth the sacred vessels, drinking out of them, and magnifying himself against God.
Or thy work, He hath no hands "And to the workman, Thou hast no hands" - The Syriac renders, as if he had read, ולא היתי פעל ידיך velo hayithi pheal yadeycha, "neither am I the work of thy hands;" the Septuagint, as if they had reads ולא פעלת ואין ודים לך velo phaalta veeyn yaadim lecha, "neither hast thou made me; and thou hast no hands." But the fault seems to be in the transposition of the two pronouns; for ופעלך uphoolcha, read ופעלו uphoolo: and for לו lo, read לך lecha. So Houbigant corrects it; reading also ופעלו uphoolo; which last correction seems not altogether necessary. The Septuagint, in MSS. Pachom. and 1. D. 2 have it thus, και το εργον ουκ εχεις χειρας, which favors the reading here proposed.
Albert Barnes: Notes on the Bible - 1834
45:9: Wo unto him that striveth with his Maker! - This verse commences a new subject. Its connection with the preceeding is not very obvious. It may be designed to pRev_ent the objections and cavils of the unbelieving Jews who were disposed to complain against God, and to arraign the wisdom of his dispensations in regard to them, in permitting them to be oppressed by their enemies, and in promising them deliver ance instead of pRev_enting their captivity. So Lowth understands it. Rosenmuller regards it as designed to meet a cavil, because God chose to deliver them by Cyrus, a foreign prince, and a stranger to the true religion, rather than by one of their own nation. Kimchi, and some others, suppose that it is designed to repress the pride of the Babylonians, who designed to keep the Jews in bondage, and who would thus contend with God. But perhaps the idea is of a more general nature.
It may be designed to refer to the fact that any interposition of God, any mode of manifesting himself to people, meets with enemies, and with those who are disposed to contend with him, and especially any display of his mercy and grace in a great Rev_ival of religion. In the pRev_ious verse the prophet had spoken of the Rev_ival of religion. Perhaps he here adverts to the fact that such a manifestation of his mercy would meet with opposition. So it was when the Saviour came, and when Christianity spread around the world; so it is in every Rev_ival now; and so it will be, perhaps, in the spreading of the gospel throughout the world in the time that shall usher in the millennium. Men thus contend with their Maker; resist the influences of his Spirit; strive against the appeals made to them; oppose his sovereignty; are enraged at the preaching of the gospel, and often combine to oppose him. That this is the meaning of this passage, seems to be the sentiment of the apostle Paul, who has borrowed this image, and has applied it in a similar manner: 'Nay but, O man, who art thou that repliest against God? Shall the thing formed say to him that formed it, Why hast thou made me thus?
Hath not the potter power over the clay, of the same lump to make one vessel auto honor, and another unto dishonor?' Rom 9:20-21 It is implied that people are opposed to the ways which God takes to govern the world; it is affirmed that calamity shall follow all the resistance which people shall make. This we shall follow, because, first, God has all power, and all who contend with him must be defeated and overthrown; and, secondly, because God is right, and the sinner who opposes him is wrong, and must and will be punished for his resistance.
Let the potsherd strive with the potsherds ... of the earth - Lowth renders this,
Woe unto him that contendeth with the power that formed him;
The potsherd with the moulder of the clay.
The word rendered 'potsherd' (חרשׁ cheresh) means properly "a shard," or "sherd," that is, a fragment of an earthen vessel Lev 6:28; Lev 11:33; Job 2:8; Job 41:22; Psa 22:16. It is then put proverbially for anything frail and mean. Here it is undoubtedly put for man, regarded as weak and contemptible in his efforts against God. Our translation would seem to denote that it was appropriate for man to contend with equals, but not with one so much his superior as God; or that he might have some hope of success in contending with his fellowmen, but none in contending with his Maker. But this sense does not well suit the connection. The idea in the mind of the prophet is not that such contentions are either proper or appropriate among people, but it is the supreme folly and sin of contending with God; and the thought in illustration of this is not that people may appropriately contend with each other, but it is the superlative weakness and fragility of man. The translation proposed, therefore, by Jerome, 'Wo to him who contends with his Maker - testa de samiis terrae - a potsherd among the earthen pots (made of the earth of Samos) of the earth' - and which is found in the Syriac, and adopted by Rosenmuller, Gesenius, and Noyes, is doubtless the true rendering. According to Gesenius, the particle את 'ê th here means "by" or "among"; and the idea is, that man is a potsherd among the potsherds of the earth; a weak fragile creature among others equally so - and yet presuming impiously to contend with the God that made him. The Septuagint renders this, 'Is anything endowed with excellence? I fashioned it like the clay of a potter. Will the plowman plow the ground all the day long? Will the clay say to the potter,' etc.
Shall the clay ... - It would be absurd for the clay to complain to him that moulds it, of the form which he chooses to give it. Not less absurd is it for man, made of clay, and moulded by the hand of God, to complain of the fashion in which he has made him; of the rank which he has assigned him in the scale of being; and of the purposes which he designs to accomplish by him.
He hath no hands - He has no skill, no wisdom, no power. It is by the hand chiefly that pottery is moulded; and the hands here stand for the skill or wisdom which is evinced in making it. The Syriac renders it, 'Neither am I the work of thy hands.'
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
45:9: unto him: Isa 64:8; Exo 9:16, Exo 9:17; Job 15:24-26, Job 40:8, Job 40:9; Psa 2:2-9; Pro 21:30; Jer 50:24; Co1 10:22
Shall the clay: Isa 10:15, Isa 29:16; Jer 18:6; Rom 9:20, Rom 9:21
Carl Friedrich Keil and Franz Delitzsch
45:9
The promise is now continued in the third strophe (Is 45:9-13), and increases more and more in the distinctness of its terms; but just as in Is 29:15-21, it opens with a reproof of that pusillanimity (Is 40:27; cf., Is 51:13; Is 49:24; Is 58:3), which goes so far to complain of the ways of Jehovah. "Woe to him that quarreleth with his Maker - a pot among the pots of earthenware? Can the clay indeed say to him that shapeth it, What makest thou? and thy work, He hath no hands? Woe to him that saith to his father, What begettest thou? and to the woman, What bringest thou forth?" The comparison drawn between a man as the work of God and the clay-work of a potter suggested itself all the more naturally, inasmuch as the same word yootseer was applied to God as Creator, and also to a potter (figulus). The word cheres signifies either a sherd, or fragment of earthenware (Is 30:14), or an earthenware vessel (Jer 19:1; Prov 26:23). In the passage before us, where the point of comparison is not the fragmentary condition, but the earthen character of the material ()'adâmâh), the latter is intended: the man, who complains of God, is nothing but a vessel of clay, and, more than that, a perishable vessel among many others of the very same kind.
(Note: The Septuagint reads shin for sin in both instances, and introduces here the very unsuitable thought already contained in Is 28:24, "Shall the ploughman plough the land the whole day?")
The questions which follow are meant to show the folly of this complaining. Can it possibly occur to the clay to raise a complaint against him who has it in hand, that he has formed it in such and such a manner, or for such and such a purpose (compare Rom 9:20, "Why hast thou made me thus")? To the words "or thy work" we must supply num dicet (shall it say); pō‛al is a manufacture, as in Is 1:31. The question is addressed to the maker, as those in Is 7:25 are to the husbandman: Can the thing made by thee, O man, possibly say in a contemptuous tone, "He has no hands?" - a supposition the ridiculous absurdity of which condemns it at once; and yet it is a very suitable analogy to the conduct of the man who complains of God. In Is 45:10 a woe is denounced upon those who resemble a man who should say to his own father, What children dost thou beget? or to a wife, What dost thou bring forth? (techı̄lı̄n an emphatic, and for the most part pausal, fut. parag., as in Ruth 2:8; Ruth 3:18). This would be the rudest and most revolting attack upon an inviolably tender and private relation; and yet Israel does this when it makes the hidden providential government of its God the object of expostulation.
Geneva 1599
45:9 (l) Woe to him that contendeth with his Maker! [Let] the potsherd [contend] with the potsherds of the earth. Shall the clay say to him that fashioneth it, What makest thou? or thy work, (m) He hath no hands?
(l) By this he bridles their impatience, who in adversity and trouble murmur against God, and will not tarry his pleasure: willing that man would match with his like, and not contend against God.
(m) That is, it is not perfectly made.
John Gill
45:9 Woe unto him that striveth with his Maker,.... That contends with him, enters into a controversy, and disputes with him, or litigates a point with him; quarrels with his purposes and decrees; murmurs and repines at his providences, and finds fault with his dispensations: this seems to have respect to the murmurs, quarrels, and contests of the Jews about Christ, the author of righteousness and salvation, when he should appear:
let the potsherd strive with the potsherds of the earth; let men strive with men, who are as earthen vessels made of the same mass and lump, and so are upon an equal foot, and a match for each other; but let them not have the insolence and vanity to strive with their Maker, who, as he has made them, can dash them in pieces as a potter's vessel:
shall the clay say to him that fashioneth it, what makest thou? yet this might be said with as much propriety and justice as that the Jews should quarrel with God for not sending the Messiah as a temporal prince to rescue them from the Roman yoke; but in a mean and humble manner, in the form of a servant, as a man of sorrows, and acquainted with griefs; and, at last, became obedient to the death of the cross, the way in which he was to be the Saviour of men: or
thy work, he hath no hands? or thus, or "thy work say unto thee, he, the potter, hath no hands"; no power nor skill to make me; I can make myself: as weakly, as wickedly, and as foolishly did the Jews, seeing no need of the Saviour sent them, nor of his righteousness and salvation, argue for justification by their own works, and in favour of their self-sufficiency to work out their own salvation. The Targum takes the words to be spoken to idolaters, and paraphrases the former part thus;
"woe to him who thinks to contend in judgment against the words of his Creator, and trusts that earthen images shall profit him, which are made out of the dust of the earth, &c.''
and there are many interpreters who think they are spoken against the idolatrous Babylonians, particularly against Belshazzar, as Kimchi; and others, against Astyages, a king of Persia, who was angry with the father and mother of Cyrus, and sought to have slain him as soon as born (q).
(q) Vid. Abendana in Miclol Yophi in loc.
John Wesley
45:9 Woe - As God here makes many glorious promises to Cyrus, so he pronounces a curse upon them, who should endeavour to hinder him. Contend - Contend, if you please, with your fellow creatures, but not with your creator. Or - He turns his speech to the potter.
Robert Jamieson, A. R. Fausset and David Brown
45:9 Anticipating the objections which the Jews might raise as to why God permitted their captivity, and when He did restore them, why He did so by a foreign prince, Cyrus, not a Jew (Is 40:27, &c.), but mainly and ultimately, the objections about to be raised by the Jews against God's sovereign act in adopting the whole Gentile world as His spiritual Israel (Is 45:8, referring to this catholic diffusion of the Gospel), as if it were an infringement of their nation's privileges; so Paul expressly quotes it (Rom 9:4-8, Rom 9:11-21).
Let . . . strive--Not in the Hebrew; rather, in apposition with "him," "A potsherd among the potsherds of the earth!" A creature fragile and worthless as the fragment of an earthen vessel, among others equally so, and yet presuming to strive with his Maker! English Version implies, it is appropriate for man to strive with man, in opposition to Ti2 2:24 [GESENIUS].
thy . . . He--shall thy work say of thee, He . . . ?
45:1045:10: Վա՛յ որ ասիցէ ցհայր իւր թէ ընդէ՞ր ծնար զիս, եւ ցմայր իւր՝ թէ ընդէ՞ր երկնեցեր զիս[10109]։ [10109] Ոմանք. Վա՛յ որ ասէ ցհայր... կամ ցմայր իւր։
10 Վա՜յ նրան, որ իր հօրը կ’ասի, թէ՝ ինչո՞ւ ծնեցիր ինձ, եւ մօրը, թէ՝ ինչո՞ւ ծննդաբերեցիր ինձ:
10 Վա՜յ անոր որ իր հօրը կ’ըսէ. ‘Ի՞նչ կը ծնանիս’Ու իր մօրը՝ ‘Ի՞նչ զաւակ կը բերես’»։
Վա՜յ որ ասիցէ ցհայր իւր թէ` Ընդէ՞ր ծնար զիս, եւ ցմայր իւր թէ` Ընդէ՞ր երկնեցեր զիս:

45:10: Վա՛յ որ ասիցէ ցհայր իւր թէ ընդէ՞ր ծնար զիս, եւ ցմայր իւր՝ թէ ընդէ՞ր երկնեցեր զիս[10109]։
[10109] Ոմանք. Վա՛յ որ ասէ ցհայր... կամ ցմայր իւր։
10 Վա՜յ նրան, որ իր հօրը կ’ասի, թէ՝ ինչո՞ւ ծնեցիր ինձ, եւ մօրը, թէ՝ ինչո՞ւ ծննդաբերեցիր ինձ:
10 Վա՜յ անոր որ իր հօրը կ’ըսէ. ‘Ի՞նչ կը ծնանիս’Ու իր մօրը՝ ‘Ի՞նչ զաւակ կը բերես’»։
zohrab-1805▾ eastern-1994▾ western am▾
45:1045:10 Горе тому, кто говорит отцу: >, а матери: >
45:10 ὁ ο the λέγων λεγω tell; declare τῷ ο the πατρί πατηρ father τί τις.1 who?; what? γεννήσεις γενναω father; born καὶ και and; even τῇ ο the μητρί μητηρ mother τί τις.1 who?; what? ὠδινήσεις ωδινω have contractions
45:10 הֹ֛וי hˈôy הֹוי alas אֹמֵ֥ר ʔōmˌēr אמר say לְ lᵊ לְ to אָ֖ב ʔˌāv אָב father מַה־ mah- מָה what תֹּולִ֑יד tôlˈîḏ ילד bear וּ û וְ and לְ lᵊ לְ to אִשָּׁ֖ה ʔiššˌā אִשָּׁה woman מַה־ mah- מָה what תְּחִילִֽין׃ ס tᵊḥîlˈîn . s חיל have labour pain, to cry
45:10. vae qui dicit patri quid generas et mulieri quid parturisWoe to him that saith to his father: Why begettest thou? and to the woman: Why dost thou bring forth?
10. Woe unto him that saith unto a father, What begettest thou? or to a woman, with what travailest thou?
45:10. Woe to him who says to his father, “Why did you conceive?” or to a woman, “Why did you give birth?”
45:10. Woe unto him that saith unto [his] father, What begettest thou? or to the woman, What hast thou brought forth?
Woe unto him that saith unto [his] father, What begettest thou? or to the woman, What hast thou brought forth:

45:10 Горе тому, кто говорит отцу: <<зачем ты произвел {меня} на свет?>>, а матери: <<зачем ты родила {меня}?>>
45:10
ο the
λέγων λεγω tell; declare
τῷ ο the
πατρί πατηρ father
τί τις.1 who?; what?
γεννήσεις γενναω father; born
καὶ και and; even
τῇ ο the
μητρί μητηρ mother
τί τις.1 who?; what?
ὠδινήσεις ωδινω have contractions
45:10
הֹ֛וי hˈôy הֹוי alas
אֹמֵ֥ר ʔōmˌēr אמר say
לְ lᵊ לְ to
אָ֖ב ʔˌāv אָב father
מַה־ mah- מָה what
תֹּולִ֑יד tôlˈîḏ ילד bear
וּ û וְ and
לְ lᵊ לְ to
אִשָּׁ֖ה ʔiššˌā אִשָּׁה woman
מַה־ mah- מָה what
תְּחִילִֽין׃ ס tᵊḥîlˈîn . s חיל have labour pain, to cry
45:10. vae qui dicit patri quid generas et mulieri quid parturis
Woe to him that saith to his father: Why begettest thou? and to the woman: Why dost thou bring forth?
45:10. Woe to him who says to his father, “Why did you conceive?” or to a woman, “Why did you give birth?”
45:10. Woe unto him that saith unto [his] father, What begettest thou? or to the woman, What hast thou brought forth?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
45:10: Wo unto him that saith unto his father ... - It is wicked and foolish for a son to complain of his father or mother in regard to his birth, or of his rank and condition of life. Probably the idea is, that if a child is by his birth placed in circumstances less advantageous than others, he would have no right to com plain of his parents, or to regard them as having acted improperly in having entered into the marriage relation. In like manner it would be not less improper, certainly, to complain of God who has brought us into existence by his own power, and who acts as a sovereign in the various allotments of our lives. The design is to rebuke the spirit of complaining against the allotments of Providence - a spirit which perhaps pRev_ailed among the Jews, and which in fact is found everywhere among people; and to show that God, as a sovereign, has a right to dispose of his creatures in the manner which he shall judge to be best. The passage proves:
1. That man is formed by God, and that all his affairs are ordered by him as really as the work of the potter is moulded by the hands of the workman.
2. That God had a design in making man, and in ordering and arranging his circumstances in life.
3. That man is little qualified to judge of that design, and not at all qualified to pronounce it unwise, anymore than the clay could charge him that worked it into a vessel with want of wisdom; and,
4. That God is a sovereign, and does as he pleases. He has formed man as he chose, as really as the potter moulds the clay into any shape which he pleases. He has given him his rank in creation; given him such a body - strong, vigorous, and comely; or feeble, deformed, and sickly, as he pleased; he has given him such an intellect - vigorous, manly, and powerful; or weak, feeble, and timid, as he pleased; he has determined his circumstances in life - whether riches, poverty, an elevated rank, or a depressed condition, just as he saw fit; and he is a sovereign also in the dispensation of his grace - having a right to pardon whom he will; nor has man any right to complain.
This passage, however, should not be adduced to prove that God, in all respects, moulds the character and destiny of people as the potter does the clay. Regard should be had in the interpretation to the fact that God is just, and good, and wise, as well as a sovereign; and that man is himself a moral agent, and subject to the laws of moral agency which God has appointed. God does nothing wrong. He does not compel man to sin, and then condemn him for it. He does not make him a transgressor by physical power, as the potter moulds the clay, and then doom him for it to destruction. He does his pleasure according to the eternal laws of equity; and man has no right to call in question the rectitude of his sovereign dispensations.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
45:10: Deu 27:16; Mal 1:6; Heb 12:9
John Gill
45:10 Woe unto him that saith unto his father, what begettest thou?.... That quarrels with him, and complains of him, because he was not of the other sex, or not so wise, or so rich, or so handsome, as others:
or to the woman; disdaining to call her mother:
what hast thou brought forth? equally as absurd and impious it was in the Jews to quarrel with Christ for his conversation with sinners, and the reception of them; or for the regeneration of such persons; or to find fault with God for the conversion of the Gentiles, and resent it, and be angry at it, as they were; see Rom 10:19.
Robert Jamieson, A. R. Fausset and David Brown
45:10 If it be wrong for a child, born in less favorable circumstances, to upbraid his parents with having given him birth, a fortiori, it is, to upbraid God for His dealings with us. Rather translate, "a father . . . a woman." The Jews considered themselves exclusively God's children and were angry that God should adopt the Gentiles besides. Woe to him who says to one already a father, Why dost thou beget other children? [HORSLEY].
45:1145:11: Զի ա՛յսպէս ասէ Տէր Աստուած Սուրբն Իսրայէլի, որ արար զայնս որ յապա՛յն գալոց են. Հարցէ՛ք զիս վասն որդւոցն իմոց եւ դստերաց. եւ վասն գործոց ձեռաց իմոց պատուէր տուք ինձ։
11 Այսպէս է ասում Տէր Աստուած՝ Իսրայէլի սուրբը, որ արարեց նրանց, ովքեր յետոյ են գալու. «Դուք ինձ հարցնում էք իմ որդիների ու դուստրերի մասին եւ իմ ձեռքի գործերի համար պատուէր էք տալիս ինձ:
11 Այսպէս կ’ըսէ Տէրը՝ Իսրայէլի Սուրբը ու անոր Արարիչը.«Գալու բաներուն վրայով ինծի հարցուցէ՛ք, Իմ որդիներուս համար ու իմ ձեռքերուս գործերուն համար, Ինծի պատուէր տուէ՛ք։
զի այսպէս ասէ Տէր Աստուած` Սուրբն Իսրայելի, որ արար զայնս որ յապայն գալոց են. Հարցէք զիս վասն որդւոցն իմոց եւ դստերաց,`` եւ վասն գործոց ձեռաց իմոց պատուէր տուք ինձ:

45:11: Զի ա՛յսպէս ասէ Տէր Աստուած Սուրբն Իսրայէլի, որ արար զայնս որ յապա՛յն գալոց են. Հարցէ՛ք զիս վասն որդւոցն իմոց եւ դստերաց. եւ վասն գործոց ձեռաց իմոց պատուէր տուք ինձ։
11 Այսպէս է ասում Տէր Աստուած՝ Իսրայէլի սուրբը, որ արարեց նրանց, ովքեր յետոյ են գալու. «Դուք ինձ հարցնում էք իմ որդիների ու դուստրերի մասին եւ իմ ձեռքի գործերի համար պատուէր էք տալիս ինձ:
11 Այսպէս կ’ըսէ Տէրը՝ Իսրայէլի Սուրբը ու անոր Արարիչը.«Գալու բաներուն վրայով ինծի հարցուցէ՛ք, Իմ որդիներուս համար ու իմ ձեռքերուս գործերուն համար, Ինծի պատուէր տուէ՛ք։
zohrab-1805▾ eastern-1994▾ western am▾
45:1145:11 Так говорит Господь, Святый Израиля и Создатель его: вы спрашиваете Меня о будущем сыновей Моих и хотите Мне указывать в деле рук Моих?
45:11 ὅτι οτι since; that οὕτως ουτως so; this way λέγει λεγω tell; declare κύριος κυριος lord; master ὁ ο the θεὸς θεος God ὁ ο the ἅγιος αγιος holy Ισραηλ ισραηλ.1 Israel ὁ ο the ποιήσας ποιεω do; make τὰ ο the ἐπερχόμενα επερχομαι come on / against ἐρωτήσατέ ερωταω question; request με με me περὶ περι about; around τῶν ο the υἱῶν υιος son μου μου of me; mine καὶ και and; even περὶ περι about; around τῶν ο the θυγατέρων θυγατηρ daughter μου μου of me; mine καὶ και and; even περὶ περι about; around τῶν ο the ἔργων εργον work τῶν ο the χειρῶν χειρ hand μου μου of me; mine ἐντείλασθέ εντελλομαι direct; enjoin μοι μοι me
45:11 כֹּֽה־ kˈō- כֹּה thus אָמַ֧ר ʔāmˈar אמר say יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH קְדֹ֥ושׁ qᵊḏˌôš קָדֹושׁ holy יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel וְ wᵊ וְ and יֹצְרֹ֑ו yōṣᵊrˈô יצר shape הָ hā הַ the אֹתִיֹּ֣ות ʔōṯiyyˈôṯ אתה come שְׁאָל֔וּנִי šᵊʔālˈûnî שׁאל ask עַל־ ʕal- עַל upon בָּנַ֛י bānˈay בֵּן son וְ wᵊ וְ and עַל־ ʕal- עַל upon פֹּ֥עַל pˌōʕal פֹּעַל doing יָדַ֖י yāḏˌay יָד hand תְּצַוֻּֽנִי׃ tᵊṣawwˈunî צוה command
45:11. haec dicit Dominus Sanctus Israhel plastes eius ventura interrogate me super filios meos et super opus manuum mearum mandastis mihiThus saith the Lord the Holy One of Israel, his maker: Ask me of things to come, concerning my children, and concerning the work of my hands give ye charge to me.
11. Thus saith the LORD, the Holy One of Israel, and his Maker: Ask me of the things that are to come concerning my sons, and concerning the work of my hands, command ye me.
45:11. Thus says the Lord, the Holy One of Israel, his Maker: Would you question me about the future, concerning my sons, and command me concerning the work of my hands?
45:11. Thus saith the LORD, the Holy One of Israel, and his Maker, Ask me of things to come concerning my sons, and concerning the work of my hands command ye me.
Thus saith the LORD, the Holy One of Israel, and his Maker, Ask me of things to come concerning my sons, and concerning the work of my hands command ye me:

45:11 Так говорит Господь, Святый Израиля и Создатель его: вы спрашиваете Меня о будущем сыновей Моих и хотите Мне указывать в деле рук Моих?
45:11
ὅτι οτι since; that
οὕτως ουτως so; this way
λέγει λεγω tell; declare
κύριος κυριος lord; master
ο the
θεὸς θεος God
ο the
ἅγιος αγιος holy
Ισραηλ ισραηλ.1 Israel
ο the
ποιήσας ποιεω do; make
τὰ ο the
ἐπερχόμενα επερχομαι come on / against
ἐρωτήσατέ ερωταω question; request
με με me
περὶ περι about; around
τῶν ο the
υἱῶν υιος son
μου μου of me; mine
καὶ και and; even
περὶ περι about; around
τῶν ο the
θυγατέρων θυγατηρ daughter
μου μου of me; mine
καὶ και and; even
περὶ περι about; around
τῶν ο the
ἔργων εργον work
τῶν ο the
χειρῶν χειρ hand
μου μου of me; mine
ἐντείλασθέ εντελλομαι direct; enjoin
μοι μοι me
45:11
כֹּֽה־ kˈō- כֹּה thus
אָמַ֧ר ʔāmˈar אמר say
יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH
קְדֹ֥ושׁ qᵊḏˌôš קָדֹושׁ holy
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
וְ wᵊ וְ and
יֹצְרֹ֑ו yōṣᵊrˈô יצר shape
הָ הַ the
אֹתִיֹּ֣ות ʔōṯiyyˈôṯ אתה come
שְׁאָל֔וּנִי šᵊʔālˈûnî שׁאל ask
עַל־ ʕal- עַל upon
בָּנַ֛י bānˈay בֵּן son
וְ wᵊ וְ and
עַל־ ʕal- עַל upon
פֹּ֥עַל pˌōʕal פֹּעַל doing
יָדַ֖י yāḏˌay יָד hand
תְּצַוֻּֽנִי׃ tᵊṣawwˈunî צוה command
45:11. haec dicit Dominus Sanctus Israhel plastes eius ventura interrogate me super filios meos et super opus manuum mearum mandastis mihi
Thus saith the Lord the Holy One of Israel, his maker: Ask me of things to come, concerning my children, and concerning the work of my hands give ye charge to me.
45:11. Thus says the Lord, the Holy One of Israel, his Maker: Would you question me about the future, concerning my sons, and command me concerning the work of my hands?
45:11. Thus saith the LORD, the Holy One of Israel, and his Maker, Ask me of things to come concerning my sons, and concerning the work of my hands command ye me.
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
11-12: Я создал землю, и сотворил на ней человека... Безрассудство и претенциозность выставленных возражений Господь опровергает одним безапелляционным аргументом - указанием на Себя, как на Творца всего мира, в том числе и самого человека (ср. 40:26; 42:5: и др.).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
11 Thus saith the LORD, the Holy One of Israel, and his Maker, Ask me of things to come concerning my sons, and concerning the work of my hands command ye me. 12 I have made the earth, and created man upon it: I, even my hands, have stretched out the heavens, and all their host have I commanded. 13 I have raised him up in righteousness, and I will direct all his ways: he shall build my city, and he shall let go my captives, not for price nor reward, saith the LORD of hosts. 14 Thus saith the LORD, The labour of Egypt, and merchandise of Ethiopia and of the Sabeans, men of stature, shall come over unto thee, and they shall be thine: they shall come after thee; in chains they shall come over, and they shall fall down unto thee, they shall make supplication unto thee, saying, Surely God is in thee; and there is none else, there is no God. 15 Verily thou art a God that hidest thyself, O God of Israel, the Saviour. 16 They shall be ashamed, and also confounded, all of them: they shall go to confusion together that are makers of idols. 17 But Israel shall be saved in the LORD with an everlasting salvation: ye shall not be ashamed nor confounded world without end. 18 For thus saith the LORD that created the heavens; God himself that formed the earth and made it; he hath established it, he created it not in vain, he formed it to be inhabited: I am the LORD; and there is none else. 19 I have not spoken in secret, in a dark place of the earth: I said not unto the seed of Jacob, Seek ye me in vain: I the LORD speak righteousness, I declare things that are right.
The people of God in captivity, who reconciled themselves to the will of God in their affliction and were content to wait his time for their deliverance, are here assured that they should not wait in vain.
I. They are invited to enquire concerning the issue of their troubles, v. 11. The Holy One of Israel, and his Maker, though he does not allow them to strive with him, yet encourages them, 1. To consult his word: "Ask of me things to come; have recourse to the prophets and their prophecies, and see what they say concerning these things. Ask the watchmen, What of the night? Ask them, How long?" Things to come, as far as they are revealed, belong to us and to our children, and we must not be strangers to them. 2. To seek unto him by prayer: "Concerning my sons and concerning the work of my hands, which as becomes them submit to the will of their Father, the will of their potter, command you me, not by way of prescription, but by way of petition. Be earnest in your requests, and confident in your expectations, as far as both are guided by and grounded upon the promise." We may not strive with our Maker by passionate complaints, but we may wrestle with him by faithful and fervent prayer. My sons, and the work of my hands, commend to me (so some read it), bring them to me and leave them with me. See the power of prayer, and its prevalency with God: Thou shalt cry, and he shall say, Here I am; what would you that I should do unto you? Some read it with an interrogation, as carrying on the reproof (v. 9, 10): Do you question me concerning things to come? and am I bound to give you an account? And concerning my children, even concerning the work of my hands, will you command me, or prescribe to me? Dare you do so? Shall any teach God knowledge, or give law to him? Those that complain of God do in effect assume an authority over him.
II. They are encouraged to depend upon the power of God when they are brought very low and are utterly incapable of helping themselves, v. 12. Their help stands in the name of the Lord, who made heaven and earth, which he mentions here, not only for his own glory, but for their comfort. The heavens and earth shall contribute, if he please, to the deliverance of the church (v. 8), for he created both, and therefore has both at command. 1. He made the earth, and created man upon it, for it was intended to be a habitation for man, Ps. cxv. 16. He has therefore not only authority, but wisdom and power sufficient to govern man here on this earth and to make what use he pleases of him. 2. His hands have stretched out the heavens, and all their hosts he commanded into being at first, and therefore still governs all their motions and influences. It is good news to God's Israel that their God is the creator and governor of the world.
III. They are particularly told what God would do for them, that they might know what to depend upon; and this shall lead them to expect a more glorious Redeemer and redemption, of whom, and of which, Cyrus and their deliverance by him were types and figures.
1. Liberty shall be proclaimed to them, v. 13. Cyrus is the man that shall proclaim it; and, in order hereunto, God will put power into his hands: I have raised him up in righteousness, that is, in pursuance and performance of my promises and to plead my people's just but injured cause. He will give him success in all his enterprises, particularly that against Babylon: I will direct all his ways; and then it follows that he will prosper him, for those must needs speed well that are under a divine direction. God will make plain the way of those whom he designs to employ for him. Two things Cyrus must do for God:-- (1.) Jerusalem is God's city, but it is now in ruins, and he must rebuild it, that is, he must give orders for the rebuilding of it, and give wherewithal to do it. (2.) Israel is God's people, but they are now captives, and he must release them freely and generously, not demanding any ransom, nor compounding with them for price or reward. And Christ is anointed to do that for poor captive souls which Cyrus was to do for the captive Jews, to proclaim the opening of the prison to those that were bound (ch. lxi. 1), enlargement from a worse bondage than that in Babylon.
2. Provision shall be made for them. They went out poor, and unable to bear the expenses of their return and re-establishment; and therefore it is promised that the labour of Egypt and other nations should come over to them and be theirs, v. 14. Cyrus, having conquered those countries, out of their spoils provided for the returning Jews; and he ordered his subjects to furnish them with necessaries (Ezra i. 4), so that they did not go out empty from Babylon any more than from Egypt. Those that are redeemed by Christ shall be not only provided for, but enriched. Those whose spirits God stirs up to go to the heavenly Zion may depend upon him to bear their charges. The world is theirs as far as is good for them.
3. Proselytes shall be brought over to them: Men of stature shall come after thee in chains; they shall fall down to thee, saying, Surely God is in thee. This was in part fulfilled when many of the people of the land became Jews (Esther viii. 17), and said, We will go with you, humbly begging leave to do so, for we have heard that God is with you, Zech. viii. 23. The restoration would be a means of the conviction of many and the conversion of some. Perhaps many of the Chaldeans who were now themselves conquered by Cyrus, when they saw the Jews going back in triumph, came and begged pardon for the affronts and abuses they had given them, owned that God was among them and that he was God alone, and therefore desired to join themselves to them. But this promise was to have its full accomplishment in the gospel church,--when the Gentiles shall become obedient by word and deed to the faith of Christ (Rom. xv. 18), as willing captives to the church (Ps. cx. 3), glad to wear her chains,--when an infidel, beholding the public worship of Christians, shall own himself convinced that God is with them of a truth (1 Cor. xiv. 24, 25) and shall assay to join himself to them,--and when those that had been of the synagogue of Satan shall come and worship before the church's feet, and be made to know that God has loved her (Rev. iii. 9), and the kings of the earth and the nations shall bring their glory into the gospel Jerusalem, Rev. xxi. 24. Note, It is good to be with those, though it be in chains, that have God with them.
IV. They are taught to trust God further than they can see him. The prophet puts this word into their mouths, and goes before them in saying it (v. 15): Verily, thou art a God that hidest thyself. 1. God hid himself when he brought them into the trouble, hid himself and was wroth, ch. lvii. 17. Note, Though God be his people's God and Saviour, yet sometimes, when they provoke him, he hides himself from them in displeasure, suspends his favours, and lays them under his frowns: but let them wait upon the Lord that hides his face, ch. viii. 17. 2. He hid himself when he was bringing them out of the trouble. Note, When God is acting as Israel's God and Saviour commonly his way is in the sea, Ps. lxxvii. 19. The salvation of the church is carried on in a mysterious way, by the Spirit of the Lord of hosts working on men's spirits (Zech. iv. 6), by weak and unlikely instruments, small and accidental occurrences, and not wrought till the last extremity; but this is our comfort, though God hide himself, we are sure he is the God of Israel, the Saviour. See Job xxxv. 14.
V. They are instructed to triumph over idolaters and all the worshippers of other gods (v. 16): Those who are makers of idols, not only who frame them, but who make gods of them by praying to them, shall be ashamed and confounded, when they shall be convinced of their mistakes and shall be forced to acknowledged that the God of Israel is the only true God, and when they shall be disappointed in their expectations from their idols, under whose protection they had put themselves. They shall go to confusion when they shall find that they can neither excuse the sin nor escape the punishment of it, Ps. xcvii. 7. It is not here and there one more timorous than the rest that shall thus shrink, and give up the cause, but all of them; nay, though they appear in a body, though hand join in hand, and they do all they can to keep one another in countenance, yet they shall go to confusion together. Bind them in bundles, to burn them.
VI. They are assured that those who trust in God shall never be made ashamed of their confidence in him, v. 17. Now that God was about to deliver them out of Babylon he directed them by his prophet, 1. To look up to him as the author of their salvation: Israel shall be saved in the Lord. Not only their salvation shall be wrought out by his power, but it shall be treasured up for them in his grace and promise, and so secured to them. They shall be saved in him; for his name shall be their strong tower, into which they shall run, and in which they shall be safe. 2. To look beyond this temporal deliverance to that which is spiritual and has reference to another world, to think of that salvation by the Messiah which is an everlasting salvation, the salvation of the soul, a rescue from everlasting misery and a restoration to everlasting bliss. "Give diligence to make that sure, for it may be made sure, so sure that you shall not be ashamed nor confounded world with out end. You shall not only be delivered from the everlasting shame and contempt which will be the portion of idolaters (Dan. xii. 2), but you shall have everlasting honour and glory." [1.] There is a world without end; and it will be well or ill with us according as it will be with us in that world. [2.] Those who are saved with the everlasting salvation shall never be ashamed of what they did or suffered in the hopes of it; for it will so far outdo their expectations as to be a more abundant reimbursement. The returning captives owned that to them did belong confusion of face (Dan. ix. 7, 8); yet God tells them that they shall not be confounded, but shall have assurance for ever. Those who are confounded as penitents for their own sin shall not be confounded as believers in God's promise and power.
VII. They are engaged for ever to cleave to God, and never to desert him, never to distrust him. What had been often inculcated before is here again repeated, for the encouragement of his people to continue faithful to him, and to hope that he would be so to them: I am the Lord, and there is none else. That the Lord we serve and trust in is God alone appears by the two great lights, that of nature and that of revelation.
1. It appears by the light of nature; for he made the world, and therefore may justly demand its homage (v. 18): "Thus saith the Lord, that created the heavens and formed the earth, I am the Lord, the sovereign Lord of all, and there is none else." The gods of the heathen did not do this, nay, they did not pretend to do it. He here mentions the creation of the heavens, but enlarges more upon that of the earth, because that is the part of the creation which we have the nearest view of and are most conversant with. It is here observed, (1.) That he formed it. It is not a rude and indigested chaos, but cast into the most proper shape and size by Infinite Wisdom. (2.) That he fixed it. When he had made it he established it, founded it on the seas, (Ps. xxiv. 2), hung it on nothing (Job xxvi. 7) as at first he made it of nothing, and yet made it substantial an hung it fast, ponderibus librata suis--poised by its own weight. (3.) That he fitted it for use, and for the service of man, to whom he designed to give it. He created it not in vain, merely to be a proof of his power; but he formed it to be inhabited by the children of men, and for that end he drew the waters off from it, with which it was at first covered, and made the dry land appear, Ps. civ. 6, 7. Be it observed here, to the honour of God's wisdom, that he made nothing in vain, but intended every thing for some end and fitted it to answer the intention. If any man prove to have been made in vain, it is his own fault. It should also be observed, to the honour of God's goodness and his favour to man, that he reckoned that not made in vain which serves for his use and benefit, to be a habitation and maintenance for him.
2. It appears by the light of revelation. As the works of God abundantly prove that he is God alone, so does his word, and the discovery he has made of himself and of his mind and will by it. His oracles far exceed those of the Pagan deities, as well as his operations, v. 19. The preference is here placed in three things:--All that God has said is plain, satisfactory, and just. (1.) In the manner of the delivery of it it is plain and open: I have not spoken in secret, in a dark place of the earth. The Pagan deities delivered their oracles out of dens and caverns, with a low and hollow voice, and in ambiguous expressions; those that had familiar spirits whispered and muttered (ch. viii. 19); but God delivered his law from the top of Mount Sinai before all the thousands of Israel, in distinct, audible, and intelligible sounds. Wisdom cries in the chief places of concourse, Prov. i. 20, 21; viii. 1-3. The vision is written, and made plain, so that he who runs may read it; if he be obscure to any, they may thank themselves. Christ pleaded in his own defence what God says here, In secret have I said nothing, John xviii. 20. (2.) In the use and benefit of it it was highly satisfactory: I said not unto the seed of Jacob, who consulted these oracles and governed themselves by them, Seek you me in vain, as the false gods did to their worshippers, who sought for the living to the dead, ch. viii. 19. This includes all the gracious answers that God gave both to those who consulted him (his word is to them a faithful guide) and to those that prayed to him. The seed of Jacob are a praying people; it is the generation of those that seek him, Ps. xxiv. 6. And, as he has in his word invited them to seek him, so he never denied their believing prayers nor disappointed their believing expectations. He said not to them, to any of them, Seek you me in vain; for, if he did not think fit to give them the particular thing they prayed for, yet he gave them such a sufficiency of grace and such comfort and satisfaction of soul as were equivalent. What we say of winter is true of prayer, It never rots in the skies. God not only gives a gracious answer to those that diligently seek him, but will be their bountiful rewarder. (3.) In the matter of it it was incontestably just, and there was no iniquity in it: I the Lord speak righteousness, I declare things that are right, and consonant to the eternal rules and reasons of good and evil. The heathen deities dictated those things to their worshippers which were the reproach of human nature and tended to the extirpation of virtue; but God speaks righteousness, dictates that which is right in itself and tends to make men righteous; and therefore he is God, and there is none else.
Adam Clarke: Commentary on the Bible - 1831
45:11: Ask me of things to come "And he that formeth the things which are to come" - I read ויוצר veyotser, without the ו vau suffixed; from the Septuagint, who join it in construction with the following word, ὁ ποιησας τα επερχομενα.
"Do ye question me." - תשאלוני tishaluni, Chald. recte; praecedit ת tau; et sic forte legerunt reliqui Intt. - Secker. "The Chaldee has, more properly, תשאלוני tishaluni, with a ת tau preceding; and thus the other interpreters probably read." The learned bishop therefore reads the passage thus: -
"Thus saith Jehovah, the Holy One of Israel;
And he that formeth the things which are to come;
Do ye question me concerning my children?
And do ye give me directions concerning the work of my hands?"
Albert Barnes: Notes on the Bible - 1834
45:11: Thus saith the Lord - This verse is designed still further to illustrate the general subject referred to in this chapter, and especially to show them, that instead of complaining of his designs, or of finding fault with his sovereignty, it was their privilege to inquire respecting his dealings, and even to 'command' him. He was willing to be inquired of, and to instruct them in regard to the events which were occurring.
And his Maker - (See the note at Isa 43:1).
Ask me of things to come - I alone can direct and order future events; and it is your duty and privilege to make inquiry respecting those events. Lowth renders this as a question, 'Do ye question me concerning my children?' But the more correct rendering is doubtless that in our translations, where it is represented as a duty to make inquiry respecting future events from God. The idea is:
1. That God alone could direct future events, and give information respecting them.
2. That instead of complaining of his allotments, they should humbly inquire of him in regard to their design, and the proper manner of meeting them; and
3. That if they were made the subject of humble, fervent, believing prayer, he would order them so as to promote their welfare, and would furnish them grace to meet them in a proper manner.
Concerning my sons - Those who are my adopted children. It is implied that God loved them as his children, and that they had the privilege of pleading for his favor and regard, with the assurance that he would be propitious to their cry, and would order events so as to promote their welfare.
And concerning the work of my hands - In regard to what I do. This is also read as a question by Lowth; 'And do ye give me directions concerning the work of my hands?' According to this interpretation, God would reprove them for presuming to give him direction about what he should do, in accordance with the sentiment in Isa 45:9-10. This interpretation also is adopted by Vitringa, Jarchi, Aben Ezra, and some others. Grotius renders it, 'Hinder, if you can, my doing what I will with them. Thus you will show what you can do, and what I can do.' Rosenmuller supposes it to mean, 'Commit my sons, and the work of my hands to me: suffer me to do with my own what I will.' It seems to me, however, that the word 'command'is here to be taken rather as indicating the privilege of his people to present their desires in the language of fervent and respectful petition; and that God here indicates that he would, so to speak, allow them to direct him; that he would hear their prayers, and would conform the events of his administration to their wishes and their welfare. This is the most obvious interpretation; and this will perhaps suit the connection as well as any other. Instead of complaining, and opposing his administration Isa 45:9-10, it was their privilege to come before him and spread out their needs, and even to give direction in regard to future events, so far as the events of his administration would bear on them, and he would meet their desires. Thus interpreted, it accords with the numerous passages of the Bible which command us to pray; and with the promises of God that he will lend a listening ear to our cries.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
45:11: the Holy One: Isa 43:3, Isa 43:7, Isa 43:15, Isa 43:21, Isa 48:17
Ask: Jer 33:3; Eze 36:37; Dan 2:18, Dan 9:2, Dan 9:3, Dan 9:24-27; Mar 11:24
concerning my sons: Jer 3:19, Jer 31:1, Jer 31:9; Hos 1:10; Rom 9:4-8; Co2 6:18; Gal 3:26-29
concerning the work: Isa 29:23, Isa 43:7, Isa 60:21; Eph 2:10
command: Gen 32:26; Jdg 16:23; Jos 10:12; Hos 12:4
Carl Friedrich Keil and Franz Delitzsch
45:11
After this double woe, which is expressed in general terms, but the application of which is easily made, the words of Jehovah are directly addressed to the presumptuous criticizers. Is 45:11 "Thus saith Jehovah, the Holy One of Israel, and its Maker, Ask me what is to come; let my sons and the work of my hands be committed to me!" The names by which He calls Himself express his absolute blamelessness, and His absolute right of supremacy over Israel. שׁאלוּני is an imperative, like שׁמעוּני in Gen 23:8; the third person would be written שׁאלוּני. The meaning is: If ye would have any information or satisfaction concerning the future ("things to come," Is 41:23; Is 44:7), about which ye can neither know nor determine anything of yourselves, inquire of me. צוּה with an accusative of the person, and על of the thing, signifies to commit anything to the care of another (1Chron 22:12). The fault-finders in Israel were to leave the people of whom Jehovah was the Maker (a retrospective allusion to Is 45:10 and Is 45:9), in the hands of Him who has created everything, and on whom everything depends. Is 45:12 "I, I have made the earth, and created men upon it; I, my hands have stretched out the heavens, and all their host have I called forth." ידי אני, according to Ges. 121, 3, is equivalent to my hands, and mine alone - a similar arrangement of words to those in Gen 24:27; 2Chron 28:10; Eccles 2:15. Hitzig is wrong in his rendering, "all their host do I command." That of Ewald is the correct one, "did I appoint;" for tsivvâsh, followed by an accusative of the person, means to give a definite order or command to any one, the command in this case being the order to come into actual existence (= esse jussi, cf., Ps 33:9).
Geneva 1599
45:11 Thus saith the LORD, the Holy One of Israel, and his Maker, Ask me (n) of things to come concerning my sons, and concerning the work of my hands command ye me.
(n) Instead of murmuring, humble yourselves and ask what you will for the consolation of my children, and you will be sure of it as you are of these things which are at your command. Some read it with an interrogation, and make it the application of the comparison.
John Gill
45:11 Thus saith the Lord, the Holy One of Israel, and his Maker,.... He whose name alone is Jehovah, who is glorious in holiness, the Sanctifier of his people, and the Maker of them, both as creatures, and new creatures:
ask me of things to come concerning my sons, and concerning the work of my hands command ye me; these words are not spoken to idolaters, or the idolatrous Jews, or those of them that were inclined to idolatry; directing them to ask of the Lord, and not of their idols, things to come, which they were not able to show, and to seek to him for, and insist upon the performance of his promises to them, his children, and creatures; but to the spiritual Israel of God, as the preface shows, directing them to inquire after things future, concerning his children and people, especially among the Gentiles, whom the carnal Jews despised; and to expect, and believe, and even as it were demand the performance of them, being promised and prophesied of: there are some who are the "sons" of God, not by creation only, or by natural birth, or by desert, or merely by profession, but by adopting grace; which is a very great and excellent privilege, preferable to civil or national adoption, or to the highest rank of sonship among men; a blessing which continues forever, and entitles to eternal life: and these become the work of the Lord's hands in regeneration; they are made new creatures; they are his workmanship, created in Christ Jesus; whatever is wrought in them is of his operation, faith, hope, love, and every grace, which make up that good work which shall be performed until the day of Christ: first, men are the sons of God by adoption, and then they are his workmanship in regeneration; and the latter because of the former, and of which the latter is an evidence: now there were and are "things to come", concerning these persons; there were some things to come, and which were to come to pass, and did, in the first times of the Gospel, as the incarnation of Christ, and redemption by him; his sufferings and death, and the glory that should follow; the effusion of Spirit, and the conversion of the Gentiles; all which were for the sake of these "sons" of God, and respected them: and there are other things yet to come concerning them, and will be accomplished in the latter day; some things sad and sorrowful, as the giving the outward court to the Gentiles, the Protestant churches to the Papists, and the slaying of the witnesses; and others desirable and joyful, as the numerous conversions of the Jews and Gentiles; their extensive knowledge of spiritual things, and their abundant peace and prosperity; the increase of brotherly love, their purity, spirituality, holiness, and righteousness; their power, authority, and dominion, both in the spiritual and personal reign of Christ, and their ultimate glory. And now the Lord allows his people, and encourages them to "ask" of him these things; to inquire of him by prayer, and by searching the Scriptures, what these things are that are to come; what of them have been accomplished, and what of them remain to be accomplished, "and how long it will be to the end of these wonders", Dan 12:6, and so Jarchi interprets the word, rendered "things to come in the text", signs and wonders: and they may and should pray for the accomplishment of them; yea, insist upon and demand them. The Lord not only allows his people to put him in remembrance of his promises and prophecies, but to plead for, and, as it were, require the performance of them; and so the words are an encouragement to the importunate prayer of faith. Faith in prayer has great power with God, a kind of command over him; it holds him to his word; it will not let him go without the blessing; nor let him alone till he has made good his promise; nor give him any rest, day nor night, till he has fulfilled the things to come concerning his sons. Some (r) read the words by way of interrogation, "do ye ask or question me concerning things to come?" what I intend to do hereafter? am I obliged to give you an account of my secret purposes and designs? or make you acquainted with future events? "do ye, or should ye, command me concerning, my sons and the works of my hands?" will you prescribe to me what I shall do in my family? am I a father, and must I be directed what to do with my sons? am I the Maker of all men, and must I be told what to do with the work of my hands? what arrogance and insolence is this! but the former reading and sense are best.
(r) So Gataker, and some in the Dutch annotations, and Vitringa.
John Wesley
45:11 Thus saith - Will you not allow me that liberty which yourselves take, of disposing of my own children and works, as I see fit?
Robert Jamieson, A. R. Fausset and David Brown
45:11 Ask . . . command--Instead of striving with Me in regard to My purposes, your wisdom is in prayer to ask, and even command Me, in so far as it is for My glory, and for your real good (Mk 11:24; Jn 16:23, Jn 16:13, latter part of the verse; 1Jn 3:22).
sons-- (Is 54:13; Gal 3:26).
work of my hands--spiritually (Eph 2:10); also literal Israel (Is 60:21). MAURER translates, instead of "command," Leave it to Me, in My dealings concerning My sons and concerning the work of My hands, to do what I will with My own. LOWTH reads it interrogatively, Do ye presume to question Me and dictate to Me (see Is 45:9-10)? The same sense is given, if the words be taken in irony. But English Version is best.
45:1245:12: Ե՛ս արարի զերկիր եւ զմարդն ՚ի վերայ նորա. ե՛ս ձեռամբ իմով հաստատեցի զերկինս. ես ամենայն աստեղաց ետո՛ւ հրաման։
12 Ես ստեղծեցի երկիրը, եւ մարդուն՝ նրա վրայ. ես իմ ձեռքով հաստատեցի երկինքը, ես հրաման տուեցի բոլոր աստղերին:
12 Երկիրը ես շինեցի Ու անոր վրայ մարդը ստեղծեցի։Երկինքը իմ ձեռքերս տարածեցին Եւ անոր բոլոր զօրքին ես պատուէր տուի։
Ես արարի զերկիր եւ զմարդն ի վերայ նորա, ես ձեռամբ իմով հաստատեցի զերկինս, ես ամենայն աստեղաց ետու հրաման:

45:12: Ե՛ս արարի զերկիր եւ զմարդն ՚ի վերայ նորա. ե՛ս ձեռամբ իմով հաստատեցի զերկինս. ես ամենայն աստեղաց ետո՛ւ հրաման։
12 Ես ստեղծեցի երկիրը, եւ մարդուն՝ նրա վրայ. ես իմ ձեռքով հաստատեցի երկինքը, ես հրաման տուեցի բոլոր աստղերին:
12 Երկիրը ես շինեցի Ու անոր վրայ մարդը ստեղծեցի։Երկինքը իմ ձեռքերս տարածեցին Եւ անոր բոլոր զօրքին ես պատուէր տուի։
zohrab-1805▾ eastern-1994▾ western am▾
45:1245:12 Я создал землю и сотворил на ней человека; Я Мои руки распростерли небеса, и всему воинству их дал закон Я.
45:12 ἐγὼ εγω I ἐποίησα ποιεω do; make γῆν γη earth; land καὶ και and; even ἄνθρωπον ανθρωπος person; human ἐπ᾿ επι in; on αὐτῆς αυτος he; him ἐγὼ εγω I τῇ ο the χειρί χειρ hand μου μου of me; mine ἐστερέωσα στερεοω make solid; solidify τὸν ο the οὐρανόν ουρανος sky; heaven ἐγὼ εγω I πᾶσι πας all; every τοῖς ο the ἄστροις αστρον constellation ἐνετειλάμην εντελλομαι direct; enjoin
45:12 אָֽנֹכִי֙ ʔˈānōḵî אָנֹכִי i עָשִׂ֣יתִי ʕāśˈîṯî עשׂה make אֶ֔רֶץ ʔˈereṣ אֶרֶץ earth וְ wᵊ וְ and אָדָ֖ם ʔāḏˌām אָדָם human, mankind עָלֶ֣יהָ ʕālˈeʸhā עַל upon בָרָ֑אתִי vārˈāṯî ברא create אֲנִ֗י ʔᵃnˈî אֲנִי i יָדַי֙ yāḏˌay יָד hand נָט֣וּ nāṭˈû נטה extend שָׁמַ֔יִם šāmˈayim שָׁמַיִם heavens וְ wᵊ וְ and כָל־ ḵol- כֹּל whole צְבָאָ֖ם ṣᵊvāʔˌām צָבָא service צִוֵּֽיתִי׃ ṣiwwˈêṯî צוה command
45:12. ego feci terram et hominem super eam creavi ego manus meae tetenderunt caelos et omni militiae eorum mandaviI made the earth: and I created man upon it: my hand stretched forth the heavens, and I have commanded all their host.
12. I have made the earth, and created man upon it: I, even my hands, have stretched out the heavens, and all their host have I commanded.
45:12. I made the earth, and I created man upon it. My hand stretched out the heavens, and I have commanded all their hosts.
45:12. I have made the earth, and created man upon it: I, [even] my hands, have stretched out the heavens, and all their host have I commanded.
I have made the earth, and created man upon it: I, [even] my hands, have stretched out the heavens, and all their host have I commanded:

45:12 Я создал землю и сотворил на ней человека; Я Мои руки распростерли небеса, и всему воинству их дал закон Я.
45:12
ἐγὼ εγω I
ἐποίησα ποιεω do; make
γῆν γη earth; land
καὶ και and; even
ἄνθρωπον ανθρωπος person; human
ἐπ᾿ επι in; on
αὐτῆς αυτος he; him
ἐγὼ εγω I
τῇ ο the
χειρί χειρ hand
μου μου of me; mine
ἐστερέωσα στερεοω make solid; solidify
τὸν ο the
οὐρανόν ουρανος sky; heaven
ἐγὼ εγω I
πᾶσι πας all; every
τοῖς ο the
ἄστροις αστρον constellation
ἐνετειλάμην εντελλομαι direct; enjoin
45:12
אָֽנֹכִי֙ ʔˈānōḵî אָנֹכִי i
עָשִׂ֣יתִי ʕāśˈîṯî עשׂה make
אֶ֔רֶץ ʔˈereṣ אֶרֶץ earth
וְ wᵊ וְ and
אָדָ֖ם ʔāḏˌām אָדָם human, mankind
עָלֶ֣יהָ ʕālˈeʸhā עַל upon
בָרָ֑אתִי vārˈāṯî ברא create
אֲנִ֗י ʔᵃnˈî אֲנִי i
יָדַי֙ yāḏˌay יָד hand
נָט֣וּ nāṭˈû נטה extend
שָׁמַ֔יִם šāmˈayim שָׁמַיִם heavens
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
צְבָאָ֖ם ṣᵊvāʔˌām צָבָא service
צִוֵּֽיתִי׃ ṣiwwˈêṯî צוה command
45:12. ego feci terram et hominem super eam creavi ego manus meae tetenderunt caelos et omni militiae eorum mandavi
I made the earth: and I created man upon it: my hand stretched forth the heavens, and I have commanded all their host.
45:12. I made the earth, and I created man upon it. My hand stretched out the heavens, and I have commanded all their hosts.
45:12. I have made the earth, and created man upon it: I, [even] my hands, have stretched out the heavens, and all their host have I commanded.
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
45:12: I have made the earth - God here asserts that he had made all things, doubtless with a view to show that he was able to hear their cry, and to grant an answer to their requests. His agency was visible everywhere, alike in forming and sustaining all things, and in raising up for them a deliverer. They might, therefore, go before him with confidence, and spread out all their needs.
Have stretched out the heavens - (See the notes at Isa 40:26).
And all their host - The stars (see the notes at Isa 40:26).
Have I commanded - All are under my direction and control. What more can be needed by his people than the friendship and protection of him who made the heavens and the earth, and who leads on the stars!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
45:12: made the earth: Isa 45:18, Isa 40:28, Isa 42:5; Gen 1:26, Gen 1:27; Psa 102:25; Heb 11:3
my hands: Isa 40:12, Isa 40:22, Isa 44:24; Jer 27:5, Jer 32:17; Zac 12:1
all their host: Gen 2:1; Neh 9:6
Geneva 1599
45:12 I have made the earth, and created man upon it: I, [even] my hands, have stretched out the heavens, and all their (o) host have I commanded.
(o) That is, the stars.
John Gill
45:12 I have made the earth,.... The Targum adds, "by my Word"; the essential Word, the Lord Jesus Christ; see Heb 11:3, this, with what follows, is said to show that the Lord was able to bring to pass things to come, concerning his children, and the works of his hands, which he allowed his people to inquire of him concerning, and to insist upon the performance of them; since he was the Creator of all things, and had made the earth out of nothing, in the beginning of time, by the word of his power:
and created man upon it; the last and chief of the creation, for the sake of whom the earth was made; and man was made to dwell upon it, manure, and cultivate it:
I, even my hands, have stretched out the heavens; as a canopy over the earth, as a curtain and tent to dwell in; a phrase often used to express the greatness and majesty of God; see Is 40:22,
and all their host have I commanded; into being, and to perform their offices regularly and constantly, the sun, moon, and stars, as well as the heavenly host of angels; see Ps 33:9, what is it that such a God cannot do? he is able to do more than his people can ask of him, or think to receive from him, Eph 3:20.
Robert Jamieson, A. R. Fausset and David Brown
45:12 The same argument for prayer, drawn from God's omnipotence and consequent power, to grant any request, occurs in Is 40:26-31.
I, even my hands--so Hebrew (Ps 41:2), "Thou . . . thy hand" (both nominatives, in apposition).
45:1345:13: Ես յարուցի զնա արդարութեամբ թագաւոր, եւ ամենայն ճանապարհք նորա ուղի՛ղ են. նա՛ շինեսցէ զքաղաքն իմ, եւ զգերութիւն ժողովրդեան իմոյ դարձուսցէ. ո՛չ կաշառօք եւ ո՛չ պատարագօք՝ ասէ Տէր զօրութեանց[10110]։ [10110] Ոսկան. Ես յարուցից զնա։
13 Ես արդարութեամբ նրան թագաւոր հաստատեցի, եւ նրա բոլոր ճանապարհներն ուղիղ են. նա կը կառուցի իմ քաղաքը եւ իմ գերուած ժողովրդին յետ կը բերի՝ առանց կաշառքի եւ առանց ընծաների», “ ասում է Զօրութիւնների Տէրը:
13 Ես զանիկա արդարութեամբ արթնցուցի Ու անոր բոլոր ճամբաները պիտի շտկեմ։Անիկա իմ քաղաքս պիտի շինէ Եւ իմ աքսորուածներս ետ պիտի դարձնէ Առանց հատուցումի ու առանց վարձատրութեան».Կ’ըսէ զօրքերու Տէրը։
Ես յարուցի զնա արդարութեամբ [691]թագաւոր, եւ ամենայն ճանապարհք նորա ուղիղ են``. նա շինեսցէ զքաղաքն իմ, եւ զգերութիւն ժողովրդեան իմոյ դարձուսցէ, ոչ կաշառօք եւ ոչ պատարագօք, ասէ Տէր զօրութեանց:

45:13: Ես յարուցի զնա արդարութեամբ թագաւոր, եւ ամենայն ճանապարհք նորա ուղի՛ղ են. նա՛ շինեսցէ զքաղաքն իմ, եւ զգերութիւն ժողովրդեան իմոյ դարձուսցէ. ո՛չ կաշառօք եւ ո՛չ պատարագօք՝ ասէ Տէր զօրութեանց[10110]։
[10110] Ոսկան. Ես յարուցից զնա։
13 Ես արդարութեամբ նրան թագաւոր հաստատեցի, եւ նրա բոլոր ճանապարհներն ուղիղ են. նա կը կառուցի իմ քաղաքը եւ իմ գերուած ժողովրդին յետ կը բերի՝ առանց կաշառքի եւ առանց ընծաների», “ ասում է Զօրութիւնների Տէրը:
13 Ես զանիկա արդարութեամբ արթնցուցի Ու անոր բոլոր ճամբաները պիտի շտկեմ։Անիկա իմ քաղաքս պիտի շինէ Եւ իմ աքսորուածներս ետ պիտի դարձնէ Առանց հատուցումի ու առանց վարձատրութեան».Կ’ըսէ զօրքերու Տէրը։
zohrab-1805▾ eastern-1994▾ western am▾
45:1345:13 Я воздвиг его в правде и уровняю все пути его. Он построит город Мой и отпустит пленных Моих, не за выкуп и не за дары, говорит Господь Саваоф.
45:13 ἐγὼ εγω I ἤγειρα εγειρω rise; arise αὐτὸν αυτος he; him μετὰ μετα with; amid δικαιοσύνης δικαιοσυνη rightness; right standing βασιλέα βασιλευς monarch; king καὶ και and; even πᾶσαι πας all; every αἱ ο the ὁδοὶ οδος way; journey αὐτοῦ αυτος he; him εὐθεῖαι ευθυς straight; directly οὗτος ουτος this; he οἰκοδομήσει οικοδομεω build τὴν ο the πόλιν πολις city μου μου of me; mine καὶ και and; even τὴν ο the αἰχμαλωσίαν αιχμαλωσια captivity τοῦ ο the λαοῦ λαος populace; population μου μου of me; mine ἐπιστρέψει επιστρεφω turn around; return οὐ ου not μετὰ μετα with; amid λύτρων λυτρον ransom οὐδὲ ουδε not even; neither μετὰ μετα with; amid δώρων δωρον present εἶπεν επω say; speak κύριος κυριος lord; master σαβαωθ σαβαωθ Tsebaoth
45:13 אָנֹכִי֙ ʔānōḵˌî אָנֹכִי i הַעִירֹתִ֣הֽוּ haʕîrōṯˈihˈû עור be awake בְ vᵊ בְּ in צֶ֔דֶק ṣˈeḏeq צֶדֶק justice וְ wᵊ וְ and כָל־ ḵol- כֹּל whole דְּרָכָ֖יו dᵊrāḵˌāʸw דֶּרֶךְ way אֲיַשֵּׁ֑ר ʔᵃyaššˈēr ישׁר be right הֽוּא־ hˈû- הוּא he יִבְנֶ֤ה yivnˈeh בנה build עִירִי֙ ʕîrˌî עִיר town וְ wᵊ וְ and גָלוּתִ֣י ḡālûṯˈî גָּלוּת exile יְשַׁלֵּ֔חַ yᵊšallˈēₐḥ שׁלח send לֹ֤א lˈō לֹא not בִ vi בְּ in מְחִיר֙ mᵊḥîr מְחִיר price וְ wᵊ וְ and לֹ֣א lˈō לֹא not בְ vᵊ בְּ in שֹׁ֔חַד šˈōḥaḏ שֹׁחַד present אָמַ֖ר ʔāmˌar אמר say יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH צְבָאֹֽות׃ פ ṣᵊvāʔˈôṯ . f צָבָא service
45:13. ego suscitavi eum ad iustitiam et omnes vias eius dirigam ipse aedificabit civitatem meam et captivitatem meam dimittet non in pretio neque in muneribus dicit Dominus Deus exercituumI have raised him up to justice, and I will direct all his ways: he shall build my city, and let go my captives, not for ransom, nor for presents, saith the Lord the God of hosts.
13. I have raised him up in righteousness, and I will make straight all his ways: he shall build my city, and he shall let my exiles go free, not for price nor reward, saith the LORD of hosts.
45:13. I have raised him up unto justice, and I will direct all his ways. He himself will build my city and release my captives, but not for ransom or gifts, says the Lord, the God of hosts.
45:13. I have raised him up in righteousness, and I will direct all his ways: he shall build my city, and he shall let go my captives, not for price nor reward, saith the LORD of hosts.
I have raised him up in righteousness, and I will direct all his ways: he shall build my city, and he shall let go my captives, not for price nor reward, saith the LORD of hosts:

45:13 Я воздвиг его в правде и уровняю все пути его. Он построит город Мой и отпустит пленных Моих, не за выкуп и не за дары, говорит Господь Саваоф.
45:13
ἐγὼ εγω I
ἤγειρα εγειρω rise; arise
αὐτὸν αυτος he; him
μετὰ μετα with; amid
δικαιοσύνης δικαιοσυνη rightness; right standing
βασιλέα βασιλευς monarch; king
καὶ και and; even
πᾶσαι πας all; every
αἱ ο the
ὁδοὶ οδος way; journey
αὐτοῦ αυτος he; him
εὐθεῖαι ευθυς straight; directly
οὗτος ουτος this; he
οἰκοδομήσει οικοδομεω build
τὴν ο the
πόλιν πολις city
μου μου of me; mine
καὶ και and; even
τὴν ο the
αἰχμαλωσίαν αιχμαλωσια captivity
τοῦ ο the
λαοῦ λαος populace; population
μου μου of me; mine
ἐπιστρέψει επιστρεφω turn around; return
οὐ ου not
μετὰ μετα with; amid
λύτρων λυτρον ransom
οὐδὲ ουδε not even; neither
μετὰ μετα with; amid
δώρων δωρον present
εἶπεν επω say; speak
κύριος κυριος lord; master
σαβαωθ σαβαωθ Tsebaoth
45:13
אָנֹכִי֙ ʔānōḵˌî אָנֹכִי i
הַעִירֹתִ֣הֽוּ haʕîrōṯˈihˈû עור be awake
בְ vᵊ בְּ in
צֶ֔דֶק ṣˈeḏeq צֶדֶק justice
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
דְּרָכָ֖יו dᵊrāḵˌāʸw דֶּרֶךְ way
אֲיַשֵּׁ֑ר ʔᵃyaššˈēr ישׁר be right
הֽוּא־ hˈû- הוּא he
יִבְנֶ֤ה yivnˈeh בנה build
עִירִי֙ ʕîrˌî עִיר town
וְ wᵊ וְ and
גָלוּתִ֣י ḡālûṯˈî גָּלוּת exile
יְשַׁלֵּ֔חַ yᵊšallˈēₐḥ שׁלח send
לֹ֤א lˈō לֹא not
בִ vi בְּ in
מְחִיר֙ mᵊḥîr מְחִיר price
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
בְ vᵊ בְּ in
שֹׁ֔חַד šˈōḥaḏ שֹׁחַד present
אָמַ֖ר ʔāmˌar אמר say
יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH
צְבָאֹֽות׃ פ ṣᵊvāʔˈôṯ . f צָבָא service
45:13. ego suscitavi eum ad iustitiam et omnes vias eius dirigam ipse aedificabit civitatem meam et captivitatem meam dimittet non in pretio neque in muneribus dicit Dominus Deus exercituum
I have raised him up to justice, and I will direct all his ways: he shall build my city, and let go my captives, not for ransom, nor for presents, saith the Lord the God of hosts.
45:13. I have raised him up unto justice, and I will direct all his ways. He himself will build my city and release my captives, but not for ransom or gifts, says the Lord, the God of hosts.
45:13. I have raised him up in righteousness, and I will direct all his ways: he shall build my city, and he shall let go my captives, not for price nor reward, saith the LORD of hosts.
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
13: Я воздвиг его в правде.... Он построит город Мой и отпустит пленных Моих, не за выкуп, и не за дары... Речь снова возвращается к Киру, и пророчество о нем заканчивается тем же самым пунктом (отпуск пленных и восстановление Иерусалима), с которого оно и началось (13:26). Но здесь добавлена и одна новая подробность - полная бескорыстность действий Кира, блестяще, как известно, оправдавшаяся исторически, когда Кир не только ничего не взял с отпущенных им иудеев, но еще сам щедро одарил их (1: Езд 1:8).

"Я воздвиг его в правде" - это или синоним выражения "муж правды" (41:2), или же указание на него, как на исполнителя "праведных судов Божиих". Заканчивая речь о Кире, мы не можем удержаться от соблазна привести отрывок из одного клинописного текста, прочитанного на знаменитом цилиндре Кира и имеющего, по-видимому, довольно близкую аналогию с началом 45-й главы. В нем мы читаем следующее: "Мардук искал справедливого царя; он взял за руку человека по своему сердцу; он назвал его по его имени Киром, царем Ансана; во всемирном царстве он назвал его имя..." Ученый, который специально комментировал эту надпись и сличал ее с библейским пророчеством, не нашел оснований говорить о заимствовании каким-либо автором у другого; но высказал только предположение, что пророк Исаия был знаком со стилем вавилонских придворных летописцев (Kittel - Condamin Le livre d'Isaie, 273: р.). Мы же с одинаковым правом можем сделать и обратное предположение, что вавилонские хронографы были осведомлены о предсказании пророка Исаии и в своих записях имитировали его. Вероятно, они же довели его и до сведения самого Кира.
Adam Clarke: Commentary on the Bible - 1831
45:13: I have raised him up - This evidently refers to Cyrus, and to what he did for the Jews; and informs us by whom he was excited to do it.
Albert Barnes: Notes on the Bible - 1834
45:13: I have raised him up - That is. Cyrus (see the notes at Isa 41:2).
In righteousness - In Isa 41:2, he is called 'the righteous man.' He had raised him up to accomplish his own righteous plans. It does not necessarily mean that Cyrus was a righteous man (see the notes at Isa 41:2).
And I will direct all his ways - Margin, 'Make straight.' This is the meaning of the Hebrew word (see the notes at Isa 40:4). The sense here is, I will make his paths all smooth and level, that is, whatever obstacles are in his way I will remove, and give him eminent success.
He shall build my city - Jerusalem. See Ezr 1:2, where, in his proclamation, Cyrus says, 'Jehovah, God of heaven, hath given me all the kingdoms of the earth; and he hath charged me to build him an house at Jerusalem, which is in Judah.' It is very probable that Cyrus was made acquainted with these predictions of Isaiah. Nothing would be more natural than that the Jews in Babylon, when he should become master of the city, knowing that he was the monarch to whom Isaiah referred, and that he had been raised up for their deliverance, should acquaint him with these remarkable prophecies, and show him that God bad long before designated aim to accomplish this great work (compare the notes at Isa 44:28).
And he shall let go my captives - Hebrew, 'My captivity,' or 'my migration;' that is, those of his people who were in captivity.
Not for price - They shall not be purchased of him as slaves, nor shall they be required to purchase their own freedom. They shall be sent away as freemen, and no price shall be exacted for their ransom (compare Isa 52:3). The Jews in Babylon were regarded as captives in war, and therefore as slaves.
Nor for reward - The Hebrew word used here (שׁחד shochad) denotes properly that which is given to conciliate the favor of others, and hence, often a bribe. Here it means, that nothing should be given to Cyrus for their purchase, or to induce him to set them at liberty. He should do it of his own accord. It was a fact that he not only released them, but that he endowed them with rich arid valuable gifts, to enable them to restore their temple and city Ezr 1:7-11.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
45:13: raised him: Isa 45:1-6, Isa 41:2, Isa 41:25, Isa 46:11, Isa 48:14, Isa 48:15
in righteousness: Isa 42:6; Psa 65:5
direct: or, make straight, Isa 45:1, Isa 45:2
he shall build: Isa 44:28, Isa 52:5; Ch2 36:22, Ch2 36:23; Ezr 1:3-11
let go: Isa 49:25, Isa 52:2, Isa 52:3; Rom 3:24-26; Pe1 1:18, Pe1 1:19
price: Isa 13:17
Carl Friedrich Keil and Franz Delitzsch
45:13
He who created all things, and called all things into existence, had also raised up this Cyrus, whose victorious career had increased the anxieties and fears of the exiles, instead of leading them to lift up their heads, because their redemption was drawing nigh. "I, I have raised him up in righteousness, and all his ways shall I make smooth: He will build my city, and release my banished ones, not for price nor for reward, saith Jehovah of hosts." All the anxieties of the exiles are calmed by the words "in righteousness," which trace back the revolutions that Cyrus was causing to the righteousness of Jehovah, i.e., to His interposition, which was determined by love alone, and tended directly to the salvation of His people, and in reality to that of all nations. And they are fully quieted by the promise, which is now expressed in the clearest and most unequivocal words, that Cyrus would build up Jerusalem again, and set the captivity free (gâlūth, as in Is 20:4), and that without redemption with money (Is 52:3) - a clear proof that Jehovah had not only raised up Cyrus himself, but had put his spirit within him, i.e., had stirred up within him the resolution to do this (see the conclusion to the books of Chronicles, and the introduction to that of Ezra). This closes the first half of our sixth prophecy.
Geneva 1599
45:13 I have raised (p) him up in righteousness, and I will direct all his ways: he shall build my city, and he shall let go my captives, not for (q) price nor reward, saith the LORD of hosts.
(p) That is, Cyrus, that I may show by him the faithfulness of my promise in delivering my people.
(q) Meaning, freely and without ransom, or any grievous condition.
John Gill
45:13 I have raised him up in righteousness,.... Though this may be said with some respect to Cyrus, yet chiefly to Christ, of whom Cyrus was a type; him the Lord appointed and determined to be the Saviour and Redeemer of his people; him he sent forth in time for that purpose, in righteousness or faithfulness to concerning him: or, "unto righteousness" (s), as the Vulgate Latin version; to bring in an everlasting righteousness for the justification of his people: or, "with righteousness", as the Septuagint version is (t):
I have raised him up a King with righteousness; a righteous King, a King that reigns in righteousness, as Christ does, and better agrees with him than Cyrus; see Jer 23:5,
and I will direct all his ways; or "make them plain" (u); remove all difficulties and obstructions out of his way; he shall succeed and prosper, as the "pleasure of the Lord did prosper" in the hands of Christ; God being at his right hand as man and Mediator, to direct, counsel, and assist him, and to make him successful:
he shall build my city; not Cyrus, for he did not build the city of Jerusalem, whatever orders he might give for it, Is 44:28 though his proclamation only mentions the temple, Ezra 1:2, but Christ, the builder of the church, often compared to a city, and called the city of God, of which the saints are fellow citizens; and which is built by Christ, upon himself the Rock, against which the gates of hell cannot prevail, Mt 16:18,
and he shall let go my captives, not for price, nor reward, saith the Lord of hosts; the Lord's people are captives to sin, Satan, and the law; Christ has not only redeemed these captives, but has proclaimed liberty to them, and delivered them from their bondage by his Spirit and grace; and all this freely, not through any merits of theirs, but of his own rich grace and mercy; and though they are redeemed with a price; yet not with corruptible things, as silver and gold, but with the precious blood of Christ; and whatever their redemption and freedom cost him, it costs them nothing, it is to them without money and without price, Is 52:3.
(s) "adjustitiam", V. L. (t) , Sept. "cum justitia", Forerius. (u) "aequabo", Piscator; "aequaturus", Junius & Tremellius; "rectificabo", Vatablus; "rectificabam", Cocceius; "aequas faciam", Vitringa.
John Wesley
45:13 Him - Cyrus. In righteousness - Most justly, to punish the wicked Babylonians, to plead the cause of the oppressed ones, to manifest my righteousness, and truth, and goodness.
Robert Jamieson, A. R. Fausset and David Brown
45:13 him--Cyrus, type of Messiah, who redeems the captives of Satan "without money and without price" (Is 55:1), "freely" (gratuitously) (Is 52:3; Is 61:1; Zech 9:11; Rom 3:24).
in righteousness--to fulfil My righteous purpose (see on Is 41:2; Is 42:6; Jer 23:6).
45:1445:14: Ա՛յսպէս ասէ Տէր զօրութեանց. Վաստա՛կ եղեւ երկիրն Եգիպտացւոց. եւ վաճառք Եթւովպացւոց. եւ Սաբաեցիքն արք մեծամեծք առ քե՛զ անցցեն, եւ քե՛զ ծառայեսցեն, եւ զկնի՛ քո շրջեսցին՝ կապեալք ձեռակապօք ※ եւ առ քե՛զ ելցեն, եւ քե՛զ երկի՛ր պագանիցեն, եւ ՚ի քե՛զ ուխտադիր լինիցին. զի ՚ի քեզ Աստուած գոյ. եւ ասասցեն թէ ո՛չ գոյ ա՛յլ Աստուած բա՛ց ՚ի քէն[10111]. [10111] Ոմանք. Եւ վաճառականք Եթիովպացւոց եւ Սաբայացիքն... երկիր պագցեն... ուխտադիր լիցին։
14 Այսպէս է ասում Զօրութիւնների Տէրը. «Եգիպտացիների երկրի վաստակը, եթովպացիների առեւտուրը եւ սաբայեցի մեծամեծ այրերը քո ձեռքը պիտի անցնեն եւ քեզ ծառայեն, ձեռնակապերով շղթայուած՝ քո յետեւից պիտի շրջեն եւ քեզ պիտի ներկայանան, քեզ պիտի երկրպագեն եւ ուխտ պիտի դնեն քեզ հետ, որովհետեւ Աստուած քո մէջ է, ու պիտի ասեն, թէ՝ ուրիշ Աստուած չկայ, բացի քեզնից»:
14 Տէրը այսպէս կ’ըսէ.«Եգիպտոսի վաստակը, Եթովպիացիներու եւ երկայնահասակ Սաբայեցիներու վաճառականութիւնը Քեզի պիտի անցնին ու քուկդ պիտի ըլլան։Անոնք քու ետեւէդ պիտի քալեն Եւ շղթաներով պիտի պտըտին Ու քեզի երկրպագութիւն ընելով՝ Քեզի պիտի աղաչեն ու ըսեն.‘Միայն քու մէ՛ջդ Աստուած կայ Ու անկէ զատ ուրիշ Աստուած մը չկայ’»։
Այսպէս ասէ Տէր [692]զօրութեանց. Վաստակ եղեւ երկիրն`` Եգիպտացւոց, եւ վաճառք Եթովպացւոց եւ [693]Սաբայեցիքն արք մեծամեծք`` առ քեզ անցցեն, եւ [694]քեզ ծառայեսցեն, եւ`` զկնի քո շրջեսցին` [695]կապեալք ձեռակապօք եւ առ քեզ ելցեն``, եւ քեզ երկիր պագանիցեն, [696]եւ ի քեզ ուխտադիր լինիցին. զի ի քեզ Աստուած գոյ. եւ ասասցեն թէ` Ոչ գոյ այլ Աստուած բաց ի քէն:

45:14: Ա՛յսպէս ասէ Տէր զօրութեանց. Վաստա՛կ եղեւ երկիրն Եգիպտացւոց. եւ վաճառք Եթւովպացւոց. եւ Սաբաեցիքն արք մեծամեծք առ քե՛զ անցցեն, եւ քե՛զ ծառայեսցեն, եւ զկնի՛ քո շրջեսցին՝ կապեալք ձեռակապօք ※ եւ առ քե՛զ ելցեն, եւ քե՛զ երկի՛ր պագանիցեն, եւ ՚ի քե՛զ ուխտադիր լինիցին. զի ՚ի քեզ Աստուած գոյ. եւ ասասցեն թէ ո՛չ գոյ ա՛յլ Աստուած բա՛ց ՚ի քէն[10111].
[10111] Ոմանք. Եւ վաճառականք Եթիովպացւոց եւ Սաբայացիքն... երկիր պագցեն... ուխտադիր լիցին։
14 Այսպէս է ասում Զօրութիւնների Տէրը. «Եգիպտացիների երկրի վաստակը, եթովպացիների առեւտուրը եւ սաբայեցի մեծամեծ այրերը քո ձեռքը պիտի անցնեն եւ քեզ ծառայեն, ձեռնակապերով շղթայուած՝ քո յետեւից պիտի շրջեն եւ քեզ պիտի ներկայանան, քեզ պիտի երկրպագեն եւ ուխտ պիտի դնեն քեզ հետ, որովհետեւ Աստուած քո մէջ է, ու պիտի ասեն, թէ՝ ուրիշ Աստուած չկայ, բացի քեզնից»:
14 Տէրը այսպէս կ’ըսէ.«Եգիպտոսի վաստակը, Եթովպիացիներու եւ երկայնահասակ Սաբայեցիներու վաճառականութիւնը Քեզի պիտի անցնին ու քուկդ պիտի ըլլան։Անոնք քու ետեւէդ պիտի քալեն Եւ շղթաներով պիտի պտըտին Ու քեզի երկրպագութիւն ընելով՝ Քեզի պիտի աղաչեն ու ըսեն.‘Միայն քու մէ՛ջդ Աստուած կայ Ու անկէ զատ ուրիշ Աստուած մը չկայ’»։
zohrab-1805▾ eastern-1994▾ western am▾
45:1445:14 Так говорит Господь: труды Египтян и торговля Ефиоплян, и Савейцы, люди рослые, к тебе перейдут и будут твоими; они последуют за тобою, в цепях придут и повергнутся пред тобою, и будут умолять тебя, {говоря}: у тебя только Бог, и нет иного Бога.
45:14 οὕτως ουτως so; this way λέγει λεγω tell; declare κύριος κυριος lord; master σαβαωθ σαβαωθ Tsebaoth ἐκοπίασεν κοπιαω exhausted; labor Αἴγυπτος αιγυπτος Aigyptos; Eyiptos καὶ και and; even ἐμπορία εμπορια business Αἰθιόπων αιθιοψ Aithiops; Ethiops καὶ και and; even οἱ ο the Σεβωιν σεβωιν man; husband ὑψηλοὶ υψηλος high; lofty ἐπὶ επι in; on σὲ σε.1 you διαβήσονται διαβαινω step through; go across καὶ και and; even σοὶ σοι you ἔσονται ειμι be δοῦλοι δουλος subject καὶ και and; even ὀπίσω οπισω in back; after σου σου of you; your ἀκολουθήσουσιν ακολουθεω follow δεδεμένοι δεω bind; tie χειροπέδαις χειροπεδη and; even προσκυνήσουσίν προσκυνεω worship σοι σοι you καὶ και and; even ἐν εν in σοὶ σοι you προσεύξονται προσευχομαι pray ὅτι οτι since; that ἐν εν in σοὶ σοι you ὁ ο the θεός θεος God ἐστιν ειμι be καὶ και and; even ἐροῦσιν ερεω.1 state; mentioned οὐκ ου not ἔστιν ειμι be θεὸς θεος God πλὴν πλην besides; only σοῦ σου of you; your
45:14 כֹּ֣ה׀ kˈō כֹּה thus אָמַ֣ר ʔāmˈar אמר say יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH יְגִ֨יעַ yᵊḡˌîₐʕ יְגִיעַ toil מִצְרַ֥יִם miṣrˌayim מִצְרַיִם Egypt וּֽ ˈû וְ and סְחַר־ sᵊḥar- סַחַר gain כּוּשׁ֮ kûš כּוּשׁ Cush וּ û וְ and סְבָאִים֮ sᵊvāʔîm סְבָאִים Sabeans אַנְשֵׁ֣י ʔanšˈê אִישׁ man מִדָּה֒ middˌā מִדָּה measured stretch עָלַ֤יִךְ ʕālˈayiḵ עַל upon יַעֲבֹ֨רוּ֙ yaʕᵃvˈōrû עבר pass וְ wᵊ וְ and לָ֣ךְ lˈāḵ לְ to יִֽהְי֔וּ yˈihyˈû היה be אַחֲרַ֣יִךְ ʔaḥᵃrˈayiḵ אַחַר after יֵלֵ֔כוּ yēlˈēḵû הלך walk בַּ ba בְּ in † הַ the זִּקִּ֖ים zziqqˌîm זִקִּים fetters יַעֲבֹ֑רוּ yaʕᵃvˈōrû עבר pass וְ wᵊ וְ and אֵלַ֤יִךְ ʔēlˈayiḵ אֶל to יִֽשְׁתַּחֲוּוּ֙ yˈištaḥᵃwwû חוה bow down אֵלַ֣יִךְ ʔēlˈayiḵ אֶל to יִתְפַּלָּ֔לוּ yiṯpallˈālû פלל pray אַ֣ךְ ʔˈaḵ אַךְ only בָּ֥ךְ bˌāḵ בְּ in אֵ֛ל ʔˈēl אֵל god וְ wᵊ וְ and אֵ֥ין ʔˌên אַיִן [NEG] עֹ֖וד ʕˌôḏ עֹוד duration אֶ֥פֶס ʔˌefes אֶפֶס end אֱלֹהִֽים׃ ʔᵉlōhˈîm אֱלֹהִים god(s)
45:14. haec dicit Dominus labor Aegypti et negotiatio Aethiopiae et Sabaim viri sublimes ad te transibunt et tui erunt post te ambulabunt vincti manicis pergent et te adorabunt teque deprecabuntur tantum in te est Deus et non est absque te deusThus saith the Lord: The labour of Egypt, and the merchandise of Ethiopia, and of Sabaim, men of stature shall come over to thee, and shall be thine: they shall walk after thee, they shall go bound with manacles: and they shall worship thee, and shall make supplication to thee: only in thee is God, and there is no God besides thee.
14. Thus saith the LORD, The labour of Egypt, and the merchandise of Ethiopia, and the Sabeans, men of stature, shall come over unto thee, and they shall be thine; they shall go after thee; in chains they shall come over: and they shall fall down unto thee, they shall make supplication unto thee, , Surely God is in thee; and there is none else, there is no God.
45:14. Thus says the Lord: The labor of Egypt, and the business dealings of Ethiopia, and of the Sabeans, men of stature, will pass to you and will be yours. They will walk behind you. They will travel, bound in irons. And they will adore you and petition you: “In you alone is God, and there is no God apart from you.
45:14. Thus saith the LORD, The labour of Egypt, and merchandise of Ethiopia and of the Sabeans, men of stature, shall come over unto thee, and they shall be thine: they shall come after thee; in chains they shall come over, and they shall fall down unto thee, they shall make supplication unto thee, [saying], Surely God [is] in thee; and [there is] none else, [there is] no God.
Thus saith the LORD, The labour of Egypt, and merchandise of Ethiopia and of the Sabeans, men of stature, shall come over unto thee, and they shall be thine: they shall come after thee; in chains they shall come over, and they shall fall down unto thee, they shall make supplication unto thee, [saying], Surely God [is] in thee; and [there is] none else, [there is] no God:

45:14 Так говорит Господь: труды Египтян и торговля Ефиоплян, и Савейцы, люди рослые, к тебе перейдут и будут твоими; они последуют за тобою, в цепях придут и повергнутся пред тобою, и будут умолять тебя, {говоря}: у тебя только Бог, и нет иного Бога.
45:14
οὕτως ουτως so; this way
λέγει λεγω tell; declare
κύριος κυριος lord; master
σαβαωθ σαβαωθ Tsebaoth
ἐκοπίασεν κοπιαω exhausted; labor
Αἴγυπτος αιγυπτος Aigyptos; Eyiptos
καὶ και and; even
ἐμπορία εμπορια business
Αἰθιόπων αιθιοψ Aithiops; Ethiops
καὶ και and; even
οἱ ο the
Σεβωιν σεβωιν man; husband
ὑψηλοὶ υψηλος high; lofty
ἐπὶ επι in; on
σὲ σε.1 you
διαβήσονται διαβαινω step through; go across
καὶ και and; even
σοὶ σοι you
ἔσονται ειμι be
δοῦλοι δουλος subject
καὶ και and; even
ὀπίσω οπισω in back; after
σου σου of you; your
ἀκολουθήσουσιν ακολουθεω follow
δεδεμένοι δεω bind; tie
χειροπέδαις χειροπεδη and; even
προσκυνήσουσίν προσκυνεω worship
σοι σοι you
καὶ και and; even
ἐν εν in
σοὶ σοι you
προσεύξονται προσευχομαι pray
ὅτι οτι since; that
ἐν εν in
σοὶ σοι you
ο the
θεός θεος God
ἐστιν ειμι be
καὶ και and; even
ἐροῦσιν ερεω.1 state; mentioned
οὐκ ου not
ἔστιν ειμι be
θεὸς θεος God
πλὴν πλην besides; only
σοῦ σου of you; your
45:14
כֹּ֣ה׀ kˈō כֹּה thus
אָמַ֣ר ʔāmˈar אמר say
יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH
יְגִ֨יעַ yᵊḡˌîₐʕ יְגִיעַ toil
מִצְרַ֥יִם miṣrˌayim מִצְרַיִם Egypt
וּֽ ˈû וְ and
סְחַר־ sᵊḥar- סַחַר gain
כּוּשׁ֮ kûš כּוּשׁ Cush
וּ û וְ and
סְבָאִים֮ sᵊvāʔîm סְבָאִים Sabeans
אַנְשֵׁ֣י ʔanšˈê אִישׁ man
מִדָּה֒ middˌā מִדָּה measured stretch
עָלַ֤יִךְ ʕālˈayiḵ עַל upon
יַעֲבֹ֨רוּ֙ yaʕᵃvˈōrû עבר pass
וְ wᵊ וְ and
לָ֣ךְ lˈāḵ לְ to
יִֽהְי֔וּ yˈihyˈû היה be
אַחֲרַ֣יִךְ ʔaḥᵃrˈayiḵ אַחַר after
יֵלֵ֔כוּ yēlˈēḵû הלך walk
בַּ ba בְּ in
הַ the
זִּקִּ֖ים zziqqˌîm זִקִּים fetters
יַעֲבֹ֑רוּ yaʕᵃvˈōrû עבר pass
וְ wᵊ וְ and
אֵלַ֤יִךְ ʔēlˈayiḵ אֶל to
יִֽשְׁתַּחֲוּוּ֙ yˈištaḥᵃwwû חוה bow down
אֵלַ֣יִךְ ʔēlˈayiḵ אֶל to
יִתְפַּלָּ֔לוּ yiṯpallˈālû פלל pray
אַ֣ךְ ʔˈaḵ אַךְ only
בָּ֥ךְ bˌāḵ בְּ in
אֵ֛ל ʔˈēl אֵל god
וְ wᵊ וְ and
אֵ֥ין ʔˌên אַיִן [NEG]
עֹ֖וד ʕˌôḏ עֹוד duration
אֶ֥פֶס ʔˌefes אֶפֶס end
אֱלֹהִֽים׃ ʔᵉlōhˈîm אֱלֹהִים god(s)
45:14. haec dicit Dominus labor Aegypti et negotiatio Aethiopiae et Sabaim viri sublimes ad te transibunt et tui erunt post te ambulabunt vincti manicis pergent et te adorabunt teque deprecabuntur tantum in te est Deus et non est absque te deus
Thus saith the Lord: The labour of Egypt, and the merchandise of Ethiopia, and of Sabaim, men of stature shall come over to thee, and shall be thine: they shall walk after thee, they shall go bound with manacles: and they shall worship thee, and shall make supplication to thee: only in thee is God, and there is no God besides thee.
45:14. Thus says the Lord: The labor of Egypt, and the business dealings of Ethiopia, and of the Sabeans, men of stature, will pass to you and will be yours. They will walk behind you. They will travel, bound in irons. And they will adore you and petition you: “In you alone is God, and there is no God apart from you.
45:14. Thus saith the LORD, The labour of Egypt, and merchandise of Ethiopia and of the Sabeans, men of stature, shall come over unto thee, and they shall be thine: they shall come after thee; in chains they shall come over, and they shall fall down unto thee, they shall make supplication unto thee, [saying], Surely God [is] in thee; and [there is] none else, [there is] no God.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14: С 14-17: говорится о посрамлении язычества, которое, если хочет быть последовательным и искренним, должно, при виде чудесных завоеваний Кира, отвергнуть своих ложных богов и исповедать Единого Бога Израиля, силой Которого и Кир совершал свои удивительные подвиги. Многие из комментаторов считают этот отдел мессианским и толкуют его в смысле пророчества о вступлении в новозаветную церковь язычников (Витринг, The pulp. Comm. Dillm. En. Петр, Властов и др.). Но такому пониманию резко противоречит содержание 16-го стиха - о посрамлении язычества, который они принуждены искусственно обходить. Поэтому мы отдаем предпочтение более реальному толкованию (Orelli, СПб. проф.), усматривающему здесь речь о различных завоеваниях Кира, как естественных путях распространения истинного богопознания в древнем мире и как подготовительного средства, сначала к иудейскому прозелитизму, а затем и к новозаветному христианству.

Труды Египтян и торговля Ефиоплян, и Савейцы, люди рослые, к тебе перейдут... и будут умолять тебя, говоря: у тебя только Бог, и нет иного Бога. Правильное истолкование этого места устанавливается сравнением его с параллельным, где говорится: "в выкуп за тебя (Израиля) отдал (Я) Египет, Эфиопию и Савею" (43:3). И здесь, по связи с 13: ст. нужно такое же толкование. Так как Кир своим благожелательным отношением к иудейским пленникам проявил, между прочим, и высокое бескорыстие, то как бы в награду за это Господь обещает ему (точнее, его преемникам, или его царству и народу) важные и богатые новые завоевания в лице египетских народов. Причем эта естественная награда Киру послужит, согласно планам Божественной Премудрости, вместе и средством к торжеству истинного Бога: вновь покоренные народы будут новыми свидетелями удивительных деяний Кира, а следовательно, и новыми прославителями Того Бога, именем Которого он все это совершал.
Adam Clarke: Commentary on the Bible - 1831
45:14: The labor of Egypt "The wealth of Egypt" - This seems to relate to the future admission of the Gentiles into the Church of God. Compare Psa 68:32; Psa 72:10; Psa 60:6-9. And perhaps these particular nations may be named, by a metonymy common in all poetry, for powerful and wealthy nations in general. See note on Isa 60:1.
The Sabeans, men of stature "The Sabeans, tall of stature" - That the Sabeans were of a more majestic appearance than common, is particularly remarked by Agatharchides, an ancient Greek historian quoted by Bochart, Phaleg, 2:26, τα σωματα εστι των κατοικουντων αξιολογωτερα. So also the Septuagint understand it, rendering it ανδρες ὑψηλοι, "tall men." And the same phrase, אנשי מדה anshey middah, is used for persons of extraordinary stature, Num 13:32, and Ch1 20:6.
They shall make supplication unto thee "They shall in suppliant guise address thee" - The conjunction ו vau is supplied by the ancient Versions, and confirmed by fifteen MSS. of Kennicott's, (seven ancient), thirteen of De Rossi's, and six editions, ואליך veelayich. Three MSS. (two ancient) omit the ו vau before אליך elaylch at the beginning of the line.
Albert Barnes: Notes on the Bible - 1834
45:14: Thus saith the Lord - This verse is designed to denote the favors which in subsequent times would be conferred on Jerusalem, the city which Isa 45:13 was to be rebuilt. It bas reference, according to Lowth, to the conversion of the Gentiles, and their admission into the church of God. Grotius, however, understands it as addressed to Cyrus, and as meaning that, because he had released the Jews without reward, therefore God would give him the wealth of Egypt, Ethiopia, Sabaea, and that those nations should be subject to him. But in this opinion probably he stands alone, and the objections to it are so obvious that they need not be specified. Some of the Jewish interpreters suppose that it refers to the same events as those recorded in Isa 43:3, and that it relates to the fact that God had formerly given those nations for the deliverance and protection of his people. They suppose that particular reference is had to the slaughter and destruction of the army of Sennacherib. Vitringa regards it as referring to the fact that proselytes should be made from all these nations to the true religion, and finds, as he supposes, a fulfillment of it in the times of the Saviour and the apostles. In regard to the true meaning of the passage; we may observe:
1. That it refers to the times that would succeed their return from their exile; and not to events that were then past. This is apparent on the face of the passage.
2. It relates to Jerusalem, or to the people of God, and not to Cyrus. This is evident, because it was not true that these nations became subject to Cyrus after his taking Babylon, for it was not Cyrus, but his son Cambyses that invaded and subdued Egypt, and because the whole phraseology has reference to a conversion to religion, and not to the subjection involved in the conquests of war.
3. It appropriately relates to a conversion to the true God, and an embracing of the true religion. This is implied in the language in the close of the verse, 'saying, Surely God is in thee; and there is none else, there is no God.'
4. The passage, therefore, means, that subsequent to their return from Babylon, there would be the conversion of those nations; or that they - perhaps mentioned here as the representatives of great and mighty nations in general - would be converted to the true faith, and that their wealth and power would be consecrated to the cause of Yahweh. The time when this was to be, is not fixed in the prophecy itself. It is only determined that it was to be subsequent to the return from the exile, and to be one of the consequences of that return. The fulfillment, therefore, may be sought either under the first preaching of the gospel, or in times still more remote. A more full explanation will occur in the examination of the different parts of the verse.
The labor of Egypt - That is, the fruit, or result of the labor of Egypt; the wealth of Egypt (see the word thus used in Job 10:3; Psa 78:46; Isa 55:2; Jer 3:24; Jer 20:5; Eze 23:9). The idea is, that Egypt would be converted to the true religion, and its wealth consecrated to the service of the true God. The conversion of Egypt is not unfrequently foretold Psa 68:31 :
Princes shall come out of Egypt.
Ethiopia shall soon stretch out her hands unto God.
See the notes at Isa 19:18-22 - where the conversion of Egypt is introduced and discussed at length.
And merchandise of Ethiopia - On the situation of Ethiopia, see the notes at Isa 18:1. The word 'merchandise' here means the same as wealth, since their wealth consisted in their traffic. That Cush or Ethiopia would be converted to the true religion and be united to the people of God, is declared in the passage above quoted from Psa 68:31; and also in various other places. Thus in Psa 67:4 : 'Behold Philistia, and Tyre, with Ethiopia; this man was born there;' Zep 3:10 : 'From beyond the ruins of Ethiopia, my suppliants, even the daughters of my dispersed, shall bring mine offering.'
And of the Sabeans, men of stature - (סבאים sebâ'ı̂ ym). The inhabitants of Seba (סבא sebâ', not שׁבא shebâ'). Sheba and the Sabeans of that name were a country and people of Arabia Felix - comprising a considerable part of the country now known as Yemen, lying in the southwest part of Arabia Joe 3:8; Job 1:15. That country abounded in frankincense, myrrh, spices, gold, and precious stones Kg1 10:1; Isa 60:6; Jer 6:20. Seba, here referred to, was a different country. It was inhabited by a descendant of Cush Gen 10:7, and was probably the same as Meroe in Upper Egypt (see the notes at Isa 43:3). That this people was distinguished for height of stature is expressly affirmed by Herodotus (iii. 20), who says of the Ethiopians, among whom the Sabeans are to be reckoned, that they were 'the tallest of men' (λέγονται εἶναι μέγιστοι ἀνθρώπων legontai einai megistoi anthrō pō n); and Solinus affirms that the Ethiopians are 'twelve feet high.' Agatharchides, an ancient Greek poet, quoted by Bochart (Phaleg. ii. 26), says of the Sabeans, τὰ σώματά ἐστι τῶν κατοικούντων ἀξιολογωτερα ta sō mata esti tō n katoikountō n achiologō tera - 'the bodies of those who dwell there are worthy of special remark.' This shows at least a coincidence between the accounts of Scripture and of profane writers. This country is alluded to by Solomon in Psa 72:10 :
The kings of Tarshish and of the isles shall bring presents;
The kings of Sheba and Seba shall offer gifts.
They are connected here with the Egyptians, and with the inhabitants of Ethiopia or Cush; and their conversion to the true religion would occur probably about the same time. Doubtless the Christian religion was early introduced into these countries, for among those converted on the day of Pentecost, were foreigners from Egypt, and the adjacent countries Act 2:10-11, who would carry the gospel with them on their return. See also the ease of the eunuch of Ethiopia Act 8:26-39, by whom, undoubtedly, the gospel was conveyed to that region The first bishop of Ethiopia was Frumentius, who was made bishop of that country about 330 a. d. There is a current tradition among the Ethiopians that the Queen of Sheba, who visited Solomon, was called Maqueda, and that she was not from Arabia, but was a queen of their own country. They say that she adopted the Jewish religion, and introduced it among her people; and the eunuch, who was treasurer under Queen Candace, was probably a Jew by religion if not by birth. Yet there will be in future times a more signal fulfillment of this prophecy, when the inhabitants of these countries, and the people of all other nations, shall be converted to the true religion, and shall give themselves to God (compare the notes at Isa 60:3-14). That prophecy has a remarkable similarity to this, and indeed is little more than a beautiful expansion of it.
Shall come over unto thee - To thy religion; or shall be united to thee in the worship of the true God. It denotes a change not of place, but of character, and of religion.
And they shall be thine - A part of thy people; united to thee. The whole language of this description, however, is taken from the custom in the conquests of war, where one nation is made subject to another, and is led along in chains. It is here figurative, denoting that the true religion would make rapid and extensive conquests among the pagan; that is, that the true religion would everywhere triumph over all others. The phrase 'shall come over,' denotes that their subjection would be voluntary, and that they should freely abandon their own systems; while the phrases 'shall be thine,' 'in chains,' denote the triumphant and mighty power of the truth.
They shall come after thee - You shall precede them in the honor of having conveyed to them the true religion, and in that priority of rank which always belongs to those who are first blessed with intelligence, and with the Rev_elation of God.
In chains shall they come over - Language taken from conquests, when subjugated nations are led along as captives; and here denoting the power of that truth which would subdue their false systems, and bring them into complete and entire subjection to the true religion. This does not mean that it would be against their will, or that they could not have resisted it; but merely that they would be in fact as entirely subject to the true religion as are prisoners of war, in chains, to the will of their conquerors (see the notes at Isa 14:1-2).
And they shall fall down unto thee - Recognizing thee as having the knowledge of the true God. To fall down is indicative of Rev_erence; and it means here that Jerusalem would be honored as being the source from where the true religion should emanate (compare Luk 24:47). An expression similar to that used here occurs in Isa 49:23 : 'And kings - and queens - shall bow down to thee with their face toward the earth, and lick up the dust of thy feet.'
They shall make supplication unto thee - Lowth renders this, 'And in suppliant guise address thee.' The Hebrew properly means, they shall pray unto thee; but the idea is, that they should come as suppliants to Jerusalem, confessing that there was the knowledge of the only true God, and praying her inhabitants to impart to them an acquaintance with the true religion (see the notes at Isa 2:3). The idea indicated by this is, that there would be a condition of anxious solicitude among pagan nations on the subject of the true religion, and that they would seek counsel and direction from those who were in possession of it. Such a state has already existed to some extent among the pagan; and the Scriptures, I think, lead us to suppose that the final spread and triumph of the gospel will be preceded by such an inquiry pRev_ailing extensively in the pagan world. God will show them the folly of idolatry; he will raise up reformers among themselves; the extension of commercial contact will acquaint them with the comparative happiness and prosperity of Christian nations; and the growing consciousness of their own inferiority will lead them to desire that which has conferred so extensive benefits on other lands, and lead them to come as suppliants, and ask that teachers and the ministers of religious may be sent to them. One of the most remarkable characteristics of the present time is, that pagan nations are becoming increasingly sensible of their ignorance and comparative degradation; that they welcome the ministers and teachers sent out from Christian lands; and the increased commerce of the world is thus preparing the world for the final spread of the gospel.
God is in thee - In Jerusalem; or thou art in possession of the only true system of religion, and art the worshipper of the only true God (see Isa 49:7; Isa 60:14).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
45:14: The labour: Isa 18:7, Isa 19:23-25, Isa 23:18, Isa 49:23, Isa 60:5-16, Isa 61:5, Isa 61:6, Isa 66:19, Isa 66:20; Psa 68:30, Psa 68:31; Psa 72:10-15; Zac 8:22, Zac 8:23
the Sabeans: That the Sabeans were of a most majestic appearance is particularly remarked by Agatharchides, an ancient Greek historian quoted by Bochart. Job 1:15; Eze 23:42; Joe 3:8
men of stature: Isa 10:33; Num 13:32; Sa2 21:20; Eze 31:3
in chains: Isa 14:2, Isa 49:23; Psa 149:6, Psa 149:8
they shall fall: Isa 60:14, Isa 61:5, Isa 61:9; Exo 11:8; Est 8:17; Act 10:25, Act 10:26; Rev 3:9
Surely: Isa 45:24; Jer 16:19; Zac 8:20-23; Co1 8:4-6, Co1 14:25; Th1 1:9
and there: Isa 45:5, Isa 45:6, Isa 44:8
Carl Friedrich Keil and Franz Delitzsch
45:14
The second half is uttered in the prospect, that the judgment which Cyrus brings upon the nations will prepare the way for the overthrow of heathenism, and the universal acknowledgment of the God of Israel. The heathen submit, as the first strophe or group of vv. (Is 45:14-17) affirms, to the congregation and its God; the idolatrous are converted, whilst Israel is for ever redeemed. With the prospect of the release of the exiles, there is associated in the prophet's perspective the prospect of an expansion of the restored church, through the entrance of "the fulness of the Gentiles." "Thus saith Jehovah, The productions of Egypt, and gain of Ethiopia, and the Sabaeans, men of tall stature, will come over to thee, and belong to thee: they will come after thee; in chains they will come over, and cast themselves down to thee; they pray to thee, Surely God is in thee, and there is none else; no Deity at all." Assuming that יעברוּ has the same meaning in both cases, the prophet's meaning appears to be, that the Egyptians, Ethiopians, and Meroites (see Is 43:3), who had been enslaved by the imperial power of Persia, would enter the miraculously emancipated congregation of Israel (Ewald). But if they were thought of as in a state of subjugation to the imperial power of Asia, who could the promise be at the same time held out that their riches would pass over into the possession of the church? And yet, on the other hand, the chains in which they come over cannot be regarded, at least in this connection, where such emphasis is laid upon the voluntary character of the surrender, as placed upon them by Israel itself (as in Is 60:11 and Ps 149:8). We must therefore suppose that they put chains upon themselves voluntarily, and of their own accord, and thus offer themselves spontaneously to the church, to be henceforth its subjects and slaves. Egypt, Ethiopia, and Saba are the nations that we meet with in other passages, where the haereditas gentium is promised to the church, and generally in connection with Tyre (vid., Ps 68:32; Ps 72:10; compare Is 18:7; Is 19:16., Is 23:18). Whilst the labour of Egypt (i.e., the productions of its labour) and the trade of Ethiopia (i.e., the riches acquired by trade) are mentioned; in the case of Saba the prophecy looks at the tall and handsome tribe itself, a tribe which Agatharchides describes as having σώματα ἀξιολογώτερα. These would place themselves at the service of the church with their invincible strength. The voluntary character of the surrender is pointed out, not only in the expression "they will come over," but also in the confession with which this is accompanied. In other cases the words hithpallēl 'el are only used of prayer to God and idols; but here it is to the church that prayer is offered. In the prophet's view, Jehovah and His church are inseparably one (compare 1Cor 12:12, where "Christ" stands for the church as one body, consisting of both head and members; also the use of the word "worship" in Rev_ 3:9, which has all the ring of a passage taken from Isaiah). אך is used here in its primary affirmative sense, as in Ps 58:11. There can be no doubt that Paul had this passage of Isaiah in his mind when writing 1Cor 14:24-25, ἀπαγγέλλων ὅτι ὁ Θεὸς ὄντως ἐν ὑμῖν ἐστί, or, according to a better arrangement of the words, ὅτι ὄντως (= אך) ὁ Θεὸς ἐν ὑμῖν ἐστίν. 'Ephes does not signify praeter (as a synonym of בּלעדי, זוּלתי) either here or anywhere else, but is a substantive used with a verbal force, which stands in the same relation to אין as "there is not at all (absolutely not)" to "there is not;" compare Is 5:8; Is 45:6; Is 46:9, also Deut 32:36 (derivative passage, 4Kings 14:26), and Amos 6:10; 2Kings 9:3; vid., Is 47:8.
Geneva 1599
45:14 Thus saith the LORD, The labour (r) of Egypt, and merchandise of Cush and of the Sabeans, men of stature, shall come over to thee, and they shall be (s) thine: they shall come after thee; in chains they shall come over, and they shall fall down to thee, they shall make supplication to thee, [saying], Surely God [is] in thee; and [there is] none else, [there is] no God.
(r) These people were tributaries to the Persians, and so king Artahshashte gave this money toward the building of the temple, (Ezra 7:27).
(s) While they were your enemies, they will now honour you and you will rule them: which was accomplished in the time of Christ.
John Gill
45:14 Thus saith the Lord,.... The following words are said not to Cyrus, nor to Christ, but to the church, as the feminine pronouns show; and Kimchi observes, they are directed to Jerusalem:
the labour of Egypt, and merchandise of Ethiopia, and of the Sabeans, men of stature, shall come over unto thee; a prophecy of the conversion of many in these nations, who should join themselves to the churches of Christ, formed among them, and make use of their riches, got by merchandise, labour, and industry, for the support of the interest of religion; and had its accomplishment in part, in the first times of the Gospel, which was brought into Egypt, as it is said, by the Evangelist Mark; and by which, no doubt, many were converted and formed into a church state, and others joined them. The Ethiopian eunuch, baptized by Philip, carried it into his country, where it also met with success, was embraced and professed; as it will be more so in the latter day, when the kings of Seba and Sheba shall offer gifts to Christ, and bring their riches into the church, the same with the Sabeans here; see Ps 72:10, who are said to be "men of stature"; that is, of a large and tall stature, as the men of Seba are said to be by other (w) authors; or, "men of measure" (x). The Targum renders it, "men of merchandise"; who used measures in trade and business: "and they shall be thine": give up themselves to the church, become members of it, and submit to its rule and discipline:
they shall come after thee; follow the church and its pastors, as they have them, for examples. The Targum is,
"they shall walk after thy word;''
be directed, guided, and governed by the church:
in chains they shall come over; being subdued and conquered by the grace of God, shall come in the chains of efficacious grace, drawn with the cords of love, and bands of a man; and yet shall come willingly, being made willing in the day of the power of divine grace upon their souls:
and they shall fall down unto thee, they shall make supplication unto thee; this is not to be understood of religious worship and invocation, such as is made to God, who only is the object of adoration and prayer in that sense; but is only expressive of their profound veneration and respect for the church of God, beseeching that it would receive them into, though unworthy of, its communion; see Is 49:23,
saying, surely God is in thee, and there is none else, there is no god; induced thus to come to the church, and show all this respect unto her, from this consideration, that God is in the midst of her, of a truth, her name being "Jehovah Shammah", the Lord is there; here he grants his presence, here his word is preached, and ordinances administered; and hither converts flock, in hope of enjoying the same blessing also, being fully satisfied there is no other God but in Zion, Zech 8:23, Ezek 48:35. This passage of Scripture is thus explained in the Jewish Chronicles (y): "the labour of Egypt", that is, Pharaoh king of Egypt: "and the merchandise of Ethiopia", that is, Tirhakah, king of Ethiopia: "and the Sabeans, men of stature", these are their armies:
they shall come over to thee, this is Jerusalem:
they shall be thine, peace being now made with thee:
they shall come after thee, that is, Hezekiah:
in chains they shall come over, in chains and bracelets:
they shall bow down to thee, and make supplication to thee, they shall give praise to God in the midst of thee, and say,
surely God is in thee.
(w) As by Agatharcides, l. 5. c. 50. in Gataker. (x) "viri mensurae", Vatablus, Cocceius, Pagninus, Montanus; i.e. of a large measure, as Ben Melech interprets it , Sept. "viri sublimes", V. L. (y) Seder Olam Rabba, c. 23. p. 64, 65.
John Wesley
45:14 The labour - The wealth gotten by their labour. Thee - Jerusalem shall not only be rebuilt, but the wealth and glory of other countries shall be brought to it again. This was in part verified in Jerusalem; but it was much more fully accomplished in the church of the gospel, in the accession of the Gentiles to that church which began in Jerusalem, and from thence spread itself into all the parts of the world. Come over - They shall be taken captive by thee, and willingly submit themselves to thee.
Robert Jamieson, A. R. Fausset and David Brown
45:14 The language but cursorily alludes to Egypt, Ethiopia, and Seba, being given to Cyrus as a ransom in lieu of Israel whom he restored (Is 43:3), but mainly and fully describes the gathering in of the Gentiles to Israel (Acts 2:10-11; Acts 8:27-38), especially at Israel's future restoration (Is 2:2; Is 14:1-2; Is 19:18-22; Is 60:3-14; Is 49:23; Ps 68:31; Ps 72:10-11).
labour--wealth acquired by labor (Jer 3:24).
Sabeans . . . of stature--the men of Meroe, in Upper Egypt. HERODOTUS (3.30) calls the Ethiopians "the tallest of men" (see on Is 18:2; 1Chron 11:23).
thee--Jerusalem ("my city," Is 45:13).
in chains-- (Ps 149:8). "The saints shall judge the world" (1Cor 6:2) and "rule the nations with a rod of iron" (Zech 14:12-19; Rev_ 2:26-27). The "chains," in the case of the obedient, shall be the easy yoke of Messiah; as "the sword of the Spirit" also is saving to the believer, condemnatory to the unbeliever (Jn 12:48; Heb 4:12; Rev_ 19:15).
God is in thee-- (Jer 3:19).
45:1545:15: զի դո՛ւ ես Աստուած՝ եւ մեք ո՛չ գիտէաք. Աստուած Իսրայէլի փրկիչ[10112]։ [10112] ՚Ի բազումս պակասի. Զի դու ես Աստուած։
15 Դու ես Աստուածը, իսկ մենք չգիտէինք, ո՛վ Աստուած՝ փրկիչդ Իսրայէլի:
15 Յիրաւի դուն քեզ ծածկող Աստուած մըն ես, Ո՛վ Իսրայէլի փրկիչ Աստուածը։
զի դու ես Աստուած` եւ մեք ոչ գիտէաք``. Աստուած Իսրայելի փրկիչ:

45:15: զի դո՛ւ ես Աստուած՝ եւ մեք ո՛չ գիտէաք. Աստուած Իսրայէլի փրկիչ[10112]։
[10112] ՚Ի բազումս պակասի. Զի դու ես Աստուած։
15 Դու ես Աստուածը, իսկ մենք չգիտէինք, ո՛վ Աստուած՝ փրկիչդ Իսրայէլի:
15 Յիրաւի դուն քեզ ծածկող Աստուած մըն ես, Ո՛վ Իսրայէլի փրկիչ Աստուածը։
zohrab-1805▾ eastern-1994▾ western am▾
45:1545:15 Истинно Ты Бог сокровенный, Бог Израилев, Спаситель.
45:15 σὺ συ you γὰρ γαρ for εἶ ειμι be θεός θεος God καὶ και and; even οὐκ ου not ᾔδειμεν οιδα aware ὁ ο the θεὸς θεος God τοῦ ο the Ισραηλ ισραηλ.1 Israel σωτήρ σωτηρ savior
45:15 אָכֵ֕ן ʔāḵˈēn אָכֵן surely אַתָּ֖ה ʔattˌā אַתָּה you אֵ֣ל ʔˈēl אֵל god מִסְתַּתֵּ֑ר mistattˈēr סתר hide אֱלֹהֵ֥י ʔᵉlōhˌê אֱלֹהִים god(s) יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel מֹושִֽׁיעַ׃ môšˈîₐʕ ישׁע help
45:15. vere tu es Deus absconditus Deus Israhel salvatorVerily thou art a hidden God, the God of Israel the saviour.
15. Verily thou art a God that hidest thyself, O God of Israel, the Saviour.
45:15. Truly, you are a hidden God, the God of Israel, the Savior.”
45:15. Verily thou [art] a God that hidest thyself, O God of Israel, the Saviour.
Verily thou [art] a God that hidest thyself, O God of Israel, the Saviour:

45:15 Истинно Ты Бог сокровенный, Бог Израилев, Спаситель.
45:15
σὺ συ you
γὰρ γαρ for
εἶ ειμι be
θεός θεος God
καὶ και and; even
οὐκ ου not
ᾔδειμεν οιδα aware
ο the
θεὸς θεος God
τοῦ ο the
Ισραηλ ισραηλ.1 Israel
σωτήρ σωτηρ savior
45:15
אָכֵ֕ן ʔāḵˈēn אָכֵן surely
אַתָּ֖ה ʔattˌā אַתָּה you
אֵ֣ל ʔˈēl אֵל god
מִסְתַּתֵּ֑ר mistattˈēr סתר hide
אֱלֹהֵ֥י ʔᵉlōhˌê אֱלֹהִים god(s)
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
מֹושִֽׁיעַ׃ môšˈîₐʕ ישׁע help
45:15. vere tu es Deus absconditus Deus Israhel salvator
Verily thou art a hidden God, the God of Israel the saviour.
15. Verily thou art a God that hidest thyself, O God of Israel, the Saviour.
45:15. Truly, you are a hidden God, the God of Israel, the Savior.”
45:15. Verily thou [art] a God that hidest thyself, O God of Israel, the Saviour.
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
15: Истинно, Ты Бог сокровенный, Бог Израилев, Спаситель. Правильнее всего это восклицание приписывать самому пророку Исаии. Усматривая в своем пророчественном видении, что языческие народы, входящие в состав монархии Кира, хотя и будут смутно чувствовать величие истинного Бога, однако Он все же останется для них "сокровенным", "неведомым Богом" (Деян 17:23), пророк и хочет восполнить недостаточность такого богопознания более ясным и определенным исповеданием Его (ср. Втор 28:29; Притч 25:2).
Adam Clarke: Commentary on the Bible - 1831
45:15: Verily thou art a God that hidest thyself - At present, from the nations of the world.
O God of Israel, the Savior - While thou revealest thyself to the Israelites and savest them.
Albert Barnes: Notes on the Bible - 1834
45:15: Verily thou art a God that hidest thyself - That is, that hidest thy counsels and plans. The idea is, that the ways of God seems to be dark until the distant event discloses his purpose; that a long series of mysterious events seem to succeed each other, trying to the faith of his people, and where the reason of his doings cannot be seen. The remark here seems to be made by the prophet, in view of the fact, that the dealings of God with his people in their long and painful exile would be to them inscrutable, but that a future glorious manifestation would disclose the nature of his designs, and make his purposes known (see Isa 55:8-9): 'My thoughts are not your thoughts, neither are your ways my ways' (compare Psa 44:24; the notes at Isa 8:17).
The Saviour - Still the Saviour of his people, though his ways are mysterious and the reasons of his dealings are unknown. The Septuagint renders this, 'For thou art God, though we did not know it, O God of Israel the Saviour.' This verse teaches us that we should not repine or complain under the mysterious allotments of Providence. They may be dark now. But in due time they will be disclosed, and we shall be permitted to see his design, and to witness results so glorious, as shall satisfy us that his ways are all just, and his dealings right.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
45:15: a God: Isa 8:17, Isa 57:17; Psa 44:24, Psa 77:19; Joh 13:7; Rom 11:33, Rom 11:34
O God: Isa 45:17, Isa 12:2, Isa 43:3, Isa 43:11, Isa 46:13, Isa 60:16; Psa 68:26; Mat 1:22, Mat 1:23; Joh 4:22, Joh 4:42; Act 5:31, Act 13:23; Pe2 3:18
Carl Friedrich Keil and Franz Delitzsch
45:15
What follows in Is 45:15 is not a continuation of the words of the Gentiles, but a response of the church to their confession. The nations that have been idolatrous till now, bend in humble spontaneous worship before the church and its God; and at the sight of this, the church, from whose soul the prophet is speaking, bursts out into an exclamation of reverential amazement. "Verily Thou art a mysterious God, Thou God of Israel, Thou Savour." Literally, a God who hides Himself (mistattēr: the resemblance to μυστηρ-ιώδης is quite an accidental one; the ē is retained in the participle even in pause). The meaning is, a God who guides with marvellous strangeness the history of the nations of the earth, and by secret ways, which human eyes can never discern, conducts all to a glorious issue. The exclamation in Rom 11:33, "O the depth of the riches," etc., is a similar one.
Geneva 1599
45:15 Verily thou [art] a God that (t) hidest thyself, O God of Israel, the Saviour.
(t) By this he exhorts the Jews to patience, though their deliverance is deferred for a time: showing that they would not repent their long patience, but the wicked and idolaters will be destroyed.
John Gill
45:15 Verily thou art a God that hideth thyself,.... Who hid himself from the Gentile world for some hundreds of years, who had no knowledge of the true God, lived without him in the world, and whose times of ignorance God overlooked, and suffered them to walk in their own ways; though now he would make himself known by his Gospel sent among them, and blessed for the conversion of them. He is also a God that hides himself from his own people at times, withdraws his gracious presence, and withholds the communication of his love and grace. These seem to be the words of the prophet, speaking his own experience, and that of other saints: or rather of the church, upon the access of the Gentiles to her, declaring what the Lord had been to them in former times; but now had showed himself to them in a way of grace and mercy. Some render it "thou art the hidden God" (z); invisible in his nature; incomprehensible in his essence; not to be found out to perfection, nor to be traced in his providential dispensations; his judgments are unsearchable, and his ways past finding out. It may be applied to Christ in his state of humiliation; for though he was God manifest in the flesh, yet the glory of his deity was seen but by a few, being hid in the coarse veil of humanity; he appearing in the form of a servant, who was in the form of God, and equal to him; and to him the following words agree:
O God of Israel, the Saviour; for he is God over all, and the God of his spiritual Israel in an especial manner; and the Saviour of them from sin, wrath, condemnation, and death, by his obedience, sufferings, and death; or if it is to be understood of God the Father, who is the God of Israel, he is the Saviour of them by his Son.
(z) "tu es Deus absconditus", V. L. Tigurine version; "tu es abditus Deus Israelis", Syr.
John Wesley
45:15 Verily - These are the words of the prophet, on contemplation of the various dispensations of God towards his church, and in the world. Hidest - Thy counsels are deep and incomprehensible, thy ways are past finding out.
Robert Jamieson, A. R. Fausset and David Brown
45:15 God that hidest thyself--HORSLEY, after JEROME, explains this as the confession of Egypt, &c., that God is concealed in human form in the person of Jesus. Rather, connected with Is 45:9-10, the prophet, contemplating the wonderful issue of the seemingly dark counsels of God, implies a censure on those who presume to question God's dealings (Is 55:8-9; Deut 29:29). Faith still discerns, even under the veil, the covenant-keeping "God of Israel, the Saviour" (Is 8:17).
45:1645:16: Ամաչեսցե՛ն՝ եւ յամօ՛թ լիցին ամենայն հակառակորդք քո. եւ գնասցեն ամօթով։ Նորոգեցարո՛ւք առ իս, կղզիք[10113]. [10113] Ոմանք. Ամենայն հակառակորդք նորա։ Ոսկան յաւելու. Եւ գնասցեն ամօթով ճարտարապետք մոլորութեանց։
16 Պիտի ամաչեն, ամօթահար պիտի լինեն նրա բոլոր հակառակորդները, ամօթով պիտի հեռանան:
16 Անոնք ամէնքը պիտի ամչնան ու պատկառին, Կուռք շինողները մէկտեղ ամօթով պիտի երթան։
Ամաչեսցեն եւ յամօթ լիցին [697]ամենայն հակառակորդք նորա, եւ գնասցեն ամօթով:

45:16: Ամաչեսցե՛ն՝ եւ յամօ՛թ լիցին ամենայն հակառակորդք քո. եւ գնասցեն ամօթով։ Նորոգեցարո՛ւք առ իս, կղզիք[10113].
[10113] Ոմանք. Ամենայն հակառակորդք նորա։ Ոսկան յաւելու. Եւ գնասցեն ամօթով ճարտարապետք մոլորութեանց։
16 Պիտի ամաչեն, ամօթահար պիտի լինեն նրա բոլոր հակառակորդները, ամօթով պիտի հեռանան:
16 Անոնք ամէնքը պիտի ամչնան ու պատկառին, Կուռք շինողները մէկտեղ ամօթով պիտի երթան։
zohrab-1805▾ eastern-1994▾ western am▾
45:1645:16 Все они будут постыжены и посрамлены; вместе с ними со стыдом пойдут и все, делающие идолов.
45:16 αἰσχυνθήσονται αισχυνω shame; ashamed καὶ και and; even ἐντραπήσονται εντρεπω defer; humiliate πάντες πας all; every οἱ ο the ἀντικείμενοι αντικειμαι oppose αὐτῷ αυτος he; him καὶ και and; even πορεύσονται πορευομαι travel; go ἐν εν in αἰσχύνῃ αισχυνη shame ἐγκαινίζεσθε εγκαινιζω dedicate πρός προς to; toward με με me νῆσοι νησος island
45:16 בֹּ֥ושׁוּ bˌôšû בושׁ be ashamed וְ wᵊ וְ and גַֽם־ ḡˈam- גַּם even נִכְלְמ֖וּ niḵlᵊmˌû כלם humiliate כֻּלָּ֑ם kullˈām כֹּל whole יַחְדָּו֙ yaḥdˌāw יַחְדָּו together הָלְכ֣וּ hālᵊḵˈû הלך walk בַ va בְּ in † הַ the כְּלִמָּ֔ה kkᵊlimmˈā כְּלִמָּה insult חָרָשֵׁ֖י ḥārāšˌê חָרָשׁ artisan צִירִֽים׃ ṣîrˈîm צִיר [uncertain]
45:16. confusi sunt et erubuerunt omnes simul abierunt in confusione fabricatores errorumThey are all confounded and ashamed: the forgers of errors are gone together into confusion.
16. They shall be ashamed, yea, confounded, all of them: they shall go into confusion together that are makers of idols.
45:16. They have all been confounded and should be ashamed! These fabricators of errors have departed together into confusion!
45:16. They shall be ashamed, and also confounded, all of them: they shall go to confusion together [that are] makers of idols.
They shall be ashamed, and also confounded, all of them: they shall go to confusion together [that are] makers of idols:

45:16 Все они будут постыжены и посрамлены; вместе с ними со стыдом пойдут и все, делающие идолов.
45:16
αἰσχυνθήσονται αισχυνω shame; ashamed
καὶ και and; even
ἐντραπήσονται εντρεπω defer; humiliate
πάντες πας all; every
οἱ ο the
ἀντικείμενοι αντικειμαι oppose
αὐτῷ αυτος he; him
καὶ και and; even
πορεύσονται πορευομαι travel; go
ἐν εν in
αἰσχύνῃ αισχυνη shame
ἐγκαινίζεσθε εγκαινιζω dedicate
πρός προς to; toward
με με me
νῆσοι νησος island
45:16
בֹּ֥ושׁוּ bˌôšû בושׁ be ashamed
וְ wᵊ וְ and
גַֽם־ ḡˈam- גַּם even
נִכְלְמ֖וּ niḵlᵊmˌû כלם humiliate
כֻּלָּ֑ם kullˈām כֹּל whole
יַחְדָּו֙ yaḥdˌāw יַחְדָּו together
הָלְכ֣וּ hālᵊḵˈû הלך walk
בַ va בְּ in
הַ the
כְּלִמָּ֔ה kkᵊlimmˈā כְּלִמָּה insult
חָרָשֵׁ֖י ḥārāšˌê חָרָשׁ artisan
צִירִֽים׃ ṣîrˈîm צִיר [uncertain]
45:16. confusi sunt et erubuerunt omnes simul abierunt in confusione fabricatores errorum
They are all confounded and ashamed: the forgers of errors are gone together into confusion.
45:16. They have all been confounded and should be ashamed! These fabricators of errors have departed together into confusion!
45:16. They shall be ashamed, and also confounded, all of them: they shall go to confusion together [that are] makers of idols.
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
16-17: Все они будут постыжены и посрамлены... Израиль же будет спасен... вы не будете постыжены и посрамлены. В этих двух стихах дана антитеза ближайшего будущего язычников и иудеев. Язычники, надеющиеся на своих идолов, будут посрамлены, так как падут под рукой нового завоевателя. Верные же сыны Израиля, получившие по милости своего Бога свободу, тем самым восторжествуют над всеми своими врагами-идолопоклонниками (ср. 28:16; Рим 10:11). Начало 17-го стиха, где говорится, что "Израиль же будет спасен спасением вечным", не должно особенно нас смущать, во-первых, потому, что слово "век и вечность" часто на языке Священного Писания имеет очень условное значение (время жизни поколения, рода и даже отдельных лиц); а во-вторых, еще и потому, что еврейская нация, как мы знаем и видим, имела, имеет и будет иметь вечно продолжающееся существование (9:27; 11:5).
Adam Clarke: Commentary on the Bible - 1831
45:16: They shall be ashamed "They are ashamed" - The reader cannot but observe the sudden transition from the solemn adoration of the secret and mysterious nature of God's counsels in regard to his people, to the spirited denunciation of the confusion of idolaters, and the final destruction of idolatry; contrasted with the salvation of Israel, not from temporal captivity, but the eternal salvation by the Messiah, strongly marked by the repetition and augmentation of the phrase, to the ages of eternity. But there is not only a sudden change in the sentiment, the change is equally observable in the construction of the sentences; which from the usual short measure, runs out at once into two distichs of the longer sort of verse. See Prelim. Dissert. p. 66, etc. There is another instance of the same kind and very like to this, of a sudden transition in regard both to the sentiment and construction in Isa 42:17.
"His adversaries" - This line, to the great diminution of the beauty of the distich, is imperfect in the present text: the subject of the proposition is not particularly expressed, as it is in the line following. The version of the Septuagint happily supplies the word that is lost: οἱ αντικειμενοι αυτῳ, "his adversaries," the original word was צריו tsaraiv. - L.
Albert Barnes: Notes on the Bible - 1834
45:16: They shall be ashamed and confounded - That is, they shall find all their hopes fail, and shall be suffused with shame that they were ever so senseless as to trust in blocks of wood and stone (see the notes at Isa 1:29; Isa 20:5; Isa 30:5; Isa 43:17).
They shall go to confusion - They shall all retire in shame and disgrace. That is, when they have gone to supplicate their idols, they shall find them unable to render them any aid, and they shall retire with shame.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
45:16: Isa 45:20, Isa 41:19, Isa 42:17, Isa 44:9, Isa 44:11; Psa 97:7; Jer 2:26, Jer 2:27, Jer 10:14, Jer 10:15
Carl Friedrich Keil and Franz Delitzsch
45:16
The way in which this God who hides Himself is ultimately revealed as the God of salvation, is then pointed out in Is 45:16, Is 45:17 : "They are put to shame, and also confounded, all of them; they go away into confusion together, the forgers of idols. Israel is redeemed by Jehovah with everlasting redemption: ye are not put to shame nor confounded to everlasting eternities." The perfects are expressive of the ideal past. Jehovah shows Himself as a Savour by the fact, that whereas the makers of idols perish, Israel is redeemed an everlasting redemption (acc. obj. as in Is 14:6; Is 22:17; Ges. 138, 1, Anm. 1), i.e., so that its redemption is one that lasts for aeons (αἰωνία λύτρωσις, Heb 9:12) - observe that teshū‛âh does not literally signify redemption or rescue, but transfer into a state of wide expanse, i.e., of freedom and happiness. The plural ‛ōlâmı̄m (eternities = αἰῶνες aeua) belongs, according to Knobel, to the later period of the language; but it is met with as early as in old Asaphite psalms (Ps 77:6). When the further promise is added, Ye shall not be put to shame, etc., this clearly shows, what is also certain on other grounds - namely, that the redemption is not thought of merely as an outward and bodily one, but also as inward and spiritual, and indeed (in accordance with the prophetic blending of the end of the captivity with the end of all things) as a final one. Israel will never bring upon itself again such a penal judgment as that of the captivity by falling away from God; that is to say, its state of sin will end with its state of punishment, even עב עד־עולמי, i.e., since עד has no plural, εἰς αἰῶνας τῶν αἰώνων.
John Gill
45:16 They shall be ashamed, and also confounded, all of them,.... This refers not to any persons spoken of before; not to Israel or the church, or converts among the Gentiles that came to her; but to those that follow, of whom the same is said in other words:
they shall go to confusion together, that are makers of idols; the Targum is,
"worshippers of images;''
both may be designed: this refers to the first times of the Gospel, and its coming into the Gentile world, and its success there; when the oracles of the Heathens were struck dumb; idols and idol temples were forsaken; and Paganism was abolished in the Roman empire; and when the gods they served could not help them, but they fled to the rocks to hide them from the wrath of God and the Lamb, Rev_ 6:15.
Robert Jamieson, A. R. Fausset and David Brown
45:16 ashamed--"disappointed" in their expectation of help from their idols (see on Is 42:17; Ps 97:7).
45:1745:17: զի Իսրայէլ փրկելոց է զփրկութիւն յաւիտենից. մի՛ ամաչեսցեն՝ եւ մի՛ եւս յամօթ լիցին մինչեւ յաւիտեանս[10114]։ [10114] ՚Ի լուս՛՛. Փրկեցաւ զփրկութիւն յաւի՛՛. համաձայն բազմաց ՚ի բնաբ՛՛։
17 Նորոգուեցէ՛ք իմ առաջ, ո՛վ կղզիներ, քանզի Իսրայէլը փրկուեց յաւիտենական փրկութեամբ: Դուք չէք ամաչելու, այլեւս ամօթահար չէք լինելու մինչեւ յաւիտենութիւն:
17 Իսրայէլ յաւիտենական փրկութիւնով Տէրոջմէն պիտի փրկուի։Դուք յաւիտեանս յաւիտենից պիտի չամչնաք ու պիտի չպատկառիք։
Նորոգեցարուք առ իս, կղզիք. զի Իսրայէլ փրկեցաւ զփրկութիւն յաւիտենից. մի՛ ամաչեսցեն` եւ մի՛ եւս յամօթ լիցին`` մինչեւ յաւիտեանս:

45:17: զի Իսրայէլ փրկելոց է զփրկութիւն յաւիտենից. մի՛ ամաչեսցեն՝ եւ մի՛ եւս յամօթ լիցին մինչեւ յաւիտեանս[10114]։
[10114] ՚Ի լուս՛՛. Փրկեցաւ զփրկութիւն յաւի՛՛. համաձայն բազմաց ՚ի բնաբ՛՛։
17 Նորոգուեցէ՛ք իմ առաջ, ո՛վ կղզիներ, քանզի Իսրայէլը փրկուեց յաւիտենական փրկութեամբ: Դուք չէք ամաչելու, այլեւս ամօթահար չէք լինելու մինչեւ յաւիտենութիւն:
17 Իսրայէլ յաւիտենական փրկութիւնով Տէրոջմէն պիտի փրկուի։Դուք յաւիտեանս յաւիտենից պիտի չամչնաք ու պիտի չպատկառիք։
zohrab-1805▾ eastern-1994▾ western am▾
45:1745:17 Израиль же будет спасен спасением вечным в Господе; вы не будете постыжены и посрамлены во веки веков.
45:17 Ισραηλ ισραηλ.1 Israel σῴζεται σωζω save ὑπὸ υπο under; by κυρίου κυριος lord; master σωτηρίαν σωτηρια safety αἰώνιον αιωνιος eternal; of ages οὐκ ου not αἰσχυνθήσονται αισχυνω shame; ashamed οὐδὲ ουδε not even; neither μὴ μη not ἐντραπῶσιν εντρεπω defer; humiliate ἕως εως till; until τοῦ ο the αἰῶνος αιων age; -ever
45:17 יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel נֹושַׁ֣ע nôšˈaʕ ישׁע help בַּ ba בְּ in יהוָ֔ה [yhwˈāh] יְהוָה YHWH תְּשׁוּעַ֖ת tᵊšûʕˌaṯ תְּשׁוּעָה salvation עֹולָמִ֑ים ʕôlāmˈîm עֹולָם eternity לֹא־ lō- לֹא not תֵבֹ֥שׁוּ ṯēvˌōšû בושׁ be ashamed וְ wᵊ וְ and לֹא־ lō- לֹא not תִכָּלְמ֖וּ ṯikkālᵊmˌû כלם humiliate עַד־ ʕaḏ- עַד unto עֹ֥ולְמֵי ʕˌôlᵊmê עֹולָם eternity עַֽד׃ פ ʕˈaḏ . f עַד future
45:17. Israhel salvatus est in Domino salute aeterna non confundemini et non erubescetis usque in saeculum saeculiIsrael is saved in the Lord with an eternal salvation: you shall not be confounded, and you shall not be ashamed for ever and ever.
17. Israel shall be saved by the LORD with an everlasting salvation: ye shall not be ashamed nor confounded world without end.
45:17. Israel is saved in the Lord by an eternal salvation. You will not be confounded, and you will not be ashamed, even forever and ever.
45:17. [But] Israel shall be saved in the LORD with an everlasting salvation: ye shall not be ashamed nor confounded world without end.
Israel shall be saved in the LORD with an everlasting salvation: ye shall not be ashamed nor confounded world without end:

45:17 Израиль же будет спасен спасением вечным в Господе; вы не будете постыжены и посрамлены во веки веков.
45:17
Ισραηλ ισραηλ.1 Israel
σῴζεται σωζω save
ὑπὸ υπο under; by
κυρίου κυριος lord; master
σωτηρίαν σωτηρια safety
αἰώνιον αιωνιος eternal; of ages
οὐκ ου not
αἰσχυνθήσονται αισχυνω shame; ashamed
οὐδὲ ουδε not even; neither
μὴ μη not
ἐντραπῶσιν εντρεπω defer; humiliate
ἕως εως till; until
τοῦ ο the
αἰῶνος αιων age; -ever
45:17
יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel
נֹושַׁ֣ע nôšˈaʕ ישׁע help
בַּ ba בְּ in
יהוָ֔ה [yhwˈāh] יְהוָה YHWH
תְּשׁוּעַ֖ת tᵊšûʕˌaṯ תְּשׁוּעָה salvation
עֹולָמִ֑ים ʕôlāmˈîm עֹולָם eternity
לֹא־ lō- לֹא not
תֵבֹ֥שׁוּ ṯēvˌōšû בושׁ be ashamed
וְ wᵊ וְ and
לֹא־ lō- לֹא not
תִכָּלְמ֖וּ ṯikkālᵊmˌû כלם humiliate
עַד־ ʕaḏ- עַד unto
עֹ֥ולְמֵי ʕˌôlᵊmê עֹולָם eternity
עַֽד׃ פ ʕˈaḏ . f עַד future
45:17. Israhel salvatus est in Domino salute aeterna non confundemini et non erubescetis usque in saeculum saeculi
Israel is saved in the Lord with an eternal salvation: you shall not be confounded, and you shall not be ashamed for ever and ever.
45:17. Israel is saved in the Lord by an eternal salvation. You will not be confounded, and you will not be ashamed, even forever and ever.
45:17. [But] Israel shall be saved in the LORD with an everlasting salvation: ye shall not be ashamed nor confounded world without end.
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jfb▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
45:17: But Israel shall be saved - Referring primarily to the Jews in Babylon, but affirming the universal truth that the true Israel (compare Rom 2:28-29), that is, the people of God, shall be saved from all their trials, and shall be brought to his everlasting kingdom.
In the Lord - By Jehovah - ביהוה bayohvâ h; Septuagint, Ἀπὸ κυρίου Apo kuriou. It shall be done by the power of Yahweh, and shall be traced to him alone. No more human power could have saved them from their captivity in Babylon; no human power can save the soul from hell.
With an everlasting salvation - It shall not be a temporary deliverance; but it shall be perpetual. In heaven his people shall meet no more foes; they shall suffer no more calamity: they shall be driven into no exile; they shall never die.
Ye shall not be ashamed nor confounded - This means:
1. That they should never find God to fail, that is, to be either unable or unwilling to befriend and rescue them Psa 46:1.
2. That they should never be ashamed, that is, have cause to regret that they had put their trust in him.
The idea is, that they who become his friends never regret it; never are ashamed of it. The time never can come, when anyone who has become a true friend of God will regret it. In prosperity or adversity; in sickness or health; at home or abroad; in safety or in danger; in life or in death: there will be no situation in which they will be ashamed that they gave their hearts to God. There never have been any true Christians who regretted that they became the friends of the Redeemer. Their religion may have exposed them to persecution; their names may have been east out as evil; they may have been stripped of their property; they may have been thrown into dungeons, laid on the rack, or led to the stake; but they have not regretted that they became the friends of God. Nor will they ever regret it. No man on a dying bed regrets that he is a friend of God. No man at the judgment bar will be ashamed to be a Christian. And in all the interminable duration of the world to come, the period never will, never can arrive, when anyone will ever be ashamed that he gave his heart early, and entirely to the Redeemer. Why then should not all become his friends? Why will not people pursue that course which they know they never can regret, rather than the ways of sin and folly, which they know must cover them with shame and confusion hereafter?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
45:17: Israel: Isa 45:25, Isa 26:4; Hos 1:7; Rom 2:28, Rom 2:29, Rom 8:1, Rom 11:26; Co1 1:30, Co1 1:31; Co2 5:17-21; Phi 3:8, Phi 3:9; Jo1 4:15
an everlasting: Isa 51:6, Isa 51:8, Isa 54:8, Isa 60:19; Psa 103:17; Jer 31:3; Joh 5:24, Joh 6:40, Joh 10:28; Th2 2:13, Th2 2:14, Th2 2:16; Heb 5:9; Jo1 5:11-13
ye shall not: Isa 29:22, Isa 49:23, Isa 54:4; Psa 25:3; Joe 2:26, Joe 2:27; Zep 3:11; Rom 9:33, Rom 10:11; Pe1 2:6
John Gill
45:17 But Israel shall be saved in the Lord,.... Not the carnal seed of Israel, or the natural posterity of Jacob, for only a remnant of them were saved; indeed, in the latter day, when there will be a general conversion of them, there will be a general salvation of them,
all Israel shall be saved; but here the spiritual Israel of God are meant, such as God has appointed unto salvation; who are taken into the covenant of his grace, in which their salvation is secured; who are his spiritual people, whom Christ saves from their sins; who are redeemed by the blood of Christ, and are called by his grace; who believe in him, and hope in the Lord: these "shall be saved": there is a certainty of their salvation, and not a mere probability and possibility of it only. It is not they "may be", but they "shall be" saved; it is the will of God they should, whose will cannot be resisted; they are the purchase of Christ, which he will never lose, and the Spirit is the earnest and pledge of salvation to them: and it is "in" and "by the Lord" they are saved, not in of themselves; their destruction is of themselves, but their salvation is of the Lord; and they are saved as they are in him, and owing to their being in him; they are chosen in him, and hence spring all the blessings of grace and salvation to them; they are representatively in him, as their federal Head; they are openly in him, in effectual calling; and they are justified in him, and by his righteousness, and so saved; and being in him, there is no condemnation to them, nor can they ever come into it. They are saved "by" the Lord; by the Word of the Lord, as the Targum; by Jesus Christ, the incarnate Word; by his obedience, sufferings, and death; by his blood, righteousness, and sacrifice; and by his interceding life, and that "with an everlasting salvation"; which is distinguished, by this epithet, from a temporal one, and is opposed to eternal damnation, the desert of sin; it is the salvation of the immortal soul, and includes in it grace and glory, which are perpetual and everlasting; and the duration of it is owing to the perpetuity of Christ's person, office, and grace: or, "with a salvation of ages", or "worlds" (a):
ye shall not be ashamed, nor confounded, world without end; or, "unto the ages of eternity" (b); that is, such who believe in Christ, and are saved by him, they shall not be ashamed, though the makers and worshippers of idols will; they shall not be confounded, neither in this world, nor in the other; they shall not be ashamed of Christ, his word, and ordinances, nor of their faith and hope in him, or of their sufferings for him; they shall not be ashamed in the resurrection morn, their vile bodies being fashioned like to the glorious body of Christ, when others shall rise to shame and everlasting contempt; nor shall they be ashamed at the coming of Christ, and when they stand before him, being clothed with white robes, and having on the wedding garment; when they shall be introduced into his own and his Father's kingdom and glory, into the world of happiness, which will know no end.
(a) "salute Seculorum", Pagninus, Montanus, Vatublus; "salvatione seculorum", Cocceius. So Ben Melcch interprets it, this world and the world to come; everlasting salvation takes in both. (b) "in secula perpetuitatis", Montanus, Vatablus.
Robert Jamieson, A. R. Fausset and David Brown
45:17 in the Lord-- (Is 45:24-25), contrasted with the idols which cannot give even temporary help (Is 45:16); in Jehovah there is everlasting salvation (Is 26:4).
not . . . ashamed--opposed to the doom of the idolaters, who, in the hour of need, shall be "ashamed" (see on Is 45:16).
45:1845:18: Զի ա՛յսպէս ասէ Տէր որ արար զերկինս. Աստուած՝ որ հաստատեաց զերկիր եւ արար զնա. նա՛ է որ սահմանեաց զնա. եւ ՚ի զուր ինչ ո՛չ արար զնա, այլ ՚ի բնակութի՛ւն ստեղծ զնա. Ես եմ Տէր՝ եւ չի՛ք այլ ոք[10115]։ [10115] Ոմանք. Զերկինս. ասէ Աստուած, որ հաս՛՛... սա է որ սահմանեաց զնա, եւ ո՛չ ՚ի զուր ինչ արար։
18 Արդարեւ, այսպէս է ասում Տէրը, որ ստեղծեց երկինքը, Աստուած, որ արարեց ու հաստատեց երկիրը, նա, որ կարգաւորեց այն. զուր տեղը չստեղծեց այն, այլ ստեղծեց բնակութեան համար. «Ես եմ Տէրը, ուրիշը չկայ:
18 Քանզի այսպէս կ’ըսէ երկինքը ստեղծող Տէրը, Այն Աստուածը, որ երկիրը կազմեց, Զանիկա շինեց եւ հաստատեց, Զանիկա պարապ տեղ չստեղծեց, Հապա բնակութեան համար կազմեց։«Տէրը ե՛ս եմ ու ինձմէ ուրիշը չկայ։
Զի այսպէս ասէ Տէր որ արար զերկինս. Աստուած` որ հաստատեաց զերկիր եւ արար զնա, նա է որ սահմանեաց զնա. եւ ի զուր ինչ ոչ արար զնա, այլ ի բնակութիւն ստեղծ զնա. Ես եմ Տէր եւ չիք այլ ոք:

45:18: Զի ա՛յսպէս ասէ Տէր որ արար զերկինս. Աստուած՝ որ հաստատեաց զերկիր եւ արար զնա. նա՛ է որ սահմանեաց զնա. եւ ՚ի զուր ինչ ո՛չ արար զնա, այլ ՚ի բնակութի՛ւն ստեղծ զնա. Ես եմ Տէր՝ եւ չի՛ք այլ ոք[10115]։
[10115] Ոմանք. Զերկինս. ասէ Աստուած, որ հաս՛՛... սա է որ սահմանեաց զնա, եւ ո՛չ ՚ի զուր ինչ արար։
18 Արդարեւ, այսպէս է ասում Տէրը, որ ստեղծեց երկինքը, Աստուած, որ արարեց ու հաստատեց երկիրը, նա, որ կարգաւորեց այն. զուր տեղը չստեղծեց այն, այլ ստեղծեց բնակութեան համար. «Ես եմ Տէրը, ուրիշը չկայ:
18 Քանզի այսպէս կ’ըսէ երկինքը ստեղծող Տէրը, Այն Աստուածը, որ երկիրը կազմեց, Զանիկա շինեց եւ հաստատեց, Զանիկա պարապ տեղ չստեղծեց, Հապա բնակութեան համար կազմեց։«Տէրը ե՛ս եմ ու ինձմէ ուրիշը չկայ։
zohrab-1805▾ eastern-1994▾ western am▾
45:1845:18 Ибо так говорит Господь, сотворивший небеса, Он, Бог, образовавший землю и создавший ее; Он утвердил ее, не напрасно сотворил ее; Он образовал ее для жительства: Я Господь, и нет иного.
45:18 οὕτως ουτως so; this way λέγει λεγω tell; declare κύριος κυριος lord; master ὁ ο the ποιήσας ποιεω do; make τὸν ο the οὐρανόν ουρανος sky; heaven οὗτος ουτος this; he ὁ ο the θεὸς θεος God ὁ ο the καταδείξας καταδεικνυμι the γῆν γη earth; land καὶ και and; even ποιήσας ποιεω do; make αὐτήν αυτος he; him αὐτὸς αυτος he; him διώρισεν διοριζω he; him οὐκ ου not εἰς εις into; for κενὸν κενος hollow; empty ἐποίησεν ποιεω do; make αὐτὴν αυτος he; him ἀλλὰ αλλα but κατοικεῖσθαι κατοικεω settle ἐγώ εγω I εἰμι ειμι be καὶ και and; even οὐκ ου not ἔστιν ειμι be ἔτι ετι yet; still
45:18 כִּ֣י kˈî כִּי that כֹ֣ה ḵˈō כֹּה thus אָֽמַר־ ʔˈāmar- אמר say יְ֠הוָה [yᵊhwˌāh] יְהוָה YHWH בֹּורֵ֨א bôrˌē ברא create הַ ha הַ the שָּׁמַ֜יִם ššāmˈayim שָׁמַיִם heavens ה֣וּא hˈû הוּא he הָ hā הַ the אֱלֹהִ֗ים ʔᵉlōhˈîm אֱלֹהִים god(s) יֹצֵ֨ר yōṣˌēr יצר shape הָ hā הַ the אָ֤רֶץ ʔˈāreṣ אֶרֶץ earth וְ wᵊ וְ and עֹשָׂהּ֙ ʕōśˌāh עשׂה make ה֣וּא hˈû הוּא he כֹֽונְנָ֔הּ ḵˈônᵊnˈāh כון be firm לֹא־ lō- לֹא not תֹ֥הוּ ṯˌōhû תֹּהוּ emptiness בְרָאָ֖הּ vᵊrāʔˌāh ברא create לָ lā לְ to שֶׁ֣בֶת šˈeveṯ ישׁב sit יְצָרָ֑הּ yᵊṣārˈāh יצר shape אֲנִ֥י ʔᵃnˌî אֲנִי i יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH וְ wᵊ וְ and אֵ֥ין ʔˌên אַיִן [NEG] עֹֽוד׃ ʕˈôḏ עֹוד duration
45:18. quia haec dicit Dominus creans caelos ipse Deus formans terram et faciens eam ipse plastes eius non in vanum creavit eam ut habitetur formavit eam ego Dominus et non est aliusFor thus saith the Lord that created the heavens, God himself that formed the earth, and made it, the very maker thereof: he did not create it in vain: he formed it to be inhabited. I am the Lord, and there is no other.
18. For thus saith the LORD that created the heavens; he is God; that formed the earth and made it; he established it, he created it not a waste, he formed it to be inhabited: I am the LORD; and there is none else.
45:18. For thus says the Lord, who created the heavens, God himself who formed the earth and made it, the very Molder of it. He did not create it to no purpose. He formed it so that it would be inhabited. I am the Lord, and there is no other.
45:18. For thus saith the LORD that created the heavens; God himself that formed the earth and made it; he hath established it, he created it not in vain, he formed it to be inhabited: I [am] the LORD; and [there is] none else.
For thus saith the LORD that created the heavens; God himself that formed the earth and made it; he hath established it, he created it not in vain, he formed it to be inhabited: I [am] the LORD; and [there is] none else:

45:18 Ибо так говорит Господь, сотворивший небеса, Он, Бог, образовавший землю и создавший ее; Он утвердил ее, не напрасно сотворил ее; Он образовал ее для жительства: Я Господь, и нет иного.
45:18
οὕτως ουτως so; this way
λέγει λεγω tell; declare
κύριος κυριος lord; master
ο the
ποιήσας ποιεω do; make
τὸν ο the
οὐρανόν ουρανος sky; heaven
οὗτος ουτος this; he
ο the
θεὸς θεος God
ο the
καταδείξας καταδεικνυμι the
γῆν γη earth; land
καὶ και and; even
ποιήσας ποιεω do; make
αὐτήν αυτος he; him
αὐτὸς αυτος he; him
διώρισεν διοριζω he; him
οὐκ ου not
εἰς εις into; for
κενὸν κενος hollow; empty
ἐποίησεν ποιεω do; make
αὐτὴν αυτος he; him
ἀλλὰ αλλα but
κατοικεῖσθαι κατοικεω settle
ἐγώ εγω I
εἰμι ειμι be
καὶ και and; even
οὐκ ου not
ἔστιν ειμι be
ἔτι ετι yet; still
45:18
כִּ֣י kˈî כִּי that
כֹ֣ה ḵˈō כֹּה thus
אָֽמַר־ ʔˈāmar- אמר say
יְ֠הוָה [yᵊhwˌāh] יְהוָה YHWH
בֹּורֵ֨א bôrˌē ברא create
הַ ha הַ the
שָּׁמַ֜יִם ššāmˈayim שָׁמַיִם heavens
ה֣וּא hˈû הוּא he
הָ הַ the
אֱלֹהִ֗ים ʔᵉlōhˈîm אֱלֹהִים god(s)
יֹצֵ֨ר yōṣˌēr יצר shape
הָ הַ the
אָ֤רֶץ ʔˈāreṣ אֶרֶץ earth
וְ wᵊ וְ and
עֹשָׂהּ֙ ʕōśˌāh עשׂה make
ה֣וּא hˈû הוּא he
כֹֽונְנָ֔הּ ḵˈônᵊnˈāh כון be firm
לֹא־ lō- לֹא not
תֹ֥הוּ ṯˌōhû תֹּהוּ emptiness
בְרָאָ֖הּ vᵊrāʔˌāh ברא create
לָ לְ to
שֶׁ֣בֶת šˈeveṯ ישׁב sit
יְצָרָ֑הּ yᵊṣārˈāh יצר shape
אֲנִ֥י ʔᵃnˌî אֲנִי i
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
וְ wᵊ וְ and
אֵ֥ין ʔˌên אַיִן [NEG]
עֹֽוד׃ ʕˈôḏ עֹוד duration
45:18. quia haec dicit Dominus creans caelos ipse Deus formans terram et faciens eam ipse plastes eius non in vanum creavit eam ut habitetur formavit eam ego Dominus et non est alius
For thus saith the Lord that created the heavens, God himself that formed the earth, and made it, the very maker thereof: he did not create it in vain: he formed it to be inhabited. I am the Lord, and there is no other.
45:18. For thus says the Lord, who created the heavens, God himself who formed the earth and made it, the very Molder of it. He did not create it to no purpose. He formed it so that it would be inhabited. I am the Lord, and there is no other.
45:18. For thus saith the LORD that created the heavens; God himself that formed the earth and made it; he hath established it, he created it not in vain, he formed it to be inhabited: I [am] the LORD; and [there is] none else.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ 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: Ибо так говорит Господь... Не тайно Я говорил... не говорил Я племени Иакова: напрасно ищете Меня. Я Господь, изрекающий правду... Слова этих двух стихов, с одной стороны, являются обычной у пророка Исаии заключительной клятвой к пророчеству о судьбе Израиля, а с другой - служат как бы торжественным вступлением или переходом к следующему пророчеству - о призвании к Богу язычников. Ссылка на историю мироздания, помимо удостоверения Творческой Премудрости и силы, имеет здесь и значение некоторой аналогии: как некогда Господь Своей творческой силой привел в порядок материальной хаос первозданного мира, так теперь Он собирается упорядочить духовный хаос различных религиозных верований человечества, приводя их к единству истинного Богопознания. Гебраисты, между прочим, обращают внимание на не совсем точный перевод слов: не напрасно сотворил ее, которые возможно правильно должны быть переданы: не оставил ее более (или далее) пустой. В таком виде вся эта фраза, в особенности ее последнее выражение - tohu, - получает самое близкое отношение к 1: гл. кн. Бытия и, следовательно, свидетельствует об ее допленном происхождении.

Не тайно Я говорил, не в темном месте земли... Господь ясно и во всеуслышание возвещал Свою волю и весь ход Своего Божественного домостроительства о спасении человечества народу израильскому, а чрез него и всему роду человеческому (Втор 30:11-20: и др.). Он никогда не говорил тайно (48:16), и в скрытом месте, но всегда при многих свидетелях (43:10, 44:8; ср. Ин 18:20). В этом отношении слово истинного Бога представляет теперь противоположность с изречениями ложных богов: известно, что пифии, сивиллы и жрецы языческие часто передавали откровения своих богов или в пещерах (дельфийский оракул, теперь Трофония ; [дельфийский оракул и Трофония - не одно и тоже. См. сноски. Прим. ред. ] или в подземельях храма (Юпитера Капитолийского и др.).
Adam Clarke: Commentary on the Bible - 1831
45:18: He formed it to be inhabited "For he formed it to be inhabited" - An ancient MS. has כי ki before לשבת lashebeth; and so the ancient Versions.
Albert Barnes: Notes on the Bible - 1834
45:18: For thus saith the Lord - This verse is designed to induce them to put uuwavering confidence in the true God. For this purpose, the prophet enumerates the great things which God had done in proof that he alone was A mighty, and was worthy of trust.
He hath established it - That is, the earth. The language here is derived from the supposition that the earth is laid upon a foundation, and is made firm. The Septuagint renders this, 'God who displayed the earth to view, and who, having made it, divided it (διώρισεν αὐτὴν diō risen autē n) that is, parcelled it out to be inhabited. This accords well with the scope of the passage.
He created it not in vain - He did not form it to remain a vast desert without inhabitants.
He formed it to be inhabited - By man, and the various tribes of animals. He makes it a convenient habitation for them; adapts its climates, its soil, and its productions, to their nature; and makes it yield abundance for their support. The main idea, I think, in the statement of this general truth, is, that God designed that the earth at large should be inhabited; and that, therefore, he intended that Judea - thru lying waste while the captives were in Babylon - should be re-populated, and again become the happy abode of the returning exiles. So Grotius interprets it. The Jews, from this passage, infer, that the earth shall be inhabited after the resurrection - an idea which has every probability, since there will not be fewer reasons why the earth shall be inhabited then than there are now; nor can there be any reasons why the earth should then exist in vain anymore than now.
And there is none else - (See the note at Isa 45:6).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
45:18: that created: Isa 42:5; Jer 10:12, Jer 51:15
he created: Isa 45:12; Gen 1:28, Gen 9:1; Psa 115:16; Eze 36:10-12
I am: Isa 45:5, Isa 45:6
Carl Friedrich Keil and Franz Delitzsch
45:18
The second and last strophe of this prophecy commences with Is 45:18. By the fulfilment of the promise thus openly proclaimed, those of the heathen who have been saved from the judgment will recognise Jehovah as the only God; and the irresistible will of Jehovah, that all mankind should worship Him, be carried out. The promise cannot remain unfulfilled. "For thus saith Jehovah, the creator of the heavens (He is the Deity), the former of the earth, and its finisher; He has established it (He has not created it a desert, He has formed it to be inhabited): I am Jehovah, and there is none else. I have not spoken in secret, in a place of the land of darkness; I did not say to the seed of Jacob, Into the desert seek ye me! I Jehovah am speaking righteousness, proclaiming upright things." The athnach properly divides Is 45:18 in half. Is 45:18 describes the speaker, and what He says commences in Is 45:18. The first parenthesis affirms that Jehovah is God in the fullest and most exclusive sense; the second that He has created the earth for man's sake, not "as a desert" (tōhū: the lxx, Targum, and Jerome render this with less accuracy, non in vanum), i.e., not to be and continue to be a desert, but to be inhabited. Even in Gen 1:2, chaos is not described as of God's creation, because (whatever may be men's opinions concerning it in other respects) the creative activity of God merely made use of this as a starting-point, and because, although it did not come into existence without God, it was at any rate not desired by God for its own sake. The words of Jehovah commence, then, with the assertion that Jehovah is the absolute One; and from this two thoughts branch off: (1.) The first is, that the prophecy which emanates from Him is an affair of light, no black art, but essentially different from heathen soothsaying. By "a dark place of the earth" we are to understand, according to Ps 139:15, the interior of the earth, and according to Job 10:21, Hades; the intention being to point out the contrast between the prophecies of Jehovah and the heathen cave-oracles and spirit-voices of the necromancists, which seemed to rise up from the interior of the earth (see Is 65:4; Is 8:19; Is 29:4). (2.) The second thought is, that the very same love of Jehovah, which has already been displayed in the creation, attests itself in His relation to Israel, which He has not directed to Himself "into the desert" (tōhū), just as He did not create the earth a tōhū. Meier and Knobel suppose that baqshūnı̄, which is written here, according to a well-supported reading, with Koph raphatum (whereas in other cases the dagesh is generally retained, particularly in the imperative of biqqēsh), refers to seeking for disclosures as to the future; but the word דרשׁוּני would be used for this, as in Is 8:19. He has not said, "Seek ye me (as in Zeph 2:3) into the desert," i.e., without the prospect of meeting with any return for your pains. On the contrary, He has attached promises to the seeking of Himself, which cannot remain unfulfilled, for He is "one speaking righteousness, declaring things that are right;" i.e., when He promises, He follows out the rule of His purpose and of His plan of salvation, and the impulse of sincere desire for their good, and love which is ever true to itself. The present word of prophecy points to the fulfilment of these promises.
Geneva 1599
45:18 For thus saith the LORD that created the heavens; God himself that formed the earth and made it; he hath established it, he created it not in vain, he formed it to be (u) inhabited: I [am] the LORD; and [there is] none else.
(u) That is, of men, but chiefly of his Church.
John Gill
45:18 For thus saith the Lord, that created the heavens,.... These words, and what follow, are the words of the Son of God, of the Lord the Saviour, in whom Israel is saved with an everlasting salvation; and this is said to assure them of it, as well as to distinguish himself from the gods of the Gentiles, who made not the heavens and the earth, as he had done; for by the Word of the Lord, the essential Word of God, were the heavens made in the beginning; see Ps 33:6,
God himself, that formed the earth, and made it, he hath established it; the Saviour is God himself, truly and properly God, who has all the perfections of deity in him; and this appears as from his creation of the heavens, so from his forming, making and establishing the earth; he made the chaos of the earth out of nothing; he formed that chaos he made into a beautiful order, and prepared, as the last word (c) signifies, fitted, and furnished it with everything convenient for man and beast:
he created it not in vain, he formed it to be inhabited; the earth indeed was "tohu" when it was first created, Gen 1:2, which word is used of the chaos of the earth first made, here rendered "in vain"; but then it was not created to continue so, nor did it continue so; for though it was first without form, it was soon formed in a beautiful manner, and fitted for the habitation of men and beasts, and especially the former; and more especially for the habitation of the saints, those sons of men, with whom the delights of Christ were from eternity, and whom he foresaw would dwell in the habitable parts of the earth, which was a pleasure to him; and for the sake of them was it made to be inhabited, and not by them with the wicked promiscuously only as now, but when purified, and refined by fire, to be the habitation of the righteous, with Christ at the head of them; as will be the case in the thousand years' reign:
I am the Lord, there is none else; the one Jehovah with the Father and the Spirit, and there is no other that is the Creator of the heavens and the earth.
(c) "parsvit eam", Musculus; "aptavit, instruit", Gataker; "exaptavit", Cocceius, Vitringa,
Robert Jamieson, A. R. Fausset and David Brown
45:18 (See on Is 45:12).
not in vain, he formed it to be inhabited--Therefore, Judah, lying waste during the Babylonish captivity, shall be peopled again by the exiles. The Jews, from this passage, infer that, after the resurrection, the earth shall be inhabited, for there can be no reason why the earth should then exist in vain any more than now (2Pet 3:13).
45:1945:19: Ո՛չ ՚ի ծածուկ ինչ խօսեցայ՝ եւ ո՛չ ՚ի տեղւոջ խաւարին երկրի. չասացի ցզաւակն Յակոբայ թէ սնոտիս խնդրեսջիք. ե՛ս եմ. ե՛ս եմ Տէր որ խօսիմ զարդարութիւն՝ եւ պատմեմ զճշմարտութիւն։
19 Ո՛չ գաղտնի խօսեցի եւ ո՛չ էլ երկրի մութ տեղում. Յակոբի սերնդին չասացի, թէ՝ սնոտի բաներ էք փնտռում: Ես եմ, ես եմ Տէրը, որ խօսում եմ արդարութիւնը եւ յայտնում ճշմարտութիւնը»:
19 Ես ծածկաբար երկրի մութ տեղը չխօսեցայ, Յակոբի սերունդին չըսի թէ‘Քաոսի մէջ զիս փնտռեցէք’.Ես՝ Տէրս՝ արդարութիւն կը խօսիմ Եւ ճշմարիտ բաներ կը յայտնեմ։
Ոչ ի ծածուկ ինչ խօսեցայ` եւ ոչ ի տեղւոջ խաւարին երկրի. չասացի ցզաւակն Յակոբայ թէ` [698]Սնոտիս խնդրեսջիք. ես եմ``, ես եմ Տէր որ խօսիմ զարդարութիւն` եւ պատմեմ զճշմարտութիւն:

45:19: Ո՛չ ՚ի ծածուկ ինչ խօսեցայ՝ եւ ո՛չ ՚ի տեղւոջ խաւարին երկրի. չասացի ցզաւակն Յակոբայ թէ սնոտիս խնդրեսջիք. ե՛ս եմ. ե՛ս եմ Տէր որ խօսիմ զարդարութիւն՝ եւ պատմեմ զճշմարտութիւն։
19 Ո՛չ գաղտնի խօսեցի եւ ո՛չ էլ երկրի մութ տեղում. Յակոբի սերնդին չասացի, թէ՝ սնոտի բաներ էք փնտռում: Ես եմ, ես եմ Տէրը, որ խօսում եմ արդարութիւնը եւ յայտնում ճշմարտութիւնը»:
19 Ես ծածկաբար երկրի մութ տեղը չխօսեցայ, Յակոբի սերունդին չըսի թէ‘Քաոսի մէջ զիս փնտռեցէք’.Ես՝ Տէրս՝ արդարութիւն կը խօսիմ Եւ ճշմարիտ բաներ կը յայտնեմ։
zohrab-1805▾ eastern-1994▾ western am▾
45:1945:19 Не тайно Я говорил, не в темном месте земли; не говорил Я племени Иакова: >. Я Господь, изрекающий правду, открывающий истину.
45:19 οὐκ ου not ἐν εν in κρυφῇ κρυφη secretly λελάληκα λαλεω talk; speak οὐδὲ ουδε not even; neither ἐν εν in τόπῳ τοπος place; locality γῆς γη earth; land σκοτεινῷ σκοτεινος dark οὐκ ου not εἶπα επω say; speak τῷ ο the σπέρματι σπερμα seed Ιακωβ ιακωβ Iakōb; Iakov μάταιον ματαιος superficial ζητήσατε ζητεω seek; desire ἐγώ εγω I εἰμι ειμι be ἐγώ εγω I εἰμι ειμι be κύριος κυριος lord; master λαλῶν λαλεω talk; speak δικαιοσύνην δικαιοσυνη rightness; right standing καὶ και and; even ἀναγγέλλων αναγγελλω announce ἀλήθειαν αληθεια truth
45:19 לֹ֧א lˈō לֹא not בַ va בְּ in † הַ the סֵּ֣תֶר ssˈēṯer סֵתֶר hiding place דִּבַּ֗רְתִּי dibbˈartî דבר speak בִּ bi בְּ in מְקֹום֙ mᵊqôm מָקֹום place אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth חֹ֔שֶׁךְ ḥˈōšeḵ חֹשֶׁךְ darkness לֹ֥א lˌō לֹא not אָמַ֛רְתִּי ʔāmˈartî אמר say לְ lᵊ לְ to זֶ֥רַע zˌeraʕ זֶרַע seed יַעֲקֹ֖ב yaʕᵃqˌōv יַעֲקֹב Jacob תֹּ֣הוּ tˈōhû תֹּהוּ emptiness בַקְּשׁ֑וּנִי vaqqᵊšˈûnî בקשׁ seek אֲנִ֤י ʔᵃnˈî אֲנִי i יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH דֹּבֵ֣ר dōvˈēr דבר speak צֶ֔דֶק ṣˈeḏeq צֶדֶק justice מַגִּ֖יד maggˌîḏ נגד report מֵישָׁרִֽים׃ mêšārˈîm מֵישָׁרִים uprightness
45:19. non in abscondito locutus sum in loco terrae tenebroso non dixi semini Iacob frustra quaerite me ego Dominus loquens iustitiam adnuntians rectaI have not spoken in secret, in a dark place of the earth: I have not said to the seed of Jacob: Seek me in vain. I am the Lord that speak justice, that declare right things.
19. I have not spoken in secret, in a place of the land of darkness; I said not unto the seed of Jacob, Seek ye me in vain: I the LORD speak righteousness, I declare things that are right.
45:19. I have not spoken in secret, in a dark place of the earth. I have not said to the offspring of Jacob, “Seek me in vain.” I am the Lord, who speaks justice, who announces what is right.
45:19. I have not spoken in secret, in a dark place of the earth: I said not unto the seed of Jacob, Seek ye me in vain: I the LORD speak righteousness, I declare things that are right.
I have not spoken in secret, in a dark place of the earth: I said not unto the seed of Jacob, Seek ye me in vain: I the LORD speak righteousness, I declare things that are right:

45:19 Не тайно Я говорил, не в темном месте земли; не говорил Я племени Иакова: <<напрасно ищете Меня>>. Я Господь, изрекающий правду, открывающий истину.
45:19
οὐκ ου not
ἐν εν in
κρυφῇ κρυφη secretly
λελάληκα λαλεω talk; speak
οὐδὲ ουδε not even; neither
ἐν εν in
τόπῳ τοπος place; locality
γῆς γη earth; land
σκοτεινῷ σκοτεινος dark
οὐκ ου not
εἶπα επω say; speak
τῷ ο the
σπέρματι σπερμα seed
Ιακωβ ιακωβ Iakōb; Iakov
μάταιον ματαιος superficial
ζητήσατε ζητεω seek; desire
ἐγώ εγω I
εἰμι ειμι be
ἐγώ εγω I
εἰμι ειμι be
κύριος κυριος lord; master
λαλῶν λαλεω talk; speak
δικαιοσύνην δικαιοσυνη rightness; right standing
καὶ και and; even
ἀναγγέλλων αναγγελλω announce
ἀλήθειαν αληθεια truth
45:19
לֹ֧א lˈō לֹא not
בַ va בְּ in
הַ the
סֵּ֣תֶר ssˈēṯer סֵתֶר hiding place
דִּבַּ֗רְתִּי dibbˈartî דבר speak
בִּ bi בְּ in
מְקֹום֙ mᵊqôm מָקֹום place
אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth
חֹ֔שֶׁךְ ḥˈōšeḵ חֹשֶׁךְ darkness
לֹ֥א lˌō לֹא not
אָמַ֛רְתִּי ʔāmˈartî אמר say
לְ lᵊ לְ to
זֶ֥רַע zˌeraʕ זֶרַע seed
יַעֲקֹ֖ב yaʕᵃqˌōv יַעֲקֹב Jacob
תֹּ֣הוּ tˈōhû תֹּהוּ emptiness
בַקְּשׁ֑וּנִי vaqqᵊšˈûnî בקשׁ seek
אֲנִ֤י ʔᵃnˈî אֲנִי i
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
דֹּבֵ֣ר dōvˈēr דבר speak
צֶ֔דֶק ṣˈeḏeq צֶדֶק justice
מַגִּ֖יד maggˌîḏ נגד report
מֵישָׁרִֽים׃ mêšārˈîm מֵישָׁרִים uprightness
45:19. non in abscondito locutus sum in loco terrae tenebroso non dixi semini Iacob frustra quaerite me ego Dominus loquens iustitiam adnuntians recta
I have not spoken in secret, in a dark place of the earth: I have not said to the seed of Jacob: Seek me in vain. I am the Lord that speak justice, that declare right things.
45:19. I have not spoken in secret, in a dark place of the earth. I have not said to the offspring of Jacob, “Seek me in vain.” I am the Lord, who speaks justice, who announces what is right.
45:19. I have not spoken in secret, in a dark place of the earth: I said not unto the seed of Jacob, Seek ye me in vain: I the LORD speak righteousness, I declare things that are right.
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jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
45:19: I have not spoken tn secret, in a dark place of the earth - In opposition to the manner in which the heathen oracles gave their answers, which were generally delivered from some deep and obscure cavern. Such was the seat of the Cumean Sybil: -
Excisum Euboicae latus ingens rupis in antrum.
Virg. Aen. 6:42.
"A cave cut in the side of a huge rock."
Such was that of the famous oracle at Delphi; of which, says Strabo, lib. ix., φασι δ' ειναι το μαντειον αντρον κοιλον μετα βαθους, ου μαλα ευρυστομον. "The oracle is said to be a hollow cavern of considerable depth, with an opening not very wide." And Diodorus, giving an account of the origin of this oracle, says "that there was in that place a great chasm or cleft in the earth; in which very place is now situated what is called the Adytum of the temple." Αδυτον· σπηλαιον, η το αποκρυφον μερος του ἱερου. Mesych. "Adytum means a cavern, or the hidden part of the temple."
I the Lord speak righteousness, I declare things that are right "I am Jehovah, who speak truth, who give direct answers" - This also is said in opposition to the false and ambiguous answers given by the heathen oracles, of which there are many noted examples; none more so than that of the answer given to Croesus when he marehed against Cyrus, which piece of history has some connection with this part of Isaiah's prophecies. Let us hear Cicero's account of the Delphic answers in general, and of this in particular: Sed jam ad te venio,
O sancte Apollo, qui umbilicum certum terrarum obsides,
Unde superstitiosa primum saeva evasit vox fera.
Tuis enim oraculis Chrysippus totum volumen implevit, partim falsis, ut ego opinor; partim casu veris, ut fit in omni oratione saepissime; partim flexiloquis et obscuris, ut interpres egeat interprete, et sors ipsa ad sortes referenda sit; partim ambiguis, et quae ad dialecticum deferenda sint. Nam cum sors illa edita est opulentissimo regi Asiea, Croesus Halym penetrans magnam pervertet opum vim: hostium vim sese perversurum putavit; pervertit autem suam. Utrum igitur eorum accidisset, verum oraculum fuisset. De Divinat. 2:56. Mountainous countries, and those which abounded in chasms, caves, and grottos, were the places in which oracles were most frequent. The horror and gloom inspired by such places were useful to the lying priests in their system of deception. The terms in which those oracles were conceived, (they were always ambiguous, or equivocal, or false, or illusory), sometimes the turn of a phrase, or a peculiarity in idiom or construction which might be turned pro or con, contained the essence of the oracular declaration. Sometimes, in the multitude of guesses, one turned out to be true; at other times, so equivocal was the oracle, that, however the thing fell out, the declaration could be interpreted in that way, as in the above to Croesus, from the oracle at Delphi, which was: If Croeses march against Cyrus, he shall overthrow a great empire: he, supposing that this promised him success, fought, and lost his own, while he expected to destroy that of his enemy. Here the quack demon took refuge in his designed ambiguity. He predicted the destruction of a great empire, but did not say which it was; and therefore he was safe, howsoever the case fell out. Not one of the predictions of God's prophets is conceived in this way.
Albert Barnes: Notes on the Bible - 1834
45:19: I have not spoken in secret - The word rendered 'secret' (סתר sı̂ ther) denotes a hiding, or covering; and the phrase here means secretly, privately. He did not imitate the pagan oracles by uttering his predictions from dark and deep caverns, and encompassed with the circumstances of awful mystery, and with designed obscurity.
In a dark place of the earth - From a cave, or dark recess, in the manner of the pagan oracles. The pagan responses were usually given from some dark cavern or recess, doubtless the bettcr to impress with awe the minds of those who consulted the oracles, and to make them more ready to credit the Rev_elations of the fancied god. Such was the seat of the Sybil, mentioned by Virgil, AEn. vi. 4:
Excisum Euhoicae latus ingens rupis in antrum
Such also was the famous oracle at Delphi. Strobe (ix.) says, 'The oracle is said to be a hollow cavern of considerable depth, with an opening not very wide.' Diodorus, giving an account of this oracle, says, 'that there was in that place a great chasm, or cleft in the earth; in which very place is now situated what is called the Adytum of the temple.' In contradistinction from all this, God says that he had spoken openly, and without these circumstances of designed obscurity and darkness. In the language here, there is a remarkable resemblance to what the Saviour said of himself, and it is not improbable that he had this passage in his mind: 'I spoke openly to the world; I ever taught in the synagogue, and in the temple, whither the Jews always resort; and in secret have I said nothing' Joh 18:20. A similar declaration occurs in Deu 30:11 : 'This commandment which I command thee this day, it is not hidden from thee, neither is it far off.'
I said not to the seed of Jacob - The seed, or the race of Jacob, here means his people: and the idea is, that he had not commanded them to call upon him without his being ready to answer them.
Seek ye me in vain - The phrase, 'seek ye,' may refer to worship in general; or more properly to their calling upon him in times of calamity and trial. The sense is, that it had not been a vain or useless thing for them to serve him; that he had been their protector, and their friend; and that they had not gone to him, and spread out their needs for nothing. It is still true, that God does not command his people to seek him in vain (compare Deu 32:47). His service is always attended with a rich blessing to them; and they are his witnesses that he confers on them inexpressibly great and valuable rewards. It follows from this - first, that his people have abundant encouragement to go to him in all times of trial, persecution, and affliction; secondly, that they have encouragement to go to him in a low state of religion, to confess their sins, to supplicate his mercy, and to pray for the influences of his Holy Spirit, and the Rev_ival of his work; and, thirdly, that the service of God is always attended with rich reward. Idols do not benefit those wire serve them. The pursuit of pleasure, gain, and ambition, is often attended with no reward, and is never attended with any benefits that satisfy the needs of the undying mind; but the service of God meets all the needs of the soul; fills all its desires, and confers permanent and eternal rewards.
I the Lord speak righteousness - This stands in opposition to the pagan oracles, which often gave false, delusive, and unjust responses. But not so with God. He had not spoken, as they did, from deep and dark plates - fit emblems of the obscurity of their answers; he had not, as they had, commanded a service that was unprofitable and vain; and he had not, as they had, uttered oracles which were untrue and fitted to delude.
I declare things that are right - Lowth renders this, 'Who give direct answers;' and supposes it refers to the fact, that the pagan oracles often give ambiguous and deceitful responses. God never deceived. His responses were always true and unambiguous.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
45:19: spoken: Isa 43:9, Isa 43:10, Isa 48:16; Deu 29:29, Deu 30:11-14; Pro 1:21, Pro 8:1-4; Joh 7:26, Joh 7:28; Joh 7:37-39, Joh 18:20; Act 2:4-8
Seek: Isa 1:15, Isa 8:19, Isa 55:6, Isa 55:7, Isa 58:1-3; Ch1 28:8; Ch2 15:2; Ezr 8:22; Psa 24:6; Psa 69:13, Psa 69:32; Pro 15:8; Jer 29:13; Amo 5:4; Mal 3:13, Mal 3:14; Mat 15:8, Mat 15:9; Jam 4:3
speak righteousness: Isa 63:1; Num 23:19, Num 23:20; Deu 32:4; Psa 9:10, Psa 12:6, Psa 19:7-10, Psa 111:7, Psa 111:8; Psa 119:137, Psa 119:138; Pro 8:6, Pro 30:5
Geneva 1599
45:19 I have not spoken in secret, (x) in a dark place of the earth: I have not said to the seed of Jacob, Seek ye me in vain: I the LORD speak righteousness, I declare things that are right.
(x) As do the false gods, who give uncertain answers.
John Gill
45:19 I have not spoken in secret, in a dark place of the earth,.... In a private whisper, in a muttering manner, and out of the belly, as the Heathen priests did; and from out of cells, dens, and caverns of the earth, from whence the oracles of Heathen deities were delivered; but in a free, open, clear, and public manner, before multitudes, in the face of all men, or where there was a great concourse of people: so Christ delivered the law on Mount Sinai, in an audible manner, attended with a multitude of angels, and before all the people; and when here on earth he said nothing in secret, but openly to the world, in the synagogues and temple of the Jews, where they resorted in great numbers, Jn 18:20 and ordered his disciples also to publish on the housetops what they heard with their ears, Mt 10:27,
I said not unto the seed of Jacob, seek ye me in vain; that is, he never suffered the seed of Jacob, Israelites indeed, praying Jacobs and prevailing Israels, the true worshippers of him, to seek him in vain; to pray unto and worship him to no purpose, or without fruit to themselves; for all such who seek him early and earnestly, heartily and diligently, and where he may be found, always find him; he receives them, and not rejects them; and they receive that from him which is worth seeking after, and amply rewards all their trouble. The Targum is,
"nor have I said to the seed of the house of Jacob in vain, seek my fear:''
I the Lord speak righteousness; the word of righteousness, the doctrine of justification by his own righteousness; that which he wrought out by his obedience, sufferings, and death, he declared and brought near in the ministry of the word; see Is 46:13. The Targum renders it, "truth"; grace and truth came by Christ, Jn 1:17,
I declare things that are right; according to right reason, agreeably to the word of God, both law and Gospel, fit for men to receive, and what made for his own and his Father's glory; see Prov 8:6.
John Wesley
45:19 In secret - The Heathen idols deliver oracles in obscure cells and caverns: but I have delivered my oracles to Israel publickly and plainly. In vain - Serve and worship me for nought. As I appointed them work, so from time to time I have given them abundant recompence. Right - I require nothing of my people which is not highly just and good.
Robert Jamieson, A. R. Fausset and David Brown
45:19 not . . . secret--not like the heathen oracles which gave their responses from dark caverns, with studied obscurity (Is 48:16). Christ plainly quotes these words, thereby identifying Himself with Jehovah (Jn 18:20).
I said not . . . Seek . . . in vain--When I commanded you to seek Me (Jehovah did so, Is 45:11, "Ask Me," &c.), it was not in order that ye might be sent empty away (Deut 32:47). Especially in Israel's time of trial, God's interposition, in behalf of Zion hereafter, is expressly stated as about to be the answer to prayer (Is 62:6-10; Ps 102:13-17, Ps 102:19-21). So in the case of all believers, the spiritual Israel.
righteousness--that which is veracious: not in the equivocal terms of heathen responses, fitly symbolized by the "dark places" from which they were uttered.
right--true (see on Is 41:26).
45:2045:20: Ժողովեցարո՛ւք եւ եկա՛յք՝ խորհեցարո՛ւք ՚ի միասին ապրեալքդ ՚ի հեթանոսաց. ո՛չ ծանեան որ բարձեալ բերէին զփայտն դրօշեալ. եւ կային յաղօթս առ աստուածս որ ո՛չ փրկէին զնոսա[10116]։ [10116] Ոմանք. Եւ կան յաղօթս։ Ոսկան. Որք ոչ փրկեն զնոսա։
20 «Հաւաքուեցէ՛ք եւ եկէք միասին խորհեցէ՛ք, ո՛վ դուք հեթանոսներից փրկուածներ: Ովքեր վերցրել, բերում էին փայտէ կուռքը եւ աղօթում էին աստուածներին, չգիտակցեցին, որ նրանք չէին կարող փրկել իրենց:
20 Հաւաքուեցէ՛ք ու եկէ՛ք, Մէկտեղ մօտեցէք դուք, ո՛վ ազգերէն ազատուածներ։Անոնք գիտութիւն չունին, որ իրենց փայտէ կուռքեր կը կանգնեցնեն Ու փրկելու կարողութիւն չունեցող աստուծոյ աղօթք կ’ընեն։
Ժողովեցարուք եւ եկայք, խորհեցարուք ի միասին, ապրեալքդ ի հեթանոսաց. ոչ ծանեան որ բարձեալ բերէին [699]զփայտն դրօշեալ``. եւ կային յաղօթս առ աստուածս որ ոչ փրկէին զնոսա:

45:20: Ժողովեցարո՛ւք եւ եկա՛յք՝ խորհեցարո՛ւք ՚ի միասին ապրեալքդ ՚ի հեթանոսաց. ո՛չ ծանեան որ բարձեալ բերէին զփայտն դրօշեալ. եւ կային յաղօթս առ աստուածս որ ո՛չ փրկէին զնոսա[10116]։
[10116] Ոմանք. Եւ կան յաղօթս։ Ոսկան. Որք ոչ փրկեն զնոսա։
20 «Հաւաքուեցէ՛ք եւ եկէք միասին խորհեցէ՛ք, ո՛վ դուք հեթանոսներից փրկուածներ: Ովքեր վերցրել, բերում էին փայտէ կուռքը եւ աղօթում էին աստուածներին, չգիտակցեցին, որ նրանք չէին կարող փրկել իրենց:
20 Հաւաքուեցէ՛ք ու եկէ՛ք, Մէկտեղ մօտեցէք դուք, ո՛վ ազգերէն ազատուածներ։Անոնք գիտութիւն չունին, որ իրենց փայտէ կուռքեր կը կանգնեցնեն Ու փրկելու կարողութիւն չունեցող աստուծոյ աղօթք կ’ընեն։
zohrab-1805▾ eastern-1994▾ western am▾
45:2045:20 Соберитесь и придите, приблизьтесь все, уцелевшие из народов. Невежды те, которые носят деревянного своего идола и молятся богу, который не спасает.
45:20 συνάχθητε συναγω gather καὶ και and; even ἥκετε ηκω here βουλεύσασθε βουλευω intend; deliberate ἅμα αμα at once; together οἱ ο the σῳζόμενοι σωζω save ἀπὸ απο from; away τῶν ο the ἐθνῶν εθνος nation; caste οὐκ ου not ἔγνωσαν γινωσκω know οἱ ο the αἴροντες αιρω lift; remove τὸ ο the ξύλον ξυλον wood; timber γλύμμα γλυμμα he; him καὶ και and; even προσευχόμενοι προσευχομαι pray ὡς ως.1 as; how πρὸς προς to; toward θεούς θεος God οἳ ος who; what οὐ ου not σῴζουσιν σωζω save
45:20 הִקָּבְצ֥וּ hiqqāvᵊṣˌû קבץ collect וָ wā וְ and בֹ֛אוּ vˈōʔû בוא come הִֽתְנַגְּשׁ֥וּ hˈiṯnaggᵊšˌû נגשׁ approach יַחְדָּ֖ו yaḥdˌāw יַחְדָּו together פְּלִיטֵ֣י pᵊlîṭˈê פָּלִיט escaped one הַ ha הַ the גֹּויִ֑ם ggôyˈim גֹּוי people לֹ֣א lˈō לֹא not יָדְע֗וּ yāḏᵊʕˈû ידע know הַ ha הַ the נֹּֽשְׂאִים֙ nnˈōśᵊʔîm נשׂא lift אֶת־ ʔeṯ- אֵת [object marker] עֵ֣ץ ʕˈēṣ עֵץ tree פִּסְלָ֔ם pislˈām פֶּסֶל idol וּ û וְ and מִתְפַּלְלִ֔ים miṯpallˈîm פלל pray אֶל־ ʔel- אֶל to אֵ֖ל ʔˌēl אֵל god לֹ֥א lˌō לֹא not יֹושִֽׁיעַ׃ yôšˈîₐʕ ישׁע help
45:20. congregamini et venite et accedite simul qui salvati estis ex gentibus nescierunt qui levant lignum sculpturae suae et rogant deum non salvantemAssemble yourselves, and come, and draw near together, ye that are saved of the Gentiles: they have no knowledge that set up the wood of their graven work, and pray to a god that cannot save.
20. Assemble yourselves and come; draw near together, ye that are escaped of the nations: they have no knowledge that carry the wood of their graven image, and pray unto a god that cannot save.
45:20. Assemble yourselves, and approach, and draw near together, you who have been saved among the Gentiles. They lack knowledge, who lift up the wood of their sculpture, and who petition a god unable to save.
45:20. Assemble yourselves and come; draw near together, ye [that are] escaped of the nations: they have no knowledge that set up the wood of their graven image, and pray unto a god [that] cannot save.
Assemble yourselves and come; draw near together, ye [that are] escaped of the nations: they have no knowledge that set up the wood of their graven image, and pray unto a god [that] cannot save:

45:20 Соберитесь и придите, приблизьтесь все, уцелевшие из народов. Невежды те, которые носят деревянного своего идола и молятся богу, который не спасает.
45:20
συνάχθητε συναγω gather
καὶ και and; even
ἥκετε ηκω here
βουλεύσασθε βουλευω intend; deliberate
ἅμα αμα at once; together
οἱ ο the
σῳζόμενοι σωζω save
ἀπὸ απο from; away
τῶν ο the
ἐθνῶν εθνος nation; caste
οὐκ ου not
ἔγνωσαν γινωσκω know
οἱ ο the
αἴροντες αιρω lift; remove
τὸ ο the
ξύλον ξυλον wood; timber
γλύμμα γλυμμα he; him
καὶ και and; even
προσευχόμενοι προσευχομαι pray
ὡς ως.1 as; how
πρὸς προς to; toward
θεούς θεος God
οἳ ος who; what
οὐ ου not
σῴζουσιν σωζω save
45:20
הִקָּבְצ֥וּ hiqqāvᵊṣˌû קבץ collect
וָ וְ and
בֹ֛אוּ vˈōʔû בוא come
הִֽתְנַגְּשׁ֥וּ hˈiṯnaggᵊšˌû נגשׁ approach
יַחְדָּ֖ו yaḥdˌāw יַחְדָּו together
פְּלִיטֵ֣י pᵊlîṭˈê פָּלִיט escaped one
הַ ha הַ the
גֹּויִ֑ם ggôyˈim גֹּוי people
לֹ֣א lˈō לֹא not
יָדְע֗וּ yāḏᵊʕˈû ידע know
הַ ha הַ the
נֹּֽשְׂאִים֙ nnˈōśᵊʔîm נשׂא lift
אֶת־ ʔeṯ- אֵת [object marker]
עֵ֣ץ ʕˈēṣ עֵץ tree
פִּסְלָ֔ם pislˈām פֶּסֶל idol
וּ û וְ and
מִתְפַּלְלִ֔ים miṯpallˈîm פלל pray
אֶל־ ʔel- אֶל to
אֵ֖ל ʔˌēl אֵל god
לֹ֥א lˌō לֹא not
יֹושִֽׁיעַ׃ yôšˈîₐʕ ישׁע help
45:20. congregamini et venite et accedite simul qui salvati estis ex gentibus nescierunt qui levant lignum sculpturae suae et rogant deum non salvantem
Assemble yourselves, and come, and draw near together, ye that are saved of the Gentiles: they have no knowledge that set up the wood of their graven work, and pray to a god that cannot save.
45:20. Assemble yourselves, and approach, and draw near together, you who have been saved among the Gentiles. They lack knowledge, who lift up the wood of their sculpture, and who petition a god unable to save.
45:20. Assemble yourselves and come; draw near together, ye [that are] escaped of the nations: they have no knowledge that set up the wood of their graven image, and pray unto a god [that] cannot save.
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
20: С 20-25: ст., т. е., до конца главы, идет уже прямое обращение к язычникам, с целью призвания их к истинному Богу. По общему своему содержанию и даже по отдельным выражениям он очень родственен тем многочисленным местам кн. пророка Исаии, в которых излагается суд Божий над языческими народами, обыкновенно заканчивающийся признанием их вины, но вместе и прощением ее и обращением их к Богу (ср. 24:1-23; 26:20-21; 27:1-7; 30:27-33; 23:1-10; 40:24; 41:11-12, 25; 43:13-15: и пр.).

Соберитесь и придите, приблизьтесь все, уцелевшие из народов... Обращение это тождественно по смыслу с подобными же раннейшими (41:1: и 43:9). Нового здесь только то, что оно направлено не ко всем язычникам, а к "уцелевшим" из них, очевидно, к уцелевшим до будущего пророчественного момента - пришествия Мессии.

"Пророчество видит то время, когда уже сокрушены растленные монархии Семито-Кушитов и когда с ними вместе пала и растлевающая религиозная система, обратившая людей в существа с исключительно животными инстинктами. Уцелевшие народы, суть те, которые промыслом Божиим подверглись воздействию живущих среди них (4: Цар 17:6; 24:15-16) пленных израильтян, которые в свою очередь отрезвились в плену и никогда больше не возвращались к идолопоклонству" (Властов, V, 231).

Невежды те, которые носят деревянного своего идола... который не спасет... Обличение идолопоклонства, близко напоминающее сказанное по этому поводу выше (40:18-20; 41:7: и 44:9). О том, что ассиро-вавилонские язычники устраивали торжественные религиозные процессии с перенесением различных иноземных богов, свидетельствуют древние рисунки на современных раскопках, описанные еще Лейярдом и Раулинсоном (The pulp. Commentary - 177).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
20 Assemble yourselves and come; draw near together, ye that are escaped of the nations: they have no knowledge that set up the wood of their graven image, and pray unto a god that cannot save. 21 Tell ye, and bring them near; yea, let them take counsel together: who hath declared this from ancient time? who hath told it from that time? have not I the LORD? and there is no God else beside me; a just God and a Saviour; there is none beside me. 22 Look unto me, and be ye saved, all the ends of the earth: for I am God, and there is none else. 23 I have sworn by myself, the word is gone out of my mouth in righteousness, and shall not return, That unto me every knee shall bow, every tongue shall swear. 24 Surely, shall one say, in the LORD have I righteousness and strength: even to him shall men come; and all that are incensed against him shall be ashamed. 25 In the LORD shall all the seed of Israel be justified, and shall glory.
What here is said is intended, as before,
I. For the conviction of idolators, to show them their folly in worshipping gods that cannot help them, and neglecting a God that can. Let all that have escaped of the nations, not only the people of the Jews, but those of other nations that were by Cyrus released out of captivity in Babylon, let them come, and hear what is to be said against the worshipping of idols, that they may be cured of it as well as the Jews, that Babylon, which had of old been the womb of idolatry, might now become the grave of it. Let the refugees assemble themselves and come together; God has something to say to them for their own good, and it is this, that idolatry is a foolish sottish thing, upon two accounts:--
1. It is setting up a refuge of lies for themselves: They set up the wood of their graven image; for that is the substratum. Though they overlay it with gold, deck it with ornaments, and make a god of it, yet still it is but wood. They pray to a god that cannot save; for he cannot hear, he cannot help, he can do nothing. How do those disparage themselves who give honour to that as a god which cannot, as a god, give good to them! How do those deceive themselves who pray for relief to that which is in no capacity at all to relieve them! Certainly those have no knowledge, or are brutish in their knowledge, who take so much pains, and do so much penance, in seeking the favour of a god that has no power.
2. It is setting up a rival with God, the only living and true God (v. 21): "Summon them all; tell them that the great cause shall again be tried, though once adjudged, between God and Baal. Bring them near, and let them take counsel together what to say in defence of themselves and their idols. It shall, as before, be put upon this issue: let them show when any of their gods did with any certainty foretel future events, as the God of Israel has done, and it shall be acknowledged that they have some colour for their pretensions. But None of them ever did; their prophets were lying prophets; but I the Lord have told it from that time, long before it came to pass; therefore you must own thee is no other God besides me." (1.) None besides is fit to rule. He is a just God, and rules in justice, and will execute justice for those that are oppressed. (2.) None besides is able to help. As he is a just God, so he is the Saviour, who can save without the assistance of any, but without whom none can save. Those therefore have no sense of truth and falsehood, good and evil, no, nor of their own interest, that set up any in competition with him.
II. For the comfort and encouragement of all God's faithful worshippers, whoever they are, v. 22. Those that worship idols pray to gods that cannot save; but the God of Israel says it to all the ends of the earth, to his people, though they are scattered into the utmost corners of the world and seem to be lost and forgotten in their dispersion, "Let them but look to me by faith and prayer, look above instruments and second causes, look off from all pretenders, and look up to me, and they shall be saved." It seems to refer further to the conversion of the Gentiles that live in the ends of the earth, the most distant nations, when the standard of the gospel is set up. To it shall the Gentiles seek. When Christ is lifted up from the earth, as the brazen serpent upon the pole, he shall draw the eyes of all men to him. They shall all be invited to look unto him, as the stung Israelites did to the brazen serpent; and so strong is the eye of faith that by divine grace it will reach the Saviour and fetch in salvation by him even from the ends of the earth; for he is God, and the is none else. Two things are here promised, for the abundant satisfaction of all that by faith look to the Saviour:--
1. That the glory of the God they serve shall be greatly advanced; and this will be good news to all the Lord's people, that, how much soever they and their names are depressed, God will be exalted, v. 23. This is confirmed by an oath, that we might have strong consolation: I have sworn by myself (and God can swear by no greater, Heb. vi. 13); the word has gone out of my mouth, and shall neither be recalled nor return empty; it has gone forth in righteousness, for it is the most reasonable equitable thing in the world that he who made all should be Lord of all, that, since all beings are derived from him, they should all be devoted to him. He has said it, and it shall be made good, I will be exalted, Ps. xlvi. 10. He has assured us, (1.) That he will be universally submitted to, that the kingdoms of the world shall become his kingdom. They shall do him homage--Unto me every knee shall bow; and they shall bind themselves by an oath of allegiance to him--Unto me every tongue shall swear. This is applied to the dominion of our Lord Jesus, Rom. xiv. 10, 11. We shall all stand before the judgment-seat of Christ and give account to him, for it is written, As I live, saith the Lord, every knee shall bow to me and every tongue shall confess to God; and it seems to be referred to, Ps. ii. 9, 10. If the heart be brought into obedience to Christ, and made willing in the day of his power, the knee will bow to him in humble adorations and addresses, and in cheerful obedience to his commands, submission to his disposals, and compliance with his will in both; and the tongue will swear to him, will lay a bond upon the soul to engage it for ever to him; for he that bears an honest mind never startles at assurances. (2.) That he will be universally sought unto, and application shall be made to him from all parts of the world: Unto him shall men of distant countries come, to implore his favour. Unto thee shall all flesh come with their request, Ps. lxv. 2. And, when Christ was lifted up from the earth, he drew all men to him. (3.) That it will be to no purpose to make opposition to him. All that are incensed against him, that rage at his bonds and cords--the nations that are angry because he has taken to himself his great power and has reigned, that have been incensed at the strictness of his laws, the success of his gospel, and the spiritual nature of his kingdom--they shall be ashamed; some shall be brought to a penitential shame for it, others to a remediless ruin. One way or other, sooner or later, all that are uneasy at Christ's government and victories will be made ashamed of their folly and obstinacy. Blessed be God for the assurance here given us that, whatever becomes of us and our interests, the Lord will reign for ever!
2. That the welfare of the souls they are concerned for shall be effectually secured: Surely shall one say, and another shall learn by his example to say the same, so that all the seed of Israel, according to the Spirit, shall say, and stand to it, (1.) That God has a sufficiency for them and that in Christ there is enough to supply all their needs: In the Lord is all righteousness and strength (so the margin reads it); he is himself righteous and strong. He can do every thing, and yet will do nothing but what is unquestionably just and equitable. He has also wherewithal to supply the needs of those that seek to him and depend upon him, upon the equity of his providence and the treasures of his grace; nay, we may say, not only "He has it," but, "In him we have it," because he has said that he will be to us a God. In the Lord the captive Jews had righteousness (that is, grace both to sanctify their afflictions to them and to qualify them for deliverance) and strength for their support and escape. In the Lord Jesus we have righteousness to recommend us to the good-will of God towards us, and strength to begin and carry on the good work of God in us. He is the fountain of both, and on him we must depend for both, must go forth in his strength, and make mention of his righteousness, Ps. lxxi. 16. (2.) That they shall have an abundant bliss and satisfaction in this. [1.] The people of the Jews shall in the Lord be justified before men and openly glory in their God. The oppressors reproached them, loaded them with calumny, and boasted even of a right to oppress them, as abandoned by their God; but, when God shall work out their deliverance, that shall be their justification from these hard censures, and therefore they shall glory in it. [2.] All true Christians, that depend upon Christ for strength and righteousness, in him shall be justified and shall glory in that. Observe, First, All believers are the seed of Israel, an upright praying seed. Secondly, The great privilege they enjoy by Jesus Christ is that in him, and for his sake, they are justified before God, Christ being made of God to them righteousness. All that are justified will own it is in Christ that they are justified, nor could they be justified by any other; and those who are justified shall be glorified. And therefore, Thirdly, The great duty believers owe to Christ is to glory in him, and to make their boast of him. Therefore he is made all in all to us, that whose glories may glory in the Lord; and let us comply with this intention.
Albert Barnes: Notes on the Bible - 1834
45:20: Assemble yourselves, and come - This, like the passage in Isa 41:1 ff, is a solemn appeal to the worshippers of idols, to come and produce the evidences of their being endowed with omniscience, and with almighty power, and of their having claims to the homage of their worshippers.
Ye that are escaped of the nations - This phrase has been very variously interpreted. Kimchi supposes that it means those who were distinguished among the nations, their chiefs, and rulers; Aben Ezra, that the Babylonians are meant especially; Vitringa, that the phrase denotes proselytes, as those who have escaped from the idolatry of the pagan, and have embraced the true religion; Grotius, that it denotes those who survived the slaughter which Cyrus inflicted on the nations. Rosenmuller coincides in opinion with Vitringa. The word used here (פליט pâ lı̂ yṭ) denotes properly one who has escaped by flight from battle, danger, or slaughter Gen 14:13; Jos 8:32. It is not used anywhere in the sense of a proselyte; and the idea here is, I think, that those who escaped from the slaughter which Gyrus would bring on the nations, were invited to come and declare what benefit they had derived from trusting in idol-gods. In Isa 45:16, God had said they should all be ashamed and confounded who thus put their trust in idols; and he here calls on them as living witnesses that it was so. Those who had put their confidence in idols, and who had seen Cyrus carry his arms over nations notwithstanding their vain confidence, could now testify that no reliance was to be placed on them, and could be adduced as witnesses to show the importance of putting their trust in Yahweh.
That set up the wood - The word 'wood' is used here to show the folly of worshipping an image thus made, and to show how utterly unable it was to save.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
45:20: yourselves: Isa 41:5, Isa 41:6, Isa 41:21, Isa 43:9
escaped: Isa 4:2; Jer 25:15-29, Jer 50:28, Jer 51:6-9; Eph 2:12, Eph 2:16; Rev_. 18:3-18
they: Isa 42:17, Isa 42:18, Isa 44:17-20, Isa 46:7, Isa 48:7; Kg1 18:26-29; Psa 115:8; Jer 2:27, Jer 2:28; Jer 10:8, Jer 10:14, Jer 51:17, Jer 51:18; Hab 2:18-20; Rom 1:21-23
Carl Friedrich Keil and Franz Delitzsch
45:20
The salvation of Israel, foretold and realized by Jehovah, becomes at the same time the salvation of the heathen world. "Assemble yourselves and come; draw near together, ye escaped of the heathen! Irrational are they who burden themselves with the wood of their idol, and pray to a god that bringeth no salvation. Make known, and cause to draw near; yea, let them take counsel together: Who has made such things known from the olden time, proclaimed it long ago? have not I, Jehovah? and there is no Deity beside me; a God just, and bringing salvation: there is not without me!" The fulness of the Gentiles, which enters into the kingdom of God, is a remnant of the whole mass of the heathen: for salvation comes through judgment; and it is in the midst of great calamities that the work of that heathen mission is accomplished, which is represented in these prophecies on the one hand as the mission of Cyrus, and on the other hand as the mission of Jehovah and His servant. Hence this summons to listen to the self-assertion of the God of revelation, is addressed to the escaped of the heathen, who are not therefore the converted, but those who are susceptible of salvation, and therefore spared. By "the heathen" (haggōyı̄m) Knobel understands the allies and auxiliaries of the Babylonians, whom Cyrus put to flight (according to the Cyropaedia) before his Lydian campaign. But this is only an example of that exaggerated desire to turn everything into history, which not only prevented his seeing the poetry of the form, but obscured the fact that prophecy is both human and divine. For the future was foreshortened to the telescopic glance of the prophet, so that he could not see it in all its length and breadth. He saw in one mass what history afterwards unrolled; and then behind the present he could just see as it were the summit of the end, although a long eventful way still lay between the two. Accordingly, our prophet here takes his stand not at the close of any particular victory of Cyrus, but at the close of all his victories; and, in his view, these terminate the whole series of catastrophes, which are outlived by a remnant of the heathen, who are converted to Jehovah, and thus complete the final glory of the restored people of God. Throughout the whole of these prophecies we see immediately behind the historical foreground this eschatological background lifting up its head. The heathen who have been preserved will assemble together; and from the fact that Jehovah proves Himself the sole foreteller of the events that are now unfolding themselves, they will be brought to the conviction that He is the only God. The hithpael hithnaggēsh does not occur anywhere else. On the absolute ידע לא, see at Is 44:9 (cf., Is 1:3). To the verb haggı̄shū we must supply, as in Is 41:22, according to the same expression in Is 45:21, עצּמתיכם (your proofs). "This" refers to the fall of Babylon and redemption of Israel - salvation breaking through judgment. On mē'âz, from the olden time, compare Is 44:8. God is "a just God and a Saviour," as a being who acts most stringently according to the demands of His holiness, and wherever His wrath is not wickedly provoked, sets in motion His loving will, which is ever concerned to secure the salvation of men.
Geneva 1599
45:20 Assemble yourselves and come; draw near together, (y) ye [that have] escaped of the nations: they have no knowledge that set up the wood of their graven image, and pray to a god [that] cannot save.
(y) All you idolaters who though you seem to have worldly dignity yet in God's sight you are vile and abject.
John Gill
45:20 Assemble yourselves, and come; draw near together, ye that are escaped of the nations,.... Not that escaped the sword of Cyrus's army, the Chaldeans; nor the Jews that escaped out of Babylon and other countries, by his means; but the remnant, according to the election of grace among the Gentiles; such who were called out of Heathenish darkness into the marvellous light of the Gospel, and escaped the idolatries that others continued in; these are called and summoned together, as to observe the grace of God to themselves, so to labour to convince others of their gross ignorance and stupidity in worshipping idols, and to judge and pass sentence on the obstinate among them:
they have no knowledge that set up the wood of their graven image; or that "lift up" or "carry the wood of their graven image" (d); the inside of whose graven image is wood, though covered with some metal which is graved; and for a man to carry such an image on his shoulders, either in procession or in order to fix it in some proper place for adoration, argues great ignorance and stupidity; such persons can have no knowledge of deity, that can believe that a log of wood, covered with gold or silver, graved by art and man's device, and which they are obliged to carry upon their shoulders, can be a god, or a fit object of worship:
and pray to a god that cannot save; itself, nor them; cannot hear their prayers, nor return an answer to them; cannot help and assist them in distress, nor deliver them out of their troubles; and therefore it must be the height of madness and folly to pray unto it.
(d) , Sept. "qui efferunt", Pagninus; "extollentes", Montanus; "qui gestant", Piscator; "gestantes lignum sculptilis sui", Junius & Tremellius; "qui portant", Cocceius, Vitringa.
John Wesley
45:20 Draw near - To hear what I have said, and am now about to say. Of the nations - The remnant of the Gentiles, who survive the many destructions, which I am bringing upon the Heathen nations.
Robert Jamieson, A. R. Fausset and David Brown
45:20 escaped of the nations--those of the nations who shall have escaped the slaughter inflicted by Cyrus. Now, at last, ye shall see the folly of "praying to a god that cannot save" (Is 45:16). Ultimately, those that shall be "left of all the nations which shall come against Jerusalem" are meant (Zech 14:16). They shall then all be converted to the Lord (Is 66:23-24; Jer 3:17; Zech 8:20-23).
45:2145:21: Եթէ պատմեսցեն՝ ա՛ղէ մերձեսցին զի գիտասցե՛ն ՚ի միասին. ո՞ լսելի արար զայս ամենայն իսկզբանէ. եւ յայսմհետէ պատմեցա՛ւ ձեզ։ Ե՛ս եմ Աստուած՝ եւ չի՛ք այլ ոք բա՛ց յինէն. արդարեւ փրկի՛չ, եւ չի՛ք ոք բա՛ց յինէն[10117]։ [10117] Ոմանք. Եւ պատմիցեն՝ աղէ... բայց յինէն... բայց յինէն։
21 Երբ նրանց յայտնեն, թող մօտ գան, որպէսզի միասին իմանան, թէ այդ ամենի մասին սկզբից ո՛վ լուր տուեց. եւ այժմ էլ ասւում է ձեզ. “ Ես եմ Աստուածը, ինձնից բացի ուրիշը չկայ, արդար ու փրկող Աստուածը, ինձնից բացի մէկ ուրիշը չկայ”:
21 Քարոզեցէ՛ք ու զանոնք մօտեցուցէ՛քԵւ անոնք մէկտեղ խորհուրդ թող ընեն։Ո՞վ գիտցուց ասիկա սկիզբէն, Այն ժամանակէն ի վեր ո՞վ պատմեց. Չէ՞ որ ե՛ս՝ Տէ՛րս։ Ինձմէ զատ ուրիշ Աստուած չկայ, Ինձմէ ուրիշ ճշմարիտ Աստուած ու Փրկիչ չկայ։
[700]Եթէ պատմեսցեն, աղէ մերձեսցին զի գիտասցեն`` ի միասին. ո՞ լսելի արար զայս ամենայն ի սկզբանէ, եւ յայսմհետէ պատմեցաւ ձեզ. [701]ես եմ Աստուած` եւ չիք այլ ոք բաց յինէն.`` արդար եւ փրկիչ, եւ չիք ոք բաց յինէն:

45:21: Եթէ պատմեսցեն՝ ա՛ղէ մերձեսցին զի գիտասցե՛ն ՚ի միասին. ո՞ լսելի արար զայս ամենայն իսկզբանէ. եւ յայսմհետէ պատմեցա՛ւ ձեզ։ Ե՛ս եմ Աստուած՝ եւ չի՛ք այլ ոք բա՛ց յինէն. արդարեւ փրկի՛չ, եւ չի՛ք ոք բա՛ց յինէն[10117]։
[10117] Ոմանք. Եւ պատմիցեն՝ աղէ... բայց յինէն... բայց յինէն։
21 Երբ նրանց յայտնեն, թող մօտ գան, որպէսզի միասին իմանան, թէ այդ ամենի մասին սկզբից ո՛վ լուր տուեց. եւ այժմ էլ ասւում է ձեզ. “ Ես եմ Աստուածը, ինձնից բացի ուրիշը չկայ, արդար ու փրկող Աստուածը, ինձնից բացի մէկ ուրիշը չկայ”:
21 Քարոզեցէ՛ք ու զանոնք մօտեցուցէ՛քԵւ անոնք մէկտեղ խորհուրդ թող ընեն։Ո՞վ գիտցուց ասիկա սկիզբէն, Այն ժամանակէն ի վեր ո՞վ պատմեց. Չէ՞ որ ե՛ս՝ Տէ՛րս։ Ինձմէ զատ ուրիշ Աստուած չկայ, Ինձմէ ուրիշ ճշմարիտ Աստուած ու Փրկիչ չկայ։
zohrab-1805▾ eastern-1994▾ western am▾
45:2145:21 Объявите и скажите, посоветовавшись между собою: кто возвестил это из древних времен, наперед сказал это? Не Я ли, Господь? и нет иного Бога кроме Меня, Бога праведного и спасающего нет кроме Меня.
45:21 εἰ ει if; whether ἀναγγελοῦσιν αναγγελλω announce ἐγγισάτωσαν εγγιζω get close; near ἵνα ινα so; that γνῶσιν γινωσκω know ἅμα αμα at once; together τίς τις.1 who?; what? ἀκουστὰ ακουστος do; make ταῦτα ουτος this; he ἀπ᾿ απο from; away ἀρχῆς αρχη origin; beginning τότε τοτε at that ἀνηγγέλη αναγγελλω announce ὑμῖν υμιν you ἐγὼ εγω I ὁ ο the θεός θεος God καὶ και and; even οὐκ ου not ἔστιν ειμι be ἄλλος αλλος another; else πλὴν πλην besides; only ἐμοῦ εμου my δίκαιος δικαιος right; just καὶ και and; even σωτὴρ σωτηρ savior οὐκ ου not ἔστιν ειμι be πάρεξ παρεξ my
45:21 הַגִּ֣ידוּ haggˈîḏû נגד report וְ wᵊ וְ and הַגִּ֔ישׁוּ haggˈîšû נגשׁ approach אַ֥ף ʔˌaf אַף even יִֽוָּעֲצ֖וּ yˈiwwāʕᵃṣˌû יעץ advise יַחְדָּ֑ו yaḥdˈāw יַחְדָּו together מִ֣י mˈî מִי who הִשְׁמִיעַ֩ hišmîˌₐʕ שׁמע hear זֹ֨את zˌōṯ זֹאת this מִ mi מִן from קֶּ֜דֶם qqˈeḏem קֶדֶם front מֵ mē מִן from אָ֣ז ʔˈāz אָז then הִגִּידָ֗הּ higgîḏˈāh נגד report הֲ hᵃ הֲ [interrogative] לֹ֨וא lˌô לֹא not אֲנִ֤י ʔᵃnˈî אֲנִי i יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH וְ wᵊ וְ and אֵֽין־ ʔˈên- אַיִן [NEG] עֹ֤וד ʕˈôḏ עֹוד duration אֱלֹהִים֙ ʔᵉlōhîm אֱלֹהִים god(s) מִ mi מִן from בַּלְעָדַ֔י bbalʕāḏˈay בִּלְעֲדֵי without אֵֽל־ ʔˈēl- אֵל god צַדִּ֣יק ṣaddˈîq צַדִּיק just וּ û וְ and מֹושִׁ֔יעַ môšˈîₐʕ ישׁע help אַ֖יִן ʔˌayin אַיִן [NEG] זוּלָתִֽי׃ zûlāṯˈî זוּלָה except
45:21. adnuntiate et venite et consiliamini simul quis auditum fecit hoc ab initio ex tunc praedixit illud numquid non ego Dominus et non est ultra Deus absque me Deus iustus et salvans non est praeter meTell ye, and come, and consult together: who hath declared this from the beginning, who hath foretold this from that time? Have not I the Lord, and there is no God else besides me? A just God and a saviour, there is none besides me.
21. Declare ye, and bring forth; yea, let them take counsel together: who hath shewed this from ancient time? who hath declared it of old? have not I the LORD? and there is no God else beside me; a just God and a saviour; there is none beside me.
45:21. Announce it, and approach, and consult together. Who has caused this to be heard from the beginning, and who has foretold it from that time? Is it not I, the Lord? And is there some other god beside me? I am a just God who saves, and there is no one except me.
45:21. Tell ye, and bring [them] near; yea, let them take counsel together: who hath declared this from ancient time? [who] hath told it from that time? [have] not I the LORD? and [there is] no God else beside me; a just God and a Saviour; [there is] none beside me.
Tell ye, and bring [them] near; yea, let them take counsel together: who hath declared this from ancient time? [who] hath told it from that time? [have] not I the LORD? and [there is] no God else beside me; a just God and a Saviour; [there is] none beside me:

45:21 Объявите и скажите, посоветовавшись между собою: кто возвестил это из древних времен, наперед сказал это? Не Я ли, Господь? и нет иного Бога кроме Меня, Бога праведного и спасающего нет кроме Меня.
45:21
εἰ ει if; whether
ἀναγγελοῦσιν αναγγελλω announce
ἐγγισάτωσαν εγγιζω get close; near
ἵνα ινα so; that
γνῶσιν γινωσκω know
ἅμα αμα at once; together
τίς τις.1 who?; what?
ἀκουστὰ ακουστος do; make
ταῦτα ουτος this; he
ἀπ᾿ απο from; away
ἀρχῆς αρχη origin; beginning
τότε τοτε at that
ἀνηγγέλη αναγγελλω announce
ὑμῖν υμιν you
ἐγὼ εγω I
ο the
θεός θεος God
καὶ και and; even
οὐκ ου not
ἔστιν ειμι be
ἄλλος αλλος another; else
πλὴν πλην besides; only
ἐμοῦ εμου my
δίκαιος δικαιος right; just
καὶ και and; even
σωτὴρ σωτηρ savior
οὐκ ου not
ἔστιν ειμι be
πάρεξ παρεξ my
45:21
הַגִּ֣ידוּ haggˈîḏû נגד report
וְ wᵊ וְ and
הַגִּ֔ישׁוּ haggˈîšû נגשׁ approach
אַ֥ף ʔˌaf אַף even
יִֽוָּעֲצ֖וּ yˈiwwāʕᵃṣˌû יעץ advise
יַחְדָּ֑ו yaḥdˈāw יַחְדָּו together
מִ֣י mˈî מִי who
הִשְׁמִיעַ֩ hišmîˌₐʕ שׁמע hear
זֹ֨את zˌōṯ זֹאת this
מִ mi מִן from
קֶּ֜דֶם qqˈeḏem קֶדֶם front
מֵ מִן from
אָ֣ז ʔˈāz אָז then
הִגִּידָ֗הּ higgîḏˈāh נגד report
הֲ hᵃ הֲ [interrogative]
לֹ֨וא lˌô לֹא not
אֲנִ֤י ʔᵃnˈî אֲנִי i
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
וְ wᵊ וְ and
אֵֽין־ ʔˈên- אַיִן [NEG]
עֹ֤וד ʕˈôḏ עֹוד duration
אֱלֹהִים֙ ʔᵉlōhîm אֱלֹהִים god(s)
מִ mi מִן from
בַּלְעָדַ֔י bbalʕāḏˈay בִּלְעֲדֵי without
אֵֽל־ ʔˈēl- אֵל god
צַדִּ֣יק ṣaddˈîq צַדִּיק just
וּ û וְ and
מֹושִׁ֔יעַ môšˈîₐʕ ישׁע help
אַ֖יִן ʔˌayin אַיִן [NEG]
זוּלָתִֽי׃ zûlāṯˈî זוּלָה except
45:21. adnuntiate et venite et consiliamini simul quis auditum fecit hoc ab initio ex tunc praedixit illud numquid non ego Dominus et non est ultra Deus absque me Deus iustus et salvans non est praeter me
Tell ye, and come, and consult together: who hath declared this from the beginning, who hath foretold this from that time? Have not I the Lord, and there is no God else besides me? A just God and a saviour, there is none besides me.
45:21. Announce it, and approach, and consult together. Who has caused this to be heard from the beginning, and who has foretold it from that time? Is it not I, the Lord? And is there some other god beside me? I am a just God who saves, and there is no one except me.
45:21. Tell ye, and bring [them] near; yea, let them take counsel together: who hath declared this from ancient time? [who] hath told it from that time? [have] not I the LORD? and [there is] no God else beside me; a just God and a Saviour; [there is] none beside me.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
21: Кто возвестил это из древних времен, наперед сказал это? Вопрос также хорошо знакомый по предыдущему (41:26; 43:9; 44:7). То же должно сказать и про ответ на него (41:4, 27; 42:21; 43:10-12; 44:6-8). Очевидно, речь идет опять же, главным образом, про поразительную ясность и удивительную точность пророчества о Кире, которое за 150: л. до его рождения не могло быть дано никем иным, кроме Всеведущего и Всемогущего. Но поскольку пророчество о Кире стоит в связи с пророчеством об обращении язычников, здесь не исключается речь и о последнем.
Adam Clarke: Commentary on the Bible - 1831
45:21: Bring them near; yea, let them take counsel together - For יועצו yoatsu or yivvaatsu, let them consult, the Septuagint read ידעו yedau, let them know. but an ancient MS. has יועדו yoedu, let them come together by appointment; which may probably be the true reading.
Albert Barnes: Notes on the Bible - 1834
45:21: Tell ye, and bring them near - That is, announce, and bring forward your strongest arguments (see the notes at Isa 41:1).
Who hath declared this from ancient time? - Who has clearly announced the events respecting Cyrus, and the conquest of Babylon, and the deliverance from the captivity? The argument is an appeal to the fact that God had clearly foretold these events long before, and that therefore he was the true God. To this argument he often appeals in proof that he alone is God (see the note at Isa 41:22-23).
And there is no God else beside me - (See Isa 45:5).
A just God - A God whose attribute it is always to do right; whose word is true; whose promises are fulfilled; whose threatenings are executed; and who always does that which, under the circumstances of the case, ought to be done. This does not refer particularly to the fact that he will punish the guilty, but, in the connection here, rather seems to mean that his course would be one of equity.
And a Saviour - Saving his people. It was a characteristic of him, that he saved or preserved his people; and his equity, or truth, or justice, was seen in his doing that. His being 'a just God' and 'a Saviour' are not set here in contrast or contradiction, as if there was any incongruity in them, or as if they needed to be reconciled; but they refer to the same thing, and mean that he was just and true in saving his people; it was a characteristic of him that be was so true to his promises, and so equitable in his government, that he would save them. There is here no unique and special reference to the work of the atonement. But the language is such as will accurately express the great leading fact in regard to the salvation of sinners. It is in the cross of the Redeemer that God has shown himself eminently to be just, and yet a Saviour; true, and merciful; expressing his abhorrence of sin, and yet pardoning it; maintaining the honor of his violated law, and yet remitting its penalty and forgiving the offender. It is here, in the beautiful language of the Psalmist Psa 85:10, that
Mercy and truth are met together,
Righteousness and peace have kissed each other.
The same idea is expressed in Rom 3:26 : 'That he might be just, and the justifier of him that believeth in Jesus.' It is the glory of the character of God that he can be thus just and merciful at the same time; that he can maintain the honor of his law, secure the stability of his government, and yet extend pardon to any extent. No human administration can do this. Pardon under a human government always does much to weaken the authority of the government, and to set aside the majesty of the law. If never exercised, indeed, government assumes the form of tyranny; if often, the law loses its terrors, and crime will walk fearless through the earth. But in the divine administration, through the atonement, pardon may be extended to any extent, and yet the honor of the law be maintained, for the substituted sufferings of the innocent in the place of the guilty, will in fact do more to restrain from transgression than where the guilty themselves suffer. Of no human administration can it be said that it is at the same time just, and yet forgiving; evincing hatred of the violation of the law, and yet extending mercy to any extent to the violators of the laws. The blending together of these apparently inconsistent attributes belongs only to God, and is manifested only in the plan of salvation through the atonement.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
45:21: Tell ye: Psa 26:7, Psa 71:17, Psa 71:18, Psa 96:10; Jer 50:2; Joe 3:9-12
and bring: Isa 41:1-4
who hath declared: Isa 41:22, Isa 41:23, Isa 43:9, Isa 44:7, Isa 44:8, Isa 46:9, Isa 46:10, Isa 48:3, Isa 48:14
and there is: Isa 45:5, Isa 45:14, Isa 45:18, Isa 44:8
a just: Isa 45:25, Isa 43:3, Isa 43:11, Isa 63:1; Jer 23:5, Jer 23:6; Zep 3:5, Zep 3:17; Zac 9:9; Rom 3:25, Rom 3:26; Tit 2:13, Tit 2:14
John Gill
45:21 Tell ye, and bring them near, and let them take counsel together,.... Tell them what I say of their ignorance and stupidity; and gather them all together, their gods, their makers, and their worshippers, and let them lay their heads together, and consult what proof they are able to give of their divinities, particularly by foretelling things to come:
who hath declared this from ancient time? who hath told it from that time? that is, who of all their gods or priests have ever declared this or anyone thing at any distance of time before it came to pass? either this everlasting salvation of my people, or the redemption by Cyrus, which was a type of it, and was spoken of beforehand? have ever any of them foretold anything like this, and it came to pass as predicted? not one of them.
Have not I the Lord? he had. Christ, by his Spirit in the prophets, signified before hand his sufferings and his death, and the glory that should follow, 1Pet 1:11 and when he was here on earth, he foretold his being betrayed to the chief priests; his being delivered to the Gentiles; his scourging and crucifixion, and resurrection from the dead; all which came to pass exactly as he had predicted, Mt 20:18,
and there is no God else beside me; a just God and a Saviour: there is "none beside me", Christ is the one God with the Father and Spirit, and there is no other; nor any Saviour of lost sinners, but him; there is salvation in him, and in no other; and he is "just" in things pertaining to God, in satisfying his justice, and fulfilling his law; he was set forth as Mediator to declare his righteousness, and which is displayed in the work of redemption by him; so that God is just, while he is the justifier of him that believes in him, Rom 3:25.
John Wesley
45:21 Take counsel - To maintain the cause of their idols. This - This great work, Babylon's destruction, and the redemption of God's people.
Robert Jamieson, A. R. Fausset and David Brown
45:21 Challenge the worshippers of idols (Is 41:1).
take counsel together--as to the best arguments wherewith to defend the cause of idolatry.
who . . . from that time-- (Is 41:22-23; see on Is 44:8). Which of the idols has done what God hath, namely, foretold, primarily as to Cyrus; ultimately as to the final restoration of Israel hereafter? The idolatry of Israel before Cyrus' time will have its counterpart in the Antichrist and the apostasy, which shall precede Christ's manifestation.
just . . . and . . . Saviour--righteous in keeping His promises, and therefore a Saviour to His people. Not only is it not inconsistent with, but it is the result of, His righteousness, or justice, that He should save His redeemed (Is 42:6, Is 42:21; Ps 85:10-11; Rom 3:26).
45:2245:22: Դարձարո՛ւք առ իս՝ եւ ապրեսջիք որ եկեալդ էք ՚ի ծագաց երկրէ։ Ե՛ս եմ Աստուած՝ եւ չի՛ք այլ ոք։
22 Դարձէ՛ք ինձ մօտ, եւ կը փրկուէք, դուք, որ եկել էք երկրի չորս ծագերից: Ես եմ Աստուածը, ուրիշը չկայ:
22 Ո՛վ երկրի բոլոր ծայրեր, ինծի նայեցէք, որպէս զի փրկուիք. Քանզի ե՛ս եմ Աստուած եւ ինձմէ ուրիշը չկայ։
[702]Դարձարուք առ իս` եւ ապրեսջիք [703]որ եկեալդ էք ի ծագաց երկրէ``. ես եմ Աստուած` եւ չիք այլ ոք:

45:22: Դարձարո՛ւք առ իս՝ եւ ապրեսջիք որ եկեալդ էք ՚ի ծագաց երկրէ։ Ե՛ս եմ Աստուած՝ եւ չի՛ք այլ ոք։
22 Դարձէ՛ք ինձ մօտ, եւ կը փրկուէք, դուք, որ եկել էք երկրի չորս ծագերից: Ես եմ Աստուածը, ուրիշը չկայ:
22 Ո՛վ երկրի բոլոր ծայրեր, ինծի նայեցէք, որպէս զի փրկուիք. Քանզի ե՛ս եմ Աստուած եւ ինձմէ ուրիշը չկայ։
zohrab-1805▾ eastern-1994▾ western am▾
45:2245:22 Ко Мне обратитесь, и будете спасены, все концы земли, ибо я Бог, и нет иного.
45:22 ἐπιστράφητε επιστρεφω turn around; return πρός προς to; toward με με me καὶ και and; even σωθήσεσθε σωζω save οἱ ο the ἀπ᾿ απο from; away ἐσχάτου εσχατος last; farthest part τῆς ο the γῆς γη earth; land ἐγώ εγω I εἰμι ειμι be ὁ ο the θεός θεος God καὶ και and; even οὐκ ου not ἔστιν ειμι be ἄλλος αλλος another; else
45:22 פְּנוּ־ pᵊnû- פנה turn אֵלַ֥י ʔēlˌay אֶל to וְ wᵊ וְ and הִוָּשְׁע֖וּ hiwwāšᵊʕˌû ישׁע help כָּל־ kol- כֹּל whole אַפְסֵי־ ʔafsê- אֶפֶס end אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth כִּ֥י kˌî כִּי that אֲנִי־ ʔᵃnî- אֲנִי i אֵ֖ל ʔˌēl אֵל god וְ wᵊ וְ and אֵ֥ין ʔˌên אַיִן [NEG] עֹֽוד׃ ʕˈôḏ עֹוד duration
45:22. convertimini ad me et salvi eritis omnes fines terrae quia ego Deus et non est aliusBe converted to me, and you shall be saved, all ye ends of the earth: for I am God, and there is no other.
22. Look unto me, and be ye saved, all the ends of the earth: for I am God, and there is none else.
45:22. All ends of the earth, be converted to me, and you will be saved. For I am God, and there is no other.
45:22. Look unto me, and be ye saved, all the ends of the earth: for I [am] God, and [there is] none else.
Look unto me, and be ye saved, all the ends of the earth: for I [am] God, and [there is] none else:

45:22 Ко Мне обратитесь, и будете спасены, все концы земли, ибо я Бог, и нет иного.
45:22
ἐπιστράφητε επιστρεφω turn around; return
πρός προς to; toward
με με me
καὶ και and; even
σωθήσεσθε σωζω save
οἱ ο the
ἀπ᾿ απο from; away
ἐσχάτου εσχατος last; farthest part
τῆς ο the
γῆς γη earth; land
ἐγώ εγω I
εἰμι ειμι be
ο the
θεός θεος God
καὶ και and; even
οὐκ ου not
ἔστιν ειμι be
ἄλλος αλλος another; else
45:22
פְּנוּ־ pᵊnû- פנה turn
אֵלַ֥י ʔēlˌay אֶל to
וְ wᵊ וְ and
הִוָּשְׁע֖וּ hiwwāšᵊʕˌû ישׁע help
כָּל־ kol- כֹּל whole
אַפְסֵי־ ʔafsê- אֶפֶס end
אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth
כִּ֥י kˌî כִּי that
אֲנִי־ ʔᵃnî- אֲנִי i
אֵ֖ל ʔˌēl אֵל god
וְ wᵊ וְ and
אֵ֥ין ʔˌên אַיִן [NEG]
עֹֽוד׃ ʕˈôḏ עֹוד duration
45:22. convertimini ad me et salvi eritis omnes fines terrae quia ego Deus et non est alius
Be converted to me, and you shall be saved, all ye ends of the earth: for I am God, and there is no other.
45:22. All ends of the earth, be converted to me, and you will be saved. For I am God, and there is no other.
45:22. Look unto me, and be ye saved, all the ends of the earth: for I [am] God, and [there is] none else.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ 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
22: Ко Мне обратитесь... все концы земли... Ясное и выразительное призвание язычников к истинному богопознанию, частичному - в форме иудейского прозелитизма и более полному - в виде преимущественного вступления их в новозаветную церковь (Пс 21:28; 97:3: и др.).
Adam Clarke: Commentary on the Bible - 1831
45:22: Look unto me, and be ye saved, etc. - This verse and the following contain a plain prediction of the universal spread of the knowledge of God through Christ; and so the Targum appears to have understood it; see Rom 14:11; Phi 2:10. The reading of the Targum is remarkable, viz., אתפנו למימרי ithpeno lemeymri, look to my Word, ὁ Λογος, the Lord Jesus.
Albert Barnes: Notes on the Bible - 1834
45:22: Look unto me, and be ye saved - This is said in view of the declaration made in the pRev_ious verse, that he is a just God and a Saviour. It is because he sustains this character that all are invited to look to him; and the doctrine is, that the fact that God is at the same time just and yet a Saviour, or can save consistently with his justice, is an argument why they should took to him, and confide in him. If he is at the same time just - true to his promises; righteous in his dealings; maintaining the honor of his law and government, and showing his hatred of sin; and also merciful, kind, and forgiving, it is a ground of confidence in him, and we should rejoice in the privilege of looking to him for salvation. The phrase 'look unto me' means the same as, direct the attention to as we do to one from whom we expect aid. It denotes a conviction on our part of helplessness - as when a man is drowning, he casts an imploring eye to one on the shore who can help him; or when a man is dying, he casts an imploring eye on a physician for assistance. Thus the direction to look to God for salvation implies a deep conviction of helplessness and of sin; and a deep conviction that he only can save. At the same time it shows the ease of salvation. What is more easy than to look to one for help? What more easy than to cast the eyes toward God the Saviour? What more reasonable than that he should require us to do it? And what more just than that God, if people will not look to him in order that they may be saved, should cast them off foRev_er? Assuredly, if a dying, ruined, and helpless sinner will not do so simple a thing as to look to God for salvation, he ought to be excluded from heaven, and the universe will acquiesce in the decision which consigns him to despair.
All the ends of the earth - For the meaning of this phrase, see the note at Isa 40:28. The invitation here proves:
1. That the offers of the gospel are universal. None are excluded. The ends of the earth, the remotest parts of the world, are invited to embrace salvation, and all those portions of the world might, under this invitation, come and accept the offers of life.
2. That God is willing to save all; since he would not give an invitation at all unless he was willing to save them.
3. That there is ample provision for their salvation; since God could not invite them to accept of what was not provided for them, nor could he ask them to partake of salvation which had no existence.
4. That it is his serious and settled purpose that all the ends of the earth shall be invited to embrace the offers of life.
The invitation has gone from his lips, and the command has gone forth that it should be carried to every creature Mar 16:15, and now it pertains to his church to bear the glad news of salvation around the world. God intends that it shall be done, and on his church rests the responsibility of seeing it speedily executed.
For I am God - This is a reason why they should look to him to be saved. It is clear that none but the true God can save the soul. No one else but he can pronounce sin forgiven; no one but he can rescue from a deserved hell. No idol, no man, no angel can save; and if, therefore, the sinner is saved, he must come to the true God, and depend on him. That he may thus come, whatever may have been his character, is abundantly proved by this passage. This verse contains truth enough, if properly understood and applied, to save the world; and on the ground of this, all people, of all ages, nations, climes, ranks, and character, might come and obtain eternal salvation.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
45:22: Look: Num 21:8, Num 21:9; Ch2 20:12; Psa 22:17, Psa 65:5; Mic 7:7; Zac 12:10; Joh 3:13-16, Joh 6:40; Heb 12:2
for: Isa 45:21; Joh 10:28-30; Tit 2:13; Pe2 1:1
Carl Friedrich Keil and Franz Delitzsch
45:22
Tit is in accordance with this holy loving will that the cry is published in Is 45:22 : "Turn unto me, and be ye saved, all ye ends of the earth; for I am God, and none else." The first imperative is hortatory, the second promising (cf., Is 36:16 and Is 8:9): Jehovah desires both, viz., the conversion of all men to Himself; and through this their salvation, ad this His gracious will, which extends to all mankind, will not rest till its object has been fully accomplished. Is 45:23 "By myself have I sworn, a word has gone out of a mouth of righteousness, and will not return, That to me every knee shall bend, every tongue swear." Swearing by Himself (see Gen 22:16), God pledges what He swears with His own life (compare Rom 14:11, "as I live"). Parallel to נשׁבּעתּי בּי is the clause ישׁוּב ולא דּבר צדק מפּי יצא. Here Rosenmller connects דבר צדקה together as if with a hyphen, in the sense of a truth-word (Jerome, justitiae verbum). But this is grammatically impossible, since it would require צדקה דּבר; moreover, it is opposed both to the accents, and to the dagesh in the Daleth. Hitzig's rendering is a better one: "Truth (lxx δικαιοσύνη), a word that does not return," - the latter being taken as an explanatory permutative; but in that case we should require לא for ולא, and tsedâqâh is not used in the sense of truth anywhere else (compare tsaddı̄q, however, in Is 41:26). On the other hand, צדקה might be equivalent to בצדקה "in righteousness;" cf., Is 42:25, חמה = בּהמה), if it were not incomparably more natural to connect together צדקה מפי as a genitive construction; though not in the sense in which הגבורה מפי is used in post-biblical writings - namely, as equivalent to "out of the mouth of God" (see Buxtorf, Lex. Chald. Col. 385) - but rather in this way, that the mouth of God is described attributively as regulated in its words by His holy will (as "speaking righteousness, Is 45:19). A word has gone forth from this mouth of righteousness; and after it has once gone forth, it does not return without accomplishing its object (Is 55:11). What follows is not so much a promising prediction (that every knee will bend to me), as a definitive declaration of will (that it shall or must bend to me). According to Is 19:18; Is 44:5, "to me" is to be regarded as carried forward, and so to be supplied after "shall swear" (the Septuagint rendering, ὀμεῖται @85 τὸν Θεόν, is false; that of Paul in Rom 14:11, ἐξομολογήσεται τῷ Θεῷ, is correct; and in this case, as in others also, the Cod. Al. of the Sept. has been corrected from the New Testament quotations).
Geneva 1599
45:22 Look to me, and be ye saved, all (z) the ends of the earth: for I [am] God, and [there is] none else.
(z) He calls the idolaters to repentance, willing them to look on him with the eye of faith.
John Gill
45:22 Look unto me,.... And not to idols, nor to any creature, nor to the works of your hands; to your own righteousness and doings; to your wounds; to your tears and humiliations; to your own hearts and frames; to your graces and the exercise of them; all must be looked off of, and Christ only looked unto by a direct act of faith, for righteousness, for pardon, for all supplies of grace, and for glory and eternal happiness. He is to be looked unto as the Son of God, whose glory is the glory of the only begotten of the Father, full of grace and truth; as the Lamb of God that takes away the sin of the world; as the only Mediator between God and man; as the Saviour and Redeemer of lost sinners; and considered in all his offices and relations: under all circumstances he is to be looked to; when in the dark, look to him for light; when dead and lifeless, look to him for life; when weak, look to him for strength; when sick, look to him for healing; when hungry, look to him for food; and when disconsolate, look to him for comfort; for none ever look to him and are ashamed or disappointed, they have what they look for; and as it is profitable, so pleasant to look to Jesus, and he himself is well pleased with it; and therefore here encourages to it, adding,
and be ye saved; or, "ye shall be saved" (e): Christ is set up in the Gospel, and the ministration of it to be looked at, that men may be saved by him; and it is the will of God, not only that men should look to him, but that whosoever sees him, and believes in him, should not perish, but have everlasting life: the ministers of the Gospel are appointed to show men the way of salvation by Christ, and to assure them that he that believes in him shall be saved; and saints in all ages have looked unto him, and have been saved by him; and therefore this may be taken for a sure and certain thing, that such that look to Christ, as the Israelites did to the brasen serpent, the type of him, shall be saved, Jn 3:14,
all the ends of the earth; all that live at the furthest part of the earth; Christ has a people there, the Father has given him for his possession, and which are the purchase of his blood, and for whose sins he became the propitiation; and to these he sends his Gospel and his ministers, to find them out, and publish salvation to them, and to assure them, that however distant they are, both as to place and state, yet through looking to him by faith they shall be saved, even though they are the worst and vilest of sinners:
for I am God, and there is none else; and so mighty to save, able to save to the uttermost, all that come to him, and to God by him, be they where they will; since he is truly God, there is virtue enough in his blood to pardon sin, and cleanse from it; and in his righteousness to justify from all sin; and in his sacrifice to expiate it; and therefore sensible sinners may safely look to him, and venture their souls on him. The Targum is,
"look unto my Word, and be ye saved, &c.''
(e) "salvi eritis", V. L. Pagninus, Tigurine version.
Robert Jamieson, A. R. Fausset and David Brown
45:22 Look . . . and be ye saved--The second imperative expresses the result which will follow obedience to the first (Gen 42:18); ye shall be saved (Jn 3:14-15). Num 21:9 : "If a serpent had bitten any man, when he beheld the serpent of brass he lived." What so simple as a look? Not do something, but look to the Saviour (Acts 16:30-31). Believers look by faith, the eye of the soul. The look is that of one turning (see Margin) to God, as at once "Just and the Saviour" (Is 45:21), that is, the look of conversion (Ps 22:27).
45:2345:23: Յանձն իմ երդնում, եթէ որ ինչ ելանէ ՚ի բերանոյ իմոյ՝ արդարութիւն է. եւ բանք իմ մի՛ եղծցին[10118]։ [10118] Ոմանք. Եւ բանք իմ ոչ եղծցին։[45:24]: Զի ի՛նձ կրկնեսցի ամենայն ծունր. եւ խոստովա՛ն լիցի ամենայն լեզու Աստուծոյ.
23 Անձովս եմ երդւում, որ ինչ էլ դուրս գայ իմ բերանից՝ արդարութիւն է, եւ իմ խօսքերը չեն եղծուելու: Ամէն ծունկ ինձ է խոնարհուելու, ամէն լեզու Աստծուն է խոստովանելու
23 Իմ անձիս վրայ երդում ըրի, Իմ բերնէս արդարութեան խօսք ելաւ ու ետ չի դառնար,‘Թէ ամէն ծունկ ինծի պիտի ծռի Եւ ամէն լեզու երդում պիտի ընէ’։
Յանձն իմ [704]երդնում, եթէ որ ինչ ելանէ ի բերանոյ իմոյ` արդարութիւն է, եւ բանք իմ մի՛ եղծցին``. զի ինձ կրկնեսցի ամենայն ծունր, եւ խոստովան լիցի ամենայն [705]լեզու Աստուծոյ:

45:23: Յանձն իմ երդնում, եթէ որ ինչ ելանէ ՚ի բերանոյ իմոյ՝ արդարութիւն է. եւ բանք իմ մի՛ եղծցին[10118]։
[10118] Ոմանք. Եւ բանք իմ ոչ եղծցին։

[45:24]: Զի ի՛նձ կրկնեսցի ամենայն ծունր. եւ խոստովա՛ն լիցի ամենայն լեզու Աստուծոյ.

23 Անձովս եմ երդւում, որ ինչ էլ դուրս գայ իմ բերանից՝ արդարութիւն է, եւ իմ խօսքերը չեն եղծուելու: Ամէն ծունկ ինձ է խոնարհուելու, ամէն լեզու Աստծուն է խոստովանելու
23 Իմ անձիս վրայ երդում ըրի, Իմ բերնէս արդարութեան խօսք ելաւ ու ետ չի դառնար,‘Թէ ամէն ծունկ ինծի պիտի ծռի Եւ ամէն լեզու երդում պիտի ընէ’։
zohrab-1805▾ eastern-1994▾ western am▾
45:2345:23 Мною клянусь: из уст Моих исходит правда, слово неизменное, что предо Мною преклонится всякое колено, Мною будет клясться всякий язык.
45:23 κατ᾿ κατα down; by ἐμαυτοῦ εμαυτου myself ὀμνύω ομνυω swear ἦ η.1 surely μὴν μην surely; certainly ἐξελεύσεται εξερχομαι come out; go out ἐκ εκ from; out of τοῦ ο the στόματός στομα mouth; edge μου μου of me; mine δικαιοσύνη δικαιοσυνη rightness; right standing οἱ ο the λόγοι λογος word; log μου μου of me; mine οὐκ ου not ἀποστραφήσονται αποστρεφω turn away; alienate ὅτι οτι since; that ἐμοὶ εμοι me κάμψει καμπτω bend πᾶν πας all; every γόνυ γονυ knee καὶ και and; even ἐξομολογήσεται εξομολογεω concede; confess πᾶσα πας all; every γλῶσσα γλωσσα tongue τῷ ο the θεῷ θεος God
45:23 בִּ֣י bˈî בְּ in נִשְׁבַּ֔עְתִּי nišbˈaʕtî שׁבע swear יָצָ֨א yāṣˌā יצא go out מִ mi מִן from פִּ֧י ppˈî פֶּה mouth צְדָקָ֛ה ṣᵊḏāqˈā צְדָקָה justice דָּבָ֖ר dāvˌār דָּבָר word וְ wᵊ וְ and לֹ֣א lˈō לֹא not יָשׁ֑וּב yāšˈûv שׁוב return כִּי־ kî- כִּי that לִי֙ lˌî לְ to תִּכְרַ֣ע tiḵrˈaʕ כרע kneel כָּל־ kol- כֹּל whole בֶּ֔רֶךְ bˈereḵ בֶּרֶךְ knee תִּשָּׁבַ֖ע tiššāvˌaʕ שׁבע swear כָּל־ kol- כֹּל whole לָשֹֽׁון׃ lāšˈôn לָשֹׁון tongue
45:23. in memet ipso iuravi egredietur de ore meo iustitiae verbum et non revertetur quia mihi curvabunt omnia genu et iurabit omnis linguaI have sworn by myself, the word of justice shall go out of my mouth, and shall not return: (45:24) For every knee shall be bowed to me, and every tongue shall swear.
23. By myself have I sworn, the word is gone forth from my mouth righteousness, and shall not return, that unto me every knee shall bow, every tongue shall swear.
45:23. I have sworn by myself. The Word of justice will proceed from my mouth, and it will not turn back. For every knee shall bend to me, and every tongue shall swear it.
45:23. I have sworn by myself, the word is gone out of my mouth [in] righteousness, and shall not return, That unto me every knee shall bow, every tongue shall swear.
I have sworn by myself, the word is gone out of my mouth [in] righteousness, and shall not return, That unto me every knee shall bow, every tongue shall swear:

45:23 Мною клянусь: из уст Моих исходит правда, слово неизменное, что предо Мною преклонится всякое колено, Мною будет клясться всякий язык.
45:23
κατ᾿ κατα down; by
ἐμαυτοῦ εμαυτου myself
ὀμνύω ομνυω swear
η.1 surely
μὴν μην surely; certainly
ἐξελεύσεται εξερχομαι come out; go out
ἐκ εκ from; out of
τοῦ ο the
στόματός στομα mouth; edge
μου μου of me; mine
δικαιοσύνη δικαιοσυνη rightness; right standing
οἱ ο the
λόγοι λογος word; log
μου μου of me; mine
οὐκ ου not
ἀποστραφήσονται αποστρεφω turn away; alienate
ὅτι οτι since; that
ἐμοὶ εμοι me
κάμψει καμπτω bend
πᾶν πας all; every
γόνυ γονυ knee
καὶ και and; even
ἐξομολογήσεται εξομολογεω concede; confess
πᾶσα πας all; every
γλῶσσα γλωσσα tongue
τῷ ο the
θεῷ θεος God
45:23
בִּ֣י bˈî בְּ in
נִשְׁבַּ֔עְתִּי nišbˈaʕtî שׁבע swear
יָצָ֨א yāṣˌā יצא go out
מִ mi מִן from
פִּ֧י ppˈî פֶּה mouth
צְדָקָ֛ה ṣᵊḏāqˈā צְדָקָה justice
דָּבָ֖ר dāvˌār דָּבָר word
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
יָשׁ֑וּב yāšˈûv שׁוב return
כִּי־ kî- כִּי that
לִי֙ lˌî לְ to
תִּכְרַ֣ע tiḵrˈaʕ כרע kneel
כָּל־ kol- כֹּל whole
בֶּ֔רֶךְ bˈereḵ בֶּרֶךְ knee
תִּשָּׁבַ֖ע tiššāvˌaʕ שׁבע swear
כָּל־ kol- כֹּל whole
לָשֹֽׁון׃ lāšˈôn לָשֹׁון tongue
45:23. in memet ipso iuravi egredietur de ore meo iustitiae verbum et non revertetur quia mihi curvabunt omnia genu et iurabit omnis lingua
I have sworn by myself, the word of justice shall go out of my mouth, and shall not return: (45:24) For every knee shall be bowed to me, and every tongue shall swear.
45:23. I have sworn by myself. The Word of justice will proceed from my mouth, and it will not turn back. For every knee shall bend to me, and every tongue shall swear it.
45:23. I have sworn by myself, the word is gone out of my mouth [in] righteousness, and shall not return, That unto me every knee shall bow, every tongue shall swear.
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
23: Мною клянусь: из уст Моих исходит правда, слово неизменное. Во свидетельство высшей непреложности всего сказанного идет обычная в таких случаях клятва (Быт 22:16; 24:7; Исх 13:5, 11; Иер 22:5: и др.). Смысл и значение Божественной клятвы раскрыт апостолом Павлом (Евр 6:13).

Предо Мною преклонится всякое колено, Мною будет клясться всякий язык... Лучшим комментарием данного места является известное пожелание того же апостола: "дабы пред именем Иисуса преклонилось всякое колено небесных, земных и преисподних, и всякий язык исповедал, что Господь Иисус Христос в славу Бога Отца". (Флп 2:10-11: Ср. еще Пс 21:28-30: и Рим 14:11).
Adam Clarke: Commentary on the Bible - 1831
45:23: I have sworn by myself - במימרי bemeymri, by my Word: and the word - פתגם pithgam, or saying, to distinguish it from the personal substantial Word meymra, mentioned before. See the Targum.
The word is gone out of my mouth "Truth is gone forth from my mouth; the word" - So the Septuagint distinguish the members of the sentence, preserving the elegance of the construction and the clearness of the sense.
Albert Barnes: Notes on the Bible - 1834
45:23: I have sworn by myself - This verse contains a fuller statement of the truth intimated in the pRev_ious verse, that the benefits of salvation should yet be extended to all the world. It is the expression of God's solemn purpose that all nations should yet be brought to acknowledge him, and partake of the benefits of the true religion. The expression, 'I have sworn by myself,' denotes a purpose formed in the most solemn manner, and ratified in the most sacred form. God could swear by no greater Heb 6:13, Heb 6:16; and this, therefore, is the most solemn assurance that could be possibly given that the purpose which he had formed should be executed. To swear by himself is the same as to swear by his life, or to affirm solemnly that the event shall as certainly occur as that he exists. The same idea is often expressed by the phrase, 'as I live.' See a parallel declaration in Num 14:21 : 'But as truly as I live, all the earth shall be filled with the glory of the Lord' (compare Num 14:28; Isa 49:18; Jer 22:24; Eze 5:11; Eze 14:16, Eze 14:18, Eze 14:20; Zep 2:9; Rom 14:11). This passage is quoted by Paul in Rom 14:11, where the phrase, 'I have sworn by myself' is rendered, 'as I live, saith the Lord,' showing that they are equivalent expressions.
The word is gone out of my mouth - The Septuagint renders this, 'Righteousness shall proceed from my mouth, my words shall not return.' Lowth renders it, 'Truth is gone forth from my mouth; the word, and it shall not be Rev_oked.' Jerome, 'The word of righteousness has gone forth from my mouth, and shall not return.' Rosenmuller accords with the interpretation a of Lowth. Probably the correct translation is 'righteousness' (that is, the righteous sentence, or purpose, where the word צדקה tsedâ qâ h is used in the sense of truth, see Isa 45:19), has gone out of my mouth, the word (that is, the promise), and it shall not return.' In this construction the י (y) before לא lo' has the force of a relative pronoun, and is to be referred to דבר dâ bâ r, 'the word.' The sense is, that God had spoken it, and that all which he has spoken shall certainly be fulfilled. The fact that the declaration has once passed his lips, is full proof that the purpose shall be accomplished. This is not to be understood of any promise which he had made before, but it is a solemn declaration which he now makes by the prophet.
That unto me every knee shall bow - To bow or bend the knee, is indicative of homage or adoration; and the idea is, that all should yet acknowledge him to be God (see the note at Rom 14:11). The ancient mode of offering adoration, or of paying homage, was to place the knee on the ground, and then slowly to incline the body until the head touched the earth. This is practiced now in eastern countries (compare Gen 41:43; Kg1 19:18; Ch2 6:13; Mat 27:29; Rom 11:4; Phi 2:10; Eph 3:14). The obvious and proper signification of this is, that the time would come when God would be everywhere acknowledged as the true God. It refers therefore to the future period of glory on the earth, when all people shall have embraced the true religion, and when idolatry shall have come to an end.
Every tongue shall swear - This expression is evidently taken from the practice of taking an oath of allegiance to a sovereign, and here means that all would solemnly acknowledge him to be the true God, and submit themselves to his government and will. See the phrase explained in the the note at Isa 19:18. That this refers to the Messiah and his times, is apparent from the fact that it is twice referred to by the apostle Paul, and applied by him to the Lord Jesus and his religion Rom 14:11; Phi 2:10. It is a glorious promise which remains yet to be fulfilled, and there is no promise in the Bible more certain than that this earth shall yet be filled with the knowledge of the true God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
45:23: sworn: Gen 22:15-18; Jer 22:5, Jer 49:13; Amo 6:8; Heb 6:13-18
the word: Isa 45:19, Isa 55:11; Num 23:19
That unto: Rom 11:4, Rom 14:10-12; Phi 2:10
every tongue: Isa 19:18-21, Isa 44:3-5, Isa 65:16; Gen 31:53; Deu 6:13; Ch2 15:14, Ch2 15:15; Neh 10:29; Psa 63:11, Psa 132:2
Geneva 1599
45:23 I have sworn by myself, the word is gone out of my mouth [in] (a) righteousness, and shall not return, That to me every (b) knee shall bow, every tongue shall swear.
(a) That is, that the thing which I have promise will be faithfully performed.
(b) The knowledge of God and the true worshipping will be through all the world, (Rom 14:11; Phil 2:10) by which he signifies that we must not only serve God in heart, but declare the same also by outward profession.
John Gill
45:23 I have sworn by myself,.... Christ being the true God, he could swear by no greater, Heb 6:13, this shows that what follows, and is here sworn unto, is of great importance, and strictly true, and would certainly be accomplished:
the word is gone out of my mouth in righteousness; both what goes before, that such that look unto him shall be saved; and also what follows, concerning the subjection of every creature to him; this was what he had resolved in his mind, and declared in his word, by promise and prophecy, should be; and as it was agreeably to truth and justice, it should certainly, and in faithfulness, be performed, and shall not return void and without effect, but be exactly and punctually accomplished:
that unto me every knee shall bow, every tongue shall swear; that is, everyone, or at least the generality of mankind, shall be subject to Christ, embrace his Gospel, submit to his ordinances, profess his name, and serve and worship him; this will be when the fulness of the Gentiles is brought in, and the Jews are converted: the apostle quotes this passage, and applies it to the judgment day, when all, whether they will or not, shall confess that Christ is God, which he so often asserts in this context; see Rom 14:10.
John Wesley
45:23 In righteousness - It is what I will faithfully perform. Return - Without effect. It is a metaphor from ambassadors, who sometimes return to their princes without any success in their business. Every tongue - Not only the Jews, but all nations.
Robert Jamieson, A. R. Fausset and David Brown
45:23 sworn by myself--equivalent to, "As I live," as Rom 14:11 quotes it. So Num 14:21. God could swear by no greater, therefore He swears by Himself (Heb 6:13, Heb 6:16).
word . . . in righteousness--rather, "the truth (see on Is 45:19) is gone forth from My mouth, the word (of promise), and it shall not return (that is, which shall not be revoked)" [LOWTH]. But the accents favor English Version.
tongue . . . swear--namely, an oath of allegiance to God as their true King (see on Is 19:18; Is 65:16). Yet to be fulfilled (Zech 14:9).
45:2445:25: եւ ասասցէ՝ թէ արդարութիւն եւ փառք՝ առ նա՛ եկեսցեն։ Եւ ամաչեսցեն ամենեքեան՝ որ որոշեն զանձինս իւրեանց ՚ի Տեառնէ։
24 եւ ասելու, թէ արդարութիւնն ու փառքը նրա միջոցով են գալու: Եւ բոլոր նրանք, ովքեր իրենց անձը բաժանելու են Աստծուց, ամօթով են մնալու:
24 Մէկը պիտի ըսէ.‘Միայն Տէրոջմով արդարութիւն ու զօրութիւն ունիմ’.Ամէն մէկը անոր պիտի գայ Եւ անոր դէմ բոլոր բարկացողները պիտի ամչնան։
եւ ասասցէ թէ` Արդարութիւն եւ փառք առ նա եկեսցեն. եւ ամաչեսցեն ամենեքեան` որ որոշեն զանձինս իւրեանց ի Տեառնէ:

45:25: եւ ասասցէ՝ թէ արդարութիւն եւ փառք՝ առ նա՛ եկեսցեն։ Եւ ամաչեսցեն ամենեքեան՝ որ որոշեն զանձինս իւրեանց ՚ի Տեառնէ։
24 եւ ասելու, թէ արդարութիւնն ու փառքը նրա միջոցով են գալու: Եւ բոլոր նրանք, ովքեր իրենց անձը բաժանելու են Աստծուց, ամօթով են մնալու:
24 Մէկը պիտի ըսէ.‘Միայն Տէրոջմով արդարութիւն ու զօրութիւն ունիմ’.Ամէն մէկը անոր պիտի գայ Եւ անոր դէմ բոլոր բարկացողները պիտի ամչնան։
zohrab-1805▾ eastern-1994▾ western am▾
45:2445:24 Только у Господа, будут говорить о Мне, правда и сила; к Нему придут и устыдятся все, враждовавшие против Него.
45:24 λέγων λεγω tell; declare δικαιοσύνη δικαιοσυνη rightness; right standing καὶ και and; even δόξα δοξα glory πρὸς προς to; toward αὐτὸν αυτος he; him ἥξουσιν ηκω here καὶ και and; even αἰσχυνθήσονται αισχυνω shame; ashamed πάντες πας all; every οἱ ο the ἀφορίζοντες αφοριζω separate ἑαυτούς εαυτου of himself; his own
45:24 אַ֧ךְ ʔˈaḵ אַךְ only בַּ ba בְּ in יהוָ֛ה [yhwˈāh] יְהוָה YHWH לִ֥י lˌî לְ to אָמַ֖ר ʔāmˌar אמר say צְדָקֹ֣ות ṣᵊḏāqˈôṯ צְדָקָה justice וָ wā וְ and עֹ֑ז ʕˈōz עֹז power עָדָיו֙ ʕāḏāʸw עַד unto יָבֹ֣וא yāvˈô בוא come וְ wᵊ וְ and יֵבֹ֔שׁוּ yēvˈōšû בושׁ be ashamed כֹּ֖ל kˌōl כֹּל whole הַ ha הַ the נֶּחֱרִ֥ים nneḥᵉrˌîm חרה be hot בֹּֽו׃ bˈô בְּ in
45:24. ergo in Domino dicet meae sunt iustitiae et imperium ad eum venient et confundentur omnes qui repugnant eiTherefore shall he say: In the Lord are my justices and empire: they shall come to him, and all that resist him shall be confounded.
24. Only in the LORD, shall one say unto me, is righteousness and strength: even to him shall men come, and all they that were incensed against him shall be ashamed.
45:24. Therefore, he will say, “In the Lord are my justices and my dominion.” They will go to him. And all who fight against him will be confounded.
45:24. Surely, shall [one] say, in the LORD have I righteousness and strength: [even] to him shall [men] come; and all that are incensed against him shall be ashamed.
Surely, shall [one] say, in the LORD have I righteousness and strength: [even] to him shall [men] come; and all that are incensed against him shall be ashamed:

45:24 Только у Господа, будут говорить о Мне, правда и сила; к Нему придут и устыдятся все, враждовавшие против Него.
45:24
λέγων λεγω tell; declare
δικαιοσύνη δικαιοσυνη rightness; right standing
καὶ και and; even
δόξα δοξα glory
πρὸς προς to; toward
αὐτὸν αυτος he; him
ἥξουσιν ηκω here
καὶ και and; even
αἰσχυνθήσονται αισχυνω shame; ashamed
πάντες πας all; every
οἱ ο the
ἀφορίζοντες αφοριζω separate
ἑαυτούς εαυτου of himself; his own
45:24
אַ֧ךְ ʔˈaḵ אַךְ only
בַּ ba בְּ in
יהוָ֛ה [yhwˈāh] יְהוָה YHWH
לִ֥י lˌî לְ to
אָמַ֖ר ʔāmˌar אמר say
צְדָקֹ֣ות ṣᵊḏāqˈôṯ צְדָקָה justice
וָ וְ and
עֹ֑ז ʕˈōz עֹז power
עָדָיו֙ ʕāḏāʸw עַד unto
יָבֹ֣וא yāvˈô בוא come
וְ wᵊ וְ and
יֵבֹ֔שׁוּ yēvˈōšû בושׁ be ashamed
כֹּ֖ל kˌōl כֹּל whole
הַ ha הַ the
נֶּחֱרִ֥ים nneḥᵉrˌîm חרה be hot
בֹּֽו׃ bˈô בְּ in
45:24. ergo in Domino dicet meae sunt iustitiae et imperium ad eum venient et confundentur omnes qui repugnant ei
Therefore shall he say: In the Lord are my justices and empire: they shall come to him, and all that resist him shall be confounded.
45:24. Therefore, he will say, “In the Lord are my justices and my dominion.” They will go to him. And all who fight against him will be confounded.
45:24. Surely, shall [one] say, in the LORD have I righteousness and strength: [even] to him shall [men] come; and all that are incensed against him shall be ashamed.
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
24: Только у Господа... правда и сила... Т. е. только Бог, как нелицеприятный Судия, может правильно всех рассудить и только опять Он же, как Всесильный, в состоянии осуществить свой приговор. Таким именно духом проникнуты все дела Божии. Отсюда и благовествование Христово, по апостолу, "есть сила Божия... в нем открывается правда Божия" (Рим 1:16-17). "Устыдятся все враждовавшие против Него". Это - сжатое повторение того, о чем подробнее говорилось выше (41:11).
Adam Clarke: Commentary on the Bible - 1831
45:24: Surely, shall one say, In the Lord have I righteousness and strength "Saying, Only to Jehovah belongeth salvation and power" - A MS. omits לי li, unto me; and instead of לי אמר li amar, he said or shall say unto me, the Septuagint read, in the copy which they used, לאמר lemor, saying. For יבא yabo, He shall come, in the singular, twelve MSS. three ancient) read יבאו yabeu, plural; and a letter is erased at the end of the word in two others: and so the Alexandrine copy of the Septuagint, Syriac, and Vulgate read it. For צדקות tsedakoth plural, two MSS. read צדקת tsidkath, singular; and so the Septuagint, Syriac, and Chaldee.
Probably these are the words of Cyrus, who acknowledged that all his success came from Jehovah. And this sentiment is in effect contained in his decree or proclamation, Ezr 1:2 : "Thus saith Cyrus, king of Persia, The Lord God of heaven hath given me all the kingdoms of the earth, "etc.
Albert Barnes: Notes on the Bible - 1834
45:24: Surely, shall one say - Margin, 'He shall say of me, In the Lord is all righteousness and strength.' The design of the verse is, to set forth more fully the effect of the pRev_alence of the true religion; and the main thought is, that there shall be an universal acknowledgment that salvation and strength were in Yahweh alone. Idols and people could not save; and salvation was to be traced to Yahweh only. A literal translation of the passage would be, 'Truly in Jehovah, he said unto me,' or it is said unto me, that is, I heard it said, 'is righteousness and strength,' that is, this would be everywhere the pRev_ailing sentiment that righteousness and strength were to be found in Yahweh alone. The sense is, first, that it was by him alone that they could be pardoned and justified; and, secondly, that it was by him alone that they could obtain strength to meet their enemies, to overcome their sins, to discharge their duties, to encounter temptations, to hear afflictions, and to support them in death. These two things, righteousness and strength, are all that man needs. The whole of religion consists essentially in the feeling that righteousness and strength are to be found in God our Saviour. The Septuagint renders this, 'Every tongue shall swear to God, saying, Righteousness and glory shall come unto him, and all those who make distinctions among them shall be ashamed.'
Even to him shall men come - For the purpose of being saved (see the notes at Isa 2:3).
And all that are incensed against him - All that are opposed to his government and laws.
Shall be ashamed - (See the note at Isa 45:16). The enemies of God shall see their own feebleness and folly; and they shall be ashamed that they have endeavored to oppose one so mighty and so glorious as the living God. The multitudes that have in various ways resisted him shall see the folly of their course, and be overwhelmed with shame that they have dared to lift the hand against the God that made the heavens. Jarchi renders this, 'All who have opposed themselves to God, shall come to him, led by penitence on account of the things which they have done, and shall be ashamed.'
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
45:24: Surely: etc. or, Surely he shall say of me, In the Lord is all righteousness and strength
in the: Isa 45:25, Isa 54:17, Isa 61:10; Jer 23:5, Jer 23:6; Co1 1:30; Co2 5:21; Pe2 1:1 *marg.
righteousness: Heb. righteousnesses
strength: Co2 12:9, Co2 12:10; Eph 3:16; Phi 4:13; Col 1:11; Ti2 4:17, Ti2 4:18; Zac 10:6, Zac 10:12
even: Isa 55:5, Isa 60:9; Gen 49:10; Mat 11:27, Mat 11:28; Joh 7:37, Joh 12:32; Eph 6:10; Rev 22:17
and all: Isa 41:11; Psa 2:1-12, Psa 21:8, Psa 21:9, Psa 72:9, Psa 110:2; Luk 13:17, Luk 19:27; Rev 11:18
Carl Friedrich Keil and Franz Delitzsch
45:24
This bending of the knee, this confession as an oath of homage, will be no forced one. Is 45:24 "Only in Jehovah, do men say of me, is fulness of righteousness and strength; they come to Him, and all that were incensed against Him are put to shame." The parenthetical insertion of אמר לי ל, with reference to, as in Is 41:7; Is 44:26, Is 44:28) is the same as in Ps 119:57. אך has a restrictive sense here, which springs out of the affirmative (cf., Ps 39:7; Ps 73:1), just as, in the case of raq, the affirmative grows out of the primary restrictive sense. The "righteousness" is abounding (superabundant) righteousness (Rom 5:15.). עז is the strength of sanctification, and of the conquest of the world. The subject to יבוא (which is not to be changed, according to the Masora, into the more natural יבאּוּ, as it is by the lxx, Syr., and Vulg.) is, whoever has seen what man has in Jehovah, and made confession of this; such a man does not rest till he has altogether come over to Jehovah, whereas all His enemies are put to shame. They separate themselves irretrievably from the men who serve Him, the restoration of whom is His direct will, and the goal of the history of salvation. Is 45:25 "In Jehovah all the seed of Israel shall become righteous, and shall glory." Ruetschi has very properly observed on this verse, that the reference is to the Israel of God out of all the human race, i.e., the church of the believers in Israel expanded by the addition of the heathen; which church is now righteous, i.e., reconciled and renewed by Jehovah, and glories in Him, because by grace it is what it is.
This brings the sixth prophecy to a close. Its five strophes commence with "Thus saith the Lord;" at the same time, the fifth strophe has two "woes" (hoi) before this, as the ground upon which it rests.
Geneva 1599
45:24 Surely, (c) shall [one] say, in the LORD have I righteousness and strength: [even] to him shall [men] come; and all that are (d) incensed against him shall be ashamed.
(c) Meaning the faithful will feel and confess this.
(d) All the contemners of God.
John Gill
45:24 Surely, shall one say, in the Lord have I righteousness and strength,.... That is, one and everyone of these that shall be brought to submit to Christ, and to confess him, shall declare it as their faith, that in Christ alone is their "righteousness or righteousnesses" (f); that they have a full and complete righteousness in him, and which serves for many; consisting of the holiness of his nature, the obedience of his life, and his sufferings of death; by which the law is honoured, justice satisfied, God is well pleased, and they are acquainted and discharged; and which is pure, perfect, and everlasting, is given them of grace, and entitles them to eternal life; and this they have in Christ as their covenant head and representative, and which they come to have by being in him: it is not inherent in them, but is in Christ, by whom it is wrought out, and becomes theirs by the imputation of it to them, and which they receive by faith; and this is an act of faith concerning it here expressed, and which declares the certainty of it, and of interest in it, and excludes all other: for it may be rendered, "only in the Lord", &c. (g); and seems to be spoken with great joy, in an exulting way, and what may be said at all times; for this righteousness is always in Christ, and "strength" likewise to enable them to exercise every grace; to do the will and work of God; to bear afflictions; to withstand Satan's temptations, and oppose their own corruptions; and to which they have not sufficient strength in themselves, but there is enough in Christ. Some take these to be the words of the prophet, and differently interpret them. Some thus, as Abendana observes,
"saith the prophet, these future things I know not in a way of wisdom, but by the Lord, who saith unto me, my God of righteousness and strength.''
Aben Ezra thus,
"surely in the Lord that speaketh with me alone are righteousness and strength.''
Joseph Kimchi takes it to be in the form of an oath,
"the prophet said, I swear by the name of the Lord, that unto me he saith, righteousness and strength unto him shall come; as if he had said, the author or doer of righteousness and strength shall draw near to him, and all that are incensed against him shall be ashamed.''
Even to him shall men come: or everyone of the above persons; they shall come to Christ, not merely to his word and ordinances, but to himself by faith; for righteousness and strength; for peace and pardon; for spiritual rest, joy, and comfort; for food and clothing; for all supplies of grace, and for eternal life; or if not in a way of grace now, they shall come to him, and appear before him at the last judgment, whether they will or not.
And all that are incensed against him shall be ashamed; that are incensed against his person, his deity, personality, and divine sonship; against his blood, righteousness, sacrifice, and satisfaction; against his offices, kingdom, and glory; these shall be ashamed, either when they are convinced of the truth of these things now, or however when they shall appear in his glory at the last day. Kimchi connects this verse with the preceding, thus,
"he saith, every tongue shall swear verily by the Lord alone, and not by another god; and so saith God, I have righteousness and strength to give to them that serve me; and all the people who are incensed against me, and reject my service unto that day, then shall they come unto him, and confess before him, and shall be ashamed for what they have done.''
The Targum is,
"in his word they shall confess, and all the people shall be confounded with their idols, who rush upon his people.''
(f) "justitiae", Montanus; "omnis justitia", Junius & Tremellius, Piscator. (g) "tantummodo in Jehova", Junius & Tremellius; "duntaxat in Domino", Tigurine version; "tantam", Cocceius. So some in Vatablus.
John Wesley
45:24 In the Lord - By or from God alone, or the Messiah, who is the true Jehovah as well as man. Righteousness - To justify me from all things which I could not be justified by the law of Moses. Strength - Support and assistance to bear all my burdens, overcome all my enemies, and perform all my duties. Men - The Gentiles shall come to Christ. Ashamed - But all his implacable enemies shall be brought to shame.
Robert Jamieson, A. R. Fausset and David Brown
45:24 Rather, "Only in Jehovah shall men say of me (this clause is parenthetical), is there righteousness" (which includes salvation, Is 45:21, "a just God and a Saviour," Is 46:13), &c. [MAURER].
strength--namely, to save.
shall men come--Those who have set themselves up against God shall come to Him in penitence for the past (Is 19:22).
ashamed-- (Is 45:16; Is 54:17; Is 41:11).
45:2545:26: Արդարասցի՛ն՝ եւ Աստուծով փառաւորեսցի ամենայն զաւակ որդւոցն Իսրայէլի[10119]։[10119] Ոսկան. Արդարասցին Աստուծով. եւ փառաւո՛՛։
25 Աստուծով պիտի արդարանայ եւ փառաւորուի իսրայէլացիների ամէն մի սերունդ»:
25 Իսրայէլի բոլոր սերունդը Տէրոջմով պիտի արդարանայ ու պիտի պարծենայ»։
Արդարասցին` եւ Աստուծով փառաւորեսցի ամենայն զաւակ որդւոցն`` Իսրայելի:

45:26: Արդարասցի՛ն՝ եւ Աստուծով փառաւորեսցի ամենայն զաւակ որդւոցն Իսրայէլի[10119]։
[10119] Ոսկան. Արդարասցին Աստուծով. եւ փառաւո՛՛։
25 Աստուծով պիտի արդարանայ եւ փառաւորուի իսրայէլացիների ամէն մի սերունդ»:
25 Իսրայէլի բոլոր սերունդը Տէրոջմով պիտի արդարանայ ու պիտի պարծենայ»։
zohrab-1805▾ eastern-1994▾ western am▾
45:2545:25 Господом будет оправдано и прославлено все племя Израилево.
45:25 ἀπὸ απο from; away κυρίου κυριος lord; master δικαιωθήσονται δικαιοω justify καὶ και and; even ἐν εν in τῷ ο the θεῷ θεος God ἐνδοξασθήσονται ενδοξαζω make glorious πᾶν πας all; every τὸ ο the σπέρμα σπερμα seed τῶν ο the υἱῶν υιος son Ισραηλ ισραηλ.1 Israel
45:25 בַּ ba בְּ in יהוָ֛ה [yhwˈāh] יְהוָה YHWH יִצְדְּק֥וּ yiṣdᵊqˌû צדק be just וְ wᵊ וְ and יִֽתְהַלְל֖וּ yˈiṯhallˌû הלל praise כָּל־ kol- כֹּל whole זֶ֥רַע zˌeraʕ זֶרַע seed יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
45:25. in Domino iustificabitur et laudabitur omne semen IsrahelIn the Lord shall all the seed of Israel be justified and praised.
25. In the LORD shall all the seed of Israel be justified, and shall glory.
45:25. In the Lord, all the offspring of Israel will be justified and praised.
45:25. In the LORD shall all the seed of Israel be justified, and shall glory.
In the LORD shall all the seed of Israel be justified, and shall glory:

45:25 Господом будет оправдано и прославлено все племя Израилево.
45:25
ἀπὸ απο from; away
κυρίου κυριος lord; master
δικαιωθήσονται δικαιοω justify
καὶ και and; even
ἐν εν in
τῷ ο the
θεῷ θεος God
ἐνδοξασθήσονται ενδοξαζω make glorious
πᾶν πας all; every
τὸ ο the
σπέρμα σπερμα seed
τῶν ο the
υἱῶν υιος son
Ισραηλ ισραηλ.1 Israel
45:25
בַּ ba בְּ in
יהוָ֛ה [yhwˈāh] יְהוָה YHWH
יִצְדְּק֥וּ yiṣdᵊqˌû צדק be just
וְ wᵊ וְ and
יִֽתְהַלְל֖וּ yˈiṯhallˌû הלל praise
כָּל־ kol- כֹּל whole
זֶ֥רַע zˌeraʕ זֶרַע seed
יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
45:25. in Domino iustificabitur et laudabitur omne semen Israhel
In the Lord shall all the seed of Israel be justified and praised.
45:25. In the Lord, all the offspring of Israel will be justified and praised.
45:25. In the LORD shall all the seed of Israel be justified, and shall glory.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
25: Господом будет оправдано и прославлено все племя Израилево... и не само оно спасется, не своими достоинствами и заслугами, а единственно спасающей и милующей благодатью Господа Иисуса Христа. Слов этих ни в каком случае нельзя относить только к одному плотскому Израилю, так как большая часть его отвергла Господа и потому не могла получить спасения. Поэтому их следует прилагать к духовному Израилю, или толковать в смысле блаж. Иеронима: "проиcшедшие же от племени сынов Израилевых и родившиеся от семени апостолов и уверовавшие во Христа будут иметь правду и славу вечную".
Albert Barnes: Notes on the Bible - 1834
45:25: In the Lord - It shall be only in Yahweh that they shall find justification, and this must mean, that it is by his mercy and grace. The entire passage here, I suppose, has reference to the times of the Redeemer (see the notes at Isa 45:21-24). If so, it means that justification can be obtained only by the mercy of God through a Redeemer. The great truth is, therefore, here brought into view, which constitutes the sum of the New Testament, that people are not justified by their own works, but by the mercy and grace of God.
All the seed of Israel - All the spiritual seed or descendants of Jacob. It cannot mean that every individual shall be justified and saved, for the Bible abundantly teaches the contrary (see Mat 8:11-12; Rom. 11) But it must mean that all who have a character resembling that of Israel, or Jacob; all who are the true children and friends of God (see Rom 2:28-29; Rom 4:9-13).
Be justified - Be regarded and treated as righteous. Their sins shall be pardoned, and they shall be acknowledged and treated as the children of God (see the notes at Rom 3:24-25). To justify, here, is not to pronounce them innocent, or to regard them as deserving of his favor; but it is to receive them into favor, and to resolve to treat them as if they had not sinned; that is, to treat them as if they were righteous. All this is by the mere mercy and grace of God, and is through the merits of thc Redeemer, who died in their place.
And shall glory - Or rather, shall praise and celebrate his goodness. The word used here (חלל châ lal) means, in the Piel, "to sing, to chant, to celebrate the praises of anyone" Ch1 16:36; Psa 44:9; Psa 117:1; Psa 145:2, and is the word of which the word "hallelujah" is in part composed. Here it means, that the effect of their being justified by Yahweh would be, that they would be filled with joy, and would celebrate the goodness of God. This effect of being justified, is more fully stated in Rom 5:1-5. It is a result which always follows; and a disposition to praise and magnify the name of God in view of his boundless mercy in providing a way by which sinners may be justified, is one of the first promptings of a renewed heart, and one of the evidences that a soul is born again.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
45:25: the Lord: Isa 45:17, Isa 45:24; Act 13:39; Rom 3:24, Rom 3:25, Rom 5:1, Rom 5:18, Rom 5:19, Rom 8:1, Rom 8:30, Rom 8:33, Rom 8:34; Co1 6:11; Co2 5:21
the seed: Isa 45:19, Isa 61:9, Isa 65:9, Isa 65:23; Ch1 16:13; Psa 22:23; Rom 4:16, Rom 9:6-8; Gal 3:27-29
glory: Isa 41:16; Psa 64:10; Jer 9:23, Jer 9:24; Co1 1:31; Co2 10:17; Gal 6:14; Phi 3:3 *Gr.
John Gill
45:25 In the Lord shall all the seed of Israel be justified,.... All the spiritual Israel of God, whether Jews or Gentiles; all the spiritual seed and offspring of Christ, to whom he stands in the relation of the, everlasting Father and federal Head; these being given to him, and being in him, are justified in him from all things; and these, all and everyone, shall be brought to see their need of his righteousness, and look to him for it, and receive it from him by faith; and be manifestatively justified in their own consciences, as they will be openly at the bar of God, before angels and men, hereafter. The Targum is,
""in" or by the Word of the Lord all the seed of Israel shall be justified:''
and shall glory; in Christ, as the Lord their righteousness; not in themselves, in their own righteousness, holiness, wisdom, and strength, but in this, that Christ is made to them wisdom, righteousness, sanctification, and redemption, 1Cor 1:30.
John Wesley
45:25 All - All Israelites indeed, whether Jews or Gentiles.
Robert Jamieson, A. R. Fausset and David Brown
45:25 all . . . Israel--the spiritual Israel (Rom 2:29) and the literal Israel, that is, the final remnant which shall all be saved (Is 45:17; Rom 11:26).
justified--treated as if they were just, through Christ's righteousness and death (Jer 23:5).
glory--literally, "sing" in His praise (Jer 9:24; 1Cor 1:31).