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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-2. Низвержение вавилонских божеств. 3-7. И вытекающие отсюда назидания: а) ко всему "остатку" дома Израилева, 8-11. б) к "отступникам" из числа их, 12-13. в) к людям "жестоковыйным".

Две следующих главы кн. пророка Исаии (46-47: гл.) говорят об одном и том же предмете - об исполнении грозного суда Божия над Вавилоном, причем в первом из них говорится о суде над религиозным (46: г.), а во второй - над политическим состоянием Вавилона (47). Вся эта речь пророка, кроме своего прямого, чисто исторического значения, имеет и эмблематический характер: в лице Вавилона, как главного центра древнего язычества, произносится праведный суд Божий над всем язычеством вообще, с его грубым идолопоклонством и его растленной культурой. Само собою понятно, что все эти откровения дают пророку самый благодарный материал для соответствующих религиозно-нравственных уроков его современникам.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
God, by the prophet here, designing shortly to deliver them out of their captivity, prepared them for that deliverance by possessing them with a detestation of idols and with a believing confidence in God, even their own God. I. Let them not be afraid of the idols of Babylon, as if they could in any way obstruct their deliverance, for they should be defaced (ver. 1, 2); but let them trust in that God who had often delivered them to do it still, to do it now, ver. 3, 4. II. Let them not think to make idols of their own, images of the God of Israel, by them to worship him, as the Babylonians worship their gods, ver. 5-7. Let them not be so sottish (ver. 8), but have an eye to God in his word, not in an image; let them depend upon that, and upon the promises and predictions of it, and God's power to accomplish them all, ver. 9-11. And let them know that the unbelief of man shall not make the word of God of no effect, ver. 12, 13.
Adam Clarke: Commentary on the Bible - 1831
The idols of Babylon represented as so far from being able to bear the burden of their votaries, that they themselves are borne by beasts of burden into captivity, Isa 46:1, Isa 46:2. This beautifully contrasted with the tender care of God, in bearing his people from first to last in his arms, and delivering them from their distress, Isa 46:3, Isa 46:4. The prophet, then, with his usual force and elegance, goes on to show the folly of idolatry, and the utter inability of idols, Isa 46:5-7. From which he passes with great ease to the contemplation of the attributes and perfections of the true God, Isa 46:8-10. Particularly that prescience which foretold the deliverance of the Jews from the Babylonish captivity, with all its leading circumstances; and also that very remote event of which it is the type in the days of the Messiah, Isa 46:11-13.
Albert Barnes: Notes on the Bible - 1834
46:0: This chapter is a continuation of the argument before commenced to show the folly of idolatry, and to induce the captive and exile Jews to put their trust in Yahweh. The argument consists of the following particulars:
I. The idols of Babylon should be overthrown Isa 46:1-2. The prophet sees those idols removed from their places, laid on beasts of burden and borne away. They were unable to deliver their city from the arm of the conqueror, but were themselves carried into captivity. The exiles, therefore, had the certain prospect of deliverance.
II. God appeals to the fact, that be had always protected the Jewish people; that he had dealt with them as a parent in the infancy and youth of their nation, and be solemnly assures them that be would not leave them in their old age and their trials Isa 46:3-4.
III. He shows them the folly of idolatry, and the vanity of idols Isa 46:5-7. They could not aid or defend in the day of trial; and, therefore, the people should put their trust in the true God.
IV. He appeals to them by the recollection of former events, and reminds them of his merciful interposition Isa 46:8-9.
V. He appeals to them by the fact that he had prcdicted future events, and especially by the fact that he had raised up a distinguished conqueror - Cyrus - who would accomplish all his pleasure Isa 46:10-11.
VI. He assures them that his righteous purpose was near to be accomplished, and that he would restore Zion to its former splendor, and that his salvation should be made known to his people Isa 46:12-13.
The scene of this prophecy is laid in Babylon, and at the time when the city was about to be taken by Cyrus, and the Jews about to be delivered from captivity. The idols of the Chaldeans, unable to defend their city, are borne in haste away for safety, and Cyrus is at the gates. The design is to give to the exiles there an assurance that when they should see these things, they should conclude that their deliverance drew near; and to furnish them thus with ample demonstration that Yahweh was the true God, and that he was their protector and friend In their long and painful captivity also, they would have these promises to comfort them; and when they surveyed the splendor of the idol worship in Babylon, and their hearts were pained with the pRev_alent idolatry, they would have also the assurance that those idols were to be removed, and that that idolatry would come to an end.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Isa 46:1, The idols of Babylon could not save themselves; Isa 46:3, God saves his people to the end; Isa 46:5, Idols are not comparable to God for power, Isa 46:12. or present salvation.
John Gill
INTRODUCTION TO ISAIAH 46
This chapter contains a prophecy of the taking of Babylon by Cyrus, and of the deliverance of the Jews; who are encouraged to expect the divine protection, and a continuance of it; are dehorted from idolatry, and directed to look to the Lord alone for righteousness and salvation. The taking of Babylon is signified by the demolition of its idols, which become the plunder of the enemy, and by the carrying of the inhabitants of it captive, Is 46:1. Then follows a promise of grace and mercy to the remnant of Israel that should now be delivered; that the Lord, who had cared for them from the infancy of their state, would not leave them in their declining times, Is 46:3, when they are dehorted from the worship of idols, from the consideration of the matter of which they were made, as silver and gold; from their being the works of men's hands; and from their inability to move themselves, or help others; and from the Lord being the true God, as appears by his omnipotence and omniscience, Is 46:5. A description is given of Cyrus, who should be the instrument of the Jews' deliverance from Babylon, Is 46:11. And the chapter is concluded with an address to the stout hearted and unrighteous Jews, to observe the righteousness and salvation which were brought near and set before them, Is 46:12.
46:146:1: Անկա՛ւ Բէլ. խորտակեցաւ Դագովն. եղեն դրօշեալք նոցա ՚ի գազանս եւ յանասունս. բարձէ՛ք զնոսա կապեալս իբրեւ զբեռն աշխատելոյն եւ քաղցելոյն[10120], [10120] Ոմանք. Իբրեւ զբեռինս աշ՛՛։ Ուր Ոսկան. Աշխատեցելոյ եւ քաղցեցելոյ։
1 «Ընկաւ Բէլը, խորտակուեց Դագոնը. նրանց կուռքերը յայտնուեցին կենդանիների եւ անասունների վրայ: Իբրեւ բեռ դրանք կապեցիք ու բարձեցիք տանջուած ու քաղցած կենդանիների վրայ.
46 Բէլ խոնարհեցաւ, Նաբաւ ծռեցաւ, Անոնց կուռքերը կենդանիներու ու անասուններու վրայ էին։Ձեր բեռցուցած բեռները Յոգնած անասունին ծանրութիւն եղան։
Անկաւ Բէլ, խորտակեցաւ Դագովն``. եղեն դրօշեալք նոցա ի գազանս եւ յանասունս. [707]բարձէք զնոսա կապեալս իբրեւ զբեռն աշխատելոյն եւ քաղցելոյն:

46:1: Անկա՛ւ Բէլ. խորտակեցաւ Դագովն. եղեն դրօշեալք նոցա ՚ի գազանս եւ յանասունս. բարձէ՛ք զնոսա կապեալս իբրեւ զբեռն աշխատելոյն եւ քաղցելոյն[10120],
[10120] Ոմանք. Իբրեւ զբեռինս աշ՛՛։ Ուր Ոսկան. Աշխատեցելոյ եւ քաղցեցելոյ։
1 «Ընկաւ Բէլը, խորտակուեց Դագոնը. նրանց կուռքերը յայտնուեցին կենդանիների եւ անասունների վրայ: Իբրեւ բեռ դրանք կապեցիք ու բարձեցիք տանջուած ու քաղցած կենդանիների վրայ.
46 Բէլ խոնարհեցաւ, Նաբաւ ծռեցաւ, Անոնց կուռքերը կենդանիներու ու անասուններու վրայ էին։Ձեր բեռցուցած բեռները Յոգնած անասունին ծանրութիւն եղան։
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46:146:1 Пал Вил, низвергся Нев{о}; истуканы их на скоте и вьючных животных; ваша ноша сделалась бременем для усталых животных.
46:1 ἔπεσε πιπτω fall Βηλ βηλ fracture; smash Δαγων δαγων happen; become τὰ ο the γλυπτὰ γλυπτος he; him εἰς εις into; for θηρία θηριον beast καὶ και and; even κτήνη κτηνος livestock; animal αἴρετε αιρω lift; remove αὐτὰ αυτος he; him καταδεδεμένα καταδεω bind up ὡς ως.1 as; how φορτίον φορτιον cargo; load κοπιῶντι κοπιαω exhausted; labor
46:1 כָּרַ֥ע kārˌaʕ כרע kneel בֵּל֙ bˌēl בֵּל Bel קֹרֵ֣ס qōrˈēs קרס bend down נְבֹ֔ו nᵊvˈô נְבֹו Nabu הָיוּ֙ hāyˌû היה be עֲצַבֵּיהֶ֔ם ʕᵃṣabbêhˈem עָצָב image לַ la לְ to † הַ the חַיָּ֖ה ḥayyˌā חַיָּה wild animal וְ wᵊ וְ and לַ la לְ to † הַ the בְּהֵמָ֑ה bbᵊhēmˈā בְּהֵמָה cattle נְשֻׂאֹתֵיכֶ֣ם nᵊśuʔōṯêḵˈem נְשׂוּאָה load עֲמוּסֹ֔ות ʕᵃmûsˈôṯ עמס load מַשָּׂ֖א maśśˌā מַשָּׂא burden לַ la לְ to עֲיֵפָֽה׃ ʕᵃyēfˈā עָיֵף faint
46:1. conflatus est Bel contritus est Nabo facta sunt simulacra eorum bestiis et iumentis onera vestra gravi pondere usque ad lassitudinemBel is broken, Nebo is destroyed: their idols are put upon beasts and cattle, your burdens of heavy weight even unto weariness.
1. Bel boweth down, Nebo stoopeth; their idols are upon the beasts, and upon the cattle: the things that ye carried about are made a load, a burden to the weary .
46:1. Bel has been broken. Nebo has been crushed. Their idols have been placed upon beasts and cattle, your grievous heavy burdens, even unto exhaustion.
46:1. Bel boweth down, Nebo stoopeth, their idols were upon the beasts, and upon the cattle: your carriages [were] heavy loaden; [they are] a burden to the weary [beast].
Bel boweth down, Nebo stoopeth, their idols were upon the beasts, and upon the cattle: your carriages [were] heavy loaden; [they are] a burden to the weary:

46:1 Пал Вил, низвергся Нев{о}; истуканы их на скоте и вьючных животных; ваша ноша сделалась бременем для усталых животных.
46:1
ἔπεσε πιπτω fall
Βηλ βηλ fracture; smash
Δαγων δαγων happen; become
τὰ ο the
γλυπτὰ γλυπτος he; him
εἰς εις into; for
θηρία θηριον beast
καὶ και and; even
κτήνη κτηνος livestock; animal
αἴρετε αιρω lift; remove
αὐτὰ αυτος he; him
καταδεδεμένα καταδεω bind up
ὡς ως.1 as; how
φορτίον φορτιον cargo; load
κοπιῶντι κοπιαω exhausted; labor
46:1
כָּרַ֥ע kārˌaʕ כרע kneel
בֵּל֙ bˌēl בֵּל Bel
קֹרֵ֣ס qōrˈēs קרס bend down
נְבֹ֔ו nᵊvˈô נְבֹו Nabu
הָיוּ֙ hāyˌû היה be
עֲצַבֵּיהֶ֔ם ʕᵃṣabbêhˈem עָצָב image
לַ la לְ to
הַ the
חַיָּ֖ה ḥayyˌā חַיָּה wild animal
וְ wᵊ וְ and
לַ la לְ to
הַ the
בְּהֵמָ֑ה bbᵊhēmˈā בְּהֵמָה cattle
נְשֻׂאֹתֵיכֶ֣ם nᵊśuʔōṯêḵˈem נְשׂוּאָה load
עֲמוּסֹ֔ות ʕᵃmûsˈôṯ עמס load
מַשָּׂ֖א maśśˌā מַשָּׂא burden
לַ la לְ to
עֲיֵפָֽה׃ ʕᵃyēfˈā עָיֵף faint
46:1. conflatus est Bel contritus est Nabo facta sunt simulacra eorum bestiis et iumentis onera vestra gravi pondere usque ad lassitudinem
Bel is broken, Nebo is destroyed: their idols are put upon beasts and cattle, your burdens of heavy weight even unto weariness.
46:1. Bel has been broken. Nebo has been crushed. Their idols have been placed upon beasts and cattle, your grievous heavy burdens, even unto exhaustion.
46:1. Bel boweth down, Nebo stoopeth, their idols were upon the beasts, and upon the cattle: your carriages [were] heavy loaden; [they are] a burden to the weary [beast].
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-2: Пал Вил, низвергся Нево... Ваша ноша сделалась бременем для усталых животных. Низверглись... не могли защитить носивших, и сами пошли в плен. Высокохудожественная, драматическая картина, поразительная по своей исторической точности! Самая речь об этом является вполне логичной и понятной после известия о победах Кира, так как одним из следствий этих побед был и сильный удар, нанесенный им вавилонскому идолопоклонству.

В позднейший вавилонский период, к которому относится данное видение прор. Исаии, Вел (Вил), или по LXX Bil (Бил, Бел)) и Небо (Нево) были двумя главными божествами Вавилона, как о том свидетельствуют памятники той эпохи. Из семи царей последней династии, в состав имен трех входит имя Небо (Небукаднецар [Навуходоносор - Прим. ред. ] Набополоссар и др.), а в состав двух - имя Вел (Вил), или его синоним - Меродах (напр., Белкудурзцур, Валтасар и пр.). Имена этих же самых божеств находим мы и на знаменитом цилиндре Кира. Бел - имя древнейшего вавилонского бога, одного из первой триады (Ану, Бел и Еа), впоследствии отождествлено было с позднейшим ассирийском божеством Меродахом, или Мардуком и в форме Бел - Меродах почитался непосредственным покровителем Вавилона. В честь его в Вавилоне сооружен был особый храм в форме пирамиды, который Страбон называет "гробницей Вила" и который, по вычислениям Опперта, имел до 189: метров вышины, т. е. превосходил даже пирамиду Хеопса. На этом месте находятся современные развалины холма Эль-Бабиль.

"Небо", "Нево" или по-ассир. "Набу" (родств. евр. nabi пророк), по вавилонской теогонии, был сыном Бела-Меродаха, считался вестником и истолкователем воли богов, наподобие Меркурия в греческой мифологии. (См. "Очерки по ассиро-вавилонской религии" проф. С. Глаголева. "Из чтений о религии", 1905: г. с. 58-я). В честь его был воздвигнут в Вавилоне знаменитый храм семи светил, описанный у Геродота под именем храма Вила, хотя на самом деле здесь ему, как отцу бога Небо, был посвящен только один из семи этажей. Все это сооружение, по вычислениям Опперта, имело до 250: футов высоты; [около 80: метров, Прим. ред. ] в настоящее время на его месте - развалины Бирс Нимруд.

Так же хорошо, как самую религию вавилонян, знал пророк и их религиозно-политические обычаи. Действительно, при частых войнах, практиковавшихся в пределах обширной ассиро-вавилонской монархии, существовал обычай, по которому победители старались захватить и увезти к себе божество побежденных. Это считалось большим позором для побежденных (наподобие плена войскового знамени) и важной добычей для победителей, которые таким путем думали удержать в своей зависимости и поклоняющиеся этим богам народности. Рассматриваемая и с этой стороны - со стороны знания тогдашних обычаев и нравов, речь пророка Исаии также безукоризненна.

Но вместе с тем она возбуждает довольно серьезные возражения с исторической точки зрения. На основании бесспорных монументальных записей (цилиндр Кира, надпись Набонида и др.) теперь установлено, что Кир мирно и даже торжественно вступил в Вавилон и что он не только не тронул местных божеств, но и оказал им знаки особенного внимания. Ни Кир, ни его преемник - Камбиз не трогали знаменитого золотого идола Бела - Меродаха в Вавилоне, только третий царь - Ксеркс увез его отсюда, по свидетельству Геродота (I, 183). Для устранения этого очевидного и довольно резкого противоречия, мы позволим себе предложить такого рода гипотезу. Вся речь пророка Исаии о низвержении богов Вавилона - это не столько пророческое видение, в собственном и строгом смысле слова, сколько аллегорическая метафора - новое и сильное обличение язычества, вообще. А так как всякая поэтическая метафора допускает правдоподобный вымысел, то и в данном случае живая творческая фантазия пророка создает именно такую картину, которая должна бы была быть в данном случае. И не вина пророка-поэта, что историческая действительность сделала здесь резкое уклонение от обычного шаблона. Но даже и этот, незначительный, дефект для нас имеет значение крупного приобретения. Он с несомненностью показывает, что весь этот отдел - один из наиболее хронологически соблазнительных - написан раньше факта, о котором он говорит, а не представляет позднейшее описание уже совершившихся событий, на чем обыкновенно настаивают защитники гипотезы Второисаии.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 Bel boweth down, Nebo stoopeth, their idols were upon the beasts, and upon the cattle: your carriages were heavy loaden; they are a burden to the weary beast. 2 They stoop, they bow down together; they could not deliver the burden, but themselves are gone into captivity. 3 Hearken unto me, O house of Jacob, and all the remnant of the house of Israel, which are borne by me from the belly, which are carried from the womb: 4 And even to your old age I am he; and even to hoar hairs will I carry you: I have made, and I will bear; even I will carry, and will deliver you.
We are here told,
I. That the false gods will certainly fail their worshippers when they have most need of them, v. 1, 2. Bel and Nebo were two celebrated idols of Babylon. Some make Bel to be a contraction of Baal; others rather think not, but that it was Belus, one of their first kings, who after his death was deified. As Bel was a deified prince, so (some think) Nebo was a deified prophet, for so Nebo signifies; so that Bel and Nebo were their Jupiter and their Mercury or Apollo. Barnabas and Paul passed at Lystra for Jupiter and Mercury. The names of these idols were taken into the names of their princes, Bel into Belshazzar's, Nebo into Nebuchadnezzar's and Nebuzaradan's, &c. These gods they had long worshipped, and in their revels praised them for their successes (as appears, Dan. v. 4); and they insulted over Israel as if Bel and Nebo were too hard for Jehovah and could detain them in captivity in defiance of their God. Now, that this might be no discouragement to the poor captives, God here tells them what shall become of these idols, which they threaten them with. When Cyrus takes Babylon, down go the idols. It was usual then with conquerors to destroy the gods of the places and people they conquered, and to put the gods of their own nation in the room of them, ch. xxxvii. 19. Cyrus will do so; and then Bel and Nebo, that were set up on high, and looked great, bold, and erect, shall stoop and bow down at the feet of the soldiers that plunder their temples. And because there is a great deal of gold and silver upon them, which was intended to adorn them, but serves to expose them, they carry them away with the rest of the spoil. The carriers' horses, or mules, are laden with them and their other idols, to be sent among other lumber (for so it seems they accounted them rather than treasure) into Persia. So far are they from being able to support their worshippers that they are themselves a heavy load in the wagons, and a burden to the weary beast. The idols cannot help one another (v. 2): They stoop, they bow down together. They are all alike, tottering things, and their day has come to fall. Their worshippers cannot help them: They could not deliver the burden out of the enemy's hand, but themselves (both the idols and the idolaters) have gone into captivity. Let not therefore God's people be afraid of either. When God's ark was taken prisoner by the Philistines it proved a burden, not to the beasts, but to the conquerors, who were forced to return it; but, when Bel and Nebo have gone into captivity, their worshippers may even give their good word with them: they will never recover themselves.
II. That the true God will never fail his worshippers: "You hear what has become of Bel and Nebo, now hearken to me, O house of Jacob! v. 3, 4. Am I such a god as these? No; though you are brought low, and the house of Israel is but a remnant, your God has been, is, and ever will be, your powerful and faithful protector."
1. Let God's Israel do him the justice to own that he has hitherto been kind to them, careful of them, tender over them, and has all along done well for them. Let them own, (1.) That he bore them at first: I have made. Out of what womb came they, but that of his mercy, and grace, and promise? He formed them into a people and gave them their constitution. Every good man is what God makes him. (2.) That he bore them up all along: You have been borne by me from the belly, and carried from the womb. God began betimes to do them good, as soon as ever they were formed into a nation, nay, when as yet they were very few, and strangers. God took them under a special protection, and suffered no man to do them wrong, Ps. cv. 12-14. In the infancy of their state, when they were not only foolish and helpless, as children, but forward and peevish, God carried them in the arms of his power and love, bore them as upon eagles' wings, Exod. xix. 4; Deut. xxxii. 11. Moses had not patience to carry them as the nursing father does the sucking child (Num. xi. 12), but God bore them, and bore their manners, Acts xiii. 18. And as God began early to do them good (when Israel was a child, then I loved him), so he had constantly continued to do them good: he had carried them from the womb to this day. And we may all witness for God that he has been thus gracious to us. We have been borne by him from the belly, from the womb, else we should have died from the womb and given up the ghost when we came out of the belly. We have been the constant care of his kind providence, carried in the arms of his power and in the bosom of his love and pity. The new man is so; all that in us which is born of God is borne up by him, else it would soon fail. Our spiritual life is sustained by his grace as necessarily and constantly as our natural life by his providence. The saints have acknowledged that God has carried them from the womb, and have encouraged themselves with the consideration of it in their greatest straits, Ps. xxii. 9, 10; lxxi. 5, 6, 17.
2. He will then do them the kindness to promise that he will never leave them. He that was their first will be their last; he that was the author will be the finisher of their well-being (v. 4): "You have been borne by me from the belly, nursed when you were children; and even to your old age I am he, when, by reason of your decays and infirmities, you will need help as much as in your infancy." Israel were now growing old, so was their covenant by which they were incorporated, Heb. viii. 13. Gray hairs were here and there upon them, Hos. vii. 9. And they had hastened their old age, and the calamities of it, by their irregularities. But God will not cast them off now, will not fail them when their strength fails; he is still their God, will still carry them in the same everlasting arms that were laid under them in Moses's time, Deut. xxxiii. 27. He has made them and owns his interest in them, and therefore he will bear them, will bear with their infirmities, and bear them up under their afflictions: "Even I will carry and will deliver them; I will now bear them upon eagles' wings out of Babylon, as in their infancy I bore them out of Egypt." This promise to aged Israel is applicable to every aged Israelite. God has graciously engaged to support and comfort his faithful servants, even in their old age: "Even to your old age, when you grow unfit for business, when you are compassed with infirmities, and perhaps your relations begin to grow weary of you, yet I am he--he that I am, he that I have been--the very same by whom you have been borne from the belly and carried from the womb. You change, but I am the same. I am he that I have promised to be, he that you have found me, and he that you would have me to be. I will carry you, I will bear, will bear you up and bear you out, and will carry you on in your way and carry you home at last."
Adam Clarke: Commentary on the Bible - 1831
46:1: Their carriages were heavy loaden "Their burdens are heavy" - For נשאתיכם nesuotheychem, your burdens, the Septuagint had in their copy נשאתיהם nesuotheyhem, their burdens.
Albert Barnes: Notes on the Bible - 1834
46:1: Bel boweth down - Bel or Belus (בל bē l, from בעל be‛ ē l, the same as בעל ba‛ al was the chief domestic god of the Babylonians, and was worshipped in the celebrated tower of Babylon (compare Jer 50:2; Jer 51:44). It was usual to compound names of the titles of the divinities that were worshipped, and hence, we often meet with this name, as in Bel-shazzar, Bel-teshazzar, Baal-Peor, Baal-zebub, Baal-Gad, Baal-Berith. The Greek and Roman writers compare Bel with Jupiter, and the common name which they give to this idol is Jupiter Belus (Pliny, Nat. Hist. xxxvii. 10; Cic. De Nat. Deor. iii. 16; Diod. ii. 8, 9). Herodotus (i. 181-183) says, that in the center of each division of the city of Babylon (for the Euphrates divided the city into two parts) there is a circular space surrounded by a wall. In one of these stands the royal palace, which fills a large and strongly defended space.
The temple of Jupiter Belus, says he, occupies the other, whose huge gates of brass may still be seen. It is a square building, each side of which is of the length of two furlongs. In the midst, a tower rises of the solid depth and height of one furlong; on which, resting as a base, seven other turrets are built in regular succession. The ascent on the outside, winding from the ground, is continued to the highest tower; and in the middle of the whole structure there is a convenient resting place. In this temple there is a small chapel, which contains a figure of Jupiter in a sitting posture, with a large table before him; these, with the base of the table, and the sear of the throne, are all of the purest gold. There was formerly in this temple a statue of solid gold, twelve cubits high. This was seized, says Herodotus, by Xerxes, who put the priest to death who endeavored to pRev_ent its removal.
The upper room of this tower was occupied as an observatory. The idol Baal, or Bel, was especially the god of the Phenicians, of the Canaanites, of the Chaldeans, of the Moabites, and of some of the surrounding nations. The most common opinion has been, that the idol was the sun (see the notes at Isa 17:8-9), and that, under this name, this luminary received divine honors. But Gesenius supposes that by the name Jupiter Belus was not denoted Jupiter, 'the father of the gods,' but the planet Jupiter, Stella Jovis, which was regarded, together with Venus, as the giver of all good fortune; and which forms with Venus the most fortunate of all constellations under which sovereigns can be born. The planet Jupiter, therefore, he supposes to have been worshipped under the name Bel, and the planet Venus under the name of Astarte, or Astareth (see Gesenius, Commentary zu Isaiah, ii. 333ff, and Robinson's Calmet, Art. Baal). The phrase 'boweth down,' means here, probably, that the idol sunk down, fell, or was removed. It was unable to defend the city, and was taken captive, and carried away. Jerome renders Confractus est Bel - 'Bel is broken.' The Septuagint, Ἔπεσε Βὴλ Epese Bē l - 'Bel has fallen.' Perhaps in the language there is allusion to the fact that Dagon fell before the ark of God Sa1 5:2-3, Sa1 5:7. The sense is, that even the object of worship - that which was regarded as the most sacred among the Chaldeans - would be removed.
Nebo stoopeth - This was an idol-god of the Chaldeans. In the astrological mythology of the Babylonians, according to Gesenius (Commentary zu Isaiah ii. 333ff), this idol was the planet Mercury. He is regarded as the scribe of the heavens, who records the succession of the celestial and terrestrial events; and is related to the Egyptian Hermes and Anubis. The extensive worship of this idol among the Chaldeans and Assyrians is evident from the many compound proper names occurring in the Scriptures, of which this word forms a part, as Neb-uchadnezzar, Neb-uzaradan: and also in the classics, as Nab-onad, Nab-onassar. Nebo was, therefore, regarded as an attendant on Bel, or as his scribe. The exact form of the idol is, however, unknown. The word 'stoopeth,' means that it had fallen down, as when one is struck dead he falls suddenly to the earth; and the language denotes conquest, where even the idols so long worshipped would be thrown down. The scene is in Babylon, and the image in the mind of the prophet is that of the city taken, and the idols that were worshipped thrown down by the conqueror, and carried away in triumph.
Their idols were upon the beasts - That is, they are laid upon the beasts to be borne away in triumph. It was customary for conquerors to carry away all that was splendid and valuable, to grace their triumph on their return; and nothing would be a more certain indication of victory, or a more splendid accompaniment to a triumph, than the gods whom the vanquished nations had adored. Thus in Jer 48:7, it is said, 'And Chemosh shall go forth into captivity, with his priests and his princes together' (compare Jer 44:3, margin.)
Your carriages - That is, they were laden with the idols that were thus borne off in triumph.
They are a burden - They are so numerous; so heavy; and to be borne so far. This is a very striking and impressive manner of foretelling that the city of Babylon would be destroyed. Instead of employing the direct language of prophecy, the prophet represents himself as seeing the heavy laden animals and wagons moving along slowly, pressed down under the weight of the captured gods to be borne into the distant country of the conqueror. They move forth from Babylon, and the caravan laden with the idols, the spoils of victory, is seen slowly moving forward to a distant land.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
46:1: Bel: Bel, called Belus by the Greek and Roman writers, is the same as Baal; and Nebo is interpreted by Castell and Norberg of Mercury; the two principal idols of Babylon. When that city was taken by the Persians, these images were carried in triumph. Isa 21:9, Isa 41:6, Isa 41:7; Exo 12:12; Sa1 5:3; jer 48:1-25, Jer 50:2, Jer 51:44, Jer 51:47, Jer 51:52
a burden: Isa 2:20; Jer 10:5
Carl Friedrich Keil and Franz Delitzsch
46:1
There follows now a trilogy of prophecies referring to Babylon. After the prophet has shown what Israel has to expect of Cyrus, he turns to what awaits Babylon at the hands of Cyrus. "Bel sinketh down, Nebo stoopeth; its images come to the beast of burden and draught cattle: your litters are laden, a burden for the panting. They stopped, sank down all at once, and could not get rid of the burden; and their own self went into captivity." The reference to Babylon comes out at once in the names of the gods. Bēl was the Jupiter of the Babylonians and, as Bel-Merodach, the tutelar deity of Babylon; Nebo was Mercury, the tutelar deity of the later Chaldean royal family, as the many kings' names in which it appears clearly show (e.g., Mabonassar, Nabo-polassar, etc.). The pryamidal heap of ruins on the right bank of the Euphrates, which is now called Birs Nimrud, is the ruin of the temple of Bel, of which Herodotus gives a description in i. 181-183, and probably also of the tower mentioned in Gen 11, which was dedicated to Bel, if not to El = Saturn. Herodotus describes two golden statues of Bel which were found there (cf., Diodorus, ii. 9, 5), but the way in which Nebo was represented is still unknown. The judgment of Jehovah falls upon these gods through Cyrus. Bel suddenly falls headlong, and Nebo stoops till he also falls. Their images come to (fall to the lot of) the chayyâh, i.e., the camels, dromedaries, and elephants; and behēmâh, i.e., horses, oxen, and asses. Your נשׂאת, gestamina, the prophet exclaims to the Babylonians, i.e., the images hitherto carried by you in solemn procession (Is 45:20; Amos 5:26; Jer 10:5), are now packed up, a burden for that which is wearied out, i.e., for cattle that has become weary with carrying them. In Is 46:1, as the two participial clauses show, the prophet still takes his stand in the midst of the catastrophe; but in Is 46:2 it undoubtedly lies behind him as a completed act. In Is 46:2 he continues, as in Is 46:1, to enter into the delusion of the heathen, and distinguish between the numina and simulacra. The gods of Babylon have all stooped at once, have sunken down, and have been unable to save their images which were packed upon the cattle, out of the hands of the conquerors. In Is 46:2 he destroys this delusion: they are going into captivity (Hos 10:5; Jer 48:7; Jer 49:3), even "their ownself" (naphshâm), since the self or personality of the beingless beings consists of nothing more than the wood and metal of which their images are composed.
Geneva 1599
46:1 Bel boweth down, (a) Nebo stoopeth, their idols were upon the (b) beasts, and upon the cattle: your carriages [were] heavily loaded; [they were] a burden to the weary [beast].
(a) These were the chief idols of Babylon.
(b) Because they were of gold and silver, the Medes and Persians carried them away.
John Gill
46:1 Bel boweth down, Nebo stoopeth,.... These are names of the idols of Babylon. Bel is by some thought to be the contraction of Baal, the god of the Phoenicians, called by them Beel; so "Beelsamin" (h), in the Phoenician language, is Lord of heaven: but rather this is the Belus of the Babylonians, who was a renowned king of them, and after his death deified; whom Nebuchadnezzar, according to Megasthenes (i), calls Belus his progenitor, and by whom Babylon was walled about. This idol is, no doubt, the same with Jupiter Belus, who had a temple in Babylon with gates of brass, and which was in being in the times of Herodotus (k), as he reports. This name is sometimes taken into the names of their kings, as Belshazzar or Beltesbazaar. Nebo was another of their idols, an oracular one, from whom, by its priests, prophesies of things future were pretended to be given out; for it may have its name from "to prophesy", and answers to the Apollo or Mercury of other nations. The Alexandrian copy of the Septuagint has very wrongly, instead of it, Dagon the god of the Philistines; and so the Arabic version "Dsagon". This name Nebo was also taken into the names of the kings of Babylon, as Nabonassar, Nabopalassar, Nebuchadnezzar, and others. As Bel is the same with Belus, so Nebo is the same with Beltis, the queen Megasthenes or Abydenus speaks of in the same place; and Bel may design the sun, and Nebo the moon, which may have its name from "to bud forth", or "make fruitful", as the moon does; see Deut 33:14. It is said of both these deities, that they "stooped" or "bowed down"; being taken down from the high places where they were set upright, and looked grand and majestic, and where they might be seen and worshipped by the people. Jarchi gives the words another sense, that it represents in a sarcastic way these idols, as through fear, in a like condition that men are in, in a fit of the colic, who not being able to get to the solid stool, are obliged to bend their knees, and ease themselves as they can (l). Aben Ezra seems to refer to the same signification of the word, when he says the sense was well known, but it was not fit to write it. The prophet goes on in the derision of these idols:
their idols were upon the beasts, and upon the cattle; that is, being taken down, and broke to pieces for the sake of the silver, and gold, and brass that were about them, or they were made of, they were put into sacks by the Persians, and laid upon camels, and mules, and horses, and transported into Media and Persia. Jarchi interprets it, their idols are like to beasts, which defile themselves with their dung as they do; and so the Targum renders it,
"their images are "in" the likeness of serpents and beasts.''
These were the forms of them:
your carriages were heavy loaden, they are a burden to the weary beast; this seems to be spoken to the Persians, who loaded their carriages, and their beasts, with this lumber, that their wagons were ready to break down, and their cattle groaned under the weight of it; a sarcastic jeer at the idols which were become the plunder and prey of the soldiers. It was usual at the taking of cities to demolish the idols of them; and this was typical of the demolition of Heathen idols, and the cessation of Heathen oracles in the Gentile world, through the spread of the Gospel in it, in the first times of Christianity.
(h) Sanchoniatho apud Euseb. Praepar. Evangel. l. 1. c. 10. p. 34. (i) Apud Euseb. Praepar. Evangel. l. 9. c. 4. l. p. 456. (k) Clio, sive l. 1. c. 181. Vid. Pausan. Messen. p. 261. (l) Vid. gloss. in T. Bab. Sanhedrin, fol. 63. 2.
John Wesley
46:1 Bel - The chief idol of the Babylonians, called by profane historians Jupiter Belus. Boweth - As the Babylonians used to bow down to him to worship, so now he bows down to the victorious Persians. Nebo - Another of the famous idols, which used to deliver oracles. Their idols - Were taken and broken, and the materials of them, gold, silver, and brass, were carried upon beasts into Persia. Your carriages - O ye Persians, to whom he turns his speech.
Robert Jamieson, A. R. Fausset and David Brown
46:1 BABYLON'S IDOLS COULD NOT SAVE THEMSELVES, MUCH LESS HER. BUT GOD CAN AND WILL SAVE ISRAEL: CYRUS IS HIS INSTRUMENT. (Is 46:1-13)
Bel--the same as the Phœnician Baal, that is, lord, the chief god of Babylon; to it was dedicated the celebrated tower of Babylon, in the center of one of the two parts into which the city was divided, the palace being in the center of the other. Identical with the sun, worshipped on turrets, housetops, and other high places, so as to be nearer the heavenly hosts (Saba) (Jer 19:13; Jer 32:29; Zeph 1:5). GESENIUS identifies Bel with the planet Jupiter, which, with the planet Venus (under the name Astarte or Astaroth), was worshipped in the East as the god of fortune, the most propitious star to be born under (see on Is 65:11). According to the Apocryphal book, Bel and the Dragon, Bel was cast down by Cyrus.
boweth . . . stoopeth--falleth prostrate (Is 10:4; 1Kings 5:3-4; Ps 20:8).
Nebo--the planet Mercury or Hermes, in astrology. The scribe of heaven, answering to the Egyptian Anubis. The extensive worship of it is shown by the many proper names compounded of it: Nebuchadnezzar. Nebuzar-adan, Nabonassar, &c.
were upon--that is, were a burden (supplied from the following clause) upon. It was customary to transport the gods of the vanquished to the land of the conquerors, who thought thereby the more effectually to keep down the subject people (1Kings 5:1, &c.; Jer 48:7; Jer 49:3; Dan 11:8).
carriages--in the Old English sense of the things carried, the images borne by you: the lading (Acts 21:15), "carriages," not the vehicles, but the baggage. Or, the images which used to be carried by you formerly in your solemn processions [MAURER].
were heavy loaden--rather, are put as a load on the beasts of burden [MAURER]. HORSLEY translates, "They who should have been your carriers (as Jehovah is to His people, Is 46:3-4) are become burdens" (see on Is 46:4).
46:246:2: լքելոյ եւ կարօտելոյ ՚ի միասին, որք ո՛չ կարացին ապրել ՚ի պատերազմէ. եւ նոքա ՚ի գերութեան վարեցան[10121]։ [10121] Ոմանք. Լքելոյն եւ տկարացելոյ... որք ոչ կարիցեն... ՚ի գերութիւն վա՛՛։
2 անզօր լինելով փրկուելու պատերազմից՝ գրաստների հետ միասին գերութեան քշուեցին լքուած ու խեղճ կուռքերը:
2 Անոնք ծռեցան ու մէկտեղ խոնարհեցան, Չկրցան բեռը ազատել Եւ իրենք ալ գերութեան գացին։
լքելոյ եւ կարօտելոյ ի միասին, որք ոչ կարացին ապրել ի պատերազմէ, եւ նոքա ի գերութեան վարեցան:

46:2: լքելոյ եւ կարօտելոյ ՚ի միասին, որք ո՛չ կարացին ապրել ՚ի պատերազմէ. եւ նոքա ՚ի գերութեան վարեցան[10121]։
[10121] Ոմանք. Լքելոյն եւ տկարացելոյ... որք ոչ կարիցեն... ՚ի գերութիւն վա՛՛։
2 անզօր լինելով փրկուելու պատերազմից՝ գրաստների հետ միասին գերութեան քշուեցին լքուած ու խեղճ կուռքերը:
2 Անոնք ծռեցան ու մէկտեղ խոնարհեցան, Չկրցան բեռը ազատել Եւ իրենք ալ գերութեան գացին։
zohrab-1805▾ eastern-1994▾ western am▾
46:246:2 Низверглись, пали вместе; не могли защитить носивших, и сами пошли в плен.
46:2 καὶ και and; even πεινῶντι πειναω hungry καὶ και and; even ἐκλελυμένῳ εκλυω faint; let loose οὐκ ου not ἰσχύοντι ισχυω have means; have force ἅμα αμα at once; together οἳ ος who; what οὐ ου not δυνήσονται δυναμαι able; can σωθῆναι σωζω save ἀπὸ απο from; away πολέμου πολεμος battle αὐτοὶ αυτος he; him δὲ δε though; while αἰχμάλωτοι αιχμαλωτος captive ἤχθησαν αγω lead; pass
46:2 קָרְס֤וּ qārᵊsˈû קרס bend down כָֽרְעוּ֙ ḵˈārᵊʕû כרע kneel יַחְדָּ֔ו yaḥdˈāw יַחְדָּו together לֹ֥א lˌō לֹא not יָכְל֖וּ yāḵᵊlˌû יכל be able מַלֵּ֣ט mallˈēṭ מלט escape מַשָּׂ֑א maśśˈā מַשָּׂא burden וְ wᵊ וְ and נַפְשָׁ֖ם nafšˌām נֶפֶשׁ soul בַּ ba בְּ in † הַ the שְּׁבִ֥י ššᵊvˌî שְׁבִי captive הָלָֽכָה׃ ס hālˈāḵā . s הלך walk
46:2. contabuerunt et contrita sunt simul non potuerunt salvare portantem et anima eorum in captivitatem ibitThey are consumed, and are broken together: they could not save him that carried them, and they themselves shall go into captivity.
2. They stoop, they bow down together; they could not deliver the burden, but themselves are gone into captivity.
46:2. They have been melted down, or have been smashed together. They were not able to save the one who carried them, and their life will go into captivity.
46:2. They stoop, they bow down together; they could not deliver the burden, but themselves are gone into captivity.
They stoop, they bow down together; they could not deliver the burden, but themselves are gone into captivity:

46:2 Низверглись, пали вместе; не могли защитить носивших, и сами пошли в плен.
46:2
καὶ και and; even
πεινῶντι πειναω hungry
καὶ και and; even
ἐκλελυμένῳ εκλυω faint; let loose
οὐκ ου not
ἰσχύοντι ισχυω have means; have force
ἅμα αμα at once; together
οἳ ος who; what
οὐ ου not
δυνήσονται δυναμαι able; can
σωθῆναι σωζω save
ἀπὸ απο from; away
πολέμου πολεμος battle
αὐτοὶ αυτος he; him
δὲ δε though; while
αἰχμάλωτοι αιχμαλωτος captive
ἤχθησαν αγω lead; pass
46:2
קָרְס֤וּ qārᵊsˈû קרס bend down
כָֽרְעוּ֙ ḵˈārᵊʕû כרע kneel
יַחְדָּ֔ו yaḥdˈāw יַחְדָּו together
לֹ֥א lˌō לֹא not
יָכְל֖וּ yāḵᵊlˌû יכל be able
מַלֵּ֣ט mallˈēṭ מלט escape
מַשָּׂ֑א maśśˈā מַשָּׂא burden
וְ wᵊ וְ and
נַפְשָׁ֖ם nafšˌām נֶפֶשׁ soul
בַּ ba בְּ in
הַ the
שְּׁבִ֥י ššᵊvˌî שְׁבִי captive
הָלָֽכָה׃ ס hālˈāḵā . s הלך walk
46:2. contabuerunt et contrita sunt simul non potuerunt salvare portantem et anima eorum in captivitatem ibit
They are consumed, and are broken together: they could not save him that carried them, and they themselves shall go into captivity.
46:2. They have been melted down, or have been smashed together. They were not able to save the one who carried them, and their life will go into captivity.
46:2. They stoop, they bow down together; they could not deliver the burden, but themselves are gone into captivity.
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
46:2: They could not deliver the burden "They could not deliver their own charge" - That is, their worshippers, who ought to have been borne by them. See the two next verses. The Chaldee and Syriac Versions render it in effect to the same purpose, those that bear them, meaning their worshippers; but how they can render משא massa in an active sense, I do not understand.
For לא lo, not, ולא velo, and they could not, is the reading of twenty-four of Kennicott's, sixteen of De Rossi's, and two of my own MSS. The added ו vau gives more elegance to the passage.
But themselves "Even they themselves" - For ונפשם venaphsham, an ancient MS. has כי נפשם ki naphsham, with more force.
Albert Barnes: Notes on the Bible - 1834
46:2: They stoop - Bel, and Nebo, and all the Babylonian gods (see Isa 46:1).
They could not deliver the burden - The word 'burden' here, probably means the load of metal, wood, and stone, of which the idols were composed. The gods whom the Babylonians worshipped had not even power to protect the images which were made to represent them, and which had now become a heavy burden to the animals and wains which were carrying them away. They could not rescue them from the hands of the conqueror; and how unable were they, therefore, to defend those who put their trust in them. The Vulgate renders this, 'They could not deliver him that bare them.' The Septuagint, 'You are carrying them like a burden bound on the weary, faint, and hungry; who are all without strength, and unable to escape from battle; and as for them, they are carried away captives!'
But themselves - Margin, as Hebrew, 'Their soul.' The sense is, that the gods thus worshipped, so far from being able to defend those who worshipped them, had themselves become captive, and were borne to a distant land.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
46:2: they could: Isa 36:18, Isa 36:19, Isa 37:12, Isa 37:19, Isa 44:17, Isa 45:20
but: Jdg 18:17, Jdg 18:18, Jdg 18:24; Sa2 5:21; Jer 43:12, Jer 43:13, Jer 48:7
themselves are: Heb. their soul is
Geneva 1599
46:2 (c) They stoop, they bow down together; they could not deliver the burden, but (d) themselves have gone into captivity.
(c) The beasts that carried the idols fell down under their burden.
(d) He derides the idols, who had neither soul nor sense.
John Gill
46:2 They stoop, they bow together,.... Either the beasts under their burdens, or other idols besides those mentioned; or rather the Babylonians themselves, who were obliged to submit to the conquerors:
they could not deliver the burdens; the idols could not save themselves from being laid as burdens upon the beasts, any more than they could save their worshippers: so the Targum understands this and the preceding clause of them;
"they are cut off, and cut to pieces together, they could not deliver those that carried them;''
or else the Babylonians are designed, who could not save their gods from being used in this shameful manner:
but themselves are gone into captivity, or "their souls" (m); what were as dear to them as their own souls, their idols; to whom also souls may be ascribed by way of derision, being inanimate as well as irrational; and it is not unusual for idols to be said to be carried captive; hence those words of Tertullian, "manent et simulachra caplira": or rather the Babylonians, who went into captivity themselves, and so could not save their idols: thus they who had led captive the Jews are led captive themselves; and thus it will be with mystical Babylon, Rev_ 13:10.
(m) "et animae eorum", V. L. Munster, Pagninus, Montanus, Cocceius.
John Wesley
46:2 They - The Babylonians. Together - The Babylonians and their idols together, neither could help the other. Deliver - The Babylonians could not deliver their idols.
Robert Jamieson, A. R. Fausset and David Brown
46:2 deliver--from the enemies' hands.
burden--their images laid on the beasts (Is 46:1).
themselves--the gods, here also distinguished from their images.
46:346:3: Լուարո՛ւք ինձ տունդ Յակովբայ, եւ ամենայն մնացեալքդ Իսրայէլի. ընտրեալքդ յորովայնէ՝ եւ խրատեալք ՚ի մանկութենէ
3 Լսեցէ՛ք ինձ, ո՛վ դու Յակոբի տուն եւ դուք, Իսրայէլի բոլոր կենդանի մնացածներդ, դուք, որ որովայնից իսկ ընտրեալ էք եւ մանկութիւնից մինչեւ ծերութիւն՝ խրատուած,
3 «Ինծի՛ մտիկ ըրէք, ո՛վ Յակոբի տուն Ու Իսրայէլի տանը բոլոր մնացորդը, Որ ձեզ որովայնէ կը կրեմ եւ արգանդէ կը վերցնեմ.
Լուարուք ինձ, տունդ Յակոբայ, եւ ամենայն մնացեալքդ [708]Իսրայելի, ընտրեալքդ յորովայնէ` եւ խրատեալք ի մանկութենէ մինչեւ ցծերութիւն:

46:3: Լուարո՛ւք ինձ տունդ Յակովբայ, եւ ամենայն մնացեալքդ Իսրայէլի. ընտրեալքդ յորովայնէ՝ եւ խրատեալք ՚ի մանկութենէ
3 Լսեցէ՛ք ինձ, ո՛վ դու Յակոբի տուն եւ դուք, Իսրայէլի բոլոր կենդանի մնացածներդ, դուք, որ որովայնից իսկ ընտրեալ էք եւ մանկութիւնից մինչեւ ծերութիւն՝ խրատուած,
3 «Ինծի՛ մտիկ ըրէք, ո՛վ Յակոբի տուն Ու Իսրայէլի տանը բոլոր մնացորդը, Որ ձեզ որովայնէ կը կրեմ եւ արգանդէ կը վերցնեմ.
zohrab-1805▾ eastern-1994▾ western am▾
46:346:3 Послушайте меня, дом Иаковлев и весь остаток дома Израилева, принятые {Мною} от чрева, носимые Мною от утробы {матерней}:
46:3 ἀκούσατέ ακουω hear μου μου of me; mine οἶκος οικος home; household τοῦ ο the Ιακωβ ιακωβ Iakōb; Iakov καὶ και and; even πᾶν πας all; every τὸ ο the κατάλοιπον καταλοιπος left behind τοῦ ο the Ισραηλ ισραηλ.1 Israel οἱ ο the αἰρόμενοι αιρω lift; remove ἐκ εκ from; out of κοιλίας κοιλια insides; womb καὶ και and; even παιδευόμενοι παιδευω discipline ἐκ εκ from; out of παιδίου παιδιον toddler; little child
46:3 שִׁמְע֤וּ šimʕˈû שׁמע hear אֵלַי֙ ʔēlˌay אֶל to בֵּ֣ית bˈêṯ בַּיִת house יַעֲקֹ֔ב yaʕᵃqˈōv יַעֲקֹב Jacob וְ wᵊ וְ and כָל־ ḵol- כֹּל whole שְׁאֵרִ֖ית šᵊʔērˌîṯ שְׁאֵרִית rest בֵּ֣ית bˈêṯ בַּיִת house יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel הַֽ hˈa הַ the עֲמֻסִים֙ ʕᵃmusîm עמס load מִנִּי־ minnî- מִן from בֶ֔טֶן vˈeṭen בֶּטֶן belly הַ ha הַ the נְּשֻׂאִ֖ים nnᵊśuʔˌîm נשׂא lift מִנִּי־ minnî- מִן from רָֽחַם׃ rˈāḥam רֶחֶם womb
46:3. audite me domus Iacob et omne residuum domus Israhel qui portamini a meo utero qui gestamini a mea vulvaHearken unto me, O house of Jacob, all the remnant of the house of Israel who are carried by my bowels, are borne up by my womb.
3. Hearken unto me, O house of Jacob, and all the remnant of the house of Israel, which have been borne from the belly, which have been carried from the womb:
46:3. Listen to me, house of Jacob, all the remnant of the house of Israel, who are carried in my bosom, who were born from my womb.
46:3. Hearken unto me, O house of Jacob, and all the remnant of the house of Israel, which are borne [by me] from the belly, which are carried from the womb:
Hearken unto me, O house of Jacob, and all the remnant of the house of Israel, which are borne [by me] from the belly, which are carried from the womb:

46:3 Послушайте меня, дом Иаковлев и весь остаток дома Израилева, принятые {Мною} от чрева, носимые Мною от утробы {матерней}:
46:3
ἀκούσατέ ακουω hear
μου μου of me; mine
οἶκος οικος home; household
τοῦ ο the
Ιακωβ ιακωβ Iakōb; Iakov
καὶ και and; even
πᾶν πας all; every
τὸ ο the
κατάλοιπον καταλοιπος left behind
τοῦ ο the
Ισραηλ ισραηλ.1 Israel
οἱ ο the
αἰρόμενοι αιρω lift; remove
ἐκ εκ from; out of
κοιλίας κοιλια insides; womb
καὶ και and; even
παιδευόμενοι παιδευω discipline
ἐκ εκ from; out of
παιδίου παιδιον toddler; little child
46:3
שִׁמְע֤וּ šimʕˈû שׁמע hear
אֵלַי֙ ʔēlˌay אֶל to
בֵּ֣ית bˈêṯ בַּיִת house
יַעֲקֹ֔ב yaʕᵃqˈōv יַעֲקֹב Jacob
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
שְׁאֵרִ֖ית šᵊʔērˌîṯ שְׁאֵרִית rest
בֵּ֣ית bˈêṯ בַּיִת house
יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel
הַֽ hˈa הַ the
עֲמֻסִים֙ ʕᵃmusîm עמס load
מִנִּי־ minnî- מִן from
בֶ֔טֶן vˈeṭen בֶּטֶן belly
הַ ha הַ the
נְּשֻׂאִ֖ים nnᵊśuʔˌîm נשׂא lift
מִנִּי־ minnî- מִן from
רָֽחַם׃ rˈāḥam רֶחֶם womb
46:3. audite me domus Iacob et omne residuum domus Israhel qui portamini a meo utero qui gestamini a mea vulva
Hearken unto me, O house of Jacob, all the remnant of the house of Israel who are carried by my bowels, are borne up by my womb.
46:3. Listen to me, house of Jacob, all the remnant of the house of Israel, who are carried in my bosom, who were born from my womb.
46:3. Hearken unto me, O house of Jacob, and all the remnant of the house of Israel, which are borne [by me] from the belly, which are carried from the womb:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3-4: Печальная участь божеств покоренного Вавилона (какую пророк вправе был ожидать, хотя действительность и не оправдала его ожиданий) дает пророку удобный повод воспользоваться ею как благодарным материалом для нового развития и доказательства его излюбленной мысли - о неизмеримом превосходстве Бога Израилева, по сравнению с ничтожеством языческих богов.

Послушайте меня, дом Иаковлев и весь остаток дома Израилева... На вопрос, к кому относится это обращение и кто разумеется здесь под "остатком", самым правильным ответом, основанным на сравнении параллелей, будет тот, что это относится ко всем, вообще, представителям богоизбранного племени, без различия его колен, которые ко времени падения Вавилона останутся или, точнее, будут находиться в нем (1:9; 10:20-22; 11:16; 40:27; 41:8, 14; 43:24; 44:1, 21, 23; 45:4: и др.).

Принятые Мною от чрева, носимые Мною от утробы матерней и до старости вашей Я тот же буду... Я же буду носить вас... поддерживать и охранять... Сильная и выдержанная антитеза языческим богам. Относительно последних неизвестно когда они записаны в покровители людей; но хорошо известно, что при первой же надобности в этом, они оказались бессильными оказать действительную помощь. Истинный же Бог Израилев оказывает свою всесильную помощь избранному Им народу во все периоды его исторической жизни, значит с самого его появления и до конца его исторического существования. Языческие боги нуждаются в том, чтобы люди их носили, поддерживали и охраняли; истинный же Бог Израилев поступает как раз наоборот: Он сам, как орел птенцов, носит Свой народ, его поддерживает и охраняет (Исх 19:4; Втор 32:11-12; Ис 44:2, 24; Ос 11:3; Лк 13:34).
Adam Clarke: Commentary on the Bible - 1831
46:3: Which are borne by me from the belly "Ye that have been borne by me from the birth" - The prophet very ingeniously, and with great force, contrasts the power of God, and his tender goodness effectually exerted towards his people, with the inability of the false gods of the heathen. He like an indulgent father had carried his people in his arms, "as a man carrieth his son," Deu 1:31. He had protected them, and delivered them from their distresses: whereas the idols of the heathen are forced to be carried about themselves and removed from place to place, with great labor and fatigue, by their worshippers; nor can they answer, or deliver their votaries, when they cry unto them.
Moses, expostulating with God on the weight of the charge laid upon him as leader of his people, expresses that charge under the same image of a parent's carrying his children, in very strong terms: "Have I conceived all this people? have I begotten them? that thou shouldest say unto me, Carry them in thy bosom, as a nursing father beareth the sucking child, unto the land which thou swarest unto their fathers;" Num 11:12.
Albert Barnes: Notes on the Bible - 1834
46:3: Hearken unto me - From this view of the captive gods, the address is now turned to the Jews. The utter vanity of the idols had been set before them; and in view of that, God now addresses his own people, and entreats them to put their trust in him. The address he commences with words of great tenderness and endearment, designed to lead them to confide in him as their Father and friend.
And all the remnant - All who were left from slaughter, and all who were borne into captivity to Babylon. The language here is all full of tenderness, and is suited to inspire them with confidence in God. The idols of the pagan, so far from being able to protect their worshippers, were themselves carried away into ignoble bondage, but Yahweh was himself able to carry his people, and to sustain them.
Which are borne by me - Like an indulgent father, or a tender nurse, he had carried them from the very infancy of their nation. The same image occurs in Deu 1:31 : 'And in the wilderness, where thou hast seen how that the Lord thy God bare thee, as a man doth bear his son, in all the way that ye went, until ye came into thins place.' A similar figure occurs in Exo 19:4 : 'Ye have seen, how I bare you on eagles' wings, and brought you unto myself' (so Deu 32:11-12; compare Num 11:12; Isa 63:9). All this here stands opposed to the idols of the Babylonians. They were unable to protect their people. They were themselves made captive. But God had shown the part of a father and a protector to his people in all times. He had sustained and guided them; he had never forsaken them; he had never, like the idol-gods, been compelled to leave them in the power of their enemies. From the fact that he had always, even from the infancy of their nation, thus protected them, they are called on to put their trust in him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
46:3: Hearken: Isa 44:1, Isa 44:21, Isa 48:1, Isa 48:17, Isa 48:18, Isa 51:1, Isa 51:7; Psa 81:8-13
the remnant: Isa 1:9, Isa 10:22, Isa 11:11, Isa 37:4
borne: Isa 44:1, Isa 44:2, Isa 49:1, Isa 49:2, Isa 63:9; Exo 19:4; Deu 1:31, Deu 32:11, Deu 32:12; Psa 22:9, Psa 22:10, Psa 71:6; Eze 16:6-16
Carl Friedrich Keil and Franz Delitzsch
46:3
From this approaching reduction of the gods of Babylon to their original nothingness, several admonitions are now derived. The first admonition is addressed to all Israel. "Hearken unto me, O house of Jacob, and all the remnant of the house of Israel: ye, lifted up from the womb; ye, carried from the mother's lap! And till old age it is I, and to grey hair I shall bear you on my shoulder: I have done it, and I shall carry; and I put upon my shoulder, and deliver. To whom can ye compare me, and liken, and place side by side, that we should be equal?" The house of Jacob is Judah here, as in Obad 1:18 (see Caspari on the passage), Nahum 2:3, and the house of Israel the same as the house of Joseph in Obadiah; whereas in Amos 3:13; Amos 6:8; Amos 7:2, Jacob stands for Israel, in distinction from Judah. The Assyrian exile was earlier than the Babylonian, and had already naturalized the greater part of the exiles in a heathen land, and robbed them of their natural character, so that there was only a remnant left by whom there was any hope that the prophet's message would be received. What the exiles of both houses were to hear was the question in Is 46:5, which called upon them to consider the incomparable nature of their God, as deduced from what Jehovah could say of Himself in relation to all Israel, and what He does say from העמסים onwards. Babylon carried its idols, but all in vain: they were carried forth, without being able to save themselves; but Jehovah carried His people, and saved them. The expressions, "from the womb, and from the mother's lap," point back to the time when the nation which had been in process of formation from the time of Abraham onwards came out of Egypt, and was born, as it were, into the light of the world. From this time forward it had lain upon Jehovah like a willingly adopted burden, and He had carried it as a nurse carries a suckling (Num 11:12), and an eagle its young (Deut 32:11). In Is 46:4 the attributes of the people are carried on in direct (not relative) self-assertions on the part of Jehovah. The senectus and canities are obviously those of the people - not, however, as though it was already in a state of dotage (as Hitzig maintains, appealing erroneously to Is 47:6), but as denoting the future and latest periods of its history. Even till then Jehovah is He, i.e., the Absolute, and always the same (see Is 41:4). As He has acted in the past, so will He act at all times - supporting and saving His people. Hence He could properly ask, Whom could you place by the side of me, so that we should be equal? (Vav consec. as in Is 40:25).
Geneva 1599
46:3 Hearken to me, O house of Jacob, and all the remnant of the house of Israel, which are (e) borne [by me] from the birth, which are carried from the womb:
(e) He shows the difference between the idols and the true God; for they must be carried by others, but God himself carries his, as in (Deut 32:11).
John Gill
46:3 Hearken unto me, O house of Jacob,.... The Jews, the descendants of Jacob:
and all the remnant of the house of Israel; those that remained of the ten tribes that had been carried captive long ago. These may, in a spiritual sense, design those who are Israelites indeed; the household of the God of Jacob; the chosen of God, and called; the remnant according to the election of grace:
which are borne by me from the belly, which are carried from the womb: here the Lord distinguishes himself from the idols of the Babylonians; they were laid as burdens upon beasts, and bore and carried by them; but the Lord is born and carried by none, but bears and carries his people. The allusion is to tender parents that have compassion on their children as soon as born, and take care of them, and bear them in their bosoms, and carry them in their arms; and may have respect, in the literal sense, to the infant state of the Jews, both as a church and commonwealth, when the Lord took pity on them, and care of them, and bore them as a father bears his son; and bore with their manners too, and carried them all the days of old through the wilderness to Canaan's land; see Num 11:12. It may be applied to the care of God in the preservation of men by his providence, especially his own people, whose God he is from their mother's belly; who takes them under his protection as soon as born, and carries them through every state of infancy, youth, manhood, and old age, and never leaves nor forsakes them; see Ps 22:10, and with great propriety may be applied to regenerate persons, who, as soon as born again, are regarded by the Lord in a very visible, tender, and compassionate manner; he "bears" them in his bosom, and on his heart; he bears them in his arms; he puts his everlasting arms underneath them; he bears with them, with all their weakness and infirmities, their peevishness and frowardness; he bears them up under all their afflictions, and sustains all their burdens; he bears them through and out of all their troubles and difficulties: he "carries" them, in like manner, in his bosom, and in his arms; he "carries" them into his house, the church, which is the nursery for them, where they are nursed and fed, and have the breasts of consolation drawn out to them; he carries on the good work of grace in them; he carries them through all their trials and exercises safe to heaven and eternal happiness; for they are poor, weak, helpless creatures, like newly born babes, cannot go alone, but must be bore up and carried.
John Wesley
46:3 Carried - Whom I have nourished, ever since you were a people, and came out of Egypt; and that as tenderly, as parents bring up their own children.
Robert Jamieson, A. R. Fausset and David Brown
46:3 in contrast to what precedes: Babylon's idols, so far from bearing its people safely are themselves borne off, a burden to the laden beast; but Jehovah bears His people in safety even from the womb to old age (Is 63:9; Deut 32:11; Ps 71:6, Ps 71:18). God compares Himself to a nurse tenderly carrying a child; contrast Moses' language (Num 11:12).
46:446:4: մինչեւ ցծերութիւն, թէ ե՛ս եմ. եւ մինչեւ կարի՛ իսկ ծերասջիք՝ սակայն ե՛ս եմ. ե՛ս համբերեմ ձեզ. ես արարի, եւ ե՛ս անսացից. ե՛ս ընկալայց՝ եւ ապրեցուցի՛ց զձեզ։
4 քանզի ես նոյնն եմ: Դուք մինչեւ խոր ծերութիւն էլ որ հասնէք, ես նոյնն եմ. ես համբերութեամբ պիտի տանեմ ձեզ, ե՛ս ստեղծեցի եւ ե՛ս էլ պիտի հանդուրժեմ, ե՛ս պիտի ընդունեմ ու փրկեմ ձեզ:
4 Մինչեւ ձեր ծերութիւնը ես նոյնն եմ, Մինչեւ ձեր ալեւորութիւնը ես ձեզ պիտի կրեմ. Ե՛ս ստեղծեցի ու ե՛ս պիտի վերցնեմ, Ե՛ս պիտի կրեմ ու պիտի ազատեմ։
թէ ես եմ, եւ մինչեւ կարի իսկ ծերասջիք` սակայն ես եմ. ես համբերեմ ձեզ. ես արարի, եւ ես անսացից. ես ընկալայց եւ ապրեցուցից զձեզ:

46:4: մինչեւ ցծերութիւն, թէ ե՛ս եմ. եւ մինչեւ կարի՛ իսկ ծերասջիք՝ սակայն ե՛ս եմ. ե՛ս համբերեմ ձեզ. ես արարի, եւ ե՛ս անսացից. ե՛ս ընկալայց՝ եւ ապրեցուցի՛ց զձեզ։
4 քանզի ես նոյնն եմ: Դուք մինչեւ խոր ծերութիւն էլ որ հասնէք, ես նոյնն եմ. ես համբերութեամբ պիտի տանեմ ձեզ, ե՛ս ստեղծեցի եւ ե՛ս էլ պիտի հանդուրժեմ, ե՛ս պիտի ընդունեմ ու փրկեմ ձեզ:
4 Մինչեւ ձեր ծերութիւնը ես նոյնն եմ, Մինչեւ ձեր ալեւորութիւնը ես ձեզ պիտի կրեմ. Ե՛ս ստեղծեցի ու ե՛ս պիտի վերցնեմ, Ե՛ս պիտի կրեմ ու պիտի ազատեմ։
zohrab-1805▾ eastern-1994▾ western am▾
46:446:4 и до старости вашей Я Тот же буду, и до седины вашей Я же буду носить {вас}; Я создал и буду носить, поддерживать и охранять вас.
46:4 ἕως εως till; until γήρους γηρας old age ἐγώ εγω I εἰμι ειμι be καὶ και and; even ἕως εως till; until ἂν αν perhaps; ever καταγηράσητε καταγηραω I εἰμι ειμι be ἐγὼ εγω I ἀνέχομαι ανεχω put up with; bear up ὑμῶν υμων your ἐγὼ εγω I ἐποίησα ποιεω do; make καὶ και and; even ἐγὼ εγω I ἀνήσω ανιημι remiss; relax ἐγὼ εγω I ἀναλήμψομαι αναλαμβανω take up; take along καὶ και and; even σώσω σωζω save ὑμᾶς υμας you
46:4 וְ wᵊ וְ and עַד־ ʕaḏ- עַד unto זִקְנָה֙ ziqnˌā זִקְנָה old age אֲנִ֣י ʔᵃnˈî אֲנִי i ה֔וּא hˈû הוּא he וְ wᵊ וְ and עַד־ ʕaḏ- עַד unto שֵיבָ֖ה ŝêvˌā שֵׂיבָה age אֲנִ֣י ʔᵃnˈî אֲנִי i אֶסְבֹּ֑ל ʔesbˈōl סבל bear אֲנִ֤י ʔᵃnˈî אֲנִי i עָשִׂ֨יתִי֙ ʕāśˈîṯî עשׂה make וַ wa וְ and אֲנִ֣י ʔᵃnˈî אֲנִי i אֶשָּׂ֔א ʔeśśˈā נשׂא lift וַ wa וְ and אֲנִ֥י ʔᵃnˌî אֲנִי i אֶסְבֹּ֖ל ʔesbˌōl סבל bear וַ wa וְ and אֲמַלֵּֽט׃ ס ʔᵃmallˈēṭ . s מלט escape
46:4. usque ad senectam ego ipse et usque ad canos ego portabo ego feci et ego feram et ego portabo et salvaboEven to your old age I am the same, and to your grey hairs I will carry you: I have made you, and I will bear: I will carry and will save.
4. and even to old age I am he, and even to hoar hairs will I carry : I have made, and I will bear; yea, I will carry, and will deliver.
46:4. Even to your old age, I am the same. And even with your grey hairs, I will carry you. I have made you, and I will sustain you. I will carry you, and I will save you.
46:4. And [even] to [your] old age I [am] he; and [even] to hoar hairs will I carry [you]: I have made, and I will bear; even I will carry, and will deliver [you].
And [even] to [your] old age I [am] he; and [even] to hoar hairs will I carry [you]: I have made, and I will bear; even I will carry, and will deliver:

46:4 и до старости вашей Я Тот же буду, и до седины вашей Я же буду носить {вас}; Я создал и буду носить, поддерживать и охранять вас.
46:4
ἕως εως till; until
γήρους γηρας old age
ἐγώ εγω I
εἰμι ειμι be
καὶ και and; even
ἕως εως till; until
ἂν αν perhaps; ever
καταγηράσητε καταγηραω I
εἰμι ειμι be
ἐγὼ εγω I
ἀνέχομαι ανεχω put up with; bear up
ὑμῶν υμων your
ἐγὼ εγω I
ἐποίησα ποιεω do; make
καὶ και and; even
ἐγὼ εγω I
ἀνήσω ανιημι remiss; relax
ἐγὼ εγω I
ἀναλήμψομαι αναλαμβανω take up; take along
καὶ και and; even
σώσω σωζω save
ὑμᾶς υμας you
46:4
וְ wᵊ וְ and
עַד־ ʕaḏ- עַד unto
זִקְנָה֙ ziqnˌā זִקְנָה old age
אֲנִ֣י ʔᵃnˈî אֲנִי i
ה֔וּא hˈû הוּא he
וְ wᵊ וְ and
עַד־ ʕaḏ- עַד unto
שֵיבָ֖ה ŝêvˌā שֵׂיבָה age
אֲנִ֣י ʔᵃnˈî אֲנִי i
אֶסְבֹּ֑ל ʔesbˈōl סבל bear
אֲנִ֤י ʔᵃnˈî אֲנִי i
עָשִׂ֨יתִי֙ ʕāśˈîṯî עשׂה make
וַ wa וְ and
אֲנִ֣י ʔᵃnˈî אֲנִי i
אֶשָּׂ֔א ʔeśśˈā נשׂא lift
וַ wa וְ and
אֲנִ֥י ʔᵃnˌî אֲנִי i
אֶסְבֹּ֖ל ʔesbˌōl סבל bear
וַ wa וְ and
אֲמַלֵּֽט׃ ס ʔᵃmallˈēṭ . s מלט escape
46:4. usque ad senectam ego ipse et usque ad canos ego portabo ego feci et ego feram et ego portabo et salvabo
Even to your old age I am the same, and to your grey hairs I will carry you: I have made you, and I will bear: I will carry and will save.
46:4. Even to your old age, I am the same. And even with your grey hairs, I will carry you. I have made you, and I will sustain you. I will carry you, and I will save you.
46:4. And [even] to [your] old age I [am] he; and [even] to hoar hairs will I carry [you]: I have made, and I will bear; even I will carry, and will deliver [you].
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Albert Barnes: Notes on the Bible - 1834
46:4: And even to your old age, I am he - Or rather, I am the same. I remain, unchangeably, with the same tenderness, the same affection, the same care. In this the care of God for his people surpasses that of the most tender parent, and the most kind nourisher of the young. The care of the parent naturally dies away as the child reaches manhood, and he is usually removed by death before the son or daughter that excited so much solicitude in infancy and childhood, reaches old age. But not so with God. His people are always the objects of his tender solicitude. Age does not make them less dependent, and experience only teaches them more and more their need of his sustaining grace. The argument here is, that he who had watched over the infancy of his people with so much solicitude, would not leave them in the exposures, and infirmities, and trials of the advanced years of their history. The doctrine is, first, that his people always need his protection and care; secondly, that he will never leave nor forsake them; thirdly, that he who is the God of infancy and childhood will be the God of age, and that he will not leave or forsake his people, who have been the objects of his care and affection in childhood, when they become old. For though this passage refers primarily to a people, or a community as such, yet I see no reason why the principle should not be regarded as applicable to those who are literally aged. They need the care of God no less than childhood does; and if they have walked in his ways in the vigor and strength of their life, he will not cast them off 'when they are old and gray-headed.' Hoary hairs, therefore, if 'found in the way of righteousness.' may trust in God; and the 'second childhood' of man may find him no less certainly a protector than the first.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
46:4: even to your: Isa 41:4, Isa 43:13, Isa 43:25; Psa 92:14, Psa 102:26, Psa 102:27; Mal 2:16, Mal 3:6; Rom 11:29; Heb 1:12, Heb 13:8; Jam 1:17
even to hoar: Psa 48:14, Psa 71:18
Geneva 1599
46:4 And [even] to [your] old age I [am] he; and [even] to gray hairs will I carry [you]: (f) have made, and I will bear; even I will carry, and will deliver [you].
(f) Seeing I have begotten you, I will nourish and preserve you forever.
John Gill
46:4 And even to your old age I am he,.... The same he ever was, the eternal and unchangeable Jehovah; the same in his love and affections; in his sympathy and care; in his power and protection; in his promises, truth, and faithfulness to his people, in their last days, as at the first moment of their conversion; and therefore they are safe; see Ps 102:27,
and even to hoar hairs will I carry you (n); which is doing more than the most tender parent does, or can, or need to do! God will not leave his people in the decline of life, when pressing infirmities are upon them, and they stand in as much need as ever of being bore up, supported, and carried: wherefore it follows,
I have made; these persons, not merely as creatures, but as new creatures; they are formed for myself; they are my sons and daughters, the works of my hands: I have an interest in them,
therefore I will bear, even I will carry: from the first of their regeneration, to their entrance into glory; See Gill on Is 46:3;
And will deliver you; out of all affliction; out of all temptations; out of the hand of every enemy; from a final and total falling away; from a body of sin and death; from death eternal, and wrath to come; and even at last from the grave and all corruption.
(n) This seems to express more than old age, as Ben Melech observes hence the Jews say, a man sixty years old is come to old age, and one of seventy to hoary hairs.
Robert Jamieson, A. R. Fausset and David Brown
46:4 old age--As "your"--"you"--"you," are not in the Hebrew, the sentiment is more general than English Version, though of course it includes the Jews from the infancy to the more advanced age of their history (Is 47:6).
I am he--that is the same (Ps 102:27; Jn 8:24; Heb 13:8).
I will bear . . . carry--Not only do I not need to be borne and carried Myself, as the idols (Is 46:1).
46:546:5: Ո՞ւմ նմանեցուցէք զիս. տեսէք հնարեցարո՛ւք մոլորեալքդ.
5 Ո՞ւմ կը նմանեցնէիք ինձ, հապա մտածեցէ՛ք, ո՛վ դուք մոլորեալներ,
5 Զիս որո՞ւ կը նմանցնէք եւ որո՞ւ հաւասար կը սեպէք, Զիս որո՞ւ հետ կը բաղդատէք, որ նման ըլլանք։
Ո՞ւմ նմանեցուցէք զիս. տեսէք հնարեցարուք, մոլորեալքդ:

46:5: Ո՞ւմ նմանեցուցէք զիս. տեսէք հնարեցարո՛ւք մոլորեալքդ.
5 Ո՞ւմ կը նմանեցնէիք ինձ, հապա մտածեցէ՛ք, ո՛վ դուք մոլորեալներ,
5 Զիս որո՞ւ կը նմանցնէք եւ որո՞ւ հաւասար կը սեպէք, Զիս որո՞ւ հետ կը բաղդատէք, որ նման ըլլանք։
zohrab-1805▾ eastern-1994▾ western am▾
46:546:5 Кому уподобите Меня, и {с кем} сравните, и с кем сличите, чтобы мы были сходны?
46:5 τίνι τις.1 who?; what? με με me ὡμοιώσατε ομοιοω like; liken ἴδετε οραω view; see τεχνάσασθε τεχναζω the πλανώμενοι πλαναω mislead; wander
46:5 לְ lᵊ לְ to מִ֥י mˌî מִי who תְדַמְי֖וּנִי ṯᵊḏamyˌûnî דמה be like וְ wᵊ וְ and תַשְׁו֑וּ ṯašwˈû שׁוה be like וְ wᵊ וְ and תַמְשִׁל֖וּנִי ṯamšilˌûnî משׁל say proverb וְ wᵊ וְ and נִדְמֶֽה׃ niḏmˈeh דמה be like
46:5. cui adsimilastis me et adaequastis et conparastis me et fecistis similemTo whom have you likened me, and made me equal, and compared me, and made me like?
5. To whom will ye liken me, and make me equal, and compare me, that we may be like?
46:5. To whom would you likened me, or equate me, or compare me, or consider me to be similar?
46:5. To whom will ye liken me, and make [me] equal, and compare me, that we may be like?
To whom will ye liken me, and make [me] equal, and compare me, that we may be like:

46:5 Кому уподобите Меня, и {с кем} сравните, и с кем сличите, чтобы мы были сходны?
46:5
τίνι τις.1 who?; what?
με με me
ὡμοιώσατε ομοιοω like; liken
ἴδετε οραω view; see
τεχνάσασθε τεχναζω the
πλανώμενοι πλαναω mislead; wander
46:5
לְ lᵊ לְ to
מִ֥י mˌî מִי who
תְדַמְי֖וּנִי ṯᵊḏamyˌûnî דמה be like
וְ wᵊ וְ and
תַשְׁו֑וּ ṯašwˈû שׁוה be like
וְ wᵊ וְ and
תַמְשִׁל֖וּנִי ṯamšilˌûnî משׁל say proverb
וְ wᵊ וְ and
נִדְמֶֽה׃ niḏmˈeh דמה be like
46:5. cui adsimilastis me et adaequastis et conparastis me et fecistis similem
To whom have you likened me, and made me equal, and compared me, and made me like?
46:5. To whom would you likened me, or equate me, or compare me, or consider me to be similar?
46:5. To whom will ye liken me, and make [me] equal, and compare me, that we may be like?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ 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: Кому уподобите Меня и с кем сравните... Почти буквальное повторение сказанного раньше (40:18, 25), имеющее в данном случае для себя новый, побудительный мотив при виде поругания столь драгоценных и столь чтимых идолов.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
5 To whom will ye liken me, and make me equal, and compare me, that we may be like? 6 They lavish gold out of the bag, and weigh silver in the balance, and hire a goldsmith; and he maketh it a god: they fall down, yea, they worship. 7 They bear him upon the shoulder, they carry him, and set him in his place, and he standeth; from his place shall he not remove: yea, one shall cry unto him, yet can he not answer, nor save him out of his trouble. 8 Remember this, and show yourselves men: bring it again to mind, O ye transgressors. 9 Remember the former things of old: for I am God, and there is none else; I am God, and there is none like me, 10 Declaring the end from the beginning, and from ancient times the things that are not yet done, saying, My counsel shall stand, and I will do all my pleasure: 11 Calling a ravenous bird from the east, the man that executeth my counsel from a far country: yea, I have spoken it, I will also bring it to pass; I have purposed it, I will also do it. 12 Hearken unto me, ye stouthearted, that are far from righteousness: 13 I bring near my righteousness; it shall not be far off, and my salvation shall not tarry: and I will place salvation in Zion for Israel my glory.
The deliverance of Israel by the destruction of Babylon (the general subject of all these chapters) is here insisted upon, and again promised, for the conviction both of idolaters who set up as rivals with God, and of oppressors who were enemies to the people of God.
I. For the conviction of those who made and worshipped idols, especially those of Israel who did so, who would have images of their God, as the Babylonians had of theirs,
1. He challenges them either to frame an image that should be thought a resemblance of him or to set up any being that should stand in competition with him (v. 5): To whom will you liken me? It is absurd to think of representing an infinite and eternal Spirit by the figure of any creature whatsoever. It is to change his truth into a lie and to turn his glory into shame. None ever saw any similitude of him, nor can see his face and live. To whom then can we liken God? ch. xl. 18, 25. It is likewise absurd to think of making any creature equal with the Creator, who is infinitely above the noblest creatures, yea, or to make any comparison between the creature and the Creator, since between infinite and finite there is no proportion.
2. He exposes the folly of those who made idols and then prayed to them, v. 6, 7. (1.) They were at great charge upon their idols and spared no cost to fit them for their purpose: They lavish gold out of the bag; no little will serve, and they do not care how much goes, though they pinch their families and weaken their estates by it. How does the profuseness of idolaters shame the niggardliness of many who call themselves God's servants but are for a religion that will cost them nothing! Some lavish gold out of the bag to make an idol of it in the house, while others hoard up gold in the bag to make an idol of it in the heart; for covetousness is idolatry, as dangerous, though not as scandalous, as the other. They weigh silver in the balance, either to be the matter of their idol (for even those that were most sottish had so much sense as to think that God should be served with the best they had, the best they could possibly afford; those that represented him by a calf made it a golden one) or to pay the workmen's wages. The service of sin often proves very expensive. (2.) They were in great care about their idols and took no little pains about them (v. 7): They bear him upon their own shoulders, and do not hire porters to do it; they carry him, and set him in his place, more like a dead corpse than a living God. They set him on a pedestal, and he stands. They take a great deal of pains to fasten him, and from his place he shall not remove, that they may know where to find him, though at the same time they know he can neither move a hand nor stir a step to do them any kindness. (3.) After all, they paid great respect to their idols, though they were but the works of their own hands and the creatures of their own fancies. When the goldsmith has made it that which they please to call a god they fall down, yea, they worship it. If they magnified themselves too much in pretending to make a god, as if they would atone for that, they vilified themselves as much in prostrating themselves to a god that they knew the original of. And, if they were deceived by the custom of their country in making such gods as these, they did no less deceive themselves when they cried unto them, though they knew they could not answer them, could not understand what they said to them, nor so much as reply Yea, or No, much less could they save them out of their trouble. Now shall any that have some knowledge of, and interest in, the true and living God, thus make fools of themselves?
3. He puts it to themselves, and their own reason, let that judge in the case (v. 8): "Remember this, that has been often told you, what senseless helpless things idols are, and show yourselves men--men and not brutes, men and not babes. Act with reason; act with resolution; act for your own interest. Do a wise thing; do a brave thing; and scorn to disparage your own judgment as you do when you worship idols." Note, Sinners would become saints if they would but show themselves men, if they would but support the dignity of their nature and use aright its powers and capacities. "Many things you have been reminded of; bring them again to mind, recall them into you memories, and revolve them there. O! you transgressors, consider your ways; remember whence you have fallen, and repent, and so recover yourselves."
4. He again produces incontestable proofs that he is God, that he and none besides is so (v. 9): I am God, and there is none like me. This is that which we have need to be reminded of again and again; for proof of it he refers, (1.) To the sacred history: "Remember the former things of old, what the God of Israel did for his people in their beginnings, whether he did not that for them which no one else could, and which the false gods did not, nor could do, for their worshippers. Remember those things, and you will own that I am God and there is none else." This is a good reason why we should give glory to him as a nonsuch, and why we should not give that glory to any other which is due to him alone, Exod. xv. 11. (2.) To the sacred prophecy. He is God alone, for it is he only that declares the end from the beginning, v. 10. From the beginning of time he declared the end of time, and end of all things. Enoch prophesied, Behold, the Lord comes. From the beginning of a nation he declares what the end of it will be. He told Israel what should befal them in the latter days, what their end should be, and wished they were so wise as to consider it, Deut. xxxii. 20, 29. From the beginning of an event he declares what the end of it will be. Known unto God are all his works, and, when he pleases, he makes them known. Further than prophecy guides us it is impossible for us to find out the work that God makes from the beginning to the end, Eccl. iii. 11. He declares from ancient times the things that are not yet done. Many scripture prophecies which were delivered long ago are not yet accomplished; but the accomplishment of some in the mean time is an earnest of the accomplishment of the rest in due time. By this it appears that he is God, and none else; it is he, and none besides, that can say, and make his words good, "My counsel shall stand, and all the powers of hell and earth cannot control or disannul it nor all their policies correct or countermine it." As God's operations are all according to his counsels, so his counsels shall all be fulfilled in his operations, and none of his measures shall be broken, none of his designs shall miscarry. This yields abundant satisfaction to those who have bound up all their comforts in God's counsels, that his counsel shall undoubtedly stand; and, if we are brought to this, that whatever pleases God pleases us, nothing can contribute more to make us easy than to be assured of this, that God will do all his pleasure, Ps. cxxxv. 6. The accomplishment of this particular prophecy, which relates to the elevation of Cyrus and his agency in the deliverance of God's people out of their captivity, is mentioned for the confirmation of this truth, that the Lord is God and there is none else; and this is a thing which shall shortly come to pass, v. 11. God by his counsel calls a ravenous bird from the east, a bird of prey, Cyrus, who (they say) had a nose like the beak of a hawk or eagle, to which some think this alludes, or (as others say) to the eagle which was his standard, as it was afterwards that of the Romans, to which there is supposed to be a reference, Matt. xxiv. 28. Cyrus came from the east at God's call: for God is Lord of hosts and of those that have hosts at command. And, if God give him a call, he will give him success. He is the man that shall execute God's counsel, though he comes from a far country and knows nothing of the matter. Note, Even those that know not, and mind not, God's revealed will, are made use of to fulfil the counsels of his secret will, which shall all be punctually accomplished in their season by what hand he pleases. That which is here added, to ratify this particular prediction, may abundantly show to the heirs of promise the immutability of his counsel: "I have spoken of it by my servants the prophets, and what I have spoken is just the same with what I have purposed." For, though God has many things in his purposes which are not in his prophecies, he has nothing in his prophecies but what are in his purposes. And he will do it, for he will never change his mind; he will bring it to pass, for it is not in the power of any creature to control him. Observe with what majesty he says it, as one having authority: I have spoken it, I will also bring it to pass. Dictum, factum--no sooner said than done. I have purposed it, and he does not say, "I will take care it shall be done," but, "I will do it." Heaven and earth shall pass away sooner than one tittle of the word of God.
II. For the conviction of those that daringly opposed the counsels of God assurance is here given not only that they shall be accomplished, but that they shall be accomplished very shortly, v. 12, 13.
1. This is addressed to the stout-hearted, that is, either, (1.) The proud and obstinate Babylonians, that are far from righteousness, far from doing justice or showing mercy to those they have power over, that say they will never let the oppressed go free, but will still detain them in spite of their petitions or God's predictions, that are far from any thing of clemency or compassion to the miserable. Or, (2.) The unhumbled Jews, that have been long under the hammer, long in the furnace, but are not broken are not melted, that, like the unbelieving murmuring Israelites in the wilderness, think themselves far from God's righteousness (that is, from the performance of his promise, and his appearing to judge for them), and by their distrusts set themselves at a yet further distance from it, and keep good things from themselves, as their fathers, who could not enter into the land of promise because of unbelief. This is applicable to the Jewish nation when they rejected the gospel of Christ; though they followed after the law of righteousness, they attained not to righteousness, because they sought it not by faith, Rom. ix. 31, 32. They perished far from righteousness; and it was because they were stout-hearted, Rom. x. 3.
2. Now to them God says that, whatever they think, the one in presumption, the other in despair, (1.) Salvation shall be certainly wrought for God's people. If men will not do them justice, God will, and his righteousness shall effect that for them which men's righteousness would not reach to. He will place salvation in Zion, that is, he will make Jerusalem a place of safety and defence to all those who will plant themselves there; thence shall salvation go forth for Israel his glory. God glories in his Israel; and he will be glorified in the salvation he designs to work out for them; it shall redound greatly to his honour. This salvation shall be in Zion; for thence the gospel shall take rise (ch. ii. 3), thither the Redeemer comes (ch. lix. 20, Rom. xi. 26), and it is Zion's King that has salvation, Zech. ix. 9. (2.) It shall be very shortly wrought. This is especially insisted on with those who thought it at a distance: "I bring near my righteousness, nearer than you think of; perhaps it is nearest of all when your straits are greatest and your enemies most injurious; it shall not be far off when there is occasion for it, Ps. lxxxv. 9. Behold, the Judge stands before the door. My salvation shall not tarry any longer than till it is ripe and you are ready for it; and therefore, though it tarry, wait for it; wait patiently, for he that shall come will come, and will not tarry."
Albert Barnes: Notes on the Bible - 1834
46:5: To whom will ye liken me - (see the notes at Isa 40:18, Isa 40:25). The design of this and the following verses is to show the folly of idolatry, and the vanity of trusting in idols. This is a subject that the prophet often dwells on. The argument here is derived from the fact that the idols of Babylon were unable to defend the city, and were themselves carried away in triumph Isa 46:1-2. If so, how vain was it to rely on them! how foolish to suppose that the living and true God could resemble such weak and defenseless blocks!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
46:5: Isa 40:18, Isa 40:25; Exo 15:11; Psa 86:8, Psa 89:6, Psa 89:8, Psa 113:5; Jer 10:6, Jer 10:7, Jer 10:16; Phi 2:6; Col 1:15; Heb 1:3
Geneva 1599
46:5 To whom will ye liken me, and make [me] equal, and (g) compare me, that we may be like?
(g) The people of God setting their own calamity, and the flourishing estate of the Babylonians, would be tempted to think that their God was not so mighty as the idols of their enemies: therefore he describes the original of all the idols to make them to be abhorred by all men: showing that the most that can be spoken in their commendation, is but to prove them vile.
John Gill
46:5 To whom will ye liken me?.... Was it lawful that any likeness might be made, which yet is forbidden, Ex 20:4 what likeness could be thought of? is there any creature in heaven or earth, among all the angels or sons of men, to whom God can be likened, who has done such works of power, and acts of grace, as to care and provide not only for the house of Israel, from the beginning of their state to the close of it, but for all his creatures from the beginning of life to the end thereof, yea, from the beginning of the world to the end of it, and has shown such special grace and goodness to his chosen people, in such a kind and tender manner?
And make me equal; or any equal to him in power and goodness, since all are but worms, dust, and ashes, as the small dust of the balance, yea, as nothing in comparison of him.
And compare me, that we may be like? which is impossible to be done; for what comparison or likeness can there be between the Creator and a creature, between an infinite, immense, and eternal Being, possessed of all perfections, and a finite, frail, imperfect one? see Is 40:18. To pretend to frame a likeness of such a Being, is to act the absurd and stupid part the Heathens do, described in the following verses.
Robert Jamieson, A. R. Fausset and David Brown
46:5 (Is 40:18, Is 40:25).
46:646:6: որ արկանէք ոսկի՛ հանգանակ ՚ի քսակէ, եւ կշռէք զարծաթ ՚ի կշիռս, եւ ՚ի վարձո՛ւ ունիք զոսկերիչս գործել կուռս ձեռագործս. եւ խոնարհեալ երկի՛ր պագանէք նմա[10122]։ [10122] Ոմանք. Երկիրպագանէք նոցա։
6 որ ոսկու մեծ բաժին էք գցում քսակից, արծաթ էք կշռում կշեռքով եւ ոսկերիչներ վարձում, որպէսզի ձեռակերտ կուռքեր պատրաստեն, եւ խոնարհուելով երկրպագում էք դրանց:
6 Քսակէն ոսկի կը թափեն ու կշիռքով արծաթ կը կշռեն, Վարձքով ոսկերիչ կը բռնեն, որ անով աստուած շինէ։Զանիկա կը պաշտեն եւ անոր երկրպագութիւն կ’ընեն։
որ արկանէք`` ոսկի հանգանակ ի քսակէ, եւ [709]կշռէք զարծաթ ի կշիռս, եւ ի վարձու [710]ունիք զոսկերիչս գործել կուռս ձեռագործս, եւ խոնարհեալ երկիր [711]պագանէք նոցա:

46:6: որ արկանէք ոսկի՛ հանգանակ ՚ի քսակէ, եւ կշռէք զարծաթ ՚ի կշիռս, եւ ՚ի վարձո՛ւ ունիք զոսկերիչս գործել կուռս ձեռագործս. եւ խոնարհեալ երկի՛ր պագանէք նմա[10122]։
[10122] Ոմանք. Երկիրպագանէք նոցա։
6 որ ոսկու մեծ բաժին էք գցում քսակից, արծաթ էք կշռում կշեռքով եւ ոսկերիչներ վարձում, որպէսզի ձեռակերտ կուռքեր պատրաստեն, եւ խոնարհուելով երկրպագում էք դրանց:
6 Քսակէն ոսկի կը թափեն ու կշիռքով արծաթ կը կշռեն, Վարձքով ոսկերիչ կը բռնեն, որ անով աստուած շինէ։Զանիկա կը պաշտեն եւ անոր երկրպագութիւն կ’ընեն։
zohrab-1805▾ eastern-1994▾ western am▾
46:646:6 Высыпают золото из кошелька и весят серебро на весах, и нанимают серебряника, чтобы он сделал из него бога; кланяются ему и повергаются перед ним;
46:6 οἱ ο the συμβαλλόμενοι συμβαλλω conjecture; join χρυσίον χρυσιον gold piece; gold leaf ἐκ εκ from; out of μαρσιππίου μαρσιππιον and; even ἀργύριον αργυριον silver piece; money ἐν εν in ζυγῷ ζυγος yoke στήσουσιν ιστημι stand; establish ἐν εν in σταθμῷ σταθμος and; even μισθωσάμενοι μισθοω hire χρυσοχόον χρυσοχοος do; make χειροποίητα χειροποιητος handmade καὶ και and; even κύψαντες κυπτω stoop προσκυνοῦσιν προσκυνεω worship αὐτοῖς αυτος he; him
46:6 הַ ha הַ the זָּלִ֤ים zzālˈîm זול lavish זָהָב֙ zāhˌāv זָהָב gold מִ mi מִן from כִּ֔יס kkˈîs כִּיס bag וְ wᵊ וְ and כֶ֖סֶף ḵˌesef כֶּסֶף silver בַּ ba בְּ in † הַ the קָּנֶ֣ה qqānˈeh קָנֶה reed יִשְׁקֹ֑לוּ yišqˈōlû שׁקל weigh יִשְׂכְּר֤וּ yiśkᵊrˈû שׂכר hire צֹורֵף֙ ṣôrˌēf צרף melt וְ wᵊ וְ and יַעֲשֵׂ֣הוּ yaʕᵃśˈēhû עשׂה make אֵ֔ל ʔˈēl אֵל god יִסְגְּד֖וּ yisgᵊḏˌû סגד prostrate אַף־ ʔaf- אַף even יִֽשְׁתַּחֲוּֽוּ׃ yˈištaḥᵃˈûû חוה bow down
46:6. qui confertis aurum de sacculo et argentum statera ponderatis conducentes aurificem ut faciat deum et procidunt et adorantYou that contribute gold out of the bag, and weigh out silver in the scales: and hire a goldsmith to make a god: and they fall down and worship.
6. Such as lavish gold out of the bag, and weigh silver in the balance, they hire a goldsmith, and he maketh it a god; they fall down, yea, they worship.
46:6. You take gold from a bag, and you weigh silver on a scale, so as to hire a goldsmith to make a god. And they fall prostrate and adore.
46:6. They lavish gold out of the bag, and weigh silver in the balance, [and] hire a goldsmith; and he maketh it a god: they fall down, yea, they worship.
They lavish gold out of the bag, and weigh silver in the balance, [and] hire a goldsmith; and he maketh it a god: they fall down, yea, they worship:

46:6 Высыпают золото из кошелька и весят серебро на весах, и нанимают серебряника, чтобы он сделал из него бога; кланяются ему и повергаются перед ним;
46:6
οἱ ο the
συμβαλλόμενοι συμβαλλω conjecture; join
χρυσίον χρυσιον gold piece; gold leaf
ἐκ εκ from; out of
μαρσιππίου μαρσιππιον and; even
ἀργύριον αργυριον silver piece; money
ἐν εν in
ζυγῷ ζυγος yoke
στήσουσιν ιστημι stand; establish
ἐν εν in
σταθμῷ σταθμος and; even
μισθωσάμενοι μισθοω hire
χρυσοχόον χρυσοχοος do; make
χειροποίητα χειροποιητος handmade
καὶ και and; even
κύψαντες κυπτω stoop
προσκυνοῦσιν προσκυνεω worship
αὐτοῖς αυτος he; him
46:6
הַ ha הַ the
זָּלִ֤ים zzālˈîm זול lavish
זָהָב֙ zāhˌāv זָהָב gold
מִ mi מִן from
כִּ֔יס kkˈîs כִּיס bag
וְ wᵊ וְ and
כֶ֖סֶף ḵˌesef כֶּסֶף silver
בַּ ba בְּ in
הַ the
קָּנֶ֣ה qqānˈeh קָנֶה reed
יִשְׁקֹ֑לוּ yišqˈōlû שׁקל weigh
יִשְׂכְּר֤וּ yiśkᵊrˈû שׂכר hire
צֹורֵף֙ ṣôrˌēf צרף melt
וְ wᵊ וְ and
יַעֲשֵׂ֣הוּ yaʕᵃśˈēhû עשׂה make
אֵ֔ל ʔˈēl אֵל god
יִסְגְּד֖וּ yisgᵊḏˌû סגד prostrate
אַף־ ʔaf- אַף even
יִֽשְׁתַּחֲוּֽוּ׃ yˈištaḥᵃˈûû חוה bow down
46:6. qui confertis aurum de sacculo et argentum statera ponderatis conducentes aurificem ut faciat deum et procidunt et adorant
You that contribute gold out of the bag, and weigh out silver in the scales: and hire a goldsmith to make a god: and they fall down and worship.
46:6. You take gold from a bag, and you weigh silver on a scale, so as to hire a goldsmith to make a god. And they fall prostrate and adore.
46:6. They lavish gold out of the bag, and weigh silver in the balance, [and] hire a goldsmith; and he maketh it a god: they fall down, yea, they worship.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6-7: В этих стихах снова дается сильная обличительная сатира на вавилонское идолопоклонство, с которой мы встречались уже и раньше (44:11-12: и 40:19).

Поднимают его на плечи... Указание на те торжественные религиозные процессии, намек на которые дан был и выше (45:20).

Кричат к нему, он не отвечает... Сильная ирония над полной негодностью языческих божеств. В Библии она имеет для себя и твердую историческую основу, в истории Кармильского жертвоприношения, когда соперники пророка Божия - Илии, тщетно кричали своим богам (3: Цар 18:26-29).
Albert Barnes: Notes on the Bible - 1834
46:6: They lavish gold - The word used here means properly to shake out; and then to pour out abundantly, or in a lavish manner. It is used in connection with the idea of squandering in Deu 21:20; Pro 23:21; Pro 28:7. Here the idea is, that they spared no expense; they poured out gold as if it were vile and worthless, in order to make an idol. The design of this verse is, to show the superstition of those who were idolaters; and, particularly, how much they were willing to devote in order to maintain idol-worship.
Out of the bag - They pour their gold out of the bag, or purse, where they have kept it; that is, they lavish it freely.
And weigh silver in the balance - Perhaps the idea is here, that they used silver so lavishly that they did not wait to count it, but weighed it as they would the grosser metals. The word used here and translated 'balance' (קנה qâ neh), means properly "cane, reed, calamus"; then a measuring reed or rod Eze 40:3, Eze 40:5; then a rod, or beam of a balance, or scales (Greek ζυγὸς zugos).
And hire a goldsmith - (See the notes at Isa 40:19-20).
And he maketh it a god - The goldsmith manufactures the gold and the silver into an image. The object of the prophet is to deride the custom of offering divine homage to a god formed in this manner (see the notes at Isa 44:9-19).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
46:6: lavish: Isa 40:19, Isa 40:20, Isa 41:6, Isa 41:7, Isa 44:12-19, Isa 45:20; Exo 32:2-4; Jdg 17:3, Jdg 17:4; Kg1 12:28; Jer 10:3, Jer 10:4, Jer 10:9, Jer 10:14; Hos 8:4-6; Hab 2:18-20; Act 17:29
they fall: Isa 2:8, Isa 44:17; Dan 3:5-15
Carl Friedrich Keil and Franz Delitzsch
46:6
The negative answer to this question is the direct result of what precedes, but a still further proof is given in Is 46:6, Is 46:7. "They who pour gold out of the bag, and weigh silver with the balance, hire a goldsmith to make it into a god, that they may fall down, yea, throw themselves down. They lift it up, carry it away upon their shoulder, and set it down in its place: there it stands; from its place it does not move: men also cry to it, but it does not answer; it saves no one out of distress." There is no necessity for assuming that הזּלים is used in the place of the finite verb, as Hitzig imagines, or as equivalent to זלים הם, as Rosenmller and Gesenius suppose; but up to ישׂכּרוּ the whole is subject, and therefore ישׁקלוּ is the point at which the change into the finite verb occurs (Ges. 131, 2). The point in hazzâlı̄m is not the extravagant expenditure, as Ewald thinks, but the mean origin of the god, which commences with the pouring out of gold from a purse (zūl = zâlal, to shake, to pour out). Qâneh is the lever of the scales (κανών). The metal weighed out is given to a goldsmith, who plates the idol with the gold, and makes the ornaments for it of silver. When it is finished, they lift it up, or shoulder it (ישּׂאהוּ with a distinctive Great Telisha), carry it home, and set it down in the place which it is to have under it (תּחתּיו). There it stands firm, immoveable, and also deaf and dumb, hearing no one, answering no one, and helping no one. The subject to יצעק is any צעק. The first admonition closes here. The gods who are carried fall without being able to save themselves, whereas Israel's God carries and saves His people; He, the Incomparable, more especially in contrast with the lifeless puppets of idols.
John Gill
46:6 They lavish gold out of the bag,.... As if it was of no value and account; that is, the Heathen idolaters, some of them, who are excessively devoted to idolatry; these, being rich, take out their bags of gold, and give it in a very profuse manner to a workman to make a golden image for them, not caring what it cost them; such an one was that which Nebuchadnezzar made, sixty cubits high, and six broad, Dan 3:1 see an instance of profuseness this way in the Israelites themselves, Ex 32:2.
And weigh silver in the balance; or "with a reed" (o). Others, though idolaters, yet less devoted to idolatry, and more tenacious of their money, make silver do for a god, and weigh it out to the workman, that it be made of such a weight, and no more, and that they might not be cheated of their silver; or they weighed it to pay the workman for his workmanship. Money formerly was not coined and stamped, so not numbered by pieces, but weighed.
And hire a goldsmith, and he maketh it a god; a "finer" or "founder", with whom they agree for such a sum of money, and he, of the gold or silver that is put into his hands, makes a god: he casts and moulds it into such a form or shape that is agreed upon, and this is called a god; though nothing but a piece of gold or silver fashioned by art and man's device, and the work of his hands:
they fall down, yea, they worship; the god they made; both the artificer, and he that employed him, fall down upon their knees, or their faces, and pay divine worship add adoration to the idol; though the one knew it was made of his own gold or silver, and the other knew it to be the workmanship of his hands. Worshipping is more than falling down, as Ben Melech observes, and therefore it is said, yea, they worship.
(o) "in calamo", Pagninus, Montanus. The bar of the balance on which they hang the scales with threads, Ben Meleck says is called the "reed". So Vatablus.
Robert Jamieson, A. R. Fausset and David Brown
46:6 (Is 40:19-20; Is 41:7.) They lavish gold out of their purses and spare no expense for their idol. Their profuseness shames the niggardliness of professors who worship God with what cost them nothing. Sin is always a costly service.
46:746:7: Բարձեալ բերէք ՚ի վերայ ուսոց. եւ եթէ դնիցէք ՚ի գետնի, անդէ՛ն ՚ի տեղւոջ մնան, եւ ո՛չ շարժեսցին. եւ եթէ ոք կարդասցէ առ նա՝ ո՛չ լսէ. եւ ՚ի չարեաց ո՛չ փրկեսցէ զնա[10123]։ [10123] Ոմանք. Կարդասցէ առ նա... ոչ փրկէ զնա։
7 Վերցնում, ուսերիդ վրայ դրած՝ բերում էք, եւ երբ գետնին էք դնում, այդպէս մնում են տեղում ու չեն շարժւում. եթէ որեւէ մէկը կանչի դրանց, չեն լսի եւ չար փորձանքներից չեն փրկի նրան:
7 Զանիկա ուսերու վրայ կը վերցնեն, կը տանին, Իր տեղը կը հաստատեն ու կը կենայ։Անիկա իր տեղէն չի շարժիր Եւ եթէ մէկը անոր աղաղակէ, պատասխան չի տար, Զանիկա իր նեղութենէն չ’ազատեր։
Բարձեալ [712]բերէք ի վերայ ուսոց, եւ եթէ [713]դնիցէք ի գետնի` անդէն ի տեղւոջ մնայ, եւ ոչ շարժեսցի. եւ եթէ ոք կարդասցէ առ նա` ոչ լսէ, եւ ի չարեաց ոչ փրկեսցէ զնա:

46:7: Բարձեալ բերէք ՚ի վերայ ուսոց. եւ եթէ դնիցէք ՚ի գետնի, անդէ՛ն ՚ի տեղւոջ մնան, եւ ո՛չ շարժեսցին. եւ եթէ ոք կարդասցէ առ նա՝ ո՛չ լսէ. եւ ՚ի չարեաց ո՛չ փրկեսցէ զնա[10123]։
[10123] Ոմանք. Կարդասցէ առ նա... ոչ փրկէ զնա։
7 Վերցնում, ուսերիդ վրայ դրած՝ բերում էք, եւ երբ գետնին էք դնում, այդպէս մնում են տեղում ու չեն շարժւում. եթէ որեւէ մէկը կանչի դրանց, չեն լսի եւ չար փորձանքներից չեն փրկի նրան:
7 Զանիկա ուսերու վրայ կը վերցնեն, կը տանին, Իր տեղը կը հաստատեն ու կը կենայ։Անիկա իր տեղէն չի շարժիր Եւ եթէ մէկը անոր աղաղակէ, պատասխան չի տար, Զանիկա իր նեղութենէն չ’ազատեր։
zohrab-1805▾ eastern-1994▾ western am▾
46:746:7 поднимают его на плечи, несут его и ставят его на свое место; он стоит, с места своего не двигается; кричат к нему, он не отвечает, не спасает от беды.
46:7 αἴρουσιν αιρω lift; remove αὐτὸ αυτος he; him ἐπὶ επι in; on τῶν ο the ὤμων ωμος shoulder καὶ και and; even πορεύονται πορευομαι travel; go ἐὰν εαν and if; unless δὲ δε though; while θῶσιν τιθημι put; make αὐτό αυτος he; him ἐπὶ επι in; on τοῦ ο the τόπου τοπος place; locality αὐτοῦ αυτος he; him μένει μενω stay; stand fast οὐ ου not μὴ μη not κινηθῇ κινεω stir; shake καὶ και and; even ὃς ος who; what ἂν αν perhaps; ever βοήσῃ βοαω scream; shout πρὸς προς to; toward αὐτόν αυτος he; him οὐ ου not μὴ μη not εἰσακούσῃ εισακουω heed; listen to ἀπὸ απο from; away κακῶν κακος bad; ugly οὐ ου not μὴ μη not σώσῃ σωζω save αὐτόν αυτος he; him
46:7 יִ֠שָּׂאֻהוּ yiśśāʔuhˌû נשׂא lift עַל־ ʕal- עַל upon כָּתֵ֨ף kāṯˌēf כָּתֵף shoulder יִסְבְּלֻ֜הוּ yisbᵊlˈuhû סבל bear וְ wᵊ וְ and יַנִּיחֻ֤הוּ yannîḥˈuhû נוח settle תַחְתָּיו֙ ṯaḥtāʸw תַּחַת under part וְ wᵊ וְ and יַֽעֲמֹ֔ד yˈaʕᵃmˈōḏ עמד stand מִ mi מִן from מְּקֹומֹ֖ו mmᵊqômˌô מָקֹום place לֹ֣א lˈō לֹא not יָמִ֑ישׁ yāmˈîš מושׁ depart אַף־ ʔaf- אַף even יִצְעַ֤ק yiṣʕˈaq צעק cry אֵלָיו֙ ʔēlāʸw אֶל to וְ wᵊ וְ and לֹ֣א lˈō לֹא not יַעֲנֶ֔ה yaʕᵃnˈeh ענה answer מִ mi מִן from צָּרָתֹ֖ו ṣṣārāṯˌô צָרָה distress לֹ֥א lˌō לֹא not יֹושִׁיעֶֽנּוּ׃ ס yôšîʕˈennû . s ישׁע help
46:7. portant illud in umeris gestantes et ponentes in loco suo et stabit ac de loco suo non movebitur sed et cum clamaverint ad eum non audiet de tribulatione non salvabit eosThey bear him on their shoulders and carry him, and set him in his place, and he shall stand, and shall not stir out of his place. Yea, when they shall cry also unto him, he shall not hear: he shall not save them from tribulation.
7. They bear him upon the shoulder, they carry him, and set him in his place, and he standeth; from his place shall he not remove: yea, one shall cry unto him, yet can he not answer, nor save him out of his trouble.
46:7. They carry him on their shoulders, supporting him, and they set him in his place. And he will stand still and will not move from his place. But even when they will cry out to him, he will not hear. He will not save them from tribulation.
46:7. They bear him upon the shoulder, they carry him, and set him in his place, and he standeth; from his place shall he not remove: yea, [one] shall cry unto him, yet can he not answer, nor save him out of his trouble.
They bear him upon the shoulder, they carry him, and set him in his place, and he standeth; from his place shall he not remove: yea, [one] shall cry unto him, yet can he not answer, nor save him out of his trouble:

46:7 поднимают его на плечи, несут его и ставят его на свое место; он стоит, с места своего не двигается; кричат к нему, он не отвечает, не спасает от беды.
46:7
αἴρουσιν αιρω lift; remove
αὐτὸ αυτος he; him
ἐπὶ επι in; on
τῶν ο the
ὤμων ωμος shoulder
καὶ και and; even
πορεύονται πορευομαι travel; go
ἐὰν εαν and if; unless
δὲ δε though; while
θῶσιν τιθημι put; make
αὐτό αυτος he; him
ἐπὶ επι in; on
τοῦ ο the
τόπου τοπος place; locality
αὐτοῦ αυτος he; him
μένει μενω stay; stand fast
οὐ ου not
μὴ μη not
κινηθῇ κινεω stir; shake
καὶ και and; even
ὃς ος who; what
ἂν αν perhaps; ever
βοήσῃ βοαω scream; shout
πρὸς προς to; toward
αὐτόν αυτος he; him
οὐ ου not
μὴ μη not
εἰσακούσῃ εισακουω heed; listen to
ἀπὸ απο from; away
κακῶν κακος bad; ugly
οὐ ου not
μὴ μη not
σώσῃ σωζω save
αὐτόν αυτος he; him
46:7
יִ֠שָּׂאֻהוּ yiśśāʔuhˌû נשׂא lift
עַל־ ʕal- עַל upon
כָּתֵ֨ף kāṯˌēf כָּתֵף shoulder
יִסְבְּלֻ֜הוּ yisbᵊlˈuhû סבל bear
וְ wᵊ וְ and
יַנִּיחֻ֤הוּ yannîḥˈuhû נוח settle
תַחְתָּיו֙ ṯaḥtāʸw תַּחַת under part
וְ wᵊ וְ and
יַֽעֲמֹ֔ד yˈaʕᵃmˈōḏ עמד stand
מִ mi מִן from
מְּקֹומֹ֖ו mmᵊqômˌô מָקֹום place
לֹ֣א lˈō לֹא not
יָמִ֑ישׁ yāmˈîš מושׁ depart
אַף־ ʔaf- אַף even
יִצְעַ֤ק yiṣʕˈaq צעק cry
אֵלָיו֙ ʔēlāʸw אֶל to
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
יַעֲנֶ֔ה yaʕᵃnˈeh ענה answer
מִ mi מִן from
צָּרָתֹ֖ו ṣṣārāṯˌô צָרָה distress
לֹ֥א lˌō לֹא not
יֹושִׁיעֶֽנּוּ׃ ס yôšîʕˈennû . s ישׁע help
46:7. portant illud in umeris gestantes et ponentes in loco suo et stabit ac de loco suo non movebitur sed et cum clamaverint ad eum non audiet de tribulatione non salvabit eos
They bear him on their shoulders and carry him, and set him in his place, and he shall stand, and shall not stir out of his place. Yea, when they shall cry also unto him, he shall not hear: he shall not save them from tribulation.
46:7. They carry him on their shoulders, supporting him, and they set him in his place. And he will stand still and will not move from his place. But even when they will cry out to him, he will not hear. He will not save them from tribulation.
46:7. They bear him upon the shoulder, they carry him, and set him in his place, and he standeth; from his place shall he not remove: yea, [one] shall cry unto him, yet can he not answer, nor save him out of his trouble.
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Adam Clarke: Commentary on the Bible - 1831
46:7: They bear him upon the shoulder - and set him in his place - This is the way in which the Hindoos carry their gods; and indeed so exact a picture is this of the idolatrous procession of this people, that the prophet might almost be supposed to have been sitting among the Hindoos when he delivered this prophecy. - Ward'S Customs.
Pindar has treated with a just and very elegant ridicule the work of the statuary even in comparison with his own poetry, from this circumstance of its being fixed to a certain station. "The friends of Pytheas," says the Scholiast, "came to the poet, desiring him to write an ode on his victory. Pindar demanded three drachms, (minae, I suppose it should be), for the ode. No, say they, we can have a brazen statue for that money, which will be better than a poem. However, changing their minds afterwards, they came and offered him what he had demanded." This gave him the hint of the following ingenious esordium of his ode: -
Ουκ ανδριαντοποιος ειμ'
Ὡστ' ελινυσσοντα μ' εργαζε-
σθαι αγαλματ' επ' αυτας βαθμιδος
Ἑσταοτ.Αλλ' επι πασας
Ὁλκαδος εν τ' ακατῳ γλυκει' αοιδα
Στειχ' απ' Αιγινας διαγγελ-
lois' ὁτι Λαμπωνος ὑιος
Πυθεας ευρυσθενης
Νικῃ Νεμειοις παγκρατιου στεφανον.
Nem. v.
Thus elegantly translated by Mr. Francis in a note to Hor. Carm. 4:2. 19.
"It is not mine with forming hand
To bid a lifeless image stand
For ever on its base:
But fly, my verses, and proclaim
To distant realms, with deathless fame,
That Pytheas conquered in the rapid race."
Jeremiah, Jer 10:3-5, seems to be indebted to Isaiah for most of the following passage: -
"The practices of the people are altogether vanity:
For they cut down a tree from the forest;
The work of the artificer's hand with the axe;
With silver and with gold it is adorned;
With nails and with hammers it is fastened, that it may not totter.
Like the palm-tree they stand stiff, and cannot speak;
They are carried about, for they cannot go:
Fear them not, for they cannot do harm;
Neither is it in them to do good."
Albert Barnes: Notes on the Bible - 1834
46:7: They bear him upon the shoulder - They carry the idol which they have made on their shoulder to the temple, or place where it is to be fixed. This circumstance, with the others, is doubtless introduced to show how ridiculous and absurd it was to offer divine homage to a god whom they could thus carry about on the shoulder.
And set him in his place - Fix the idol on its basis or pedestal, in its proper niche, or place in the temple. The whole design of this verse is to contrast the idol with Yahweh. Yahweh is uncreated and eternal; the idol, on the contrary, is made by human beings, is borne about, is fixed in its place, has no power to move, remains there until it is taken down, and has no ability either to hear or save those who worship it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
46:7: they carry him: Sa1 5:3; Jer 10:5; Dan 3:1
one shall cry: Isa 37:38, Isa 45:20; Jdg 10:12-14; Kg1 18:26, Kg1 18:40; Jer 2:28; Jon 1:5, Jon 1:14-16
John Gill
46:7 They bear him upon the shoulder, they carry him,.... That is, the idol; men carry him upon their shoulders in procession, and expose him to the view and veneration of the people, just as the host is carried in procession by the Papists; or the idol being made, the workman or his men lift it up, for it cannot lift up itself, and take it upon their shoulders, and carry it home to the proprietor:
and set him in his place; in his house, if an household god: or in the temple, church, or place of public worship, if designed for that:
or cause him to rest under him (p), or "in his place"; under the roof of his house or temple; a jeer upon him, as if he was weary of his long journey, though carried. Here again the idols are distinguished from the true God, and he from them; they are on men's shoulders, and set in a certain place, but he carries all his people, and is not limited to, or included in any place:
and he standeth, and from his place he shall not remove; the idol being set in his place stands fast, being nailed; he stands upright as a palm tree, and can never stir from the place where he is, to help any of his worshippers, in whatsoever distress they may be; nor can he get out of the way of any danger to which he may be exposed; if the temple or house, in which he is, is on fire, or overflowed with water, or broke into by thieves, he cannot move out of his place, and escape the danger; a fine deity to be worshipped indeed! see Is 44:13.
Yea, one shall cry unto him, yet can he not answer; as Baal's priests and worshippers cried to him, but no voice was heard, nor answer returned, 3Kings 18:26 for though they have ears, they hear not, and mouths, yet they speak not, Ps 115:5.
nor save him out of his trouble; that is, the idol cannot save the idolatrous worshipper out of his distress, which has caused him to cry unto him; see Is 45:20.
(p) "et quiescere eum faciunt suo loco", Musculus.
John Wesley
46:7 Remove - He can stir neither hand nor foot to help his people.
Robert Jamieson, A. R. Fausset and David Brown
46:7 cry . . . can . . . not . . . save-- (Is 45:20, with which contrast Is 45:19).
46:846:8: Յիշեցէ՛ք զայս եւ յոգո՛ց հանէք. ապաշաւեցէ՛ք մոլորեալքդ. դարձարո՛ւք սրտիւք[10124], [10124] Ոմանք. Յիշեցէ՛ք զայն՝ եւ։
8 Յիշեցէ՛ք այս եւ հոգո՛ց հանեցէք, զղջացէ՛ք դուք, մոլորեալնե՛րդ, սրտա՛նց դարձի եկէք,
8 «Ասիկա յիշեցէք ու մա՛րդ եղէք, Մտքերնիդ բերէ՛ք, ո՛վ յանցաւորներ։
Յիշեցէք զայս եւ [714]յոգւոց հանէք, ապաշաւեցէք, մոլորեալքդ, դարձարուք սրտիւք, եւ:

46:8: Յիշեցէ՛ք զայս եւ յոգո՛ց հանէք. ապաշաւեցէ՛ք մոլորեալքդ. դարձարո՛ւք սրտիւք[10124],
[10124] Ոմանք. Յիշեցէ՛ք զայն՝ եւ։
8 Յիշեցէ՛ք այս եւ հոգո՛ց հանեցէք, զղջացէ՛ք դուք, մոլորեալնե՛րդ, սրտա՛նց դարձի եկէք,
8 «Ասիկա յիշեցէք ու մա՛րդ եղէք, Մտքերնիդ բերէ՛ք, ո՛վ յանցաւորներ։
zohrab-1805▾ eastern-1994▾ western am▾
46:846:8 Вспомните это и покажите себя мужами; примите это, отступники, к сердцу;
46:8 μνήσθητε μναομαι remember; mindful ταῦτα ουτος this; he καὶ και and; even στενάξατε στεναζω groan μετανοήσατε μετανοεω reconsider; yield οἱ ο the πεπλανημένοι πλαναω mislead; wander ἐπιστρέψατε επιστρεφω turn around; return τῇ ο the καρδίᾳ καρδια heart
46:8 זִכְרוּ־ ziḵrû- זכר remember זֹ֖את zˌōṯ זֹאת this וְ wᵊ וְ and הִתְאֹשָׁ֑שׁוּ hiṯʔōšˈāšû אשׁשׁ [uncertain] הָשִׁ֥יבוּ hāšˌîvû שׁוב return פֹושְׁעִ֖ים fôšᵊʕˌîm פשׁע rebel עַל־ ʕal- עַל upon לֵֽב׃ lˈēv לֵב heart
46:8. mementote istud et fundamini redite praevaricatores ad corRemember this, and be ashamed: return, ye transgressors, to the heart.
8. Remember this, and shew yourselves men: bring it again to mind, O ye transgressors.
46:8. Remember this, and be confounded. Return, you transgressors, to the heart.
46:8. Remember this, and shew yourselves men: bring [it] again to mind, O ye transgressors.
Remember this, and shew yourselves men: bring [it] again to mind, O ye transgressors:

46:8 Вспомните это и покажите себя мужами; примите это, отступники, к сердцу;
46:8
μνήσθητε μναομαι remember; mindful
ταῦτα ουτος this; he
καὶ και and; even
στενάξατε στεναζω groan
μετανοήσατε μετανοεω reconsider; yield
οἱ ο the
πεπλανημένοι πλαναω mislead; wander
ἐπιστρέψατε επιστρεφω turn around; return
τῇ ο the
καρδίᾳ καρδια heart
46:8
זִכְרוּ־ ziḵrû- זכר remember
זֹ֖את zˌōṯ זֹאת this
וְ wᵊ וְ and
הִתְאֹשָׁ֑שׁוּ hiṯʔōšˈāšû אשׁשׁ [uncertain]
הָשִׁ֥יבוּ hāšˌîvû שׁוב return
פֹושְׁעִ֖ים fôšᵊʕˌîm פשׁע rebel
עַל־ ʕal- עַל upon
לֵֽב׃ lˈēv לֵב heart
46:8. mementote istud et fundamini redite praevaricatores ad cor
Remember this, and be ashamed: return, ye transgressors, to the heart.
46:8. Remember this, and be confounded. Return, you transgressors, to the heart.
46:8. Remember this, and shew yourselves men: bring [it] again to mind, O ye transgressors.
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
8-11. Нравственное увещание, в качестве вывода из сказанного, преимущественно обращенное к заблудшим сынам Израиля.

Вспомните это... примите это, отступники, к сердцу; т. е. будьте внимательны, постарайтесь уразуметь все сказанное вам - и ничтожество языческих божеств и величие Всемогущего Господа. Обращение - вспомните сходное с одним из ближайших, раннейших глав (44:21), равно как и самое название адресатов речи, "отступниками" заставляет, по аналогии (48:8), видит в них представителей всего народа израильского, так как неизмеримо большая часть его, действительно, очутилась в положении "отступников", отпавших (хотя, быть может, и бессознательно) от веры в истинного Господа.
Adam Clarke: Commentary on the Bible - 1831
46:8: Show yourselves men - התאששו hithoshashu. This word is rather of doubtful derivation and signification. It occurs only in this place: and some of the ancient interpreters seem to have had something different in their copies. The Vulgate read התבששו hithbosheshu, take shame to yourselves; the Syriac התבוננו hithbonenu, consider with yourselves; the Septuagint στεναξετε· perhaps התאבלו hithabbelu, groan or mourn, within yourselves. Several MSS. read התאוששו hithosheshu, but without any help to the sense.
Albert Barnes: Notes on the Bible - 1834
46:8: Remember this - Bear in mind what is now said of the manner in which idols are made. This is addressed, doubtless, to the Jews, and is designed to keep them from idolatry.
And show yourselves men - Act as men; throw away the childish trifles of idolaters. The word used here (התאשׁשׁוּ hithe'oshâ shû' occurs nowhere else in the Bible. It is according to Gesenius, derived from אישׁ 'ı̂ ysh, "a man," and means to act "as a man." A similar word is used in Co1 16:13 (ἀνδρίζεσθε andrizesthe, from ἀνήρ anē r, a man), and is correctly rendered there, 'quit you like men.' This Greek word often occurs in the Septuagint. It is used as a translation of אמץ 'â mats, in Jos 1:6-7, Jos 1:9, Jos 1:18; Ch1 28:20; Ch2 32:7; Neh 2:1; of גדל gâ dal in Rut 1:12; of חזק châ zaq, in Deu 31:6-7, Deu 31:23; Jos 10:25; Kg2 2:12; Kg2 12:8; Ch1 28:20, and in several other places. Jerome renders the Hebrew word here, 'Be confounded;' the Septuagint, Στενάξατε Stenachate) - 'Groan;' the Syriac, 'Consider,' or understand. The meaning is, that they were to act as became people - not as children; as became those endowed with an immortal mind, and not as the brutes. So Kimchi renders it: 'Be men, and not brutes, which neither consider nor understand.'
O ye transgressors - Ye who have violated the laws of God by the worship of idols. In the time of Manasseh, the Israelites were much addicted to idolatry, and probably this is to be regarded as addressed to them, and as designed to recall them from it to the worship of the true God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
46:8: Remember: Isa 44:18-21; Deu 32:29; Psa 115:8, Psa 135:18; Jer 10:8; Co1 14:20
bring: Isa 47:7; Eze 18:28; Hag 1:5, Hag 1:7; Luk 15:17; Eph 5:14
Carl Friedrich Keil and Franz Delitzsch
46:8
The second admonition is addressed to those who would imitate the heathen. "Remember this, and become firm, take it to heart, ye rebellious ones! Remember the beginning from the olden time, that I am God, and none else: Deity, and absolutely none like me: proclaiming the issue from the beginning, and from ancient times what has not yet taken place, saying, My counsel shall stand, and all my good pleasure I carry out: calling a bird of prey from the east, the man of my counsel from a distant land: not only have I spoken, I also bring it; I have purposed it, I also execute it." The object to which "this" points back is the nothingness of idols and idolatry. The persons addressed are the פושׁעים (those apostatizing), but, as התאשׁשׁוּ shows, whether it mean ἀνδιρίζεσθε or κραταιοῦσθε (1Cor 16:13), such as have not yet actually carried out their rebellion or apostasy, but waver between Jehovahism and heathenism, and are inclined to the latter. התאשׁשׁו is hardly a denom. hithpalel of אישׁ in the sense of "man yourselves," since אישׁ, whether it signifies a husband or a social being, or like אנושׁ, a frail or mortal being, is at any rate equivalent to אנשׁ, and therefore never shows the modification u. אשׁשׁ (אשׁה) signifies to be firm, strong, compact; in the piel (rabb.), to be well-grounded; nithpael, to be fortified, established; here hithpoel, "show yourselves firm" (Targ., Jer.: fundamini ne rursum subitus idololatriae vos turbo subvertat). That they may strengthen themselves in faith and fidelity, they are referred to the history of their nation; ראשׁנות are not prophecies given at an earlier time - a meaning which the priora only acquire in such a connection as Is 43:9 - but former occurrences. They are to pass before their minds the earlier history, and indeed "from the olden time." "Remember:" zikhrū is connected with the accusative of the object of remembrance, and כּי points to its result. An earnest and thoughtful study of history would show them that Jehovah alone was El, the absolutely Mighty One, and 'Elōhı̄m, the Being who united in Himself all divine majesty by which reverence was evoked. The participles in Is 46:10, Is 46:11 are attached to the "I" of כּמוני. It is Jehovah, the Incomparable, who has now, as at other times from the very commencement of the new turn in history, predicted the issue of which it would lead, and miqqedem, i.e., long before, predicted things that have not yet occurred, and which therefore lit outside the sphere of human combination - another passage like Is 41:26; Is 45:21, etc., in which what is predicted in these prophecies lays claim to the character of a prediction of long standing, and not of one merely uttered a few years before. The ראשׁית, in which the ראשׁנות are already in progress (Is 42:9), is to be regarded as the prophet's ideal present; for Jehovah not only foretells before the appearance of Cyrus what is to be expected of him, but declares that His determination must be realized, that He will bring to pass everything upon which His will is set, and summons the man upon the stage of history as the instrument of its accomplishment, so that He knew Cyrus before he himself had either consciousness or being (Is 45:4-5). The east is Persis (Is 41:2); and the distant land, the northern part of Media (as in Is 13:5). Cyrus is called an eagle, or, strictly speaking, a bird of prey (‛ayit),
(Note: The resemblance to ἀετός (αἰετός) is merely accidental. This name for the eagle is traceable, like avid, to a root vâ, to move with the swiftness of the wind. This was shown by Passow, compare Kuhn's Zeitschrift, i. 29, where we also find at 10, 126 another but less probable derivation from a root i, to go (compare eva, a course).)
just as in Jer 49:22 and Ezek 17:3 Nebuchadnezzar is called a nesher. According to Cyrop. vii. 1, 4, the campaign of Cyrus was ἀετὸς χρυσοῦς ἐπὶ δόρατος μακροῦ ἀνατεταμένος. Instead of עצתו אישׁ, the keri reads more clearly, though quite unnecessarily, (עצתי אישׁ (see e.g., Is 44:26). The correlate אף (Is 46:11), which is only attached to the second verb the second time, affirms that Jehovah does not only the one, but the other also. His word is made by Him into a deed, His idea into a reality. יצר is a word used particularly by Isaiah, to denote the ideal preformation of the future in the mind of God (cf., Is 22:11; Is 37:26). The feminine suffixes refer in a neuter sense to the theme of the prophecy - the overthrow of idolatrous Babel, upon which Cyrus comes down like an eagle, in the strength of Jehovah. So far we have the nota bene for those who are inclined to apostasy. They are to lay to heart the nothingness of the heathen gods, and, on the other hand, the self-manifestation of Jehovah from the olden time, that is to say, of the One God who is now foretelling and carrying out the destruction of the imperial city through the eagle from the east.
Geneva 1599
46:8 Remember this, and show yourselves men: bring [it] again to (h) mind, O ye transgressors.
(h) Become wise, meaning, that all idolaters are without wit or sense, like mad men.
John Gill
46:8 Remember this,.... Or "these things", as the Syriac version, concerning the matter of which, and the manner in which idols are made; their impotency to move themselves, and their inability to help their votaries, and the difference between them and the true God:
and show yourselves men; and not brutes, as the makers and worshippers of images are, or show themselves as if they were; who unmanly themselves, and act contrary to the natural reason of mankind: or "be ye strong" (q); so the Targum and Jarchi; fortify yourselves against all temptations to idolatry, and against all the arguments and persuasions of idolaters; or "burn ye" (r) or "be ye inflamed", so Rabenu Hal and Joseph Kimchi; that is, blush and be ashamed at such sottishness and stupidity, as men when they are ashamed look as if their faces were inflamed; so the Vulgate Latin version renders it, "be ye confounded" (s); or the sense is, be fervent in spirit, be fired (t) with zeal for God and his glory, and with indignation against such gross idolatry:
bring it again to mind, O ye transgressors; of the law of God, in this instance of idolatry; meaning either the Babylonians, or rather the Jews, who had been drawn in by them to idolatrous practices; calling upon them to return to their senses; to use and exercise their reason; to recollect and reconsider things, and observe and repent of the folly and wickedness they had been guilty of.
(q) "roborat vos", Pagninus, Tigurine version; so Ben Melech interprets the word. (r) Ardete, "comburite vos", some in Vatablus. (s) "Confundamini", V. L. "et erubescite", Calvin. (t) "Incendimini sive corripimini zelo", Vitringa.
John Wesley
46:8 Bring it - Think of this again and again, ye who have been guilty of this foolish sin.
Robert Jamieson, A. R. Fausset and David Brown
46:8 show yourselves men--Renounce the childishness of idolatry as shown in what precedes (1Cor 14:20; 1Cor 16:13; Eph 4:14). In order to be manly we must be godly; for man was made "in the image of God," and only rises to his true dignity when joined to God; virtue is derived from the Latin vir, "a man."
bring . . . to mind--rather, "lay it to heart."
transgressors--addressed to the idolaters among the Jews.
46:946:9: եւ յիշեցէ՛ք զառաջին գործսն յաւիտենից. զի ե՛ս եմ Աստուած, եւ չի՛ք այլ ոք բա՛ց յինէն,
9 մտաբերեցէ՛ք առաջին գործերը՝ վաղուց ի վեր կատարուածները, քանզի ե՛ս եմ Աստուածը, եւ ինձնից բացի մէկ ուրիշը չկայ,
9 Սկիզբէն եղած բաները յիշեցէ՛ք. Քանզի ե՛ս եմ Աստուած եւ ինձմէ ուրիշը՝ չկայ. Ե՛ս եմ Աստուած եւ ինծի պէս մէ՛կը չկայ
յիշեցէք զառաջին գործսն յաւիտենից. զի ես եմ Աստուած, եւ չիք այլ [715]ոք բաց յինէն:

46:9: եւ յիշեցէ՛ք զառաջին գործսն յաւիտենից. զի ե՛ս եմ Աստուած, եւ չի՛ք այլ ոք բա՛ց յինէն,
9 մտաբերեցէ՛ք առաջին գործերը՝ վաղուց ի վեր կատարուածները, քանզի ե՛ս եմ Աստուածը, եւ ինձնից բացի մէկ ուրիշը չկայ,
9 Սկիզբէն եղած բաները յիշեցէ՛ք. Քանզի ե՛ս եմ Աստուած եւ ինձմէ ուրիշը՝ չկայ. Ե՛ս եմ Աստուած եւ ինծի պէս մէ՛կը չկայ
zohrab-1805▾ eastern-1994▾ western am▾
46:946:9 вспомните прежде бывшее, от {начала} века, ибо Я Бог, и нет иного Бога, и нет подобного Мне.
46:9 καὶ και and; even μνήσθητε μναομαι remember; mindful τὰ ο the πρότερα προτερος earlier ἀπὸ απο from; away τοῦ ο the αἰῶνος αιων age; -ever ὅτι οτι since; that ἐγώ εγω I εἰμι ειμι be 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
46:9 זִכְר֥וּ ziḵrˌû זכר remember רִאשֹׁנֹ֖ות rišōnˌôṯ רִאשֹׁון first מֵ mē מִן from עֹולָ֑ם ʕôlˈām עֹולָם eternity כִּ֣י kˈî כִּי that אָנֹכִ֥י ʔānōḵˌî אָנֹכִי i אֵל֙ ʔˌēl אֵל god וְ wᵊ וְ and אֵ֣ין ʔˈên אַיִן [NEG] עֹ֔וד ʕˈôḏ עֹוד duration אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s) וְ wᵊ וְ and אֶ֥פֶס ʔˌefes אֶפֶס end כָּמֹֽונִי׃ kāmˈônî כְּמֹו like
46:9. recordamini prioris saeculi quoniam ego sum Deus et non est ultra Deus nec est similis meiRemember the former age, for I am God, and there is no God beside, neither is there the like to me:
9. Remember the former things of old: for I am God, and there is none else; God, and there is none like me;
46:9. Remember the past ages. For I am God, and there is no other god. There is no one like me.
46:9. Remember the former things of old: for I [am] God, and [there is] none else; [I am] God, and [there is] none like me,
Remember the former things of old: for I [am] God, and [there is] none else; [I am] God, and [there is] none like me:

46:9 вспомните прежде бывшее, от {начала} века, ибо Я Бог, и нет иного Бога, и нет подобного Мне.
46:9
καὶ και and; even
μνήσθητε μναομαι remember; mindful
τὰ ο the
πρότερα προτερος earlier
ἀπὸ απο from; away
τοῦ ο the
αἰῶνος αιων age; -ever
ὅτι οτι since; that
ἐγώ εγω I
εἰμι ειμι be
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
46:9
זִכְר֥וּ ziḵrˌû זכר remember
רִאשֹׁנֹ֖ות rišōnˌôṯ רִאשֹׁון first
מֵ מִן from
עֹולָ֑ם ʕôlˈām עֹולָם eternity
כִּ֣י kˈî כִּי that
אָנֹכִ֥י ʔānōḵˌî אָנֹכִי i
אֵל֙ ʔˌēl אֵל god
וְ wᵊ וְ and
אֵ֣ין ʔˈên אַיִן [NEG]
עֹ֔וד ʕˈôḏ עֹוד duration
אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s)
וְ wᵊ וְ and
אֶ֥פֶס ʔˌefes אֶפֶס end
כָּמֹֽונִי׃ kāmˈônî כְּמֹו like
46:9. recordamini prioris saeculi quoniam ego sum Deus et non est ultra Deus nec est similis mei
Remember the former age, for I am God, and there is no God beside, neither is there the like to me:
46:9. Remember the past ages. For I am God, and there is no other god. There is no one like me.
46:9. Remember the former things of old: for I [am] God, and [there is] none else; [I am] God, and [there is] none like me,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9-10: Вспомните прежде бывшее, от начала века... Мой совет состоится, и все, что Мне угодно, Я сделаю. Апелляция к тому, что было сделано, ссылки на довечность и своевременность планов Божественного Предопределения и указание о неизменности Его советов - это один из любимых и довольно часто употребляемых литературных приемов этого писания (14:24; 41:22; 43:16, 18: и др.). В данном случае такое, чисто формальное удостоверение, заключает в себе намек и на более положительное содержание, именно на то Божественное определение, согласно которому низко упавший культурный мир должен был обновиться притоком свежих народов и потомки Иафета вселятся в шатрах Симовых (Быт 9:25-27). Право так думать дает следующий стих, где речь снова возвращается к Киру, главному виновнику такой перемены.
Albert Barnes: Notes on the Bible - 1834
46:9: Remember the former things ... - Bear in mind the repeated and constant proofs that have been given that Yahweh is the true God - the proofs derived from the prediction of future events, and from the frequent interpositions of his providence in your behalf as a nation.
For I am God - (See the notes at Isa 44:6).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
46:9: the former: Isa 42:9, Isa 65:17; Deu 32:7; Neh. 9:7-37; Psa. 78:1-72, 105:1-106:48, Psa 111:4; Jer 23:7, Jer 23:8; Dan 9:6-15
I am God: Isa 45:5, Isa 45:6, Isa 45:14, Isa 45:18, Isa 45:21, Isa 45:22
and there is none like: Isa 46:5; Deu 33:26
John Gill
46:9 Remember the former things of old,.... The things that were from the beginning, or the ancient things done by the Lord, whether as the effects of power, wisdom, and goodness, or in wrath, or in mercy; such as the creation of the heavens, and the earth, and all things in them; the destruction of the old world, and of Sodom and Gomorrah; the bringing of Israel out of Egypt through the Red sea and wilderness, to Canaan's land, and all the wondrous things then done for them; which are so many proofs of the true deity of the God of Israel, in opposition to the idols of the Gentiles:
for I am God, and there is none else; as he must needs be what did the above things:
I am God, and there is none like me; for greatness or goodness, or that has done the like things; not one of the gods of the Gentiles.
Robert Jamieson, A. R. Fausset and David Brown
46:9 former--namely, proofs of the sole Godship of Jehovah, from predictions fulfilled, and interpositions of God in behalf of Israel (Is 45:5).
46:1046:10: որ պատմիցէ յառաջագոյն զվերջինսն՝ մինչչեւ՛ եղեալ իցեն, եւ միանգամայն կատարեսցին. եւ ասացի թէ ամենայն խորհուրդք իմ հաստատեսցին, եւ զամենայն զոր կամիմ արարի՛ց[10125]։ [10125] Ոմանք. Որ պատմեցի յառա՛՛։ Ոսկան. Եւ ամենայն զոր կա՛՛։
10 որ առաջուց պատմի վերջում կատարուելիք բաների մասին, երբ դեռ չեն եղել, բայց անպայման կատարուելու են: Ես ասացի, որ իմ բոլոր խորհուրդներն իրականանալու են, եւ ամէն բան, ինչ որ ցանկանամ, կատարելու եմ:
10 Որ վերջինը՝ սկիզբէն Ու դեռ չեղածը առաջուընէ պատմեցի Ու կ’ըսեմ թէ ‘Իմ խորհուրդս պիտի հաստատուի Եւ իմ ամէն կամքս պիտի կատարուի’։
որ պատմիցէ յառաջագոյն զվերջինսն [716]մինչչեւ եղեալ իցեն, եւ միանգամայն կատարեսցին``. եւ ասացի թէ` Ամենայն խորհուրդք իմ հաստատեսցին, եւ զամենայն զոր կամիմ արարից:

46:10: որ պատմիցէ յառաջագոյն զվերջինսն՝ մինչչեւ՛ եղեալ իցեն, եւ միանգամայն կատարեսցին. եւ ասացի թէ ամենայն խորհուրդք իմ հաստատեսցին, եւ զամենայն զոր կամիմ արարի՛ց[10125]։
[10125] Ոմանք. Որ պատմեցի յառա՛՛։ Ոսկան. Եւ ամենայն զոր կա՛՛։
10 որ առաջուց պատմի վերջում կատարուելիք բաների մասին, երբ դեռ չեն եղել, բայց անպայման կատարուելու են: Ես ասացի, որ իմ բոլոր խորհուրդներն իրականանալու են, եւ ամէն բան, ինչ որ ցանկանամ, կատարելու եմ:
10 Որ վերջինը՝ սկիզբէն Ու դեռ չեղածը առաջուընէ պատմեցի Ու կ’ըսեմ թէ ‘Իմ խորհուրդս պիտի հաստատուի Եւ իմ ամէն կամքս պիտի կատարուի’։
zohrab-1805▾ eastern-1994▾ western am▾
46:1046:10 Я возвещаю от начала, что будет в конце, и от древних времен то, что еще не сделалось, говорю: Мой совет состоится, и все, что Мне угодно, Я сделаю.
46:10 ἀναγγέλλων αναγγελλω announce πρότερον προτερον earlier τὰ ο the ἔσχατα εσχατος last; farthest part πρὶν πριν before αὐτὰ αυτος he; him γενέσθαι γινομαι happen; become καὶ και and; even ἅμα αμα at once; together συνετελέσθη συντελεω consummate; finish καὶ και and; even εἶπα επω say; speak πᾶσά πας all; every μου μου of me; mine ἡ ο the βουλὴ βουλη intent στήσεται ιστημι stand; establish καὶ και and; even πάντα πας all; every ὅσα οσος as much as; as many as βεβούλευμαι βουλευω intend; deliberate ποιήσω ποιεω do; make
46:10 מַגִּ֤יד maggˈîḏ נגד report מֵֽ mˈē מִן from רֵאשִׁית֙ rēšîṯ רֵאשִׁית beginning אַחֲרִ֔ית ʔaḥᵃrˈîṯ אַחֲרִית end וּ û וְ and מִ mi מִן from קֶּ֖דֶם qqˌeḏem קֶדֶם front אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] לֹא־ lō- לֹא not נַעֲשׂ֑וּ naʕᵃśˈû עשׂה make אֹמֵר֙ ʔōmˌēr אמר say עֲצָתִ֣י ʕᵃṣāṯˈî עֵצָה counsel תָק֔וּם ṯāqˈûm קום arise וְ wᵊ וְ and כָל־ ḵol- כֹּל whole חֶפְצִ֖י ḥefṣˌî חֵפֶץ pleasure אֶעֱשֶֽׂה׃ ʔeʕᵉśˈeh עשׂה make
46:10. adnuntians ab exordio novissimum et ab initio quae necdum facta sunt dicens consilium meum stabit et omnis voluntas mea fietWho shew from the beginning the things that shall be at last, and from ancient times the things that as yet are not done, saying: My counsel shall stand, and all my will shall be done:
10. declaring the end from the beginning, and from ancient times things that are not done; saying, My counsel shall stand, and I will do all my pleasure:
46:10. From the beginning, I announce the last things, and from the start, the things that have not yet been done, saying: My plan will stand firm, and my entire will shall be done.
46:10. Declaring the end from the beginning, and from ancient times [the things] that are not [yet] done, saying, My counsel shall stand, and I will do all my pleasure:
Declaring the end from the beginning, and from ancient times [the things] that are not [yet] done, saying, My counsel shall stand, and I will do all my pleasure:

46:10 Я возвещаю от начала, что будет в конце, и от древних времен то, что еще не сделалось, говорю: Мой совет состоится, и все, что Мне угодно, Я сделаю.
46:10
ἀναγγέλλων αναγγελλω announce
πρότερον προτερον earlier
τὰ ο the
ἔσχατα εσχατος last; farthest part
πρὶν πριν before
αὐτὰ αυτος he; him
γενέσθαι γινομαι happen; become
καὶ και and; even
ἅμα αμα at once; together
συνετελέσθη συντελεω consummate; finish
καὶ και and; even
εἶπα επω say; speak
πᾶσά πας all; every
μου μου of me; mine
ο the
βουλὴ βουλη intent
στήσεται ιστημι stand; establish
καὶ και and; even
πάντα πας all; every
ὅσα οσος as much as; as many as
βεβούλευμαι βουλευω intend; deliberate
ποιήσω ποιεω do; make
46:10
מַגִּ֤יד maggˈîḏ נגד report
מֵֽ mˈē מִן from
רֵאשִׁית֙ rēšîṯ רֵאשִׁית beginning
אַחֲרִ֔ית ʔaḥᵃrˈîṯ אַחֲרִית end
וּ û וְ and
מִ mi מִן from
קֶּ֖דֶם qqˌeḏem קֶדֶם front
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
לֹא־ lō- לֹא not
נַעֲשׂ֑וּ naʕᵃśˈû עשׂה make
אֹמֵר֙ ʔōmˌēr אמר say
עֲצָתִ֣י ʕᵃṣāṯˈî עֵצָה counsel
תָק֔וּם ṯāqˈûm קום arise
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
חֶפְצִ֖י ḥefṣˌî חֵפֶץ pleasure
אֶעֱשֶֽׂה׃ ʔeʕᵉśˈeh עשׂה make
46:10. adnuntians ab exordio novissimum et ab initio quae necdum facta sunt dicens consilium meum stabit et omnis voluntas mea fiet
Who shew from the beginning the things that shall be at last, and from ancient times the things that as yet are not done, saying: My counsel shall stand, and all my will shall be done:
46:10. From the beginning, I announce the last things, and from the start, the things that have not yet been done, saying: My plan will stand firm, and my entire will shall be done.
46:10. Declaring the end from the beginning, and from ancient times [the things] that are not [yet] done, saying, My counsel shall stand, and I will do all my pleasure:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
46:10: Declaring the end from the beginning - Foretelling accurately the course of future events. This is an argument to which God often appeals in proof that he is the only true God (see Isa 41:22-23; Isa 43:12; Isa 44:26).
My counsel shall stand - My purpose, my design, my will. The phrase 'shall stand' means that it shall be stable, settled, fixed, established. This proves:
1. That God has a purpose or plan in regard to human affairs. If he had not, he could not predict future events, since a contingent event cannot be foreknown and predicted; that is, it cannot be foretold that an event shall certainly occur in one way, when by the very supposition of its being contingent it may happen either that way, or some other way, or not at all.
2. That God's plan will not be frustrated. He has power enough to secure the execution of his designs, and he will exert that power in order that all his plans may be accomplished. We may observe, also, that it is a matter of unspeakable joy that God has a plan, and that it will be executed. For
(1) If there were no plan in relation to human things, the mind could find no rest. If there was no evidence that One Mind presided over human affairs; that an infinitely wise plan had been formed, and that all things had been adjusted so as best to secure the ultimate accomplishment of that plan, everything would have the appearance of chaos, and the mind must be filled with doubts and distractions. But our anxieties vanish in regard to the apparent irregularities and disorders of the universe, when we feel that all things are under the direction of an Infinite Mind, and will be made to accomplish his plans, and further his great designs.
(2) If his plans were not accomplished, there would be occasion of equal doubt and dismay. If there was any power that could defeat the purposes of God; if there was any stubbornness of matter, or any inflexible perverseness in the nature of mind; if there were any unexpected and unforeseen extraneous causes that could interpose to thwart his plans, then the mind must be full of agitation and distress. But the moment it can fasten on the conviction that God has formed a plan that embraces all things, and that all things which occur will be in some way made tributary to that plan, that moment the mind can be calm in resignation to his holy will.
And I will do all my pleasure - I will accomplish all my wish, or effect all my desire. The word rendered here 'pleasure' (חפץ chepē ts) means properly delight or pleasure Sa1 15:22; Psa 1:2; Psa 16:3; Ecc 5:4; Ecc 12:10; then desire, wish, will Job 31:16; and then business, cause, affairs Isa 53:10. Here it means that God would accomplish everything which was to him an object of desire; everything which he wished, or willed. And why should he not? Who has power to hinder or pRev_ent him Rom 9:19? And why should not we rejoice that he will do all that is pleasing to him? What better evidence have we that it is desirable that anything should be done, than that it is agreeable, or pleasing to God? What better security can we have that it is right, than that he wills it? What more substantial and permanent ground of rejoicing is there in regard to anything, than that it is such as God prefers, loves, and wills?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
46:10: the end: Isa 41:22, Isa 41:23, Isa 44:7, Isa 45:21; Gen 3:15, Gen 12:2, Gen 12:3, Gen 49:10, Gen 49:22-26; Num 24:17-24; Deu 4:24-31, Deu 28:15-68; Act 15:18
My counsel: Isa 46:11, Isa 43:13; Psa 33:11, Psa 135:6; Pro 19:21, Pro 21:30; Dan 4:35; Act 3:23; Act 4:27, Act 4:28, Act 5:39; Rom 11:33, Rom 11:34; Eph 1:9-11; Heb 6:17
John Gill
46:10 Declaring the end from the beginning,.... The end of the Jewish state, both as a church, and a commonwealth, from the first settlement of it in the times of Moses, and by him, Deut 32:29. The end of the world, and all things in it, as early as the times of Enoch, the seventh from Adam, Jude 1:14. The end and issue of every event, at least of many very remarkable and momentous ones, before they came to pass; and particularly things relating to Christ, the beginning and end; the fulfilling end of the moral law for righteousness; the scope and design of the ceremonial law, to which that tended, and in which it issued; as well as the end of the whole Scripture, of the prophecies and promises of it: and this end was declared very early, and spoken of by all the prophets that were from the beginning of the world; and which is a full proof of the omniscience of God, and so of his true deity, Lk 1:70.
And from the ancient times the things that are not yet done; that were not at this time done, though they are since: such as the captivity of the Jews, and their return from it; also the incarnation of Christ, his obedience and sufferings, and the glory that should follow; his resurrection, ascension, and session at the right hand of God; the work of redemption by him; the effusion of the Spirit; the spread of the Gospel among the Gentiles, and their conversion; and others which are now not yet done; as the conversion of the Jews in the latter day, and the bringing in the fulness of the Gentiles; the glory of the church in those times as to knowledge, peace, purity, power, and authority; the destruction of antichrist; and the second coming of the Messiah; all which have been declared from ancient times; and as the former have been accomplished, there is reason to believe the latter will:
saying, my counsel shall stand; the purposes and decrees of God, which are within himself, wisely formed by him, eternal and not frustrable; and which shall stand, or be accomplished, being the counsels of him who is all wise, all knowing, all powerful, unchangeable, true, and faithful; whether they respect the providence of God in relation to the world in general, and the government of it, or to particular persons, and their affairs, from the time of their birth to their death; or whether they respect his grace and goodness in the salvation of men; such as his purpose according to election, the covenant of his grace, redemption by Christ, the effectual calling, and eternal glorification; all which, as they are according to the will and counsel of God; stand firm and sure, and shall have their full accomplishment; see Ps 33:11.
And I will do all my pleasure; as he has done in creation, and does in providence, so he has done, can do, and does in grace, in predestination and redemption, and in the effectual calling. And particularly this may refer to the deliverance of the Jews by Cyrus, a type of Christ, and deliverance by him, as follows:
John Wesley
46:10 Declaring - Foretelling from the beginning of the world, future events which should happen in succeeding ages, even to the end of the world.
Robert Jamieson, A. R. Fausset and David Brown
46:10 (Is 45:21; Is 41:22-23; Is 44:26).
yet--not in the Hebrew. Translate, "What had not been done" [HORSLEY].
do all my pleasure-- (Is 53:10; Rom 9:19).
46:1146:11: Կոչե՛լ յարեւելից թռչունս, եւ յերկրէ հեռաստանէ՝ վասն որոյ խորհեցայն, խօսեցայ եւ ածի, հաստատեցի եւ արարի. ածի զնա՝ եւ յաջողեցի զճանապարհս նորա։
11 Ես արեւելքից կանչեցի թռչուններին, իսկ հեռաւոր երկրից՝ նրան, ում մասին մտածեցի. խօսեցի ու բերի, հաստատեցի եւ կատարեցի, բերի նրան եւ դրի յաջող ճանապարհի վրայ:
11 Ես եմ որ արեւելքէն գիշատիչ թռչունը կը կանչեմ Ու հեռու երկրէ՝ իմ խորհուրդս գործադրելու մարդը։Ես խօսեցայ ու ես պիտի կատարեմ։Ես խորհեցայ ու ես պիտի գործադրեմ։
[717]կոչել յարեւելից թռչունս``, եւ յերկրէ հեռաստանէ` [718]վասն որոյ խորհեցայն, խօսեցայ եւ ածի, հաստատեցի եւ արարի. ածի զնա եւ յաջողեցի զճանապարհս նորա:

46:11: Կոչե՛լ յարեւելից թռչունս, եւ յերկրէ հեռաստանէ՝ վասն որոյ խորհեցայն, խօսեցայ եւ ածի, հաստատեցի եւ արարի. ածի զնա՝ եւ յաջողեցի զճանապարհս նորա։
11 Ես արեւելքից կանչեցի թռչուններին, իսկ հեռաւոր երկրից՝ նրան, ում մասին մտածեցի. խօսեցի ու բերի, հաստատեցի եւ կատարեցի, բերի նրան եւ դրի յաջող ճանապարհի վրայ:
11 Ես եմ որ արեւելքէն գիշատիչ թռչունը կը կանչեմ Ու հեռու երկրէ՝ իմ խորհուրդս գործադրելու մարդը։Ես խօսեցայ ու ես պիտի կատարեմ։Ես խորհեցայ ու ես պիտի գործադրեմ։
zohrab-1805▾ eastern-1994▾ western am▾
46:1146:11 Я воззвал орла от востока, из дальней страны, исполнителя определения Моего. Я сказал, и приведу это в исполнение; предначертал, и сделаю.
46:11 καλῶν καλεω call; invite ἀπ᾿ απο from; away ἀνατολῶν ανατολη springing up; east πετεινὸν πετεινος bird καὶ και and; even ἀπὸ απο from; away γῆς γη earth; land πόρρωθεν πορρωθεν from afar περὶ περι about; around ὧν ος who; what βεβούλευμαι βουλευω intend; deliberate ἐλάλησα λαλεω talk; speak καὶ και and; even ἤγαγον αγω lead; pass ἔκτισα κτιζω create; set up καὶ και and; even ἐποίησα ποιεω do; make ἤγαγον αγω lead; pass αὐτὸν αυτος he; him καὶ και and; even εὐόδωσα ευοδοω prosper τὴν ο the ὁδὸν οδος way; journey αὐτοῦ αυτος he; him
46:11 קֹרֵ֤א qōrˈē קרא call מִ mi מִן from מִּזְרָח֙ mmizrˌāḥ מִזְרָח sunrise עַ֔יִט ʕˈayiṭ עַיִט bird of prey מֵ mē מִן from אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth מֶרְחָ֖ק merḥˌāq מֶרְחָק distance אִ֣ישׁ ʔˈîš אִישׁ man עֲצָתִ֑יעצתו *ʕᵃṣāṯˈî עֵצָה counsel אַף־ ʔaf- אַף even דִּבַּ֨רְתִּי֙ dibbˈartî דבר speak אַף־ ʔaf- אַף even אֲבִיאֶ֔נָּה ʔᵃvîʔˈennā בוא come יָצַ֖רְתִּי yāṣˌartî יצר shape אַף־ ʔaf- אַף even אֶעֱשֶֽׂנָּה׃ ס ʔeʕᵉśˈennā . s עשׂה make
46:11. vocans ab oriente avem et de terra longinqua virum voluntatis meae et locutus sum et adducam illud creavi et faciam illudWho call a bird from the east, and from a far country the man of my own will, and I have spoken, and will bring it to pass: I have created, and I will do it.
11. calling a ravenous bird from the east, the man of my counsel from a far country; yea, I have spoken, I will also bring it to pass; I have purposed, I will also do it.
46:11. I call a bird from the east, and from a far away land, the man of my will. And I have spoken it, and I will carry it out. I have created, and I will act.
46:11. Calling a ravenous bird from the east, the man that executeth my counsel from a far country: yea, I have spoken [it], I will also bring it to pass; I have purposed [it], I will also do it.
Calling a ravenous bird from the east, the man that executeth my counsel from a far country: yea, I have spoken [it], I will also bring it to pass; I have purposed [it], I will also do it:

46:11 Я воззвал орла от востока, из дальней страны, исполнителя определения Моего. Я сказал, и приведу это в исполнение; предначертал, и сделаю.
46:11
καλῶν καλεω call; invite
ἀπ᾿ απο from; away
ἀνατολῶν ανατολη springing up; east
πετεινὸν πετεινος bird
καὶ και and; even
ἀπὸ απο from; away
γῆς γη earth; land
πόρρωθεν πορρωθεν from afar
περὶ περι about; around
ὧν ος who; what
βεβούλευμαι βουλευω intend; deliberate
ἐλάλησα λαλεω talk; speak
καὶ και and; even
ἤγαγον αγω lead; pass
ἔκτισα κτιζω create; set up
καὶ και and; even
ἐποίησα ποιεω do; make
ἤγαγον αγω lead; pass
αὐτὸν αυτος he; him
καὶ και and; even
εὐόδωσα ευοδοω prosper
τὴν ο the
ὁδὸν οδος way; journey
αὐτοῦ αυτος he; him
46:11
קֹרֵ֤א qōrˈē קרא call
מִ mi מִן from
מִּזְרָח֙ mmizrˌāḥ מִזְרָח sunrise
עַ֔יִט ʕˈayiṭ עַיִט bird of prey
מֵ מִן from
אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth
מֶרְחָ֖ק merḥˌāq מֶרְחָק distance
אִ֣ישׁ ʔˈîš אִישׁ man
עֲצָתִ֑יעצתו
*ʕᵃṣāṯˈî עֵצָה counsel
אַף־ ʔaf- אַף even
דִּבַּ֨רְתִּי֙ dibbˈartî דבר speak
אַף־ ʔaf- אַף even
אֲבִיאֶ֔נָּה ʔᵃvîʔˈennā בוא come
יָצַ֖רְתִּי yāṣˌartî יצר shape
אַף־ ʔaf- אַף even
אֶעֱשֶֽׂנָּה׃ ס ʔeʕᵉśˈennā . s עשׂה make
46:11. vocans ab oriente avem et de terra longinqua virum voluntatis meae et locutus sum et adducam illud creavi et faciam illud
Who call a bird from the east, and from a far country the man of my own will, and I have spoken, and will bring it to pass: I have created, and I will do it.
46:11. I call a bird from the east, and from a far away land, the man of my will. And I have spoken it, and I will carry it out. I have created, and I will act.
46:11. Calling a ravenous bird from the east, the man that executeth my counsel from a far country: yea, I have spoken [it], I will also bring it to pass; I have purposed [it], I will also do it.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11: Я воззвал орла от Востока, из дальней страны... Если перед этим пророк хотел тронуть сердца слушателей воспоминанием о прошлом, то теперь он хочет поразить их предсказанием о будущем, предсказанием, хотя и не новым, но настолько важным и серьезным, что пророк часто обращается к нему в подобных случаях, как к самому вескому аргументу. Под образом "орла", воздвигнутого Богом от Востока, для осуществления Его промыслительных планов, как это видно из контекста (40:2, 25), понимается Кир, названный так или за быстроту и силу своих походов, или же за то, что он имел изображение орла на своих знаменах, о чем говорил и Ксенофонт (Киропед. VIII, 1, 4).
Adam Clarke: Commentary on the Bible - 1831
46:11: Calling a ravenous bird from the east "Calling from the east the eagle" - A very proper emblem for Cyrus, as in other respects, so particularly because the ensign of Cyrus was a golden eagle, ΑΕΤΟΣ χρυσους, the very word עיט ayit, which the prophet uses here, expressed as near as may be in Greek letters. Xenoph. Cyrop. lib. 7 sub. init. Kimchi says his father understood this, not of Cyrus, but of the Messiah.
From a far country "From a land far distant" - Two MSS. add the conjunction ו vau, ומארץ umeerets; and so the Septuagint, Syriac, and Vulgate.
Albert Barnes: Notes on the Bible - 1834
46:11: Calling a ravenous bird from the east - There can be no doubt that Cyrus is intended here (see the notes at Isa 41:2, Isa 41:25). The east here means Persia. The word rendered 'ravenous bird' (עיט ‛ ayiṭ) is rendered 'fowl' in Job 28:7; 'bird' or 'birds' in Jer 12:9; 'fowls' in Gen 15:11; Isa 18:6; and 'ravenous birds' in Eze 39:4. It does not occur elsewhere in the Bible. It is used here as an emblem of a warlike king, and the emblem may either denote the rapidity of his movements - moving with the flight of an eagle; or it may denote the devastation which he would spread - an emblem in either sense especially applicable to Cyrus. It is not uncommon in the Bible to compare a warlike prince to an eagle Jer 49:22; Eze 17:3; and the idea here is, probably, that Cyrus would come with great power and velocity upon nations, like the king of birds, and would pounce suddenly and unexpectedly upon his prey. Perhaps also there may be here allusion to the standard or banner of Cyrus. Xenophon (Cyrop. vii.) says that it was a golden eagle affixed to a long spear; and it is well remarked by Lowth, that Xenophon has used the very word which the prophet uses here, as near as could be, expressing it in Greek letters. The word of the prophet is עיט ‛ ayiṭ; the Greek word used by Xenophon is ἀετὸς aetos. The Chaldee has, however, given a different rendering to this passage: 'I, who say that I will gather my captivity from the east, and will lead publicly like a swift bird from a distant land the sons of Abraham, my friend.'
The man that executeth my counsel - Margin, as Hebrew, 'Of my counsel.' It may either mean the man whom he had designated by his counsel; or it may mean the man who should execute his purpose.
Yea, I have spoken - He spake it by the prophets; and the idea is, that all that he had spoken should be certainly accomplished.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
46:11: Calling: Isa 13:2-4, Isa 21:7-9, Isa 41:2, Isa 41:25, Isa 45:1-6; Jer 50:29, Jer 51:20-29
a ravenous bird: Or, "an eagle," a very proper emblem for Cyrus, says Bp. Lowth, as in other respects, so particularly because the ensign of Cyrus was a golden eagle, ΑΕΤΟΣ χρυσους, the very word ayit which the prophet uses here, expressed as near as may be in Greek letters. Eze 39:4
the man: Isa 44:28, Isa 45:13, Isa 48:14, Isa 48:15; Ezr 1:2; Psa 76:10; Act 4:28
that executeth my counsel: Heb. of my counsel, Psa 119:24 *marg.
I have spoken: Isa 14:24-27, Isa 38:15; Num 23:19; Job 23:13; Jer 50:45; Act 5:39; Eph 1:11; Eph 3:11
Geneva 1599
46:11 Calling a ravenous (i) bird from the east, the man that executeth my (k) counsel from a far country: yea, I have spoken [it], I will also bring it to pass; I have purposed [it], I will also perform it.
(i) That is, Cyrus, who will come as swift as a bird and fight against Babylon.
(k) Him by whom I have appointed to execute that which I have determined.
John Gill
46:11 Calling a ravenous bird from the east,.... Or "a flying fowl", or "swift winged bird" (u); for the word used does not so much denote rapaciousness as swiftness; which well agrees with Cyrus, who is here meant, and not Abraham, as Jarchi, nor Nebuchadnezzar, as others; and who was always swift in all his expeditions, and always recommended celerity and dispatch of business to his soldiers and others, as Xenophon (w) often observes; and very remarkable is that speech of Tigranes to him, in which he tells him (x), that he so far exceeded the king of Armenia in swiftness, that he came upon him with a great army, from a far country, before he could get his army together, which was just by him. And very observable are the words of Cyrus himself, who was desirous of being a thorough horseman, that he might seem to be , "a winged" or "flying man" (y) So the Targum here renders it, a swift bird. Aben Ezra, who interprets it of Cyrus, says he is so called, as if he flew to do the will of God; and Kimchi observes of Cyrus, that he has this name because he came swiftly, and in haste, as a bird that flies: and it is no unusual thing for a mighty monarch, or a general, marching with his army, to be compared to a flying bird, particularly an eagle, Jer 48:40 and may be the bird intended here, which well suits with Cyrus, who had, as Plutarch (z) reports, an aquiline nose; hence men that have such noses, among the Persians, are highly esteemed: and Xenophon (a) says, that the standard of Cyrus was a golden eagle upon the top of a high spear, and which is retained by the kings of Persia. Cyrus is said to be called from the east, because, as Kimchi observes, his country lay to the east of Babylon:
the man that executeth my counsel from afar country; as Persia was from Babylon, Assyria and other provinces lying between; but though he lived in a far country, and knew nothing of the affairs of the people of God in Babylon, or what work he was to do, yet God called him, and brought him to do his will, which he was ignorant of: so God sometimes puts into the hearts of men to fulfil his will, which they are strangers to, Rev_ 17:17. It is in the Hebrew text, "the man of my counsel" (b); not with whom the Lord consulted, for none are of his counsel in this sense; but whom in his counsels, decrees, and purposes, he appointed to such service, and whom he made use of as an instrument to do his pleasure; see Is 44:8.
yea, I have spoken it, I will also bring it to pass: I have purposed, I will also do it; the counsel of the Lord, concerning the deliverance of his people from Babylon, by the hand of Cyrus; this he had purposed in his own breast, had spoken of in prophecy, and would certainly perform. R. Joseph Kimchi interprets this verse of the Messiah, and so does Jerom, of whom, no doubt, Cyrus was a type; and what is here said agrees with him: he may be compared to a flying bird for his swiftness in coming at the appointed time; he came from the east, as the rising sun of righteousness; he was the man of God's counsel in the highest sense, and came, being called, to execute it; the work of redemption was according to the eternal purpose of God, and spoke of by all the holy prophets, and now accomplished; and his righteousness and salvation are made mention of in the following verses.
(u) "avem, a velocitate", Munster; so Vatablus; ab "in volando celeriter et cum impetu", Forerius; so Ben Melech says, Cyrus is surnamed a fowl, because of his great swiftness and haste to come to Babylon; though he observes that some say, that a ravenous fowl is called the singular may be put for the plural; so Cocceius renders it, "volucres", birds, and may design the whole army of Cyrus. (w) Cyropaedia, l. 1. c. 17. and l. 3. c. 6. and l. 6. c. 17. (x) Cyropaedia, l. 3. c. 2. (y) Ib. l. 4. c. 17. (z) In Apothegm. (a) Cyropaedia, l. 7. c. 1. (b) "virum mei consilii", Munster, Pagninus, Montanus; so according to the Keri: but the Cetib is , "the man of his counsel".
John Wesley
46:11 A bird - Cyrus, called a bird for his swiftness, and ravenous for his fierceness, and victoriousness over his enemies.
Robert Jamieson, A. R. Fausset and David Brown
46:11 ravenous bird--Cyrus so called on account of the rapidity of his marches from the distant regions of Persia to pounce on his prey (see on Is 41:2; Is 41:25; Jer 49:22; Ezek 17:3). The standard of Cyrus, too, was a golden eagle on a spear (see the heathen historian, XENOPHON, 7, where almost the same word is used, aetos, as here, ayit).
executeth my counsel-- (Is 44:28; Is 45:13). Babylon represents, mystically, the apostate faction: the destruction of its idols symbolizes the future general extirpation of all idolatry and unbelief.
purposed . . . also do it-- (Is 43:13).
46:1246:12: Լուարո՛ւք ինձ կորուսեալքդ սրտիւք՝ հեռացեալքդ յարդարութենէն.
12 Լսեցէ՛ք ինձ դուք, սրտով մոլորուածնե՛րդ եւ արդարութիւնից հեռացածներդ.
12 «Ո՛վ արդարութենէ հեռացած խստասիրտներ, Ինծի՛ մտիկ ըրէք
Լուարուք ինձ, կորուսեալքդ սրտիւք``, հեռացեալքդ յարդարութենէն:

46:12: Լուարո՛ւք ինձ կորուսեալքդ սրտիւք՝ հեռացեալքդ յարդարութենէն.
12 Լսեցէ՛ք ինձ դուք, սրտով մոլորուածնե՛րդ եւ արդարութիւնից հեռացածներդ.
12 «Ո՛վ արդարութենէ հեռացած խստասիրտներ, Ինծի՛ մտիկ ըրէք
zohrab-1805▾ eastern-1994▾ western am▾
46:1246:12 Послушайте Меня, жестокие сердцем, далекие от правды:
46:12 ἀκούσατέ ακουω hear μου μου of me; mine οἱ ο the ἀπολωλεκότες απολλυμι destroy; lose τὴν ο the καρδίαν καρδια heart οἱ ο the μακρὰν μακραν far away ἀπὸ απο from; away τῆς ο the δικαιοσύνης δικαιοσυνη rightness; right standing
46:12 שִׁמְע֥וּ šimʕˌû שׁמע hear אֵלַ֖י ʔēlˌay אֶל to אַבִּ֣ירֵי ʔabbˈîrê אַבִּיר strong לֵ֑ב lˈēv לֵב heart הָ hā הַ the רְחֹוקִ֖ים rᵊḥôqˌîm רָחֹוק remote מִ mi מִן from צְּדָקָֽה׃ ṣṣᵊḏāqˈā צְדָקָה justice
46:12. audite me duro corde qui longe estis a iustitiaHear me, O ye hardhearted, who are far from justice.
12. Hearken unto me, ye stouthearted, that are far from righteousness:
46:12. Hear me, you who are hard of heart, who are far from justice!
46:12. Hearken unto me, ye stouthearted, that [are] far from righteousness:
Hearken unto me, ye stouthearted, that [are] far from righteousness:

46:12 Послушайте Меня, жестокие сердцем, далекие от правды:
46:12
ἀκούσατέ ακουω hear
μου μου of me; mine
οἱ ο the
ἀπολωλεκότες απολλυμι destroy; lose
τὴν ο the
καρδίαν καρδια heart
οἱ ο the
μακρὰν μακραν far away
ἀπὸ απο from; away
τῆς ο the
δικαιοσύνης δικαιοσυνη rightness; right standing
46:12
שִׁמְע֥וּ šimʕˌû שׁמע hear
אֵלַ֖י ʔēlˌay אֶל to
אַבִּ֣ירֵי ʔabbˈîrê אַבִּיר strong
לֵ֑ב lˈēv לֵב heart
הָ הַ the
רְחֹוקִ֖ים rᵊḥôqˌîm רָחֹוק remote
מִ mi מִן from
צְּדָקָֽה׃ ṣṣᵊḏāqˈā צְדָקָה justice
46:12. audite me duro corde qui longe estis a iustitia
Hear me, O ye hardhearted, who are far from justice.
46:12. Hear me, you who are hard of heart, who are far from justice!
46:12. Hearken unto me, ye stouthearted, that [are] far from righteousness:
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
12: В двух последних стихах данной главы дано заключительное обращение к людям, окончательно огрубевшим, до слуха которых доступ пророческому слову особенно затруднителен, почему он и подходит к ним лишь в конце всего, после двух предшествовавших обращений, сначала к "остатку" (implicite - лучшей части) дома Израилева (3: ст.), затем к "отступникам", т. е. хотя и большей, но худшей его части (8: ст.).

Жестокие сердцем, далекие от правды... Хотя под "жестокими сердцем" Священное Писание обыкновенно разумеет весь "жестоковыйный" Израиль, не уверовавший в Мессию, несмотря на все данные ему благодеяния и чудеса (Иез 2:6; 3:7; Ис 50:2; 45:2), однако, по ходу мыслей автора, в данном случае мы должны видеть не весь Израиль, а его наиболее безнадежную часть.

В обличительно-увещательной речи пророка есть своя градация и это - высший и последний член данной градации, т. е. не обыкновенные иудеи, а наиболее закоренелые из них, в частности, напр., их книжники и первосвященники, которые и сами не входят в Царство Небесное и других, хотящих войти в него, не пускают (Мф 23:13). Они названы также еще и далекими от "правды"; под "правдой" же, на языке Библии, обычно разумеется Тот, Кто сказал впоследствии о Себе: "Аз есмь путь, истина и живот" (Ин 14:6), Его решения, Его праведные суды. Более частный смысл этой "правды" раскрывается в следующем стихе.
Adam Clarke: Commentary on the Bible - 1831
46:12: Hearken unto me, ye stout-hearted - This is an address to the Babylonians, stubbornly bent on the practice of injustice towards the Israelites.
Albert Barnes: Notes on the Bible - 1834
46:12: Hearken unto me - This is designed to call the attention of the skeptical and unbelieving Jews to the important truth which he was delivering. Many among them might be disposed to say that the fulfillment was delayed, and he therefore calls upon them to attend particularly to his solemn declarations.
Ye stout-hearted - The phrase 'stout-hearted' would naturally, denote those who were bold and courageous. But here it evidently means those whose hearts were strong against God; who nerved themselves to resist and oppose his plans and government; who were stubborn and rebellious.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
46:12: Hearken: Isa 46:3, Isa 28:23, Isa 45:20; Psa 49:1; Pro 1:22, Pro 1:23, Pro 8:1-5; Eph 5:14; Rev 3:17, Rev 3:18
ye stouthearted: Isa 48:4; Psa 76:5; Zac 7:11, Zac 7:12; Mal 3:13-15; Act 7:51
that: Psa 119:150, Psa 119:155; Jer 2:5; Eph 2:13
Carl Friedrich Keil and Franz Delitzsch
46:12
A third admonition is addressed to the forts esprits in Is 46:12, Is 46:13. "Hearken to me, ye strong-hearted, that are far from righteousness! I have brought my righteousness near; it is not far off, and my salvation tarrieth not: and I give salvation in Zion, my glory to Israel." All that is called in Hellenic and Hellenistic νοῦς λόγος συνείδησις θυμός, is comprehended in καρδία; and everything by which bâsâr and nephesh are affected comes into the light of consciousness in the heart (Psychol. p. 251). According to this biblico-psychological idea, לב אבּיתי may signify either the courageous (Ps 76:6), or, as in this instance, the strong-minded; but as a synonym of לב סהזקי (Ezek 2:4) and לב קשׁי (Ezek 3:7), viz., in the sense of those who resist the impressions of the work and grace of God in their consciousness of mental superiority to anything of the kind, and not in the sense of those who have great mental endowments. These are "far from righteousness" (tsedâqâh), that is to say, they have despaired of the true, loving fidelity of Jehovah, and have no wish for any further knowledge of it. Therefore they shall hear, and possibly not without impression, that this loving fidelity is about to manifest itself, and salvation is about to be realized. Jehovah has given salvation in Zion, that is to say, is giving it even now, so that it will become once more the centre of the renovated nation, and impart its glory to this, so that it may shine in the splendour bestowed upon it by its God. We have here the side of light and love, turned towards us by the two-faced tsedâqâh, as a parallel word to theshū‛âh, or salvation. With this admonition to the indifferent and careless, to whom the salvation of which they have given up all hope is proclaimed as at the door, this prophecy is brought to a close. In three distinct stages, commencing with "hearken," "remember," "hearken," it has unfolded the spiritual influences which the fact declared in Is 46:1, Is 46:2 ought to have upon Israel, and resembles a pastoral sermon in its tone.
Geneva 1599
46:12 Hearken to me, ye stubborn in heart, that [are] far from (l) righteousness:
(l) Who by your incredulity would prevent the performance of my promise.
John Gill
46:12 Hearken unto me, ye stout hearted,.... This is not an address to the Chaldeans, as Kimchi and others think, who were merciless and cruel to the Jews, and far from doing that which was right unto them, but oppressed them, and would not let them go; but to the Jews themselves, at least to the wicked and profligate among them, who were always a stouthearted, stiffnecked, and a rebellious people; and even those who made more presences to religion were only self-righteous, and were far from true righteousness. The whole may be applied to all persons destitute of the grace of God, professors or profane, who are stout or stubborn hearted; have hard and impenitent hearts; proud and haughty in their hearts; proud of their wisdom, power, and strength; stout in their hearts against God, as appears by their words and actions; oppose themselves to the people of God, his word and ordinances; and some so daring as to make a mock at sin, at religion, and a future state, and outbrave death itself; though when God calls them to an account, as he sometimes does by his judgments here, and will at the last judgment hereafter; or by the workings of his Spirit upon them, convincing them of sin, righteousness, and judgment; their hearts fail, and they cannot be strong and endure; when his word comes with power, and they hear it, and feel the energy of it, they are cut to the heart, and their stout and proud spirits are brought down, and made to submit: even such
that are far from righteousness; as all men are in a state of nature, none are righteous, no, not one, but are full of all unrighteousness; even those that are the most righteous and religious, externally, are without a righteousness; they do not attain to one by the law of works; they go about to establish their own, and do not submit to the righteousness of God, and so are far from it: and indeed all God's elect, in a state of unregeneracy, are far from any knowledge of the righteousness of Christ, they not being yet convinced of the need of it, and it having not yet been revealed and applied unto them, and received by faith; now these are called upon to hear the word externally, which coming with power, causes them to hear spiritually what follows:
Robert Jamieson, A. R. Fausset and David Brown
46:12 stout-hearted--stubborn in resisting God (Ps 76:5; Acts 7:51).
far from righteousness-- (Is 59:9; Hab 2:4).
46:1346:13: մերձեցուցից զարդարութիւն իմ ※ եւ այլ ո՛չ հեռասցի. եւ զճշմարտութիւն եւ զփրկութիւն իմ ո՛չ յամեցուցից. ※ ետո՛ւ ՚ի Սիոն զփրկութիւն Իսրայէլի ՚ի փառաւորութիւն[10126]։[10126] Ոմանք. Մերձեցուցի զարդա՛՛։
13 մօտեցրի իմ արդարութիւնը, եւ այն այլեւս չի հեռանայ, իմ ճշմարտութիւնն ու փրկութիւնը չեմ ուշացնի. ես Սիոնում տուեցի Իսրայէլի փրկութիւնը՝ յանուն իմ փառքի»:
13 Իմ արդարութիւնս մօտեցուցի, Անիկա պիտի չհեռանայ։Իմ փրկութիւնս պիտի չուշանայ. Սիօնի մէջ փրկութիւն պիտի դնեմ Ու իմ փառքս՝ Իսրայէլին համար»։
մերձեցուցի զարդարութիւն իմ եւ այլ ոչ հեռասցի. եւ [719]զճշմարտութիւն եւ զփրկութիւն իմ ոչ յամեցուցից. ետու ի Սիոն զփրկութիւն Իսրայելի ի փառաւորութիւն:

46:13: մերձեցուցից զարդարութիւն իմ ※ եւ այլ ո՛չ հեռասցի. եւ զճշմարտութիւն եւ զփրկութիւն իմ ո՛չ յամեցուցից. ※ ետո՛ւ ՚ի Սիոն զփրկութիւն Իսրայէլի ՚ի փառաւորութիւն[10126]։
[10126] Ոմանք. Մերձեցուցի զարդա՛՛։
13 մօտեցրի իմ արդարութիւնը, եւ այն այլեւս չի հեռանայ, իմ ճշմարտութիւնն ու փրկութիւնը չեմ ուշացնի. ես Սիոնում տուեցի Իսրայէլի փրկութիւնը՝ յանուն իմ փառքի»:
13 Իմ արդարութիւնս մօտեցուցի, Անիկա պիտի չհեռանայ։Իմ փրկութիւնս պիտի չուշանայ. Սիօնի մէջ փրկութիւն պիտի դնեմ Ու իմ փառքս՝ Իսրայէլին համար»։
zohrab-1805▾ eastern-1994▾ western am▾
46:1346:13 Я приблизил правду Мою, она не далеко, и спасение Мое не замедлит; и дам Сиону спасение, Израилю славу Мою.
46:13 ἤγγισα εγγιζω get close; near τὴν ο the δικαιοσύνην δικαιοσυνη rightness; right standing μου μου of me; mine καὶ και and; even τὴν ο the σωτηρίαν σωτηρια safety τὴν ο the παρ᾿ παρα from; by ἐμοῦ εμου my οὐ ου not βραδυνῶ βραδυνω slow δέδωκα διδωμι give; deposit ἐν εν in Σιων σιων Siōn; Sion σωτηρίαν σωτηρια safety τῷ ο the Ισραηλ ισραηλ.1 Israel εἰς εις into; for δόξασμα δοξασμα opinion; notion
46:13 קֵרַ֤בְתִּי qērˈavtî קרב approach צִדְקָתִי֙ ṣiḏqāṯˌî צְדָקָה justice לֹ֣א lˈō לֹא not תִרְחָ֔ק ṯirḥˈāq רחק be far וּ û וְ and תְשׁוּעָתִ֖י ṯᵊšûʕāṯˌî תְּשׁוּעָה salvation לֹ֣א lˈō לֹא not תְאַחֵ֑ר ṯᵊʔaḥˈēr אחר be behind וְ wᵊ וְ and נָתַתִּ֤י nāṯattˈî נתן give בְ vᵊ בְּ in צִיֹּון֙ ṣiyyôn צִיֹּון Zion תְּשׁוּעָ֔ה tᵊšûʕˈā תְּשׁוּעָה salvation לְ lᵊ לְ to יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel תִּפְאַרְתִּֽי׃ ס tifʔartˈî . s תִּפְאֶרֶת splendour
46:13. prope feci iustitiam meam non elongabitur et salus mea non morabitur dabo in Sion salutem et Israheli gloriam meamI have brought my justice near, it shall not be afar off: and my salvation shall not tarry. I will give salvation in Sion, and my glory in Israel.
13. I bring near my righteousness, it shall not be far off, and my salvation shall not tarry; and I will place salvation in Zion for Israel my glory,
46:13. I have brought my justice near. It will not be far away, and my salvation will not be delayed. I will grant salvation in Zion, and my glory in Israel.
46:13. I bring near my righteousness; it shall not be far off, and my salvation shall not tarry: and I will place salvation in Zion for Israel my glory.
I bring near my righteousness; it shall not be far off, and my salvation shall not tarry: and I will place salvation in Zion for Israel my glory:

46:13 Я приблизил правду Мою, она не далеко, и спасение Мое не замедлит; и дам Сиону спасение, Израилю славу Мою.
46:13
ἤγγισα εγγιζω get close; near
τὴν ο the
δικαιοσύνην δικαιοσυνη rightness; right standing
μου μου of me; mine
καὶ και and; even
τὴν ο the
σωτηρίαν σωτηρια safety
τὴν ο the
παρ᾿ παρα from; by
ἐμοῦ εμου my
οὐ ου not
βραδυνῶ βραδυνω slow
δέδωκα διδωμι give; deposit
ἐν εν in
Σιων σιων Siōn; Sion
σωτηρίαν σωτηρια safety
τῷ ο the
Ισραηλ ισραηλ.1 Israel
εἰς εις into; for
δόξασμα δοξασμα opinion; notion
46:13
קֵרַ֤בְתִּי qērˈavtî קרב approach
צִדְקָתִי֙ ṣiḏqāṯˌî צְדָקָה justice
לֹ֣א lˈō לֹא not
תִרְחָ֔ק ṯirḥˈāq רחק be far
וּ û וְ and
תְשׁוּעָתִ֖י ṯᵊšûʕāṯˌî תְּשׁוּעָה salvation
לֹ֣א lˈō לֹא not
תְאַחֵ֑ר ṯᵊʔaḥˈēr אחר be behind
וְ wᵊ וְ and
נָתַתִּ֤י nāṯattˈî נתן give
בְ vᵊ בְּ in
צִיֹּון֙ ṣiyyôn צִיֹּון Zion
תְּשׁוּעָ֔ה tᵊšûʕˈā תְּשׁוּעָה salvation
לְ lᵊ לְ to
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
תִּפְאַרְתִּֽי׃ ס tifʔartˈî . s תִּפְאֶרֶת splendour
46:13. prope feci iustitiam meam non elongabitur et salus mea non morabitur dabo in Sion salutem et Israheli gloriam meam
I have brought my justice near, it shall not be afar off: and my salvation shall not tarry. I will give salvation in Sion, and my glory in Israel.
46:13. I have brought my justice near. It will not be far away, and my salvation will not be delayed. I will grant salvation in Zion, and my glory in Israel.
46:13. I bring near my righteousness; it shall not be far off, and my salvation shall not tarry: and I will place salvation in Zion for Israel my glory.
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
13: Я приблизил правду Мою, она недалеко, и спасение Мое не замедлит... Под приближенной Богом "правдой" здесь разумеется, ближайшим образом, то спасение народа Божия из вавилонского плена, которое является отправным пунктом всех речей пророка. Но, как всюду, так и в данном случае, это ближайшее историческое событие имеет и соответствующее аллегорическое значение, служа прообразом того духовного спасения, о котором говорится дальше.

...и дам Сиону спасение, Израилю - славу Мою. По терминологии пророка Исаии, слово "Сион" имеет довольно определенный смысл, - указывает на центр будущего, восстановленного и духовно-обновленного Израиля, имеющего возникнуть уже по пришествии Мессии (1:26-27; 29:1; 38:11; 40:10; 62:1: и др.). А так как, по слову апостола, это спасение придет "от Иудеев" (Ин 4:22), т. е. чрез посредство сего богоизбранного племени, то оно, конечно, послужит и в прославление его истинных сынов, как отметил это и Симеон Богоприимец в заключительных словах своей молитвы: "свет к просвещению язычников и славу народа Твоего Израиля". (Лк 2:32).
Albert Barnes: Notes on the Bible - 1834
46:13: I bring near my righteousness - The word 'righteousness' here evidently denotes his truth; the fulfillment of his promises. His righteous and true character would be manifested to them so plainly and clearly that they would be able no longer to doubt. It would not be remote in time, or in place, but it would be so near that they could see it, and so plain that they could no longer doubt or misunderstand it.
And my salvation shall not tarry - The people shall be delivered from their bondage at the exact time which has been predicted.
I will place salvation in Zion - Zion or Jerusalem shall be rebuilt, and salvation shall emanate from that as from a center to the whole world.
Israel my glory - The people whom he had chosen, and who reflected his glory. God's honor and glory on earth are seen in, and by the church, and he designs that the church shall be the means of making his glory known among people. Or it may mean I will give my glory to Israel. I will show to them my perfections, and will make their nation the place of the manifestations of my glorious attributes.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
46:13: bring: Isa 51:5, Isa 61:11; Rom 1:17, Rom 3:21-26, Rom 10:3-15
shall not tarry: Psa 14:7, Psa 46:1, Psa 46:5; Hab 2:3; Heb 10:37
salvation: Isa 12:2, Isa 28:16, Isa 61:3, Isa 62:11; Joe 3:17; Pe1 2:6
Israel: Isa 43:7, Isa 44:23, Isa 60:21, Isa 61:3; Jer 33:9; Hag 1:8; Joh 17:10; Eph 1:6; Th2 1:10, Th2 1:12
Geneva 1599
46:13 I bring (m) near my righteousness; it shall not be far off, and my salvation shall not delay: and I will place salvation in Zion for Israel my glory.
(m) He shows that man's incredulity cannot abolish the promise of God, (Rom 3:3).
John Gill
46:13 I bring near my righteousness, it shall not be far off,.... Meaning either the faithfulness of God, in fulfilling his promises; or the justice of God displayed, in redemption by Christ; or Christ himself, God's righteous One, and the Lord our righteousness; or rather the righteousness of Christ itself, which Jehovah the Father may call his, because he sent his Son to work it out, approved of it, accepted it, and imputes it to his people, and justifies them by it; and which was near to be wrought out by Christ, and revealed in the Gospel; and which is brought near and applied by the Spirit of God to a sensible sinner, to a sinner convinced of the insufficiency of his own righteousness, and of the suitableness and excellency of Christ's, and of his need of it; and which is near in Christ, and in the Gospel, for faith to come at, at any time; nor is it ever far off from the believer, to whom it is imputed, and on whom it is put:
and my salvation shall not tarry; either Christ, who is God's salvation, provided and appointed by him, who was to come as a Saviour, and should not tarry; nor did he tarry beyond the appointed time, Hab 2:3 or the salvation itself wrought out by him; this work is done by Christ, and is published in the Gospel, and is brought nigh and applied by the Spirit of God in conversion, in due and proper time, and shortly will be fully enjoyed in heaven:
and I will place salvation in Zion for Israel my glory: the Saviour himself was to come to Zion; near to Zion was salvation wrought out; here the Gospel of salvation was first published, and out of it the word of it was sent into all the world; and in Zion, the church of God, Christ the Saviour is to be met with; and his salvation is the safety of it, it is placed about it instead of walls and bulwarks; and all this is for the Israel of God, the spiritual Israel, chosen, redeemed, and called, and who shall be saved with an everlasting salvation; and who are the glory of God, have the glory of God, the grace of God in them, and the righteousness of God upon them, by which they are glorious; who enjoy the presence of the glorious God, and who is glorified in them, and by them; whose glory, even the glory of all his perfections, wisdom, grace, mercy, justice, holiness, truth, and faithfulness, is great in their salvation. So Kimchi gives the sense of the words,
"the salvation I will give to them shall be glory to me,''
Or Israel may be called his glory, because he gives glory to them; not only grace here, but glory hereafter, when their salvation wilt be complete, that is, completely enjoyed.
John Wesley
46:13 I bring - Tho' you are unrighteous, I will shew myself a righteous and faithful God, making good my promise of delivering you out of Babylon after seventy years. It - My work of saving you from the Babylonish captivity. Will place - I will bring my people to Zion, and save them from all their enemies. My glory - In whom I will once again glory as my people.
Robert Jamieson, A. R. Fausset and David Brown
46:13 near--antithetical to "far" (Is 46:12; Is 51:5; Is 56:1; Is 61:10-11; Rom 10:6-8).
righteousness--answering to "salvation" in the parallel clause; therefore it means here, "my righteous deliverance"; righteous, because proving the truth of God's promises, and so contrived as to not compromise, but vindicate, His righteousness (Is 42:21; Rom 3:26).
Zion . . . my glory--rather, "I will give salvation in Zion; to Israel (I will give) my glory" [HORSLEY]. (Is 63:11; Ps 14:7; Lk 2:32).