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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
По внешней связи образов и фактов настоящая глава, по-видимому, не имеет ничего общего с содержанием предыдущей 53: главы. Эту связь можно и должно находить несколько выше, с 49:18-20, 51:17: и 52:1: главами, где точно так же говорится о восстановлении обновленного Иерусалима, как центра будущего духовного Израиля. Мысли, выраженные в только что перечисленных главах по частям и под покровом образов, здесь являются предметом особого специального раскрытия, придающего им больший объем, а также большую ширину и глубину. Но если мы вдумаемся во внутренний смысл речей пророка, то нетрудно будет установить связь и настоящей (54: гл.) главы с предыдущей (53: гл.). В заключительных стихал последней главы, в речи о плодах великой искупительной жертвы Мессии указывалось, между прочим, и на то, что Невинный Страдалец, после прославления Его Богом, увидит большое и многочисленное потомство (10) и что Он спасет и оправдает "многих". Вот об этом-то "долгоживотном семени", об этих-то оправданных многих чадах бесплодной прежде матери пророк и хочет вести теперь, логически вполне уместную, специальную речь.
1-6. Пророчество об умножении чад воссозидаемой и воссоединяемой Богом церкви. 7-10. Вечность союза и непоколебимость союза Бога с новозаветной церковью. 11-17. Промыслительные заботы Бога о новой церкви: ее украшение, научение, утверждение в правде и охрана от врагов.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The death of Christ is the life of the church and of all that truly belong to it; and therefore very fitly, after the prophet had foretold the sufferings of Christ, he foretels the flourishing of the church, which is a part of his glory, and that exaltation of him which was the reward of his humiliation: it was promised him that he should see his seed, and this chapter is an explication of that promise. It may easily be granted that it has a primary reference to the welfare and prosperity of the Jewish church after their return out of Babylon, which (as other things that happened to them) was typical of the glorious liberty of the children of God, which through Christ we are brought into; yet it cannot be denied but that it has a further and principal reference to the gospel church, into which the Gentiles were to be admitted. And the first words being understood by the apostle Paul of the New-Testament Jerusalem (Gal. iv. 26) may serve as a key to the whole chapter and that which follows. It is here promised concerning the Christian church, I. That, though the beginnings of it were small, it should be greatly enlarged by the accession of many to it among the Gentiles, who had been wholly destitute of church privileges, ver. 1-5. II. That though sometimes God might seem to withdraw from her, and suspend the tokens of his favour, he would return in mercy and would not return to contend with them any more, ver. 6-10. III. That, though for a while she was in sorrow and under oppression, she should at length be advanced to greater honour and splendour than ever, ver. 11, 12. IV. That knowledge, righteousness, and peace, should flourish and prevail, ver. 13, 14. V. That all attempts against the church should be baffled, and she should be secured from the malice of her enemies, ver. 14-17.
Adam Clarke: Commentary on the Bible - 1831
Some suppose this chapter to have been addressed to the Gentiles; some, to the Jewish Church; and some, to the Christian, in its first stage. On comparing the different parts of it, particularly the seventh and eighth verses, with the remainder, the most obvious import of the prophecy will be that which refers it to the future conversion of the Jews, and to the increase and prosperity of that nation, when reconciled to God after their long rejection, when their glory and security will far surpass what they were formerly in their most favored state, vv. 1-17.
Albert Barnes: Notes on the Bible - 1834
54:0: This chapter, probably closely connected in sense with the preceding, and growing out of the great truths there Rev_ealed respecting the work of the Messiah, contains a promise of the enlargement, the moral renovation, and the future glory of the kingdom of God, especially under the Messiah. Like the preceding and succeeding chapters, it may have been primarily designed to give consolation to the exiles in Babylon, but it was consolation to be derived from what would occur in distant times under the Messiah, and in the spread of the true religion. Few and feeble as they were then; oppressed and captive; despised and apparently forsaken, they were permitted to look forward to future days, and had the assurance of a vast increase from the Gentile world, and of permanent glory. The design of the whole chapter is consolatory, and is a promise of what would certainly result from the purpose of sending the Messiah to die for the world.
The chapter may be regarded as divided into the following portions:
I. An address to the people of God, or to Jerusalem, regarded as then feeble, and promising great enlargement Isa 54:1-6.
1. Promise of a great increase, under a two-fold image; first, Of a woman who had been barren, and who subsequently had many children Isa 54:1; and, secondly, Of a tent that was to be enlarged, in order to accommodate those who were to dwell in it Isa 54:2-3.
2. The foundation of this promise or assurance, that Yahweh was the husband and protector of his people Isa 54:4-6.
II. The covenant which Yahweh had made with his people was firm and immovable Isa 54:7, Isa 54:10.
1. He had indeed forsaken them for a little while, but it was only to gather them again with eternal and unchanging favor Isa 54:7-8.
2. His covenant with them would be as arm as that which he had made with Noah, and which he had so steadily observed Isa 54:9.
3. It would be even more firm than the hills Isa 54:10. They would depart, and the mountains would be removed; but his covenant with his people would be unshaken and eternal.
III. A direct address to his people, as if agitated and tossed on a heaving sea, promising future stability and glory Isa 54:11-14.
1. They were then like a ship on the stormy ocean, and without comfort.
2. Yet there would be a firm foundation laid. These agitations would cease, and she would have stability.
3. The future condition of his people would be glorious. His church would rise on the foundation - the foundation of sapphires - like a splendid palace made of precious stones Isa 54:11-12.
4. All her children would be taught of Yahweh, and their peace and prosperity be great Isa 54:13.
5. She would be far from oppression and from fear Isa 54:14.
IV. She would be safe from all her foes. No weapon that should be formed against her would prosper. All they who made any attack on her were under his control, and God would defend her from all their assaults Isa 54:15-17.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Isa 54:1, The prophet, for the comfort of the Gentiles, prophesies the amplitude of their church; Isa 54:4, their safety; Isa 54:6, their certain deliverance out of affliction; Isa 54:11, their fair edification; Isa 54:15, and their sure preservation.
John Gill
INTRODUCTION TO ISAIAH 54
As the former chapter is a prophecy of the humiliation and exaltation of Christ, of his sufferings and death, and the glory that should follow; this is a prophecy of that part of his glory which relates to the flourishing estate of his church, as the fruit of his death, and explains and enlarges upon the promise of his having a numerous seed. The prophecy reaches from the death and resurrection of Christ to his second coming; and describes the state of the church during that time, which had been like a barren woman, but now fruitful, which was matter of joy; and would increase, and have yet a more numerous issue, through the conversion and accession of the Gentiles; and therefore is bid not to fear, since she should not bear the shame and reproach of widowhood, Is 54:1, the reason confirming which is, because Christ was her husband, who was her Maker and Redeemer, the God of Israel, and of the whole earth, Is 54:5, and though she might for some time be under some dark providences, and seem to be forsaken of God, and lie under his displeasure; yet she is assured of the love of God towards her, that it is constant and perpetual; which is illustrated by the oath and covenant of God with Noah, and by its being more immovable than mountains and hills, Is 54:6, and though she would sometimes be in a very afflicted and uncomfortable condition, yet should be raised again to a state of great honour and splendour, of spiritual knowledge, peace, and safety, Is 54:11 and that all her enemies, that gathered together against her, should perish, and all their attempts be unsuccessful, since the Lord was on her side, and would defend her cause, and protect her, Is 54:15.
54:154:1: Ուրա՛խ լեր ամուլ որ ո՛չ ծնանէիր. գոչեա՛ եւ աղաղակեա՛ որ ո՛չդ երկնէիր. զի բազում են որդիք սկնդկիդ՝ առաւե՛լ քան զարամբւոյն։ Քանզի ասաց Տէր.
1 Ուրախացի՛ր, ո՛վ ամուլ, որ չծնեցիր, կանչի՛ր ու աղաղա՛կ բարձրացրու, որ երկունքի ցաւով չբռնուեցիր, քանզի բազում են ամուսնուց լքուածիդ որդիները, աւելի շատ, քան որդիները արամբի կնոջ: Չէ՞ որ Տէրն ասաց.
54 «Ո՛վ չծնանող ամուլ, ցնծա՛. ո՛վ ծննդական ցաւ չքաշող, ցնծութեամբ գոչէ՛ եւ աղաղակէ՛.Քանզի երեսէ ձգուածին տղաքները Այր ունեցողին տղաքներէն շատ պիտի ըլլան», կ’ըսէ Տէրը։
Ուրախ լեր, ամուլ, որ ոչ ծնանէիր, գոչեա եւ աղաղակեա որ ոչդ երկնէիր. զի բազում են որդիք սկնդկիդ` առաւել քան [847]զարամբւոյն. քանզի ասաց`` Տէր:

54:1: Ուրա՛խ լեր ամուլ որ ո՛չ ծնանէիր. գոչեա՛ եւ աղաղակեա՛ որ ո՛չդ երկնէիր. զի բազում են որդիք սկնդկիդ՝ առաւե՛լ քան զարամբւոյն։ Քանզի ասաց Տէր.
1 Ուրախացի՛ր, ո՛վ ամուլ, որ չծնեցիր, կանչի՛ր ու աղաղա՛կ բարձրացրու, որ երկունքի ցաւով չբռնուեցիր, քանզի բազում են ամուսնուց լքուածիդ որդիները, աւելի շատ, քան որդիները արամբի կնոջ: Չէ՞ որ Տէրն ասաց.
54 «Ո՛վ չծնանող ամուլ, ցնծա՛. ո՛վ ծննդական ցաւ չքաշող, ցնծութեամբ գոչէ՛ եւ աղաղակէ՛.Քանզի երեսէ ձգուածին տղաքները Այր ունեցողին տղաքներէն շատ պիտի ըլլան», կ’ըսէ Տէրը։
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54:154:1 Возвеселись, неплодная, нерождающая; воскликни и возгласи, немучившаяся родами; потому что у оставленной гораздо более детей, нежели у имеющей мужа, говорит Господь.
54:1 εὐφράνθητι ευφραινω celebrate; cheer στεῖρα στειρος barren ἡ ο the οὐ ου not τίκτουσα τικτω give birth; produce ῥῆξον ρηγνυμι gore; burst καὶ και and; even βόησον βοαω scream; shout ἡ ο the οὐκ ου not ὠδίνουσα ωδινω have contractions ὅτι οτι since; that πολλὰ πολυς much; many τὰ ο the τέκνα τεκνον child τῆς ο the ἐρήμου ερημος lonesome; wilderness μᾶλλον μαλλον rather; more ἢ η or; than τῆς ο the ἐχούσης εχω have; hold τὸν ο the ἄνδρα ανηρ man; husband εἶπεν επω say; speak γὰρ γαρ for κύριος κυριος lord; master
54:1 רָנִּ֥י ronnˌî רנן cry of joy עֲקָרָ֖ה ʕᵃqārˌā עָקָר barren לֹ֣א lˈō לֹא not יָלָ֑דָה yālˈāḏā ילד bear פִּצְחִ֨י piṣḥˌî פצח be serene רִנָּ֤ה rinnˈā רִנָּה cry of joy וְ wᵊ וְ and צַהֲלִי֙ ṣahᵃlˌî צהל cry לֹא־ lō- לֹא not חָ֔לָה ḥˈālā חיל have labour pain, to cry כִּֽי־ kˈî- כִּי that רַבִּ֧ים rabbˈîm רַב much בְּֽנֵי־ bᵊˈnê- בֵּן son שֹׁומֵמָ֛ה šômēmˈā שׁמם be desolate מִ mi מִן from בְּנֵ֥י bbᵊnˌê בֵּן son בְעוּלָ֖ה vᵊʕûlˌā בעל own אָמַ֥ר ʔāmˌar אמר say יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
54:1. lauda sterilis quae non paris decanta laudem et hinni quae non pariebas quoniam multi filii desertae magis quam eius quae habebat virum dicit DominusGive praise, O thou barren, that bearest not: sing forth praise, and make a joyful noise, thou that didst not travail with child: for many are the children of the desolate, more than of her that hath a husband, saith the Lord.
1. Sing, O barren, thou that didst not bear; break forth into singing, and cry aloud, thou that didst not travail with child: for more are the children of the desolate than the children of the married wife, saith the LORD.
54:1. Give praise, you who are barren and unable to conceive. Sing praise and make a joyful noise, you who have not given birth. For many are the children of the desolate, more so than of her who has a husband, says the Lord.
54:1. Sing, O barren, thou [that] didst not bear; break forth into singing, and cry aloud, thou [that] didst not travail with child: for more [are] the children of the desolate than the children of the married wife, saith the LORD.
Sing, O barren, thou [that] didst not bear; break forth into singing, and cry aloud, thou [that] didst not travail with child: for more [are] the children of the desolate than the children of the married wife, saith the LORD:

54:1 Возвеселись, неплодная, нерождающая; воскликни и возгласи, немучившаяся родами; потому что у оставленной гораздо более детей, нежели у имеющей мужа, говорит Господь.
54:1
εὐφράνθητι ευφραινω celebrate; cheer
στεῖρα στειρος barren
ο the
οὐ ου not
τίκτουσα τικτω give birth; produce
ῥῆξον ρηγνυμι gore; burst
καὶ και and; even
βόησον βοαω scream; shout
ο the
οὐκ ου not
ὠδίνουσα ωδινω have contractions
ὅτι οτι since; that
πολλὰ πολυς much; many
τὰ ο the
τέκνα τεκνον child
τῆς ο the
ἐρήμου ερημος lonesome; wilderness
μᾶλλον μαλλον rather; more
η or; than
τῆς ο the
ἐχούσης εχω have; hold
τὸν ο the
ἄνδρα ανηρ man; husband
εἶπεν επω say; speak
γὰρ γαρ for
κύριος κυριος lord; master
54:1
רָנִּ֥י ronnˌî רנן cry of joy
עֲקָרָ֖ה ʕᵃqārˌā עָקָר barren
לֹ֣א lˈō לֹא not
יָלָ֑דָה yālˈāḏā ילד bear
פִּצְחִ֨י piṣḥˌî פצח be serene
רִנָּ֤ה rinnˈā רִנָּה cry of joy
וְ wᵊ וְ and
צַהֲלִי֙ ṣahᵃlˌî צהל cry
לֹא־ lō- לֹא not
חָ֔לָה ḥˈālā חיל have labour pain, to cry
כִּֽי־ kˈî- כִּי that
רַבִּ֧ים rabbˈîm רַב much
בְּֽנֵי־ bᵊˈnê- בֵּן son
שֹׁומֵמָ֛ה šômēmˈā שׁמם be desolate
מִ mi מִן from
בְּנֵ֥י bbᵊnˌê בֵּן son
בְעוּלָ֖ה vᵊʕûlˌā בעל own
אָמַ֥ר ʔāmˌar אמר say
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
54:1. lauda sterilis quae non paris decanta laudem et hinni quae non pariebas quoniam multi filii desertae magis quam eius quae habebat virum dicit Dominus
Give praise, O thou barren, that bearest not: sing forth praise, and make a joyful noise, thou that didst not travail with child: for many are the children of the desolate, more than of her that hath a husband, saith the Lord.
54:1. Give praise, you who are barren and unable to conceive. Sing praise and make a joyful noise, you who have not given birth. For many are the children of the desolate, more so than of her who has a husband, says the Lord.
54:1. Sing, O barren, thou [that] didst not bear; break forth into singing, and cry aloud, thou [that] didst not travail with child: for more [are] the children of the desolate than the children of the married wife, saith the LORD.
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
1-3. Идет обычное у пророка Исаии в таких случаях торжественное обращение к субъекту речи (ср. 35:1; 48:1; 49:1; 51:1; 52:1: и др.), хоть недостаточно ясное - к какому именно? Вследствие этого, одни говорят, что это - обращение к язычникам, другие - к уверовавшим из иудеев, третьи - к духовному Израилю вообще, как составившемуся из язычников и из иудеев. Последнее объяснение полнее и лучше других отвечает главной теме данной речи.

Возвеселись, неплодная, нерождающая; воскликни и возгласи, не мучившаяся родами... Обычный в еврейской поэтической речи плеоназм и параллелизм мыслей. Что касается смысла самого обращения, то большинство святоотеческих толкователей склонно видеть здесь исключительное обращение к "неплодящей прежде языческой церкви" (святой Кирилл Александрийский, святой Иоанн Златоуст, блаженный Иероним и др.). Но, как видно из свидетельства блаженного Иеронима, такой, несколько односторонний взгляд утвердился из противодействия другому, более одностороннему и гораздо опаснейшему - иудейских хилиастов, которые на этом и на подобных ему местах основывали свои грубо чувственные ложномессианские вожделения. Но для нас такая опасность отпадает, и мы смело можем восстановить подлинный смысл данного пророческого образа. Чтобы это сделать, необходимо сопоставить его с другими аналогичными образами, взятыми у того же самого пророка.

Такой, ближайшей параллелью является начало 35: гл.: Возвеселится пустыня и сухая земля, и возрадуется страна необитаемая... Единство образа "неплодной, нерождающей" и образа пустыни сухой "необитаемой" откроется не только из сходства 54:1: с 35:1, но еще из того, что отдельные черты, относящиеся в 54: гл. к "неплодной", встречаются также в первой части книги. Ср. напр., ст. 1-й с 26:17-18: (особенно "рождали как бы на ветер"), слова: - у оставленной гораздо больше детей... ты распространишься направо и налево, ср. с 26:15; ст. 2-й с 33:20, 23; стих 11-12: с 28:16: (иер. Фаддей, Цит. сочин., с. 215, примеч.). В 35-й главе, по общепринятому мнению, под "жаждущей пустыней" разумеется страна Израильская или Палестина, которая во время плена вавилонского, действительно, пришла в сильное запустение (49:19) и снова расцвела лишь по возвращении ее обитателей из вавилонского плена. Отсюда, можно заключать, что и в 54: гл, под образом "неплодной и порождающей жены, временно оставленной мужем", разумеется, прежде всего и главным образом, народ израильский. Но не весь Израиль, в большей своей части отвергнувший. Мессию и за то отверженный Богом, а лучшая, хотя и меньшая часть этого Израиля, но "святое его семя", которое послужило закваской для нового духовного Израиля, вытекшего, преимущественно, из недр язычества.

Некоторую аналогию обращения, именно, к этому "остатку" Израиля можно усматривать, напр., в следующих словах пророка Исаии: Веселись и радуйся, жительница Сиона, ибо велик посреди тебя Святый Израилев. (12:6). См. также торжественно ликующие речи пророка о духовном Сионе (51-52: гл.).

Потому что у оставленной гораздо больше детей, нежели у имеющей мужа... Те, кто в предыдущем обращении видели указание на пустыню "язычества", и в данном сопоставлении усматривают сравнение новозаветной (языческой) церкви с ветхозаветной (иудейской). Но мы, держась иного толкования в первом случае, должны последовательно предложить другое и в данном месте. Под женой, имеющей мужа и однако довольно бесплодной, мы разумеем исторический, ветхозаветный Израиль, который несмотря на всю исключительность союза его, как избранного народа, с Богом, в целой своей массе оказался однако "бесплодной смоковницей". Под "женой же, оставленной своим мужем" и однако многорождающей, мы разумеем "остаток" верного Израиля, т. е. христиан из иудеев, которые, хотя и потеряли прежнюю исключительность своих отношений к Богу (в Церкви Христовой "нет уже Иудея, ни язычника..." Гал 3:28), но зато приобрели очень многих и верных чад новозаветной церкви из бывших язычников.

То обстоятельство, что эта жена оставлена Богом, нисколько ее не унижает, потому что она оставлена не за свою негодность, а вследствие недействительности, ненадобности, уничтожения самого этого брака, ибо христианство настолько универсально и космополитично, что в нем уже нет места никаким исключительным племенным или национальным союзам с Богом. Итак, здесь мы имеем, собственно говоря, обращение пророка к верному Израилю, уверовавшему в Мессию и этим самым оправдавшему свое высокое предназначение. Но так как этот "остаток" Израиля послужил закваской или семенем для рождения многих чад новозаветной церкви из среды язычества, то этим самым не исключаются из речи пророка и обращенные язычники. Нельзя не отметить, наконец, и того немаловажного обстоятельства, что наше толкование стоит в полном согласии со взглядом Апостола Павла на роль в истории христианства лучших представителей иудейства, когда, напр., он говорит, что "Он призвал не только из Иудеев, но и из язычников" (Рим 9:24), или когда называет, христианина из язычников "дикой маслиной", привившейся к стволу иудейства (Рим 11:17).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 Sing, O barren, thou that didst not bear; break forth into singing, and cry aloud, thou that didst not travail with child: for more are the children of the desolate than the children of the married wife, saith the LORD. 2 Enlarge the place of thy tent, and let them stretch forth the curtains of thine habitations: spare not, lengthen thy cords, and strengthen thy stakes; 3 For thou shalt break forth on the right hand and on the left; and thy seed shall inherit the Gentiles, and make the desolate cities to be inhabited. 4 Fear not; for thou shalt not be ashamed: neither be thou confounded; for thou shalt not be put to shame: for thou shalt forget the shame of thy youth, and shalt not remember the reproach of thy widowhood any more. 5 For thy Maker is thine husband; the LORD of hosts is his name; and thy Redeemer the Holy One of Israel; The God of the whole earth shall he be called.
If we apply this to the state of the Jews after their return out of captivity, it is a prophecy of the increase of their nation after they were settled in their own land. Jerusalem had been in the condition of a wife written childless, or a desolate solitary widow; but now it is promised that the city should be replenished and the country peopled again, that not only the ruins of Jerusalem should be repaired, but the suburbs of it extended on all sides and a great many buildings erected upon new foundations,--that those estates which had for many years been wrongfully held by the Babylonian Gentiles should now return to the right owners. God will again be a husband to them, and the reproach of their captivity, and the small number to which they were then reduced, shall be forgotten. And it is to be observed that, by virtue of the ancient promise made to Abraham of the increase of his seed, when they were restored to God's favour they multiplied greatly. Those that first came out of Babylon were but 42,000 (Ezra ii. 64), about a fifteenth part of their number when they came out of Egypt; many came dropping to them afterwards, but we may suppose that to be the greatest number that ever came in a body; and yet above 500 years after, a little before their destruction by the Romans, a calculation was made by the number of the paschal lambs, and the lowest computation by that rule (allowing only ten to a lamb, whereas they might be twenty) made the nation to be nearly three millions. Josephus says, seven and twenty hundred thousand and odd, Jewish War 6.425. But we must apply it to the church of God in general; I mean the kingdom of God among men, God's city in the world, the children of God incorporated. Now observe,
I. The low and languishing state of religion in the world for a long time before Christianity was brought in. It was like one barren, that did not bear, or travail with child, was like one desolate, that had lost husband and children; the church lay in a little compass, and brought forth little fruit. The Jews were indeed by profession married to God, but few proselytes were added to them, the rising generations were unpromising, and serious godliness manifestly lost ground among them. The Gentiles had less religion among them than the Jews; their proselytes were in a dispersion; and the children of God, like the children of a broken, reduced family, were scattered abroad (John xi. 52), did not appear nor make any figure.
II. Its recovery from this low condition by the preaching of the gospel and the planting of the Christian church.
1. Multitudes were converted from idols to the living God. Those were the church's children that were born again, were partakers of a new and divine nature, by the word. More were the children of the desolate than of the married wife; there were more good people found in the Gentile church (when that was set up) that had long been afar off, and without God in the world, than ever were found in the Jewish church. God's sealed ones out of the tribes of Israel are numbered (Rev. vii. 4), and they were but a remnant compared with the thousands of Israel; but those of other nations were so many, and crowded in so thickly, and lay so much scattered in all parts, that no man could number them, v. 9. Sometimes more of the power of religion is found in those places and families that have made little show of it, and have enjoyed but little of the means of grace, than in others that have distinguished themselves by a flourishing profession; and then more are the children of the desolate, more the fruits of their righteousness, than those of the married wife; so the last shall be first. Now this is spoken of as matter of great rejoicing to the church, which is called upon to break forth into singing upon this account. The increase of the church is the joy of all its friends and strengthens their hands. The longer the church has lain desolate the greater will the transports of joy be when it begins to recover the ground it has lost and to gain more. Even in heaven, among the angels of God, there is an uncommon joy for a sinner that repents, much more for a nation that does so. If the barren fig-tree at length bring forth fruit, it is well; it shall rejoice, and others with it.
2. The bounds of the church were extended much further than ever before, v. 2, 3. (1.) It is here supposed that the present state of the church is a tabernacle state; it dwells in tents, like the heirs of promise of old (Heb. xi. 9); its dwelling is mean and movable, and of no strength against a storm. The city, the continuing city, is reserved for hereafter. A tent is soon taken down and shifted, so the candlestick of church privileges is soon removed out of its place (Rev. ii. 5), and, when God pleases, it is as soon fixed elsewhere. (2.) Though it be a tabernacle state, it is sometimes very remarkably a growing state; and, if this family increase, no matter though it be in a tent. Thus it was in the first preaching of the gospel; it was the business of the apostles to disciple all nations, to stretch forth the curtains of the church's habitation, to preach the gospel where Christ had not yet been named (Rom. xv. 20), to leaven with the gospel those towns and countries that had hitherto been strangers to it, and so to lengthen the cords of this tabernacle, that more might be enclosed, which would make it necessary to strengthen the stakes proportionably, that they might bear the weight of the enlarged curtains. The more numerous the church grows the more cautious she must be to fortify herself against errors and corruptions, and to support her seven pillars, Prov. ix. 1. (3.) It was a proof of divine power going along with the gospel that in all places it grew and prevailed mightily, Acts xix. 20. It broke forth, as the breaking forth of waters--on the right hand and on the left, that is, on all hands. The gospel spread itself into all parts of the world; there were eastern and western churches. The church's seed inherited the Gentiles, and the cities that had been desolate (that is, destitute of the knowledge and worship of the true God) came to be inhabited, that is, to have religion set up in them and the name of Christ professed.
3. This was the comfort and honour of the church (v. 4): "Fear not, for thou shalt not be ashamed, as formerly, of the straitness of thy borders, and the fewness of thy children, which thy enemies upbraided thee with, but shalt forget the reproach of thy youth, because there shall be no more ground for that reproach." It was the reproach of the Christian religion, in its youth, that none of the rulers or princes of this world embraced it and that it was entertained and professed by a despicable handful of men; but, after awhile, nations were discipled, the empire became Christian, and then this reproach of its youth was forgotten.
4. This was owing to the relation in which God stood to his church, as her husband (v. 5): Thy maker is thy husband. Believers are said to be married to Christ, that they may bring forth fruit unto God (Rom. vii. 4); so the church is married to him, that she may bear and bring up a holy seed to God, that shall be accounted to him for a generation. Jesus Christ is the church's Maker, by whom she is formed into a people--her Redeemer, by whom she is brought out of captivity, the bondage of sin, the worst of slaveries. This is he that espoused her to himself; and, (1.) He is the Lord of hosts, who has an irresistible power, an absolute sovereignty, and a universal dominion! Kings who are lords of some hosts, find there are others who are lords of other hosts, as many and mighty as theirs; but God is the Lord of all hosts. (2.) He is the Holy One of Israel, the same that presided in the affairs of the Old-Testament church and was the Mediator of the covenant made with it. The promises made to the New-Testament Israel are as rich and sure as those made to the Old-Testament Israel; for he that is our Redeemer is the Holy One of Israel. (3.) He is and shall be called the Lord of the whole earth, as God, and as Mediator, for he is the heir of all things; but then he shall be called so, when the ends of the earth shall be made to see his salvation, when all the earth shall call him their God and have an interest in him. Long he had been called, in a peculiar manner, the God of Israel; but now, the partition wall between Jew and Gentile being taken down, he shall be called the God of the whole earth even where he has been, as at Athens itself, an unknown God.
Adam Clarke: Commentary on the Bible - 1831
54:1: Sing, O barren, thou that didst not bear "Shout for joy, O thou barren, that didst not bear" - The Church of God under the Old Testament, confined within the narrow bounds of the Jewish nation, and still more so in respect of the very small number of true believers, and which sometimes seemed to be deserted of God her husband, is the barren woman, that did not bear, and was desolate. She is exhorted to rejoice, and to express her joy in the strongest manner, on the reconciliation of her husband, (see Isa 54:6), and on the accession of the Gentiles to her family. The converted Gentiles are all along considered by the prophet as a new accession of adopted children, admitted into the original Church of God, and united with it. See Isa 49:20, Isa 49:21.
Albert Barnes: Notes on the Bible - 1834
54:1: Sing, O barren - That is, shout for joy, lift up the voice of exultation and praise. The 'barren' here denotes the church of God under the Old Testament, confined within the narrow limits of the Jewish nation, and still more so in respect to the very small number of true believers, and which seemed sometimes to be deserted of God, her husband (Lowth). It is here represented under the image of a female who had been destitute of children, and who now has occasion to rejoice on the reconciliation of her husband (Isa 54:6; Lowth), and on the accession of the Gentiles to her family. The Chaldee renders it, 'Rejoice, O Jerusalem, who hast been as a sterile woman that did not bear.' The church is often in the Bible compared to a female, and the connection between God and his people is often compared with that between husband and wife (compare Isa 62:5; Ezek. 16; Rev 21:2-9; Rev 22:17).
Thou that didst not bear - Either referring to the fact that the church was confined within the narrow limits of Judea; or that there had been in it a small number of true believers; or addressed to it in Babylon when it was oppressed, and perhaps constantly diminishing in number. I think it probable that it refers to the latter; and that the idea is, that she saw her sons destroyed in the siege and destruction of Jerusalem, and that she was not augmented by any accessions while in Babylon, but would have great occasion for rejoicing on her return, and in her future increase under the Messiah by the accession of the Gentiles.
Break forth into singing - (Compare Isa 14:7; Isa 44:23; Isa 49:13).
For more are the children of the desolate - The 'desolate' here refers to Jerusalem, or the church. By the 'married woman,' Rosenmuller supposes the prophet means other nations which flourished and increased like a married woman. Grotius supposes that he means other cities which were inhabited, and that Jerusalem would surpass them all in her prosperity and in numbers. But the phrase seems to have somewhat of a proverbial cast, and probably the idea is that there would be a great increase, a much greater increase than she had any reason to apprehend. As if a promise was made to a barren female that she should have more children than those who were married usually had, so Jerusalem and the church would be greatly enlarged, far beyond what usually occurred among nations. The fulfillment of this is to be looked for in the accession of the Gentiles Isa 54:3. 'The conversion of the Gentiles is all along considered by the prophet as a new accession of adopted children, admitted into the original church of God, and united with it' (Lowth). See the same idea presented at greater length in Isa 49:20-22.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
54:1: O barren: Isa 62:4; Sol 8:8; Gal 4:27
break: Isa 42:10, Isa 42:11, Isa 44:23, Isa 49:13, Isa 55:12, Isa 55:13; Psa 67:3-5, Psa 98:3-9; Zep 3:14; Zac 9:9; Rev 7:9, Rev 7:10
for more: Sa1 2:5; Psa 113:9; Heb 11:11, Heb 11:12
Carl Friedrich Keil and Franz Delitzsch
54:1
After the "Servant of God" has expiated the sin of His people by the sacrifice of Himself, and Israel has acknowledged its fault in connection with the rejected One, and entered into the possession and enjoyment of the salvation procured by Him, the glory of the church, which has thus become a partaker of salvation through repentance and faith, is quite ready to burst forth. Hence the prophet can now exclaim, Is 54:1 : "Exult, O barren one, thou that didst not bear; break forth into exulting, and cry aloud, thou that didst not travail with child: for there are more children of the solitary one than children of the married wife, saith Jehovah." The words are addressed to Jerusalem, which was a counterpart of Sarah in her barrenness at first, and her fruitfulness afterwards (Is 41:1-3). She is not תלד לא עקרה (Job 24:21), but ילדה לא עקרה (Judg 13:2); not indeed that she had never had any children, but during her captivity and exile she had been robbed of her children, and as a holy city had given birth to no more (Is 49:21). She was shōmēmâh, rendered solitary (2Kings 13:20; the allusion is to her depopulation as a city), whereas formerly she was בּעוּלה, i.e., enjoyed the fellowship of Jehovah her husband (ba‛al). But this condition would not last (for Jehovah had not given her a divorce): she was therefore to exult and shout, since the number of children which she would now have, as one desolate and solitary, would be greater than the number of those which she had as a married wife.
Geneva 1599
54:1 Sing, O (a) barren, thou [that] didst not bear; break forth into singing, and cry aloud, thou [that] didst not travail with child: for more [are] the children of the (b) desolate than the children of the married wife, saith the LORD.
(a) After he has declared the death of Christ, he speaks to the Church, because it would feel the fruit of the same, and calls her barren, because in the captivity she was a widow without hope to have any children.
(b) The Church in this her affliction and captivity will bring forth more children, than when she was free, or this may be spoken by admiration, considering the great number that would come from her. Her deliverance under Cyrus was as her childhood, and therefore this was accomplished when she came of age, which was under the gospel.
John Gill
54:1 Sing, O barren, thou that didst not bear,.... The Targum interprets this of Jerusalem, paraphrasing the words thus,
"sing praise, O Jerusalem, which was as a barren woman that bears not;''
and so the apostle applies the words of the text to the Jerusalem above, the mother of us all, the then present Gospel church, Gal 4:26, which, at the first setting of it up, in the times of Christ, during his life and at the time of his death, and before the day of Pentecost, was like a barren woman; the number of converts were very small; few believed the report of the Gospel, professed Christ, and submitted to his ordinances; the names of the disciples were but a hundred and twenty. Though some understand this of the Jewish church, under the Old Testament dispensation, whose members were not many, and whose proselytes from the Gentiles were but few; and others of the Gentile world, before the coming of Christ, and the preaching of the Gospel in it; but the former sense is to be preferred, having the suffrage of the apostle:
break forth into singing, and cry aloud, thou that didst not travail with child; among whom there were few instances of conversion, scarce any begotten and born again of incorruptible seed by the word of God, and no signs thereof; but now it being otherwise, and multitudes being converted both in Judea and in the Gentile world, the church and its members are called upon to express their joy aloud in songs of praise, setting forth the glory of efficacious grace, in the regeneration of men; for as this is matter of joy to the angels of heaven, so to the saints on earth:
for more are the children of the desolate than the children of the married wife, saith the Lord; more souls were born again, and added to the church after the death of Christ, when she was in a desolate condition, like a woman deprived of her husband, and in a widowhood state, then there were while Christ was here on earth, personally present with his people, and preaching the Gospel himself unto men; three thousand were converted under one sermon, and great numbers afterwards were added, so that the church at Jerusalem was in a much more flourishing condition after the death of Christ than before; more fruitful when it was become like a widow than when the bridegroom was with her; and the church of Christ still increased yet more and more afterwards, as the following verses predict. The Targum is,
"more shall be the children of Jerusalem than the children of the habitable city.''
The edition of it, in the king of Spain's Bible, has it,
"than the children of Rome;''
and so it is quoted by R. Elias (h), and by Buxtorf (i). The Jews understand this prophecy of their deliverance from their present condition by the Messiah; and of the rebuilding of Jerusalem, and the prosperity of it.
(h) In Tishbi, p. 227. (i) Lexic. Talmud. col. 996, 2229.
John Wesley
54:1 Sing - The prophet having largely discoursed of the sufferings of Christ, and of the blessed fruits thereof, and here foreseeing that glorious state of the church, he breaks forth into this song of triumph. And as the foregoing chapter literally speaks of Christ, so doth this of the church of Christ. This church, consisting at first of the Jews, and afterwards of the Gentiles, had been barren, 'till the coming of Christ. The desolate - The church of the Gentiles, which in the times of the Old Testament was desolate, does now bring forth to God a more numerous posterity than that of the Jews.
Robert Jamieson, A. R. Fausset and David Brown
54:1 THE FRUIT OF MESSIAH'S SUFFERINGS, AND OF ISRAEL'S FINAL PENITENCE AT HER PAST UNBELIEF (Is 53:6): HER JOYFUL RESTORATION AND ENLARGEMENT BY JEHOVAH, WHOSE WRATH WAS MOMENTARY, BUT HIS KINDNESS EVERLASTING. (Isa. 54:1-17)
Sing--for joy (Zeph 3:14).
barren--the Jewish Church once forsaken by God, and therefore during that time destitute of spiritual children (Is 54:6).
didst not bear--during the Babylonian exile primarily. Secondarily, and chiefly, during Israel's present dispersion.
the children--the Gentiles adopted by special grace into the original Church (Is 54:3; Is 49:20-21).
than . . . married wife--than were her spiritual children, when Israel was still a married wife (under the law, before the Babylonian exile), before God put her away [MAURER]. So Paul contrasts the universal Church of the New Testament with the Church of the Old Testament legal dispensation, quoting this very passage (Gal 4:27). But the full accomplishment of it is yet future.
54:254:2: Ընդարձակեա՛ զտեղի խորանաց քոց, եւ զսրահից քոց. կանգնեա՛, եւ մի՛ խնայեար. երկայնեա՛ զապաւանդակս քո. հաստատեա՛ զցիցս քո[10207]. [10207] ՚Ի լուս՛՛. Զտեղի խորանի քո. համաձայն ոմանց ՚ի բնաբ՛՛։ Ոմանք. Եւ մի՛ խնայեր. կամ՝ եւ մի՛ անխայեար։
2 «Ընդարձակի՛ր քո վրանի եւ քո սրահների տեղը, կանգնեցրո՛ւ եւ խնայողութիւն մի՛ արա. երկարացրո՛ւ քո պարանները, հաստատի՛ր քո ցցերը:
2 «Վրանիդ տեղը լայնցուր, Քու բնակարանիդ վարագոյրները թող տարածուին. Մի՛ խնայեր, չուաններդ երկնցուր ու ցիցերդ ամրացո՛ւր։
Ընդարձակեա զտեղի խորանի քո եւ [848]զսրահից քոց. կանգնեա, եւ մի՛ խնայեար. երկայնեա զապաւանդակս քո, հաստատեա զցիցս քո:

54:2: Ընդարձակեա՛ զտեղի խորանաց քոց, եւ զսրահից քոց. կանգնեա՛, եւ մի՛ խնայեար. երկայնեա՛ զապաւանդակս քո. հաստատեա՛ զցիցս քո[10207].
[10207] ՚Ի լուս՛՛. Զտեղի խորանի քո. համաձայն ոմանց ՚ի բնաբ՛՛։ Ոմանք. Եւ մի՛ խնայեր. կամ՝ եւ մի՛ անխայեար։
2 «Ընդարձակի՛ր քո վրանի եւ քո սրահների տեղը, կանգնեցրո՛ւ եւ խնայողութիւն մի՛ արա. երկարացրո՛ւ քո պարանները, հաստատի՛ր քո ցցերը:
2 «Վրանիդ տեղը լայնցուր, Քու բնակարանիդ վարագոյրները թող տարածուին. Մի՛ խնայեր, չուաններդ երկնցուր ու ցիցերդ ամրացո՛ւր։
zohrab-1805▾ eastern-1994▾ western am▾
54:254:2 Распространи место шатра твоего, расширь покровы жилищ твоих; не стесняйся, пусти длиннее верви твои и утверди колья твои;
54:2 πλάτυνον πλατυνω broaden τὸν ο the τόπον τοπος place; locality τῆς ο the σκηνῆς σκηνη tent σου σου of you; your καὶ και and; even τῶν ο the αὐλαιῶν αυλαια of you; your πῆξον πηγνυμι pitch μὴ μη not φείσῃ φειδομαι spare; refrain μάκρυνον μακρυνω the σχοινίσματά σχοινισμα of you; your καὶ και and; even τοὺς ο the πασσάλους πασσαλος of you; your κατίσχυσον κατισχυω force down; prevail
54:2 הַרְחִ֣יבִי׀ harḥˈîvî רחב be wide מְקֹ֣ום mᵊqˈôm מָקֹום place אָהֳלֵ֗ךְ ʔohᵒlˈēḵ אֹהֶל tent וִ wi וְ and ירִיעֹ֧ות yrîʕˈôṯ יְרִיעָה curtain מִשְׁכְּנֹותַ֛יִךְ miškᵊnôṯˈayiḵ מִשְׁכָּן dwelling-place יַטּ֖וּ yaṭṭˌû נטה extend אַל־ ʔal- אַל not תַּחְשֹׂ֑כִי taḥśˈōḵî חשׂך withhold הַאֲרִ֨יכִי֙ haʔᵃrˈîḵî ארך be long מֵֽיתָרַ֔יִךְ mˈêṯārˈayiḵ מֵיתָר string וִ wi וְ and יתֵדֹתַ֖יִךְ yṯēḏōṯˌayiḵ יָתֵד peg חַזֵּֽקִי׃ ḥazzˈēqî חזק be strong
54:2. dilata locum tentorii tui et pelles tabernaculorum tuorum extende ne parcas longos fac funiculos tuos et clavos tuos consolidaEnlarge the place of thy tent, and stretch out the skins of thy tabernacles, spare not: lengthen thy cords, and strengthen thy stakes.
2. Enlarge the place of thy tent, and let them stretch forth the curtains of thine habitations; spare not: lengthen thy cords, and strengthen thy stakes.
54:2. Enlarge the place of your tent and extend the skins of your tabernacles, unsparingly. Lengthen your cords, and strengthen your stakes.
54:2. Enlarge the place of thy tent, and let them stretch forth the curtains of thine habitations: spare not, lengthen thy cords, and strengthen thy stakes;
Enlarge the place of thy tent, and let them stretch forth the curtains of thine habitations: spare not, lengthen thy cords, and strengthen thy stakes:

54:2 Распространи место шатра твоего, расширь покровы жилищ твоих; не стесняйся, пусти длиннее верви твои и утверди колья твои;
54:2
πλάτυνον πλατυνω broaden
τὸν ο the
τόπον τοπος place; locality
τῆς ο the
σκηνῆς σκηνη tent
σου σου of you; your
καὶ και and; even
τῶν ο the
αὐλαιῶν αυλαια of you; your
πῆξον πηγνυμι pitch
μὴ μη not
φείσῃ φειδομαι spare; refrain
μάκρυνον μακρυνω the
σχοινίσματά σχοινισμα of you; your
καὶ και and; even
τοὺς ο the
πασσάλους πασσαλος of you; your
κατίσχυσον κατισχυω force down; prevail
54:2
הַרְחִ֣יבִי׀ harḥˈîvî רחב be wide
מְקֹ֣ום mᵊqˈôm מָקֹום place
אָהֳלֵ֗ךְ ʔohᵒlˈēḵ אֹהֶל tent
וִ wi וְ and
ירִיעֹ֧ות yrîʕˈôṯ יְרִיעָה curtain
מִשְׁכְּנֹותַ֛יִךְ miškᵊnôṯˈayiḵ מִשְׁכָּן dwelling-place
יַטּ֖וּ yaṭṭˌû נטה extend
אַל־ ʔal- אַל not
תַּחְשֹׂ֑כִי taḥśˈōḵî חשׂך withhold
הַאֲרִ֨יכִי֙ haʔᵃrˈîḵî ארך be long
מֵֽיתָרַ֔יִךְ mˈêṯārˈayiḵ מֵיתָר string
וִ wi וְ and
יתֵדֹתַ֖יִךְ yṯēḏōṯˌayiḵ יָתֵד peg
חַזֵּֽקִי׃ ḥazzˈēqî חזק be strong
54:2. dilata locum tentorii tui et pelles tabernaculorum tuorum extende ne parcas longos fac funiculos tuos et clavos tuos consolida
Enlarge the place of thy tent, and stretch out the skins of thy tabernacles, spare not: lengthen thy cords, and strengthen thy stakes.
54:2. Enlarge the place of your tent and extend the skins of your tabernacles, unsparingly. Lengthen your cords, and strengthen your stakes.
54:2. Enlarge the place of thy tent, and let them stretch forth the curtains of thine habitations: spare not, lengthen thy cords, and strengthen thy stakes;
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2-3: Распространи место шатра твоего... пусти длинные верви твои и утверди колья твои. При нашем понимании первого стиха, толкование данного становится очень простым и ясным. Остаток верного Израиля очень мал и потому живет в самом тесном помещении (шатре). Но так как ему вскоре предстоит сильно умножиться и разрастись, благодаря притоку новых чад из среды язычества, то пророк и убеждает его перестроить свое жилище, чтобы сделать его, как можно поместительнее и просторнее. Образы - разоренного шатра, в случае несчастия, и обновленного и расширенного, в случав удачи и счастья - одни из любимых и употребительных у пророков (33:20; Иер 10:20: и др.).

В пророчественно-прообразовательном смысле под расширенным и обновленным шатром, раскинувшимся во все страны света ("направо и налево" 3: ст.), можно разуметь новозаветную церковь, как это объясняет блаженный Иероним: "она должна распространиться направо и налево, не должна подражать тесноте иудейской скинии, имевшей сто локтей длины, пятьдесят локтей ширины, ни заключаться в коротком пространстве храма, имевшего шестьдесят локтей длины и двадцать локтей ширины, но, не переставая, должна занимать места направо и налево".

Блаженный же Феодорит к этому добавляет: "едва ли ошибется кто, если назовет кольями святых пророков, апостолов и мучеников: ибо они, сокрытые в земле, наподобие кольев, держат скинию церкви, связанную учением, как бы какими веревками". Необходимо напомнить, что как самый образ "спасительного шатра", так и отнесение этого образа к "святому остатку Израиля" не является у пророка Исаии чем-либо совершенно неожиданным и новым, а дает, по-видимому, краткое повторение того, что было предметом специального раскрытия в одной из раннейших глав первой части его книги (см. IV гл. в особенности стихи 2-3: и 6-ой).

И потомство твое завладеет народами и населит опустошенные города. Новозаветная христианская церковь трактуется здесь, как естественное продолжение ветхозаветной иудейской церкви. И вот, когда большинство представителей ветхозаветной теократии не признало Христа за Мессию, отвергло Его и тем самым уклонилось от своего истинного призвания и как бы покинуло идеальные места своего обитания (в религиозном смысле), то на их убылые места во множестве явились другие, достойные занять их, - бывшие язычники, которые и сделались истинными потомками не по плоти, но по духу, обновленного Израиля (Рим 9:7-8; Гал 4:28: и др.).
Albert Barnes: Notes on the Bible - 1834
54:2: Enlarge the place of thy tent - The same idea occurs in Isa 49:19-20 (see the notes at that chapter). The curtains of thy habitations. The word 'curtain' does not quite express the sense here. It is commonly with us used to denote the cloth hanging round. a bed or at a window, which may be spread or drawn aside at pleasure, or the hanging in theaters to conceal the stage from the spectators. The word here, however, denotes the canopy or cloth used in a tent; and the idea is, that the boundaries of the church were to be greatly enlarged, in order to accommodate the vast accession from the pagan world.
Spare not - Do not be parsimonious in the provision of the materials for greatly enlarging the tent to dwell in.
Lengthen thy cords - (See the note at Isa 33:20).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
54:2: Isa 33:20, Isa 49:19, Isa 49:20; Jer 10:20
Carl Friedrich Keil and Franz Delitzsch
54:2
With this prospect before her, even her dwelling-place would need enlarging. "Enlarge the space of thy tent, and let them stretch out the curtains of thy habitations; forbid not! lengthen thy cords, and fasten thy plugs." She is to widen out the space inside her tent, and they (יטּוּ has no definite subject, which is often the case where some subordinate servant is to be thought of) are to spread out far and wide the coverings of the framework of her dwelling, which is called mishkenōth (in the plural) on account of its roominess and magnificence: she is not to forbid it, thinking in her weakness of faith, "It is good enough as it is; it would be too large." The cords which hold up the walls, she is to lengthen; and the plugs, to which the cords are fastened, she is to ram fast into the earth: the former because the tent (i.e., the holy city, Jer 31:38-40, and the dwelling-place of the church generally, Is 26:15) has to receive a large number of inhabitants; the latter because it will not be broken up so soon again (Is 33:20).
Geneva 1599
54:2 (c) Enlarge the place of thy tent, and let them extend the curtains of thy habitations: spare not, lengthen thy cords, and strengthen thy stakes;
(c) Signifying that for the great number of children that God would give her, she would seem to lack room to lodge them.
John Gill
54:2 Enlarge the place of thy tent,.... To which the church is compared, because of its uncertain and movable condition, being sometimes in one place, and sometimes in another; and because of its outward meanness and weakness, as well as its small extent; but now it is signified that it should be enlarged, and room be made for an accession of in habitants to it; or, in other words, that the Gospel church state should not be confined to Jerusalem, but should take place in other parts of Judea, and in Galilee, and in Samaria; hence we read of churches in those places, Acts 9:31,
and let them stretch forth the curtains of thine habitation; alluding to the curtains of which tents or tabernacles were made, which used to be stretched out on poles or stakes, in order to make more room, and hold more people. This may respect the spreading of the Gospel by the apostles, who may be here meant, and the success of it, especially among the Gentiles; who may be said to stretch out the curtains of the tent, the church, when, according to their commission, they went and preached the Gospel to every creature. First they travelled as far as Phoenicia, Cyprus, and Antioch, preaching to the Jews only; but when they wholly rejected the Gospel, they turned to the Gentiles, and went everywhere preaching the word, Acts 11:19, and their ministry was blessed to the conversion of multitudes, and Gospel churches were set up in all parts of the world. The Apostle Paul was an eminent instrument of stretching these curtains, who went from Jerusalem, round about to Illyricum, fully preaching the Gospel of Christ, Rom 15:19,
spare not: any cost or pains, to spread the Gospel, enlarge the interest of Christ, and increase his church and people; as did not the apostles of Christ, who may be supposed to be the persons here addressed:
lengthen thy cords, and strengthen thy stakes; the curtains being stretched out, it was necessary the cords, to which they were fastened, should be lengthened, that they might reach further, and take in a greater compass; and the wider the tent is made by such means, the stronger should be the staves, and the more surely should they be drove and fixed in the earth, to hold the cords with the curtains bound unto them; all which express the enlargement of the church in the Gentile world, by means of the Gospel ministry and discipline. The Targum is,
"multiply the people of thy camp, and strengthen the governors.''
John Wesley
54:2 Enlarge - That it may be capable of the Gentiles, who shall flock to thee in great numbers. Strengthen - That they may be able to support that great weight which the tents thus enlarged, shall be upon them.
Robert Jamieson, A. R. Fausset and David Brown
54:2 (Is 49:19-20; Jer 31:31-36, Jer 31:38-39). Thy children shall be so many that thy borders must be extended to contain them.
curtains--the cloth forming the covering of the tent.
spare not--give abundantly the means for the enlargement of the Church (2Cor 9:5-7).
cords . . . stakes--The more the tent is enlarged by lengthening the cords by which the cloth covering is fastened to the ground, the more the stakes supporting the tent need to be strengthened; the Church is not merely to seek new converts, but to strengthen those she has in the faith. The image is appropriate, as the tabernacle was the symbol of the old Israelitish Church (see on Is 33:20).
54:354:3: յաջ եւ յահեակ թռուսջիր, եւ զաւակ քո զհեթանոսս ժառանգեսցէ. եւ զքաղաքս աւերեալս շինեսցես[10208]։ [10208] Ոմանք. Յաջ յահեակ թռուսջիր։
3 Աջ ու ձա՛խ տարածուիր, եւ քո սերունդը պիտի ժառանգի հեթանոսներին եւ պիտի կառուցի աւերուած քաղաքները:
3 Քանզի աջ ու ձախ կողմը պիտի տարածուիս Եւ քու սերունդդ ազգեր պիտի ժառանգէ, Աւերուած քաղաքները բնակիչներով պիտի լեցնէ։
յաջ եւ յահեակ [849]թռուսջիր, եւ զաւակ քո զհեթանոսս ժառանգեսցէ, եւ զքաղաքս աւերեալս շինեսցեն:

54:3: յաջ եւ յահեակ թռուսջիր, եւ զաւակ քո զհեթանոսս ժառանգեսցէ. եւ զքաղաքս աւերեալս շինեսցես[10208]։
[10208] Ոմանք. Յաջ յահեակ թռուսջիր։
3 Աջ ու ձա՛խ տարածուիր, եւ քո սերունդը պիտի ժառանգի հեթանոսներին եւ պիտի կառուցի աւերուած քաղաքները:
3 Քանզի աջ ու ձախ կողմը պիտի տարածուիս Եւ քու սերունդդ ազգեր պիտի ժառանգէ, Աւերուած քաղաքները բնակիչներով պիտի լեցնէ։
zohrab-1805▾ eastern-1994▾ western am▾
54:354:3 ибо ты распространишься направо и налево, и потомство твое завладеет народами и населит опустошенные города.
54:3 ἔτι ετι yet; still εἰς εις into; for τὰ ο the δεξιὰ δεξιος right καὶ και and; even εἰς εις into; for τὰ ο the ἀριστερὰ αριστερος left ἐκπέτασον εκπεταζω and; even τὸ ο the σπέρμα σπερμα seed σου σου of you; your ἔθνη εθνος nation; caste κληρονομήσει κληρονομεω inherit; heir καὶ και and; even πόλεις πολις city ἠρημωμένας ερημοω desolate; desert κατοικιεῖς κατοικιζω settle
54:3 כִּי־ kî- כִּי that יָמִ֥ין yāmˌîn יָמִין right-hand side וּ û וְ and שְׂמֹ֖אול śᵊmˌôl שְׂמֹאל lefthand side תִּפְרֹ֑צִי tifrˈōṣî פרץ break וְ wᵊ וְ and זַרְעֵךְ֙ zarʕēḵ זֶרַע seed גֹּויִ֣ם gôyˈim גֹּוי people יִירָ֔שׁ yîrˈāš ירשׁ trample down וְ wᵊ וְ and עָרִ֥ים ʕārˌîm עִיר town נְשַׁמֹּ֖ות nᵊšammˌôṯ שׁמם be desolate יֹושִֽׁיבוּ׃ yôšˈîvû ישׁב sit
54:3. ad dexteram enim et ad levam penetrabis et semen tuum gentes hereditabit et civitates desertas inhabitabitFor thou shalt pass on to the right hand, and to the left: and thy seed shall inherit the Gentiles, and shall inhabit the desolate cities.
3. For thou shalt spread abroad on the right hand and on the left; and thy seed shall possess the nations, and make the desolate cities to be inhabited.
54:3. For you shall extend to the right and to the left. And your offspring shall inherit the nations, and you shall inhabit the desolate cities.
54:3. For thou shalt break forth on the right hand and on the left; and thy seed shall inherit the Gentiles, and make the desolate cities to be inhabited.
For thou shalt break forth on the right hand and on the left; and thy seed shall inherit the Gentiles, and make the desolate cities to be inhabited:

54:3 ибо ты распространишься направо и налево, и потомство твое завладеет народами и населит опустошенные города.
54:3
ἔτι ετι yet; still
εἰς εις into; for
τὰ ο the
δεξιὰ δεξιος right
καὶ και and; even
εἰς εις into; for
τὰ ο the
ἀριστερὰ αριστερος left
ἐκπέτασον εκπεταζω and; even
τὸ ο the
σπέρμα σπερμα seed
σου σου of you; your
ἔθνη εθνος nation; caste
κληρονομήσει κληρονομεω inherit; heir
καὶ και and; even
πόλεις πολις city
ἠρημωμένας ερημοω desolate; desert
κατοικιεῖς κατοικιζω settle
54:3
כִּי־ kî- כִּי that
יָמִ֥ין yāmˌîn יָמִין right-hand side
וּ û וְ and
שְׂמֹ֖אול śᵊmˌôl שְׂמֹאל lefthand side
תִּפְרֹ֑צִי tifrˈōṣî פרץ break
וְ wᵊ וְ and
זַרְעֵךְ֙ zarʕēḵ זֶרַע seed
גֹּויִ֣ם gôyˈim גֹּוי people
יִירָ֔שׁ yîrˈāš ירשׁ trample down
וְ wᵊ וְ and
עָרִ֥ים ʕārˌîm עִיר town
נְשַׁמֹּ֖ות nᵊšammˌôṯ שׁמם be desolate
יֹושִֽׁיבוּ׃ yôšˈîvû ישׁב sit
54:3. ad dexteram enim et ad levam penetrabis et semen tuum gentes hereditabit et civitates desertas inhabitabit
For thou shalt pass on to the right hand, and to the left: and thy seed shall inherit the Gentiles, and shall inhabit the desolate cities.
54:3. For you shall extend to the right and to the left. And your offspring shall inherit the nations, and you shall inhabit the desolate cities.
54:3. For thou shalt break forth on the right hand and on the left; and thy seed shall inherit the Gentiles, and make the desolate cities to be inhabited.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
54:3: For thou shalt break forth - (See the notes at Isa 49:19-20).
And make the desolate cities - (See the notes at Isa 44:26).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
54:3: thou shalt: Isa 2:2-4, Isa 11:9-12, Isa 35:1, Isa 35:2, Isa 42:1-12, Isa 43:5, Isa 43:6, Isa 49:12, Isa 60:3-11; Gen 49:10; Psa 72:8-11; Rom 9:25, Rom 9:26, Rom 10:18, Rom 11:12; Col 1:23
and thy: Isa 49:18, Isa 55:5, Isa 60:10-13, Isa 61:5-9
make: Isa 49:8, Isa 49:19, Isa 52:9; Eze 36:35, Eze 36:36
Carl Friedrich Keil and Franz Delitzsch
54:3
The reason why the tent is to be so large and strong is given in Is 54:3 : "For thou wilt break forth on the right and on the left; and thy seed will take possession of nations, and they will people desolate cities." "On the right and on the left" is equivalent to "on the south and north" (Ps 89:13, the speaker being supposed to have his face turned towards the east: compare the Sanscrit apân, situated at the back, i.e., towards the west). We must supply both west and east, since the promises contained in such passages as Gen 15:18-21 remained unfulfilled even in the age of David and Solomon. Jerusalem will now spread out, and break through all her former bounds (pârats is used in the same sense in Gen 28:14); and her seed (i.e., the seed acquired by the Servant of Jehovah, the dead yet eternally living One, the σπέρμα, whose σπέρμα He Himself is) will take possession of nations (yârash, yârēsh, capessere, occupare; more especially κληρονομεῖν, syn. nâchal); and they (i.e., the children born to her) will people desolate cities (hōshı̄bh, the causative of yâshabh, to be inhabited, Is 14:20). Thus will the promise be fulfilled, that "the meek shall inherit the earth," - a promise not confined to the Preacher on the mount, but found also in Ps 37:9-11, and uttered by our own prophet in Is 60:21; Is 65:9.
John Gill
54:3 For thou shall break forth on the right hand and on the left,.... To the south, and to the north, as the Targum, like an inundation of water, that breaks through and overflows the banks of the river, and spreads itself in the adjacent countries; or like a warehouse overstocked with goods, bursts the walls in which they are pent up; or rather as infants break forth from the womb at the time of birth, as Pharez did, from whence he had his name, Gen 38:29 see Hos 13:13, or as, when a country is become exceeding numerous, the inhabitants break out, and go forth beyond their borders, and seek new settlements, the place of their abode being too small for them; so it shall be in the latter day, through the vast number of converts that will be made; see Is 49:19,
and thy seed shall inherit the Gentiles; where formerly only Heathens lived, there the Gospel of Christ shall be carried by his apostles and other ministers; and being succeeded to the conversion of many souls, through the power of divine grace accompanying it, a spiritual seed, the seed of the church, shall take place, and dwell there; this was true in the first ages of Christianity, more especially in Constantine's time; and will be more fully accomplished in the latter day, when the fulness of the Gentiles shall be brought in:
and make the desolate cities to be inhabited: such cities as were destitute of the knowledge of Christ and his salvation, and of all divine and spiritual things, shall now be inhabited by spiritual men, such as believe in Christ, and profess his name; such cities as Rome, Corinth, Ephesus, Colosse, Philippi, Thessalonica, and many others.
John Wesley
54:3 For - Thou shalt bring forth a multitude of children; for this word is commonly used of any extraordinary propagation of living creatures. On the left - On every side, in all the parts of the world. Thy seed - Thy spiritual seed, the church of the New Testament, which is accounted Abraham's seed, or children.
Robert Jamieson, A. R. Fausset and David Brown
54:3 break forth--rather, "burst forth" with increase; thy offspring shall grow, answering to "thy seed" in the parallel clause.
thy seed--Israel and her children, as distinguished from "the Gentiles."
desolate cities--of Israel (Is 44:26).
54:454:4: Մի՛ երկնչիցիս զի յամօթ արարին զքեզ. մի՛ պատկառեսցես զի նախատեցին զքեզ. զի զամօթն յաւիտենից մոռասցիս, եւ նախատինք այրութեան քոյ ո՛չ եւս յուշ լիցին քեզ։
4 Մի՛ վախեցիր, որ քեզ ամօթահար արին, մի՛ նեղուիր, որ քեզ նախատեցին, որովհետեւ վաղնջական ամօթը պիտի մոռանաս եւ որբեւայրութեանդ նախատինքն այլեւս չպիտի յիշես»:
4 Մի՛ վախնար, վասն զի պիտի չամչնաս Ու մի՛ շփոթիր, վասն զի պիտի չնախատուիս, Քանզի քու մանկութեանդ նախատինքը պիտի մոռնաս Եւ քու որբեւարութեանդ մեղադրանքը անգամ մըն ալ պիտի չյիշես,
Մի՛ երկնչիցիս, զի [850]յամօթ արարին զքեզ, մի՛ պատկառեսցես, զի նախատեցին զքեզ. զի զամօթն յաւիտենից`` մոռասցիս, եւ նախատինք այրութեան քո ոչ եւս յուշ լիցին քեզ:

54:4: Մի՛ երկնչիցիս զի յամօթ արարին զքեզ. մի՛ պատկառեսցես զի նախատեցին զքեզ. զի զամօթն յաւիտենից մոռասցիս, եւ նախատինք այրութեան քոյ ո՛չ եւս յուշ լիցին քեզ։
4 Մի՛ վախեցիր, որ քեզ ամօթահար արին, մի՛ նեղուիր, որ քեզ նախատեցին, որովհետեւ վաղնջական ամօթը պիտի մոռանաս եւ որբեւայրութեանդ նախատինքն այլեւս չպիտի յիշես»:
4 Մի՛ վախնար, վասն զի պիտի չամչնաս Ու մի՛ շփոթիր, վասն զի պիտի չնախատուիս, Քանզի քու մանկութեանդ նախատինքը պիտի մոռնաս Եւ քու որբեւարութեանդ մեղադրանքը անգամ մըն ալ պիտի չյիշես,
zohrab-1805▾ eastern-1994▾ western am▾
54:454:4 Не бойся, ибо не будешь постыжена; не смущайся, ибо не будешь в поругании: ты забудешь посрамление юности твоей и не будешь более вспоминать о бесславии вдовства твоего.
54:4 μὴ μη not φοβοῦ φοβεω afraid; fear ὅτι οτι since; that κατῃσχύνθης καταισχυνω shame; put to shame μηδὲ μηδε while not; nor ἐντραπῇς εντρεπω defer; humiliate ὅτι οτι since; that ὠνειδίσθης ονειδιζω disparage; reproach ὅτι οτι since; that αἰσχύνην αισχυνη shame αἰώνιον αιωνιος eternal; of ages ἐπιλήσῃ επιλανθανομαι forget καὶ και and; even ὄνειδος ονειδος disgrace τῆς ο the χηρείας χηρειος of you; your οὐ ου not μὴ μη not μνησθήσῃ μιμνησκω remind; remember
54:4 אַל־ ʔal- אַל not תִּֽירְאִי֙ tˈîrᵊʔî ירא fear כִּי־ kî- כִּי that לֹ֣א lˈō לֹא not תֵבֹ֔ושִׁי ṯēvˈôšî בושׁ be ashamed וְ wᵊ וְ and אַל־ ʔal- אַל not תִּכָּלְמִ֖י tikkālᵊmˌî כלם humiliate כִּ֣י kˈî כִּי that לֹ֣א lˈō לֹא not תַחְפִּ֑ירִי ṯaḥpˈîrî חפר be ashamed כִּ֣י kˈî כִּי that בֹ֤שֶׁת vˈōšeṯ בֹּשֶׁת shame עֲלוּמַ֨יִךְ֙ ʕᵃlûmˈayiḵ עֲלוּמִים youth תִּשְׁכָּ֔חִי tiškˈāḥî שׁכח forget וְ wᵊ וְ and חֶרְפַּ֥ת ḥerpˌaṯ חֶרְפָּה reproach אַלְמְנוּתַ֖יִךְ ʔalmᵊnûṯˌayiḵ אַלְמָנוּת widowhood לֹ֥א lˌō לֹא not תִזְכְּרִי־ ṯizkᵊrî- זכר remember עֹֽוד׃ ʕˈôḏ עֹוד duration
54:4. noli timere quia non confunderis neque erubescas non enim te pudebit quia confusionis adulescentiae tuae oblivisceris et obprobrii viduitatis tuae non recordaberis ampliusFear not, for thou shalt not be confounded, nor blush: for thou shalt not be put to shame, because thou shalt forget the shame of thy youth, and shalt remember no more the reproach of thy widowhood.
4. Fear not; for thou shalt not be ashamed: neither be thou confounded; for thou shalt not be put to shame: for thou shalt forget the shame of thy youth, and the reproach of thy widowhood shalt thou remember no more.
54:4. Do not be afraid! For you will not be confounded, and you will not blush. And you will not be put to shame, because you shall forget the confusion of your youth, and you shall no longer remember the disgrace of your widowhood.
54:4. Fear not; for thou shalt not be ashamed: neither be thou confounded; for thou shalt not be put to shame: for thou shalt forget the shame of thy youth, and shalt not remember the reproach of thy widowhood any more.
Fear not; for thou shalt not be ashamed: neither be thou confounded; for thou shalt not be put to shame: for thou shalt forget the shame of thy youth, and shalt not remember the reproach of thy widowhood any more:

54:4 Не бойся, ибо не будешь постыжена; не смущайся, ибо не будешь в поругании: ты забудешь посрамление юности твоей и не будешь более вспоминать о бесславии вдовства твоего.
54:4
μὴ μη not
φοβοῦ φοβεω afraid; fear
ὅτι οτι since; that
κατῃσχύνθης καταισχυνω shame; put to shame
μηδὲ μηδε while not; nor
ἐντραπῇς εντρεπω defer; humiliate
ὅτι οτι since; that
ὠνειδίσθης ονειδιζω disparage; reproach
ὅτι οτι since; that
αἰσχύνην αισχυνη shame
αἰώνιον αιωνιος eternal; of ages
ἐπιλήσῃ επιλανθανομαι forget
καὶ και and; even
ὄνειδος ονειδος disgrace
τῆς ο the
χηρείας χηρειος of you; your
οὐ ου not
μὴ μη not
μνησθήσῃ μιμνησκω remind; remember
54:4
אַל־ ʔal- אַל not
תִּֽירְאִי֙ tˈîrᵊʔî ירא fear
כִּי־ kî- כִּי that
לֹ֣א lˈō לֹא not
תֵבֹ֔ושִׁי ṯēvˈôšî בושׁ be ashamed
וְ wᵊ וְ and
אַל־ ʔal- אַל not
תִּכָּלְמִ֖י tikkālᵊmˌî כלם humiliate
כִּ֣י kˈî כִּי that
לֹ֣א lˈō לֹא not
תַחְפִּ֑ירִי ṯaḥpˈîrî חפר be ashamed
כִּ֣י kˈî כִּי that
בֹ֤שֶׁת vˈōšeṯ בֹּשֶׁת shame
עֲלוּמַ֨יִךְ֙ ʕᵃlûmˈayiḵ עֲלוּמִים youth
תִּשְׁכָּ֔חִי tiškˈāḥî שׁכח forget
וְ wᵊ וְ and
חֶרְפַּ֥ת ḥerpˌaṯ חֶרְפָּה reproach
אַלְמְנוּתַ֖יִךְ ʔalmᵊnûṯˌayiḵ אַלְמָנוּת widowhood
לֹ֥א lˌō לֹא not
תִזְכְּרִי־ ṯizkᵊrî- זכר remember
עֹֽוד׃ ʕˈôḏ עֹוד duration
54:4. noli timere quia non confunderis neque erubescas non enim te pudebit quia confusionis adulescentiae tuae oblivisceris et obprobrii viduitatis tuae non recordaberis amplius
Fear not, for thou shalt not be confounded, nor blush: for thou shalt not be put to shame, because thou shalt forget the shame of thy youth, and shalt remember no more the reproach of thy widowhood.
54:4. Do not be afraid! For you will not be confounded, and you will not blush. And you will not be put to shame, because you shall forget the confusion of your youth, and you shall no longer remember the disgrace of your widowhood.
54:4. Fear not; for thou shalt not be ashamed: neither be thou confounded; for thou shalt not be put to shame: for thou shalt forget the shame of thy youth, and shalt not remember the reproach of thy widowhood any more.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4: С 4-8: идет особое, нарочитое ободрение "святого Израиля", которому раскрывается вся неосновательность его опасений и все богатство изливаемой на него Божественной милости.

Не бойся, ибо не будешь постыжена... ты забудешь посрамление юности твоей и не будешь более вспоминать о бесславии вдовства твоего. Две, дважды повторенных, по содержанию параллельных, ободрительных мысли: не бойся, забудь о своем кратковременном позоре, блаженный Иероним в своем переводе с еврейского ставит их даже в причинную связь: "не бойся... потому что стыд юности твоей забудешь..."

Тоже делает и текст LXX, вместе со славянским: "не бойся... понеже срамоту вечную забудеши" (ср. Зах 8:15), Некоторое недоумение возбуждает здесь лишь то, что надо разуметь под "посрамлением юности" и "бесславием вдовства"? Так как, согласно нашему толкованию, здесь предметом пророчества являются христиане из иудеев, которые, быть может, несколько смущались своего особого, изолированного состояния (большинство иудеев стояло на враждебной христианству почве), то и в отмеченных терминах следует видеть указание на какие-либо определенные периоды из израильской истории. Под "бесславием юности" всего лучше разуметь время до заключения завета при Синае, в особенности, период Египетского блужения, когда народ еврейский почти вовсе забыл истинного Бога, о чем выразительно замечает и пророк Иезекииль: "и блудили они в Египте, блудили в своей молодости; там измяты груди их, и там растлили девственные сосцы их" (23:2).

Под "бесславием же вдовства" разумеют обычно период вавилонского пленения, когда господь, за грехи и блужение Израиля во след чуждых богов, снова оставил его и лишил Своего благодатного присутствия (разрушение храма и Иерусалима). Прямое подтверждение такого взгляда можно находить у пророка Иеремии: "вдовым не будет оставлен Израиль, и Иуда Богом Своим" (51:5), и косвенное - у самого Исаии: "вы проданы за грехи ваши и за преступление ваши отпущена мать ваша" (50:1).
Adam Clarke: Commentary on the Bible - 1831
54:4: For thou shalt forget the shame of thy youth - That is, "The bondage of Egypt: widowhood, the captivity of Babylon." - Secker.
Albert Barnes: Notes on the Bible - 1834
54:4: Fear not ... - (See Isa 41:10, note, Isa 41:14, note).
Neither shalt thou be confounded - All these words mean substantially the same thing; and the design of the prophet is to affirm, in the strongest possible manner, that the church of God should be abundantly prospered and enlarged. The image of the female that was barren is kept up, and the idea is, that there should be no occasion of the shame which she felt who had no children.
For thou shalt forget the shame of thy youth - In the abundant increase and glory of future times, the circumstances of shame which attended their early history shall be forgotten. The 'youth' of the Jewish people refers doubtless to the bondage of Egypt, and the trials and calamities which came upon them there. So great should be their future prosperity and glory, that all this should be forgotten.
The reproach of thy widowhood - The captivity at Babylon, when they were like a woman bereft of her husband and children (see the notes at Isa 49:21).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
54:4: Fear not: Isa 41:10, Isa 41:14, Isa 45:16, Isa 45:17, Isa 61:7; Pe1 2:6
thou shalt forget: Jer 31:19; Eze 16:22, Eze 16:43, Eze 16:60-63; Hos 3:1-5
Carl Friedrich Keil and Franz Delitzsch
54:4
The encouraging promise is continued in Is 54:4 : "Fear not, for thou wilt not be put to shame; and bid defiance to reproach, for thou wilt not blush: no, thou wilt forget the shame of thy youth, and wilt no more remember the reproach of thy widowhood." Now that redemption was before the door, Israel was not to fear any more, or to be overcome (as the niphal nikhlam implies) by a felling of the shame consequent upon her state of punishment, or so to behave herself as to leave no room for hope. For a state of things was about to commence, in which she would have no need to be ashamed (on bōsh and châphēr or hechpı̄r), but which, on the contrary (כּי, imo, as in Is 10:7; Is 55:9), would be so glorious that she would forget the shame of her youth, i.e., of the Egyptian bondage, in which the national community of Israel was still but like a virgin (‛almâh), who entered into a betrothal when redeemed by Jehovah, and became His youthful wife through a covenant of love (ehe = berı̄th) when the law was given at Sinai (Jer 2:2; Ezek 16:60); so glorious indeed, that she would never again remember the shame of her widowhood, i.e., of the Babylonian captivity, in which she, the wife whom Jehovah had taken to Himself, was like a widow whose husband had died.
Geneva 1599
54:4 Fear not; for thou shalt not be ashamed: neither be thou confounded; for thou shalt not be put to shame: for thou shalt forget the shame of thy (d) youth, and shalt not remember the reproach of thy (e) widowhood any more.
(d) The afflictions which you suffered at the beginning.
(e) When you were refused for your sins, (Is 50:1).
John Gill
54:4 Fear not,.... The fulfilment of these things; however unlikely and unpromising they might seem, yet God was able to perform them; and therefore way should not be given to a fearful, distrustful, and unbelieving heart:
for thou shall not be ashamed; as men are, when disappointed of what they have been hoping for and expecting; but so it should not be with the church, she should not be ashamed of her hope, faith, and confidence; for there would be a performance of all that the Lord had spoken: nor should she be ashamed of her barrenness, which should cease; and of the fewness of her children or converts, which would be many; and of the straitness of the place of her tent or habitation, which would now be enlarged:
neither be thou confounded, for thou shalt not be put to shame; other words made use of to express the same thing, and for the further confirmation of it, that she needed not, and that she should not be put to the blush, or to shame and confusion, on the above accounts:
for thou shalt forget the shame of thy youth; by which may be meant either the small number of converts at the first preaching of the Gospel; or more especially that there were so few of the wise and learned, the rich and noble, that embraced it, with which the first Christians were greatly upbraided; or those persecutions which attended them the three first centuries, which, being now at an end, shall be forgotten:
and shalt not remember the reproach of thy widowhood any more; which signifies much the same as before, the seeming desolate estate of the church upon the death of Christ; when she seemed to be deprived of her husband, and forsaken by him, and left as a widow, and without children, barren and unfruitful; which was reckoned reproachful with the Jews, Lk 1:25.
John Wesley
54:4 Ashamed - For the barrenness and widowhood, which once was the matter of thy grief and shame. Forget - Thou shalt not be upbraided with thy former barrenness in thy youthful state.
Robert Jamieson, A. R. Fausset and David Brown
54:4 (Is 41:10, Is 41:14).
shame of thy youth--Israel's unfaithfulness as wife of Jehovah, almost from her earliest history.
reproach of widowhood--Israel's punishment in her consequent dismissal from God and barrenness of spiritual children in Babylon and her present dispersion (Is 54:1; Is 49:21; Jer 3:24-25; Jer 31:19; Hos 2:2-5).
54:554:5: Զի Տէր է որ առնէ քեզ զայդ. Տէր Սաբաւովթ անուն է նորա. եւ որ փրկեացն զքեզ նո՛յն Աստուած Իսրայէլի ամենայն երկրի կոչեսցի։
5 Տէրն է, որ քեզ համար անելու է այդ, Զօրութիւնների Տէր է նրա անունը, եւ նա, որ փրկեց քեզ, Իսրայէլի նոյն Աստուածն է, որ համայն երկրինը պիտի համարուի[38]:[38] 38. Եբրայերէնում՝ որովհետեւ քո ամուսինը քո ստեղծիչն է, նրա անունը Ամենակալ Աստուած է, եւ քո փրկիչը Իսրայէլի սուրբն է:
5 Քանզի քու այրդ քու Ստեղծիչդ է, Անոր անունը Եհովա Սաբաւովթ է Ու քու Փրկիչդ Իսրայէլի Սուրբն է, Անիկա երկրին Աստուածը պիտի կոչուի։
Զի [851]Տէր է որ առնէ քեզ զայդ``, Տէր Սաբաւովթ անուն է նորա. եւ որ փրկեացն զքեզ [852]նոյն Աստուած Իսրայելի`` ամենայն երկրի կոչեսցի:

54:5: Զի Տէր է որ առնէ քեզ զայդ. Տէր Սաբաւովթ անուն է նորա. եւ որ փրկեացն զքեզ նո՛յն Աստուած Իսրայէլի ամենայն երկրի կոչեսցի։
5 Տէրն է, որ քեզ համար անելու է այդ, Զօրութիւնների Տէր է նրա անունը, եւ նա, որ փրկեց քեզ, Իսրայէլի նոյն Աստուածն է, որ համայն երկրինը պիտի համարուի[38]:
[38] 38. Եբրայերէնում՝ որովհետեւ քո ամուսինը քո ստեղծիչն է, նրա անունը Ամենակալ Աստուած է, եւ քո փրկիչը Իսրայէլի սուրբն է:
5 Քանզի քու այրդ քու Ստեղծիչդ է, Անոր անունը Եհովա Սաբաւովթ է Ու քու Փրկիչդ Իսրայէլի Սուրբն է, Անիկա երկրին Աստուածը պիտի կոչուի։
zohrab-1805▾ eastern-1994▾ western am▾
54:554:5 Ибо твой Творец есть супруг твой; Господь Саваоф имя Его; и Искупитель твой Святый Израилев: Богом всей земли назовется Он.
54:5 ὅτι οτι since; that κύριος κυριος lord; master ὁ ο the ποιῶν ποιεω do; make σε σε.1 you κύριος κυριος lord; master σαβαωθ σαβαωθ Tsebaoth ὄνομα ονομα name; notable αὐτῷ αυτος he; him καὶ και and; even ὁ ο the ῥυσάμενός ρυομαι rescue σε σε.1 you αὐτὸς αυτος he; him θεὸς θεος God Ισραηλ ισραηλ.1 Israel πάσῃ πας all; every τῇ ο the γῇ γη earth; land κληθήσεται καλεω call; invite
54:5 כִּ֤י kˈî כִּי that בֹעֲלַ֨יִךְ֙ vōʕᵃlˈayiḵ בעל own עֹשַׂ֔יִךְ ʕōśˈayiḵ עשׂה make יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH צְבָאֹ֖ות ṣᵊvāʔˌôṯ צָבָא service שְׁמֹ֑ו šᵊmˈô שֵׁם name וְ wᵊ וְ and גֹֽאֲלֵךְ֙ ḡˈōʔᵃlēḵ גאל redeem קְדֹ֣ושׁ qᵊḏˈôš קָדֹושׁ holy יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel אֱלֹהֵ֥י ʔᵉlōhˌê אֱלֹהִים god(s) כָל־ ḵol- כֹּל whole הָ hā הַ the אָ֖רֶץ ʔˌāreṣ אֶרֶץ earth יִקָּרֵֽא׃ yiqqārˈē קרא call
54:5. quia dominabitur tui qui fecit te Dominus exercituum nomen eius et redemptor tuus Sanctus Israhel Deus omnis terrae vocabiturFor he that made thee shall rule over thee, the Lord of hosts is his name: and thy Redeemer, the Holy One of Israel, shall be called the God of all the earth.
5. For thy Maker is thine husband; the LORD of hosts is his name: and the Holy One of Israel is thy redeemer; the God of the whole earth shall he be called.
54:5. For the One who made you will rule over you. The Lord of hosts is his name. And your Redeemer, the Holy One of Israel, will be called the God of all the earth.
54:5. For thy Maker [is] thine husband; the LORD of hosts [is] his name; and thy Redeemer the Holy One of Israel; The God of the whole earth shall he be called.
For thy Maker [is] thine husband; the LORD of hosts [is] his name; and thy Redeemer the Holy One of Israel; The God of the whole earth shall he be called:

54:5 Ибо твой Творец есть супруг твой; Господь Саваоф имя Его; и Искупитель твой Святый Израилев: Богом всей земли назовется Он.
54:5
ὅτι οτι since; that
κύριος κυριος lord; master
ο the
ποιῶν ποιεω do; make
σε σε.1 you
κύριος κυριος lord; master
σαβαωθ σαβαωθ Tsebaoth
ὄνομα ονομα name; notable
αὐτῷ αυτος he; him
καὶ και and; even
ο the
ῥυσάμενός ρυομαι rescue
σε σε.1 you
αὐτὸς αυτος he; him
θεὸς θεος God
Ισραηλ ισραηλ.1 Israel
πάσῃ πας all; every
τῇ ο the
γῇ γη earth; land
κληθήσεται καλεω call; invite
54:5
כִּ֤י kˈî כִּי that
בֹעֲלַ֨יִךְ֙ vōʕᵃlˈayiḵ בעל own
עֹשַׂ֔יִךְ ʕōśˈayiḵ עשׂה make
יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH
צְבָאֹ֖ות ṣᵊvāʔˌôṯ צָבָא service
שְׁמֹ֑ו šᵊmˈô שֵׁם name
וְ wᵊ וְ and
גֹֽאֲלֵךְ֙ ḡˈōʔᵃlēḵ גאל redeem
קְדֹ֣ושׁ qᵊḏˈôš קָדֹושׁ holy
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
אֱלֹהֵ֥י ʔᵉlōhˌê אֱלֹהִים god(s)
כָל־ ḵol- כֹּל whole
הָ הַ the
אָ֖רֶץ ʔˌāreṣ אֶרֶץ earth
יִקָּרֵֽא׃ yiqqārˈē קרא call
54:5. quia dominabitur tui qui fecit te Dominus exercituum nomen eius et redemptor tuus Sanctus Israhel Deus omnis terrae vocabitur
For he that made thee shall rule over thee, the Lord of hosts is his name: and thy Redeemer, the Holy One of Israel, shall be called the God of all the earth.
54:5. For the One who made you will rule over you. The Lord of hosts is his name. And your Redeemer, the Holy One of Israel, will be called the God of all the earth.
54:5. For thy Maker [is] thine husband; the LORD of hosts [is] his name; and thy Redeemer the Holy One of Israel; The God of the whole earth shall he be called.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5: Ибо твой Творец есть супруг твой... Лучше бы, по-русски, переставить эти определения: "твой супруг - есть творец". Верный остаток Израиля, смущаясь своей малочисленностью, мог, в припадке малодушия, считать себя покинутым людьми и оставленным Богом. Пророк и утешает его, говоря, что для верного Израиля время бесславного вдовства уже прошло, и что у него снова есть супруг, который есть Творец и не только Творец, но и Искупитель.

Богом всей земли назовется Он... Это - одно из знаменательных ветхозаветных мест, где особенно ясно выражена идея универсальности Бога: Он - не Бог только Израиля и Иудеи, но Бог всей земли, Творец вселенной и Искупитель всего человечества. До такой высоты религиозное сознание ветхозаветного человечества могло подниматься лишь в редких исключительных случаях (Пс 23:1; 46:2, 7; и др.); более же широкое распространение и глубокое понимание всего этого постепенно сложилось лишь в новозаветные времена.
Albert Barnes: Notes on the Bible - 1834
54:5: For thy Maker is thine husband - Both these words, 'maker' and 'husband,' in the Hebrew are in the plural number. But the form is evidently the pluralis excellentiae - a form denoting majesty and honor (see Sa1 19:13, Sa1 19:16; Psa 149:2; Pro 9:10; Pro 30:3; Ecc 12:1; Hos 12:1). Here it refers to 'Yahweh of hosts,' necessarily in the singular, as Yahweh is one Deu 6:4. No argument can be drawn from this phrase to prove that there is a distinction of persons in the Godhead, as the form is so often used evidently with a singular signification. That the words here properly have a singular signification was the evident understanding of the ancient interpreters. Thus Jerome Quia dominabitur tui qui fecit te - 'Because he shall rule ever thee who made thee' So the Septuagint, Ὅτι κύριος ὁ ποιῶν σε, κ.τ.λ. Hoti kurios ho poiō n se, etc. 'For the Lord who made thee, the Lord of Sabaoth,' etc. So the Chaldee and the Syriac. Lowth renders it, 'For thy husband is thy Maker.' The word rendered 'husband,' from בעל ba‛ al, denotes properly the lord, maker, or ruler of anyone; or the owner of anything. It often, however, means, to be a husband Deu 21:13; Deu 24:1; Isa 62:5; Mal 2:11, and is evidently used in that sense here. The idea is, that Yahweh would sustain to his people the relation of a husband; that he who had made them, who had originated all their laws and institutions, and moulded them as a people (see the note at Isa 43:1), would now take his church under his protection and care (see the notes at Isa 62:5).
And thy Redeemer - (See Notes on Isa 43:1-3.)
The God of the whole earth - He shall no more be regarded as uniquely the God of the Jewish people, but shall be acknowledged as the only true God, the God that rules over all the world. This refers undoubtedly to the times of the gospel, when he should be acknowledged as the God of the Gentiles as well as the Jews (see Rom 3:29).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
54:5: thy Maker: Psa 45:10-17; Jer 3:14; Eze 16:8; Hos 2:19, Hos 2:20; Joh 3:29; Co2 11:2, Co2 11:3; Eph 5:25-27, Eph 5:32
the Lord: Isa 48:2, Isa 51:15; Jer 10:16, Jer 51:19; Luk 1:32
The God: Zac 14:9; Rom 3:29, Rom 3:30; Rev 11:15
Carl Friedrich Keil and Franz Delitzsch
54:5
Tit was no real widowhood, however, but only an apparent one (Jer 51:5), for the husband of Jerusalem was living still, "For thy husband is thy Creator; Jehovah of hosts is His name; and thy Redeemer the Holy One of Israel; God of the whole earth is He called." The plurals בעליך and עשׂיך (see at Is 22:11) are to be explained from the plural 'Elōhı̄m, which is connected with plural attributes in Josh 24:19; 1Kings 17:26, Ps. 58:12 (compare מרימיו in Is 10:15), and with plural predicates in Gen 20:13; Gen 35:7, and 2Kings 7:23. By such expressions as these, which represent all the plurality of the divine nature as inherent in the One, the religion of revelation, both Israelitish and Christian, exhibits itself as embodying all that is true in polytheism. He who has entered into the relation of husband to Jerusalem (בעליך, not בעליך, Is 1:3) is the very same through whom she first came into existence, the God whose bidding the heavenly hosts obey; and the Redeemer of Jerusalem, the Holy One of Israel, is called the God of the whole earth, and therefore has both the power and the means to help her, as prompted by the relation of love which exists between them.
Geneva 1599
54:5 For thy (f) Maker [is] thy husband; the LORD of hosts [is] his name; and thy Redeemer the Holy One of Israel; The God of the whole (g) earth shall he be called.
(f) That regenerated you by his Holy Spirit.
(g) His glory will shine through the whole world, which seemed before to be shut up in Judea.
John Gill
54:5 For thy Maker is thine Husband,.... That is, Christ, the Husband of the church, and of every true believer; who secretly betrothed them to himself in eternity, having asked him of his father; and, being given to him, openly espouses them in conversion, one by one, as a chaste virgin; which he will do more publicly in a body at the last day, when the marriage of the Lamb will be come, when he will appear as the bridegroom of his people; and to which character he acts up, by loving them with a love of complacency and delight, most affectionately and constantly; by sympathizing with them in all their troubles; by nourishing and cherishing them as his own flesh, and interesting them in all he is and has. It is, in the Hebrew text (k) "thy Makers, thy Husbands", Father, Son, and Spirit; though the relation of a husband is more peculiar to Christ; and the words are a reason of the church's fruitfulness, and why she need not fear the performance of what was promised her; and which is wonderful and amazing; he who stands in such a near and endearing relation to his church and people, is the "Maker" of all things, yea, their Maker, both as creatures, and as new creatures:
the Lord of hosts is his name; of armies above and below, in heaven, and in earth; how great therefore must this their Husband be! to what honour and dignity are they advanced! how safe must they be under his protection! nor need they fear any enemy:
thy Redeemer, the Holy One of Israel; he who is the church's Husband is her Redeemer; and who so fit as he to redeem her from sin, Satan, and the law, and every enemy; who is of the same nature with her, so dearly loves her, and so able to save her? for which he is also abundantly qualified, being holy in both his natures, in his person and offices, in his birth, life, and death; for this seems greatly to respect him as man, as he was a descendant of the Israelitish nation, and of the seed of Abraham:
the God of the whole earth shall he be called: not of Israel only, but of all the nations of the world, of the Gentiles as well as of the Jews; the earth was made by him; the world and all that are in it are his: he is the Governor among the nations; and in the latter day will appear to be the King over all the earth, and will be owned as such; so great and illustrious a Person is the church's Husband. These words are applied by the Jews to the times of the Messiah (l).
(k) Heb. "mariti tui, factores tui", Piscator; "qui crearunt te, habent te in matrimonio", Cocceius. (l) Shemot Rabba, sect. 15. fol. 102. 4.
John Wesley
54:5 Thy maker - Will own thee for his spouse. The Lord - Who hath the sovereign command of all men and creatures, and therefore can subdue the Gentiles to thee, and can make thee to increase and multiply in so prodigious a measure, even in thine old age, notwithstanding thy barrenness in the days of thy youth, of which he speaks in the foregoing verse. The God - The God and father of all nations, whereas formerly he was called only the God of Israel.
Robert Jamieson, A. R. Fausset and David Brown
54:5 (Is 62:5; Jer 3:14). That God was Israel's "Maker," both as individuals and as the theocratic kingdom, is the pledge of assurance that He will be her Redeemer (Is 43:1-3). Hebrew, "makers . . . husbands"; plural for singular, to denote excellency.
of Israel . . . whole earth--Not until He manifests Himself as God of Israel shall He appear as God of the whole earth (Ps 102:13, Ps 102:15-16; Zech 14:5, Zech 14:9).
54:654:6: Ո՛չ եթէ իբրեւ զկին մի լքեալ տարակուսեալ կոչեաց զքեզ Տէր. եւ ո՛չ իբրեւ զկին մի ատեցեալ ՚ի մանկութենէ. այլ ասաց Աստուած.
6 Տէրը քեզ չկանչեց որպէս լքուած ու վարանած կնոջ եւ ոչ էլ իբրեւ մի կնոջ, որ մանկուց ատելի է եղել, այլ Աստուած ասաց.
6 Տէրը քեզ՝ երեսէ ձգուած եւ հոգիով վշտացած կնոջ պէս Ու մերժուած նորահասակ հարսի պէս կանչեց», կ’ըսէ քու Աստուածդ։
[853]Ոչ եթէ`` իբրեւ զկին մի լքեալ տարակուսեալ կոչեաց զքեզ Տէր, եւ [854]ոչ իբրեւ զկին մի ատեցեալ ի մանկութենէ. այլ ասաց Աստուած:

54:6: Ո՛չ եթէ իբրեւ զկին մի լքեալ տարակուսեալ կոչեաց զքեզ Տէր. եւ ո՛չ իբրեւ զկին մի ատեցեալ ՚ի մանկութենէ. այլ ասաց Աստուած.
6 Տէրը քեզ չկանչեց որպէս լքուած ու վարանած կնոջ եւ ոչ էլ իբրեւ մի կնոջ, որ մանկուց ատելի է եղել, այլ Աստուած ասաց.
6 Տէրը քեզ՝ երեսէ ձգուած եւ հոգիով վշտացած կնոջ պէս Ու մերժուած նորահասակ հարսի պէս կանչեց», կ’ըսէ քու Աստուածդ։
zohrab-1805▾ eastern-1994▾ western am▾
54:654:6 Ибо как жену, оставленную и скорбящую духом, призывает тебя Господь, и {как} жену юности, которая была отвержена, говорит Бог твой.
54:6 οὐχ ου not ὡς ως.1 as; how γυναῖκα γυνη woman; wife καταλελειμμένην καταλειπω leave behind; remain καὶ και and; even ὀλιγόψυχον ολιγοψυχος morose κέκληκέν καλεω call; invite σε σε.1 you κύριος κυριος lord; master οὐδ᾿ ουδε not even; neither ὡς ως.1 as; how γυναῖκα γυνη woman; wife ἐκ εκ from; out of νεότητος νεοτης youth μεμισημένην μισεω hate εἶπεν επω say; speak ὁ ο the θεός θεος God σου σου of you; your
54:6 כִּֽי־ kˈî- כִּי that כְ ḵᵊ כְּ as אִשָּׁ֧ה ʔiššˈā אִשָּׁה woman עֲזוּבָ֛ה ʕᵃzûvˈā עזב leave וַ wa וְ and עֲצ֥וּבַת ʕᵃṣˌûvaṯ עצב hurt ר֖וּחַ rˌûₐḥ רוּחַ wind קְרָאָ֣ךְ qᵊrāʔˈāḵ קרא call יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH וְ wᵊ וְ and אֵ֧שֶׁת ʔˈēšeṯ אִשָּׁה woman נְעוּרִ֛ים nᵊʕûrˈîm נְעוּרִים youth כִּ֥י kˌî כִּי that תִמָּאֵ֖ס ṯimmāʔˌēs מאס retract אָמַ֥ר ʔāmˌar אמר say אֱלֹהָֽיִךְ׃ ʔᵉlōhˈāyiḵ אֱלֹהִים god(s)
54:6. quia ut mulierem derelictam et maerentem spiritu vocavit te Dominus et uxorem ab adulescentia abiectam dixit Deus tuusFor the Lord hath called thee as a woman forsaken and mourning in spirit, and as a wife cast off from her youth, said thy God.
6. For the LORD hath called thee as a wife forsaken and grieved in spirit, even a wife of youth, when she is cast off, saith thy God.
54:6. For the Lord has called you, like a woman forsaken and mourning in spirit, and like a wife rejected in her youth, said your God.
54:6. For the LORD hath called thee as a woman forsaken and grieved in spirit, and a wife of youth, when thou wast refused, saith thy God.
For the LORD hath called thee as a woman forsaken and grieved in spirit, and a wife of youth, when thou wast refused, saith thy God:

54:6 Ибо как жену, оставленную и скорбящую духом, призывает тебя Господь, и {как} жену юности, которая была отвержена, говорит Бог твой.
54:6
οὐχ ου not
ὡς ως.1 as; how
γυναῖκα γυνη woman; wife
καταλελειμμένην καταλειπω leave behind; remain
καὶ και and; even
ὀλιγόψυχον ολιγοψυχος morose
κέκληκέν καλεω call; invite
σε σε.1 you
κύριος κυριος lord; master
οὐδ᾿ ουδε not even; neither
ὡς ως.1 as; how
γυναῖκα γυνη woman; wife
ἐκ εκ from; out of
νεότητος νεοτης youth
μεμισημένην μισεω hate
εἶπεν επω say; speak
ο the
θεός θεος God
σου σου of you; your
54:6
כִּֽי־ kˈî- כִּי that
כְ ḵᵊ כְּ as
אִשָּׁ֧ה ʔiššˈā אִשָּׁה woman
עֲזוּבָ֛ה ʕᵃzûvˈā עזב leave
וַ wa וְ and
עֲצ֥וּבַת ʕᵃṣˌûvaṯ עצב hurt
ר֖וּחַ rˌûₐḥ רוּחַ wind
קְרָאָ֣ךְ qᵊrāʔˈāḵ קרא call
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
וְ wᵊ וְ and
אֵ֧שֶׁת ʔˈēšeṯ אִשָּׁה woman
נְעוּרִ֛ים nᵊʕûrˈîm נְעוּרִים youth
כִּ֥י kˌî כִּי that
תִמָּאֵ֖ס ṯimmāʔˌēs מאס retract
אָמַ֥ר ʔāmˌar אמר say
אֱלֹהָֽיִךְ׃ ʔᵉlōhˈāyiḵ אֱלֹהִים god(s)
54:6. quia ut mulierem derelictam et maerentem spiritu vocavit te Dominus et uxorem ab adulescentia abiectam dixit Deus tuus
For the Lord hath called thee as a woman forsaken and mourning in spirit, and as a wife cast off from her youth, said thy God.
54:6. For the Lord has called you, like a woman forsaken and mourning in spirit, and like a wife rejected in her youth, said your God.
54:6. For the LORD hath called thee as a woman forsaken and grieved in spirit, and a wife of youth, when thou wast refused, saith thy God.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6-8: Идет повторение той же самой мысли - о новом союзе (завете) Бога с народом - выраженное в более подробном развитии уже не раз названного образа, сначала, временно расторгнутого, а затем снова восстановленного супружеского союза.

Ибо как жену, оставленную и скорбящую духом... В последних словах нельзя не видеть намека на ближайший повод предложенного в этой речи пророчеством утешения малому остатку верного Израиля.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
6 For the LORD hath called thee as a woman forsaken and grieved in spirit, and a wife of youth, when thou wast refused, saith thy God. 7 For a small moment have I forsaken thee; but with great mercies will I gather thee. 8 In a little wrath I hid my face from thee for a moment; but with everlasting kindness will I have mercy on thee, saith the LORD thy Redeemer. 9 For this is as the waters of Noah unto me: for as I have sworn that the waters of Noah should no more go over the earth; so have I sworn that I would not be wroth with thee, nor rebuke thee. 10 For the mountains shall depart, and the hills be removed; but my kindness shall not depart from thee, neither shall the covenant of my peace be removed, saith the LORD that hath mercy on thee.
The seasonable succour and relief which God sent to his captives in Babylon, when they had a discharge from their bondage there, are here foretold, as a type and figure of all those consolations of God which are treasured up for the church in general and all believers in particular, in the covenant of grace.
I. Look back to former troubles, and in comparison with them God's favours to his people appear very comfortable, v. 6-8. Observe, 1. How sorrowful the church's condition had been. She had been as a woman forsaken, whose husband was dead, or had fallen out with her, though she was a wife of youth, upon which account she is grieved in spirit, takes it very ill, frets, and grows melancholy upon it; or she had been as one refused and rejected, and therefore full of discontent. Note, Even those that are espoused to God may yet seem to be refused and forsaken, and may be grieved in spirit under the apprehensions of being so. Those that shall never be forsaken and left in despair may yet for a time be perplexed and in distress. The similitude is explained (v. 7, 8): For a small moment have I forsaken thee. In a little wrath I hid my face from thee. When God continues his people long in trouble he seems to forsake them; so their enemies construe it (Ps. lxxi. 11); so they themselves misinterpret it, ch. xlix. 14. When they are comfortless under their troubles, because their prayers and expectations are not answered, God hides his face from them, as if he regarded them not nor designed them any kindness. God owns that he had done this; for he keeps an account of the afflictions of his people, and, though he never turned his face against them (as against the wicked, Ps. xxxiv. 16), he remembers how often he turned his back upon them. This arose indeed from his displeasure. It was in wrath that he forsook them and hid his face from them (ch. lvii. 17); yet it was but in a little wrath: not that God's wrath ever is a little thing, or to be made light of (Who knows the power of his anger?), but little in comparison with what they had deserved, and what others justly suffer, on whom the full vials of his wrath are poured out. He did not stir up all his wrath. But God's people, though they be sensible of ever so small a degree of God's displeasure, cannot but be grieved in spirit because of it. As for the continuance of it, it was but for a moment, a small moment; for God does not keep his anger against his people for ever; no, it is soon over. As he is slow to anger, so he is swift to show mercy. The afflictions of God's people, as they are light, so they are but for a moment, a cloud that presently blows over. 2. How sweet the returns of mercy would be to them when God should come and comfort them according to the time that he had afflicted them. God called them into covenant with himself when they were forsaken and grieved; he called them out of their afflictions when they were most pressing, v. 6. God's anger endures for a moment, but he will gather his people when they think themselves neglected, will gather them out of their dispersions, that they may return in a body to their own land,--will gather them into his arms, to protect them, embrace them, and bear them up,--and will gather them at last to himself, will gather the wheat into the barn. He will have mercy on them. This supposes the turning away of his anger and the admitting of them again into his favour. God's gathering his people takes rise from his mercy, not any merit of others; and it is with great mercies (v. 7), with everlasting kindness, v. 8. The wrath is little, but the mercies are great; the wrath is for a moment, but the kindness everlasting. See how one is set over against the other, that we may neither despond under our afflictions nor despair of relief.
II. Look forward to future dangers, and in defiance of them God's favours to his people appear very constant, and his kindness everlasting; for it is formed into a covenant, here called a covenant of peace, because it is founded in reconciliation and is inclusive of all good. Now,
1. This is as firm as the covenant of providence. It is as the waters of Noah, that is, as that promise which was made concerning the deluge that there should never be the like again to disturb the course of summer and winter, seed-time and harvest, v. 9. God then contended with the world in great wrath, and for a full year, and yet at length returned in mercy, everlasting mercy; for he gave his word, which was as inviolable as his oath, that Noah's flood should never return, that he would never drown the world again; see Gen. viii. 21, 22; ix. 11. And God has ever since kept his word, though the world has been very provoking; and he will keep it to the end; for the world that now is is reserved unto fire. And thus inviolable is the covenant of grace: I have sworn that I would not be wroth with thee, as I have been, and rebuke thee, as I have done. He will not be so angry with them as to cast them off and break his covenant with them (Ps. lxxxix. 34), nor rebuke them as he has rebuked the heathen, to destroy them, and put out their name for ever and ever, Ps. ix. 5.
2. It is more firm than the strongest parts of the visible creation (v. 10): The mountains shall depart, which are called everlasting mountains, and the hills be removed, though they are called perpetual hills, Hab. iii. 6. Sooner shall they remove than God's covenant with his people be broken. Mountains have sometimes been shaken by earthquakes, and removed; but the promises of God were never broken by the shock of any event. The day will come when all the mountains shall depart and all the hills be removed, not only the tops of them covered, as they were by the waters of Noah, but the roots of them torn up; for the earth and all the works that are therein shall be burned up; but then the covenant of peace between God and believers shall continue in the everlasting bliss of all those who are the children of that covenant. Mountains and hills signify great men, men of bulk and figure. Do these mountains seem to support the skies (as Atlas) and bear them up? They shall depart and be removed. Creature-confidences shall fail us. In vain is salvation hoped for from those hills and mountains. But the firmament is firm, and answers to its name, when those who seem to prop it are gone. When our friends fail us our God does not, nor does his kindness depart? Do these mountains threaten, and seem to top the skies, and bid defiance to them, as Pelion and Ossa? Do the kings of the earth, and the rulers, set themselves against the Lord? They shall depart and be removed. Great mountains, that stand in the way of the salvation of the church, shall be made plain (Zech. iv. 7); but God's kindness shall never depart from his people, for whom he loves he loves to the end; nor shall the covenant of his peace ever be removed, for he is the Lord that has mercy on his people. Therefore the covenant is immovable and inviolable, because it is built not on our merit, which is a mutable uncertain thing, but on God's mercy, which is from everlasting to everlasting.
Albert Barnes: Notes on the Bible - 1834
54:6: For the Lord hath called thee - This is designed to confirm and illustrate the sentiment in the pRev_ious verse. God there says that he would be a husband to his people. Here he says, that although he had for a time apparently forsaken them, as a husband who had forsaken his wife, and although they were cast down and dejected like a woman who had thus been forsaken, yet he would now restore them to favor.
Hath called thee - That is, will have called thee to himself - referring to the future times when prosperity should be restored to them.
As a woman forsaken - Forsaken by her husband on account of her offence.
And grieved in spirit - Because she was thus forsaken.
And a wife of youth - The Septuagint renders this very strangely, 'The Lord hath not called thee as a wife forsaken and disconsolate; nor as a wife that hath been hated from her youth;' showing conclusively that the translator here did not understand the meaning of the passage, and vainly endeavored to supply a signification by the insertion of thee negatives, and by endeavoring to make a meaning. The idea is that of a wife wedded in youth; a wife toward whom there was early and tender love, though she was afterward rejected. God had loved the Hebrew people as his people in the early days of their history. Yet for their idolatry he had seen occasion afterward to cast them off, and to doom them to a long and painful exile. But he would yet love them with all the former ardor of affection, and would greatly increase and prosper them.
When thou wast refused - Or, that hath been rejected. Lowth, 'But afterward rejected.' It may be rendered, 'Although (כי kı̂ y has often the sense of although) thou wert rejected,' or 'although she was rejected.' The idea is, that she had been married in youth, but had been afterward put away.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
54:6: a woman: Isa 49:14, Isa 62:4; Hos 2:1, Hos 2:2, Hos 2:14, Hos 2:15; Mat 11:28; Co2 7:6, Co2 7:9, Co2 7:10
a wife: Pro 5:18; Ecc 9:9; Mal 2:14
Carl Friedrich Keil and Franz Delitzsch
54:6
And this relation He now renews. "For Jehovah calleth thee as a wife forsaken and burdened with sorrow, and as a wife of youth, when once she is despised, saith thy God." The verb קרא, which is the one commonly used in these prophecies to denote the call of grace, on the ground of the election of grace, is used here to signify the call into that relation, which did indeed exist before, but had apparently been dissolved. קראך is used here out of pause (cf., Is 60:9); it stands, however, quite irregularly for the form in ēkh, which is the one commonly employed (Judg 4:20; Ezek 27:26). "And as a wife:" ואשׁת is equivalent to וּכאשׁת. The hypothetical תמּאס כּי belongs to the figure. Jehovah calls His church back to Himself, as a husband takes back the wife he loved in his youth, even though he may once have been angry with her. It is with intention that the word נמאסה is not used. The future (imperfect) indicates what partially happens, but does not become an accomplished or completed fact: He is displeased with her, but He has not cherished aversion or hatred towards her.
Geneva 1599
54:6 For the LORD hath called thee as a woman forsaken and grieved in spirit, and a (h) wife of youth, when thou wast refused, saith thy God.
(h) As a wife who was forsaken in your youth.
John Gill
54:6 For the Lord hath called thee as a woman forsaken and grieved in spirit,.... That has lost her husband by death, is solitary upon it, is like one forsaken, and mourns for the loss of him; or is forsaken by a living husband, rejected by him, having a bill of divorce from him, and so she grieves at his unkindness to her, and the reproach cast upon her; as such an one was the church when it was first constituted, when the members of which it consisted were called out of the world by the grace of God, and formed into a church state; almost as soon as ever they were thus embodied together, Christ was taken from them by death, and they were left alone, and filled with grief and trouble: the apostles and first preachers of the Gospel were persecuted from place to place, and all of them lost their lives for the cause in which they were engaged; and the church endured grievous persecutions during the three first centuries, when she seemed to be forsaken of God, and was greatly oppressed and grieved in spirit. Some understand this of the Gentiles, and of their state and condition when called, as described in Eph 2:10, but rather it may be interpreted of the Jews, now cut off and forsaken; and who, when they come to be sensible of their case, will be grieved and mourn, even when they shall be called and converted in the latter day; but I think the first sense is best:
and a wife of youth, when thou wast refused, saith thy God; or, "and as a wife of youth (m)"; whom a man marries in his youth, and she a young woman herself, which makes it the more grievous to be despised, refused, and forsaken, or to seem to be so. The words may be rendered thus, "and", or "but, a wife of youth thou art, though thou wast despised" (n), or "refused, saith thy God"; that is, though thou hast been seemingly despised and cast off, my providential dispensations towards thee may be so interpreted by thyself and others; yet I am thy God, thy Maker, Redeemer, and Husband, and thou art as dear to me as the wife of a man's youth, for whom he has the most passionate love; and which agrees with what follows.
(m) , Sept.; sic Arab. & Targum; "et velut foeminam", Tigurine version, Castalio; "et ut uxorem", Vitringa. (n) "quamvis spreta sis", Junius & Tremellius; "fueris", Piscator.
John Wesley
54:6 Called thee - To return to him. As forsaken - When thou wast like a woman forsaken. And grieved - For the loss of her husband's favour. Of youth - As affectionately as an husband recalls his wife which he married in his youth.
Robert Jamieson, A. R. Fausset and David Brown
54:6 called--that is, recalled: the prophetic past for the future.
forsaken--that had been forsaken.
when thou--or, "when she was rejected"; one who had been a wife of youth (Ezek 16:8, Ezek 16:22, Ezek 16:60; Jer 2:2) at the time when (thou, or) she was rejected for infidelity [MAURER]. "A wife of youth but afterwards rejected" [LOWTH].
54:754:7: Առ ժամանակ մի թողի զքեզ, եւ ողորմութեամբ մեծաւ ողորմեցայց քեզ։
7 «Միառժամանակ լքեցի քեզ, բայց մեծ գթութեամբ պիտի ողորմեմ քեզ:
7 «Փոքր վայրկեան մը քեզ թողուցի, Բայց մեծ ողորմութիւններով քեզ պիտի հաւաքեմ։
Առ ժամանակ մի թողի զքեզ, եւ ողորմութեամբ մեծաւ [855]ողորմեցայց քեզ:

54:7: Առ ժամանակ մի թողի զքեզ, եւ ողորմութեամբ մեծաւ ողորմեցայց քեզ։
7 «Միառժամանակ լքեցի քեզ, բայց մեծ գթութեամբ պիտի ողորմեմ քեզ:
7 «Փոքր վայրկեան մը քեզ թողուցի, Բայց մեծ ողորմութիւններով քեզ պիտի հաւաքեմ։
zohrab-1805▾ eastern-1994▾ western am▾
54:754:7 На малое время Я оставил тебя, но с великою милостью восприму тебя.
54:7 χρόνον χρονος time; while μικρὸν μικρος little; small κατέλιπόν καταλειπω leave behind; remain σε σε.1 you καὶ και and; even μετὰ μετα with; amid ἐλέους ελεος mercy μεγάλου μεγας great; loud ἐλεήσω ελεεω show mercy; have mercy on σε σε.1 you
54:7 בְּ bᵊ בְּ in רֶ֥גַע rˌeḡaʕ רֶגַע moment קָטֹ֖ן qāṭˌōn קָטֹן small עֲזַבְתִּ֑יךְ ʕᵃzavtˈîḵ עזב leave וּ û וְ and בְ vᵊ בְּ in רַחֲמִ֥ים raḥᵃmˌîm רַחֲמִים compassion גְּדֹלִ֖ים gᵊḏōlˌîm גָּדֹול great אֲקַבְּצֵֽךְ׃ ʔᵃqabbᵊṣˈēḵ קבץ collect
54:7. ad punctum in modico dereliqui te et in miserationibus magnis congregabo teFor a small moment have I forsaken thee, but with great mercies will I gather thee.
7. For a small moment have I forsaken thee; but with great mercies will I gather thee.
54:7. For a brief moment, I have forsaken you, and with great pities, I will gather you.
54:7. For a small moment have I forsaken thee; but with great mercies will I gather thee.
For a small moment have I forsaken thee; but with great mercies will I gather thee:

54:7 На малое время Я оставил тебя, но с великою милостью восприму тебя.
54:7
χρόνον χρονος time; while
μικρὸν μικρος little; small
κατέλιπόν καταλειπω leave behind; remain
σε σε.1 you
καὶ και and; even
μετὰ μετα with; amid
ἐλέους ελεος mercy
μεγάλου μεγας great; loud
ἐλεήσω ελεεω show mercy; have mercy on
σε σε.1 you
54:7
בְּ bᵊ בְּ in
רֶ֥גַע rˌeḡaʕ רֶגַע moment
קָטֹ֖ן qāṭˌōn קָטֹן small
עֲזַבְתִּ֑יךְ ʕᵃzavtˈîḵ עזב leave
וּ û וְ and
בְ vᵊ בְּ in
רַחֲמִ֥ים raḥᵃmˌîm רַחֲמִים compassion
גְּדֹלִ֖ים gᵊḏōlˌîm גָּדֹול great
אֲקַבְּצֵֽךְ׃ ʔᵃqabbᵊṣˈēḵ קבץ collect
54:7. ad punctum in modico dereliqui te et in miserationibus magnis congregabo te
For a small moment have I forsaken thee, but with great mercies will I gather thee.
54:7. For a brief moment, I have forsaken you, and with great pities, I will gather you.
54:7. For a small moment have I forsaken thee; but with great mercies will I gather thee.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7-8: На малое время Я оставил Тебя... но вечною милостью помилую... Обычные в еврейской поэзии приемы - параллелизма мыслей и антитезы их. Как содержание данного образа, так и самая его форма довольно близко напоминают известный символический образ, так подробно раскрытый у пророка Осии (в особен. 2:19-20). Заслуживает здесь внимания также противопоставление Божественного гнева и любви: гнев - на короткое время, а милость и любовь - навеки.
Adam Clarke: Commentary on the Bible - 1831
54:7: For a small moment "In a little anger" - So the Chaldee and Syriac, either reading רגז regaz, for רגע rega; or understanding the latter word as meaning the same with the former, which they both make use of. See Psa 30:5; Psa 35:20, in the Septuagint, where they render רגע rega by οργη, anger.
Albert Barnes: Notes on the Bible - 1834
54:7: For a small moment - The Chaldee and Syriac render this, 'In a little anger.' Lowth has adopted this, but without sufficient authority. The Hebrew means, 'For a little moment;' a very short time. The reference here is probably to the captivity at Babylon, when they were apparently forsaken by Yahweh. Though to them this appeared long, yet compared with their subsequent prosperity, it was but an instant of time. Though this had probably a primary reference to the captivity then, yet there can be no impropriety in applying it to other similar cases. It contains an important principle; that is, that though God appears to forsake his people, yet it will be comparatively but for a moment. He will remember his covenant, and however long their trials may seem to be, yet compared with the subsequent mercies and the favors which shall result from them, they will seem to be but as the sorrows of the briefest point of duration (compare Co2 4:17).
But with great mercies - The contrast here is not that of duration but of magnitude. The forsaking was 'little,' the mercies would be 'great.' It would be mercy that they would be recalled at all after all their faults and crimes; and the mercy which would be bestowed in the enlargement of their numbers would be inexpressibly great.
Will I gather thee - Will I collect thee from thy dispersions, and gather thee to myself as my own people.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
54:7: a small: Isa 26:20, Isa 60:10; Psa 30:5; Co2 4:17; Pe2 3:8
with: Isa 11:11, Isa 27:12, Isa 40:11, Isa 43:5, Isa 43:6, Isa 56:8, Isa 60:4, Isa 66:18; Deu 30:3; Psa 106:47; Eze 36:24; Mic 4:6; Mat 23:37; Eph 1:10
Carl Friedrich Keil and Franz Delitzsch
54:7
Thus does Jehovah's displeasure towards Jerusalem pass quickly away; and all the more intense is the manifestation of love which follows His merely momentary anger. "For a small moment have I forsaken thee, and with great mercy will I gather thee. In an effusion of anger I hid my face from thee for a moment, and with everlasting grace I have compassion upon thee, saith Jehovah thy Redeemer." "For a small moment" carries us to the time of the captivity, which was a small moment in comparison with the duration of the tender and merciful love, with which Jehovah once more received the church into His fellowship in the person of its members. רגע in Is 54:8 is not an adverb, meaning momentarily, as in Is 47:9, but an accusative of duration, signifying a single moment long. Ketseph signifies wrath regarded as an outburst (fragor), like the violence of a storm or a clap of thunder; shetseph, which rhymes with it, is explained by A. Schultens, after the Arabic, as signifying durum et asperum esse: and hence the rendering adopted by Hitzig, "in hard harshness." But this yields no antithesis to "everlasting kindness," which requires that shetseph should be rendered in some way that expresses the idea of something transitory or of short duration. The earlier translators felt this, when like the lxx for example, they adopted the rendering ἐν θυμῷ μικρῷ, and others of a similar kind; and Ibn Labrt, in his writing against Menahem b. Zerk, who gives chŏrı̄, burning heat, as a gloss to shetseph, explains it by מעט (as Kimchi and others did afterwards). But, as Jakob Tam correctly observes, "this makes the sense purely tautological." In all probability, shâtsaph is a form allied to shâtaph, as nâshabh (Is 40:7) is to nâshaph (Is 40:24), and qâmat (Job 16:8) to qâmats, which stand in the same relation to one another, so far as the sense is concerned, as bubbling over to flowing over: so that the proper rendering would not be "in the overflowing of glowing heat," as Umbreit thinks, which would require קצף בּשׁטף (Prov 27:4), but in the gushing up of displeasure, the overflowing of indignation (Meier). The ketseph is only a shetseph, a vanishing moment (Jer. in momento indignationis), when compared with the true feeling of Jehovah towards Jerusalem, which is chesed ‛ōlâm, everlasting kindness.
John Gill
54:7 For a small moment have I forsaken thee,.... The people of God seem to be forsaken by him when he hides his face from them, as it is afterwards explained; when they are in distress, and he does not immediately appear for them; when they are afflicted in body and mind, though these afflictions are but for a moment; nor are they really forsaken, not as to things temporal or spiritual; God never forsakes the work of his own hands, nor his people, at least for ever, or so as that they shall perish. Some interpret this of the seventy years' captivity of the Jews in Babylon, which was but a very short time; others of the times of ignorance in the Gentile world before the coming of Christ, which God winked at, when he overlooked them, and took no notice of them; but I choose to understand it of the time and state of the Christian church, during the ten persecutions of Rome Pagan, when it seemed to be forsaken of God, and to be triumphed over by her enemies:
but with great mercies will I gather thee; they had been scattered about by persecution, but now should be gathered together in bodies, and have their public assemblies, and worship God openly, none making them afraid; which was fulfilled in Constantine's time, when Paganism was abolished, and Christianity established throughout the Roman empire; when public places for Christian worship were opened everywhere, the Gospel was freely preached, and multitudes were gathered by effectual calling, and brought into the Gospel church, which was now in a very flourishing condition; for this is not to be understood of the gathering of the captive Jews from Babylon, nor of the calling of the Gentiles by the ministry of the apostles, nor of the restoration and conversion of the Jews in the latter day, though this is more eligible than the former, and much less of the gathering of the saints at the last day.
John Wesley
54:7 For a moment - In comparison of God's everlasting kindness. Gather thee - From all the places where thou art dispersed, from all parts of the world.
Robert Jamieson, A. R. Fausset and David Brown
54:7 small moment--as compared with Israel's coming long prosperity (Is 26:20; Is 60:10). So the spiritual Israel (Ps 30:5; 2Cor 4:17).
gather thee--to Myself from thy dispersions.
54:854:8: Առ փոքր մի սրտմտութեան դարձուցի զերեսս իմ ՚ի քէն, եւ ողորմութեամբ յաւիտենից ողորմեցայց քեզ. ասա՛ց որ փրկեացն զքեզ Տէր։
8 Փոքր-ինչ բարկանալու պատճառով երեսս շրջեցի քեզնից, բայց յաւիտենական կարեկցութեամբ պիտի ողորմեմ քեզ»: Այդպէս ասաց Տէրը, որ փրկեց քեզ:
8 Քիչ մը* սրտմտութեամբ, մէկ վայրկեան երեսս քեզմէ ծածկեցի, Բայց յաւիտենական ողորմութիւնով քեզի պիտի ողորմիմ»,Կ’ըսէ քու Փրկիչդ Եհովան։
Առ փոքր մի սրտմտութեան դարձուցի զերեսս իմ ի քէն, եւ ողորմութեամբ յաւիտենից ողորմեցայց քեզ, ասաց որ փրկեացն զքեզ Տէր:

54:8: Առ փոքր մի սրտմտութեան դարձուցի զերեսս իմ ՚ի քէն, եւ ողորմութեամբ յաւիտենից ողորմեցայց քեզ. ասա՛ց որ փրկեացն զքեզ Տէր։
8 Փոքր-ինչ բարկանալու պատճառով երեսս շրջեցի քեզնից, բայց յաւիտենական կարեկցութեամբ պիտի ողորմեմ քեզ»: Այդպէս ասաց Տէրը, որ փրկեց քեզ:
8 Քիչ մը* սրտմտութեամբ, մէկ վայրկեան երեսս քեզմէ ծածկեցի, Բայց յաւիտենական ողորմութիւնով քեզի պիտի ողորմիմ»,Կ’ըսէ քու Փրկիչդ Եհովան։
zohrab-1805▾ eastern-1994▾ western am▾
54:854:8 В жару гнева Я сокрыл от тебя лице Мое на время, но вечною милостью помилую тебя, говорит Искупитель твой, Господь.
54:8 ἐν εν in θυμῷ θυμος provocation; temper μικρῷ μικρος little; small ἀπέστρεψα αποστρεφω turn away; alienate τὸ ο the πρόσωπόν προσωπον face; ahead of μου μου of me; mine ἀπὸ απο from; away σοῦ σου of you; your καὶ και and; even ἐν εν in ἐλέει ελεος mercy αἰωνίῳ αιωνιος eternal; of ages ἐλεήσω ελεεω show mercy; have mercy on σε σε.1 you εἶπεν επω say; speak ὁ ο the ῥυσάμενός ρυομαι rescue σε σε.1 you κύριος κυριος lord; master
54:8 בְּ bᵊ בְּ in שֶׁ֣צֶף šˈeṣef שֶׁצֶף flowing קֶ֗צֶף qˈeṣef קֶצֶף anger הִסְתַּ֨רְתִּי histˌartî סתר hide פָנַ֥י fānˌay פָּנֶה face רֶ֨גַע֙ rˈeḡaʕ רֶגַע moment מִמֵּ֔ךְ mimmˈēḵ מִן from וּ û וְ and בְ vᵊ בְּ in חֶ֥סֶד ḥˌeseḏ חֶסֶד loyalty עֹולָ֖ם ʕôlˌām עֹולָם eternity רִֽחַמְתִּ֑יךְ rˈiḥamtˈîḵ רחם have compassion אָמַ֥ר ʔāmˌar אמר say גֹּאֲלֵ֖ךְ gōʔᵃlˌēḵ גאל redeem יְהוָֽה׃ ס [yᵊhwˈāh] . s יְהוָה YHWH
54:8. in momento indignationis abscondi faciem meam parumper a te et in misericordia sempiterna misertus sum tui dixit redemptor tuus DominusIn a moment of indignation have I hid my face a little while from thee, but with everlasting kindness have I had mercy on thee, said the Lord thy Redeemer.
8. In overflowing wrath I hid my face from thee for a moment; but with everlasting kindness will I have mercy on thee, saith the LORD thy redeemer.
54:8. In a moment of indignation, I have hidden my face from you, for a little while. But with everlasting mercy, I have taken pity on you, said your Redeemer, the Lord.
54:8. In a little wrath I hid my face from thee for a moment; but with everlasting kindness will I have mercy on thee, saith the LORD thy Redeemer.
In a little wrath I hid my face from thee for a moment; but with everlasting kindness will I have mercy on thee, saith the LORD thy Redeemer:

54:8 В жару гнева Я сокрыл от тебя лице Мое на время, но вечною милостью помилую тебя, говорит Искупитель твой, Господь.
54:8
ἐν εν in
θυμῷ θυμος provocation; temper
μικρῷ μικρος little; small
ἀπέστρεψα αποστρεφω turn away; alienate
τὸ ο the
πρόσωπόν προσωπον face; ahead of
μου μου of me; mine
ἀπὸ απο from; away
σοῦ σου of you; your
καὶ και and; even
ἐν εν in
ἐλέει ελεος mercy
αἰωνίῳ αιωνιος eternal; of ages
ἐλεήσω ελεεω show mercy; have mercy on
σε σε.1 you
εἶπεν επω say; speak
ο the
ῥυσάμενός ρυομαι rescue
σε σε.1 you
κύριος κυριος lord; master
54:8
בְּ bᵊ בְּ in
שֶׁ֣צֶף šˈeṣef שֶׁצֶף flowing
קֶ֗צֶף qˈeṣef קֶצֶף anger
הִסְתַּ֨רְתִּי histˌartî סתר hide
פָנַ֥י fānˌay פָּנֶה face
רֶ֨גַע֙ rˈeḡaʕ רֶגַע moment
מִמֵּ֔ךְ mimmˈēḵ מִן from
וּ û וְ and
בְ vᵊ בְּ in
חֶ֥סֶד ḥˌeseḏ חֶסֶד loyalty
עֹולָ֖ם ʕôlˌām עֹולָם eternity
רִֽחַמְתִּ֑יךְ rˈiḥamtˈîḵ רחם have compassion
אָמַ֥ר ʔāmˌar אמר say
גֹּאֲלֵ֖ךְ gōʔᵃlˌēḵ גאל redeem
יְהוָֽה׃ ס [yᵊhwˈāh] . s יְהוָה YHWH
54:8. in momento indignationis abscondi faciem meam parumper a te et in misericordia sempiterna misertus sum tui dixit redemptor tuus Dominus
In a moment of indignation have I hid my face a little while from thee, but with everlasting kindness have I had mercy on thee, said the Lord thy Redeemer.
54:8. In a moment of indignation, I have hidden my face from you, for a little while. But with everlasting mercy, I have taken pity on you, said your Redeemer, the Lord.
54:8. In a little wrath I hid my face from thee for a moment; but with everlasting kindness will I have mercy on thee, saith the LORD thy Redeemer.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
54:8: I hid my face from thee for a moment - The word רגע rega is omitted by the Septuagint, Syriac, and two MSS. of Kennicott's, and two of De Rossi's. It seems to embarrass rather than to help the sentence. Forte reponi debet pro שצף shetseph, quod potest a קצף ketseph errore scribae originem duxisse. "Perhaps it ought to be substituted for שצף shetseph, an error probably made by some scribe from its similarity to קצף ketseph." - Secker
Thy Redeemer - גאלך goalech: but for this word three of De Rossi's MSS. have מרחמך merachamech, thy commiserator.
Albert Barnes: Notes on the Bible - 1834
54:8: In a little wrath - The Syriac renders this, 'In great wrath.' The Vulgate, 'In a moment of indignation.' The Septuagint, 'In a little wrath.' (Noyes renders it in accordance with the view of Rosenmuller, 'In overflowing wrath.' This variety of interpretation has arisen from the various meanings affixed to the unusual word שׁצף shetsep. This word occurs nowhere else in the Bible. Gesenius supposes that it is used for the sake of paronomasia with קצף qetsep, 'wrath,' instead of שׁטף sheṭ ep. This word frequently occurs, and means a gushing out, an overflowing, an inundation, a flood Neh 1:8; Job 38:25; Psa 32:6; Pro 27:4. According to this it would mean, 'in my overflowing anger,' in accordance with the expression in Pro 27:4, 'anger is outrageous,' more correctly in the margin, 'An overflowing.' The parallelism, however, seems to demand the sense of short or momentary, as it stands opposed to 'everlasting.' But it is not possible to demonstrate that the Hebrew word has this signification. Rosenmuller agrees with Gesenius in the opinion that it should be rendered 'In overflowing wrath;' and perhaps as the parallelism of the word 'everlasting' will be sufficiently secured by the phrase 'for a moment,' the probability is in favor of this interpretation. Then it will mean that the wrath, though it was but for a moment, was overflowing. It was like a deluge; and all their institutions, their city, their temple, their valued possessions, were swept away.
I hid my face from thee - This is expressive of displeasure (see the note at Isa 53:3; compare Job 13:24; Job 34:29; Psa 30:7; Psa 44:24; Isa 8:17). Here it refers to the displeasure which he had manifested in the punishment which he brought on them in Babylon.
For a moment - (See the note at Isa 54:7). This stands opposed to the 'everlasting kindness' which he would show to them.
But with everlasting kindness - This is true:
1. Of the church at large under the Messiah. It is the object of the unchanging affection and favor of God.
2. Of each individual Christian. He will make him blessed in an eternal heaven.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
54:8: a little: Isa 47:6, Isa 57:16, Isa 57:17; Zac 1:15
I hid: Isa 8:17, Isa 45:15; Psa 13:1, Psa 27:9; Eze 39:23, Eze 39:24
but: Isa 55:3; Psa 103:17; Jer 31:3; Th2 2:16; Ti1 1:16
the Lord: Isa 54:5, Isa 48:17, Isa 49:26
John Gill
54:8 In a little wrath I hid my face from thee for a moment,.... This signifies much the same as before, when God hides his face from his people, withdraws his gracious presence, and does not grant the discoveries of his love; or they are under the frowns of his providence, and have not the smiles of his face and the light of his countenance as formerly, then they think they are forsaken by him; though all this is but for a moment, a small period of time; and though it seems to be in "wrath", it is but "little wrath"; and this wrath is no other than the displeasure of a loving and tender hearted father. The Syriac version renders it, "great wrath"; and so Schultens (o) thinks the word signifies "overflowing wrath" (p), and the vehemency of it; to which agrees R. Menachem (q), who interprets it, "the heat of wrath"; so the Lord's suffering such a scene of bloody persecutions to attend his church in the first ages of Christianity might seem to be:
but with everlasting kindness will I have mercy on thee, saith the Lord thy Redeemer; all the dealings of God with his people, however dark and dismal they be, whatever appearances there are in them of wrath and displeasure, they are all agreeable to, and do not contradict, his everlasting love; and sooner or later he will make it manifest, he has mercy in store for his people, which he does and will exercise towards them; this mercy flows from his love and kindness to them, which kindness is everlasting, and continues in and through all states and conditions into which they come; the consideration of which is very comfortable and encouraging, and of which they may be assured from the relation the Lord stands in to them as their Redeemer; for, having redeemed them at the expense of his blood, he will effectually gather them by grace in calling, and will never lose them, or suffer them to perish here or hereafter.
(o) Animadv. in Job, p. 145, 146. (p) "pauxillo irae exundantis, vel exiguo irae ebullientis", Vitringa. (q) Apud Jarchi, Kimchi, & Ben Melech, in loc.
John Wesley
54:8 With everlasting kindness - With kindness to thee and thy seed through all succeeding generations.
Robert Jamieson, A. R. Fausset and David Brown
54:8 In a little wrath--rather, "In the overflowing of wrath"; as Prov 27:4, Margin, [GESENIUS]. The wrath, though but "for a moment," was overflowing while it lasted.
hid . . . face-- (Is 8:17; Ps 30:7).
everlasting--in contrast to "for a moment."
54:954:9: Եւ ՚ի ջուրցն հեղեղէ առ Նոյիւ՝ ա՛յս է ինձ, եւ որպէս երդուայն նմա ՚ի ժամանակին յայնմիկ չբարկանա՛լ երկրի, նո՛յնպէս եւ ո՛չ քեզ[10209]։ [10209] Ոմանք. Այս է ինձ, որպէս երդուայն։
9 «Սա ինձ համար նոյնն է, ինչ Նոյի օրօք, ջրհեղեղի ժամանակ. ինչպէս որ այն ժամանակ նրան երդուեցի, որ չեմ բարկանայ երկրի վրայ, այնպէս էլ երդուեցի, որ չեմ բարկանայ քեզ վրայ:
9 «Քանզի ասիկա ինծի Նոյին ջուրերուն պէս է. Ինչպէս երդում ըրի թէ՝ Նոյին ջուրերը անգամ մըն ալ երկրի վրայ չանցնին, Նոյնպէս երդում ըրի, որ քեզի չբարկանամ ու քեզ չյանդիմանեմ։
[856]Եւ ի ջուրցն հեղեղէ առ Նոյիւ` այս է ինձ, որպէս երդուայն նմա ի ժամանակին յայնմիկ չբարկանալ երկրի, նոյնպէս եւ ոչ քեզ:

54:9: Եւ ՚ի ջուրցն հեղեղէ առ Նոյիւ՝ ա՛յս է ինձ, եւ որպէս երդուայն նմա ՚ի ժամանակին յայնմիկ չբարկանա՛լ երկրի, նո՛յնպէս եւ ո՛չ քեզ[10209]։
[10209] Ոմանք. Այս է ինձ, որպէս երդուայն։
9 «Սա ինձ համար նոյնն է, ինչ Նոյի օրօք, ջրհեղեղի ժամանակ. ինչպէս որ այն ժամանակ նրան երդուեցի, որ չեմ բարկանայ երկրի վրայ, այնպէս էլ երդուեցի, որ չեմ բարկանայ քեզ վրայ:
9 «Քանզի ասիկա ինծի Նոյին ջուրերուն պէս է. Ինչպէս երդում ըրի թէ՝ Նոյին ջուրերը անգամ մըն ալ երկրի վրայ չանցնին, Նոյնպէս երդում ըրի, որ քեզի չբարկանամ ու քեզ չյանդիմանեմ։
zohrab-1805▾ eastern-1994▾ western am▾
54:954:9 Ибо это для Меня, как воды Ноя: как Я поклялся, что воды Ноя не придут более на землю, так поклялся не гневаться на тебя и не укорять тебя.
54:9 ἀπὸ απο from; away τοῦ ο the ὕδατος υδωρ water τοῦ ο the ἐπὶ επι in; on Νωε νωε Nōe; Noe τοῦτό ουτος this; he μοί μοι me ἐστιν ειμι be καθότι καθοτι in that ὤμοσα ομνυω swear αὐτῷ αυτος he; him ἐν εν in τῷ ο the χρόνῳ χρονος time; while ἐκείνῳ εκεινος that τῇ ο the γῇ γη earth; land μὴ μη not θυμωθήσεσθαι θυμοω provoke; be / get angry ἐπὶ επι in; on σοὶ σοι you ἔτι ετι yet; still μηδὲ μηδε while not; nor ἐν εν in ἀπειλῇ απειλεω threaten σου σου of you; your
54:9 כִּי־ kî- כִּי that מֵ֥י mˌê מַיִם water נֹ֨חַ֙ nˈōₐḥ נֹחַ Noah זֹ֣את zˈōṯ זֹאת this לִ֔י lˈî לְ to אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] נִשְׁבַּ֗עְתִּי nišbˈaʕtî שׁבע swear מֵ mē מִן from עֲבֹ֥ר ʕᵃvˌōr עבר pass מֵי־ mê- מַיִם water נֹ֛חַ nˈōₐḥ נֹחַ Noah עֹ֖וד ʕˌôḏ עֹוד duration עַל־ ʕal- עַל upon הָ hā הַ the אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth כֵּ֥ן kˌēn כֵּן thus נִשְׁבַּ֛עְתִּי nišbˈaʕtî שׁבע swear מִ mi מִן from קְּצֹ֥ף qqᵊṣˌōf קצף be angry עָלַ֖יִךְ ʕālˌayiḵ עַל upon וּ û וְ and מִ mi מִן from גְּעָר־ ggᵊʕor- גער rebuke בָּֽךְ׃ bˈāḵ בְּ in
54:9. sicut in diebus Noe istud mihi est cui iuravi ne inducerem aquas Noe ultra super terram sic iuravi ut non irascar tibi et non increpem teThis thing is to me as in the days of Noe, to whom I swore, that I would no more bring in the waters of Noe upon the earth: so have I sworn not to be angry with thee, and not to rebuke thee.
9. For this is the waters of Noah unto me: for as I have sworn that the waters of Noah should no more go over the earth, so have I sworn that I would not be wroth with thee, nor rebuke thee.
54:9. For me, it is just as in the days of Noah, to whom I swore that I would no longer bring in the waters of Noah over the earth. Thus have I sworn not to be angry with you, and not to rebuke you.
54:9. For this [is as] the waters of Noah unto me: for [as] I have sworn that the waters of Noah should no more go over the earth; so have I sworn that I would not be wroth with thee, nor rebuke thee.
For this [is as] the waters of Noah unto me: for [as] I have sworn that the waters of Noah should no more go over the earth; so have I sworn that I would not be wroth with thee, nor rebuke thee:

54:9 Ибо это для Меня, как воды Ноя: как Я поклялся, что воды Ноя не придут более на землю, так поклялся не гневаться на тебя и не укорять тебя.
54:9
ἀπὸ απο from; away
τοῦ ο the
ὕδατος υδωρ water
τοῦ ο the
ἐπὶ επι in; on
Νωε νωε Nōe; Noe
τοῦτό ουτος this; he
μοί μοι me
ἐστιν ειμι be
καθότι καθοτι in that
ὤμοσα ομνυω swear
αὐτῷ αυτος he; him
ἐν εν in
τῷ ο the
χρόνῳ χρονος time; while
ἐκείνῳ εκεινος that
τῇ ο the
γῇ γη earth; land
μὴ μη not
θυμωθήσεσθαι θυμοω provoke; be / get angry
ἐπὶ επι in; on
σοὶ σοι you
ἔτι ετι yet; still
μηδὲ μηδε while not; nor
ἐν εν in
ἀπειλῇ απειλεω threaten
σου σου of you; your
54:9
כִּי־ kî- כִּי that
מֵ֥י mˌê מַיִם water
נֹ֨חַ֙ nˈōₐḥ נֹחַ Noah
זֹ֣את zˈōṯ זֹאת this
לִ֔י lˈî לְ to
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
נִשְׁבַּ֗עְתִּי nišbˈaʕtî שׁבע swear
מֵ מִן from
עֲבֹ֥ר ʕᵃvˌōr עבר pass
מֵי־ mê- מַיִם water
נֹ֛חַ nˈōₐḥ נֹחַ Noah
עֹ֖וד ʕˌôḏ עֹוד duration
עַל־ ʕal- עַל upon
הָ הַ the
אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth
כֵּ֥ן kˌēn כֵּן thus
נִשְׁבַּ֛עְתִּי nišbˈaʕtî שׁבע swear
מִ mi מִן from
קְּצֹ֥ף qqᵊṣˌōf קצף be angry
עָלַ֖יִךְ ʕālˌayiḵ עַל upon
וּ û וְ and
מִ mi מִן from
גְּעָר־ ggᵊʕor- גער rebuke
בָּֽךְ׃ bˈāḵ בְּ in
54:9. sicut in diebus Noe istud mihi est cui iuravi ne inducerem aquas Noe ultra super terram sic iuravi ut non irascar tibi et non increpem te
This thing is to me as in the days of Noe, to whom I swore, that I would no more bring in the waters of Noe upon the earth: so have I sworn not to be angry with thee, and not to rebuke thee.
54:9. For me, it is just as in the days of Noah, to whom I swore that I would no longer bring in the waters of Noah over the earth. Thus have I sworn not to be angry with you, and not to rebuke you.
54:9. For this [is as] the waters of Noah unto me: for [as] I have sworn that the waters of Noah should no more go over the earth; so have I sworn that I would not be wroth with thee, nor rebuke thee.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9-10: Эти два стиха представляют собой Божественную клятву, данную в утверждение непреложности вышесказанного - о вечной милости Бога в отношении к Своему истинному, верному Израилю. Содержанием или знамением этой клятвы является указанное на другое аналогичное историческое событие, в котором уже достаточно некогда выразилась вечность Божественной милости. Это - ссылка на заключительный момент истории всемирного потопа, когда Господь поклялся Ною не повторять подобного опустошительного наказания за грехи людей (Быт 9:11). И вот, подобно тому, как Господь свято и нерушимо исполняет это обещание, несмотря на все ужасные преступления человечества, столь же непреложно осуществит Он и новое свое обетование о милости к новозаветному Израилю.
Adam Clarke: Commentary on the Bible - 1831
54:9: For this is as the waters of Noah unto me "The same will I do now, as in the days of Noah" - כימי kimey, in one word, in a MS., and some editions; and so the Syriac, Chaldee, Vulgate, Symmachus, Theodotion, Abarbanel, Sal. ben Melec, and Kimchi acknowledge that their copies vary in this place.
It is certain that these two words כי מי ki mey, were written formerly as one. Taken as two כי מי ki mey, they signify for as the waters - when as one, כימי kimey, they signify as the days. This latter reading is found in about four of Kennicott's and De Rossi's MSS. In one of my own it appears to have been intended as one word: but he who added the points, which are by a much later hand than the MS. itself, has pointed the letters so as to make the two words which are commonly found in the text. For the waters, Symmachus, Theodotion, the Syriac, Vulgate, and Arabic have days. The former seems to make the best sense; and the ancient Versions, except the Septuagint, support it.
Albert Barnes: Notes on the Bible - 1834
54:9: For this is as the waters of Noah unto me - As it was in the time of the flood of waters, so shall it be now. 'I then solemnly promised that the waters should not again drown the earth, and I have kept that promise. I now promise with equal solemnity that I will bestow perpetual favor on my true people, and will shed upon them eternal and unchanging blessings.' 'The waters of Noah,' here mean evidently the flood that came upon the world in his time, and from which he and his family were saved. Lowth, on the authority of one manuscript and of the Vulgate, Syriac, Symmachus, and Theodotion, reads this, 'In the days of Noah? But the authority is not sufficient to change the Hebrew text, and the sense is as clear as if it were changed.
As I have sworn - Gen 8:21-22. God appeals to this not only because the oath and promise had been made, but because it had been kept.
That I would not be wroth - The idea seems here to be that no calamities should spread over the whole church, and sweep it away, as the waters swept over the world in the time of Noah, or as desolation swept over Jerusalem and the whole land of Canaan in the time of the exile at Babylon. There would be indeed persecutions and calamities, but the church would be safe amidst all these trials. The period would never arrive when God would forsake the church, and when he would leave it to perish. One has only to recollect how God has guarded the church, even during the most dangerous periods, to see how remarkably this has been fulfilled. His covenant has been as sure as that which was made with Noah, and it will be as secure and firm to the end of time.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
54:9: Isa 12:1, Isa 55:11; Gen 8:21, Gen 9:11-16; Psa 104:9; Jer 31:35, Jer 31:36, Jer 33:20-26; Eze 39:20; Heb 6:16-18
Carl Friedrich Keil and Franz Delitzsch
54:9
The ground of this "everlasting kindness" is given in Is 54:9 : "For it is now as at the waters of Noah, when I swore that the waters of Noah should not overflow the earth any more; so have I sworn not to be wroth with thee, and not to threaten thee." The commencement of this v. has been a fluctuating one from the earliest times. The Sept. reading is ממּי; that of the Targ., S., Jerome, Syriac, and Saad., כּימי; and even the Codd. read sometimes כּי־מי, sometimes כּימי (compare Mt 24:37, ὥσπερ αἱ ἡμέραι τοῦ Νῶε οὕτως κ.τ.λ - a passage which appears to derive its shape from the one before us, with the reading כימי, and which is expounded in Lk 17:26). If we read כימי, the word זאת must refer to the present, as the turning-point between wrath and mercy; but if we read כי־מי, זאת denotes the pouring out of wrath in connection with the captivity. Both readings are admissible; and as even the Septuagint, with its ἀπὸ τοῦ ὕδατος (from the water), gives an indirect support to the reading כּימי as one word, this may probably merit the preference, as the one best sustained. אשׁר is ubi, quum, as in Num 20:13; Ps 95:9, etc., although it might also be taken as the correlate of the kēn which follows, as in Jer 33:22 (cf., Is 48:8); and in accordance with the accents, we prefer the former. The present turning-point resembles, in Jehovah's esteem, the days of Noah - those days in which He swore that a flood should not any more come upon the earth (min as in Is 5:6 and many other passages): for so does He now confirm with an oath His fixed purpose that no such judgment of wrath as that which has just been endured shall ever fall upon Jerusalem again (גּער denotes threatening with a judicial word, which passes at once into effect, as in Is 51:20). Hendewerk has the following quibbling remark here: "What the comparison with the flood is worth, we may gather from the alter history, which shows how soon the new Jerusalem and the renovated state succumbed to the judicial wrath of God again." To this we reply: (1.) That the prophecy refers to the converted Israel of the last days, whose Jerusalem will never be destroyed again. These last days appear to the prophet, according to the general character of all prophecy, as though linked on to the close of the captivity. For throughout all prophecy, along with the far-sightedness imparted by the Spirit, there was also a short-sightedness which the Spirit did not remove; that is to say, the directly divine element of insight into the future was associated with a human element of hope, which was nevertheless also indirectly divine, inasmuch as it subserved the divine plan of salvation; and this hope brought, as it were, the far distant future into the closest proximity with the troubled present. If, the, we keep this in mind, we shall see that it was quite in order for the prophet to behold the final future on the very edge of the present, and not to see the long and undulating way between. (2.) The Israel which has been plunged by the Romans into the present exile of a thousand years is that part of the nation (Rom 11:25), which has thrust away the eternal mercy and the unchangeable covenant of peace; but this rejection has simply postponed, and not prevented, the full realization of the salvation promised to Israel as a people. The covenant still exists, primarily indeed as an offer on the part of Jehovah, so that it rests with Israel whether it shall continued one-sided or not; but all that is wanted on the part of Israel is faith, to enable it to exchange the shifting soil of its present exile for the rocky foundation of that covenant of peace which has encircled the ages since the captivity (see Hag 2:9), as the covenant with Noah encircled those after the flood with the covenant sign of the rainbow in the cloud.
Geneva 1599
54:9 For this [is as] the (i) waters of Noah to me: for [as] I have sworn that the waters of Noah shall no more overflow the earth; so have I sworn that I will not be angry with thee, nor rebuke thee.
(i) As sure as the promise that I made to Noah, that the waters would no longer overflow the earth.
John Gill
54:9 For this is as the waters of Noah unto me,.... Some copies, as Kimchi and Ben Melech observe, read these two words, , as one, thus, "as the days of Noah"; and this is followed by the Targum, Vulgate Latin, and Syriac versions; both readings may be kept, and joined in one, and the sense be, "for this is as the waters that were in the days of Noah unto me"; so Kimchi and Menachem join them. The meaning is, that God's dispensation towards his people, at the time the prophecy refers to, is like that of his to Noah and his family; and the love he bears to them is like that which he bore to him; and the covenant he has made with them is as that he made with him:
for as I have sworn that the waters of Noah should no more go over the earth; he gave his word for it, which is as firm as his oath; he made a covenant with Noah, and confirmed it by a rainbow, that the waters should no more go over the earth as they had, and that the world should be no more destroyed by a flood, Gen 9:9,
so have I sworn that I would not be wroth with thee, nor rebuke thee; for though the Lord's people are by nature children of wrath, as others, he has not appointed them to it, nor will he suffer it to fall upon them, but saves them from it through the righteousness of Christ, who has borne it for them; and though he rebukes by his Spirit, by his word and ministers, and by his providences, yet not in wrath, but in love; and of this he has given the strongest assurances; he has not only said it, but swore to it in covenant, Ps 89:3. The Jews (r) refer this prophecy to the times of the Messiah.
(r) T. Bab. Sanhedrin, fol. 99. 1.
John Wesley
54:9 This - This covenant of grace and peace made with thee shall be as certain and perpetual as that which I made with Noah, that there should never be another flood to drown the world. Wrath - So as to forsake thee utterly.
Robert Jamieson, A. R. Fausset and David Brown
54:9 I am about to do the same in this instance as in Noah's flood. As I swore then that it should not return (Gen 8:21; Gen 9:11), and I kept that promise, so I swear now to My people, and will perform My promise, that there shall be no return of the deluge of My wrath upon them. LOWTH, on insufficient authority, reads (the same will I do now as), "in the days of Noah."
54:1054:10: Եւ ո՛չ սպառնալեօք իմովք շարժել զլերինս, եւ փոփոխել զբլուրս. ո՛չ ողորմութիւն իմ պակասեսցէ ՚ի քէն, եւ ո՛չ ուխտ խաղաղութեան քոյ անցցէ։ Ասա՛ց Տէր[10210]. [10210] Ոմանք. Պակասիցէ ՚ի քէն... խաղաղութեան քո անցանիցէ։
10 Իմ սպառնալիքով չեմ շարժելու լեռները, չեմ փոփոխելու բլուրները. ո՛չ իմ ողորմութիւնն է պակասելու քեզնից, եւ ո՛չ էլ քո խաղաղութեան ուխտը պիտի վերանայ», -ասաց Տէրը:
10 Քանզի լեռները պիտի վերնան Եւ բլուրները պիտի սասանին, Բայց իմ ողորմութիւնս քեզմէ պիտի չվերնայ Ու իմ խաղաղութեանս ուխտը պիտի չսասանի»,Կ’ըսէ Տէրը, որ քեզի կ’ողորմի։
Եւ ոչ սպառնալեօք իմովք շարժել զլերինս, եւ փոփոխել զբլուրս. ոչ ողորմութիւն իմ պակասեսցէ ի քէն, եւ ոչ ուխտ խաղաղութեան քո անցցէ, ասաց Տէր:

54:10: Եւ ո՛չ սպառնալեօք իմովք շարժել զլերինս, եւ փոփոխել զբլուրս. ո՛չ ողորմութիւն իմ պակասեսցէ ՚ի քէն, եւ ո՛չ ուխտ խաղաղութեան քոյ անցցէ։ Ասա՛ց Տէր[10210].
[10210] Ոմանք. Պակասիցէ ՚ի քէն... խաղաղութեան քո անցանիցէ։
10 Իմ սպառնալիքով չեմ շարժելու լեռները, չեմ փոփոխելու բլուրները. ո՛չ իմ ողորմութիւնն է պակասելու քեզնից, եւ ո՛չ էլ քո խաղաղութեան ուխտը պիտի վերանայ», -ասաց Տէրը:
10 Քանզի լեռները պիտի վերնան Եւ բլուրները պիտի սասանին, Բայց իմ ողորմութիւնս քեզմէ պիտի չվերնայ Ու իմ խաղաղութեանս ուխտը պիտի չսասանի»,Կ’ըսէ Տէրը, որ քեզի կ’ողորմի։
zohrab-1805▾ eastern-1994▾ western am▾
54:1054:10 Горы сдвинутся и холмы поколеблются, а милость Моя не отступит от тебя, и завет мира Моего не поколеблется, говорит милующий тебя Господь.
54:10 τὰ ο the ὄρη ορος mountain; mount μεταστήσεσθαι μεθιστημι stand aside; remove οὐδὲ ουδε not even; neither οἱ ο the βουνοί βουνος mound σου σου of you; your μετακινηθήσονται μετακινεω transpose; shift οὕτως ουτως so; this way οὐδὲ ουδε not even; neither τὸ ο the παρ᾿ παρα from; by ἐμοῦ εμου my σοι σοι you ἔλεος ελεος mercy ἐκλείψει εκλειπω leave off; cease οὐδὲ ουδε not even; neither ἡ ο the διαθήκη διαθηκη covenant τῆς ο the εἰρήνης ειρηνη peace σου σου of you; your οὐ ου not μὴ μη not μεταστῇ μεθιστημι stand aside; remove εἶπεν επω say; speak γὰρ γαρ for κύριος κυριος lord; master ἵλεώς ιλεως merciful; propitiously σοι σοι you
54:10 כִּ֤י kˈî כִּי that הֶֽ hˈe הַ the הָרִים֙ hārîm הַר mountain יָמ֔וּשׁוּ yāmˈûšû מושׁ depart וְ wᵊ וְ and הַ ha הַ the גְּבָעֹ֖ות ggᵊvāʕˌôṯ גִּבְעָה hill תְּמוּטֶ֑נָה tᵊmûṭˈenā מוט totter וְ wᵊ וְ and חַסְדִּ֞י ḥasdˈî חֶסֶד loyalty מֵ mē מִן from אִתֵּ֣ךְ ʔittˈēḵ אֵת together with לֹֽא־ lˈō- לֹא not יָמ֗וּשׁ yāmˈûš מושׁ depart וּ û וְ and בְרִ֤ית vᵊrˈîṯ בְּרִית covenant שְׁלֹומִי֙ šᵊlômˌî שָׁלֹום peace לֹ֣א lˈō לֹא not תָמ֔וּט ṯāmˈûṭ מוט totter אָמַ֥ר ʔāmˌar אמר say מְרַחֲמֵ֖ךְ mᵊraḥᵃmˌēḵ רחם have compassion יְהוָֽה׃ ס [yᵊhwˈāh] . s יְהוָה YHWH
54:10. montes enim commovebuntur et colles contremescent misericordia autem mea non recedet et foedus pacis meae non movebitur dixit miserator tuus DominusFor the mountains shall be moved, and the hills shall tremble; but my mercy shall not depart from thee, and the covenant of my peace shall not be moved: said the Lord that hath mercy on thee.
10. For the mountains shall depart, and the hills be removed; but my kindness shall not depart from thee, neither shall my covenant of peace be removed, saith the LORD that hath mercy on thee.
54:10. For the mountains will be moved, and the hills will tremble. But my mercy will not depart from you, and the covenant of my peace will not be shaken, said the Lord, who has compassion on you.
54:10. For the mountains shall depart, and the hills be removed; but my kindness shall not depart from thee, neither shall the covenant of my peace be removed, saith the LORD that hath mercy on thee.
For the mountains shall depart, and the hills be removed; but my kindness shall not depart from thee, neither shall the covenant of my peace be removed, saith the LORD that hath mercy on thee:

54:10 Горы сдвинутся и холмы поколеблются, а милость Моя не отступит от тебя, и завет мира Моего не поколеблется, говорит милующий тебя Господь.
54:10
τὰ ο the
ὄρη ορος mountain; mount
μεταστήσεσθαι μεθιστημι stand aside; remove
οὐδὲ ουδε not even; neither
οἱ ο the
βουνοί βουνος mound
σου σου of you; your
μετακινηθήσονται μετακινεω transpose; shift
οὕτως ουτως so; this way
οὐδὲ ουδε not even; neither
τὸ ο the
παρ᾿ παρα from; by
ἐμοῦ εμου my
σοι σοι you
ἔλεος ελεος mercy
ἐκλείψει εκλειπω leave off; cease
οὐδὲ ουδε not even; neither
ο the
διαθήκη διαθηκη covenant
τῆς ο the
εἰρήνης ειρηνη peace
σου σου of you; your
οὐ ου not
μὴ μη not
μεταστῇ μεθιστημι stand aside; remove
εἶπεν επω say; speak
γὰρ γαρ for
κύριος κυριος lord; master
ἵλεώς ιλεως merciful; propitiously
σοι σοι you
54:10
כִּ֤י kˈî כִּי that
הֶֽ hˈe הַ the
הָרִים֙ hārîm הַר mountain
יָמ֔וּשׁוּ yāmˈûšû מושׁ depart
וְ wᵊ וְ and
הַ ha הַ the
גְּבָעֹ֖ות ggᵊvāʕˌôṯ גִּבְעָה hill
תְּמוּטֶ֑נָה tᵊmûṭˈenā מוט totter
וְ wᵊ וְ and
חַסְדִּ֞י ḥasdˈî חֶסֶד loyalty
מֵ מִן from
אִתֵּ֣ךְ ʔittˈēḵ אֵת together with
לֹֽא־ lˈō- לֹא not
יָמ֗וּשׁ yāmˈûš מושׁ depart
וּ û וְ and
בְרִ֤ית vᵊrˈîṯ בְּרִית covenant
שְׁלֹומִי֙ šᵊlômˌî שָׁלֹום peace
לֹ֣א lˈō לֹא not
תָמ֔וּט ṯāmˈûṭ מוט totter
אָמַ֥ר ʔāmˌar אמר say
מְרַחֲמֵ֖ךְ mᵊraḥᵃmˌēḵ רחם have compassion
יְהוָֽה׃ ס [yᵊhwˈāh] . s יְהוָה YHWH
54:10. montes enim commovebuntur et colles contremescent misericordia autem mea non recedet et foedus pacis meae non movebitur dixit miserator tuus Dominus
For the mountains shall be moved, and the hills shall tremble; but my mercy shall not depart from thee, and the covenant of my peace shall not be moved: said the Lord that hath mercy on thee.
54:10. For the mountains will be moved, and the hills will tremble. But my mercy will not depart from you, and the covenant of my peace will not be shaken, said the Lord, who has compassion on you.
54:10. For the mountains shall depart, and the hills be removed; but my kindness shall not depart from thee, neither shall the covenant of my peace be removed, saith the LORD that hath mercy on thee.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10: Горы сдвинутся и холмы поколеблются, а милость Моя не отступит... Чрезвычайно радостная и утешительная мысль, выраженная к тому же в самой определенной, торжественно-категорической форме, которая так и просится на сравнение ее с известными словами Самого Господа Иисуса Христа: "небо и земля прейдут, но слова Мои не прейдут" (Мф 24:35).

"Легче подвинутся горы и холмы, нежели изменится мысль Моя, как говорится в Евангелии. Таково милосердие Мое, чтобы завет мира, которым Мне воссоединен мир, сохранялся не по заслуге тех, кому он дарован, а по Моей милости" (блаженный Иероним).
Albert Barnes: Notes on the Bible - 1834
54:10: For the mountains shall depart - (See the notes at Isa 51:6).
The covenant of my peace - That is, the covenant by which I promise peace and prosperity to thee.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
54:10: the mountains: Isa 51:6, Isa 51:7; Psa 46:2; Mat 5:18, Mat 16:18, Mat 24:35; Rom 11:29; Pe2 3:10-13
the covenant: Isa 55:3; Sa2 23:5; Psa 89:33, Psa 89:34; Mal 2:5; Heb 8:6-13, Heb 13:20, Heb 13:21
that hath: Isa 49:10; Eph 2:4, Eph 2:5; Tit 3:5
Carl Friedrich Keil and Franz Delitzsch
54:10
"For the mountains may depart, and the hills may shake; my grace will not depart from thee, and my covenant of peace will not shake, saith Jehovah who hath compassion on thee." Jehovah's grace and covenant of peace (cf., Num 25:12) stand as firm as the mountains of God (Ps 36:7), without departing from Jerusalem (מאתּך instead of the usual מאתּך) and without shaking; and they will be fulfilled. This fulfilment will not take place either by force or by enchantment; but the church which is to be glorified must pass through sufferings, until it has attained the form which answers to the glory promised to it on oath. And this will also take place; for the old Jerusalem will come forth as a new one out of the furnace of affliction.
John Gill
54:10 For the mountains shall depart, and the hills be removed,.... As sometimes by earthquakes, and as they will at the last day, when the earth shall be dissolved, and all in it, things the most solid, firm, and durable: it may be understood comparatively; sooner shall these depart and be removed than the kindness and covenant of God: it may be interpreted figuratively of revolutions in kingdoms and states, and particularly of the abolition of Paganism in the times of Constantine; and which is expressed in much such language; "the heaven departed as a scroll when it is rolled together, and every mountain and island were moved out of their places", Rev_ 6:14. Kimchi observes, that mountains and hills may be interpreted of the kings of the nations; with this compare Rev_ 6:15,
but my kindness shall not depart from thee; the love of God to his people is an everlasting love; it always continues; it never did, nor never will depart, notwithstanding their fall in Adam, their depraved state by nature, their actual sins and transgressions, their many revoltings and backslidings; though the Lord may hide his face from them, and afflict them, still he loves them; whatever departs from them, his kindness shall not; though riches may flee away from them, friends stand aloof off from them, health may be taken away, and life itself, yet the love of God is always the same; and so, whatever providences may attend his church and interest in any period of time, he has the same paternal care for it, and kindness for his people, as ever:
neither shall the covenant of my peace be removed; the covenant of grace made with Christ and his people in him from everlasting, so called, because peace is a considerable article of it; even that peace which was upon the heart and thought of God from everlasting; the scheme of which was drawn by him; all things relating to it were settled in this covenant, as that Christ should be the Maker of it, and that it should be made by his blood; besides, peace includes all the blessings of grace which that covenant is stored with; and the covenant is the spring and source of all peace, spiritual and eternal: moreover, as this refers to Gospel times, the new covenant is here meant, and the publication of it, in which the Gospel of peace, or peace by Jesus Christ, is preached unto men; to which may be added, that one part, at least, of the sense of the passage, may be, that notwithstanding all the troubles and exercises the church of Christ should meet with from Rome Pagan or Papal, yet the promise and covenant of God, that it should enjoy peace and prosperity in the latter day, should never be made void, but should have its sure and certain accomplishment:
saith the Lord, that hath mercy on thee; for all springs from the mercy of God, and not the merits of men; and therefore the fulfilment of the covenant and promises may be depended upon.
John Wesley
54:10 The mountains - Shall sooner depart from their places than any kindness shall depart from thee. The covenant - That covenant whereby I have made peace and friendship with thee, and have promised to thee all manner of happiness. God will not cast off his Christian church, as he cast off the church of the Jews, the New covenant is established upon better and surer promises than the Old. The Lord - Who doth this not for thine own merits, but merely for his own grace and mercy.
Robert Jamieson, A. R. Fausset and David Brown
54:10 (Is 51:6; Ps 89:33-34; Rom 11:29).
covenant of my peace-- (2Kings 23:5). The covenant whereby I have made thee at peace with Me.
54:1154:11: Հաշտեա՛լ եմ ընդ քեզ տառապեալդ եւ խախտեալ, մինչեւ մխիթարեսցիս. ահաւասիկ պատրաստեալ եմ կարկեհան զքարի՛նս քո, եւ զհիմունս քո շափիղա[10211]։ [10211] Ոմանք. Ահաւադիկ պատ՛՛։
11 «Ո՛վ դու, որ տառապեալ ես եւ խախտուած, ես հաշտուել եմ քեզ հետ, մինչեւ որ դու մխիթարուես: Ահա ես քո քարերը՝ սուտակից եւ քո հիմքերը շափիւղայից պիտի պատրաստեմ.
11 «Ո՛վ փոթորիկէ զարնուած անմխիթար ողորմելի, Ահա ես քու քարերդ գոյնզգոյն* պիտի ընեմ, Քեզ շափիւղաներով պիտի հիմնեմ
Հաշտեալ եմ ընդ քեզ, տառապեալդ եւ խախտեալ, մինչեւ մխիթարեսցիս``. ահաւասիկ պատրաստեալ եմ կարկեհան զքարինս քո, եւ զհիմունս քո շափիղա:

54:11: Հաշտեա՛լ եմ ընդ քեզ տառապեալդ եւ խախտեալ, մինչեւ մխիթարեսցիս. ահաւասիկ պատրաստեալ եմ կարկեհան զքարի՛նս քո, եւ զհիմունս քո շափիղա[10211]։
[10211] Ոմանք. Ահաւադիկ պատ՛՛։
11 «Ո՛վ դու, որ տառապեալ ես եւ խախտուած, ես հաշտուել եմ քեզ հետ, մինչեւ որ դու մխիթարուես: Ահա ես քո քարերը՝ սուտակից եւ քո հիմքերը շափիւղայից պիտի պատրաստեմ.
11 «Ո՛վ փոթորիկէ զարնուած անմխիթար ողորմելի, Ահա ես քու քարերդ գոյնզգոյն* պիտի ընեմ, Քեզ շափիւղաներով պիտի հիմնեմ
zohrab-1805▾ eastern-1994▾ western am▾
54:1154:11 Бедная, бросаемая бурею, безутешная! Вот, Я положу камни твои на рубине и сделаю основание твое из сапфиров;
54:11 ταπεινὴ ταπεινος humble καὶ και and; even ἀκατάστατος ακαταστατος unsettled οὐ ου not παρεκλήθης παρακαλεω counsel; appeal to ἰδοὺ ιδου see!; here I am ἐγὼ εγω I ἑτοιμάζω ετοιμαζω prepare σοὶ σοι you ἄνθρακα ανθραξ live coal τὸν ο the λίθον λιθος stone σου σου of you; your καὶ και and; even τὰ ο the θεμέλιά θεμελιος foundation σου σου of you; your σάπφειρον σαπφειρος sapphire
54:11 עֲנִיָּ֥ה ʕᵃniyyˌā עָנִי humble סֹעֲרָ֖ה sōʕᵃrˌā סער be stormy לֹ֣א lˈō לֹא not נֻחָ֑מָה nuḥˈāmā נחם repent, console הִנֵּ֨ה hinnˌē הִנֵּה behold אָנֹכִ֜י ʔānōḵˈî אָנֹכִי i מַרְבִּ֤יץ marbˈîṣ רבץ lie down בַּ ba בְּ in † הַ the פּוּךְ֙ ppûḵ פּוּךְ mascara אֲבָנַ֔יִךְ ʔᵃvānˈayiḵ אֶבֶן stone וִ wi וְ and יסַדְתִּ֖יךְ ysaḏtˌîḵ יסד found בַּ ba בְּ in † הַ the סַּפִּירִֽים׃ ssappîrˈîm סַפִּיר lapis lazuli
54:11. paupercula tempestate convulsa absque ulla consolatione ecce ego sternam per ordinem lapides tuos et fundabo te in sapphyrisO poor little one, tossed with tempest, without all comfort, behold I will lay thy stones in order, and will lay thy foundations with sapphires,
11. O thou afflicted, tossed with tempest, and not comforted, behold, I will set thy stones in fair colours, and lay thy foundations with sapphires.
54:11. O poor little ones, convulsed by the tempest, away from any consolation! Behold, I will set your stones in order, and I will lay your foundation with sapphires,
54:11. O thou afflicted, tossed with tempest, [and] not comforted, behold, I will lay thy stones with fair colours, and lay thy foundations with sapphires.
O thou afflicted, tossed with tempest, [and] not comforted, behold, I will lay thy stones with fair colours, and lay thy foundations with sapphires:

54:11 Бедная, бросаемая бурею, безутешная! Вот, Я положу камни твои на рубине и сделаю основание твое из сапфиров;
54:11
ταπεινὴ ταπεινος humble
καὶ και and; even
ἀκατάστατος ακαταστατος unsettled
οὐ ου not
παρεκλήθης παρακαλεω counsel; appeal to
ἰδοὺ ιδου see!; here I am
ἐγὼ εγω I
ἑτοιμάζω ετοιμαζω prepare
σοὶ σοι you
ἄνθρακα ανθραξ live coal
τὸν ο the
λίθον λιθος stone
σου σου of you; your
καὶ και and; even
τὰ ο the
θεμέλιά θεμελιος foundation
σου σου of you; your
σάπφειρον σαπφειρος sapphire
54:11
עֲנִיָּ֥ה ʕᵃniyyˌā עָנִי humble
סֹעֲרָ֖ה sōʕᵃrˌā סער be stormy
לֹ֣א lˈō לֹא not
נֻחָ֑מָה nuḥˈāmā נחם repent, console
הִנֵּ֨ה hinnˌē הִנֵּה behold
אָנֹכִ֜י ʔānōḵˈî אָנֹכִי i
מַרְבִּ֤יץ marbˈîṣ רבץ lie down
בַּ ba בְּ in
הַ the
פּוּךְ֙ ppûḵ פּוּךְ mascara
אֲבָנַ֔יִךְ ʔᵃvānˈayiḵ אֶבֶן stone
וִ wi וְ and
יסַדְתִּ֖יךְ ysaḏtˌîḵ יסד found
בַּ ba בְּ in
הַ the
סַּפִּירִֽים׃ ssappîrˈîm סַפִּיר lapis lazuli
54:11. paupercula tempestate convulsa absque ulla consolatione ecce ego sternam per ordinem lapides tuos et fundabo te in sapphyris
O poor little one, tossed with tempest, without all comfort, behold I will lay thy stones in order, and will lay thy foundations with sapphires,
54:11. O poor little ones, convulsed by the tempest, away from any consolation! Behold, I will set your stones in order, and I will lay your foundation with sapphires,
54:11. O thou afflicted, tossed with tempest, [and] not comforted, behold, I will lay thy stones with fair colours, and lay thy foundations with sapphires.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11-17: В заключение главы дается поэтическое, трогательно-прекрасное описание особых Божественных забот об Его верном, новозаветном Израиле.

Бедная, бросаемая бурею, безутешная! С такими словами пророк обращается к новозаветной иудейской церкви, и посредством их - ко всему духовному Сиону. Сколько в них поэтической нежности, трогательной заботливости и искреннем теплоты чувства! И как сильно и хорошо такими немногими словами охвачены все превратности внешней и внутренней судьбы Израиля, начиная с постепенной внутренней нормы его нравственно-религиозной жизни и кончая потерей его политической самостоятельности, заставлявшей его постоянно переходить из одних рук в другие.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
11 O thou afflicted, tossed with tempest, and not comforted, behold, I will lay thy stones with fair colours, and lay thy foundations with sapphires. 12 And I will make thy windows of agates, and thy gates of carbuncles, and all thy borders of pleasant stones. 13 And all thy children shall be taught of the LORD; and great shall be the peace of thy children. 14 In righteousness shalt thou be established: thou shalt be far from oppression; for thou shalt not fear: and from terror; for it shall not come near thee. 15 Behold, they shall surely gather together, but not by me: whosoever shall gather together against thee shall fall for thy sake. 16 Behold, I have created the smith that bloweth the coals in the fire, and that bringeth forth an instrument for his work; and I have created the waster to destroy. 17 No weapon that is formed against thee shall prosper; and every tongue that shall rise against thee in judgment thou shalt condemn. This is the heritage of the servants of the LORD, and their righteousness is of me, saith the LORD.
Very precious promises are here made to the church in her low condition, that God would not only continue his love to his people under their troubles as before, but that he would restore them to their former prosperity, nay, that he would raise them to greater prosperity than any they had yet enjoyed. In the foregoing chapter we had the humiliation and exaltation of Christ; here we have the humiliation and exaltation of the church; for, if we suffer with him, we shall reign with him. Observe,
I. The distressed state the church is here reduced to by the providence of God (v. 11): "O thou afflicted, poor, and indigent society, that art tossed with tempests, like a ship driven from her anchors by a storm and hurried into the ocean, where she is ready to be swallowed up by the waves, and in this condition not comforted by any compassionate friend that will sympathize with thee, or suggest to thee any encouraging considerations (Eccl. iv. 1), not comforted by any allay to thy trouble, or prospect of deliverance out of it." This was the condition of the Jews in Babylon, and afterwards, for a time, under Antiochus. It is often the condition of Christian churches and of particular believers; without are fightings, within are fears; they are like the disciples in a storm, ready to perish; and where is their faith?
II. The glorious state the church is here advanced to by the promise of God. God takes notice of the afflicted distressed state of his church, and comforts her, when she is most disconsolate and has no other comforter. Let the people of God, when they are afflicted and tossed, think they hear God speaking comfortably to them by these words, taking notice of their griefs and fears, what afflictions they are under, what distresses they are in, and what comforts their case calls for. When they bemoan themselves, God bemoans them, and speaks to them with pity: O thou afflicted, tossed with tempests, and not comforted; for in all their afflictions he is afflicted. But this is not all; he engages to raise her up out of her affliction, and encourages her with the assurance of the great things he would do for her, both for her prosperity and for the securing of that prosperity to her.
1. Whereas now she lay in disgrace, God promises that which would be her beauty and honour, which would make her easy to herself and amiable in the eyes of others.
(1.) This is here promised by a similitude taken from a city, and it is an apt similitude, for the church is the city of the living God, the heavenly Jerusalem. Whereas now Jerusalem lay in ruins, a heap of rubbish, it shall be not only rebuilt, but beautified, and appear more splendid than ever; the stones shall be laid not only firm, but fine, laid with fair colours; they shall be glistering stones, 1 Chron. xxix. 2. The foundations shall be laid or garnished with sapphires, the most precious of the precious stones here mentioned; for Christ (the church's foundation), and the foundation of the apostles and prophets, are precious above any thing else. The windows of this house, city, or temple, shall be made of agates, the gates of carbuncles, and all the borders (the walls that enclose the courts, or the boundaries by which her limits are marked, the mere-stones) shall be of pleasant stones, v. 12. Never was this literally true; but it intimates, [1.] That, God having graciously undertaken to build his church, we may expect that to be done for it, that to be wrought in it, which is very great and uncommon. [2.] That the glory of the New-Testament church shall far exceed that of the Jewish church, not in external pomp and splendour, but in those gifts and graces of the Spirit which are infinitely more valuable, that wisdom which is more precious than rubies (Prov. iii. 15), than the precious onyx and the sapphire, and which the topaz of Ethiopia cannot equal, Job xxviii. 16, 19. [3.] That the wealth of this world, and those things of it that are accounted most precious, shall be despised by all the true living members of the church, as having no value, no glory, in comparison with that which far excels. That which the children of this world lay up among their treasures, and too often in their hearts, the children of God make pavements of, and put under their feet, the fittest place of it.
(2.) It is here promised in the particular instances of those things that shall be the beauty and honour of the church, which are knowledge, holiness, and love, the very image of God, in which man was created, renewed, and restored. And these are the sapphires and carbuncles, the precious and pleasant stones, with which the gospel temple shall be enriched and beautified, and these wrought by the power and efficacy of those doctrines which the apostle compares to gold or silver, and precious stones, that are to be built upon the foundation, 1 Cor. iii. 12. Then the church is all glorious, [1.] When it is full of the knowledge of God, and that is promised here (v. 13): All thy children shall be taught of the Lord. The church's children, being born of God, shall be taught of God; being his children by adoption, he will take care of their education. It was promised (v. 1) that the church's children should be many; but lest we should think that being many, as sometimes it happens in numerous families, they will be neglected, and not have instruction given them so carefully as if they were but few, God here takes that work into his own hand: They shall all be taught of the Lord; and none teaches like him. First, It is a promise of the means of instruction and those means authorized by a divine institution: They shall all be taught of God, that is, they shall be taught by those whom God shall appoint and whose labours shall be under his direction and blessing. He will ordain the methods of instruction, and by his word and ordinances will diffuse a much greater light than the Old-Testament church had. Care shall be taken for the teaching of the church's children, that knowledge may be transmitted from generation to generation, and that all may be enriched with it, from the least even to the greatest. Secondly, It is a promise of the Spirit of illumination. Our Saviour quotes it with application to gospel grace, and makes it to have its accomplishment in all those that were brought to believe in him (John vi. 45): It is written in the prophets, They shall be all taught of God, whence he infers that those, and those only, come to him by faith that have heard and learned of the Father, that are taught by him as the truth is in Jesus, Eph. iv. 21. There shall be a plentiful effusion of the Spirit of grace upon Christians, to teach them all things, John xiv. 26. [2.] When the members of it live in love and unity among themselves: Great shall be the peace of thy children. Peace may be taken here for all good. As where no knowledge of God is no good can be expected, so those that are taught of God to know him are in a fair way to prosper for both worlds. Great peace have those that know and love God's law, Ps. cxix. 165. But it is often put for love and unity; and so we may take it. All that are taught of God are taught to love one another (1 Thess. iv. 9) and that will keep peace among the church's children and prevent their falling out by the way. [3.] When holiness reigns; for that above any thing is the beauty of the church (v. 14): In righteousness shall thou be established. The reformation of manners, the restoration of purity, the due administration of public justice, and the prevailing of honesty and fair dealing among men, are the strength and stability of any church or state. The kingdom of God, set up by the gospel of Christ, is not meat and drink, but this righteousness and peace, holiness and love.
2. Whereas now she lay in danger, God promises that which would be her protection and security.
(1.) God engages here that though, in the day of her distress, without were fightings and within were fears, now she shall be safe from both. [1.] There shall be no fears within (v. 14): "Thou shalt be far from oppression. Those that have oppressed thee shall be removed, those that would oppress thee shall be restrained, and therefore thou shalt not fear, but mayest look upon it as a thing at a great distance, that thou art now in no danger of. Thou shalt be far from terror, not only from evil, but from the fear of evil, for it shall not come near thee so as to do thee any hurt or to put thee in any fright." Note, Those are far from terror that are far from oppression; for it is as great a terror as can fall on a people to have the rod of government turned into the serpent of oppression, because against this there is no fence, nor is there any flight from it. [2.] There shall be no fightings without. Though attempts should be made upon them to insult them, to invade their country, or besiege their towns, they should all be in vain, and none of them succeed, v. 15. It is granted, "They shall surely gather together against thee; thou must expect it." The confederate force of hell and earth will be renewing their assaults. As long as there is a devil in hell, and a persecutor out of it, God's people must expect frequent alarms; but, First, God will not own them, will not give them either commission or countenance; they gather together, hand joins in hand, but it is not by me. God gave them no such order as he did to Sennacherib, to take the spoil, and to take the prey, ch. x. 6. And therefore, Secondly, Their attempt will end in their own ruin: "Whosoever shall gather together against thee, be they ever so many and ever so mighty, they shall not only be baffled, but they shall fall for thy sake, or they shall fall before thee, which shall be the just punishment of their enmity to thee." God will make them to fall for the sake of the love he bears to his church and the care he has of it, in answer to the prayers made by his people, and in pursuance of the promises made to them. "They shall fall, that thou mayest stand," Ps. xxvii. 2.
(2.) That we may with the greatest assurance depend upon God for the safety of his church, we have here, [1.] The power of God over the church's enemies asserted, v. 16. The truth is they have no power but what is given them from above, and he that gave them their power can limit and restrain them. Hitherto they shall go, and no further. First, They cannot carry on their design without arms and weapons of war; and the smith that makes those weapons is God's creature, and he gave him his skill to work in iron and brass (Exod. xxxi. 3, 4) and particularly to make proper instruments for warlike purposes. It is melancholy to think, as if men did not die fast enough of themselves, how ingenious and industrious they are to make instruments of death and to find out ways and means to kill one another. The smith blows the coals in the fire, to make his iron malleable, to soften it first, that it may be hardened into steel, and so he may bring forth an instrument proper for the work of those that seek to destroy. It is the iron age that is the age of war. But God has created the smith, and therefore can tie his hands, so that the project of the enemy shall miscarry (as many a project has done) for want of arms and ammunition. Or the smith that forges the weapons is perhaps put here for the council of war that forms the design, blows the coals of contention, and brings forth the plan of the war; these can do no more than God will let them. Secondly, They cannot carry it on without men, they must have soldiers, and it is God that created the waster to destroy. Military men value themselves upon their great offices and splendid titles, and even the common soldiers call themselves gentlemen; but God calls them wasters made to destroy, for wasting and destruction are their business. They think their own ingenuity, labour, and experience, made them soldiers; but it was God that created them, and gave them strength and spirit for that hazardous employment; and therefore he not only can restrain them, but will serve his own purposes and designs by them. [2.] The promise of God concerning the church's safety solemnly laid down, as the heritage of the servants of the Lord (v. 17), as that which they may depend upon and be confident of, that God will protect them from their adversaries both in camps and courts. First, From their field-adversaries, that think to destroy them by force and violence, and dint of sword: "No weapon that is formed against thee (though ever so artfully formed by the smith that blows the coals, v. 16, though ever so skilfully managed by the waster that seeks to destroy) shall prosper; it shall not prove strong enough to do any harm to the people of God; it shall miss its mark, shall fall out of the hand or perhaps recoil in the face of him that uses it against thee." It is the happiness of the church that no weapons formed against it shall prosper long, and therefore the folly of its enemies will at length be made manifest to all, for they are but preparing instruments of ruin for themselves. Secondly, From their law-adversaries, that think to run them down under colour of right and justice. When the weapons of war do not prosper there are tongues that rise in judgment. Both are included in the gates of hell, that seek to destroy the church; for they had their courts of justice, as well as their magazines and military stores, in their gates. The tongues that rise in judgment against the church are as such as either demand a dominion over it, as if God's children were their lawful captives, pretending an authority to oppress their consciences, or they are such as misrepresent them, and falsely accuse them, and by slanders and calumnies endeavour to make them odious to the people and obnoxious to the government. This the enemies of the Jews did, to incense the kings of Persia against them, Ezra iv. 12; Esth. iii. 8. "But these insulting threatening tongues thou shalt condemn; thou shalt have wherewith to answer their insolent demands, and to put to silence their malicious reflections. Thou shalt do it by well-doing (1 Pet. ii. 15), by doing that which will make thee manifest in the consciences even of thy adversaries, that thou art not what thou art represented to be. Thou shalt condemn them, that is, God shall condemn them for thee. He shall bring forth thy righteousness as the light, Ps. xxxvii. 6. Thou shalt condemn them as Noah condemned the old world that reproached him, by building the ark, and so saving his house, in contempt of their contempts." The day is coming when God will reckon with the wicked men for all their hard speeches which they have spoken against him, Jude 15.
The last words refer not only to this promise, but to all that go before: This is the heritage of the servants of the Lord. God's servants are his sons, for he has provided an inheritance for them, rich, sure, and indefeasible. God's promises are their heritage for ever (Ps. cxix. 111); and their righteousness is of me, saith the Lord. God will clear up the righteousness of their cause before men. It is with him, for he knows it; it is with him, for he will plead it. Or their reward for their righteousness, and for all that which they have suffered unrighteously, is of God, that God who judges in the earth, and with whom verily there is a reward for the righteous. Or their righteousness itself, all that in them which is good and right, is of God, who works it in them; it is of Christ who is made righteousness to them. In those for whom God designs a heritage hereafter he will work righteousness now.
Adam Clarke: Commentary on the Bible - 1831
54:11: Behold, I will lay thy stones "Behold, I lay thy stones" - These seem to be general images to express beauty, magnificence, purity, strength, and solidity, agreeably to the ideas of the eastern nations; and to have never been intended to be strictly scrutinized, or minutely and particularly explained, as if they had each of them some precise, moral, or spiritual meaning. Tobit, in his prophecy of the final restoration of Israel, describes the New Jerusalem in the same oriental manner: "For Jerusalem shall be built up with sapphires, and emeralds, and precious stones; thy walls, and towers, and battlements, with pure gold. And the streets of Jerusalem shall be paved with beryl, and carbuncle, and stones of ophir." Tob. 13:16, 17. Compare also Rev 21:18-21.
Albert Barnes: Notes on the Bible - 1834
54:11: O thou afflicted - In the pRev_ious verses, Yahweh had merely promised protection, and had in general terms assured them of his favor. Here he shows that they should not only be defended, but that his church would rise with great beauty, and be ornamented like a most splendid palace or temple. This is to be regarded as addressed primarily to the exiles in Babylon near to the close of their seventy years' captivity. But nothing forbids us to apply it to the church in all similar circumstances when persecuted, and when she is like a ship rolling on the heaving billows of the ocean.
Tossed with tempest - Lowth, 'Beaten with the storm.' The idea is that of a ship that is driven by the tempest; or any object that is tossed about with a whirlwind (סערה so‛ ă râ h). See Jon 1:11-13; Hos 13:3; Heb 3:14. The figure is especially striking in an Oriental country. Tempests and whirlwinds there, are much more violent than they are with us, and nothing there can stand before them (see Harmer's Obs. vol. i. p. 92ff Ed. Loud. 1808).
And not comforted - They were far away from all the comforts which they had enjoyed in their own land, and they were apparently forsaken by God.
Behold, I will lay thy stones - It is not uncommon in the Scriptures to compare the prosperity of the church to a splendid temple or palace. In the book of Tobit (Tobit 13:16, 17) a description of Jerusalem occurs, which has all the appearance of having been copied from this, or at least shows that the writer had this passage in his eye. 'For Jerusalem shall be built up with sapphires, and emeralds, and precious stones; thy walls, and battlements, and towers, of pure gold. And the streets of Jerusalem shall be paved with beryl, and carbuncle, and stones of Ophir.' And in the book of Rev_elation Rev 21:18-21, a similar description occurs of the New Jerusalem. Possibly John had his eye upon this passage in Isaiah, though he has greatly amplified the description. The passage here undoubtedly contains a figurative description of the future prosperity and glory of the church of God. Lowth remarks on it, justly, 'These seem to be general images to express beauty, magnificence, purity, strength, and solidity, agreeably to the ideas of eastern nations; and to have never been intended to be strictly scrutinized or minutely and particularly explained, as if they had each of them some precise moral and spiritual meaning.' The phrase 'I will lay thy stones,' refers to the work of masonry in laying down the foundation of a building, or the stones of which a building is composed, in mortar or cement. Literally, 'I cause to lie down.' The word here used (רבץ râ bâ ts) is usually appropriated to an animal that crouches or lies down.
With fair colors - This translation by no means conveys the idea of the original. The sense is not that the stones would have fair colors, but that the cement which would be used would be that which was commonly employed to make the most valued colors. The edifice which would be reared would be as costly and magnificent as if the very cement of the stones consisted of the most precious coloring matter; the purest vermilion. The word rendered here 'fair colors' (פוך pû k) denotes properly, seaweed, from which an alkaline paint was prepared; then paint itself, dye, fucus, and also that with which the Hebrew women tinged their eyelashes (stibium). This is composed of the powder of lead ore, and was drawn with a small wooden bodkin through the eyelids, and tinged the hair and the edges of the eyelids with a dark sooty color, and was esteemed to be a graceful ornament. This practice is of great antiquity.
It was practiced by Jezebel (see Kg2 9:30, where the same word is used as here); it was practiced among the Greeks and Romans (Xen. Cyr. i. 11); and it is still practiced in Africa (see Shaw's Travels, pp. 294, 295). The word used here is rendered 'paint,' or 'painted' Kg2 9:30; Jer 22:14; and 'glistening stones' Ch1 29:2. It does not occur elsewhere. In the passage in Chronicles it may mean the carbuncle, as it is rendered here by the Septuagint, (ἄνθρακα anthraka); but it here denotes, doubtless, the valued paint or dye which was used as an ornament. The description here is that the very stones should be laid in cement of this description, and is of course equivalent to saying that it would be in the most costly and magnificent manner. It may be added, however, that it would not be the mere fact that the stibium would constitute the cement that the prophet seems to refer to, but probably he also means to intimate that this would contribute greatly to the beauty of the city. The cement in which bricks or stones is laid in a building is partly visible, and the beauty of the structure would be augmented by having that which was regarded as constituting the highest ornament used for cement.
And thy foundations with sapphires - The sapphire is a well-known gem distinguished for its beauty and splendor. In hardness it is inferior to the diamond only. Its colors are blue, red, violet, green, white, or limpid.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
54:11: thou afflicted: Isa 54:6, Isa 49:14, Isa 51:17-19, Isa 51:23, Isa 52:1-5, Isa 60:15; Exo 2:23, Exo 3:2, Exo 3:7; Deu 31:17; Psa 34:19, Psa 129:1-3; Jer 30:17; Joh 16:20-22, Joh 16:33; Act 14:22; Rev 11:3-10, Rev 12:13-17
tossed: Mat 8:24; Act 27:18-20
not comforted: Lam 1:1, Lam 1:2, Lam 1:16, Lam 1:17, Lam 1:21
I will lay: Kg1 5:17; Ch1 29:2; Ezek. 40:1-42:20; Eph 2:20; Pe1 2:4-6; Rev 21:18-21
sapphires: Exo 24:10, Exo 28:17-20, Exo 39:10-14; Sol 5:14; Eze 1:26, Eze 10:1
Carl Friedrich Keil and Franz Delitzsch
54:11
"O thou afflicted, tossed with tempest, not comforted, behold, I lay thy stones in stibium, and lay thy foundations with sapphires; and make thy minarets of ruby, and thy gates into carbuncles, and all thy boundary into jewels." At the present time the church, of which Jerusalem is the metropolis, is sunk in misery, driven with tempest like chaff of the threshing-floor (Hos 13:3), without comfort; because till now it has waited in vain for any act of consolation on the part of God, and has been scorned rather than comforted by man (סערה is a part. kal, not pual; and נחמה 3rd pers. praet. like נעזבה, Is 62:12, and רחמה, Hos 1:6; Hos 2:3). But this will be altered; Jerusalem will rise again from the dust, like a glorious building of God. Jerome makes the following apt remark on Is 54:11: "in stibio, i.e., in the likeness of an elegant woman, who paints her eyes with stibium; referring to the beauty of the city." Pūkh is eye-black (kohl, cf., kâchal, Ezek 23:40), i.e., a sooty compound, the chief component of which was powdered antimony, or else manganese or lead, and with which oriental women coloured their eyebrows, and more particularly the eyelids both above and below the eyes, that the beauty of the latter might be all the more conspicuous (4Kings 9:30). The classic φῦκος, fucus, has a meaning foreign to the Hebrew word, viz., that of rouge for the cheeks. If, then, stibium (antimony), or any blackening collyrium generally, served the purpose of mortar in the rebuilding of Jerusalem, the stones of its walls (not its foundation-stones, אדניך, which is the reading adopted by Ewald, but, on the contrary, the visible stones of its towering walls) would look like the eyes of a woman shining forth from the black framework of their painted lids, i.e., they would stand out in splendour from their dark ground. The Beth in bassappı̄rı̄m indicates the means employed. Sapphires serve as foundation-stones, for the foundation of Jerusalem stands as immoveably firm as the covenant of God. The sapphire blue is the colour of the heaven, of revelation, and of the covenant. The shemâshōth, however, i.e., the minarets which stand out like rays of the sun, and also the gates, have a red appearance. Red is the colour of blood, and hence of life and of imperishableness; also the colour of fire and of lightning, and hence of wrath and victory. Jehovah makes the minarets of "ruby." The Sept. and Jerome adopt the rendering iaspidem (a jasper); at any rate, כּדכד (which is the proper way of writing the word: Ewald, 48, c)
(Note: The first כ is dagessatum, the second raphatum: see Norzi. The word forms one of the eighteen which have a dagesh after a word ending with a vowel sound (בלא מבטל בתר יה וא דגשין): see Masora Magna on Dan 5:11, and Heidenheim's הטעמים משפטי, 41a. The object is to secure greater euphony, as in ככרכמישׁ (הלא), Is 10:9, which is one of the eighteen words.)
is a red sparkling jewel (from kidkēd; cf., kı̄dōd, scintilla). The arches of the gates He forms of אקדּח אבני, stones of fiery splendour (from qâdach, to burn: hence qaddachath, πυρετός), that is to say, or carbuncle stones (from carbunculus, a small red-hot coal), like ruby, garnet, etc. Jerome has adopted the false rendering lapides sculptos, after Symm. λίθοι γλυφῆς (from קדח = קדד, findere?). The accusative of the predicate כדכד is interchanged with עקדח לבני, and then with לאבני־חפץ, to denote the materia ex qua. The whole territory (precinct) of Jerusalem is turned by Jehovah into precious stones, that is to say, it appears to be paved with such stones, just as in Tobit 13:17 the streets are said to be "paved with beryl, and carbuncle, and stones of Ophir," i.e., to be covered with a mosaic formed of precious stones. It is upon the passage before us that Tobit 13:16, 17, and Rev_ 21:18-21, are founded. The motley colours of the precious stones, with which the new Jerusalem is adorned, are something more than a mere childish fancy. Whence, then, do the precious stones derive their charm? The ultimate ground of this charm is the fact, that in universal nature everything presses to the light, and that in the mineral world the jewels represent the highest stage of this ascending process. It is the self-unfolding process of the divine glory itself, which is reflected typologically in the several gradations of the manifold play of colours and the transparency of the precious stones. For this reason, the high priest wore a breastplate with twelve precious stones, upon which were the names of the twelve tribes of Israel; and for this same reason, the author of the Apocalypse carries out into detail in chapter 21 the picture of the new Jerusalem, which is here sketched by the prophet of the Old Testament (without distinguishing time from eternity), adding crystals and pearls to the precious stones which he there mentions one by one. How can all this be explained, except on the ground that even the mineral world reflects the glory of those eternal lights from which God is called the "Father of lights," or except on the assumption that the saints in light will one day be able to translate these stony types into the words of God, out of which they have their being?
Geneva 1599
54:11 O thou afflicted, tossed with tempest, [and] not comforted, behold, I will lay thy stones with (k) fair colours, and lay thy foundations with sapphires.
(k) By this he declares the excellent estate of the Church under Christ.
John Gill
54:11 O thou afflicted, tossed with tempests, and not comforted,.... Or, "O thou poor" (s) church; for the first Christian churches chiefly consisted of poor persons, not many mighty and noble being called; and which were greatly "afflicted" with false teachers, who broached errors and heresies, and made schisms among them; and "tossed with tempests" like a ship at sea; or "stormed" (t) with the rage and fury of violent persecutors, such as the Roman emperors were; and not "comforted", having none to administer any external comfort or relief to them; none of the kings or princes of the earth, or any civil magistrate to protect and defend them; what comfort they had was internal and spiritual; what they had from Christ and his Spirit, and by the word and ordinances; or rather this may describe the state of the church under Papal tyranny and persecution, which brings it nearer to the times of peace and prosperity after promised:
behold, I will lay thy stones with fair colours; or, "with paint" (u); such as women used to paint their faces or eyes with, 4Kings 9:30. The Targum is,
"behold, I will lay with paint the stones of thy pavement;''
and the words seem plainly to design the stones of a pavement, and perhaps by an hypallage or transposition may be rendered,
I will lay thy pavement with glistering stones; so the word is translated 1Chron 29:2 or, "with stones of paint" (w); which are of the colour of the "stibium", or paint before mentioned, and which was of a black colour; and Aben Ezra says the word here signifies a precious stone of a black colour; perhaps black marble is meant, a stone fit for pavements; but, be these stones what they will, they design in the spiritual sense the materials of a Gospel church, those "lively stones" which
are built up a spiritual house, and which are beautified with the gifts and graces of the Spirit of God; and may also denote that the lowest and meanest of the Lord's people, pointed out by stones of the pavement, should be thus adorned:
and lay thy foundations with sapphires; a precious stone of a white colour, according to R. Saadiah Gaon; but, according to Aben Ezra, of a red colour; though the sapphire is usually said to be of a sky colour, shining with specks of gold. The Targum renders it, "with precious stones"; and so the foundation of the wall of the New Jerusalem is said to be garnished with all manner of precious stones, Rev_ 21:19, this may respect Christ, the sure foundation God has laid in Zion, the foundation of the apostles and prophets; the one and only foundation of the church of Christ, and all true believers, who is more precious than sapphires, or all the most precious stones; he always has been the foundation of his church in all ages; but the meaning is, that he shall now appear most clearly and manifestly to be the foundation, and to be a firm, rich, and glorious one; see Ex 24:10.
(s) V. L. Munster, Pagninus; "O paupercula", Tigurine version; "inops", Cocceius. (t) "tempestate obruta"; Munster, Vatablus, Forerius. (u) "in fuco", Tigurine version; "in stibio", Sanctius. (w) "Stibinis lapidibus", Forerius.
John Wesley
54:11 O thou - Who hast been, in a most afflicted and comfortless condition. With sapphires - I will make thee exceeding beautiful and glorious, by a plentiful effusion of excellent gifts, and graces.
Robert Jamieson, A. R. Fausset and David Brown
54:11 not comforted--by anyone; none gave her help or comfort.
lay . . . with fair colours--rather, "lay . . . in cement of vermilion" [LOWTH]. The Hebrew for "fair colors" means stibium, the paint with which Eastern women painted their eyelids and eyelashes (4Kings 9:30). The very cement shall be of the most beautiful color (Rev_ 21:18-21).
54:1254:12: Եւ կանգնեցից զաշտարակս քո յասպիս, եւ զդրունս քո յականց վանեայց. եւ ածից շուրջ զքեւ պարիսպ յընտիր ընտիր ականց պատուականաց.
12 քո աշտարակները յասպիսից պիտի կանգնեցնեմ, դռներդ՝ բիւրեղից եւ քո շուրջը պարիսպ պիտի քաշեմ թանկագին եւ ընտիր-ընտիր քարերից:
12 Քու մարտկոցներդ կարմիր յակինթներով*,Դռներդ՝ կարկեհաններով, Բոլոր պարիսպներդ* թանկագին քարերով պիտի շինեմ։
Եւ կանգնեցից զաշտարակս քո յասպիս, եւ զդրունս քո յականց վանեայց. եւ [857]ածից շուրջ զքեւ պարիսպ`` յընտիր ընտիր ականց պատուականաց:

54:12: Եւ կանգնեցից զաշտարակս քո յասպիս, եւ զդրունս քո յականց վանեայց. եւ ածից շուրջ զքեւ պարիսպ յընտիր ընտիր ականց պատուականաց.
12 քո աշտարակները յասպիսից պիտի կանգնեցնեմ, դռներդ՝ բիւրեղից եւ քո շուրջը պարիսպ պիտի քաշեմ թանկագին եւ ընտիր-ընտիր քարերից:
12 Քու մարտկոցներդ կարմիր յակինթներով*,Դռներդ՝ կարկեհաններով, Բոլոր պարիսպներդ* թանկագին քարերով պիտի շինեմ։
zohrab-1805▾ eastern-1994▾ western am▾
54:1254:12 и сделаю окна твои из рубинов и ворота твои из жемчужин, и всю ограду твою из драгоценных камней.
54:12 καὶ και and; even θήσω τιθημι put; make τὰς ο the ἐπάλξεις επαλξις of you; your ἴασπιν ιασπις jasper καὶ και and; even τὰς ο the πύλας πυλη gate σου σου of you; your λίθους λιθος stone κρυστάλλου κρυσταλλος crystal καὶ και and; even τὸν ο the περίβολόν περιβολος of you; your λίθους λιθος stone ἐκλεκτοὺς εκλεκτος select; choice
54:12 וְ wᵊ וְ and שַׂמְתִּ֤י śamtˈî שׂים put כַּֽדְכֹד֙ kˈaḏᵊḵōḏ כַּדְכֹּד ruby שִׁמְשֹׁתַ֔יִךְ šimšōṯˈayiḵ שֶׁמֶשׁ sun וּ û וְ and שְׁעָרַ֖יִךְ šᵊʕārˌayiḵ שַׁעַר gate לְ lᵊ לְ to אַבְנֵ֣י ʔavnˈê אֶבֶן stone אֶקְדָּ֑ח ʔeqdˈāḥ אֶקְדָּח beryl וְ wᵊ וְ and כָל־ ḵol- כֹּל whole גְּבוּלֵ֖ךְ gᵊvûlˌēḵ גְּבוּל boundary לְ lᵊ לְ to אַבְנֵי־ ʔavnê- אֶבֶן stone חֵֽפֶץ׃ ḥˈēfeṣ חֵפֶץ pleasure
54:12. et ponam iaspidem propugnacula tua et portas tuas in lapides sculptos et omnes terminos tuos in lapides desiderabilesAnd I will make thy bulwarks of jasper: and thy gates of graven stones, and all thy borders of desirable stones.
12. And I will make thy pinnacles of rubies, and thy gates of carbuncles, and all thy border of pleasant stones.
54:12. and I will make your ramparts out of jasper, and your gates out of sculpted stones, and all your borders out of desirable stones.
54:12. And I will make thy windows of agates, and thy gates of carbuncles, and all thy borders of pleasant stones.
And I will make thy windows of agates, and thy gates of carbuncles, and all thy borders of pleasant stones:

54:12 и сделаю окна твои из рубинов и ворота твои из жемчужин, и всю ограду твою из драгоценных камней.
54:12
καὶ και and; even
θήσω τιθημι put; make
τὰς ο the
ἐπάλξεις επαλξις of you; your
ἴασπιν ιασπις jasper
καὶ και and; even
τὰς ο the
πύλας πυλη gate
σου σου of you; your
λίθους λιθος stone
κρυστάλλου κρυσταλλος crystal
καὶ και and; even
τὸν ο the
περίβολόν περιβολος of you; your
λίθους λιθος stone
ἐκλεκτοὺς εκλεκτος select; choice
54:12
וְ wᵊ וְ and
שַׂמְתִּ֤י śamtˈî שׂים put
כַּֽדְכֹד֙ kˈaḏᵊḵōḏ כַּדְכֹּד ruby
שִׁמְשֹׁתַ֔יִךְ šimšōṯˈayiḵ שֶׁמֶשׁ sun
וּ û וְ and
שְׁעָרַ֖יִךְ šᵊʕārˌayiḵ שַׁעַר gate
לְ lᵊ לְ to
אַבְנֵ֣י ʔavnˈê אֶבֶן stone
אֶקְדָּ֑ח ʔeqdˈāḥ אֶקְדָּח beryl
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
גְּבוּלֵ֖ךְ gᵊvûlˌēḵ גְּבוּל boundary
לְ lᵊ לְ to
אַבְנֵי־ ʔavnê- אֶבֶן stone
חֵֽפֶץ׃ ḥˈēfeṣ חֵפֶץ pleasure
54:12. et ponam iaspidem propugnacula tua et portas tuas in lapides sculptos et omnes terminos tuos in lapides desiderabiles
And I will make thy bulwarks of jasper: and thy gates of graven stones, and all thy borders of desirable stones.
54:12. and I will make your ramparts out of jasper, and your gates out of sculpted stones, and all your borders out of desirable stones.
54:12. And I will make thy windows of agates, and thy gates of carbuncles, and all thy borders of pleasant stones.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12: Я положу камни твои на рубине (11) ... ворота твои из жемчужин и всю ограду твою из драгоценных камней. В противоположность крайней неустойчивости ветхозаветной иудейской церкви, новозаветная христианская (во главе с уверовавшими иудеями) будет поставлена особенно твердо и прочно: в основание ее лягут рубины и сапфиры, воротами ее будут служить жемчужины, а ограда будет сделана сплошь из драгоценных камней. Все это свидетельствует, с одной стороны, о крайней прочности и устойчивости церковного здания, а с другой - о богатстве и роскоши ее внешнего убранства. По-видимому, этот же самый образ, под видом "горнего Сиона или небесного Иерусалима" подробно раскрыт и в Апокалипсисе (21:10-27), а в несколько измененной форме также и у пророка Иезекииля (Иез 40-48: гл.). Ближайший, исторический смысл этого образа тот, что хотя новозаветная церковь тоже не обойдется без сильных потрясений и бурь, но они ей не страшны, подобно тому, как ярость морских волн бессильна против твердой гранитной скалы, или как внешняя осада не опасна для хорошо и сильно укрепленного города. В иносказательном пророческом смысле, по толкованию святых отцов - под краеугольным камнем, лежащим в основании здания Церкви, должно разуметь Христа (ср. Ис 28:16; Ам 7:8; Зах 3:8, 9; Пс 117:22; Мф 21:42; Лк 20:17-18; Деян 4:11; 1: Пет 2:4-8); а под другими драгоценными камнями, сосредотачивающимися вокруг Него - Его апостолов и учеников, а также и всех их достойных преемников (Мф 16:18; и др.).
Albert Barnes: Notes on the Bible - 1834
54:12: And I will make thy windows - The word rendered here 'windows' is rendered by Jerome propugnacula - 'fortresses,' bulwarks, ramparts; and by the Septuagint, Επαλξεις Epalcheis - 'Bulwarks,' or rather, pinnacles on the walls. The Hebrew word שׁמשׁות shı̂ mâ shô t) is evidently derived from שׁמשׁ shemesh (the sun); and has some relation in signification to the sun, either as letting in light, or as having a radiated appearance like the sun. Gesenius renders it, 'notched battlements, the same as sun, or rays of the sun.' Faber (Hebrew Archaeol., p. 294) supposes that the name was given to the turrets or battlements here referred to, because they had some resemblance to the rays of the sun. I think it prob able that the prophet refers to some radiated ornament about a building, that had a resemblance to the sun, or to some gilded turrets on the walls of a city. I see no evidence in the ancient versions that the word refers to windows.
Of agates - Agates are a class of silicious, semi-pellucid gems, of many varieties, consisting of quarts-crystal flint, horn-stone, chalcedony, amethyst, jasper, cornelian, etc., variegated with dots, zones, filaments, ramifications, and various figures. They are esteemed the least valuable of all the precious stones. They are found in rocks, and are use, for seals, rings, etc. (Webster.) The Hebrew word כדכד kadekkod, from כדד kâ dad, to beat, to pound, and then to strike fire, seems to denote a sparkling gem or ruby. It is not often used. It is rendered by Jerome, Jaspidem. The Septuagint, Ιασπιν Iaspin - 'Jasper,' a gem of a green color. It may be observed that it is not probable that such a stone would be used for a window, for the purpose of letting in light.
And thy gates - See Rev 21:21 - 'And the twelve gates were twelve pearls; every several gate was of one pearl.' The gates of the city would be made of most precious stones.
Of carbuncles - The carbuncle is a beautiful gem of a deep red color, with a mixture of scarlet, called by the Greeks anthrax, found in the East Indies. It is usually about a quarter of an inch in length. When held up to the sun it loses its deep tinge, and becomes exactly the color of a burning coal (Webster). Hence, its name in Greek. The Hebrew name אקדח 'eqeddâ ch is derived from קדח qâ dach, "to burn," and denotes a flaming or sparkling gem. The word occurs nowhere else in the Hebrew Bible.
And all thy borders - All thy boundaries; or the whole circuit of thy walls. See Rev 21:18 - 'And the building of the wall of it was of jasper.' The idea is, that the whole city would be built in the most splendid manner. Its foundations and all its stones would be laid in the most precious cement; its turrets, towers, battlements, gates, and the circuit of its walls, would be made of the most precious gems. In general, there can be no doubt that this is designed to represent the future glory of the church under the Redeemer, and perhaps also to furnish an emblematic representation of heaven (compare Rev 21:2). Kimchi supposes that this may possibly be taken literally, and that Jerusalem may be yet such as is here described. Abarbanel supposes that it may refer to the time when the Oriental world, where these gems are principally found, shall be converted, and come and join in rebuilding the city and the temple.
But the whole description is one of great beauty as applicable to the church of God; to its glories on earth; and to its glory in heaven. Its future magnificence shall be as much greater than anything which has yet occurred in the history of the church, as a city built of gems would be more magnificent than Jerusalem was in the proudest days of its glory. The language used in this verse is in accordance with the Oriental manner. The style of speaking in the East to denote unexampled splendor is well illustrated in the well-known Oriental tale of Aladdin, who thus gives his instructions: 'I leave the choice of materials to you, that is to say, porphyry, jasper, agate, lapis lazuli, and the finest marble of the most varied colors. But I expect that in the highest story of the palace, you shall build me a large hall with a dome, and four equal fronts; and that instead of layers of bricks, the walls be made of massy gold and silver, laid alternately: and that each front shall contain six windows, the lattices of all which, except one, which must be left unfinished and imperfect, shall be so enriched with art and symmetry, with diamonds, rubies, and emeralds, that they shall exceed everything of the kind ever seen in the world' (Pictorial Bible).
John Gill
54:12 And I will make thy windows of agates,.... Some sort of which stones, Pliny (x) says, were valued for their clearness like glass; but the stone which bears this name with us is not clear and lucid enough to make windows of. The Septuagint, Vulgate Latin, Syriac, and Arabic versions, render it, "of jasper", a stone more fit for that purpose; and it is interpreted of the jasper in the Talmud (y); so "the light" of the New Jerusalem is said to be like unto the "jasper stone", Rev_ 21:11. Some take the crystal to be meant, which suits well with windows; the word (z) for which has its name from the sun, because by means of them the rays and light of the sun are let into a house, and illuminate it; these in a figurative sense may design the ministers of the Gospel, who are the lights of the world, especially of the church; and the word and ordinances administered by them, by means of which the light of spiritual knowledge, joy, and comfort, is let into the churches, and into the souls of men, from Christ, the sun of righteousness. The phrase signifies, that in the latter day their ministrations should be very clear and bright, and be greatly owned, and be very successful: "and thy gates of carbuncles"; precious stones so called from their fiery flaming colour. The gates of the New Jerusalem are said to be so many pearls, Rev_ 21:21 which there, as here, signify the entrance into the church of God, which is through Christ, who is the door into it, and through faith in him, which works by love; these gates will be open in the latter day to receive many, who will come in great numbers, and are called "praise", Is 60:11, which will be expressed in very warm and lively strains of love and affection, of which the carbuncle may be a symbol:
and all thy borders of pleasant stones; true believers, called "lively stones", and who are pleasant in the sight of God and Christ, and are taken pleasure in by one another; see Ps 102:14. The Septuagint and Arabic versions render it, "thy wall", which agree with Rev_ 21:18, where the wall of the New Jerusalem is said to be of jasper.
(x) Nat. Hist l. 37. c. 10. (y) T. Bab. Bava Bathra, fol. 75. 1. (z) "a radice, quae solem significat", Sanctius,
John Wesley
54:12 Agates - The proper signification of the Hebrew names of precious stones is unknown to the Jews themselves. It may suffice us to know that this was some very clear and transparent, and precious stone. Thy borders - The utmost parts or walls.
Robert Jamieson, A. R. Fausset and David Brown
54:12 windows--rather, "battlements"; literally, "suns"; applied to battlements from their radiated appearance.
agates--rather, "rubies."
carbuncles--literally, "sparkling gems"; the carbuncle when held to the sun becomes like a burning coal.
all thy borders--rather, "thy whole circuit," consisting of precious stones. The glory of the Church on earth, when the Hebrew Church, according to the original design, shall be the metropolis of Christendom.
54:1354:13: եւ զամենայն որդիս քո փրկեալս յԱստուծոյ, եւ ՚ի բազում խաղաղութեան մանկունք քո[10212]. [10212] Բազումք. Որդիս քո խրատեալս Աստուծոյ։
13 Աստծուց խրատուած որդիներ պիտի ունենաս, քո մանուկները մեծ խաղաղութեան մէջ պիտի լինեն:
13 Քու բոլոր որդիներդ Տէրոջմէ պիտի սորվին Ու քու որդիներուդ խաղաղութիւնը շատ պիտի մեծնայ։
եւ [858]զամենայն որդիս քո խրատեալս Աստուծոյ``, եւ ի բազում խաղաղութեան մանկունք քո:

54:13: եւ զամենայն որդիս քո փրկեալս յԱստուծոյ, եւ ՚ի բազում խաղաղութեան մանկունք քո[10212].
[10212] Բազումք. Որդիս քո խրատեալս Աստուծոյ։
13 Աստծուց խրատուած որդիներ պիտի ունենաս, քո մանուկները մեծ խաղաղութեան մէջ պիտի լինեն:
13 Քու բոլոր որդիներդ Տէրոջմէ պիտի սորվին Ու քու որդիներուդ խաղաղութիւնը շատ պիտի մեծնայ։
zohrab-1805▾ eastern-1994▾ western am▾
54:1354:13 И все сыновья твои будут научены Господом, и великий мир будет у сыновей твоих.
54:13 καὶ και and; even πάντας πας all; every τοὺς ο the υἱούς υιος son σου σου of you; your διδακτοὺς διδακτος educated; taught θεοῦ θεος God καὶ και and; even ἐν εν in πολλῇ πολυς much; many εἰρήνῃ ειρηνη peace τὰ ο the τέκνα τεκνον child σου σου of you; your
54:13 וְ wᵊ וְ and כָל־ ḵol- כֹּל whole בָּנַ֖יִךְ bānˌayiḵ בֵּן son לִמּוּדֵ֣י limmûḏˈê לִמֻּד disciple יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH וְ wᵊ וְ and רַ֖ב rˌav רַב much שְׁלֹ֥ום šᵊlˌôm שָׁלֹום peace בָּנָֽיִךְ׃ bānˈāyiḵ בֵּן son
54:13. universos filios tuos doctos a Domino et multitudinem pacis filiis tuisAll thy children shall be taught of the Lord: and great shall be the peace of thy children.
13. And all thy children shall be taught of the LORD; and great shall be the peace of thy children.
54:13. All your children will be taught by the Lord. And great will be the peace of your children.
54:13. And all thy children [shall be] taught of the LORD; and great [shall be] the peace of thy children.
And all thy children [shall be] taught of the LORD; and great [shall be] the peace of thy children:

54:13 И все сыновья твои будут научены Господом, и великий мир будет у сыновей твоих.
54:13
καὶ και and; even
πάντας πας all; every
τοὺς ο the
υἱούς υιος son
σου σου of you; your
διδακτοὺς διδακτος educated; taught
θεοῦ θεος God
καὶ και and; even
ἐν εν in
πολλῇ πολυς much; many
εἰρήνῃ ειρηνη peace
τὰ ο the
τέκνα τεκνον child
σου σου of you; your
54:13
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
בָּנַ֖יִךְ bānˌayiḵ בֵּן son
לִמּוּדֵ֣י limmûḏˈê לִמֻּד disciple
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
וְ wᵊ וְ and
רַ֖ב rˌav רַב much
שְׁלֹ֥ום šᵊlˌôm שָׁלֹום peace
בָּנָֽיִךְ׃ bānˈāyiḵ בֵּן son
54:13. universos filios tuos doctos a Domino et multitudinem pacis filiis tuis
All thy children shall be taught of the Lord: and great shall be the peace of thy children.
54:13. All your children will be taught by the Lord. And great will be the peace of your children.
54:13. And all thy children [shall be] taught of the LORD; and great [shall be] the peace of thy children.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13-14: Стихи изображают будущее внутреннее благосостояние новозаветной церкви.

И все сыновья твои будут научены Господом... О том, что Господь изольет на новозаветных чад Своих мир и милость и преподаст им благодатные уроки любви, премудрости и благочестия - неоднократно говорится во многих местах Ветхого и Нового Завета (Ис 44:3; Иер 31:33, 34; Иез 11:19; Иоил 2:28; Ин 6:45; Деян 2:17; 1: Фес 4:9: и др.).
Albert Barnes: Notes on the Bible - 1834
54:13: And all thy children - All that dwell in this splendid city; all that are the true friends of the Redeemer. It shall be a part of their future glory that they shall be all under divine instruction and guidance. See Jer 31:34 - 'And they shall teach no more every man his neighbor, and every man his brother, saying, Know the Lord, for they shall all know me, from the least of them unto the greatest of them.'
And great shall be the peace of thy children - (See the notes at Isa 2:4; Isa 9:6).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
54:13: all: Isa 2:3, Isa 11:9; Psa 25:8-12, Psa 71:17; Jer 31:34; Mat 11:25-29, Mat 16:17; Luk 10:21, Luk 10:22, Luk 24:45; Joh 6:45, Joh 14:26; Co1 2:10; Eph 4:21; Th1 4:9; Heb 8:10; Jo1 2:20, Jo1 2:27
great: Isa 26:3, Isa 32:15-18, Isa 48:18, Isa 55:12; Psa 119:165; Jer 33:6; Eze 34:25, Eze 34:28; Eze 37:26; Hos 2:18; Joh 14:27, Joh 16:33; Rom 5:1, Rom 14:17, Rom 15:13; Gal 5:22; Phi 4:7
Carl Friedrich Keil and Franz Delitzsch
54:13
The outward glory of the city is only the manifestation, which strikes the senses, of the spiritual glory of the church dwelling therein. "And all thy children will be the learned of Jehovah; and great the peace of thy children." We translate both halves of the v. as substantive clauses, although they might be accusatives of both the object and predicate, dependent upon שׂמתּי. ה למּוּדי are disciples of Jehovah, but, as in Is 50:4, with the subordinate idea of both docility and learning. The children of Jerusalem will need no instruction from man, but carry within them the teaching of heaven, as those who are "taught of God" (διδακτοὶ Θεοῦ, Jn 6:45; θεοδίδακτοι, Th1 4:9). Essentially the same promise is given in Joel 3:1-2, and Jer 31:34; and represented in 1Jn 2:20 ("Ye have the anointing of the Holy One, and know all things") as already fulfilled. In the place of the former inward and outward distress, there has no entered shâlōm, perfect inward and outward peace, complete salvation, and blessedness as its result. רב is an adjective, for this form cannot be shown to have existed as a syncopated third pers. praet., like שׁח, חי (= חיי). The v. closes palindromically.
Geneva 1599
54:13 And all thy children [shall be] (l) taught from the LORD; and great [shall be] the peace of thy children.
(l) By the hearing of his word and inward moving of his spirit.
John Gill
54:13 And all thy children shall be taught of the Lord,.... The children of the church, who are born in her, and nursed up at her side, and who are the children of God by adoption, which is made manifest by regeneration; these the Lord will take care of that they be "taught", even "all" of them, from the least to the greatest, Jer 31:34, they shall be taught of the Lord himself, by his ministers, word, and ordinances, as means, and by his Spirit, as the efficient; by whom they are taught to know themselves, their vileness and sinfulness, their folly and weakness, their want of right counsels, and the insufficiency of their own to know Christ, and the way of salvation by him; him as the only Saviour, able and willing so to know him as to believe in him, receive him, and walk on in him; this had an accomplishment in the first times of the Gospel; see Jn 6:45 and will have a further one in the latter day, when there will be a greater effusion of the Spirit, when the doctrines of the Gospel will be taught and understood more clearly, fully, and largely:
and great shall be the peace of thy children; the inward peace of their minds in and from Christ, arising from a view of their justification by his righteousness, from the sprinklings of his blood upon their consciences, and from the discoveries of his love to their souls, enjoyed in a way of believing, and by means of the word and ordinances; also peace among themselves, harmony and concord, and no more strifes, contentions, and animosities; likewise outward peace from enemies, no more persecution or war. This word includes all kind of prosperity, external and internal, temporal and spiritual. This, with the following verses, explain the figurative phrases used in the foregoing. These words are applied by the Jews (a) to the times of the Messiah, when all Israel shall learn the law from the Lord; so the Targum,
"all thy children shall know the law of the Lord;''
but it is much better understood of all the children of the church, the true Israel of God, whether Jews or Gentiles, learning the Gospel of Christ.
(a) Midrash Tillim, apud Yalkut in Psal. xxi. 1.
John Wesley
54:13 Taught - Not only outwardly by his word, but inwardly by his spirit. The peace - Inward peace arising from the clear discoveries of God's love and reconciliation to us, and wrought by the spirit of adoption, which is more abundantly given to believers under the gospel, than under the law. Outward peace, safety, and happiness.
Robert Jamieson, A. R. Fausset and David Brown
54:13 Quoted by the Saviour (Jn 6:45), to prove that in order to come to Him, men must be "drawn" by the Father. So Jer 31:34; Mic 4:2; 1Cor 2:10; Heb 8:10; Heb 10:16; 1Jn 2:20.
great . . . peace--generally (Ps 119:165). Specially referring to the peaceful prosperity which shall prevail under Messiah in the latter days (Is 2:4, Is 9:6).
54:1454:14: եւ արդարութեամբ շինեսջիր։ ՚Ի բա՛ց լեր յանիրաւէ անտի, եւ ո՛չ երկիցես. եւ դողումն ՚ի քեզ ո՛չ մերձեսցի[10213]. [10213] Ոմանք. ՚Ի բա՛ց լեր յանօրինէ ան՛՛։
14 Արդարութեամբ պիտի շէնանաս: Հեռո՛ւ կանգնիր անիրաւից, որ ահ չունենաս, եւ դողը քեզ չբռնի:
14 Դուն արդարութեամբ պիտի հաստատուիս, Բռնութենէն հեռու պիտի ըլլաս, որպէս զի չվախնաս Ու արհաւիրքէն՝ որպէս զի քեզի չմօտենայ։
եւ արդարութեամբ շինեսջիր, [859]ի բաց լեր յանիրաւէ անտի, եւ ոչ երկիցես. եւ դողումն ի քեզ ոչ մերձեսցի:

54:14: եւ արդարութեամբ շինեսջիր։ ՚Ի բա՛ց լեր յանիրաւէ անտի, եւ ո՛չ երկիցես. եւ դողումն ՚ի քեզ ո՛չ մերձեսցի[10213].
[10213] Ոմանք. ՚Ի բա՛ց լեր յանօրինէ ան՛՛։
14 Արդարութեամբ պիտի շէնանաս: Հեռո՛ւ կանգնիր անիրաւից, որ ահ չունենաս, եւ դողը քեզ չբռնի:
14 Դուն արդարութեամբ պիտի հաստատուիս, Բռնութենէն հեռու պիտի ըլլաս, որպէս զի չվախնաս Ու արհաւիրքէն՝ որպէս զի քեզի չմօտենայ։
zohrab-1805▾ eastern-1994▾ western am▾
54:1454:14 Ты утвердишься правдою, будешь далека от угнетения, ибо тебе бояться нечего, и от ужаса, ибо он не приблизится к тебе.
54:14 καὶ και and; even ἐν εν in δικαιοσύνῃ δικαιοσυνη rightness; right standing οἰκοδομηθήσῃ οικοδομεω build ἀπέχου αντεχω hold close / onto; reach ἀπὸ απο from; away ἀδίκου αδικος injurious; unjust καὶ και and; even οὐ ου not φοβηθήσῃ φοβεω afraid; fear καὶ και and; even τρόμος τρομος trembling οὐκ ου not ἐγγιεῖ εγγιζω get close; near σοι σοι you
54:14 בִּ bi בְּ in צְדָקָ֖ה ṣᵊḏāqˌā צְדָקָה justice תִּכֹּונָ֑נִי tikkônˈānî כון be firm רַחֲקִ֤י raḥᵃqˈî רחק be far מֵ mē מִן from עֹ֨שֶׁק֙ ʕˈōšeq עֹשֶׁק oppression כִּֽי־ kˈî- כִּי that לֹ֣א lˈō לֹא not תִירָ֔אִי ṯîrˈāʔî ירא fear וּ û וְ and מִ֨ mˌi מִן from מְּחִתָּ֔ה mmᵊḥittˈā מְחִתָּה terror כִּ֥י kˌî כִּי that לֹֽא־ lˈō- לֹא not תִקְרַ֖ב ṯiqrˌav קרב approach אֵלָֽיִךְ׃ ʔēlˈāyiḵ אֶל to
54:14. et in iustitia fundaberis recede procul a calumnia quia non timebis et a pavore quia non adpropinquabit tibiAnd thou shalt be founded in justice: depart far from oppression, for thou shalt not fear; and from terror, for it shall not come near thee.
14. In righteousness shalt thou be established: thou shalt be far from oppression, for thou shalt not fear; and from terror, for it shall not come near thee.
54:14. And you will be founded in justice. Depart far from oppression, for you will not be afraid. And depart from terror, for it will not approach you.
54:14. In righteousness shalt thou be established: thou shalt be far from oppression; for thou shalt not fear: and from terror; for it shall not come near thee.
In righteousness shalt thou be established: thou shalt be far from oppression; for thou shalt not fear: and from terror; for it shall not come near thee:

54:14 Ты утвердишься правдою, будешь далека от угнетения, ибо тебе бояться нечего, и от ужаса, ибо он не приблизится к тебе.
54:14
καὶ και and; even
ἐν εν in
δικαιοσύνῃ δικαιοσυνη rightness; right standing
οἰκοδομηθήσῃ οικοδομεω build
ἀπέχου αντεχω hold close / onto; reach
ἀπὸ απο from; away
ἀδίκου αδικος injurious; unjust
καὶ και and; even
οὐ ου not
φοβηθήσῃ φοβεω afraid; fear
καὶ και and; even
τρόμος τρομος trembling
οὐκ ου not
ἐγγιεῖ εγγιζω get close; near
σοι σοι you
54:14
בִּ bi בְּ in
צְדָקָ֖ה ṣᵊḏāqˌā צְדָקָה justice
תִּכֹּונָ֑נִי tikkônˈānî כון be firm
רַחֲקִ֤י raḥᵃqˈî רחק be far
מֵ מִן from
עֹ֨שֶׁק֙ ʕˈōšeq עֹשֶׁק oppression
כִּֽי־ kˈî- כִּי that
לֹ֣א lˈō לֹא not
תִירָ֔אִי ṯîrˈāʔî ירא fear
וּ û וְ and
מִ֨ mˌi מִן from
מְּחִתָּ֔ה mmᵊḥittˈā מְחִתָּה terror
כִּ֥י kˌî כִּי that
לֹֽא־ lˈō- לֹא not
תִקְרַ֖ב ṯiqrˌav קרב approach
אֵלָֽיִךְ׃ ʔēlˈāyiḵ אֶל to
54:14. et in iustitia fundaberis recede procul a calumnia quia non timebis et a pavore quia non adpropinquabit tibi
And thou shalt be founded in justice: depart far from oppression, for thou shalt not fear; and from terror, for it shall not come near thee.
54:14. And you will be founded in justice. Depart far from oppression, for you will not be afraid. And depart from terror, for it will not approach you.
54:14. In righteousness shalt thou be established: thou shalt be far from oppression; for thou shalt not fear: and from terror; for it shall not come near thee.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14: Ты утвердишься правдою... Из 14-го стиха очевидно, что слова Господа обращены к Невесте и Супруге Великого Царя, к Церкви Христовой. Церковь, Невеста Христова, "утвердится правдою". Но не о Женихе ли ее сказано, о Котором пророчествовал Пс 44: и Который есть тот же Еммануил и Отрок Господень: "поспеши, воссядь на колесницу, ради истины и кротости и правды"?

"Не о нем ли говорит Исаия: "младенец родился нам... и нарекут имя Ему... Князь мира". Умножению владычества его и мира нет предела на престоле Давида и в царстве Его, чтобы Ему утвердить его и укрепить его судом и правдою отныне и до века". (IХ; 6-7: Властов).
Albert Barnes: Notes on the Bible - 1834
54:14: In righteousness shalt thou be established - This is language which is appropriately addressed to a city or commonwealth. The idea is, that it would not be built up by fraud, and rapine, and conquest, as many cities had been, but by the pRev_alence of justice.
Thou shalt be far from oppressions - That is, thou shalt be far from being oppressed by others. So the connection demands. The Hebrew would bear an active signification, so that it might be read, 'be thou far from oppression,' that is, be far from oppressing others. But the design of the prophet is rather to promise than to command; and the idea is, that they should have no occasion to fear the violence of others anymore.
For it shall not come near thee - This doubtless refers to the security, perpetuity, and prosperity of the church under the Messiah.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
54:14: righteousness: Isa 1:26, Isa 45:24, Isa 52:1, Isa 60:21, Isa 61:10, Isa 61:11, Isa 62:1; Jer 31:23; Eze 36:27, Eze 36:28; Eze 37:23-26; Joe 3:17-21; Zac 8:3; Pe2 3:13
thou shalt be: Isa 51:13; Zac 9:8
for thou: Isa 2:4; Pro 3:25, Pro 3:26; Jer 23:3, Jer 23:4, Jer 30:10; Mic 4:3, Mic 4:4; Zep 3:13-16; Zac 2:4, Zac 2:5
Carl Friedrich Keil and Franz Delitzsch
54:14
In perfect keeping with this grace through righteousness, Jerusalem will then stand firm and impregnable. "Through righteousness wilt thou be fortified: be far from anxiety, for thou hast nothing to fear; and from terror, for it will not come near thee. Behold, men crowd together in crowds; my will is not there. Who crowd together against thee? - he shall fall by thee." Both the thought and action of Jerusalem will be righteousness then, and it will thereby acquire strength; תּכּונני is a pausal future hithpalel, with the ת of the reflective opening syllable assimilated (Ges. 53, 2, b). With this reciprocal influence of its moral character and imparted glory, it can, and is to keep far away from all thought of oppression and terror; for, through divine grace and a corresponding divine nature, it has nothing to fear. הן (Is 54:15), when pointing to any transaction as possible (as, for example, in Job 12:14; Job 23:8), acquires almost the significance of a conditional particle (Ewald, 103, g). The equally hypothetical parallel clause is clothed in the form of an interrogative. For the verb gūr, the meaning "to gather together" (related to אגר), more especially to join together with hostile intention (cf., συνάγεσθαι, Rev_ 19:19; Rev_ 20:8), is sustained by Ps 56:7; Ps 59:4; and with גּרה, lacessere, it has nothing to do (Hitzig and Ewald). אתּך has the force of contra te, as in the case of verbs of combat. The first apodosis is this: "but it takes place entirely away from me," i.e., without and against my will; מאותי = מאתּי (as in Is 59:21), and אותם = אתּם, are no sure signs of a later usage; for this alternation of the two forms of את is met with as early as Josh 14:12. The second apodosis is, "he will fall upon (or against) thee," or, as we should say, "founder," or "be wrecked." It is far more likely that this is the meaning of the words, than that they mean "he will fall to thy lot" (על נפל, like ל נפל elsewhere, to fall to a person); for the context here is a totally different one from Is 45:14, and we look for nothing more than a declaration of the utter failure and ruin of the undertaking.
Geneva 1599
54:14 In (m) righteousness shalt thou be established: thou shalt be far from oppression; for thou shalt not fear: and from terror; for it shall not come near thee.
(m) In stability and sureness, so that it will stand forever.
John Gill
54:14 In righteousness shalt thou be established,.... In the righteousness of Christ, from whence flows the peace before spoken of, and which is the stability of the church of Christ, and the security of it and its members from condemnation. The doctrine of justification by Christ's righteousness is, as Luther calls it, "articulus stantis vel cadentis ecclesiae", the article of the church, by which, as it is held fast or neglected, it stands or falls: or be established in exercising righteousness, doing justice and judgment, which, as it is the support and establishment of a kingdom and state, so of the church; for if purity of manners, holiness and righteousness, are neglected, a church soon comes to decay and ruin; but such will be the holiness of the professors of religion in the latter day, that every pot and vessel in it shall be holiness to the Lord, Zech 14:20,
thou shalt be far from oppression, for thou shall not fear; so far from it, that thou shalt not be in the least afraid of it, neither from within nor from without; not from false teachers that oppress the mind with legal doctrine; nor from persecutors that oppress and injure in person and property: the church will be now free from the oppression and tyranny of Rome, or mystical Babylon, which will now fall, and from the persecution of the antichristian states, on whom the vials of God's wrath will be poured, and so the church will be no more in fear of them; the words may be rendered, "therefore thou shalt not fear" (b); there will be no cause for it, no occasion of it:
and from terror; it shall not come near thee; the terror of the antichristian beast and powers, which shall be no more, after their last effort next mentioned.
(b) "quare non timebis, vel ideo non metues", Vitringa; "quare ne timeas", Forerius.
John Wesley
54:14 Established - Thine affairs shall be managed with righteousness, which is the glory of any society. Oppression - Either by thine own governors, or by foreign powers.
Robert Jamieson, A. R. Fausset and David Brown
54:14 righteousness--the characteristic of the reign of Messiah (Is 11:4-5; Ps 72:2, Ps 72:4; Rev_ 19:11).
far from oppression, &c.--far from suffering oppression; "for thou shall have nothing to fear."
54:1554:15: զի ահաւասիկ եկք՝ առ քեզ վասն իմ մերձեսցին. եւ առ քեզ պանդխտեսցին, եւ զքե՛զ ապաստան արասցեն[10214]։ [10214] Ոմանք. Զի ահաւադիկ եկք։ Առ Ոսկանայ պակասի. Եւ առ քեզ պանդխտեսցին, եւ զքեզ ապաստան։
15 Ահա եկողները իմ անունով պիտի մօտենան քեզ, քեզ մօտ պիտի պանդխտեն եւ քեզ ապաստան դարձնեն[39]:[39] 39. Եբրայերէնում՝ եթէ մէկը քեզ վրայ յարձակուի, հակառակ իմ կամքի է լինելու. նա, որ քեզ վրայ յարձակուի, քեզ պիտի յանձնուի:
15 Ահա անշուշտ քեզի դէմ ժողով պիտի ընեն, բայց ինձմէ չէ. Ով որ քու վրադ ելլէ, քու պատճառովդ պիտի իյնայ։
զի ահաւասիկ եկք` առ քեզ վասն իմ մերձեսցին, եւ առ քեզ պանդխտեսցին, եւ զքեզ ապաստան արասցեն:

54:15: զի ահաւասիկ եկք՝ առ քեզ վասն իմ մերձեսցին. եւ առ քեզ պանդխտեսցին, եւ զքե՛զ ապաստան արասցեն[10214]։
[10214] Ոմանք. Զի ահաւադիկ եկք։ Առ Ոսկանայ պակասի. Եւ առ քեզ պանդխտեսցին, եւ զքեզ ապաստան։
15 Ահա եկողները իմ անունով պիտի մօտենան քեզ, քեզ մօտ պիտի պանդխտեն եւ քեզ ապաստան դարձնեն[39]:
[39] 39. Եբրայերէնում՝ եթէ մէկը քեզ վրայ յարձակուի, հակառակ իմ կամքի է լինելու. նա, որ քեզ վրայ յարձակուի, քեզ պիտի յանձնուի:
15 Ահա անշուշտ քեզի դէմ ժողով պիտի ընեն, բայց ինձմէ չէ. Ով որ քու վրադ ելլէ, քու պատճառովդ պիտի իյնայ։
zohrab-1805▾ eastern-1994▾ western am▾
54:1554:15 Вот, будут вооружаться {против тебя}, но не от Меня; кто бы ни вооружился против тебя, падет.
54:15 ἰδοὺ ιδου see!; here I am προσήλυτοι προσηλυτος proselyte προσελεύσονταί προσερχομαι approach; go ahead σοι σοι you δι᾿ δια through; because of ἐμοῦ εμου my καὶ και and; even ἐπὶ επι in; on σὲ σε.1 you καταφεύξονται καταφευγω flee for refuge
54:15 הֵ֣ן hˈēn הֵן behold גֹּ֥ור gˌôr גור attack יָג֛וּר yāḡˈûr גור attack אֶ֖פֶס ʔˌefes אֶפֶס end מֵֽ mˈē מִן from אֹותִ֑י ʔôṯˈî אֵת [object marker] מִי־ mî- מִי who גָ֥ר ḡˌār גור attack אִתָּ֖ךְ ʔittˌāḵ אֵת together with עָלַ֥יִךְ ʕālˌayiḵ עַל upon יִפֹּֽול׃ yippˈôl נפל fall
54:15. ecce accola veniet qui non erat mecum advena quondam tuus adiungetur tibiBehold, an inhabitant shall come, who was not with me, he that was a stranger to thee before, shall be joined to thee.
15. Behold, they may gather together, but not by me: whosoever shall gather together against thee shall fall because of thee.
54:15. Behold, a settler will arrive, who was not with me, a certain new arrival will be joined to you.
54:15. Behold, they shall surely gather together, [but] not by me: whosoever shall gather together against thee shall fall for thy sake.
Behold, they shall surely gather together, [but] not by me: whosoever shall gather together against thee shall fall for thy sake:

54:15 Вот, будут вооружаться {против тебя}, но не от Меня; кто бы ни вооружился против тебя, падет.
54:15
ἰδοὺ ιδου see!; here I am
προσήλυτοι προσηλυτος proselyte
προσελεύσονταί προσερχομαι approach; go ahead
σοι σοι you
δι᾿ δια through; because of
ἐμοῦ εμου my
καὶ και and; even
ἐπὶ επι in; on
σὲ σε.1 you
καταφεύξονται καταφευγω flee for refuge
54:15
הֵ֣ן hˈēn הֵן behold
גֹּ֥ור gˌôr גור attack
יָג֛וּר yāḡˈûr גור attack
אֶ֖פֶס ʔˌefes אֶפֶס end
מֵֽ mˈē מִן from
אֹותִ֑י ʔôṯˈî אֵת [object marker]
מִי־ mî- מִי who
גָ֥ר ḡˌār גור attack
אִתָּ֖ךְ ʔittˌāḵ אֵת together with
עָלַ֥יִךְ ʕālˌayiḵ עַל upon
יִפֹּֽול׃ yippˈôl נפל fall
54:15. ecce accola veniet qui non erat mecum advena quondam tuus adiungetur tibi
Behold, an inhabitant shall come, who was not with me, he that was a stranger to thee before, shall be joined to thee.
54:15. Behold, a settler will arrive, who was not with me, a certain new arrival will be joined to you.
54:15. Behold, they shall surely gather together, [but] not by me: whosoever shall gather together against thee shall fall for thy sake.
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
15-17: Господь обещает Свою всесильную помощь против всех врагов, имеющих когда-либо ополчиться на Его Церковь.

Вот, будут вооружаться против тебя, но не от Меня... Утверждается новая точка зрения на бедствия и страдания церкви: ветхозаветная церковь переживала бедствия, которые, для ее вразумлення, попускал, или даже как бы насылал, на нее Сам Бог (Ис 1:5-6; 2:6; 6:10; 10:5; Иер 7:25-34; Иез 8-11: и др.). Новозаветные же страдания - бедствия и гонения - имеют другой источник и иное значение, отчасти раскрытое у Апостола Петра (1: Пет 4:12-13).
Adam Clarke: Commentary on the Bible - 1831
54:15: Shall fall for thy sake "Shall come over to thy side" - For יפול yippol, twenty-eight MSS. (eight ancient) have יפל yipal, in its more common form. For the meaning of the word in this place, see Jer 37:13.
Albert Barnes: Notes on the Bible - 1834
54:15: Behold, they shall surely gather together - The idea in this verse is, that the enemies of the people of God would indeed form alliances and compacts against them, but it would not be under the divine direction, and they would not be able to pRev_ail against the church. The word rendered here 'gather together' (גור gû r) means properly 'to turn aside from the way'; then to sojourn for a time; then to assemble against anyone. It seems here to refer to the gathering together of hostile forces to form an alliance, or to wage war. Great variety, however, has pRev_ailed in the interpretation of the passage, but this seems to be the sense of it. Jerome renders it, 'Lo, a foreigner shall come who was not with me, the stranger shall hereafter be joined to thee,' and seems to understand it of the proselytes that should be made. This sense is found expressly in the Septuagint, 'Lo, proselytes shall come to thee through me, and they shall sojourn with thee, and fly to thee' The Chaldee renders it, 'Lo, the captivity of thy people shall be surely gathered unto thee, and in the end the kings of the people which were assembled to afflict thee, O Jerusalem, shall fall in the midst of thee.' But the above seems to be the correct sense. Alliances would be formed; compacts would be entered into; leagues would be made by the enemies of the people of God, and they would be assembled to destroy the church. This has often been done. Formidable confederations have been entered into for the purpose, and deep-laid plans have been devised to destroy the friends of the Most High. See Psa 2:2 : 'The kings of the earth set themselves, and the rulers take counsel together against the Lord, and against his Anointed.' No small part of history is a record of the combinations and alliances which have been entered into for the purpose of driving the true religion from the world.
But not by me - Not under my direction, or by my command.
Shall fall for thy sake - Hebrew, עליך ‛ â laı̂ yk - 'Shall fall unto thee.' Lowth, 'Shall come over to thy side.' The phrase seems to mean that they should 'fall to them,' that is, that they should lay aside their opposition, break up their alliances against the church, and come over to it. In proof of this interpretation, Rosenmuller appeals to the following places: Ch1 12:19-20; Ch2 15:9; Jer 21:9; Jer 39:9. The passage, therefore, looks to the future conversion of the enemies of the church to the true faith. It has, doubtless, been partially fulfilled in the conversion of nations that have been leagued against the gospel of the Redeemer. There was a striking fulfillment in the times that succeeded the persecutions of Christians in the Roman empire. After all the power of the empire had been enlisted in ten successive persecutions to destroy the church, the very empire that had thus opposed the church was converted to the Christian faith. In a still more signal manner will this be fulfilled when all the powers of the earth now leagued against the gospel shall be brought under the influences of the true religion.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
54:15: they shall: Ezek. 38:8-23; Joe 3:9-14; Rev 16:14, Rev 19:19-21, Rev 20:8, Rev 20:9
shall fall: Isa 43:3, Isa 43:4, Isa 43:14; Psa 37:12, Psa 37:13; Zac 2:8, Zac 12:3, Zac 12:9, Zac 14:2, Zac 14:3
Geneva 1599
54:15 Behold, they shall surely assemble, [but] not by (n) me: whoever shall assemble (o) against thee shall fall for thy sake.
(n) And therefore will not prevail.
(o) Meaning, the domestic enemies of the Church, as are the hypocrites.
John Gill
54:15 Behold, they shall surely gather together, but not by me,.... Not by the Lord, by his command or order to do his will, and execute his pleasure, which sometimes was the case, as in Sennacherib, Nebuchadnezzar, and others; but so it shall not be, when the enemies of Christ and his people gather together against them in the latter day; this will be by the means of three unclean spirits like frogs that will come out of the mouth of the dragon, beast, and false prophet; even spirits of devils, Popish priests, and Jesuits, who will instigate, stir up, and get together the antichristian kings of the earth to the battle of almighty God, Rev_ 16:14. Aben Ezra, Kimchi, and Ben Melech, interpret them of Gog and Magog:
whosoever shall gather together against thee shall fall for thy sake; because of the love that I bear to thee, they shall not succeed, or do thee any hurt, but shall perish; or, "shall fall to thee" (c); so far from doing thee any hurt, they shall come over to thee, and be on thy side; be joined to thee, as the Vulgate Latin version; that is, the remnant that shall escape, and be converted, and give glory to God, Rev_ 11:13 or rather, "shall fall before thee" (d), in thy sight; or, as the Targum, in the midst of thee; which remarkably paraphrases the words thus,
"at the end the kings of the nations, which are gathered together to afflict thee, O Jerusalem, shall fall in the midst of thee;''
for the kings of the earth that shall be gathered together against Christ and his church shall fall in battle before them, and their flesh shall become meat for the fowls of the heaven; the beast and false prophet, in company with them, will be taken and cast alive into the lake of fire, and the remnant be slain with the sword of Christ, Rev_ 19:17.
(c) "ad te cadet", Cocceius. (d) "Cotam te cadet", Grotius, Gataker.
John Wesley
54:15 Behold - It is true some will combine and make an attempt against thee. But - Without any such commission from me, as Sennacherib and Nebuchadnezzar had.
Robert Jamieson, A. R. Fausset and David Brown
54:15 gather together, &c.--that is, If it should happen that enemies "gather together" against thee (Ps 2:2), they will not have been sent by Me (compare Hos 8:4) as instruments of My wrath (nay, it will be with My disapproval); for "whosoever shall gather together," &c. (Ps 59:3).
fall for thy sake--rather, "shall come over to thy side" [LOWTH]. Literally, "fall to thee" (Jer 21:9; Jer 39:9). To be fully fulfilled to Jerusalem hereafter (Zech 14:16).
54:1654:16: Ահաւասիկ՝ ես հաստատեցի զքեզ. ո՛չ որպէս դարբին մի որ փքովք կայծակունս արծարծանէ եւ յառաջ բերէ անօթս ՚ի գործ, այլ ես հաստատեցի զքեզ ո՛չ ՚ի կորուստ ապականութեան[10215]։ [10215] Յօրինակին. Որպէս դարբինմ որ փքովք։
16 Ահաւասիկ ես քեզ հաստատեցի, բայց ոչ որպէս մի դարբին, որ փուքսով կայծեր է արծարծում եւ գործիքներ է շինում իր համար. ես քեզ հաստատեցի ոչ կորստի ու ոչնչացման համար[40]:[40] 40. Եբրայերէնում՝ ես ստեղծեցի դարբնին, որ արծարծում է կրակը եւ իր համար պիտանի գործիքներ պատրաստում. ես ստեղծեցի կործանողին, որ աւերում է:
16 Ե՛ս ստեղծեցի դարբինը, որ կրակը կ’արծարծէ Եւ իրեն համար պիտանի գործիքներ կը շինէ։Ե՛ս ստեղծեցի կործանողը, որ կ’աւերէ։
Ահաւասիկ ես հաստատեցի զքեզ. ոչ որպէս դարբին մի որ փքովք կայծակունս արծարծանէ եւ յառաջ բերէ անօթս ի գործ, այլ ես հաստատեցի զքեզ ոչ ի կորուստ ապականութեան:

54:16: Ահաւասիկ՝ ես հաստատեցի զքեզ. ո՛չ որպէս դարբին մի որ փքովք կայծակունս արծարծանէ եւ յառաջ բերէ անօթս ՚ի գործ, այլ ես հաստատեցի զքեզ ո՛չ ՚ի կորուստ ապականութեան[10215]։
[10215] Յօրինակին. Որպէս դարբինմ որ փքովք։
16 Ահաւասիկ ես քեզ հաստատեցի, բայց ոչ որպէս մի դարբին, որ փուքսով կայծեր է արծարծում եւ գործիքներ է շինում իր համար. ես քեզ հաստատեցի ոչ կորստի ու ոչնչացման համար[40]:
[40] 40. Եբրայերէնում՝ ես ստեղծեցի դարբնին, որ արծարծում է կրակը եւ իր համար պիտանի գործիքներ պատրաստում. ես ստեղծեցի կործանողին, որ աւերում է:
16 Ե՛ս ստեղծեցի դարբինը, որ կրակը կ’արծարծէ Եւ իրեն համար պիտանի գործիքներ կը շինէ։Ե՛ս ստեղծեցի կործանողը, որ կ’աւերէ։
zohrab-1805▾ eastern-1994▾ western am▾
54:1654:16 Вот, Я сотворил кузнеца, который раздувает угли в огне и производит орудие для своего дела, и Я творю губителя для истребления.
54:16 ἰδοὺ ιδου see!; here I am ἐγὼ εγω I κτίζω κτιζω create; set up σε σε.1 you οὐχ ου not ὡς ως.1 as; how χαλκεὺς χαλκευς coppersmith φυσῶν φυσαω live coal καὶ και and; even ἐκφέρων εκφερω bring out / forth; carry out σκεῦος σκευος vessel; jar εἰς εις into; for ἔργον εργον work ἐγὼ εγω I δὲ δε though; while ἔκτισά κτιζω create; set up σε σε.1 you οὐκ ου not εἰς εις into; for ἀπώλειαν απωλεια destruction; waste φθεῖραι φθειρω corrupt
54:16 הִנֵּ֤ההן *hinnˈē הִנֵּה behold אָֽנֹכִי֙ ʔˈānōḵî אָנֹכִי i בָּרָ֣אתִי bārˈāṯî ברא create חָרָ֔שׁ ḥārˈāš חָרָשׁ artisan נֹפֵ֨חַ֙ nōfˈēₐḥ נפח blow בְּ bᵊ בְּ in אֵ֣שׁ ʔˈēš אֵשׁ fire פֶּחָ֔ם peḥˈām פֶּחָם charcoal וּ û וְ and מֹוצִ֥יא môṣˌî יצא go out כְלִ֖י ḵᵊlˌî כְּלִי tool לְ lᵊ לְ to מַעֲשֵׂ֑הוּ maʕᵃśˈēhû מַעֲשֶׂה deed וְ wᵊ וְ and אָנֹכִ֛י ʔānōḵˈî אָנֹכִי i בָּרָ֥אתִי bārˌāṯî ברא create מַשְׁחִ֖ית mašḥˌîṯ מַשְׁחִית destruction לְ lᵊ לְ to חַבֵּֽל׃ ḥabbˈēl חבל be corrupt
54:16. ecce ego creavi fabrum sufflantem in igne prunas et proferentem vas in opus suum et ego creavi interfectorem ad disperdendumBehold, I have created the smith that bloweth the coals in the fire, and bringeth forth an instrument for his work, and I have created the killer to destroy.
16. Behold, I have created the smith that bloweth the fire of coals, and bringeth forth a weapon for his work; and I have created the waster to destroy.
54:16. Behold, I created the smith who fans the coals of the fire and produces an object by his work, and I have created the slayer who destroys.
54:16. Behold, I have created the smith that bloweth the coals in the fire, and that bringeth forth an instrument for his work; and I have created the waster to destroy.
Behold, I have created the smith that bloweth the coals in the fire, and that bringeth forth an instrument for his work; and I have created the waster to destroy:

54:16 Вот, Я сотворил кузнеца, который раздувает угли в огне и производит орудие для своего дела, и Я творю губителя для истребления.
54:16
ἰδοὺ ιδου see!; here I am
ἐγὼ εγω I
κτίζω κτιζω create; set up
σε σε.1 you
οὐχ ου not
ὡς ως.1 as; how
χαλκεὺς χαλκευς coppersmith
φυσῶν φυσαω live coal
καὶ και and; even
ἐκφέρων εκφερω bring out / forth; carry out
σκεῦος σκευος vessel; jar
εἰς εις into; for
ἔργον εργον work
ἐγὼ εγω I
δὲ δε though; while
ἔκτισά κτιζω create; set up
σε σε.1 you
οὐκ ου not
εἰς εις into; for
ἀπώλειαν απωλεια destruction; waste
φθεῖραι φθειρω corrupt
54:16
הִנֵּ֤ההן
*hinnˈē הִנֵּה behold
אָֽנֹכִי֙ ʔˈānōḵî אָנֹכִי i
בָּרָ֣אתִי bārˈāṯî ברא create
חָרָ֔שׁ ḥārˈāš חָרָשׁ artisan
נֹפֵ֨חַ֙ nōfˈēₐḥ נפח blow
בְּ bᵊ בְּ in
אֵ֣שׁ ʔˈēš אֵשׁ fire
פֶּחָ֔ם peḥˈām פֶּחָם charcoal
וּ û וְ and
מֹוצִ֥יא môṣˌî יצא go out
כְלִ֖י ḵᵊlˌî כְּלִי tool
לְ lᵊ לְ to
מַעֲשֵׂ֑הוּ maʕᵃśˈēhû מַעֲשֶׂה deed
וְ wᵊ וְ and
אָנֹכִ֛י ʔānōḵˈî אָנֹכִי i
בָּרָ֥אתִי bārˌāṯî ברא create
מַשְׁחִ֖ית mašḥˌîṯ מַשְׁחִית destruction
לְ lᵊ לְ to
חַבֵּֽל׃ ḥabbˈēl חבל be corrupt
54:16. ecce ego creavi fabrum sufflantem in igne prunas et proferentem vas in opus suum et ego creavi interfectorem ad disperdendum
Behold, I have created the smith that bloweth the coals in the fire, and bringeth forth an instrument for his work, and I have created the killer to destroy.
54:16. Behold, I created the smith who fans the coals of the fire and produces an object by his work, and I have created the slayer who destroys.
54:16. Behold, I have created the smith that bloweth the coals in the fire, and that bringeth forth an instrument for his work; and I have created the waster to destroy.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16-17: Говорится о гибели врагов церкви, которые падут жертвой своей же собственной слепой злобы. Мысль эта неоднократно встречалась у пророка Исаии и раньше (42:25; 44:25; 49:26; 52: и др.).

Наследие рабов Господа, т. е. их конечный удел - это оправдание пред Богом и вечное спасение. Т. о. заключение речи, возвращаясь к ее началу, уніт. тожает всякий повод для того малодушного смущения и страха некоторых ("остатка" Израиля), который и дал пророку повод к произнесению самой этой речи.
Albert Barnes: Notes on the Bible - 1834
54:16: Behold, I have created the smith - The sense of this verse is, 'Everything that can effect your welfare is under my control. The smith who manufactures the instruments of war or of torture is under me. His life, his strength, his skill, are all in my hands, and he can do nothing which I shall not deem it best to permit him to do. So with the enemy of the church himself - the waster who destroys. I bare made him, and he is wholly under my control and at my disposal.' The smith who bloweth the coals, denotes the man who is engaged in forging instruments for war, or for any other purpose. Here it refers to him who should be engaged in forging instruments of battle to attack the church; and why should it not refer also to him who should be engaged in making instruments of torture - such as are used in times of persecution?
That bringeth forth an instrument for his work - Lowth, 'According to his work.' Noyes, 'By his labor.' The idea is, that he produces an instrument as the result of his work.
I have created the waster to destroy - I have formed every man who is engaged in spreading desolation by wars, and I have every such man under my control (see the notes at Isa 10:5-7; Isa 37:26-27; Isa 46:1-6). The sense here is, that as God had all such conquerors under his control, they could accomplish no more than he permitted them to do.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
54:16: I have: Isa 10:5, Isa 10:6, Isa 10:15, Isa 37:26, Isa 46:11; Exo 9:16; Pro 16:4; Dan 4:34, Dan 4:35; Joh 19:11
Carl Friedrich Keil and Franz Delitzsch
54:16
Jerusalem will be thus invincible, because Jehovah, the Almighty One, is its protector. "Behold, I have created the smith who bloweth the coal-fire, and brings to the light a weapon according to his trade; and I have created the destroyer to destroy. Every weapon formed against thee has no success, and every tongue that cometh before the judgment with thee thou wilt condemn. This the inheritance of the servants of Jehovah; and their righteousness from me, saith Jehovah." If Jehovah has created the armourer, who forges a weapon למעסהוּ (i.e., according to his trade, or according to the thing he has to finish, whether an arrow, or a sword, or a spear; not "for his own use," as Kimchi supposes), to be used in the hostile army against Jerusalem, He has also created a destroyer (לחבּל) to destroy. The very same creative might, to which the origin of the weapon is to be traced as its primary cause, has opposed to it beforehand a defender of Jerusalem. And as every hostile weapon fails, Jerusalem, in the consciousness of its divine right, will convict every accusing tongue as guilty and deserving of utter condemnation (הרשׁיע as in Is 50:9, cf., 1Kings 14:47, where it denotes the punishment of the guilty). The epiphonem in Is 54:17, with the retrospective זאת and the words "saith the Lord," which confirm the certainty of the fulfilment, forms an unmistakeable close to the prophecy. This is the position in which Jehovah has placed His servants as heirs of the future salvation; and this the righteousness which they have received as His gift, and which makes them strong within and victorious without. The individual idea of the church, which we find elsewhere personified as "the servant of Jehovah," equivalent to "the people in whose heart is my law" (Is 51:7), or "my people that have sought me" (Is 65:10), is here expanded into "the servants of Jehovah" (as in Is 65:8-9; compare Is 59:21 with Is 51:16). But totally different colours are employed in Is 52:13 to Is 53:1-12 to depict the exaltation of the one "Servant of Jehovah," from those used here to paint the glory of the church of the "servants of Jehovah," a proof that the ideas do not cover one another. That which is the reward of suffering in the case of the former, is the experience of divine mercy in that of the latter: it becomes a partaker of the salvation purchased by the other. The one "Servant of Jehovah" is the heart of the church, in which the crisis which bursts forth into life is passing; the righteousness of the "servants of Jehovah" is the fruit of the sufferings of this one "Servant of Jehovah," who is Himself צדיק and מצידק. He is the Mediator of all the salvation of the church. He is not only its "head," but its "fulness" (πλήρωμα) also.
Geneva 1599
54:16 Behold, I have created the (p) smith that bloweth the coals in the fire, and that bringeth forth an instrument for his work; and I have created the waster to destroy.
(p) Signifying by this that man can do nothing, but so far as God gives power: for seeing that all are his creatures, he must govern and guide them.
John Gill
54:16 Behold, I have created the smith that bloweth the coals in the fire,.... Into which he puts his iron to soften it, that he may beat it, and form it into what shape he pleases; which descriptive clause is added to show that it is a blacksmith that is intended, and to distinguish him from the carpenter and mason, of whom this word is also used, who deal, the one in wood, and the other in stone, and neither of which requires fire: now the Lord observes, to the comfort of his people, surrounded by enemies with instruments of war in their hands, that he made the smith that made these, not only as a man, but as an artificer gave him all the skill he has in making military weapons; and therefore could take away his skill, or hinder him from making any, or destroy and defeat, and render useless those that are made; and therefore they had nothing to fear from warlike preparations. Some understand this of the devil, that great incendiary of mankind; and others of a council of war, that forms the design, blows up the coals of contention, and brings forth the plan of operation in war, it follows, as a further description of the smith,
and that bringeth forth an instrument for his work: who takes the iron out of the fire which he blows, as an instrument to work upon, and which he forms into a military weapon, as an arrow, a sword, a spear, or shield; or, "for their work" (e); for the use of the enemies of Christ and his church:
and I have created the waster to destroy; military men, soldiers that use the above weapons of destruction for that purpose; these are God's creatures, and he can destroy or disappoint them, so that their hands cannot perform their enterprise. Some understand this also of the devil, who is by way of eminence the waster of mankind; others of tyrannical princes; I should choose to interpret it of the Romish antichrist, that waster and destroyer of the souls of men, and of the antichristian states that destroy the earth, and shall be destroyed themselves; or of the Turk, the locust, whose king is called Apollyon and Abaddon, which signifies a waster and a destroyer, Rev_ 11:18. These are said to be "created" by the Lord, not only because they are his creatures, the work of his hands, but because they are raised up by his providence, according to his secret purpose, as Pharaoh was, to show his power in them; and are permitted by him to continue for awhile to fulfil his will, being entirely dependent upon him, and subject to his influence, direction, and overruling providence; and therefore his people had no reason to be afraid of them.
(e) "ad opus ipsorum", Gataker.
John Wesley
54:16 The smith - Both the smith that makes warlike instruments, and the soldier that uses them, are my creatures, and totally at my command, and therefore they cannot hurt you without my leave. The waster - To destroy only whom and when I please.
Robert Jamieson, A. R. Fausset and David Brown
54:16 The workman that forms "weapons against thee" (Is 54:17) is wholly in My power, therefore thou needest not fear, having Me on thy side.
for his work--rather, "by his labor [HORSLEY]. "According to the exigencies of his work" [MAURER].
waster to destroy-- (Is 10:5-7; Is 37:26-27; Is 45:1-6). Desolating conquerors who use the "instruments" framed by "the smith." The repetition of the "I" implies, however, something in the latter half of the verse contrasted with the former understand it, therefore, thus: "I have in My power both him who frames arms and him who destroys them (arms)" [ROSENMULLER].
54:1754:17: Ամենայն անօթ վնասակար ՚ի քեզ ո՛չ աջողեսցի. եւ զամենայն բարբառ որ յարիցէ ՚ի վերայ քո ՚ի դատաստան, պարտեսցե՛ս. եւ ամենայն դատախազք քո ՚ի նմին։ Զի գո՛յ ժառանգութիւն պաշտօնէից Տեառն. եւ դուք եղիցիք ինձ իրաւացիք՝ ասէ Տէր[10216]։[10216] Ոմանք. Եւ դուք եղիջիք ինձ։
17 Ոչ մի վնասակար գործիք քո դէմ յաջողութիւն չպիտի ունենայ, եւ դու քո դէմ դատաստանի ելնող ամէն մի լեզու պարտութեան ես մատնելու, նրա հետ՝ եւ քո բոլոր դատախազներին: Դա է Տիրոջ ծառաների ժառանգութիւնը, եւ ինձ համար դուք էք լինելու իրաւացի», -ասում է Տէրը:
17 Քեզի վնասող ոեւէ գործիք ամենեւին պիտի չյաջողի Եւ քու դէմ դատաստանի ելլող ամէն լեզու պիտի դատապարտուի։Տէրոջը ծառաներուն ժառանգութիւնը ասիկա է Ու անոնց արդարութիւնը ինձմէ է», կ’ըսէ Տէրը։
Ամենայն անօթ վնասակար ի քեզ ոչ աջողեսցի. եւ զամենայն բարբառ որ յարիցէ ի վերայ քո ի դատաստան` պարտեսցես, [860]եւ ամենայն դատախազք քո ի նմին. զի գոյ`` ժառանգութիւն պաշտօնէից Տեառն. եւ [861]դուք եղիցիք ինձ իրաւացիք`` ասէ Տէր:

54:17: Ամենայն անօթ վնասակար ՚ի քեզ ո՛չ աջողեսցի. եւ զամենայն բարբառ որ յարիցէ ՚ի վերայ քո ՚ի դատաստան, պարտեսցե՛ս. եւ ամենայն դատախազք քո ՚ի նմին։ Զի գո՛յ ժառանգութիւն պաշտօնէից Տեառն. եւ դուք եղիցիք ինձ իրաւացիք՝ ասէ Տէր[10216]։
[10216] Ոմանք. Եւ դուք եղիջիք ինձ։
17 Ոչ մի վնասակար գործիք քո դէմ յաջողութիւն չպիտի ունենայ, եւ դու քո դէմ դատաստանի ելնող ամէն մի լեզու պարտութեան ես մատնելու, նրա հետ՝ եւ քո բոլոր դատախազներին: Դա է Տիրոջ ծառաների ժառանգութիւնը, եւ ինձ համար դուք էք լինելու իրաւացի», -ասում է Տէրը:
17 Քեզի վնասող ոեւէ գործիք ամենեւին պիտի չյաջողի Եւ քու դէմ դատաստանի ելլող ամէն լեզու պիտի դատապարտուի։Տէրոջը ծառաներուն ժառանգութիւնը ասիկա է Ու անոնց արդարութիւնը ինձմէ է», կ’ըսէ Տէրը։
zohrab-1805▾ eastern-1994▾ western am▾
54:1754:17 Ни одно орудие, сделанное против тебя, не будет успешно; и всякий язык, который будет состязаться с тобою на суде, ты обвинишь. Это есть наследие рабов Господа, оправдание их от Меня, говорит Господь.
54:17 πᾶν πας all; every σκεῦος σκευος vessel; jar φθαρτόν φθαρτος corruptible; perishable ἐπὶ επι in; on σὲ σε.1 you οὐκ ου not εὐοδώσω ευοδοω prosper καὶ και and; even πᾶσα πας all; every φωνὴ φωνη voice; sound ἀναστήσεται ανιστημι stand up; resurrect ἐπὶ επι in; on σὲ σε.1 you εἰς εις into; for κρίσιν κρισις decision; judgment πάντας πας all; every αὐτοὺς αυτος he; him ἡττήσεις ητταω defeat οἱ ο the δὲ δε though; while ἔνοχοί ενοχος liable; guilty σου σου of you; your ἔσονται ειμι be ἐν εν in αὐτῇ αυτος he; him ἔστιν ειμι be κληρονομία κληρονομια inheritance τοῖς ο the θεραπεύουσιν θεραπευω cure; minister to κύριον κυριος lord; master καὶ και and; even ὑμεῖς υμεις you ἔσεσθέ ειμι be μοι μοι me δίκαιοι δικαιος right; just λέγει λεγω tell; declare κύριος κυριος lord; master
54:17 כָּל־ kol- כֹּל whole כְּלִ֞י kᵊlˈî כְּלִי tool יוּצַ֤ר yûṣˈar יצר shape עָלַ֨יִךְ֙ ʕālˈayiḵ עַל upon לֹ֣א lˈō לֹא not יִצְלָ֔ח yiṣlˈāḥ צלח be strong וְ wᵊ וְ and כָל־ ḵol- כֹּל whole לָשֹׁ֛ון lāšˈôn לָשֹׁון tongue תָּֽקוּם־ tˈāqûm- קום arise אִתָּ֥ךְ ʔittˌāḵ אֵת together with לַ la לְ to † הַ the מִּשְׁפָּ֖ט mmišpˌāṭ מִשְׁפָּט justice תַּרְשִׁ֑יעִי taršˈîʕî רשׁע be guilty זֹ֡את zˈōṯ זֹאת this נַחֲלַת֩ naḥᵃlˌaṯ נַחֲלָה heritage עַבְדֵ֨י ʕavᵊḏˌê עֶבֶד servant יְהוָ֧ה [yᵊhwˈāh] יְהוָה YHWH וְ wᵊ וְ and צִדְקָתָ֛ם ṣiḏqāṯˈām צְדָקָה justice מֵ mē מִן from אִתִּ֖י ʔittˌî אֵת together with נְאֻם־ nᵊʔum- נְאֻם speech יְהוָֽה׃ ס [yᵊhwˈāh] . s יְהוָה YHWH
54:17. omne vas quod fictum est contra te non dirigetur et omnem linguam resistentem tibi in iudicio iudicabis haec hereditas servorum Domini et iustitia eorum apud me dicit DominusNo weapon that is formed against thee shall prosper: and every tongue that resisteth thee in judgment, thou shalt condemn. This is the inheritance of the servants of the Lord, and their justice with me, saith the Lord.
17. No weapon that is formed against thee shall prosper; and every tongue that shall rise against thee in judgment thou shalt condemn. This is the heritage of the servants of the LORD, and their righteousness which is of me, saith the LORD.
54:17. No object which has been formed to use against you will succeed. And every tongue that resists you in judgment, you shall judge. This is the inheritance of the servants of the Lord, and this is their justice with me, says the Lord.
54:17. No weapon that is formed against thee shall prosper; and every tongue [that] shall rise against thee in judgment thou shalt condemn. This [is] the heritage of the servants of the LORD, and their righteousness [is] of me, saith the LORD.
No weapon that is formed against thee shall prosper; and every tongue [that] shall rise against thee in judgment thou shalt condemn. This [is] the heritage of the servants of the LORD, and their righteousness [is] of me, saith the LORD:

54:17 Ни одно орудие, сделанное против тебя, не будет успешно; и всякий язык, который будет состязаться с тобою на суде, ты обвинишь. Это есть наследие рабов Господа, оправдание их от Меня, говорит Господь.
54:17
πᾶν πας all; every
σκεῦος σκευος vessel; jar
φθαρτόν φθαρτος corruptible; perishable
ἐπὶ επι in; on
σὲ σε.1 you
οὐκ ου not
εὐοδώσω ευοδοω prosper
καὶ και and; even
πᾶσα πας all; every
φωνὴ φωνη voice; sound
ἀναστήσεται ανιστημι stand up; resurrect
ἐπὶ επι in; on
σὲ σε.1 you
εἰς εις into; for
κρίσιν κρισις decision; judgment
πάντας πας all; every
αὐτοὺς αυτος he; him
ἡττήσεις ητταω defeat
οἱ ο the
δὲ δε though; while
ἔνοχοί ενοχος liable; guilty
σου σου of you; your
ἔσονται ειμι be
ἐν εν in
αὐτῇ αυτος he; him
ἔστιν ειμι be
κληρονομία κληρονομια inheritance
τοῖς ο the
θεραπεύουσιν θεραπευω cure; minister to
κύριον κυριος lord; master
καὶ και and; even
ὑμεῖς υμεις you
ἔσεσθέ ειμι be
μοι μοι me
δίκαιοι δικαιος right; just
λέγει λεγω tell; declare
κύριος κυριος lord; master
54:17
כָּל־ kol- כֹּל whole
כְּלִ֞י kᵊlˈî כְּלִי tool
יוּצַ֤ר yûṣˈar יצר shape
עָלַ֨יִךְ֙ ʕālˈayiḵ עַל upon
לֹ֣א lˈō לֹא not
יִצְלָ֔ח yiṣlˈāḥ צלח be strong
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
לָשֹׁ֛ון lāšˈôn לָשֹׁון tongue
תָּֽקוּם־ tˈāqûm- קום arise
אִתָּ֥ךְ ʔittˌāḵ אֵת together with
לַ la לְ to
הַ the
מִּשְׁפָּ֖ט mmišpˌāṭ מִשְׁפָּט justice
תַּרְשִׁ֑יעִי taršˈîʕî רשׁע be guilty
זֹ֡את zˈōṯ זֹאת this
נַחֲלַת֩ naḥᵃlˌaṯ נַחֲלָה heritage
עַבְדֵ֨י ʕavᵊḏˌê עֶבֶד servant
יְהוָ֧ה [yᵊhwˈāh] יְהוָה YHWH
וְ wᵊ וְ and
צִדְקָתָ֛ם ṣiḏqāṯˈām צְדָקָה justice
מֵ מִן from
אִתִּ֖י ʔittˌî אֵת together with
נְאֻם־ nᵊʔum- נְאֻם speech
יְהוָֽה׃ ס [yᵊhwˈāh] . s יְהוָה YHWH
54:17. omne vas quod fictum est contra te non dirigetur et omnem linguam resistentem tibi in iudicio iudicabis haec hereditas servorum Domini et iustitia eorum apud me dicit Dominus
No weapon that is formed against thee shall prosper: and every tongue that resisteth thee in judgment, thou shalt condemn. This is the inheritance of the servants of the Lord, and their justice with me, saith the Lord.
54:17. No object which has been formed to use against you will succeed. And every tongue that resists you in judgment, you shall judge. This is the inheritance of the servants of the Lord, and this is their justice with me, says the Lord.
54:17. No weapon that is formed against thee shall prosper; and every tongue [that] shall rise against thee in judgment thou shalt condemn. This [is] the heritage of the servants of the LORD, and their righteousness [is] of me, saith the LORD.
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
54:17: No weapon that is formed - No instrument of war, no sword, or spear; no instrument of persecution or torture that is made by the smith, Isa 54:16.
Shall prosper - On the meaning of this word, see the notes at Isa 52:13. The sense here is, that it shall not have final and ultimate prosperity. It might be permitted for a time to appear to prosper - as persecutors and oppressors have done; but there would not be final and complete success.
And every tongue - No one shall be able to injure you by words and accusations. If a controversy shall arise; if others reproach you and accuse you of imposture and deceit, you will be able ultimately to convince them of error, and, by manifestation of the truth, to condemn them. The language here is derived probably from courts of justice (see the notes at Isa 41:1); and the idea is, that truth and victory, in every strife of words, would be on the side of the church. To those who have watched the progress of discussions thus far on the subject of the true religion, it is needless to say that this has been triumphantly fulfilled. Argument, sophism, ridicule, have all been tried to overthrow the truth of the Christian religion. Appeals have been made to astronomy, geology, antiquities, history, and indeed to almost every department of science, and with the same want of success. Poetry has lent the charm of its numbers; the grave historian has interwoven with the thread of his narrative covert attacks and sly insinuations against the Bible; the earth has been explored to prove that' He who made the world and Rev_ealed its age to Moses was mistaken in its age;' and the records of Oriental nations, tracing their history up cycles of ages beyond the Scripture account of the creation of the world, have been appealed to, but thus far in all these contests ultimate victory has declared in favor of the Bible. And no matter from what quarter the attack has come, and no matter how much learning and talent have been evinced by the adversaries of the Bible, God has raised up some Watson, or Lardner, or Chalmers, or Buckland, or Cuvier, or Wiseman, to meet these charges, and to turn the scales in favor of the cause of truth. They who are desirous of examining the effects of the controversy of Christianity with science, and the results, can find them detailed with great learning and talent in Dr. Wiseman's Lectures on the connection between Science and Rev_ealed Religion, Andover, 1837.
This is the heritage - The inheritance which awaits those who serve God is truth and victory. It is not gold and the triumph of battle. It is not the laurel won in fields of blood. But it is, the protection of God in all times of trouble; his friendship in all periods of adversity; complete victory in all contests with error and false systems of religion; and preservation when foes rise up in any form and endeavor to destroy the church, and to blot out its existence and its name.
And their righteousness is of me - Or rather, 'this is the righteousness, or the justification which they obtain of me; this is that which I impart to them as their justification.' The idea is not that their righteousness is of him, but that this justification or vindication from him is a part of their inheritance and their portion.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
54:17: weapon: Isa 54:15; Psa 2:1-6; Eze 38:9, Eze 38:10; Mat 16:18; Joh 10:28-30; Rom 8:1, Rom 8:28-39
every: Isa 50:8; Job 1:11, Job 2:5, Job 22:5-30, Job 42:7; Psa 32:6; Zac 3:1-4; Rev 12:10
the heritage: Isa 58:14; Psa 61:5; Dan 3:26, Dan 6:20; Rom 6:22, Rom 6:23
and their: Isa 45:24, Isa 61:10; Psa 71:16, Psa 71:19; Jer 23:6; Rom 3:22, Rom 10:4; Co1 1:30; Co2 5:21; Phi 3:9; Pe2 1:1
John Gill
54:17 No weapon that is formed against thee shall prosper,.... All weapons of war, as the Targum, which are made with a design to hurt and destroy the people of God, shall be rendered useless; not one of them shall prosper to the advantage of their enemies, or so as to answer their design; nor to the hurt and prejudice, ruin and destruction, of the saints:
and every tongue that shall rise against thee in judgment; that shall raise any calumny upon thee, or bring any charge against thee, or enter into a lawsuit with thee, litigate a point with thee in any court of judicature, or claim, in right and law, a power, authority, and dominion over thee, as the pope of Rome does over the consciences of men:
thou shalt condemn; disprove and roll off the calumny, refute the charge and accusation, put to silence the clamours and pretences of wicked men, carry the cause against them, and shake off the yoke of bondage they would bring them under; and, instead of being condemned by them, condemn them. By "weapon" may be meant all the attempts made by force to ruin the interest and church of Christ in the world, such as the bloody persecutions of the Roman emperors, who, though they made sad havoc of the professors of Christianity, and designed hereby to have rooted it out of the world, and thought they should have accomplished it, yet could not do it; so far from it, that the Christians yet more and more increased, insomuch that it became a common saying, that the blood of the martyrs was the seed of the church; also the wars of the Papists with the Albigenses and Waldenses, and all the cruel methods they have taken by fire and faggot, and the bloody inquisition, to hinder the growth of what they call heresy; yet all have been in vain, a reformation has taken place, and many nations have embraced the truth, and shook off the yoke of Popery; together with all their efforts since to crush the Protestant interest; and though the kings of the earth will be stirred up, and gather together to the battle of the Lord God Almighty, they will not succeed, but be overcome and slain, and the beast and false prophet at the head of them will be taken and cast alive into the lake of fire: and by the "tongue" may be designed the edicts of the Pagan emperors, forbidding the exercise of the Christian religion, and threatening the preachers and professors of it with imprisonment, confiscation of goods, and death itself; and the anathemas, bulls, and interdicts of the popes of Rome, as well as the reproaches, scandals, and calumnies uttered by the emissaries of that church against all that depart from it; together with the errors and heresies of false teachers of all sorts in all ages of the world, which, though levelled against the faith and doctrine of the church of Christ, have not been able to subvert it, nor ever will:
this is the heritage of the servants of the Lord; this, with all that is said in this chapter, is the part, portion, and privilege, that such shall enjoy who serve the Lord Christ, and not antichrist; they shall be treated rather as sons than as servants, and have an inheritance assigned them; not only protection from all enemies, and absolution from all charges, but they shall receive the reward of the inheritance in heaven, that which is incorruptible and undefiled, and reserved there, since they serve the Lord Christ:
and their righteousness is of me, saith the Lord; the vindication of their righteousness, of their cause, and of their character; or the reward of their righteous works in a way of grace; even all that righteousness and true holiness that is in them, and that righteousness which is imputed to them, and by which they are justified, are from the Lord; by which they are secured from all the charges of law and justice, and, from all the accusations of men and devils, and which will answer for them in a time to come, and acquit them at the bar of God before men and angels; see Rom 8:33.
John Wesley
54:17 Condemn - And I will deliver thee not only from the fury of war, but also from the strife of tongues. This - This blessed condition, is the portion allotted them by me. Righteousness - The reward of their righteousness. Of me - I give it, and I will continue it to them.
Robert Jamieson, A. R. Fausset and David Brown
54:17 tongue . . . condemn--image from a court of justice. Those who desire to "condemn" thee thou shalt "condemn" (Ex 11:7; Josh 10:21; Ps 64:8; Rom 8:1, Rom 8:33).
righteousness . . . of me-- (Is 45:24; Is 46:13). Rather, "(this is) their justification from Me." Their enemies would "condemn" them, but I justify and vindicate them, and so they condemn their enemies.