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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
Содержанием настоящей главы служит дальнейшее развитие и усиление мысли предыдущей об откровении новозаветной церкви и условиях вступления в нее.
1-2. Необходимость твердого сохранения идеала теократии. 3-7. Раздвигаются рамки ветхозаветной церкви, включением в царство Мессии и тех, кто прежде не имел входа в него, по чисто здешним признакам ("соотечественники и иноплеменники"). 8-12. О судьбе верного и неверного Израиля.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
After the exceedingly great and precious promises of gospel grace, typified by temporal deliverances, which we had in the foregoing chapter, we have here, I. A solemn charge given to us all to make conscience of our duty, as we hope to have the benefit of those promises, ver. 1, 2. II. Great encouragement given to strangers that were willing to come under the bonds of the covenant, assuring them of the blessings of the covenant, ver. 3-8. III. A high charge drawn up against the watchmen of Israel, that were careless and unfaithful in the discharge of their duty (ver. 9-12), which seems to be the beginning of a new sermon, by way of reproof and threatening, which is continued in the following chapters. And the word of God was intended for conviction, as well as for comfort and instruction in righteousness.
Adam Clarke: Commentary on the Bible - 1831
Whoever would partake of the blessings of the Gospel is required to be holy in all manner of life and conversation. And he that will be so is declared to be accepted according to this gracious dispensation, the blessings of which are large as the human race, without any respect to persons or to nations, Isa 56:1-8. At the ninth verse begins a different subject, or new section of prophecy. It opens with calling on the enemies of the Jews, (the Chaldeans, or perhaps the Romans), as beasts of prey against them, for the sins of their rulers, teachers, and other profane people among them, whose guilt drew down judgments on the nation, Isa 56:9-12.
Albert Barnes: Notes on the Bible - 1834
56:0: This chapter, to Isa 56:9, is evidently a continuation of the same general subject which is discussed in the pRev_ious chapters, and is closely connected with the great truths communicated in Isa 52:13-15, and Isa 53:1-12, respecting the work of the Messiah. The general design of the prophet seems to be to state the happy results which would follow his coming. In isa 54, he states that that work would render the establishment and perpetuity of the church certain. In Isa 55:1-13, he states that it would lay the foundation for the offer of the gospel to all people, and that it should certainly be successful on the earth and finally triumph, and produce great and important changes. In this chapter Isa 56:1-9 the same idea is presented in another form, that no one would be excluded from the offer of salvation, and that strangers and foreigners would become connected, with equal privileges, with the people of God. At Isa 56:9, a new subject is introduced - the invasion of the land of Judea by foreign armies and the consequent punishment of the wicked and idolatrous part of the nation. This subject is continued in the following chapter. The following analysis will present a view of the design and scope of this.
I. The kingdom of God was near. The great work of man's redemption, to which the prophet referred, would not be long delayed, and those who were expecting the coming of the Messiah should be holy Isa 56:1.
II. The blessedness of those who should be admitted to the privileges connected with the kingdom of God, and the coming of the Messiah.
1. Who they would be.
(1) The man who kept the Sabbath Isa 56:2-4.
(2) The stranger and foreigner Isa 56:3-6.
(3) The eunuch Isa 56:3-4.
2. The privileges of thus being admitted to the favor and friendship of God.
(1) They should be brought to his holy mountain.
(2) They should be made joyful in the house of prayer.
(3) Their offerings should be accepted.
(4) These favors should be extended to all people Isa 56:7-8.
III. A prophecy respecting the invasion of the land on account of the crimes of the nation.
1. The invasion is represented under the image of wild beasts coming to devour Isa 56:9.
2. The cause of this.
(1) The indolence and unfaithfulness of the watchmen.
(2) Their selfishness, avarice, and covetousness.
(3) Their Rev_elry and intemperance Isa 56:10-12.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Isa 56:1, The prophet exhorts to sanctification; Isa 56:3, He promises it shall be general, without respect of persons; Isa 56:9, He inveighs against blind watchmen.
John Gill
INTRODUCTION TO ISAIAH 56
This chapter contains a prophecy of the conversion of the Gentiles, and their accession to the church, and of the corrupt state of the church afterwards, especially of its rulers, which brought in men comparable to wild beasts to devour. It begins with an exhortation to the duties of judgment and justice, enforced by the nearness of Christ's salvation, and the clear relation of his righteousness in the Gospel, and by the blessedness of the man that does those duties, and lays hold on those blessings, and observes the whole of religion, instituted and moral, Is 56:1, when encouragement is given to eunuchs, and strangers or Gentiles, sensible and religious persons, to hope for acceptance with God, and that they shall be welcome to his house, with an answer to their objections, and promises of special favours, Is 56:3 to which is subjoined a promise or prophecy of future additions, both of Jews and Gentiles, to the church of God in the latter day, Is 56:8 and then follows a call upon some savage people, comparable to wild beasts, to come and devour, which will be previous to the above prophecy, Is 56:9, the reason of which is the sad corruption of the rulers of the church, their ignorance, negligence, avarice, and drunkenness, Is 56:10.
56:156:1: Ա՛յսպէս ասէ Տէր. Զգո՛յշ կացէք իրաւանց՝ եւ գործեցէ՛ք զարդարութիւն. զի եկեալ հասեալ է փրկութիւն իմ, եւ յայտնելո՛ց է ողորմութիւն իմ։
1 Այսպէս է ասում Տէրը. «Պահպանեցէ՛ք իրաւունքը եւ կատարեցէ՛ք արդարութիւնը, քանզի եկել հասել է իմ փրկութիւնը, եւ յայտնուելու է իմ ողորմութիւնը:
56 Տէրը այսպէս կ’ըսէ.«Իրաւունքը պահեցէ՛ք ու արդարութիւն ըրէ՛ք, Քանզի իմ փրկութիւնս պիտի գայ Եւ արդարութիւնս պիտի յայտնուի։
Այսպէս ասէ Տէր. Զգոյշ կացէք իրաւանց եւ գործեցէք զարդարութիւն, զի եկեալ հասեալ է փրկութիւն իմ, եւ յայտնելոց է ողորմութիւն իմ:

56:1: Ա՛յսպէս ասէ Տէր. Զգո՛յշ կացէք իրաւանց՝ եւ գործեցէ՛ք զարդարութիւն. զի եկեալ հասեալ է փրկութիւն իմ, եւ յայտնելո՛ց է ողորմութիւն իմ։
1 Այսպէս է ասում Տէրը. «Պահպանեցէ՛ք իրաւունքը եւ կատարեցէ՛ք արդարութիւնը, քանզի եկել հասել է իմ փրկութիւնը, եւ յայտնուելու է իմ ողորմութիւնը:
56 Տէրը այսպէս կ’ըսէ.«Իրաւունքը պահեցէ՛ք ու արդարութիւն ըրէ՛ք, Քանզի իմ փրկութիւնս պիտի գայ Եւ արդարութիւնս պիտի յայտնուի։
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56:156:1 Так говорит Господь: сохраняйте суд и делайте правду; ибо близко спасение Мое и откровение правды Моей.
56:1 τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master φυλάσσεσθε φυλασσω guard; keep κρίσιν κρισις decision; judgment ποιήσατε ποιεω do; make δικαιοσύνην δικαιοσυνη rightness; right standing ἤγγισεν εγγιζω get close; near γὰρ γαρ for τὸ ο the σωτήριόν σωτηριος salvation; saving μου μου of me; mine παραγίνεσθαι παραγινομαι happen by; come by / to / along καὶ και and; even τὸ ο the ἔλεός ελεος mercy μου μου of me; mine ἀποκαλυφθῆναι αποκαλυπτω reveal; uncover
56:1 כֹּ֚ה ˈkō כֹּה thus אָמַ֣ר ʔāmˈar אמר say יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH שִׁמְר֥וּ šimrˌû שׁמר keep מִשְׁפָּ֖ט mišpˌāṭ מִשְׁפָּט justice וַ wa וְ and עֲשׂ֣וּ ʕᵃśˈû עשׂה make צְדָקָ֑ה ṣᵊḏāqˈā צְדָקָה justice כִּֽי־ kˈî- כִּי that קְרֹובָ֤ה qᵊrôvˈā קָרֹוב near יְשֽׁוּעָתִי֙ yᵊšˈûʕāṯî יְשׁוּעָה salvation לָ lā לְ to בֹ֔וא vˈô בוא come וְ wᵊ וְ and צִדְקָתִ֖י ṣiḏqāṯˌî צְדָקָה justice לְ lᵊ לְ to הִגָּלֹֽות׃ higgālˈôṯ גלה uncover
56:1. haec dicit Dominus custodite iudicium et facite iustitiam quia iuxta est salus mea ut veniat et iustitia mea ut reveleturThus saith the Lord: Keep ye judgment, and do justice: for my salvation is near to come, and my justice to be revealed.
1. Thus saith the LORD, Keep ye judgment, and do righteousness: for my salvation is near to come, and my righteousness to be revealed.
56:1. Thus says the Lord: Preserve judgment, and accomplish justice. For my salvation is close to its arrival, and my justice is close to being revealed.
56:1. Thus saith the LORD, Keep ye judgment, and do justice: for my salvation [is] near to come, and my righteousness to be revealed.
[882] Thus saith the LORD, Keep ye judgment, and do justice: for my salvation [is] near to come, and my righteousness to be revealed:

56:1 Так говорит Господь: сохраняйте суд и делайте правду; ибо близко спасение Мое и откровение правды Моей.
56:1
τάδε οδε further; this
λέγει λεγω tell; declare
κύριος κυριος lord; master
φυλάσσεσθε φυλασσω guard; keep
κρίσιν κρισις decision; judgment
ποιήσατε ποιεω do; make
δικαιοσύνην δικαιοσυνη rightness; right standing
ἤγγισεν εγγιζω get close; near
γὰρ γαρ for
τὸ ο the
σωτήριόν σωτηριος salvation; saving
μου μου of me; mine
παραγίνεσθαι παραγινομαι happen by; come by / to / along
καὶ και and; even
τὸ ο the
ἔλεός ελεος mercy
μου μου of me; mine
ἀποκαλυφθῆναι αποκαλυπτω reveal; uncover
56:1
כֹּ֚ה ˈkō כֹּה thus
אָמַ֣ר ʔāmˈar אמר say
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
שִׁמְר֥וּ šimrˌû שׁמר keep
מִשְׁפָּ֖ט mišpˌāṭ מִשְׁפָּט justice
וַ wa וְ and
עֲשׂ֣וּ ʕᵃśˈû עשׂה make
צְדָקָ֑ה ṣᵊḏāqˈā צְדָקָה justice
כִּֽי־ kˈî- כִּי that
קְרֹובָ֤ה qᵊrôvˈā קָרֹוב near
יְשֽׁוּעָתִי֙ yᵊšˈûʕāṯî יְשׁוּעָה salvation
לָ לְ to
בֹ֔וא vˈô בוא come
וְ wᵊ וְ and
צִדְקָתִ֖י ṣiḏqāṯˌî צְדָקָה justice
לְ lᵊ לְ to
הִגָּלֹֽות׃ higgālˈôṯ גלה uncover
56:1. haec dicit Dominus custodite iudicium et facite iustitiam quia iuxta est salus mea ut veniat et iustitia mea ut reveletur
Thus saith the Lord: Keep ye judgment, and do justice: for my salvation is near to come, and my justice to be revealed.
56:1. Thus says the Lord: Preserve judgment, and accomplish justice. For my salvation is close to its arrival, and my justice is close to being revealed.
56:1. Thus saith the LORD, Keep ye judgment, and do justice: for my salvation [is] near to come, and my righteousness to be revealed.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: Сохраняйте суть и делайте правду; Термины "суд и правда" (סקשמ и הרדצ), на языке Библии, имеют техническое значение - выражают собой сущность теократического идеала. Творить "суд и правду" - значит в точности исполнять Богодарованный закон, который, как откровение благой и несовершенной воли Божией, есть сама абсолютная "правда". Поэтому и исполнение такого закона, по нелицеприятному "суду" Господа, дает "оправдание" человеку. Отсюда - "суд" Всевышнего и "правда" Всевышнего рассматриваются, как понятия синонимичные. Но так, как вынести на своих плечах все иго закона было непосильной задачей для ветхозаветного человечества (Рим 3:19), то и оправдания через этот закон фактически никем не достигалось. Лишь в лице Мессии ветхозаветный закон нашел свое идеальное воплощение (Мф 3:15: и 5:17). Вот почему "явление Мессии" обыкновенно называется также и "откровением правды Божией".
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 Thus saith the LORD, Keep ye judgment, and do justice: for my salvation is near to come, and my righteousness to be revealed. 2 Blessed is the man that doeth this, and the son of man that layeth hold on it; that keepeth the sabbath from polluting it, and keepeth his hand from doing any evil.
The scope of these verses is to show that when God is coming towards us in a way of mercy we must go forth to meet him in a way of duty.
I. God here tells us what are his intentions of mercy to us (v. 1): My salvation is near to come--the great salvation wrought out by Jesus Christ (for that was the salvation of which the prophets enquired and searched diligently, 1 Pet. i. 10), typified by the salvation of the Jews from Sennacherib or out of Babylon. Observe, 1. The gospel salvation is the salvation of the Lord. It was contrived and brought about by him; he glories in it as his. 2. In that salvation God's righteousness is revealed, which is so much the beauty of the gospel that St. Paul makes this the ground of his glorying in it. (Rom. i. 17), because therein is the righteousness of God revealed from faith to faith. The law revealed that righteousness of God by which all sinners stand condemned, but the gospel reveals that by which all believers stand acquitted. 3. The Old-Testament saints saw this salvation coming, and drawing near to them, long before it came; and they had notice by the prophets of its approach. As Daniel understood by Jeremiah's books the approach of the redemption out of Babylon, at the end of seventy years, so others understood by Daniel's books the approach of our redemption by Christ at the end of seventy weeks of years.
II. He tells us what are his expectations of duty from us, in consideration thereof. Say not, "We see the salvation near, and therefore we may live as we list, for there is no danger now of missing it or coming short of it;" that is turning the grace of God into wantonness. But, on the contrary, when the salvation is near double your guard against sin. Note, The fuller assurances God gives us of the performance of his promises the stronger obligations he lays us under to obedience. The salvation here spoken of has now come; yet, there being still a further salvation in view, the apostle presses duty upon us Christians with the same argument. Rom. iii. 11, Now is our salvation nearer than when we believed. That which is here required to qualify and prepare us for the approaching salvation is,
1. That we be honest and just in all our dealings: Keep you judgment and do justice. Walk by rule, and make conscience of what you say and do, that you do no wrong to any. Render to all their dues exactly, and, in exacting what is due to you, keep up a court of equity in your own bosom, to moderate the rigours of the law. Be ruled by that golden rule, "Do as you would be done by." Magistrates must administer justice wisely and faithfully. This is required to evidence the sincerity of our faith and repentance, and to open the way of mercy. Repent for the kingdom of heaven is at hand. God is true to us; let us be so to one another.
2. That we religiously observe the sabbath day, v. 2. We are not just if we rob God of his time. Sabbath-sanctification is here put for all the duties of the first table, the fruits of our love to God, as justice and judgment are put for all those of the second table, the fruits of our love to our neighbour. Observe, (1.) The duty required, which is to keep the sabbath, to keep it as a talent we are to trade with, as a treasure we are entrusted with. "Keep it holy; keep it safe; keep it with care and caution; keep it from polluting it. Allow neither yourselves nor others either to violate the holy rest or omit the holy work of that day." If this be intended primarily for the Jews in Babylon, it was fit that they should be particularly put in mind of this, because when, by reason of their distance from the temple, they could not observe the other institutions of their law, yet they might distinguish themselves from the heathen by putting a difference between God's day and other days. But it being required more generally of man, and the son of man, it intimates that sabbath-sanctification should be a duty in gospel times, when the bounds of the church should be enlarged and other rites and ceremonies abolished. Observe, Those that would keep the sabbath from polluting it must put on resolution, must not only do this, but lay hold on it, for sabbath time is precious, but is very apt to slip away if we take not great care; and therefore we must lay hold on it and keep our hold, must do it and persevere in it. (2.) The encouragement we have to do this duty: Blessed is he that doeth it. The way to have the blessing of God upon our employments all the week is to make conscience, and make a business, of sabbath-sanctification; and in doing so we shall be the better qualified to do judgment and justice. The more godliness the more honesty, 1 Tim. ii. 2.
3. That we have nothing to do with sin: Blessed is the man that keeps his hand from doing evil, any wrong to his neighbour, in body, goods, or good name--or, more generally, any thing that is displeasing to God and hurtful to his own soul. Note, The best evidence of our having kept the sabbath well will be a care to keep a good conscience all the week. By this it will appear that we have been in the mount with God if our faces shine in a holy conversation before men.
Albert Barnes: Notes on the Bible - 1834
56:1: Thus saith the Lord - That is, in view of the fact that the kingdom of God was to come at no distant period. Yahweh states what was necessary to prepare themselves for it, and what was the character which he demanded of those who were disposed to embrace its offers, and who would be admitted to its privileges.
Keep ye judgment - Margin, 'Equity.' Break off your sins, and be holy. A somewhat similar declaration was made by John the Baptist when he announced the coming of the Messiah: 'Repent ye, for the kingdom of heaven is at hand' Mat 3:2. The general idea is, that it was not only appropriate that the prospect of his coming and his near approach should lead them to a holy life, but it was necessary in order that they might escape his indignation.
My salvation is near to come - It is to be borne in mind that this was regarded as addressed to the Jews in exile in Babylon, and there is probably a primary reference in the words to the deliverance which they were about to experience from their long and painful captivity. But at the same time the language is appropriate to the coming of the kingdom of God under the Messiah, and the whole scope of the passage requires us to understand it of that event. Language similar to this occurs frequently in the New Testament, where the sacred writers seem to have had this passage in their eye (see Mat 3:2; Luk 21:31; Rom 13:11; compare Isa 62:1-11). It is to be regarded, therefore, as having a reference to the future coming of the Messiah - perhaps as designed to describe the series of deliverances which were to close the painful bondage in Babylon, and to bring the people of God to perfect freedom, and to the full fruition of his favor. Though the actual coming of the Messiah at the time of the exile was at a period comparatively remote, yet the commencement of the great work of their deliverance was near at hand. They were soon to be rescued, and this rescue was to be but the first in the train of deliverances that would result in the entire redemption of the people of God, and was to be the public pledge that all that he had promised of the redemption of the world should be certainly effected.
To be Rev_ealed - To be made known; to be publicly manifested.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
56:1: Keep: Isa 1:16-19, Isa 26:7, Isa 26:8, Isa 55:7; Psa 24:4-6, Psa 50:23; Jer 7:3-11; Mal 4:4; Mat 3:2; Joh 7:17
judgment: or, equity
for: Isa 46:13, Isa 51:5; Psa 85:9; Mat 3:2, Mat 4:17; Mar 1:15; Luk 3:3-9; Rom 1:17; Rom 10:6-10, Rom 13:11-14
Carl Friedrich Keil and Franz Delitzsch
56:1
The note of admonition struck in the foregoing prophecy is continued here, the sabbatical duties being enforced with especial emphasis as part of the general righteousness of life. "Thus saith Jehovah, Keep ye right, and do righteousness: for my salvation is near to come, and my righteousness to reveal itself. Blessed is the mortal that doeth this, and the son of man that layeth fast hold thereon; who keepeth the Sabbath, that he doth not desecrate it, and keepeth his hand from doing any kind of evil." Jehovah and Israel have both an objective standard in the covenant relation into which they have entered: משׁפּט (right) is practice answering to this; ישׁוּעה (salvation) the performance promised by God; צדקה (righteousness) on both sides such personal activity as is in accordance with the covenant relation, or what is the same thing, with the purpose and plan of salvation. The nearer the full realization on the part of Jehovah of what He has promised, the more faithful ought Israel to be in everything to which it is bound by its relation to Jehovah. זאת (this) points, as in Ps 7:4, to what follows; and so also does בּהּ, which points back to זאת. Instead of שׁמור or לשׁמר we have here שׁמר, the זאת being described personally instead of objectively. שּׁבּת is used as a masculine in Is 56:2, Is 56:6 (cf., Is 58:13), although the word is not formed after the same manner as קטּל, but is rather contracted from שׁבּתת (a festive time, possibly with עת = עדת understood), and therefore was originally a feminine; and it is so personified in the language employed in the worship of the synagogue.
(Note: According to b. Sabbath 119a, R. Chanina dressed himself on Friday evening in his sabbath-clothes, and said, "Come, and let us go to meet Queen Sabbath." And so did also Jannai, saying, "Come, O bride; come, O bride." Hence the customary song with which the Sabbath was greeted had נקבּלה שׁבּת פּני כּלּה לקראת דודי לכה as it commencement and refrain.)
Geneva 1599
56:1 Thus saith the LORD, (a) Keep ye judgment, and do justice: for my salvation [is] near to come, and my (b) righteousness to be revealed.
(a) God shows what he requires of them after he has delivered them: that is, the works of charity by which true faith is declared.
(b) Which I will declare toward you, and pour into your hearts by my Spirit.
John Gill
56:1 Thus saith the Lord, keep ye judgment, and do justice,.... Observe the word of the Lord, which comes from the God of judgment, is the best informer of the judgment, and the only rule of faith and practice; and which should be kept in the heart, mind, and memory, be held fast, and abode by; and so likewise all the ordinances of the Lord, which are his statutes and judgments; these should be all of them kept as they were delivered, in faith, from love, and with a view to the glory of God and Christ; all matters of judgment and justice between man and man, whether public or private, should be observed and done; all that you would have men to do to you, do to them; all works of righteousness required by the Lord, though not to be depended upon for justification in his sight, but regarded as fruits and evidences of faith and repentance; for works of righteousness cannot be done but by regenerated persons. The reasons enforcing a regard to these things follow:
for my salvation is near to come; which are either the words of God the Father concerning Christ and his salvation, whom he appointed, called, and sent to effect it; who, when this prophecy was given out, was to come, and was to come as a Saviour, and was near at hand; and whose salvation, as to the efficacy of it, was come, all the Old Testament saints being saved by it; and, as to the impetration of it, was near at hand, he being ready to come, and in a short time, comparatively speaking, did come, and work out this salvation God had resolved upon, chosen his people to, and in which his glory was greatly concerned; and therefore calls it his own: or they are the words of Christ, who is the sole author of spiritual and eternal salvation, and in whom alone it is, and from him alone to be had; and which was near, being performed by himself, published in his Gospel, applied by his Spirit, and enjoyed by his people here and to all eternity:
and my righteousness to be revealed; and which also are either the words of God the Father concerning his faithfulness in the performance of his promise of Christ, and good things by him; concerning his justice, which was glorified in the work of redemption by Christ; or concerning the righteousness of Christ, called his, because he sent him to bring it in, he approves of it, imputes it to his people, and justifies them by it; or they are the words of Christ concerning his own righteousness, which he has wrought out, and brought in, in the room and stead of his people, and for their sakes; and which is revealed, not by the light of nature, nor by the law of Moses, but by the Gospel of Christ, and that from faith to faith, or only to believers. Now these being used as arguments to engage to the keeping and doing judgment and justice, show that the doctrines of salvation by Christ, and justification by his righteousness, are no licentious doctrines.
John Wesley
56:1 My salvation - That eminent salvation by the Messiah, and in which, without this you shall have no share. Is near - So the scripture often speaks of things which are at a great distance, as if they were present or at hand, Hab 2:3; Jas 5:8-9; Rev_ 22:20. My righteousness - The same thing which he called salvation.
Robert Jamieson, A. R. Fausset and David Brown
56:1 THE PREPARATION NEEDED ON THE PART OF THOSE WHO WISH TO BE ADMITTED TO THE KINGDOM OF GOD. (Is 56:1-12)
judgment--equity. John the Baptist preached similarly a return to righteousness, as needed to prepare men for Messiah's first coming (Lk 3:3, Lk 3:8-14). So it shall be before the second coming (Mal 4:4-6).
near to come-- (Mt 3:2; Mt 4:17), also as to the second coming (Is 62:10-11; Lk 21:28, Lk 21:31; Rom 13:11-12; Heb 10:25).
righteousness--answering to "salvation" in the parallel clause; therefore it means righteousness which bringeth salvation (Is 46:13; Rom 3:25-26).
56:256:2: Երանի՛ առն որ առնիցէ զայն, եւ մարդոյ որ կայցէ ՚ի նմին. եւ պահիցէ զշաբաթս իմ եւ ո՛չ պղծիցէ, եւ պահիցէ զձեռս իւր յառնելոյ զանիրաւութիւն[10224]։ [10224] Ոմանք. Որ կացցէ ՚ի նմին. պահիցէ։
2 Երանի՜ այն մարդուն, որ կ’անի այդ, եւ նրան, որ հաւատարիմ կը մնայ դրան, կը պահի իմ շաբաթներն ու չի պղծի եւ իր ձեռքը ետ կը քաշի անիրաւութիւն անելուց»:
2 Երանի՜ այն մարդուն, որ ասիկա կ’ընէ Ու մարդու որդիին, որ ասիկա ամուր կը բռնէ, Այսինքն շաբաթը կը պահէ ու զանիկա չի պղծեր Եւ իր ձեռքը անիրաւութիւն ընելէ ետ կը պահէ»։
Երանի առն որ առնիցէ զայն, եւ մարդոյ որ կայցէ ի նմին, եւ պահիցէ զշաբաթս իմ եւ ոչ պղծիցէ, եւ պահիցէ զձեռս իւր յառնելոյ զանիրաւութիւն:

56:2: Երանի՛ առն որ առնիցէ զայն, եւ մարդոյ որ կայցէ ՚ի նմին. եւ պահիցէ զշաբաթս իմ եւ ո՛չ պղծիցէ, եւ պահիցէ զձեռս իւր յառնելոյ զանիրաւութիւն[10224]։
[10224] Ոմանք. Որ կացցէ ՚ի նմին. պահիցէ։
2 Երանի՜ այն մարդուն, որ կ’անի այդ, եւ նրան, որ հաւատարիմ կը մնայ դրան, կը պահի իմ շաբաթներն ու չի պղծի եւ իր ձեռքը ետ կը քաշի անիրաւութիւն անելուց»:
2 Երանի՜ այն մարդուն, որ ասիկա կ’ընէ Ու մարդու որդիին, որ ասիկա ամուր կը բռնէ, Այսինքն շաբաթը կը պահէ ու զանիկա չի պղծեր Եւ իր ձեռքը անիրաւութիւն ընելէ ետ կը պահէ»։
zohrab-1805▾ eastern-1994▾ western am▾
56:256:2 Блажен муж, который делает это, и сын человеческий, который крепко держится этого, который хранит субботу от осквернения и оберегает руку свою, чтобы не сделать никакого зла.
56:2 μακάριος μακαριος blessed; prosperous ἀνὴρ ανηρ man; husband ὁ ο the ποιῶν ποιεω do; make ταῦτα ουτος this; he καὶ και and; even ἄνθρωπος ανθρωπος person; human ὁ ο the ἀντεχόμενος αντεχω hold close / onto; reach αὐτῶν αυτος he; him καὶ και and; even φυλάσσων φυλασσω guard; keep τὰ ο the σάββατα σαββατον Sabbath; week μὴ μη not βεβηλοῦν βεβηλοω profane καὶ και and; even διατηρῶν διατηρεω thoroughly keep; maintain τὰς ο the χεῖρας χειρ hand αὐτοῦ αυτος he; him μὴ μη not ποιεῖν ποιεω do; make ἀδίκημα αδικημα crime
56:2 אַשְׁרֵ֤י ʔašrˈê אֶשֶׁר happiness אֱנֹושׁ֙ ʔᵉnôš אֱנֹושׁ man יַעֲשֶׂה־ yaʕᵃśeh- עשׂה make זֹּ֔את zzˈōṯ זֹאת this וּ û וְ and בֶן־ ven- בֵּן son אָדָ֖ם ʔāḏˌām אָדָם human, mankind יַחֲזִ֣יק yaḥᵃzˈîq חזק be strong בָּ֑הּ bˈāh בְּ in שֹׁמֵ֤ר šōmˈēr שׁמר keep שַׁבָּת֙ šabbˌāṯ שַׁבָּת sabbath מֵֽ mˈē מִן from חַלְּלֹ֔ו ḥallᵊlˈô חלל defile וְ wᵊ וְ and שֹׁמֵ֥ר šōmˌēr שׁמר keep יָדֹ֖ו yāḏˌô יָד hand מֵ mē מִן from עֲשֹׂ֥ות ʕᵃśˌôṯ עשׂה make כָּל־ kol- כֹּל whole רָֽע׃ ס rˈāʕ . s רַע evil
56:2. beatus vir qui facit hoc et filius hominis qui adprehendit istud custodiens sabbatum ne polluat illud custodiens manus suas ne faciat omne malumBlessed is the man that doth this, and the son of man that shall lay hold on this: that keepeth the sabbath from profaning it, that keepeth his hands from doing any evil.
2. Blessed is the man that doeth this, and the son of man that holdeth fast by it; that keepeth the sabbath from profaning it, and keepeth his hand from doing any evil.
56:2. Blessed is the man who does this, and the son of man who holds to this, keeping the Sabbath and not profaning it, guarding his hands and not doing any evil.
56:2. Blessed [is] the man [that] doeth this, and the son of man [that] layeth hold on it; that keepeth the sabbath from polluting it, and keepeth his hand from doing any evil.
Blessed [is] the man [that] doeth this, and the son of man [that] layeth hold on it; that keepeth the sabbath from polluting it, and keepeth his hand from doing any evil:

56:2 Блажен муж, который делает это, и сын человеческий, который крепко держится этого, который хранит субботу от осквернения и оберегает руку свою, чтобы не сделать никакого зла.
56:2
μακάριος μακαριος blessed; prosperous
ἀνὴρ ανηρ man; husband
ο the
ποιῶν ποιεω do; make
ταῦτα ουτος this; he
καὶ και and; even
ἄνθρωπος ανθρωπος person; human
ο the
ἀντεχόμενος αντεχω hold close / onto; reach
αὐτῶν αυτος he; him
καὶ και and; even
φυλάσσων φυλασσω guard; keep
τὰ ο the
σάββατα σαββατον Sabbath; week
μὴ μη not
βεβηλοῦν βεβηλοω profane
καὶ και and; even
διατηρῶν διατηρεω thoroughly keep; maintain
τὰς ο the
χεῖρας χειρ hand
αὐτοῦ αυτος he; him
μὴ μη not
ποιεῖν ποιεω do; make
ἀδίκημα αδικημα crime
56:2
אַשְׁרֵ֤י ʔašrˈê אֶשֶׁר happiness
אֱנֹושׁ֙ ʔᵉnôš אֱנֹושׁ man
יַעֲשֶׂה־ yaʕᵃśeh- עשׂה make
זֹּ֔את zzˈōṯ זֹאת this
וּ û וְ and
בֶן־ ven- בֵּן son
אָדָ֖ם ʔāḏˌām אָדָם human, mankind
יַחֲזִ֣יק yaḥᵃzˈîq חזק be strong
בָּ֑הּ bˈāh בְּ in
שֹׁמֵ֤ר šōmˈēr שׁמר keep
שַׁבָּת֙ šabbˌāṯ שַׁבָּת sabbath
מֵֽ mˈē מִן from
חַלְּלֹ֔ו ḥallᵊlˈô חלל defile
וְ wᵊ וְ and
שֹׁמֵ֥ר šōmˌēr שׁמר keep
יָדֹ֖ו yāḏˌô יָד hand
מֵ מִן from
עֲשֹׂ֥ות ʕᵃśˌôṯ עשׂה make
כָּל־ kol- כֹּל whole
רָֽע׃ ס rˈāʕ . s רַע evil
56:2. beatus vir qui facit hoc et filius hominis qui adprehendit istud custodiens sabbatum ne polluat illud custodiens manus suas ne faciat omne malum
Blessed is the man that doth this, and the son of man that shall lay hold on this: that keepeth the sabbath from profaning it, that keepeth his hands from doing any evil.
56:2. Blessed is the man who does this, and the son of man who holds to this, keeping the Sabbath and not profaning it, guarding his hands and not doing any evil.
56:2. Blessed [is] the man [that] doeth this, and the son of man [that] layeth hold on it; that keepeth the sabbath from polluting it, and keepeth his hand from doing any evil.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2: Блажен муж... который хранит субботу от осквернения... Мысль очень близкая к известным словам Псалмопевца: "Блажен муж, который не ходит на совет нечестивых... но в законе Господа воля его" (Пс 1:1-2). Почему здесь из всего ветхозаветного ритуала особенно подчеркнуто лишь одно хранение субботы? Исторически - это можно объяснить тем, что здесь мысль пророка переносится в ту послепленную эпоху, когда многие другие ритуальные действия по необходимости были прекращены (за отсутствием святилища и храма); а по существу дела, должно заметить, что "суббота", вообще, является важнейшим и древнейшим теократическим установлением, ведущим свое начало еще со времени мироздания и первого райского завета, почему она и служит у многих пророков предпочтительным знамением завета Господа с Израилем (Иер 17:19; Иез 20:12; 22:8, 26). Нельзя не обратить должного внимания и на самый характер празднования субботы, как он отпечатлелся у пророка Исаии.

Хранит субботу от осквернения - это значит, как видно из последующего контекста - "сберегать свою руку, чтобы не сделать никакого зла". Следовательно, "субботний покой", по мысли пророка Исаии, носит не столько физический, сколько этический характер. Последнее станет еще очевиднее и яснее, если мы сопоставим это место с другим параллельным местом из того же пророка, где он в самых определенных выражениях раскрывает морально характер поста (58:3-6).
Adam Clarke: Commentary on the Bible - 1831
56:2: That keepeth the Sabbath from polluting it - Kimchi has an excellent note here. "The Sabbath is sanctified when it is distinguished in dignity; and separated from other days.
1. As to the body, in meat, drink, and clean clothing.
2. As to the soul, that it be empty of worldly occupations, and be busily employed in the words of the law and wisdom, and in meditation on the works of the Lord."
The rabbins say, "Jerusalem had never been destroyed, had not the Sabbaths been profaned in it."
Albert Barnes: Notes on the Bible - 1834
56:2: Blessed is the man - Hebrew, 'The blessings of the man' (see Psa 1:1). The sense is, 'happy is the man.' The word here rendered 'man' (אנושׁ 'ĕ nô sh) usually denotes a man in humble life or in a subordinate rank, in contradistinction from אישׁ 'ı̂ ysh, a man in elevated rank. As the object of the prophet here is particularly to say, that the 'stranger' and the 'eunuch' would be admitted to these privileges, it is possible that he designedly used a word denoting one in bumble life. The particular blessing to which he refers is specified in Isa 56:7-8.
That doeth this - That is, this which the prophet soon specifies - keeping the Sabbath, and abstaining from evil.
And the son of man - Another form of expression denoting man.
That layeth hold on it - Hebrew, 'Binds himself fast to it;' or seizes upon it with strength. That is, he adheres firmly to the purpose, as a man seizes upon a thing with an intention not to let it go.
That keepeth the Sabbath from polluting it - Who sacredly observes the day of holy rest which God has appointed. The Sabbath was one of the special rites of the Jewish religion, and one of the most important of their institutions. Its observance entered essentially into the idea of their worship, and was designed to be the standing memorial or sign between God and the Jewish nation Exo 31:13-17. At home, in their own nation, it kept up the constant sense of religion; abroad, when they traveled among strangers, it would serve to remind all of the special nature of their institutions, and be the public evidence that they were the worshippers of Yahweh. Hence, as this served to distinguish them from other people, it comes to be used here to signify the observance of the rites which pertained to the public worship of God; and evidently includes whatever was to be perpetual and unchanging in the public worship of the Creator. It is remarkable that the prophet does not pronounce a blessing on him who came to bloody altars with sacrifices, or him who burned incense, or him who conformed to the unique rites of the Jewish religion. These rites were to pass away, and the obligation to observe them was to cease; and in this indirect manner the sacred writer has given an intimation that there would be blessings on those who did not observe those rites, and that the period would arrive when the divine favor and mercy would descend on people in a different channel. In regard to the importance of the Sabbath, see the note at the close of Isa 58:1-14.
And keepeth his hand ... - That is, is an upright, holy, honest man. He not only worships God and keeps the Sabbath, but he is upright in the discharge of all the duties which he owes to his fellow-men. These two specifications are evidently designed to include all the influences of religion - the proper service and worship of God, and an upright and holy life. Never in fact are they separated, and the religion of the Bible was designed to secure the one as much as the other.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
56:2: Blessed: Psa 1:1-3, Psa 15:1-5, Psa 106:3, Psa 112:1, Psa 119:1-5, Psa 128:1; Luk 11:28, Luk 12:43; Joh 13:17; Rev 22:14
layeth: Isa 56:4; Pro 4:13; Ecc 7:18
keepeth the: Isa 58:13; Exo 31:13-16; Lev 19:30; Neh 13:17; Jer 17:21, Jer 17:22; Eze 20:12, Eze 20:20
keepeth his: Psa 34:14, Psa 37:27, Psa 119:101; Pro 4:27, Pro 14:16, Pro 16:6, Pro 16:17; Rom 12:9
Geneva 1599
56:2 Blessed [is] the man [that] doeth this, and the son of man [that] layeth hold on it; that keepeth the (c) sabbath from profaning it, and keepeth his hand from doing any evil.
(c) Under the Sabbath he comprehends the whole service of God and true religion.
John Gill
56:2 Blessed is the man that doth this,.... That does justice, and keeps judgment; he hereby exercises a good conscience both towards God and men; he enjoys communion with God in his ways, worship, and ordinances, he attends unto, and has an evidence of his right to eternal happiness:
and the son of man that layeth hold on it; on the salvation of Christ, and his righteousness; which supposes a sense of the insufficiency of a man's own righteousness, a view of the excellency and suitableness of Christ's righteousness; and is expressive of a strong act of faith upon it, embracing and retaining it as a man's own:
that keepeth the sabbath from polluting it; by doing any servile work on it, and attending to all religious duties, private or public. This is put for the whole of instituted worship under the Gospel dispensation, and for any day or time in which the church of Christ meet together for religious worship:
and keepeth his hand from doing any evil; committing any sin against God, or doing injury to the persons or properties of men, including the whole of moral duty.
John Wesley
56:2 The man - Every man not only Jews but Gentiles, as it is explained in the following verses. The sabbath - The sabbath seems to be put here, as sacrifice is elsewhere, for the whole worship of God.
Robert Jamieson, A. R. Fausset and David Brown
56:2 (Lk 12:43).
the man--Hebrew, enosh, "a man in humble life," in contradistinction to Hebrew, ish, "one of high rank." Even the humblest, as "the stranger" and "the eunuch" (Is 56:4, Is 56:6), are admissible to these privileges.
this . . . it--what follows: "keeping the Sabbath," &c. (Is 58:13-14; Ezek 20:12). A proof that the Sabbath, in the spirit of its obligation, was to be binding under the Gospel (Is 66:23). That gospel times are referred to is plain, from the blessing not being pronounced on the man who observed the sacrificial ritual of the Jewish law.
layeth hold--image from one grasping firmly some precious object which he is afraid of having forcibly snatched from him. The "Sabbath" here includes all the ordinances of divine worship under the new gospel law.
keepeth . . . hand . . . from . . . evil--The observance of the second table of the law; as the "Sabbath" referred to the first table. Together, they form the whole duty of man, the worship of God and a holy life.
56:356:3: Մի՛ ասիցէ օտարազգին որ եկեալ յեցեալ իցէ ՚ի Տէր, եթէ մերժելով մերժէ զիս Տէր ՚ի ժողովրդենէ իւրմէ. եւ մի՛ ասիցէ ներքինին՝ թէ ե՛ս եմ փայտ չոր[10225]։ [10225] Ոմանք. Մի՛ ասասցէ... մերժելով մերժեսցէ զիս... եւ մի՛ ասասցէ։
3 Օտարազգին, որ եկել յարել է Տիրոջը, թող չասի, թէ՝ “ Տէրը մերժեց ու վանեց ինձ իր ժողովրդից”, եւ ներքինին էլ թող չասի, թէ՝ “ Ես չոր փայտ եմ”:
3 Տէրոջը յարող օտարականին որդին թող չխօսի՝ ըսելով.«Տէրը զիս իր ժողովուրդէն բոլորովին զատեց»։Ու ներքինին ալ թող չըսէ՝ «Ահա ես չոր ծառ մըն եմ»։
Մի՛ ասասցէ օտարազգին որ եկեալ յեցեալ իցէ ի Տէր, եթէ` Մերժելով մերժեսցէ զիս Տէր ի ժողովրդենէ իւրմէ. եւ մի՛ ասասցէ ներքինին թէ` Ես եմ փայտ չոր:

56:3: Մի՛ ասիցէ օտարազգին որ եկեալ յեցեալ իցէ ՚ի Տէր, եթէ մերժելով մերժէ զիս Տէր ՚ի ժողովրդենէ իւրմէ. եւ մի՛ ասիցէ ներքինին՝ թէ ե՛ս եմ փայտ չոր[10225]։
[10225] Ոմանք. Մի՛ ասասցէ... մերժելով մերժեսցէ զիս... եւ մի՛ ասասցէ։
3 Օտարազգին, որ եկել յարել է Տիրոջը, թող չասի, թէ՝ “ Տէրը մերժեց ու վանեց ինձ իր ժողովրդից”, եւ ներքինին էլ թող չասի, թէ՝ “ Ես չոր փայտ եմ”:
3 Տէրոջը յարող օտարականին որդին թող չխօսի՝ ըսելով.«Տէրը զիս իր ժողովուրդէն բոլորովին զատեց»։Ու ներքինին ալ թող չըսէ՝ «Ահա ես չոր ծառ մըն եմ»։
zohrab-1805▾ eastern-1994▾ western am▾
56:356:3 Да не говорит сын иноплеменника, присоединившийся к Господу: >, и да не говорит евнух: >.
56:3 μὴ μη not λεγέτω λεγω tell; declare ὁ ο the ἀλλογενὴς αλλογενης of another family ὁ ο the προσκείμενος προσκειμαι to; toward κύριον κυριος lord; master ἀφοριεῖ αφοριζω separate με με me ἄρα αρα.2 it follows κύριος κυριος lord; master ἀπὸ απο from; away τοῦ ο the λαοῦ λαος populace; population αὐτοῦ αυτος he; him καὶ και and; even μὴ μη not λεγέτω λεγω tell; declare ὁ ο the εὐνοῦχος ευνουχος eunuch ὅτι οτι since; that ἐγώ εγω I εἰμι ειμι be ξύλον ξυλον wood; timber ξηρόν ξηρος withered; dry
56:3 וְ wᵊ וְ and אַל־ ʔal- אַל not יֹאמַ֣ר yōmˈar אמר say בֶּן־ ben- בֵּן son הַ ha הַ the נֵּכָ֗ר nnēḵˈār נֵכָר foreigner הַ ha הַ the נִּלְוָ֤ה nnilwˈā לוה accompany אֶל־ ʔel- אֶל to יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH לֵ lē לְ to אמֹ֔ר ʔmˈōr אמר say הַבְדֵּ֧ל havdˈēl בדל separate יַבְדִּילַ֛נִי yavdîlˈanî בדל separate יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH מֵ mē מִן from עַ֣ל ʕˈal עַל upon עַמֹּ֑ו ʕammˈô עַם people וְ wᵊ וְ and אַל־ ʔal- אַל not יֹאמַר֙ yōmˌar אמר say הַ ha הַ the סָּרִ֔יס ssārˈîs סָרִיס official הֵ֥ן hˌēn הֵן behold אֲנִ֖י ʔᵃnˌî אֲנִי i עֵ֥ץ ʕˌēṣ עֵץ tree יָבֵֽשׁ׃ ס yāvˈēš . s יָבֵשׁ dry
56:3. et non dicat filius advenae qui adheret Domino dicens separatione dividet me Dominus a populo suo et non dicat eunuchus ecce ego lignum aridumAnd let not the son of the stranger, that adhereth to the Lord, speak, saying: The Lord will divide and separate me from his people. And let not the eunuch say: Behold I am a dry tree.
3. Neither let the stranger, that hath joined himself to the LORD, speak, saying, The LORD will surely separate me from his people: neither let the eunuch say, Behold, I am a dry tree.
56:3. And let not the son of the new arrival, who adheres to the Lord, speak, saying, “The Lord will divide and separate me from his people.” And let not the eunuch say, “Behold, I am a dry tree.”
56:3. Neither let the son of the stranger, that hath joined himself to the LORD, speak, saying, The LORD hath utterly separated me from his people: neither let the eunuch say, Behold, I [am] a dry tree.
Neither let the son of the stranger, that hath joined himself to the LORD, speak, saying, The LORD hath utterly separated me from his people: neither let the eunuch say, Behold, I [am] a dry tree:

56:3 Да не говорит сын иноплеменника, присоединившийся к Господу: <<Господь совсем отделил меня от Своего народа>>, и да не говорит евнух: <<вот я сухое дерево>>.
56:3
μὴ μη not
λεγέτω λεγω tell; declare
ο the
ἀλλογενὴς αλλογενης of another family
ο the
προσκείμενος προσκειμαι to; toward
κύριον κυριος lord; master
ἀφοριεῖ αφοριζω separate
με με me
ἄρα αρα.2 it follows
κύριος κυριος lord; master
ἀπὸ απο from; away
τοῦ ο the
λαοῦ λαος populace; population
αὐτοῦ αυτος he; him
καὶ και and; even
μὴ μη not
λεγέτω λεγω tell; declare
ο the
εὐνοῦχος ευνουχος eunuch
ὅτι οτι since; that
ἐγώ εγω I
εἰμι ειμι be
ξύλον ξυλον wood; timber
ξηρόν ξηρος withered; dry
56:3
וְ wᵊ וְ and
אַל־ ʔal- אַל not
יֹאמַ֣ר yōmˈar אמר say
בֶּן־ ben- בֵּן son
הַ ha הַ the
נֵּכָ֗ר nnēḵˈār נֵכָר foreigner
הַ ha הַ the
נִּלְוָ֤ה nnilwˈā לוה accompany
אֶל־ ʔel- אֶל to
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
לֵ לְ to
אמֹ֔ר ʔmˈōr אמר say
הַבְדֵּ֧ל havdˈēl בדל separate
יַבְדִּילַ֛נִי yavdîlˈanî בדל separate
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
מֵ מִן from
עַ֣ל ʕˈal עַל upon
עַמֹּ֑ו ʕammˈô עַם people
וְ wᵊ וְ and
אַל־ ʔal- אַל not
יֹאמַר֙ yōmˌar אמר say
הַ ha הַ the
סָּרִ֔יס ssārˈîs סָרִיס official
הֵ֥ן hˌēn הֵן behold
אֲנִ֖י ʔᵃnˌî אֲנִי i
עֵ֥ץ ʕˌēṣ עֵץ tree
יָבֵֽשׁ׃ ס yāvˈēš . s יָבֵשׁ dry
56:3. et non dicat filius advenae qui adheret Domino dicens separatione dividet me Dominus a populo suo et non dicat eunuchus ecce ego lignum aridum
And let not the son of the stranger, that adhereth to the Lord, speak, saying: The Lord will divide and separate me from his people. And let not the eunuch say: Behold I am a dry tree.
56:3. And let not the son of the new arrival, who adheres to the Lord, speak, saying, “The Lord will divide and separate me from his people.” And let not the eunuch say, “Behold, I am a dry tree.”
56:3. Neither let the son of the stranger, that hath joined himself to the LORD, speak, saying, The LORD hath utterly separated me from his people: neither let the eunuch say, Behold, I [am] a dry tree.
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
3-4: Доступ в ветхозаветную церковь был закрыт для лиц, не принадлежащих к еврейской нации, или даже только имевшим физическое уродство, лишавшее их возможности иметь потомство (евнухам или скопцам Втор 23:1). Для входа в обновленную Мессией церковь все эти препятствия утратили свою силу: и сын иноплеменника (прозелит) и евнух могут, наравне со всеми, быть полноправными членами этой церкви, если только они удовлетворяют основному внутреннему условию - "крепко держатся завета Божия", т. е. закона Моисеева, как его внешнего символического выражения.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
3 Neither let the son of the stranger, that hath joined himself to the LORD, speak, saying, The LORD hath utterly separated me from his people: neither let the eunuch say, Behold, I am a dry tree. 4 For thus saith the LORD unto the eunuchs that keep my sabbaths, and choose the things that please me, and take hold of my covenant; 5 Even unto them will I give in mine house and within my walls a place and a name better than of sons and of daughters: I will give them an everlasting name, that shall not be cut off. 6 Also the sons of the stranger, that join themselves to the LORD, to serve him, and to love the name of the LORD, to be his servants, every one that keepeth the sabbath from polluting it, and taketh hold of my covenant; 7 Even them will I bring to my holy mountain, and make them joyful in my house of prayer: their burnt offerings and their sacrifices shall be accepted upon mine altar; for mine house shall be called a house of prayer for all people. 8 The Lord GOD which gathereth the outcasts of Israel saith, Yet will I gather others to him, beside those that are gathered unto him.
The prophet is here, in God's name, encouraging those that were hearty in joining themselves to God and yet laboured under great discouragements. 1. Some were discouraged because they were not of the seed of Abraham. They had joined themselves to the Lord, and bound their souls with a bond to be his for ever (this is the root and life of religion, to break off from the world and the flesh, and devote ourselves entirely to the service and honour of God); but they questioned whether God would accept them, because they were of the sons of the stranger, v. 3. They were Gentiles, strangers to the commonwealth of Israel and aliens from the covenants of promise, and therefore feared they had no part nor lot in the matter. They said, "The Lord has utterly separated me from his people, and will not own me as one of them, nor admit me to their privileges." It was often said that there should be one law for the stranger and for him that was born in the land (Exod. xii. 49), and yet they came to this melancholy conclusion. Note, Unbelief often suggests things to the discouragement of good people which are directly contrary to what God himself has said, things which he has expressly guarded against. Let not the sons of the stranger therefore say thus, for they have no reason to say it. Note, Ministers must have answers ready for the disquieting fears and jealousies of weak Christians, which, how unreasonable soever, they must take notice of. 2. Others were discouraged because they were not fathers in Israel. The eunuch said, Behold, I am a dry tree. So he looked upon himself, and it was his grief; so others looked upon him, and it was his reproach. He was thought to be of no use because he had no children, nor was ever likely to have any. This was then the more grievous because eunuchs were not admitted to be priests (Lev. xxi. 20), nor to enter into the congregation (Deut. xxiii. 1), and because the promise of a numerous posterity was the particular blessing of Israel and the more valuable because from among them the Messiah was to come. Yet God would not have the eunuchs to make the worst of their case, nor to think that they should be excluded from the gospel church, and from being spiritual priests, because they were shut out from the congregation of Israel and the Levitical priesthood; no, as the taking down of the partition wall, contained in ordinances, admitted the Gentiles, so it let in likewise those that had been kept out by ceremonial pollutions. Yet, by the reply here given to this suggestion, it should seem the chief thing which the eunuch laments in his case is his being written childless.
Now suitable encouragements are given to each of these.
I. To those who have no children of their own, who, though they had the honour to be the children of the church and the covenant themselves, yet had none to whom they might transmit that honour, none to receive the sign of circumcision and the privileges secured by that sign. Now observe,
1. What a good character they have, though they lie under this ignominy and affliction; and those only are entitled to the following comforts who in some measure answer to these characters. (1.) They keep God's sabbaths as he has appointed them to be kept. In the primitive times, if a Christian were asked, "Hast thou kept holy the Lord's day?" He would readily answer, "I am a Christian, and dare not do otherwise." (2.) In their whole conversation they choose those things that please God. They do that which is good; they do it with a sincere design to please God in it; they do it of choice, and with delight. If sometimes, through infirmity, they come short in doing that which pleases God, yet they choose it, they endeavour after it, and aim at it. Note, Whatever is God's pleasure should without dispute be our choice. (3.) They take hold of his covenant, and that is a thing that pleases God as much as any thing. The covenant of grace is proposed and proffered to us in the gospel; to take hold of it is to consent to it, to accept the offer and come up to the terms, deliberately and sincerely to take God to be to us a God and to give up ourselves to him to be to him a people. Taking hold of the covenant denotes an entire and resolute consent to it, taking hold as those that are afraid of coming short, catching at it as a good bargain, and as those that are resolved never to let it go, for it is our life: and we take hold of it as a criminal took hold of the horns of the altar to which he fled for refuge.
2. What a great deal of comfort they may have if they answer to this character, though they are not built up into families (v. 5): Unto them will I give a better place and name. It is supposed that there is a place and a name, which we have from sons and daughters, that is valuable and desirable. It is a pleasing notion we have that we live in our children when we are dead. But there is a better place, and a better name, which those have that are in covenant with God, and it is sufficient to counterbalance the want of the former. A place and a name denote rest and reputation; a place to live comfortably in themselves, and a name to live creditably with among their neighbours; they shall be happy, and may be easy both at home and abroad. Though they have not children to be the music of their house, or arrows in their quiver, to keep them in countenance when they speak with their enemies in the gate, yet they shall have a place and a name more than equivalent. For, (1.) God will give it to them, will give it to them by promise; he will himself be both their habitation and their glory, their place and their name. (2.) He will give it to them in his house, and within his walls; there they shall have a place, shall be planted so as to take root (Ps. xcii. 13), shall dwell all the days of their life, Ps. xxvii. 4. They shall be at home in communion with God, as Anna, that departed not from the temple night nor day. There they shall have a name. A name for the good things with God and good people is a name better than that of sons and daughters. Our relation to God, our interest in Christ, our title to the blessings of the covenant, and our hopes of eternal life, are things that give us in God's house a blessed place and a blessed name. (3.) It shall be an everlasting name, that shall never be extinct, shall never be cut off; like the place and name of angels, who therefore marry not, because they die not. Spiritual blessings are unspeakably better than those of sons and daughters; for children are a certain care and may prove the greatest grief and shame of a man's life, but the blessings we partake of in God's house are a sure and constant joy and honour, comforts which cannot be embittered.
II. To those that are themselves the children of strangers.
1. It is here promised that they shall now be welcome to the church, v. 6, 7. When God's Israel come out of Babylon, let them bring as many of their neighbours along with them as they can persuade to come, and God will find room enough for them all in his house. And here, (as before) we may observe,
(1.) Upon what terms they shall be welcome. Let them know that God's Israel, when they come out of Babylon, will not be plagued, as they were when they came out of Egypt, with a mixed multitude, that went with them, but were not cordially for them; no, the sons of the strangers shall have a place and a name in God's house provided, [1.] That they forsake other gods, all rivals and pretenders whatsoever, and join themselves to the Lord, so as to become one spirit, 1 Cor. vi. 17. [2.] That they join themselves to him as subjects to their prince and soldiers to their general, by an oath of fidelity and obedience, to serve him, not occasionally, as one would serve a turn, but to be constantly his servants, entirely subject to his command, and devoted to his interest. [3.] That they join themselves to him as friends to his honour and the interests of his kingdom in the world, to love the name of the Lord, to be well pleased with all the discoveries he has made of himself and all the memorials they make of him. Observe, Serving him and loving him go together; for those that love him truly will serve him faithfully, and that obedience is most acceptable to him, as well as most pleasant to us, which flows from a principle of love, for then his commandments are not grievous, 1 John v. 3. [4.] That they keep the sabbath from polluting it; for the stranger that is within thy gates is particularly required to do that. [5.] That they take hold of the covenant, that is, that they come under the bonds of it, and put in for the benefits of it.
(2.) To what privileges they shall be welcome, v. 7. Three things are here promised them, in their coming to God:-- [1.] Assistance: "I will bring them to my holy mountain, not only bid them welcome when they come, but incline them to come, will show them the way, and lead them in it." David himself prays that God by his light and truth would bring them to his holy hill, Ps. xliii. 3. And the sons of the stranger shall be under the same guidance. The church is God's holy hill, on which he hath set his King, and, in bringing them to Zion Hill, he brings them to be subjects to Zion's King, as well as worshippers in Zion's holy temple. [2.] Acceptance: "Their burnt-offerings and their sacrifices shall be accepted on my altar, and be never the less acceptable for being theirs, though they are sons of the stranger." The prayers and praises (those spiritual sacrifices) of devout Gentiles shall be as pleasing to God as those of the pious Jews, and no difference shall be made between them; for, though they are Gentiles by birth, yet through grace they shall be looked upon as the believing seed of faithful Abraham and the praying seed of wrestling Jacob, for in Christ Jesus there is neither Greek nor Jew, circumcision nor uncircumcision. [3.] Comfort. They shall not only be accepted, but they themselves shall have the pleasure of it: I will make them joyful in my house of prayer. They shall have grace, not only to serve God, but to serve him cheerfully and with gladness, and that shall make the service the more acceptable to him; for, when we sing in the ways of the Lord, then great is the glory of our God. They shall go away and eat their bread with joy, because God now accepts their works, Eccl. ix. 7. Nay, though they came mourning to the house of prayer, they shall go away rejoicing, for they shall there find such ease, by casting their cares and burdens upon God, and referring themselves to him, that, like Hannah, they shall go away and their countenance shall be no more sad. Many a sorrowful spirit has been made joyful in the house of prayer.
2. It is here promised that multitudes of the Gentiles shall come to the church, not only that the few who come dropping in shall be made welcome, but that great numbers shall come in, and the door be thrown open to them: My house shall be called a house of prayer for all people. The temple was then God's house, and to that Christ applies these words (Matt. xxi. 13), but with an eye to it as a type of the gospel church, Heb. ix. 8, 9. For Christ calls it his house, Heb. iii. 6. Now concerning this house it is promised, (1.) That it shall not be a house of sacrifice, but a house of prayer. The religious meetings of God's people shall be meetings for prayer, in which they shall join together, as a token of their united faith and mutual love. (2.) That it shall be a house of prayer, not for the people of the Jews only, but for all people. This was fulfilled when Peter was made, not only to perceive it himself, but to tell it to the world, that in every nation he that fears God and works righteousness is accepted of him, Acts x. 35. It had been declared again and again that the stranger that comes nigh shall be put to death, but Gentiles shall now be looked upon no longer as strangers and foreigners, Eph. ii. 19. And it appears by Solomon's prayer, at the dedication of the temple, both that it was primarily intended for a house of prayer and that strangers should be welcome to it, 1 Kings viii. 30, 41, 43. And it is intimated here (v. 8) that when the Gentiles are called in they shall be incorporated into one body with the Jews, that (as Christ says, John x. 16) there may be one fold and one Shepherd; for, [1.] God will gather the outcasts of Israel. Many of the Jews that had by their unbelief cast themselves out shall by faith be brought in again, a remnant according to the election of grace, Rom. xi. 5. Christ came to the lost sheep of the house of Israel (Matt. xv. 24), to gather their outcasts (Ps. cxlvii. 2), to restore their preserved (ch. xlix. 6), and to be their glory, Luke ii. 32. [2.] He will gather others also to him, besides his own outcasts that are gathered to him. Or, though some of the Gentiles have come over now and then into the church, that shall not serve (as some may think) to answer the extent of these promises; no, there are still more and more to be brought in: "I will gather others to him besides these; these are but the first-fruits in comparison with the harvest that shall be gathered for Christ in the nations of the earth, when the fulness of the Gentiles shall come in." Note, The church is a growing body: when some are gathered to it we may still hope there shall be more, till the mystical body be completed. Other sheep I have.
Albert Barnes: Notes on the Bible - 1834
56:3: Neither let the son of the stranger - The foreigner who shall become a proselyte to the true religion.
That hath joined himself - That has embraced the true faith, and become a worshipper of the true God. It is evidently implied here that there would be such proselytes, and that the true religion would be extended so as to include and embrace them. The idea is, that they should be admitted to the same privileges with those who had been long recognized as the people of God.
The Lord hath utterly separated - Let him not esteem himself to be an outcast, or cut off from the privileges of the people of God. This language is used with reference to the opinion which pRev_ailed among the Jews, that the Gentiles were excluded from the privileges of the people of God, and it is designed to intimate that hereafter all such barriers would be broken down. They who entered the church as proselytes from the pagan world, were not to come in with any sense of inferiority in regard to their rights among his people; but they were to feel that all the barriers which had heretofore existed were now broken down, and that all people were on a level. There is to be no assumption of superiority of one nation or rank over another; there is to be no sense of inferiority of one class in reference to another.
Neither let the eunuch say - This class of men was usually set over the harems of the East Est 2:3, Est 2:14-15; Est 4:5; and they were employed also as high officers at court Est 1:10, Est 1:12, Est 1:15; Dan 1:3; Act 8:27. The word is sometimes used to denote a minister of court; a court officer in general Gen 37:6; Gen 39:1. The Targum often renders the word by רבא rabbâ', "a prince."
Behold, I am a dry tree - A dry tree is an emblem of that which is barren, useless, unfruitful. By the law of Moses such persons could not be enrolled or numbered in the congregation of the Lord Deu 23:2. The sense here is, that they should not hereafter be subjected to the religious and civil disabilities to which they had been. These external barriers to the full privileges among the people of God, would be removed. All classes and ranks would be admitted to the same privileges; all would be on the same level (see Isa 56:5).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
56:3: the son: Num 18:4, Num 18:7; Deu 23:1-3; Zac 8:20-23; Mat 8:10, Mat 8:11; Act 8:27, Act 10:1, Act 10:2, Act 10:34; Act 13:47, Act 13:48, Act 17:4, Act 18:7; Rom 2:10, Rom 2:11, Rom 15:9-12, Rom 15:16; Eph 2:12, Eph 2:22; Pe1 1:1
joined: Jer 50:5; Zep 2:11; Co1 6:17
The Lord hath: Mat 15:26, Mat 15:27; Luk 7:6-8
neither: Isa 56:5, Isa 39:7; Jer 38:7-13, Jer 39:16, Jer 39:17; Dan. 1:3-21; mat 19:12-30; Act 8:26-40
Carl Friedrich Keil and Franz Delitzsch
56:3
The אשרי (blessed) of Is 56:2 is now extended to those who might imagine that they had no right to console themselves with the promises which it contained. "And let not the foreigner, who hath not joined himself to Jehovah, speak thus: Assuredly Jehovah will cut me off from His people; and let not the eunuch say, I am only a dry tree." As נלוה is not pointed as a participle (נלוה), but as a 3rd pers. pres., the ה of הנּלוה is equivalent to אשׁר, as in Josh 10:24; Gen 18:21; Gen 21:3; Gen 46:27; 3Kings 11:9 (Ges. 109). By the eunuchs we are to understand those of Israelitish descent, as the attributive clause is not repeated in their case. Heathen, who professed the religion of Jehovah, and had attached themselves to Israel, might be afraid lest, when Israel should be restored to its native land, according to the promise, as a holy and glorious community with a thoroughly priestly character, Jehovah would no longer tolerate them, i.e., would forbid their receiving full citizenship. יבדּילני has the connecting vowel , as in Gen 19:19; Gen 29:32, instead of the usual ē. And the Israelitish eunuchs, who had been mutilated against their will, that they might serve at heathen courts or in the houses of foreign lords, and therefore had not been unfaithful to Jehovah, might be afraid lest, as unfruitful trees, they should be pronounced unworthy of standing in the congregation of Jehovah. There was more ground for the anxiety of the latter than for that of the former. For the law in Deut 23:4-7 merely prohibits Ammonites and Moabites for all time to come from reception into the congregation, on account of their unbrotherly conduct towards the Israelites as they came out of Egypt, whilst that in Deut 23:8-9 prohibits the reception of Edomites and Egyptians to the third generation; so that there was no prohibition as to other allies - such, for example, as the Babylonians. On the other hand, the law in Deut 23:2 expressly declares, as an expression of the horror of God at any such mutilation of nature, and for the purpose of precluding it, that no kind of emasculated person is to enter the congregation of Jehovah. But prophecy breaks through these limits of the law.
Geneva 1599
56:3 Neither let the son of the foreigner, that (d) hath joined himself to the LORD, speak, saying, The LORD hath utterly separated me from his people: neither let the eunuch say, Behold, I [am] a dry tree.
(d) Let no one think himself unfit to receive the graces of the Lord: for the Lord will take away all impediments, and will forsake no one who will keep his true religion, and believe in him.
John Gill
56:3 Neither let the son of the stranger,.... A Gentile, that is so by birth, the son of one that is an alien from the commonwealth of Israel, a stranger from the covenants of promise, and so had no right to come into the congregation of the Lord under the former dispensation; but now the middle wall of partition being broken down, in the times to which this prophecy belongs, such are encouraged to expect admission:
that hath joined himself to the Lord; who, having a spiritual knowledge of him in Christ, loves him, believes in him, gives up himself to him, to walk in his ways and ordinances, and cleaves unto him with full purpose of heart; see Is 44:5 such an one should not speak,
saying, the Lord hath utterly separated me from his people; by a law of his, Deut 23:3, for now the wall of separation, the ceremonial law, is destroyed, and God declares himself to be the God of the Gentiles, as well as of the Jews; and of all that fear God, and believe in Christ, of every nation, who are accepted with him; and that they are all one in Christ, and all partakers of the same promises and blessings; so strangers, and the sons of strangers, were to have an inheritance among the children of Israel in Gospel times; see Ezek 47:22 and therefore should have no reason to speak after this manner:
neither let the eunuch say, behold, I am a dry tree; having no children, nor could have any; and to be written childless was reckoned a reproach and a curse; nor might an eunuch enter the congregation of the Lord, Deut 23:1, and yet such a man, having the grace of God, and acting agreeably to it, as in the following verse, should not distress himself on the above accounts.
John Wesley
56:3 The stranger - The stranger, the Gentile, who by birth is a stranger to God, that hath turned from dumb idols to the living God. The eunuch - Who is here joined with the stranger, because he was forbidden to enter into the congregation of the Lord, Deut 23:1. Under these two instances he understands all those, who either by birth, or by any ceremonial pollution, were excluded from church privileges, and so he throws open the door to all true believers. A dry tree - A fruitless tree, accursed by God with the curse of barrenness.
Robert Jamieson, A. R. Fausset and David Brown
56:3 God welcomes all believers, without distinction of persons, under the new economy (Acts 10:34-35).
joined . . . to . . . Lord-- (Num 18:4, Num 18:7). "Proselytes."
separated--Proselytes from the Gentiles were not admitted to the same privileges as native Israelites. This barrier between Jews and Gentiles was to be broken down (Eph 2:14-16).
eunuch-- (Acts 8:27, &c.). Eunuchs were chamberlains over harems, or court ministers in general.
dry tree--barren (compare Lk 23:31); not admissible into the congregation of Israel (Deut 23:1-3). Under the Gospel the eunuch and stranger should be released from religious and civil disabilities.
56:456:4: Ա՛յսպէս ասէ Տէր ցներքինիսն որ պահիցեն զպահպանութիւնս իմ, եւ ընտրեսցեն զոր կամիմ, եւ կայցեն յուխտին իմում.
4 Այսպէս է ասում Տէրը ներքինիներին. «Ովքեր կը պահեն իմ պատուիրանները, կը նախընտրեն այն, ինչ ես եմ կամենում, եւ իմ ուխտի մէջ կը մնան,
4 Քանզի Տէրը այսպէս կ’ըսէ. «Այն ներքինիներուն, Որոնք իմ շաբաթներս կը պահեն Եւ ինծի հաճոյ եղածը կ’ընտրեն Ու իմ ուխտիս մէջ հաստատ կը կենան
Այսպէս ասէ Տէր ցներքինիսն որ պահիցեն [874]զպահպանութիւնս իմ, եւ ընտրեսցեն զոր կամիմ, եւ կայցեն յուխտին իմում:

56:4: Ա՛յսպէս ասէ Տէր ցներքինիսն որ պահիցեն զպահպանութիւնս իմ, եւ ընտրեսցեն զոր կամիմ, եւ կայցեն յուխտին իմում.
4 Այսպէս է ասում Տէրը ներքինիներին. «Ովքեր կը պահեն իմ պատուիրանները, կը նախընտրեն այն, ինչ ես եմ կամենում, եւ իմ ուխտի մէջ կը մնան,
4 Քանզի Տէրը այսպէս կ’ըսէ. «Այն ներքինիներուն, Որոնք իմ շաբաթներս կը պահեն Եւ ինծի հաճոյ եղածը կ’ընտրեն Ու իմ ուխտիս մէջ հաստատ կը կենան
zohrab-1805▾ eastern-1994▾ western am▾
56:456:4 Ибо Господь так говорит об евнухах: которые хранят Мои субботы и избирают угодное Мне, и крепко держатся завета Моего,
56:4 τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master τοῖς ο the εὐνούχοις ευνουχος eunuch ὅσοι οσος as much as; as many as ἂν αν perhaps; ever φυλάξωνται φυλασσω guard; keep τὰ ο the σάββατά σαββατον Sabbath; week μου μου of me; mine καὶ και and; even ἐκλέξωνται εκλεγω select; choose ἃ ος who; what ἐγὼ εγω I θέλω θελω determine; will καὶ και and; even ἀντέχωνται αντεχω hold close / onto; reach τῆς ο the διαθήκης διαθηκη covenant μου μου of me; mine
56:4 כִּי־ kî- כִּי that כֹ֣ה׀ ḵˈō כֹּה thus אָמַ֣ר ʔāmˈar אמר say יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH לַ la לְ to † הַ the סָּֽרִיסִים֙ ssˈārîsîm סָרִיס official אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] יִשְׁמְרוּ֙ yišmᵊrˌû שׁמר keep אֶת־ ʔeṯ- אֵת [object marker] שַׁבְּתֹותַ֔י šabbᵊṯôṯˈay שַׁבָּת sabbath וּ û וְ and בָֽחֲר֖וּ vˈāḥᵃrˌû בחר examine בַּ ba בְּ in אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] חָפָ֑צְתִּי ḥāfˈāṣᵊttî חפץ desire וּ û וְ and מַחֲזִיקִ֖ים maḥᵃzîqˌîm חזק be strong בִּ bi בְּ in בְרִיתִֽי׃ vᵊrîṯˈî בְּרִית covenant
56:4. quia haec dicit Dominus eunuchis qui custodierint sabbata mea et elegerint quae volui et tenuerint foedus meumFor thus saith the Lord to the eunuchs, They that shall keep my sabbaths, and shall choose the things that please me, and shall hold fast my covenant:
4. For thus saith the LORD of the eunuchs that keep my sabbaths, and choose the things that please me, and hold fast by my covenant:
56:4. For thus says the Lord to the eunuchs: They will keep my Sabbaths, and they will choose the things that I will, and they will hold to my covenant.
56:4. For thus saith the LORD unto the eunuchs that keep my sabbaths, and choose [the things] that please me, and take hold of my covenant;
For thus saith the LORD unto the eunuchs that keep my sabbaths, and choose [the things] that please me, and take hold of my covenant:

56:4 Ибо Господь так говорит об евнухах: которые хранят Мои субботы и избирают угодное Мне, и крепко держатся завета Моего,
56:4
τάδε οδε further; this
λέγει λεγω tell; declare
κύριος κυριος lord; master
τοῖς ο the
εὐνούχοις ευνουχος eunuch
ὅσοι οσος as much as; as many as
ἂν αν perhaps; ever
φυλάξωνται φυλασσω guard; keep
τὰ ο the
σάββατά σαββατον Sabbath; week
μου μου of me; mine
καὶ και and; even
ἐκλέξωνται εκλεγω select; choose
ος who; what
ἐγὼ εγω I
θέλω θελω determine; will
καὶ και and; even
ἀντέχωνται αντεχω hold close / onto; reach
τῆς ο the
διαθήκης διαθηκη covenant
μου μου of me; mine
56:4
כִּי־ kî- כִּי that
כֹ֣ה׀ ḵˈō כֹּה thus
אָמַ֣ר ʔāmˈar אמר say
יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH
לַ la לְ to
הַ the
סָּֽרִיסִים֙ ssˈārîsîm סָרִיס official
אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative]
יִשְׁמְרוּ֙ yišmᵊrˌû שׁמר keep
אֶת־ ʔeṯ- אֵת [object marker]
שַׁבְּתֹותַ֔י šabbᵊṯôṯˈay שַׁבָּת sabbath
וּ û וְ and
בָֽחֲר֖וּ vˈāḥᵃrˌû בחר examine
בַּ ba בְּ in
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
חָפָ֑צְתִּי ḥāfˈāṣᵊttî חפץ desire
וּ û וְ and
מַחֲזִיקִ֖ים maḥᵃzîqˌîm חזק be strong
בִּ bi בְּ in
בְרִיתִֽי׃ vᵊrîṯˈî בְּרִית covenant
56:4. quia haec dicit Dominus eunuchis qui custodierint sabbata mea et elegerint quae volui et tenuerint foedus meum
For thus saith the Lord to the eunuchs, They that shall keep my sabbaths, and shall choose the things that please me, and shall hold fast my covenant:
56:4. For thus says the Lord to the eunuchs: They will keep my Sabbaths, and they will choose the things that I will, and they will hold to my covenant.
56:4. For thus saith the LORD unto the eunuchs that keep my sabbaths, and choose [the things] that please me, and take hold of my covenant;
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
56:4: For thus saith the Lord unto the eunuchs - Even the eunuchs, who have hitherto been excluded from the privileges of the people of God, and who have been regarded as a separated and degraded people, shall be admitted to the same privileges as others.
That keep my sabbaths - The word is used here in the plural, though the weekly Sabbath is probably particularly intended. It may be, however, that the word is used to represent religious observances in general (see the notes at Isa 56:2).
And choose the things that please me - Who will be willing to sacrifice their own pleasure and preferences to those things which I choose, and in which I delight.
And take hold of my covenant - Hold fast, or steadily maintain my covenant. On the meaning of the word 'covenant,' see the notes at Isa 28:18; Isa 42:6; Isa 49:8; Isa 54:10.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
56:4: choose: Jos 24:15; Psa 119:111; Luk 10:42
take hold: Isa 27:5, Isa 55:3; Sa2 23:5; Jer 50:5; Heb 6:17
Carl Friedrich Keil and Franz Delitzsch
56:4
"For thus saith Jehovah to the circumcised, Those who keep my Sabbaths, and decide for that in which I take pleasure, and take fast hold of my covenant; I give to them in my house and within my walls a memorial and a name better than sons and daughters: I give such a man an everlasting name, that shall not be cut off." The second condition after the sanctification of the Sabbath has reference to the regulation of life according to the revealed will of God; the third to fidelity with regard to the covenant of circumcision. יד also means a side, and hence a place (Deut 23:13); but in the passage before us, where ושׁם יד form a closely connected pair of words, to which וּמבּנות מבּנים is appended, it signifies the memorial, equivalent to מצּבת (2 Sam 18; 1:1-24:25; 1Kings 15:12), as an index lifted up on high (Ezek 21:24), which strikes the eye and arrests attention, pointing like a signpost to the person upon whom it is placed, like monumentum a monendo. They are assured that they will not be excluded from close fellowship with the church ("in my house and within my walls"), and also promised, as a superabundant compensation for the want of posterity, long life in the memory of future ages, by whom their long tried attachment to Jehovah and His people in circumstances of great temptation will not be forgotten.
John Gill
56:4 For thus saith the Lord unto the eunuchs that keep my sabbaths,.... That fear and serve the Lord; religiously observe all times of divine worship, and walk in all the commandments and ordinances of the Lord; show regard to all the institutions of the Gospel, and perform all religious exercises, private and public, on Lord's days, and at other times:
and choose the things that please me; who do that which is wellpleasing unto God, which he has declared in his word to be acceptable to him; and do that from right principles, with right views, and of choice; not forced to it by those who have authority over them, or led to it merely by example and custom:
and take hold of my covenant; not the covenant of circumcision, as Kimchi; for what had eunuchs to do with that? but the covenant of grace, the everlasting covenant, the covenant of peace before spoken of Is 14:10, made between the Father and the Son, on account of the elect; which may be said to be taken hold of when a person by faith claims his interest in God as his covenant God; comes to Christ as the Mediator of the covenant; and deals with his blood, righteousness, and sacrifice, for pardon, justification, and atonement; regards all the promises and blessings of the covenant as belonging to him and lives by faith on them, as such; so David by faith laid hold on this covenant, 2Kings 23:5.
John Wesley
56:4 Take hold - That stedfastly keep the conditions of my covenant.
Robert Jamieson, A. R. Fausset and David Brown
56:4 please me--sacrifice their own pleasure to mine.
take hold--so "layeth hold" (see on Is 56:2).
56:556:5: տա՛ց նոցա ՚ի տա՛ն իմում, եւ ընդ յարկաւ իմով տեղի՛ անուանի, առաւե՛լ քան զուստերաց եւ զդստերաց. եւ անուն յաւիտենակա՛ն տաց նոցա՝ եւ մի՛ պակասեսցէ[10226]։ [10226] ՚Ի լուս՛՛. Եւ ընդ պարսպաւ իմով տեղի. համաձայն բազմաց ՚ի բնաբ՛՛։
5 նրանց իմ Տան մէջ եւ իմ պարսպի ներսում աւելի անուանի տեղ կը տամ, քան որդիներին ու դուստրերին, կը տամ նրանց յաւիտենական մի անուն, որ չի կորչելու:
5 Անոնց՝ իմ տանս մէջ եւ պարիսպներուս մէջ եղող Տղաքներէն ու աղջիկներէն աւելի՝ աղէկ տեղ ու անուն պիտի տամ։Անոնց յաւիտենական անուն պիտի տամ, Որ պիտի չջնջուի։
տաց նոցա ի տան իմում, եւ ընդ պարսպաւ իմով տեղի [875]անուանի, առաւել քան զուստերաց եւ զդստերաց, եւ անուն յաւիտենական տաց նոցա` եւ մի՛ պակասեսցէ:

56:5: տա՛ց նոցա ՚ի տա՛ն իմում, եւ ընդ յարկաւ իմով տեղի՛ անուանի, առաւե՛լ քան զուստերաց եւ զդստերաց. եւ անուն յաւիտենակա՛ն տաց նոցա՝ եւ մի՛ պակասեսցէ[10226]։
[10226] ՚Ի լուս՛՛. Եւ ընդ պարսպաւ իմով տեղի. համաձայն բազմաց ՚ի բնաբ՛՛։
5 նրանց իմ Տան մէջ եւ իմ պարսպի ներսում աւելի անուանի տեղ կը տամ, քան որդիներին ու դուստրերին, կը տամ նրանց յաւիտենական մի անուն, որ չի կորչելու:
5 Անոնց՝ իմ տանս մէջ եւ պարիսպներուս մէջ եղող Տղաքներէն ու աղջիկներէն աւելի՝ աղէկ տեղ ու անուն պիտի տամ։Անոնց յաւիտենական անուն պիտի տամ, Որ պիտի չջնջուի։
zohrab-1805▾ eastern-1994▾ western am▾
56:556:5 тем дам Я в доме Моем и в стенах Моих место и имя лучшее, нежели сыновьям и дочерям; дам им вечное имя, которое не истребится.
56:5 δώσω διδωμι give; deposit αὐτοῖς αυτος he; him ἐν εν in τῷ ο the οἴκῳ οικος home; household μου μου of me; mine καὶ και and; even ἐν εν in τῷ ο the τείχει τειχος wall μου μου of me; mine τόπον τοπος place; locality ὀνομαστὸν ονομαστος superior υἱῶν υιος son καὶ και and; even θυγατέρων θυγατηρ daughter ὄνομα ονομα name; notable αἰώνιον αιωνιος eternal; of ages δώσω διδωμι give; deposit αὐτοῖς αυτος he; him καὶ και and; even οὐκ ου not ἐκλείψει εκλειπω leave off; cease
56:5 וְ wᵊ וְ and נָתַתִּ֨י nāṯattˌî נתן give לָהֶ֜ם lāhˈem לְ to בְּ bᵊ בְּ in בֵיתִ֤י vêṯˈî בַּיִת house וּ û וְ and בְ vᵊ בְּ in חֹֽומֹתַי֙ ḥˈômōṯay חֹומָה wall יָ֣ד yˈāḏ יָד hand וָ wā וְ and שֵׁ֔ם šˈēm שֵׁם name טֹ֖וב ṭˌôv טֹוב good מִ mi מִן from בָּנִ֣ים bbānˈîm בֵּן son וּ û וְ and מִ mi מִן from בָּנֹ֑ות bbānˈôṯ בַּת daughter שֵׁ֤ם šˈēm שֵׁם name עֹולָם֙ ʕôlˌām עֹולָם eternity אֶתֶּן־ ʔetten- נתן give לֹ֔ו lˈô לְ to אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative] לֹ֥א lˌō לֹא not יִכָּרֵֽת׃ ס yikkārˈēṯ . s כרת cut
56:5. dabo eis in domo mea et in muris meis locum et nomen melius a filiis et filiabus nomen sempiternum dabo eis quod non peribitI will give to them in my house, and within my walls, a place, and a name better than sons and daughters: I will give them an everlasting name which shall never perish.
5. Unto them will I give in mine house and within my walls a memorial and a name better than of sons and of daughters; I will give them an everlasting name, that shall not be cut off.
56:5. I will give them a place in my house, within my walls, and a name better than sons and daughters. I will give them an everlasting name, which will never perish.
56:5. Even unto them will I give in mine house and within my walls a place and a name better than of sons and of daughters: I will give them an everlasting name, that shall not be cut off.
Even unto them will I give in mine house and within my walls a place and a name better than of sons and of daughters: I will give them an everlasting name, that shall not be cut off:

56:5 тем дам Я в доме Моем и в стенах Моих место и имя лучшее, нежели сыновьям и дочерям; дам им вечное имя, которое не истребится.
56:5
δώσω διδωμι give; deposit
αὐτοῖς αυτος he; him
ἐν εν in
τῷ ο the
οἴκῳ οικος home; household
μου μου of me; mine
καὶ και and; even
ἐν εν in
τῷ ο the
τείχει τειχος wall
μου μου of me; mine
τόπον τοπος place; locality
ὀνομαστὸν ονομαστος superior
υἱῶν υιος son
καὶ και and; even
θυγατέρων θυγατηρ daughter
ὄνομα ονομα name; notable
αἰώνιον αιωνιος eternal; of ages
δώσω διδωμι give; deposit
αὐτοῖς αυτος he; him
καὶ και and; even
οὐκ ου not
ἐκλείψει εκλειπω leave off; cease
56:5
וְ wᵊ וְ and
נָתַתִּ֨י nāṯattˌî נתן give
לָהֶ֜ם lāhˈem לְ to
בְּ bᵊ בְּ in
בֵיתִ֤י vêṯˈî בַּיִת house
וּ û וְ and
בְ vᵊ בְּ in
חֹֽומֹתַי֙ ḥˈômōṯay חֹומָה wall
יָ֣ד yˈāḏ יָד hand
וָ וְ and
שֵׁ֔ם šˈēm שֵׁם name
טֹ֖וב ṭˌôv טֹוב good
מִ mi מִן from
בָּנִ֣ים bbānˈîm בֵּן son
וּ û וְ and
מִ mi מִן from
בָּנֹ֑ות bbānˈôṯ בַּת daughter
שֵׁ֤ם šˈēm שֵׁם name
עֹולָם֙ ʕôlˌām עֹולָם eternity
אֶתֶּן־ ʔetten- נתן give
לֹ֔ו lˈô לְ to
אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative]
לֹ֥א lˌō לֹא not
יִכָּרֵֽת׃ ס yikkārˈēṯ . s כרת cut
56:5. dabo eis in domo mea et in muris meis locum et nomen melius a filiis et filiabus nomen sempiternum dabo eis quod non peribit
I will give to them in my house, and within my walls, a place, and a name better than sons and daughters: I will give them an everlasting name which shall never perish.
56:5. I will give them a place in my house, within my walls, and a name better than sons and daughters. I will give them an everlasting name, which will never perish.
56:5. Even unto them will I give in mine house and within my walls a place and a name better than of sons and of daughters: I will give them an everlasting name, that shall not be cut off.
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
5: Тем дам Я в доме Моем... место и имя лучшее, нежели сыновьям и дочерям... Идею бессмертия в потомстве евреи понимали слишком чувственно и прямо, лишь в смысле физического продолжения рода. Пророк исправляет этот ложный взгляд: он говорит о нравственной самоценности каждой личности, определяемой ее личными достоинствами и заслугами; вот почему нередко, что человек, лишенный даже самой надежды на потомство, может быть гораздо именитее и славнее другого, нравственно негодного человека, хотя бы этот последний и имел многочисленное потомство.
Adam Clarke: Commentary on the Bible - 1831
56:5: I will give them an everlasting name - For לו lo, him, in the singular, it is evident that we ought to read למו lamo, them, in the plural: so read the Septuagint, Syriac, Chaldee, and Vulgate.
Albert Barnes: Notes on the Bible - 1834
56:5: Will I give in mine house - That is, they shalt be admitted to all the privileges of entering my house of prayer, and of being regarded as my true worshippers, and this shall be to them a more invaluable privilege than would be any earthly advantages. The word 'house' here refers undoubtedly to the temple, regarded as emblematic of the place of public worship in all ages.
And within my walls - The walls of the city where God dwelt, referring primarily to the walls of Jerusalem. They should be permitted to dwell with God, and be admitted to all the privileges of others. All, of all classes and conditions, under the reign of the Messiah, should be regarded as on a level, and entitled to equal advantages. There should be no religious disabilities arising from caste, age, country, color, or rank of life. Those who had any physical defect should not on that account be excluded from his favor, or be regarded as not entitled to his offers of mercy. The lame, therefore, the halt, the blind; the man of color, the african, the red man of the woods; the Hindu and the Islander; all are to be regarded as alike invited to participate in the favor of God, and none are to be excluded from the 'house' erected to his praise, and from within the 'walls' of the holy city where he dwells.
A place - Hebrew, יד yâ d - 'A hand.' The word is, however, used to denote 'a place' Deu 23:13; Num 2:17; Jos 8:10. It is sometimes used in the sense of 'monument,' or 'trophy' Sa1 15:12; Sa2 18:18, as if a monument were a handpointing out or showing anything. The word here denotes, however, a place, and means that the excluded foreigner and the eunuch should be admitted to a place in the temple of God; that is, should be admitted to the favor of God, and be permitted to dwell with him.
And a name - As it was regarded among the Hebrews as one of the highest honors to have a numerous posterity, the idea here is, that they should be admitted to the highest possible honor - the honor of being regarded as the children of God, and treated as his friends.
And I will give them an everlasting name - Their memory shall not perish. They shall be admitted to eternal and unchangeable honors - the everlasting honor of being treated as the friends of God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
56:5: will I: Mat 16:18; Eph 2:22; Ti1 3:15; Heb 3:6
and a: Isa 62:12; Joh 1:12; Jo1 3:1; Rev 3:12
better: Sa1 1:8
that shall: Isa 55:13; Rev 3:5
Geneva 1599
56:5 Even to them will I give in my (e) house and within my walls a place and a (f) name better than of sons and of daughters: I will give them an everlasting name, that shall not be cut off.
(e) Meaning, in his Church.
(f) They will be called after my people, and be of the same religion: yea, under Christ the dignity of the faithful will be greater than the Jews were at that time.
John Gill
56:5 Even to them will I give in mine house and within my walls,.... The Targum is,
"in the house of my sanctuary, and in the land of the house of my Shechinah;''
meaning the temple at Jerusalem, in the land of Judea; but a Gospel church state is here meant, which is the house of God; the materials of which are true believers; the foundation Christ; the pillars and beams of it are the ministers of the word; the windows the ordinances, the door into it faith in Christ, and a profession of it; the provisions of it the word and ordinances; the stewards of it the preachers of the Gospel; where are saints of various sorts, fathers, young men, and children; where Christ is as a son over his own house, and acts as Prophet, Priest, and King, there. This is the Lord's house, it is of his building, where he dwells, which he keeps, repairs, beautifies, and adorns; here he promises to give the persons before described
a place and a name better than of sons and of daughters; a "place" of entrance and admission into his house, for continuance to dwell in; a place of honour, profit, and pleasure; a place of comfort, rest, ease, and quietness; a place of fulness at the table of the Lord; a fixed, abiding, settled place; or "a hand" (o), which may signify a part, portion, lot, or inheritance, 2Kings 19:43 or a statue or pillar, 2Kings 18:18, and a "name", not of office, for all in it are not officers; nor a mere name in a church book, which to have only is of no avail; nor the mere name of a professor, which men may have, and be dead; but a good name, as a church member: and such an one is he who keeps his place in the church; seeks to maintain peace and brotherly love in it; lays himself out for the welfare of it; is ready to contribute according to his ability for the support of it; and whose life and conversation is becoming the Gospel of Christ; moreover, by this name may be meant the name of the people of God, he being their covenant God; or of the priests of God, as all the saints are under the Gospel dispensation; or of Christians, as they are now called; or rather of the sons of God, which is the new name that is given them, and is a more excellent name
than of sons and daughters; that is, than to have sons and daughters, the want of which the eunuch complained of; or than to be the sons and daughters of the greatest potentate on earth:
I will give them an everlasting name, that shall never be cut off; such is their good name in the church, and is spoken well of in later ages, is had in everlasting remembrance, and will be confessed by Christ at the last day; and such is their name as the children of God, for, once sons, no more servants, the name and relation will always continue; and both this name and place are the gift of God; it is he that brings them to his house, and gives them a place there, and enables them to behave well in it, so as to have a good name; and it is he that gives them the name, privilege, power, and relation of children, which shall never be cut off by any act of their own, or his, or by men, or devils; such a name had the eunuch, converted and baptized by Philip, Acts 8:27.
(o) "manum", Montanus, Cocceius. Ben Melech interprets it by "place"; and observes, that not at coporeal place is intended, but a place, of honour, excellency, dignity, and praise.
John Wesley
56:5 In mine house - In my temple. Better - A far greater blessing and honour than that of having posterity, even my favour, and my spirit, and eternal felicity.
Robert Jamieson, A. R. Fausset and David Brown
56:5 in mine house--the temple, the emblem of the Church (Ti1 3:15). They shall no longer be confined as proselytes were, to the outer court, but shall be admitted "into the holiest" (Heb 10:19-20).
a place--literally, "a hand."
than of sons--Though the eunuch is barren of children (Is 56:3), I will give him a more lasting name than that of being father of sons and daughters (regarded as a high honor among the Hebrews) (Jn 1:12; Jn 10:3; 1Jn 3:1; Rev_ 2:17; Rev_ 3:12).
56:656:6: Եւ զայլազգիսն որ եկեալ յեցեալ իցեն ՚ի Տէր՝ ծառայել նմա, եւ սիրել զանուն նորա, լինե՛լ նմա ՚ի ծառայս եւ յաղախնայս. եւ զամենայն ոյք պահիցեն զշաբաթս իմ՝ եւ ո՛չ պղծիցեն, եւ կայցեն յուխտին իմում[10227]։ [10227] Ոմանք. Եւ զամենեսին ոյք պահիցեն զշա՛՛... եւ կացցեն յուխ՛՛։
6 Իսկ այն այլազգիներին, որոնք եկել յարել են Տիրոջը, որպէսզի ծառայեն նրան եւ սիրեն նրա անունը, լինեն նրա համար ծառաներ եւ աղախիններ, ու բոլոր նրանց, որոնք կը պահեն իմ շաբաթները եւ չեն պղծի, ու կը մնան իմ ուխտի մէջ, -
6 Այն օտարականին որդիները, որոնք Տէրոջը յարեր են՝ Անոր ծառայութիւն ընելու, Տէրոջը անունը սիրելու Ու անոր ծառաներ ըլլալու համար, Այսինքն ամէն անոնք, որ շաբաթը կը պահեն ու չեն պղծեր Եւ իմ ուխտիս մէջ հաստատ կը կենան,
Եւ զայլազգիսն որ եկեալ յեցեալ իցեն ի Տէր` ծառայել նմա եւ սիրել զանուն նորա, լինել նմա ի ծառայս [876]եւ յաղախնայս, եւ`` զամենեսեան ոյք պահիցեն զշաբաթս իմ եւ ոչ պղծիցեն, եւ կայցեն յուխտին իմում:

56:6: Եւ զայլազգիսն որ եկեալ յեցեալ իցեն ՚ի Տէր՝ ծառայել նմա, եւ սիրել զանուն նորա, լինե՛լ նմա ՚ի ծառայս եւ յաղախնայս. եւ զամենայն ոյք պահիցեն զշաբաթս իմ՝ եւ ո՛չ պղծիցեն, եւ կայցեն յուխտին իմում[10227]։
[10227] Ոմանք. Եւ զամենեսին ոյք պահիցեն զշա՛՛... եւ կացցեն յուխ՛՛։
6 Իսկ այն այլազգիներին, որոնք եկել յարել են Տիրոջը, որպէսզի ծառայեն նրան եւ սիրեն նրա անունը, լինեն նրա համար ծառաներ եւ աղախիններ, ու բոլոր նրանց, որոնք կը պահեն իմ շաբաթները եւ չեն պղծի, ու կը մնան իմ ուխտի մէջ, -
6 Այն օտարականին որդիները, որոնք Տէրոջը յարեր են՝ Անոր ծառայութիւն ընելու, Տէրոջը անունը սիրելու Ու անոր ծառաներ ըլլալու համար, Այսինքն ամէն անոնք, որ շաբաթը կը պահեն ու չեն պղծեր Եւ իմ ուխտիս մէջ հաստատ կը կենան,
zohrab-1805▾ eastern-1994▾ western am▾
56:656:6 И сыновей иноплеменников, присоединившихся к Господу, чтобы служить Ему и любить имя Господа, быть рабами Его, всех, хранящих субботу от осквернения ее и твердо держащихся завета Моего,
56:6 καὶ και and; even τοῖς ο the ἀλλογενέσι αλλογενης of another family τοῖς ο the προσκειμένοις προσκειμαι lord; master δουλεύειν δουλευω give allegiance; subject αὐτῷ αυτος he; him καὶ και and; even ἀγαπᾶν αγαπαω love τὸ ο the ὄνομα ονομα name; notable κυρίου κυριος lord; master τοῦ ο the εἶναι ειμι be αὐτῷ αυτος he; him εἰς εις into; for δούλους δουλος subject καὶ και and; even δούλας δουλη subject; maid καὶ και and; even πάντας πας all; every τοὺς ο the φυλασσομένους φυλασσω guard; keep τὰ ο the σάββατά σαββατον Sabbath; week μου μου of me; mine μὴ μη not βεβηλοῦν βεβηλοω profane καὶ και and; even ἀντεχομένους αντεχω hold close / onto; reach τῆς ο the διαθήκης διαθηκη covenant μου μου of me; mine
56:6 וּ û וְ and בְנֵ֣י vᵊnˈê בֵּן son הַ ha הַ the נֵּכָ֗ר nnēḵˈār נֵכָר foreigner הַ ha הַ the נִּלְוִ֤ים nnilwˈîm לוה accompany עַל־ ʕal- עַל upon יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH לְ lᵊ לְ to שָׁ֣רְתֹ֔ו šˈārᵊṯˈô שׁרת serve וּֽ ˈû וְ and לְ lᵊ לְ to אַהֲבָה֙ ʔahᵃvˌā אהב love אֶת־ ʔeṯ- אֵת [object marker] שֵׁ֣ם šˈēm שֵׁם name יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH לִ li לְ to הְיֹ֥ות hᵊyˌôṯ היה be לֹ֖ו lˌô לְ to לַ la לְ to עֲבָדִ֑ים ʕᵃvāḏˈîm עֶבֶד servant כָּל־ kol- כֹּל whole שֹׁמֵ֤ר šōmˈēr שׁמר keep שַׁבָּת֙ šabbˌāṯ שַׁבָּת sabbath מֵֽ mˈē מִן from חַלְּלֹ֔ו ḥallᵊlˈô חלל defile וּ û וְ and מַחֲזִיקִ֖ים maḥᵃzîqˌîm חזק be strong בִּ bi בְּ in בְרִיתִֽי׃ vᵊrîṯˈî בְּרִית covenant
56:6. et filios advenae qui adherent Domino ut colant eum et diligant nomen eius ut sint ei in servos omnem custodientem sabbatum ne polluat illud et tenentem foedus meumAnd the children of the stranger that adhere to the Lord, to worship him, and to love his name, to be his servants: every one that keepeth the sabbath from profaning it, and that holdeth fast my covenant:
6. Also the strangers, that join themselves to the LORD, to minister unto him, and to love the name of the LORD, to be his servants, every one that keepeth the sabbath from profaning it, and holdeth fast by my covenant;
56:6. And the sons of the new arrival, who adhere to the Lord so as to worship him and to love his name, shall be his servants: all who keep the Sabbath without profaning it, and who hold to my covenant.
56:6. Also the sons of the stranger, that join themselves to the LORD, to serve him, and to love the name of the LORD, to be his servants, every one that keepeth the sabbath from polluting it, and taketh hold of my covenant;
Also the sons of the stranger, that join themselves to the LORD, to serve him, and to love the name of the LORD, to be his servants, every one that keepeth the sabbath from polluting it, and taketh hold of my covenant:

56:6 И сыновей иноплеменников, присоединившихся к Господу, чтобы служить Ему и любить имя Господа, быть рабами Его, всех, хранящих субботу от осквернения ее и твердо держащихся завета Моего,
56:6
καὶ και and; even
τοῖς ο the
ἀλλογενέσι αλλογενης of another family
τοῖς ο the
προσκειμένοις προσκειμαι lord; master
δουλεύειν δουλευω give allegiance; subject
αὐτῷ αυτος he; him
καὶ και and; even
ἀγαπᾶν αγαπαω love
τὸ ο the
ὄνομα ονομα name; notable
κυρίου κυριος lord; master
τοῦ ο the
εἶναι ειμι be
αὐτῷ αυτος he; him
εἰς εις into; for
δούλους δουλος subject
καὶ και and; even
δούλας δουλη subject; maid
καὶ και and; even
πάντας πας all; every
τοὺς ο the
φυλασσομένους φυλασσω guard; keep
τὰ ο the
σάββατά σαββατον Sabbath; week
μου μου of me; mine
μὴ μη not
βεβηλοῦν βεβηλοω profane
καὶ και and; even
ἀντεχομένους αντεχω hold close / onto; reach
τῆς ο the
διαθήκης διαθηκη covenant
μου μου of me; mine
56:6
וּ û וְ and
בְנֵ֣י vᵊnˈê בֵּן son
הַ ha הַ the
נֵּכָ֗ר nnēḵˈār נֵכָר foreigner
הַ ha הַ the
נִּלְוִ֤ים nnilwˈîm לוה accompany
עַל־ ʕal- עַל upon
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
לְ lᵊ לְ to
שָׁ֣רְתֹ֔ו šˈārᵊṯˈô שׁרת serve
וּֽ ˈû וְ and
לְ lᵊ לְ to
אַהֲבָה֙ ʔahᵃvˌā אהב love
אֶת־ ʔeṯ- אֵת [object marker]
שֵׁ֣ם šˈēm שֵׁם name
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
לִ li לְ to
הְיֹ֥ות hᵊyˌôṯ היה be
לֹ֖ו lˌô לְ to
לַ la לְ to
עֲבָדִ֑ים ʕᵃvāḏˈîm עֶבֶד servant
כָּל־ kol- כֹּל whole
שֹׁמֵ֤ר šōmˈēr שׁמר keep
שַׁבָּת֙ šabbˌāṯ שַׁבָּת sabbath
מֵֽ mˈē מִן from
חַלְּלֹ֔ו ḥallᵊlˈô חלל defile
וּ û וְ and
מַחֲזִיקִ֖ים maḥᵃzîqˌîm חזק be strong
בִּ bi בְּ in
בְרִיתִֽי׃ vᵊrîṯˈî בְּרִית covenant
56:6. et filios advenae qui adherent Domino ut colant eum et diligant nomen eius ut sint ei in servos omnem custodientem sabbatum ne polluat illud et tenentem foedus meum
And the children of the stranger that adhere to the Lord, to worship him, and to love his name, to be his servants: every one that keepeth the sabbath from profaning it, and that holdeth fast my covenant:
56:6. And the sons of the new arrival, who adhere to the Lord so as to worship him and to love his name, shall be his servants: all who keep the Sabbath without profaning it, and who hold to my covenant.
56:6. Also the sons of the stranger, that join themselves to the LORD, to serve him, and to love the name of the LORD, to be his servants, every one that keepeth the sabbath from polluting it, and taketh hold of my covenant;
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6-7: Я приведу на святую гору Мою... дом Мой назовется домом молитвы для всех народов. Упоминание здесь о "горе святой" естественно ведет нашу мысль к раннейшей специальной речи того же пророка об этой святой горе, под которой он, вообще, разумеет судьбы новозаветной, Христовой церкви (2: гл.). Под "домом молитвы", о котором здесь неоднократно говорится, хотя многие и склонны разуметь ветхозаветный иерусалимский храм, но это едва ли справедливо, особенно, ввиду ясных слон Господа, что "наступает время, когда и не в Иерусалиме будут поклоняться Отцу в Духе и истине" (Ин 4:21, 23-24).

"Поэтому пророчество Исаии, как справедливо говорит Властов, должно было иметь обширнейшее значение и обнимать собою весь мир христианский, т. е. Церковь Христову, как вечный храм вечному Богу, в котором каждая душа христианская, поклоняющаяся Господу Богу "в духе и истине", будет услышана милосердным Отцом" (Властов, Священ. Летоп. V гл. 332: с.).
Adam Clarke: Commentary on the Bible - 1831
56:6: The sons of the stranger - The Gentiles.
That join themselves to the Lord - Who shall enter into the Christian covenant by baptism and faith in Christ, as the Jews and proselytes did by circumcision.
To serve him - To live according to the Gospel, and ever do that which is right in the sight of the Lord.
To love the name of the Lord - The name of Jesus, the Christ, the Savior of sinners, the Anointed of God, and the Giver of the Holy Spirit to his followers.
To be his servants - To worship no other God but Jehovah, and to trust in none for salvation but his Christ.
That keepeth the Sabbath - That observes it as a type of the rest that remains for the people of God.
And taketh hold of my covenant - בבריתי biberithi, "of my covenant sacrifice;" as without this he can do nothing good; and without it nothing can be acceptable to the infinite majesty of the Most High.
Albert Barnes: Notes on the Bible - 1834
56:6: Also the sons of the stranger - (see the note at Isa 56:3). The conditions on which they should be admitted to the same privileges are specified, and are the following:
1. They were to 'join themselves to the Lord' (see the note at Isa 56:3).
2. This should be with a purpose to 'serve him.' Their aim and design should be to keep his commandments and to do his will.
3. They were to 'love the name of the Lord;' that is, to love Yahweh himself, for the 'name' of the Lord is often used as denoting the Lord himself.
4. They were to keep his sabbaths (see the notes at Isa 56:4).
5. They were to take hold of his covenant (see the notes at Isa 56:4).
On these conditions the sons of the foreigner were to be admitted to all the privileges of the children of God, and to be united with all who love and serve him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
56:6: join: Isa 56:3, Isa 44:5; Jer 50:5; Act 2:41, Act 11:23; Co2 8:5; Th1 1:9, Th1 1:10
to love: Mar 12:30-34; Rom 8:28; Co1 16:22; Gal 5:6; Eph 6:24; Jam 1:12, Jam 2:5
every: Isa 56:2, Isa 58:13; Rev 1:10
Carl Friedrich Keil and Franz Delitzsch
56:6
The fears of proselytes from among the heathen are also removed. "And the foreigners, who have joined themselves to Jehovah, to serve Him, and to love the name of Jehovah, to be His servants, whoever keepeth the Sabbath from desecrating it, and those who hold fast to my covenant, I bring them to my holy mountain, and make them joyful in my house of prayer; their whole-offerings and their slain-offerings are well-pleasing upon mine altar: for my house, a house of prayer shall it be called for all nations." The proselytes, who have attached themselves to Jehovah (על־הא),
(Note: The oriental reading, not in Is 56:3, but here in Is 56:6, is על־ה; the western, אל־ה. The Masora follows the western (מערבאי( nre), i.e., the Palestinian, and reckons this passage as one of the 31 על־ה in the Old Testament Scriptures.)
the God of Israel, with the pure intention of serving Him with love, are not to be left behind in the strange land. Jehovah will bring them along with His people to the holy mountain, upon which His temple rises once more; there will He cause them to rejoice, and all that they place upon His altar will find a most gracious acceptance. It is impossible that the prophet should be thinking here of the worship of the future without sacrifice, although in Is 53:1-12 he predicts the self-sacrifice of the "Servant of Jehovah," which puts an end to all animals sacrifices. But here the temple is called "the house of prayer," from the prayer which is the soul of all worship. It will be called a house of prayer for all nations; and therefore its nature will correspond to its name. This ultimate intention is already indicated in Solomon's dedicatory prayer (3Kings 8:41-43); but our prophet was the first to give it this definite universal expression. Throughout this passage the spirit of the law is striving to liberate itself from its bondage. Nor is there anything to surprise us in the breaking down of the party wall, built up so absolutely between the eunuchs on the one hand and the congregation on the other, or the one partially erected between the heathen and the congregation of Israel; as we may see from Is 66:21, where it is affirmed that Jehovah will even take priests and Levites out of the midst of the heathen whom Israel will bring back with it into its own land.
John Gill
56:6 Also the sons of the stranger that join themselves to the Lord,.... Having answered the objection and removed the discouragement of the eunuch, he now returns to the sons of the stranger, who also join themselves to the Lord, as the eunuch had done; see Is 56:4 and who do this,
to serve him, and to love the name of the Lord, to be his servants; who give up themselves to him, not only to be saved by him, but to serve him in righteousness and holiness, with reverence and godly fear, and from a principle of love to him; being heartily desirous, and accounting it an honour, to be his servants:
everyone that keepeth the sabbath from polluting it, and taketh hold of my covenant; See Gill on Is 56:4.
Robert Jamieson, A. R. Fausset and David Brown
56:6 join . . . Lord-- (Jer 50:6). Conditions of admission to the privileges of adoption.
56:756:7: Տարա՛յց զնոսա ՚ի լեառն սրբութեան իմոյ. եւ ուրա՛խ արարից զնոսա ՚ի տան աղօթից իմոց. ողջակէզք նոցա եւ պատարագք նոցա ընդունելի՛ եղիցին ՚ի վերայ սեղանոյ իմոյ. զի տուն իմ տո՛ւն աղօթից կոչեսցի ամենայն հեթանոսաց[10228]։ [10228] Ոմանք. Ընդունելի լիցին ՚ի վերայ։
7 նրանց կը տանեմ իմ սուրբ լեռը, կ’ուրախացնեմ նրանց իմ աղօթքի Տան մէջ, նրանց ողջակէզներն ու ընծաներն ընդունելի կը լինեն իմ սեղանի վրայ, քանզի իմ Տունը բոլոր հեթանոսների համար աղօթքի Տուն պիտի կոչուի»:
7 Զանոնք ալ իմ սուրբ լեռս պիտի բերեմ Եւ իմ աղօթքի տանս մէջ զանոնք պիտի ուրախացնեմ։Անոնց ողջակէզներն ու զոհերը իմ սեղանիս վրայ ընդունելի պիտի ըլլան, Քանզի իմ տունս բոլոր ազգերուն համար աղօթքի տուն պիտի կոչուի։
տարայց զնոսա ի լեառն սրբութեան իմոյ, եւ ուրախ արարից զնոսա ի տան աղօթից իմոց. ողջակէզք նոցա եւ պատարագք նոցա ընդունելի եղիցին ի վերայ սեղանոյ իմոյ. զի տուն իմ տուն աղօթից կոչեսցի ամենայն հեթանոսաց:

56:7: Տարա՛յց զնոսա ՚ի լեառն սրբութեան իմոյ. եւ ուրա՛խ արարից զնոսա ՚ի տան աղօթից իմոց. ողջակէզք նոցա եւ պատարագք նոցա ընդունելի՛ եղիցին ՚ի վերայ սեղանոյ իմոյ. զի տուն իմ տո՛ւն աղօթից կոչեսցի ամենայն հեթանոսաց[10228]։
[10228] Ոմանք. Ընդունելի լիցին ՚ի վերայ։
7 նրանց կը տանեմ իմ սուրբ լեռը, կ’ուրախացնեմ նրանց իմ աղօթքի Տան մէջ, նրանց ողջակէզներն ու ընծաներն ընդունելի կը լինեն իմ սեղանի վրայ, քանզի իմ Տունը բոլոր հեթանոսների համար աղօթքի Տուն պիտի կոչուի»:
7 Զանոնք ալ իմ սուրբ լեռս պիտի բերեմ Եւ իմ աղօթքի տանս մէջ զանոնք պիտի ուրախացնեմ։Անոնց ողջակէզներն ու զոհերը իմ սեղանիս վրայ ընդունելի պիտի ըլլան, Քանզի իմ տունս բոլոր ազգերուն համար աղօթքի տուն պիտի կոչուի։
zohrab-1805▾ eastern-1994▾ western am▾
56:756:7 Я приведу на святую гору Мою и обрадую их в Моем доме молитвы; всесожжения их и жертвы их {будут} благоприятны на жертвеннике Моем, ибо дом Мой назовется домом молитвы для всех народов.
56:7 εἰσάξω εισαγω lead in; bring in αὐτοὺς αυτος he; him εἰς εις into; for τὸ ο the ὄρος ορος mountain; mount τὸ ο the ἅγιόν αγιος holy μου μου of me; mine καὶ και and; even εὐφρανῶ ευφραινω celebrate; cheer αὐτοὺς αυτος he; him ἐν εν in τῷ ο the οἴκῳ οικος home; household τῆς ο the προσευχῆς προσευχη prayer μου μου of me; mine τὰ ο the ὁλοκαυτώματα ολοκαυτωμα whole offering αὐτῶν αυτος he; him καὶ και and; even αἱ ο the θυσίαι θυσια immolation; sacrifice αὐτῶν αυτος he; him ἔσονται ειμι be δεκταὶ δεκτος acceptable ἐπὶ επι in; on τοῦ ο the θυσιαστηρίου θυσιαστηριον altar μου μου of me; mine ὁ ο the γὰρ γαρ for οἶκός οικος home; household μου μου of me; mine οἶκος οικος home; household προσευχῆς προσευχη prayer κληθήσεται καλεω call; invite πᾶσιν πας all; every τοῖς ο the ἔθνεσιν εθνος nation; caste
56:7 וַ wa וְ and הֲבִיאֹותִ֞ים hᵃvîʔôṯˈîm בוא come אֶל־ ʔel- אֶל to הַ֣ר hˈar הַר mountain קָדְשִׁ֗י qoḏšˈî קֹדֶשׁ holiness וְ wᵊ וְ and שִׂמַּחְתִּים֙ śimmaḥtîm שׂמח rejoice בְּ bᵊ בְּ in בֵ֣ית vˈêṯ בַּיִת house תְּפִלָּתִ֔י tᵊfillāṯˈî תְּפִלָּה prayer עֹולֹתֵיהֶ֧ם ʕôlōṯêhˈem עֹלָה burnt-offering וְ wᵊ וְ and זִבְחֵיהֶ֛ם zivḥêhˈem זֶבַח sacrifice לְ lᵊ לְ to רָצֹ֖ון rāṣˌôn רָצֹון pleasure עַֽל־ ʕˈal- עַל upon מִזְבְּחִ֑י mizbᵊḥˈî מִזְבֵּחַ altar כִּ֣י kˈî כִּי that בֵיתִ֔י vêṯˈî בַּיִת house בֵּית־ bêṯ- בַּיִת house תְּפִלָּ֥ה tᵊfillˌā תְּפִלָּה prayer יִקָּרֵ֖א yiqqārˌē קרא call לְ lᵊ לְ to כָל־ ḵol- כֹּל whole הָ hā הַ the עַמִּֽים׃ ʕammˈîm עַם people
56:7. adducam eos in montem sanctum meum et laetificabo eos in domo orationis meae holocausta eorum et victimae eorum placebunt mihi super altari meo quia domus mea domus orationis vocabitur cunctis populisI will bring them into my holy mount, and will make them joyful in my house of prayer: their holocausts, and their victims shall please me upon my altar: for my house shall be called the house of prayer, for all nations.
7. even them will I bring to my holy mountain, and make them joyful in my house of prayer; their burnt offerings and their sacrifices shall be accepted upon mine altar: for mine house shall be called an house of prayer for all peoples.
56:7. I will lead them to my holy mountain, and I will gladden them in my house of prayer. Their holocausts and their victims will be pleasing to me upon my altar. For my house will be called the house of prayer for all peoples.
56:7. Even them will I bring to my holy mountain, and make them joyful in my house of prayer: their burnt offerings and their sacrifices [shall be] accepted upon mine altar; for mine house shall be called an house of prayer for all people.
Even them will I bring to my holy mountain, and make them joyful in my house of prayer: their burnt offerings and their sacrifices [shall be] accepted upon mine altar; for mine house shall be called an house of prayer for all people:

56:7 Я приведу на святую гору Мою и обрадую их в Моем доме молитвы; всесожжения их и жертвы их {будут} благоприятны на жертвеннике Моем, ибо дом Мой назовется домом молитвы для всех народов.
56:7
εἰσάξω εισαγω lead in; bring in
αὐτοὺς αυτος he; him
εἰς εις into; for
τὸ ο the
ὄρος ορος mountain; mount
τὸ ο the
ἅγιόν αγιος holy
μου μου of me; mine
καὶ και and; even
εὐφρανῶ ευφραινω celebrate; cheer
αὐτοὺς αυτος he; him
ἐν εν in
τῷ ο the
οἴκῳ οικος home; household
τῆς ο the
προσευχῆς προσευχη prayer
μου μου of me; mine
τὰ ο the
ὁλοκαυτώματα ολοκαυτωμα whole offering
αὐτῶν αυτος he; him
καὶ και and; even
αἱ ο the
θυσίαι θυσια immolation; sacrifice
αὐτῶν αυτος he; him
ἔσονται ειμι be
δεκταὶ δεκτος acceptable
ἐπὶ επι in; on
τοῦ ο the
θυσιαστηρίου θυσιαστηριον altar
μου μου of me; mine
ο the
γὰρ γαρ for
οἶκός οικος home; household
μου μου of me; mine
οἶκος οικος home; household
προσευχῆς προσευχη prayer
κληθήσεται καλεω call; invite
πᾶσιν πας all; every
τοῖς ο the
ἔθνεσιν εθνος nation; caste
56:7
וַ wa וְ and
הֲבִיאֹותִ֞ים hᵃvîʔôṯˈîm בוא come
אֶל־ ʔel- אֶל to
הַ֣ר hˈar הַר mountain
קָדְשִׁ֗י qoḏšˈî קֹדֶשׁ holiness
וְ wᵊ וְ and
שִׂמַּחְתִּים֙ śimmaḥtîm שׂמח rejoice
בְּ bᵊ בְּ in
בֵ֣ית vˈêṯ בַּיִת house
תְּפִלָּתִ֔י tᵊfillāṯˈî תְּפִלָּה prayer
עֹולֹתֵיהֶ֧ם ʕôlōṯêhˈem עֹלָה burnt-offering
וְ wᵊ וְ and
זִבְחֵיהֶ֛ם zivḥêhˈem זֶבַח sacrifice
לְ lᵊ לְ to
רָצֹ֖ון rāṣˌôn רָצֹון pleasure
עַֽל־ ʕˈal- עַל upon
מִזְבְּחִ֑י mizbᵊḥˈî מִזְבֵּחַ altar
כִּ֣י kˈî כִּי that
בֵיתִ֔י vêṯˈî בַּיִת house
בֵּית־ bêṯ- בַּיִת house
תְּפִלָּ֥ה tᵊfillˌā תְּפִלָּה prayer
יִקָּרֵ֖א yiqqārˌē קרא call
לְ lᵊ לְ to
כָל־ ḵol- כֹּל whole
הָ הַ the
עַמִּֽים׃ ʕammˈîm עַם people
56:7. adducam eos in montem sanctum meum et laetificabo eos in domo orationis meae holocausta eorum et victimae eorum placebunt mihi super altari meo quia domus mea domus orationis vocabitur cunctis populis
I will bring them into my holy mount, and will make them joyful in my house of prayer: their holocausts, and their victims shall please me upon my altar: for my house shall be called the house of prayer, for all nations.
56:7. I will lead them to my holy mountain, and I will gladden them in my house of prayer. Their holocausts and their victims will be pleasing to me upon my altar. For my house will be called the house of prayer for all peoples.
56:7. Even them will I bring to my holy mountain, and make them joyful in my house of prayer: their burnt offerings and their sacrifices [shall be] accepted upon mine altar; for mine house shall be called an house of prayer for all people.
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Adam Clarke: Commentary on the Bible - 1831
56:7: Shall be accepted - A word is here lost out of the text: it is supplied from the Septuagint, יהיו yihyu, εσονται, "they shall be." - Houbigant.
Albert Barnes: Notes on the Bible - 1834
56:7: Even them will I bring to my holy mountain - (See the notes at Isa 2:3). That is, they should be admitted to the fellowship and privileges of his people.
And make them joyful - In the participation of the privileges of the true religion, and in the service of God, they shall be made happy.
In my house of prayer - In the temple - here called the house of prayer. The language here is all derived from the worship of the Jews, though the meaning evidently is, that under the new dispensation, all nations would be admitted to the privileges of his people, and that the appropriate services of religion which they would offer would be acceptable to God.
Their burnt-offerings - That is, their worship shall be as acceptable as that of the ancient people of God. This evidently contemplates the future times of the Messiah, and the sense is, that in those times, the Gentiles would be admitted to the same privileges of the people of God, as the Jewish nation had been. It is true that proselytes were admitted to the privileges of religion among the Jews, and were permitted to offer burnt-offerings and sacrifices, nor can there be a doubt that they were then acceptable to God. But it is also true that there was a conviction that they were admitted as proselytes, and that there would be a superiority felt by the native-born Jews over the foreigners who were admitted to their society. Under the Jewish religion this distinction was inevitable, and it would involve, in spite of every effort to the contrary, much of the feeling of caste - a sense of superiority on the one hand, and of inferiority on the other; a conviction on the one part that they were the descendants of Abraham, and the inheritors of the ancient and venerable promises, and on the other that they had come in as foreigners, and had been admitted by special favor to these privileges. But all this was to be abolished under the Messiah. No one was to claim superiority on account of any supposed advantage from birth, or nation, or country; no one, however humble he might feel in respect to God and to his own deserts, was to admit into his bosom any sense of inferiority in regard to his origin, his country, his complexion, his former character. All were to have the same near access to God, and the offering of one was to be as acceptable as that of another.
For mine house - This passage is quoted by the Saviour Mat 21:13, to show the impropriety of employing the temple as a place of traffic and exchange. In that passage he simply quotes the declaration that it should be 'a house of prayer.' There are two ideas in the passage as used by Isaiah; first, that the temple should be regarded as a house of prayer; and, secondly, that the privileges of that house should be extended to all people. The main design of the temple was that God might be there invoked, and the inestimable privilege of calling on him was to be extended to all the nations of the earth.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
56:7: them will: Isa 2:2, Isa 2:3, Isa 66:19, Isa 66:20; Psa 2:6; Mic 4:1, Mic 4:2; Zac 8:3; Mal 1:11; Joh 12:20-26; Eph 2:11-13; Heb 12:22; Pe1 1:1, Pe1 1:2
their burnt: Rom 12:1; Heb 13:15; Pe1 2:5
for mine: Mal 1:11; Mat 21:13; Mar 11:17; Luk 19:46; Joh 4:21-23; Ti1 2:8
Geneva 1599
56:7 Even them will I bring to my holy mountain, and make them joyful in my house of prayer: their burnt (g) offerings and their sacrifices [shall be] accepted upon my altar; for my house shall be called an house of prayer for (h) all people.
(g) By this he means the spiritual service of God, to whom the faithful offer continual thanksgiving, yea themselves and all that they have, as a lively and acceptable sacrifice.
(h) Not only for the Jews, but for all others, (Mt 21:13).
John Gill
56:7 Even them will I bring to my holy mountain,.... The church, called a "mountain" for its height, visibility, and immovableness; see Is 2:2, especially for the latter; the true members of it being such who are interested in the unchangeable love of God, in the immovable grace of election, in the unalterable covenant of grace, are on the Rock Christ Jesus, and are secured by the favour and power of God; and it is called a "Holy One", because in it holy men are, holy doctrines are preached, holy services performed, and the holy God, Father, Son, and Spirit, grant their presence: and hither the Lord "brings" his people; he shows them the way thither; he inclines their minds, and moves their wills, to come hither; he removes the objections that are in their way; he constrains them by his love; and he does it in a very distinguishing way, takes one of a city, and two of a family, and brings them hither; and he who says this is able to do it; and, when he has brought them there, will do for them as follows:
and make them joyful in my house of prayer; or "in the house of my prayer" (p); not made by him, as say the Jews (q); but where prayer is made unto him, and is acceptable with him; every man's closet should be a place of private prayer; and every good man's house a place of family prayer; but a church of God is a house where saints meet together, and jointly pray to the Lord: and here he makes them joyful; by hearing and answering their prayers; by granting his gracious presence; by discovering his love, and shedding it abroad in their hearts; by feeding them with his word and ordinances; by giving them views of Christ, his love and loveliness, fulness, grace, and righteousness: by favouring them with the consolations of his Spirit, and his gracious influences; and by showing them their interest in the blessings of grace and glory:
their burnt offerings and their sacrifices shall be accepted upon mine altar: which is Christ, who is not only the priest that offers up all the sacrifices of his people, but is also the altar on which they are offered up, Heb 13:10, and is the only One, and the most Holy One, which is greater than the gift, and sanctifies every gift that is upon it, and makes both the persons and the offerings of the Lord's people acceptable unto God; for by these offerings and sacrifices are not meant legal but spiritual ones; good deeds, acts of beneficence, rightly performed, with which sacrifices God is well pleased; sacrifices of prayer and praise; and even the persons of saints themselves, their bodies and their souls, when presented, a holy, living, and acceptable sacrifice unto God, Heb 13:15, the prophet here speaks in figures, agreeably to his own time, as Calvin observes, when speaking of Gospel times; so he makes mention of the sabbath before, instead of the Lord's day, or any time of worship under the Gospel dispensation:
for mine house shall be called a house of prayer for all people; Gentiles as well as Jews; the sons of the strangers, as others, are all welcome to the church of God, to come and worship, and pray to the Lord there, and that is in any place where the saints meet together; for holy hands may be lifted up everywhere, without wrath or doubting, Ti1 2:8. The Jews apply this verse to the time when the son of David, the Messiah, shall come (r).
(p) "in domo orationis meae", V. L. Vatablus, Pagninus, Montanus, Vitringa. (q) T. Bab. Beracot, fol. 7. 1. (r) T. Bab. Megillah, fol. 18. 1.
John Wesley
56:7 Mountain - To my house, which stood upon mount Zion. Joyful - By accepting their services, and comforting their hearts with the sense of my love. Accepted - They shall have as free access to mine house and altar, as the Jews themselves, and their services shall be as acceptable to me. Evangelical worship is here described under such expressions as agreed to the worship of God which then was in use.
Robert Jamieson, A. R. Fausset and David Brown
56:7 Even them-- (Eph 2:11-13).
to my holy mountain--Jerusalem, the seat of the Lord's throne in His coming kingdom (Is 2:2; Jer 3:17).
joyful-- (Rom 5:11).
burnt offerings . . . sacrifices--spiritual, of which the literal were types (Rom 12:1; Heb 13:15; 1Pet 2:5).
accepted-- (Eph 1:6).
altar-- (Heb 13:10), spiritually, the Cross of Christ, which sanctifies our sacrifices of prayer and praise.
house . . . for all people--or rather, "peoples." No longer restricted to one favored people (Mal 1:11; Jn 4:21, Jn 4:23; Ti1 2:8). To be fully realized at the second coming (Is 2:2-4). No longer literal, but spiritual sacrifice, namely, "prayer" shall be offered (Ps 141:2; Ps 51:17; Mal 1:11; Mt 21:13).
56:856:8: Ասաց Տէր Տէր, որ ժողովէ զցրուեալսն Իսրայէլի, եթէ ժողովեցից ՚ի վերայ նորա ժողովս ամենայն գազանաց անապատի[10229]։ [10229] Ոմանք. Ասէ Տէր Տէր, որ։
8 Այսպէս է ասում Տէր Աստուած, որ հաւաքում է Իսրայէլի բոլոր ցրուածներին. «Նրանց վրայ ես պիտի հաւաքեմ անապատի բոլոր գազանների բազմութիւնները[43]»:[43] 43. Եբրայերէնում՝ նրա մօտ հաւաքուածների վրայ ուրիշներին էլ պիտի հաւաքեմ:
8 Այսպէս կ’ըսէ Տէր Եհովան, Որ Իսրայէլի աքսորուածները կը հաւաքէ.«Արդէն հաւաքուածներուն վրայ ուրիշներ ալ պիտի հաւաքեմ անոր»։
Ասաց Տէր [877]Տէր, որ ժողովէ զցրուեալսն Իսրայելի, [878]եթէ` Ժողովեցից ի վերայ նորա ժողովս:

56:8: Ասաց Տէր Տէր, որ ժողովէ զցրուեալսն Իսրայէլի, եթէ ժողովեցից ՚ի վերայ նորա ժողովս ամենայն գազանաց անապատի[10229]։
[10229] Ոմանք. Ասէ Տէր Տէր, որ։
8 Այսպէս է ասում Տէր Աստուած, որ հաւաքում է Իսրայէլի բոլոր ցրուածներին. «Նրանց վրայ ես պիտի հաւաքեմ անապատի բոլոր գազանների բազմութիւնները[43]»:
[43] 43. Եբրայերէնում՝ նրա մօտ հաւաքուածների վրայ ուրիշներին էլ պիտի հաւաքեմ:
8 Այսպէս կ’ըսէ Տէր Եհովան, Որ Իսրայէլի աքսորուածները կը հաւաքէ.«Արդէն հաւաքուածներուն վրայ ուրիշներ ալ պիտի հաւաքեմ անոր»։
zohrab-1805▾ eastern-1994▾ western am▾
56:856:8 Господь Бог, собирающий рассеянных Израильтян, говорит: к собранным у него Я буду еще собирать других.
56:8 εἶπεν επω say; speak κύριος κυριος lord; master ὁ ο the συνάγων συναγω gather τοὺς ο the διεσπαρμένους διασπειρω sow abroad; scatter around Ισραηλ ισραηλ.1 Israel ὅτι οτι since; that συνάξω συναγω gather ἐπ᾿ επι in; on αὐτὸν αυτος he; him συναγωγήν συναγωγη gathering
56:8 נְאֻם֙ nᵊʔˌum נְאֻם speech אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord יְהוִ֔ה [yᵊhwˈih] יְהוָה YHWH מְקַבֵּ֖ץ mᵊqabbˌēṣ קבץ collect נִדְחֵ֣י niḏḥˈê נדח wield יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel עֹ֛וד ʕˈôḏ עֹוד duration אֲקַבֵּ֥ץ ʔᵃqabbˌēṣ קבץ collect עָלָ֖יו ʕālˌāʸw עַל upon לְ lᵊ לְ to נִקְבָּצָֽיו׃ niqbāṣˈāʸw קבץ collect
56:8. ait Dominus Deus qui congregat dispersos Israhel adhuc congregabo ad eum congregatos eiusThe Lord God, who gathereth the scattered of Israel, saith: I will still gather unto him his congregation.
8. The Lord GOD which gathereth the outcasts of Israel saith, Yet will I gather to him, beside his own that are gathered.
56:8. The Lord God, who gathers the dispersed of Israel, says: Even now, I will gather his congregation to him.
56:8. The Lord GOD which gathereth the outcasts of Israel saith, Yet will I gather [others] to him, beside those that are gathered unto him.
The Lord GOD which gathereth the outcasts of Israel saith, Yet will I gather [others] to him, beside those that are gathered unto him:

56:8 Господь Бог, собирающий рассеянных Израильтян, говорит: к собранным у него Я буду еще собирать других.
56:8
εἶπεν επω say; speak
κύριος κυριος lord; master
ο the
συνάγων συναγω gather
τοὺς ο the
διεσπαρμένους διασπειρω sow abroad; scatter around
Ισραηλ ισραηλ.1 Israel
ὅτι οτι since; that
συνάξω συναγω gather
ἐπ᾿ επι in; on
αὐτὸν αυτος he; him
συναγωγήν συναγωγη gathering
56:8
נְאֻם֙ nᵊʔˌum נְאֻם speech
אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord
יְהוִ֔ה [yᵊhwˈih] יְהוָה YHWH
מְקַבֵּ֖ץ mᵊqabbˌēṣ קבץ collect
נִדְחֵ֣י niḏḥˈê נדח wield
יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel
עֹ֛וד ʕˈôḏ עֹוד duration
אֲקַבֵּ֥ץ ʔᵃqabbˌēṣ קבץ collect
עָלָ֖יו ʕālˌāʸw עַל upon
לְ lᵊ לְ to
נִקְבָּצָֽיו׃ niqbāṣˈāʸw קבץ collect
56:8. ait Dominus Deus qui congregat dispersos Israhel adhuc congregabo ad eum congregatos eius
The Lord God, who gathereth the scattered of Israel, saith: I will still gather unto him his congregation.
56:8. The Lord God, who gathers the dispersed of Israel, says: Even now, I will gather his congregation to him.
56:8. The Lord GOD which gathereth the outcasts of Israel saith, Yet will I gather [others] to him, beside those that are gathered unto him.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8-9: Снова, для ее большего усиления, повторяется та же самая мысль -о всеобщем призвании всех народов в церковь Христову: в нее войдут и все желающие того израильтяне, как бы ни были они далеко рассеяны, и все языческие народы, как бы не казались они, с ветхозаветной точки зрения, дики и грубы, наподобие полевых и лесных зверей. Все эти мысли и даже самые образы прекрасно знакомы нам и по многим другим местам кн. пророка Исаии. Так о собрании рассеянного Израиля и его провиденциальном назначении в 11: гл., между прочим, говорится: "и будет в тот день: к корню Иессеееу, который станет, как знамя для народов, обратятся язычники... и поднимет знамя язычникам и соберет изгнанников Израиля, и рассеянных Иудеев созовет от четырех ветров" (11:10: и 12; ср. 27:12; 43:5-6: и др.). Сравнение же языческих народов, пребывавших в религиозном неведении и материальном огрубении, с дикими зверями, дано, напр., в 43:20: "Полевые звери прославят Меня, шакалы и страусы, потому что Я в пустынях дам воду, реки в сухой степи". Здесь, общеизвестные образы "пустыни жаждущей" и благодатной ее оросившей "воды", не оставляют сомнения и относительно надлежащего понимания обитателей этой пустыни, т. е. языческих народов.
Albert Barnes: Notes on the Bible - 1834
56:8: The Lord God - This verse is a continuation of the promise made in the pRev_ious verses, that those of other nations would be united to the ancient people of God. The sense is, that Yahweh would not only gather back to their country those who were scattered abroad in other lands, but would also call to the same privileges multitudes of those who were now aliens and strangers.
Which gathereth the outcasts of Israel - Who will collect again and restore to their own country those of the Jews who were scattered abroad - the exiles who were in distant lands.
Yet will I gather others to him - To Israel; that is, to the Jews (see Joh 10:16).
Besides those - Margin, 'To his gathered.' To those who are collected from their exile and restored to their own country, I will add many others of other nations. This completes the promise referred to in this and the pRev_ious chapters. The next verse introduces a new subject, and here a division should have been made in the chapters. The great truth is here fully expressed, that under the Messiah the pagan world would be admitted to the privileges of the people of God. The formidable and long-existing barriers between the nations would be broken down. No one nation would be permitted to come before God claiming any special privileges; none should regard themselves as in any sense inferior to any other portion of the world on account of their birth, their rank, their privileges by nature. Under this economy we are permitted to live - happy now in the assurance that though we were once regarded as strangers and foreigners, yet we are 'now fellow-citizens with the saints and of the household of God' Eph 2:19.
The whole world lies on a level before God in regard to its origin - for God 'has made of one blood all the nations of mankind to dwell on the face of all the earth' Act 18:26. The whole race is on a level in regard to moral character - for all have sinned, and come short of the glory of God. And the whole race is on a level in regard to redemption - for the same Saviour died for all; the same heaven is offered to all; and the same eternal and most blessed God is ready to admit all to his favor, and to confer on all everlasting life. What thanks do 'we owe to the God of grace for the blessings of the eternal gospel; and how anxious should we be that the offers of salvation should in fact be made known to all people! The wide world may be saved, and there is not one of the human race so degraded in rank, or color, or ignorance, that he may not be admitted to the same heaven with Abraham and the prophets, and whose prayers and praises would not be as acceptable to God as those of the most magnificent monarch who ever wore a crown.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
56:8: which: Isa 11:11, Isa 11:12, Isa 27:12, Isa 27:13, Isa 54:7; Psa 106:47, Psa 107:2, Psa 107:3, Psa 147:2; Jer 30:17; Jer 31:10; Hos 1:11; Mic 4:6; Zep 3:18-20; Zac 10:8-10
Yet: Isa 43:6, Isa 49:12, Isa 49:22, Isa 60:3-11, Isa 66:18-21; Gen 49:10; Joh 10:16, Joh 11:52; Eph 1:10, Eph 2:14-16
beside those that are gathered: Heb. to his gathered
Carl Friedrich Keil and Franz Delitzsch
56:8
The expression "saying of the Lord" (Ne'um Jehovah), which is so solemn an expression in itself, and which stands here at the head of the following declaration, is a proof that it contains not only something great, but something which needs a solemn confirmation because of its strangeness. Not only is there no ground for supposing that Gentiles who love Jehovah will be excluded from the congregation; but it is really Jehovah's intention to gather some out of the heathen, and add them to the assembled diaspora of Israel. "Word of the Lord, Jehovah: gathering the outcasts of Israel, I will also gather beyond itself to its gathered ones." We only find ה נאם at the commencement of the sentence, in this passage and Zech 12:1. The double name of God, Adonai Jehovah, also indicates something great. עליו (to it) refers to Israel, and לנקבּציו is an explanatory permutative, equivalent to על־נקבציו; or else על denotes the fact that the gathering will exceed the limits of Israel (cf., Gen 48:22), and ל the addition that will be made to the gathered ones of Israel. The meaning in either case remains the same. Jehovah here declares what Jesus says in Jn 10:16 : "Other sheep I have which are not of this fold: them also I must bring, and they shall hear my voice; and there shall be one fold and one Shepherd:" "Jehovah one, and His name one," as it is expressed in Zech 14:9. Such as the views and hopes that have grown up out of the chastisement inflicted by their captivity. God has made it a preparatory school for New Testament times. It has been made subservient to the bursting of the fetters of the law, the liberation of the spirit of the law, and the establishment of friendship between Israel and the Gentile world as called to one common salvation.
John Gill
56:8 The Lord God, which gathereth the outcasts of Israel, saith,.... Not the outcasts of literal Israel, the captives in Babylon, and elsewhere; but of spiritual Israel, and who are cast out, not by the Lord, but by the men of the world; who cast out their names as evil, who call them outcasts, and account them the offscouring of all things, Jer 30:17 or rather this character of them may represent what they appear to be in a state of nature, when they seem to be neglected, and not taken notice of by the Lord, as if they were not his people, or beloved by him; and are like the infant cast out into the open field to the loathing of its person; and yet such as these the Lord looks upon, takes notice of, and gathers in by an effectual calling. The Targum renders it, "the scattered of Israel"; and so the Septuagint, Vulgate Latin, Syriac, and Arabic versions; who, while unregenerate, are in a state of distance and alienation from God; are without God and Christ, and destitute of the Spirit; aliens from the people of God; wandering out of the way of God; are like lost sheep, scattered abroad by the fall of Adam, and their own actual transgressions: now the Lord God is the gatherer of these; which agrees with Christ, as the surety that engaged to look them up, and bring them in; and as he is a shepherd that gathers the lambs in his arms; and as he is the Saviour that came to seek and save that which was lost; and who, in consequence of having redeemed his people, gathers them by his Spirit and grace, through the ministry of the word; see Jn 10:16, it may be here meant of God the Father, whose purpose, plan, and contrivance, it was to gather together all his elect in one, even in Christ; and whose promise it is, that to him should the gathering of the people be; and who set him up as an ensign for that purpose, Eph 1:10 he now says:
yet will I gather others to him besides those that are gathered unto him; that is, to Israel; either to Christ, to whom these outcasts and scattered ones belong, who is sometimes called Israel, Is 49:3, or to the church of God, whither they are brought when gathered, as in Is 56:5, this is done in the effectual calling, when God's elect are called and gathered out of the world, among whom they have been, and are brought to Christ as their Saviour; as the Lord their righteousness; as the Mediator of the new covenant; and to his blood for pardon, justification, and salvation; and as the ark where they only can find rest for their souls; and as their King, to whom they become subject; and so they are gathered into the church as to a fold and good pasture. Now great numbers of these, both among the Jews and Gentiles, were gathered in at the first preaching of the Gospel, in the first times of the Gospel dispensation; and it is here promised that others besides them should be gathered in, even all that remain of the election of grace uncalled; the rest of those that the Father has given to Christ; the residue of those he has redeemed by his blood; such of the children of God as are yet scattered abroad, even all the remainder of the Lord's people, whether Jews or Gentiles; which will be fulfilled in the latter day, when the forces and fulness of the Gentiles shall be brought in, and the nation of the Jews converted at once. The words may be rendered, "yet will I gather unto him his that are to be gathered" (s); the other sheep uncalled; as many as are ordained unto eternal life; not one shall be lost or left behind. Kimchi mentions it as an exposition of his father's,
"after I have gathered the outcasts of Israel; yet will I gather, against them that are gathered, others against his gathered ones, and they are Gog and Magog;''
to which sense, he says, the following verse inclines: but much better is the sense of Aben Ezra,
"yet, will I gather proselytes to the gathered of Israel;''
for his "gathered ones", he says, refers to Israel. But it is best of all to interpret it of the nations gathered and added to the Christian churches in the times of Constantine, who before had been treated as outcasts, and persecuted for their profession of Christ; and of the conversion of various other people, as the Goths, Vandals, &c. in later ages. So Vitringa.
(s) "adhuc congregabo, super eum congregatos ejus", Pagninus, Montanus; "congregandos ejus", Forerius, Grotius.
John Wesley
56:8 The Lord - Who will gather to himself, and bring into their own land, those that are cast out of their own land. Yet - I will make a far more comprehensive gathering of the Gentiles.
Robert Jamieson, A. R. Fausset and David Brown
56:8 Jehovah will not only restore the scattered outcasts of Israel (Is 11:12; Ps 147:2) to their own land, but "will gather others ('strangers') to him (Israel), besides those gathered" (Margin, "to his gathered"; that is, in addition to the Israelites collected from their dispersion), (Jn 10:16; Eph 1:10; Eph 2:19).
56:956:9: Եկա՛յք կերա՛յք ամենայն գազանք անապատի[10230]։ [10230] Ոմանք. Ամենայն գազանք անտառի։
9 Եկէք կերէ՛ք, ո՛վ դուք անտառի բոլոր գազաններ:
9 Ո՛վ դաշտի գազաններ, Ո՛վ անտառի գազաններ, ուտելու եկէ՛ք։
ամենայն գազանաց անապատի. եկայք կերայք ամենայն գազանք անտառի:

56:9: Եկա՛յք կերա՛յք ամենայն գազանք անապատի[10230]։
[10230] Ոմանք. Ամենայն գազանք անտառի։
9 Եկէք կերէ՛ք, ո՛վ դուք անտառի բոլոր գազաններ:
9 Ո՛վ դաշտի գազաններ, Ո՛վ անտառի գազաններ, ուտելու եկէ՛ք։
zohrab-1805▾ eastern-1994▾ western am▾
56:956:9 Все звери полевые, все звери лесные! идите есть.
56:9 πάντα πας all; every τὰ ο the θηρία θηριον beast τὰ ο the ἄγρια αγριος wild δεῦτε δευτε come on φάγετε φαγω swallow; eat πάντα πας all; every τὰ ο the θηρία θηριον beast τοῦ ο the δρυμοῦ δρυμος thicket
56:9 כֹּ֖ל kˌōl כֹּל whole חַיְתֹ֣ו ḥayᵊṯˈô חַיָּה wild animal שָׂדָ֑י śāḏˈāy שָׂדַי open field אֵתָ֕יוּ ʔēṯˈāyû אתה come לֶ le לְ to אֱכֹ֥ל ʔᵉḵˌōl אכל eat כָּל־ kol- כֹּל whole חַיְתֹ֖ו ḥayᵊṯˌô חַיָּה wild animal בַּ ba בְּ in † הַ the יָּֽעַר׃ ס yyˈāʕar . s יַעַר wood
56:9. omnes bestiae agri venite ad devorandum universae bestiae saltusAll ye beasts of the field come to devour, all ye beasts of the forest.
9. All ye beasts of the field, come to devour, , all ye beasts in the forest.
56:9. All beasts of the field, all the beasts of the forest: approach and devour!
56:9. All ye beasts of the field, come to devour, [yea], all ye beasts in the forest.
All ye beasts of the field, come to devour, [yea], all ye beasts in the forest:

56:9 Все звери полевые, все звери лесные! идите есть.
56:9
πάντα πας all; every
τὰ ο the
θηρία θηριον beast
τὰ ο the
ἄγρια αγριος wild
δεῦτε δευτε come on
φάγετε φαγω swallow; eat
πάντα πας all; every
τὰ ο the
θηρία θηριον beast
τοῦ ο the
δρυμοῦ δρυμος thicket
56:9
כֹּ֖ל kˌōl כֹּל whole
חַיְתֹ֣ו ḥayᵊṯˈô חַיָּה wild animal
שָׂדָ֑י śāḏˈāy שָׂדַי open field
אֵתָ֕יוּ ʔēṯˈāyû אתה come
לֶ le לְ to
אֱכֹ֥ל ʔᵉḵˌōl אכל eat
כָּל־ kol- כֹּל whole
חַיְתֹ֖ו ḥayᵊṯˌô חַיָּה wild animal
בַּ ba בְּ in
הַ the
יָּֽעַר׃ ס yyˈāʕar . s יַעַר wood
56:9. omnes bestiae agri venite ad devorandum universae bestiae saltus
All ye beasts of the field come to devour, all ye beasts of the forest.
56:9. All beasts of the field, all the beasts of the forest: approach and devour!
56:9. All ye beasts of the field, come to devour, [yea], all ye beasts in the forest.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
9 All ye beasts of the field, come to devour, yea, all ye beasts in the forest. 10 His watchmen are blind: they are all ignorant, they are all dumb dogs, they cannot bark; sleeping, lying down, loving to slumber. 11 Yea, they are greedy dogs which can never have enough, and they are shepherds that cannot understand: they all look to their own way, every one for his gain, from his quarter. 12 Come ye, say they, I will fetch wine, and we will fill ourselves with strong drink; and to morrow shall be as this day, and much more abundant.
From words of comfort the prophet here, by a very sudden change of his style, passes to words of reproof and conviction, and goes on in that strain, for the most part, in the three following chapters; and therefore some here begin a new sermon. He had assured the people that in due time God would deliver them out of captivity, which was designed for the comfort of those that should live when God would do this. Now here he shows what their sins and provocations were, for which God would send them into captivity, and this was designed for the conviction of those that lived in his own time, nearly a hundred years before the captivity, who were now filling up the measure of the nation's sin, and to justify God in what he brought upon them. God will lay them waste by the fierceness of their enemies, for the falseness of their friends.
I. Desolating judgments are here summoned, v. 9. The sheep of God's pasture are now to be made the sheep of his slaughter, to fall as victims to his justice, and therefore the beasts of the field and the forest are called to come and devour. They are beasts of prey, and do it from their own ravenous disposition; but God permits them to do it, nay, he employs them as his servants in doing it, the ministers of his justice, though they mean not so, neither does their heart think so. If this refers primarily to the descent made upon them by the Babylonians, and their devouring them, yet it may look further, to the destruction of Jerusalem and the Jewish nation by the Romans, after these outcasts of them (mentioned v. 8) were gathered in to the Christian church. The Roman armies came upon them as beasts of the forest to devour them, and they quite took away their place and nation. Note, When God has bloody work to do he has beasts of prey within call, to be employed in doing it.
II. The reason of these judgments is here given. The shepherds, who should have been the watchmen of the flock, to discover the approaches of the beasts of prey, to keep them off, and protect the sheep, were treacherous and careless, minded not their business, nor made any conscience of the trust reposed in them, and so the sheep became an easy prey to the wild beasts. Now this may refer to the false prophets that lived in Isaiah's, Jeremiah's, and Ezekiel's time (who flattered the people in their wicked ways, and told them they should have peace though they went on) and to the priests that bore rule by their means. Or it may refer to the wicked princes, the sons of Josiah, that did evil in the sight of the Lord, and other wicked magistrates under them, who betrayed their trust, were vicious and profane, and, instead of making up the breach at which the judgments of God were breaking in upon them, made it wider, and augmented the fierce anger of the Lord instead of doing any thing to turn it away. They should have kept judgment and justice (v. 1), but they abandoned both, Jer. v. 1. Or it may refer to those who were the nation's watchmen in our Saviour's time, the chief priests and the scribes, who should have discerned the signs of the times and have given notice to the people of the approach of the Messiah, but who, instead of that, opposed him, and did all they could to keep people from coming to the knowledge of him and to prejudice them against him. It is a very sad character that is here given of these watchmen. Woe unto thee, O land! when thy guides are such. 1. They had no sense or knowledge of their business. They were wretchedly ignorant of their work, and very unfit to teach, being so ill-taught themselves: His watchmen are blind, and therefore utterly unfit to be watchmen. If the seers see not, who shall see for us? If the light that is in us be darkness, how great is that darkness! Christ describes the Pharisees to be blind leaders of the blind, Matt. xv. 14. The beasts of the field come to devour, and the watchmen are blind, and are not aware of them. They are all ignorant (v. 10), shepherds that cannot understand (v. 11), that know not what is to be done about the sheep, nor can feed them with understanding, Jer. iii. 15. 2. What little knowledge they had they made no use of it; no one was the better for it. As they were blind watchmen, that could not discern the danger, so they were dumb dogs, that would not give warning of it. And why are the dogs set to guard the sheep if they cannot bark to waken the shepherd and frighten the wolf? Such were these; those that had the charge of souls never reproved men for their faults, nor told them what would be in the end thereof, never gave them notice of the judgments of God that were breaking in upon them. They barked at God's prophets, and bit them too, and worried the sheep, but made no opposition to the wolf or thief. 3. They were very lazy, and would take no pains. They loved their ease, and hated business, were always sleeping, lying down and loving to slumber. They were not overcome and overpowered by sleep, as the disciples, through grief and fatigue, but they lay down on purpose to invite sleep, and said, Soul, take thy ease. Yet a little sleep. It is bad with a people when their shepherds slumber (Nah. iii. 18), and it is well for God's people that their shepherd, the keeper of Israel, neither slumbers nor sleeps. 4. They were very covetous and eager after the world--greedy dogs that can never have enough. If they had ever so much, they would think it too little. They so love silver as never to be satisfied with silver, Eccl. v. 10. All their enquiry is what they shall get, not what they shall do. Let them have the wages, and they care not whether the work be done or no; they feed not the flock, but fleece it. They are every one looking to his own way, minding his own private interests, and have no regard at all to the public welfare. It was St. Paul's complaint of the watchmen in his time (Phil. ii. 21), All seek their own, not the things that are Jesus Christ's. Every one is for propagating his own opinion, advancing his own party, raising his own family, and having every thing to his own mind, while the common concerns of the public are wretchedly neglected and postponed. They look every one to his gain from his quarter, from his end or part of the work. They are for fain from every quarter (Rem rem quocunque modo rem--Money, money, by fair means or by foul we must have money), but especially from their own quarter, where they will be sure to take care that they lose nothing, nor miss any thing that is to be got. If any one put not into their mouths they not only will do him no service, but they prepare war against him, Mic. iii. 5. 5. They were perfect epicures, given to their pleasures, never so much in their element as in their drunken revels (v. 12): Come (say they), I will fetch wine (they have that at command; their cellars are better furnished than their closets) and we will fill ourselves, or be drunk, with strong drink. They were often drunk, not overseen (as we say) or overtaken in drink, but designedly. The watchmen did thus invite and encourage one another to drink to excess, or they courted the people to sit and drink with them, and so confirmed those in their wicked ways, and hardened their hearts, whom they should have reproved. How could they think it any harm to be drunk when the watchmen themselves joined with them and led them to it! 6. They were very secure and confident of the continuance of their prosperity and ease; they said, "To-morrow shall be as this day and much more abundant; we shall have as much to spend upon our lusts to-morrow as we have to-day." They had no thought at all of their own frailty and mortality, though they were shortening their days and hastening their deaths by their excesses. They had no dread of the judgments of God, though they were daily provoking him and making themselves liable to his wrath and curse. They never considered the uncertainty of all the delights and enjoyments of sense, how they perish in the using and pass away with the lusts of them. They resolved to continue in this wicked course, whatever their consciences said to the contrary, to be as merry to-morrow as they are to-day. But boast not thyself of to-morrow when perhaps this night thy soul shall be required of thee.
Adam Clarke: Commentary on the Bible - 1831
56:9: All ye beasts of the field - Here manifestly begins a new section. The prophet in the foregoing chapters, having comforted the faithful Jews with many great promises of God's favor to be extended to them, in the restoration of their ruined state, and in the enlargement of his Church by the admission of the Gentiles; here on a sudden makes a transition to the more disagreeable part of the prospect, and to a sharp reproof of the wicked and unbelievers; and especially of the negligent and faithless governors and teachers, of the idolaters and hypocrites, who would still draw down his judgments upon the nation. Probably having in view the destruction of their city and polity by the Chaldeans, and perhaps by the Romans. The same subject is continued in the next chapter; in which the charge of corruption and apostasy becomes more general against the whole Jewish Church. Some expositors have made great difficulties in the 9th verse of this chapter, where there seems to be none. It is perfectly well explained by Jeremiah, Jer 12:7, Jer 12:9, where, having introduced God declaring his purpose of punishing his people, by giving them up as a prey to their enemies the Chaldeans, a charge to these his agents is given in words very nearly the same with those of Isaiah in this place: -
"I have forsaken my house; I have deserted my heritage;
I have given up the beloved of my soul into the hands of her enemies. -
Come away, be gathered together, all ye beasts of the field;
Come away to devour."
All ye beasts in the forest "All ye beasts of the forest" - Instead of ביער baiyaar, three MSS. have יער yaar, without the preposition; which seems to be right, and is confirmed by all the ancient Versions.
Albert Barnes: Notes on the Bible - 1834
56:9: All ye beasts of the field - This evidently commences a new subject, and refers to some invasion of the land of Judea. In the pRev_ious chapter, the prophet had comforted the people by the assurance of the coming of the Messiah, and by the fact that they should be enlarged by the accession of the Gentiles. He proceeds here to a more disagreeable part of the subject. The design is, to reprove particularly the sins of the rulers of the people, and to assure them that such conduct would incur the vengeance of heaven. The sins reproved are indolence and inattention to duty Isa 56:10-12; a spirit of self-indulgence and of slumber, avarice and selfishness, and luxury and intemperance. The vengeance here referred to, Lowth supposes to be the invasion of the land by the Chaldeans, and perhaps by the Romans. Grotius supposes that it refers to the Egyptians, and to bands of robbers from the Chaldeans, Syrians, Moabites, and Ammonites. Vitringa strangely enough refers it to the barbarous nations which broke in upon the Christian church to lay it waste and destroy it during the decline of the Roman empire, particularly the Huns, Saracens, Turks, Turcomans, Tartars, etc. But the connection seems to demand that it should be understood of some events, not far distant from the time of the prophet, which would be a proper punishment of the crimes then existing. According to this interpretation, the reference here, I suppose, is to the invasion of the land by the Chaldeans. They would come as wild beasts, to spread terror and devastation before them. And so great were the national crimes, that the prophet calls on them to come and devour all before them. The comparison of invaders to wild beasts is not uncommon in the Scriptures. Thus Jer 12:9 -
Mine heritage is unto me as a speckled bird,
The birds round about are against her;
Come ye, assemble all the beasts of the field,
Come to devour.
So Jer 50:17 -
Israel is a scattered sheep;
The lions have driven him away;
First the king of Assyria hath devoured him,
And last this Nebuchadrezzar, king of Babylon, hath broken his bones.
See also Isa 9:11.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
56:9: Deu 28:26; Jer 12:9; Eze 29:5, Eze 39:17; Rev 19:17, Rev 19:18
Carl Friedrich Keil and Franz Delitzsch
56:9
Tit is a question whether Is 56:9 forms the commencement of a fresh prophecy, or merely the second half of the prophecy contained in Is 56:1-8. We decide, for our part, in favour of the former. If Is 56:9. formed an antithetical second half to the promising first half in Is 56:1-8, we should expect to find the prophets and leaders of Israel, whose licentiousness and want of principle are here so severely condemned, threatened with destruction in the heathen land, whilst true proselytes and even eunuchs were brought to the holy mountain. But we meet with this antithesis for the first time in Is 57:13, where we evidently find ourselves in the midst of another prophetic address. And where can that address commence, if not at Is 56:9, from which point onwards we have that hard, dull, sharp, and concise language of strong indignation, which recals to mind psalms written "in a thundering style" (Psalter, i. 80) and the reproachful addresses of Jeremiah, and which passes again in Is 57:11. into the lofty crystalline language peculiar to our prophet's "book of consolation?" The new prophetic address commences, like Is 55:1, with a summons. "All ye beasts of the field, come near! To devour, all ye beasts in the forest!" According to the accentuation before us (לכל mercha, כלח־יתו tiphchah), the beasts of the field are summoned to devour the beasts in the forest. This accentuation, however, is false, and must be exchanged for another which is supported by some MSS, viz., לכל tiphchah, כלח־יתו mercha, and ביער Beth raphatum. It is true that even with these accents we might still adhere to the view favoured by Jewish commentators, viz., that the beasts of the field are to be devoured by the beasts of the forest, if this view yielded any admissible sense (compare, for example, that supported by Meyer, "Ye enemies, devour the scattered ones of my congregation"), and had not against it the synonymous parallelism of שדי חיתו and ביער חיתו (Is 43:20; Ps 104:11, Ps 104:20; cf., Gen 3:14). But there remains another view, according to which ביער כל־חיתו is a second vocative answering to שׂדי כל־חיתו. According to the Targum, what is to be devoured is the great body of heathen kings attacking Jerusalem; according to Jerome, Cyril, Stier, etc., the pasture and food provided by the grace of God. But what follows teaches us something different from this. Israel has prophets and shepherds, who are blind to every coming danger, and therefore fail to give warning of its approach, because they are sunken in selfishness and debauchery. It resembles a flock with a keeper, and therefore an easy prey (Ezek 34:5); and the meaning of the appeal, which is certainly addressed to the nations of the world, the enemies of the people of God, is this: "Ye have only to draw near; ye can feed undisturbed, and devour as much as ye please." This is the explanation adopted by most of the more modern commentators. In Jer 12:9, which is founded upon this ("Assemble all ye beasts of the field, bring them hither to devour"), it is also Jerusalem which is assigned as food to the heathen. The parallel in Is 56:9 is both synonymous and progressive. The writer seeks for rare forms, because he is about to depict a rare inversion of the proper state of things. חיתו (with the first syllable loosely closed) is the antiquated form of connection, which was admissible even with ביּער following (cf., Is 5:11; Is 9:1-2; 2Kings 1:21). On אתיוּ (= אתוּ), see at Is 21:12 (cf., Is 21:14).
Geneva 1599
56:9 All ye (i) beasts of the field, come to devour, [yea], all ye beasts in the forest.
(i) Meaning, the enemies of the Church, as the Babylonians, Assyrians, etc thus he speaks to scare the hypocrites and to assure the faithful that when this comes they may know it was told to them before.
John Gill
56:9 All ye beasts of the field, come to devour,.... Which may be understood either literally of savage beasts being called to devour the slain, signifying a great slaughter that should be made, like that in Rev_ 19:17 to which the fowls of the heaven are invited, as to a supper; and so Kimchi interprets it of such creatures being called to feed upon the carcasses in the camp of Gog and Magog, agreeably to Ezek 39:17, but it seems better to understand it figuratively of people and nations, comparable to the beasts of the field for their strength, cruelty, and voraciousness. The Targum of the whole is,
"all the kings of the people that shall be gathered to oppress thee, O Jerusalem, shall be cast in the midst of thee; they shall be for food to the beast of the field, the beast of the forest shall be satisfied with them.''
Though it seems most correct to interpret these beasts of the kings of the people themselves; by whom some understand the Chaldeans, Babylonians, and other nations along with them, and under them, who spoiled the people of the Jews, and carried them captive; but rather the Romans are intended. And so the prophet, after he had foretold the gathering in of the remnant, according to the election of grace, among the Jews, and the addition to them from among the Gentiles, proceeds to give an account what should become of the rest of the Jewish nation that rejected the Messiah and his Gospel; that the Romans should be brought in upon them, who should devour them; which destruction would be owing to the following sins abounding among their principal men. But I am inclined to the opinion of Cocceius and Vitringa, that the barbarous nations of the Goths and Vandals, and others, coming into the Roman empire, become Christian, though greatly corrupted, are here meant (t); since this seems to be a prophecy of what should happen between the first gathering of the Jews and Gentiles to Christ in the first times of the Gospel, and the later gathering of them in the latter day; and the following words aptly describe the ignorance, stupidity, avarice, and intemperance of the priests of the apostate church of Rome; and the following chapter, which is a continuance of this prophecy, better agrees with the idolatry of the church of Rome than with the Jews, who, especially at the time of their destruction by the Romans, were not given to idolatry. Yea,
all the beasts in the forest: a herd of them, which, like an inundation, ran over the Roman empire, and tore it to pieces, and spread ignorance and corruption every where, next described; for now the beast of Rome arose with his ten heads. Some think that a new chapter should begin here.
(t) Agreeably to which, the words, according to the accents, are thus rendered by Reinbeck, De Accent. Heb. p. 427. "all ye beasts of the field; come ye, to devour all the beasts in the forest"; so Munster; one sort of beasts are called upon to devour another sort.
John Wesley
56:9 Come - This is a prediction of Israel's destruction by their cruel enemies. The prophet having largely discoursed concerning the Messiah, and his kingdom, and having encouraged the Gentiles with God's gracious promises made to them, now proceeds to terrify the unbelieving Jews, and to shew that as the Gentiles would believe, and be saved, so they would reject their Messiah, and be destroyed.
Robert Jamieson, A. R. Fausset and David Brown
56:9 beasts--Gentile idolatrous nations hostile to the Jews, summoned by God to chastise them (Jer 12:7-9; Jer 50:17; Ezek 34:5): the Chaldeans and subsequently the Romans. The mention of the "outcasts of Israel" (Is 56:8) brings in view the outcasting, caused by the sins of their rulers (Is 56:10-12).
to devour--namely, Israel.
56:1056:10: Տեսէ՛ք զի կուրացան ամենեքին, եւ ո՛չ գիտեն զհանճար. ամենեքին իբրեւ շունք համրացեալք որ ո՛չ կարիցեն հաջել. յերազանան յանկողինս իւրեանց. սիրեն զնիրհել[10231]։ [10231] Ոմանք. Որպէս շունք համրացեալք։
10 Տեսէ՛ք, ամէնքն էլ[44] կուրացել են եւ չգիտեն, թէ ի՛նչ է իմաստութիւնը. ամէնքն էլ կարծես համրացած շներ են, որ չեն կարողանում հաչել, իրենց անկողիններում երազներով են տարուած, սիրում են նիրհել:[44] 44. Եբրայերէնում՝ նրա առաջնորդները:
10 Անոր բոլոր պահապանները կոյր են, բան մը չեն տեսներ, Ամէնքն ալ համր շուներ են, հաջելու կարող չեն. Անոնք կը ցնորին*, կը պառկին, քունը կը սիրեն։
Տեսէք զի կուրացան ամենեքին, եւ`` ոչ գիտեն զհանճար. ամենեքին իբրեւ շունք համրացեալք որ ոչ կարիցեն հաջել. յերազանան յանկողինս իւրեանց, սիրեն զնիրհել:

56:10: Տեսէ՛ք զի կուրացան ամենեքին, եւ ո՛չ գիտեն զհանճար. ամենեքին իբրեւ շունք համրացեալք որ ո՛չ կարիցեն հաջել. յերազանան յանկողինս իւրեանց. սիրեն զնիրհել[10231]։
[10231] Ոմանք. Որպէս շունք համրացեալք։
10 Տեսէ՛ք, ամէնքն էլ[44] կուրացել են եւ չգիտեն, թէ ի՛նչ է իմաստութիւնը. ամէնքն էլ կարծես համրացած շներ են, որ չեն կարողանում հաչել, իրենց անկողիններում երազներով են տարուած, սիրում են նիրհել:
[44] 44. Եբրայերէնում՝ նրա առաջնորդները:
10 Անոր բոլոր պահապանները կոյր են, բան մը չեն տեսներ, Ամէնքն ալ համր շուներ են, հաջելու կարող չեն. Անոնք կը ցնորին*, կը պառկին, քունը կը սիրեն։
zohrab-1805▾ eastern-1994▾ western am▾
56:1056:10 Стражи их слепы все и невежды: все они немые псы, не могущие лаять, бредящие лежа, любящие спать.
56:10 ἴδετε οραω view; see ὅτι οτι since; that πάντες πας all; every ἐκτετύφλωνται εκτυφλοω not ἔγνωσαν γινωσκω know φρονῆσαι φρονεω feel; sense πάντες πας all; every κύνες κυων dog ἐνεοί εννεος dumbfounded οὐ ου not δυνήσονται δυναμαι able; can ὑλακτεῖν υλακτεω dream κοίτην κοιτη lying down; relations φιλοῦντες φιλεω like; fond of νυστάξαι νυσταζω nod off
56:10 צֹפָ֞יוצפו *ṣōfˈāʸw צפה look out עִוְרִ֤ים ʕiwrˈîm עִוֵּר blind כֻּלָּם֙ kullˌām כֹּל whole לֹ֣א lˈō לֹא not יָדָ֔עוּ yāḏˈāʕû ידע know כֻּלָּם֙ kullˌām כֹּל whole כְּלָבִ֣ים kᵊlāvˈîm כֶּלֶב dog אִלְּמִ֔ים ʔillᵊmˈîm אִלֵּם speechless לֹ֥א lˌō לֹא not יוּכְל֖וּ yûḵᵊlˌû יכל be able לִ li לְ to נְבֹּ֑חַ nᵊbbˈōₐḥ נבח bark הֹזִים֙ hōzîm הזה pant שֹֽׁכְבִ֔ים šˈōḵᵊvˈîm שׁכב lie down אֹהֲבֵ֖י ʔōhᵃvˌê אהב love לָ lā לְ to נֽוּם׃ nˈûm נום slumber
56:10. speculatores eius caeci omnes nescierunt universi canes muti non valentes latrare videntes vana dormientes et amantes somniaHis watchmen are all blind, they are all ignorant: dumb dogs not able to bark, seeing vain things, sleeping and loving dreams.
10. His watchmen are blind, they are all without knowledge; they are all dumb dogs, they cannot bark; dreaming, lying down, loving to slumber.
56:10. His watchmen are all blind. They are all ignorant. They are mute dogs without the ability to bark, seeing empty things, sleeping and loving dreams.
56:10. His watchmen [are] blind: they are all ignorant, they [are] all dumb dogs, they cannot bark; sleeping, lying down, loving to slumber.
His watchmen [are] blind: they are all ignorant, they [are] all dumb dogs, they cannot bark; sleeping, lying down, loving to slumber:

56:10 Стражи их слепы все и невежды: все они немые псы, не могущие лаять, бредящие лежа, любящие спать.
56:10
ἴδετε οραω view; see
ὅτι οτι since; that
πάντες πας all; every
ἐκτετύφλωνται εκτυφλοω not
ἔγνωσαν γινωσκω know
φρονῆσαι φρονεω feel; sense
πάντες πας all; every
κύνες κυων dog
ἐνεοί εννεος dumbfounded
οὐ ου not
δυνήσονται δυναμαι able; can
ὑλακτεῖν υλακτεω dream
κοίτην κοιτη lying down; relations
φιλοῦντες φιλεω like; fond of
νυστάξαι νυσταζω nod off
56:10
צֹפָ֞יוצפו
*ṣōfˈāʸw צפה look out
עִוְרִ֤ים ʕiwrˈîm עִוֵּר blind
כֻּלָּם֙ kullˌām כֹּל whole
לֹ֣א lˈō לֹא not
יָדָ֔עוּ yāḏˈāʕû ידע know
כֻּלָּם֙ kullˌām כֹּל whole
כְּלָבִ֣ים kᵊlāvˈîm כֶּלֶב dog
אִלְּמִ֔ים ʔillᵊmˈîm אִלֵּם speechless
לֹ֥א lˌō לֹא not
יוּכְל֖וּ yûḵᵊlˌû יכל be able
לִ li לְ to
נְבֹּ֑חַ nᵊbbˈōₐḥ נבח bark
הֹזִים֙ hōzîm הזה pant
שֹֽׁכְבִ֔ים šˈōḵᵊvˈîm שׁכב lie down
אֹהֲבֵ֖י ʔōhᵃvˌê אהב love
לָ לְ to
נֽוּם׃ nˈûm נום slumber
56:10. speculatores eius caeci omnes nescierunt universi canes muti non valentes latrare videntes vana dormientes et amantes somnia
His watchmen are all blind, they are all ignorant: dumb dogs not able to bark, seeing vain things, sleeping and loving dreams.
56:10. His watchmen are all blind. They are all ignorant. They are mute dogs without the ability to bark, seeing empty things, sleeping and loving dreams.
56:10. His watchmen [are] blind: they are all ignorant, they [are] all dumb dogs, they cannot bark; sleeping, lying down, loving to slumber.
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
10-12: Конец 56-й главы является не столько ее заключением, сколько вступлением к следующей, пророческо-обличительной речи (57-59: гл.). Связь этих двух стихов с предыдущими, очевидно, покоится на антитезе: если лучший корень Израиля, чрез прививку к нему дикой маслины язычества, даст сильные и богатые побеги в новозаветной церкви, то большинство сынов Израиля, во главе с его слепыми вождями, останется за порогом этой церкви. И главную ответственность за такую печальную судьбу духовно омраченного Израиля должны нести, конечно, его духовные вожди, на которых прежде всего и обрушивается пророк со всей силой своего святого негодования, бичуя их в самых ярких образах, небезызвестных нам и по многим др. местам его книги (1: гл. 21-23; 5:8, 13, 18-23; 9:14-16; 10:1-2; 30:9-18; 52:5: и др.). Здесь в особенности сильны образы "стража", который сам ничего не видит, так как любит спать и дремать, и сторожевого "пса", который нем, т. е. не может лаять. Это - пастыри бессмысленные - так как они преследуют лишь свое личное удовольствие и корысть, а не охрану общественных интересов, тем более - не заботу об общем благе вверенного им народа.
Adam Clarke: Commentary on the Bible - 1831
56:10: His watchmen are blind - Kimchi observes, "The flock is intrusted to the care of these watchmen. The wild beasts come; these dogs bark not; and the wild beasts devour the flock. Thus they do not profit the flock. Yea, they injure it; for the owner trusts in them, that they will watch and be faithful; but they are not. These are the false teachers and careless shepherds."
Dumb dogs, they cannot bark - See note on Isa 62:6.
Sleeping "Dreamers" - הזים hozim, ενυπνιαζομενοι, Septuagint. This seems to be the best authority for the meaning of this word, which occurs only in this place: but it is to be observed, that eleven MSS. of Kennicott's and De Rossi's, and four editions, have חזים chazim, seers, or those who see; and so the Vulgate seems to have read, videntes vana, "seeing vain things."
Loving to slumber - לנום lanum: but six of Kennicott's and seven of De Rossi's MSS. read לנוס lanus, to fly, "to change their residence:" but what connection such reading can have with the sense of the passage, I cannot discern. What is taken for ס samech here is, I have no doubt, a narrow formed final ם mem, which has been mistaken for the above. Many instances occur in my own MSS., where the final ם mem is similar to the samech; and yet no such change was intended by the scribe.
Albert Barnes: Notes on the Bible - 1834
56:10: His watchmen - The prophet proceeds to specify the sins which had thus induced God to send the desolating armies of foreign nations. The first is specified in this verse, the apathy, indifference, and unfaithfulness, which pRev_ailed among those who were appointed to guard their interests and defend the cause of truth. The word rendered 'his watchmen' (צפוּ tsophâ v) is derived from צפה tsâ phâ h, "to look about; to view from a distance; to see afar." It is applied appropriately to those who were stationed on the walls of a city, or on a tower, in order that they might see the approach of an enemy Sa1 14:16; Sa2 13:34; Sa2 18:24. It is then applied to prophets, who are as it were placed on an elevated post of observation, and who are able to cast the eye far into future scenes, and to predict future events (Jer 6:17; Eze 3:17; the note at Isa 21:6-11; Isa 52:8; compare Isa 62:6). Here it refers undoubtedly to the public teachers of the Jews who had failed to perceive the crimes and dangers of the people; or who, if they had seen them, had neglected to warn them of the pRev_alence of sin, and of the dangers to which they were exposed.
Are blind - They have become willfully blind to the existence of idolatry and vice, or they are so corrupt in sentiment and practice, that they fail to notice the existence of the pRev_ailing sins.
They are all ignorant - Hebrew, 'They do not know.' This may either mean that they were not possessed of the proper qualifications for the office of prophets, or that they were so immersed in sin themselves, and so indolent, that they did not observe the existence of the national sins. In either case, they were unfit for the station.
They are all dumb dogs - Dogs are appointed to guard a house or flock, and to give notice of the approach of a robber by night Job 30:1. They are thus an emblem of a prophet - appointed to announce danger. Generally in the Scriptures the dog is mentioned as the symbol of uncleanness, of vileness, of apostasy, of that which deserved the utmost contempt (Deu 23:18; Sa1 24:14; Sa2 9:8; Pro 26:11; Phi 3:2; Pe2 2:22; Rev 21:8; Rev 22:15; compare Virg. Georg. i. 470). But here the dog is an emblem of vigilance. The phrase 'dumb dogs,' is applicable to prophets who from any cause failed to warn the nation of their guilt and danger.
They cannot bark - They cannot give warning of the danger which threatens. The reason why they could not do this the prophet immediately states. They loved to slumber - they delighted in indolence and repose.
Sleeping - Margin, 'Dreaming,' or 'Talking in their sleep.' The word הזים hoziym, is from הזה hâ zâ h, "to dream, to talk in one's dreams." It is kindred to חזה châ zâ h, "to see," and the primary idea seems to be that of nocturnal visions. The Septuagint renders it, Ενυπνιαξόμενοι κοίτην Enupniachomenoi koitē n - 'Sleeping in bed.' Aquila, φανταζόμενοι phantazomenoi - 'Having visions,' or phantasms. The idea is that probably of dreaming, or drowsing; a state of indolence and unfaithfulness to their high trust. Perhaps also there is included the idea of their being deluded by vain imaginations, and by false opinions, instead of being under the influence of truth. For it is commonly the case that false and unfaithful teachers of religion are not merely inactive; they act under the influence of deluding and delusive views - like people who are dreaming and who see nothing real. Such was probably the case with the false prophets in the time of Isaiah.
Lying down - As dogs do who are indolent. They are inactive, unfaithful, and delighting in ease.
Loving to slumber - Perhaps there was never a more graphic and striking description of an indolent and unfaithful ministry than this. Alas, that it should be too true of multitudes who bear the sacred office, and who are appointed to warn their fellow-men of danger! How many come still under the description of dumb dogs who cannot bark, and who love to slumber!' Some are afraid of giving offence; some have no deep sense of the importance of religious truth, and the actual danger of the ungodly; some embrace false opinions - led on by day-dreams and fictions of the imagination, as unreal, as vain, and as inconsistent, as are the incoherent expressions which are uttered in sleep; some engage in worldly projects, and fill up their time with the cares and plans of this life; and some are invincibly indolent. Nothing will rouse them; nothing induce them to forego the pleasures of sleep, and ease, and of an inactive life. The friends of God are unrebuked when they err; and an inactive and unfaithful ministry suffers the great enemy to come and bear away the soul to death, as an unfaithful mastiff would suffer the thief to approach the dwelling without warning the inmates. But the mastiff is usually more faithful than an indolent ministry. To the deep shame of man be it spoken, there are more ministers of religion who are indolent, inactive, and unfaithful, than there are of the canine race. Instinct prompts them to act the part which God intends; but alas, there are men - men in the ministry - whom neither instinct, nor conscience, nor reason, nor hope, nor fear, nor love, nor the command of God, nor the apprehension of eternal judgment, will rouse to put forth unwearied efforts to save souls from an eternal hell!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
56:10: watchmen: Isa 52:8; Eze 3:17
are blind: Isa 29:10; Jer 14:13, Jer 14:14; Hos 4:6, Hos 9:7, Hos 9:8; Mat 15:14, Mat 23:16-26; Luk 6:39, Luk 6:40
they are all dumb: Isa 58:1; Jer 6:13, Jer 6:14, Jer 23:13, Jer 23:14; Eze 3:15-18, Eze 3:26, Eze 3:27, Eze 13:16, Eze 33:6; Phi 3:2
sleeping: or, dreaming, or talking in their sleep
loving: Pro 6:4-10, Pro 24:30-34; Jon 1:2-6; Nah 3:18; Mar 13:34-37
Carl Friedrich Keil and Franz Delitzsch
56:10
The prophet now proceeds with צפו (צפיו): the suffix refers to Israel, which was also the object to לאכל. "His watchmen are blind: they (are) all ignorant, they (are) all dumb dogs that cannot bark; raving, lying down, loving to slumber. And the dogs are mightily greedy, they know no satiety; and such are shepherds! They know no understanding; they have all turned to their own ways, every one for his own gain throughout his border." The "watchmen" are the prophets here, as everywhere else (Is 52:8, cf., Is 21:6, Hab 2:1; Jer 6:17; Ezek 3:17). The prophet is like a watchman (tsōpheh) stationed upon his watch-tower (specula), whose duty it is, when he sees the sword come upon the land, to blow the shōphâr, and warn the people (Ezek 33:1-9). But just as Jeremiah speaks of bad prophets among the captives (Jer 29), and the book of Ezekiel is full of reproaches at the existing neglect of the office of watchman and shepherd; so does the prophet here complain that the watchmen of the nation are blind, in direct opposition to both their title and their calling; they are all without either knowledge or the capacity for knowledge (vid., Is 44:9; Is 45:20). They ought to resemble watchful sheep-dogs (Job 30:1), which bark when the flock is threatened; but they are dumb, and cannot bark (nâbhach, root nab), and leave the flock to all its danger. Instead of being "seers" (chōzı̄m), they are ravers (hōzı̄m; cf., Is 19:18, where we have a play upon החרס in ההרס). הזים, from הזה, to rave in sickness, n. act. hadhajan (which Kimchi compares to parlare in snno); hence the Targum נימים, lxx ἐνυπνιαζόμενοι A φανταζόμενοι, S ὁραματισταί, Jer. videntes vana. The predicates which follow are attached to the leading word hōzı̄m (raving), if not precisely as adjectives, yet as more minutely descriptive. Instead of watching, praying, wrestling, to render themselves susceptible of visions of divine revelations for the good of their people, and to keep themselves in readiness to receive them, they are idle, loving comfortable ease, talkers in their sleep. And the dogs, viz., those prophets who resemble the worst of them (see at Is 40:8), are נפשׁ עזּי, of violent, unrestrained soul, insatiable. Their soul lives and moves in the lowest parts of their nature; it is nothing but selfish avarice, self-indulgent greediness, violent restlessness of passion, that revolves perpetually around itself. With the words "and these are shepherds," the range of the prophet's vision is extended to the leaders of the nation generally; for when the prophet adds as an exclamation, "And such (hi = tales) are shepherds!" he applies the glaring contrast between calling and conduct to the holders of both offices, that of teacher and that of ruler alike. For, apart from the accents, it would be quite at variance with the general use of the personal pronoun המה, to apply it to any other persons than those just described (viz., in any such sense as this: "And those, who ought to be shepherds, do not know"). Nor is it admissible to commence an adversative minor clause with והמה, as Knobel does, "whereas they are shepherds;" for, since the principal clause has הכלבים (dogs) as the subject, this would introduce a heterogeneous mixture of the two figures, shepherds' dogs and shepherds. We therefore take רעים והמה as an independent clause: "And it is upon men of such a kind, that the duty of watching and tending the nation devolves!" These רעים (for which the Targum reads רעים) are then still further described: they know not to understand, i.e., they are without spiritual capacity to pass an intelligible judgment (compare the opposite combination of the two verbs in Is 32:4); instead of caring for the general good, they have all turned to their own way (ledarkâm), i.e., to their own selfish interests, every one bent upon his own advantage (בּצע from בּצע, abscindere, as we say, seinen Schnitt zu machen, to reap an advantage, lit., to make an incision). מקּצהוּ, from his utmost extremity (i.e., from that of his own station, including all its members), in other words, "throughout the length and breadth of his own circle;" qâtseh, the end, being regarded not as the terminal point, but as the circumference (as in Gen 19:4; Gen 47:21, and Jer 51:31).
Geneva 1599
56:10 His (k) watchmen [are] blind: they are all ignorant, they [are] all dumb dogs, they cannot bark; sleeping, lying down, loving to slumber.
(k) He shows that this affliction will come through the fault of the governors, prophets and pastors, whose ignorance, negligence, greed and obstinacy provoked God's wrath against them.
John Gill
56:10 His watchmen are blind,.... A sad character of watchmen; who, of all men, ought to have good sight, to see who is coming, to discover an enemy, to discern approaching danger, and so be capable of giving notice thereof. This some apply to the Scribes and Pharisees, who are often called blind guides, and blind leaders of the blind, Mt 15:14 and well suits the character of the Popish clergy, bishops, and priests, those ecclesiastical watchmen, whose business should be to look after the souls of men, and feed them with knowledge and understanding; but very ill qualified for it, being blind and ignorant as to the knowledge of things divine and spiritual. The first letter in this clause is larger than usual, perhaps designed to strike the eye, and raise the attention to what follows, as being something remarkable and extraordinary, as indeed the character given of these men is, and directing to beware of them. The first word, which is the word for "watchmen", has the letter "jod" wanting; which, being a note of multitude, shows, it is observed (u), that all the watchmen were universally deficient in the light of their minds, and not one of them did their duty, as it follows:
they are all ignorant; or "know not" (w), or "nothing", not the Scriptures, and the meaning of them; the Gospel, and the doctrines of it; Christ, and the way of salvation by him; the Spirit of God, and his operations on the souls of men; and so very unfit to be spiritual watchmen, or to have the care of immortal souls. A Popish bishop in Scotland declared he did not know neither the Old nor the New Testament; and Bishop Albert, reading the Bible, could not tell what book it was, only he found it was contrary to their religion.
They are all dumb dogs, they cannot bark; and so useless; as a house dog, or one that is set to keep the sheep, if it barks not at the noise of a thief, or the approach of a wolf, to give notice to the family, or the shepherd, it is of no service. It may design such who call themselves ministers of the word, and yet either cannot or will not preach, such as are non-preaching bishops; or in their ministry do not reprove the errors and vices of men, and warn them of their danger:
sleeping, lying down, loving to slumber; as dogs do; slothful, indolent, do not care to be concerned in business, but take their ease and pleasure, and are very improper persons for watchmen. The first word (x) used is observed to signify speaking vain things in dreams, things delirious; and agrees well with the dreaming doctrines and delirious notions of the Romish clergy.
(u) Buxtorf. Tiberias, c. 14. p. 39. Vid. Hiller. De Arcano Cethib & Keri, I. 1. c 7. p. 55. (w) "nesciverunt", Pagninus, Montanus; "nil sciunt", Piscator. (x) "deliria loquentes", Montanus; "videntes vans", V. L. So Ben Melech interprets it of such that speak vain things in their sleep.
John Wesley
56:10 His - Israel's. Watchmen - Priests and teachers; he mentions only the teachers, because ignorance was most shameful in them, but hereby he supposes the gross ignorance of the people. Bark - They are also slothful and negligent in instructing the people, and do not faithfully reprove them for their sins.
Robert Jamieson, A. R. Fausset and David Brown
56:10 His watchmen--Israel's spiritual leaders (Is 62:6; Ezek 3:17).
dumb dogs--image from bad shepherds' watchdogs, which fail to give notice, by barking, of the approach of wild beasts.
blind-- (Mt 23:16).
sleeping, lying down--rather, "dreamers, sluggards" [LOWTH]. Not merely sleeping inactive, but under visionary delusions.
loving to slumber--not merely slumbering involuntarily, but loving it.
56:1156:11: Իբրեւ շո՛ւնք լիրբք եղեն յանձինս իւրեանց՝ որ ո՛չ գիտեն զյագուրդ. եւ են չարք՝ եւ ո՛չ ճանաչեն զհանճար. ամենեքին ըստ իւրաքանչիւր ճանապարհաց իւրեանց գնացին ※։
11 Իրենց հոգով լիրբ եղան շների նման, որ անկուշտ են, չար են եւ չգիտեն, թէ ի՛նչ է իմաստութիւնը. ամէնքն իրենց ճանապարհներով գնացին:
11 Այո՛, շատակեր ու անյագ շունե՛ր են, Անոնք հասկացողութենէ զուրկ հովիւներ են։Ամէնքը իրենց ճամբաներուն դարձան, Ամէն մէկը իր անիրաւ վաստակը փնտռելով՝ ըսին
Իբրեւ շունք լիրբք եղեն յանձինս իւրեանց որ ոչ գիտեն զյագուրդ. եւ են [879]չարք` եւ`` ոչ ճանաչեն զհանճար. ամենեքին [880]ըստ իւրաքանչիւր ճանապարհաց իւրեանց գնացին:

56:11: Իբրեւ շո՛ւնք լիրբք եղեն յանձինս իւրեանց՝ որ ո՛չ գիտեն զյագուրդ. եւ են չարք՝ եւ ո՛չ ճանաչեն զհանճար. ամենեքին ըստ իւրաքանչիւր ճանապարհաց իւրեանց գնացին ※։
11 Իրենց հոգով լիրբ եղան շների նման, որ անկուշտ են, չար են եւ չգիտեն, թէ ի՛նչ է իմաստութիւնը. ամէնքն իրենց ճանապարհներով գնացին:
11 Այո՛, շատակեր ու անյագ շունե՛ր են, Անոնք հասկացողութենէ զուրկ հովիւներ են։Ամէնքը իրենց ճամբաներուն դարձան, Ամէն մէկը իր անիրաւ վաստակը փնտռելով՝ ըսին
zohrab-1805▾ eastern-1994▾ western am▾
56:1156:11 И это псы, жадные душею, не знающие сытости; и это пастыри бессмысленные: все смотрят на свою дорогу, каждый до последнего, на свою корысть;
56:11 καὶ και and; even οἱ ο the κύνες κυων dog ἀναιδεῖς αναιδης the ψυχῇ ψυχη soul οὐκ ου not εἰδότες οιδα aware πλησμονήν πλησμονη repletion; satisfaction καί και and; even εἰσιν ειμι be πονηροὶ πονηρος harmful; malignant οὐκ ου not εἰδότες οιδα aware σύνεσιν συνεσις comprehension πάντες πας all; every ἐν εν in ταῖς ο the ὁδοῖς οδος way; journey αὐτῶν αυτος he; him ἐξηκολούθησαν εξακολουθεω follow ἕκαστος εκαστος each κατὰ κατα down; by τὸ ο the ἑαυτοῦ εαυτου of himself; his own
56:11 וְ wᵊ וְ and הַ ha הַ the כְּלָבִ֣ים kkᵊlāvˈîm כֶּלֶב dog עַזֵּי־ ʕazzê- עַז strong נֶ֗פֶשׁ nˈefeš נֶפֶשׁ soul לֹ֤א lˈō לֹא not יָֽדְעוּ֙ yˈāḏᵊʕû ידע know שָׂבְעָ֔ה śovʕˈā שִׂבְעָה satiety וְ wᵊ וְ and הֵ֣מָּה hˈēmmā הֵמָּה they רֹעִ֔ים rōʕˈîm רעה pasture לֹ֥א lˌō לֹא not יָדְע֖וּ yāḏᵊʕˌû ידע know הָבִ֑ין hāvˈîn בין understand כֻּלָּם֙ kullˌām כֹּל whole לְ lᵊ לְ to דַרְכָּ֣ם ḏarkˈām דֶּרֶךְ way פָּנ֔וּ pānˈû פנה turn אִ֥ישׁ ʔˌîš אִישׁ man לְ lᵊ לְ to בִצְעֹ֖ו viṣʕˌô בֶּצַע profit מִ mi מִן from קָּצֵֽהוּ׃ qqāṣˈēhû קָצֶה end
56:11. et canes inpudentissimi nescierunt saturitatem ipsi pastores ignoraverunt intellegentiam omnes in viam suam declinaverunt unusquisque ad avaritiam suam a summo usque ad novissimumAnd most impudent dogs, they never had enough: the shepherds themselves knew no understanding: all have turned aside into their own way, every one after his own gain, from the first even to the last.
11. Yea, the dogs are greedy, they can never have enough; and these are shepherds that cannot understand: they have all turned to their own way, each one to his gain, from every quarter.
56:11. And these very imprudent dogs have never known satisfaction. The shepherds themselves do not know understanding. All have turned aside in their own way, each one to his own avarice, from the highest even to the least:
56:11. Yea, [they are] greedy dogs [which] can never have enough, and they [are] shepherds [that] cannot understand: they all look to their own way, every one for his gain, from his quarter.
Yea, [they are] greedy dogs [which] can never have enough, and they [are] shepherds [that] cannot understand: they all look to their own way, every one for his gain, from his quarter:

56:11 И это псы, жадные душею, не знающие сытости; и это пастыри бессмысленные: все смотрят на свою дорогу, каждый до последнего, на свою корысть;
56:11
καὶ και and; even
οἱ ο the
κύνες κυων dog
ἀναιδεῖς αναιδης the
ψυχῇ ψυχη soul
οὐκ ου not
εἰδότες οιδα aware
πλησμονήν πλησμονη repletion; satisfaction
καί και and; even
εἰσιν ειμι be
πονηροὶ πονηρος harmful; malignant
οὐκ ου not
εἰδότες οιδα aware
σύνεσιν συνεσις comprehension
πάντες πας all; every
ἐν εν in
ταῖς ο the
ὁδοῖς οδος way; journey
αὐτῶν αυτος he; him
ἐξηκολούθησαν εξακολουθεω follow
ἕκαστος εκαστος each
κατὰ κατα down; by
τὸ ο the
ἑαυτοῦ εαυτου of himself; his own
56:11
וְ wᵊ וְ and
הַ ha הַ the
כְּלָבִ֣ים kkᵊlāvˈîm כֶּלֶב dog
עַזֵּי־ ʕazzê- עַז strong
נֶ֗פֶשׁ nˈefeš נֶפֶשׁ soul
לֹ֤א lˈō לֹא not
יָֽדְעוּ֙ yˈāḏᵊʕû ידע know
שָׂבְעָ֔ה śovʕˈā שִׂבְעָה satiety
וְ wᵊ וְ and
הֵ֣מָּה hˈēmmā הֵמָּה they
רֹעִ֔ים rōʕˈîm רעה pasture
לֹ֥א lˌō לֹא not
יָדְע֖וּ yāḏᵊʕˌû ידע know
הָבִ֑ין hāvˈîn בין understand
כֻּלָּם֙ kullˌām כֹּל whole
לְ lᵊ לְ to
דַרְכָּ֣ם ḏarkˈām דֶּרֶךְ way
פָּנ֔וּ pānˈû פנה turn
אִ֥ישׁ ʔˌîš אִישׁ man
לְ lᵊ לְ to
בִצְעֹ֖ו viṣʕˌô בֶּצַע profit
מִ mi מִן from
קָּצֵֽהוּ׃ qqāṣˈēhû קָצֶה end
56:11. et canes inpudentissimi nescierunt saturitatem ipsi pastores ignoraverunt intellegentiam omnes in viam suam declinaverunt unusquisque ad avaritiam suam a summo usque ad novissimum
And most impudent dogs, they never had enough: the shepherds themselves knew no understanding: all have turned aside into their own way, every one after his own gain, from the first even to the last.
56:11. And these very imprudent dogs have never known satisfaction. The shepherds themselves do not know understanding. All have turned aside in their own way, each one to his own avarice, from the highest even to the least:
56:11. Yea, [they are] greedy dogs [which] can never have enough, and they [are] shepherds [that] cannot understand: they all look to their own way, every one for his gain, from his quarter.
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
56:11: Greedy dogs - Insatiably feeding themselves with the fat, and clothing themselves with the wool, while the flock is scattered, ravaged, and starved! O what an abundance of these dumb and greedy dogs are there found hanging on and prowling about the flock of Christ! How can any careless, avaricious, hireling minister read this without agitation and dismay?
Albert Barnes: Notes on the Bible - 1834
56:11: Yea, they are greedy dogs - Margin, 'Strong of appetite.' Literally, 'Strong of soul' (עזי־נפשׁ ‛ azē y-nephesh. Jerome renders it, Canes impudentissimi. So the Septuagint, Κύνες ἀναιδεῖς τῇ ψυχῇ Kunes anaideis tē psuchē - 'Dogs impudent in soul.' They were greedy and insatiable in that which the soul or the appetite demands. The idea here is, that the prophets to whom reference is here made were sensual, and disposed to gorge themselves; living only for carnal indulgence, insensible to the rights of others, and never satisfied.
And they are shepherds that cannot understand - Who are ignorant of the needs of the people, and who cannot be made to comprehend what is needed by them (see Isa 56:10).
They all look to their own way - That is, they are all selfish. The ministers of religion are set apart not to promote their own interests bug the welfare and salavation of others.
Every one for his gain - For his own private ends and emoluments.
From his quarter - Lowth, 'From the highest to the lowest.' So Rosenmuller. Septuagint, Κατὰ τὸ ἑαυτοῦ Kata to heautou - 'Each one according to his own purpose.' The Hebrew is literally, 'From his end,' or extremity. Gen 19:4 : 'From every quarter' (מקצה mı̂ qqâ tseh) that is, from one end to the other; one and all, the whole. This seems to be the idea here, that one and all were given to selfishness, to covetousness, and to indulgence in luxury and sensuality.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
56:11: they are: Sa1 2:12-17, Sa1 2:29; Eze 13:19, Eze 34:2, Eze 34:3; Mic 3:5, Mic 3:11; Mal 1:10; Act 20:29, Act 20:33; Phi 3:2, Phi 3:19; Ti1 3:3, Ti1 3:8; Tit 1:7, Tit 1:11; Pe1 5:2; Pe2 2:3, Pe2 2:14, Pe2 2:15; Jde 1:11, Jde 1:16; Rev 22:15
greedy: Heb. strong of appetite
can never have enough: Heb. know not to be satisfied. Ecc 5:10
are shepherds: Mic 3:6; Zac 11:15-17; Mat 13:14, Mat 13:15; Joh 8:43; Co2 4:4
all look: Exo 23:3; Jer 22:17; Pe2 2:15, Pe2 2:16
John Gill
56:11 Yea, they are greedy dogs,.... Or "strong of soul" (y); of great appetites, and are never satisfied: or "strong of body"; the soul is sometimes put for the body; large bodied, fat bellied men, such as the priests, monks, and friars, that live upon the fat of the land; gluttons, epicures, men of a canine appetite, like dogs,
which can never have enough; know not fulness (z), or what it is to be filled to satisfaction, always craving more. Though some think this denotes their insatiable avarice, their greedy desire of money, not being satisfied with what they have, in order to support their voluptuous way of living.
And they are shepherds that cannot understand; or, "and they are", or "are they shepherds?" these blind and ignorant watchmen; these dumb and greedy dogs; these pretend to be the shepherds of the flock, and to feed them?
yet they know not to understand (a), or "know not understanding"; have no knowledge and understanding of divine things, and therefore unfit and incapable of feeding the people therewith:
they all look to their own way: to do that which is most pleasing to them, agreeable to their carnal lusts; they seek that which is most for their worldly profit and advantage, having no regard to the glory of God, the interest of Christ, and the welfare of the flock:
everyone for his gain from his quarter; from the province, city, or town he is in; from his archbishopric, bishopric, or parish; making the most of his benefice, of his tithes and revenues; increasing his salary as much as he can; getting as much as possible from all sorts of persons, rich and poor, high and low, that are under his jurisdiction; and this is the case of everyone, from the greatest to the least. The Targum is,
"everyone to spoil the substance of Israel;''
as the Pharisees devoured widows' houses, Mt 23:14.
(y) "fortes animo", Montanus; "fortes anima, sub. appetente", Vatablus; "sunt valido appetitu", Vitringa. (z) "nesciunt, vel non noverunt saturitatem", Paguinus, Montanus, &c, (a) "et iili pastores? non sciunt docere", Cocceius; "et illi cum pastores sunt, mulla pollent discernendi peritia", Vitringa.
John Wesley
56:11 They look - They regard neither God's glory, nor the peoples good, but only the satisfaction of their own base desires. Quarter - In their several stations.
Robert Jamieson, A. R. Fausset and David Brown
56:11 greedy--literally, "strong" (that is, insatiable) in appetite (Ezek 34:2-3; Mic 3:11).
cannot understand--unable to comprehend the wants of the people, spiritually: so Is 56:10, "cannot bark."
look to . . . own way--that is, their own selfish interests; not to the spiritual welfare of the people (Jer 6:13; Ezek 22:27).
from his quarter--rather, "from the highest to the lowest" [LOWTH]. "From his quarter"; that is, from one end to the other of them, one and all (Gen 19:4).
56:1256:12: Եկա՛յք առցո՛ւք գինի, եւ գինեհարեսցո՛ւք արբեցութեամբ. ※ եւ եղիցի այնպիսի օրն մեզ զո՛հ մեծ առաւել յոյժ[10232]։[10232] Ոսկան. Զոհ մեծ առնել յոյժ։
12 «Եկէ՛ք, -ասում են, - գինի առնենք եւ հարբենք գինով. այդպիսի օրը մեզ համար ամենամեծ զոհաբերութիւնը կը լինի[45]»:[45] 45. Եբրայերէնում՝ վաղը նոյնպէս այսօրուայ նման, նոյնիսկ աւելի առատ պիտի լինի:
12 «Եկէ՛ք, գինի բերենք Ու ցքիով արբենանք. Վաղն ալ այսօրուան պէս Ու ա՛լ աւելի առատ պիտի ըլլայ»։
Եկայք առցուք գինի, եւ [881]գինեհարեսցուք արբեցութեամբ, եւ եղիցի այնպիսի օրն մեզ զոհ`` մեծ առաւել յոյժ:

56:12: Եկա՛յք առցո՛ւք գինի, եւ գինեհարեսցո՛ւք արբեցութեամբ. ※ եւ եղիցի այնպիսի օրն մեզ զո՛հ մեծ առաւել յոյժ[10232]։
[10232] Ոսկան. Զոհ մեծ առնել յոյժ։
12 «Եկէ՛ք, -ասում են, - գինի առնենք եւ հարբենք գինով. այդպիսի օրը մեզ համար ամենամեծ զոհաբերութիւնը կը լինի[45]»:
[45] 45. Եբրայերէնում՝ վաղը նոյնպէս այսօրուայ նման, նոյնիսկ աւելի առատ պիտի լինի:
12 «Եկէ՛ք, գինի բերենք Ու ցքիով արբենանք. Վաղն ալ այսօրուան պէս Ու ա՛լ աւելի առատ պիտի ըլլայ»։
zohrab-1805▾ eastern-1994▾ western am▾
56:1256:12 приходите, {говорят}, я достану вина, и мы напьемся сикеры; и завтра то же будет, что сегодня, да еще и больше.
56:12 אֵתָ֥יוּ ʔēṯˌāyû אתה come אֶקְחָה־ ʔeqḥā- לקח take יַ֖יִן yˌayin יַיִן wine וְ wᵊ וְ and נִסְבְּאָ֣ה nisbᵊʔˈā סבא drink שֵׁכָ֑ר šēḵˈār שֵׁכָר strong drink וְ wᵊ וְ and הָיָ֤ה hāyˈā היה be כָ ḵā כְּ as זֶה֙ zˌeh זֶה this יֹ֣ום yˈôm יֹום day מָחָ֔ר māḥˈār מָחָר next day גָּדֹ֖ול gāḏˌôl גָּדֹול great יֶ֥תֶר yˌeṯer יֶתֶר remainder מְאֹֽד׃ mᵊʔˈōḏ מְאֹד might
56:12. venite sumamus vinum et impleamur ebrietate et erit sicut hodie sic et cras et multo ampliusCome, let us take wine, and be filled with drunkenness: and it shall be as to day, so also to morrow, and much more.
12. Come ye, , I will fetch wine, and we will fill ourselves with strong drink; and tomorrow shall be as this day, great beyond measure.
56:12. “Come, let us take wine, and be filled by inebriation. And as it is today, so shall it be tomorrow and for a long time.”
56:12. Come ye, [say they], I will fetch wine, and we will fill ourselves with strong drink; and to morrow shall be as this day, [and] much more abundant.
Come ye, [say they], I will fetch wine, and we will fill ourselves with strong drink; and to morrow shall be as this day, [and] much more abundant:

56:12 приходите, {говорят}, я достану вина, и мы напьемся сикеры; и завтра то же будет, что сегодня, да еще и больше.
56:12
אֵתָ֥יוּ ʔēṯˌāyû אתה come
אֶקְחָה־ ʔeqḥā- לקח take
יַ֖יִן yˌayin יַיִן wine
וְ wᵊ וְ and
נִסְבְּאָ֣ה nisbᵊʔˈā סבא drink
שֵׁכָ֑ר šēḵˈār שֵׁכָר strong drink
וְ wᵊ וְ and
הָיָ֤ה hāyˈā היה be
כָ ḵā כְּ as
זֶה֙ zˌeh זֶה this
יֹ֣ום yˈôm יֹום day
מָחָ֔ר māḥˈār מָחָר next day
גָּדֹ֖ול gāḏˌôl גָּדֹול great
יֶ֥תֶר yˌeṯer יֶתֶר remainder
מְאֹֽד׃ mᵊʔˈōḏ מְאֹד might
56:12. venite sumamus vinum et impleamur ebrietate et erit sicut hodie sic et cras et multo amplius
Come, let us take wine, and be filled with drunkenness: and it shall be as to day, so also to morrow, and much more.
56:12. “Come, let us take wine, and be filled by inebriation. And as it is today, so shall it be tomorrow and for a long time.”
56:12. Come ye, [say they], I will fetch wine, and we will fill ourselves with strong drink; and to morrow shall be as this day, [and] much more abundant.
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
56:12: I will fetch wine "Let us provide wine" - For אקחה ekchah, first person singular, an ancient MS. has נקחה nikchah, first person plural; and another ancient MS. has אק ak upon a rasure. So the Syriac, Chaldee, and Vulgate render it. The spirit of this Epicurean sentiment is this: Let us indulge ourselves in the present time to the utmost, and instead of any gloomy forebodings of the future, let us expect nothing but increasing hilarity for every day we shall live. Thus they,
"Counting on long years of pleasure here,
Are quite unfurnished for the world to come."
Albert Barnes: Notes on the Bible - 1834
56:12: Come ye, say they - (compare the notes at Isa 22:13). That is, one says to another, 'I will fetch wine;' or as we would say, 'I will take another glass.' The object is to describe a drinking-bout, or carousal, when the glass is shoved around, and there is drinking to excess. The language denotes the state of exhilaration and excitement when sitting at the table, and already under the influence of wine. This is not designed to be descriptive of the people at large, but of the 'watchmen,' or public teachers of the nation, and it certainly shows a state of most lamentable degeneracy and corruption. Unhappily, however, it has not been confined to the times of Manasseh. There have been periods in the history of the Christian church, and there are still portions of that church, where the language used here with so much severity would be an appropriate description even of the Christian ministry; scenes where the professed heralds of salvation sit long at the wine, and join with the frivolous, the worldly, and the profane, in 'shoving round' the sparkling cup. No severer language is used in the prophets to describe and denounce any class of sinners than is appropriated to such people; at no time has the church more occasion to sit in the dust and to weep, than when her ministers 'rise up early in the morning, that they may follow strong drink; and continue until night, until wine inflame them Isa 5:11.
We will fill ourselves with strong drink - (See the notes at Isa 5:11).
And tomorrow ... - That is, indulgence of this kind was habitual. There was an intention to continue it. It was not that they had been once overtaken and had erred; but it was that they loved it, and meant to drink deeper and deeper. So now the guilt of ministers is greatly aggravated in the same way. It is not merely that they drink wine; it is not even that they on a single occasion drink too much, and say and do foolish and wicked things - liable as all are to this who indulge in drinking wine at all, and certainly as ministers will do it who indulge in the habit; it is that they mean to do it; they resolve not to abandon it, but purpose to persevere in the habit 'tomorrow.' Hence, such people refuse to join a Society of Temperance; hence, they oppose such societies as ultra and fanatical; and hence, by not joining them, they proclaim to the world, 'Come ye, and I will take another glass, and tomorrow shall be as this day, and much more abundant.' It is this settled purpose - this fixed resolution, stretching into future time, and embracing coming years, that is so offensive to God. And there is not on earth a condition of more public iniquity than when the ministers of religion take this bold and open stand, and resolve that they will not abandon intoxicating drinks, but will continue to drink 'tomorrow,' and ever onward. Hopeless is the work of reformation when the ministers of religion take this stand; and dark is the prospect for the church on earth, when the messengers of salvation cannot be induced to stand before the church of God as examples and advocates for temperance on the most strict and uncompromising principles.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
56:12: I will: Isa 5:22, Isa 28:7, Isa 28:8; Pro 31:4, Pro 31:5; Hos 4:11; Amo 6:3-6; Mat 24:49-51; Luk 12:45, Luk 12:46, Luk 21:34; Tit 1:7
to morrow: Isa 22:13, Isa 22:14; Psa 10:6; Pro 23:35, Pro 27:1; Jer 18:18; Luk 12:19, Luk 12:20; Co1 15:32
Carl Friedrich Keil and Franz Delitzsch
56:12
An office-bearer of the kind described is now introduced per mimesin as speaking. "Come here, I will fetch wine, and let us drink meth; and tomorrow shall be like today, great, excessively abundant." He gives a banquet, and promises the guests that the revelry shall be as great tomorrow as today, or rather much more glorious. מחר יום is the day of tomorrow, τὸ ἐπαύριον, for mâchâr is always without an article; hence et fiet uti hic (dies) dies crastinus, viz., magnus supra modum valde. יתר, or יתר (as it is to be pointed here according to Kimchi, Michlol 167b, and Wrterbuch), signifies superabundance; it is used here adverbially in the sense of extra-ordinarily, beyond all bounds (differing therefore from יותר, "more," or "singularly," in the book of Ecclesiastes).
Geneva 1599
56:12 Come ye, [say they], I will bring wine, and we will fill ourselves with strong drink; and to (l) morrow shall be as this day, [and] much more abundant.
(l) We are well yet, and to morrow will be better: therefore let us not fear the plagues before they come: thus the wicked contemned the admonition and exhortations which were made to them in the Name of God.
John Gill
56:12 Come ye, say they,.... Either to their fellow bishops and priests, when got together, jovially carousing; or to the common people, encouraging them in luxury and intemperance:
I will fetch wine; out of his cellar, having good store of it, and that of the best, hence called "priests' wine"; and so, at Paris and Louvain, the Popish priests called their wine "vinum theologicum":
and we will fill ourselves with strong drink; fill their bellies and skins full of it till drunken with it; the drunkenness of priests in Popish counties is notorious, which seems here to be taxed and prophesied of:
for tomorrow shall be as this day, and much more abundant; the morrow shall be as good, and merry, and jovial a day as this, and better; and we shall have as much wine and strong drink to drink, or more; this they say to encourage their companions to drink, and not spare, and to put away the evil day far from them. The Targum is,
"saying, come, let us take wine, and be inebriated with old wine; and our dinner tomorrow shall be better than today, large, very large.''
John Wesley
56:12 Say they - Unto their brethren, fellow - priests, or other jolly companions. Fill ourselves - We will drink not only to delight, but even to drunkenness, as the word signifies, which shews their dreadful security and contempt of God, and their abandoning of all care of their own or peoples souls.
Robert Jamieson, A. R. Fausset and David Brown
56:12 fetch wine--language of the national teachers challenging one another to drink. BARNES translates, "I will take another cup" (Is 5:11).
to-morrow, &c.--Their self-indulgence was habitual and intentional: not merely they drink, but they mean to continue so.
In the midst of the excesses of the unfaithful watchmen (Is 56:10-12), most of the few that are godly perish: partly by vexation at the prevailing ungodliness; partly by violent death in persecution: prophetical of the persecuting times of Manasseh, before God's judgments in causing the captivity in Babylon; and again those in the last age of the Church, before the final judgments on the apostasy (4Kings 21:16; Mt 23:29-35, Mt 23:37; Rev_ 11:17). The Hebrew for "perisheth," and "is taken away," expresses a violent death (Mic 7:2).