Եսայի / Isaiah - 57 |

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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
С конца предыдущей (56:10) и до предпоследнего стиха 59: главы (59:19) идет одна обличительная речь пророка, в которой он раскрывает грехи и преступления Израиля, причем разоблачает даже и истинный смысл тех мнимых его добродетелей, в которых он думал найти сам оправдание и видел даже чуть ли не особую заслугу перед Господом (пост и милостыня).
1-2. Вступление к речи. 3-12. Сильное обличение Израиля за его неверность Господу и религиозное блужение. 13-19. Светлый луч Божественного милосердия даже и к недостойному Израилю. 20-21. Заключительный приговор о гибели неисправимых грешников.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The prophet, in this chapter, makes his observations, I. Upon the deaths of good men, comforting those that were taken away in their integrity and reproving those that did not make a due improvement of such providences, ver. 1, 2. II. Upon the gross idolatries and spiritual whoredoms which the Jews were guilty of, and the destroying judgments they were thereby bringing upon themselves, ver. 3-12. III. Upon the gracious returns of God to his people to put an end to their captivity and re-establish their prosperity, ver. 13-21.
Adam Clarke: Commentary on the Bible - 1831
After mentioning the removal of righteous persons as an awful symptom of the approach of Divine judgments, Isa 57:1, Isa 57:2, the prophet goes on to charge the nation in general with idolatry, and with courting the unprofitable alliance of idolatrous kings, Isa 57:3-12. In opposition to such vain confidence, the prophet enjoins trust in God, with whom the penitent and humble are sure to find acceptance, and from whom they should obtain temporal and spiritual deliverances, Isa 57:13-19. Awful condition of the wicked and finally impenitent, Isa 57:20, Isa 57:21.
I shall give Bishop Lowth's translation of the two first verses, and give the substance of his criticisms with additional evidence.
Isa 57:1. The righteous man perisheth, and no one considereth;And pious men are taken away, and no one understandeth,That the righteous man is taken away because of the evil.
Isa 57:2. He shall go in peace: he shall rest in his bed;Even the perfect man: he that walketh in the straight path.
Albert Barnes: Notes on the Bible - 1834
57:0: This chapter is evidently closely connected in sense with Isa 56:9-12. In the closing part of the last chapter the prophet had said that the land of Israel would be invaded by foreign armies, represented under the image of ravening beasts come to devour. One of the causes of this he had also stated, namely, the general licentiousness, avarice, and intemperance of the rulers of the nation. The same general subject is pursued in this chapter, which has been very improperly separated from the preceding. In this the prophet states specifically the sins of the nation at large, evidently as a reason why the calamities of the foreign invasion were coming upon them. It is probable that the chapter has primary reference to the times of Manasseh. Of the characteristics of his cruel reign, see the Introduction, Section 3. It was a time of persecution and blood. The righteous were put to death; the public service of God was profaned and desecrated; and the evils of idolatry were seen and felt, under the royal patronage, throughout the land. Yet notwithstanding this, the nation was stupid and insensible. They were not affected as they should have been by the fact that the righteous were cut off by persecution, and that idolatry was patronized throughout the land. A few, like the prophets, felt, and deeply felt. Their hearts were desponding, and their spirits drooped. To encourage them, and to rebuke the mass of the stupid and guilty nation, was the design of this chapter.
It may be regarded as divided into three parts:
I. The fact that the righteous were put to death, and yet that the nation was sunk in deep and deplorable stupidity.
1. The proof of the insensibility of the nation, visible in the fact that the just were taken away, and that they were unmoved Isa 57:1.
2. A statement of the comparative happy condition of the righteous, though they suffered under persecution, and were put to a violent death (Isa 57:1, last part, Isa 57:2). So far as they were concerned it was well, for
(1) they were taken away from more fearful approaching evils.
(2) they entered into rest.
II. A solemn address of Yahweh, himself sitting as judge on the tribunal, and stating the crimes and demonstrating the guilt of the nation Isa 57:3-14.
1. The nation summoned before him as having been apostatized - under the image so common in the prophets of their being guilty of adultery Isa 57:3.
2. They were guilty of falsehood and unfaithfulness to him, and of deriding his government and laws Isa 57:4.
3. The statement of the pRev_alence of idolatry in all parts of the nation, under every green tree, in every valley, in the clefts of the rocks, upon every mountain, and in every secret place Isa 57:5-8.
4. They bad gone and sought alliance with foreign powers; under the image of a woman unfaithful to her marriage vow Isa 57:9.
5. They had not feared God in the pRev_alence of the evil and in the corruption of the nation Isa 57:10-11.
6. For all this God denounces heavy judgment Isa 57:12-14. Their works should not profit them Isa 57:12; nothing on which they relied could deliver them (Isa 57:13, first part); but the pious who confided in God should be protected (Isa 57:13, last part); and the stumbling-block should be taken up out of the way of his people Isa 57:14.
III. Consolation and assurances of pardon, protection, and peace to those who would repent and put their trust in God. Their state contrasted with that of the wicked Isa 57:15-21.
1. The righteous Isa 57:15-19.
(1) Though God was high and great and holy, yet he dwelt with the lowly and the penitent. They were, therefore, encouraged to return Isa 57:15.
(2) Though he had entered into controversy with his people for their sins, yet he would not continue it foRev_er. The feeble powers of man could not long endure the expressions of his displeasure, and he therefore would withdraw the tokens of his wrath Isa 57:16.
(3) He had indeed punished his people for their covetousness, but he would restore comfort to those who mourned over their sins Isa 57:17-18.
(4) He was the author of peace, and all who were afar off, and all who were near, who would return to him, should enjoy it Isa 57:19.
2. The wicked. Their condition was one strongly contrasted with that of the righteous Isa 57:20-21.
(1) They were like the troubled sea Isa 57:20.
(2) They had no peace Isa 57:21.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Isa 57:1, The blessed death of the righteous; Isa 57:3, God reproves the Jews for their whorish idolatry; Isa 57:13, He gives promises of mercy to the penitent.
John Gill
INTRODUCTION TO ISAIAH 57
This chapter contains complaints of the stupidity and idolatry of the people, described in the latter part of the preceding chapter; and some promises of grace to the people of God. The stupidity of the former is observed, Is 57:1 they not taking notice of the death of good men, nor of impending calamities they were taken from, whose happiness is described, Is 57:2, then these idolatrous people are summoned before the Lord, Is 57:3 and are charged with deriding the saints with idolatry and murder, Is 57:4 and their idolatry is represented under the notion of adultery, attended with very aggravating circumstances, Is 57:7 and yet these people still entertained presumptuous hopes of happiness, and boasted of, and trusted in, their righteousness and good works, which would be exposed, and be of no advantage to them, Is 57:10, next follow promises of grace to the saints, that such that trusted in Christ should inherit the holy mountain, Is 57:13 that the stumblingblock of his people should be removed, Is 57:14, that he should dwell with the humble and contrite, Is 57:15, and not be always wroth and contend with them, for a reason given, Is 57:16 and that though he had smote them, and hid his face from them because of their sins, yet would heal them, lead them, and comfort them, and speak peace unto them, Is 57:17 and the chapter is concluded with the character of the wicked, and an assurance that there is no peace for them, Is 57:20.
57:157:1: Տեսէ՞ք զիարդ կորեաւ արդարն, եւ չիք ոք որ անսայ սրտիւ. եւ արք արդարք բառնան, եւ ո՛չ ոք հայի. զի յերեսաց անիրաւութեան բառնայ արդար։
1 «Տեսէ՛ք, ինչպէ՜ս կորաւ արդարը, եւ չկայ մէկը, որ սրտով կարեկցի. արդար մարդիկ վերանում են, եւ ոչ ոք ուշադրութիւն չի դարձնում, որ արդարն անիրաւութեան պատճառով է վերանում:
57 Արդարը կը կորսուի եւ ուշադրութիւն ընող չկայ Ու բարի մարդիկը աշխարհէն կը վերցուին։Առանց մէկուն իմանալուն արդարը չարիքին երեսէն կը վերցուի։
Տեսէ՞ք զիարդ կորեաւ`` արդարն, եւ չիք ոք որ անսայ սրտիւ. եւ արք արդարք բառնան, եւ ոչ ոք [883]հայի. զի`` յերեսաց անիրաւութեան բառնայ արդար:

57:1: Տեսէ՞ք զիարդ կորեաւ արդարն, եւ չիք ոք որ անսայ սրտիւ. եւ արք արդարք բառնան, եւ ո՛չ ոք հայի. զի յերեսաց անիրաւութեան բառնայ արդար։
1 «Տեսէ՛ք, ինչպէ՜ս կորաւ արդարը, եւ չկայ մէկը, որ սրտով կարեկցի. արդար մարդիկ վերանում են, եւ ոչ ոք ուշադրութիւն չի դարձնում, որ արդարն անիրաւութեան պատճառով է վերանում:
57 Արդարը կը կորսուի եւ ուշադրութիւն ընող չկայ Ու բարի մարդիկը աշխարհէն կը վերցուին։Առանց մէկուն իմանալուն արդարը չարիքին երեսէն կը վերցուի։
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57:157:1 Праведник умирает, и никто не принимает этого к сердцу; и мужи благочестивые восхищаются {от земли}, и никто не помыслит, что праведник восхищается от зла.
57:1 ἴδετε οραω view; see ὡς ως.1 as; how ὁ ο the δίκαιος δικαιος right; just ἀπώλετο απολλυμι destroy; lose καὶ και and; even οὐδεὶς ουδεις no one; not one ἐκδέχεται εκδεχομαι wait; receive τῇ ο the καρδίᾳ καρδια heart καὶ και and; even ἄνδρες ανηρ man; husband δίκαιοι δικαιος right; just αἴρονται αιρω lift; remove καὶ και and; even οὐδεὶς ουδεις no one; not one κατανοεῖ κατανοεω take note of ἀπὸ απο from; away γὰρ γαρ for προσώπου προσωπον face; ahead of ἀδικίας αδικια injury; injustice ἦρται αιρω lift; remove ὁ ο the δίκαιος δικαιος right; just
57:1 הַ ha הַ the צַּדִּ֣יק ṣṣaddˈîq צַדִּיק just אָבָ֔ד ʔāvˈāḏ אבד perish וְ wᵊ וְ and אֵ֥ין ʔˌên אַיִן [NEG] אִ֖ישׁ ʔˌîš אִישׁ man שָׂ֣ם śˈām שׂים put עַל־ ʕal- עַל upon לֵ֑ב lˈēv לֵב heart וְ wᵊ וְ and אַנְשֵׁי־ ʔanšê- אִישׁ man חֶ֤סֶד ḥˈeseḏ חֶסֶד loyalty נֶֽאֱסָפִים֙ nˈeʔᵉsāfîm אסף gather בְּ bᵊ בְּ in אֵ֣ין ʔˈên אַיִן [NEG] מֵבִ֔ין mēvˈîn בין understand כִּֽי־ kˈî- כִּי that מִ mi מִן from פְּנֵ֥י ppᵊnˌê פָּנֶה face הָ hā הַ the רָעָ֖ה rāʕˌā רָעָה evil נֶאֱסַ֥ף neʔᵉsˌaf אסף gather הַ ha הַ the צַּדִּֽיק׃ ṣṣaddˈîq צַדִּיק just
57:1. iustus perit et nemo est qui recogitet in corde suo et viri misericordiae colliguntur quia non est qui intellegat a facie enim malitiae collectus est iustusThe just perisheth, and no man layeth it to heart, and men of mercy are taken away, because there is none that understandeth; for the just man is taken away from before the face of evil.
1. The righteous perisheth and no man layeth it to heart; and merciful men are taken away, none considering that the righteous is taken away from the evil .
57:1. The just man perishes, and there is no one who acknowledges it in his heart; and men of mercy are taken away, for there is no one who understands. For the just man has been taken away before the face of malice.
57:1. The righteous perisheth, and no man layeth [it] to heart: and merciful men [are] taken away, none considering that the righteous is taken away from the evil [to come].
The righteous perisheth, and no man layeth [it] to heart: and merciful men [are] taken away, none considering that the righteous is taken away from the evil:

57:1 Праведник умирает, и никто не принимает этого к сердцу; и мужи благочестивые восхищаются {от земли}, и никто не помыслит, что праведник восхищается от зла.
57:1
ἴδετε οραω view; see
ὡς ως.1 as; how
ο the
δίκαιος δικαιος right; just
ἀπώλετο απολλυμι destroy; lose
καὶ και and; even
οὐδεὶς ουδεις no one; not one
ἐκδέχεται εκδεχομαι wait; receive
τῇ ο the
καρδίᾳ καρδια heart
καὶ και and; even
ἄνδρες ανηρ man; husband
δίκαιοι δικαιος right; just
αἴρονται αιρω lift; remove
καὶ και and; even
οὐδεὶς ουδεις no one; not one
κατανοεῖ κατανοεω take note of
ἀπὸ απο from; away
γὰρ γαρ for
προσώπου προσωπον face; ahead of
ἀδικίας αδικια injury; injustice
ἦρται αιρω lift; remove
ο the
δίκαιος δικαιος right; just
57:1
הַ ha הַ the
צַּדִּ֣יק ṣṣaddˈîq צַדִּיק just
אָבָ֔ד ʔāvˈāḏ אבד perish
וְ wᵊ וְ and
אֵ֥ין ʔˌên אַיִן [NEG]
אִ֖ישׁ ʔˌîš אִישׁ man
שָׂ֣ם śˈām שׂים put
עַל־ ʕal- עַל upon
לֵ֑ב lˈēv לֵב heart
וְ wᵊ וְ and
אַנְשֵׁי־ ʔanšê- אִישׁ man
חֶ֤סֶד ḥˈeseḏ חֶסֶד loyalty
נֶֽאֱסָפִים֙ nˈeʔᵉsāfîm אסף gather
בְּ bᵊ בְּ in
אֵ֣ין ʔˈên אַיִן [NEG]
מֵבִ֔ין mēvˈîn בין understand
כִּֽי־ kˈî- כִּי that
מִ mi מִן from
פְּנֵ֥י ppᵊnˌê פָּנֶה face
הָ הַ the
רָעָ֖ה rāʕˌā רָעָה evil
נֶאֱסַ֥ף neʔᵉsˌaf אסף gather
הַ ha הַ the
צַּדִּֽיק׃ ṣṣaddˈîq צַדִּיק just
57:1. iustus perit et nemo est qui recogitet in corde suo et viri misericordiae colliguntur quia non est qui intellegat a facie enim malitiae collectus est iustus
The just perisheth, and no man layeth it to heart, and men of mercy are taken away, because there is none that understandeth; for the just man is taken away from before the face of evil.
57:1. The just man perishes, and there is no one who acknowledges it in his heart; and men of mercy are taken away, for there is no one who understands. For the just man has been taken away before the face of malice.
57:1. The righteous perisheth, and no man layeth [it] to heart: and merciful men [are] taken away, none considering that the righteous is taken away from the evil [to come].
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: Праведник умирает, и никто не принимает этого к сердцу... никто не помыслит, что праведник восхищается от зла. Характеризуя глубокое религиозно-нравственное падение и развращение своих современников, пророк отмечает факт их полного равнодушия к таким знаменательным случаям, как преждевременная кончина праведников, в чем следовало бы видеть божественное наказание и вразумление нечестивых. Для уяснения дела здесь необходимо иметь в виду ту особенность ветхозаветного мировоззрения, в силу которого "праведный" человек обычно награждается долголетием (Исх 20:12; 3: Цар 3:14; Притч 3:1-2). Если же общепризнанные праведники теперь нередко изымаются Богом из среды живых, то причина этого лежит не в них, а в нас, именно в нашей греховности, создающей тяжелую атмосферу для праведников. Вот почему Господь и берет он нас таких праведников к Себе, лишая нас их благополучного влияния и поучительного примера.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 The righteous perisheth, and no man layeth it to heart: and merciful men are taken away, none considering that the righteous is taken away from the evil to come. 2 He shall enter into peace: they shall rest in their beds, each one walking in his uprightness.
The prophet, in the close of the foregoing chapter, had condemned the watchmen for their ignorance and sottishness; here he shows the general stupidity and senselessness of the people likewise. No wonder they were inconsiderate when their watchmen were so, who should have awakened them to consideration. We may observe here,
I. The providence of God removing good men apace out of this world. The righteous, as to this world, perish; they are gone and their place knows them no more. Piety exempts none from the arrests of death, nay, in persecuting times, the most righteous are most exposed to the violences of bloody men. The first that died died a martyr. Righteousness delivers from the sting of death, but not from the stroke of it. They are said to perish because they are utterly removed from us, and to express the great loss which this world sustains by the removal of them, not that their death is their undoing, but it often proves an undoing to the places where they lived and were useful. Nay, even merciful men are taken away, those good men that are distinguished from the righteous, for whom some would even dare to die, Rom. v. 7. Those are often removed that could be worst spared; the fruitful trees are cut down by death and the barren left still to cumber the ground. Merciful men are often taken away by the hands of men's malice. Many good works they have done, and for some of them they are stoned. Before the captivity in Babylon perhaps there was a more than ordinary mortality of good men, so that there were scarcely any left, Jer. v. 1. The godly ceased, and the faithful failed, Ps. xii. 1.
II. The careless world slighting these providences, and disregarding them: No man lays it to heart, none considers it. There are very few that lament it as a public loss, very few that take notice of it as a public warning. The death of good men is a thing to be laid to heart and considered more than common deaths. Serious enquiries ought to be made, wherefore God contends with us, what good lessons are to be learned by such providences, what we may do to help to make up the breach and to fill up the room of those that are removed. God is justly displeased when such events are not laid to heart, when the voice of the rod is not heard nor the intentions of it answered, much more when it is rejoiced in, as the slaying of the witnesses is, Rev. xi. 10. Some of God's choicest blessings to mankind, being thus easily parted with, are really undervalued; and it is an evidence of very great incogitancy. Little children, when they are little, least lament the death of their parents, because they know not what a loss it is to them.
III. The happiness of the righteous in their removal.
1. They are taken away from the evil to come, then when it is just coming, (1.) In compassion to them, that they may not see the evil (2 Kings xxii. 20), nor share in it, nor be in temptation by it. When the deluge is coming they are called into the ark, and have a hiding-place and rest in heaven when there was none for them under heaven. (2.) In wrath to the world, to punish them for all the injuries they have done to the righteous and merciful ones; those are taken away that stood in the gap to turn away the judgments of God, and then what can be expected but a deluge of them? It is a sign that God intends war when he calls home his ambassadors.
2. They go to be easy out of the reach of that evil. The righteous man, who while he lived walked in his uprightness, when he dies enters into peace and rests in his bed. Note, (1.) Death is gain, and rest, and bliss, to those only who walked in their uprightness, and who, when they die, can appeal to God concerning it, as Hezekiah (2 Kings xx. 3). Now, Lord, remember it. (2.) Those that practised uprightness, and persevered in it to the end, shall find it well with them when they die. Their souls then enter into peace, into the world of peace, where peace is in perfection and where there is no trouble. Enter thou into the joy of the Lord. Their bodies rest in their beds. Note, The grave is a bed of rest to all the Lord's people; there they rest from all their labours, Rev. xiv. 13. And the more weary they were the more welcome will that rest be to them, Job iii. 17. This bed is made in the darkness, but that makes it the more quiet; it is a bed out of which they shall rise refreshed in the morning of the resurrection.
Adam Clarke: Commentary on the Bible - 1831
57:1: The righteous perisheth - הצדק אבד hatstsadik abad. There is an emphasis here which seems intended to point out a particular person. See below. Perisheth - As the root אבד abad signifies the straying of cattle, their passing away from one pasture to another, I feel inclined to follow the grammatical meaning of the word "perish," pereo. So the Vulgate, justus periit, from per, By or Through, and eo, to Go. In his death the righteous man may be said to have passed through life, and to have passed by men, i.e., gone or passed before them into the eternal world. A similar mode of speech is used by our Saxon ancestors to express death: he went out of sight; and he went away; and to fare forth, to die.
There are very few places in Isaiah where Jesus Christ is not intended; and I am inclined to think that He is intended here, That Just One; and perhaps Stephen had this place in view, when he thus charged the Jews, "Ye denied τον ἁγιον και δικαιον, that Holy and Just One," Act 3:14. That his death was not laid to heart by the wicked Jewish people, needs no proof.
Merciful men - If the first refers to Christ, this may well refer to the apostles. and to others of the primitive Christians, who were taken away, some by death and martyrdom, and others by a providential escape from the city that they knew was devoted to destruction.
The evil to come - That destruction which was to come upon this disobedient people by the Romans.
Albert Barnes: Notes on the Bible - 1834
57:1: The righteous perisheth - This refers, as I suppose, to the time of Manasseh (see the Introduction, Section 3). Grotius supposes, that it refers to king Josiah; Vitringa, that it refers to martyrs in general. But it seems probable to me that the prophet designs to describe the state of stupidity which pRev_ailed in his own time, and to urge as one proof of it, that the pious part of the nation was taken away by violent death, and that the nation was not affected by it. Such was the guilt of Manasseh; so violent was the persecution which he excited against the just, that it is said of him that he 'shed innocent blood very much, until he had filled Jerusalem from one end to another' Kg2 22:16. There is evidence (see the Introduction, Section 2), that Isaiah lived to his time, and it is probable that he himself ultimately fell a victim to the race of Manasseh. Though he had, on account of his great age, retired from the public functions of the prophetic office, yet he could not be insensible to the existence of these evils, and his spirit would not suffer him to be silent even though bowed down by age, when the land was filled with abominations, and when the best blood of the nation was poured out like water. The word rendered 'perisheth' (אבד 'ā bad) as well as the word rendered 'taken away' (אסף 'â saph) denotes violence, and is indicative of the fact that they were removed by a premature death.
And no man layeth it to heart - No one is aroused by it, or is concerned about it. The sentiment of the passage is, that it is proof of great stupidity and guilt when people see the righteous die without concern. If the pious die by persecution and others are not aroused, it shows that they acquiesce in it, or have no confidence in God, and no desire that his people should be preserved; if they die in the ordinary mode and the people are unaffected, it shows their stupidity. The withdrawment of a pious man from the earth is a public calamity. His prayers, his example, his life, were among the richest blessings of the world, and people should be deeply affected when they are withdrawn; and it shows their guilt and stupidity when they see this with indifference. It increases the evidence of this guilt when, as is sometimes the case, the removal of the righteous by death is an occasion of joy. The wicked hate the secret rebuke which is furnished by a holy life, and they often feel a secret exultation when such people die.
And merciful men - Margin, 'Men of kindness,' or 'godliness.' Lowth and Noyes render it, 'Pious men.' The Septuagint, Ἄνδρες δίκαιοι Andres dikaioi - 'Just men.' The Hebrew word denotes "mercy" or "kindness" (חסד chesed). Here it probably means, 'Men of mercy;' that is, people who are the subjects of mercy; people who are pious, or devoted to God.
Are taken away - Hebrew, 'Are gathered.' That is, they are gathered to their fathers by death.
None considering - They were not anxious to know what was the design of Divine Providence in permitting it.
From the evil to come - Margin, 'That which is evil.' The idea here evidently is, that severe calamities were coming upon the nation. God was about to give them up to foreign invasion (Isa 56:9 ff); and the true reason why the just were removed was, that they may not be subject to the divine wrath which should come upon the nation; they were not to be required to contemplate the painful state of things when an enemy should fire the cities, the palaces, and the temple, and cause the sacred services of religion to cease. It was a less evil for them to be removed by death - even by the painful death of persecution - than to be compelled to participate in these coming sorrows. At the same time this passage may be regarded as inculcating a more general truth still. It is, that the pious are often removed in order that they may not be exposed to evils which they would experience should they live. There might be the pains and sorrows of persecution; there might be long and lingering disease; there might be poverty and want; there might be the pRev_alence of iniquity and infidelity over which their hearts would bleed; there might be long and painful conflicts with their own evil hearts, or there might be danger that they would fall into sin, and dishonor their high calling. For some or all these reasons the righteous may be withdrawn from the world; and could we see those reasons as God does, nothing more would be necessary to induce us to acquiesce entirely in the justice of his dealings.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
57:1: righteous: Ch2 32:33, Ch2 35:24
no man: Isa 57:11, Isa 42:25, Isa 47:7; Mal 2:2
merciful men: Heb. men of kindness, or godliness, Psa 12:1; Mic 7:2
the righteous: Kg1 14:13; Kg2 22:20; Ch2 34:28
the evil to come: or, that which is evil
Carl Friedrich Keil and Franz Delitzsch
57:1
Whilst watchmen and shepherds, prophets and rulers, without troubling themselves about the flock which they have to watch and feed, are thus indulging their own selfish desires, and living in debauchery, the righteous man is saved by early death from the judgment, which cannot fail to come with such corruption as this. "The righteous perisheth, and no man taketh it to heart; and pious men are swept away, without any one considering that the righteous is swept away from misfortune. He entereth into peace: they rest upon their beds, whoever has walked straight before him." With "the righteous" the prophet introduces, in glaring contrast to this luxurious living on the part of the leading men of the nation, the standing figure used to denote the fate of its best men. With this prevailing demoralization and worldliness, the righteous succumbs to the violence of both external and internal sufferings. אבד, he dies before his time (Eccles 7:15); from the midst of the men of his generation he is carried away from this world (Ps 12:2; Mic 7:2), and no one lays it to heart, viz., the divine accusation and threat involved in this early death. Men of piety (chesed, the love of God and man) are swept away, without there being any one to understand or consider that (kı̄ unfolds the object to be considered and laid to heart, viz., what is involved in this carrying away when regarded as a providential event) the righteous is swept away "from the evil," i.e., that he may be saved from the approaching punishment (compare 4Kings 22:20). For the prevailing corruption calls for punishment from God; and what is first of all to be expected is severe judgment, through which the coming salvation will force its way. In Is 57:2 it is intimated that the righteous man and the pious do not lose the blessings of this salvation because they lose this life: for whereas, according to the prophet's watchword, there is no peace to the wicked, it is true, on the other hand, of the departing righteous man, that "he enters into peace" (shâlōm, acc. loci s. status; Ges. 118, 1); "they rest upon their beds," viz., the bottom of the grave, which has become their mishkâb (Job 17:13; Job 21:26), "however has walked in that which lay straight before him," i.e., the one straight plain path which he had set before him (נכחו acc. obj. as in Is 33:15; Is 50:10, Ewald, 172, b, from נכח, that which lies straight before a person; whereas נכח with נכח נכחו, signifying probably fixedness, steadiness of look, related to Arab. nkḥ, to pierce, נכה, percutere, is used as a preposition: compare Prov 4:25, לנכח, straight or exactly before him). The grave, when compared with the restlessness of this life, is therefore "peace." He who has died in faith rests in God, to whom he has committed himself and entrusted his future. We have here the glimmering light of the New Testament consolation, that the death of the righteous is better than life in this world, because it is the entrance into peace.
Geneva 1599
57:1 The righteous perisheth, and no man layeth [it] to heart: and merciful men [are] taken away, none considering that the righteous is taken away (a) from the evil [to come].
(a) From the plague that is at hand, and also because God will punish the wicked.
John Gill
57:1 The righteous perisheth,.... Not eternally; he may fear he shall, by reason of sin and temptation; he may say his strength and hope are perished; and his peace and comfort may perish for a time; but he cannot perish everlastingly, because he is one that believes in Christ, and is justified by his righteousness, from whence he is denominated righteous; and such shall never perish, but have everlasting life: but the meaning is, that he perisheth as to his outward man, or dies corporeally, which is called perishing, Eccles 7:15 and so the Targum renders it,
"the righteous die.''
Or it may be rendered, "the righteous man is lost" (b); not to himself, his death is a gain to him; but to the church, and to the world, which yet is not considered:
and no man layeth it to heart; takes any notice of it, thinks at all about it, far from being concerned or grieved; instead of that, rather rejoice, and are pleased that they are rid of such persons; which will be the case when the witnesses are slain, Rev_ 11:10. The Targum is,
"and no man lays my fear to heart;''
or on his heart; whereas such providences should lead men to fear the Lord, and seek to him, and serve him, as it did David, Ps 12:1,
and merciful men are taken away; or "gathered" (c); out of the world, to their own people, to heaven; these are such who obtain mercy of the Lord, and show mercy to others, holy good men: the former character may respect the righteousness of Christ imputed to them, this his grace implanted in them, discovered by acts of mercy and goodness; for one and the same persons are intended:
none considering that the righteous is taken away from the evil to come; that there are evil times coming, great calamities, and sore judgments upon men; and therefore these righteous ones are gathered out of the world, and are gathered home, and safely housed in heaven, that they may escape the evil coming upon a wicked generation; and who yet have no thought about it, nor are they led to observe it as they might, from the removal of good men out of the world; see 4Kings 22:20. All this may be applied to the martyrs of Jesus in times of Popish persecution; or to the removal of good men by an ordinary death before those times came.
(b) , Sept. (c) "colliguntur", V. L. Munster, Piscator, Cocceius; "congregantur", Pagninus.
John Wesley
57:1 The righteous - Just and holy men. No man - Few or none. Layeth it to heart - Is duly affected with this sad sign of God's displeasure.
Robert Jamieson, A. R. Fausset and David Brown
57:1 THE PEACEFUL DEATH OF THE RIGHTEOUS FEW: THE UNGODLINESS OF THE MANY: A BELIEVING REMNANT SHALL SURVIVE THE GENERAL JUDGMENTS OF THE NATION, AND BE RESTORED BY HIM WHO CREATES PEACE. (Isa. 57:1-21)
no man layeth it to heart--as a public calamity.
merciful men--rather, godly men; the subjects of mercy.
none considering--namely, what was the design of Providence in removing the godly.
from the evil--Hebrew, from the face of the evil, that is, both from the moral evil on every side (Is 56:10-12), and from the evils about to come in punishment of the national sins, foreign invasions, &c. (Is 56:9; Is 57:13). So Ahijah's death is represented as a blessing conferred on him by God for his piety (3Kings 14:10-13; see also 4Kings 22:20).
57:257:2: Եղիցի խաղաղութեա՛մբ գերեզման նորա, զի բարձաւ ՚ի միջւոյ[10233]։ [10233] Բազումք. Զի բարձաւ ՚ի միջոյ։
2 Թող խաղաղ լինի նրա գերեզմանը, ով վերացաւ մէջտեղից[46]:[46] 46. Եբրայերէնում՝ նա խաղաղութեան մէջ պիտի մտնի, ուղիղ ընթացողները հանգստութիւն պիտի գտնեն իրենց անկողիններում:
2 Անիկա խաղաղութեան մէջ կը մտնէ. Ուղղութեամբ քալողները Իրենց անկողիններուն վրայ հանգստութիւն կը գտնեն,
[884]Եղիցի խաղաղութեամբ գերեզման նորա, զի բարձաւ ի միջոյ:

57:2: Եղիցի խաղաղութեա՛մբ գերեզման նորա, զի բարձաւ ՚ի միջւոյ[10233]։
[10233] Բազումք. Զի բարձաւ ՚ի միջոյ։
2 Թող խաղաղ լինի նրա գերեզմանը, ով վերացաւ մէջտեղից[46]:
[46] 46. Եբրայերէնում՝ նա խաղաղութեան մէջ պիտի մտնի, ուղիղ ընթացողները հանգստութիւն պիտի գտնեն իրենց անկողիններում:
2 Անիկա խաղաղութեան մէջ կը մտնէ. Ուղղութեամբ քալողները Իրենց անկողիններուն վրայ հանգստութիւն կը գտնեն,
zohrab-1805▾ eastern-1994▾ western am▾
57:257:2 Он отходит к миру; ходящие прямым путем будут покоиться на ложах своих.
57:2 ἔσται ειμι be ἐν εν in εἰρήνῃ ειρηνη peace ἡ ο the ταφὴ ταφη graveyard; burial αὐτοῦ αυτος he; him ἦρται αιρω lift; remove ἐκ εκ from; out of τοῦ ο the μέσου μεσος in the midst; in the middle
57:2 יָבֹ֣וא yāvˈô בוא come שָׁלֹ֔ום šālˈôm שָׁלֹום peace יָנ֖וּחוּ yānˌûḥû נוח settle עַל־ ʕal- עַל upon מִשְׁכְּבֹותָ֑ם miškᵊvôṯˈām מִשְׁכָּב couch הֹלֵ֖ךְ hōlˌēḵ הלך walk נְכֹחֹֽו׃ nᵊḵōḥˈô נָכֹחַ straight
57:2. veniat pax requiescat in cubili suo qui ambulavit in directione suaLet peace come, let him rest in his bed that hath walked in his uprightness.
2. He entereth into peace; they rest in their beds, each one that walketh in his uprightness.
57:2. Let peace arrive. Let he who has walked in his righteousness find rest on his bed.
57:2. He shall enter into peace: they shall rest in their beds, [each one] walking [in] his uprightness.
He shall enter into peace: they shall rest in their beds, [each one] walking [in] his uprightness:

57:2 Он отходит к миру; ходящие прямым путем будут покоиться на ложах своих.
57:2
ἔσται ειμι be
ἐν εν in
εἰρήνῃ ειρηνη peace
ο the
ταφὴ ταφη graveyard; burial
αὐτοῦ αυτος he; him
ἦρται αιρω lift; remove
ἐκ εκ from; out of
τοῦ ο the
μέσου μεσος in the midst; in the middle
57:2
יָבֹ֣וא yāvˈô בוא come
שָׁלֹ֔ום šālˈôm שָׁלֹום peace
יָנ֖וּחוּ yānˌûḥû נוח settle
עַל־ ʕal- עַל upon
מִשְׁכְּבֹותָ֑ם miškᵊvôṯˈām מִשְׁכָּב couch
הֹלֵ֖ךְ hōlˌēḵ הלך walk
נְכֹחֹֽו׃ nᵊḵōḥˈô נָכֹחַ straight
57:2. veniat pax requiescat in cubili suo qui ambulavit in directione sua
Let peace come, let him rest in his bed that hath walked in his uprightness.
57:2. Let peace arrive. Let he who has walked in his righteousness find rest on his bed.
57:2. He shall enter into peace: they shall rest in their beds, [each one] walking [in] his uprightness.
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: Он отходит к миру... Для самого праведника такой ранний уход из земной юдоли скорби и плача не только не составлял никакого лишения, но был положительным приобретением, так как от "суеты сует" переводил его к "успокоению и миру".

"Эту мысль весьма знаменательно встретить в книгах ветхозаветных; она подготовляла душу к той радости загробной жизни, которая озарила светом надежды всю жизнь христианина после воскресения Господа Иисуса" (Властов). Но для остальных людей, среди которых жил тот праведник, светом и любовью которого они согревались, его преждевременная смерть являлась серьезной и, казалось бы, чувствительной утратой. Однако преступно равнодушное общество перестало это чувствовать и замечать.

Следует заметить, что славянский перевод LXX в этом стихе значительно отступает от мазоретского текста и имеет следующий вид: "буде с миром погребение его, взяся от среды". Сопоставляя данное выражение с параллельным местом из 53: гл. 8: ст., некоторые святоотеческие толковники усматривают здесь пророчественное предуказание исторического факта - погребения Господа Иисуса Христа Иосифом Аримафейским, Никодимом и женами Мироносицами (блаженного Иероним).
Adam Clarke: Commentary on the Bible - 1831
57:2: He shalt enter into peace "He shall go in peace" - יבוא שלום yabo shalom; the expression is elliptical, such as the prophet frequently uses. The same sense is expressed at large and in full terms, Gen 15:15 : ואתה תבא אל אבותיך בשלום veattah libbo al abotheycha beshalom, "and thou shalt go to thy fathers in peace."
They shall rest in their beds, each one walking in his uprightness "He shall rest in his bed; even the perfect man" - This obscure sentence is reduced to a perfectly good sense, and easy construction by an ingenious remark of Dr. Durell. He reads ינוח על משכבו תם yanuach al mishcabo tam, "the perfect man shall rest in his bed." Two MSS. (one of them ancient) have ינוח yanuach, singular; and so the Vulgate renders it, requiescat, "he shall rest." The verb was probably altered to make it plural, and so consistent with what follows after the mistake had been made in the following words, by uniting משכבו mishcabo and תם tam into one word. See Merrick's Annotations on the Psalms, Addenda; where the reader will find that J. S. Moerlius, by the same sort of correction, and by rescuing the adjective תם tam, which had been swallowed up in another word in the same manner, has restored to a clear sense a passage before absolutely unintelligible: -
למו חרצבות אין כי lemo chartsubboth ein ki :אולם ובריא תם ulam ubari tham
"For no distresses happen to them;
Perfect and firm is their strength."
Psa 73:4.
To follow on my application of this to our Lord: - He, the Just One, shall enter into peace - the peaceable, prosperous possession of the glorious mediatorial kingdom. They shall rest upon their beds - the hand of wrong and oppression can reach these persecuted followers of Christ no more. (But see below.) The perfect man walking in his uprightness. This may be considered as a general declaration. The separated spirit, though disunited from its body walking in conscious existence in the paradise of God, reaping the fruit of righteousness. The word which we render their beds, משכבותם mishkebotham, the learned bishop supposes to be two words; and to be compounded of משכבו mishkabo, his bed, and תם tam, the upright or perfect man. This is the reading both of the Syriac and Vulgate, and it is favored by the Chaldee: and one of De Rossi's MS. has משכבו mishkabo, his bed, without the word תם tam, which has been added by a later hand. Bishop Lowth, as we have seen, adopts this separation of the word and for ינוחו yanuchu, they shall rest, reads ינוה yanuach, he shall rest, which is supported by two of Dr. Kennicott's MSS., and by the Vulgate, Septuagint, and Arabic. The word תם tam, taken from משכבותם mishkebotham, should begin the latter clause of the verse; and then the interpolated words, each one, which our translators supplied, may be very well spared. The verse may be then read and paraphrased thus; -
He shall enter into peace: he shall rest upon his bed;
The perfect man walking in his uprightness.
The bed must signify the grave; the walking in uprightness after death, the conscious existence of the happy spirit, and its eternal progression in happiness and perfection: נכחו nechocho, straight before him; proceeding into the unlimited extent of eternal glory, increasing in happiness, and increasing in perfection.
My old MS. Bible translates very nervously: -
The rigtwise man perishith,
And there is not that bethinke in his herte.
And men of mercy ben gedrid,
For there is not that understonde:
From the face of malice,
Gedreid is the rigtwise.
Cumm pese: reste it in his bed
That geede in his rigt rewlinge.
It has been often remarked that, previously to the execution of God's judgments upon a wicked place, he has removed good men from it, that they might not suffer with the wicked. When great and good men are removed by death, or otherwise, from any place, the remaining inhabitants have much cause to tremble.
Albert Barnes: Notes on the Bible - 1834
57:2: He shall enter into peace - Lowth, 'He shall go in peace.' So the margin. Vulgate, 'Peace shall come.' Septuagint, 'His sepulture (ἡ ταφὴ αὐτοῦ hē taphē autou) shall be in peace.' The idea is, that by his death the righteous man shall enter into rest. He shall get away from conflict, strife, agitation, and distress. This may either refer to the peaceful rest of the grave, or to that which awaits the just in a better world. The direct meaning here intended is probably the former, since the grave is often spoken of as a place of rest. Thus Job Job 3:17, speaking of the grave, says:
There the wicked cease from troubling; And there the weary be at rest.
The connection here seems also to demand the same sense, as it is immediately added, 'they shall rest in their beds.' The grave is a place of peace:
Nor pain, nor grief, nor anxious fear,
Invade thy bounds; no mortal woes
Can reach the peaceful sleeper here,
While angels watch the soft repose.
- Watts
At the same time it is true that the dying saint 'goes in peace!' He has calmness in his dying, as well as peace in his grave. He forgives all who have injured him; prays for all who have persecuted him; and peacefully and calmly dies. He lies in a peaceful grave - often represented in the Scriptures as a place of repose, where the righteous 'sleep' in the hope of being awakened in the morning of the resurrection. He enters into the rest of heaven - the world of perfect and eternal repose. No persecution comes there; no trial awaits him there; no calamity shall meet him there. Thus, in all respects, the righteous leave the world in peace; and thus death ceases to be a calamity, and this most dreaded of all evils is turned into the highest blessing.
They shall rest in their beds - That is, in their graves.
Each one walking in his uprightness - Margin, 'Before him.' The word נכח nakkoch means "straight, right," and is used of one who walks straight forward. It here means an upright man, who is often represented as walking in a straight path in opposition to sinners, who are represented as walking in crooked ways Psa 125:5; Pro 2:15; Isa 59:8; Phi 2:15. The sense here is, that all who are upright shall leave the world in peace, and rest quietly in their graves.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
57:2: He shall: Job 3:17; Ecc 12:7; Mat 25:21; Luk 16:22; Co2 5:1, Co2 5:8; Phi 1:23; Rev 14:13
enter into: or, go in, Luk 2:29, Luk 7:50
rest: Isa 14:18; Ch2 16:14; Eze 32:25
in his uprightness: or before him, Gen 17:1; Luk 1:6
Geneva 1599
57:2 (b) He shall enter into peace: they shall rest in their beds, [each one] walking [in] his uprightness.
(b) The soul of the righteous will be in joy, and their body will rest in the grave to the time of the resurrection, because they walked before the Lord.
John Gill
57:2 He shall enter into peace,.... Or "shall go in peace" (d); the righteous man goes in peace now; he has peace from his justifying righteousness; he has peace through believing in Christ; he has peace in, though not from, his obedience and holiness of life; and he has peace in the midst of the many trials he is exercised with; and he goes out of the world in peace, with great serenity and tranquillity of mind, as Simeon desired he might, having views of an interest in Christ, and in the glories of another world; and as soon as he is departed from hence he enters into peace, into a state where there is everything that makes for peace; there is the God of peace; there is Christ, the Prince of peace; there is the Spirit, whose fruit is peace; and there are the angels of peace, and good men, the sons of peace: and there is nothing there to disturb their peace, no sin within, nor Satan's temptations without, nor any wicked men to annoy and molest them; and there is everything that can come under the notion of peace and prosperity; for the happiness of this state is signified by riches, by glory and honour, by a kingdom, and by a paradise; and into this state the righteous may be said to enter immediately upon death, which is no other than stepping out of one world into another; and this they enter into as into a house, as it really is, a house not made with hands, eternal in the heavens; and, entering into it, they take possession of it, and for ever enjoy it:
they shall rest in their beds, their souls in the bosom of Abraham, in the arms of Jesus; their bodies in the grave, which is a bed unto them, where they lie down and sleep, till they are awaked at the resurrection; and where they rest from all toil and labour, from all diseases and distempers, pains and tortures, and from all persecuting enemies; see Rev_ 14:13,
each one walking in his uprightness; in the righteousness of Christ, and in the shining robes of immortality and glory, and in perfect purity and holiness: or, "before him" (e); before God, in the sight or presence of him, and by sight, and not by faith, as now. Though this is by some considered as the character of the righteous man in life, so Aben Ezra; and then the sense is, that he that walks in his uprightness, in the uprightness or righteousness of Christ, and by faith on him; that walks uprightly in his life and conversation before God, and "before himself"; following the rule before him, and walking according to the rule of the Gospel, and in the ordinances of it blameless, when he comes to die, he enters into peace and rest. And to this sense is the Targum, which paraphrases it,
"that are doers of his law;''
see Rom 2:13. In the Talmud (f) it is interpreted of that peace and happiness righteous men enter into when they die.
(d) "ibit in pace", Gataker. (e) "coram eo", Pagninus, Montanus, Vatablus, Calvin; "ante se", Cocceius, Vitringa. (f) T. Bab. Cetubot, fol. 104. 1.
John Wesley
57:2 He - This just and merciful man shall enter into a state of rest, where he shall be out of the reach of the approaching miseries. They - just men. Here is a sudden change of the number, which is very frequent in the prophets. Beds - In their graves, which are not unfitly called their beds, as their death is commonly called sleep in scripture.
Robert Jamieson, A. R. Fausset and David Brown
57:2 Or, "he entereth into peace"; in contrast to the persecutions which he suffered in this world (Job 3:13, Job 3:17). The Margin not so well translates, "he shall go in peace" (Ps 37:37; Lk 2:29).
rest--the calm rest of their bodies in their graves (called "beds," 2Chron 16:14; compare Is 14:18; because they "sleep" in them, with the certainty of awakening at the resurrection, Th1 4:14) is the emblem of the eternal "rest" (Heb 4:9; Rev_ 14:13).
each one walking in . . . uprightness--This clause defines the character of those who at death "rest in their beds," namely, all who walk uprightly.
57:357:3: Բայց մատի՛ք յառաջ՝ որդիք անօրէնք. որդիք պոռնկորդիք. որդիք շնութեան[10234]. [10234] Բազումք յաւելուն. Բայց դուք մատի՛ք յառաջ։
3 Բայց դուք մօտեցէ՛ք, առա՛ջ եկէք, անօրէ՛ն որդիներ, պոռնկածի՛ն որդիներ, շնութեա՛ն որդիներ:
3 Բայց դուք, ո՛վ վհուկի որդիներ՝ Շնացողի ու պոռնիկի սերունդ հո՛ս մօտեցէ՛ք.
Բայց դուք մատիք յառաջ, որդիք [885]անօրէնք, որդիք պոռնկորդիք, որդիք շնութեան:

57:3: Բայց մատի՛ք յառաջ՝ որդիք անօրէնք. որդիք պոռնկորդիք. որդիք շնութեան[10234].
[10234] Բազումք յաւելուն. Բայց դուք մատի՛ք յառաջ։
3 Բայց դուք մօտեցէ՛ք, առա՛ջ եկէք, անօրէ՛ն որդիներ, պոռնկածի՛ն որդիներ, շնութեա՛ն որդիներ:
3 Բայց դուք, ո՛վ վհուկի որդիներ՝ Շնացողի ու պոռնիկի սերունդ հո՛ս մօտեցէ՛ք.
zohrab-1805▾ eastern-1994▾ western am▾
57:357:3 Но приблизьтесь сюда вы, сыновья чародейки, семя прелюбодея и блудницы!
57:3 ὑμεῖς υμεις you δὲ δε though; while προσαγάγετε προσαγω lead toward; head toward ὧδε ωδε here υἱοὶ υιος son ἄνομοι ανομος lawless σπέρμα σπερμα seed μοιχῶν μοιχος adulterer καὶ και and; even πόρνης πορνη prostitute
57:3 וְ wᵊ וְ and אַתֶּ֥ם ʔattˌem אַתֶּם you קִרְבוּ־ qirᵊvû- קרב approach הֵ֖נָּה hˌēnnā הֵנָּה here בְּנֵ֣י bᵊnˈê בֵּן son עֹנְנָ֑ה ʕōnᵊnˈā ענן appear זֶ֥רַע zˌeraʕ זֶרַע seed מְנָאֵ֖ף mᵊnāʔˌēf נאף commit adultery וַ wa וְ and תִּזְנֶֽה׃ ttiznˈeh זנה fornicate
57:3. vos autem accedite huc filii auguratricis semen adulteri et fornicariaeBut draw near hither, you sons of the sorceress, the seed of the adulterer, and of the harlot.
3. But draw near hither, ye sons of the sorceress, the seed of the adulterer and the whore.
57:3. But come here, you sons of the prophetess, you offspring of an adulterous man and a fornicating woman.
57:3. But draw near hither, ye sons of the sorceress, the seed of the adulterer and the whore.
But draw near hither, ye sons of the sorceress, the seed of the adulterer and the whore:

57:3 Но приблизьтесь сюда вы, сыновья чародейки, семя прелюбодея и блудницы!
57:3
ὑμεῖς υμεις you
δὲ δε though; while
προσαγάγετε προσαγω lead toward; head toward
ὧδε ωδε here
υἱοὶ υιος son
ἄνομοι ανομος lawless
σπέρμα σπερμα seed
μοιχῶν μοιχος adulterer
καὶ και and; even
πόρνης πορνη prostitute
57:3
וְ wᵊ וְ and
אַתֶּ֥ם ʔattˌem אַתֶּם you
קִרְבוּ־ qirᵊvû- קרב approach
הֵ֖נָּה hˌēnnā הֵנָּה here
בְּנֵ֣י bᵊnˈê בֵּן son
עֹנְנָ֑ה ʕōnᵊnˈā ענן appear
זֶ֥רַע zˌeraʕ זֶרַע seed
מְנָאֵ֖ף mᵊnāʔˌēf נאף commit adultery
וַ wa וְ and
תִּזְנֶֽה׃ ttiznˈeh זנה fornicate
57:3. vos autem accedite huc filii auguratricis semen adulteri et fornicariae
But draw near hither, you sons of the sorceress, the seed of the adulterer, and of the harlot.
57:3. But come here, you sons of the prophetess, you offspring of an adulterous man and a fornicating woman.
57:3. But draw near hither, ye sons of the sorceress, the seed of the adulterer and the whore.
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: Но приблизьтесь сюда, вы, сыновья чародейки, семя прелюбодея и блудницы... семя лжи... Вот в каких резких и энергичных выражениях пророка Исаия делает обращение к своим нечестивым современникам. Все эти образы и характерные выражения, будучи вполне понятными и сами по себе, на почве ветхозаветной теократии, где союз Израиля с Господом обычно уподоблялся интимному брачному союзу, приобретают особенную выразительность и силу, при сопоставлении их с новозаветными евангельскими параллелями (Мф 12:39; Мф 27:25, 40; Лк 23:21; Ин 8:44). Особенно уместно вспомнить здесь известною характеристику иудеев, сделанную Самим Господом, в которой Он устанавливает их духовное родство с "с отцом лжи" (Ин 8:41-44).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
3 But draw near hither, ye sons of the sorceress, the seed of the adulterer and the whore. 4 Against whom do ye sport yourselves? against whom make ye a wide mouth, and draw out the tongue? are ye not children of transgression, a seed of falsehood, 5 Enflaming yourselves with idols under every green tree, slaying the children in the valleys under the clifts of the rocks? 6 Among the smooth stones of the stream is thy portion; they, they are thy lot: even to them hast thou poured a drink offering, thou hast offered a meat offering. Should I receive comfort in these? 7 Upon a lofty and high mountain hast thou set thy bed: even thither wentest thou up to offer sacrifice. 8 Behind the doors also and the posts hast thou set up thy remembrance: for thou hast discovered thyself to another than me, and art gone up; thou hast enlarged thy bed, and made thee a covenant with them; thou lovedst their bed where thou sawest it. 9 And thou wentest to the king with ointment, and didst increase thy perfumes, and didst send thy messengers far off, and didst debase thyself even unto hell. 10 Thou art wearied in the greatness of thy way; yet saidst thou not, There is no hope: thou hast found the life of thine hand; therefore thou wast not grieved. 11 And of whom hast thou been afraid or feared, that thou hast lied, and hast not remembered me, nor laid it to thy heart? have not I held my peace even of old, and thou fearest me not? 12 I will declare thy righteousness, and thy works; for they shall not profit thee.
We have here a high charge, but a just one no doubt, drawn up against that wicked generation out of which God's righteous ones were removed, because the world was not worthy of them. Observe,
I. The general character here given of them, or the name and title by which they stand indicted, v. 3. They are told to draw near and hear the charge, are set to the bar, and arraigned there as sons of the sorceress, or of a witch, the seed of an adulterer and a whore, that is, they were such themselves, they were strongly inclined to be such, and their ancestors were such before them. Sin is sorcery and adultery, for it is departing from God and dealing with the devil. They were children of disobedience. "Come," says the prophet, "draw near hither, and I will read you your doom; to the righteous death will bring peace and rest, but not to you; you are children of transgression and a seed of falsehood (v. 4), that have it by kind, and have it woven into your very nature, to backslide from God and to deal treacherously with him," ch. xlviii. 8.
II. The particular crimes laid to their charge.
1. Scoffing at God and his word. They were a generation of scorners (v. 4): "Against whom do you sport yourselves? You think it is only against the poor prophets whom you trample upon as contemptible men, but really it is against God himself, who sends them, and whose message they deliver." Mocking the messengers of the Lord was Jerusalem's measure-filling sin, for what was done to them God took as done to himself. When they were reproved for their sins, and threatened with the judgments of God, they ridiculed the word of God with the rudest and most indecent gestures and expressions of disdain. They sported themselves, and made themselves merry, with that which should have made them serious, and under which they should have humbled themselves. They made wry mouths at the prophets, and drew out the tongue, contrary to all the laws of good breeding; nor did they treat God's prophets with the common civility with which they would have treated a gentleman's servant that had been sent to them on an errand. Note, Those who mock at God, and bid defiance to his judgments, had best consider who it is towards whom they conduct themselves so insolently.
2. Idolatry. This was that sin which the people of the Jews were most notoriously guilty of before the captivity; but that affliction cured them of it. In Isaiah's time it abounded, witness the abominable idolatries of Ahaz (which some think are particularly referred to here) and of Manasseh. (1.) They were dotingly fond of their idols, were inflamed with them, as those that burn in unlawful unnatural lusts, Rom. i. 27. They were mad upon their idols, Jer. l. 38. They inflamed themselves with them by their violent passions in the worship of them, as those of Baal's prophets that leaped upon the altar, and cut themselves, 1 Kings xviii. 26, 28. Note, Vile corruptions, the more they are gratified the more they are inflamed. They worshipped their idols under every green tree, in the open air, and in the shade; yet that did not cool the heat of their impetuous lusts, but rather the charming beauty of the green trees made them the more fond of their idols which they worshipped there. Thus that in nature which is pleasing, instead of drawing them to the God of nature, drew them from him. The flame of their zeal in the worship of false gods may shame us for our coldness and indifference in the worship of the true God. They strove to inflame themselves, but we distract and deaden ourselves. (2.) They were barbarous and unnaturally cruel in the worship of their idols. They slew their children, and offered them in sacrifice to their idols, not only in the valley of the son of Hinnom, the headquarters of that monstrous idolatry, but in other valleys, in imitation of that, and under the cliffs of the rock, in dark and solitary places, the fittest for such works of darkness. (3.) They were abundant and insatiable in their idolatries. They never thought they could have idols enough, nor could spend enough upon them and do enough in their service. The Syrians had once a notion of the God of Israel that he was a God of the hills, but not a God of the valleys (1 Kings xx. 28); but these idolaters, to make sure work, had both. [1.] They had gods of the valleys, which they worshipped in the low places by the water side (v. 6): Among the smooth stones of the valley, or brook, is thy portion. If they saw a smooth carved stone, though set up but for a way-mark or a mere-stone, they were ready to worship it, as the papists do crosses. Or in stony valleys they set up their gods, which they called their portion, and took for their lot, as God's people take him for their lot and portion. But these gods of stone would really be no better a portion for them, no better a lot, than the smooth stones of the stream near which they were set up, for sometimes they worshipped their rivers. "They, they, are the lot which thou trustest to and art pleased with, but thou shalt be put off with it for thy lot, and miserable will thy case be." See the folly of sinners, who take the smooth stones of the stream for their portion, when they might have the precious stones of God's Jerusalem, and the high priest's ephod, to portion themselves with. Having taken these idols for their lot and portion, they stick at no charge in doing honour to them: "To them hast thou poured a drink-offering, and offered a meat-offering, as if they had given thee thy meat and drink." They loved their idols better than their children, for their own tables must be robbed to replenish the altars of their idols. Have we taken the true God for our portion? Is he, even he, our lot? Let us then serve him with our meat and drink, not, as they did, by depriving ourselves of the use of them, but by eating and drinking to his glory. Here, in a parenthesis, comes in an expression of God's just resentment of this wickedness of theirs: Should I receive comfort in these--in such a people as this? Can those expect that God will take any pleasure in them, or accept their devotions at his altar, who thus serve Baal with the gifts of his providence? God takes comfort in his people, while they are faithful to him; but what comfort can he take in them when those that should be his witnesses against the idolatries of the world do themselves fall in with them? Should I have compassion on these? (so some), or should I repent me concerning these? so others. "How can they expect that I should spare them, and either adjourn or abate their punishment, when they are so very provoking? Shall I not visit for these things?" Jer. v. 7, 9. [2.] They had gods of the hills too (v. 7): "Upon a lofty and high mountain (as if thou wouldst vie with the high and lofty One himself, v. 15) hast thou set thy bed, thy idol, thy idol's temple and altar, the bed of thy uncleanness, where thou committest spiritual whoredom, with all the wantonness of an idolatrous fancy, and in direct violation of the covenant of thy God. Thither wentest thou up readily enough, though it was up-hill, to offer sacrifice." Some think this bespeaks the impudence they arrived at in their idolatries; at first they had some sense of shame, when they worshipped their idols in the valleys, in obscure places; but they soon conquered that, and came to do it upon the lofty high mountains. They were not ashamed, neither could they blush. [3.] As if these were not enough, they had household-gods too, their lares and penates. Behind the doors and the posts (v. 8), where the law of God should be written for a memorandum to them of their duty, they set up the remembrance of their idols, not so much to keep up their own remembrance of them (they were so fond of them that they could not forget them), but to show to others how mindful they were of them, and to put their children in mind of them, and possess them betimes with a veneration for these dunghill deities. [4.] As they were insatiable in their idolatries, so they were inseparable from them. They were hardened in their wickedness; they worshipped their idols openly and in public view, as being neither ashamed of the sin nor afraid of the punishment; they went as publicly, and in as great crowds, to the idol-temples, as ever they had gone to God's house. This was like an impudent harlot, discovering themselves to another than God, making profession of another than the true religion. They took a pride in making proselytes to their idolatries, and not only went up themselves to their high places, but enlarged their bed, that is, their idol-temples, and (as the margin reads the following words) thou hewedst it for thyself larger than theirs, than theirs from whom thou copiedst it, and tookest the platform of it, as Ahaz of his altar from that which he saw at Damascus, 2 Kings xvi. 10. And being thus involved over head and ears, as it were, in their idolatries, there is no parting them from them. Ephraim is now joined to idols both in love and league. First, In league: "Thou hast made a covenant with them, with the idols, with the idol-worshippers, to live and die together." This was a complete renunciation of their covenant with God and an avowed resolution to persist in their apostasy from him. Secondly, In love: "Thou lovedst their bed, that is, the temple of an idol, wherever thou sawest it." Justly therefore were they given up to their own hearts' lusts.
3. Another sin charged upon them is their trusting in and seeking to foreign aids and succours, and contracting a communion with the Gentile powers (v. 9): Thou wentest to the king, which some understand of the idol they worshipped, particularly Moloch, which signifies a king. "Thou didst every thing to ingratiate thyself with those idols, didst offer incense and sweet ointments at their altars." Or it may be meant of the king of Assyria, whom Ahaz made his court to, or of the king of Babylon, whose ambassadors Hezekiah caressed, or of other kings of the nations whose idolatrous usages they admired and were desirous to learn and imitate, and for that end went and sent to cultivate an acquaintance and correspondence with them, that they might be like them and strengthen themselves by an alliance with them. See here, (1.) What an expense they were at in forming and procuring this grand alliance. They went with ointments and perfumes, either bestowed upon themselves, to beautify their own faces and so make themselves considerable and worthy the friendship of the greatest king, or to be presented to those whose favour they were ambitious of, because a man's gift makes room for him and brings him before great men. "When the first present of rich perfumes was thought too little, thou didst increase them;" and thus many seek the ruler's favour, forgetting that, after all, every man's judgment proceeds from the Lord. So fond were they of those heathen princes that they not only went themselves, in all their airs, to those that were near them, but sent messengers to those that were afar off, ch. xviii. 2. (2.) How much they hereby disparaged themselves and laid the honour of their crown and nation in the dust: Thou didst debase thyself even unto hell. They did so by their idolatries. It is a dishonour to the children of men, who are endued with the powers of reason, to worship that as their god which is the creature of their own fancy and the work of their own hands, to bow down to the stock of a tree. It is much more a dishonour to the children of God, who are blessed with the privilege of divine revelation, to forsake such a God as they know theirs to be for a thing of nought, their own mercies for lying vanities. They likewise debased themselves by truckling to their heathen neighbours, and depending upon them, when they had a God to go to who is all-sufficient and in covenant with them. How did those shame themselves to the highest degree, and sink themselves to the lowest, that forsook the fountain of life for broken cisterns and the rock of ages for broken reeds! Note, Sinners disparage and debase themselves; the service of sin is an ignominious slavery; and those who thus debase themselves to hell will justly have their portion there.
III. The aggravations of their sin. 1. They had been tired with disappointments in their wicked courses, and yet they would not be convinced of the folly of them (v. 10): "Thou art wearied in the greatness of thy way; thou hast undertaken a mighty task, to find out true satisfaction and happiness in that which is vanity and a lie." Those that set up idols, instead of God, for the object of their worship, and princes, instead of God, for the object of their hope and confidence, and think thus to better themselves and make themselves easy, go a great way about, and will never come to their journey's end: Thou art wearied in the multitude, or multiplicity, of thy ways (so some read it): those that forsake the only right way wander endlessly in a thousand by-paths, and lose themselves in the many inventions which they have sought out. They weary themselves with fresh chases and fierce ones, but never gain their point, like the Sodomites, that wearied themselves to find the door (Gen. xix. 11) and could not find it at last. The pleasures of sin will soon surfeit, but never satisfy; a man may quickly tire himself in the pursuit of them, but can never repose himself in the enjoyment of them. They found this by experience. The idols they had often worshipped never did them any kindness; the kings they courted distressed them, and helped them not; and yet they were so wretchedly besotted that they could not say, "There is no hope; it is in vain any longer to expect that satisfaction in creature-confidences, and in the worship of idols, which we have so often looked for, and never met with." Note, Despair of happiness in the creature, and of satisfaction in the service of sin, is the first step towards a well-grounded hope of happiness in God and a well-fixed resolution to keep to his service; and those are inexcusable who have had sensible convictions of the vanity of the creature, and yet will not be brought to say, "There is no hope to be happy short of the Creator." 2. Though they were convinced that the way they were in was a sinful way, yet, because they had found some present sensual pleasure and worldly profit by it, they could not persuade themselves to be sorry for it: "Thou hast found the life of thy hand" (or the living of it); thou boastest how fortune smiles upon thee, and therefore thou art not grieved, any more than Ephraim when he said (Hos. xii. 8), "I have become rich; I have found out substance." Note, Prosperity in sin is a great bar to conversion from sin. Those that live at ease in their sinful projects, are tempted to think God favours them, and therefore they have nothing to repent of. Some read it ironically, or by way of question: "Thou hast found the life of thy hand, hast found true satisfaction and happiness, no doubt thou hast; hast thou not? And therefore thou art so far from being grieved that thou blessest thyself in thy own evil way; but review thy gains once more, and come to a balance of profit and loss, and then say, What fruit hast thou of those things whereof thou art ashamed and for which God shall bring thee into judgment?" Rom. vi. 21. 3. They had dealt very unworthily with God by their sin; for, (1.) It should seem they pretended that the reason why they left God was because he was too terrible a majesty for them to deal with; they must have gods that they could be more free and familiar with. "But," says God, "of whom hast thou been afraid or feared, that thou hast lied, that thou hast dealt falsely and treacherously with me, and dissembled in thy covenants with me and prayers to me? What did I ever do to frighten thee from me? What occasion have I given thee to think hardly of me, that thou hast gone to seek a kinder master?" (2.) However, it is certain that they had no true reverence of God nor any serious regard to him. So that question is commonly understood, "Of whom hast thou been afraid, or feared? Of none; for thou hast not feared me whom thou shouldst fear; for thou hast lied to me." Those that dissemble with God make it to appear they stand in no awe of him. "Thou hast not remembered me, neither what I have said nor what I have done, neither the promises nor the threatenings, nor the performances of either; thou hast not laid them to thy heart, as thou wouldst have done if thou hadst feared me." Note, Those who lay not the word of God and his providences to their hearts do thereby show that they have not the fear of God before their eyes. And multitudes are ruined by fearlessness, forgetfulness, and mere carelessness; they do not aright nor to good purpose fear any thing, remember any thing, nor lay any thing to heart. Nay, (3.) They were hardened in their sin by the patience and forbearance of God. "Have not I held my peace of old, and for a long time? These things thou hast done and I kept silence. And therefore, as it follows here, thou fearest me not;" as if because God had spared long he would never punish, Eccl. viii. 11. Because he kept silence the sinner thought him altogether such a one as himself, and stood in no awe of him.
IV. Here is God's resolution to call them to an account, though he had long borne with them (v. 12): "I will declare (like that, Ps. l. 21, But I will reprove thee), I will declare thy righteousness, which thou makest thy boast of, and let the world see, and thyself too, to thy confusion, that it is all a sham, all a cheat, it is not what it pretends to be. When thy righteousness comes to be examined it will be found that it was unrighteousness, and that there was no sincerity in all thy pretensions. I will declare thy works, what they have been and what the gain thou pretendest to have gotten by them, and it will appear that at long-run they shall not profit thee, nor turn to any account." Note, Sinful works, as they are works of darkness, and there is no reason nor righteousness in them, so they are unfruitful works and there is nothing got by them; and, however they look now, it will be made to appear so another day. Sin profits not, nay, it ruins and destroys.
Albert Barnes: Notes on the Bible - 1834
57:3: But draw near hither - That is, come near to hear the solemn sentence which God pronounces in regard to your character and doom. This is addressed to the impenitent and unbelieving part of the nation, and is designed to set before them the greatness of their sin, and the certainty that they would be punished.
Ye sons of the sorceress - You who are addicted to sorcery and enchantments; who consult the oracles of the pagan rather than the only true God. On the meaning of the word used here, see the notes at Isa 2:6. The Hebrews, like other inhabitants of the East, were much addicted to this, and particularly in the time of Manasseh Kg2 21:6 : 'And he made his sons pass through the fire, and observed times, and used enchantments, and dealt with familiar spirits, and wizards.' So much were they devoted to this in his time, that they might be called, by way of eminence, 'the sons of the sorceress;' as if a sorceress had been their mother, and they had grown up to walk in her steps, and to imitate her example.
The seed of the adulterer - Implying that the obligations of the marriage contract were disregarded, and that licentiousness pRev_ailed in the nation. Amidst the other abominations which existed under the wicked and corrupt reign of Manasseh 2 Kings 21, there is every probability that these sins also abounded. Licentiousness had been the invariable attendant on idol-worship; and dissoluteness of manners is the usual accompaniment of all other crimes. It is observable also that the Saviour often charges the same sin on the nation in his own time (Mat 12:39; Mat 16:4; Joh 8:1 ff.) In the language here, however, there is a reference to the fact that the nation had apostatized from God, and they were guilty of spiritual adultery - that is, of unfaithfulness to God. They fixed their affections on other objects than God, and loved the images of idol-worship more than they did their Creator.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
57:3: draw: Isa 45:20; Joe 3:9-11
sons: Gen 3:15; Hos 1:2; Mat 3:7, Mat 12:34, Mat 16:4, Mat 23:33; Luk 3:7; Joh 8:40-44; Jam 4:4; Jo1 3:10; Rev 17:1-5
Carl Friedrich Keil and Franz Delitzsch
57:3
The reproachful language of the prophet is now directed against the mass of the nation, who have occasioned the "evil" from which the righteous is swept away, i.e., the generation that is hostile to the servants of Jehovah, and by whom those sins of idolatry are still so shamelessly carried on, which first led to the captivity. "And ye, draw nearer hither, children of the sorceress, seed of the adulterer, and of her that committed whoredom! Over whom do ye make yourselves merry? Over whom do ye open the mouth wide, and put the tongue out long? Are ye not the brook of apostasy, seed of lying?" They are to draw nearer hither (hēnnâh as in Gen 15:16), to the place where God is speaking through His prophet, to have themselves painted, and to hear their sentence. Just as elsewhere the moral character of a man is frequently indicated by the mention of his father (4Kings 6:32), or his mother (1Kings 20:30), or both parents (Job 30:8), so here the generation of the captivity, so far as it continued to practise the idolatry by which its ancestors had brought upon themselves the Chaldean catastrophe, is called first עננה בּני (or more correctly עננה), sons of the sorceress (possibly the maker of clouds or storm, Is 2:6, Jer. auguratricis), one who made heathen and superstitious customs her means of livelihood, viz., the community as it existed before the captivity, which really deserved no better name, on account of the crying contradiction between its calling and its conduct; and secondly, with regard to both the male and female members of the community, ותּזנה מנאף זרע, semen adulteri et fornicariae (Jer.), though Stier, Hahn, and others adopt the rendering semen adulterum et quod (qui) scortaris. A better rendering than this would be, "Seed of an adulterer, and one who committest adultery thyself," viz., (what would be indicated with this explanation by the fut. consec.) in consequence of this descent from an adulterer. But as זרע (seed, posterity), wherever it is more minutely defined, is connected with a genitive, and not with an adjective, the presumption is that ותזנה מנאף denotes the father and mother. ותּזנה is an attributive clause regarded as a genitive (Ges. 123, 3, Anm. 1), and more closely connected with מנאף htiw than if it was written ותזנה = וזונה, Is 1:21): Seed of an adulterer, and consequently (Ewald, 351, b), or similarly, of one who gave herself up to whoredom. Idolatry, prostitution, and magic are most closely allied. The prophet now asks, "Over whom do ye find your pleasure? For whom are your common contemptuous actions intended?" התענּג is only used here, and denotes the feeling which finds pleasure in the sufferings of another. The objects of this malicious contemptuous pleasure (Ps 22:8., Ps 35:21) are the servants of Jehovah; and the question, as in Is 37:23, is one of amazement at their impudence, since the men over whom they make merry are really deserving of esteem, whereas they themselves are the refuse of Israel: Are ye not a brook of apostasy, seed of lying? As apostasy and lying, when regarded as parents, can only produce something resembling themselves; the character of those from whom they are descended is here imputed to the men themselves, even more clearly than before. The genitives of origin are also genitives of attribute. Instead of ילדי (e.g., Is 2:6) we have here ילדי before makkeph, with the shortening of a into i.
Geneva 1599
57:3 But draw near here, ye (c) sons of the sorceress, the seed of the adulterer and the harlot.
(c) He threatens the wicked hypocrites, who under the pretence of the name of God's people, derided God's word and his promises: boasting openly that they were the children of Abraham, but because they were not faithful and obedient as Abraham was, he calls them bastards and the children of sorcerers, who forsook God, and fled to wicked means for comfort.
John Gill
57:3 But draw near hither,.... The death of the righteous, and their happiness after it, being observed: the wicked, who thought themselves safe from danger, and the happier that they were rid of the righteous, those witnesses and prophets which had tormented them, and therefore rejoiced on that account, are here summoned to the divine tribunal, to hear their character, and receive their doom, as follows:
ye sons of the sorceress; the children of Jezebel, the witch, and the prophetess that taught the servants of the Lord to commit fornication, and bewitched with her witchcrafts the sons of the apostate church of Rome; by whose sorceries all nations have been deceived, and of which she repents not, Rev_ 2:20,
the seed of the adulterer and of the whore; of the great whore of Babylon, with whom the kings of the earth have committed fornication; and whose subjects and children are the seed of this whore, and the sons of this idolatrous church: or, "that committeth whoredom" (g); which aggravates the character, that they were not only the children of adulterous persons, but committed whoredom themselves.
(g) "qua scortata est", Piscator; "quod scortaris", Junius & Tremellius; "qui scortaris", Cocceius.
John Wesley
57:3 Hither - To God's tribunal, to receive your sentence. Sons - Not by propagation, but by imitation. And the whore - Not the genuine children of Abraham, their dispositions were far more suitable to a bastardly brood, than to Abraham's seed.
Robert Jamieson, A. R. Fausset and David Brown
57:3 But . . . ye--In contrast to "the righteous" and their end, he announces to the unbelieving Jews their doom.
sons of the sorceress--that is, ye that are addicted to sorcery: this was connected with the worship of false gods (4Kings 21:6). No insult is greater to an Oriental than any slur cast on his mother (1Kings 20:30; Job 30:8).
seed of the adulterer--Spiritual adultery is meant: idolatry and apostasy (Mt 16:4).
57:457:4: ի՞ւ պերճացարուք, կամ յո՞յր վերայ բացէք զբերանս ձեր, կամ առ ո՞ արձակեցէք զլեզուս ձեր. ո՞չ դուք որդիք կորստեան էք՝ զաւակ անօրէնութեան.
4 Ինչո՞վ էք պարծենում, ո՞ւմ վրայ էք բացում ձեր բերանները եւ կամ ո՞ւմ վրայ էք հանում ձեր լեզուները. մի՞թէ դուք կորստեան որդիներ չէք, անօրէնութեան սերունդ,
4 Դուք ո՞վ ծաղր կ’ընէք, Ձեր բերանը որո՞ւ վրայ կը լայնցնէք Ու լեզունիդ կ’երկնցնէք։Չէ՞ որ դո՛ւք անօրէնութեան զաւակներ ու ստութեան սերունդ էք։
[886]ի՞ւ պերճացարուք, կամ յո՞յր վերայ բացէք զբերանս ձեր, կամ առ ո՞ արձակեցէք զլեզուս ձեր. ո՞չ դուք որդիք [887]կորստեան էք, զաւակ անօրէնութեան:

57:4: ի՞ւ պերճացարուք, կամ յո՞յր վերայ բացէք զբերանս ձեր, կամ առ ո՞ արձակեցէք զլեզուս ձեր. ո՞չ դուք որդիք կորստեան էք՝ զաւակ անօրէնութեան.
4 Ինչո՞վ էք պարծենում, ո՞ւմ վրայ էք բացում ձեր բերանները եւ կամ ո՞ւմ վրայ էք հանում ձեր լեզուները. մի՞թէ դուք կորստեան որդիներ չէք, անօրէնութեան սերունդ,
4 Դուք ո՞վ ծաղր կ’ընէք, Ձեր բերանը որո՞ւ վրայ կը լայնցնէք Ու լեզունիդ կ’երկնցնէք։Չէ՞ որ դո՛ւք անօրէնութեան զաւակներ ու ստութեան սերունդ էք։
zohrab-1805▾ eastern-1994▾ western am▾
57:457:4 Над кем вы глумитесь? против кого расширяете рот, высовываете язык? не дети ли вы преступления, семя лжи,
57:4 ἐν εν in τίνι τις.1 who?; what? ἐνετρυφήσατε εντρυφαω revel καὶ και and; even ἐπὶ επι in; on τίνα τις.1 who?; what? ἠνοίξατε ανοιγω open up τὸ ο the στόμα στομα mouth; edge ὑμῶν υμων your καὶ και and; even ἐπὶ επι in; on τίνα τις.1 who?; what? ἐχαλάσατε χαλαω lower τὴν ο the γλῶσσαν γλωσσα tongue ὑμῶν υμων your οὐχ ου not ὑμεῖς υμεις you ἐστε ειμι be τέκνα τεκνον child ἀπωλείας απωλεια destruction; waste σπέρμα σπερμα seed ἄνομον ανομος lawless
57:4 עַל־ ʕal- עַל upon מִי֙ mˌî מִי who תִּתְעַנָּ֔גוּ tiṯʕannˈāḡû ענג be dainty עַל־ ʕal- עַל upon מִ֛י mˈî מִי who תַּרְחִ֥יבוּ tarḥˌîvû רחב be wide פֶ֖ה fˌeh פֶּה mouth תַּאֲרִ֣יכוּ taʔᵃrˈîḵû ארך be long לָשֹׁ֑ון lāšˈôn לָשֹׁון tongue הֲ hᵃ הֲ [interrogative] לֹֽוא־ lˈô- לֹא not אַתֶּ֥ם ʔattˌem אַתֶּם you יִלְדֵי־ yilᵊḏê- יֶלֶד boy פֶ֖שַׁע fˌešaʕ פֶּשַׁע rebellion זֶ֥רַע zˌeraʕ זֶרַע seed שָֽׁקֶר׃ šˈāqer שֶׁקֶר lie
57:4. super quem lusistis super quem dilatastis os et eiecistis linguam numquid non vos filii scelesti semen mendaxUpon whom have you jested? upon whom have you opened your mouth wide, and put out your tongue? are not you wicked children, a false seed,
4. Against whom do ye sport yourselves? against whom make ye a wide mouth, and draw out the tongue? are ye not children of transgression, a seed of falsehood,
57:4. Whom are you mocking? Against whom have you opened your mouth wide and wagged your tongue? Are you not sons of wickedness, a lying offspring,
57:4. Against whom do ye sport yourselves? against whom make ye a wide mouth, [and] draw out the tongue? [are] ye not children of transgression, a seed of falsehood,
Against whom do ye sport yourselves? against whom make ye a wide mouth, [and] draw out the tongue? [are] ye not children of transgression, a seed of falsehood:

57:4 Над кем вы глумитесь? против кого расширяете рот, высовываете язык? не дети ли вы преступления, семя лжи,
57:4
ἐν εν in
τίνι τις.1 who?; what?
ἐνετρυφήσατε εντρυφαω revel
καὶ και and; even
ἐπὶ επι in; on
τίνα τις.1 who?; what?
ἠνοίξατε ανοιγω open up
τὸ ο the
στόμα στομα mouth; edge
ὑμῶν υμων your
καὶ και and; even
ἐπὶ επι in; on
τίνα τις.1 who?; what?
ἐχαλάσατε χαλαω lower
τὴν ο the
γλῶσσαν γλωσσα tongue
ὑμῶν υμων your
οὐχ ου not
ὑμεῖς υμεις you
ἐστε ειμι be
τέκνα τεκνον child
ἀπωλείας απωλεια destruction; waste
σπέρμα σπερμα seed
ἄνομον ανομος lawless
57:4
עַל־ ʕal- עַל upon
מִי֙ mˌî מִי who
תִּתְעַנָּ֔גוּ tiṯʕannˈāḡû ענג be dainty
עַל־ ʕal- עַל upon
מִ֛י mˈî מִי who
תַּרְחִ֥יבוּ tarḥˌîvû רחב be wide
פֶ֖ה fˌeh פֶּה mouth
תַּאֲרִ֣יכוּ taʔᵃrˈîḵû ארך be long
לָשֹׁ֑ון lāšˈôn לָשֹׁון tongue
הֲ hᵃ הֲ [interrogative]
לֹֽוא־ lˈô- לֹא not
אַתֶּ֥ם ʔattˌem אַתֶּם you
יִלְדֵי־ yilᵊḏê- יֶלֶד boy
פֶ֖שַׁע fˌešaʕ פֶּשַׁע rebellion
זֶ֥רַע zˌeraʕ זֶרַע seed
שָֽׁקֶר׃ šˈāqer שֶׁקֶר lie
57:4. super quem lusistis super quem dilatastis os et eiecistis linguam numquid non vos filii scelesti semen mendax
Upon whom have you jested? upon whom have you opened your mouth wide, and put out your tongue? are not you wicked children, a false seed,
57:4. Whom are you mocking? Against whom have you opened your mouth wide and wagged your tongue? Are you not sons of wickedness, a lying offspring,
57:4. Against whom do ye sport yourselves? against whom make ye a wide mouth, [and] draw out the tongue? [are] ye not children of transgression, a seed of falsehood,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
57:4: Against whom do ye sport yourselves? - The word here rendered 'sport' (ענג ‛ ā nag) means properly "to live delicately and tenderly"; then "to rejoice, to take pleasure or delight." Here, however, it is evidently used in the sense of to sport oneself over anyone, that is, to deride; and the idea is, probably, that they made a sport or mockery of God, and of the institutions of religion. The prophet asks, with deep indignation and emotion, against whom they did this. Were they aware of the majesty and glory of that Being whom they thus derided?
Against whom make yea wide mouth? - That is, in derision or contempt Psa 35:21 : 'Yea, they opened their mouth wide against me.'
And draw out the tongue? - Lowth, 'Loll the tongue;' or, as we would say, 'run out the tongue.' Perhaps it was done with a rapid motion, as in mockery of the true prophets when they delivered the message of God (compare Ch2 36:16). Contempt was sometimes shown also by protruding the lips Psa 22:7 : 'They shoot out the lip;' and also by gaping upon a person Psa 22:13; 'They gaped upon me with their mouths.'
Are ye not children of transgression? - That is, in view of the fact that you make a sport of sacred things, and deride the laws and the prophets of God.
A seed of false-hood - A generation that is unfaithful to God and to his cause.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
57:4: Against: Isa 10:15, Isa 37:23, Isa 37:29; Exo 9:17, Exo 16:7, Exo 16:8; Num 16:11; Luk 10:16; Act 9:4
sport: Jdg 16:25-27; Psa 69:12; Mat 27:29, Mat 27:39-44; Pe2 2:13
make: Psa 35:21
draw: Jos 10:21; Job 16:9, Job 16:10; Psa 22:7, Psa 22:13, Psa 22:17; Lam 2:15, Lam 2:16
are ye: Isa 1:4, Isa 30:1, Isa 30:9; Eze 2:4; Hos 10:9; Mat 13:38; Eph 2:2, Eph 2:3, Eph 5:6; Col 3:6
John Gill
57:4 Against whom do ye sport yourselves?.... Is it against the ministers of the Gospel, the prophets of the Lord, the true and faithful witnesses, over whose dead bodies you triumph? know that it is not so much against them, as against the Lord himself, whose ministers, prophets, and witnesses they are; see Th1 4:8, "against whom make ye a wide mouth, and draw out the tongue?" gestures used by way of scorn and derision; see Ps 22:7. So the Papists open their mouths, and draw out their tongues, in gibes and jeers, reproaches and calumnies, against the true Christians, calling and despising them as heretics and schismatics; which abuse and ill usage of them will be resented another day. The Targum is,
"before whom do ye open your mouth, and multiply to speak things?''
as antichrist is said to have a mouth open, speaking great things and blasphemy against God, his name, his tabernacle, and them that dwell in heaven, Rev_ 13:5,
are ye not children of transgression; given up to all manner of sin and wickedness; or children of the wicked one, as the Targum, either of Satan, or of the man of sin; or, as the Septuagint and Arabic versions render it, "children of perdition"; of the same character, complexion, and religion, as the son of perdition is: "a seed of falsehood"; or a lie, given to lying; to believe a lie, and to speak lies in hypocrisy; professing a false religion; embracing false doctrines; a spurious breed, and not the sons of the true church of Christ.
John Wesley
57:4 Against whom - Consider whom it is that you mock and scoff, when you deride God's prophets. A seed - A generation of liars, whose practices contradict your professions, who deal deceitfully both with God and men.
Robert Jamieson, A. R. Fausset and David Brown
57:4 sport yourselves--make a mock (Is 66:5). Are ye aware of the glory of Him whom you mock, by mocking His servants ("the righteous," Is 57:1)? (2Chron 36:16).
make . . . wide month-- (Ps 22:7, Ps 22:13; Ps 35:21; Lam 2:16).
children of transgression, &c.--not merely children of transgressors, and a seed of false parents, but of transgression and falsehood itself, utterly unfaithful to God.
57:557:5: որ անկեալ աղաչէիք զկուռսն ձեր ՚ի ներքոյ անտառախիտ ծառոց. զոհէիք զուստերս ձեր ՚ի խորաձորս ՚ի մէջ գլխոց վիմաց[10235], [10235] Բազումք. Զոհէիք զորդիս ձեր ՚ի խո՛՛։
5 որ անտառախիտ ծառերի տակ ընկած՝ աղաչում էիք ձեր կուռքերին, անդունդներում՝ ժայռերի կատարներին եւ խոր ձորերում զոհում էիք ձեր որդիներին:
5 Դուք ամէն կանանչ ծառերու տակ Դէպի կուռքերը* ցանկութեամբ կը տաքնաք։Տղաքները ձորերու մէջ, Վէմերու խոռոչներուն մէջ կը մորթէք։
որ անկեալ աղաչէիք զկուռսն ձեր ի ներքոյ անտառախիտ ծառոց, զոհէիք զորդիս ձեր ի խորաձորս ի մէջ գլխոց վիմաց, եւ ի կողմանս ձորոցն:

57:5: որ անկեալ աղաչէիք զկուռսն ձեր ՚ի ներքոյ անտառախիտ ծառոց. զոհէիք զուստերս ձեր ՚ի խորաձորս ՚ի մէջ գլխոց վիմաց[10235],
[10235] Բազումք. Զոհէիք զորդիս ձեր ՚ի խո՛՛։
5 որ անտառախիտ ծառերի տակ ընկած՝ աղաչում էիք ձեր կուռքերին, անդունդներում՝ ժայռերի կատարներին եւ խոր ձորերում զոհում էիք ձեր որդիներին:
5 Դուք ամէն կանանչ ծառերու տակ Դէպի կուռքերը* ցանկութեամբ կը տաքնաք։Տղաքները ձորերու մէջ, Վէմերու խոռոչներուն մէջ կը մորթէք։
zohrab-1805▾ eastern-1994▾ western am▾
57:557:5 разжигаемые похотью к идолам под каждым ветвистым деревом, заколающие детей при ручьях, между расселинами скал?
57:5 οἱ ο the παρακαλοῦντες παρακαλεω counsel; appeal to ἐπὶ επι in; on τὰ ο the εἴδωλα ειδωλον idol ὑπὸ υπο under; by δένδρα δενδρον tree δασέα δασυς slaughter τὰ ο the τέκνα τεκνον child αὐτῶν αυτος he; him ἐν εν in ταῖς ο the φάραγξιν φαραγξ gorge ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle τῶν ο the πετρῶν πετρος.1 stone
57:5 הַ ha הַ the נֵּֽחָמִים֙ nnˈēḥāmîm חמם be hot בָּֽ bˈā בְּ in † הַ the אֵלִ֔ים ʔēlˈîm אַיִל mighty tree תַּ֖חַת tˌaḥaṯ תַּחַת under part כָּל־ kol- כֹּל whole עֵ֣ץ ʕˈēṣ עֵץ tree רַעֲנָ֑ן raʕᵃnˈān רַעֲנָן luxuriant שֹׁחֲטֵ֤י šōḥᵃṭˈê שׁחט slaughter הַ ha הַ the יְלָדִים֙ yᵊlāḏîm יֶלֶד boy בַּ ba בְּ in † הַ the נְּחָלִ֔ים nnᵊḥālˈîm נַחַל wadi תַּ֖חַת tˌaḥaṯ תַּחַת under part סְעִפֵ֥י sᵊʕifˌê סָעִיף cleft הַ ha הַ the סְּלָעִֽים׃ ssᵊlāʕˈîm סֶלַע rock
57:5. qui consolamini in diis subter omne lignum frondosum immolantes parvulos in torrentibus subter inminentes petrasWho seek your comfort in idols under every green tree, sacrificing children in the torrents, under the high rocks?
5. ye that inflame yourselves among the oaks, under every green tree; that slay the children in the valleys, under the clefts of the rocks?
57:5. who are being consoled by idols under every leafy tree, immolating little children at the torrents, under the high rocks?
57:5. Enflaming yourselves with idols under every green tree, slaying the children in the valleys under the clifts of the rocks?
Enflaming yourselves with idols under every green tree, slaying the children in the valleys under the clifts of the rocks:

57:5 разжигаемые похотью к идолам под каждым ветвистым деревом, заколающие детей при ручьях, между расселинами скал?
57:5
οἱ ο the
παρακαλοῦντες παρακαλεω counsel; appeal to
ἐπὶ επι in; on
τὰ ο the
εἴδωλα ειδωλον idol
ὑπὸ υπο under; by
δένδρα δενδρον tree
δασέα δασυς slaughter
τὰ ο the
τέκνα τεκνον child
αὐτῶν αυτος he; him
ἐν εν in
ταῖς ο the
φάραγξιν φαραγξ gorge
ἀνὰ ανα.1 up; each
μέσον μεσος in the midst; in the middle
τῶν ο the
πετρῶν πετρος.1 stone
57:5
הַ ha הַ the
נֵּֽחָמִים֙ nnˈēḥāmîm חמם be hot
בָּֽ bˈā בְּ in
הַ the
אֵלִ֔ים ʔēlˈîm אַיִל mighty tree
תַּ֖חַת tˌaḥaṯ תַּחַת under part
כָּל־ kol- כֹּל whole
עֵ֣ץ ʕˈēṣ עֵץ tree
רַעֲנָ֑ן raʕᵃnˈān רַעֲנָן luxuriant
שֹׁחֲטֵ֤י šōḥᵃṭˈê שׁחט slaughter
הַ ha הַ the
יְלָדִים֙ yᵊlāḏîm יֶלֶד boy
בַּ ba בְּ in
הַ the
נְּחָלִ֔ים nnᵊḥālˈîm נַחַל wadi
תַּ֖חַת tˌaḥaṯ תַּחַת under part
סְעִפֵ֥י sᵊʕifˌê סָעִיף cleft
הַ ha הַ the
סְּלָעִֽים׃ ssᵊlāʕˈîm סֶלַע rock
57:5. qui consolamini in diis subter omne lignum frondosum immolantes parvulos in torrentibus subter inminentes petras
Who seek your comfort in idols under every green tree, sacrificing children in the torrents, under the high rocks?
57:5. who are being consoled by idols under every leafy tree, immolating little children at the torrents, under the high rocks?
57:5. Enflaming yourselves with idols under every green tree, slaying the children in the valleys under the clifts of the rocks?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5-11: С 5-11: идет сплошной обвинительный акт, предъявляемый иудеям со стороны пророка, за различные виды их религиозно-нравственных блужений. Данный отдел имеет и высокий, чисто исторический интерес, так как он заключает в себе перечень наиболее типичных видов языческих верований и культов, проникших к Израилю от соседних, хананейских народов и господствовавших у него в эпоху, так называемого "религиозного синкретизма". [Религиозный синкретизм - соединение разнородных вероучительных и культовых положений в процессе взаимовлияния религий в их историческом развитии. Прим. ред. ] Здесь мы находим указание и на оргиастические культы (5: ст.), и на религиозное почитание "бетилей", или особых, священных камней (6: ст.), и на практику языческих жертв "на высотах" (7: ст.), и на культ домашних божеств, своего рода, пар или пенатов (8: ст.), и даже на кровавые жертвоприношения детей (5: ст.). Полная историческая достоверность такой удручающей картины религиозно-нравственного состояния предпленных иудеев удостоверяется длинным рядом соответствующих параллелей из других исторических и пророческих книг (1: Цар 19:13; 4: Цар 17:10, 31; 21:6; 2: Пар 23:17; 28:3; Иер 2:20; 3:6; 19:2-6; Иез 16:20; 20:26; 23:37; и пр. и пр.).
Albert Barnes: Notes on the Bible - 1834
57:5: Inflaming yourselves - Burning, that is, with lust. The whole language here is derived from adulterous intercourse. The sense is, that they were greatly addicted to idolatry, and that they used every means to increase and extend the practice of it. The Vulgate, however, renders this, 'Who console yourselves.' The Septuagint renders it, 'Invoking (παρακαλοῦντες parakalountes) idols.' But the proper meaning of the Hebrew word חמם châ mam is, "to become warm; to be inflamed, or to burn as with lust."
With idols - Margin, 'Among the oaks.' Hebrew, באלים bā'ē lı̂ ym. Vulgate, In diis - 'With the gods.' Septuagint, Εἴδωλα Eidō la - 'Idols.' So the Chaldee and Syriac. The Hebrew may denote 'with gods,' that is, with idol-gods; or it may denote, as in the margin, 'among the oaks,' or the terebinth groves, from איל 'ē yl, plural אילים 'ē ylı̂ ym, or אלים 'ē lym (the terebinth). See the word explained in the note at Isa 1:29. Kimchi and Jarchi here render it by 'the terebinth tree.' Lowth renders it, 'Burning with the lust of idols;' and probably this is the correct interpretation, for, if it had meant oaks or the terebinth tree, the phrase would have been "under" (תחת tachath) instead of "in" or "with" (ב b).
Under every green tree - (See the notes at Isa 1:29; compare Deu 22:2; Kg2 17:10; Ch2 28:4).
Slaying the children - That is, sacrificing them to the idol-gods. This was commonly done by burning them, as when they were offered to Moloch, though it is not improbable that they were sometimes sacrificed in other ways. It was a common custom among the worshippers of Moloch. Thus it is said of Ahaz Ch2 28:3, that he 'burnt incense in the valley of the son of Hinnom, and burnt his children in the fire.' The same thing is said of Manasseh, to whose time the prophet most probably refers. 'And he caused his children to pass through the fire in the valley of the son of Hinnom' (Ch2 33:6; compare Jer 7:31). The same thing was practiced in the countries of the Babylonian empire Kg2 17:31, and from Deu 12:31, it is evident that it was commonly practiced by pagan nations. The Phenicians, according to Eusebius (Praep. Evan. iv. 16), and the Carthagenians, according to Diodorus Siculus (xx. 14), practiced it.
In the valleys - The place where these abominations were practiced by the Jews was the valley of the son of Hinnom (see the references above); that is, the valley of Jehoshaphat, lying to the south and the southeast of Jerusalem. A large hollow, brass statue was erected, and the fire was enkindled within it, and the child was placed in his heated arms, and thus put to death. The cries of the child were drowned by the music of the תף tô ph, or kettle-drums (see the notes at Isa 5:12, where this instrument is fully described), and hence, the name of the valley was Tophet.
Under the clefts of the rocks - Dark and shady groves, and deep and sombre caverns were the places where the abominable rites of the pagan superstitions were practiced (compare the notes at Isa 11:1).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
57:5: Enflaming: Exo 32:6; Num 25:1, Num 25:2, Num 25:6; Jer 50:38, Jer 51:7; Hos 4:11-13, Hos 7:4-7; Amo 2:7, Amo 2:8; Rev 17:1-5, Rev 18:3
with idols: or, among the oaks, Isa 1:29
under: Deu 12:2; Kg1 14:23; Kg2 16:3, Kg2 16:4, Kg2 17:10; Jer 2:20, Jer 3:6, Jer 3:13, Jer 17:2; Eze 6:13
slaying: Lev 18:21, Lev 20:2-5; Kg2 16:3, Kg2 23:10; Ch2 28:3; Jer 7:31, Jer 32:35; Eze 16:20, Eze 20:26, Eze 20:31
Carl Friedrich Keil and Franz Delitzsch
57:5
The participles which follow in the next v. are in apposition to אתּ, and confirm the predicates already applied to them. They soon give place, however, to independent sentences. "Ye that inflame yourselves by the terebinths, under every green tree, ye slayers of children in the valleys under the clefts of the rocks. By the smooth ones of the brook was thy portion; they, they were thy lot: thou also pouredst out libations to them, thou laidst meat-offerings upon them. Shall I be contented with this?" The people of the captivity are addressed, and the idolatry handed down to them from their ancestors depicted. The prophet looks back from the standpoint of the captivity, and takes his colours from the time in which he himself lived, possibly from the commencement of Manasseh's reign, when the heathenism that had for a long time been suppressed burst forth again in all its force, and the measure of iniquity became full. The part. niphal הנּחמים is formed like נחן in Jer 22:23, if the latter signifies miserandum esse. The primary form is נחם, which is doubled like נגּר from גּרר in Job 20:28, and from which נחם is formed by the resolution of the latent reduplication. Stier derives it from; but even if formed from this, נחם would still have to be explained from נחם, after the form נצּת. 'Elı̄m signifies either gods or terebinths. But although it might certainly mean idols, according to Ex 15:11; Dan 11:36 (lxx, Targ., and Jerome), it is never used directly in this sense, and Isaiah always uses the word as the name of a tree (Is 1:29; Is 61:3). The terebinths are introduced here, exactly as in Is 1:29, as an object of idolatrous lust: "who inflame themselves with the terebinths;" ב denotes the object with which the lust is excited and inf Lamed. The terebinth ('ēlâh) held the chief place in tree-worship (hence אלנם, lit., oak-trees, together with אלם, is the name of one of the Phoenician gods),
(Note: See Levy, Phnizische Studien, i. 19.)
possibly as being the tree sacred to Astarte; just as the Samura Acacia among the heathen Arabs was the tree sacred to the goddess 'Uzza.
(Note: Krehl, Religioin der vorisl. Araber, p. 74ff.)
The following expression, "under every green tree," is simply a permutative of the words "with the terebinths" in the sense of "with the terebinths, yea, under every green tree" (a standing expression from Deut 12:2 downwards) - one tree being regarded as the abode and favourite of this deity, and another of that, and all alluring you to your carnal worship.
From the tree-worship with its orgies, which was so widely spread in antiquity generally, the prophet passes to the leading Canaanitish abomination, viz., human sacrifices, which had been adopted by the Israelites (along with שׁחטי we find the false reading שׂחטי, which is interpreted as signifying self-abuse). Judging from the locality named, "under the clefts of the rocks," the reference is not to the slaying of children sacrificed to Moloch in the valley of Hinnom, but to those offered to Baal upon his bâmōth or high places (Jer 19:5; Ezek 16:20-21; Hos 13:2; Ps 106:37-38). As we learn from the chronique scandaleuse many things connected with the religious history of Israel, which cannot be found in its historical books, there is nothing to surprise us in the stone-worship condemned in Is 57:6. The dagesh of חלּקי is in any case dagesh dirimens. The singular is wither חלק after the form חכמי (cf., עצבי, Is 58:3), or חלק after the form ילדי. But חלק, smoothness, never occurs; and the explanation, "in the smoothnesses, i.e., the smooth places of the valley, is thy portion," has this also against it, that it does not do justice to the connection בּ חלק, in which the preposition is not used in a local sense, and that it leaves the emphatic הם הם quite unexplained. The latter does not point to places, but to objects of worship for which they had exchanged Jehovah, of whom the true Israelite could say ה חלקי, Ps 119:57, etc., or בה לי חלק, Josh 22:25, and גּורלי תּומיך אתּה (Thou art He that maintaineth my lot), Ps 16:5. The prophet had such expressions as these in his mind, and possibly also the primary meaning of גורל = κλῆρος, which may be gathered from the rare Arabic word 'garal, gravel, stones worn smooth by rolling, when he said, "In the smooth ones of the valley is thy portion; they, they are thy lot." In the Arabic also, achlaq (equilvaent to châlâq, smooth, which forms here a play upon the word with חלק, châlâq) is a favourite word for stones and rocks. חלּקי־נחל, however, according to 1Kings 17:40 (where the intensive form חלּוּק, like שׁכּוּל, is used), are stones which the stream in the valley has washed smooth with time, and rounded into a pleasing shape. The mode of the worship, the pouring out of libations,
(Note: Compare the remarks made in the Comm. on the Pentateuch, at Gen 29:20, on the heathen worship of anointed stones, and the Baetulian worship.)
and the laying of meat-offerings upon them, confirm this view. In Carthage such stones were called abbadires (= אדיר, אבן); and among the ancient Arabs, the asnâm or idols consisted for the most part of rude blocks of stone of this description. Herodotus (3:8) speaks of seven stones which the Arabs anointed, calling upon the god Orotal. Suidas (s.v. Θεῦς ἄρης) states that the idol of Ares in Petra was a black square stone; and the black stone of the Ka'aba was, according to a very inconvenient tradition for the Mohammedans, an idol of Saturn (zuhal).
(Note: See Krehl, p. 72. In the East Indies also we find stone-worship not only among the Vindya tribes (Lassen, A.K. i. 376), but also among the Vaishnavas, who worship Vishnu in the form of a stone, viz., the sâlagrâm, a kind of stone from the river Gandak (see Wilson's Sanscrit Lexicon s.h.v. and Vishnu-Purn, p. 163). The fact of the great antiquity of stone and tree worship has been used in the most ridiculous manner by Dozy in his work on the Israelites at Mecca (1864). He draws the following conclusion from Deut 32:18 : "Thus the Israelites sprang from a divine block of stone; and this is, in reality, the true old version of the origin of the nation." From Is 51:1-2, he infers that Abraham and Sara were not historical persons at all, but that the former was a block of stone, and the latter a hollow; and that the two together were a block of stone in a hollow, to which divine worship was paid. "This fact," he says, "viz. that Abraham and Sarah in the second Isaiah are not historical persons, but a block of stone and a hollow, is one of great worth, as enabling us to determine the time at which the stories of Abraham in Genesis were written, and to form a correct idea of the spirit of those stories.")
Stone-worship of this kind had been practised by the Israelites before the captivity, and their heathenish practices had been transmitted to the exiles in Babylon. The meaning of the question, Shall I comfort myself concerning such things? - i.e., Shall I be contented with them (אנּחם niphal, not hithpael)? - is, that it was impossible that descendants who so resembled their fathers should remain unpunished.
Geneva 1599
57:5 Inflaming yourselves with idols under every green tree, slaying the (d) children in the valleys under the clefts of the rocks?
(d) Read (Lev 18:21; 4Kings 23:10).
John Gill
57:5 Inflaming yourselves with idols under every green tree,.... Or, "inflamed with or among oaks" (h); with images made of oaken wood, such as the Papists worship, Rev_ 9:20 expressing a burning zeal for their idols, and being as hot upon them, as impure persons burn in lust one towards another: or "with mighty ones" (i); the kings and potentates of the earth, with whom the whore of Rome commits her fornication, even in every flourishing kingdom and state in Europe, compared to a green tree; alluding to the custom of the Heathens, who used to set up their idols under green trees and groves, and there worship them, which were pleasing to the flesh; and I wish, says Musculus on the text, there were no instances of this kind in the Papacy.
Slaying the children in the valleys, under the clifts of the rocks? this may refer to the cruelty of these idolatrous worshippers; for, as they burn with zeal to their idols, so with rage against those that oppose their idolatrous practices, not sparing men, women, and children; and such butcheries have been committed in many places, and especially in the "valleys" of Piedmont; nor could the cragged rocks secure them from their falling a sacrifice unto them. Or it may intend the ruining and destroying the souls of such, who, before they fell into their hands, were innocent as children, by their superstitious worship and idolatry, committed in low and dark places, under cragged rocks, and in caves and dens; such as the above mentioned commentator speaks of, a very dark one, under a prominent rock, in which the ignorant and unhappy people, some time ago, worshipped and invoked a certain blessed saint, he knew not who, which could scarce be looked into without horror; and such was the cave in which they worshipped the angel Michael.
(h) "inflammati inter quercus", Gataker; "incalescentes, vel incalescitis inter quercus, vel ulmos", Vatablus. (i) "In potentibus", Cocceius.
John Wesley
57:5 Enflaming - Lusting after them, and mad upon them. Slaying - In way of sacrifice to their idols. Valleys - He seems to allude to the valley of Hinnom in which these cruelties were practised. Clifts - Which they chuse either for shade, or for those dark vaults, in rocks, which were convenient for idolatrous uses.
Robert Jamieson, A. R. Fausset and David Brown
57:5 Enflaming yourselves--burning with lust towards idols [GESENIUS]; or else (compare Margin), in the terebinth groves, which the Hebrew and the parallelism favor (see on Is 1:29) [MAURER].
under . . . tree-- (4Kings 17:10). The tree, as in the Assyrian sculptures, was probably made an idolatrous symbol of the heavenly hosts.
slaying . . . children--as a sacrifice to Molech, &c. (4Kings 17:31; 2Chron 28:3; 2Chron 33:6).
in . . . valleys--the valley of the son of Hinnom. Fire was put within a hollow brazen statue, and the child was put in his heated arms; kettle drums (Hebrew, toph) were beaten to drown the child's cries; whence the valley was called Tophet (2Chron 33:6; Jer 7:3).
under . . . clifts--the gloom of caverns suiting their dark superstitions.
57:657:6: եւ ՚ի կողմանս ձորոցն։ Ա՛յն է բաժին քո՝ եւ նոյն վիճակ քո. նոցա՛ հեղեր նուէրս, եւ նոցին մատուցեր զոհս. ՚ի վերայ այսր ամենայնի ո՞չ բարկանայցեմ ասէ Տէր[10236]։ [10236] Ոմանք. Եւ նոցին մատուցէք զոհս. ՚ի վերայ այդր ամենայնի։
6 Այդ է քո բաժինը, այդ նոյնն է քո վիճակը. նրանց առաջ նուէրներ թափեցիր, նրանց զոհեր մատուցեցիր, եւ այս ամենի վրայ միթէ չե՞մ բարկանալու, -ասում է Տէրը:
6 Քու բաժինդ ձորին տափակ քարերուն մէջ է։Քու վիճակդ անոնք են, անոնք. Անոնց անգամ նուէր թափեցիր, ընծայ մատուցանեցիր։Միթէ ես ասոնց կրնա՞մ համբերել։
Այն է բաժին քո եւ նոյն վիճակ քո``. նոցա հեղեր նուէրս, եւ նոցին մատուցեր զոհս. ի վերայ [888]այսր ամենայնի ո՞չ բարկանայցեմ, ասէ Տէր:

57:6: եւ ՚ի կողմանս ձորոցն։ Ա՛յն է բաժին քո՝ եւ նոյն վիճակ քո. նոցա՛ հեղեր նուէրս, եւ նոցին մատուցեր զոհս. ՚ի վերայ այսր ամենայնի ո՞չ բարկանայցեմ ասէ Տէր[10236]։
[10236] Ոմանք. Եւ նոցին մատուցէք զոհս. ՚ի վերայ այդր ամենայնի։
6 Այդ է քո բաժինը, այդ նոյնն է քո վիճակը. նրանց առաջ նուէրներ թափեցիր, նրանց զոհեր մատուցեցիր, եւ այս ամենի վրայ միթէ չե՞մ բարկանալու, -ասում է Տէրը:
6 Քու բաժինդ ձորին տափակ քարերուն մէջ է։Քու վիճակդ անոնք են, անոնք. Անոնց անգամ նուէր թափեցիր, ընծայ մատուցանեցիր։Միթէ ես ասոնց կրնա՞մ համբերել։
zohrab-1805▾ eastern-1994▾ western am▾
57:657:6 В гладких камнях ручьев доля твоя; они, они жребий твой; им ты делаешь возлияние и приносишь жертвы: могу ли Я быть доволен этим?
57:6 ἐκείνη εκεινος that σου σου of you; your ἡ ο the μερίς μερις portion οὗτός ουτος this; he σου σου of you; your ὁ ο the κλῆρος κληρος lot; allotment κἀκείνοις κακεινος that one too ἐξέχεας εκχεω pour out; drained σπονδὰς σπονδη that one too ἀνήνεγκας αναφερω bring up; carry up θυσίας θυσια immolation; sacrifice ἐπὶ επι in; on τούτοις ουτος this; he οὖν ουν then οὐκ ου not ὀργισθήσομαι οργιζω impassioned; anger
57:6 בְּ bᵊ בְּ in חַלְּקֵי־ ḥallᵊqê- חָלָק smooth נַ֣חַל nˈaḥal נַחַל wadi חֶלְקֵ֔ךְ ḥelqˈēḵ חֵלֶק share הֵ֥ם hˌēm הֵם they הֵ֖ם hˌēm הֵם they גֹּורָלֵ֑ךְ gôrālˈēḵ גֹּורָל lot גַּם־ gam- גַּם even לָהֶ֞ם lāhˈem לְ to שָׁפַ֥כְתְּ šāfˌaḵt שׁפך pour נֶ֨סֶךְ֙ nˈeseḵ נֵסֶךְ libation הֶעֱלִ֣ית heʕᵉlˈîṯ עלה ascend מִנְחָ֔ה minḥˈā מִנְחָה present הַ֥ hˌa הֲ [interrogative] עַל ʕˌal עַל upon אֵ֖לֶּה ʔˌēlleh אֵלֶּה these אֶנָּחֵֽם׃ ʔennāḥˈēm נחם repent, console
57:6. in partibus torrentis pars tua haec est sors tua et ipsis effudisti libamen obtulisti sacrificium numquid super his non indignaborIn the parts of the torrent is thy portion, this is thy lot: and thou hast poured out libations to them, thou hast offered sacrifice. Shall I not be angry at these things?
6. Among the smooth of the valley is thy portion; they, they are thy lot: even to them hast thou poured a drink offering, thou hast offered an oblation. Shall I be appeased for these things?
57:6. Your portion is in the currents of the torrent; this is your lot! And you yourselves have poured out libations to them; you have offered sacrifice. Should I not be angry over these things?
57:6. Among the smooth [stones] of the stream [is] thy portion; they, they [are] thy lot: even to them hast thou poured a drink offering, thou hast offered a meat offering. Should I receive comfort in these?
Among the smooth [stones] of the stream [is] thy portion; they, they [are] thy lot: even to them hast thou poured a drink offering, thou hast offered a meat offering. Should I receive comfort in these:

57:6 В гладких камнях ручьев доля твоя; они, они жребий твой; им ты делаешь возлияние и приносишь жертвы: могу ли Я быть доволен этим?
57:6
ἐκείνη εκεινος that
σου σου of you; your
ο the
μερίς μερις portion
οὗτός ουτος this; he
σου σου of you; your
ο the
κλῆρος κληρος lot; allotment
κἀκείνοις κακεινος that one too
ἐξέχεας εκχεω pour out; drained
σπονδὰς σπονδη that one too
ἀνήνεγκας αναφερω bring up; carry up
θυσίας θυσια immolation; sacrifice
ἐπὶ επι in; on
τούτοις ουτος this; he
οὖν ουν then
οὐκ ου not
ὀργισθήσομαι οργιζω impassioned; anger
57:6
בְּ bᵊ בְּ in
חַלְּקֵי־ ḥallᵊqê- חָלָק smooth
נַ֣חַל nˈaḥal נַחַל wadi
חֶלְקֵ֔ךְ ḥelqˈēḵ חֵלֶק share
הֵ֥ם hˌēm הֵם they
הֵ֖ם hˌēm הֵם they
גֹּורָלֵ֑ךְ gôrālˈēḵ גֹּורָל lot
גַּם־ gam- גַּם even
לָהֶ֞ם lāhˈem לְ to
שָׁפַ֥כְתְּ šāfˌaḵt שׁפך pour
נֶ֨סֶךְ֙ nˈeseḵ נֵסֶךְ libation
הֶעֱלִ֣ית heʕᵉlˈîṯ עלה ascend
מִנְחָ֔ה minḥˈā מִנְחָה present
הַ֥ hˌa הֲ [interrogative]
עַל ʕˌal עַל upon
אֵ֖לֶּה ʔˌēlleh אֵלֶּה these
אֶנָּחֵֽם׃ ʔennāḥˈēm נחם repent, console
57:6. in partibus torrentis pars tua haec est sors tua et ipsis effudisti libamen obtulisti sacrificium numquid super his non indignabor
In the parts of the torrent is thy portion, this is thy lot: and thou hast poured out libations to them, thou hast offered sacrifice. Shall I not be angry at these things?
57:6. Your portion is in the currents of the torrent; this is your lot! And you yourselves have poured out libations to them; you have offered sacrifice. Should I not be angry over these things?
57:6. Among the smooth [stones] of the stream [is] thy portion; they, they [are] thy lot: even to them hast thou poured a drink offering, thou hast offered a meat offering. Should I receive comfort in these?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
57:6: Among the smooth stones of the stream "Among the smooth stones of the valley" - The Jews were extremely addicted to the practice of many superstitious and idolatrous rites, which the prophet here inveighs against with great vehemence. Of the worship of rude stones consecrated, there are many testimonials of the ancients. They were called βαιτυλοι and βαιτυλια· probably from the stone which Jacob erected at Beth-el, pouring oil upon the top of it. This practice was very common in different ages and places. Arnobius, lib. i., gives an account of his own practice in this respect before he became a Christian: Si quando conspexeram lubricatum lapidem, et ex olivi unguine sordidatum; tanquam inesset vis praesens, adulabar, affabar, et beneficia poscebam nihil sentiente de trunco. "When I have met with a smooth stone, smeared with oil, supposing a spiritual power to be connected with it, I worshipped it, paid my addresses to it, and requested blessings," etc. Clemens Alex., Strom. lib. vii., speaks of a worshipper of every smooth stone in a proverbial way, to denote one given up to superstition. And accordingly Theophrastus has marked this as one strong feature in the character of the superstitious man: Και των λιπαρων λιθων των εν ταις τριοδοις παριων, εκ της ληκυθου ελαιου καταχειν, και επι γονατα πεσων και προσκυνησας απαλλαττεσθαι. "Passing by the anointed stones in the streets, he takes out his phial of oil, and pours it on them; and having fallen on his knees, and made his adorations, he departs. "Kimchi says: "When they found a beautiful polished stone in a brook or river, they paid Divine adoration to it." This idolatry is still prevalent among the Hindoos. The stone which is the object of their adoration is called salgram. They are found about eighty miles from the source of the river Sown, in the viceroyalty of Bahar, on the coast of Bengal. Ayeen Akbery vol. 2 p. 29.
Albert Barnes: Notes on the Bible - 1834
57:6: Among the smooth stones of the streams - In the original here, there is a paronomasia, which cannot be fully retained in our English version. There has been also considerable diversity of opinion in regard to the sense of the passage, from the ambiguity of the words in the original. Jerome (the Vulgate) renders it, In partibus torrentis pars tua - 'Thy portion is in the parts of the torrent.' The Septuagint translates it 'This is thy portion; this is thy lot. The word rendered in our version, 'smooth stones' (חלק chē leq), means properly smoothness, hence, barrenness or bare place; and supposes that the idea is, their lot was in the bare places of the valley, that is, in the open (not wooded) places where they worshipped idols - an interpretation not very consistent with the fact that groves were commonly selected as the place where they worshipped idols. It seems to me, therefore, that the idea of smoothness here, whether of the valley or of the stones, is not the idea intended. Indeed, in no place, it is believed, does the word mean 'smooth stones;' and it is difficult to conceive what was the exact idea which our translators intended to convey, or why they supposed that such worship was celebrated among the smooth or much-worn stones of the running stream. The true idea can probably be obtained by Rev_erting to the primitive sense of the word as derived from the verb. The verb חלק châ laq means:
1. To smooth.
2. To divide, to distribute, to appropriate - as the dividing of spoil, etc.
Hence, the noun also means dividing, or portion, as that which is divided - whether an inheritance, or whether the dividings of spoil after battle. Retaining this idea, the literal sense, as I conceive, would be this in which also something of the paronomasia will be retained: 'Among the dividings of the valley is thy dividing,' that is, thy portion In the places where the valley divides, is thy lot. Thy lot is there instead of the place which God appointed. There you worship; there you pour out your libations to the false gods; and there you must partake of the protection and favor which the gods whom you worship can give. You have chosen that as your inheritance, and by the results of that you must abide.
Of the stream - The word rendered here 'stream' (נחל nachal), means either a stream, or a rivulet of water Num 34:5; jos 15:4-47; or it means a valley with a brook or torrent; a low place with water. Here it means evidently the latter - as it cannot be supposed they would worship in a stream, though they undoubtedly worshipped in a vale or low place where there was occasionally a rivulet of water. This entire description is strikingly applicable to the valley of Jehoshaphat - a low vale, broken by chasms and by projecting and overhanging rocks, and along the center of which flowed a small brook, much swelled occasionally by the waters that fell from the adjacent hills. At some seasons of the year, however, the valley was entirely dry. The idea here is, that they had chosen their portion in the dividings of that valley instead of the adjacent hills on which the worship of God was celebrated. That valley became afterward the emblem of punishment: and may it not be implied in this passage that they were to inherit whatever would descend on that valley; that is, that they were to participate in the punishment which would be the just expression of the divine displeasure?
Even to them hast thou poured out - That is, to these idols erected in the valleys.
A drink-offering - A libation, or drink-offering was usually poured out in the worship of pagan gods Jer 7:18. It was common also in the worship of the true God (see Gen 35:14). Among the Hebrews it consisted of wine and oil Exo 29:40; Num 15:5-7; Lev 23:13.
Thou hast offered a meat-offering - On the word used here (מנחה minchā h) see the notes at Isa 1:13; Isa 43:23. The word 'meat' formerly denoted in the English language food in general, and was not confined as it is now to animal food. Hence, the word 'meat-offering' is so often used in the Scriptures when a sacrifice is intended which was not a bloody sacrifice. The mincha was in fact an offering of meal, fine flour, etc., mingled with oil Lev 14:10; Num 7:13, and was distinguished expressly from the bloody sacrifice. The word 'meal-offering' would much more appropriately express the sense of the original than 'meat-offering.' This was a common offering made to idols as well as to the true God, and was designed as an expression of thankfulness.
Should I receive comfort in these? - It is implied that God could not behold them but with displeasure, and that for them he would punish them. The Vulgate and the Septuagint express it well as: 'On account of these things shall I not be enraged?'
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
57:6: the smooth: Jer 3:9; Hab 2:19
to them: Isa 65:11; Deu 32:37, Deu 32:38; Jer 7:18, Jer 19:13, Jer 32:29, Jer 44:17-25
Should: Isa 66:3; Eze 20:39
Geneva 1599
57:6 Among the smooth [stones] (e) of the stream [is] thy portion; they, they [are] thy lot: even to them hast thou poured a drink offering, thou hast offered a meat offering. Should I receive comfort in (f) these?
(e) Meaning every place was polluted with their idolatry: or every fair stone they found they made into an idol.
(f) In the sacrifices which you offering before these idols thought you served God.
John Gill
57:6 Among the smooth stones of the stream is thy portion,.... Or thy god; but the portion of Jacob is not like them, stocks and stones, Jer 10:16. Whenever they could pick up smooth stones, and such as were fit for their purpose, whether in the stream of a brook, or in a valley, as the word also signifies, they polished and formed them into an image, and made gods of them; and these were their portion and inheritance, and which they left to their children. There is an elegant play on words (k) in the Hebrew tongue, between the word for "smooth stones", and that for a "portion (l)", which cannot be expressed in our language: or, "in the smooth or slippery places of the valley shall be thy portions"; see Ps 35:6.
They, they are thy lot; even those stones. Jarchi's note is, to stone thee with, the punishment of idolaters with the Jews; suggesting that those idols would be their ruin; as they will be the ruin of the idolatrous members of the church of Rome, who repent not of worshipping their idols of stone among others, Rev_ 9:20,
even to them hast thou poured a drink offering, thou hast offered a meat offering; or a "bread offering", as well as a libation of wine, respecting the sacrifice of the mass, which consists of bread and wine, which is offered up in honour of their idols, angels and saints; hence "Michael mass" and "Martin mass", &c.
Should I receive comfort in these? be pleased with such idolatrous sacrifices? no. The Septuagint, Vulgate Latin, and Arabic versions render it, "should I not be angry for these?" I will; I have just reason for it. Or it may be rendered, "shall I repent of these (m)?" of the evil I have threatened to bring, and am about to bring upon these idolaters? I will not.
(k) . (l) "In laevitatibus vallis erit portio tua", Gataker, Vitringa. (m) "a me super his poenitebit?" Musculus; "poenitebit me", some in Vatablus.
John Wesley
57:6 Portion - Thou hast chosen for thy portion those idols, which were worshipped by the sides of brooks or rivers where such smooth stones commonly lie. They - Thou hast forsaken me and chosen idols. Offered - For the devil is God's ape, and idolaters used the same rites and offerings in the worship of idols which God had prescribed in his own. Comfort - Should I be pleased with such a people and such actions?
Robert Jamieson, A. R. Fausset and David Brown
57:6 The smooth stones, shaped as idols, are the gods chosen by thee as thy portion (Ps 16:5).
meat offering--not a bloody sacrifice, but one of meal and flour mingled with oil. "Meat" in Old English meant food, not flesh, as it means now (Lev 14:10).
Should I receive comfort--rather, "Shall I bear these things with patience?" [HORSLEY].
57:757:7: ՚Ի լերինն մեծի եւ բարձու՝ ա՛նդ է անկողին քո. եւ ա՛նդր ելեր զոհել զոհս[10237]։ [10237] Ոմանք. Եւ անդ ելեր զո՛՛։
7 Այնտեղ, բարձր ու մեծ լերան վրայ է քո անկողինը, եւ դու այնտեղ ելար զոհեր մատուցելու:
7 Դուն քու անկողինդ բարձրացած ու վերացած լերան վրայ դրիր, Հոն ալ զոհ ընելու ելար։
Ի լերինն մեծի եւ բարձու [889]անդ է անկողին`` քո, եւ անդր ելեր զոհել զոհս:

57:7: ՚Ի լերինն մեծի եւ բարձու՝ ա՛նդ է անկողին քո. եւ ա՛նդր ելեր զոհել զոհս[10237]։
[10237] Ոմանք. Եւ անդ ելեր զո՛՛։
7 Այնտեղ, բարձր ու մեծ լերան վրայ է քո անկողինը, եւ դու այնտեղ ելար զոհեր մատուցելու:
7 Դուն քու անկողինդ բարձրացած ու վերացած լերան վրայ դրիր, Հոն ալ զոհ ընելու ելար։
zohrab-1805▾ eastern-1994▾ western am▾
57:757:7 На высокой и выдающейся горе ты ставишь ложе твое и туда восходишь приносить жертву.
57:7 ἐπ᾿ επι in; on ὄρος ορος mountain; mount ὑψηλὸν υψηλος high; lofty καὶ και and; even μετέωρον μετεωρος there σου σου of you; your ἡ ο the κοίτη κοιτη lying down; relations κἀκεῖ κακει and there ἀνεβίβασας αναβιβαζω pull up; mount θυσίας θυσια immolation; sacrifice
57:7 עַ֤ל ʕˈal עַל upon הַר־ har- הַר mountain גָּבֹ֨הַּ֙ gāvˈōₐh גָּבֹהַּ high וְ wᵊ וְ and נִשָּׂ֔א niśśˈā נשׂא lift שַׂ֖מְתְּ śˌamt שׂים put מִשְׁכָּבֵ֑ךְ miškāvˈēḵ מִשְׁכָּב couch גַּם־ gam- גַּם even שָׁ֥ם šˌām שָׁם there עָלִ֖ית ʕālˌîṯ עלה ascend לִ li לְ to זְבֹּ֥חַ zᵊbbˌōₐḥ זבח slaughter זָֽבַח׃ zˈāvaḥ זֶבַח sacrifice
57:7. super montem excelsum et sublimem posuisti cubile tuum et illuc ascendisti ut immolares hostiasUpon a high and lofty mountain thou hast laid thy bed, and hast gone up thither to offer victims.
7. Upon a high and lofty mountain hast thou set thy bed: thither also wentest thou up to offer sacrifice.
57:7. Upon a high and lofty mountain, you have placed your bed, and you have ascended to that place to immolate victims.
57:7. Upon a lofty and high mountain hast thou set thy bed: even thither wentest thou up to offer sacrifice.
Upon a lofty and high mountain hast thou set thy bed: even thither wentest thou up to offer sacrifice:

57:7 На высокой и выдающейся горе ты ставишь ложе твое и туда восходишь приносить жертву.
57:7
ἐπ᾿ επι in; on
ὄρος ορος mountain; mount
ὑψηλὸν υψηλος high; lofty
καὶ και and; even
μετέωρον μετεωρος there
σου σου of you; your
ο the
κοίτη κοιτη lying down; relations
κἀκεῖ κακει and there
ἀνεβίβασας αναβιβαζω pull up; mount
θυσίας θυσια immolation; sacrifice
57:7
עַ֤ל ʕˈal עַל upon
הַר־ har- הַר mountain
גָּבֹ֨הַּ֙ gāvˈōₐh גָּבֹהַּ high
וְ wᵊ וְ and
נִשָּׂ֔א niśśˈā נשׂא lift
שַׂ֖מְתְּ śˌamt שׂים put
מִשְׁכָּבֵ֑ךְ miškāvˈēḵ מִשְׁכָּב couch
גַּם־ gam- גַּם even
שָׁ֥ם šˌām שָׁם there
עָלִ֖ית ʕālˌîṯ עלה ascend
לִ li לְ to
זְבֹּ֥חַ zᵊbbˌōₐḥ זבח slaughter
זָֽבַח׃ zˈāvaḥ זֶבַח sacrifice
57:7. super montem excelsum et sublimem posuisti cubile tuum et illuc ascendisti ut immolares hostias
Upon a high and lofty mountain thou hast laid thy bed, and hast gone up thither to offer victims.
57:7. Upon a high and lofty mountain, you have placed your bed, and you have ascended to that place to immolate victims.
57:7. Upon a lofty and high mountain hast thou set thy bed: even thither wentest thou up to offer sacrifice.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
57:7: Upon a lofty and high mountain - The design of this verse and the following, is, to show the extent, the pRev_alence, the publicity, and the grossness of their idolatry. The language is that which would appropriately express adulterous intercourse, and is designed to show the abhorrence in which God held their conduct. The language is easy to be understood, and it would not be proper to go into an extended explanation of the phrases used. It is common in the Scriptures to compare idolatry among the people of God, with unfaithfulness to the marriage vow. The declaration that they had placed their bed on a high mountain, means, that in the rites of idolatrous worship, there was no concealment. It was public and shameless.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
57:7: Jer 2:20, Jer 3:2; Eze 16:16, Eze 16:25, Eze 20:28, Eze 20:29, Eze 23:17, Eze 23:41
Carl Friedrich Keil and Franz Delitzsch
57:7
The prophet now proceeds with perfects, like שׁפכתּ and העלית (addressed to the national community generally, the congregation regarded as a woman). The description is mostly retrospective. "Upon a lofty and high mountain hast thou set up thy bed; thou also ascendedst thither to offer slain offerings. And behind the door and the post thou didst place thy reminder: for thou uncoveredst away from me, and ascendedst; thou madest thy bed broad, and didst stipulate for thyself what they had to do: thou lovedst their lying with thee; thou sawest their manhood." The lovers that she sought for herself are the gods of the heathen. Upon lofty mountains, where they are generally worshipped, did she set up her bed, and did all that was needed to win their favour. The zikkârōn, i.e., the declaration that Jehovah is the only God, which the Israelites were to write upon the posts of their houses, and upon the entrances (Deut 6:9; Deut 11:20), for a constant reminder, she had put behind the door and post, that she might not be reminded, to her shame, of her unfaithfulness. That this explanation, which most of the commentators adopt, is the true one, is proved by the expression מאתּי כּי which follows, and according to which זכרון is something inconvenient, which might and was intended to remind them of Jehovah. מאתּי, away, far from me, as in Jer 3:1, and like מתּחתּי, which is still more frequently used. It is unnecessary to take gillı̄th with ערותך understood (Ezek 23:18) as equivalent to "thou makest thyself naked," or with reference to the clothes = ἀνασύρεις. משׁכּב is the common object of all three verbs, even of ותּעלי (with double metheg), after Gen 49:4. On ותּכרת for ותּכרתי (cf., Jer 3:5), see Ewald, 191, b. The explanation "thou didst bind," or "thou didst choose (some) of them to thyself," is contrary to the general usage, according to which ל כּרת signifies spondere (2Chron 7:18), and (עם כּרת pacisci (1Kings 22:8), in both cases with בּרית to be supplied, so that מן (בּרית) כּרת would mean stipulari ab aliquo, i.e., to obtain from a person a solemn promise, with all the force of a covenant. What she stipulated from them was, either the wages of adultery, or the satisfaction of her wanton lust. What follows agrees with this; for it is there distinctly stated, that the lovers to whom she offered herself gratified her lust abundantly: adamasti concutibum eorum (mishkâb, cubile, e.g., Prov 7:17, and concubitus, e.g., Ezra 23:17), manum conspexisit. The Targum and Jewish commentators adopt this explanation, loco quem delegisti, or (postquam) locum delegisti. This also is apparently the meaning of the accents, and most of the more modern commentators have adopted it, taking יד in the sense of place or side. But this yields only a very lame and unmeaning thought. Doederlein conjectured that יד was employed here in the sense of ἰθύφαλλος; and this is the explanation adopted by Hitzig, Ewald, and others. The Arabic furnishes several analogies to this obscene use of the word; and by the side of Ezek 16:26 and Ezek 23:20, where the same thing is affirmed in even plainer language, there is nothing to astonish in the passage before us. The meaning is, that after the church of Jehovah had turned away from its God to the world and its pleasures, it took more and more delight in the pleasures afforded it by idolatry, and indulged its tastes to the full.
Geneva 1599
57:7 Upon a lofty and high mountain hast thou set thy (g) bed: even there thou wentest up to offer sacrifice.
(g) That is, your altars in an open place, like an impudent harlot, that cares not for the sight of her husband.
John Gill
57:7 Upon a lofty and high mountain hast thou set thy bed,.... Temples and altars, which are usually built on high places, where they commit spiritual adultery; that is, idolatry, in imitation of the Heathens, who had their temples and altars on high places; and the idolatry of the church of Rome, in this context, is all along expressed in language agreeable to the Heathen idolatry, and in allusion to it. Some think this phrase denotes impudence in their idolatrous worship; for not content to worship under trees, in valleys, and under clifts of rocks, and such dark places; now, as not blushing at, or being ashamed of their actions, erect their altars in the most public places. Perhaps some reference may be had to the city of Rome itself, built on seven mountains, the seat of antichrist, and where the principal bed for idolatry is set up. The Targum is,
"on a high and lofty mountain thou hast the place of the house of thy dwelling;''
which agrees very well with the great city, the seat of the beast.
Even thither wentest thou up to offer sacrifice; the sacrifice of the mass, to do which the idolaters go to their high places, their temples, and to their high altars, and especially in the great city.
John Wesley
57:7 Mountain - In high places, which were much used for religious worship, both by Israelites and by Heathens. Thy bed - Thine altar, in which thou didst commit spiritual whoredom with idols.
Robert Jamieson, A. R. Fausset and David Brown
57:7 Upon . . . high mountain . . . bed--image from adultery, open and shameless (Ezek 23:7); the "bed" answers to the idolatrous altar, the scene of their spiritual unfaithfulness to their divine husband (Ezek 16:16, Ezek 16:25; Ezek 23:41).
57:857:8: Եւ յետոյ դրանդեաց դրանց քոց հաստատեցեր զյիշատակս քո. կարծէիր եթէ յինէն ՚ի բաց կայցես՝ աւելի՛ ինչ գտանիցես։ Լայնեցեր զանկողինս քո, եւ տարածեցեր զքեզ առ նոքօք. սիրեցեր զհոմանիս քո[10238], [10238] Ոմանք. Թէ յինէն ՚ի բաց կացցես։
8 Ապա դռների դրանդիների վրայ հաստատեցիր քո յիշատակները: Կարծում էիր՝ եթէ ինձնից հեռանաս, աւելի՞ բան պիտի գտնես: Քո անկողինները լայնացրիր եւ փռուեցիր դրանց վրայ. սիրեցիր քո հոմանիներին
8 Դռներուն ու դրանդիքներուն ետեւը քու յիշատակդ դրիր. Զիս լքեցիր եւ մահիճդ բացիր Ու վեր ելլելով անկողինդ լայնցուցիր Եւ անոնց հետ համաձայնեցար, Անոնց անկողինը սիրեցիր, անոնց մերկութիւնը դիտեցիր։
Եւ յետոյ դրանդեաց դրանց քոց հաստատեցեր զյիշատակս քո. [890]կարծէիր` եթէ յինէն ի բաց կայցես` աւելի ինչ գտանիցես: Լայնեցեր զանկողինս քո, եւ տարածեցեր զքեզ առ նոքօք. սիրեցեր զհոմանիս քո:

57:8: Եւ յետոյ դրանդեաց դրանց քոց հաստատեցեր զյիշատակս քո. կարծէիր եթէ յինէն ՚ի բաց կայցես՝ աւելի՛ ինչ գտանիցես։ Լայնեցեր զանկողինս քո, եւ տարածեցեր զքեզ առ նոքօք. սիրեցեր զհոմանիս քո[10238],
[10238] Ոմանք. Թէ յինէն ՚ի բաց կացցես։
8 Ապա դռների դրանդիների վրայ հաստատեցիր քո յիշատակները: Կարծում էիր՝ եթէ ինձնից հեռանաս, աւելի՞ բան պիտի գտնես: Քո անկողինները լայնացրիր եւ փռուեցիր դրանց վրայ. սիրեցիր քո հոմանիներին
8 Դռներուն ու դրանդիքներուն ետեւը քու յիշատակդ դրիր. Զիս լքեցիր եւ մահիճդ բացիր Ու վեր ելլելով անկողինդ լայնցուցիր Եւ անոնց հետ համաձայնեցար, Անոնց անկողինը սիրեցիր, անոնց մերկութիւնը դիտեցիր։
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57:857:8 За дверью также и за косяками ставишь памяти твои; ибо, отвратившись от Меня, ты обнажаешься и восходишь; распространяешь ложе твое и договариваешься с теми из них, с которыми любишь лежать, высматриваешь место.
57:8 καὶ και and; even ὀπίσω οπισω in back; after τῶν ο the σταθμῶν σταθμος the θύρας θυρα door σου σου of you; your ἔθηκας τιθημι put; make μνημόσυνά μνημοσυνον remembrance σου σου of you; your ᾤου οιομαι suppose ὅτι οτι since; that ἐὰν εαν and if; unless ἀπ᾿ απο from; away ἐμοῦ εμου my ἀποστῇς αφιστημι distance; keep distance πλεῖόν πλειων more; majority τι τις anyone; someone ἕξεις εχω have; hold ἠγάπησας αγαπαω love τοὺς ο the κοιμωμένους κοιμαω doze; fall asleep μετὰ μετα with; amid σοῦ σου of you; your
57:8 וְ wᵊ וְ and אַחַ֤ר ʔaḥˈar אַחַר after הַ ha הַ the דֶּ֨לֶת֙ ddˈeleṯ דֶּלֶת door וְ wᵊ וְ and הַ ha הַ the מְּזוּזָ֔ה mmᵊzûzˈā מְזוּזָה door-post שַׂ֖מְתְּ śˌamt שׂים put זִכְרֹונֵ֑ךְ ziḵrônˈēḵ זִכָּרֹון remembrance כִּ֣י kˈî כִּי that מֵ mē מִן from אִתִּ֞י ʔittˈî אֵת together with גִּלִּ֣ית gillˈîṯ גלה uncover וַֽ wˈa וְ and תַּעֲלִ֗י ttaʕᵃlˈî עלה ascend הִרְחַ֤בְתְּ hirḥˈavt רחב be wide מִשְׁכָּבֵךְ֙ miškāvēḵ מִשְׁכָּב couch וַ wa וְ and תִּכְרָת־ ttiḵroṯ- כרת cut לָ֣ךְ lˈāḵ לְ to מֵהֶ֔ם mēhˈem מִן from אָהַ֥בְתְּ ʔāhˌavt אהב love מִשְׁכָּבָ֖ם miškāvˌām מִשְׁכָּב couch יָ֥ד yˌāḏ יָד hand חָזִֽית׃ ḥāzˈîṯ חזה see
57:8. et post ostium et retro postem posuisti memoriale tuum quia iuxta me discoperuisti et suscepisti adulterum dilatasti cubile tuum et pepigisti cum eis dilexisti stratum eorum manu apertaAnd behind the door, and behind the post thou hast set up thy remembrance: for thou hast discovered thyself near me, and hast received an adulterer: thou hast enlarged thy bed, and made a covenant with them: thou hast loved their bed with open hand.
8. And behind the doors and the posts hast thou set up thy memorial: for thou hast discovered to another than me, and art gone up; thou hast enlarged thy bed, and made thee a covenant with them; thou lovedst their bed where thou sawest it.
57:8. And behind the door, and beyond the post, you have set up your memorial. For you uncovered yourself next to me, and you received an adulterer. You widened your bed, and you formed a pact with them. You loved their bed with an open hand.
57:8. Behind the doors also and the posts hast thou set up thy remembrance: for thou hast discovered [thyself to another] than me, and art gone up; thou hast enlarged thy bed, and made thee [a covenant] with them; thou lovedst their bed where thou sawest [it].
Behind the doors also and the posts hast thou set up thy remembrance: for thou hast discovered [thyself to another] than me, and art gone up; thou hast enlarged thy bed, and made thee [a covenant] with them; thou lovedst their bed where thou sawest:

57:8 За дверью также и за косяками ставишь памяти твои; ибо, отвратившись от Меня, ты обнажаешься и восходишь; распространяешь ложе твое и договариваешься с теми из них, с которыми любишь лежать, высматриваешь место.
57:8
καὶ και and; even
ὀπίσω οπισω in back; after
τῶν ο the
σταθμῶν σταθμος the
θύρας θυρα door
σου σου of you; your
ἔθηκας τιθημι put; make
μνημόσυνά μνημοσυνον remembrance
σου σου of you; your
ᾤου οιομαι suppose
ὅτι οτι since; that
ἐὰν εαν and if; unless
ἀπ᾿ απο from; away
ἐμοῦ εμου my
ἀποστῇς αφιστημι distance; keep distance
πλεῖόν πλειων more; majority
τι τις anyone; someone
ἕξεις εχω have; hold
ἠγάπησας αγαπαω love
τοὺς ο the
κοιμωμένους κοιμαω doze; fall asleep
μετὰ μετα with; amid
σοῦ σου of you; your
57:8
וְ wᵊ וְ and
אַחַ֤ר ʔaḥˈar אַחַר after
הַ ha הַ the
דֶּ֨לֶת֙ ddˈeleṯ דֶּלֶת door
וְ wᵊ וְ and
הַ ha הַ the
מְּזוּזָ֔ה mmᵊzûzˈā מְזוּזָה door-post
שַׂ֖מְתְּ śˌamt שׂים put
זִכְרֹונֵ֑ךְ ziḵrônˈēḵ זִכָּרֹון remembrance
כִּ֣י kˈî כִּי that
מֵ מִן from
אִתִּ֞י ʔittˈî אֵת together with
גִּלִּ֣ית gillˈîṯ גלה uncover
וַֽ wˈa וְ and
תַּעֲלִ֗י ttaʕᵃlˈî עלה ascend
הִרְחַ֤בְתְּ hirḥˈavt רחב be wide
מִשְׁכָּבֵךְ֙ miškāvēḵ מִשְׁכָּב couch
וַ wa וְ and
תִּכְרָת־ ttiḵroṯ- כרת cut
לָ֣ךְ lˈāḵ לְ to
מֵהֶ֔ם mēhˈem מִן from
אָהַ֥בְתְּ ʔāhˌavt אהב love
מִשְׁכָּבָ֖ם miškāvˌām מִשְׁכָּב couch
יָ֥ד yˌāḏ יָד hand
חָזִֽית׃ ḥāzˈîṯ חזה see
57:8. et post ostium et retro postem posuisti memoriale tuum quia iuxta me discoperuisti et suscepisti adulterum dilatasti cubile tuum et pepigisti cum eis dilexisti stratum eorum manu aperta
And behind the door, and behind the post thou hast set up thy remembrance: for thou hast discovered thyself near me, and hast received an adulterer: thou hast enlarged thy bed, and made a covenant with them: thou hast loved their bed with open hand.
57:8. And behind the door, and beyond the post, you have set up your memorial. For you uncovered yourself next to me, and you received an adulterer. You widened your bed, and you formed a pact with them. You loved their bed with an open hand.
57:8. Behind the doors also and the posts hast thou set up thy remembrance: for thou hast discovered [thyself to another] than me, and art gone up; thou hast enlarged thy bed, and made thee [a covenant] with them; thou lovedst their bed where thou sawest [it].
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Adam Clarke: Commentary on the Bible - 1831
57:8: Behind the doors also and the posts hast thou set up thy remembrance "Behind the door, and the door-posts, hast thou set up thy memorial" - That is, the image of their tutelary gods, or something dedicated to them; in direct opposition to the law of God, which commanded them to write upon the door-posts of their house, and upon their gates, the words of God's law; Deu 6:9; Deu 11:20. If they chose for them such a situation as more private, it was in defiance of a particular curse denounced in the law against the man who should make a graven or a molten image, and put it in a secret place; Deu 27:15. An ancient MS., with another, has אחר achar, without the conjunction ו vau, and.
Albert Barnes: Notes on the Bible - 1834
57:8: Behind the doors - In every part of their habitations - behind the doors and posts and beams of their houses, they had erected the memorials of idolatrous worship.
Hast thou set up thy remembrance - That is, they had filled their houses with the images of tutelary gods, or with something dedicated to them. The Greeks and Romans had their Lares and Penates - their household or domestic gods - the images of which were in every family. The same was true of the apostate Hebrews. They had filled their houses with the memorials of idol-worship, and there was no part of their dwellings in which such memorials were not to be found. When a people forget God, the memorials of their apostasy will be found in every part of their habitations. The shrines of idol-gods may not be there; the beautiful images of the Greek and Roman mythology, or the clumsy devices of less refined pagans, may not be there; but the furniture, the style of living, will Rev_eal from 'behind every door and the posts' of the house that God is forgotten, and that they are influenced by other principles than a regard to his name. The sofa, the carpet, the chandelier, the center-table, the instruments of music, the splendid mirror, may be of such workmanship as to show, as clearly as the image of a pagan god, that Yahweh is not honored in the dwelling, and that his law does not control the domestic arrangements. It may be added here that this custom of the Hebrews of placing the images of idols in their dwellings, was in direct violation of the law of Moses. They were expressly directed to write the laws of God on the posts of the house and on the gates Deu 6:9; Deu 11:20; and a curse was denounced against the man who made a graven or molten image and put it in a secret place Deu 27:15.
For thou hast discovered thyself - This language is taken from adulterous intercourse, and is designed to show the love which they had for idolatrous worship, and the extent of their unfaithfulness to God.
And made thee a covenant with them - Margin, 'Hewed it for thyself larger than theirs. The true sense is, that they had made an agreement with idolaters, or had entered into a covenant with them.
Thou lovedst their bed - Margin, 'Thou providest room.' Literally, 'Thou lovest their bed; thou hast provided a place for it.' The word יד yâ d, rendered here 'where,' means literally a hand; then a side, a place (see the notes at Isa 56:5). The passage means, that they had delighted in the temples, altars, groves, and sacrifices of idolatry, and had provided a place for them in their own land.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
57:8: the doors: Eze 8:8-12, Eze 23:14, Eze 23:41
for: Eze 16:32
made thee a covenant with them: or, hewed it for thyself larger than theirs
thou lovedst: Eze 16:25-28, Eze 23:2-20
where thou sawest it: or, thou providest room
Geneva 1599
57:8 Behind the (h) doors also and the door posts hast thou set up thy remembrance: for thou hast uncovered [thyself to another] than me, and hast gone up; thou hast (i) enlarged thy bed, and made thee [a covenant] with them; thou didst love their bed where thou sawest [it].
(h) Instead of setting up the word of God in the open places on the posts and doors to have it in remembrance, (Deut 6:9, Deut 27:1) you have set up signs and marks of your idolatry in every place.
(i) That is, increased your idolatry more and more.
John Gill
57:8 Behind the doors also and the posts hast thou set up thy remembrance,.... The memorial of thine idols, as the Targum. As the Heathens had their "lares" and "penates", their household gods, so the Papists have their tutelar images, which they place in their houses, and in their bedchambers; their images of saints, their crucifixes and superstitious pictures, which they call "memories", and "laymen's books":
for thou hast discovered thyself to another than me; or, "from me" (n); departing from me, and leaving my bed; rejecting Christ as King of saints, deserting his worship and ordinances; thou hast uncovered thyself to another, prostituted thyself to another, been guilty of spiritual adultery or idolatry; receiving and acknowledging another for head of the church, according to whose will all things in worship are directed:
and art gone up; to the bed set up in the high place; to idolatrous temples and altars, there to offer sacrifice:
thou hast enlarged thy bed; to take in many adulterers, and idolatrous worshippers; and so, as Musculus observes, many small chapels, at first erected for this and the other saint, through the vast concourse of people to them, and the gifts they have brought, have, in process of time, become large and magnificent temples:
and made a covenant with them; with idols, and idol worshippers; agreeing to receive the mark and name of the beast, and to worship his image, Rev_ 13:15, or, "thou hast cut for thyself more than they" (o); more trees to make idols of, or to make more room for the placing of idols in groves than the Heathens: or, "thou hast hewed it for thyself",
a bed larger (p) than theirs; that is, thy bed thou hast made larger than theirs: or, "thou hast cut for thyself from them" (q); taken away from emperors and kings part of, their dominions, and joined them to thy patrimony, and appropriated them to thine own use:
thou lovedst their bed where thou sawest it; took delight and pleasure in places of idolatrous worship, and in their idolatry, wherever they were: or, "thou lovedst their bed, a hand thou hast seen" (r); stretched out to help thee, or give thee power, or to invite, encourage, and receive thee into the idolatrous bed; or rather any pillar, monument (s), or statue, erected for idolatry, which seen, they fell down to and worshipped.
(n) "a me", Pagninus, Montanus, Junius & Tremellius, Piscator, Vitringa. (o) "et caedis tibi arbores plusquam illi", Piscator. (p) "Caedens tibi amplius Cubile quam illorum sit", Junius & Tremellius. (q) "Et excidisti tibi ex eis", Montanus. (r) "manum vidisti", Montanus, Cocceius. (s) "Ubi monumentum vidisti", Vitringa.
John Wesley
57:8 The posts - Behind the posts of the doors of thine house: where the Heathens placed their tutelar gods to whose protection they committed their houses, that so they might have their eyes and minds upon them, whensoever they went out or came in. Set up - Those monuments which thou didst set up there as remembrances of those idol - gods whom they represented. Discovered - Thou hast uncovered thy nakedness; to others beside me thine husband. Gone up - Into the adulterous bed. Enlarged - That it might receive many adulterers together. Thou hast multiplied thine idols and altars. A covenant - Thou hast covenanted to serve them.
Robert Jamieson, A. R. Fausset and David Brown
57:8 "Remembrance," that is, memorials of thy idolatry: the objects which thou holdest in remembrance. They hung up household tutelary gods "behind the doors"; the very place where God has directed them to write His laws "on the posts and gates" (Deut 6:9; Deut 11:20); a curse, too, was pronounced on putting up an image "in a secret place" (Deut 27:15).
discovered thyself--image from an adulteress.
enlarged . . . bed--so as to receive the more paramours.
made . . . covenant--with idols: in open violation of thy "covenant" with God (Ex 19:5; Ex 23:32). Or, "hast made assignations with them for thyself" [HORSLEY].
thy bed . . . their bed--The Jews' sin was twofold; they resorted to places of idolatry ("their bed"), and they received idols into the temple of God ("thy bed").
where--rather, "ever since that" [HORSLEY]. The Hebrew for "where" means "room" (Margin), a place; therefore, translate, "thou hast provided a place for it" (for "their bed"), namely, by admitting idolatrous altars in thy land [BARNES]; or "thou choosest a (convenient) place for thyself" in their bed [MAURER] (Is 56:5).
57:957:9: եւ բազմացուցեր զպոռնկութիւնս քո առ նոսա. եւ զբազումս ՚ի հեռաւորաց արարեր քեզ, եւ առաքեցեր զհրեշտակս արտաքոյ սահմանաց քոց։ Նկո՛ւն եղեր եւ իջեր ՚ի դժոխս.
9 եւ յաճախակի դարձրիր քո պոռնկութիւնը նրանց հետ: Հեռաւորներից շատերին քե՛զ կապեցիր եւ պատգամաւորներ ուղարկեցիր քո սահմաններից դուրս:
9 Թագաւորին քով հոտաւէտ իւղով գացիր, Անուշահոտութիւններդ շատցուցիր, Դեսպաններդ հեռաւոր տեղեր ղրկեցիր, Ինքզինքդ մինչեւ դժոխք իջեցուցիր։
եւ բազմացուցեր զպոռնկութիւնս քո առ նոսա. եւ զբազումս ի հեռաւորաց արարեր քեզ, եւ առաքեցեր զհրեշտակս արտաքոյ սահմանաց քոց:

57:9: եւ բազմացուցեր զպոռնկութիւնս քո առ նոսա. եւ զբազումս ՚ի հեռաւորաց արարեր քեզ, եւ առաքեցեր զհրեշտակս արտաքոյ սահմանաց քոց։ Նկո՛ւն եղեր եւ իջեր ՚ի դժոխս.
9 եւ յաճախակի դարձրիր քո պոռնկութիւնը նրանց հետ: Հեռաւորներից շատերին քե՛զ կապեցիր եւ պատգամաւորներ ուղարկեցիր քո սահմաններից դուրս:
9 Թագաւորին քով հոտաւէտ իւղով գացիր, Անուշահոտութիւններդ շատցուցիր, Դեսպաններդ հեռաւոր տեղեր ղրկեցիր, Ինքզինքդ մինչեւ դժոխք իջեցուցիր։
zohrab-1805▾ eastern-1994▾ western am▾
57:957:9 Ты ходила также к царю с благовонною мастью и умножила масти твои, и далеко посылала послов твоих, и унижалась до преисподней.
57:9 καὶ και and; even ἐπλήθυνας πληθυνω multiply τὴν ο the πορνείαν πορνεια prostitution; depravity σου σου of you; your μετ᾿ μετα with; amid αὐτῶν αυτος he; him καὶ και and; even πολλοὺς πολυς much; many ἐποίησας ποιεω do; make τοὺς ο the μακρὰν μακραν far away ἀπὸ απο from; away σοῦ σου of you; your καὶ και and; even ἀπέστειλας αποστελλω send off / away πρέσβεις πρεσβυς over; for τὰ ο the ὅριά οριον frontier σου σου of you; your καὶ και and; even ἀπέστρεψας αποστρεφω turn away; alienate καὶ και and; even ἐταπεινώθης ταπεινοω humble; bring low ἕως εως till; until ᾅδου αδης Hades
57:9 וַ wa וְ and תָּשֻׁ֤רִי ttāšˈurî שׁור descend לַ la לְ to † הַ the מֶּ֨לֶךְ֙ mmˈeleḵ מֶלֶךְ king בַּ ba בְּ in † הַ the שֶּׁ֔מֶן ššˈemen שֶׁמֶן oil וַ wa וְ and תַּרְבִּ֖י ttarbˌî רבה be many רִקֻּחָ֑יִךְ riqquḥˈāyiḵ רִקֻּחַ ointment וַ wa וְ and תְּשַׁלְּחִ֤י ttᵊšallᵊḥˈî שׁלח send צִרַ֨יךְ֙ ṣirˈayḵ צִיר messenger עַד־ ʕaḏ- עַד unto מֵ֣ mˈē מִן from רָחֹ֔ק rāḥˈōq רָחֹוק remote וַ wa וְ and תַּשְׁפִּ֖ילִי ttašpˌîlî שׁפל be low עַד־ ʕaḏ- עַד unto שְׁאֹֽול׃ šᵊʔˈôl שְׁאֹול nether world
57:9. et ornasti te regi unguento et multiplicasti pigmenta tua misisti legatos tuos procul et humiliata es usque ad inferosAnd thou hast adorned thyself for the king with ointment, and hast multiplied thy perfumes. Thou hast sent thy messengers far off, and wast debased even to hell.
9. And thou wentest to the king with ointment, and didst increase thy perfumes, and didst send thine ambassadors far off, and didst debase thyself even unto hell.
57:9. And you have adorned yourself for the king with ointments, and you have increased your cosmetics. You have sent your representatives to distant places, and you have debased yourself all the way to Hell.
57:9. And thou wentest to the king with ointment, and didst increase thy perfumes, and didst send thy messengers far off, and didst debase [thyself even] unto hell.
And thou wentest to the king with ointment, and didst increase thy perfumes, and didst send thy messengers far off, and didst debase [thyself even] unto hell:

57:9 Ты ходила также к царю с благовонною мастью и умножила масти твои, и далеко посылала послов твоих, и унижалась до преисподней.
57:9
καὶ και and; even
ἐπλήθυνας πληθυνω multiply
τὴν ο the
πορνείαν πορνεια prostitution; depravity
σου σου of you; your
μετ᾿ μετα with; amid
αὐτῶν αυτος he; him
καὶ και and; even
πολλοὺς πολυς much; many
ἐποίησας ποιεω do; make
τοὺς ο the
μακρὰν μακραν far away
ἀπὸ απο from; away
σοῦ σου of you; your
καὶ και and; even
ἀπέστειλας αποστελλω send off / away
πρέσβεις πρεσβυς over; for
τὰ ο the
ὅριά οριον frontier
σου σου of you; your
καὶ και and; even
ἀπέστρεψας αποστρεφω turn away; alienate
καὶ και and; even
ἐταπεινώθης ταπεινοω humble; bring low
ἕως εως till; until
ᾅδου αδης Hades
57:9
וַ wa וְ and
תָּשֻׁ֤רִי ttāšˈurî שׁור descend
לַ la לְ to
הַ the
מֶּ֨לֶךְ֙ mmˈeleḵ מֶלֶךְ king
בַּ ba בְּ in
הַ the
שֶּׁ֔מֶן ššˈemen שֶׁמֶן oil
וַ wa וְ and
תַּרְבִּ֖י ttarbˌî רבה be many
רִקֻּחָ֑יִךְ riqquḥˈāyiḵ רִקֻּחַ ointment
וַ wa וְ and
תְּשַׁלְּחִ֤י ttᵊšallᵊḥˈî שׁלח send
צִרַ֨יךְ֙ ṣirˈayḵ צִיר messenger
עַד־ ʕaḏ- עַד unto
מֵ֣ mˈē מִן from
רָחֹ֔ק rāḥˈōq רָחֹוק remote
וַ wa וְ and
תַּשְׁפִּ֖ילִי ttašpˌîlî שׁפל be low
עַד־ ʕaḏ- עַד unto
שְׁאֹֽול׃ šᵊʔˈôl שְׁאֹול nether world
57:9. et ornasti te regi unguento et multiplicasti pigmenta tua misisti legatos tuos procul et humiliata es usque ad inferos
And thou hast adorned thyself for the king with ointment, and hast multiplied thy perfumes. Thou hast sent thy messengers far off, and wast debased even to hell.
57:9. And you have adorned yourself for the king with ointments, and you have increased your cosmetics. You have sent your representatives to distant places, and you have debased yourself all the way to Hell.
57:9. And thou wentest to the king with ointment, and didst increase thy perfumes, and didst send thy messengers far off, and didst debase [thyself even] unto hell.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
57:9: And thou wentest to the king with ointment "And thou hast visited the king with a present of oil" - That is, the king of Assyria, or Egypt. Hosea, chap, Hos 12:1, reproaches the Israelites for the same practice: -
"They make a covenant with Assyria,
And oil is carried to Egypt."
It is well known, that in all parts of the east, whoever visits a great person must carry him a present. "It is counted uncivil," says Maundreg, p. 26, "to visit in this country without an offering in hand. All great men expect it as a tribute due to their character and authority; and look upon themselves as affronted, and indeed defrauded, when the compliment is omitted." Hence שור shur, to visit a person, is equivalent to making him a present; and תשורה teshurah signifies a present made on such occasions; as our translators have rightly rendered it, Sa1 9:7; on which Jarchi says Menachem exponit תשורה teshurah, quod significat oblationem sive manus, ut aliquis aspiciat faciem regis, aut alicuius magnatis. "Menachem expounds תשורה teshurah of an offering or gift which is presented in order to be admitted into the presence of the king or some great man."
Albert Barnes: Notes on the Bible - 1834
57:9: And thou wentest to the king - Margin, 'Respectedst.' Jerome renders this, 'Thou hast adorned thyself with royal ointment, and hast multiplied thy painting; and evidently understands it as a continuance of the sentiment in the pRev_ious verses as referring to the kind of decoration which harlots used. The Septuagint renders it, 'Thou hast multiplied thy fornication with them, and hast done it with many who are far from thee.' The Chaldee renders it, 'When thou didst keep the law thou wert prosperous in the kingdom; and when thou didst abound in good works, then thine armies were multiplied.' Lowth supposes that the king of Egypt or Assyria is intended, and that the prophet refers to the fact, that the Hebrews had sought an alliance with them, and in order to secure it, had carried a present of valuable unguents, after the manner of the East. Rosenmuller supposes, that by the king an idol was intended, and that the sense is, that they had anointed themselves with oil, and prepared perfumes, in order to be acceptable to the idol; that is, had decorated themselves as harlots did.
Grotius supposes that it means that they had imitated foreign kings, and copied the customs of other nations, and refers to the example of Ahaz Kg2 16:10. Others suppose that the word 'king' is to be taken collectively, and that it means that they had sought the alliance, and imitated the customs of foreign nations in general. It is probable that the prophet refers to some such fact. On former occasions, they had sought the alliance of the king of Assyria (see Isa 7:1); and on one occasion, at least, they had meditated an alliance with the king of Egypt (Isa 30:2 ff.) The essential idea is, that they had proved unfaithful to Yahweh. This idea is presented here under the image of a female unfaithful to her husband, who had decorated and perfumed herself that she might allure others. Thus the Jews had forsaken God, and had endeavored to make themselves agreeable in the sight of other nations, and had courted their friendship and alliance. The word I 'king,' according to this, refers not to idols, but to foreign princes, whose assistance had been sought.
And didst increase thy perfumes - That is, for the purpose of rendering thyself agreeable, after the manner of a licentious female (see Pro 7:17). The custom of perfuming the person was common in the East, and is still practiced there.
And didst send thy messengers - That is, to distant nations, for the purpose of securing their alliance.
And didst debase thyself even unto hell - On the meaning of the word 'hell,' see the notes at Isa 5:14. The idea is, that they had sunk to the deepest possible debasement. In forsaking Yahweh; in seeking foreign alliances; in their anxiety to secure their aid when Yahweh was abundantly able and willing to protect them, they had sunk to the lowest degradation of character and condition. The sentiment is, that people degrade themselves when they do not put confidence in God, and when, distrusting his ability, they put reliance on any other aid than his. If people have God for their protector, why should they court the friendship of earthly princes and kings?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
57:9: thou wentest to the king: or, thou respectedst the king, Isa 30:1-6, Isa 31:1-3; Kg2 16:7-11; Eze 16:33, Eze 23:16; Hos 7:11, Hos 12:1
perfumes: Pro 7:17
and didst debase: Isa 2:9; Col 2:18
Carl Friedrich Keil and Franz Delitzsch
57:9
In the closest reciprocal connection with this God-forgetting, adulterous craving for the favour of heathen gods, stood their coquetting with the heathen power of the world. "And thou wentest to the king with oil, and didst measure copiously thy spices, and didst send thy messengers to a great distance, and didst deeply abase thyself, even to Hades. Thou didst become weary of the greatness of thy way; yet thou saidst not, It is unattainable: thou obtainedst the revival of thy strength: therefore thou wast not pained." The first thing to be noticed here, is one that has been overlooked by nearly all the modern commentators, viz., that we have here a historical retrospect before us. And secondly, a single glance at Is 57:11 is sufficient to show that the words refer to a servile coquetry from the fear of man, and therefore to a wicked craving for the favour of man; so that "the king," is not Baal, or any heathen god whatever (according to Is 8:21 and Zeph 1:5), but the Asiatic ruler of the world. Ahaz sent messengers, as we read in 4Kings 16:7., to Tiglath-pileser, the king of Assyria, to say to Him, "I am thy servant and thy son." And Ahaz took the silver and gold that were in the house of Jehovah, and in the treasures of the palace, and sent a bribe to the king of Assyria. And again, at 4Kings 16:10., Ahaz went to Damascus to meet the king of Assyria, and there he saw an altar, and sent a model of it to Jerusalem, and had one like it put in the place of the altar of burnt-offering. Such acts as these are here described in the figure of Israel travelling with oil to the king, and taking a quantity of choice spices with it to gain his favour, and also sending messengers, and not only bowing itself to the earth, but even stooping to Hades, that is to say, standing as it were on its head in its excessive servility, for the purpose of obtaining allies. It seems most natural to take בּשׁמן as equivalent to בשמן משׁוּחה: thou wentest in oil (dripping with pomade), and didst apply to thyself many spices; but Beth after verbs of going signifies to go with anything, to take it with one and bring it, so that the oil and spices are thought of here as presents, which she took with her as sensual stimulants, with a view to the amorous pleasures she was seeking (Ezek 23:41, cf., Hos 12:2). השׁפּיל signifies to go deep down in Jer 13:18; the meaning here is, to bow very low, or to degrade one's self. By "the greatness or breadth of the way" (a similar expression to that in Josh 9:13), all the great sacrifices are intended which it cost her to purchase the favour of the heathen ruler. Although they were a great trouble to her, yet she did not say נואש, "it is hopeless;" the niphal of יאשׁ signifies in 1Kings 27:1, to betake one's self to a thing with despair of its success. The participle in Job 6:26 means a despairing person; it also occurs in a neuter sense in Jer 2:26; Jer 18:12, viz., given up, i.e., absolutely in vain. She did not give up hope, although the offerings nearly exhausted her strength; on the contrary, she gained יד חיּת, "life of her arm," i.e., (according to the use of חיה in the sense of reviving, and החיה, to bring to life again) new life in her arm, in other words, "the renewing of her strength" (recentem vigorem virium suarum). Thus, without noticing the sighs and groans forced from her by the excessive toil and fatigue, but stirring herself up again and again, she pursued the plan of strengthening her alliances with the heathen. Ezekiel's picture of Aholah and Aholibah is like a commentary on Is 57:3-10 (see Ezek 23).
Geneva 1599
57:9 And thou wentest (k) to the king with ointment, and didst increase thy perfumes, and didst send thy messengers far off, and didst debase [thyself even] to hell.
(k) You sought the favour of the Assyrians by gifts and presents to help you against the Egyptians and when they failed you sought the Babylonians, and more and more tormented yourself.
John Gill
57:9 And thou wentest to the king with ointment,.... To the kings of the earth, the singular for the plural, with whom the whore of Rome has committed fornication or idolatry, in allusion to harlots, who, in order to render themselves the more agreeable to their lovers, anointed themselves with ointment: this may respect the grace of the Spirit of God, which the church of Rome pretends to give by administration of the sacraments, which it is said confer grace "ex opere operato"; and the extreme unction given as a meetness for heaven, in the last moments of life:
and didst increase thy perfumes; after the manner of harlots, who, to ingratiate themselves with men, use much perfumes: this may signify the many ways the whore of Rome takes to make herself regarded by the kings and nations of the earth; pretending to antiquity, infallibility, power of working miracles, works of supererogation, primacy and superiority over all other churches; using great pomp and splendour in places of worship, and in all religious services:
and didst send thy messengers far off; not only into neighbouring kingdoms and states, into all the nations of Europe; but even into the most distant parts of the world, into both the Indies, in order to make proselytes, spread the religion of the see of Rome, and increase its power. The pope's "nuncios" and "legates a latere", may be here pointed at, as well as the Jesuits his emissaries, sent into all parts to promote his interest. Jarchi's note is,
"to exact tribute of the kings of the nations;''
which has been the business of the pope's legates:
and didst debase thyself even unto hell; or lay thyself low; prostitute thyself as harlots do to every lover; or didst feign thyself very lowly and humble, as the pope does when he calls himself "servus servorum"; or rather, "thou didst depress", or "bring low, even unto hell" (t); that is, multitudes of men and women, who are brought down to hell by the false doctrine and worship of the church of Rome; and the followers of the man of sin say, that if he brings down thousands into hell, none ought to say, what dost thou? Cocceius thinks it may have respect to his pretended power over hell, to send as many there as do not please him; arrogating to himself the keys of heaven and hell; or over purgatory, a figment of his brain, where he pretends the souls of men are for a time, and from whence, for a sum of money, he delivers them. The Targum is,
"thou hast depressed the strength of the people; or, as some copies, the strong of the people unto hell.''
(t) "et demisti usque ad infernum", Cocceius.
John Wesley
57:9 The King - The king of Assyria, called the king by way of eminency, to whom the Israelites in the days of Isaiah were very prone to trust, and send presents. And so the prophet passes from their idolatry to another sin, even their confidence in Heathen princes. Increase - Didst send great quantities. Far off - Into Assyria, which was far from Judea. Debase - Thou wast willing to submit to the basest terms to procure their aid.
Robert Jamieson, A. R. Fausset and David Brown
57:9 the king--the idol which they came to worship, perfumed with oil, like harlots (Jer 4:30; Ezek 23:16, Ezek 23:40). So "king" means idol (Amos 5:26; Zeph 1:5); (malcham meaning "king") [ROSENMULLER]. Rather, the king of Assyria or Egypt, and other foreign princes, on whom Israel relied, instead of on God; the "ointment" will thus refer to the presents (Hos 12:1), and perhaps the compliances with foreigners idolatries, whereby Israel sought to gain their favor [LOWTH] (Is 30:6; Ezek 16:33; Ezek 23:16; Hos 7:11).
send . . . messengers far off--not merely to neighboring nations, but to those "far off," in search of new idols, or else alliances.
even unto hell--the lowest possible degradation.
57:1057:10: աշխատեցար ՚ի բազում ճանապարհորդութիւնս քո. եւ ո՛չ ասէիր թէ արդ հանգեայց, զի զայն առ ուժի գործէիր. վասն այնորիկ ո՛չ հնազանդեցար ինձ[10239]։ [10239] Ոմանք. Եւ աշխատեցար։
10 Նկուն դարձար ու իջար գերեզման, յոգնատանջ եղար քո բազում ճանապարհորդութիւններից եւ չասացիր, թէ՝ “Այժմ հանգստանամ”, որովհետեւ ուժիդ համեմատ էիր գործում, դրա համար էլ չհնազանդուեցիր ինձ:
10 Քու ճամբուդ երկայնութենէն յոգնեցար, Բայց չըսիր. «Յոյս չկայ»։Քու ձեռքիդ նոր կեանք գտար, Անոր համար չթուլցար։
Նկուն եղեր եւ իջեր ի դժոխս. աշխատեցար ի բազում ճանապարհորդութիւնս քո, եւ ոչ ասէիր թէ` Արդ հանգեայց, զի զայն առ ուժի գործէիր. վասն այնորիկ ոչ հնազանդեցար ինձ:

57:10: աշխատեցար ՚ի բազում ճանապարհորդութիւնս քո. եւ ո՛չ ասէիր թէ արդ հանգեայց, զի զայն առ ուժի գործէիր. վասն այնորիկ ո՛չ հնազանդեցար ինձ[10239]։
[10239] Ոմանք. Եւ աշխատեցար։
10 Նկուն դարձար ու իջար գերեզման, յոգնատանջ եղար քո բազում ճանապարհորդութիւններից եւ չասացիր, թէ՝ “Այժմ հանգստանամ”, որովհետեւ ուժիդ համեմատ էիր գործում, դրա համար էլ չհնազանդուեցիր ինձ:
10 Քու ճամբուդ երկայնութենէն յոգնեցար, Բայց չըսիր. «Յոյս չկայ»։Քու ձեռքիդ նոր կեանք գտար, Անոր համար չթուլցար։
zohrab-1805▾ eastern-1994▾ western am▾
57:1057:10 От долгого пути твоего утомлялась, но не говорила: >; все еще находила живость в руке твоей, и потому не чувствовала ослабления.
57:10 ταῖς ο the πολυοδίαις πολυοδια of you; your ἐκοπίασας κοπιαω exhausted; labor καὶ και and; even οὐκ ου not εἶπας επω say; speak παύσομαι παυω stop ἐνισχύουσα ενισχυω fortify; prevail ὅτι οτι since; that ἔπραξας πρασσω act; enact ταῦτα ουτος this; he διὰ δια through; because of τοῦτο ουτος this; he οὐ ου not κατεδεήθης καταδεω bind up μου μου of me; mine
57:10 בְּ bᵊ בְּ in רֹ֤ב rˈōv רֹב multitude דַּרְכֵּךְ֙ darkēḵ דֶּרֶךְ way יָגַ֔עַתְּ yāḡˈaʕat יגע be weary לֹ֥א lˌō לֹא not אָמַ֖רְתְּ ʔāmˌart אמר say נֹואָ֑שׁ nôʔˈāš יאשׁ despair חַיַּ֤ת ḥayyˈaṯ חַיָּה life יָדֵךְ֙ yāḏēḵ יָד hand מָצָ֔את māṣˈāṯ מצא find עַל־ ʕal- עַל upon כֵּ֖ן kˌēn כֵּן thus לֹ֥א lˌō לֹא not חָלִֽית׃ ḥālˈîṯ חלה become weak
57:10. in multitudine viae tuae laborasti non dixisti quiescam vitam manus tuae invenisti propterea non rogastiThou hast been wearied in the multitude of thy ways: yet thou saidst not: I will rest: thou has found life of thy hand, therefore thou hast not asked.
10. Thou wast wearied with the length of thy way; yet saidst thou not, There is no hope: thou didst find a quickening of thy strength; therefore thou wast not faint.
57:10. You have been wearied by the multitude of your own ways. Yet you did not say, “I will cease.” You have found life by your own hand; because of this, you have not prayed.
57:10. Thou art wearied in the greatness of thy way; [yet] saidst thou not, There is no hope: thou hast found the life of thine hand; therefore thou wast not grieved.
Thou art wearied in the greatness of thy way; [yet] saidst thou not, There is no hope: thou hast found the life of thine hand; therefore thou wast not grieved:

57:10 От долгого пути твоего утомлялась, но не говорила: <<надежда потеряна!>>; все еще находила живость в руке твоей, и потому не чувствовала ослабления.
57:10
ταῖς ο the
πολυοδίαις πολυοδια of you; your
ἐκοπίασας κοπιαω exhausted; labor
καὶ και and; even
οὐκ ου not
εἶπας επω say; speak
παύσομαι παυω stop
ἐνισχύουσα ενισχυω fortify; prevail
ὅτι οτι since; that
ἔπραξας πρασσω act; enact
ταῦτα ουτος this; he
διὰ δια through; because of
τοῦτο ουτος this; he
οὐ ου not
κατεδεήθης καταδεω bind up
μου μου of me; mine
57:10
בְּ bᵊ בְּ in
רֹ֤ב rˈōv רֹב multitude
דַּרְכֵּךְ֙ darkēḵ דֶּרֶךְ way
יָגַ֔עַתְּ yāḡˈaʕat יגע be weary
לֹ֥א lˌō לֹא not
אָמַ֖רְתְּ ʔāmˌart אמר say
נֹואָ֑שׁ nôʔˈāš יאשׁ despair
חַיַּ֤ת ḥayyˈaṯ חַיָּה life
יָדֵךְ֙ yāḏēḵ יָד hand
מָצָ֔את māṣˈāṯ מצא find
עַל־ ʕal- עַל upon
כֵּ֖ן kˌēn כֵּן thus
לֹ֥א lˌō לֹא not
חָלִֽית׃ ḥālˈîṯ חלה become weak
57:10. in multitudine viae tuae laborasti non dixisti quiescam vitam manus tuae invenisti propterea non rogasti
Thou hast been wearied in the multitude of thy ways: yet thou saidst not: I will rest: thou has found life of thy hand, therefore thou hast not asked.
57:10. You have been wearied by the multitude of your own ways. Yet you did not say, “I will cease.” You have found life by your own hand; because of this, you have not prayed.
57:10. Thou art wearied in the greatness of thy way; [yet] saidst thou not, There is no hope: thou hast found the life of thine hand; therefore thou wast not grieved.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
57:10: Yet saidst thou not, There is no hope "Thou hast said, There is hope" - In one of the MSS. at Koningsberg, collated by Lilienthal, the words לא אמרת lo amarta, are left in the text unpointed, as suspected; and in the margin the corrector has written ותאמרי vattomari. Now if we compare Jer 2:25 and Jer 18:12, we shall find that the subject is in both places quite the same with this of Isaiah; and the sentiment expressed, that of a desperate resolution to continue at all hazards in their idolatrous practices; the very thing that in all reason we might expect here. Probably, therefore, the latter is the true reading in this place. - L.
Albert Barnes: Notes on the Bible - 1834
57:10: Thou art wearied in the greatness of thy way - That is, in the length of thy journeys in order to procure foreign aid. Thou hast traveled to distant nations for this purpose, and in doing it, hast become weary without securing the object in view.
Yet saidst thou not, There is no hope - 'Thou didst not say it is to be despaired of (נואשׁ nô'â sh), or it is vain. Though repulsed in one place, you applied to another; though weary, you did not give it up. Instead of returning to God and seeking his aid, you still sought human alliances, and supposed you would find assistance from the help of people.' This is a striking illustration of the conduct of people in seeking happiness away from God. They wander from object to object; they become weary in the pursuit, yet they do not abandon it; they still cling to hope though often repulsed - and though the world gives them no permanent comfort - though wealth, ambition, gaiety, and vice all fail in imparting the happiness which they sought, yet they do not give it up in despair. They still feel that it is to be found in some other way than by the disagreeable necessity of returning to God, and they wander from object to object, and from land to land, and become exhausted in the pursuit, and still are not ready to say, 'there is no hope, we give it up in despair, and we will now seek happiness in God.'
Thou hast found the life of thine hand - Margin, 'Living.' Lowth, 'Thou hast found the support of thy life by thy labor.' Noyes, 'Thou yet findest life in thy hand. Much diversity of opinion has pRev_ailed in regard to the interpretation of this passage. Vitringa interprets the whole passage of their devotion to idols, and supposes that this means that they had borne all the expense and difficulty and toil attending it because it gratified their hearts, and because they found a pleasure in it which sustained them. Calvin supposes that it is to be understood ironically. 'Why didst thou not repent and turn to me? Why didst thou not see and acknowledge thy madness? It was because thou didst find thy life in thy hand. All things prospered and succeeded according to thy desire, and conferred happiness.' The Septuagint renders it, 'Because in full strength (ἐνισχύουσα enischuousa) thou hast done this; therefore thou shouldst not supplicate me.' Jerome explains it to mean, 'because they have done the things referred to in the pRev_ious verses, therefore they had not supplicated the Lord, trusting more in their own virtues than in God.' The Syriac renders it, 'The guilt of thy hand has contracted rust for thee, therefore thou hast not offered supplication.' The Chaldee renders it, 'Thou hast amassed wealth, therefore thou didst not repent.' Kimchi explains it to mean, 'Thou hast found something which is as pleasant to thee as the food is which is the life of man.' The phrase 'life of thy hand' occurs nowhere else.
The hand is the instrument by which we execute our purposes; and by the life of the hand here, there seems to be meant that which will give full and continued employment. They had found in these things that which effectually pRev_ented them from repenting and returning to God. 'They had relied on their own plans rather than on God; they had sought the aid of foreign powers; they had obtained that which kept them from absolute despair, and from feeling their need of the assistance of God. Or, if it refers to their idol-worship, as Vitringa supposes, then it means that, not withstanding all the trouble, toil, and expense which they had experienced, they had found so much to gratify them that they continued to serve them, and were unwilling to return to God.
Therefore thou wast not grieved - Lowth, 'Thou hast not utterly fainted.' The word used here (חלה châ lâ h) means "to be polished"; then to be worn down in strength; to be weak or exhausted Jdg 16:7; then to be sick, diseased, made weak. Here it means, that either by the aid Which they had obtained by foreign alliances, or by the gratification experienced in the service of idols, they had found so much to uphold them that they had not been in utter despair. And the passage may teach the general truth, that not withstanding all the trials and disappointments of life, still sinners find so much comfort in the ways of sin, that they are not utterly overwhelmed in despair. They still find the 'life of their hand in them.' If a plan fails, they repeat it, or they try another. In the pursuits of ambition, of wealth, and of fashion, notwithstanding all the expense, and irksomeness, and disappointment, they find a kind of pleasure which sustains them, and enough success to keep them from returning to God. It is this imperfect pleasure and success which the world gives amidst all its disappointments, and this hope of less diminished joys and more ample success. in schemes of gain, and pleasure, and ambition, that sustains the votaries of this world in their career, and keeps them from seeking the pure and unmingled pleasures of religion. When the world becomes all gloom, and disappointment, and care, then there is felt the necessity of a better portion, and the mind is turned to God. Or when, as is more common, the mind becomes convinced that all the joys which the world can give - allowing the utmost limit to what is said by its friends of its powers - are poor and trifling compared with the joys which flow from the eternal friendship of God, then the blessings of salvation are sought with a full heart; and then man comes and consecrates the fullness of his energies and his immortal vigor to the service of the God that made him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
57:10: wearied: Isa 47:13; Jer 2:36, Jer 9:5; Eze 24:12; Hab 2:13
There is: Ch2 28:22, Ch2 28:23; Jer 2:25, Jer 44:17, Jer 44:18; Rom 7:9
life: or, living
therefore: Jer 3:3, Jer 5:3
Geneva 1599
57:10 Thou art wearied in the greatness of thy way; [yet] saidst thou not, (l) There is no hope: thou (m) hast found the life of thy hand; therefore thou wast not grieved.
(l) Although you saw all your labours to be in vain, yet would you never acknowledge your fault and leave off.
(m) He derides their unprofitable diligence, who thought to have made all sure, and yet were deceived.
John Gill
57:10 Thou art wearied in the greatness of thy way,.... Or, "in the multiplicity of thy ways" (u): which were so many, as were enough to make her weary; the steps which were taken to obtain so much power over kings and kingdoms, which was gradually got with great pains and artifice, and to amass such vast treasures, and to enlarge her interest, and spread her religion in the world; the multitude of stratagems devised, and vast number of men employed, and embassies made to carry her point everywhere. Jarchi's note is,
"to fulfil thy desires, and to enlarge thy substance:''
yet saidst thou not, there is no hope; as men in a good cause are apt to do, upon every difficulty that arises; but here, in this case, though the cause was very bad, yet when schemes did not take, or not so soon as wished for and expected, new difficulties arose, and opposition made; yet no cost nor pains were spared to gain the point in view, and establish a kingdom and hierarchy; which at last succeeded: this expresses the resolution, constancy, and pertinency of the bishops of Rome in their ambitious views and claims of power, who would not give out, nor despair of arriving at what they aimed at; and which, through great fatigue and labour, they attained unto:
thou hast found the life of thine hand; that which was sought for and laboured after; sovereignty over all bishops and churches; power over kings and kingdoms; and an universal empire over consciences, as well as over churches and nations; and also immense treasure and riches to support the pope, cardinals, priests, &c.; and perhaps giving life to the image of the beast that it should speak, and cause those that would not worship it to be killed, may be included, Rev_ 13:15. The Targum is,
"thou hast multiplied (or as other copies) thou hast found great riches.''
Jarchi's note is,
"the necessity of thine hands, thou hast found prosperity in thy works:''
therefore thou wast not grieved; at the toil and labour used, pains taken, and weariness contracted; the issue was an over recompence for all the trouble and difficulty that attended it: or, "therefore thou wast not sick" (w); of the undertaking; did not despond in mind, or languish without hope of succeeding, finding ground was gained; and at last things went according to wishes; and then it caused no grief to reflect upon the fatigue and trouble that had been endured; and also grieved not at the idolatry introduced, nor repented of it; see Rev_ 9:20, So the Targum interprets it of impenitence.
(u) "in multitudine viae tuae", Pagninus, Montanus. (w) "non aegrotasti", Pagninus, Montanus, "non aegrotas", Junius & Tremellius, Piscator.
John Wesley
57:10 Wearied - Thou hast not eased, but tired thyself with thy tedious journey. Yet - And yet thou didst not perceive that thy labour was lost. Hast found - Thou hast sometimes found success in these ways. Not grieved - Therefore thou didst not repent of thy sin herein.
Robert Jamieson, A. R. Fausset and David Brown
57:10 greatness of . . . way--the length of thy journey in seeking strange gods, or else foreign aid (Jer 2:23-24). Notwithstanding thy deriving no good from these long journeys (so, "send . . . far off," Is 57:9), thou dost not still give up hope (Jer 2:25; Jer 18:12).
hast found . . . life of . . . hand--for "thou still findest life (that is, vigor) enough in thy hand" to make new idols [MAURER], or to seek new alliance ("hand" being then taken for strength in general).
grieved--rather, "therefore thou art not weak" [MAURER]; inasmuch as having "life in thy hand," thou art still strong in hope.
57:1157:11: Յումէ՞ զանգիտեալ զարհուրեցար. զի ստեցեր ինձ՝ եւ ո՛չ յիշեցեր զիս՝ եւ ո՛չ ածեր զմտաւ՝ եւ ո՛չ եդիր ՚ի սրտի քում. եւ ես տեսի զքեզ՝ եւ անտե՛ս արարի։ Ես ա՛յն եմ որ յաւիտենիցն եմ, եւ դու յինէն ո՛չ զանգիտեցեր։
11 Ո՞ւմից վախեցար ու զարհուրեցիր, որ ստեցիր եւ չյիշեցիր ինձ, միտքդ չբերիր, սրտիդ մէջ չդրիր, իսկ ես քեզ տեսայ ու անտեսեցի: Ես այն եմ, որ յաւիտենական եմ, իսկ դու ինձնից չվախեցար:
11 Դուն որմէ՞ զարհուրեցար ու վախցար, որ ստախօս եղար, Զիս չյիշեցիր ու իմ մասիս չխորհեցար։Չէ՞ որ երկար ատեն լուռ կենալուս համար է, Որ ինձմէ չես վախնար։
Յումէ՞ զանգիտացեալ զարհուրեցար, զի ստեցեր ինձ եւ ոչ յիշեցեր զիս, եւ [891]ոչ ածեր զմտաւ եւ ոչ եդիր ի սրտի քում. եւ ես տեսի զքեզ եւ անտես արարի. ես այն եմ որ յաւիտենիցն եմ``, եւ դու յինէն ոչ զանգիտեցեր:

57:11: Յումէ՞ զանգիտեալ զարհուրեցար. զի ստեցեր ինձ՝ եւ ո՛չ յիշեցեր զիս՝ եւ ո՛չ ածեր զմտաւ՝ եւ ո՛չ եդիր ՚ի սրտի քում. եւ ես տեսի զքեզ՝ եւ անտե՛ս արարի։ Ես ա՛յն եմ որ յաւիտենիցն եմ, եւ դու յինէն ո՛չ զանգիտեցեր։
11 Ո՞ւմից վախեցար ու զարհուրեցիր, որ ստեցիր եւ չյիշեցիր ինձ, միտքդ չբերիր, սրտիդ մէջ չդրիր, իսկ ես քեզ տեսայ ու անտեսեցի: Ես այն եմ, որ յաւիտենական եմ, իսկ դու ինձնից չվախեցար:
11 Դուն որմէ՞ զարհուրեցար ու վախցար, որ ստախօս եղար, Զիս չյիշեցիր ու իմ մասիս չխորհեցար։Չէ՞ որ երկար ատեն լուռ կենալուս համար է, Որ ինձմէ չես վախնար։
zohrab-1805▾ eastern-1994▾ western am▾
57:1157:11 Кого же ты испугалась и устрашилась, что сделалась неверною и Меня перестала помнить и хранить в твоем сердце? не оттого ли, что Я молчал, и притом долго, ты перестала бояться Меня?
57:11 σύ συ you τίνα τις.1 who?; what? εὐλαβηθεῖσα ευλαβεομαι conscientious ἐφοβήθης φοβεω afraid; fear καὶ και and; even ἐψεύσω ψευδω me καὶ και and; even οὐκ ου not ἐμνήσθης μιμνησκω remind; remember μου μου of me; mine οὐδὲ ουδε not even; neither ἔλαβές λαμβανω take; get με με me εἰς εις into; for τὴν ο the διάνοιαν διανοια mind; intention οὐδὲ ουδε not even; neither εἰς εις into; for τὴν ο the καρδίαν καρδια heart σου σου of you; your κἀγώ καγω and I σε σε.1 you ἰδὼν οραω view; see παρορῶ παρειδον and; even ἐμὲ εμε me οὐκ ου not ἐφοβήθης φοβεω afraid; fear
57:11 וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] מִ֞י mˈî מִי who דָּאַ֤גְתְּ dāʔˈaḡt דאג be afraid וַ wa וְ and תִּֽירְאִי֙ ttˈîrᵊʔî ירא fear כִּ֣י kˈî כִּי that תְכַזֵּ֔בִי ṯᵊḵazzˈēvî כזב lie וְ wᵊ וְ and אֹותִי֙ ʔôṯˌî אֵת [object marker] לֹ֣א lˈō לֹא not זָכַ֔רְתְּ zāḵˈart זכר remember לֹא־ lō- לֹא not שַׂ֖מְתְּ śˌamt שׂים put עַל־ ʕal- עַל upon לִבֵּ֑ךְ libbˈēḵ לֵב heart הֲ hᵃ הֲ [interrogative] לֹ֨א lˌō לֹא not אֲנִ֤י ʔᵃnˈî אֲנִי i מַחְשֶׁה֙ maḥšˌeh חשׁה be silent וּ û וְ and מֵ֣ mˈē מִן from עֹלָ֔ם ʕōlˈām עֹולָם eternity וְ wᵊ וְ and אֹותִ֖י ʔôṯˌî אֵת [object marker] לֹ֥א lˌō לֹא not תִירָֽאִי׃ ṯîrˈāʔî ירא fear
57:11. pro quo sollicita timuisti quia mentita es et mei non es recordata neque cogitasti in corde tuo quia ego tacens et quasi non videns et mei oblita esFor whom hast thou been solicitous and afraid, that thou hast lied, and hast not been mindful of me, nor thought on me in thy heart? for I am silent, and as one that seeth not, and thou hast forgotten me.
11. And of whom hast thou been afraid and in fear, that thou liest, and hast not remembered me, nor laid it to thy heart? have not I held my peace even of long time, and fearest me not?
57:11. For whose sake have you been anxiously afraid, so that you would lie and not be mindful of me, nor consider me in your heart? For I am silent, and I am like someone who does not see, and so you have forgotten me.
57:11. And of whom hast thou been afraid or feared, that thou hast lied, and hast not remembered me, nor laid [it] to thy heart? have not I held my peace even of old, and thou fearest me not?
And of whom hast thou been afraid or feared, that thou hast lied, and hast not remembered me, nor laid [it] to thy heart? have not I held my peace even of old, and thou fearest me not:

57:11 Кого же ты испугалась и устрашилась, что сделалась неверною и Меня перестала помнить и хранить в твоем сердце? не оттого ли, что Я молчал, и притом долго, ты перестала бояться Меня?
57:11
σύ συ you
τίνα τις.1 who?; what?
εὐλαβηθεῖσα ευλαβεομαι conscientious
ἐφοβήθης φοβεω afraid; fear
καὶ και and; even
ἐψεύσω ψευδω me
καὶ και and; even
οὐκ ου not
ἐμνήσθης μιμνησκω remind; remember
μου μου of me; mine
οὐδὲ ουδε not even; neither
ἔλαβές λαμβανω take; get
με με me
εἰς εις into; for
τὴν ο the
διάνοιαν διανοια mind; intention
οὐδὲ ουδε not even; neither
εἰς εις into; for
τὴν ο the
καρδίαν καρδια heart
σου σου of you; your
κἀγώ καγω and I
σε σε.1 you
ἰδὼν οραω view; see
παρορῶ παρειδον and; even
ἐμὲ εμε me
οὐκ ου not
ἐφοβήθης φοβεω afraid; fear
57:11
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
מִ֞י mˈî מִי who
דָּאַ֤גְתְּ dāʔˈaḡt דאג be afraid
וַ wa וְ and
תִּֽירְאִי֙ ttˈîrᵊʔî ירא fear
כִּ֣י kˈî כִּי that
תְכַזֵּ֔בִי ṯᵊḵazzˈēvî כזב lie
וְ wᵊ וְ and
אֹותִי֙ ʔôṯˌî אֵת [object marker]
לֹ֣א lˈō לֹא not
זָכַ֔רְתְּ zāḵˈart זכר remember
לֹא־ lō- לֹא not
שַׂ֖מְתְּ śˌamt שׂים put
עַל־ ʕal- עַל upon
לִבֵּ֑ךְ libbˈēḵ לֵב heart
הֲ hᵃ הֲ [interrogative]
לֹ֨א lˌō לֹא not
אֲנִ֤י ʔᵃnˈî אֲנִי i
מַחְשֶׁה֙ maḥšˌeh חשׁה be silent
וּ û וְ and
מֵ֣ mˈē מִן from
עֹלָ֔ם ʕōlˈām עֹולָם eternity
וְ wᵊ וְ and
אֹותִ֖י ʔôṯˌî אֵת [object marker]
לֹ֥א lˌō לֹא not
תִירָֽאִי׃ ṯîrˈāʔî ירא fear
57:11. pro quo sollicita timuisti quia mentita es et mei non es recordata neque cogitasti in corde tuo quia ego tacens et quasi non videns et mei oblita es
For whom hast thou been solicitous and afraid, that thou hast lied, and hast not been mindful of me, nor thought on me in thy heart? for I am silent, and as one that seeth not, and thou hast forgotten me.
57:11. For whose sake have you been anxiously afraid, so that you would lie and not be mindful of me, nor consider me in your heart? For I am silent, and I am like someone who does not see, and so you have forgotten me.
57:11. And of whom hast thou been afraid or feared, that thou hast lied, and hast not remembered me, nor laid [it] to thy heart? have not I held my peace even of old, and thou fearest me not?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
57:11: For laid it to thy heart "Nor revolved it in thy hand" - Eight MSS., (four ancient), and the two oldest editions, with another, add the conjunction ו vau, ולא velo: which is confirmed by all the ancient Versions.
Even of old "And winked" - For ומעולם umeolam, which makes no good sense or construction in this place, twenty-three MSS. (seven ancient) and three editions have מעלם, (to be thus pointed מעלם malim); Παρορω, Septuagint; quasi non videns, "as if not seeing," Vulgate. See Psa 10:1. The truth of this reading, so confirmed, admits of no doubt. In one of my own MSS. the ו vau has been written, but afterwards struck out. Is it not because I was silent, and winked?
Albert Barnes: Notes on the Bible - 1834
57:11: And of whom hast thou been afraid - The sense of this verse is exceedingly obscure. The design is evidently to reprove the Jews for the course which they had been pursuing in practicing idolatry, and in seeking the alliance of foreign powers. The main scope of the passage seems to be, to state that all this was proof that they did not fear God. Their conduct did not originate from any Rev_erence for him, or any respect to his commands. And the question, 'of whom hast thou been afraid?' seems to mean that they had not been afraid of God. If they had had any Rev_erence for any being or object that had led to the course which they had pursued, it was not for God.
That thou hast lied - That thou hast been false and unfaithful to God. The image is here kept up of unfaithfulness to the marriage vow Isa 57:6-8.
And hast not remembered me - The proof of this was, that they had fallen into idolatry, and had sought the alliance and friendship of foreign powers.
Have not I held my peace - The idea here seems to be, that God had been silent a long time, and they had, therefore, been emboldened to sin. He had, as it were, connived at their apostasy and infidelity; and they had thus cast off the fear of him, and given themselves wholly to idolatry. Compare Ecc 8:11.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
57:11: of whom: Isa 51:12, Isa 51:13; Pro 29:25; Mat 26:69-75; Gal 2:12, Gal 2:13
that thou: Isa 30:9, Isa 59:3, Isa 59:4; Jer 9:3-5, Jer 42:20; Eze 13:22; Hos 11:12; Act 5:3; Th2 2:9; Ti1 4:2; Rev 21:8, Rev 22:15
and hast: Jer 2:32, Jer 3:21
nor: Isa 57:1
have not: Isa 26:10; Psa 50:21; Ecc 8:11
Carl Friedrich Keil and Franz Delitzsch
57:11
From fear of man, Israel, and still more Judah, had given up the fear of Jehovah. "And of whom hast thou been afraid, and (whom) didst thou fear, that thou becamest a liar, and didst not continue mindful of me, and didst not take it to heart?" It was of men - only mortal men, with no real power (Is 51:12) - that Israel was so needlessly afraid, that it resorted to lies and treachery to Jehovah (kı̄, ut, an interrogative sentence, as in 2Kings 7:18; Ps 8:5): purchasing the favour of man out of the fear of man, and throwing itself into the arms of false tutelar deities, it banished Jehovah its true shelter out of its memory, and did not take it to heart, viz., the sinfulness of such infidelity, and the eventful consequences by which it was punished (compare Is 47:7 and Is 42:25).
With Is 57:11 the reproaches are addressed to the present. The treachery of Israel had been severely punished in the catastrophe of which the captivity was the result, but without effecting any improvement. The great mass of the people were as forgetful of God as ever, and would not be led to repentance by the long-suffering of God, which had hitherto spared them from other well-merited punishments. "Am I not silent, and that for a long time, whereas thou wast not afraid of me?" A comparison with Is 42:14 will show that the prophecy returns here to its ordinary style. The lxx and Jerome render the passage as if the reading were מעלם (viz., עיני = παρορῶν, quasi non videns), and this is the reading which Lowth adopts. We may see from this, that the original text had a defective ומעלם, which was intended, however, to be read וּמעלם. The prophet applies the term ‛ōlâm (see Is 42:14) to the captivity, which had already lasted a long time - a time of divine silence: the silence of His help so fas as the servants of Jehovah were concerned, but the silence of His wrath as to the great mass of the people.
Geneva 1599
57:11 And of whom hast thou been afraid or feared, that thou hast (n) lied, and hast not remembered me, nor laid [it] to thy heart? have not I held my peace even of (o) old, and thou fearest me not?
(n) Broken promises with me.
(o) Meaning, that the wicked abuse God's leniency, and grow to further wickedness.
John Gill
57:11 And of whom hast thou been afraid or feared, that thou hast lied,.... By assuming the name of Christian, when it did not belong to her; as it does not to the church of Rome which is antichristian: this lie is told, not out of any fear of God, or reverence of Christ; for she has no fear or reverence of either; but to serve a purpose, to blind the eyes of men under the Christian name, and, with a pretence to serve the cause of Christianity, to get all Christendom under her power:
and hast not remembered me; or, "for thou hast not remembered me, nor laid it to thy heart?" or, "put me upon thy heart" (x); had no regard to Christ, nor had true faith in him, nor love to him; but all the reverse; degraded him in his offices, corrupted his doctrines, ordinances, and worship. The Targum is,
"and hast not remembered my worship, nor put my fear upon thy heart:''
and have not held my peace even of old, and thou fearest me not or, "therefore thou fearest me not" (y); because as yet the vials of God's wrath are not poured out, or his judgment inflicted on antichrist; but, ever since he began to reign, he has enjoyed great prosperity; therefore he fears not God, nor regards man; but says, "I sit a queen, and am no widow, and shall see no sorrow", Rev_ 18:7.
(x) "nam mei non es recordata, neque posuisti me super cor tuum", Grotius. (y) "idcirco me non times", Calvin, Piscator, Gataker.
John Wesley
57:11 Feared - And who are they, the fear of whom drives thee to these wicked courses? Lied - That thou hast dealt thus perfidiously with me. Not remembered - Hast thou forgotten all those great things which I have done for thee. Held my peace - Have not I forbore to punish thee from time to time, that by this goodness I might oblige thee to love me. And thou - Or, therefore thou dost not fear or regard me. Thou abusest my long - suffering.
Robert Jamieson, A. R. Fausset and David Brown
57:11 Israel wished not to seem altogether to have denied God. Therefore they "lied" to Him. God asks, Why dost thou do so? "Whom dost thou fear? Certainly not Me; for thou hast not remembered Me." Translate, "seeing that thou hast not remembered Me."
laid it to . . . heart--rather, "nor hast Me at heart"; hast no regard for Me; and that, because I have been long silent and have not punished thee. Literally, "Have I not held My peace, and that for long? and so thou fearest Me not" (Ps 50:21; Eccles 8:11). It would be better openly to renounce God, than to "flatter Him" with lies of false professions (Ps 78:36) [LUDOVICUS DE DIEU]. However, Is 51:12-13 favors English Version of the whole verse; God's "silent" long-suffering, which was intended to lead them to repentance, caused them "not to fear Him" (Rom 2:4-5).
57:1257:12: Արդ ես պատմեցից զարդարութիւն իմ՝ եւ զչարիսն քո, որք ո՛չ օգնեսցեն քեզ[10240] [10240] Ոմանք. Որք ոչ օգնեցին քեզ։
12 Արդ, ես պիտի պատմեմ իմ արդարութեան եւ քո չարիքների մասին,
12 Ես քու արդարութիւնդ ու գործերդ պիտի հրատարակեմ, Որոնք քեզի օգուտ պիտի չընեն։
Արդ ես պատմեցից զարդարութիւն [892]իմ եւ զչարիսն`` քո, որք ոչ օգնեսցեն քեզ:

57:12: Արդ ես պատմեցից զարդարութիւն իմ՝ եւ զչարիսն քո, որք ո՛չ օգնեսցեն քեզ[10240]
[10240] Ոմանք. Որք ոչ օգնեցին քեզ։
12 Արդ, ես պիտի պատմեմ իմ արդարութեան եւ քո չարիքների մասին,
12 Ես քու արդարութիւնդ ու գործերդ պիտի հրատարակեմ, Որոնք քեզի օգուտ պիտի չընեն։
zohrab-1805▾ eastern-1994▾ western am▾
57:1257:12 Я покажу правду твою и дела твои, и они будут не в пользу тебе.
57:12 κἀγὼ καγω and I ἀπαγγελῶ απαγγελλω report τὴν ο the δικαιοσύνην δικαιοσυνη rightness; right standing μου μου of me; mine καὶ και and; even τὰ ο the κακά κακος bad; ugly σου σου of you; your ἃ ος who; what οὐκ ου not ὠφελήσουσίν ωφελεω useful; assist σε σε.1 you
57:12 אֲנִ֥י ʔᵃnˌî אֲנִי i אַגִּ֖יד ʔaggˌîḏ נגד report צִדְקָתֵ֑ךְ ṣiḏqāṯˈēḵ צְדָקָה justice וְ wᵊ וְ and אֶֽת־ ʔˈeṯ- אֵת [object marker] מַעֲשַׂ֖יִךְ maʕᵃśˌayiḵ מַעֲשֶׂה deed וְ wᵊ וְ and לֹ֥א lˌō לֹא not יֹועִילֽוּךְ׃ yôʕîlˈûḵ יעל profit
57:12. ego adnuntiabo iustitiam tuam et opera tua non proderunt tibiI will declare thy justice, and thy works shall not profit thee.
12. I will declare thy righteousness; and as for thy works, they shall not profit thee.
57:12. I will announce your justice, and your works will not benefit you.
57:12. I will declare thy righteousness, and thy works; for they shall not profit thee.
I will declare thy righteousness, and thy works; for they shall not profit thee:

57:12 Я покажу правду твою и дела твои, и они будут не в пользу тебе.
57:12
κἀγὼ καγω and I
ἀπαγγελῶ απαγγελλω report
τὴν ο the
δικαιοσύνην δικαιοσυνη rightness; right standing
μου μου of me; mine
καὶ και and; even
τὰ ο the
κακά κακος bad; ugly
σου σου of you; your
ος who; what
οὐκ ου not
ὠφελήσουσίν ωφελεω useful; assist
σε σε.1 you
57:12
אֲנִ֥י ʔᵃnˌî אֲנִי i
אַגִּ֖יד ʔaggˌîḏ נגד report
צִדְקָתֵ֑ךְ ṣiḏqāṯˈēḵ צְדָקָה justice
וְ wᵊ וְ and
אֶֽת־ ʔˈeṯ- אֵת [object marker]
מַעֲשַׂ֖יִךְ maʕᵃśˌayiḵ מַעֲשֶׂה deed
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
יֹועִילֽוּךְ׃ yôʕîlˈûḵ יעל profit
57:12. ego adnuntiabo iustitiam tuam et opera tua non proderunt tibi
I will declare thy justice, and thy works shall not profit thee.
57:12. I will announce your justice, and your works will not benefit you.
57:12. I will declare thy righteousness, and thy works; for they shall not profit thee.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12: Подводя итог всем историческим винам Израиля, этот стих в то же время как бы служит переходом к последующей речи пророка о помиловании Израиля.
Adam Clarke: Commentary on the Bible - 1831
57:12: Thy righteousness "My righteousness" - For צדקתך tsidkathech, Thy righteousness, the Syriac, Septuagint, MSS. Alex. and Pachom., and 1. D. II., and Marchal. and οἱ Γ, and the Arabics read צדקי tsidki, My righteousness.
Albert Barnes: Notes on the Bible - 1834
57:12: I will declare thy righteousness - This is evidently spoken ironically. The sense is, 'you have devoted yourselves to idols, and you have sought the aid of foreigners. I will now announce to you the true nature of the deliverance which they can bring to you.' This is done in the following verse.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
57:12: Isa 1:11-15, Isa 58:2-6, Isa 59:6-8, Isa 64:5, Isa 66:3, Isa 66:4; Jer 7:4-11; Mic 3:2-4; Mat 23:5, Mat 23:14; Rom 3:10-20, Rom 10:2, Rom 10:3
Carl Friedrich Keil and Franz Delitzsch
57:12
But this silence would not last for ever. "I will proclaim thy righteousness; and thy works, they will not profit thee. When thou criest, let thy heaps of idols save thee: but a wind carries them all away; a breath takes them off; and whoever putteth trust in me will inherit the land, and take possession of my holy mountain." According to the context, צדקתך cannot be a synonym of ישׁוּעה f here. It is neither salvation nor the way of salvation that is intended; nor is this even included, as Stier supposes. But the simple reference is to what Israel in its blindness regarded as righteousness; whereas, if it had known itself, it would have seen that it was the most glaring opposite. This lying-righteousness of Israel would be brought to a judicial exposure by Jehovah. ואת־מעשׂיך is not a second accusative to אגּיד, for in that case we should have ומעשׂיך את־צדקתך; but it commences a second sentence, as the accents really indicate. When Jehovah begins thus to speak and act, the impotence of the false gods which His people have made for themselves will soon be exposed; and "as for thy works (i.e., thine idols, Is 41:29, cf., Is 1:31), they will do thee no good" (Is 44:9-10, compare Jer 23:33; for the question מה־משׂא), here an empatic elevation of the subject, compare Is 53:8, ואת־דורו, Ewald, 277, p. 683). This determines the meaning of קבּוּציך, which Knobel supposes to refer to the large army of the Babylonians, with which the apostates among the exiles had formed an offensive and defensive alliance. But the term is really applied to the heaps (qibbūts, collectio, not an adjective of the form limmūd) of different idols, with which Israel had furnished itself even in its captivity (compare qibbâtsâh in Mic 1:7). It was in vain for them to turn to these pantheons of theirs; a single rūăch would carry them all away, a hebhel would sweep them off, for they themselves were nothing but hebhel and rūăch (Is 41:29). The proper punctuation here is יקּח־הבל; the first syllable of יקח, which is attached to a word with a disjunctive accent, has a so-called heavy Gaya, the second a euphonic Gaya, according to rules which are too little discussed in our grammars. When Knobel supports his explanation of קבוציך on the ground that the idols in Is 57:13 and the worshippers of Jehovah in Is 57:13 do not form a fitting antithesis, the simple reply is, that the contrast lies between the idols, which cannot save, and Jehovah, who not only saves those who trust in Him, but sends them prosperity according to His promises. With the promise, "Whoso trusts in me will inherit the land," this prophecy reaches the thought with which the previous prophecy (Is 51:7-8) closed; and possibly what is here affirmed of קבּוּציך forms an intentional antithesis to the promise there, לנקבּציו עליו אקבּץ עוד: when Jehovah gathers His faithful ones from the dispersion, and gathers others to them (from among the heathen), then will the plunder which the faithless have gathered together be all scattered to the winds. And whilst the latter stand forsaken by their powerless works, the former will be established in the peaceful inheritance of the promised land. The first half of the prophecy closes here. It is full of reproach, and closes with a brief word of promise, which is merely the obverse of the threat. The second half follows an opposite course. Jehovah will redeem His people, provided it has been truly humbled by the sufferings appointed, for He has seen into what errors it has fallen since He has withdrawn His mercy from it. "But the wicked," etc. The whole closes here with words of threatening, which are the obverse of the promise. Is 57:13 forms the transition from the first half to the second.
Geneva 1599
57:12 I will declare thy righteousness, (p) and thy works; for they shall not profit thee.
(p) That is, your naughtiness, idolatry and impiety which the wicked call God's service: thus he derides their obstinacy.
John Gill
57:12 I will declare thy righteousness, and thy works,.... For, notwithstanding all the idolatry, superstition, irreligion, and cruelty of the church of Rome, she makes large pretences to righteousness, by which she expects to be justified, and to merit eternal life, and even pretends to works of supererogation; but God will in due time make it clearly appear, both by the ministry of his faithful servants, which he has done in part already; and by his judgments that he will execute, that she has no righteousness; that what she calls so is no righteousness, but wickedness; and that her works she calls good works are bad ones, superstitious, idolatrous, and tyrannical:
for they shall not profit thee; secure from judgment here, or from wrath to come; nor justify before God, nor procure salvation and eternal life; but, on the contrary, shall bring deserved ruin and destruction, here and hereafter.
Robert Jamieson, A. R. Fausset and David Brown
57:12 declare--I will expose publicly thy (hypocritical) righteousness. I will show openly how vain thy works, in having recourse to idols, or foreign alliances, shall prove (Is 57:3).
57:1357:13: յորժամ աղաղակիցես. եւ ո՛չ ապրեցուսցեն զքեզ ՚ի նեղութենէ քումմէ. զի զամենեսեան զնոսա հո՛ղմք առցեն եւ մրրի՛կք բաժանեսցեն։ Իսկ որ յիսն յուսացեալ են՝ ստասցին զերկիր, եւ ժառանգեսցեն զլեառն սրբութեան իմոյ.
13 որոնք քեզ չեն օգնելու, երբ աղաղակես, եւ քեզ չեն փրկելու քո նեղութիւնից. դրանց բոլորին հողմերը պիտի տանեն եւ մրրիկները բաժան-բաժան պիտի անեն: Իսկ նրանք, ովքեր ինձ վրայ են յոյս դրել, պիտի ստանան երկիրը եւ ժառանգեն իմ սուրբ լեռը:
13 Երբ դուն աղաղակես, թող քու հաւաքած կուռքերդ քեզ փրկեն։Բայց հովը պիտի տանի ամէնքը, Շունչ մը զանոնք պիտի հեռացնէ. Սակայն ինծի յուսացողները երկիրը՝ իբրեւ կալուած պիտի ստանան Ու իմ սուրբ լեռս պիտի ժառանգեն։
Յորժամ աղաղակիցես, [893]եւ ոչ ապրեցուսցեն զքեզ ի նեղութենէ քումմէ``. զի զամենեսեան զնոսա հողմք [894]առցեն եւ մրրիկք բաժանեսցեն``. իսկ որ յիսն յուսացեալ են` ստասցին զերկիր, եւ ժառանգեսցեն զլեառն սրբութեան իմոյ:

57:13: յորժամ աղաղակիցես. եւ ո՛չ ապրեցուսցեն զքեզ ՚ի նեղութենէ քումմէ. զի զամենեսեան զնոսա հո՛ղմք առցեն եւ մրրի՛կք բաժանեսցեն։ Իսկ որ յիսն յուսացեալ են՝ ստասցին զերկիր, եւ ժառանգեսցեն զլեառն սրբութեան իմոյ.
13 որոնք քեզ չեն օգնելու, երբ աղաղակես, եւ քեզ չեն փրկելու քո նեղութիւնից. դրանց բոլորին հողմերը պիտի տանեն եւ մրրիկները բաժան-բաժան պիտի անեն: Իսկ նրանք, ովքեր ինձ վրայ են յոյս դրել, պիտի ստանան երկիրը եւ ժառանգեն իմ սուրբ լեռը:
13 Երբ դուն աղաղակես, թող քու հաւաքած կուռքերդ քեզ փրկեն։Բայց հովը պիտի տանի ամէնքը, Շունչ մը զանոնք պիտի հեռացնէ. Սակայն ինծի յուսացողները երկիրը՝ իբրեւ կալուած պիտի ստանան Ու իմ սուրբ լեռս պիտի ժառանգեն։
zohrab-1805▾ eastern-1994▾ western am▾
57:1357:13 Когда ты будешь вопить, спасет ли тебя сборище твое? всех их унесет ветер, развеет дуновение; а надеющийся на Меня наследует землю и будет владеть святою горою Моею.
57:13 ὅταν οταν when; once ἀναβοήσῃς αναβοαω scream out ἐξελέσθωσάν εξαιρεω extract; take out σε σε.1 you ἐν εν in τῇ ο the θλίψει θλιψις pressure σου σου of you; your τούτους ουτος this; he γὰρ γαρ for πάντας πας all; every ἄνεμος ανεμος gale λήμψεται λαμβανω take; get καὶ και and; even ἀποίσει αποφερω carry away / off καταιγίς καταιγις the δὲ δε though; while ἀντεχόμενοί αντεχω hold close / onto; reach μου μου of me; mine κτήσονται κταομαι acquire γῆν γη earth; land καὶ και and; even κληρονομήσουσιν κληρονομεω inherit; heir τὸ ο the ὄρος ορος mountain; mount τὸ ο the ἅγιόν αγιος holy μου μου of me; mine
57:13 בְּ bᵊ בְּ in זַֽעֲקֵךְ֙ zˈaʕᵃqēḵ זעק cry יַצִּילֻ֣ךְ yaṣṣîlˈuḵ נצל deliver קִבּוּצַ֔יִךְ qibbûṣˈayiḵ קִבּוּץ [uncertain] וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] כֻּלָּ֥ם kullˌām כֹּל whole יִשָּׂא־ yiśśā- נשׂא lift ר֖וּחַ rˌûₐḥ רוּחַ wind יִקַּח־ yiqqaḥ- לקח take הָ֑בֶל hˈāvel הֶבֶל breath וְ wᵊ וְ and הַ ha הַ the חֹוסֶ֥ה ḥôsˌeh חסה seek refuge בִי֙ vˌî בְּ in יִנְחַל־ yinḥal- נחל take possession אֶ֔רֶץ ʔˈereṣ אֶרֶץ earth וְ wᵊ וְ and יִירַ֖שׁ yîrˌaš ירשׁ trample down הַר־ har- הַר mountain קָדְשִֽׁי׃ qoḏšˈî קֹדֶשׁ holiness
57:13. cum clamaveris liberent te congregati tui et omnes eos auferet ventus tollet aura qui autem fiduciam habet mei hereditabit terram et possidebit montem sanctum meumWhen thou shalt cry, let thy companies deliver thee, but the wind shall carry them all off, a breeze shall take them away, but he that putteth his trust in me, shall inherit the land, and shall possess my holy mount.
13. When thou criest, let them which thou hast gathered deliver thee; but the wind shall take them, a breath shall carry them all away: but he that putteth his trust in me shall possess the land, and shall inherit my holy mountain.
57:13. When you cry out, let your followers free you. But the wind will carry them all away; a breeze will take them up. But he who has faith in me will inherit the earth and will possess my holy mountain.
57:13. When thou criest, let thy companies deliver thee; but the wind shall carry them all away; vanity shall take [them]: but he that putteth his trust in me shall possess the land, and shall inherit my holy mountain;
When thou criest, let thy companies deliver thee; but the wind shall carry them all away; vanity shall take [them]: but he that putteth his trust in me shall possess the land, and shall inherit my holy mountain:

57:13 Когда ты будешь вопить, спасет ли тебя сборище твое? всех их унесет ветер, развеет дуновение; а надеющийся на Меня наследует землю и будет владеть святою горою Моею.
57:13
ὅταν οταν when; once
ἀναβοήσῃς αναβοαω scream out
ἐξελέσθωσάν εξαιρεω extract; take out
σε σε.1 you
ἐν εν in
τῇ ο the
θλίψει θλιψις pressure
σου σου of you; your
τούτους ουτος this; he
γὰρ γαρ for
πάντας πας all; every
ἄνεμος ανεμος gale
λήμψεται λαμβανω take; get
καὶ και and; even
ἀποίσει αποφερω carry away / off
καταιγίς καταιγις the
δὲ δε though; while
ἀντεχόμενοί αντεχω hold close / onto; reach
μου μου of me; mine
κτήσονται κταομαι acquire
γῆν γη earth; land
καὶ και and; even
κληρονομήσουσιν κληρονομεω inherit; heir
τὸ ο the
ὄρος ορος mountain; mount
τὸ ο the
ἅγιόν αγιος holy
μου μου of me; mine
57:13
בְּ bᵊ בְּ in
זַֽעֲקֵךְ֙ zˈaʕᵃqēḵ זעק cry
יַצִּילֻ֣ךְ yaṣṣîlˈuḵ נצל deliver
קִבּוּצַ֔יִךְ qibbûṣˈayiḵ קִבּוּץ [uncertain]
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
כֻּלָּ֥ם kullˌām כֹּל whole
יִשָּׂא־ yiśśā- נשׂא lift
ר֖וּחַ rˌûₐḥ רוּחַ wind
יִקַּח־ yiqqaḥ- לקח take
הָ֑בֶל hˈāvel הֶבֶל breath
וְ wᵊ וְ and
הַ ha הַ the
חֹוסֶ֥ה ḥôsˌeh חסה seek refuge
בִי֙ vˌî בְּ in
יִנְחַל־ yinḥal- נחל take possession
אֶ֔רֶץ ʔˈereṣ אֶרֶץ earth
וְ wᵊ וְ and
יִירַ֖שׁ yîrˌaš ירשׁ trample down
הַר־ har- הַר mountain
קָדְשִֽׁי׃ qoḏšˈî קֹדֶשׁ holiness
57:13. cum clamaveris liberent te congregati tui et omnes eos auferet ventus tollet aura qui autem fiduciam habet mei hereditabit terram et possidebit montem sanctum meum
When thou shalt cry, let thy companies deliver thee, but the wind shall carry them all off, a breeze shall take them away, but he that putteth his trust in me, shall inherit the land, and shall possess my holy mount.
57:13. When you cry out, let your followers free you. But the wind will carry them all away; a breeze will take them up. But he who has faith in me will inherit the earth and will possess my holy mountain.
57:13. When thou criest, let thy companies deliver thee; but the wind shall carry them all away; vanity shall take [them]: but he that putteth his trust in me shall possess the land, and shall inherit my holy mountain;
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13: С 13-19: идет мессианское пророчество о духовном Израиле, или о Церкви Христовой, в которую со временем войдут и ближние (евреи) и дальние (язычники).

Под "сборищем", о котором, как о негодном средстве самообороны и защиты, говорит здесь пророк, естественнее всего, на основании контекста, разуметь здесь тот пантеон божества, который существовал у евреев в эту эпоху религиозного синкретизма. По контрасту с целым сонмом этих пустых и ничтожных божеств, Господь один дает полное торжество всем надеющимся на Него.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
13 When thou criest, let thy companies deliver thee; but the wind shall carry them all away; vanity shall take them: but he that putteth his trust in me shall possess the land, and shall inherit my holy mountain; 14 And shall say, Cast ye up, cast ye up, prepare the way, take up the stumbling block out of the way of my people. 15 For thus saith the high and lofty One that inhabiteth eternity, whose name is Holy; I dwell in the high and holy place, with him also that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones. 16 For I will not contend for ever, neither will I be always wroth: for the spirit should fail before me, and the souls which I have made.
Here, I. God shows how insufficient idols and creatures were to relieve and succour those that worshipped them and confided in them (v. 13): "When thou criest in thy distress and anguish, lamentest thy misery and callest for help, let thy companies deliver thee, thy idol-gods which thou hast heaped to thyself companies of, the troops of the confederate forces which thou hast relied so much upon, let them deliver thee if they can; expect no other relief than what they can give." Thus God said to Israel, when in their trouble they called upon him (Judg. x. 14), Go, and cry to the gods which you have chosen, let them deliver you. But in vain is salvation hoped for from them: The wind shall carry them all away, the wind of God's wrath, that breath of his mouth which shall slay the wicked; they have made themselves as chaff, and therefore the wind will of course hurry them away. Vanity they are, and vanity shall take them away, to vanity they shall be reduced, and vanity shall be their recompence. Both the idols and their worshippers shall come to nothing.
II. He shows that there was a sufficiency, an all-sufficiency, in him for the comfort and deliverance of all those that put their confidence in him and made their application to him. Their safety and satisfaction appear the more comfortable because their hopes are crowned with fruition, when those that seek to other helpers have their hopes frustrated: "He that puts his trust in me, and in me only, he shall be happy, both for soul and body, for this world and the other."
1. Observe, in general, (1.) Those that trust in God's providence take the best course to secure their secular interests. They shall possess the land, as much of it as is good for them, and what they have they shall have it from a good hand and hold it by a good title. Ps. xxxvii. 3, They shall dwell in the land, and verily they shall be fed. (2.) Those that trust in God's grace take the best course to secure their sacred interests. They shall inherit my holy mountain. They shall enjoy the privileges of the church on earth, and be brought at length to the joys of heaven; and no wind shall carry them away.
2. More particularly,
(1.) The captives, that trust in God, shall be released (v. 14): They shall say (that is, the messengers of his providence, in that great event shall say), Cast you up, cast you up, prepare the way. When God's time shall have come for their deliverance the way of bringing it about shall be made plain and easy, obstacles shall be removed, difficulties that seemed insuperable shall be speedily got over, and all things shall concur both to accelerate and facilitate their return. See ch. xl. 3, 4. This refers to the provision which the gospel, and the grace of it, have made for our ready passage through this world to a better. The way of religion is now cast up; it is a highway; ministers' business is to direct people in it, and to help them over the discouragements they meet with, that nothing may offend them.
(2.) The contrite, that trust in God, shall be revived, v. 15. Those that trusted to idols and creatures for help went with their ointments and perfumes (v. 9); but here God shows that those who may expect help from him are such as are destitute of, and set themselves at a distance from, the gaieties of the world and the delights of sense. God's glory appears here very bright, [1.] In his greatness and majesty: He is the high and lofty One that inhabits eternity. Let this inspire us with very high and honourable thoughts of the God with whom we have to do, First, That his being and perfections are exalted infinitely above every creature, not only above what they have themselves, but above what they can conceive concerning him, far above all their blessing and praise, Neh. ix. 5. He is the high and lofty One, and there is no creature like him, nor any to be compared with him. The language likewise intimates his sovereign dominion over all and the incontestable right he has to give both law and judgment to all. He is higher than the highest (Eccl. v. 8), than the highest heavens, Ps. cxiii. 4. Secondly, That with him there is neither beginning of days nor end of life, nor change of time; he is both immortal and immutable. He only has immortality, 1 Tim. vi. 16. He has it of himself, and he has it constantly; he inhabits it, and cannot be dispossessed of it. We must shortly remove into eternity, but God always inhabits it. Thirdly, That there is an infinite rectitude in his nature, and an exact conformity with himself and a steady design of his own glory in all that he does; and this appears in every thing by which he has made himself known, for his name is holy, and all that desire to be acquainted with him must know him as a holy God. Fourthly, That the peculiar residence and manifestation of his glory are in the mansions of light and bliss above: "I dwell in the high and holy place, and will have all the world to know it." Whoever have any business with God must direct to him as their Father in heaven, for there he dwells. These great things are here said of God to inspire us with a holy reverence of him, to encourage our confidence in him, and to magnify his compassion and condescension to us, that though he is thus high yet he has respect unto the lowly; he that rides on the heavens by his name JAH stoops to concern himself for poor widows and fatherless, Ps. lxviii. 4, 5. [2.] In his grace and mercy. He has a tender pity for the humble and contrite, for those that are so in respect of their state. If they be his people, he will not overlook them though they are poor and low in the world, and despised and trampled upon by men; but he here refers to the temper of their mind; he will have a tender regard to those who, being in affliction, accommodate themselves to their affliction, and bring their mind to their condition, be it ever so low and ever so sad and sorely broken--those that are truly penitent for sin, who mourn in secret for it, and have a dread of the wrath of God, which they have made themselves obnoxious to, and are submissive under all his rebukes. Now, First, With these God will dwell. He will visit them graciously, will converse familiarly with them by his word and Spirit, as a man does with those of his own family; he will be always nigh to them and present with them. He that dwells in the highest heavens dwells in the lowest hearts and inhabits sincerity as surely as he inhabits eternity. In these he delights. Secondly, He will revive their heart and spirit, will speak that to them, and work that in them by the word and Spirit of his grace, which will be reviving to them, as a cordial to one that is ready to faint. He will give them reviving joys and hopes sufficient to counterbalance all the griefs and fears that break their spirits. He dwells with them, and his presence is reviving.
(3.) Those with whom he contends, if they trust in him, shall be relieved, and received into favour, v. 16. He will revive the heart of the contrite ones, for he will not contend for ever. Nothing makes a soul contrite so much as God's contending, and therefore nothing revives it so much as his ceasing his controversy. Here is, [1.] A gracious promise. It is not promised that he will never be angry with his people, for their sins are displeasing to him, or that he will never contend with them, for they must expect the rod; but he will not contend for ever, nor be always wroth. As he is not soon angry, so he is not long angry. He will not always chide. Though he contend with them by convictions of sin, he will not contend for ever; but, instead of the spirit of bondage, they shall receive the Spirit of adoption. He has torn, but he will heal. Though eh contend with them by the rebukes of providence, yet the correction shall not last always, shall not last long, shall last no longer than there is need (1 Pet. i. 6), no longer than they can bear, no longer than till it has done its work. Though their whole life be calamitous, yet their end will be peace, and so will their eternity be. [2.] A very compassionate consideration, upon which this promise is grounded: "If I should contend for ever, the spirit would fail before me, ever the souls which I have made." Note, First, God is the Father of spirits, Heb. xii. 9. Those with whom he will not always contend are the souls that he has made, that he gave being to by creation and a new being to by regeneration. Secondly, Though the Lord is for the body, yet he concerns himself chiefly for the souls of his people, that the spirit do not fail, and its graces and comforts. Thirdly, When troubles last long, the spirit even of good men is apt to fail. They are tempted to entertain hard thoughts of God, to think it in vain to serve him; they are ready to put comfort away from them, and to despair of relief, and then the spirit fails. Fourthly, It is in consideration of this that God will not contend for ever; for he will not forsake the work of his own hands nor defeat the purchase of his Son's blood. The reason is taken not from our merit, but from our weakness and infirmity; for he remembers that we are flesh (Ps. lxxviii. 39) and that flesh is weak.
Adam Clarke: Commentary on the Bible - 1831
57:13: Let thy companies deliver thee "Let thine associates deliver thee" - Thirty-nine MSS. (ten ancient) of Dr. Kennicott's, and two of my own, and the two oldest editions have יצילכו yatstsiluchu, plural.
Albert Barnes: Notes on the Bible - 1834
57:13: When thou criest - That is, when you are in trouble, and feel your need of help.
Let thy companies deliver thee - The word used here (קבוּץ qibû ts) means, properly, "a gathering; a throng; a collection." Here it refers either to the throngs of the idols which they had collected. and on which they relied; or to the collection of foreigners which they had summoned to their assistance. The idea is, that if people trust to other objects for aid than the arm of God, they will be left in the day of trial to such assistance as they can render them.
But the wind shall carry - They shall be like the protection which the wind sweeps away. The Saviour expresses a similar sentiment in Mat 7:26-27.
Vanity shall take them - Lowth and Noyes, 'A breath shall take them off.' The word הבל hebel, properly means a breath; and probably denotes here a gentle breeze, the slightest breath of air, denoting the entire instability of the objects on which they trusted, when they could be so easily swept off.
Shall possess the land - The assurances of the favor and friendship of God are usually expressed in this way (compare the notes at Isa 49:8). See Psa 37:11; 'The meek shall inherit the earth.' Compare Psa 69:35-36; Mat 5:5.
And shall inherit my holy mountain - In Jerusalem. That is, they shall be admitted to elevated spiritual privileges and joys - as great as if they had possession of a portion of the mount on which the temple was built, and were permitted to dwell there.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
57:13: let: Isa 57:9, Isa 57:10; Jdg 10:14; Kg2 3:13; Jer 22:22; Zac 7:13
but the: Isa 40:24, Isa 41:16; Job 21:18; Psa 1:4, Psa 58:9; Hos 13:3
but he: Isa 26:3, Isa 26:4; Psa 37:3, Psa 37:9, Psa 84:12, Psa 125:1; Pro 28:25; Jer 17:7, Jer 17:8
my holy: Isa 11:9, Isa 56:7, Isa 65:25, Isa 66:20; Eze 20:40; Joe 3:17
Geneva 1599
57:13 When thou criest, let thy companies deliver thee; but the wind (q) shall carry them all away; vanity shall take [them]: but he that putteth his trust in me shall possess the land, and shall inherit my holy mountain;
(q) Meaning, the Assyrians and others, whose help they looked for.
John Gill
57:13 When thou criest, let thy companies deliver thee,.... From distress and impending ruin, if they can; meaning not the allies and auxiliaries of the Jews, the Egyptians and Assyrians, they sent to for help, as Kimchi, and others; rather, as Jarchi, their idols and graven images they worshipped, angels and saints departed, the Papists pray unto; let them now, in the time of Rome's ruin, renew their addresses to them for help and deliverance, if they can give it: or, "thy gathered ones" (z); the kings of the earth the whore of Rome has gathered unto her to commit fornication with her: and who, by her emissaries, will be gathered together to the battle of the Lord God Almighty, and to make war with the Lamb, but will be overcome; as also her many religious societies and convents of Jesuits, friars, priests, &c.; these will stand afar off, and lament her in her distress; even the kings and merchants of the earth, ship masters, and all company in ships, but will not be able to relieve her, Rev_ 18:9,
but the wind shall carry them all away; vanity shall take them; so far will they be from helping her in the time of her calamity, that the wind of God's power and wrath shall carry them away as chaff; a puff of his "breath", or the least breath of air (a), shall dissipate them, and bring them to nothing; they will be no more able to stand before him than the lightest thing that can be thought of can stand before a blustering wind or tempest. The phrase denotes an utter and easy destruction of the whole jurisdiction and hierarchy of the church of Rome:
but he that putteth his trust in me shall possess the land, and shall inherit my holy mountain; such of God's people as will be in Babylon a little before its fall, and will be called out of it, who shall betake themselves to the Lord as their only refuge, and put their trust and confidence in him, rejecting all idolatry and superstitious worship, shall enjoy the communion of the true church of Christ, and partake of all the ordinances of it: it may be this may have also a particular respect unto the Jews, who will be called about this time; who, upon their believing in Christ, will return to their own land, and dwell in Jerusalem, God's holy mountain, as it used to be called. Hence it follows:
(z) "collectitii tui", Tigurine version; "congregati a te", Vatablus; "copiae tuae collectae", Vitringa. (a) "halitus" Cocceius; "aura" V. L. "aura levisima" Vitringa.
John Wesley
57:13 But - But they shall be carried away suddenly and violently by the blast of mine anger. Vanity - A vapour which quickly vanishes away. Inherit - Shall enjoy my favour and presence in my temple.
Robert Jamieson, A. R. Fausset and David Brown
57:13 When thou criest--In the time of thy trouble.
companies--namely, of idols, collected by thee from every quarter; or else, of foreigners, summoned to thy aid.
wind . . . carry . . . away-- (Job 21:18; Mt 7:27).
vanity--rather, "a breath" [LOWTH].
possess . . . land . . . inherit--that is, the literal land of Judea and Mount Zion; the believing remnant of Israel shall return and inherit the land. Secondarily, the heavenly inheritance, and the spiritual Zion (Is 49:8; Ps 37:9, Ps 37:11; Ps 69:35-36; Mt 5:5; Heb 12:22). "He that putteth his trust in Me," of whatever extraction, shall succeed to the spiritual patrimony of the apostate Jew [HORSLEY].
57:1457:14: եւ ասասցեն. Հորդեցէ՛ք առաջի նորա զճանապարհս, եւ ՚ի բա՛ց արարէք զխոչ եւ զխութ ՚ի ճանապարհէ ժողովրդեան իմոյ։
14 Նրանք պիտի ասեն. “ Բացէ՛ք նրա առաջ ճանապարհները, խոչ ու խութերը հեռացրէ՛ք իմ ժողովրդի ճանապարհից”»:
14 Եւ պիտի ըսեն.«Պատրաստեցէ՛ք, պատրաստեցէ՛ք. Ճամբայ բացէ՛ք, Խոչը իմ ժողովուրդիս ճամբայէն վերցուցէ՛ք»։
եւ ասասցեն. [895]Հորդեցէք առաջի նորա զճանապարհս, եւ`` ի բաց արարէք զխոչ եւ զխութ ի ճանապարհէ ժողովրդեան իմոյ:

57:14: եւ ասասցեն. Հորդեցէ՛ք առաջի նորա զճանապարհս, եւ ՚ի բա՛ց արարէք զխոչ եւ զխութ ՚ի ճանապարհէ ժողովրդեան իմոյ։
14 Նրանք պիտի ասեն. “ Բացէ՛ք նրա առաջ ճանապարհները, խոչ ու խութերը հեռացրէ՛ք իմ ժողովրդի ճանապարհից”»:
14 Եւ պիտի ըսեն.«Պատրաստեցէ՛ք, պատրաստեցէ՛ք. Ճամբայ բացէ՛ք, Խոչը իմ ժողովուրդիս ճամբայէն վերցուցէ՛ք»։
zohrab-1805▾ eastern-1994▾ western am▾
57:1457:14 И сказал: поднимайте, поднимайте, ровняйте путь, убирайте преграду с пути народа Моего.
57:14 καὶ και and; even ἐροῦσιν ερεω.1 state; mentioned καθαρίσατε καθαριζω cleanse ἀπὸ απο from; away προσώπου προσωπον face; ahead of αὐτοῦ αυτος he; him ὁδοὺς οδος way; journey καὶ και and; even ἄρατε αιρω lift; remove σκῶλα σκωλον from; away τῆς ο the ὁδοῦ οδος way; journey τοῦ ο the λαοῦ λαος populace; population μου μου of me; mine
57:14 וְ wᵊ וְ and אָמַ֥ר ʔāmˌar אמר say סֹֽלּוּ־ sˈōllû- סלל build סֹ֖לּוּ sˌōllû סלל build פַּנּוּ־ pannû- פנה turn דָ֑רֶךְ ḏˈāreḵ דֶּרֶךְ way הָרִ֥ימוּ hārˌîmû רום be high מִכְשֹׁ֖ול miḵšˌôl מִכְשֹׁול stumbling block מִ mi מִן from דֶּ֥רֶךְ ddˌereḵ דֶּרֶךְ way עַמִּֽי׃ ס ʕammˈî . s עַם people
57:14. et dicam viam facite praebete iter declinate de semita auferte offendicula de via populi meiAnd I will say: Make a way: give free passage, turn out of the path, take away the stumblingblocks out of the way of my people.
14. And he shall say, Cast ye up, cast ye up, prepare the way, take up the stumblingblock out of the way of my people.
57:14. And I will say: “Make way! Grant passage! Move to the side of the path! Take the obstacles out of the way of my people!”
57:14. And shall say, Cast ye up, cast ye up, prepare the way, take up the stumblingblock out of the way of my people.
And shall say, Cast ye up, cast ye up, prepare the way, take up the stumblingblock out of the way of my people:

57:14 И сказал: поднимайте, поднимайте, ровняйте путь, убирайте преграду с пути народа Моего.
57:14
καὶ και and; even
ἐροῦσιν ερεω.1 state; mentioned
καθαρίσατε καθαριζω cleanse
ἀπὸ απο from; away
προσώπου προσωπον face; ahead of
αὐτοῦ αυτος he; him
ὁδοὺς οδος way; journey
καὶ και and; even
ἄρατε αιρω lift; remove
σκῶλα σκωλον from; away
τῆς ο the
ὁδοῦ οδος way; journey
τοῦ ο the
λαοῦ λαος populace; population
μου μου of me; mine
57:14
וְ wᵊ וְ and
אָמַ֥ר ʔāmˌar אמר say
סֹֽלּוּ־ sˈōllû- סלל build
סֹ֖לּוּ sˌōllû סלל build
פַּנּוּ־ pannû- פנה turn
דָ֑רֶךְ ḏˈāreḵ דֶּרֶךְ way
הָרִ֥ימוּ hārˌîmû רום be high
מִכְשֹׁ֖ול miḵšˌôl מִכְשֹׁול stumbling block
מִ mi מִן from
דֶּ֥רֶךְ ddˌereḵ דֶּרֶךְ way
עַמִּֽי׃ ס ʕammˈî . s עַם people
57:14. et dicam viam facite praebete iter declinate de semita auferte offendicula de via populi mei
And I will say: Make a way: give free passage, turn out of the path, take away the stumblingblocks out of the way of my people.
57:14. And I will say: “Make way! Grant passage! Move to the side of the path! Take the obstacles out of the way of my people!”
57:14. And shall say, Cast ye up, cast ye up, prepare the way, take up the stumblingblock out of the way of my people.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14: ст. заключает в себе пророчественное приглашение членам новозаветной церкви всячески содействовать и обращению заблужденного Израиля, что еще яснее становится при сличении с новозаветными параллелями (Рим 9:32-33; 11:25).
Adam Clarke: Commentary on the Bible - 1831
57:14: And shall say "Then will I say" - ואמר vaomer, to be pointed as the first person future. They are the words of God, as it is plain from the conclusion of the verse; my people, עמי ammi.
Albert Barnes: Notes on the Bible - 1834
57:14: And shall say - Lowth, 'Then will I say.' Noyes, 'Men will say.' The word אמר 'â mar seems to be used here impersonally, and to mean, 'One shall say;' that is it shall be said. The Septuagint and the Syriac render it, 'They shall say.' The idea is, that the obstacles would be removed from the path of those who put their trust in God. The language is derived from the return from the exile, as if persons should go before them and should cry, 'Cast ye up;' or as if the cry of the people all along their journey should be, 'Remove the obstacles to their return.'
Cast ye up, cast ye up - That is, remove the obstacles; level the hills; take up any obstruction out of the way (compare the notes at Isa 35:8; Isa 40:3-4). This cry is often heard before the coming of a distinguished prince or conqueror in the East. Joseph Wolff stated, in a lecture in Philadelphia (Sept. 18, 1837), that, on entering Jerusalem from the west, in the direction of Gaza, the road, for a considerable distance from Jerusalem, was so full of stones, that it was impracticable to ride, and those who were entering the city were obliged to dismount. When the Pasha (Ibrahim, son of Mehemet Ali) approached Jerusalem, it was customary for a considerable number of laborers to go before him, and remove the stones from the way. This was done amidst a constant cry, 'Cast up, cast up the way; remove the stones, remove the stones.' And on a placard, or standard, it was written, 'the Pasha is coming;' and everywhere the cry was heard, 'the Pasha is coming, the Pasha is coming; cast up the way, remove the stones.'
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
57:14: Cast: Isa 35:8, Isa 40:3, Isa 62:10; Luk 3:5, Luk 3:6
take: Rom 14:13; Co1 1:23, Co1 8:9, Co1 8:13, Co1 10:32, Co1 10:33; Co2 6:3; Heb 12:13
Carl Friedrich Keil and Franz Delitzsch
57:14
The promise is now followed by a appeal to make ready the way which the redeemed people have to take. "And He saith, Heap up, heap up, prepare a way, take away every obstruction from the way of my people." This is the very same appeal which occurs once in all three books of these prophecies (Is 40:3-4; Is 57:14; Is 62:10). The subject of the verb ('âmar) is not Jehovah; but the prophet intentionally leaves it obscure, as in Is 40:3, Is 40:6 (cf., Is 26:2). It is a heavenly cry; and the crier is not to be more precisely named.
Geneva 1599
57:14 (r) And shall say, Cast ye up, cast ye up, prepare the way, take up the stumblingblock out of the way of my people.
(r) God will say to Darius and Cyrus.
John Gill
57:14 And shall say, cast ye up, cast ye up,.... A causeway, a highway, for the people of the Jews to return to their own land: this is either said by the Lord, as some supply it; or by the prophet, as Jarchi; or by him that putteth his trust in the Lord, as Kimchi; or rather by one, that is, the first of the living creatures, a set of Gospel ministers, that shall give to the angels, the Protestant princes and potentates, the seven last vials to pour out on the antichristian states, both Papal and Mahometan, and shall stir them up to do it; or the voice out of the temple, that shall order them to do their work; by which means way will be made for the return of the said people, Rev_ 15:7,
prepare the way; of the true doctrine and worship of God: the way of truth and holiness, of faith and practice:
take up the stumblingblock out of the way of my people; the superstition, idolatry, and impiety of the church of Rome, are the great stumblingblock in the way of the conversion of the Jews, and the means of hardening that people in their disbelief of Christ and the Christian religion; wherefore the fall of antichrist, and a reformation everywhere from all corruption in doctrine and worship, in principle and practice, which also may be intended by these expressions, will prepare the way for their embracing the Christian religion, and so for their return to their own land. The Targum is,
"and he shall say, teach and admonish, prepare (or direct) the heart of the people to the right way, remove the stumblingblock of the wicked out of the way of my people.''
John Wesley
57:14 And he - God will raise up a man who shall say with authority and efficacy. Cast up - Make causeways, where it is needful, for their safe and easy passage, and remove all things which may hinder them in their return.
Robert Jamieson, A. R. Fausset and David Brown
57:14 shall say--The nominative is, "He that trusteth in Me" (Is 57:13). The believing remnant shall have every obstacle to their return cleared out of the way, at the coming restoration of Israel, the antitype to the return from Babylon (Is 35:8; Is 40:3-4; Is 62:10-11).
Cast . . . up--a high road before the returning Jews.
stumbling-block--Jesus had been so to the Jews, but will not be so then any longer (1Cor 1:23); their prejudices shall then be taken out of the way.
57:1557:15: Ա՛յսպէս ասէ Բարձրեալն՝ որ ՚ի բարձունս բնակեալ է յաւիտեան, Սուրբն ՚ի մէջ սրբոց. որոյ անունն Բարձրեալ է՝ եւ ՚ի սուրբս հանգուցեալ. որ տա՛յ երկայնմտութիւն տարակուսելոց, եւ կեանս այնոցիկ՝ որ մաշեալ են սրտիւք.
15 Այսպէս է ասում Բարձրեալը, որ յաւիտենապէս բնակւում է բարձունքներում, սուրբը սրբերի մէջ. նրա անունը Բարձրեալ է, եւ նա սրբերի մէջ է մնում, համբերութիւն է տալիս տարակուսանքի մէջ ընկածներին եւ կեանք՝ նրանց, որոնք սրտամաշ են եղել:
15 Քանզի այսպէս կ’ըսէ Բարձրը ու Բարձրեալը, Որ յաւիտենականութեան մէջ կը բնակի ու անոր անունը Սուրբ է.«Ես բարձր ու սուրբ տեղը կը բնակիմ, Բայց կոտրած ու խոնարհ հոգի ունեցողին հետ եմ, Որպէս զի խոնարհներուն հոգին կենդանացնեմ Եւ կոտրած սրտերը ապրեցնեմ։
Այսպէս ասէ Բարձրեալն` որ ի բարձունս բնակեալ է յաւիտեան, [896]Սուրբն ի մէջ սրբոց. որոյ անունն բարձրեալ է եւ ի սուրբս հանգուցեալ, որ տայ երկայնմտութիւն տարակուսելոց, եւ կեանս այնոցիկ` որ մաշեալ են սրտիւք:

57:15: Ա՛յսպէս ասէ Բարձրեալն՝ որ ՚ի բարձունս բնակեալ է յաւիտեան, Սուրբն ՚ի մէջ սրբոց. որոյ անունն Բարձրեալ է՝ եւ ՚ի սուրբս հանգուցեալ. որ տա՛յ երկայնմտութիւն տարակուսելոց, եւ կեանս այնոցիկ՝ որ մաշեալ են սրտիւք.
15 Այսպէս է ասում Բարձրեալը, որ յաւիտենապէս բնակւում է բարձունքներում, սուրբը սրբերի մէջ. նրա անունը Բարձրեալ է, եւ նա սրբերի մէջ է մնում, համբերութիւն է տալիս տարակուսանքի մէջ ընկածներին եւ կեանք՝ նրանց, որոնք սրտամաշ են եղել:
15 Քանզի այսպէս կ’ըսէ Բարձրը ու Բարձրեալը, Որ յաւիտենականութեան մէջ կը բնակի ու անոր անունը Սուրբ է.«Ես բարձր ու սուրբ տեղը կը բնակիմ, Բայց կոտրած ու խոնարհ հոգի ունեցողին հետ եմ, Որպէս զի խոնարհներուն հոգին կենդանացնեմ Եւ կոտրած սրտերը ապրեցնեմ։
zohrab-1805▾ eastern-1994▾ western am▾
57:1557:15 Ибо так говорит Высокий и Превознесенный, вечно Живущий, Святый имя Его: Я живу на высоте {небес} и во святилище, и также с сокрушенными и смиренными духом, чтобы оживлять дух смиренных и оживлять сердца сокрушенных.
57:15 τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master ὁ ο the ὕψιστος υψιστος highest; most high ὁ ο the ἐν εν in ὑψηλοῖς υψηλος high; lofty κατοικῶν κατοικεω settle τὸν ο the αἰῶνα αιων age; -ever ἅγιος αγιος holy ἐν εν in ἁγίοις αγιος holy ὄνομα ονομα name; notable αὐτῷ αυτος he; him κύριος κυριος lord; master ὕψιστος υψιστος highest; most high ἐν εν in ἁγίοις αγιος holy ἀναπαυόμενος αναπαυω have respite; give relief καὶ και and; even ὀλιγοψύχοις ολιγοψυχος morose διδοὺς διδωμι give; deposit μακροθυμίαν μακροθυμια patience καὶ και and; even διδοὺς διδωμι give; deposit ζωὴν ζωη life; vitality τοῖς ο the συντετριμμένοις συντριβω fracture; smash τὴν ο the καρδίαν καρδια heart
57:15 כִּי֩ kˌî כִּי that כֹ֨ה ḵˌō כֹּה thus אָמַ֜ר ʔāmˈar אמר say רָ֣ם rˈām רום be high וְ wᵊ וְ and נִשָּׂ֗א niśśˈā נשׂא lift שֹׁכֵ֥ן šōḵˌēn שׁכן dwell עַד֙ ʕˌaḏ עַד future וְ wᵊ וְ and קָדֹ֣ושׁ qāḏˈôš קָדֹושׁ holy שְׁמֹ֔ו šᵊmˈô שֵׁם name מָרֹ֥ום mārˌôm מָרֹום high place וְ wᵊ וְ and קָדֹ֖ושׁ qāḏˌôš קָדֹושׁ holy אֶשְׁכֹּ֑ון ʔeškˈôn שׁכן dwell וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת together with דַּכָּא֙ dakkˌā דַּכָּא crushed וּ û וְ and שְׁפַל־ šᵊfal- שָׁפָל low ר֔וּחַ rˈûₐḥ רוּחַ wind לְ lᵊ לְ to הַחֲיֹות֙ haḥᵃyôṯ חיה be alive ר֣וּחַ rˈûₐḥ רוּחַ wind שְׁפָלִ֔ים šᵊfālˈîm שָׁפָל low וּֽ ˈû וְ and לְ lᵊ לְ to הַחֲיֹ֖ות haḥᵃyˌôṯ חיה be alive לֵ֥ב lˌēv לֵב heart נִדְכָּאִֽים׃ niḏkāʔˈîm דכא oppress
57:15. quia haec dicit Excelsus et Sublimis habitans aeternitatem et sanctum nomen eius in excelso et in sancto habitans et cum contrito et humili spiritu ut vivificet spiritum humilium et vivificet cor contritorumFor thus saith the High and the Eminent that inhabiteth eternity: and his name is Holy, who dwelleth in the high and holy place, and with a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite.
15. For thus saith the high and lofty One that inhabiteth eternity, whose name is Holy: I dwell in the high and holy place, with him also that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones.
57:15. For this is said by the Most High, the Sublime One, who dwells in eternity. And his name is Holy, for he dwells in the exalted and holy place, and he acts with a restrained and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite.
57:15. For thus saith the high and lofty One that inhabiteth eternity, whose name [is] Holy; I dwell in the high and holy [place], with him also [that is] of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones.
For thus saith the high and lofty One that inhabiteth eternity, whose name [is] Holy; I dwell in the high and holy [place], with him also [that is] of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones:

57:15 Ибо так говорит Высокий и Превознесенный, вечно Живущий, Святый имя Его: Я живу на высоте {небес} и во святилище, и также с сокрушенными и смиренными духом, чтобы оживлять дух смиренных и оживлять сердца сокрушенных.
57:15
τάδε οδε further; this
λέγει λεγω tell; declare
κύριος κυριος lord; master
ο the
ὕψιστος υψιστος highest; most high
ο the
ἐν εν in
ὑψηλοῖς υψηλος high; lofty
κατοικῶν κατοικεω settle
τὸν ο the
αἰῶνα αιων age; -ever
ἅγιος αγιος holy
ἐν εν in
ἁγίοις αγιος holy
ὄνομα ονομα name; notable
αὐτῷ αυτος he; him
κύριος κυριος lord; master
ὕψιστος υψιστος highest; most high
ἐν εν in
ἁγίοις αγιος holy
ἀναπαυόμενος αναπαυω have respite; give relief
καὶ και and; even
ὀλιγοψύχοις ολιγοψυχος morose
διδοὺς διδωμι give; deposit
μακροθυμίαν μακροθυμια patience
καὶ και and; even
διδοὺς διδωμι give; deposit
ζωὴν ζωη life; vitality
τοῖς ο the
συντετριμμένοις συντριβω fracture; smash
τὴν ο the
καρδίαν καρδια heart
57:15
כִּי֩ kˌî כִּי that
כֹ֨ה ḵˌō כֹּה thus
אָמַ֜ר ʔāmˈar אמר say
רָ֣ם rˈām רום be high
וְ wᵊ וְ and
נִשָּׂ֗א niśśˈā נשׂא lift
שֹׁכֵ֥ן šōḵˌēn שׁכן dwell
עַד֙ ʕˌaḏ עַד future
וְ wᵊ וְ and
קָדֹ֣ושׁ qāḏˈôš קָדֹושׁ holy
שְׁמֹ֔ו šᵊmˈô שֵׁם name
מָרֹ֥ום mārˌôm מָרֹום high place
וְ wᵊ וְ and
קָדֹ֖ושׁ qāḏˌôš קָדֹושׁ holy
אֶשְׁכֹּ֑ון ʔeškˈôn שׁכן dwell
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת together with
דַּכָּא֙ dakkˌā דַּכָּא crushed
וּ û וְ and
שְׁפַל־ šᵊfal- שָׁפָל low
ר֔וּחַ rˈûₐḥ רוּחַ wind
לְ lᵊ לְ to
הַחֲיֹות֙ haḥᵃyôṯ חיה be alive
ר֣וּחַ rˈûₐḥ רוּחַ wind
שְׁפָלִ֔ים šᵊfālˈîm שָׁפָל low
וּֽ ˈû וְ and
לְ lᵊ לְ to
הַחֲיֹ֖ות haḥᵃyˌôṯ חיה be alive
לֵ֥ב lˌēv לֵב heart
נִדְכָּאִֽים׃ niḏkāʔˈîm דכא oppress
57:15. quia haec dicit Excelsus et Sublimis habitans aeternitatem et sanctum nomen eius in excelso et in sancto habitans et cum contrito et humili spiritu ut vivificet spiritum humilium et vivificet cor contritorum
For thus saith the High and the Eminent that inhabiteth eternity: and his name is Holy, who dwelleth in the high and holy place, and with a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite.
57:15. For this is said by the Most High, the Sublime One, who dwells in eternity. And his name is Holy, for he dwells in the exalted and holy place, and he acts with a restrained and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite.
57:15. For thus saith the high and lofty One that inhabiteth eternity, whose name [is] Holy; I dwell in the high and holy [place], with him also [that is] of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones.
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
15: В 15: ст. обращает на себя внимание целый ряд эпитетов, прилагаемых к Всевышнему и носящих черты высокого религиозно-нравственного монотеизма: Высокий и Превознесенный, вечно Живущий, Святый - имя Его.

Как бы по контрасту с этой своей абсолютной святостью и надмирной превознесенностью, Господь особенно любит смиренных и сокрушенных сердцем грешников, о чем, вообще, неоднократно говорит Библия, как Ветхого, так и Нового Завета (Пс 33:19; Ис 66:2; Мф 11:29-30; Лк 4:18; Иак 4:16).
Adam Clarke: Commentary on the Bible - 1831
57:15: For thus saith the high and lofty One "For thus saith Jehovah, the high and the lofty" - A MS. adds יהוה Yehovah, after אמר amar, and edition Prag. 1518. So the Septuagint, Alex., and Arabic. An ancient MS. adds יה Yah.
With him also that is of a contrite and humble spirit - Twelve MSS. have את eth, without the conjunction ו vau. Pro ואת veeth, forte legendum ואראה veerah: confer Psa 113:5, et Psa 138:6. - Secker. "We should perhaps read ואראה veerah, instead of ואת veeth. See Psa 113:5, and Psa 138:6."
Albert Barnes: Notes on the Bible - 1834
57:15: For thus saith - The design of this verse is, to furnish the assurance that the promise made to the people of God would certainly be accomplished. It was not to be presumed that he was so high and lofty, that he did not condescend to notice the affairs of people; but though he, in fact, dwelt in eternity, yet he also had his abode in the human heart. Many of the ancient pagans supposed that God was so lofty that be did not condescend to notice human affairs. This was the view of the Epicureans (see the notes at Act 17:18); and the belief extensively pRev_ailed in the Oriental world, that God had committed the management of the affairs of people to inferior beings which he had created. This was the basis of the Gnostic philosophy. According to this, God reposed far in the distant heavens, and was regardless of the affairs and plans of mortals, and personally unconcerned in the government of this lower world. But the Bible Rev_eals him as a very different being. True, he is vast and illimitable in his existence and perfections; but, at the same time, he is the most condescending of all beings. He dwells with people, and he delights in making his home with the penitent and the contrite.
The high and lofty One - One manuscript reads 'Yahweh,' before 'saith;' and Lowth has adopted the reading; but the authority is not sufficient. The sense is, that he who is here spoken of is, by way of eminence, The high and holy One; the most high and the most exalted being in the universe. He is so far above all creatures of all ranks that it is not needful to specify his name in order to designate him. No one can be compared with him; no one so nearly approaches him that there can be any danger of confounding him with other beings.
That inhabiteth eternity - (Compare the notes at Isa 9:6). The word 'eternity' here evidently stands in contrast with the 'contrite and humble spirit;' and it seems to be used to denote the elevated place of an eternal dwelling or heaven. He dwells not only among human beings, but he dwells in eternity - where time is unknown - in a world where succession is not marked - and long before the interminable duration was broken in upon by the Rev_olutions of years and days.
Whose name is Holy - (See the notes at Isa 1:4; Isa 30:11; Isa 41:14; Isa 43:3, Isa 43:8, Isa 43:14; Isa 47:4). "I dwell in the high and holy place." In heaven - uniformly represented as far exalted above the earth, and as the special home or dwelling-place of God. Thus, in Isa 63:15, heaven is called the habitation of the holiness and glory of Yahweh.
With him also that is of a contrite and humble spirit - The word 'contrite' (דכא dakkâ') means properly that which is broken, crushed, beaten small, trodden down. Here it denotes a soul that is borne down with a sense of sin and unworthiness; a heart that is, as it were, crushed under a superincumbent weight of guilt (see Psa 34:18; Psa 138:6).
To Rev_ive the spirit - literally, 'to make alive.' The sense is, he imparts spiritual life and comfort. He is to them what refreshing rains and genial suns and dews are to a drooping plant.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
57:15: the high: Isa 6:1; Psa 83:18, Psa 97:9, Psa 138:6; Dan 4:17, Dan 4:24, Dan 4:25, Dan 4:34
that inhabiteth: Isa 40:28; Gen 21:33; Deu 33:27; Psa 90:2, Psa 93:2; Pro 8:23; Jer 10:10; Mic 5:2; Rom 1:20; Ti1 1:17; Heb 9:14
whose: Isa 6:3; Exo 15:11; Sa1 2:2; Job 6:10; Psa 99:3, Psa 111:9; Luk 1:49; Act 3:14; Rev 3:7, Rev 4:8, Rev 15:4
I dwell: Isa 66:1; Kg1 8:27; Psa 68:4, Psa 68:5, Psa 113:4-6, Psa 115:3, Psa 123:1; Zac 2:13; Mat 6:9; Ti1 6:16
with: Isa 66:1, Isa 66:2; Ch2 33:12, Ch2 33:13, Ch2 34:27; Psa 34:18, Psa 51:17, Psa 138:6; Eze 9:4, Eze 16:63; Mat 5:3, Mat 5:4; Jam 4:6; Pe1 5:5
to Rev_ive the spirit: Isa 61:1-3; Psa 147:3; Mat 5:4; Luk 4:18, Luk 15:20-24; Co2 1:4, Co2 2:7, Co2 7:6
Carl Friedrich Keil and Franz Delitzsch
57:15
The primary ground for this voice being heard at all is, that the Holy One is also the Merciful One, and not only has a manifestation of glory on high, but also a manifestation of grace below. "For thus saith the high and lofty One, the eternally dwelling One, He whose name is Holy One; I dwell on high and in the holy place, and with the contrite one and him that is of a humbled spirit, to revive the spirit of humbled ones, and to revive the heart of contrite ones." He inflicts punishment in His wrath; but to those who suffer themselves to be urged thereby to repentance and the desire for salvation, He is most inwardly and most effectually near with His grace. For the heaven of heavens is not too great for Him, and a human heart is not too small for Him to dwell in. And He who dwells upon cherubim, and among the praises of seraphim, does not scorn to dwell among the sighs of a poor human soul. He is called râm (high), as being high and exalted in Himself; נשּׂא (the lofty One), as towering above all besides; and עד שׁכן. This does not mean the dweller in eternity, which is a thought quite outside the biblical range of ideas; but, since עד stands to שׁכן not in an objective, but in an attributive or adverbial relation (Ps 45:7, cf., Prov 1:33), and שׁכן, as opposed to being violently wrested from the ordinary sphere of life and work (cf., Ps 16:9; 102:29), denotes a continuing life, a life having its root in itself, עד שׁכן must mean the eternally (= לעד) dwelling One, i.e., He whose life lasts for ever and is always the same. He is also called qâdōsh, as One who is absolutely pure and good, separated from all the uncleanness and imperfection by which creatures are characterized. This is not to be rendered sanctum nomen ejus, but sanctus; this name is the facit of His revelation of Himself in the history of salvation, which is accomplished in love and wrath, grace and judgment. This God inhabits mârōm veqâdōsh, the height and the Holy Place (accusatives of the object, like mârōm in Is 33:5, and merōmı̄m in Is 33:16), both together being equivalent to φῶς ἀπρόσιτον (Ti1 6:16), since qâdōsh (neuter, as in Ps 46:5; Ps 65:5) answers to φῶς, and mârōm to ἀπρόσιτον. But He also dwells with (את as in Lev 16:16) the crushed and lowly of spirit. To these He is most intimately near, and that for a salutary and gracious purpose, namely "to revive ... ." ההיהe and היּה always signify either to keep that which is living alive, or to restore to life that which is dead. The spirit is the seat of pride and humility, the heart the seat of all feeling of joy and sorrow; we have therefore spiritum humilium and cor contritorum. The selfish egotism which repentance breaks has its root in the heart; and the self-consciousness, from whose false elevation repentance brings down, has its seat in the spirit (Psychol. p. 199).
John Gill
57:15 For thus saith the high and lofty One,.... Who is high above the earth, and the nations of it; higher than the kings in it; the King of kings, and Lord of lords; and so able to save his people, and destroy his and their enemies; who is higher than the heavens, and the angels there; who is exalted above the praises of his people; the knowledge of whose being and perfections is too wonderful for them; whose thoughts are higher than theirs; and whose love has a height in it not to be reached by them; all which may serve to command a proper awe and reverence of him, and close attention to what he says; and perhaps these characters and titles are assumed in opposition to antichrist, who exalts himself above all that is called God, as well as what follows; who boasts of antiquity, and insolently takes to himself the title of Holiness: wherefore the Lord goes on to describe himself as
he that inhabiteth eternity: is from everlasting to everlasting, without beginning or end, the first and the last, who only hath immortality in and of himself; angels and the souls of men, though they die not, yet have a beginning; God only is from eternity to eternity; or rather inhabits one undivided, uninterrupted, eternity, to which time is but a mere point or moment:
whose name is Holy: his nature being so; he is originally and essentially holy, and the source of holiness to his creatures, angels and men; though none are holy in comparison of him; his holiness is displayed in all his works; he is glorious in it; and therefore with great propriety holy and reverend is his name:
I dwell in the high and holy place; he dwelt in the most holy place in the tabernacle and temple, which were figures of the true sanctuary, heaven, where Jehovah dwells, and seems to be here meant; though the word "place" is not in the text; and it may be rendered, "I dwell with the high and holy" (b); and Aben Ezra, Kimchi, and Ben Melech, interpret it of the holy angels; and if we apply it to the holy and divine Persons in the Trinity, the Son and Spirit, it may not be amiss, and will stand well connected with what follows
with him also that is of a contrite and humble spirit; not only with the other divine Persons, and with those high ones, but with such who are broken under a sense of sin; not merely in a legal, but in an evangelical way; not only with the weight of divine wrath, but with a view of pardoning grace and mercy; and such souls are humble as well as contrite; have the worst thoughts of themselves, and the best of others; they are humble under a sense of sin and unworthiness, and submit to the righteousness of Christ for their acceptance and justification before God; and ascribe the whole of their salvation to his free grace alone; and become cheerful followers of the meek and lowly Jesus; with such the Lord dwells, not merely by his omnipresence and omnipotence, but by his spirit and grace; or in a gracious way and manner, by shedding abroad his love in their hearts, and communicating his grace to them; and which he usually does under the ministry of the word and ordinances, and which may be expected: and his end in so doing is,
to revive the spirit of the humble, and to revive the heart of the contrite ones; who are sometimes in a very lifeless and uncomfortable condition; grace is weak; sin is prevalent; they are under a sense of divine displeasure; under the hidings of God's face, and attended with various afflictions and adverse dispensations of Providence: now the Lord dwells with them, to revive and quicken them; which he does by his gracious presence; by the discoveries of his pardoning love and grace; by the application of precious promises; and by granting large measures of his grace, so that they become comfortable in their souls, and are quickened to the fresh exercise of grace, and discharge of duty. All this seems to be spoken for the consolation of the Lord's people in their low estate, during the reign of antichrist, and towards the close of it, when greatly oppressed by him. Vitringa interprets this of the Waldenses and Bohemian brethren; but it seems to respect later times.
(b) "excelso et sancto habitabo", Pagninus, Montanus.
Robert Jamieson, A. R. Fausset and David Brown
57:15 The pride and self-righteousness of the Jews were the stumbling block in the way of their acknowledging Christ. The contrition of Israel in the last days shall be attended with God's interposition in their behalf. So their self-humiliation, in Is 66:2, Is 66:5, Is 66:10, &c., precedes their final prosperity (Zech 12:6, Zech 12:10-14); there will, probably, be a previous period of unbelief even after their return (Zech 12:8-9).
57:1657:16: եւ ո՛չ յաւիտեան խնդրեցից վրէժս ՚ի ձէնջ, եւ ո՛չ ցանգ բարկացայց ձեզ. զի հոգի յինէն ելցէ, եւ զամենայն շունչ ես արարի[10241]։ [10241] Ոմանք. Եւ ո՛չ յաւիտեանս խնդ՛՛... եւ ո՛չ ցանկ բար՛՛։
16 “Ես յաւիտեան վրէժխնդիր չեմ լինելու ձեզանից եւ ոչ էլ մշտապէս բարկանալու եմ ձեզ վրայ, քանզի հոգին ինձնից է բխում, եւ ամէն շունչ ես եմ ստեղծել:
16 Քանզի յաւիտեան պիտի չվիճիմ Ու միշտ պիտի չբարկանամ, Վասն զի իմ առջեւս հոգիները պիտի մարին Եւ այն կեանքերը՝ որոնք ես ստեղծեցի։
եւ ոչ յաւիտեան խնդրեցից վրէժս ի ձէնջ, եւ ոչ ցանգ բարկացայց ձեզ. զի հոգի յինէն ելցէ, եւ զամենայն շունչ ես արարի:

57:16: եւ ո՛չ յաւիտեան խնդրեցից վրէժս ՚ի ձէնջ, եւ ո՛չ ցանգ բարկացայց ձեզ. զի հոգի յինէն ելցէ, եւ զամենայն շունչ ես արարի[10241]։
[10241] Ոմանք. Եւ ո՛չ յաւիտեանս խնդ՛՛... եւ ո՛չ ցանկ բար՛՛։
16 “Ես յաւիտեան վրէժխնդիր չեմ լինելու ձեզանից եւ ոչ էլ մշտապէս բարկանալու եմ ձեզ վրայ, քանզի հոգին ինձնից է բխում, եւ ամէն շունչ ես եմ ստեղծել:
16 Քանզի յաւիտեան պիտի չվիճիմ Ու միշտ պիտի չբարկանամ, Վասն զի իմ առջեւս հոգիները պիտի մարին Եւ այն կեանքերը՝ որոնք ես ստեղծեցի։
zohrab-1805▾ eastern-1994▾ western am▾
57:1657:16 Ибо не вечно буду Я вести тяжбу и не до конца гневаться; иначе изнеможет предо Мною дух и всякое дыхание, Мною сотворенное.
57:16 οὐκ ου not εἰς εις into; for τὸν ο the αἰῶνα αιων age; -ever ἐκδικήσω εκδικεω vindicate; avenge ὑμᾶς υμας you οὐδὲ ουδε not even; neither διὰ δια through; because of παντὸς πας all; every ὀργισθήσομαι οργιζω impassioned; anger ὑμῖν υμιν you πνεῦμα πνευμα spirit; wind γὰρ γαρ for παρ᾿ παρα from; by ἐμοῦ εμου my ἐξελεύσεται εξερχομαι come out; go out καὶ και and; even πνοὴν πνοη breath πᾶσαν πας all; every ἐγὼ εγω I ἐποίησα ποιεω do; make
57:16 כִּ֣י kˈî כִּי that לֹ֤א lˈō לֹא not לְ lᵊ לְ to עֹולָם֙ ʕôlˌām עֹולָם eternity אָרִ֔יב ʔārˈîv ריב contend וְ wᵊ וְ and לֹ֥א lˌō לֹא not לָ lā לְ to נֶ֖צַח nˌeṣaḥ נֵצַח glory אֶקְּצֹ֑וף ʔeqqᵊṣˈôf קצף be angry כִּי־ kî- כִּי that ר֨וּחַ֙ rˈûₐḥ רוּחַ wind מִ mi מִן from לְּ llᵊ לְ to פָנַ֣י fānˈay פָּנֶה face יַֽעֲטֹ֔וף yˈaʕᵃṭˈôf עטף faint וּ û וְ and נְשָׁמֹ֖ות nᵊšāmˌôṯ נְשָׁמָה breath אֲנִ֥י ʔᵃnˌî אֲנִי i עָשִֽׂיתִי׃ ʕāśˈîṯî עשׂה make
57:16. non enim in sempiternum litigabo neque usque ad finem irascar quia spiritus a facie mea egredietur et flatus ego faciamFor I will not contend for ever, neither will I be angry unto the end: because the spirit shall go forth from my face, and breathings I will make.
16. For I will not contend for ever, neither will I be always wroth: for the spirit should fail before me, and the souls which I have made.
57:16. For I will not contend unceasingly, and I will not be angry to the end. For I will exhale my breath, and the Spirit will go forth from my face.
57:16. For I will not contend for ever, neither will I be always wroth: for the spirit should fail before me, and the souls [which] I have made.
For I will not contend for ever, neither will I be always wroth: for the spirit should fail before me, and the souls [which] I have made:

57:16 Ибо не вечно буду Я вести тяжбу и не до конца гневаться; иначе изнеможет предо Мною дух и всякое дыхание, Мною сотворенное.
57:16
οὐκ ου not
εἰς εις into; for
τὸν ο the
αἰῶνα αιων age; -ever
ἐκδικήσω εκδικεω vindicate; avenge
ὑμᾶς υμας you
οὐδὲ ουδε not even; neither
διὰ δια through; because of
παντὸς πας all; every
ὀργισθήσομαι οργιζω impassioned; anger
ὑμῖν υμιν you
πνεῦμα πνευμα spirit; wind
γὰρ γαρ for
παρ᾿ παρα from; by
ἐμοῦ εμου my
ἐξελεύσεται εξερχομαι come out; go out
καὶ και and; even
πνοὴν πνοη breath
πᾶσαν πας all; every
ἐγὼ εγω I
ἐποίησα ποιεω do; make
57:16
כִּ֣י kˈî כִּי that
לֹ֤א lˈō לֹא not
לְ lᵊ לְ to
עֹולָם֙ ʕôlˌām עֹולָם eternity
אָרִ֔יב ʔārˈîv ריב contend
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
לָ לְ to
נֶ֖צַח nˌeṣaḥ נֵצַח glory
אֶקְּצֹ֑וף ʔeqqᵊṣˈôf קצף be angry
כִּי־ kî- כִּי that
ר֨וּחַ֙ rˈûₐḥ רוּחַ wind
מִ mi מִן from
לְּ llᵊ לְ to
פָנַ֣י fānˈay פָּנֶה face
יַֽעֲטֹ֔וף yˈaʕᵃṭˈôf עטף faint
וּ û וְ and
נְשָׁמֹ֖ות nᵊšāmˌôṯ נְשָׁמָה breath
אֲנִ֥י ʔᵃnˌî אֲנִי i
עָשִֽׂיתִי׃ ʕāśˈîṯî עשׂה make
57:16. non enim in sempiternum litigabo neque usque ad finem irascar quia spiritus a facie mea egredietur et flatus ego faciam
For I will not contend for ever, neither will I be angry unto the end: because the spirit shall go forth from my face, and breathings I will make.
57:16. For I will not contend unceasingly, and I will not be angry to the end. For I will exhale my breath, and the Spirit will go forth from my face.
57:16. For I will not contend for ever, neither will I be always wroth: for the spirit should fail before me, and the souls [which] I have made.
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
16: Ибо не вечно Я буду вести тяжбу и не до конца гневаться... Образ выражения, по справедливому замечанию одного комментатора, близко напоминает аналогичное место из истории потопа (Властов, Быт 6:3, 5-7).
Adam Clarke: Commentary on the Bible - 1831
57:16: For I will not contend for ever - The learned have taken a great deal of pains to little purpose on the latter part of this verses which they suppose to be very obscure. After all their labors upon it, I think the best and easiest explication of it is given in the two following elegant passages of the Psalms, which I presume are exactly parallel to it, and very clearly express the same sentiment.
"But he in his tender mercy will forgive their sin
And will not destroy them;
Yea, oftentimes will he turn away his wrath,
And will not rouse up his indignation:
For he remembereth that they are but flesh,
A breath that passeth, and returneth not."
Psa 78:38, Psa 78:39.
"He will not always contend
Neither will he for ever hold his wrath:
As a father yearneth towards his children,
So is Jehovah tenderly compassionate towards them
that fear him For he knoweth our frame;
He remembereth that we are but dust."
Psa 103:9, Psa 103:13, Psa 103:14.
In the former of these two passages the second line seems to be defective both in measure and sense. I suppose the word אותם otham, then is lost at the end; which seems to be acknowledged by the Chaldee and Vulgate, who render as if they had read ולא ישחית אותם velo yaschith otham. - L.
For the spirit - רוח ruach, the animal life.
And the souls - נשמות neshamoth, the immortal spirits. The Targum understands this of the resurrection. I will restore the souls of the dead, i.e., to their bodies.
Albert Barnes: Notes on the Bible - 1834
57:16: For I will not contend for ever - I will not be angry with my people foRev_er, nor always refuse to pardon and comfort them (see Psa 103:9). This is to be regarded as having been primarily addressed to the Jews in their long and painful exile in Babylon. It is, however, couched in general language; and the idea is, that although God would punish his people for their sins, yet his wrath would not be perpetual. If they were his children, he would visit them again in mercy, and would restore to them his favor.
For the spirit should fail before me - Critics have taken a great deal of pains on this part of the verse, which they suppose to be very obscure. The simple meaning seems to be, that if God should continue in anger against people they would be consumed. The human soul could not endure a long-continued controversy with God. Its powers would fail; its strength decay; it must sink to destruction. As God did not intend this in regard to his own people; as he meant that his chastisements should not be for their destruction, but for their salvation; and as he knew how much they could bear, and how much they needed, he would lighten the burden, and restore them to his favor. And the truth taught here is, that if we are his children, we are safe. We may suffer much and long. We may suffer so much that it seems scarcely possible that we should endure more. But he knows how much we can bear; and he will remove the lead, so that we shall not be utterly crushed. A similar sentiment is found in the two following elegant passages of the Psalms, which are evidently parallel to this, and express the same idea:
But he being full of compassion,
Forgave their iniquity, and destroyed them not;
Yea many a time burned he his anger away,
And did not stir up all his wrath.
For he remembered that they were but flesh;
A wind that passeth away and returneth not again.
Psa 78:38-39
He will not always chide;
Neither will he keep his anger foRev_er.
Like as a father pitieth his children,
So the Lord pitieth them that fear him.
For he knoweth our frame;
He remembereth that we are dust.
Psa 103:9, Psa 103:13-14
The Hebrew word which is rendered here 'should fail' (עטף ‛ â ṭ aph), means properly to cover, as with a garment; or to envelope with anything, as darkness. Then it is used in the sense of having the mind covered or muffled up with sorrow; and means to languish, to be faint or feeble, to fail. Thus it is used in Psa 61:2; Psa 107:5; Psa 142:3; Lam 2:11-12, Lam 2:19; Jon 2:7. Other interpretations of this verse may be seen in Rosenmuller; but the above seems to be the true sense. According to this, it furnishes ground of encouragement and comfort to all the children of God who are afflicted. No sorrow will be sent which they will not be able to endure, no calamity which will not be finally for their own good. At the same time, it is a passage full of alarm to the sinner. How can he contend foRev_er with God? How can he struggle always with the Almighty? And what must be the state in that dreadful world, where God shall contend for ever with the soul, and where all its powers shall be crushed beneath the vengeance of his eternal arm!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
57:16: I will not: Psa 78:38, Psa 78:39, Psa 85:5, Psa 103:9-16; Jer 10:24; Mic 7:18
the souls: Isa 42:5; Num 16:22; Job 34:14, Job 34:15; Ecc 12:7; Jer 38:16; Zac 12:1; Heb 12:9
Carl Friedrich Keil and Franz Delitzsch
57:16
The compassion, by virtue of which God has His abode and His work of grace in the spirit and heart of the penitent, is founded in that free anticipating love which called man and his self-conscious spirit-soul into being at the first. "For I do not contend for ever, and I am not angry for ever: for the spirit would pine away before me, and the souls of men which I have created." The early translators (lxx, Syr., Jer., possibly also the Targum) give to יעטף the meaning egredietur, which certainly cannot be established. And so also does Stier, so far as the thought is concerned, when he adopts the rendering, "A spirit from me will cover over, and breath of life will I make;" and so Hahn, "When the spirit pines away before me, I create breath in abundance." But in both cases the writer would at any rate have used the perf. consec. ועשׂיתי, and the last clause of the v. has not the syntactic form of an apodosis. The rendering given above is the only one that is unassailable both grammatically and in fact. כּי introduces the reason for the self-limitation of the divine wrath, just as in Ps 78:38-39 (cf., Ps 103:14): if God should put no restraint upon His wrath, the consequence would be the entire destruction of human life, which was His creative work at first. The verb עטף, from its primary meaning to bend round (Comm. on Job, at Job 23:9), has sometimes the transitive meaning to cover, and sometimes the meaning to wrap one's self round, i.e., to become faint or weak (compare עטוּף, fainted away, Lam 2:19; and התעטּף in Ps 142:4, which is applied to the spirit, like the kal here). מלּפני is equivalent to "in consequence of the wrath proceeding from me." נשׁמות (a plural only met with here) signifies, according to the fixed usage of the Old Testament (Is 2:22; Is 42:5), the souls of men, the origin of which is described as a creation in the attributive clause (with an emphatic אני), just as in Jer 38:16 (cf., Zech 12:1). Whether the accents are intended to take עשׂיתי אני in this attributive sense or not, cannot be decided from the tiphchah attached to ונשׁמות. The prophet, who refers to the flood in other passages also (e.g., Is 54:9), had probably in his mind the promise given after the flood, according to which God would not make the existing and inherited moral depravity an occasion for utterly destroying the human race.
Geneva 1599
57:16 For I will not contend for ever, neither will I be always angry: (s) for the spirit should fail before me, and the souls [which] I have made.
(s) I will not use my power against frail man, whose life is but a blast.
John Gill
57:16 For I will not contend for ever,.... By afflictive providences; with the humble and contrite, the end being in a great measure answered by their humiliation and contrition; when God afflicts his people, it shows that he has a controversy with them, for their good, and his own glory; and when these ends are obtained, he will carry it on no longer:
neither will I be always wroth; as he seems to be in the apprehensions of his people, when he either hides his face from them, or chastises them with a rod of affliction:
for the spirit should fail before me; the spirit of the afflicted, which not being able to bear up any longer under the affliction, would sink and faint, or be "overwhelmed", as the word (c) signifies:
and the souls which I have made; which are of God's immediate creation, and which are also renewed by his grace, and made new creatures. The proselytes Abraham made are called the souls he made in Haran, Gen 12:5, much more may this be said of the Father of spirits, the author both of the old and new creation. The Lord knowing the weakness of the human frame, therefore restrains his hand, or moderates or removes the affliction; see a like reason in Ps 78:38, the last days of trouble to God's people, which will be the time of the slaying of the witnesses, will be such that if they are not shortened, no flesh can be saved, but for the elect's sake they will be shortened, Mt 24:22.
(c) "obrueretur", Junius & Tremellius, Vitriuga; "in deliquium incideret", Piscator, Gataker.
John Wesley
57:16 For - I will not proceed to the utmost severity with sinful men.
Robert Jamieson, A. R. Fausset and David Brown
57:16 For--referring to the promise in Is 57:14-15, of restoring Israel when "contrite" (Gen 6:3; Gen 8:21; Ps 78:38-39; Ps 85:5; Ps 103:9, Ps 103:13-14; Mic 7:18). God "will not contend for ever" with His people, for their human spirit would thereby be utterly crushed, whereas God's object is to chasten, not to destroy them (Lam 3:33-34; Mic 7:8-9). With the ungodly He is "angry every day" (Ps 7:11; Rev_ 14:11).
spirit . . . before me--that is, the human spirit which went forth from Me (Num 16:22), answering to "which I have made" in the parallel clause.
57:1757:17: Վասն մեղաց առ սակաւ մի տրտմեցուցի՛ զնա, հարի՛ զնա՝ եւ դարձուցի զերեսս իմ ՚ի նմանէ. եւ տրտմեցաւ եւ գնաց թախծեալ առաջի իմ զճանապարհս իւր[10242]։ [10242] Ոմանք. Առաջի իմ ՚ի ճանապարհս իւր։
17 Մեղքի պատճառով սակաւ ժամանակ տրտմութիւն հասցրի նրան, հարուածեցի նրան ու իմ երեսը շրջեցի նրանից, եւ նա տրտմեց ու իմ առաջ թախծոտ՝ անցաւ իր ճանապարհները:
17 Անոր ագահութեան անօրէնութեանը համար բարկացայ Ու զանիկա զարկի, իմ երեսս ծածկեցի ու սրդողեցայ, Բայց ապստամբը իր կամքին ճամբուն հետեւեցաւ։
Վասն մեղաց առ սակաւ մի տրտմեցուցի զնա, հարի զնա` եւ դարձուցի զերեսս իմ ի նմանէ, եւ տրտմեցաւ եւ գնաց թախծեալ առաջի իմ զճանապարհս իւր:

57:17: Վասն մեղաց առ սակաւ մի տրտմեցուցի՛ զնա, հարի՛ զնա՝ եւ դարձուցի զերեսս իմ ՚ի նմանէ. եւ տրտմեցաւ եւ գնաց թախծեալ առաջի իմ զճանապարհս իւր[10242]։
[10242] Ոմանք. Առաջի իմ ՚ի ճանապարհս իւր։
17 Մեղքի պատճառով սակաւ ժամանակ տրտմութիւն հասցրի նրան, հարուածեցի նրան ու իմ երեսը շրջեցի նրանից, եւ նա տրտմեց ու իմ առաջ թախծոտ՝ անցաւ իր ճանապարհները:
17 Անոր ագահութեան անօրէնութեանը համար բարկացայ Ու զանիկա զարկի, իմ երեսս ծածկեցի ու սրդողեցայ, Բայց ապստամբը իր կամքին ճամբուն հետեւեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
57:1757:17 За грех корыстолюбия его Я гневался и поражал его, скрывал лице и негодовал; но он, отвратившись, пошел по пути своего сердца.
57:17 δι᾿ δια through; because of ἁμαρτίαν αμαρτια sin; fault βραχύ βραχυς little τι τις anyone; someone ἐλύπησα λυπεω grieve αὐτὸν αυτος he; him καὶ και and; even ἐπάταξα πατασσω pat; impact αὐτὸν αυτος he; him καὶ και and; even ἀπέστρεψα αποστρεφω turn away; alienate τὸ ο the πρόσωπόν προσωπον face; ahead of μου μου of me; mine ἀπ᾿ απο from; away αὐτοῦ αυτος he; him καὶ και and; even ἐλυπήθη λυπεω grieve καὶ και and; even ἐπορεύθη πορευομαι travel; go στυγνὸς στυγνος in ταῖς ο the ὁδοῖς οδος way; journey αὐτοῦ αυτος he; him
57:17 בַּ ba בְּ in עֲוֹ֥ן ʕᵃwˌōn עָוֹן sin בִּצְעֹ֛ו biṣʕˈô בֶּצַע profit קָצַ֥פְתִּי qāṣˌaftî קצף be angry וְ wᵊ וְ and אַכֵּ֖הוּ ʔakkˌēhû נכה strike הַסְתֵּ֣ר hastˈēr סתר hide וְ wᵊ וְ and אֶקְצֹ֑ף ʔeqṣˈōf קצף be angry וַ wa וְ and יֵּ֥לֶךְ yyˌēleḵ הלך walk שֹׁובָ֖ב šôvˌāv שֹׁובָב apostate בְּ bᵊ בְּ in דֶ֥רֶךְ ḏˌereḵ דֶּרֶךְ way לִבֹּֽו׃ libbˈô לֵב heart
57:17. propter iniquitatem avaritiae eius iratus sum et percussi eum abscondi et indignatus sum et abiit vagus in via cordis suiFor the iniquity of his covetousness I was angry, and I struck him: I hid my face from thee, and was angry: and he went away wandering in his own heart.
17. For the iniquity of his covetousness was I wroth and smote him, I hid and was wroth: and he went on frowardly in the way of his heart.
57:17. Because of the iniquity of his avarice, I was angry, and I struck him down. I concealed my face from you, and I was angry. And he went astray by wandering in his heart.
57:17. For the iniquity of his covetousness was I wroth, and smote him: I hid me, and was wroth, and he went on frowardly in the way of his heart.
For the iniquity of his covetousness was I wroth, and smote him: I hid me, and was wroth, and he went on frowardly in the way of his heart:

57:17 За грех корыстолюбия его Я гневался и поражал его, скрывал лице и негодовал; но он, отвратившись, пошел по пути своего сердца.
57:17
δι᾿ δια through; because of
ἁμαρτίαν αμαρτια sin; fault
βραχύ βραχυς little
τι τις anyone; someone
ἐλύπησα λυπεω grieve
αὐτὸν αυτος he; him
καὶ και and; even
ἐπάταξα πατασσω pat; impact
αὐτὸν αυτος he; him
καὶ και and; even
ἀπέστρεψα αποστρεφω turn away; alienate
τὸ ο the
πρόσωπόν προσωπον face; ahead of
μου μου of me; mine
ἀπ᾿ απο from; away
αὐτοῦ αυτος he; him
καὶ και and; even
ἐλυπήθη λυπεω grieve
καὶ και and; even
ἐπορεύθη πορευομαι travel; go
στυγνὸς στυγνος in
ταῖς ο the
ὁδοῖς οδος way; journey
αὐτοῦ αυτος he; him
57:17
בַּ ba בְּ in
עֲוֹ֥ן ʕᵃwˌōn עָוֹן sin
בִּצְעֹ֛ו biṣʕˈô בֶּצַע profit
קָצַ֥פְתִּי qāṣˌaftî קצף be angry
וְ wᵊ וְ and
אַכֵּ֖הוּ ʔakkˌēhû נכה strike
הַסְתֵּ֣ר hastˈēr סתר hide
וְ wᵊ וְ and
אֶקְצֹ֑ף ʔeqṣˈōf קצף be angry
וַ wa וְ and
יֵּ֥לֶךְ yyˌēleḵ הלך walk
שֹׁובָ֖ב šôvˌāv שֹׁובָב apostate
בְּ bᵊ בְּ in
דֶ֥רֶךְ ḏˌereḵ דֶּרֶךְ way
לִבֹּֽו׃ libbˈô לֵב heart
57:17. propter iniquitatem avaritiae eius iratus sum et percussi eum abscondi et indignatus sum et abiit vagus in via cordis sui
For the iniquity of his covetousness I was angry, and I struck him: I hid my face from thee, and was angry: and he went away wandering in his own heart.
57:17. Because of the iniquity of his avarice, I was angry, and I struck him down. I concealed my face from you, and I was angry. And he went astray by wandering in his heart.
57:17. For the iniquity of his covetousness was I wroth, and smote him: I hid me, and was wroth, and he went on frowardly in the way of his heart.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17: За грех корыстолюбия Я гневался и поражал его... Наш славянский переводы имеют другое, довольно чтение: "за грех мало что опечалих его". [Здесь пропущено продолжение славянского текста 17: стиха - ... и опечалихся, и пойде дряхл в путех своих. Совершенно очевиден смысл - не только опечалил нечестивого, но сделал его дряхлым (больным, слабым). Прим. ред. ]

По-видимому, не совсем понятно, почему из целого ряда грехов, которыми страдал Израиль и которыми он постоянно прогневлял Господа, здесь названо одно только корыстолюбие? Ответом на это служит, прежде всего, крайне суровый взгляд Священного Писания на корыстолюбие и любостяжание. Так, напр., Апостол Павел приравнивает "любостяжание" к "идолослужению" (Кол 3:5) и даже называет "сребролюбие", "корнем всех зол" (1: Тим 6:10). [В Славянском переводе - лихоимание, еже есть идолослужение - имеет другой смысл. Лихоимство - то есть воровство; в русском же переводе - любостяжание - накопительство. Прим. ред. ] Такая точка зрения на корыстолюбие объясняется, вероятно, тем, что "деньги" у нас служат синонимом чувственных благ и удовольствий, легким и верным средством к получению их. Усиленное же накопление денег, или страсть корыстолюбия, превращает их из средства в самоцель; овладевая душой человека, эта страсть губит его лучшие свойства и превращает в хищного зверя, не останавливающегося не пред каким злодеянием для удовлетворения пожирающего его пламени корыстолюбия и лихоимства. Во-вторых, особенная страсть к деньгам и наживе, не брезгующей никакими, не исключая и темных средств, была, очевидно, всегда типичной чертой еврейского народа, проходящей через всю его историю.

"Корыстолюбие было причастно еще праотцу иудеев - Иуде, сыну Иакова (Быт 37:26-27); своей ужасной и самой крайней степени обнаружения эта страсть достигла в лице Иуды предателя, продавшего своего Учителя за 30: серебренников" (Ком. СПб. Академии 867: с.). На корыстолюбие, взяточничество, лихоимство и притеснение бедных богатыми, как на социально-экономический недуг еврейской общественной жизни сетуют многие пророки (Ис 1:15-23; 3:5, 14-15; 5:8, 23; Иер 6:13; Иез 7:23; Ос 4:2; Мих 3:10: и др.).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
17 For the iniquity of his covetousness was I wroth, and smote him: I hid me, and was wroth, and he went on frowardly in the way of his heart. 18 I have seen his ways, and will heal him: I will lead him also, and restore comforts unto him and to his mourners. 19 I create the fruit of the lips; Peace, peace to him that is far off, and to him that is near, saith the LORD; and I will heal him. 20 But the wicked are like the troubled sea, when it cannot rest, whose waters cast up mire and dirt. 21 There is no peace, saith my God, to the wicked.
The body of the people of Israel, in this account of God's dealings with them, is spoken of as a particular person (v. 17, 18), but divided into two sorts, differently dealt with--some who were sons of peace, to whom peace is spoken (v. 19), and others who were not, who have nothing to do with peace, v. 20, 21. Observe here,
I. The just rebukes which that people were brought under for their sin: For the iniquity of his covetousness I was wroth, and smote him. Covetousness was a sin that abounded very much among that people. Jer. vi. 13, From the least to the greatest of them, every one is given to covetousness. Those that did not worship images were yet carried away by this spiritual idolatry: for such is covetousness; it is making money the god, Col. iii. 5. No marvel that the people were covetous when their watchmen themselves were notoriously so, ch. lvi. 11, Yet, covetous as they were, in the service of their idols they were prodigal, v. 6. And it is hard to say whether their profuseness in that or their covetousness in every thing else was more provoking. But for this iniquity, among others, God was angry with them, and brought one judgment after another upon them, and their destruction at last by the Chaldeans. 1. God was wroth. He resented it, took it very ill that a people who were devoted to himself, and portioned in himself, should be so entirely given up to the world and choose that for their portion. Note, Covetousness is an iniquity that is very displeasing to the God of heaven. It is a heart-sin, but he sees it, and therefore hates it, and looks upon it with jealousy, because it sets up a rival with him in the soul. It is a sin which men bless themselves in (Ps. xlix. 18) and in which their neighbours bless them (Ps. x. 3); but God abhors it. 2. He motes him, reproved him for it by his prophets, corrected him by his providence, punished him in those very things he so doted upon and was covetous of. Note, Sinners shall be made to feel from the anger of God. Those whom he is wroth with he smites; and covetousness particularly lays men under the tokens of God's displeasure. Those that set their hearts upon the wealth of this world are disappointed of it or it is embittered to them; it is either clogged with a cross or turned into a curse. 3. God hid himself from him when he was under these rebukes, and continued wroth with him. When we are under the rod, if God manifest himself to us, we may bear it the better; but if he both smite us and hide himself from us, send us no prophets, speak to us no comfortable word, show us no token for good, if he tear and go away (Hos. v. 14), we are very miserable.
II. Their obstinacy and incorrigibleness under these rebukes: He went on frowardly in the way of his heart, in his evil way. He was not sensible of the displeasure of God that he was under. He felt the smart of the rod, but had no regard at all to the hand; the more he was crossed in his worldly pursuits the more eager he was in them. He either would not see his error or if he saw it would not amend it. Covetousness was the way of his heart; it was what he was inclined to and intent upon, and he would not be reclaimed, but in his distress he trespassed yet more, 2 Chron. xxviii. 22. See the strength of the corruption of men's hearts, and the sinfulness of sin, which will take its course in despite of God himself and all the flames of his wrath. See also how insufficient afflictions of themselves are to reform men, unless God's grace work with them.
III. God's wonderful return in mercy to them, notwithstanding the obstinacy of the generality of them.
1. The greater part of them went on frowardly, but there were some among them that were mourners for the obstinacy of the rest; and with an eye to them, or rather for his own name's sake, God determines not to contend for ever with them. With the froward God may justly show himself froward (Ps. xviii. 26), and walk contrary to those that walk contrary to him, Lev. xxvi. 24. When this sinner here went on frowardly in the way of his heart, one would think it should have followed, "I have seen his ways and will destroy him, will abandon him, will never have any thing more to do with him." But such are the riches of divine mercy and grace, and so do they rejoice against judgment, that it follows, I have seen his ways and will heal him. See how God's goodness takes occasion from man's badness to appear so much the more illustrious; and where sin has abounded grace much more abounds. God's reasons of mercy are fetched from within himself, for in us there appears nothing but what is provoking: "I have seen his ways, and yet I will heal him for my own name's sake." God knew how bad the people were, and yet would not cast them off. But observe the method. God will first give him grace, and then, and not till then, give him peace: "I have seen his way, that he will never turn to me of himself, and therefore I will turn him." Those whom God has mercy in store for he has grace in readiness for, to prepare and qualify them for that mercy which they were running from as fast as they could. (1.) God will heal him of his corrupt and vicious disposition, will cure him of his covetousness, though it be ever so deeply rooted in him and his heart have been long exercised to covetous practices. There is no spiritual disease so inveterate, but almighty grace can conquer it. (2.) God will lead him also; not only amend what was amiss in him, that he may cease to do evil, but direct him into the way of duty, that he may learn to do well. He goes on frowardly, as Saul, yet breathing out threatenings and slaughter, but God will lead him into a better mind, a better path. And them, (3.) He will restore those comforts to him which he had forfeited and lost, and for the return of which he had thus prepared him. There was a wonderful reformation wrought upon captives in Babylon, and then a wonderful redemption wrought for them, which brought comfort to them, to their mourners, to those among them that mourned for their own sins, the sins of their people, and the desolations of the sanctuary. To those mourners the mercy would be most comfortable, and to them God had an eye in working it out. Blessed are those that mourn, for to them comfort belongs, and they shall have it.
2. Now, as when that people went into captivity some of them were good figs, very good, others of them bad figs, very bad, and accordingly their captivity was to them for their good or for their hurt (Jer. xxiv. 8, 9), so, when they came out of captivity, still some of them were good, others bad, and the deliverance was to them accordingly.
(1.) To those among them that were good their return out of captivity was peace, such peace as was a type and earnest of the peace which should be preached by Jesus Christ (v. 19): I create the fruit of the lips, peace. [1.] God designed to give them matter for praise and thanksgiving, for that is the fruit of the lips (Heb. xiii. 15), the calves of the lips, Hos. xiv. 2. I create this. Creation is out of nothing, and this is surely out of worse than nothing, when God creates matter of praise for those that went on frowardly in the way of their heart. [2.] In order to this, peace shall be published: Peace, peace (perfect peace, all kinds of peace) to him that is afar off from the general rendezvous, or from the head-quarters, as well as to him that is near. Peace with God; though he has contended with them, he will be reconciled and will let fall his controversy. Peace of conscience, a holy security and serenity of mind, after the many reproaches of conscience and agitations of spirit they had been under their captivity. Thus God creates the fruit of the lips, fresh matter for thanksgiving; for, when he speaks peace to us, we must speak praises to him. This peace is itself of God's creating. He, and he only, can work it; it is the fruit of the lips, of his lips--he commands it, of the minister's lips--he speaks it by them, ch. xl. 1. It is the fruit of preaching lips and praying lips; it is the fruit of Christ's lips, whose lips drop as a honeycomb; for to him this is applied, Eph. ii. 17: He came and preached peace to you who were afar off, you Gentiles as well as to the Jews, who were nigh-to after-ages, who were afar off in time, as well as to those of the present age.
(2.) To those among them that were wicked, though they might return with the rest, their return was no peace, v. 20. The wicked, wherever he is, in Babylon or in Jerusalem, carries about with him the principle of his own uneasiness, and is like the troubled sea. God healed those to whom he spoke peace (v. 19): I will heal them; all shall be well again and set to rights; but the wicked would not be healed by the grace of God and therefore shall not be healed by his comforts. They are always like the sea in a storm, for they carry about with them, [1.] Unmortified corruptions. They are not cured and conquered, and their ungoverned lusts and passions make them like the troubled sea when it cannot rest, vexatious to all about them and therefore uneasy to themselves, noisy and dangerous. When the intemperate heats of the spirit break out in scurrilous and abusive language, then the troubled sea casts forth mire and dirt. [2.] Unpacified consciences. They are under a frightful apprehension of guilt and wrath, that they cannot enjoy themselves; when they seem settled they are in disquietude, when they seem merry they are in heaviness; like Cain, who always dwelt in the land of shaking. The terrors of conscience disturb all their enjoyments, and cast forth such mire and dirt as make them a burden to themselves. Though this does not appear (it may be) at present, yet it is a certain truth, what this prophet had said before (ch. xlviii. 22), and here repeats (v. 21), There is no peace to the wicked, no reconciliation to God (nor can they be upon good terms with him, while they go on still in their trespasses), no quietness or satisfaction in their own mind, no real good, no peace in death, because no hope. My God hath said it, and all the world cannot unsay it, That there is no peace to those that allow themselves in any sin. What have they to do with peace?
Adam Clarke: Commentary on the Bible - 1831
57:17: For the iniquity of his covetousness was I wroth "Because of his iniquity for a short time was I wroth" - For בצעו bitso, I read בצע betsa, a little while, from בצע batsa, he cut of, as the Septuagint read and render it, βραχυ τι, "a certain short space." Propter iniquitatem avaritiae ejus, "because of the iniquity of his avarice," the rendering of the Vulgate, which our translators and I believe all others follow, is surely quite beside the purpose.
Albert Barnes: Notes on the Bible - 1834
57:17: For the iniquity of his covetousness - The guilt of his avarice; that is, of the Jewish people. The word rendered here 'covetousness' (בצע betsa‛) means "plunder, rapine, prey"; then unjust gains, or lucre from bribes Sa1 7:3; Isa 33:15; or by any other means. Here the sense is, that one of the pRev_ailing sins of the Jewish people which drew upon them the divine vengeance, was avarice, or the love of gain. Probably this was especially manifest in the readiness with which those who dispensed justice received bribes (compare Isa 2:7). See also Jer 6:13 : 'For from the least of them even unto the greatest of them every one is given to covetousness.'
And smote him - That is, I brought heavy judgments on the Jewish people.
I hid me - I withdrew the evidences of my presence and the tokens of my favor, and left them to themselves.
And he went on frowardly - Margin, 'Turning away.' That is, abandoned by me, the Jewish people declined from my service and sunk deeper into sin. The idea here is, that if God withdraws from his people, such is their tendency to depravity, that they will wander away from him, and sink deeper in guilt a truth which is manifest in the experience of individuals, as well as of communities and churches.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
57:17: the iniquity: Isa 5:8, Isa 5:9, Isa 56:11; Jer 6:13, Jer 8:10, Jer 22:17; Eze 33:31; Mic 2:2, Mic 2:3; Luk 12:15; Eph 5:3-5; Col 3:5; Ti1 6:9; Pe2 2:3, Pe2 2:14
I hid: Isa 8:17, Isa 45:15
and he: Isa 9:13; Jer 2:30, Jer 5:3; Luk 15:14-16
frowardly: Heb. turning away
in the: Ecc 6:9
Carl Friedrich Keil and Franz Delitzsch
57:17
This general law of His action is most especially the law of His conduct towards Israel, in which such grievous effects of its well-deserved punishment are apparent, and effects so different from those intended, that the compassion of God feels impelled to put an end to the punishment for the good of all that are susceptible of salvation. "And because of the iniquity of its selfishness, I was wroth, and smote it; hiding myself, and being angry: then it went on, turning away in the way of its own heart. I have seen its ways, and will heal it; and will lead it, and afford consolations to it, and to its mourning ones." The fundamental and chief sin of Israel is here called בּצע, lit., a cut of slice (= gain, Is 56:11); then, like πλεονεξία, which is "idolatry" according to Col 3:5, or like φιλαργυρία, which is "the root of all evil" according to Ti1 6:10, greedy desire for worldly possession, self-seeking, or worldliness generally. The future ואכּהוּ, standing as it does by the side of the perfect here, indicates that which is also past; and ואקצף stands in the place of a second gerund: abscondendo (viz., pânai, my face, Is 54:8) et stomachando. When Jehovah had thus wrathfully hidden His gracious countenance from Israel, and withdrawn His gracious presence out of the midst of Israel (Hos 5:6, מהם חל), it went away from Him (שׁובב with שׁובב, like עולל with עולל), going its own ways like the world of nations that had been left to themselves. But Jehovah had not seen these wanderings without pity. The futures which follow are promising, not by virtue of any syntactic necessity, but by virtue of an inward necessity. He will heal His wounded (Is 1:4-6) and languishing people, and lead in the right way those that are going astray, and afford them consolation as a recompense for their long sufferings (נחוּמים is derived from the piel נחם, and not, as in Hos 11:8, from the hiphal hinnâchēm, in the sense of "feelings of sympathy"), especially (Vav epexeget.; Ges. 155, 1) its mourning ones (Is 61:2-3; Is 66:10), i.e., those who punishment has brought to repentance, and rendered desirous of salvation.
Geneva 1599
57:17 For the (t) iniquity of his covetousness I was angry, and smote him: I hid myself, and was angry, and he went on backsliding in the way of his heart.
(t) That is, for the vices and faults of the people, which is here meant by covetousness.
John Gill
57:17 For the iniquity of his covetousness was I wroth, and smote him, .... Not the greedy watchmen of the church of Rome, Is 56:10, but teachers and preachers in the reformed churches, who mind their own things, and not the things of Christ; seek after good benefices and livings, temporalities and pluralities, and to be lord bishops; taking the oversight of the flock for filthy lucre sake; which may easily be observed to be the predominant sin of the preachers and professors of the reformed churches; for which God has a controversy with them, and, resenting it, has smote and rebuked them in a providential way; and has threatened them, as he did the church at Sardis, the emblem of the reformed churches, that he will come upon them as a thief, Rev_ 3:4.
I hid me, and was wroth: showed his displeasure by departing from them; and how much God has withdrawn his presence, and caused his spirit to depart from the churches of the Reformation, is too notorious:
and he went on frowardly in the way of his heart; took no notice of the reproofs and corrections of God; was unconcerned at his absence; not at all affected with his departure, and the withdrawings of his Spirit; these had no effect to cause a reformation, as is now too visibly the case; the same evil is pursued with equal eagerness; this is a way the heart of man is set upon, and they do not care to be turned out of it; and are like froward peevish children under the rod, receive no correction by it.
John Wesley
57:17 Covetousness - Of which sin the Jews were eminently guilty. But this comprehends all those sins for which God contended with them. He went - Yet he was not reformed, but trespassed more and more.
Robert Jamieson, A. R. Fausset and David Brown
57:17 covetousness--akin to idolatry; and, like it, having drawn off Israel's heart from God (Is 2:7; Is 56:11; Is 58:3; Jer 6:13; Col 3:5).
hid me-- (Is 8:17; Is 45:15).
went on frowardly--the result of God's hiding His face (Ps 81:12; Rom 1:24, Rom 1:26).
57:1857:18: Զճանապարհս սրտի նորա տեսի, եւ բժշկեցի զնա. մխիթարեցի զնա, եւ ետո՛ւ նմա մխիթարութիւն ճշմարտութեան. եւ սգաւորաց նորա[10243] [10243] Ոմանք. Եւ մխիթարեցի զնա։
18 Ես տեսայ նրա սրտի ճանապարհները եւ բժշկեցի նրան, սփոփեցի ու ճշմարիտ մխիթարութիւն տուի նրան: Նրա սգաւորների համար պտուղ ստեղծեցի:
18 Անոր ճամբաները տեսայ, բայց զանիկա պիտի բժշկեմ, Անոր առաջնորդութիւն պիտի ընեմ, Զանիկա ու անոր սգաւորները պիտի մխիթարեմ։
Զճանապարհս սրտի նորա տեսի, եւ բժշկեցի զնա. մխիթարեցի զնա, եւ ետու նմա մխիթարութիւն ճշմարտութեան, եւ սգաւորաց նորա:

57:18: Զճանապարհս սրտի նորա տեսի, եւ բժշկեցի զնա. մխիթարեցի զնա, եւ ետո՛ւ նմա մխիթարութիւն ճշմարտութեան. եւ սգաւորաց նորա[10243]
[10243] Ոմանք. Եւ մխիթարեցի զնա։
18 Ես տեսայ նրա սրտի ճանապարհները եւ բժշկեցի նրան, սփոփեցի ու ճշմարիտ մխիթարութիւն տուի նրան: Նրա սգաւորների համար պտուղ ստեղծեցի:
18 Անոր ճամբաները տեսայ, բայց զանիկա պիտի բժշկեմ, Անոր առաջնորդութիւն պիտի ընեմ, Զանիկա ու անոր սգաւորները պիտի մխիթարեմ։
zohrab-1805▾ eastern-1994▾ western am▾
57:1857:18 Я видел пути его, и исцелю его, и буду водить его и утешать его и сетующих его.
57:18 τὰς ο the ὁδοὺς οδος way; journey αὐτοῦ αυτος he; him ἑώρακα οραω view; see καὶ και and; even ἰασάμην ιαομαι heal αὐτὸν αυτος he; him καὶ και and; even παρεκάλεσα παρακαλεω counsel; appeal to αὐτὸν αυτος he; him καὶ και and; even ἔδωκα διδωμι give; deposit αὐτῷ αυτος he; him παράκλησιν παρακλησις counseling; summons ἀληθινήν αληθινος truthful; true
57:18 דְּרָכָ֥יו dᵊrāḵˌāʸw דֶּרֶךְ way רָאִ֖יתִי rāʔˌîṯî ראה see וְ wᵊ וְ and אֶרְפָּאֵ֑הוּ ʔerpāʔˈēhû רפא heal וְ wᵊ וְ and אַנְחֵ֕הוּ ʔanḥˈēhû נחה lead וַ wa וְ and אֲשַׁלֵּ֧ם ʔᵃšallˈēm שׁלם be complete נִֽחֻמִ֛ים nˈiḥumˈîm נִחֻמִים comfort לֹ֖ו lˌô לְ to וְ wᵊ וְ and לַ la לְ to אֲבֵלָֽיו׃ ʔᵃvēlˈāʸw אָבֵל mourning
57:18. vias eius vidi et dimisi eum et reduxi eum et reddidi consolationes ipsi et lugentibus eiusI saw his ways, and I healed him, and brought him back, and restored comforts to him, and to them that mourn for him.
18. I have seen his ways, and will heal him: I will lead him also, and restore comforts unto him and to his mourners.
57:18. I saw his ways, and I healed him, and I led him back again, and I restored consolations to him and to those who mourn for him.
57:18. I have seen his ways, and will heal him: I will lead him also, and restore comforts unto him and to his mourners.
I have seen his ways, and will heal him: I will lead him also, and restore comforts unto him and to his mourners:

57:18 Я видел пути его, и исцелю его, и буду водить его и утешать его и сетующих его.
57:18
τὰς ο the
ὁδοὺς οδος way; journey
αὐτοῦ αυτος he; him
ἑώρακα οραω view; see
καὶ και and; even
ἰασάμην ιαομαι heal
αὐτὸν αυτος he; him
καὶ και and; even
παρεκάλεσα παρακαλεω counsel; appeal to
αὐτὸν αυτος he; him
καὶ και and; even
ἔδωκα διδωμι give; deposit
αὐτῷ αυτος he; him
παράκλησιν παρακλησις counseling; summons
ἀληθινήν αληθινος truthful; true
57:18
דְּרָכָ֥יו dᵊrāḵˌāʸw דֶּרֶךְ way
רָאִ֖יתִי rāʔˌîṯî ראה see
וְ wᵊ וְ and
אֶרְפָּאֵ֑הוּ ʔerpāʔˈēhû רפא heal
וְ wᵊ וְ and
אַנְחֵ֕הוּ ʔanḥˈēhû נחה lead
וַ wa וְ and
אֲשַׁלֵּ֧ם ʔᵃšallˈēm שׁלם be complete
נִֽחֻמִ֛ים nˈiḥumˈîm נִחֻמִים comfort
לֹ֖ו lˌô לְ to
וְ wᵊ וְ and
לַ la לְ to
אֲבֵלָֽיו׃ ʔᵃvēlˈāʸw אָבֵל mourning
57:18. vias eius vidi et dimisi eum et reduxi eum et reddidi consolationes ipsi et lugentibus eius
I saw his ways, and I healed him, and brought him back, and restored comforts to him, and to them that mourn for him.
57:18. I saw his ways, and I healed him, and I led him back again, and I restored consolations to him and to those who mourn for him.
57:18. I have seen his ways, and will heal him: I will lead him also, and restore comforts unto him and to his mourners.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18-19: Обнадеживают сынов Израиля обещанием прощения от Бога и исполнения дарованных Им обетовании. В словах пророка и исцелю его - некоторые, судя по контексту, хотят видеть, именно исцеление от страсти корыстолюбия и исполнение этого пророчества усматривают в строе той первохристианской общины, где "никто ничего не называл своим", а было все общее (Деян 4:32).
Adam Clarke: Commentary on the Bible - 1831
57:18: I have seen his ways - Probably these verses refer to the restoration of the Jews from captivity.
Albert Barnes: Notes on the Bible - 1834
57:18: I have seen his ways - That is, either his ways of sin, or of repentance most probably it means the former; and the idea is, that God had seen how prone his people were to sin, and that he would now interpose and correct their proneness to sin against him, and remove from them the judgments which had been brought upon them in consequence of their crimes.
And will heal him - That is, I will pardon and restore him. Sin, in the Scriptures, is often represented as a disease, and pardon and salvation as a healing of the disease (Ch2 7:14; Psa 41:4; Jer 3:22; Jer 17:4; Jer 32:6; Hos 14:4; see the notes at Isa 6:10).
And to his mourners - To the pious portion that mourned over their sin; or to the nation which would sigh in their long and painful captivity in Babylon.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
57:18: have: Isa 1:18, Isa 43:24, Isa 43:25, Isa 48:8-11; Jer 31:18-20; Eze 16:60-63, Eze 36:22-38; Luk 15:20; Rom 5:20
will heal: Jer 3:22, Jer 31:3, Jer 33:6; Hos 14:4-8
will lead: Isa 49:10; Psa 23:2; Rev 7:17
restore: Isa 57:15, Isa 12:1, Isa 61:2, Isa 61:3, Isa 66:10-13; Psa 51:12
to his: Jer 13:17; Ecc 9:4
Geneva 1599
57:18 I have seen his ways, and will (u) heal him: I will lead him also, and restore comforts to him and to his mourners.
(u) Though they were obstinate, yet I did not withdraw my mercy from them.
John Gill
57:18 I have seen his ways, and will heal him,.... Either the ways of such who trust in the Lord, the ways of the humble and contrite, who are brought by repentance and reformation, by the dealings of God with them; these he sees, knows, and approves of, and heals their former backslidings; for though not all, yet some may be reformed hereby; or rather the ways of the froward, their evil ways, which are their own ways in opposition to God's ways, peculiar to themselves, of their own devising and choosing; these the Lord sees, resents, and corrects for, and yet graciously pardons them, which is meant by healing:
I will lead him also; out of those evil ways of his into the good and right way in which he should go; into the way of truth and paths of righteousness; for it is for want of evangelical light and knowledge that so many err from the truths of the Gospel, and from the simplicity of Gospel worship; but in the latter day the Spirit of truth shall be poured down from on high, and shall lead professors of real religion into all truth, and they shall speak a pure language, and worship the Lord with one consent:
and restore comforts to him, and to his mourners; that mourn over their own sins, and the sins of others; that mourn in Zion, and for Zion; for the corruptions in doctrine and worship crept into the reformed churches; for the want of church discipline and Gospel conversation; for the declensions of professors of religion, and the divisions among them; and for that worldly, earthly, and carnal spirit that prevails; for these, as bad as our times are, there are some that mourn publicly and privately; and to these, and to the church for their sakes, comfort shall be restored, by sending forth Gospel light, truth, and knowledge, which shall cover the earth as the waters the sea; by reviving primitive doctrines and ordinances; by blessing the word to the conversion of a multitude of sinners, and to the edification of saints; by causing brotherly love, peace, and spirituality, to abound among professors, and by blessing all the means of grace to the consolation of their souls; and by making particular applications of the blood, righteousness, and sacrifice of Christ, for pardon, justification, and atonement, the solid foundation of all true comfort.
John Wesley
57:18 Mourners - To those who are humbled under God's hand, that mourn in Zion for their own and others sins.
Robert Jamieson, A. R. Fausset and David Brown
57:18 Rather, "I have seen his ways (in sin), yet will I heal him," that is, restore Israel spiritually and temporally (Jer 33:6; Jer 3:22; Hos 14:4-5) [HORSLEY].
I will . . . restore comforts unto him and to his mourners--However, the phrase, "his mourners," favors English Version; "his ways" will thus be his ways of repentance; and God's pardon on "seeing" them answers to the like promise (Is 61:2-3; Jer 31:18, Jer 31:20).
57:1957:19: հաստատեցի՛ պտուղ. խաղաղութիւն ՚ի վերայ խաղաղութեան՝ հեռաւորաց եւ մերձաւորաց, ասէ Տէր, եւ ես բժշկեցի՛ց զնոսա[10244]։ [10244] Ոսկան. Զպտուղ խաղաղութեան ՚ի վերայ խաղաղութեան։
19 Թող խաղաղութիւն, խաղաղութիւն լինի հեռաւորներին եւ մերձաւորներին, -ասում է Տէրը, - ու ես պիտի բժշկեմ նրանց:
19 Շրթունքներուն պտուղը ես կը ստեղծեմ»։«Խաղաղութիւն, խաղաղութիւն ըլլայ հեռուն եղողին Եւ մօտը եղողին, կ’ըսէ Տէրը, Ես զանիկա պիտի բժշկեմ։
Հաստատեցի պտուղ``. խաղաղութիւն ի վերայ խաղաղութեան` հեռաւորաց եւ մերձաւորաց, ասէ Տէր, եւ ես բժշկեցից զնոսա:

57:19: հաստատեցի՛ պտուղ. խաղաղութիւն ՚ի վերայ խաղաղութեան՝ հեռաւորաց եւ մերձաւորաց, ասէ Տէր, եւ ես բժշկեցի՛ց զնոսա[10244]։
[10244] Ոսկան. Զպտուղ խաղաղութեան ՚ի վերայ խաղաղութեան։
19 Թող խաղաղութիւն, խաղաղութիւն լինի հեռաւորներին եւ մերձաւորներին, -ասում է Տէրը, - ու ես պիտի բժշկեմ նրանց:
19 Շրթունքներուն պտուղը ես կը ստեղծեմ»։«Խաղաղութիւն, խաղաղութիւն ըլլայ հեռուն եղողին Եւ մօտը եղողին, կ’ըսէ Տէրը, Ես զանիկա պիտի բժշկեմ։
zohrab-1805▾ eastern-1994▾ western am▾
57:1957:19 Я исполню слово: мир, мир дальнему и ближнему, говорит Господь, и исцелю его.
57:19 εἰρήνην ειρηνη peace ἐπ᾿ επι in; on εἰρήνην ειρηνη peace τοῖς ο the μακρὰν μακραν far away καὶ και and; even τοῖς ο the ἐγγὺς εγγυς close οὖσιν ειμι be καὶ και and; even εἶπεν επω say; speak κύριος κυριος lord; master ἰάσομαι ιαομαι heal αὐτούς αυτος he; him
57:19 בֹּורֵ֖א bôrˌē ברא create נִ֣יבנוב *nˈîv נִיב fruit שְׂפָתָ֑יִם śᵊfāṯˈāyim שָׂפָה lip שָׁלֹ֨ום׀ šālˌôm שָׁלֹום peace שָׁלֹ֜ום šālˈôm שָׁלֹום peace לָ lā לְ to † הַ the רָחֹ֧וק rāḥˈôq רָחֹוק remote וְ wᵊ וְ and לַ la לְ to † הַ the קָּרֹ֛וב qqārˈôv קָרֹוב near אָמַ֥ר ʔāmˌar אמר say יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH וּ û וְ and רְפָאתִֽיו׃ rᵊfāṯˈiʸw רפא heal
57:19. creavi fructum labiorum pacem pacem ei qui longe est et qui prope dixit Dominus et sanavi eumI created the fruit of the lips, peace, peace to him that is far off, and to him that is near, said the Lord, and I healed him.
19. I create the fruit of the lips: Peace, peace, to him that is far off and to him that is near, saith the LORD; and I will heal him.
57:19. I created the fruit of the lips: peace, peace to him who is far away, and peace to him who is near, said the Lord, and I healed him.
57:19. I create the fruit of the lips; Peace, peace to [him that is] far off, and to [him that is] near, saith the LORD; and I will heal him.
I create the fruit of the lips; Peace, peace to [him that is] far off, and to [him that is] near, saith the LORD; and I will heal him:

57:19 Я исполню слово: мир, мир дальнему и ближнему, говорит Господь, и исцелю его.
57:19
εἰρήνην ειρηνη peace
ἐπ᾿ επι in; on
εἰρήνην ειρηνη peace
τοῖς ο the
μακρὰν μακραν far away
καὶ και and; even
τοῖς ο the
ἐγγὺς εγγυς close
οὖσιν ειμι be
καὶ και and; even
εἶπεν επω say; speak
κύριος κυριος lord; master
ἰάσομαι ιαομαι heal
αὐτούς αυτος he; him
57:19
בֹּורֵ֖א bôrˌē ברא create
נִ֣יבנוב
*nˈîv נִיב fruit
שְׂפָתָ֑יִם śᵊfāṯˈāyim שָׂפָה lip
שָׁלֹ֨ום׀ šālˌôm שָׁלֹום peace
שָׁלֹ֜ום šālˈôm שָׁלֹום peace
לָ לְ to
הַ the
רָחֹ֧וק rāḥˈôq רָחֹוק remote
וְ wᵊ וְ and
לַ la לְ to
הַ the
קָּרֹ֛וב qqārˈôv קָרֹוב near
אָמַ֥ר ʔāmˌar אמר say
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
וּ û וְ and
רְפָאתִֽיו׃ rᵊfāṯˈiʸw רפא heal
57:19. creavi fructum labiorum pacem pacem ei qui longe est et qui prope dixit Dominus et sanavi eum
I created the fruit of the lips, peace, peace to him that is far off, and to him that is near, said the Lord, and I healed him.
57:19. I created the fruit of the lips: peace, peace to him who is far away, and peace to him who is near, said the Lord, and I healed him.
57:19. I create the fruit of the lips; Peace, peace to [him that is] far off, and to [him that is] near, saith the LORD; and I will heal him.
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Adam Clarke: Commentary on the Bible - 1831
57:19: I create the fruit of the lips - "The sacrifice of praise," saith St. Paul, Heb 13:15, "is the fruit of the lips." God creates this fruit of the lips, by giving new subject and cause of thanksgiving by his mercies conferred on those among his people, who acknowledge and bewail their transgressions, and return to him. The great subject of thanksgiving is peace, reconciliation and pardon, offered to them that are nigh, and to them that are afar off, not only to the Jew, but also to the Gentile, as St. Paul more than once applies those terms, Eph 2:13, Eph 2:17. See also Act 2:39.
Peace to him that is far off "That is, to the penitent; and to him that is near, i.e., the righteous." - Kimchi.
Albert Barnes: Notes on the Bible - 1834
57:19: I create the fruit of the lips - The Chaldee and Syriac render this, 'The words of the lips.' The 'fruit' of the lips is that which the lips produce, that is, words; and the reference here is doubtless to offerings of praise and thanksgiving. See Heb 13:15; where the phrase, 'fruit of the lips' (καρπὸς χειλέων karpos cheileō n), is explained to mean praise. Compare Hos 14:2, where the expression, 'we will render the calves of the lips,' means that they would offer praise. The sense here is, that God bestowed such blessings as made thanksgiving proper, and thus, he 'created the fruit of the lips.'
Peace, peace - The great subject of the thanksgiving would be peace. The peace here referred to probably had a primary reference to the cessation of the calamities which would soon overwhelm the Jewish nation, and their restoration again to their own land. But the whole strain of the passage also shows that the prophet had a more general truth in his view, and that he refers to that peace which would diffuse joy among all who were far off, and those who were near. Paul evidently alludes to this passage in Eph 2:14-17. Thus understood, the more general reference is to the peace. which the Messiah would introduce, and which would lay the foundation for universal rejoicing and praise (compare the notes at Isa 2:4; Isa 9:5).
To him that is far off - Applied by the apostle Paul to the Gentiles, who are represented as having been far off from God, or as aliens or strangers to him Eph 2:17.
And to him that is near - That is, to the Jewish people Eph 2:17, represented as having been comparatively near to God in the enjoyment of religious privileges.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
57:19: I create: "The sacrifice of praise," says St. Paul, "is the fruit of the lips." God creates this fruit of the lips, by giving new subject and cause of thanksgiving by His mercies conferred on His people. The great subject of thanksgiving is peace, reconciliation and pardon offered to them that are nigh, and to them that are afar off; not only to the Jew, but also to the Gentile.
the fruit: Exo 4:11, Exo 4:12; Hos 14:2; Luk 21:15; Eph 6:19; Col 4:3, Col 4:4; Heb 13:15
Peace: Mat 10:13; Mar 16:15; Luk 2:14, Luk 10:5, Luk 10:6; Act 2:39, Act 10:36; Co2 5:20, Co2 5:21; Eph 2:14-17
Carl Friedrich Keil and Franz Delitzsch
57:19
But when the redemption comes, it will divide Israel into two halves, with very different prospects. "Creating fruit of the lips; Jehovah saith, 'Peace, peace to those that are far off, and to those that are near; and I heal it.' But the wicked are like the sea that is cast up for it cannot rest, and its waters cast out slime and mud. There is no peace, saith my God, for the wicked." The words of God in Is 57:19 are introduced with an interpolated "inquit Jehova" (cf., Is 45:24, and the ellipsis in Is 41:27); and what Jehovah effects by speaking thus is placed first in a determining participial clause: "Creating fruit (נוב = נוּב, נוב, keri ניב) of the lips," καρπὸν χείλεων (lxx, Heb 13:15), i.e., not of His own lips, to which בּורא would be inapplicable, but the offering of praise and thanksgiving springing from human lips (for the figure, see Psychol. p. 214, trans.; and on the root נב, to press upon forward): "Jehovah saith shâlōm, shâlōm," i.e., lasting and perfect peace (as in Is 26:3), "be the portion of those of my people who are scattered far and near" (Is 43:5-7; Is 49:12; compare the application to heathen and Jews in Eph 2:17); "and I heal it" (viz., the nation, which, although scattered, is like one person in the sight of God). But the wicked, who persist in the alienation from God inherited from the fathers, are incapable of the peace which God brings to His people: they are like the sea in its tossed and stormy state (נגרשׁ pausal third pers. as an attributive clause). As this cannot rest, and as its waters cast out slime and mud, so has their natural state become one of perpetual disturbance, leading to the uninterrupted production of unclean and ungodly thoughts, words, and works. Thus, then, there is no peace for them, saith my God. With these words, which have even a more pathetic sound here than in Is 48:22, the prophet seals the second book of his prophecies. The "wicked" referred to are not the heathen outside Israel, but the heathen, i.e., those estranged from God, within Israel itself.
The transition form the first to the second half of this closing prophecy is formed by ואמר in Is 57:14. In the second half, from Is 57:11, we find the accustomed style of our prophet; but in Isaiah 56:9-57:11a the style is so thoroughly different, that Ewald maintains that the prophet has here inserted in his book a fragment from some earlier writer of the time of Manasseh. But we regard this as very improbable. It is not required by what is stated concerning the prophets and shepherds, for the book of Ezekiel clearly shows that the prophets and shepherds of the captivity were thus debased. Still less does what is stated concerning the early death of the righteous require it; for the fundamental idea of the suffering servant of Jehovah, which is peculiar to the second book, is shadowed forth therein. Nor by what is affirmed as to the idolatrous conduct of the people; for in the very centre (Is 57:4) the great mass of the people are reproached for their contemptuous treatment of the servants of Jehovah. Nor does the language itself force us to any such conjecture, for Is 53:1-12 also differs from the style met with elsewhere; and yet (although Ewald regards it as an earlier, borrowed fragment) it must be written by the author of the whole, since its grandest idea finds its fullest expression there. At the same time, we may assume that the prophet described the idolatry of the people under the influences of earlier models. If he had been a prophet of the captives after the time of Isaiah, he would have rested his prophecies on Jeremiah and Ezekiel. For just as Is 51:18. has the ring of the Lamentations of Jeremiah, so does Is 57:3. resemble in many respects the earlier reproaches of Jeremiah (compare Jer 5:7-9, Jer 5:29; Jer 9:8, with the expression, "Should I rest satisfied with this?"); also Jer 2:25 (נואשׁ), Jer 2:20; Jer 3:6, Jer 3:13 ("upon lofty mountains and under green trees"); also the night scene in Ezek 23.
Geneva 1599
57:19 I create the (x) fruit of the lips; Peace, peace to [him that is] (y) far off, and to [him that is] near, saith the LORD; and I will heal him.
(x) That is, I frame the speech and words of my messengers who will bring peace.
(y) As well to him that is in captivity as to him that remains at home.
John Gill
57:19 I create the fruit of the lips,.... Which is praise and thanksgiving, Heb 13:16 that is, give occasion of it, afford matter for it, by restoring comforts to the church and its mourners, as in the preceding verse; and by giving peace, as in all the following words. The Targum renders it,
"the speech of the lips in the mouth of all men;''
as if it respected that blessing of nature, speech, common to all mankind: whereas this is a blessing of grace, peculiar to some that share in the above blessings; and it may be restrained to Gospel ministers, the fruit of whose lips is the Gospel of peace; or the word preaching peace by Christ; the word of reconciliation committed to them; the subject of their ministry, as follows:
peace, peace to him that is far off, and to him that is near, saith the Lord; peace with God, made by Christ, is the fruit of Jehovah the Father's lips, who promised it in covenant, on condition of Christ's shedding his blood to make it; whence the covenant is called the covenant of peace; and spoke of it in prophecy, as what should be obtained by Christ the peacemaker; and peace of conscience flowing from it is the fruit of Christ's lips, who promised to give it to, and leave it with, his disciples; and that they should have it in him, when they had tribulation in the world; and who also by his apostles went and
preached peace to them that were afar off, and to them that were nigh; having first made it by the blood of his cross, Eph 2:17 in which place there seems a manifest reference to this passage, when the Gospel was preached to the Jews that were near; to them in Judea first, from whence it first came; and then to the Gentiles that were afar off, as well as the dispersed Jews in distant countries; and in the latter day, to which this prophecy refers, it will be preached far and near, even all the world over; when the earth will be filled with the knowledge of the Gospel of peace, through the ministry of a set of men raised up by the Lord, created for that purpose, and eminently furnished for such service; the effect of which will be great spiritual peace in the hearts of God's people, and much concord, unity, and love among them, as well as there will be an abundance of external peace and prosperity; and when nations shall learn war no more. This Kimchi and Ben Melech take to be yet future, and what will be after the war of Gog and Magog: "and I will heal them"; of all their soul sicknesses and maladies; of all their divisions and declensions; of their carnality and earthly mindedness, before complained of; and even of all their sins and backslidings; and restore them to perfect health in their souls, and in their church state.
John Wesley
57:19 I create - I will by my almighty power produce. Peace - That peace which is not wrought by mens hands, but only by God's lips or word. The doubling of the word signifies the certainty and abundance this peace. Far off - To the Gentiles who are far from God, as well as to the Jews, who are called a people near unto God, Ps 148:14.
Robert Jamieson, A. R. Fausset and David Brown
57:19 fruit of . . . lips--that is, thanksgivings which flow from the lips. I make men to return thanks to Me (Hos 14:2; Heb 13:15).
Peace, peace--"perfect peace" (see Is 26:3, Margin; Jn 14:27). Primarily, the cessation of the trouble s now afflicting the Jews, as formerly, under the Babylonian exile. More generally, the peace which the Gospel proclaims both to Israel "that is near," and to the Gentiles who are "far off" (Acts 2:39; Eph 2:17).
57:2057:20: Այլ անօրէնք իբրեւ զծո՛վ ծփեսցին, եւ հանգիստ մի՛ գտցեն. եւ կորիցէ ջուր նորա ՚ի կոխո՛ւմն եւ ՚ի կաւ։
20 Իսկ անօրէնները պիտի ծփան ծովի նման եւ հանգիստ չգտնեն, ու նրա ջրերը պիտի անհետանան՝ կաւի հետ խառնուելով:
20 Բայց ամբարիշտները ալեծուփ ծովու պէս են, որ չի կրնար հանդարտիլ, Որուն ջուրերը տիղմ ու ցեխ դուրս կը նետեն։
Այլ անօրէնք իբրեւ զծով ծփեսցին, [897]եւ հանգիստ մի՛ գտցեն. եւ կորիցէ ջուր նորա ի կոխումն եւ ի կաւ:

57:20: Այլ անօրէնք իբրեւ զծո՛վ ծփեսցին, եւ հանգիստ մի՛ գտցեն. եւ կորիցէ ջուր նորա ՚ի կոխո՛ւմն եւ ՚ի կաւ։
20 Իսկ անօրէնները պիտի ծփան ծովի նման եւ հանգիստ չգտնեն, ու նրա ջրերը պիտի անհետանան՝ կաւի հետ խառնուելով:
20 Բայց ամբարիշտները ալեծուփ ծովու պէս են, որ չի կրնար հանդարտիլ, Որուն ջուրերը տիղմ ու ցեխ դուրս կը նետեն։
zohrab-1805▾ eastern-1994▾ western am▾
57:2057:20 А нечестивые как море взволнованное, которое не может успокоиться и которого в{о}ды выбрасывают ил и грязь.
57:20 οἱ ο the δὲ δε though; while ἄδικοι αδικος injurious; unjust οὕτως ουτως so; this way κλυδωνισθήσονται κλυδωνιζομαι surge καὶ και and; even ἀναπαύσασθαι αναπαυω have respite; give relief οὐ ου not δυνήσονται δυναμαι able; can
57:20 וְ wᵊ וְ and הָ hā הַ the רְשָׁעִ֖ים rᵊšāʕˌîm רָשָׁע guilty כַּ ka כְּ as † הַ the יָּ֣ם yyˈom יָם sea נִגְרָ֑שׁ niḡrˈāš גרשׁ drive out כִּ֤י kˈî כִּי that הַשְׁקֵט֙ hašqˌēṭ שׁקט be at peace לֹ֣א lˈō לֹא not יוּכָ֔ל yûḵˈāl יכל be able וַ wa וְ and יִּגְרְשׁ֥וּ yyiḡrᵊšˌû גרשׁ drive out מֵימָ֖יו mêmˌāʸw מַיִם water רֶ֥פֶשׁ rˌefeš רֶפֶשׁ sea-weed וָ wā וְ and טִֽיט׃ ṭˈîṭ טִיט clay
57:20. impii autem quasi mare fervens quod quiescere non potest et redundant fluctus eius in conculcationem et lutumBut the wicked are like the raging sea, which cannot rest, and the waves thereof cast up dirt and mire.
20. But the wicked are like the troubled sea; for it cannot rest, and its waters cast up mire and dirt.
57:20. But the impious are like the raging sea, which is not able to be quieted, and its waves stir up dirt and mud.
57:20. But the wicked [are] like the troubled sea, when it cannot rest, whose waters cast up mire and dirt.
But the wicked [are] like the troubled sea, when it cannot rest, whose waters cast up mire and dirt:

57:20 А нечестивые как море взволнованное, которое не может успокоиться и которого в{о}ды выбрасывают ил и грязь.
57:20
οἱ ο the
δὲ δε though; while
ἄδικοι αδικος injurious; unjust
οὕτως ουτως so; this way
κλυδωνισθήσονται κλυδωνιζομαι surge
καὶ και and; even
ἀναπαύσασθαι αναπαυω have respite; give relief
οὐ ου not
δυνήσονται δυναμαι able; can
57:20
וְ wᵊ וְ and
הָ הַ the
רְשָׁעִ֖ים rᵊšāʕˌîm רָשָׁע guilty
כַּ ka כְּ as
הַ the
יָּ֣ם yyˈom יָם sea
נִגְרָ֑שׁ niḡrˈāš גרשׁ drive out
כִּ֤י kˈî כִּי that
הַשְׁקֵט֙ hašqˌēṭ שׁקט be at peace
לֹ֣א lˈō לֹא not
יוּכָ֔ל yûḵˈāl יכל be able
וַ wa וְ and
יִּגְרְשׁ֥וּ yyiḡrᵊšˌû גרשׁ drive out
מֵימָ֖יו mêmˌāʸw מַיִם water
רֶ֥פֶשׁ rˌefeš רֶפֶשׁ sea-weed
וָ וְ and
טִֽיט׃ ṭˈîṭ טִיט clay
57:20. impii autem quasi mare fervens quod quiescere non potest et redundant fluctus eius in conculcationem et lutum
But the wicked are like the raging sea, which cannot rest, and the waves thereof cast up dirt and mire.
57:20. But the impious are like the raging sea, which is not able to be quieted, and its waves stir up dirt and mud.
57:20. But the wicked [are] like the troubled sea, when it cannot rest, whose waters cast up mire and dirt.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20-21: Если верующим и, вообще, праведникам Господь обещает мир и светлый радостный покой, как результат чистой совести и исполненного долга, то неверующих и нечестивых, по слову пророка, ожидает как раз обратное - мучительно тяжкое состояние смущенного духа, напоминающее волнение бушующего моря. Результаты такого мрачного душевного настроения неизбежно выразятся у них и во вне, в соответствующих поступках, подобно тому как и волны взбаламученного моря всегда выкидывают на берег грязь и ил.
Albert Barnes: Notes on the Bible - 1834
57:20: But the wicked - All who are transgressors of the law and who remain unpardoned. The design of this is to contrast their condition with that of those who should enjoy peace. The proposition is, therefore, of the most general character. All the wicked are like the troubled sea. Whether prosperous or otherwise; rich or poor; bond or free; old or young; whether in Christian, in civilized, or in barbarous lands; whether living in palaces, in caves, or in tents; whether in the splendor of cities, or in the solitude of deserts; All are like the troubled sea.
Are like the troubled sea - The agitated (נגרשׁ nigrâ sh), ever-moving and restless sea. The sea is always in motion, and never entirely calm. Often also it lashes into foam, and heaves with wild commotion.
When it cannot rest - Lowth renders this, 'For it never can be at rest.' The Hebrew is stronger than our translation. It means that there is no possibility of its being at rest; it is unable to be still (יוּכל לא השׁקט כי kı̂ y hasheqē ṭ lo' yû kal). The Septuagint renders it, 'But the wicked are tossed like waves (κλυδωνισθήσονται kludō nisthē sontai), and are not able to be at rest.' The idea, as it seems to me, is not exactly that which seems to be conveyed by our translation, that the wicked are like the sea, occasionally agitated by a storm and driven by wild commotion, but that, like the ocean, there is never any peace, as there is no peace to the restless waters of the mighty deep.
Whose waters - They who have stood on the shores of the ocean and seen the waves - especially in a storm - foam, and roll, and dash on the beach, will be able to appreciate the force of this beautiful figure, and cannot but have a vivid image before them of the unsettled and agitated bosoms of the guilty. The figure which is used here to denote the want of peace in the bosom of a wicked man, is likewise beautifully employed by Ovid:
Cumque sit hibernis agitatum fluctibus aequor,
Pectora sunt ipso turbidiora mari.
Trist. i. x. 33
The agitation and commotion of the sinner here referred to, relates to such things as the following:
1. There is no permanent happiness or enjoyment. There is no calmness of soul in the contemplation of the divine perfections, and of the glories of the future world. There is no substantial and permanent peace furnished by wealth, business, pleasure; by the pride, pomp, and flattery of the world. All leave the soul unsatisfied, or dissatisfied; all leave is unprotected against the rebukes of conscience, and the fear of hell.
2. Raging passions. The sinner is under their influence. and they may be compared to the wild and tumultuous waves of the ocean. Thus the bosoms of the wicked are agitated with the conflicting passions of pride, envy, malice, lust, ambition, and Rev_enge. These leave no peace in the soul; they make peace impossible. People may learn in some degree to control them by the influence of philosophy; or a pride of character and respect to their reputation may enable them in some degree to restrain them; but they are like the smothered fires of the volcano, or like the momentary calm of the ocean that a gust of wind may soon lash into foam. To restrain them is not to subdue them, for no man can tell how soon he may be excited by anger, or how soon the smothered fires of lus may burn.
3. Conscience. Nothing more resembles an agitated ocean casting up mire and dirt, than a soul agitated by the recollections of past guilt. A deep dark cloud in a tempest overhangs the deep; the lightnings play and the thunder rolls along the sky, and the waves heave with wild commotion. So it is with the bosom of the sinner. Though there may be a temporary suspension of the rebukes of conscience, yet there is no permanent peace. The soul cannot rest; and in some way or other the recollections of guilt will be excited, and the bosom thrown into turbid and wild agitation.
4. The fear of judgment and of hell. Many a sinner has no rest, day or night, from the fear of future wrath. His troubled mind looks onward, and he sees nothing to anticipate but the wrath of God, and the horrors of an eternal hell. How invaluable then is religion! All these commotions are stilled by the voice of pardoning mercy, as the billows of the deep were hushed by the voice of Jesus. How much do we owe to religion! Had it not been for this, there had been no peace in this world. Every bosom would have been agitated with tumultuous passion; every heart would have quailed with the fear of hell. How diligently should we seek the influence of religion! We all have raging passions to be subdued. We all have consciences that may be troubled with the recollections of past guilt. We are all traveling to the bar of God, and have reason to apprehend the storms of vengeance. We all must soon lie down on beds of death, and in all these scenes there is nothing that can give permanent and solid peace but the religion of the Redeemer. Oh! that stills all the agitation of a troubled soul; lays every billow of tumultuous passion to rest; calms the conflicts of a guilty bosom; Rev_eals God reconciled through a Redeemer to our souls, and removes all the anticipated terrors of a bed of death and of the approach to the judgment bar. Peacefully the Christian can die - not as the troubled sinner, who leaves the world with a bosom agitated like the stormy ocean but as peacefully as the gentle ripple dies away on the beach.
How blest the righteous when they die,
When holy souls retire to rest I
How mildly beams the closing eye,
How gently heaves the expiring breast!
So fades a summer cloud away;
So sinks the gale when storms are o'er;
So gently shuts the eve of day;
So dies a wave along the shore.
- Barbauld
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
57:20: like: Isa 3:11; Job 15:20-24, Job 18:5-14, Job 20:11-29; Psa 73:18-20; Pro 4:16, Pro 4:17; Jde 1:12
Geneva 1599
57:20 But the wicked [are] like the troubled sea, when it (z) cannot rest, whose waters cast up mire and dirt.
(z) Their evil conscience always torments them and therefore they can never have rest, (Is 48:22).
John Gill
57:20 But the wicked are like the troubled sea, when it cannot rest,.... Disturbed by winds, storms, and hurricanes, when its waves rise, rage, and tumble about, and beat against the shore and sand, threatening to pass the bounds fixed for it. In such like agitations will the minds of wicked men be, through the terrors of conscience for their sins; or through the malice and envy in them at the happiness and prosperity of the righteous, now enjoyed, upon the downfall of antichrist; and through the judgments of God upon them, gnawing their tongues for pain, and blaspheming the God of heaven, because of their plagues and pains, Rev_ 16:9,
whose waters cast up mire and dirt; from the bottom of the sea upon the shore; so the hearts of wicked men, having nothing but the mire and dirt of sin in them, cast out nothing else but the froth and foam of their own shame, blasphemy against God, and malice against his people.
John Wesley
57:20 Cast up - Their minds are restless, being perpetually hurried with their own lusts and passions, and with guilt, and the dread of the divine vengeance.
Robert Jamieson, A. R. Fausset and David Brown
57:20 when it cannot rest--rather, "for it can have no rest" (Job 15:20, &c.; Prov 4:16-17). English Version represents the sea as occasionally agitated; but the Hebrew expresses that it can never be at rest.
57:2157:21: Ո՛չ գոյ խաղաղութիւն ամպարշտաց՝ ասէ Տէր։
[20] Ամբարիշտների համար խաղաղութիւն չկայ», -ասում է Տէրը:
21 Ամբարիշտները խաղաղութիւն պիտի չունենան», կ’ըսէ իմ Տէր Աստուածս։
Ոչ գոյ խաղաղութիւն ամպարշտաց, ասէ [898]Տէր:

57:21: Ո՛չ գոյ խաղաղութիւն ամպարշտաց՝ ասէ Տէր։
[20] Ամբարիշտների համար խաղաղութիւն չկայ», -ասում է Տէրը:
21 Ամբարիշտները խաղաղութիւն պիտի չունենան», կ’ըսէ իմ Տէր Աստուածս։
zohrab-1805▾ eastern-1994▾ western am▾
57:2157:21 Нет мира нечестивым, говорит Бог мой.
57:21 οὐκ ου not ἔστιν ειμι be χαίρειν χαιρω rejoice; hail τοῖς ο the ἀσεβέσιν ασεβης irreverent εἶπεν επω say; speak κύριος κυριος lord; master ὁ ο the θεός θεος God
57:21 אֵ֣ין ʔˈên אַיִן [NEG] שָׁלֹ֔ום šālˈôm שָׁלֹום peace אָמַ֥ר ʔāmˌar אמר say אֱלֹהַ֖י ʔᵉlōhˌay אֱלֹהִים god(s) לָ lā לְ to † הַ the רְשָׁעִֽים׃ ס rᵊšāʕˈîm . s רָשָׁע guilty
57:21. non est pax dixit Deus meus impiisThere is no peace to the wicked, saith the Lord God.
21. There is no peace, saith my God, to the wicked.
57:21. There is no peace for the impious, says the Lord God.
57:21. [There is] no peace, saith my God, to the wicked.
no peace, saith my God, to the wicked:

57:21 Нет мира нечестивым, говорит Бог мой.
57:21
οὐκ ου not
ἔστιν ειμι be
χαίρειν χαιρω rejoice; hail
τοῖς ο the
ἀσεβέσιν ασεβης irreverent
εἶπεν επω say; speak
κύριος κυριος lord; master
ο the
θεός θεος God
57:21
אֵ֣ין ʔˈên אַיִן [NEG]
שָׁלֹ֔ום šālˈôm שָׁלֹום peace
אָמַ֥ר ʔāmˌar אמר say
אֱלֹהַ֖י ʔᵉlōhˌay אֱלֹהִים god(s)
לָ לְ to
הַ the
רְשָׁעִֽים׃ ס rᵊšāʕˈîm . s רָשָׁע guilty
57:21. non est pax dixit Deus meus impiis
There is no peace to the wicked, saith the Lord God.
57:21. There is no peace for the impious, says the Lord God.
57:21. [There is] no peace, saith my God, to the wicked.
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
57:21: There is no peace, saith my God - For אלהי Elohai, twenty-two MSS. (five ancient) of Kennicott's, thirty of De Rossi's, and one ancient of my own, read יהוה Yehovah; the Vulgate, Septuagint, Alex., and Arabic, and three MSS. have both. This verse has reference to the nineteenth. The perseveringly wicked and impenitent are excluded from all share in that peace above mentioned, that reconcilement and pardon which is promised to the penitent only. The forty-eighth chapter ends with the same declaration, to express the exclusion of the unbelievers and impenitent from the benefit of the foregoing promises. - L.
Albert Barnes: Notes on the Bible - 1834
57:21: There is no peace - (see the note at Isa 48:22).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
57:21: Isa 3:11, Isa 48:22; Kg2 9:22; Rom 3:16, Rom 3:17
John Gill
57:21 There is no peace, saith my God, to the wicked. They have no share in the peace made by the blood of Christ; they have no true, solid, inward peace of conscience; nor will they have any part in the happiness and prosperity of the church and people of God in the latter day, which will but add to their uneasiness; and will have no lot and portion in the eternal peace which saints enjoy in the world to come; and of this there is the strongest assurance, since God, the covenant God of his people, has said it.
John Wesley
57:21 No peace - Though they may have a great share of prosperity, yet they have no share in this inward, and spiritual, and everlasting peace.
Robert Jamieson, A. R. Fausset and David Brown
57:21 (Is 48:22; 4Kings 9:22).
my God--The prophet, having God as his God, speaks in the person of Israel, prophetically regarded as having now appropriated God and His "peace" (Is 11:1-3), warning the impenitent that, while they continue so, they can have no peace.