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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-6. Торжественное явление в мир Мессии, как момент откровения праведного суда Божия над Едомом, олицетворением темных сил языческого мира. 7-19. Покаянно-благодарственная молитва к Богу от лица Его вероломного народа.

Предпоследний стих предыдущей главы (11: ст. 62: г.) говорил о грядущем приходе обетованного Мессии для выполнения Его главной задачи - оправдания и спасения нового Сиона, или духовного Израиля. Начало настоящей главы, продолжая ту же самую пророческую речь, указывает и на другую, так сказать, отрицательную цель этого пришествия, состоящую в наказании всех врагов царства Божия, олицетворенных здесь в Едоме. Вот почему первые шесть стихов настоящей главы относятся к числу важных мессианских мест кн. пророка Исаии. Обращает также серьезное внимание на себя и сама форма изложения этого отдела; он представляет собой живой, глубоко драматический диалог, который ведут между собою Мессия и какие-то таинственные Его собеседники.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
In this chapter we have, I. God coming towards his people in ways of mercy and deliverance, and this is to be joined to the close of the foregoing chapter, where it was said to Zion, "Behold, thy salvation comes;" for here it is shown how it comes, ver. 1-6. II. God's people meeting him with their devotions, and addressing themselves to him with suitable affections; and this part of the chapter is carried on to the close of the next. In this we have, 1. A thankful acknowledgment of the great favours God had bestowed upon them, ver. 7. 2. The magnifying of these favours, from the consideration of God's relation to them (ver. 8), his compassionate concern for them (ver. 9), their unworthiness (ver. 10), and the occasion which it gave both him and them to call to mind former mercies, ver. 11-14. 3. A very humble and earnest prayer to God to appear for them in their present distress, pleading God's mercy (ver. 15), their relation to him (ver. 16), their desire towards him (ver. 17), and the insolence of their enemies, ver. 18, 19. So that, upon the whole, we learn to embrace God's promises with an active faith, and then to improve them, and make use of them, both in prayers and praises.
Adam Clarke: Commentary on the Bible - 1831
The prophet, (or rather the Church he represents), sees the great Deliverer, long promised and expected, making his appearance, after having crushed his enemies, like grapes in the wine-vat. The comparison suggests a lively idea of the wrath of Omnipotence, which its unhappy objects can no more resist than the grapes can resist the treader. Indeed, there is so much pathos, energy, and sublimity in this remarkable passage, as hardly any thing can be conceived to exceed. The period to which it refers must be the same with that predicted in the nineteenth chapter of the Revelation, some parts of which are expressed in the same terms with this, and plainly enough refer to the very sudden and total overthrow of Antichrist, and of all his adherents and auxiliaries, of which the destruction of Babylon, the capital of Chaldea, and of Bozra, the chief city of the Edomites, was the prototype, Isa 63:1-6. At the seventh verse commences a penitential confession and supplication of the Jews, as uttered in their present dispersion, Isa 63:7-19.
The very remarkable passage with which this chapter begins seems to me to be, in a manner, detached from the rest, and to stand singly by itself; having no immediate connection with what goes before, or with what follows, otherwise than as it may pursue the general design, and stand in its proper place in the order of prophecy. It is by many learned interpreters supposed that Judas Maccabeus and his victories make the subject of it. What claim Judas can have to so great an honor will, I think, be very difficult to make out; or how the attributes of the great person introduced can possibly suit him. Could Judas call himself the announcer of righteousness, mighty to save? Could he talk of the day of vengeance being in his heart, and the year of his redeemed being come? or that his own arm wrought salvation for him? Besides, what were the great exploits of Judas in regard to the Idumeans? He overcame them in battle, and slew twenty thousand of them. And John Hyrcanus, his brother Simon's son and successor, who is called in to help out the accomplishment of the prophecy, gave them another defeat some time afterward, and compelled them by force to become proselytes to the Jewish religion, and to submit to circumcision: after which they were incorporated with the Jews, and became one people with them. Are these events adequate to the prophet's lofty prediction? Was it so great an action to win a battle with considerable slaughter of the enemy or to force a whole nation by dint of the sword into Judaism? or was the conversion of the Idumeans, however effected, and their admission into the Church of God, equivalent to a most grievous judgment and destruction, threatened in the severest terms? But here is another very material circumstance to be considered, which, I presume, entirely excludes Judas Maccabeus, and even the Idumeans, properly so called. For the Idumea of the prophet's time was quite a different country from that which Judas conquered. For during the Babylonish captivity the Nabatheans had driven the Edomites out of their country; who upon that took possession of the southern parts of Judea, and settled themselves there; that is, in the country of the whole tribe of Simeon and in half of that of Judah. See Prideaux, ad. an. 740 and 165. And the metropolis of the Edomites, and of the country thence called Idumea, which Judas took, was Hebron 1 Maccabees 5:65, not Bozrah.
I conclude, therefore, that this prophecy has not the least relation to Judas Maccabeus. It may be asked, to whom, and to what event does it relate? I can only answer, that I know of no event in history to which, from its importance and circumstances, it can be applied: unless, perhaps, to the destruction of Jerusalem and the Jewish polity; which in the Gospel is called the coming of Christ and the days of vengeance, Mat 16:28; Luk 21:22. But though this prophecy must have its accomplishment, there is no necessity for supposing that it has been already accomplished. There are prophecies, which intimate a great slaughter of the enemies of God and his people, which remain to be fulfilled; these in Ezekiel, chap. 38, and in the Revelation of St. John, Rev 20:1-15, are called Gog and Magog. This prophecy of Isaiah may possibly refer to the same or the like event. We need not be at a loss to determine the person who is here introduced, as stained with treading the wine-press, if we consider how St. John in the Revelation has applied this image of the prophet, Rev 19:13, Rev 19:15, Rev 19:16. Compare chap. 34. - L.
Albert Barnes: Notes on the Bible - 1834
63:0: This chapter and the following relate to the same general subject, and should not have been separated. The subject with which they are introduced is the destruction of the enemies of God Isa 63:1-6, and this is followed by tender expressions of confidence in Yahweh, and by earnest supplications, on the part of his people, that he would interpose in their behalf. The prophet sees in vision a magnificent conqueror, stained with the blood of his enemies, returning from Edom, and from its capital Bozrah - a warrior flushed with victory, unsubdued, unweakened, and coming with the pride and stateliness of conquest. Who he is, is the object of inquiry; and the answer is, that he is a great and holy deliverer. Why his gorgeous robes are thus polluted with blood, becomes also a question of intense anxiety. The reply of the conqueror is, that he has been forth to subdue mighty foes; that he went alone; that there was none that could aid; and that he had trodden them down as a treader of grapes treads in the wine-press. The whole image here is that of a triumphant, blood-stained warrior, returning from the conquest of Idumea.
Who is referred to here has been a question in which interpreters have greatly differed in opinion. The following are some of the opinions which have been expressed.
1. Some have referred it to Judas Maccabeus. This was the opinion of Grotius, who supposed that it was designed to represent his conquest of Idumea (1 Macc. 5:1-5; Jos. Ant. xii. 8. 1). But against this interpretation there are insuperable objections.
(1) The attributes of the person here referred to do not agree with him. How could he announce that he was the proclaimer of righteousness and was mighty to save?
(2) The exploits of Judas Maccabeus were not such as to justify the language which the prophet here uses. He overcame the Idumeans, and killed twenty thousand men, but this event is by no means adequate to the lofty prediction of the prophet.
(3) There is another objection suggested by Lowth to this supposition. It is that the Idumea of the time of Isaiah was quite a different country from that which was laid waste by Judas. In the time of Isaiah, Idumea was known as the country south of Palestine, whose capital at one time was Petra, and at another Bozrah. But during the captivity in Babylon, the Nabatheans invaded and conquered the southern part of Judea, and took possession of a great part of what was the territory of the tribe of Judah, and made Hebron the capital. This was the Idumea known in later times, and this was the Idumea that Judas Maccabeus conquered (1 Macc. 5:65).
2. One writer, referred to by Poole (Synopsis); supposes that the allusion is to Michael, who came to assist Daniel against the Prince of the kingdom of Persia Dan 10:13.
3. Others have referred it to Yahweh subduing his enemies, and restoring safety to his people. This is the opinion of Calvin, Piscator, Junius, Noyes, and Gesenius.
4. The mass of interpreters have referred it to the Messiah. This is the opinion, among the ancients, of Origen, Jerome, Cyril, Eusebius, and Procopius; and among the moderns, of Lowth, Cocceius - of course, Calovius, etc. But to this opinion Calvin makes the following weighty objection; 'Christians,' says he, 'have violently distorted this passage by referring it to Christ, when the prophet simply makes an announcement respecting God. And they have reigned that Christ was red because he was covered with his own blood, which he poured out on the cross. But the simple sense is, that the Lord here goes forth in the sight of his people with red garments, that all might understand that he was their vindicator and avenger' - (Commentary in loc.). The objections to an immediate and direct application to Christ, seem to me to be insuperable.
(1) There is no reference to it in the New Testament as applicable to him.
(2) The blood with which the hero was stained, was not his own blood, but that of his foes; consequently all the applications of the words and phrases here to the Messiah as stained with his own blood are misplaced.
(3) The whole image of the prophet is that of a triumphant warrior, returning from conquest, himself unharmed and unwounded, not that of a meek and patient sufferer such as the Messiah. It is, therefore, not without the greatest perversion that it can be referred to the Messiah, nor should it be so employed. (These objections against the application of the passage to the Messiah, seem to be fatal only to one aspect of it, namely, that which presents the Messiah as stained with his own blood; but though the warrior here very clearly appears stained with the blood of others, not his own, but the blood of vanquished foes, still that warrior may be the Messiah, and this one of the numerous passages in which he is represented as a victorious conqueror Psa 45:3; Rev 6:2; Rev 19:11-16. The beautiful accommodation of the language in the third verse to the sufferings of Christ, seems to have led to the forced application of the whole passage to the Redeemer's passion. It certainly refers, however, to a conquering, not a suffering, Messiah. Alexander supposes the conqueror to be Yahweh, or the Messiah; Henderson, the divine Logos, the Angel or Messenger of the divine presence, who acted as the Protector and Saviour of ancient Israel. Edom is generally taken as the type of the enemies of Israel, or of the church; and this prophecy announces their overthrow - E. D.)
5. Vitringa supposes that there is described under the emblem used here, the final and peremptory manner with which the Messiah, the vindicator and avenger of his people, will take severe vengeance, with the shedding of much blood, on the princes, people, subjects, and patrons of idolatrous and apostate Rome; that the true church on the earth would be reduced to extremities; would be destitute of protectors; and that the Messiah would interpose and by his own power destroy the foes of his people.
The whole passage Isa 63:1-6 has a striking resemblance to isa 34, where the prophet predicts the overthrow of Idumea, and the long desolations that would come upon that country and people, and probably the same idea is intended to be conveyed by this which was by that - that all the enemies of the Jews would be destroyed (see the Analysis to Isa 39:1-8, and the note at that chapter). It is to be remembered that Idumea was a formidable foe to the Jews; that there had been frequent wars between them; and especially that they had greatly provoked the anger of the Hebrews, and deserved the severest divine vengeance for uniting with the Chaldeans when they took Jerusalem, and for urging them to raze it to its foundation Psa 137:7. On these accounts, Idumea was to he destroyed. Vengeance was to be taken on this foe; and the destruction of ldumea became a kind of Fledge and emblem of the destruction of all the enemies of the people of God. Thus it is used here; and the prophet sees in vision Yahweh returning in triumph from the complete overthrow of the capital of that nation, and the entire destruction of the inhabitants. He sees the mighty warrior return from the conquest; his raiment stained with blood; and he inquires who he is, and receives for answer that he has been alone to the conquest of the foes of his people. The idea is, that all those foes would be destroyed, and that it would be done by the power of God alone. The chapter, therefore, I do not regard as immediately referring to the Messiah, but to Yahweh, and to his solemn purpose to destroy the enemies of his people, and to effect their complete deliverance. It may be further remarked that the portion in Isa 63:1-6, is a responsive song; a species of composition common in the Bible (see Psa 24:1-10; Psa 134:1-3; Sol 3:6).
The two chapters isa 63; Isa 64:1-12 may be divided into three parts.
I. The destruction of Edom Isa 63:1-6.
1. The view of the conquering hero coming from Bozrah, and the inquiry by the people who he is (Isa 63:1, first part). He comes with dyed garments, yet glorious, and with the state and air of a conqueror.
2. The response of Yahweh the conqueror, that it was he who was mighty to save (Isa 63:1, last part).
3. The inquiry of the people why he was thus red in his apparel, as if he had been treading in the wine-press Isa 63:2.
4. The answer of Yahweh Isa 63:3-6.
(1) He had indeed trod the Wine-press, and he had done it alone. He had trod down the people in his anger, and their blood had been sprinkled on lids raiment.
(2) The day of his vengeance had arrived, and the year of his redeemed had come.
(3) No one had been able to do it, and he had gone forth alone, and had trod down their strength in his fury.
II. A hymn of thanksgiving in view of the deliverance performed, and of the many mercies conferred on Israel Isa 63:7-14.
1. A general acknowledgment of his mercy Isa 63:7.
2. His choice of them as his people Isa 63:8.
3. His sympathy for them in all their trials Isa 63:9.
4. His kindness and compassion, illustrated by a reference to his leading them through the wilderness, notwithstanding their ingratitude and sin Isa 63:10-14.
III. An earnest supplication in view of the condition of Israel Isa 63:15-19; Isa 64:1-12. The arguments are very beautiful and various for his interposition.
1. An appeal to Yahweh in view of his former mercies Isa 63:15.
2. An argument from the fact that he was their Father, though they should be disowned and despised by all others Isa 63:16.
3. Earnest intercession from the fact that his enemies had trodden down the sanctuary, and that those who never acknowledged him, ruled in the land that he had given to his own people Isa 63:17-19.
4. An earnest pleading with God, in view of the inestimable value of the favors which he conferred - the fact that there was nothing so much to be desired, that the world could confer nothing that was to be compared with his favor Isa 64:1-5.
5. An argument derived from the general pRev_alence of irreligion among the people Isa 64:6-7.
6. Tender and affectionate pleading from the fact that they were his people Isa 64:8-9.
7. A tender and affectionate argument from the fact that the holy city was waste; the temple in ruins; and the beautiful house where their fathers worshipped had been burned up with fire Isa 64:10-12.
This last passage Isa 64:10-12, proves that the scene of this prayer and vision is laid in Babylon. The time is after Jerusalem had been destroyed, the temple fired, and their sacred things transported; after Edom had joined with the Chaldeans in demanding the entire destruction of the city and temple, and had urged them on to the work of destruction Psa 137:7; after the Idumeans had invaded the territories of Judea, and established a kingdom there. In their exile they are represented as calling upon God, and they are assured that the kingdom of their enemies would be wholly destroyed.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Isa 63:1, Christ shews who he is, Isa 63:2, what his victory over his enemies, Isa 63:7, and what his mercy toward his church; Isa 63:10, In his just wrath he remembers his free mercy; Isa 63:15, The church, in her prayer, Isa 63:17. and complaint, professes her faith.
Carl Friedrich Keil and Franz Delitzsch

Sixth Prophecy - Is 63:1-6
Judgment Upon Edom and Upon the Whole World that Is Hostile to the Church
Just as the Ammonites had been characterized by a thirst for extending their territory as well as by cruelty, and the Moabites by boasting and a slanderous disposition, so were the Edomites, although the brother-nation to Israel, characterised from time immemorial by fierce, implacable, bloodthirsty hatred towards Israel, upon which they fell in the most ruthless and malicious manner, whenever it was surrounded by danger or had suffered defeat. The knavish way in which they acted in the time of Joram, when Jerusalem was surprised and plundered by Philistines and Arabians (2Chron 21:16-17), has been depicted by Obadiah. A large part of the inhabitants of Jerusalem were then taken prisoners, and sold by the conquerors, some to the Phoenicians and some to the Greeks (Obad 1:20; Joel 3:1-8); to the latter through the medium of the Edomites, who were in possession of the port and commercial city of Elath on the Elanitic Gulf (Amos 1:6). Under the rule of the very same Joram the Edomites had made themselves independent of the house of David (4Kings 8:20; 2Chron 21:10), and a great massacre took place among the Judaeans settled in Idumaea; an act of wickedness for which Joel threatens them with the judgment of God (Joel 3:19), and which was regarded as not yet expiated even in the time of Uzziah, notwithstanding the fact that Amaziah had chastised them (4Kings 14:7), and Uzziah had wrested Elath from them (4Kings 14:22). "Thus saith Jehovah," was the prophecy of Amos (Amos 1:11-12) in the first half of Uzziah's reign, "for three transgressions of Edom, ad for four, I will not take it back, because he pursued his brother with the sword, and stifled his compassion, so that his anger tears in pieces for ever, and he keeps his fierce wrath eternally: And I let fire loose upon Teman, and it devours the palaces of Bozrah." So also at the destruction of Jerusalem by the Chaldeans, and the carrying away of the people, Edom took the side of the Chaldeans, rejoiced over Israel's defeat, and flattered itself that it should eventually rule over the territory that had hitherto belonged to Israel. They availed themselves of this opportunity to slake their thirst for revenge upon Israel, placing themselves at the service of its enemies, delivering up fugitive Judaeans or else massacring them, and really obtaining possession of the southern portion of Judaea, viz., Hebron (1 Macc. 5:65; cf., Josephus, Wars of the Jews, iv 9, 7). With a retrospective glance at these, the latest manifestations of eternal enmity, Edom is threatened with divine vengeance by Jeremiah in the prophecy contained in Jer 49:7-22, which is taken for the most part from Obadiah; also in the Lamentations (Lam 4:21-22), as well as by Ezekiel (Ezek 25:12-14, and especially Ezek 35:1), and by the author of Ps 137:1-9, which looks back upon the time of the captivity. Edom is not always an emblematical name for the imperial power of the world: this is evident enough from Ps 137:1-9, from Isaiah 21, and also from Isaiah 34 in connection with chapter 13, where the judgment upon Edom is represented as a different one from the judgment upon Babylon. Babylon and Edom are always to be taken literally, so far as the primary meaning of the prophecy is concerned; but they are also representative, Babylon standing for the violent and tyrannical world-power, and Edom for the world as cherishing hostility and manifesting hostility to Israel as Israel, i.e., as the people of God. Babylon had no other interest, so far as Israel was concerned, than to subjugate it like other kingdoms, and destroy every possibility of its ever rising again. But Edom, which dwelt in Israel's immediate neighbourhood, and sprang from the same ancestral house, hated Israel with hereditary mortal hatred, although it knew the God of Israel better than Babylon ever did, because it knew that Israel had deprived it of its birthright, viz., the chieftainship. If Israel should have such a people as this, and such neighbouring nations generally round about it, after it had been delivered from the tyranny of the mistress of the world, its peace would still be incessantly threatened. Not only must Babylon fall, but Edom also must be trodden down, before Israel could be redeemed, or be regarded as perfectly redeemed. The prophecy against Edom which follows here is therefore a well-chosen side-piece to the prophecy against Babel in Is 47:1-15, at the point of time to which the prophet has been transported.
John Gill
INTRODUCTION TO ISAIAH 63
This chapter contains a prophecy of the vengeance of Christ upon the enemies of his church in the latter day, whereby complete salvation would be obtained for them; and this illustrated by the mercies of God to the people of Israel of old; and is concluded with the church s prayer to him. The account of the vengeance taken by Christ on his enemies is introduced by a colloquy between him and his church; who puts a question, in which he is described by the places from whence he came, by his apparel, and by his manner of walking; to which he returns an answer, Is 63:1, then a second question is put, about the colour of his garments; for which he gives a reason, Is 63:2 it being the time of his vengeance on his enemies, and of the redemption of his people, Is 63:4 the manner in which he performed both is observed, Is 63:5 and the thorough work he would make; and the entire riddance of all his enemies is determined upon, Is 63:6, which puts the prophet, or the church, in mind of former mercies bestowed upon Israel of old, the peculiar people and children of God, the Lord had a great opinion of, and favour for, whom he dealt very tenderly with, and redeemed, and saved, and preserved, Is 63:7 though they acted an ungrateful part to him, which is aggravated by the various kind steps of Providence, in leading them through the Red sea, guiding them in the wilderness, and bringing them to rest safely in Canaan's land, for his own glory, Is 63:10 and all is closed with the church's prayer to God, imploring his grace and mercy; pleading relation to him; expostulating with him about their present case, and observing the difference between them and their enemies, Is 63:15 and which prayer is continued in the next chapter.
63:163:1: Իսկ այս ո՞վ է որ դիմեալ գայ յԵդովմայ, կարմրութիւն ձորձոց իւրոց ՚ի Բոսորայ, գեղեցի՛կ պատմուճանաւ եւ բո՛ւռն զօրութեամբ։ Ե՛ս խօսիմ զարդարութիւն եւ իրաւունս փրկութեան։
1 Ո՞վ է սա, որ ելել գալիս է Եդոմից. նրա հագուստների կարմիրը Բոսորայից է, նա գեղեցիկ պատմուճանով է եւ հուժկու զօրութեամբ: Ես խօսում եմ արդարութեան եւ փրկութեան իրաւունքի մասին:
63 Ո՞վ է ասիկա, որ կու գայ Եդովմէն, Կարմրագոյն զգեստով՝ Բօսրայէն, Որ փառաւոր հանդերձով զարդարուած է Եւ իր շատ զօրութիւնովը պանծալով կը քալէ։«Ես եմ, որ արդարութեամբ կը խօսիմ Ու փրկելու կարողութիւն ունիմ»։
Իսկ այս ո՞վ է որ դիմեալ գայ յԵդովմայ, կարմրութիւն ձորձոց իւրոց ի Բոսորայ, [972]գեղեցիկ պատմուճանաւ եւ բուռն զօրութեամբ: Ես խօսիմ զարդարութիւն եւ իրաւունս փրկութեան:

63:1: Իսկ այս ո՞վ է որ դիմեալ գայ յԵդովմայ, կարմրութիւն ձորձոց իւրոց ՚ի Բոսորայ, գեղեցի՛կ պատմուճանաւ եւ բո՛ւռն զօրութեամբ։ Ե՛ս խօսիմ զարդարութիւն եւ իրաւունս փրկութեան։
1 Ո՞վ է սա, որ ելել գալիս է Եդոմից. նրա հագուստների կարմիրը Բոսորայից է, նա գեղեցիկ պատմուճանով է եւ հուժկու զօրութեամբ: Ես խօսում եմ արդարութեան եւ փրկութեան իրաւունքի մասին:
63 Ո՞վ է ասիկա, որ կու գայ Եդովմէն, Կարմրագոյն զգեստով՝ Բօսրայէն, Որ փառաւոր հանդերձով զարդարուած է Եւ իր շատ զօրութիւնովը պանծալով կը քալէ։«Ես եմ, որ արդարութեամբ կը խօսիմ Ու փրկելու կարողութիւն ունիմ»։
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63:163:1 Кто это идет от Едома, в червленых ризах от Восора, столь величественный в Своей одежде, выступающий в полноте силы Своей? >.
63:1 τίς τις.1 who?; what? οὗτος ουτος this; he ὁ ο the παραγινόμενος παραγινομαι happen by; come by / to / along ἐξ εκ from; out of Εδωμ εδωμ clothing; clothes ἐκ εκ from; out of Βοσορ βοσορ Bosor; Vosor οὕτως ουτως so; this way ὡραῖος ωραιος attractive; seasonable ἐν εν in στολῇ στολη robe βίᾳ βια violence μετὰ μετα with; amid ἰσχύος ισχυς force ἐγὼ εγω I διαλέγομαι διαλεγομαι discuss; lecture δικαιοσύνην δικαιοσυνη rightness; right standing καὶ και and; even κρίσιν κρισις decision; judgment σωτηρίου σωτηριος salvation; saving
63:1 מִי־ mî- מִי who זֶ֣ה׀ zˈeh זֶה this בָּ֣א bˈā בוא come מֵ mē מִן from אֱדֹ֗ום ʔᵉḏˈôm אֱדֹום Edom חֲמ֤וּץ ḥᵃmˈûṣ חָמוּץ coloured בְּגָדִים֙ bᵊḡāḏîm בֶּגֶד garment מִ mi מִן from בָּצְרָ֔ה bboṣrˈā בָּצְרָה Bozrah זֶ֚ה ˈzeh זֶה this הָד֣וּר hāḏˈûr הדר honour בִּ bi בְּ in לְבוּשֹׁ֔ו lᵊvûšˈô לְבוּשׁ clothing צֹעֶ֖ה ṣōʕˌeh צעה put in chains בְּ bᵊ בְּ in רֹ֣ב rˈōv רֹב multitude כֹּחֹ֑ו kōḥˈô כֹּחַ strength אֲנִ֛י ʔᵃnˈî אֲנִי i מְדַבֵּ֥ר mᵊḏabbˌēr דבר speak בִּ bi בְּ in צְדָקָ֖ה ṣᵊḏāqˌā צְדָקָה justice רַ֥ב rˌav רַב much לְ lᵊ לְ to הֹושִֽׁיעַ׃ hôšˈîₐʕ ישׁע help
63:1. quis est iste qui venit de Edom tinctis vestibus de Bosra iste formonsus in stola sua gradiens in multitudine fortitudinis suae ego qui loquor iustitiam et propugnator sum ad salvandumWho is this that cometh from Edom, with dyed garments from Bosra, this beautiful one in his robe, walking in the greatness of his strength. I, that speak justice, and am a defender to save.
1. Who is this that cometh from Edom, with dyed garments from Bozrah? this that is glorious in his apparel, marching in the greatness of his strength? I that speak in righteousness, mighty to save.
63:1. Who is this, who arrives from Edom with dyed garments from Bozrah? This is the Handsome One in his robe, advancing by the fullness of his strength. It is I, the Speaker of Justice, and I am the Fighter for Salvation.
63:1. Who [is] this that cometh from Edom, with dyed garments from Bozrah? this [that is] glorious in his apparel, travelling in the greatness of his strength? I that speak in righteousness, mighty to save.
[991] Who [is] this that cometh from Edom, with dyed garments from Bozrah? this [that is] glorious in his apparel, travelling in the greatness of his strength? I that speak in righteousness, mighty to save:

63:1 Кто это идет от Едома, в червленых ризах от Восора, столь величественный в Своей одежде, выступающий в полноте силы Своей? <<Я изрекающий правду, сильный, чтобы спасать>>.
63:1
τίς τις.1 who?; what?
οὗτος ουτος this; he
ο the
παραγινόμενος παραγινομαι happen by; come by / to / along
ἐξ εκ from; out of
Εδωμ εδωμ clothing; clothes
ἐκ εκ from; out of
Βοσορ βοσορ Bosor; Vosor
οὕτως ουτως so; this way
ὡραῖος ωραιος attractive; seasonable
ἐν εν in
στολῇ στολη robe
βίᾳ βια violence
μετὰ μετα with; amid
ἰσχύος ισχυς force
ἐγὼ εγω I
διαλέγομαι διαλεγομαι discuss; lecture
δικαιοσύνην δικαιοσυνη rightness; right standing
καὶ και and; even
κρίσιν κρισις decision; judgment
σωτηρίου σωτηριος salvation; saving
63:1
מִי־ mî- מִי who
זֶ֣ה׀ zˈeh זֶה this
בָּ֣א bˈā בוא come
מֵ מִן from
אֱדֹ֗ום ʔᵉḏˈôm אֱדֹום Edom
חֲמ֤וּץ ḥᵃmˈûṣ חָמוּץ coloured
בְּגָדִים֙ bᵊḡāḏîm בֶּגֶד garment
מִ mi מִן from
בָּצְרָ֔ה bboṣrˈā בָּצְרָה Bozrah
זֶ֚ה ˈzeh זֶה this
הָד֣וּר hāḏˈûr הדר honour
בִּ bi בְּ in
לְבוּשֹׁ֔ו lᵊvûšˈô לְבוּשׁ clothing
צֹעֶ֖ה ṣōʕˌeh צעה put in chains
בְּ bᵊ בְּ in
רֹ֣ב rˈōv רֹב multitude
כֹּחֹ֑ו kōḥˈô כֹּחַ strength
אֲנִ֛י ʔᵃnˈî אֲנִי i
מְדַבֵּ֥ר mᵊḏabbˌēr דבר speak
בִּ bi בְּ in
צְדָקָ֖ה ṣᵊḏāqˌā צְדָקָה justice
רַ֥ב rˌav רַב much
לְ lᵊ לְ to
הֹושִֽׁיעַ׃ hôšˈîₐʕ ישׁע help
63:1. quis est iste qui venit de Edom tinctis vestibus de Bosra iste formonsus in stola sua gradiens in multitudine fortitudinis suae ego qui loquor iustitiam et propugnator sum ad salvandum
Who is this that cometh from Edom, with dyed garments from Bosra, this beautiful one in his robe, walking in the greatness of his strength. I, that speak justice, and am a defender to save.
63:1. Who is this, who arrives from Edom with dyed garments from Bozrah? This is the Handsome One in his robe, advancing by the fullness of his strength. It is I, the Speaker of Justice, and I am the Fighter for Salvation.
63:1. Who [is] this that cometh from Edom, with dyed garments from Bozrah? this [that is] glorious in his apparel, travelling in the greatness of his strength? I that speak in righteousness, mighty to save.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: Кто это идет от Едома, в червленых ризах от Восора... выступающий в полноте силы Своей? Мессия-Спаситель, о торжественном и пришествии Которого пророк только что перед тем возвестил (62:11), здесь рисуется его умственному взору в новом виде - в образе славного завоевателя, возвращающегося с победоносной битвы. Полный сознанием своей всесокрушающей силы, Победитель величественно выступает в своих бранных одеждах, забрызганных, как виноградным соком, кровью его многочисленных врагов.

Та неприятельская страна, из которой возвращается Победитель, названа здесь Едомом и Восором, т. е. страной Идумейской, с главным городом ее Восором. Основываясь на одном из раннейших, аналогичных же повествований пророка Исаии, мы в праве заключить, "Едом" и "Восор" здесь понятия - "собирательные", символизирующие собой язычество вообще или точнее - те темные силы зла в дохристианском мире, которые особенно активно противодействовали росту на земле Божественной правды и добра (Ис 34:6).

"Блаженный Иероним, блаженный Феодорит и святой Кирилл Александрийский относят это пророческое созерцание ко времени восхождения Христа Спасителя на небо, по воскресении Его, когда Ангелы и небесные силы с удивлением спрашивали Его об Его багряном виде" (ср. Пс 23:7-8, - Комм. СПб. Академии, с. 904).

Но ближе к тексту будет думать, что вопрошающими через пророка здесь являются сыны Израиля, или даже представители современного Христу человечества вообще, которые, видя радикальный переворот, произведенный христианством во всех областях жизни (Лк 1:51-53), задаются естественным вопросом - кто же Он - Виновник всего происшедшего? Самое построение этой фразы (вопрос), равно, как и следующей за ней (ответ) довольно близко напоминает аналогичное же место из одного псалма: "Кто сей Царь славы? - Господь крепкий и сильный, Господь, сильный в брани... Кто сей Царь славы? - Господь сил, Он - Царь славы" (Пс 23:7-10).

"Я - изрекающий правду, сильный, чтобы спасать". Вот ясный ответ на поставленный выше вопрос, данный Самим героем-победителем. Самим возвращающимся триумфатором. Он называет себя здесь "изрекающим правду", "сильным спасать". Мы уже много раз имели случай выяснять ту "правду", во всех оценках этого основного пункта всего ветхозаветно-теократического мировоззрения, о которой пророк Исаия говорит особенно часто (1:17, 21, 26; 5:16; 32:1, 16-17; 45:24-25; 48:18; 51:5; 53:11; 57:12; 58:8; 59:3, 14, 16-17: и др.). Грядущий Победитель называется здесь только "изрекающим" правду. Но мы уже хорошо знаем, что у Мессии (было - Раба Иеговы) "слово" равносильно "делу", по категорическому заявлению Самого Всевышнего: "слово Мое, которое исходит из уст Моих, - оно не возвращается ко Мне тщетным, но исполняет то, что Мне угодно, и совершает то, для чего Я послал его". (Ис 55:11).

Конкретный вид "правды", который имеется здесь в виду, это - судя по контексту - осуществление праведного воздаяния боговраждебным силам языческого мира, олицетворенным в виде Едома.

Сильный, чтобы спасать, т. е. имеющий власть и силу не только судить, но также миловать и спасать: судить и наказывать упорных, нераскаянных грешников, а миловать и спасать искренно покаявшихся и обратившихся к Богу. Право помилования - выше права суда: судить может всякий на то поставленный судья, а миловать имеет право только одна Высочайшая власть. Соединение фракций "суда" и "милости", согласно ветхозаветному мировоззрению, мыслимо лишь в руках Самого Бога (Пс 88:15; 91:3). Отсюда, следовательно, ответ Победителя, не оставляет сомнения в Его Божественной сущности.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 Who is this that cometh from Edom, with dyed garments from Bozrah? this that is glorious in his apparel, travelling in the greatness of his strength? I that speak in righteousness, mighty to save. 2 Wherefore art thou red in thine apparel, and thy garments like him that treadeth in the wine-fat? 3 I have trodden the winepress alone; and of the people there was none with me: for I will tread them in mine anger, and trample them in my fury; and their blood shall be sprinkled upon my garments, and I will stain all my raiment. 4 For the day of vengeance is in mine heart, and the year of my redeemed is come. 5 And I looked, and there was none to help; and I wondered that there was none to uphold: therefore mine own arm brought salvation unto me; and my fury, it upheld me. 6 And I will tread down the people in mine anger, and make them drunk in my fury, and I will bring down their strength to the earth.
It is a glorious victory that is here enquired into first and then accounted for. 1. It is a victory obtained by the providence of God over the enemies of Israel; over the Babylonians (say some), whom Cyrus conquered and God by him, and they will have the prophet to make the first discovery of him in his triumphant return when he is in the country of Edom: but this can by no means be admitted, because the country of Babylon is always spoken of as the land of the north, whereas Edom lay south from Jerusalem, so that the conqueror would not return through that country; the victory therefore is obtained over the Edomites themselves, who had triumphed in the destruction of Jerusalem by the Chaldeans (Ps. cxxxvii. 7) and cut off those who, making their way as far as they could from the enemy, escaped to the Edomites (Obad. 12, 13), and were therefore reckoned with when Babylon was; for no doubt that prophecy was accomplished, though we do not meet in history with the accomplishment of it (Jer. xlix. 13), Bozrah shall become a desolation. Yet this victory over Edom is put as an instance or specimen of the like victories obtained over other nations that had been enemies to Israel. This over the Edomites is named for the sake of the old enmity of Esau against Jacob (Gen. xxvii. 41) and perhaps with an allusion to David's glorious triumphs over the Edomites, by which it should seem, more than by any other of his victories, he got himself a name, Ps. lx., title, 2 Sam. viii. 13, 14. But this is not all: 2. It is a victory obtained by the grace of God in Christ over our spiritual enemies. We find the garments dipped in blood adorning him whose name is called The Word of God, Rev. xix. 13. And who that is we know very well; for it is through him that we are more than conquerors over those principalities and powers which on the cross he spoiled and triumphed over.
In this representation of the victory we have,
I. An admiring question put to the conqueror, v. 1, 2. It is put by the church, or by the prophet in the name of the church. He sees a mighty hero returning in triumph from a bloody engagement, and makes bold to ask him two questions:-- 1. Who he is. He observes him to come from the country of Edom, to come in such apparel as was glorious to a soldier, not embroidered or laced, but besmeared with blood and dirt. He observes that he does not come as one either frightened or fatigued, but that he travels in the greatness of his strength, altogether unbroken.
Triumphant and victorious he appears,
And honour in his looks and habit wears.
How strong he treads! how stately doth he go!
Pompous and solemn is his pace,
And full of majesty, as is his face;
Who is this mighty hero--who?--
MR. NORRIS.
The question, Who is this? perhaps means the same with that which Joshua put to the same person when he appeared to him with his sword drawn (Josh. v. 13): Art thou for us or for our adversaries? Or, rather, the same with that which Israel put in a way of adoration (Exod. xv. 11): Who is a God like unto thee? 2. The other question it, "Wherefore art thou red in thy apparel? What hard service hast thou been engaged in, that thou carriest with thee these marks of toil and danger?" Is it possible that one who has such majesty and terror in his countenance should be employed in the mean and servile work of treading the wine-press? Surely it is not. That which is really the glory of the Redeemer seems, primâ facie--at first, a disparagement to him, as it would be to a mighty prince to do the work of the wine-dressers and husbandmen; for he took upon him the form of a servant, and carried with him the marks of servitude.
II. An admirable answer returned by him.
1. He tells who he is: I that speak in righteousness, mighty to save. He is the Saviour. God was Israel's Saviour out of the hand of their oppressors; the Lord Jesus is ours; his name, Jesus, signifies a Saviour, for he saves his people from their sins. In the salvation wrought he will have us to take notice, (1.) Of the truth of his promise, which is therein performed: He speaks in righteousness, and will therefore make good every word that he has spoken with which he will have us to compare what he does, that, setting the word and the work the one over against the other, what he does may ratify what he has said and what he has said may justify what he does. (2.) Of the efficacy of his power, which is therein exerted: He is mighty to save, able to bring about the promised redemption, whatever difficulties and oppositions may lie in the way of it.
Tis I who to my promise faithful stand,
I, who the powers of death, hell, and the grave,
Have foil'd with this all-conquering hand,
I, who most ready am, and mighty too, to save.
MR. NORRIS.
2. He tells how he came to appear in this hue (v. 3): I have trodden the wine-press alone. Being compared to one that treads in the wine-fat, such is his condescension, in the midst of his triumphs, that he does not scorn the comparison, but admits it and carries it on. He does indeed tread the wine-press, but it is the great wine-press of the wrath of God (Rev. xiv. 19), in which we sinners deserved to be cast; but Christ was pleased to cast our enemies into it, and to destroy him that had the power of death, that he might deliver us. And of this the bloody work which God sometimes made among the enemies of the Jews, and which is here foretold, was a type and figure. Observe the account the conqueror gives of his victory.
(1.) He gains the victory purely by his own strength: I have trodden the wine-press alone, v. 3. When God delivered his people and destroyed their enemies, if he made use of instruments, he did not need them. But among his people, for whom the salvation was to be wrought, no assistance offered itself; they were weak and helpless, and had no ability to do any thing for their own relief; they were desponding and listless, and had no heart to do any thing; they were not disposed to give the least stroke or struggle for liberty, neither the captives themselves nor any of their friends for them (v. 5): "I looked, and there was none to help, as one would have expected, nothing of a bold active spirit appeared among them; nay, there was not only none to lead, but, which was more strange, there was none to uphold, none that would come in as a second, that had the courage to join with Cyrus against their oppressors; therefore my arm brought about the salvation; not by created might or power, but by the Spirit of the Lord of hosts, my own arm." Note, God can help when all other helpers fail; nay, that is his time to help, and therefore for that very reason he will put forth his own power so much the more gloriously. But this is most fully applicable to Christ's victories over our spiritual enemies, which he obtained by a single combat. He trod the wine-press of his Father's wrath alone, and triumphed over principalities and powers in himself, Col. ii. 15. Of the people there was none with him; for, when he entered the lists with the powers of darkness, all his disciples forsook him and fled. There was non to help, none that could, none that durst; and he might well wonder that among the children of men, whose concern it was, there was not only none to uphold, but that there were so many to oppose and hinder it if they could.
(2.) He undertakes the war purely out of his own zeal. It is in his anger, it is in his fury, that he treads down his enemies (v. 3), and that fury upholds him and carries him on in this enterprise, v. 5. God wrought salvation for the oppressed Jews purely because he was very angry with the oppressing Babylonians, angry at their idolatries and sorceries, their pride and cruelty, and the injuries they did to his people, and, as they increased their abominations and grew more insolent and outrageous, his anger increased to fury. Our Lord Jesus wrought out our redemption in a holy zeal for the honour of his Father and the happiness of mankind, and a holy indignation at the daring attempts Satan had made upon both; this zeal and indignation upheld him throughout his whole undertaking. Two branches there were of this zeal that animated him:-- [1.] He had a zeal against his and his people's enemies: The day of vengeance is in my heart (v. 4), the day fixed in the eternal counsels for taking vengeance on them; this was written in his heart, so that he could not forget it, could not let it slip; his heart was full of it, and it lay as a charge, as a weight, upon him, which made him push on this holy war with so much vigour. Note, There is a day fixed for divine vengeance, which may be long deferred, but will come at last; and we may be content to wait for it, for the Redeemer himself does so, though his heart is upon it. [2.] He had a zeal for his people, and for all that he designed to make sharers in the intended salvation: "The year of my redeemed has come, the year appointed for their redemption." There was a year fixed for the deliverance of Israel out of Egypt, and God kept time to a day (Exod. xii. 41); so there was for their release out of Babylon (Dan. ix. 2); so there was for Christ's coming to destroy the works of the devil; so there is for all the deliverances of the church, and the deliverer has an eye to it. Observe, First, With what pleasure he speaks of his people; they are his redeemed; they are his own, dear to him. Though their redemption is not yet wrought out, yet he calls them his redeemed, because it shall as surely be done as if it were done already. Secondly, With what pleasure he speaks of his people's redemption; how glad he is that the time has come, though he is likely to meet with a sharp encounter. "Now that the year of my redeemed has come, Lo, I come; delay shall be no longer. Now will I arise, saith the Lord. Now thou shalt see what I will do to Pharaoh." Note, The promised salvation must be patiently waited for till the time appointed comes; yet we must attend the promises with our prayers. Does Christ say, Surely I come quickly; let our hearts reply, Even so come; let the year of the redeemed come.
(3.) He will obtain a complete victory over them all. [1.] Much is already done; for he now appears red in his apparel; such abundance of blood is shed that the conqueror's garments are all stained with it. This was predicted, long before, by dying Jacob, concerning Shiloh (that is, Christ), that he should wash his garments in wine and his clothes in the blood of grapes, which perhaps this alludes to, Gen. xlix. 11.
With ornamental drops bedeck'd I stood,
And wrote my vict'ry with my en'my's blood.
MR. NORRIS.
In the destruction of the antichristian powers we meet with abundance of blood shed (Rev. xiv. 20, xix. 13), which yet, according to the dialect of prophecy, may be understood spiritually, and doubtless so may this here. [2.] More shall yet be done (v. 6): I will tread down the people that yet stand it out against me, in my anger; for the victorious Redeemer, when the year of the redeemed shall have come, will go on conquering and to conquer, Rev. vi. 2. When he begins he will also make an end. Observe how he will complete his victories over the enemies of his church. First, He will infatuate them; he will make them drunk, so that there shall be neither sense nor steadiness in their counsels; they shall drink of the cup of his fury, and that shall intoxicate them: or he will make them drunk with their own blood, Rev. xvii. 6. Let those that make themselves drunk with the cup of riot (and then they are in their fury) repent and reform, lest God make them drunk with the cup of trembling, the cup of his fury. Secondly, He will enfeeble them; he will bring down their strength, and so bring them down to the earth; for what strength can hold out against Omnipotence?
Adam Clarke: Commentary on the Bible - 1831
63:1: Who is this that cometh from Edom - Probably both Edom and Bozrah are only figurative expressions, to point out the place in which God should discomfit his enemies. Edom signifies red, and Bozrah, a vintage. Kimchi interprets the whole of the destruction of Rome.
I that speak in righteousness "I who publish righteousness" - A MS. has המדבר hammedabber, with the demonstrative article added with greater force and emphasis: The announcer of righteousness. A MS. has צדקה tsedakah, without ב be prefixed; and so the Septuagint and Vulgate. And thirty-eight MSS. (seven ancient) of Dr. Kennicott's, and many of De Rossi's, and one of my own, add the conjunction ו vau to רב rab, and mighty; which the Septuagint, Syriac, and Vulgate confirm. - L.
Albert Barnes: Notes on the Bible - 1834
63:1: Who is this - The language of the people who see Yahweh returning as a triumphant conqueror from Idumea. Struck with his stately bearing as a warrior; with his gorgeous apparel; and with the blood on his raiment, they ask who he could be? This is a striking instance of the bold and abrupt manner of Isaiah. He does not describe him as going forth to war nor the preparation for battle; nor the battle itself, nor the conquests of cities and armies; but he introduces at once the returning conqueror having gained the victory - here represented as a solitary warrior, moving along with majestic gait from Idumea to his own capital, Jerusalem. Yahweh is not unfrequently represented as a warrior (see the notes at Isa 42:13).
From Edom - On the situation of Edom, and for the reasons of the animosity between that country and Judea, see the Aanlysis to isa 34.
With dyed garments - That is, with garments dyed in blood. The word rendered here 'dyed' ( חמוּץ châ mû ts), is derived from חמץ châ mats, to be sharp and pungent, and is usually applied to anything that is sharp or sour. It is applied to color that is bright or dazzling, in the same manner as the Greeks use the phrase χρῶμα ὀξύ chrō ma oxu - a sharp color - applied to purple or scarlet. Thus the phrase πορφύραι ὀξύταται porphurai oxutatai means a brilliant, bright purple (see Bochart, Hieroz. i. 2. 7). It is applied to the military cloak which was worn by a warrior, and may denote here either that it was originally dyed of a scarlet color, or more probably that it was made red by the blood that had been sprinkled on it. Thus in Rev 19:13, the Son of God is represented as clothed in a similar manner: 'And he was clothed with a vesture dipped in blood.' In Isa 63:3, the answer of Yahweh to the inquiry why his raiment was red, shows that the color was to be attributed to blood.
From Bozrah - On the situation of Bozrah, see the notes at Isa 34:6. It was for a time the principal city of Idumea, though properly lying within the boundaries of Moab. In Isa 34:6, Yahweh is represented as having 'a great sacrifice in Bozrah;' here he is seen as having come from it with his garments red with blood.
This that is glorious in his apparel - Margin, 'Decked.' The Hebrew word (הדוּר hâ dû r) means "adorned, honorable, or glorious." The idea is, that his military apparel was gorgeous and magnificent - the apparel of an ancient warrior of high rank.
Traveling in the greatness of his strength - Noyes renders this, 'Proud in the greatness of his strength,' in accordance with the signification given by Gesenius. The word used here (צעה tsâ‛ â h) means properly "to turn to one side, to incline, to be bent, bowed down as a captive in bonds" Isa 51:14; then "to bend or toss back the head as an indication of pride" (Gesenius). According to Taylor (Concord.) the word has 'relation to the actions, the superb mien or manner of a triumphant warrior returning from battle, in which he has got a complete victory over his enemies. And it may include the pomp and high spirit with which he drives before him the prisoners which he has taken.' It occurs only in this place and in Isa 51:14; Jer 2:20; Jer 48:12. The Septuagint omits it in their translation. The sense is doubtless that Yahweh is seen returning with the tread of a triumphant conqueror, flushed with victor, and entirely successful in having destroyed his foes. There is no evidence, however, as Taylor supposes, that he is driving his prisoners before him, for he is seen alone, having destroyed all his foes.
I that speak in righteousness - The answer of the advancing conqueror. The sense is, 'It is I, Yahweh, who have promised to deliver my people and to destroy their enemies, and who have now returned from accomplishing my purpose.' The assurance that he speaks in righteousness, refers here to the promises which he had made that be would rescue and save them.
Mighty to save - The sentiment is, that the fact that he destroys the foes of his people is an argument that he can save those who put their trust in him. The same power that destroys a sinner may save a saint; and the destruction of a sinner may be the means of the salvation of his own people.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
63:1: is this: Psa 24:7-10; Sol 3:6, Sol 6:10, Sol 8:5; Mat 21:10
from Edom: Isa 34:5, Isa 34:6; Psa 137:7
dyed: Isa 63:2, Isa 63:3, Isa 9:5; Rev 19:13
Bozrah: Amo 1:11, Amo 1:12
glorious: Heb. decked
travelling: Psa 45:3, Psa 45:4; Rev 11:17, Rev 11:18
speak: Isa 45:19, Isa 45:23; Num 23:19
mighty: Joh 10:28-30; Heb 7:25; Pe1 1:5; Jde 1:24, Jde 1:25
Carl Friedrich Keil and Franz Delitzsch
63:1
This is the smallest of all the twenty-seven prophecies. In its dramatic style it resembles Ps 24:1-10; in its visionary and emblematical character it resembles the tetralogy in Isaiah 21:1-22:14. The attention of the seer is attracted by a strange and lofty form coming from Edom, or more strictly from Bozrah; not the place in Auranitis or Hauran (Jer 48:24) which is memorable in church history, but the place in Edomitis or Gebal, between Petra and the Dead Sea, which still exists as a village in ruins under the diminutive name of el-Busaire. "Who is this that cometh from Edom, in deep red clothes from Bozrah? This, glorious in his apparel, bending to and fro in the fulness of his strength?" The verb châmats means to be sharp or bitter; but here, where it can only refer to colour, it means to be glaring, and as the Syriac shows, in which it is generally applied to blushing from shame or reverential awe, to be a staring red (ὀξέως). The question, what is it that makes the clothes of this new-comer so strikingly red? is answered afterwards. But apart from the colour, they are splendid in their general arrangement and character. The person seen approaching is בּלבוּשׁו הדוּר (cf., Arab. ḥdr and hdr, to rush up, to shoot up luxuriantly, ahdar used for a swollen body), and possibly through the medium of hâdâr (which may signify primarily a swelling, or pad, ὄγκος, and secondarily pomp or splendour), "to honour or adorn;" so that hâdūr signifies adorned, grand (as in Gen 24:65; Targ. II lxx ὡραῖος), splendid. The verb tsâ‛âh, to bend or stoop, we have already met with in Is 51:14. Here it is used to denote a gesture of proud self-consciousness, partly with or without the idea of the proud bending back of the head (or bending forward to listen), and partly with that of swaying to and fro, i.e., the walk of a proud man swinging to and fro upon the hips. The latter is the sense in which we understand tsō‛eh here, viz., as a syn. of the Arabic mutamâli, to bend proudly from one side to the other (Vitringa: se huc illuc motitans). The person seen here produces the impression of great and abundant strength; and his walk indicates the corresponding pride of self-consciousness.
"Who is this?" asks the seer of a third person. But the answer comes from the person himself, though only seen in the distance, and therefore with a voice that could be heard afar off. "I am he that speaketh in righteousness, mighty to aid." Hitzig, Knobel, and others, take righteousness as the object of the speaking; and this is grammatically possible (בּ = περί, e.g., Deut 6:7). But our prophet uses בצדק in Is 42:6; Is 45:13, and בצדקה in an adverbial sense: "strictly according to the rule of truth (more especially that of the counsel of mercy or plan of salvation) and right." The person approaching says that he is great in word and deed (Jer 32:19). He speaks in righteousness; in the zeal of his holiness threatening judgment to the oppressors, and promising salvation to the oppressed; and what he threatens and promises, he carries out with mighty power. He is great (רב, not רב; S. ὑπερμαχῶν, Jer. propugnator) to aid the oppressed against their oppressors. This alone might lead us to surmise, that it is God from whose mouth of righteousness (Is 45:23) the consolation of redemption proceeds, and whose holy omnipotent arm (Is 52:10; Is 59:16) carries out the act of redemption.
Geneva 1599
63:1 Who [is] this that cometh (a) from Edom, with dyed garments from Bozrah? this [that is] glorious in his apparel, travelling in the greatness of his strength? (b) I that speak in righteousness, mighty to save.
(a) This prophecy is against the Idumeans and enemies who persecuted the Church, on whom God will take vengeance, and is here set forth all bloody after he has destroyed them in Bozrah, the chief city of the Idumeans: for these were their greatest enemies,and under the title of circumcision and the kindred of Abraham.
(b) God answers them that asked this question, "Who is this?" etc. and says "You see now performed in deed the vengeance which my prophets threatened."
John Gill
63:1 Who is this that cometh from Edom, with dyed garments from Bozrah?.... These are not the words of the angels at the time of Christ's ascension to heaven; or of the people of Israel; but rather of the prophet, or of the church he represents; by whom this question is put, not concerning Michael the archangel returning from fighting the king of Persia, for what has Edom and Bozrah to do with Persia? nor concerning Judas Maccabaeus, in whose times it seems a victory was obtained over the Edomites: the description is too grand and august to agree with any mere man; rather therefore it is to be understood of God himself taking vengeance on the wicked, many of the characters agreeing with the description of him in Is 59:16 though it seems best of all to interpret it of the Messiah. Aben Ezra observes, that there are some that say this is the Messiah; others that it is Michael; but, says he, it is right that it respects the glorious name, that is, Jehovah himself; the first sense he gives is most correct. Several Jewish writers, ancient as well as modern, interpret this of the Messiah, whom they yet expect to come from Rome to the land of Israel, which they suppose is meant by Edom. So says one (n) of their writers,
"when the King Messiah shall come, he will be clothed in purple, beautiful to look at, which in colour shall be like to wine for the clothing of the King Messiah shall be silk, red as blood; and it shall be worked with the needle in various colours, and he shall be the Head of Israel; and this is what is said in Is 63:1 "wherefore art thou red in thy apparel?"''
And, say others of their ancient writers (o), the Ishmaelites or Turks shall fight three battles in the latter day; one in the forest of Arabia; another in the sea; and a third in the great city Rome, which shall be greater than the other two; and from thence shall spring the Messiah, and he shall look upon the destruction of the one and of the other, and from thence shall he come into the land of Israel, as it is said, "who is this that comes from Edom?" &c. So Abarbinel (p) asserts, that the Ishmaelites or Turks shall come against Rome, and destroy it; and then shall be revealed the Messiah, the son of David, and shall complete the redemption of the Lord, according to Dan 12:1 and then quotes the above passage of their wise men; and upon it observes, that from thence it appears that Messiah, the son of David, shall be of the Jews that are in the captivity of Edom (or Rome), for so they explain Is 63:1 "who is this that comes from Edom?" &c.; and so Kimchi interprets the prophecy of time to come: but though the Messiah is intended, this is to be understood not of his first coming, which was out of Zion, out of the tribe of Judah, and out of Bethlehem Ephratah; nor of his ascension to heaven, after his bloody sufferings and death, and the victory he had obtained over all our spiritual enemies, sin, Satan, the world, death, and hell; for that was from the land of Judea, from Mount Olivet, near to Jerusalem, the place of his sufferings and death; but of his spiritual coming, which is yet future, to take vengeance on antichrist, and all the antichristian powers. It is usual in Scripture for the enemies of the church and people of God in Gospel times to be expressed by such who were the known and implacable enemies of the people of Israel; and such were the Edomites, the inhabitants of Idumea, of which Bozrah was a principal city; see Ps 137:7 and were a lively emblem of antichrist and his followers, for their relation to the people of Christ, their cruelty to them, and contempt of them; from the conquest and slaughter of which Christ is here represented returning as a victorious and triumphant conqueror; see Is 34:5 hence he is said to come from thence "with dyed garments", or "stained" (q); that is, with the blood of his enemies; so Jarchi interprets it dyed in blood, or dipped in it; to which agrees the apparel of Christ in Rev_ 19:18, where he is said to be clothed with a vesture dipped in blood; which chapter is the best commentary upon this passage, referring to the same time and case: it follows,
this that is glorious in his apparel; for though it was thus stained and discoloured with the blood of his enemies, yet was glorious to himself, having gotten such a complete victory over all his and his church's enemies, and so was glorious to them to behold; and especially, since on this vesture, and on his thigh, is a name written, "King of kings, and Lord of lords", Rev_ 19:16,
travelling in the greatness of his strength? marching in great stateliness and majesty at the head of his victorious troops, he nor they having nothing to fear from their enemies, being all vanquished and destroyed. Strength, and the greatness of it, may well be ascribed to Christ, who is the mighty God, yea, the Almighty; the mighty man, made strong by the Lord for himself; and the mighty Mediator, having all power in heaven and earth: he travelled in the greatness of his strength from heaven to earth, by the assumption of our nature; while here he went about continually doing good; with the utmost intrepidity he went forth to meet his foes, and death itself, at the proper time, and without fear passed through the valley of the shadow of death; when raised again, in his ascension to heaven, he marched through the territories of Satan, the air, in great triumph, dragging him and his principalities and powers at his chariot wheels; and when he had poured down his Spirit plentifully, he went forth into the Gentile world in the ministration of the Gospel, conquering and to conquer; and in the latter day he will come and take vengeance on all the antichristian states, and return in triumph, to which this passage refers; see Rev_ 17:14 the answer to the question follows,
I that speak in righteousness, mighty to save; these are the words of Christ describing himself, by his speech and by his power, by his word and by his works: he "spoke in righteousness", at the making of the covenant of grace in eternity, some things by way of request for his elect, others by way of promise for them; all which he has faithfully and righteously performed: under the Old Testament dispensation, he spake many things in righteousness by his prophets, and by his Spirit in them; yea, he often appeared in a human form, and spoke to the patriarchs and others: when here on earth, he spoke "in" or "of righteousness" (r); of the righteousness of God he came to declare; of his own righteousness he came to bring in; and of the happiness of those who sought it, and were justified by it; and of the insufficiency of man's righteousness to bring him to heaven: here it seems to have a more especial respect to the promises made to the church, of her salvation from her enemies, and of the destruction of them; which will now be accomplished, and appear to be the true and faithful sayings of Christ, Rev_ 19:9 and that he is "mighty to save" appears from the spiritual salvation of his people he has already wrought out: God laid help on one that is mighty, and he being mighty undertook it, and has accomplished it; and which work required strength, even almighty power, since sin was to be atoned for by bearing it, the law to be fulfilled, justice to be satisfied, the wrath and curse of God to be endured, and innumerable enemies to be engaged with; and of such a nature was that salvation, that neither angels nor men could ever have effected it: and this his power to save will be further manifest, when the beast and false prophet, antichrist, and all the antichristian powers, shall be destroyed by him, and his people entirely delivered out of their hands, Rev_ 11:18. The Targum of the whole is,
"who hath said these things that shall bring the blow upon Edom, the strong vengeance on Bozrah, to execute the vengeance of the judgment of his people, as he hath sworn unto them by his word? he saith, behold I appear as I spake in righteousness, much power is before or with me to save''
see Rev_ 18:8.
(n) R. Moses Haddarsan in Bereshit Rabba in Gen. xlix. 11. apud Galatia. de Arcan. Cath. Ver. I. 8. c. 13. p. 579. (o) Pirke Eliezer, c. 30. fol. 32. 1. (p) Mashmiah Jeshuah, fol. 44. 1, 2. (q) "contaminatus, maculatus vestibua", Gataker. (r) "de justitia", Piscator, Vitringa; "Ioquor justitiam", V. L. Sept.
John Wesley
63:1 Who - The church makes enquiry, and that with admiration, who it is that appears in such a habit or posture? Edom - Idumea, where Esau dwelt. It is put for all the enemies of the church. Bozrah - The capital city of Idumea. Here is also an allusion to the garments of this conqueror, Edom signifying red, and Bozrah a vintage. Glorious - Such as generals march before their armies in. Righteousness - Here Christ gives an answer, wherein he both asserts his fidelity, that he will faithfully perform what he hath promised, and that he will truly execute justice. Mighty - I have power to accomplish salvation.
Robert Jamieson, A. R. Fausset and David Brown
63:1 MESSIAH COMING AS THE AVENGER, IN ANSWER TO HIS PEOPLE'S PRAYERS. (Isa. 63:1-19)
Who--the question of the prophet in prophetic vision.
dyed--scarlet with blood (Is 63:2-3; Rev_ 19:13).
Bozrah--(See on Is 34:6).
travelling--rather, stately; literally, "throwing back the head" [GESENIUS].
speak in righteousness--answer of Messiah. I, who have in faithfulness given a promise of deliverance, am now about to fulfil it. Rather, speak of righteousness (Is 45:19; Is 46:13); salvation being meant as the result of His "righteousness" [MAURER].
save--The same Messiah that destroys the unbeliever saves the believer.
63:263:2: Վասն է՞ր կարմիր են ձորձք քո, եւ հանդերձք իբրեւ հնծանահարի, լիո՛յ հնծանի կոխելոյ[10293]։ [10293] Ոսկան. Եւ հանդերձք քո իբրեւ հնձա՛՛։
2 Քո հագուստներն ինչո՞ւ են կարմիր, քո հագուստներն, ասես, հնձանահարի հագուստներ լինեն, որ տրորում է լեցուն հնձանը:
2 Ինչո՞ւ համար քու հանդերձդ կարմիր է Ու քու զգեստներդ հնձանի մէջ կոխկռտողին հագուստին պէս են։
Վասն է՞ր կարմիր են ձորձք քո, եւ հանդերձք իբրեւ հնծանահարի, [973]լիոյ հնծանի կոխելոյ:

63:2: Վասն է՞ր կարմիր են ձորձք քո, եւ հանդերձք իբրեւ հնծանահարի, լիո՛յ հնծանի կոխելոյ[10293]։
[10293] Ոսկան. Եւ հանդերձք քո իբրեւ հնձա՛՛։
2 Քո հագուստներն ինչո՞ւ են կարմիր, քո հագուստներն, ասես, հնձանահարի հագուստներ լինեն, որ տրորում է լեցուն հնձանը:
2 Ինչո՞ւ համար քու հանդերձդ կարմիր է Ու քու զգեստներդ հնձանի մէջ կոխկռտողին հագուստին պէս են։
zohrab-1805▾ eastern-1994▾ western am▾
63:263:2 Отчего же одеяние Твое красно, и ризы у Тебя, как у топтавшего в точиле?
63:2 διὰ δια through; because of τί τις.1 who?; what? σου σου of you; your ἐρυθρὰ ερυθρος red τὰ ο the ἱμάτια ιματιον clothing; clothes καὶ και and; even τὰ ο the ἐνδύματά ενδυμα apparel σου σου of you; your ὡς ως.1 as; how ἀπὸ απο from; away πατητοῦ πατητος trough; vat
63:2 מַדּ֥וּעַ maddˌûₐʕ מַדּוּעַ why אָדֹ֖ם ʔāḏˌōm אָדֹם red לִ li לְ to לְבוּשֶׁ֑ךָ lᵊvûšˈeḵā לְבוּשׁ clothing וּ û וְ and בְגָדֶ֖יךָ vᵊḡāḏˌeʸḵā בֶּגֶד garment כְּ kᵊ כְּ as דֹרֵ֥ךְ ḏōrˌēḵ דרך tread בְּ bᵊ בְּ in גַֽת׃ ḡˈaṯ גַּת wine-press
63:2. quare ergo rubrum est indumentum tuum et vestimenta tua sicut calcantium in torculariWhy then is thy apparel red, and thy garments like theirs that tread in the winepress?
2. Wherefore art thou red in thine apparel, and thy garments like him that treadeth in the winefat?
63:2. So then, why is your garment red, and why are your vestments like the ones of those who tread the winepress?
63:2. Wherefore [art thou] red in thine apparel, and thy garments like him that treadeth in the winefat?
Wherefore [art thou] red in thine apparel, and thy garments like him that treadeth in the winefat:

63:2 Отчего же одеяние Твое красно, и ризы у Тебя, как у топтавшего в точиле?
63:2
διὰ δια through; because of
τί τις.1 who?; what?
σου σου of you; your
ἐρυθρὰ ερυθρος red
τὰ ο the
ἱμάτια ιματιον clothing; clothes
καὶ και and; even
τὰ ο the
ἐνδύματά ενδυμα apparel
σου σου of you; your
ὡς ως.1 as; how
ἀπὸ απο from; away
πατητοῦ πατητος trough; vat
63:2
מַדּ֥וּעַ maddˌûₐʕ מַדּוּעַ why
אָדֹ֖ם ʔāḏˌōm אָדֹם red
לִ li לְ to
לְבוּשֶׁ֑ךָ lᵊvûšˈeḵā לְבוּשׁ clothing
וּ û וְ and
בְגָדֶ֖יךָ vᵊḡāḏˌeʸḵā בֶּגֶד garment
כְּ kᵊ כְּ as
דֹרֵ֥ךְ ḏōrˌēḵ דרך tread
בְּ bᵊ בְּ in
גַֽת׃ ḡˈaṯ גַּת wine-press
63:2. quare ergo rubrum est indumentum tuum et vestimenta tua sicut calcantium in torculari
Why then is thy apparel red, and thy garments like theirs that tread in the winepress?
2. Wherefore art thou red in thine apparel, and thy garments like him that treadeth in the winefat?
63:2. So then, why is your garment red, and why are your vestments like the ones of those who tread the winepress?
63:2. Wherefore [art thou] red in thine apparel, and thy garments like him that treadeth in the winefat?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ kad▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2-3: Дают продолжение начатого диалога.

Отчего же одеяние Твое красно, и ризы у Тебя - как у топтавшего в точиле? снова вопрошают недоумевающие Победителя. И на это получают такой ответ: Я топтал точило один, и из народов никого не было со Мной; и Я топтал их в гневе Моем... кровь их брызгала на ризы Мои... В ответе этом использован тот самый образ, какой дан был и в вопросе - именно, сравнение с практиковавшимся тогда на Востоке приемом выжимания виноградного сока, при котором естественно и неизбежно было и известное обагрение одежд у лица, занимавшегося этой работой. Сравнения этого нельзя не признать особенно выразительным и сильным для заключенной в нем мысли - о наказании врагов Божиих.

"Вопрошаемый отвечает, что Он также топтал точило, в котором, вместо виноградных гроздов, были заключены враги Его, что Он попрал их во гневе Своем, их кровь брызгала на одежды Его и обагрила их (Откр 19:13). Точилом гнева Божия, которое истоптал Христос Спаситель, был ад который Он попрал (Eф. 4:8-9), по распятии Своем. В этой борьбе с адом Христос, подобно Самсону, единоборствовавшему с филистимлянами, или Давиду - с Голиафом, был один и не имел Себе помощника из людей" (Мф 26:56; Иоан 16:32: - Комм. СПб. Академии, 905). Хотя речь все время ведется здесь как бы о прошедшем событии, но это, очевидно, лишь для предания ей большей образности и картинности, большей убедительности и силы. Фактическое же исполнение данного пророчества, как и многих др. пророчеств Исаии, можно отнести к двум историческим эпохам: во-первых, к началу христианской эры, совпавшей с концом многих древне-языческих монархий, а во-вторых, - к ее завершению, в момент страшного Суда, когда будет произведен последний и окончательный расчет со всеми темными силами зла (1: Кор 15:24-28).
Adam Clarke: Commentary on the Bible - 1831
63:2: Wherefore art thou red in thine apparel - For ללבושך lilebushecha, twenty-nine MSS. (nine ancient) of Kennicott's, and thirty of De Rossi s, and one edition, have ללבושיך lilebusheycha in the plural; so the Septuagint and Syriac. And all the ancient Versions read it with מ mem, instead of the first ל lamed. But the true reading is probably מלבושך malbushecha in the singular, as in Isa 63:3. - L.
Albert Barnes: Notes on the Bible - 1834
63:2: Wherefore art thou red? - The inquiry of the people. Whence is it that that gorgeous apparel is stained with blood?
And thy garment like him that treadeth in the wine-fat? - Or rather the 'wine-press.' The word used here (גת gath) means the place where the grapes were placed to be trodden with the feet, and from which the juice would flow off into a vat or receptacle. Of course the juice of the grape would stain the raiment of him who was employed in this business, and would give him the appearance of being covered with blood. 'The manner of pressing grapes,' says Burder, 'is as follows: having placed them in a hogshead, a man with naked feet gets in and tread the grapes; in about an hour's time the juice is forced out; he then turns the lowest grapes uppermost, and tread them for about a quarter of an hour longer; this is sufficient to squeeze the good juice out of them, for an additional pressure would even crush the unripe grapes and give the whole a disagreeable flavor.' The following statement of I. D. Paxton, in a letter from Beyrout, March 1, 1838, will show how the modern custom accords with that in the time of Isaiah: 'They have a large row of stone vats in which the grapes are thrown, and beside these are placed stone troughs, into which the juice flows. People get in and tread the grapes with their feet. It is hard work, and their clothes are often stained with the Juice. The figures found in Scripture taken from this are true to the life.' This method was also employed in Egypt. The presses there, as represented on some of the paintings at Thebes, consisted of two parts; the lower portion or vat, and the trough where the men with naked feet trod the fruit, supporting themselves by ropes suspended from the roof (see Wilkinson's Ancient Egyptians, ii, 155). Vitringa also notices the same custom.
Huc, pater O Lenae, veni; nudataque musto
Tinge nero mecum direptis crura cothurnis.
Georg. ii. 7, 8
This comparison is also beautifully used by John, Rev 14:19-20 : 'And the angel thrust in his sickle into the earth, and gathered the vine of the earth, and cast it into the great wine-press of the wrath of God. And the wine-press was trodden without the city, and blood came out of the wine-press even unto the horses' bridles.' And in Rev 19:15, 'And he treadeth the wine-press of the fierceness of the wrath of Almighty God.' The comparison of blood to wine is not uncommon. Thus in Deu 32:14, 'And thou didst drink the pure blood of the grape.' Calvin supposes that allusion is here made to the wine-press, because the country around Bozrah abounded with grapes.
Carl Friedrich Keil and Franz Delitzsch
63:2
The seer surmises this also, and now inquires still further, whence the strange red colour of his apparel, which does not look like the purple of a king's talar or the scarlet of a chlamys. "Whence the red on thine apparel, and thy clothes like those of a wine-presser?" מדּוּע inquires the reason and cause; למּה, in its primary sense, the object or purpose. The seer asks, "Why is there red ('âdōm, neuter, like rabh in Is 63:7) to thine apparel?" The Lamed, which might be omitted (wherefore is thy garment red?), implies that the red was not its original colour, but something added (cf., Jer 30:12, and lâmō in Is 26:16; Is 53:8). This comes out still more distinctly in the second half of the question: "and (why are) thy clothes like those of one who treads (wine) in the wine-press" (begath with a pausal not lengthened, like baz in Is 8:1), i.e., saturated and stained as if with the juice of purple grapes?
Geneva 1599
63:2 (c) Why [art thou] red in thy apparel, and thy garments like him that treadeth in the wine press?
(c) Another question, to which the Lord answers.
John Gill
63:2 Wherefore art thou red in thy apparel,.... Christ having satisfied the church as to her first question, concerning his person, who he was; she puts a second to him, about the colour of his garments, which was red, and the reason of it. His garments at his transfiguration were white as snow, whiter than any fuller on earth could whiten them; his robe of righteousness is fine linen, clean and white; the garment of his human nature, or his form as man, was white and ruddy; but this, through his bloody sufferings, became red, being all over bloody through the scourges he received, the crown of thorns he wore, the piercing of his hands, feet, and sides, with the nails and spear; but here it appears of this colour not with his own blood, but with the blood of his enemies, as is hereafter explained:
and thy garments like him that treadeth in the winefat? or winepress, into which clusters of grapes are cast, and these are trodden by men, the juice of which sparkles on their garments, and stains them, so that they become of a red colour.
Robert Jamieson, A. R. Fausset and David Brown
63:2 The prophet asks why His garments are "dyed" and "red."
winefat--rather, the "wine-press," wherein the grapes were trodden with the feet; the juice would stain the garment of him who trod them (Rev_ 14:19-20; Rev_ 19:15). The image was appropriate, as the country round Bozrah abounded in grapes. This final blow inflicted by Messiah and His armies (Rev_ 19:13-15) shall decide His claim to the kingdoms u surped by Satan, and by the "beast," to whom Satan delegates his power. It will be a day of judgment to the hostile Gentiles, as His first coming was a day of judgment to the unbelieving Jews.
63:363:3: Հնծան հարի միայն, եւ ՚ի հեթանոսաց ոչ ոք էր ընդ իս. կոխեցի զնոսա սրտմտութեամբ՝ եւ ճմլեցի զնոսա բարկութեամբ՝ եւ իջուցի յերկիր. եւ զամենայն հանդերձս իմ թօթափեցի՛[10294]. [10294] Այլք. Հանդերձս իմ թաթաւեցի։
3 Ես մենակ ճմլեցի հնձանը, հեթանոսներից ոչ ոք ինձ հետ չէր. զայրոյթով տրորեցի նրանց, բարկութեամբ ճմլեցի նրանց եւ գետնին հաւասարեցրի ու իմ բոլոր զգեստներն արիւնաթաթախ արի.
3 «Հնձանի մէջ միայն ես կոխեցի Եւ ժողովուրդներէն ինծի հետ մա՛րդ չկար։Զանոնք իմ բարկութիւնովս կոխեցի Եւ իմ սրտմտութիւնովս զանոնք ճմլեցի։Անոնց արիւնը իմ զգեստներուս վրայ ցատկեց Եւ բոլոր հանդերձներս ներկեցի,
Հնծան հարի միայն, եւ ի հեթանոսաց ոչ ոք էր ընդ իս. կոխեցի զնոսա սրտմտութեամբ[974] եւ ճմլեցի զնոսա բարկութեամբ [975]եւ իջուցի յերկիր``, եւ զամենայն հանդերձս իմ թաթաւեցի:

63:3: Հնծան հարի միայն, եւ ՚ի հեթանոսաց ոչ ոք էր ընդ իս. կոխեցի զնոսա սրտմտութեամբ՝ եւ ճմլեցի զնոսա բարկութեամբ՝ եւ իջուցի յերկիր. եւ զամենայն հանդերձս իմ թօթափեցի՛[10294].
[10294] Այլք. Հանդերձս իմ թաթաւեցի։
3 Ես մենակ ճմլեցի հնձանը, հեթանոսներից ոչ ոք ինձ հետ չէր. զայրոյթով տրորեցի նրանց, բարկութեամբ ճմլեցի նրանց եւ գետնին հաւասարեցրի ու իմ բոլոր զգեստներն արիւնաթաթախ արի.
3 «Հնձանի մէջ միայն ես կոխեցի Եւ ժողովուրդներէն ինծի հետ մա՛րդ չկար։Զանոնք իմ բարկութիւնովս կոխեցի Եւ իմ սրտմտութիւնովս զանոնք ճմլեցի։Անոնց արիւնը իմ զգեստներուս վրայ ցատկեց Եւ բոլոր հանդերձներս ներկեցի,
zohrab-1805▾ eastern-1994▾ western am▾
63:363:3
63:3 πλήρης πληρης full καταπεπατημένης καταπατεω trample καὶ και and; even τῶν ο the ἐθνῶν εθνος nation; caste οὐκ ου not ἔστιν ειμι be ἀνὴρ ανηρ man; husband μετ᾿ μετα with; amid ἐμοῦ εμου my καὶ και and; even κατεπάτησα καταπατεω trample αὐτοὺς αυτος he; him ἐν εν in θυμῷ θυμος provocation; temper καὶ και and; even κατέθλασα καταθλαω he; him ὡς ως.1 as; how γῆν γη earth; land καὶ και and; even κατήγαγον καταγω lead down; draw up τὸ ο the αἷμα αιμα blood; bloodstreams αὐτῶν αυτος he; him εἰς εις into; for γῆν γη earth; land
63:3 פּוּרָ֣ה׀ pûrˈā פּוּרָה trough דָּרַ֣כְתִּי dārˈaḵtî דרך tread לְ lᵊ לְ to בַדִּ֗י vaddˈî בַּד linen, part, stave וּ û וְ and מֵֽ mˈē מִן from עַמִּים֙ ʕammîm עַם people אֵֽין־ ʔˈên- אַיִן [NEG] אִ֣ישׁ ʔˈîš אִישׁ man אִתִּ֔י ʔittˈî אֵת together with וְ wᵊ וְ and אֶדְרְכֵ֣ם ʔeḏrᵊḵˈēm דרך tread בְּ bᵊ בְּ in אַפִּ֔י ʔappˈî אַף nose וְ wᵊ וְ and אֶרְמְסֵ֖ם ʔermᵊsˌēm רמס trample בַּ ba בְּ in חֲמָתִ֑י ḥᵃmāṯˈî חֵמָה heat וְ wᵊ וְ and יֵ֤ז yˈēz נזה spatter נִצְחָם֙ niṣḥˌām נֵצַח blood-spout עַל־ ʕal- עַל upon בְּגָדַ֔י bᵊḡāḏˈay בֶּגֶד garment וְ wᵊ וְ and כָל־ ḵol- כֹּל whole מַלְבּוּשַׁ֖י malbûšˌay מַלְבּוּשׁ garment אֶגְאָֽלְתִּי׃ ʔeḡʔˈālᵊttî גאל pollute
63:3. torcular calcavi solus et de gentibus non est vir mecum calcavi eos in furore meo et conculcavi eos in ira mea et aspersus est sanguis eorum super vestimenta mea et omnia indumenta mea inquinaviI have trodden the winepress alone, and of the Gentiles there is not a man with me: I have trampled on them in my indignation, and have trodden them down in my wrath, and their blood is sprinkled upon my garments, and I have stained all my apparel.
3. I have trodden the winepress alone; and of the peoples there was no man with me: yea, I trod them in mine anger, and trampled them in my fury; and their lifeblood is sprinkled upon my garments, and I have stained all my raiment.
63:3. I have trod the winepress alone. And among the nations, there is no man beside me. I have trampled on them in my fury, and I have tread them down in my wrath. And so, their blood has been sprinkled on my vestments, and I have stained all my garments.
63:3. I have trodden the winepress alone; and of the people [there was] none with me: for I will tread them in mine anger, and trample them in my fury; and their blood shall be sprinkled upon my garments, and I will stain all my raiment.
I have trodden the winepress alone; and of the people [there was] none with me: for I will tread them in mine anger, and trample them in my fury; and their blood shall be sprinkled upon my garments, and I will stain all my raiment:

63:3 <<Я топтал точило один, и из народов никого не было со Мною; и Я топтал их во гневе Моем и попирал их в ярости Моей; кровь их брызгала на ризы Мои, и Я запятнал все одеяние Свое;
63:3
πλήρης πληρης full
καταπεπατημένης καταπατεω trample
καὶ και and; even
τῶν ο the
ἐθνῶν εθνος nation; caste
οὐκ ου not
ἔστιν ειμι be
ἀνὴρ ανηρ man; husband
μετ᾿ μετα with; amid
ἐμοῦ εμου my
καὶ και and; even
κατεπάτησα καταπατεω trample
αὐτοὺς αυτος he; him
ἐν εν in
θυμῷ θυμος provocation; temper
καὶ και and; even
κατέθλασα καταθλαω he; him
ὡς ως.1 as; how
γῆν γη earth; land
καὶ και and; even
κατήγαγον καταγω lead down; draw up
τὸ ο the
αἷμα αιμα blood; bloodstreams
αὐτῶν αυτος he; him
εἰς εις into; for
γῆν γη earth; land
63:3
פּוּרָ֣ה׀ pûrˈā פּוּרָה trough
דָּרַ֣כְתִּי dārˈaḵtî דרך tread
לְ lᵊ לְ to
בַדִּ֗י vaddˈî בַּד linen, part, stave
וּ û וְ and
מֵֽ mˈē מִן from
עַמִּים֙ ʕammîm עַם people
אֵֽין־ ʔˈên- אַיִן [NEG]
אִ֣ישׁ ʔˈîš אִישׁ man
אִתִּ֔י ʔittˈî אֵת together with
וְ wᵊ וְ and
אֶדְרְכֵ֣ם ʔeḏrᵊḵˈēm דרך tread
בְּ bᵊ בְּ in
אַפִּ֔י ʔappˈî אַף nose
וְ wᵊ וְ and
אֶרְמְסֵ֖ם ʔermᵊsˌēm רמס trample
בַּ ba בְּ in
חֲמָתִ֑י ḥᵃmāṯˈî חֵמָה heat
וְ wᵊ וְ and
יֵ֤ז yˈēz נזה spatter
נִצְחָם֙ niṣḥˌām נֵצַח blood-spout
עַל־ ʕal- עַל upon
בְּגָדַ֔י bᵊḡāḏˈay בֶּגֶד garment
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
מַלְבּוּשַׁ֖י malbûšˌay מַלְבּוּשׁ garment
אֶגְאָֽלְתִּי׃ ʔeḡʔˈālᵊttî גאל pollute
63:3. torcular calcavi solus et de gentibus non est vir mecum calcavi eos in furore meo et conculcavi eos in ira mea et aspersus est sanguis eorum super vestimenta mea et omnia indumenta mea inquinavi
I have trodden the winepress alone, and of the Gentiles there is not a man with me: I have trampled on them in my indignation, and have trodden them down in my wrath, and their blood is sprinkled upon my garments, and I have stained all my apparel.
63:3. I have trod the winepress alone. And among the nations, there is no man beside me. I have trampled on them in my fury, and I have tread them down in my wrath. And so, their blood has been sprinkled on my vestments, and I have stained all my garments.
63:3. I have trodden the winepress alone; and of the people [there was] none with me: for I will tread them in mine anger, and trample them in my fury; and their blood shall be sprinkled upon my garments, and I will stain all my raiment.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
63:3: And of the people there was none with me - I was wholly abandoned by them: but a good meaning is, No man has had any part in making the atonement; it is entirely the work of the Messiah alone. No created being could have any part in a sacrifice that was to be of infinite merit.
And I will stain "And I have stained" - For אגאלתי egalti, a verb of very irregular formation, compounded, as they say, of the two forms of the preterite and future, a MS. has אגאלהו egalehu, the regular future with a pleonastic pronoun added to it, according to the Hebrew idiom: "And all my raiment, I have stained it." The necessity of the verb's being in the past tense seems to have given occasion to the alteration made in the end of the word. The conversive ו vau at the beginning of the sentence affects the verb, though not joined to it; of which there are many examples: -
anithani remim umikkarney עניתני רמים ומקרני "And thou wilt hear me (or hear thou me) from among the horns of the unicorns,"
Psa 22:22. - L.
Instead of על בגדי al begadai, upon my garments, one of my ancient MSS. has לארץ בגדי larets begadai, to the earth: but this word is partly effaced, and על al written in the margin by a later hand.
Albert Barnes: Notes on the Bible - 1834
63:3: I have trodden the wine-press alone - I, Yahweh, have indeed trod the wine-press of my wrath, and I have done it alone (compare the notes at Isa 34:5-6). The idea here is, that he had completely destroyed his foes in Idumea, and had done it by a great slaughter.
For I will tread - Or rather, I trod them. It refers to what he had done; or what was then past.
And their blood shall be sprinkled - Or rather, their blood was sprinkled. The word used here (נצח nē tsach) does not commonly mean blood; but splendor, glory, purity, truth, perpetuity, eternity. Gesenius derives the word, as used here, from an Arabic word meaning to sprinkle, to scatter; and hence, the juice or liquor of the grape as it is sprinkled or spirted from grapes when trodden. There is no doubt here that it refers to blood - though with the idea of its being spirted out by treading down a foe.
And I will stain all my raiment - I have stained all my raiment - referring to the fact that the slaughter was extensive and entire. On the extent of the slaughter, see the notes at Isa 34:6-7, Isa 34:9-10.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
63:3: trodden: Isa 25:10; Lam 1:15; Mal 4:3; Rev 14:19, Rev 14:20, Rev 19:13-15
and of the people: The very remarkable Isa 63:1 contained in the first six verses of this chapter seems in a manner detached from the rest, and to stand by itself; containing a prophetical representation of the victories of the Messiah over the enemies of his church, here designated by the names of Edom and Bozrah. Though, as Bp. Lowth observes, this prophecy must have its accomplishment, there is no necessity for supposing that it has been already accomplished. There are prophecies which intimate a great slaughter of the enemies of God and his people, which remain to be fulfilled. those in Ezek. 38, and Rev 20:1-15 are called Gog and Magog. This prophecy of Isaiah may possibly refer to the same, or the like event.
and trample: Isa 63:6, Isa 34:2-5; Kg2 9:33; Eze 38:18-22; Mic 7:10; Zac 10:5
Carl Friedrich Keil and Franz Delitzsch
63:3
The person replies: "I have trodden the wine-trough alone, and of the nations no one was with me: and I trode them in my wrath, and trampled them down in my fury; and their life-sap spirted upon my clothes, and all my raiment was stained. For a day of vengeance was in my heart, and the year of my redemption was come. And I looked round, and there was no helper; and I wondered there was no supporter: then mine own arm helped me; and my fury, it became my support. And I trode down nations in my wrath, and made them drunk in my fury, and made their life-blood run down to the earth." He had indeed trodden the wine-press (pūrâh = gath, or, if distinct from this, the pressing-trough as distinguished from the pressing-house or pressing-place; according to Frst, something hollowed out; but according to the traditional interpretation from pūr = pârar, to crush, press, both different from yeqebh: see at Is 5:2), and he alone; so that the juice of the grapes had saturated and coloured his clothes, and his only. When he adds, that of the nations no one was with him, it follows that the press which he trode was so great, that he might have needed the assistance of whole nations. And when he continues thus: And I trod them in my wrath, etc., the enigma is at once explained. It was to the nations themselves that the knife was applied. They were cut off like grapes and put into the wine-press (Joel 3:13); and this heroic figure, of which there was no longer any doubt that it was Jehovah Himself, had trodden them down in the impulse and strength of His wrath. The red upon the clothes was the life-blood of the nations, which had spirted upon them, and with which, as He trode this wine-press, He had soiled all His garments. Nētsach, according to the more recently accepted derivation from nâtsach, signifies, according to the traditional idea, which is favoured by Lam 3:18, vigor, the vital strength and life-blood, regarded as the sap of life. ויז (compare the historical tense ויּז in 4Kings 9:33) is the future used as an imperfect, and it spirted, from nâzâh (see at Is 52:15). אגאלתּי (from גּאל = גּעל, Is 59:3) is the perfect hiphil with an Aramaean inflexion (compare the same Aramaism in Ps 76:6; 2Chron 20:35; and הלאני, which is half like it, in Job 16:7); the Hebrew form would be הגאלתּי.
(Note: The Babylonian MSS have אגאלתי with chirek, since the Babylonian (Assyrian) system of punctuation has no seghol.)
AE and A regard the form as a mixture of the perfect and future, but this is a mistake. This work of wrath had been executed by Jehovah, because He had in His heart a day of vengeance, which could not be delayed, and because the year (see at Is 61:2) of His promised redemption had arrived. גּאּלי (this is the proper reading, not גּאוּלי, as some codd. have it; and this was the reading which Rashi had before him in his comm. on Lam 1:6) is the plural of the passive participle used as an abstract noun (compare היּים vivi, vitales, or rather viva, vitalia = vita). And He only had accomplished this work of wrath. Is 63:5 is the expansion of לבדּי, and almost a verbal repetition of Is 59:16. The meaning is, that no one joined Him with conscious free-will, to render help to the God of judgment and salvation in His purposes. The church that was devoted to Him was itself the object of the redemption, and the great mass of those who were estranged from Him the object of the judgment. Thus He found Himself alone, neither human co-operation nor the natural course of events helping the accomplishment of His purposes. And consequently He renounced all human help, and broke through the steady course of development by a marvellous act of His own. He trode down nations in His wrath, and intoxicated them in His fury, and caused their life-blood to flow down to the ground. The Targum adopts the rendering "et triturabo eos," as if the reading were ואשׁבּרם, which we find in Sonc. 1488, and certain other editions, as well as in some codd. Many agree with Cappellus in preferring this reading; and in itself it is not inadmissible (see Lam 1:15). But the lxx and all the other ancient versions, the Masora (which distinguishes ואשׁכרם with כ, as only met with once, from ואשׁברם morf , with ב in Deut 9:17), and the great majority of the MSS, support the traditional reading. There is nothing surprising in the transition to the figure of the cup of wrath, which is a very common one with Isaiah. Moreover, all that is intended is, that Jehovah caused the nations to feel the full force of this His fury, by trampling them down in His fury.
Even in this short ad highly poetical passage we see a desire to emblematize, just as in the emblematic cycle of prophetical night-visions in Isaiah 21:1-22:14. For not only is the name of Edom made covertly into an emblem of its future fate, אדם becoming אדם upon the apparel of Jehovah the avenger, when the blood of the people, stained with blood-guiltiness towards the people of God, is spirted out, but the name of Bozrah also; for bâtsar means to cut off bunches of grapes (vindemiare), and botsrâh becomes bâtsı̄r, i.e., a vintage, which Jehovah treads in His wrath, when He punishes the Edomitish nation as well as all the rest of the nations, which in their hostility towards Him and His people have taken pleasure in the carrying away of Israel and the destruction of Jerusalem, and have lent their assistance in accomplishing them. Knobel supposes that the judgment referred to is the defeat which Cyrus inflicted upon the nations under Croesus and their allies; but it can neither be shown that this defeat affected the Edomites, nor can we understand why Jehovah should appear as if coming from Edom-Bozrah, after inflicting this judgment, to which Is 41:2. refers. Knobel himself also observes, that Edom was still an independent kingdom, and hostile to the Persians (Diod. xv 2) not only under the reign of Cambyses (Herod. iii. 5ff.), but even later than that (Diod. xiii. 46). But at the time of Malachi, who lived under Artaxerxes Longimanus, if not under his successor Darius Nothus, a judgment of devastation was inflicted upon Edom (Mal 1:3-5), from which it never recovered. The Chaldeans, as Caspari has shown (Obad. p. 142), cannot have executed it, since the Edomites appear throughout as their accomplices, and as still maintaining their independence even under the first Persian kings; nor can any historical support be found to the conjecture, that it occurred in the wars between the Persians and the Egyptians (Hitzig and Khler, Mal. p. 35). What the prophet's eye really saw was fulfilled in the time of the Maccabaeans, when Judas inflicted a total defeat upon them, John Hyrcanus compelled them to become Jews, and Alexander Jannai completed their subjection; and in the time of the destruction of Jerusalem by the Romans, when Simon of Gerasa avenged their cruel conduct in Jerusalem in combination with the Zelots, by ruthlessly turning their well-cultivated land into a horrible desert, just as it would have been left by a swarm of locusts (Jos. Wars of the Jews, iv 9, 7).
The New Testament counterpart of this passage in Isaiah is the destruction of Antichrist and his army (Rev_ 19:11.). He who effects this destruction is called the Faithful and True, the Logos of God; and the seer beholds Him sitting upon a white horse, with eyes of flaming fire, and many diadems upon His head, wearing a blood-stained garment, like the person seen by the prophet here. The vision of John is evidently formed upon the basis of that of Isaiah; for when it is said of the Logos that He rules the nations with a staff of iron, this points to Ps 2:1-12; and when it is still further said that He treads the wine-press of the wrath of Almighty God, this points back to Isaiah 63. The reference throughout is not to the first coming of the Lord, when He laid the foundation of His kingdom by suffering and dying, but to His final coming, when He will bring His regal sway to a victorious issue. Nevertheless Is 63:1-6 has always been a favourite passage for reading in Passion week. It is no doubt true that the Christian cannot read this prophecy without thinking of the Saviour streaming with blood, who trode the wine-press of wrath for us without the help of angels and men, i.e., who conquered wrath for us. But the prophecy does not relate to this. The blood upon the garment of the divine Hero is not His own, but that of His enemies; and His treading of the wine-press is not the conquest of wrath, but the manifestation of wrath. This section can only be properly used as a lesson for Passion week so far as this, that Jehovah, who here appears to the Old Testament seer, was certainly He who became man in His Christ, in the historical fulfilment of His purposes; and behind the first advent to bring salvation there stood with warning form the final coming to judgment, which will take vengeance upon that Edom, to whom the red lentil-judgment of worldly lust and power was dearer than the red life-blood of that loving Servant of Jehovah who offered Himself for the sin of the whole world.
There follows now in Isaiah 63:7-64:11 a prayer commencing with the thanksgiving as it looks back to the past, and closing with a prayer for help as it turns to the present. Hitzig and Knobel connect this closely with Is 63:1-6, assuming that through the great event which had occurred, viz., the overthrow of Edom, and of the nations hostile to the people of God as such, by which the exiles were brought one step nearer to freedom, the prophet was led to praise Jehovah for all His previous goodness to Israel. There is nothing, however, to indicate this connection, which is in itself a very loose one. The prayer which follows is chiefly an entreaty, and an entreaty appended to Is 63:1-6, but without any retrospective allusion to it: it is rather a prayer in general for the realization of the redemption already promised. Ewald is right in regarding Isaiah 63:7-66:24 as an appendix to this whole book of consolation, since the traces of the same prophet are unmistakeable; but the whole style of the description is obviously different, and the historical circumstances must have been still further developed in the meantime.
The three prophecies which follow are the finale of the whole. The announcement of the prophet, which has reached its highest point in the majestic vision in Is 63:1-6, is now drawing to an end. It is standing close upon the threshold of all that has been promised, and nothing remains but the fulfilment of the promise, which he has held up like a jewel on every side. And now, just as in the finale of a poetical composition, all the melodies and movements that have been struck before are gathered up into one effective close; and first of all, as in Hab, into a prayer, which forms, as it were, the lyrical echo of the preaching that has gone before.
John Gill
63:3 I have trodden the winepress alone,.... This is an answer to the question before put, and confirms what was observed, that his garments were like one that treadeth in the winepress; this was very true, he had trodden it, and trodden it alone, and that was the reason his garments were of such a hue; what others did by their servants, he did by himself, alone and without them. The winepress is a symbol of the wrath of God; not of what Christ bore himself as the sinner's surety, for then he was trodden as a vine, or the clusters of it, himself; but of what he executed on others. Wicked men are compared to clusters of the vine; the winepress into which they are cast is the wrath of God, and Christ is the treader of it; particularly he will be in the latter day, when antichrist and his followers will be destroyed by him; see Rev_ 14:18.
And of the people there was none with me; either fighting with him, that could oppose him, any more than the clusters of grapes can resist the treaders of them; or to assist him in taking vengeance on his enemies: for though the armies of heaven follow him in white, these are little more than attendants and spectators, at most but instruments; all the power to conquer and destroy is from himself, and owing to the twoedged sword proceeding out of his mouth, Rev_ 19:14 even as when he stood in the legal place and stead of his people there were none of them with him; he alone was the author of salvation, none could bear the wrath of God but himself, or engage with spiritual enemies, or work out salvation for them. But of this the texts speaks not, only of the destruction of the enemies of Christ and his church:
for I will tread them in mine anger, and trample them in my fury; with great eagerness, with all his might and strength; and this is the reason why his garments were so stained, even with the blood of his enemies, trodden and trampled under foot by him in this furious manner; as a person in a winepress alone, and treading it with all his might, has his garments more sparkled and stained with the juice of the grape, than when there are many, and these tread lightly. The words being in the future tense show that they respect time to come; and the manner of speaking ascertains the accomplishment of them, and which is further confirmed by what follows:
and their blood shall be sprinkled upon my garments, and I will stain all my raiment; just as the garments of those that tread in the winepress are sprinkled and stained with the juice of the grape; this will have its accomplishment when he shall appear in a vesture dipped in blood, or shall be as bloody, with the blood of his enemies, as if it was dipped in it, Rev_ 19:13.
John Wesley
63:3 Trodden - I have destroyed the enemies of my people, I have crushed them as grapes are crushed, this being an usual metaphor to describe the utter destruction of a people.
Robert Jamieson, A. R. Fausset and David Brown
63:3 Reply of Messiah. For the image, see Lam 1:15. He "treads the wine-press" here not as a sufferer, but as an inflicter of vengeance.
will tread . . . shall be . . . will stain--rather preterites, "I trod . . . trampled . . . was sprinkled . . . I stained."
blood--literally, "spirited juice" of the grape, pressed out by treading [GESENIUS].
63:463:4: զի հասեալ էր ՚ի վերայ նոցա օր հատուցման, եւ ա՛մ փրկութեան եկեալ հասեալ[10295]։ [10295] Ոմանք. ՚Ի վերայ նորա օր հա՛՛։
4 քանզի հասել էր նրանց հատուցման օրը, փրկութեան տարին եկել հասել էր:
4 Քանզի իմ սրտիս մէջ էր վրէժխնդրութեան օրը Ու իմ փրկուած տարիս հասած էր։
զի [976]հասեալ էր ի վերայ նոցա օր հատուցման, եւ ամ փրկութեան``, եկեալ հասեալ:

63:4: զի հասեալ էր ՚ի վերայ նոցա օր հատուցման, եւ ա՛մ փրկութեան եկեալ հասեալ[10295]։
[10295] Ոմանք. ՚Ի վերայ նորա օր հա՛՛։
4 քանզի հասել էր նրանց հատուցման օրը, փրկութեան տարին եկել հասել էր:
4 Քանզի իմ սրտիս մէջ էր վրէժխնդրութեան օրը Ու իմ փրկուած տարիս հասած էր։
zohrab-1805▾ eastern-1994▾ western am▾
63:463:4 ибо день мщения в сердце Моем, и год Моих искупленных настал.
63:4 ἡμέρα ημερα day γὰρ γαρ for ἀνταποδόσεως ανταποδοσις recompense; rendering ἐπῆλθεν επερχομαι come on / against αὐτοῖς αυτος he; him καὶ και and; even ἐνιαυτὸς ενιαυτος cycle; period λυτρώσεως λυτρωσις ransoming; redemption πάρεστιν παρειμι here; present
63:4 כִּ֛י kˈî כִּי that יֹ֥ום yˌôm יֹום day נָקָ֖ם nāqˌām נָקָם vengeance בְּ bᵊ בְּ in לִבִּ֑י libbˈî לֵב heart וּ û וְ and שְׁנַ֥ת šᵊnˌaṯ שָׁנָה year גְּאוּלַ֖י gᵊʔûlˌay גְּאוּלִים avenge בָּֽאָה׃ bˈāʔā בוא come
63:4. dies enim ultionis in corde meo annus redemptionis meae venitFor the day of vengeance is in my heart, the year of my redemption is come.
4. For the day of vengeance was in mine heart, and the year of my redeemed is come.
63:4. For the day of vengeance is in my heart. The year of my redemption has arrived.
63:4. For the day of vengeance [is] in mine heart, and the year of my redeemed is come.
For the day of vengeance [is] in mine heart, and the year of my redeemed is come:

63:4 ибо день мщения в сердце Моем, и год Моих искупленных настал.
63:4
ἡμέρα ημερα day
γὰρ γαρ for
ἀνταποδόσεως ανταποδοσις recompense; rendering
ἐπῆλθεν επερχομαι come on / against
αὐτοῖς αυτος he; him
καὶ και and; even
ἐνιαυτὸς ενιαυτος cycle; period
λυτρώσεως λυτρωσις ransoming; redemption
πάρεστιν παρειμι here; present
63:4
כִּ֛י kˈî כִּי that
יֹ֥ום yˌôm יֹום day
נָקָ֖ם nāqˌām נָקָם vengeance
בְּ bᵊ בְּ in
לִבִּ֑י libbˈî לֵב heart
וּ û וְ and
שְׁנַ֥ת šᵊnˌaṯ שָׁנָה year
גְּאוּלַ֖י gᵊʔûlˌay גְּאוּלִים avenge
בָּֽאָה׃ bˈāʔā בוא come
63:4. dies enim ultionis in corde meo annus redemptionis meae venit
For the day of vengeance is in my heart, the year of my redemption is come.
63:4. For the day of vengeance is in my heart. The year of my redemption has arrived.
63:4. For the day of vengeance [is] in mine heart, and the year of my redeemed is come.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4: С 4: по 6: - эти три стиха дают прекрасное раскрытие вышеприведенного образа из них в первом говорится, что под топтанием в точиле разумеется именно день Суда Божия над народами (4: ст.), во втором - что этот суд будет решительным единоборством Победителя с его врагами (5: ст.) и в третьем, - что результаты этой жестокой борьбы будут ужасны для побежденных (6: ст.).

Ибо день мщения - в сердце Моем и год Моих искупленных настал, или, как еще яснее в славянском тексте "день бо воздаяния прииде на них, и лето избавления приспе". Совершенно ясно определяется характер победного пришествия Мессии, которое будет днем праведного воздаяния, грозного мщения всем врагам Божиим и вместе годиной искупления, "летом благоприятным" для всех обратившихся к Нему (ср. 61:2, 34:8; 59:17).
Albert Barnes: Notes on the Bible - 1834
63:4: For the day of vengeance - (See the notes at Isa 34:8).
And the year of my redeemed is come - The year when my people are to be redeemed. It is a year when their foes are all to be destroyed, and when their entire liberty is to be effected.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
63:4: Isa 34:8, Isa 35:4, Isa 61:2; Jer 51:6; Zac 3:8; Luk 21:22; Rev 6:9-17, Rev 11:13; Rev 18:20
Geneva 1599
63:4 For the day of vengeance [is] in my heart, and the (d) year of my redeemed is come.
(d) Showing that when God punishes his enemies, it is for the profit and deliverance of his Church.
John Gill
63:4 For the day of vengeance is in my heart,.... Resolved on with him, fixed by him, and which is desirable to him; he has it at heart, and longs as it were till the time is come to avenge the blood of his saints on the Romish antichrist, whom he will destroy with the breath of his mouth, and the brightness of his coming; see Th2 2:8 and when he shall pour out all his vials on the antichristian states, and revenge the cause and quarrel of his people, Rev_ 16:1,
and the year of my redeemed is come; the time when those who are already redeemed by the blood of Christ, and so are his property, whom he claims as his own, being the purchase of his blood, shall be redeemed again from antichristian bondage and slavery, shall be called and brought out of Babylon; and when those, who have led them captive, shall go into captivity themselves: this will be a jubilee year to the saints; a time of refreshing from the presence of the Lord; when, being rid of all their persecuting enemies, they will enjoy the utmost peace, prosperity, and safety; see Rev_ 13:10.
John Wesley
63:4 Of vengeance - To take vengeance on the enemies of my church.
Robert Jamieson, A. R. Fausset and David Brown
63:4 is--rather, "was." This assigns the reason why He has thus destroyed the foe (Zeph 3:8).
my redeemed--My people to be redeemed.
day . . . year--here, as in Is 34:8; Is 61:2, the time of "vengeance" is described as a "day"; that of grace and of "recompense" to the "redeemed," as a "year."
63:563:5: Հայեցայ՝ եւ ո՛չ ոք էր որ օգնէր. զմտա՛ւ ածի՝ եւ ո՛չ ոք էր որ ՚ի թիկունս հասանէր. փրկեաց զնոսա բազուկ իմ. եւ սրտմտութիւն իմ միայն զդէմ կալաւ.
5 Նայեցի, բայց օգնող չկար, մտածեցի, թէ ինչու ոչ ոք չկար, որ թիկունք դառնար ինձ: Իմ բազուկը փրկեց նրանց, եւ միայն իմ բարկութիւնն ինձ զօրավիգ եղաւ:
5 Նայեցայ, բայց օգնող չկար։Զարմացայ, որ ձեռնտու եղող մը չկար, Ուստի իմ բազուկս զիս փրկեց Ու իմ բարկութիւնս ինծի ձեռնտու եղաւ։
Եւ հայեցայ` եւ ոչ ոք էր որ օգնէր, [977]զմտաւ ածի``, եւ ոչ ոք էր որ ի թիկունս հասանէր. [978]փրկեաց զնոսա բազուկ իմ, եւ սրտմտութիւն իմ միայն զդէմ կալաւ:

63:5: Հայեցայ՝ եւ ո՛չ ոք էր որ օգնէր. զմտա՛ւ ածի՝ եւ ո՛չ ոք էր որ ՚ի թիկունս հասանէր. փրկեաց զնոսա բազուկ իմ. եւ սրտմտութիւն իմ միայն զդէմ կալաւ.
5 Նայեցի, բայց օգնող չկար, մտածեցի, թէ ինչու ոչ ոք չկար, որ թիկունք դառնար ինձ: Իմ բազուկը փրկեց նրանց, եւ միայն իմ բարկութիւնն ինձ զօրավիգ եղաւ:
5 Նայեցայ, բայց օգնող չկար։Զարմացայ, որ ձեռնտու եղող մը չկար, Ուստի իմ բազուկս զիս փրկեց Ու իմ բարկութիւնս ինծի ձեռնտու եղաւ։
zohrab-1805▾ eastern-1994▾ western am▾
63:563:5 Я смотрел, и не было помощника; дивился, что не было поддерживающего; но помогла Мне мышца Моя, и ярость Моя она поддержала Меня:
63:5 καὶ και and; even ἐπέβλεψα επιβλεπω look on καὶ και and; even οὐδεὶς ουδεις no one; not one βοηθός βοηθος helper καὶ και and; even προσενόησα προσνοεω and; even οὐθεὶς ουδεις no one; not one ἀντελαμβάνετο αντιλαμβανω relieve; lay hold of καὶ και and; even ἐρρύσατο ρυομαι rescue αὐτοὺς αυτος he; him ὁ ο the βραχίων βραχιων arm μου μου of me; mine καὶ και and; even ὁ ο the θυμός θυμος provocation; temper μου μου of me; mine ἐπέστη εφιστημι stand over / by; get attention
63:5 וְ wᵊ וְ and אַבִּיט֙ ʔabbîṭ נבט look at וְ wᵊ וְ and אֵ֣ין ʔˈên אַיִן [NEG] עֹזֵ֔ר ʕōzˈēr עזר help וְ wᵊ וְ and אֶשְׁתֹּומֵ֖ם ʔeštômˌēm שׁמם be desolate וְ wᵊ וְ and אֵ֣ין ʔˈên אַיִן [NEG] סֹומֵ֑ךְ sômˈēḵ סמך support וַ wa וְ and תֹּ֤ושַֽׁע ttˈôšˈaʕ ישׁע help לִי֙ lˌî לְ to זְרֹעִ֔י zᵊrōʕˈî זְרֹועַ arm וַ wa וְ and חֲמָתִ֖י ḥᵃmāṯˌî חֵמָה heat הִ֥יא hˌî הִיא she סְמָכָֽתְנִי׃ sᵊmāḵˈāṯᵊnî סמך support
63:5. circumspexi et non erat auxiliator quaesivi et non fuit qui adiuvaret et salvavit mihi brachium meum et indignatio mea ipsa auxiliata est mihiI looked about, and there was none to help: I sought, and there was none to give aid: and my own arm hath saved for me, and my indignation itself hath helped me.
5. And I looked, and there was none to help; and I wondered that there was none to uphold: therefore mine own arm brought salvation unto me; and my fury, it upheld me.
63:5. I gazed around, and there was no one to assist. I sought, and there was no one who would help. And so, my own arm has saved for me, and my own wrath itself has assisted me.
63:5. And I looked, and [there was] none to help; and I wondered that [there was] none to uphold: therefore mine own arm brought salvation unto me; and my fury, it upheld me.
And I looked, and [there was] none to help; and I wondered that [there was] none to uphold: therefore mine own arm brought salvation unto me; and my fury, it upheld me:

63:5 Я смотрел, и не было помощника; дивился, что не было поддерживающего; но помогла Мне мышца Моя, и ярость Моя она поддержала Меня:
63:5
καὶ και and; even
ἐπέβλεψα επιβλεπω look on
καὶ και and; even
οὐδεὶς ουδεις no one; not one
βοηθός βοηθος helper
καὶ και and; even
προσενόησα προσνοεω and; even
οὐθεὶς ουδεις no one; not one
ἀντελαμβάνετο αντιλαμβανω relieve; lay hold of
καὶ και and; even
ἐρρύσατο ρυομαι rescue
αὐτοὺς αυτος he; him
ο the
βραχίων βραχιων arm
μου μου of me; mine
καὶ και and; even
ο the
θυμός θυμος provocation; temper
μου μου of me; mine
ἐπέστη εφιστημι stand over / by; get attention
63:5
וְ wᵊ וְ and
אַבִּיט֙ ʔabbîṭ נבט look at
וְ wᵊ וְ and
אֵ֣ין ʔˈên אַיִן [NEG]
עֹזֵ֔ר ʕōzˈēr עזר help
וְ wᵊ וְ and
אֶשְׁתֹּומֵ֖ם ʔeštômˌēm שׁמם be desolate
וְ wᵊ וְ and
אֵ֣ין ʔˈên אַיִן [NEG]
סֹומֵ֑ךְ sômˈēḵ סמך support
וַ wa וְ and
תֹּ֤ושַֽׁע ttˈôšˈaʕ ישׁע help
לִי֙ lˌî לְ to
זְרֹעִ֔י zᵊrōʕˈî זְרֹועַ arm
וַ wa וְ and
חֲמָתִ֖י ḥᵃmāṯˌî חֵמָה heat
הִ֥יא hˌî הִיא she
סְמָכָֽתְנִי׃ sᵊmāḵˈāṯᵊnî סמך support
63:5. circumspexi et non erat auxiliator quaesivi et non fuit qui adiuvaret et salvavit mihi brachium meum et indignatio mea ipsa auxiliata est mihi
I looked about, and there was none to help: I sought, and there was none to give aid: and my own arm hath saved for me, and my indignation itself hath helped me.
63:5. I gazed around, and there was no one to assist. I sought, and there was no one who would help. And so, my own arm has saved for me, and my own wrath itself has assisted me.
63:5. And I looked, and [there was] none to help; and I wondered that [there was] none to uphold: therefore mine own arm brought salvation unto me; and my fury, it upheld me.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5: Я смотрел, и не было помощника; дивился, что не было поддерживающего... Настоящий стих представляет собой почти буквальное повторение одного предыдущего: "И видел (Господь), что нет человека, и дивился, что нет заступника; и помогла Ему мышца Его, и правда Его поддержала Его" (Ис 59:16, cм. наш коммент.). В качестве дополнительного комментария к ним обоим можно привести еще одно параллельное место из того же пророка: "Я (Господь) смотрел, и не было никого, и между ними не нашлось советника, чтобы Я мог спросить их, и они дали ответ" (41:28). Особенностью данного - 5: ст. по сравнению с указанными параллелями, является то, что в нем говорится о суде Господа над языческими народами, тогда как в последних - о суде над Израилем. Момент этого суда, по смыслу данного образа, антропоморфически сближается с единоборством Мессии против полчищ Его врагов.
Adam Clarke: Commentary on the Bible - 1831
63:5: And my fury "And mine indignation" - For וחמתי vachamathi, nineteen MSS. (three ancient) of Kennicott's, nine of De Rossi's, and one of mine, and four editions, have וצדקתי vetsidkathi, and my righteousness; from Isa 59:16, which I suppose the transcriber retained in his memory. It is true that the Versions are in favor of the common reading; but that noticed above seems to stand on good authority, and is a reading both pleasing and impressive. Opposite, in the margin, my MS. has the common reading by a later hand.
Albert Barnes: Notes on the Bible - 1834
63:5: And I looked and there was none to help - The same sentiment is expressed in Isa 59:16 (see the note at that verse).
None to uphold - None to sustain or assist. The design is to express the fact that he was entirely alone in this work: that none were disposed or able to assist him. Though this has no direct reference to the plan of salvation, or to the work of the Messiah as a Redeemer, yet it is true of him also that in that work he stood alone. No one did aid him or could aid him; but alone he 'bore the burden of the world's atonement.'
My fury, it upheld me - My determined purpose to inflict punishment on my foes sustained me. There is a reference doubtless to the fact that courage nerves the arm and sustains a man in deadly conflict; that a purpose to take vengeance, or to inflict deserved punishment, animates one to make efforts which he could not otherwise perform. In Isa 59:16, the sentiment is, 'his righteousness sustained him;' here it is that his fury did it. There the purpose was to bring salvation; here it was to destroy his foes.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
63:5: looked: Isa 63:3, Isa 41:28, Isa 50:2, Isa 59:16; Joh 16:32
mine own: Isa 40:10, Isa 51:9, Isa 52:10; Psa 44:3, Psa 98:1; Hos 1:7; Co1 1:24; Heb 2:14, Heb 2:15
my fury: Isa 59:16-18
Geneva 1599
63:5 And I looked, and [there was] none to help; and I wondered that [there was] none to uphold: therefore my own (e) arm brought salvation to me; and my fury, it upheld me.
(e) God shows that he has no need of man's help for the deliverance of his, and though men refuse to do their duty through negligence and ingratitude, yet he himself will deliver his Church, and punish the enemies, (Is 59:16).
John Gill
63:5 And I looked, and there was none to help,.... As, in the first redemption and salvation by Christ here on earth, there were none among the angels, nor any of the sons of men, to help him and assist him therein, none but Jehovah the Father; so, in this latter salvation, the church and people of God will be reduced to such a low, helpless, and forlorn condition, that there will be none to lend an assisting hand; their deliverance will appear most manifestly to be the sole work of almighty power:
and I wondered that there was none to uphold; not the Saviour and Redeemer, he needed none; but his people under their sufferings, trials, and exercises, and his sinking, dying, cause and interest: this is spoken after the manner of men, and to make the salvation appear the more remarkable, distinguishing, and great, and solely his own work; for otherwise expectation and disappointment, consternation and amazement, as the word (r) signifies, cannot be properly ascribed to this great Redeemer:
therefore mine own arm brought salvation unto me; to himself, his mystical self, his church and people, and for his own glory; a salvation which his own omnipotent arm could only effect; See Gill on Is 59:16,
and my fury it upheld me; his zeal for his church and people, and his indignation against their enemies, excited his almighty power on their behalf, and carried him through the work of their deliverance and salvation he engaged in; see Is 9:7.
(r) "et obstupui, Musculus; stupefactus sum", Vatablus; "et obstupesceban", Cocceius; "stupebam", Vitringa.
John Wesley
63:5 None to help - Not that he needed it, but to see what men would do, in regard his people needed it; therefore the standing, or not standing by his people, is the same thing with standing, or not standing by him. Uphold - A metaphor, taken from a staff, that is an help to one that leans on it.
Robert Jamieson, A. R. Fausset and David Brown
63:5 The same words as in Is 59:16, except that there it is His "righteousness," here it is His "fury," which is said to have upheld Him.
63:663:6: կոխեցի զնոսա բարկութեամբ իմով, եւ զենի զնոսա սրտմտութեամբ իմով, եւ իջուցի՛ զնոսա յերկիր։
6 Իմ բարկութեամբ տրորեցի եւ իմ զայրոյթով մորթեցի նրանց, գետնին հաւասարեցրի նրանց:
6 Եւ իմ բարկութիւնովս ժողովուրդներ կոխեցի Ու զանոնք իմ սրտմտութիւնովս գինովցուցի*Եւ անոնց արիւնը գետինը թափեցի։
կոխեցի զնոսա բարկութեամբ իմով, եւ զենի`` զնոսա սրտմտութեամբ իմով, եւ իջուցի [979]զնոսա յերկիր:

63:6: կոխեցի զնոսա բարկութեամբ իմով, եւ զենի զնոսա սրտմտութեամբ իմով, եւ իջուցի՛ զնոսա յերկիր։
6 Իմ բարկութեամբ տրորեցի եւ իմ զայրոյթով մորթեցի նրանց, գետնին հաւասարեցրի նրանց:
6 Եւ իմ բարկութիւնովս ժողովուրդներ կոխեցի Ու զանոնք իմ սրտմտութիւնովս գինովցուցի*Եւ անոնց արիւնը գետինը թափեցի։
zohrab-1805▾ eastern-1994▾ western am▾
63:663:6 и попрал Я народы во гневе Моем, и сокрушил их в ярости Моей, и вылил на землю кровь их>>.
63:6 καὶ και and; even κατεπάτησα καταπατεω trample αὐτοὺς αυτος he; him τῇ ο the ὀργῇ οργη passion; temperament μου μου of me; mine καὶ και and; even κατήγαγον καταγω lead down; draw up τὸ ο the αἷμα αιμα blood; bloodstreams αὐτῶν αυτος he; him εἰς εις into; for γῆν γη earth; land
63:6 וְ wᵊ וְ and אָב֤וּס ʔāvˈûs בוס tread down עַמִּים֙ ʕammîm עַם people בְּ bᵊ בְּ in אַפִּ֔י ʔappˈî אַף nose וַ wa וְ and אֲשַׁכְּרֵ֖ם ʔᵃšakkᵊrˌēm שׁכר be drunk בַּ ba בְּ in חֲמָתִ֑י ḥᵃmāṯˈî חֵמָה heat וְ wᵊ וְ and אֹורִ֥יד ʔôrˌîḏ ירד descend לָ lā לְ to † הַ the אָ֖רֶץ ʔˌāreṣ אֶרֶץ earth נִצְחָֽם׃ ס niṣḥˈām . s נֵצַח blood-spout
63:6. et conculcavi populos in furore meo et inebriavi eos in indignatione mea et detraxi in terra virtutem eorumAnd I have trodden down the people in my wrath, and have made them drunk in my indignation, and have brought down their strength to the earth.
6. And I trod down the peoples in mine anger, and made them drunk in my fury, and I poured out their lifeblood on the earth.
63:6. And I have trampled the peoples in my fury, and I have inebriated them with my indignation, and I have torn down their strength to the ground.
63:6. And I will tread down the people in mine anger, and make them drunk in my fury, and I will bring down their strength to the earth.
And I will tread down the people in mine anger, and make them drunk in my fury, and I will bring down their strength to the earth:

63:6 и попрал Я народы во гневе Моем, и сокрушил их в ярости Моей, и вылил на землю кровь их>>.
63:6
καὶ και and; even
κατεπάτησα καταπατεω trample
αὐτοὺς αυτος he; him
τῇ ο the
ὀργῇ οργη passion; temperament
μου μου of me; mine
καὶ και and; even
κατήγαγον καταγω lead down; draw up
τὸ ο the
αἷμα αιμα blood; bloodstreams
αὐτῶν αυτος he; him
εἰς εις into; for
γῆν γη earth; land
63:6
וְ wᵊ וְ and
אָב֤וּס ʔāvˈûs בוס tread down
עַמִּים֙ ʕammîm עַם people
בְּ bᵊ בְּ in
אַפִּ֔י ʔappˈî אַף nose
וַ wa וְ and
אֲשַׁכְּרֵ֖ם ʔᵃšakkᵊrˌēm שׁכר be drunk
בַּ ba בְּ in
חֲמָתִ֑י ḥᵃmāṯˈî חֵמָה heat
וְ wᵊ וְ and
אֹורִ֥יד ʔôrˌîḏ ירד descend
לָ לְ to
הַ the
אָ֖רֶץ ʔˌāreṣ אֶרֶץ earth
נִצְחָֽם׃ ס niṣḥˈām . s נֵצַח blood-spout
63:6. et conculcavi populos in furore meo et inebriavi eos in indignatione mea et detraxi in terra virtutem eorum
And I have trodden down the people in my wrath, and have made them drunk in my indignation, and have brought down their strength to the earth.
63:6. And I have trampled the peoples in my fury, and I have inebriated them with my indignation, and I have torn down their strength to the ground.
63:6. And I will tread down the people in mine anger, and make them drunk in my fury, and I will bring down their strength to the earth.
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
6: И попрал Я народы во гневе Моем... и вылил на землю кровь их... Вот страшный, но вполне заслуженный народами финал той схватки, на которую они рискнули выступить против "Сильного" (1: ст.). Об этом наказании враждебных языческих народов пророк Исаия не раз говорил и раньше, особенно близка, напр., следующая параллель: "и притеснителей твоих накормлю собственной их плотью, и они будут упоены кровью своею, как молодым вином; и всякая плоть узнает, что Я - Господь, Спаситель твой и Искупитель твой, Сильный Иаковлев" (49:26; ср. 42:25; 51:23; 59:17-18: и др.).
Adam Clarke: Commentary on the Bible - 1831
63:6: And make them drunk in my fury "And I crushed them in mine indignation" - For ואשכרם vaashkerem, and I made them drunken, twenty-seven MSS., (three ancient), twelve of De Rossi's, and the old edition of 1488, have ואשברם vaashabberem, and I crushed them: and so the Syriac and Chaldee. The Septuagint have omitted this whole line.
Albert Barnes: Notes on the Bible - 1834
63:6: And I will tread them down - Or rather, 'I did tread them down.' The allusion here is to a warrior who tramples on his foes and treads them in the dust (see the notes at Isa 25:10).
And made them drunk - That is, I made them reel and fall under my fury like a drunken man. In describing the destruction of Idumea in Isa 34:5, Yahweh says that his sword was made drunk, or that it rushed intoxicated from heaven. See the notes on that verse. But here he says that the people, under the terrors of his wrath, lost their power of self-command, and fell to the earth like an intoxicated man. Kimchi says that the idea is, that Yahweh extended the cup of his wrath for them to drink until they became intoxicated and fell. An image of this kind is several times used in the Scriptures (see the notes at Isa 51:17; compare Psa 75:8). Lowth and Noyes render this, 'I crushed them.' The reason of this change is, that according to Kennicott, twenty-seven manuscripts (three of them ancient) instead of the present Hebrew reading ואשׁכרם va'ă shakerē m, 'And I will make them drunk,' read ואשׁברם va'ă shaberē m, 'I will break or crush them.' Such a change, it is true, might easily have been made from the similarity of the Hebrew letters, כ (k) and ב (b). But the authority for the change does not seem to me to be sufficient, nor is it necessary. The image of making them stagger and fall like a drunken man, is more poetic than the other, and is in entire accordance with the usual manner of writing by the sacred penman. The Chaldee renders it, 'I cast to the lowest earth the slain of their strong ones.'
And I will bring down their strength - I subdued their strong places, and their mighty armies. Such is the sense giver, to the passage by our translators. But Lowth and Noyes render it, more correctly, 'I spilled their life-blood upon the ground.' The word which our translators have rendered 'strength' (נצח nē tsach), is the same word which is used in Isa 63:3, and which is rendered there 'blood' (see the note at that verse). It is probably used in the same sense here, and means that Yahweh had brought their blood to the earth; that is, he had spilled it upon the ground. So the Septuagint renders it, 'I shed their blood (κατήγαγον τὸ αίμα katē gagon to haima) upon the earth.' This finishes the vision of the mighty conqueror returning from Edom. The following verse introduces a new subject. The sentiment in the passage is, that Yahweh by his own power, and by the might of his own arm, would subdue all his foes and redeem his people. Edom in its hostility to his people, the apt emblem of all his foes, would be completely humbled; and in its subjugation there would be the emblem and the pledge that all his enemies would be destroyed, and that his own church would be safe. See the notes at isa 34; Isa 35:1-10.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
63:6: make: Isa 63:2, Isa 63:3, Isa 49:26, Isa 51:21-23; Job 21:20; Psa 60:3, Psa 75:8; Jer 25:16, Jer 25:17, Jer 25:26, Jer 25:27; Lam 3:15; Rev 14:10, Rev 16:6, Rev 16:19, Rev 18:3-6
I will bring: Isa 25:10-12, Isa 26:5, Isa 26:6; Rev 18:21
Geneva 1599
63:6 And I will tread down the people in my anger, and make them (f) drunk in my fury, and I will bring down their strength to the earth.
(f) I will so astonish them and make them so giddy that they will not know which way to go.
John Gill
63:6 And I will tread down the people in mine anger,.... See Gill on Is 63:3,
and make them drunk in my fury; or with it (s) the wrath of God is signified by a cup, which he gives wicked men to drink, and which is an inebriating one to them, Ps 75:8, and here it signifies the cup of the wine of the fierceness of God's wrath, which shall be given to mystical Babylon, to antichrist and his followers, Rev_ 14:10,
and I will bring down their strength to the earth; their strong kingdoms, fortified cities, and mighty men, their wealth and riches, of which they boasted, and in which they trusted; see Is 26:5. The eighteenth chapter of the Revelation is a commentary on these words.
(s) "excandescentia mea", Junius & Tremellius; "aestu meo", Cocceius; so Gataker.
John Wesley
63:6 Drunk - They go as it were to and fro, not knowing what to do with themselves. Bring down - Whatever it is wherein their strength lies, he will bring to the very dust, to nothing.
Robert Jamieson, A. R. Fausset and David Brown
63:6 Rather, preterites, "I trod down . . . made them drunk." The same image occurs Is 51:17, Is 51:21-23; Ps 75:8; Jer 25:26-27.
will bring down . . . strength to . . . earth--rather, "I spilled their life-blood (the same Hebrew words as in Is 63:3) on the earth" [LOWTH and Septuagint].
63:763:7: Զողորմութիւն Տեառն յիշեցի, զքաջութիւն Տեառն յո՛ւշ արարից, յամենայնի զոր հատուցանէ մեզ Տէր։ Տէր դատաւոր բարերար տանն Իսրայէլի, որ ածէ ՚ի վերայ մեր ըստ ողորմութեան իւրում եւ ըստ բազում արդարութեան իւրոյ[10296]։ [10296] Ոսկան. Զողորմութիւն Տեառն յիշեցից։ Ոմանք. Զոր ինչ հատուցանէ... ողորմութեանն իւրոյ։
7 Տիրոջ ողորմութիւնը պիտի յիշեմ, Տիրոջ մեծագործութիւնը միտքս պիտի բերեմ այն բարիքների համար, որ Տէրն է հատուցելու մեզ: Տէրն Իսրայէլի տան բարերար դատաւորն է, որ իր ողորմածութեամբ եւ իր մեծ արդարութեամբ վարձատրելու է մեզ:
7 Տէրոջը ողորմութիւնները, Տէրոջը գովութիւնները պիտի յիշեմ՝ Տէրոջը բոլոր մեզի շնորհածներուն համեմատ Եւ այն շատ բարիքներուն համեմատ Որոնք իր գթութիւնովը եւ առատ ողորմութիւնովը Իսրայէլի տանը ըրած է։
Զողորմութիւնս Տեառն յիշեցից, [980]զքաջութիւն Տեառն յուշ արարից, յամենայնի`` զոր հատուցանէ մեզ Տէր [981]Տէր դատաւոր բարերար տանն Իսրայելի, որ ածէ ի վերայ մեր`` ըստ ողորմութեան իւրում եւ ըստ բազում արդարութեան իւրոյ:

63:7: Զողորմութիւն Տեառն յիշեցի, զքաջութիւն Տեառն յո՛ւշ արարից, յամենայնի զոր հատուցանէ մեզ Տէր։ Տէր դատաւոր բարերար տանն Իսրայէլի, որ ածէ ՚ի վերայ մեր ըստ ողորմութեան իւրում եւ ըստ բազում արդարութեան իւրոյ[10296]։
[10296] Ոսկան. Զողորմութիւն Տեառն յիշեցից։ Ոմանք. Զոր ինչ հատուցանէ... ողորմութեանն իւրոյ։
7 Տիրոջ ողորմութիւնը պիտի յիշեմ, Տիրոջ մեծագործութիւնը միտքս պիտի բերեմ այն բարիքների համար, որ Տէրն է հատուցելու մեզ: Տէրն Իսրայէլի տան բարերար դատաւորն է, որ իր ողորմածութեամբ եւ իր մեծ արդարութեամբ վարձատրելու է մեզ:
7 Տէրոջը ողորմութիւնները, Տէրոջը գովութիւնները պիտի յիշեմ՝ Տէրոջը բոլոր մեզի շնորհածներուն համեմատ Եւ այն շատ բարիքներուն համեմատ Որոնք իր գթութիւնովը եւ առատ ողորմութիւնովը Իսրայէլի տանը ըրած է։
zohrab-1805▾ eastern-1994▾ western am▾
63:763:7 Воспомяну милости Господни и славу Господню за все, что Господь даровал нам, и великую благость {Его} к дому Израилеву, какую оказал Он ему по милосердию Своему и по множеству щедрот Своих.
63:7 τὸν ο the ἔλεον ελεος mercy κυρίου κυριος lord; master ἐμνήσθην μναομαι remember; mindful τὰς ο the ἀρετὰς αρετη valor κυρίου κυριος lord; master ἐν εν in πᾶσιν πας all; every οἷς ος who; what ὁ ο the κύριος κυριος lord; master ἡμῖν ημιν us ἀνταποδίδωσιν ανταποδιδωμι repay κύριος κυριος lord; master κριτὴς κριτης judge ἀγαθὸς αγαθος good τῷ ο the οἴκῳ οικος home; household Ισραηλ ισραηλ.1 Israel ἐπάγει επαγω instigate; bring on ἡμῖν ημιν us κατὰ κατα down; by τὸ ο the ἔλεος ελεος mercy αὐτοῦ αυτος he; him καὶ και and; even κατὰ κατα down; by τὸ ο the πλῆθος πληθος multitude; quantity τῆς ο the δικαιοσύνης δικαιοσυνη rightness; right standing αὐτοῦ αυτος he; him
63:7 חַֽסְדֵ֨י ḥˈasᵊḏˌê חֶסֶד loyalty יְהוָ֤ה׀ [yᵊhwˈāh] יְהוָה YHWH אַזְכִּיר֙ ʔazkîr זכר remember תְּהִלֹּ֣ת tᵊhillˈōṯ תְּהִלָּה praise יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH כְּ kᵊ כְּ as עַ֕ל ʕˈal עַל height כֹּ֥ל kˌōl כֹּל whole אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] גְּמָלָ֖נוּ gᵊmālˌānû גמל deal fully יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH וְ wᵊ וְ and רַב־ rav- רַב much טוּב֙ ṭûv טוּב best לְ lᵊ לְ to בֵ֣ית vˈêṯ בַּיִת house יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] גְּמָלָ֥ם gᵊmālˌām גמל deal fully כְּֽ kᵊˈ כְּ as רַחֲמָ֖יו raḥᵃmˌāʸw רַחֲמִים compassion וּ û וְ and כְ ḵᵊ כְּ as רֹ֥ב rˌōv רֹב multitude חֲסָדָֽיו׃ ḥᵃsāḏˈāʸw חֶסֶד loyalty
63:7. miserationum Domini recordabor laudem Domini super omnibus quae reddidit nobis Dominus et super multitudinem bonorum domui Israhel quae largitus est eis secundum indulgentiam suam et secundum multitudinem misericordiarum suarumI will remember the tender mercies of the Lord, the praise of the Lord for all the things that the Lord hath bestowed upon us, and for the multitude of his good things to the house of Israel, which he hath given them according to his kindness, and according to the multitude of his mercies.
7. I will make mention of the lovingkindnesses of the LORD, the praises of the LORD, according to all that the LORD hath bestowed on us; and the great goodness toward the house of Israel, which he hath bestowed on them according to his mercies, and according to the multitude of his lovingkindnesses.
63:7. I will remember the compassion of the Lord, the praise of the Lord over all that the Lord has bestowed on us, and over the multitude of his good things for the house of Israel, which he has granted to them according to his leniency, and according to the multitude of his mercies.
63:7. I will mention the lovingkindnesses of the LORD, [and] the praises of the LORD, according to all that the LORD hath bestowed on us, and the great goodness toward the house of Israel, which he hath bestowed on them according to his mercies, and according to the multitude of his lovingkindnesses.
I will mention the lovingkindnesses of the LORD, [and] the praises of the LORD, according to all that the LORD hath bestowed on us, and the great goodness toward the house of Israel, which he hath bestowed on them according to his mercies, and according to the multitude of his lovingkindnesses:

63:7 Воспомяну милости Господни и славу Господню за все, что Господь даровал нам, и великую благость {Его} к дому Израилеву, какую оказал Он ему по милосердию Своему и по множеству щедрот Своих.
63:7
τὸν ο the
ἔλεον ελεος mercy
κυρίου κυριος lord; master
ἐμνήσθην μναομαι remember; mindful
τὰς ο the
ἀρετὰς αρετη valor
κυρίου κυριος lord; master
ἐν εν in
πᾶσιν πας all; every
οἷς ος who; what
ο the
κύριος κυριος lord; master
ἡμῖν ημιν us
ἀνταποδίδωσιν ανταποδιδωμι repay
κύριος κυριος lord; master
κριτὴς κριτης judge
ἀγαθὸς αγαθος good
τῷ ο the
οἴκῳ οικος home; household
Ισραηλ ισραηλ.1 Israel
ἐπάγει επαγω instigate; bring on
ἡμῖν ημιν us
κατὰ κατα down; by
τὸ ο the
ἔλεος ελεος mercy
αὐτοῦ αυτος he; him
καὶ και and; even
κατὰ κατα down; by
τὸ ο the
πλῆθος πληθος multitude; quantity
τῆς ο the
δικαιοσύνης δικαιοσυνη rightness; right standing
αὐτοῦ αυτος he; him
63:7
חַֽסְדֵ֨י ḥˈasᵊḏˌê חֶסֶד loyalty
יְהוָ֤ה׀ [yᵊhwˈāh] יְהוָה YHWH
אַזְכִּיר֙ ʔazkîr זכר remember
תְּהִלֹּ֣ת tᵊhillˈōṯ תְּהִלָּה praise
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
כְּ kᵊ כְּ as
עַ֕ל ʕˈal עַל height
כֹּ֥ל kˌōl כֹּל whole
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
גְּמָלָ֖נוּ gᵊmālˌānû גמל deal fully
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
וְ wᵊ וְ and
רַב־ rav- רַב much
טוּב֙ ṭûv טוּב best
לְ lᵊ לְ to
בֵ֣ית vˈêṯ בַּיִת house
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
גְּמָלָ֥ם gᵊmālˌām גמל deal fully
כְּֽ kᵊˈ כְּ as
רַחֲמָ֖יו raḥᵃmˌāʸw רַחֲמִים compassion
וּ û וְ and
כְ ḵᵊ כְּ as
רֹ֥ב rˌōv רֹב multitude
חֲסָדָֽיו׃ ḥᵃsāḏˈāʸw חֶסֶד loyalty
63:7. miserationum Domini recordabor laudem Domini super omnibus quae reddidit nobis Dominus et super multitudinem bonorum domui Israhel quae largitus est eis secundum indulgentiam suam et secundum multitudinem misericordiarum suarum
I will remember the tender mercies of the Lord, the praise of the Lord for all the things that the Lord hath bestowed upon us, and for the multitude of his good things to the house of Israel, which he hath given them according to his kindness, and according to the multitude of his mercies.
63:7. I will remember the compassion of the Lord, the praise of the Lord over all that the Lord has bestowed on us, and over the multitude of his good things for the house of Israel, which he has granted to them according to his leniency, and according to the multitude of his mercies.
63:7. I will mention the lovingkindnesses of the LORD, [and] the praises of the LORD, according to all that the LORD hath bestowed on us, and the great goodness toward the house of Israel, which he hath bestowed on them according to his mercies, and according to the multitude of his lovingkindnesses.
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
7: С 7-9: ст. включительно идет первая половина благодарственно-покаянной молитвы к Богу от лица Его жестоковыйного народа, в которой возносится слава и благодарение Всевышнему за все исторические ("дни древние" - 9: ст.) благодеяния Его, явленные избранному народу. Связь этого отдела с предыдущим установить нетрудно. Тот суд над язычниками, о котором в том ярком образе говорил пророк в начале главы, был вместе и днем праведного воздаяния за все насилия и врагам израильского народа. Отсюда естественно, что Израиль, при созерцании этого, должен был исполниться чувств радости и благодарности к Господу, и вместе с тем - особого усиленно-покаянного восторга, которые и нашли свое соответственное выражение в этой молитве, или псалме, произнесенном самим пророком от лица идеального Израиля, глубоко чувствующего свою собственную греховность и высоко ценящего величие и силу Божественного милосердия и любви.

Комментаторы пророка Исаии обращают внимание также и на то, что молитва эта, начинаясь с 7-го стиха данной главы, идет до конца ее и продолжается на всю последующую главу (64: г.) Анализируя содержание этой молитвы, они находят возможным разделить ее на следующие четыре часта: первая - с 7-14: ст. 63: гл. ; вторая - с 15: - до конца главы; третья - с 1-7: ст. 64-ой главы, и четвертая - с 8-го до конца этой главы. В частности, в первом из указанных отделов дается сжатый, схематический очерк истории избранного народа, в котором повсюду видны следы особого Божественного водительства Израилем и жестоковыйности последнего в отношении к Господу.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
7 I will mention the lovingkindnesses of the LORD, and the praises of the LORD, according to all that the LORD hath bestowed on us, and the great goodness toward the house of Israel, which he hath bestowed on them according to his mercies, and according to the multitude of his lovingkindnesses. 8 For he said, Surely they are my people, children that will not lie: so he was their Saviour. 9 In all their affliction he was afflicted, and the angel of his presence saved them: in his love and in his pity he redeemed them; and he bare them, and carried them all the days of old. 10 But they rebelled, and vexed his holy Spirit: therefore he was turned to be their enemy, and he fought against them. 11 Then he remembered the days of old, Moses, and his people, saying, Where is he that brought them up out of the sea with the shepherd of his flock? where is he that put his holy Spirit within him? 12 That led them by the right hand of Moses with his glorious arm, dividing the water before them, to make himself an everlasting name? 13 That led them through the deep, as a horse in the wilderness, that they should not stumble? 14 As a beast goeth down into the valley, the Spirit of the LORD caused him to rest: so didst thou lead thy people, to make thyself a glorious name.
The prophet is here, in the name of the church, taking a review, and making a thankful recognition, of God's dealings with his church all along, ever since he founded it, before he comes, in the latter end of this chapter and in the next, as a watchman upon the walls, earnestly to pray to God for his compassion towards her in her present deplorable state; and it was usual for God's people, in their prayers, thus to look back.
I. Here is a general acknowledgment of God's goodness to them all along, v. 7. It was said, in general, of God's prophets and people (ch. lxii. 6) that they made mention of the Lord; now here we are told what it is in God that they do especially delight to make mention of, and that is his goodness, which the prophet here so makes mention of as if he thought he could never say enough of it. He mentions the kindness of God (which never appeared so evident, so eminent, as in his love to mankind in sending his Son to save us, Tit. iii. 4), his loving-kindness, kindness that shows itself in every thing that is endearing; nay, so plenteous are the springs, and so various the streams, of divine mercy, that he speaks of it in the plural number--his loving-kindnesses; for, if we would count the fruits of his loving-kindness, they are more in number than the sand. With his loving-kindnesses he mentions his praises, that is, the thankful acknowledgments which the saints make of his loving-kindness, and the angels too. It must be mentioned, to God's honour, what a tribute of praise is paid to him by all his creatures in consideration of his loving-kindness. See how copiously he speaks, 1. Of the goodness that is from God, the gifts of his loving-kindness--all that the Lord has bestowed on us in particular, relating to life and godliness, in our personal and family capacity. Let every man speak for himself, speak as he has found, and he must own that he has had a great deal bestowed upon him by the divine bounty. But we must also mention the favours bestowed upon his church, his great goodness towards the house of Israel, which he has bestowed on them. Note, We must bless God for the mercies enjoyed by others as well as for those enjoyed by ourselves, and reckon that bestowed on ourselves which is bestowed on the house of Israel. 2. Of the goodness that is in God. God does good because he is good; what he bestowed upon us must be traced up to the original; it is according to his mercies (not according to our merits) and according to the multitude of his loving-kindnesses, which can never be spent. Thus we should magnify God's goodness, and speak honourably of it, not only when we plead it (as David, Ps. li. 1), but when we praise it.
II. Here is particular notice taken of the steps of God's mercy to Israel ever since it was formed into a nation.
1. The expectations God had concerning them that they would conduct themselves well, v. 8. When he brought them out of Egypt and took them into covenant with himself he said, "Surely they are my people, I take them as such, and am willing to hope they will approve themselves so, children that will not lie," that will not dissemble with God in their covenantings with him, nor treacherously depart from him by breaking their covenant and starting aside like a broken bow. They said, more than once, All that the Lord shall say unto us we will do and will be obedient; and thereupon he took them to be his peculiar people, saying, Surely they will not lie. God deals fairly and faithfully with them, and therefore expects they should deal so with him. They are children of the covenant (Acts iii. 25), children of those that clave unto the Lord, and therefore it may be hoped that they will tread in the steps of their fathers' constancy. Note, God's people are children that will not lie; for those that will are not his children but the devil's.
2. The favour he showed them with an eye to these expectations: So he was their Saviour out of the bondage of Egypt and all the calamities of their wilderness-state, and many a time since he had been their Saviour. See particularly (v. 9) what he did for them as their Saviour. (1.) The principle that moved him to work salvation for them; it was in his love and in his pity, out of mere compassion to them and a tender affection for them, not because he either needed them or could be benefited by them. This is strangely expressed here: In all their affliction he was afflicted; not that the Eternal Mind is capable of grieving or God's infinite blessedness of suffering the least damage or diminution (God cannot be afflicted); but thus he is pleased to show forth the love and concern he has for his people in their affliction; thus far he sympathizes with them, that he takes what injury is done to them as done to himself and will reckon for it accordingly. Their cries move him (Exod. iii. 7), and he appears for them as vigorously as if he were pained in their pain. Saul, Saul, why persecutest thou me? This is matter of great comfort to God's people in their affliction that God is so far from afflicting willingly (Lam. iii. 33) that, if they humble themselves under his hand, he is afflicted in their affliction, as the tender parents are in the severe operations which the case of a sick child calls for. There is another reading of these words in the original: In all their affliction there was no affliction; though they were in great affliction, yet the property of it was so altered by the grace of God sanctifying it to them for their good, the rigour of it was so mitigated and it was so allayed and balanced with mercies, they were so wonderfully supported and comforted under it, and it proved so short, and ended so well, that it was in effect no affliction. The troubles of the saints are not that to them which they are to others; they are not afflictions, but medicines; saints are enabled to call them light, and but for a moment, and, with an eye to heaven as all in all, to make nothing of them. (2.) The person employed in their salvation--the angel of his face, or presence. Some understand it of a created angel. The highest angel in heaven, even the angel of his presence, that attends next the throne of his glory, is not thought too great, too good, to be sent on this errand. Thus the little ones' angels are said to be those that always behold the face of our Father, Matt. xviii. 10. But this is rather to be understood of Jesus Christ, the eternal Word, that angel of whom God spoke to Moses (Exod. xxiii. 20, 21), whose voice Israel was to obey. He is called Jehovah, Exod. xiii. 21; xiv. 21, 24. He is the angel of the covenant, God's messenger to the world, Mal. iii. 1. He is the angel of God's face, for he is the express image of his person; and the glory of God shines in the face of Christ. He that was to work out the eternal salvation, as an earnest of that, wrought out the temporal salvations that were typical of it. (3.) The progress and perseverance of this favour. He not only redeemed them out of their bondage, but he bore them and carried them all the days of old; they were weak, but he supported them by his power, sustained them by his bounty; when they were burdened, and ready to sink, he bore them up; in the wars they made upon the nations he stood by them and bore them out; though they were peevish, he bore with them and suffered their manners, Acts xiii. 18. He carried them as the nursing father does the child, though they would have tired any arms but his; he carried them as the eagle her young upon her wings, Deut. xxxii. 11. And it was a long time that he was troubled with them (if we may so speak): it was all the days of old; his care of them was not at an end even when they had grown up and were settled in Canaan. All this was in his love and pity, ex mero motu--of his mere good-will; he loved them because he would love them, as he says, Deut. vii. 7, 8.
3. Their disingenuous conduct towards him, and the trouble they thereby brought upon themselves (v. 10): But they rebelled. Things looked very hopeful and promising; one would have thought that they should have continued dutiful children to God, and then there was no doubt but he would have continued a gracious Father to them; but here is a sad change on both sides, and on them be the breach. (1.) They revolted from their allegiance to God and took up arms against him: They rebelled, and vexed his Holy Spirit with their unbelief and murmuring, besides the iniquity of the golden calf; and this had been their way and manner ever since. Though he was ready to say of them, They will not lie, though he had done so much for them, borne them and carried them, yet they thus ill requited him, like foolish people and unwise, Deut. xxxii. 6. This grieved him, Ps. cxv. 10. The ungrateful rebellions of God's children against him are a vexation to his Holy Spirit. (2.) Thereupon he justly withdrew his protection, and not only so, but made war upon them, as a prince justly does upon the rebels. He who had been so much their friend was turned to be their enemy and fought against them, by one judgment after another, both in the wilderness and after their settlement in Canaan. See the malignity and mischievousness of sin; it makes God an enemy even to those for whom he has done the part of a good friend, and makes him angry who was all love and pity. See the folly of sinners; they wilfully lose him for a friend who is the most desirable friend, and make him their enemy who is the most formidable enemy. This refers especially to those calamities that were of late brought upon them by their captivity in Babylon for their idolatries and other sins. That which is both the original and the great aggravation of their troubles was that God was turned to be their enemy.
4. A particular reflection made, on this occasion, upon what God did for them when he first formed them into a people: Then he remembered the days of old, v. 11.
(1.) This may be understood either of the people or of God. [1.] We may understand it of the people. Israel then (spoken of as a single person) remembered the days of old, looked into their Bibles, read the story of God's bringing their fathers out of Egypt, considered it more closely than ever they did before, and reasoned upon it, as Gideon did (Judg. vi. 13), Where are all the wonders that our fathers told us of? "Where is he that brought them up out of Egypt? Is he not as able to bring us up out of Babylon? Where is the Lord God of Elijah? Where is the Lord God of our fathers?" This they consider as an inducement and an encouragement to them to repent and return to him; their fathers were a provoking people and yet found him a pardoning God; and why may not they find him so if they return to him? They also use it as a plea with God in prayer for the turning again of their captivity, like that ch. li. 9, 10. Note, When the present days are dark and cloudy it is good to remember the days of old, to recollect our own and others' experiences of the divine power and goodness and make use of them, to look back upon the years of the right hand of the Most High (Ps. lxxvii. 5, 10), and remember that he is God, and changes not. [2.] We may understand it of God; he put himself in mind of the days of old, of his covenant with Abraham (Lev. xxvi. 42); he said, Where is he that brought Israel up out of the sea? stirring up himself to come and save them with this consideration, "Why should not I appear for them now as I did for their fathers, who were as undeserving, as ill-deserving, as they are?" See how far off divine mercy will go, how far back it will look, to find out a reason for doing good to his people, when ho present considerations appear but what make against them. Nay, it makes that a reason for relieving them which might have been used as a reason for abandoning them. He might have said, "I have delivered them formerly, but they have again brought trouble upon themselves (Prov. xix. 19); there I will deliver them no more," Judg. x. 13. But no; mercy rejoices against judgment, and turns the argument the other way: "I have formerly delivered them and therefore will now."
(2.) Which way soever we take it, whether the people plead it with God or God with himself, let us view the particulars, and they agree very much with the confession and prayer which the children of the captivity made upon a solemn fast-day (Neh. ix. 5, &c.), which may serve as a comment on these verses which call to mind Moses and his people, that is, what God did by Moses for his people, especially in bringing them through the Red Sea, for that is it that is here most insisted on; for it was a work which he much gloried in and which his people therefore may in a particular manner encourage themselves with the remembrance of. [1.] God led them by the right hand of Moses (v. 12) and the wonder-working rod in his hand. Ps. lxxvii. 20, Thou leddest thy people like a flock by the hand of Moses. It was not Moses that led them, any more than it was Moses that fed them (John vi. 32), but God by Moses; for it was he that qualified Moses for, called him to, assisted and prospered him in that great undertaking. Moses is here called the shepherd of his flock; God was the owner of the flock and the chief shepherd of Israel (Ps. lxxx. 1); but Moses was a shepherd under him, and he was inured to labour and patience, and so fitted for this pastoral care, by his being trained up to keep the flock of his father Jethro. Herein he was a type of Christ the good shepherd, that lays down his life for the sheep, which was more than Moses did for Israel, though he did a great deal for them. [2.] He put his holy Spirit within him; the Spirit of God was among them, and not only his providence, but his grace, did work for them. Neh. ix. 20, Thou gavest thy good Spirit to instruct them. The spirit of wisdom and courage, as well as the Spirit of prophecy, was put into Moses, to qualify him for that service among them to which he was called; and some of his spirit was put upon the seventy elders, Num. xi. 17. This was a great blessing to Israel, that they had among them not only inspired writings, but inspired men. [3.] He carried them safely through the Red Sea, and thereby saved them out of the hands of Pharaoh. First, He divided the water before them (v. 12), so that it gave them not only passage, but protection, not only opened them a lane, but erected them a wall on either side. Secondly, He led them through the deep as a horse in the wilderness, or in the plain (v. 13); they and their wives and children, with all their baggage, went as easily and readily through the bottom of the sea (though we may suppose it muddy or stony, or both) as a horse goes along upon even ground; so that they did not stumble, though it was an untrodden path, which neither they nor any one else ever went before. If God make us a way, he will make it plain and level; the road he opens to his people he will lead them in. Thirdly, To complete the mercy, he brought them up out of the sea, v. 11. Though the ascent, it is likely, was very steep, dirty, slippery, and unconquerable (at least by the women and children, and the men, considering how they were loaded, Exod. xii. 34, and how fatigued), yet God by his power brought them up from the depths of the earth; and it was a kind of resurrection to them; it was as life from the dead. [4.] He brought them safely to a place of rest: As a beast goes down into the valley, carefully and gradually, so the Spirit of the Lord caused him to rest. Many a time in their march through the wilderness they had resting-places provided for them by the direction of the Spirit of the Lord in Moses, v. 11. And at length they were made to rest finally in Canaan, and the Spirit of the Lord gave them that rest according to the promise. It is by the Spirit of the Lord that God's Israel are caused to return to God and repose in him as their rest. [5.] All this he did for them by his own power, for his own praise. First, It was by his own power, as the God of nature, that has all the powers of nature at his command; he did it with his glorious arm, the arm of his gallantry, or bravery; so the word signifies. It was not Moses's rod, but God's glorious arm, that did it. Secondly, It was for his own praise, to make himself an everlasting name (v. 12), a glorious name (v. 14), that he might be glorified, everlastingly glorified, upon this account. This is that which God is doing in the world with his glorious arm, he is making to himself a glorious name, and it shall last to endless ages, when the most celebrated names of the great ones of the earth shall be written in the dust.
Adam Clarke: Commentary on the Bible - 1831
63:7: I will mention the loving-kindnesses of the Lord - The prophet connects the preceding mercies of God to the Jews with the present prospect he has of their redemption by the Messiah; thus making a circle in which eternal goodness revolves. The remaining part of this chapter, with the whole chapter following, contains a penitential confession and supplication of the Israelites in their present state of dispersion, in which they have so long marvellously subsisted, and still continue to subsist, as a people; cast out of their country; without any proper form of civil polity or religious worship, their temple destroyed, their city desolated and lost to them, and their whole nation scattered over the face of the earth, apparently deserted and cast off by the God of their fathers, as no longer his peculiar people.
They begin with acknowledging God's great mercies and favors to their nation, and the ungrateful returns made to them on their part, that by their disobedience they had forfeited the protection of God, and had caused him to become their adversary. And now the prophet represents them, induced by the memory of the great things that God had done for them, as addressing their humble supplication for the renewal of his mercies. They beseech him to regard them in consideration of his former loving-kindness, they acknowledge him for their Father and Creator, they confess their wickedness and hardness of heart, they entreat his forgiveness, and deplore their present miserable condition under which they have so long suffered. It seems designed as a formulary of humiliation for the Israelites, in order to their conversion.
The whole passage is in the elegiac form, pathetic and elegant; but it has suffered much in our present copy by the mistakes of transcribers.
The praises of the Lord "The praise of Jehovah" - For תהלות tehilloth, plural, twenty-nine MSS. (three ancient) and two editions, have תהלת tehillath, in the singular number; and so the Vulgate renders it; and one of the Greek versions, in the margin of Cod. Marchal. and in the text of MSS. Pachom. and 1. D. 2: την αινεσιν Κυριου, "the praise of the Lord." - L.
Albert Barnes: Notes on the Bible - 1834
63:7: I will mention - This is evidently the language of the people celebrating the praises of God in view of all his mercies in former days. See the analysis to the chapter. The design of what follows, to the close of Isa 64:1-12, is to implore the mercy of God in view of their depressed and ruined condition. They are represented as suffering under the infliction of long and continued ills; as cast out and driven to a distant land; as deprived of their former privileges, and as having been long subjected to great evils. Their temple is destroyed; their city desolate; and their whole nation afflicted and oppressed. The time is probably near the close of the captivity; though Lowth supposes that it refers to the Jews as scattered over all lands, and driven away from the country of their fathers. They begin their petitions in this verse with acknowledging God's great mercies to their fathers and to their nation; then they confess their own disobedience, and supplicate, by various arguments, the divine mercy and favor. The Chaldee commences the verse thus, 'The prophet said, I will remember the mercy of the Lord.' But it is the language of the people, not that of the prophet. The word rendered 'mention' (אזכיר 'azekiyr), means properly, I will cause to remember, or to be remembered (see the notes at Isa 62:6).
And the praises of the Lord - That is, I will recount the deeds which show that he is worthy of thanksgiving. The repetitions in this verse are designed to be emphatic; and the meaning of the whole is, that Yahweh had given them abundant cause of praise, notwithstanding the evils which they endured.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
63:7: mention: Isa 41:8, Isa 41:9, Isa 51:2; Neh 9:7-15, Neh 9:19-21, Neh 9:27, Neh 9:31; Psa 63:3, Psa 78:11-72, Psa 105:5-45; Psa 107:8, Psa 107:15, Psa 107:21, Psa 107:31, Psa 136:1-26, Psa 147:19, Psa 147:20; Eze 16:6-14; Hos 2:19
the great goodness: Kg1 8:66; Ch2 7:10; Neh 9:25, Neh 9:35; Zac 9:17; Rom 2:4
according to his: Isa 55:7; Exo 34:6, Exo 34:7; Num 14:18, Num 14:19; Psa 51:1, Psa 86:5, Psa 86:15; Lam 3:32; Rom 5:20; Eph 1:6, Eph 1:7, Eph 2:4; Ti1 1:14; Tit 3:4-7
Carl Friedrich Keil and Franz Delitzsch
63:7
The prophet, as the leader of the prayers of the church, here passes into the expanded style of the tephillah. Is 63:7 "I will celebrate the mercies of Jehovah, the praises of Jehovah, as is seemly for all that Jehovah hath shown us, and the great goodness towards the house of Israel, which He hath shown them according to His pity, and the riches of His mercies." The speaker is the prophet, in the name of the church, or, what is the same thing, the church in which the prophet includes himself. The prayer commences with thanksgiving, according to the fundamental rule in Ps 50:23. The church brings to its own remembrance, as the subject of praise in the presence of God, all the words and deeds by which Jehovah has displayed His mercy and secured glory to Himself. חסדי (this is the correct pointing, with ד protected by gaya; cf., כּדכד in Is 54:12) are the many thoughts of mercy and acts of mercy into which the grace of God, i.e., His one purpose of grace and His one work of grace, had been divided. They are just so many tehillōth, self-glorifications of God, and impulses to His glorification. On כּעל, as is seemly, see at Is 59:18. There is no reason for assuming that ורב־טוּב is equivalent to רב־טוב וּכעל, as Hitzig and Knobel do. רב־טוב commences the second object to אזכּיר, in which what follows is unfolded as a parallel to the first. Rabh, the much, is a neuter formed into a substantive, as in Ps 145:7; rōbh, plurality or multiplicity, is an infinitive used as a substantive. Tūbh is God's benignant goodness; rachămı̄m, His deepest sympathizing tenderness; chesed (root חס, used of violent emotion; cf., Syr. chăsad, chăsam, aemulari; Arab. ḥss, to be tender, full of compassion), grace which condescends to and comes to meet a sinful creature. After this introit, the prayer itself commences with a retrospective glance at the time of the giving of law, when the relation of a child, in which Israel stood to Jehovah, was solemnly proclaimed and legally regulated. Is 63:8 "He said, They are my people, children who will not lie; and He became their Saviour." אך is used here in its primary affirmative sense. ישׁקּרוּ is the future of hope. When He made them His people, His children, He expected from them a grateful return of His covenant grace in covenant fidelity; and whenever they needed help from above, He became their Saviour (mōshı̄ă‛). We can recognise the ring of Ex 15:2 here, just as in Is 12:2. Mōshı̄ă‛) is a favourite word in chapters 40-66 (compare, however, Is 19:20 also).
Geneva 1599
63:7 I will (g) mention the lovingkindnesses of the LORD, [and] the praises of the LORD, according to all that the LORD hath bestowed on us, and the great goodness toward the house of Israel, which he hath bestowed on them according to his mercies, and according to the multitude of his lovingkindnesses.
(g) The prophet speaks this to move the people to remember God's benefits in times past, that they may be confirmed in their troubles.
John Gill
63:7 I will mention the lovingkindnesses of the Lord,.... These are the words of the prophet, as Jarchi and Kimchi observe; who, having heard what the Lord would do for his church and people in later times, by avenging them on their enemies, calls to mind the favours bestowed on Israel of old; and determines to make mention of them, and put the saints in mind of them, as types, earnests, and pledges of what would be done for them; and to encourage their faith and hope in the performance of what was promised them: these he calls "the lovingkindnesses of the Lord"; meaning not only the instances of his providential goodness in bringing them out of Egypt, leading them through the Red sea and wilderness, and settling them in Canaan's land, after particularly mentioned; but also those of his special grace and goodness to the chosen of God among them; called in the plural number "lovingkindnesses", being the acts of all the three Persons displayed in election, redemption, and sanctification; and because these are many and various, and an abundance of grace and love is manifested in them:
and the praises of the Lord, according to all that the Lord hath bestowed on us; which are due to him from all creatures, angels and men, and especially the saints; and which belong to each divine Person, according to the various gifts of grace freely bestowed by them; such as the gift of God himself to his people; the gifts of his Son, and of the blessed Spirit, with all his graces, faith, hope, love, repentance, &c.; and all the blessings of grace; as pardon, justification, adoption, and eternal life; a right unto it, and meetness for it all which call for praise and thankfulness: and the
great goodness towards the house of Israel, which he hath bestowed on them according to his mercies, and according to the multitude of his lovingkindnesses; the gifts of grace are bestowed, not according to the merits of men, for then they would not be free grace gifts; and, besides, there is no merit in a creature; the best works of the best of men are not meritorious, of anything at the hand of God; but all they have flow from mere sovereign mercy, pure grace, and free unmerited love, which is abundant, yea, boundless, and even infinite. A heap of words is here made use of, and all little enough to express the wonderful kindness of God in the acts of his grace and goodness to his church and people; which ought always to be had in sight and mind, and to be remembered and spoken of in private and in public.
John Wesley
63:7 Mention - Here begins a new matter, which contains the prophet's prayer, to the end of chap. 64, wherein he begins with mentioning the great kindnesses that God had shewn the Jews, and that emphatically, setting them forth with the greatest advantages.
Robert Jamieson, A. R. Fausset and David Brown
63:7 Israel's penitential confession and prayer for restoration (Ps 102:17, Ps 102:20), extending from Isa. 63:7-64:12.
loving-kindnesses . . . praises . . . mercies . . . loving-kindnesses--The plurals and the repetitions imply that language is inadequate to express the full extent of God's goodness.
us--the dispersed Jews at the time just preceding their final restoration.
house of Israel--of all ages; God was good not merely to the Jews now dispersed, but to Israel in every age of its history.
63:863:8: Եւ ասաց՝ եթէ ժողովուրդ իմ են որդիքն իմ, եւ ո՛չ անարգեսցեն զիս. եւ եղեւ նոցա ՚ի փրկութիւն
8 Նա էր, որ ասաց. «Իմ ժողովուրդն իմ որդիներն են, որոնք չեն անարգի ինձ». եւ նա նրանց փրկութիւն բերեց իրենց բոլոր նեղութիւններից:
8 Քանզի ըսաւ. «Իրաւցնէ անոնք իմ ժողովուրդս են, Սուտ չելլելու որդիներ են»։Անիկա անոնց փրկիչ եղաւ,
Եւ ասաց` [982]եթէ` Ժողովուրդ իմ են որդիքն իմ, եւ ոչ անարգեսցեն զիս. եւ եղեւ նոցա ի փրկութիւն յամենայն նեղութենէ նոցա:

63:8: Եւ ասաց՝ եթէ ժողովուրդ իմ են որդիքն իմ, եւ ո՛չ անարգեսցեն զիս. եւ եղեւ նոցա ՚ի փրկութիւն
8 Նա էր, որ ասաց. «Իմ ժողովուրդն իմ որդիներն են, որոնք չեն անարգի ինձ». եւ նա նրանց փրկութիւն բերեց իրենց բոլոր նեղութիւններից:
8 Քանզի ըսաւ. «Իրաւցնէ անոնք իմ ժողովուրդս են, Սուտ չելլելու որդիներ են»։Անիկա անոնց փրկիչ եղաւ,
zohrab-1805▾ eastern-1994▾ western am▾
63:863:8 Он сказал: >, и Он был для них Спасителем.
63:8 καὶ και and; even εἶπεν επω say; speak οὐχ ου not ὁ ο the λαός λαος populace; population μου μου of me; mine τέκνα τεκνον child οὐ ου not μὴ μη not ἀθετήσωσιν αθετεω displace; put off καὶ και and; even ἐγένετο γινομαι happen; become αὐτοῖς αυτος he; him εἰς εις into; for σωτηρίαν σωτηρια safety
63:8 וַ wa וְ and יֹּ֨אמֶר֙ yyˈōmer אמר say אַךְ־ ʔaḵ- אַךְ only עַמִּ֣י ʕammˈî עַם people הֵ֔מָּה hˈēmmā הֵמָּה they בָּנִ֖ים bānˌîm בֵּן son לֹ֣א lˈō לֹא not יְשַׁקֵּ֑רוּ yᵊšaqqˈērû שׁקר do falsely וַ wa וְ and יְהִ֥י yᵊhˌî היה be לָהֶ֖ם lāhˌem לְ to לְ lᵊ לְ to מֹושִֽׁיעַ׃ môšˈîₐʕ ישׁע help
63:8. et dixit verumtamen populus meus est filii non negantes et factus est eis salvatorAnd he said: Surely they are my people, children that will not deny: so he became their saviour.
8. For he said, Surely, they are my people, children that will not deal falsely: so he was their saviour.
63:8. And he said: “Yet truly, these are my people, sons who have not been disowned.” And he became their Savior.
63:8. For he said, Surely they [are] my people, children [that] will not lie: so he was their Saviour.
For he said, Surely they [are] my people, children [that] will not lie: so he was their Saviour:

63:8 Он сказал: <<подлинно они народ Мой, дети, которые не солгут>>, и Он был для них Спасителем.
63:8
καὶ και and; even
εἶπεν επω say; speak
οὐχ ου not
ο the
λαός λαος populace; population
μου μου of me; mine
τέκνα τεκνον child
οὐ ου not
μὴ μη not
ἀθετήσωσιν αθετεω displace; put off
καὶ και and; even
ἐγένετο γινομαι happen; become
αὐτοῖς αυτος he; him
εἰς εις into; for
σωτηρίαν σωτηρια safety
63:8
וַ wa וְ and
יֹּ֨אמֶר֙ yyˈōmer אמר say
אַךְ־ ʔaḵ- אַךְ only
עַמִּ֣י ʕammˈî עַם people
הֵ֔מָּה hˈēmmā הֵמָּה they
בָּנִ֖ים bānˌîm בֵּן son
לֹ֣א lˈō לֹא not
יְשַׁקֵּ֑רוּ yᵊšaqqˈērû שׁקר do falsely
וַ wa וְ and
יְהִ֥י yᵊhˌî היה be
לָהֶ֖ם lāhˌem לְ to
לְ lᵊ לְ to
מֹושִֽׁיעַ׃ môšˈîₐʕ ישׁע help
63:8. et dixit verumtamen populus meus est filii non negantes et factus est eis salvator
And he said: Surely they are my people, children that will not deny: so he became their saviour.
63:8. And he said: “Yet truly, these are my people, sons who have not been disowned.” And he became their Savior.
63:8. For he said, Surely they [are] my people, children [that] will not lie: so he was their Saviour.
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
8: Подлинно они - народ Мой, дети, которые не солгут. Ввиду раннейших совершенно ясных слов пророка об историческом Израиле: "мы изменили и солгали перед Господом и отступили от Бога нашего; говорили клевету и измену, зачинали и рождали из сердца лживые слова" (59:13), нет никакой возможности видеть в вышеприведенном тексте историческую характеристику еврейского народа. Очевидно, это - идеальная характеристика Израиля, указание на то, чем бы должен быть избранный народ Божий, если бы он остался верен своему особому предназначению. Можно эти слова понимать и только как удостоверение одного лишь факта Божественного избрания евреев Всевышним (Исх 19:5-6), служащего как бы "исходным пунктом" и для всех последующих исторических указаний.

И Он был для них Спасителем. Последнее слово в еврейском тексте выражено формой עישומל что в дословном переводе значит "за Мессию". Таким образом, здесь употреблено знаменательное слово "Мессия", в приложении к Самому Господу, бывшему детоводителем Израиля.
Adam Clarke: Commentary on the Bible - 1831
63:8: So he was their Savior. In all their affliction "And he became their Savior in all their distress" - I have followed the translation of the Septuagint in the latter part of the eighth, and the former part of the ninth verse; which agrees with the present text, a little differently divided as to thee members of the sentence. They read מכל miccol, out of all, instead of בכל bechol, in all, which makes no difference in the sense; and צר tsar they understand as ציר tsir. Και εγενετο αυτοις εις σωτηριαν εκ πασης θλιψεως αυτων· ου πρεσβυς, ουδε αγγελος·. "And he was salvation to them in all their tribulation; neither an ambassador nor an angel, but himself saved them." An angel of his presence means an angel of superior order, in immediate attendance upon God. So the angel of the Lord says to Zacharias, "I am Gabriel, that stand in the presence of God," Luk 1:19. The presence of Jehovah, Exo 33:14, Exo 33:15, and the angel, Exo 33:20, Exo 33:21, is Jehovah himself; here an angel of his presence is opposed to Jehovah himself, as an angel is in the following passages of the same book of Exodus. After their idolatrous worshipping of the golden calf, "when God had said to Moses, I will send an angel before thee - I will not go up in the midst of thee - the people mourned," Exo 33:2-4. God afterwards comforts Moses, by saying, "My presence (that is I myself in person, and not by an angel) will go with thee," Exo 33:14. Αυτος προπορευσομαι σου, "I myself will go before thee, "as the Septuagint render it.
The MSS. and editions are much divided between the two readings of the text and margin in the common copies, לא lo, not, and לו lo, to him. All the ancient Versions express the chetib reading, לא lo, not.
"And he bare then and carried them all the days of old
And he took them up, and he bore them, all the days of old"
- See the note on Isa 46:3 (note). - L.
Albert Barnes: Notes on the Bible - 1834
63:8: For he said - Yahweh had said. That is, he said this when he chose them as his unique people, and entered into solemn covenant with them.
Surely they are my people - The reference here is to the fact that he entered into covenant with them to be their God.
Children that will not lie - That will not prove false to me - indicating the reasonable expectation which Yahweh might have, when he chose them, that they would be faithful to him.
So he was their Saviour - Lowth renders this, 'And he became their Saviour in all their distress;' connecting this with the first member of the following verse, and translating that, 'it was not an envoy, nor an angel of his presence that saved them.' So the Septuagint renders it, 'And he was to them for salvation εἰς σωτηρίαν eis sō tē rian) from all their affliction.' The Chaldee render it, 'And his word was redemption (פריק pâ riyq) unto them.' But the true idea probably is, that he chose them, and in virtue of his thus choosing them he became their deliverer.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
63:8: Surely: Isa 41:8; Gen 17:7; Exo 3:7, Exo 4:22, Exo 4:23, Exo 6:7, Exo 19:5, Exo 19:6; Rom 11:1, Rom 11:2, Rom 11:28
children: Isa 57:11; Exo 24:7; Psa 78:36, Psa 78:37; Zep 3:7; Joh 1:47; Eph 4:25; Col 3:9
so he: Isa 12:2, Isa 43:3, Isa 43:11; Deu 33:29; Psa 106:21; Jer 14:8; Hos 13:4; Jo1 4:14; Jde 1:25
Geneva 1599
63:8 For he said, Surely they [are] my (h) people, children [that] will not lie: so he was their Saviour.
(h) For I chose them to be mine, that they should be holy, and not deceive my expectation.
John Gill
63:8 For he said, surely they are my people,.... Not in common with the rest of mankind, being his creatures, and the care of his providence; but his special people, whom he had chosen to be such, and had made a covenant with; he had avouched them for his people, and they had avouched him to be the Lord their God; and this covenant interest was the ground and foundation of the actual donation and application of all the blessings of grace and goodness to them before mentioned. These are the words of Jehovah himself, related by the prophet; and are applicable to all the elect of God, whom he has chosen in Christ; taken into the covenant of grace made with him; and who appear manifestly to be his peculiar people by their effectual calling; when it is a sure and certain thing, that they, who were not known by themselves or others to be the people of God, are evidently so; and the Lord himself makes no scruple of acknowledging them as such, even though their conduct and behaviour towards him is not altogether as it should be, and which was the case of the people of Israel; however, he is willing to hope well of them, as parents do of their children, speaking after the manner of men, and that they will behave better for the future, being by fresh mercies laid under obligation to him, as he did of Israel of old:
children that will not lie; not the children of Satan, as liars are, who was a liar from the beginning, and the father of lies; as wicked men are, who go astray from the womb, speaking lies; but children of God by adopting grace, and through faith in Christ; and therefore should not lie to God, nor to men, nor to one another, as being unbecoming their relation as children: this opinion the Lord entertains of his children, speaking after the manner of men, that they will not deal deceitfully and hypocritically with him, but serve him in sincerity, and worship him in spirit and in truth; that their hearts will be right with him, and they steadfast in his covenant: thus he hoped well of Israel of old, and so he does of all his spiritual Israel, his special people, and dear children:
so he was their Saviour; in this view and expectation of things, as he is of all men in a providential way, and especially of them that believe; he was the Saviour of literal Israel in a temporal manner, in Egypt, the Red sea, and wilderness; and of his chosen people among them, in a spiritual manner, as he is of all his elect in Christ Jesus; and even though they do not entirely answer the just expectations expressed concerning them.
John Wesley
63:8 He said - When he made a covenant with our fathers, and brought them out of Egypt. Not lie - That will keep my covenant. So he - Not Cyrus, Zerubbabel, or Nehemiah, but Christ himself.
Robert Jamieson, A. R. Fausset and David Brown
63:8 he--Jehovah "said," that is, thought, in choosing them as His covenant-people; so "said" (Ps 95:10). Not that God was ignorant that the Jews would not keep faith with Him; but God is here said, according to human modes of thought to say within Himself what He might naturally have expected, as the result of His goodness to the Jews; thus the enormity of their unnatural perversity is the more vividly set forth.
lie--prove false to Me (compare Ps 44:17).
so--in virtue of His having chosen them, He became their Saviour. So the "therefore" (Jer 31:33). His eternal choice is the ground of His actually saving men (Eph 1:3-4).
63:963:9: յամենայն նեղութենէ նոցա։ Ո՛չ պատգամաւոր ոք եւ ո՛չ հրեշտակ, այլ ինքնի՛ն Տէր փրկեաց զնոսա. վասն սիրելոյ զնոսա եւ խնայելոյ ՚ի նոսա ինքնի՛ն փրկեաց զնոսա. եւ վերացոյց եւ բարձրացոյց զամենայն աւուրս յաւիտենից[10297]։ [10297] Ոմանք. Եւ վերացոյց զնոսա, եւ բարձ՛՛։
9 Ոչ թէ ինչ-որ պատգամաւոր կամ հրեշտակ փրկեց նրանց, այլ՝ Տէրն ինքը. եւ որովհետեւ նա սիրում ու խնայում էր նրանց, ինքն էլ փրկեց նրանց, ոտքի կանգնեցրեց եւ բարձրացրեց նրանց յար ու յաւիտեան:
9 Անոնց բոլոր նեղութիւններուն ատենը նեղութիւն քաշեց, Իր ներկայութեան հրեշտակը զանոնք ազատեց, Իր սիրովն ու գթութիւնովը զանոնք փրկեց։Զանոնք վերցուց ու անցեալ օրերուն մէջ զանոնք կրեց։
Ոչ պատգամաւոր ոք եւ ոչ հրեշտակ, այլ ինքնին Տէր`` փրկեաց զնոսա. վասն սիրելոյ զնոսա եւ խնայելոյ ի նոսա ինքնին փրկեաց զնոսա, եւ վերացոյց զնոսա եւ բարձրացոյց զամենայն աւուրս յաւիտենից:

63:9: յամենայն նեղութենէ նոցա։ Ո՛չ պատգամաւոր ոք եւ ո՛չ հրեշտակ, այլ ինքնի՛ն Տէր փրկեաց զնոսա. վասն սիրելոյ զնոսա եւ խնայելոյ ՚ի նոսա ինքնի՛ն փրկեաց զնոսա. եւ վերացոյց եւ բարձրացոյց զամենայն աւուրս յաւիտենից[10297]։
[10297] Ոմանք. Եւ վերացոյց զնոսա, եւ բարձ՛՛։
9 Ոչ թէ ինչ-որ պատգամաւոր կամ հրեշտակ փրկեց նրանց, այլ՝ Տէրն ինքը. եւ որովհետեւ նա սիրում ու խնայում էր նրանց, ինքն էլ փրկեց նրանց, ոտքի կանգնեցրեց եւ բարձրացրեց նրանց յար ու յաւիտեան:
9 Անոնց բոլոր նեղութիւններուն ատենը նեղութիւն քաշեց, Իր ներկայութեան հրեշտակը զանոնք ազատեց, Իր սիրովն ու գթութիւնովը զանոնք փրկեց։Զանոնք վերցուց ու անցեալ օրերուն մէջ զանոնք կրեց։
zohrab-1805▾ eastern-1994▾ western am▾
63:963:9 Во всякой скорби их Он не оставлял их, и Ангел лица Его спасал их; по любви Своей и благосердию Своему Он искупил их, взял и носил их во все дни древние.
63:9 ἐκ εκ from; out of πάσης πας all; every θλίψεως θλιψις pressure οὐ ου not πρέσβυς πρεσβυς not even; neither ἄγγελος αγγελος messenger ἀλλ᾿ αλλα but αὐτὸς αυτος he; him κύριος κυριος lord; master ἔσωσεν σωζω save αὐτοὺς αυτος he; him διὰ δια through; because of τὸ ο the ἀγαπᾶν αγαπαω love αὐτοὺς αυτος he; him καὶ και and; even φείδεσθαι φειδομαι spare; refrain αὐτῶν αυτος he; him αὐτὸς αυτος he; him ἐλυτρώσατο λυτροω ransom αὐτοὺς αυτος he; him καὶ και and; even ἀνέλαβεν αναλαμβανω take up; take along αὐτοὺς αυτος he; him καὶ και and; even ὕψωσεν υψοω elevate; lift up αὐτοὺς αυτος he; him πάσας πας all; every τὰς ο the ἡμέρας ημερα day τοῦ ο the αἰῶνος αιων age; -ever
63:9 בְּֽ bᵊˈ בְּ in כָל־ ḵol- כֹּל whole צָרָתָ֣ם׀ ṣārāṯˈām צָרָה distress לֹ֣ולא *lˈô לְ to צָ֗ר ṣˈār צַר narrow וּ û וְ and מַלְאַ֤ךְ malʔˈaḵ מַלְאָךְ messenger פָּנָיו֙ pānāʸw פָּנֶה face הֹֽושִׁיעָ֔ם hˈôšîʕˈām ישׁע help בְּ bᵊ בְּ in אַהֲבָתֹ֥ו ʔahᵃvāṯˌô אֲהָבָה love וּ û וְ and בְ vᵊ בְּ in חֶמְלָתֹ֖ו ḥemlāṯˌô חֶמְלָה compassion ה֣וּא hˈû הוּא he גְאָלָ֑ם ḡᵊʔālˈām גאל redeem וַֽ wˈa וְ and יְנַטְּלֵ֥ם yᵊnaṭṭᵊlˌēm נטל lay upon וַֽ wˈa וְ and יְנַשְּׂאֵ֖ם yᵊnaśśᵊʔˌēm נשׂא lift כָּל־ kol- כֹּל whole יְמֵ֥י yᵊmˌê יֹום day עֹולָֽם׃ ʕôlˈām עֹולָם eternity
63:9. in omni tribulatione eorum non est tribulatus et angelus faciei eius salvavit eos in dilectione sua et in indulgentia sua ipse redemit eos et portavit eos et levavit eos cunctis diebus saeculiIn all their affliction he was not troubled, and the angel of his presence saved them: in his love, and in his mercy he redeemed them, and he carried them and lifted them up all the days of old.
9. In all their affliction he was afflicted, and the angel of his presence saved them: in his love and in his pity he redeemed them; and he bare them, and carried them all the days of old.
63:9. Throughout all their tribulation, he was not troubled, for the Angel of his presence saved them. With his love, and by his leniency, he has redeemed them, and he has carried them and lifted them up, throughout all the days of the ages.
63:9. In all their affliction he was afflicted, and the angel of his presence saved them: in his love and in his pity he redeemed them; and he bare them, and carried them all the days of old.
In all their affliction he was afflicted, and the angel of his presence saved them: in his love and in his pity he redeemed them; and he bare them, and carried them all the days of old:

63:9 Во всякой скорби их Он не оставлял их, и Ангел лица Его спасал их; по любви Своей и благосердию Своему Он искупил их, взял и носил их во все дни древние.
63:9
ἐκ εκ from; out of
πάσης πας all; every
θλίψεως θλιψις pressure
οὐ ου not
πρέσβυς πρεσβυς not even; neither
ἄγγελος αγγελος messenger
ἀλλ᾿ αλλα but
αὐτὸς αυτος he; him
κύριος κυριος lord; master
ἔσωσεν σωζω save
αὐτοὺς αυτος he; him
διὰ δια through; because of
τὸ ο the
ἀγαπᾶν αγαπαω love
αὐτοὺς αυτος he; him
καὶ και and; even
φείδεσθαι φειδομαι spare; refrain
αὐτῶν αυτος he; him
αὐτὸς αυτος he; him
ἐλυτρώσατο λυτροω ransom
αὐτοὺς αυτος he; him
καὶ και and; even
ἀνέλαβεν αναλαμβανω take up; take along
αὐτοὺς αυτος he; him
καὶ και and; even
ὕψωσεν υψοω elevate; lift up
αὐτοὺς αυτος he; him
πάσας πας all; every
τὰς ο the
ἡμέρας ημερα day
τοῦ ο the
αἰῶνος αιων age; -ever
63:9
בְּֽ bᵊˈ בְּ in
כָל־ ḵol- כֹּל whole
צָרָתָ֣ם׀ ṣārāṯˈām צָרָה distress
לֹ֣ולא
*lˈô לְ to
צָ֗ר ṣˈār צַר narrow
וּ û וְ and
מַלְאַ֤ךְ malʔˈaḵ מַלְאָךְ messenger
פָּנָיו֙ pānāʸw פָּנֶה face
הֹֽושִׁיעָ֔ם hˈôšîʕˈām ישׁע help
בְּ bᵊ בְּ in
אַהֲבָתֹ֥ו ʔahᵃvāṯˌô אֲהָבָה love
וּ û וְ and
בְ vᵊ בְּ in
חֶמְלָתֹ֖ו ḥemlāṯˌô חֶמְלָה compassion
ה֣וּא hˈû הוּא he
גְאָלָ֑ם ḡᵊʔālˈām גאל redeem
וַֽ wˈa וְ and
יְנַטְּלֵ֥ם yᵊnaṭṭᵊlˌēm נטל lay upon
וַֽ wˈa וְ and
יְנַשְּׂאֵ֖ם yᵊnaśśᵊʔˌēm נשׂא lift
כָּל־ kol- כֹּל whole
יְמֵ֥י yᵊmˌê יֹום day
עֹולָֽם׃ ʕôlˈām עֹולָם eternity
63:9. in omni tribulatione eorum non est tribulatus et angelus faciei eius salvavit eos in dilectione sua et in indulgentia sua ipse redemit eos et portavit eos et levavit eos cunctis diebus saeculi
In all their affliction he was not troubled, and the angel of his presence saved them: in his love, and in his mercy he redeemed them, and he carried them and lifted them up all the days of old.
63:9. Throughout all their tribulation, he was not troubled, for the Angel of his presence saved them. With his love, and by his leniency, he has redeemed them, and he has carried them and lifted them up, throughout all the days of the ages.
63:9. In all their affliction he was afflicted, and the angel of his presence saved them: in his love and in his pity he redeemed them; and he bare them, and carried them all the days of old.
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
9: И Ангел лица Его спасал их... "Ангел лица" - единичное выражение Библии, не имеющее себе параллелей; по крайней мере, по внешней форме. Со стороны же своего внутреннего содержания, оно, вероятно, равнозначуще с такими употребительными в Библии терминами, как "Ангел Божий", или "Ангел Господень" (Исх 14:19).

Небезынтересно сопоставить с рассматриваемым выражением и еще следующее место из кн. Исход, в котором проводится, если не субстанциальная, то личная разница между Самим Господом и Его Ангелом: "и пошлю пред тобою (т. е. пред Моисеем и народом еврейским) Ангела (Моего)... ибо Сам не пойду среди вас, чтобы не погубить Мне вас на пути, потому что вы народ жестоковыйный" (Исх 33:2-3). Правильнее всего, по нашему мнению, думать, что и пророк Исаия здесь имеет в виду именно тот самый факт, о котором говорит и только что процитированное место из кн. Исход. Выше пророк Исаия отметил факт торжественного избрания Богом Израиля на Синае (8: ст.), а теперь, в порядке последовательности, он указывает на факт осязательного водительства евреев Богом, в продолжение их сорокалетнего странствования по пустыне Аравийской (Исх 14:19-20; 33:9-10).

Взял и носил их... Намек на известный библейским образ, в котором трогательно-промыслительное отношение Господа к Израилю сравнивается с отношением орлицы к своим детенышам. Он впервые дан в той же кн. Исход (19:4), а впоследствии более подробно был развит Самим Господом Иисусом Христом (Мф 23:37).
Albert Barnes: Notes on the Bible - 1834
63:9: In all their affliction he was afflicted - This is a most beautiful sentiment, meaning that God sympathized with them in all their trials, and that he was ever ready to aid them. This sentiment accords well with the connection; but there has been some doubt whether this is the meaning of the Hebrew. Lowth renders it, as has been already remarked, 'It was not an envoy, nor an angel of his presence that saved him.' Noyes, 'In all their straits they had no distress.' TheSeptuagint renders it, 'It was not an ambassador (ου ̓ πρέσβυς ou presbus), nor an angel (οὐδὲ ἄγγελος oude angelos), but he himself saved them.' Instead of the present Hebrew word (צר tsâ r, 'affliction'), they evidently read it, ציר tsiyr, 'a messenger.' The Chaldee renders it, 'Every time when they sinned against him, so that he might have brought upon them tribulation, he did not afflict them.' The Syriac, 'In all their calamities he did not afflict them.' This variety of translation has arisen from an uncertainty or ambiguity in the Hebrew text.
Instead of the present reading (לא lo', 'not') about an equal number of manuscripts read לו lô, 'to him,' by the change of a single letter. According to the former reading, the sense would be, 'in all their affliction, there was no distress,' that is, they were so comforted and supported by God, that they did not feel the force of the burden. According to the other mode of reading it, the sense would be, 'in all their affliction, there was affliction to him;' that is, he sympathized with them, and upheld them. Either reading makes good sense, and it is impossible now to ascertain which is correct. Gesenius supposes it to mean, 'In all their afflictions there would be actually no trouble to them. God sustained them, and the angel of of his presence supported and delivered them.' For a fuller view of the passage, see Rosenmuller. In the uncertainty and doubt in regard to the true reading of the Hebrew, the proper way is not to attempt to change the translation in our common version. It expresses an exceedingly interesting truth, and one that is suited to comfort the people of God; - that he is never unmindful of their sufferings; that he feels deeply when they are afflicted; and that he hastens to their relief. It is an idea which occurs everywhere in the Bible, that God is not a cold, distant, abstract being; but that he takes the deepest interest in human affairs, and especially that he has a tender solicitude in all the trials of his people.
And the angel of his presence saved them - This angel, called 'the angel of the presence of God,' is frequently mentioned as having conducted the children of Israel through the wilderness, and as having interposed to save them Exo 23:20, Exo 23:31; Exo 32:34; Exo 33:2; Num 20:16. The phrase, 'the angel of his presence,' (Hebrew, פניו מלאך פ male'â k pâ nâ yv, 'angel of his face,' or 'countenance'), means an angel that stands in his presence, and that enjoys his favor, as a man does who stands before a prince, or who is admitted constantly to his presence (compare Pro 22:29). Evidently there is reference here to an angel of superior order or rank, but to whom has been a matter of doubt with interpreters. Jarchi supposes that it was Michael, mentioned in Dan 10:13-21. The Chaldee renders it, 'The angel sent (שׁליח shelı̂ yach) from his presence.' Most Christian interpreters have supposed that the reference is to the Messiah, as the manifested guide and defender of the children of Israel during their long journey in the desert. This is not the place to go into a theological examination of that question. The sense of the Hebrew here is, that it was a messenger sent from the immediate presence of God, and therefore of elevated rank. The opinion that it was the Son of God is one that can be sustained by arguments that are not easily refuted. On the subject of angels, according to the Scripture doctrine, the reader may consult with advantage an article by Dr. Lewis Mayer, in the Bib. Rep., Oct. 1388.
He redeemed them - (See the notes at Isa 43:1).
And he bare them - As a shepherd carries the lambs of the flock, or as a nurse carries her children; or still more probably, as an eagle bears her young on her wings Deu 32:11-12. The idea is, that he conducted them through all their trials in the wilderness, and led them in safety to the promised land (compare the notes at Isa 40:11).
All the days of old - In all their former history. He has been with them and protected them in all their trials.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
63:9: all their: Exo 3:7-9; Jdg 10:16; Zac 2:8; Mat 25:40, Mat 25:45; Act 9:4; Heb 2:18, Heb 4:15
the angel: Gen 22:11-17, Gen 48:16; Exo 14:19, Exo 23:20, Exo 23:21, Exo 33:14; Hos 1:7, Hos 12:3-5; Mal 3:1; Act 7:30-32, Act 7:34, Act 7:35, Act 7:38, Act 12:11; Co1 10:9
in his: Deu 7:7, Deu 7:8; Psa 78:38, Psa 106:7-10; Tit 2:14; Jo1 4:9, Jo1 4:10; Rev 1:5, Rev 5:9
carried: Isa 46:3, Isa 46:4; Exo 19:4; Deu 1:31, Deu 32:11, Deu 32:12; Luk 15:5
Carl Friedrich Keil and Franz Delitzsch
63:9
The next v. commemorates the way in which He proved Himself a Saviour in heart and action. "In all their affliction He was afflicted, and the Angel of His face brought them salvation. In His love and in His pity He redeemed them, and lifted them up, and bare them all the days of the olden time." This is one of the fifteen passages in which the chethib has לא, the keri לו. It is only with difficulty that we can obtain any meaning from the chethib: "in all the affliction which He brought upon them He did not afflict, viz., according to their desert" (Targ., Jer., Rashi); or better still, as tsâr must in this case be derived from tsūr, and tsăr is only met with in an intransitive sense, "In all their distress there was no distress" (Saad.), with which J. D. Michaelis compares 2Cor 4:8, "troubled on every side, yet not distressed." The oxymoron is perceptible enough, but the להם (צר לא), which is indispensable to this expression, is wanting. Even with the explanation, "In all their affliction He was not an enemy, viz., Jehovah, to them" (Dderlein), or "No man persecuted them without the angel immediately," etc. (Cocceius and Rosenmller), we miss להם or אתם. There are other still more twisted and jejune attempts to explain the passage with לא, which are not worth the space they occupy. Even in the older translators did not know how to deal with the לא in the text. The Sept. takes tsăr as equivalent to tsı̄r, a messenger, and renders the passage according to its own peculiar interpunctuation: οὐ πρέσβυς οὐδὲ ἄγγελος ἀλλ ̓ αὐτὸς ἔσωσεν αὐτούς (neither a messenger nor an angel, but His face, i.e., He Himself helped them: Ex 33:14-15; 2Kings 17:11). Everything forces to the conclusion that the keri לו is to be preferred. The Masora actually does reckon this as one of the fifteen passages in which לו is to be read for לא.
(Note: There are fifteen passages in which the keri substitutes לו for לא. See Masora magna on Lev 11:21 (Psalter, ii. 60). If we add Is 49:5; 1Chron 11:20; 1Kings 2:16, there are eighteen (Comm. on Job, at Job 13:15). But the first two of these are not reckoned, because they are doubtful; and in the third, instead of לּו being substituted for לא, לא is substituted for לו (Ges. Thes. 735, b). 2Kings 19:7 also is not a case in point, for there the keri is לוּ for לא.)
Jerome was also acquainted with this explanation. He says: "Where we have rendered it, 'In all their affliction He was not afflicted,' which is expressed in Hebrew by lo, the adverb of negation, we might read ipse; so that the sense would be, 'In all their affliction He, i.e., God, was afflicted.' " If we take the sentence in this way, "In all oppression there was oppression to Him," it yields a forcible thought in perfect accordance with the Scripture (compare e.g., Judg 10:16), an expression in harmony with the usage of the language (compare tsar-lı̄, 2Kings 1:26), and a construction suited to the contents (לו = ipsi). There is nothing to surprise us in the fact that God should be said to feel the sufferings of His people as His own sufferings; for the question whether God can feel pain is answered by the Scriptures in the affirmative. He can as surely as everything originates in Him, with the exception of sin, which is a free act and only originates in Him so far as the possibility is concerned, but not in its actuality. Just as a man can feel pain, and yet in his personality keep himself superior to it, so God feels pain without His own happiness being thereby destroyed. And so did He suffer with His people; their affliction was reflected in His own life in Himself, and shared Him inwardly. But because He, the all-knowing, all-feeling One, is also the almighty will, He sent the angel of His face, and brought them salvation. "The angel of His face," says Knobel, "is the pillar of cloud and fire, in which Jehovah was present with His people in the march through the desert, with His protection, instruction, and guidance, the helpful presence of God in the pillar of cloud and fire." But where do we ever read of this, that it brought Israel salvation in the pressure of great dangers? Only on one occasion (Ex 14:19-20) does it cover the Israelites from their pursuers; but in that very instance a distinction is expressly made between the angel of God and the pillar of cloud.
Consequently the cloud and the angel were two distinct media of the manifestation of the presence of God. They differed in two respects. The cloud was a material medium - the evil, the sign, and the site of the revealed presence of God. The angel, on the other hand, was a personal medium, a ministering spirit (λειτουργικὸν πνεῦμα), in which the name of Jehovah was indwelling for the purpose of His own self-attestation in connection with the historical preparation for the coming of salvation (Ex 23:21). He was the mediator of the preparatory work of God in both word and deed under the Old Testament, and the manifestation of that redeeming might and grace which realized in Israel the covenant promises given to Abraham (Gen 15). A second distinction consisted in the fact that the cloud was a mode of divine manifestation which was always visible; whereas, although the angel of God did sometimes appear in human shape both in the time of the patriarchs and also in that of Joshua (Josh 5:13.), it never appeared in such a form during the history of the exodus, and therefore is only to be regarded as a mode of divine revelation which was chiefly discernible in its effects, and belonged to the sphere of invisibility: so that in any case, if we search in the history of the people that was brought out of Egypt for the fulfilment of such promises as Ex 23:20-23, we are forced to the conclusion that the cloud was the medium of the settled presence of God in His angel in the midst of Israel, although it is never so expressed in the thorah. This mediatorial angel is called "the angel of His face," as being the representative of God, for "the face of God" is His self-revealing presence (even though only revealed to the mental eye); and consequently the presence of God, which led Israel to Canaan, is called directly "His face" in Deut 4:37, apart from the angelic mediation to be understood; and "my face" in Ex 33:14-15, by the side of "my angel" in Ex 32:34, and the angel in Ex 33:2, appears as something incomparably higher than the presence of God through the mediation of that one angel, whose personality is completely hidden by his mediatorial instrumentality. The genitive פניו, therefore, is not to be taken objectively in the sense of "the angel who sees His face," but as explanatory, "the angel who is His face, or in whom His face is manifested." The הוּא which follows does not point back to the angel, but to Jehovah, who reveals Himself thus. But although the angel is regarded as a distinct being from Jehovah, it is also regarded as one that is completely hidden before Him, whose name is in him. He redeemed them by virtue of His love and of His chemlâh, i.e., of His forgiving gentleness (Arabic, with the letters transposed, chilm; compare, however, chamūl, gentle-hearted), and lifted them up, and carried them (נשּׂא the consequence of נטּל, which is similar in sense, and more Aramaean; cf., tollere root tal, and ferre root bhar, perf. tuli) all the days of the olden time.
The prayer passes now quite into the tone of Ps 78 and 106, and begins to describe how, in spite of Jehovah's grace, Israel fell again and again away from Jehovah, and yet was always rescued again by virtue of His grace. For it is impossible that it should leap at once in והמּה to the people who caused the captivity, and ויּזכּר have for its subject the penitential church of the exiles which was longing for redemption (Ewald). The train of thought is rather this: From the proofs of grace which the Israel of the olden time had experienced, the prophet passes to that disobedience to Jehovah into which it fell, to that punishment of Jehovah which it thereby brought upon itself, and to that longing for the renewal of the old Mosaic period of redemption, which seized it in the midst of its state of punishment. But instead of saying that Jehovah did not leave this longing unsatisfied, and responded to the penitence of Israel with ever fresh help, the prophet passes at once from the desire of the old Israel for redemption, to the prayer of the existing Israel for redemption, suppressing the intermediate thought, that Israel was even now in such a state of punishment and longing.
Geneva 1599
63:9 In all their affliction he was (i) afflicted, and the angel (k) of his presence saved them: in his love and in his pity he redeemed them; and he bore them, and carried them all the days of old.
(i) He bore their afflictions and griefs as though they had been his own.
(k) Which was a witness of God's presence, and this may be referred to Christ, to whom belongs the office of salvation.
John Gill
63:9 In all their affliction he was afflicted,.... That is, God, who said the above words; not properly speaking; for to be afflicted is not consistent with his nature and perfections, being a spirit, and impassible; nor with his infinite and complete happiness; but this is said after the manner of men, and is expressive of the sympathy of God with his afflicted people, and his tender care of them, and concern for them under affliction, as one friend may have for another: afflictions belong to the people of God; they come to them, not by chance, but according to the will of God; and are not in wrath, but in love; they are many and various; there is an "all" of them, yet not one too many, and in everyone of them God is afflicted, or sympathizes with them: as he looked upon the affliction of the people of Israel, in Egypt, at the Red sea, and in the wilderness, and had compassion upon them, and saved them, so he visits all his people when afflicted, and pities them, and speaks comfortably to them; knows and owns their souls in adversity; makes known himself to them; grants them his gracious presence; puts underneath them his everlasting arms; makes their bed in their affliction, and supplies their wants; and this sympathy arises from their union to him, from his relation to them as a Father, and from his great love to them. There is a double reading of these words; the marginal reading is, "in all their affliction there is affliction to him" (t); or, "he was afflicted"; which our version follows: the textual reading is, "there is no affliction"; or, "he was not afflicted" (u); he seemed to take no notice of their affliction, or be concerned at it, that he might the sooner bring them to a sense of themselves and their sins, Hos 5:15. The Targum follows this reading, and renders it actively, "and he afflicted them not" (w): they were indeed in affliction, but they, and not he, brought it upon them, and by their sins. Some render it, "he was no enemy" (x); though he afflicted them, yet not in wrath, but love; or, "in all their straits there was no strait" (y); the Israelites were in straits when Pharaoh's army pursued them behind, the rocks were on both sides them, and the sea before them, and yet there was no strait as it were, they were so soon delivered out of it; and so it may be read, "in all their afflictions there was no affliction"; there is so much love in the afflictions of God's people, and they work so much for their good, and they are so soon delivered out of them, that they scarce deserve the name of afflictions; and so both readings may be taken in, "in all their afflictions there was no affliction to him"; or to them, to Israel, to the people of God:
and the Angel of his presence saved them; not Michael, as Jarchi; but the Messiah is here meant; the Angel of the covenant, the Angel which went before the Israelites in the wilderness, Ex 23:20 not a created angel, or an angel by nature, but by office; being sent of God, as the word signifies, on the errand and business of salvation; called "the Angel of God's presence", or "face", because his face was seen in him; his name, and nature, and perfections were in him; he is the brightness of his Father's glory, and the express image of his person besides, the presence of God was always with him; he is the "Ithiel", the Word that was with God, and with whom God always was; who lay in the bosom of his Father, and was ever with him; and who also, as Mediator, introduces his people into the presence of God, and always appears in it for them as their advocate and intercessor: now to him salvation is ascribed; he saved Israel out of Egypt, and out of the hands of all their enemies in the wilderness; and which salvation was typical of the spiritual, eternal, and complete salvation, which is only by Christ, and issues in eternal glory:
in his love and in his pity he redeemed them; Israel out of Egyptian bondage, and from all their enemies, which was owing to his great love to them, which operated in a way of mercy, pity, and compassion, Hos 11:1, and it is he who has redeemed the spiritual Israel of God, not by power only, but by price, from sin, Satan, and the law, death, and hell, with a spiritual and eternal redemption, and which flows from his love to those persons; hence he undertook to be their Redeemer; came in their nature to redeem them; and gave himself for them for that purpose; which love is wonderful and matchless, and showed itself in pity and compassion; he became a merciful as well as a faithful high priest; he saw them in their low estate, pitied them, and delivered them out of it:
and he bare them, and carried them all the days of old; he bore them in his bosom, and in his arms, as a nursing father his child; he carried them, as on eagles' wings, from the time of their coming out of Egypt, to their settlement in Canaan's land, Num 11:12 he bore with their manners for forty years, and carried them through all their trials and difficulties, and supported them under them, and brought them out of them all, Acts 13:18 and so he bears all his people on his heart, and in his hands, and bears them up under all their temptations and afflictions; and, from the time of their conversion, carries on his work in them, and carries them safe to heaven, as the great Captain of their salvation, and never leaves them, nor forsakes them; see Is 46:3.
(t) "angustia ipsi fuit", Calvin, Grotius; "ipse fuit contribulatus", Munster; "ipsi fuit angustum", Vitringa. (u) "non angustia, Montanus; non afflictus est", Tigurine version. (w) "Non affecit eos angustia", Junius & Tremellius, Piscator; "non coarctavit eos, sub. Deus, vel angustia", Forerius, (x) "Non fuit hostis", Gataker; so Gussetius, Ebr. Comment. p. 423. (y) "In omni angustia eorum non augustia", Montanus.
John Wesley
63:9 The angel - The same that conducted them through the wilderness; the Lord Jesus Christ, who appeared to Moses in the bush. Saved them - From the house of bondage. Carried - He carried them in the arms of his power, and on the wings of his providence. And he is said to do it of old, To remember his ancient kindness for many generations past.
Robert Jamieson, A. R. Fausset and David Brown
63:9 he was afflicted--English Version reads the Hebrew as the Keri (Margin), does, "There was affliction to Him." But the Chetib (text) reads, "There was no affliction" (the change in Hebrew being only of one letter); that is, "In all their affliction there was no (utterly overwhelming) affliction" [GESENIUS]; or, for "Hardly had an affliction befallen them, when the angel of His presence saved them" [MAURER]; or, as best suits the parallelism, "In all their straits there was no straitness in His goodness to them" [HOUBIGANT], (Judg 10:16; Mic 2:7; 2Cor 6:12).
angel of his presence--literally, "of His face," that is, who stands before Him continually; Messiah (Ex 14:19; Ex 23:20-21; Prov 8:30), language applicable to no creature (Ex 32:34; Ex 33:2, Ex 33:14; Num 20:16; Mal 3:1).
bare them-- (Is 46:3-4; Is 40:11; Ex 19:4; Deut 32:11-12).
63:1063:10: Բայց նոքա հեստեցին, եւ բարկացուցին զՀոգի նորա Սուրբ. եւ դարձա՛ւ նոցա Տէր ՚ի թշնամութիւն. ինքնին Տէր ետ ընդ նոսա պատերազմ[10298]։ [10298] Յայլս պակասի. Ինքնին Տէր ետ ընդ նոսա։
10 Բայց նրանք ըմբոստացան ու բարկացրին նրա Սուրբ Հոգին, եւ Տէրը նրանց թշնամի դարձաւ, ինքն իսկ պատերազմեց նրանց դէմ:
10 Բայց անոնք ապստամբեցան ու անոր Սուրբ Հոգին բարկացուցին։Անիկա ալ անոնց թշնամի դարձաւ Ու ինք անոնց հետ պատերազմ ըրաւ։
Բայց նոքա հեստեցին, եւ բարկացուցին զՀոգի նորա Սուրբ. եւ դարձաւ նոցա Տէր ի թշնամութիւն. ինքնին ետ ընդ նոսա պատերազմ:

63:10: Բայց նոքա հեստեցին, եւ բարկացուցին զՀոգի նորա Սուրբ. եւ դարձա՛ւ նոցա Տէր ՚ի թշնամութիւն. ինքնին Տէր ետ ընդ նոսա պատերազմ[10298]։
[10298] Յայլս պակասի. Ինքնին Տէր ետ ընդ նոսա։
10 Բայց նրանք ըմբոստացան ու բարկացրին նրա Սուրբ Հոգին, եւ Տէրը նրանց թշնամի դարձաւ, ինքն իսկ պատերազմեց նրանց դէմ:
10 Բայց անոնք ապստամբեցան ու անոր Սուրբ Հոգին բարկացուցին։Անիկա ալ անոնց թշնամի դարձաւ Ու ինք անոնց հետ պատերազմ ըրաւ։
zohrab-1805▾ eastern-1994▾ western am▾
63:1063:10 Но они возмутились и огорчили Святаго Духа Его; поэтому Он обратился в неприятеля их: Сам воевал против них.
63:10 αὐτοὶ αυτος he; him δὲ δε though; while ἠπείθησαν απειθεω obstinate καὶ και and; even παρώξυναν παροξυνω goad; irritate τὸ ο the πνεῦμα πνευμα spirit; wind τὸ ο the ἅγιον αγιος holy αὐτοῦ αυτος he; him καὶ και and; even ἐστράφη στρεφω turn; turned around αὐτοῖς αυτος he; him εἰς εις into; for ἔχθραν εχθρα hostility καὶ και and; even αὐτὸς αυτος he; him ἐπολέμησεν πολεμεω battle αὐτούς αυτος he; him
63:10 וְ wᵊ וְ and הֵ֛מָּה hˈēmmā הֵמָּה they מָר֥וּ mārˌû מרה rebel וְ wᵊ וְ and עִצְּב֖וּ ʕiṣṣᵊvˌû עצב hurt אֶת־ ʔeṯ- אֵת [object marker] ר֣וּחַ rˈûₐḥ רוּחַ wind קָדְשֹׁ֑ו qoḏšˈô קֹדֶשׁ holiness וַ wa וְ and יֵּהָפֵ֥ךְ yyēhāfˌēḵ הפך turn לָהֶ֛ם lāhˈem לְ to לְ lᵊ לְ to אֹויֵ֖ב ʔôyˌēv איב be hostile ה֥וּא hˌû הוּא he נִלְחַם־ nilḥam- לחם fight בָּֽם׃ bˈām בְּ in
63:10. ipsi autem ad iracundiam provocaverunt et adflixerunt spiritum Sancti eius et conversus est eis in inimicum et ipse debellavit eosBut they provoked to wrath, and afflicted the spirit of his Holy One: and he was turned to be their enemy, and he fought against them.
10. But they rebelled, and grieved his holy spirit: therefore he was turned to be their enemy, himself fought against them.
63:10. But they themselves provoked to wrath and afflicted his Holy Spirit, and he was turned to be for them like an enemy, and he himself went to war against them.
63:10. But they rebelled, and vexed his holy Spirit: therefore he was turned to be their enemy, [and] he fought against them.
But they rebelled, and vexed his holy Spirit: therefore he was turned to be their enemy, [and] he fought against them:

63:10 Но они возмутились и огорчили Святаго Духа Его; поэтому Он обратился в неприятеля их: Сам воевал против них.
63:10
αὐτοὶ αυτος he; him
δὲ δε though; while
ἠπείθησαν απειθεω obstinate
καὶ και and; even
παρώξυναν παροξυνω goad; irritate
τὸ ο the
πνεῦμα πνευμα spirit; wind
τὸ ο the
ἅγιον αγιος holy
αὐτοῦ αυτος he; him
καὶ και and; even
ἐστράφη στρεφω turn; turned around
αὐτοῖς αυτος he; him
εἰς εις into; for
ἔχθραν εχθρα hostility
καὶ και and; even
αὐτὸς αυτος he; him
ἐπολέμησεν πολεμεω battle
αὐτούς αυτος he; him
63:10
וְ wᵊ וְ and
הֵ֛מָּה hˈēmmā הֵמָּה they
מָר֥וּ mārˌû מרה rebel
וְ wᵊ וְ and
עִצְּב֖וּ ʕiṣṣᵊvˌû עצב hurt
אֶת־ ʔeṯ- אֵת [object marker]
ר֣וּחַ rˈûₐḥ רוּחַ wind
קָדְשֹׁ֑ו qoḏšˈô קֹדֶשׁ holiness
וַ wa וְ and
יֵּהָפֵ֥ךְ yyēhāfˌēḵ הפך turn
לָהֶ֛ם lāhˈem לְ to
לְ lᵊ לְ to
אֹויֵ֖ב ʔôyˌēv איב be hostile
ה֥וּא hˌû הוּא he
נִלְחַם־ nilḥam- לחם fight
בָּֽם׃ bˈām בְּ in
63:10. ipsi autem ad iracundiam provocaverunt et adflixerunt spiritum Sancti eius et conversus est eis in inimicum et ipse debellavit eos
But they provoked to wrath, and afflicted the spirit of his Holy One: and he was turned to be their enemy, and he fought against them.
63:10. But they themselves provoked to wrath and afflicted his Holy Spirit, and he was turned to be for them like an enemy, and he himself went to war against them.
63:10. But they rebelled, and vexed his holy Spirit: therefore he was turned to be their enemy, [and] he fought against them.
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
10: Но они возмутились и огорчили Святого Духа Его... Здесь должно видеть, прежде всего, указание на многочисленные отдельные случаи возмущения от. евреев против Всевышнего, бывшие как еще при Моисее (Исх 32:7-10; Чис 14:11; 20:24; 25:6), так и после него (Суд 2:11; 3:7; 4:1; 6:1; 8:33; и др.). А затем, разумеется, нельзя не находить здесь и более общего определения характеристической черты "жестоковыйного" Израиля, которую, приблизительно в тех же выражениях, повторил позднее и первомученик архидиакон Стефан, в своей известной миссионерско-обличительной речи (Деян 7:51).

Сам воевал против них... Своим вероломным поведением Израиль, говоря антропоморфически, возмущал Господа, и Он, из его союзника и друга, как бы превращался в его противника и врага. Впрочем, даже и этот праведный гнев Всевышнего всегда преследовал положительные, воспитательные цели: он заставлял Израиля задуматься над своим поведением, отрезвиться от заблуждений и снова искать союза с покинутым Господом. Можно даже предположить, что у пророка Исаии содержится здесь и более конкретный намек на ближайшие политические бедствия народа Божия, ввиду угрожающего призрака ассиро-вавилонского плена, произведшего на иудеев, как известно, наиболее сильное отрезвляющее действие. Послепленные иудеи уже не уклонялись в идолопоклонство и, по крайней мере, с внешней стороны сделались более ревностными блюстителями Моисеева закона, о чем, нужно думать, пророк и говорит дальше.
Adam Clarke: Commentary on the Bible - 1831
63:10: And he fought against them - Twenty-six MSS. (ten ancient) and the first edition, with another, add the conjunction ו vau, והוא vehu, and he.
Albert Barnes: Notes on the Bible - 1834
63:10: But they rebelled - Against God. This charge is often made against the Jews; and indeed their history is little more than a record of a series of rebellions against God.
And vexed - Or rather 'grieved.' The Hebrew word עצב ‛ â tsab, in Piel, means to pain, to afflict, to grieve. This is the idea here. Their conduct was such as was suited to produce the deepest pain - for there is nothing which we more deeply feel than the ingratitude of those who have been benefited by us. Our translators have supposed that the word conveyed the idea of provoking to wrath by their conduct (thus the Septuagint renders it παρώξυναν τὸ πνεύμα, κ.τ.λ. parō xunan to pneuma, etc.; but the more appropriate sense is, that their conduct was such as to produce pain or grief. Compare Eph 4:30 : 'Grieve not (μὴ λυπεῖτε mē lupeite) the Holy Spirit.' Psa 78:40; Psa 95:10. Heb 3:10-17.
His Holy Spirit - The Chaldee renders this, 'But they were unwilling to obey, and they irritated (provoked, blasphemed רגז râ gaz) against the words of the prophets.' But the reference seems rather to be to the Spirit of God that renewed, comforted, enlightened, and sanctified them. Grotius, Rosenmuller, and Gesenius, suppose that this means God himself - a Spirit of holiness. But, with the Rev_elation of the New Testament before us, we cannot well doubt that the real reference here is to the third person of the Trinity - the renewer and sanctifier of the people of God. It may be admitted, perhaps, that the ancient Hebrews would refer this to God himself, and that their views of the offices of the different persons in the divine nature were not very clearly marked, or very distinct. But this does not prove that the real reference may not have been to 'the Holy Spirit.' The renewer and sanctifier of the human heart at all times has been the same.
And when any operations of the mind and heart pertaining to salvation are referred to in the Old Testament, nothing should forbid us to apply to the explanation of the expressions and the facts, the clear light which we have in the New Testament - in the same way as when the ancients speak of phenomena in the physical world, we deem it not improper to apply to the explanation of them the established doctrines which we now have in the physical sciences. By this we by no means design to say that the ancients had the same knowledge which we have, or that the language which they used conveyed the same idea to them which it now does to us, but that the events occurred in accordance with the laws which we now understand, and that the language may be explained by the light of modern science. Thus the word eclipse conveyed to them a somewhat different idea from what it does to us. They supposed it was produced by different causes. Still they described accurately the facts in the case; and to the explanation of those facts we are permitted now to apply the principles of modern science. So the Old Testament describes facts occurring under the influence of truth. The facts were clearly understood. What shall hinder us, in explaining them, from applying the clearer light of the New Testament? Admitting this obvious principle, I suppose that the reference here was really to the third person of the Trinity; and that the sense is, that their conduct was such as was suited to cause grief to their Sanctifier and Comforter, in the same way as it is said in the New Testament that this is done now.
He was turned - He abandoned them for their sins, and left them to reap the consequences.
And he fought against them - He favored their enemies and gave them the victory. He gave them up to a series of disasters which finally terminated in their long and painful captivity, and in the destruction of their temple, city, and nation. The sentiment is, that when we grieve the Spirit of God, he abandons us to our chosen course, and leaves us to a series of spiritual and temporal disasters.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
63:10: they rebelled: Isa 1:2, Isa 65:2; Exo 15:24, Exo 16:8, Exo 32:8; Num 14:9-11, Num 16:1-35; Deu 9:7, Deu 9:22-24; Neh 9:16, Neh 9:17, Neh 9:26, Neh 9:29; Lam 1:18, Lam 1:20; Eze 2:3, Eze 2:7, Eze 20:8, Eze 20:13, Eze 20:21
vexed: Psa 78:8, Psa 78:40, Psa 78:49, Psa 78:56, Psa 95:9-11; Eze 6:9; Act 7:51; Eph 4:30
he was: Exo 23:21; Lev. 26:17-46; Deut. 28:15-68, Deu 32:19-25; Jer 21:5, Jer 30:14; Lam 2:4, Lam 2:5; Mat 22:7
Carl Friedrich Keil and Franz Delitzsch
63:10
Israel's ingratitude. "But they resisted and vexed His Holy Spirit: then He turned to be their enemy; He made war upon them." Not only has ועצּבוּ (to cause cutting pain) קדשׁו את־רוּח as its object, but מרוּ has the same (on the primary meaning, see at Is 3:8). In other cases, the object of merōth (hamrōth) is Jehovah, or His word, His promise, His providence, hence Jehovah himself in the revelations of His nature in word and deed; here it is the spirit of holiness, which is distinguished from Him as a personal existence. For just as the angel who is His face, i.e., the representation of His nature, is designated as a person both by His name and also by the redeeming activity ascribed to Him; so also is the Spirit of holiness, by the fact that He can be grieved, and therefore can feel grief (compare Eph 4:30, "Grieve not the Holy Spirit of God"). Hence Jehovah, and the angel of His face, and the Spirit of His holiness, are distinguished as three persons, but so that the two latter derive their existence from the first, which is the absolute ground of the Deity, and of everything that is divine. Now, if we consider that the angel of Jehovah was indeed an angel, but that he was the angelic anticipation of the appearance of God the Mediator "in the flesh," and served to foreshadow Him "who, as the image of the invisible God" (Col 1:15), as "the reflection of His glory and the stamp of His nature" (Heb 1:3), is not merely a temporary medium of self-manifestation, but the perfect personal self-manifestation of the divine pânı̄m, we have here an unmistakeable indication of the mystery of the triune nature of God the One, which was revealed in history in the New Testament work of redemption. The subject to ויּהפך is Jehovah, whose Holy Spirit they troubled. He who proved Himself to be their Father (cf., Deut 32:6), became, through the reaction of His holiness, the very reverse of what He wished to be. He turned to be their enemy; הוּא, He, the most fearful of all foes, made war against them. This is the way in which we explain Is 63:10, although with this explanation it would have to be accentuated differently, viz., ויהפך mahpach, להם pashta, לאויב zakeph, הוא tiphchah, נלחם־בם silluk. The accentuation as we find it takes נלחם־בם הוא as an attributive clause: "to an enemy, who made war against them."
John Gill
63:10 But they rebelled,.... Against the Lord, not withstanding he thought so well of them; did so many good things for them; sympathized with them, and showed them so many favours; wretched ingratitude! they rebelled against the Lord in the times of Moses, at the Red sea, and in the wilderness, by their murmurings, unbelief, and idolatry; wherefore he calls them a rebellious people, and says they were such from the day he had been with them; and so in later times, in the times of the judges, and of the prophets Isaiah and Ezekiel, they rebelled against God their Parent, Protector, and King; see Deut 9:7 and so they did in the times of Christ, whom they rejected as the Messiah, and disowned as their King, and still continue in their rebellion, Lk 19:14,
and vexed his Holy Spirit; the Spirit of God the Father, who pitied them in all their afflictions; or the Spirit of the Angel of his presence, that redeemed and saved them; for the Spirit is both the Spirit of the Father and of the Son; and he is holy in his nature and operations, and the author of sanctification in the hearts of his people; him they vexed and provoked to anger against them, speaking after the manner of men, by their sins and transgressions; rejecting his counsels and instructions by Moses, and by the prophets in later times, in and by whom he spake unto them, and by the apostles in Gospel times; for the Jews, as their fathers before them ever did, resisted the Holy Spirit of God in the evidence he gave of the Messiah, which must be very provoking, Acts 7:51. The Targum paraphrases it, the word of his holy prophets; and so Kimchi and Ben Melech interpret it; and according to some, in Aben Ezra, the Angel of glory is meant, who went before the people of Israel, whom they were charged not to provoke, Ex 23:20,
therefore he was turned to be their enemy; not that there is any change in God, or any turn in him from love to hatred; but he may, and sometimes does, so appear in his providential dispensations towards his people, as to seem to be their enemy, and to be thought to be so by them, Job 13:24. The Targum is, and his Word became their enemy; compare with this Lk 19:27,
and he fought against them; as he threatened he would when they behaved ill towards him; and as he actually did when he brought the sword upon them, gave them up into the hands of their enemies, as often in the times of the judges, and particularly when the king of Babylon came against them; see Lev 26:25 and as the Messiah did when he brought the Roman armies against them, and destroyed their city, to which times this prophecy is thought by some to have respect, and not without reason.
Robert Jamieson, A. R. Fausset and David Brown
63:10 vexed--grieved (Ps 78:40; Ps 95:10; Acts 7:51; Eph 4:30; Heb 3:10, Heb 3:17).
he fought--rather, "He it was that fought," namely, the angel of His presence [HORSLEY], (Lam 2:5).
63:1163:11: Եւ յիշեաց զաւուրսն յաւիտենից, թէ ո՞ւր է Մովսէս եւ ժողովուրդն նորա։ Որ եհան յերկրէ զհովիւն հօտից. ո՞ւր է որ եդ ՚ի նոսա զՀոգին Սուրբ[10299]. [10299] Ոսկան. ՚Ի նոսա զՀոգին Տեառն։
11 Այնժամ նրանք հին ժամանակները յիշեցին՝ ասելով. «Ո՞ւր են Մովսէսը եւ նրա ժողովուրդը, ո՞ւր է նա, որ երկրից դուրս բերեց հօտերի հովուին, ո՞ւր է նա, որ նրանց մէջ դրեց Սուրբ Հոգին.
11 Այն ատեն յիշեցին հին օրերը՝ Մովսէսը եւ անոր ժողովուրդը։Ո՞ւր է անիկա, որ իր հօտին հովիւովը զանոնք ծովէն հանեց, Ո՞ւր է անիկա, որ անոնց մէջ իր Սուրբ Հոգին դրաւ
Եւ յիշեաց զաւուրսն յաւիտենից, [983]թէ` Ո՞ւր է Մովսէս եւ ժողովուրդն նորա, որ եհան յերկրէ զհովիւն`` հօտից. ո՞ւր է որ եդ ի նոսա զՀոգին Սուրբ:

63:11: Եւ յիշեաց զաւուրսն յաւիտենից, թէ ո՞ւր է Մովսէս եւ ժողովուրդն նորա։ Որ եհան յերկրէ զհովիւն հօտից. ո՞ւր է որ եդ ՚ի նոսա զՀոգին Սուրբ[10299].
[10299] Ոսկան. ՚Ի նոսա զՀոգին Տեառն։
11 Այնժամ նրանք հին ժամանակները յիշեցին՝ ասելով. «Ո՞ւր են Մովսէսը եւ նրա ժողովուրդը, ո՞ւր է նա, որ երկրից դուրս բերեց հօտերի հովուին, ո՞ւր է նա, որ նրանց մէջ դրեց Սուրբ Հոգին.
11 Այն ատեն յիշեցին հին օրերը՝ Մովսէսը եւ անոր ժողովուրդը։Ո՞ւր է անիկա, որ իր հօտին հովիւովը զանոնք ծովէն հանեց, Ո՞ւր է անիկա, որ անոնց մէջ իր Սուրբ Հոգին դրաւ
zohrab-1805▾ eastern-1994▾ western am▾
63:1163:11 Тогда народ Его вспомнил древние дни, Моисеевы: где Тот, Который вывел их из моря с пастырем овец Своих? где Тот, Который вложил в сердце его Святаго Духа Своего,
63:11 καὶ και and; even ἐμνήσθη μναομαι remember; mindful ἡμερῶν ημερα day αἰωνίων αιωνιος eternal; of ages ὁ ο the ἀναβιβάσας αναβιβαζω pull up; mount ἐκ εκ from; out of τῆς ο the γῆς γη earth; land τὸν ο the ποιμένα ποιμην shepherd τῶν ο the προβάτων προβατον sheep ποῦ που.1 where? ἐστιν ειμι be ὁ ο the θεὶς τιθημι put; make ἐν εν in αὐτοῖς αυτος he; him τὸ ο the πνεῦμα πνευμα spirit; wind τὸ ο the ἅγιον αγιος holy
63:11 וַ wa וְ and יִּזְכֹּ֥ר yyizkˌōr זכר remember יְמֵֽי־ yᵊmˈê- יֹום day עֹולָ֖ם ʕôlˌām עֹולָם eternity מֹשֶׁ֣ה mōšˈeh מֹשֶׁה Moses עַמֹּ֑ו ʕammˈô עַם people אַיֵּ֣ה׀ ʔayyˈē אַיֵּה where הַֽ hˈa הַ the מַּעֲלֵ֣ם mmaʕᵃlˈēm עלה ascend מִ mi מִן from יָּ֗ם yyˈom יָם sea אֵ֚ת ˈʔēṯ אֵת [object marker] רֹעֵ֣י rōʕˈê רעה pasture צֹאנֹ֔ו ṣōnˈô צֹאן cattle אַיֵּ֛ה ʔayyˈē אַיֵּה where הַ ha הַ the שָּׂ֥ם śśˌām שׂים put בְּ bᵊ בְּ in קִרְבֹּ֖ו qirbˌô קֶרֶב interior אֶת־ ʔeṯ- אֵת [object marker] ר֥וּחַ rˌûₐḥ רוּחַ wind קָדְשֹֽׁו׃ qoḏšˈô קֹדֶשׁ holiness
63:11. et recordatus est dierum saeculi Mosi populi sui ubi est qui eduxit eos de mari cum pastoribus gregis sui ubi est qui posuit in medio eius spiritum Sancti suiAnd he remembered the days of old of Moses, and of his people: Where is he that brought them up out of the sea, with the shepherds of his flock? where is he that put in the midst of them the spirit of his Holy One?
11. Then he remembered the days of old, Moses, his people, , Where is he that brought them up out of the sea with the shepherds of his flock? where is he that put his holy spirit in the midst of them?
63:11. And he remembered the days of ancient times, the days of Moses and his people. Where is he who led them out of the sea, with the shepherds of his flock? Where is he who placed his Holy Spirit in their midst?
63:11. Then he remembered the days of old, Moses, [and] his people, [saying], Where [is] he that brought them up out of the sea with the shepherd of his flock? where [is] he that put his holy Spirit within him?
Then he remembered the days of old, Moses, [and] his people, [saying], Where [is] he that brought them up out of the sea with the shepherd of his flock? where [is] he that put his holy Spirit within him:

63:11 Тогда народ Его вспомнил древние дни, Моисеевы: где Тот, Который вывел их из моря с пастырем овец Своих? где Тот, Который вложил в сердце его Святаго Духа Своего,
63:11
καὶ και and; even
ἐμνήσθη μναομαι remember; mindful
ἡμερῶν ημερα day
αἰωνίων αιωνιος eternal; of ages
ο the
ἀναβιβάσας αναβιβαζω pull up; mount
ἐκ εκ from; out of
τῆς ο the
γῆς γη earth; land
τὸν ο the
ποιμένα ποιμην shepherd
τῶν ο the
προβάτων προβατον sheep
ποῦ που.1 where?
ἐστιν ειμι be
ο the
θεὶς τιθημι put; make
ἐν εν in
αὐτοῖς αυτος he; him
τὸ ο the
πνεῦμα πνευμα spirit; wind
τὸ ο the
ἅγιον αγιος holy
63:11
וַ wa וְ and
יִּזְכֹּ֥ר yyizkˌōr זכר remember
יְמֵֽי־ yᵊmˈê- יֹום day
עֹולָ֖ם ʕôlˌām עֹולָם eternity
מֹשֶׁ֣ה mōšˈeh מֹשֶׁה Moses
עַמֹּ֑ו ʕammˈô עַם people
אַיֵּ֣ה׀ ʔayyˈē אַיֵּה where
הַֽ hˈa הַ the
מַּעֲלֵ֣ם mmaʕᵃlˈēm עלה ascend
מִ mi מִן from
יָּ֗ם yyˈom יָם sea
אֵ֚ת ˈʔēṯ אֵת [object marker]
רֹעֵ֣י rōʕˈê רעה pasture
צֹאנֹ֔ו ṣōnˈô צֹאן cattle
אַיֵּ֛ה ʔayyˈē אַיֵּה where
הַ ha הַ the
שָּׂ֥ם śśˌām שׂים put
בְּ bᵊ בְּ in
קִרְבֹּ֖ו qirbˌô קֶרֶב interior
אֶת־ ʔeṯ- אֵת [object marker]
ר֥וּחַ rˌûₐḥ רוּחַ wind
קָדְשֹֽׁו׃ qoḏšˈô קֹדֶשׁ holiness
63:11. et recordatus est dierum saeculi Mosi populi sui ubi est qui eduxit eos de mari cum pastoribus gregis sui ubi est qui posuit in medio eius spiritum Sancti sui
And he remembered the days of old of Moses, and of his people: Where is he that brought them up out of the sea, with the shepherds of his flock? where is he that put in the midst of them the spirit of his Holy One?
63:11. And he remembered the days of ancient times, the days of Moses and his people. Where is he who led them out of the sea, with the shepherds of his flock? Where is he who placed his Holy Spirit in their midst?
63:11. Then he remembered the days of old, Moses, [and] his people, [saying], Where [is] he that brought them up out of the sea with the shepherd of his flock? where [is] he that put his holy Spirit within him?
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
11. С 11-14: ст. Под влиянием, главным образом, тяжелых политических бедствий, которые, с одной стороны, были выражением гнева Господа на свой народ (Втор 31:27; 32:20, 23; Плач 2:5), а с другой - средством его теократического воспитания, Израиль, мало-помалу, приходил к сознанию всей преступности своего поведения и начинал проявлять признаки раскаяния и обращения к Богу.

Тогда народ Его вспомнил древние дни Моисеевы... Тогда, т. е. в момент этих бедствий, или даже и по окончании их, но это особенно заметно стало в последний, послепленный период. В дальнейшем содержании этого стиха, равно как и трех, следующих за ним (12, 13: и 14), кратко вспоминаются главнейшие Божественные благодеяния, дарованные Израилю при Моисее и его преемниках, а именно: избавление из египетского рабства, переход через Чермное море и спасение от преследования фараона, синайское законодательство и водительство по пустыне аравийской, с водворением в земле Обетованной, как его желанным концом.
Adam Clarke: Commentary on the Bible - 1831
63:11: Moses and his people "Moses his servant" - For עמו ammo, his people, two MSS. (one of them ancient) and one of my own, (ancient), and one of De Rossi's, and the old edition of 1488, and the Syriac, read עבדו abdo, his servant. These two words have been mistaken one for the other in other places; Psa 78:71, and Psa 80:5, for עמו ammo, his people, and עמך ammecha, thy people, the Septuagint read עבדו abdo, his servant, and עבדך abdecha, thy servant.
Where is he that brought them up out of the sea with the shepherd of his flock? where etc. "How he brought them up from the sea, with the shepherd of his flock; how," etc. - For איה aiyeh, how, interrogative, twice, the Syriac Version reads איך eich, how, without interrogation, as that particle is used in the Syriac language, and sometimes in the Hebrew. See Rut 3:18; Ecc 2:16.
The shepherd of his flock - That is, Moses. The MSS. and editions vary in this word; some have it רעה roeh, in the singular number; so the Septuagint, Syriac, and Chaldee. Others רעי roey, plural, the shepherds. - L.
Albert Barnes: Notes on the Bible - 1834
63:11: Then he remembered - He did not forget his solemn premises to be their protector and their God. For their crimes they were subjected to punishment, but God did not forget that they were his people, nor that he had entered into covenant with them. The object of this part of the petition seems to be, to recall the fact that in former times God had never wholly forsaken them, and to plead that the same thing might occur now. Even in the darkest days of adversity, God still remembered his promises, and interposed to save them. Such they trusted it would be still.
Moses and his people - Lowth renders this, 'Moses his servant,' supposing that a change had occurred in the Hebrew text. It would be natural indeed to suppose that the word 'servant' would occur here (see the Hebrew), but the authority is not sufficient for the change. The idea seems to be that which is in our translation, and which is approved by Vitringa and Gesenius. 'He recalled the ancient days when he led Moses and his people through the sea and the wilderness.'
Where is he - The Chaldee renders this, 'Lest they should say, Where is he?' that is, lest surrounding nations should ask in contempt and scorn, Where is the protector of the people, who defended them in other times? According to this, the sense is that God remembered the times of Moses and interposed, lest his not doing it should bring reproach upon his name and cause. Lowth renders it, 'How he brought them up;' that is, he recollected his former interposition. But the true idea is that of one asking a question. 'Where now is the God that formerly appeared for their aid? And though it is the language of God himself, yet it indicates that state of mind which arises when the question is asked, Where is now the former protector and God of the people?
That brought them up out of the sea - The Red Sea, when he delivered them from Egypt. This fact is the subject of a constant reference in the Scriptures, when the sacred writers would illustrate the goodness of God in any great and signal deliverance.
With the shepherd of his flock - Margin, 'Shepherds.' Lowth and Noyes render this in the singular, supposing it to refer to Moses. The Septuagint, Chaldee, and Syriac, also read it in the singular. The Hebrew is in the plural (רעי ro‛ ē y), though some manuscripts read it in the singular. If it is to be read in the plural, as the great majority of manuscripts read it, it probably refers to Moses and Aaron as the shepherds or guides of the people. Or it may also include others, meaning that Yahweh led up the people with all their rulers and guides.
Where is he that put his Holy Spirit within him? - (see the notes at Isa 63:10). Hebrew, בקרבו beqirebô - 'In the midst of him,' that is, in the midst of the people or the flock. They were then under his guidance and sanctifying influence. The generation which was led to the land of Canaan was eminently pious, perhaps more so than any other of the people of Israel (compare Jos 24:31; Jdg 2:6-10). The idea here is, that God, who then gave his Holy Spirit, had seemed to forsake them. The nation seemed to be abandoned to wickedness; and in this state, God remembered how he had formerly chosen and sanctified them; and he proposed again to impart to them the same Spirit.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
63:11: he remembered: Lev 26:40-45; Deu 4:30, Deu 4:31; Psa 25:6, Psa 77:5-11, Psa 89:47-50, Psa 143:5; Luk 1:54, Luk 1:55
Where is he that brought: Isa 63:15, Isa 51:9, Isa 51:10; Exo 14:30, Exo 32:11, Exo 32:12; Num 14:13, Num 14:14-25; Jer 2:6
shepherd: or, shepherds, Psa 77:20
where is he that put: Num 11:17, Num 11:25, Num 11:29; Neh 9:20; Dan 4:8; Hag 2:5; Zac 4:6
Carl Friedrich Keil and Franz Delitzsch
63:11
Israel being brought to a right mind in the midst of this state of punishment, longed fro the better past to return. "Then His people remembered the days of the olden time, of Moses: Where is He who brought them up out of the sea with the shepherd of his flock? where is He who put the spirit of His holiness in the midst of them; who caused the arm of His majesty to go at the right of Moses; who split the waters before them, to make Himself an everlasting name: who caused them to pass through abysses of the deep, like the horse upon the plain, without their stumbling? Like the cattle which goeth down into the valley, the Spirit of Jehovah brought them to rest: thus hast Thou led Thy people, to make Thyself a majestic name." According to the accentuation before us, Is 63:11 should be rendered thus: "Then He (viz., Jehovah) remembered the days of the olden time, the Moses of His people" (lxx, Targ., Syr., Jerome). But apart from the strange expression "the Moses of His people," which might perhaps be regarded as possible, because the proper name mōsheh might suggest the thought of its real meaning in Hebrew, viz., extrahens = liberator, but which the Syriac rejects by introducing the reading ‛abhdō (Moses, His servant), we have only to look at the questions of evidently human longing which follow, to see that Jehovah cannot be the subject to ויּזכּר (remembered), by which these reminiscences are introduced. It is the people which begins its inquiries with איּה, just as in Jer 2:6 (cf., Is 51:9-10), and recals "the days of olden time," according to the admonition in Deut 32:7. Consequently, in spite of the accents, such Jewish commentators as Saad. and Rashi regard "his people" (‛ammō) as the subject; whereas others, such as AE, Kimchi, and Abravanel, take account of the accents, and make the people the suppressed subject of the verb "remembered," by rendering it thus, "Then it remembered the days of olden time, (the days) of Moses (and) His people," or in some similar way. But with all modifications the rendering is forced and lame. The best way of keeping to the accents is that suggested by Stier, "Then men (indef. man, the French on) remembered the days of old, the Moses of His people."
But why did the prophet not say ויּזכּרוּ, as the proper sequel to Is 63:10? We prefer to adopt the following rendering and accentuation: Then remembered (zakeph gadol) the days-of-old (mercha) of Moses (tiphchah) His people. The object stands before the subject, as for example in 4Kings 5:13 (compare the inversions in Is 8:22 extr., Is 22:2 init.); and mosheh is a genitive governing the composite "days of old" (for this form of the construct state, compare Is 28:1 and Ruth 2:1). The retrospect commences with "Where is He who led them up?" etc. The suffix of המּעלם (for המעלם, like רדם in Ps 68:28, and therefore with the verbal force predominant) refers to the ancestors; and although the word is determined by the suffix, it has the article as equivalent to a demonstrative pronoun (ille qui sursum duxit, eduxit eos). "The shepherd of his flock" is added as a more precise definition, not dependent upon vayyizkōr, as even the accents prove. את is rendered emphatic by yethib, since here it signifies un cum. The Targum takes it in the sense of instar pastoris gregis sui; but though עם is sometimes used in this way, את never is. Both the lxx and Targum read רעה; Jerome, on the other hand, adopts the reading רעי, and this is the Masoretic reading, for the Masora in Gen 47:3 reckons four רעה, without including the present passage. Kimchi and Abravanel also support this reading, and Norzi very properly gives it the preference. The shepherds of the flock of Jehovah are Moses and Aaron, together with Miriam (Ps. 77:21; Mic 6:4). With these (i.e., in their company or under their guidance) Jehovah led His people up out of Egypt through the Red Sea. With the reading רעי, the question whether beqirbô refers to Moses or Israel falls to the ground. Into the heart of His people (Neh 9:20) Jehovah put the spirit of His holiness: it was present in the midst of Israel, inasmuch as Moses, Aaron, Miriam, the Seventy, and the prophets in the camp possessed it, and inasmuch as Joshua inherited it as the successor of Moses, and all the people might become possessed of it. The majestic might of Jehovah, which manifested itself majestically, is called the "arm of His majesty;" an anthropomorphism to which the expression "who caused it to march at the right hand of Moses" compels us to give an interpretation worthy of God. Stier will not allow that תּפארתּו זרע is to be taken as the object, and exclaims, "What a marvellous figure of speech, an arm walking at a person's right hand!" But the arm which is visible in its deeds belongs to the God who is invisible in His own nature; and the meaning is, that the active power of Moses was not left to itself, but he overwhelming omnipotence of God went by its side, and endowed it with superhuman strength. It was by virtue of this that the elevated staff and extended hand of Moses divided the Red Sea (Ex 14:16). בּוקע has mahpach attached to the ב, and therefore the tone drawn back upon the penultimate, and metheg with the tsere, that it may not be slipped over in the pronunciation. The clause וגו לעשׂות affirms that the absolute purpose of God is in Himself. But He is holy love, and whilst willing for Himself, He wills at the same time the salvation of His creatures. He makes to Himself an "everlasting name," by glorifying Himself in such memorable miracles of redemption, as that performed in the deliverance of His people out of Egypt. According to the general order of the passage, Is 63:13 apparently refers to the passage through the Jordan; but the psalmist, in Ps 106:9 (cf., Ps 77:17), understood it as referring to the passage through the Red Sea. The prayer dwells upon this chief miracle, of which the other was only an after-play. "As the horse gallops over the plain," so did they pass through the depths of the sea יכּשׁלוּ לא (a circumstantial minor clause), i.e., without stumbling. Then follows another beautiful figure: "like the beast that goeth down into the valley," not "as the beast goeth down into the valley," the Spirit of Jehovah brought it (Israel) to rest, viz., to the menūchâh of the Canaan flowing with milk and honey (Deut 12:9; Ps 95:11), where it rested and was refreshed after the long and wearisome march through the sandy desert, like a flock that had descended from the bare mountains to the brooks and meadows of the valley. The Spirit of God is represented as the leader here (as in Ps 143:10), viz., through the medium of those who stood, enlightened and instigated by Him, at the head of the wandering people. The following כּן is no more a correlate of the foregoing particle of comparison than in Is 52:14. It is a recapitulation, and refers to the whole description as far back as Is 63:9, passing with נהגתּ into the direct tone of prayer.
Geneva 1599
63:11 Then he (l) remembered the days of old, Moses, [and] his people, [saying], Where [is] he that brought them out of the sea with the (m) shepherd of his flock? where [is] he that put his Holy Spirit within (n) him?
(l) That is, the people of Israel being afflicted, called to mind God's benefits, which he had bestowed on their fathers in times past.
(m) Meaning, Moses.
(n) That is, in Moses that he might well govern the people: some refer this giving of the spirit to the people.
John Gill
63:11 Then he remembered the days of old, Moses, and his people,.... Which may be understood either of the Lord, who remembered his lovingkindnesses towards these people, and his tender mercies which had been ever of old; the covenant he made with their fathers, Abraham, Isaac, and Jacob; the wonders he did for them in Egypt, at the Red sea, and in the wilderness, by the hand of Moses; his intercession to him on their behalf, and the many great and good things he did for them; and therefore determined not now to cast them off altogether, but to do as he had done before; and, to stir up himself thereunto, puts the following questions:
where is he? &c.; so the Targum paraphrases it,
"he had mercy for the glory of his name, and because of the remembrance of his goodness of old, the mighty things he did by the hands of Moses to his people;''
and adds,
"lest they should say;''
that is, the Gentiles, as Aben Ezra also explains it, lest they should by way of taunt and reproach say, as follows: "where is he?" &c.; compare with this Deut 32:26. Gussetius (z) thinks the last words should be rendered, "the extractor of his people"; or, he that drew out his people; that is, out of many waters, delivered them from various afflictions, as in Ps 18:16 and to be understood not of Moses, only in allusion to him, who had his name from being drawn out of the waters; but of a divine Person, who is said to do all the following things; so Ben Melech says the word here has the signification of drawing, or bringing out, as in the above psalm: or else these are the words of the people themselves; at least of some of the truly good and gracious, wise and faithful, among them, in this time of their distress; calling to mind former times, and former appearances of God for them, using them as pleas and arguments with him, and as an encouragement to their faith and hope; and right it is to
remember the years of the right hand of the most High, Ps 77:10 so Jarchi takes them to be the words of the prophet in his distress, bemoaning and saying, in a supplicating way, what is after expressed; and Kimchi interprets them of Israel in captivity; it seems to be the language of the believing Jews a little before the destruction of Jerusalem by the Romans, or about the time of their conversion in the latter day: saying,
where is he that brought them up out of the sea, with the shepherd of his flock? or "shepherds" (a), according to another reading; that is, Moses and Aaron, by the hands of whom the Lord led his people Israel as a flock of sheep, and which were his, and not the property of those shepherds; they were only instruments by, and with whom, he brought them through the sea, and out of it, which was a wonderful work of God, and often mentioned as a proof of his power, as it is here; for what is it he cannot do who did this? see Ps 77:20.
where is he that put his Holy Spirit within him? either within Moses, the shepherd of the flock, as Aben Ezra; or within Israel, the flock itself, as Jarchi; for the Spirit of God was not only upon Moses, but upon the seventy elders, and upon all the people at Sinai, as Kimchi observes; and indeed the Holy Spirit was given to the body of the people to instruct and teach them, according to Neh 9:20 now these questions are put, not by way of jeer, but by way of complaint, for want of the divine presence as formerly; and by way of inquiry where the Lord was; and by way of expostulation with him, that he would show himself again, as in the days of old.
(z) Ebr. Comment. p. 482, (a) "cum pastoribus", Pagninus, Montanus, Tigurine version, Vitringa.
John Wesley
63:11 He remembered - This relates, either To the people, and then he is collectively taken, and so it looks like the language of the people in Babylon, and must be read, he shall remember. Or, It may look back to their condition in the wilderness, and thus they may properly say, Where is he? Or that God who delivered his people of old, to do the like for us now? There is a like phrase used by God, as it were recollecting himself, Where is he? Where am I with my former bowels, that moved me to help them of old? His people - What great things he had done for them by Moses. The sea - Here God speaks of himself, as in the former clause, that divided the sea for them. Shepherds - Moses and Aaron. Holy spirit - Those abilities and gifts, wherewith God furnished Moses, as properly proceeding from the Spirit.
Robert Jamieson, A. R. Fausset and David Brown
63:11 remembered--Notwithstanding their perversity, He forgot not His covenant of old; therefore He did not wholly forsake them (Lev 26:40-42, Lev 26:44-45; Ps 106:45-46); the Jews make this their plea with God, that He should not now forsake them.
saying--God is represented, in human language, mentally speaking of Himself and His former acts of love to Israel, as His ground for pitying them notwithstanding their rebellion.
sea--Red Sea.
shepherd--Moses; or if the Hebrew be read plural, "shepherds," Moses, Aaron, and the other leaders (so Ps 77:20).
put . . . Spirit . . . within him--Hebrew, "in the inward parts of him," that is, Moses; or it refers to the flock, "in the midst of his people" (Num 11:17, Num 11:25; Neh 9:20; Hag 2:5).
63:1263:12: որ վերացոյց աջով իւրով զՄովսէս. եւ բազուկ փառաց նորա յաղթահարեաց զջուրսն առաջի երեսաց նորա, առնել ի՛ւր անուն յաւիտենական[10300]։ [10300] Ոմանք. Եւ ՚ի բազուկ փառաց նորա։
12 ո՞վ էր, որ իր աջով բարձրացրեց Մովսէսին եւ որի առաջ իր փառաւոր բազկով կասեցրեց ջրերը՝ իր անունը յաւերժացնելու համար:
12 Իր փառաւոր բազուկը Մովսէսին աջ ձեռքին հետ պտըտցուց, Իրեն յաւիտենական անուն վաստկելու* համար Անոնց առջեւէն ջուրերը պատռեց
որ [984]վերացոյց աջով իւրով զՄովսէս, եւ բազուկ փառաց նորա յաղթահարեաց`` զջուրսն առաջի երեսաց նորա, առնել իւր անուն յաւիտենական:

63:12: որ վերացոյց աջով իւրով զՄովսէս. եւ բազուկ փառաց նորա յաղթահարեաց զջուրսն առաջի երեսաց նորա, առնել ի՛ւր անուն յաւիտենական[10300]։
[10300] Ոմանք. Եւ ՚ի բազուկ փառաց նորա։
12 ո՞վ էր, որ իր աջով բարձրացրեց Մովսէսին եւ որի առաջ իր փառաւոր բազկով կասեցրեց ջրերը՝ իր անունը յաւերժացնելու համար:
12 Իր փառաւոր բազուկը Մովսէսին աջ ձեռքին հետ պտըտցուց, Իրեն յաւիտենական անուն վաստկելու* համար Անոնց առջեւէն ջուրերը պատռեց
zohrab-1805▾ eastern-1994▾ western am▾
63:1263:12 Который вел Моисея за правую руку величественною мышцею Своею, разделил пред ними воды, чтобы сделать Себе вечное имя,
63:12 ὁ ο the ἀγαγὼν αγω lead; pass τῇ ο the δεξιᾷ δεξιος right Μωυσῆν μωσευς Mōseus; Mosefs ὁ ο the βραχίων βραχιων arm τῆς ο the δόξης δοξα glory αὐτοῦ αυτος he; him κατίσχυσεν κατισχυω force down; prevail ὕδωρ υδωρ water ἀπὸ απο from; away προσώπου προσωπον face; ahead of αὐτοῦ αυτος he; him ποιῆσαι ποιεω do; make αὐτῷ αυτος he; him ὄνομα ονομα name; notable αἰώνιον αιωνιος eternal; of ages
63:12 מֹולִיךְ֙ môlîḵ הלך walk לִ li לְ to ימִ֣ין ymˈîn יָמִין right-hand side מֹשֶׁ֔ה mōšˈeh מֹשֶׁה Moses זְרֹ֖ועַ zᵊrˌôₐʕ זְרֹועַ arm תִּפְאַרְתֹּ֑ו tifʔartˈô תִּפְאֶרֶת splendour בֹּ֤וקֵֽעַ bˈôqˈēₐʕ בקע split מַ֨יִם֙ mˈayim מַיִם water מִ mi מִן from פְּנֵיהֶ֔ם ppᵊnêhˈem פָּנֶה face לַ la לְ to עֲשֹׂ֥ות ʕᵃśˌôṯ עשׂה make לֹ֖ו lˌô לְ to שֵׁ֥ם šˌēm שֵׁם name עֹולָֽם׃ ʕôlˈām עֹולָם eternity
63:12. qui eduxit ad dexteram Mosen brachio maiestatis suae qui scidit aquas ante eos ut faceret sibi nomen sempiternumHe that brought out Moses by the right hand, by the arm of his majesty: that divided the waters before them, to make himself an everlasting name.
12. that caused his glorious arm to go at the right hand of Moses? that divided the water before them, to make himself an everlasting name?
63:12. He led Moses by the right hand, with the arm of his majesty. He split the waters before them, in order to make an everlasting name for himself.
63:12. That led [them] by the right hand of Moses with his glorious arm, dividing the water before them, to make himself an everlasting name?
That led [them] by the right hand of Moses with his glorious arm, dividing the water before them, to make himself an everlasting name:

63:12 Который вел Моисея за правую руку величественною мышцею Своею, разделил пред ними воды, чтобы сделать Себе вечное имя,
63:12
ο the
ἀγαγὼν αγω lead; pass
τῇ ο the
δεξιᾷ δεξιος right
Μωυσῆν μωσευς Mōseus; Mosefs
ο the
βραχίων βραχιων arm
τῆς ο the
δόξης δοξα glory
αὐτοῦ αυτος he; him
κατίσχυσεν κατισχυω force down; prevail
ὕδωρ υδωρ water
ἀπὸ απο from; away
προσώπου προσωπον face; ahead of
αὐτοῦ αυτος he; him
ποιῆσαι ποιεω do; make
αὐτῷ αυτος he; him
ὄνομα ονομα name; notable
αἰώνιον αιωνιος eternal; of ages
63:12
מֹולִיךְ֙ môlîḵ הלך walk
לִ li לְ to
ימִ֣ין ymˈîn יָמִין right-hand side
מֹשֶׁ֔ה mōšˈeh מֹשֶׁה Moses
זְרֹ֖ועַ zᵊrˌôₐʕ זְרֹועַ arm
תִּפְאַרְתֹּ֑ו tifʔartˈô תִּפְאֶרֶת splendour
בֹּ֤וקֵֽעַ bˈôqˈēₐʕ בקע split
מַ֨יִם֙ mˈayim מַיִם water
מִ mi מִן from
פְּנֵיהֶ֔ם ppᵊnêhˈem פָּנֶה face
לַ la לְ to
עֲשֹׂ֥ות ʕᵃśˌôṯ עשׂה make
לֹ֖ו lˌô לְ to
שֵׁ֥ם šˌēm שֵׁם name
עֹולָֽם׃ ʕôlˈām עֹולָם eternity
63:12. qui eduxit ad dexteram Mosen brachio maiestatis suae qui scidit aquas ante eos ut faceret sibi nomen sempiternum
He that brought out Moses by the right hand, by the arm of his majesty: that divided the waters before them, to make himself an everlasting name.
63:12. He led Moses by the right hand, with the arm of his majesty. He split the waters before them, in order to make an everlasting name for himself.
63:12. That led [them] by the right hand of Moses with his glorious arm, dividing the water before them, to make himself an everlasting name?
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Albert Barnes: Notes on the Bible - 1834
63:12: That led them by the right hand of Moses - (See the notes at Isa 41:10-13; Isa 45:1).
Dividing the water before them - Exo 14:21.
To make himself an everlasting name - He designed to perform a work which, it would be seen, could not be performed by any false god or by any human arm, and to do it in such circumstances, and in such a manner, that it might be seen everywhere that this was the true God (compare the notes at Isa 45:6). The deliverance from Egypt was attended with such amazing miracles, and with such a sudden destruction of his foes, that none but the true God could have performed it. Egypt was at that time the center of all the science, civilization, and art known among mankind; and what occurred there would be known to other lands. God, therefore, in this signal manner, designed to make a public demonstration of his existence and power that shall be known in all lands, and that should never be forgotten.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
63:12: with: Exo 15:6, Exo 15:13, Exo 15:16; Psa 80:1
dividing: Exo 14:21; Jos 3:16; Neh 9:11; Psa 78:13, Psa 114:5-7, Psa 136:13-16
to make: Isa 55:13; Exo 14:16, Exo 14:17; Rom 9:17
John Gill
63:12 That led them by the right hand of Moses with his glorious arm,.... That is, through the Red sea, as the next clause shows: this was done by the right hand of Moses, and the rod in it, to which Kimchi thinks respect is had; who, by divine order, lifted up his rod, and stretched out his hand over the sea, and divided it, and so led the people through it: but, lest this should be attributed to Moses and his rod, the glorious arm of the Lord is made mention of, which held and guided the right hand of Moses, and from whence came all that power that was exerted on this occasion. Aben Ezra interprets this of the Angel of the Lord, that went before them: it seems to design the arm of omnipotence, which was gloriously displayed, Ex 15:6,
dividing the water before them; the waters of the sea, so that they rose up as a wall on each side them, through which they passed as on dry land: to make himself an everlasting name? or to get himself everlasting honour and glory, as he did on Pharaoh, his chariots, and his horsemen, Ex 14:17 and which wonderful action of his has been and ever will be spoken of to the glory of his name, which was the end he had in view.
Robert Jamieson, A. R. Fausset and David Brown
63:12 The right hand of Moses was but the instrument; the arm of God was the real mover (Ex 15:6; Ex 14:21).
dividing the water-- (Neh 9:11; Ps 78:13).
63:1363:13: Անցոյց զնոսա ընդ անդունդս որպէս ձի ընդ անապատ[10301], [10301] Ոմանք. Իբրեւ ձի ընդ անա՛՛։
13 Նրանց անցկացրեց անդունդներով, ինչպէս ձին է անցնում անապատով, կամ ինչպէս գրաստը՝ դաշտով, ու նրանք չյոգնեցին:
13 Զանոնք անդունդներէն առանց սահելու անցուց, Ինչպէս ձի մը անապատէն կ’անցնի։
Անցոյց զնոսա ընդ անդունդս որպէս ձի ընդ [985]անապատ:

63:13: Անցոյց զնոսա ընդ անդունդս որպէս ձի ընդ անապատ[10301],
[10301] Ոմանք. Իբրեւ ձի ընդ անա՛՛։
13 Նրանց անցկացրեց անդունդներով, ինչպէս ձին է անցնում անապատով, կամ ինչպէս գրաստը՝ դաշտով, ու նրանք չյոգնեցին:
13 Զանոնք անդունդներէն առանց սահելու անցուց, Ինչպէս ձի մը անապատէն կ’անցնի։
zohrab-1805▾ eastern-1994▾ western am▾
63:1363:13 Который вел их чрез бездны, как коня по степи, {и} они не спотыкались?
63:13 ἤγαγεν αγω lead; pass αὐτοὺς αυτος he; him διὰ δια through; because of τῆς ο the ἀβύσσου αβυσσος abyss ὡς ως.1 as; how ἵππον ιππος horse δι᾿ δια through; because of ἐρήμου ερημος lonesome; wilderness καὶ και and; even οὐκ ου not ἐκοπίασαν κοπιαω exhausted; labor
63:13 מֹולִיכָ֖ם môlîḵˌām הלך walk בַּ ba בְּ in † הַ the תְּהֹמֹ֑ות ttᵊhōmˈôṯ תְּהֹום primeval ocean כַּ ka כְּ as † הַ the סּ֥וּס ssˌûs סוּס horse בַּ ba בְּ in † הַ the מִּדְבָּ֖ר mmiḏbˌār מִדְבָּר desert לֹ֥א lˌō לֹא not יִכָּשֵֽׁלוּ׃ yikkāšˈēlû כשׁל stumble
63:13. qui duxit eos per abyssos quasi equum in deserto non inpingentemHe that led them out through the deep, as a horse in the wilderness that stumbleth not.
13. that led them through the depths, as an horse in the wilderness, that they stumbled not?
63:13. He led them through the abyss, like a horse which does not stumble, in the desert.
63:13. That led them through the deep, as an horse in the wilderness, [that] they should not stumble?
That led them through the deep, as an horse in the wilderness, [that] they should not stumble:

63:13 Который вел их чрез бездны, как коня по степи, {и} они не спотыкались?
63:13
ἤγαγεν αγω lead; pass
αὐτοὺς αυτος he; him
διὰ δια through; because of
τῆς ο the
ἀβύσσου αβυσσος abyss
ὡς ως.1 as; how
ἵππον ιππος horse
δι᾿ δια through; because of
ἐρήμου ερημος lonesome; wilderness
καὶ και and; even
οὐκ ου not
ἐκοπίασαν κοπιαω exhausted; labor
63:13
מֹולִיכָ֖ם môlîḵˌām הלך walk
בַּ ba בְּ in
הַ the
תְּהֹמֹ֑ות ttᵊhōmˈôṯ תְּהֹום primeval ocean
כַּ ka כְּ as
הַ the
סּ֥וּס ssˌûs סוּס horse
בַּ ba בְּ in
הַ the
מִּדְבָּ֖ר mmiḏbˌār מִדְבָּר desert
לֹ֥א lˌō לֹא not
יִכָּשֵֽׁלוּ׃ yikkāšˈēlû כשׁל stumble
63:13. qui duxit eos per abyssos quasi equum in deserto non inpingentem
He that led them out through the deep, as a horse in the wilderness that stumbleth not.
63:13. He led them through the abyss, like a horse which does not stumble, in the desert.
63:13. That led them through the deep, as an horse in the wilderness, [that] they should not stumble?
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Adam Clarke: Commentary on the Bible - 1831
63:13: That led them through the deep - As a beast goeth down into the valley - In both these verses there is an allusion to the Israelites going through the Red Sea, in the bottom of which they found no more inconvenience than a horse would in running in the desert, where there was neither stone nor mud; nor a beast in the valley, where all was plain and smooth.
Albert Barnes: Notes on the Bible - 1834
63:13: That led them through the deep - They went through the deep on dry land - the waters having divided and left an unobstructed path.
As an horse in the wilderness - As an horse, or a courser, goes through a desert without stumbling. This is a most beautiful image. The reference is to vast level plains like those in Arabia, where there are no stones, no trees, no gullies, no obstacles, and where a fleet courser bounds over the plain without any danger of stumbling. So the Israelites were led on their way without falling. All obstacles were removed, and they were led along as if over a vast smooth plain. Our word 'wilderness,' by no means expresses the idea here. We apply it to uncultivated regions that are covered with trees, and where there would be numerous obstacles to such a race-horse. But the Hebrew word (מדבר midbâ r) rather refers to "a desert, a waste" - a place of level sands or plains where there was nothing to obstruct the fleet courser that should prance over them. Such is probably the meaning of this passage, but Harmer (Obs. i. 161ff) may be consulted for another view, which may possibly be the correct one.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
63:13: Psa 106:9; Hab 3:15
Geneva 1599
63:13 That led them through the deep, as an (o) horse in the wilderness, [that] they should not stumble?
(o) Peaceably and gentle, as a horse is led to his pasture.
John Gill
63:13 That led them through the deep,.... The depths, the bottom of the sea; not through the shallow, but where the waters had been deepest, the descent greatest; and at the bottom of which might have been expected much filth and dirt to hinder them in their passage, yet through this he led them:
as an horse in the wilderness; or rather, "in a plain", as the word (b) sometimes signifies; and so Kimchi renders it a plain land, and Jarchi smooth land. The sense is, that the Israelites passed through the sea with as much ease, and as little difficulty, as a good horse will run over a plain, where there is nothing to stop his course:
that they should not stumble? there being no clay to stick in, no stone to stumble at, but all like an even plain.
(b) "in planitie", Calvin, Gataker, Vitringa; "in campis", Grotius.
John Wesley
63:13 As an horse - With as much ease and tenderness, as an horse led by the bridle. Not stumble - That, tho' the sea were but newly divided, yet it was dried and smoothed by the wind, that God sent, as it were to prepare the way before them.
Robert Jamieson, A. R. Fausset and David Brown
63:13 deep--literally, "the tossing and roaring sea."
wilderness--rather, the "open plain" [HORSLEY], wherein there is no obstacle to cause a horse in its course the danger of stumbling.
63:1463:14: եւ իբրեւ զգրաստ ինչ ընդ դաշտ. եւ ո՛չ վաստակեցին։ Էջ Հոգի Տեառն, եւ առաջնորդեաց նոցա. ա՛յնպէս ածեր զժողովուրդն քո առնել քեզ անուն փառաց[10302]։ [10302] Բազումք. Էջ Հոգի ՚ի Տեառնէ։
14 Տիրոջ Հոգին իջաւ եւ առաջնորդեց նրանց»: Քո ժողովրդին դու այնպէս առաջնորդեցիր, որ քո անունը փառաւորեն:
14 Տէրոջը Հոգին զանիկա հանգստացուց, Հովիտը իջնող անասուններու պէս։Դուն քու ժողովուրդիդ առաջնորդութիւն ըրիր, Որպէս զի քեզի փառաւոր անուն վաստկիս։
եւ իբրեւ զգրաստ ինչ ընդ դաշտ. եւ ոչ վաստակեցին. էջ Հոգի ի Տեառնէ, եւ առաջնորդեաց նոցա.`` այնպէս ածեր զժողովուրդն քո առնել քեզ անուն փառաց:

63:14: եւ իբրեւ զգրաստ ինչ ընդ դաշտ. եւ ո՛չ վաստակեցին։ Էջ Հոգի Տեառն, եւ առաջնորդեաց նոցա. ա՛յնպէս ածեր զժողովուրդն քո առնել քեզ անուն փառաց[10302]։
[10302] Բազումք. Էջ Հոգի ՚ի Տեառնէ։
14 Տիրոջ Հոգին իջաւ եւ առաջնորդեց նրանց»: Քո ժողովրդին դու այնպէս առաջնորդեցիր, որ քո անունը փառաւորեն:
14 Տէրոջը Հոգին զանիկա հանգստացուց, Հովիտը իջնող անասուններու պէս։Դուն քու ժողովուրդիդ առաջնորդութիւն ըրիր, Որպէս զի քեզի փառաւոր անուն վաստկիս։
zohrab-1805▾ eastern-1994▾ western am▾
63:1463:14 Как стадо сходит в долину, Дух Господень вел их к покою. Так вел Ты народ Твой, чтобы сделать Себе славное имя.
63:14 καὶ και and; even ὡς ως.1 as; how κτήνη κτηνος livestock; animal διὰ δια through; because of πεδίου πεδιον step down; descend πνεῦμα πνευμα spirit; wind παρὰ παρα from; by κυρίου κυριος lord; master καὶ και and; even ὡδήγησεν οδηγεω guide αὐτούς αυτος he; him οὕτως ουτως so; this way ἤγαγες αγω lead; pass τὸν ο the λαόν λαος populace; population σου σου of you; your ποιῆσαι ποιεω do; make σεαυτῷ σεαυτου of yourself ὄνομα ονομα name; notable δόξης δοξα glory
63:14 כַּ ka כְּ as † הַ the בְּהֵמָה֙ bbᵊhēmˌā בְּהֵמָה cattle בַּ ba בְּ in † הַ the בִּקְעָ֣ה bbiqʕˈā בִּקְעָה valley תֵרֵ֔ד ṯērˈēḏ ירד descend ר֥וּחַ rˌûₐḥ רוּחַ wind יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH תְּנִיחֶ֑נּוּ tᵊnîḥˈennû נוח settle כֵּ֚ן ˈkēn כֵּן thus נִהַ֣גְתָּ nihˈaḡtā נהג drive עַמְּךָ֔ ʕammᵊḵˈā עַם people לַ la לְ to עֲשֹׂ֥ות ʕᵃśˌôṯ עשׂה make לְךָ֖ lᵊḵˌā לְ to שֵׁ֥ם šˌēm שֵׁם name תִּפְאָֽרֶת׃ tifʔˈāreṯ תִּפְאֶרֶת splendour
63:14. quasi animal in campo descendens spiritus Domini ductor eius fuit sic adduxisti populum tuum ut faceres tibi nomen gloriaeAs a beast that goeth down in the field, the spirit of the Lord was their leader: so didst thou lead thy people to make thyself a glorious name.
14. As the cattle that go down into the valley, the spirit of the LORD caused them to rest: so didst thou lead thy people, to make thyself a glorious name.
63:14. Like an animal who descends to an open field, the Spirit of the Lord was their guide. Thus did you lead your people, in order to make a glorious name for yourself.
63:14. As a beast goeth down into the valley, the Spirit of the LORD caused him to rest: so didst thou lead thy people, to make thyself a glorious name.
As a beast goeth down into the valley, the Spirit of the LORD caused him to rest: so didst thou lead thy people, to make thyself a glorious name:

63:14 Как стадо сходит в долину, Дух Господень вел их к покою. Так вел Ты народ Твой, чтобы сделать Себе славное имя.
63:14
καὶ και and; even
ὡς ως.1 as; how
κτήνη κτηνος livestock; animal
διὰ δια through; because of
πεδίου πεδιον step down; descend
πνεῦμα πνευμα spirit; wind
παρὰ παρα from; by
κυρίου κυριος lord; master
καὶ και and; even
ὡδήγησεν οδηγεω guide
αὐτούς αυτος he; him
οὕτως ουτως so; this way
ἤγαγες αγω lead; pass
τὸν ο the
λαόν λαος populace; population
σου σου of you; your
ποιῆσαι ποιεω do; make
σεαυτῷ σεαυτου of yourself
ὄνομα ονομα name; notable
δόξης δοξα glory
63:14
כַּ ka כְּ as
הַ the
בְּהֵמָה֙ bbᵊhēmˌā בְּהֵמָה cattle
בַּ ba בְּ in
הַ the
בִּקְעָ֣ה bbiqʕˈā בִּקְעָה valley
תֵרֵ֔ד ṯērˈēḏ ירד descend
ר֥וּחַ rˌûₐḥ רוּחַ wind
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
תְּנִיחֶ֑נּוּ tᵊnîḥˈennû נוח settle
כֵּ֚ן ˈkēn כֵּן thus
נִהַ֣גְתָּ nihˈaḡtā נהג drive
עַמְּךָ֔ ʕammᵊḵˈā עַם people
לַ la לְ to
עֲשֹׂ֥ות ʕᵃśˌôṯ עשׂה make
לְךָ֖ lᵊḵˌā לְ to
שֵׁ֥ם šˌēm שֵׁם name
תִּפְאָֽרֶת׃ tifʔˈāreṯ תִּפְאֶרֶת splendour
63:14. quasi animal in campo descendens spiritus Domini ductor eius fuit sic adduxisti populum tuum ut faceres tibi nomen gloriae
As a beast that goeth down in the field, the spirit of the Lord was their leader: so didst thou lead thy people to make thyself a glorious name.
63:14. Like an animal who descends to an open field, the Spirit of the Lord was their guide. Thus did you lead your people, in order to make a glorious name for yourself.
63:14. As a beast goeth down into the valley, the Spirit of the LORD caused him to rest: so didst thou lead thy people, to make thyself a glorious name.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14: Чтобы сделать Себе славное имя... или, как в 12: ст., "вечное имя". Величественный ряд благодеяний и чудес, явленных Господом Израилю, как мы знаем из истории, действительно, делал "славным и знаменитым" у всех народов и самое имя Всевышнего (Исх 9:16; 15:11-16). Но "слава Господня" не имеет ничего общего с людским тщеславием; это есть лишь достижение людьми конечной цели их существования, как это прекрасно выражено в первом же прошении молитвы Господней: "да святится имя Твое" (Мф 6:9). Вообще надо заметить, что по смыслу библейского мировоззрения отношение к "имени Господа" - т. е. его прославление или хуление, являются главным критерием всего морального поведения человека (ср. 19: ст.).
Adam Clarke: Commentary on the Bible - 1831
63:14: The Spirit of the Lord caused him to rest "The Spirit of Jehovah conducted them" - For תניחנו tenichennu, caused him to rest, the Septuagint have ὡδηγησεν αυτους, conducted them; they read תנחם tanchem. The Syriac, Chaldee, and Vulgate read תנחנו tanchennu, conducted him. Two MSS. have the word without the י yod in the middle.
Albert Barnes: Notes on the Bible - 1834
63:14: As a beast that goeth down into the valley - As a herd of cattle in the heat of the day descends into the shady glen in order to find rest. In the vale, streams of water usually flow. By those streams and fountains trees grow luxuriantly, and these furnish a cool and refreshing shade. The cattle, therefore, in the heat of the day, naturally descend from the hills, where there are no fountains and streams, and where they are exposed to an intense sun, to seek refreshment in the shade of the valley. The figure here is that of resting in safety after exposure; and there are few more poetic and beautiful images of comfort than that furnished by cattle lying quietly and safely in the cool shade of a well-watered vale. This image would be much more striking in the intense heat of an Oriental climate than it is with us. Harmer (Obs. i. 168ff) supposes that the allusion here is to the custom pRev_ailing still among the Arabs, when attacked by enemies, of withdrawing with their herds and flocks to some sequestered vale in the deserts, where they find safety. The idea, according to him, is, that Israel lay thus safely encamped in the wilderness; that they, with their flocks and herds and riches, were suffered to remain unattacked by the king of Egypt; and that this was a state of grateful repose, like that which a herd feels after having been closely pursued by an enemy, when it finds a safe retreat in some quiet vale. But it seems to me that the idea first suggested is the most correct - as it is, undoubtedly the most poetical and beautiful of a herd of cattle leaving the hills, and seeking a cooling shade and quiet retreat in a well-watered vale. Such repose, such calm, gentle, undisturbed rest, God gave his people. Such he gives them now, amidst sultry suns and storms, as they pass through the world.
The Spirit of the Lord - (See the note at Isa 63:10).
So didst thou lead - That is, dividing the sea, delivering them from their foes, and leading them calmly and securely on to the land of rest. So now, amidst dangers seen and unseen, God leads his people on toward heaven. He removes the obstacles in their way; he subdues their foes; he 'makes them to lie down in green pastures, and leads them beside the still waters' Psa 23:2; and he bears them forward to a world of perfect peace.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
63:14: the Spirit: Jos 22:4, Jos 23:1; Heb 4:8-11
to make: Isa 63:12; Num 14:21; Sa2 7:23; Ch1 29:13; Neh 9:5; Luk 2:14; Eph 1:6, Eph 1:12
John Gill
63:14 As a beast goeth down into the valley,.... Softly and gently, especially when laden; which may have some respect to the descent of the Israelites into the sea, into which they entered without any fear and dread, and without any hurry and precipitation, though Pharaoh's host was behind them; or rather, "as a beast goes along a valley", or "plain" (c); with ease, and without any interruption, so passed the Israelites through the sea. Thus the Targum renders it,
"as a beast goes, or is led, in a plain;''
so the word is used in Is 38:8, and elsewhere:
the Spirit of the Lord caused him to rest; or gently led him, that is, Israel; he walked on through the sea, with as much facility, and as little danger, as a beast walks on in a valley, or a horse in a plain. Some understand this of leading Israel through the wilderness, where often resting places were found for them, and at last they were brought to the land of rest, Canaan, and settled there:
so didst thou lead thy people; both through the sea, and through the wilderness, in a like easy, safe, and gentle manner:
to make thyself a glorious name; among the nations of the world, as he did by this amazing appearance of his for Israel; and it is hoped by those, whose words these are, he would do the like again, and get himself immortal glory.
(c) "sicut jumentum quod in campo, vel valle, vel planitie, graditur", Gataker.
John Wesley
63:14 The valley - A laden beast goeth warily and gently down the hill. Rest - Led them easily, that they should not be over - travelled, or fall down, through weariness; thus Jeremiah expresses it, Jer 31:2, and thus God gave them rest from their enemies, drowning them in the sea, and in their safe conduct, that they could not annoy or disturb them, leading them 'till he found them a place for resting; the word for leading, and resting, being much of a like notion, Zech 10:6, pointing at their several rests by the way, Num 10:33, or it may be read by way of interrogation, as all the foregoing words, and be the close of that enquiry, And where is the spirit, that caused then to rest? Or, he led them to Canaan the place of their rest.
Robert Jamieson, A. R. Fausset and David Brown
63:14 As a beast . . . rest--image from a herd led "down" from the hills to a fertile and well-watered "valley" (Ps 23:2); so God's Spirit "caused Israel to rest" in the promised land after their weary wanderings.
to make . . . name--(So Is 63:12; 2Kings 7:23).
63:1563:15: Եւ արդ դա՛րձ ՚ի յերկնից՝ եւ տե՛ս ՚ի տաճարէ սրբոյ քումմէ՝ եւ ՚ի փառաց քոց. ո՞ւր է նախանձ քո եւ զօրութիւն. ո՞ւր է բազում ողորմութիւն գթութեան քոյ, որով ներէիրն մեզ[10303]։ [10303] Ոմանք. Դա՛րձ յերկնից... եւ զօրութիւն քո։
15 Արդ, դարձի՛ր երկնքից եւ քո սուրբ ու փառաւոր տաճարից նայիր, թէ ո՛ւր են քո նախանձախնդրութիւնն ու զօրութիւնը, ո՛ւր են քո մեծ ողորմութիւնն ու գթութիւնը, որոնցով ներում էիր մեզ:
15 Երկնքէն նայէ՛,Քու սուրբ ու փառաւոր բնակութենէդ տե՛ս։Ո՞ւր է քու նախանձդ ու զօրութիւնդ։Քու աղիքներուդ գալարուիլը եւ ինծի ըրած ողորմութիւններդ արգիլուեցա՞ն։
Եւ արդ [986]դարձ յերկնից` եւ տես ի տաճարէ սրբոյ քումմէ եւ ի փառաց քոց. ո՞ւր է նախանձ քո եւ զօրութիւն. [987]ո՞ւր է`` բազում ողորմութիւն գթութեան [988]քո, որով ներէիրն մեզ:

63:15: Եւ արդ դա՛րձ ՚ի յերկնից՝ եւ տե՛ս ՚ի տաճարէ սրբոյ քումմէ՝ եւ ՚ի փառաց քոց. ո՞ւր է նախանձ քո եւ զօրութիւն. ո՞ւր է բազում ողորմութիւն գթութեան քոյ, որով ներէիրն մեզ[10303]։
[10303] Ոմանք. Դա՛րձ յերկնից... եւ զօրութիւն քո։
15 Արդ, դարձի՛ր երկնքից եւ քո սուրբ ու փառաւոր տաճարից նայիր, թէ ո՛ւր են քո նախանձախնդրութիւնն ու զօրութիւնը, ո՛ւր են քո մեծ ողորմութիւնն ու գթութիւնը, որոնցով ներում էիր մեզ:
15 Երկնքէն նայէ՛,Քու սուրբ ու փառաւոր բնակութենէդ տե՛ս։Ո՞ւր է քու նախանձդ ու զօրութիւնդ։Քու աղիքներուդ գալարուիլը եւ ինծի ըրած ողորմութիւններդ արգիլուեցա՞ն։
zohrab-1805▾ eastern-1994▾ western am▾
63:1563:15 Призри с небес и посмотри из жилища святыни Твоей и славы Твоей: где ревность Твоя и могущество Твое? благоутробие Твое и милости Твои ко мне удержаны.
63:15 ἐπίστρεψον επιστρεφω turn around; return ἐκ εκ from; out of τοῦ ο the οὐρανοῦ ουρανος sky; heaven καὶ και and; even ἰδὲ οραω view; see ἐκ εκ from; out of τοῦ ο the οἴκου οικος home; household τοῦ ο the ἁγίου αγιος holy σου σου of you; your καὶ και and; even δόξης δοξα glory ποῦ που.1 where? ἐστιν ειμι be ὁ ο the ζῆλός ζηλος zeal; jealousy σου σου of you; your καὶ και and; even ἡ ο the ἰσχύς ισχυς force σου σου of you; your ποῦ που.1 where? ἐστιν ειμι be τὸ ο the πλῆθος πληθος multitude; quantity τοῦ ο the ἐλέους ελεος mercy σου σου of you; your καὶ και and; even τῶν ο the οἰκτιρμῶν οικτιρμος compassion σου σου of you; your ὅτι οτι since; that ἀνέσχου ανεχω put up with; bear up ἡμῶν ημων our
63:15 הַבֵּ֤ט habbˈēṭ נבט look at מִ mi מִן from שָּׁמַ֨יִם֙ ššāmˈayim שָׁמַיִם heavens וּ û וְ and רְאֵ֔ה rᵊʔˈē ראה see מִ mi מִן from זְּבֻ֥ל zzᵊvˌul זְבֻל dominion קָדְשְׁךָ֖ qoḏšᵊḵˌā קֹדֶשׁ holiness וְ wᵊ וְ and תִפְאַרְתֶּ֑ךָ ṯifʔartˈeḵā תִּפְאֶרֶת splendour אַיֵּ֤ה ʔayyˈē אַיֵּה where קִנְאָֽתְךָ֙ qinʔˈāṯᵊḵā קִנְאָה jealousy וּ û וְ and גְב֣וּרֹתֶ֔ךָ ḡᵊvˈûrōṯˈeḵā גְּבוּרָה strength הֲמֹ֥ון hᵃmˌôn הָמֹון commotion מֵעֶ֛יךָ mēʕˈeʸḵā מֵעִים bowels וְֽ wᵊˈ וְ and רַחֲמֶ֖יךָ raḥᵃmˌeʸḵā רַחֲמִים compassion אֵלַ֥י ʔēlˌay אֶל to הִתְאַפָּֽקוּ׃ hiṯʔappˈāqû אפק be strong
63:15. adtende de caelo et vide de habitaculo sancto tuo et gloriae tuae ubi est zelus tuus et fortitudo tua multitudo viscerum tuorum et miserationum tuarum super me continuerunt seLook down from heaven, and behold from thy holy habitation and the place of thy glory: where is thy zeal, and thy strength, the multitude of thy bowels, and of thy mercies? they have held back themselves from me.
15. Look down from heaven, and behold from the habitation of thy holiness and of thy glory: where is thy zeal and thy mighty acts? the yearning of thy bowels and thy compassions are restrained toward me.
63:15. Gaze down from heaven, and behold from your holy habitation and from your glory. Where is your zeal, and your strength, the fullness of your heart and of your compassion? They have held themselves back from me.
63:15. Look down from heaven, and behold from the habitation of thy holiness and of thy glory: where [is] thy zeal and thy strength, the sounding of thy bowels and of thy mercies toward me? are they restrained?
Look down from heaven, and behold from the habitation of thy holiness and of thy glory: where [is] thy zeal and thy strength, the sounding of thy bowels and of thy mercies toward me? are they restrained:

63:15 Призри с небес и посмотри из жилища святыни Твоей и славы Твоей: где ревность Твоя и могущество Твое? благоутробие Твое и милости Твои ко мне удержаны.
63:15
ἐπίστρεψον επιστρεφω turn around; return
ἐκ εκ from; out of
τοῦ ο the
οὐρανοῦ ουρανος sky; heaven
καὶ και and; even
ἰδὲ οραω view; see
ἐκ εκ from; out of
τοῦ ο the
οἴκου οικος home; household
τοῦ ο the
ἁγίου αγιος holy
σου σου of you; your
καὶ και and; even
δόξης δοξα glory
ποῦ που.1 where?
ἐστιν ειμι be
ο the
ζῆλός ζηλος zeal; jealousy
σου σου of you; your
καὶ και and; even
ο the
ἰσχύς ισχυς force
σου σου of you; your
ποῦ που.1 where?
ἐστιν ειμι be
τὸ ο the
πλῆθος πληθος multitude; quantity
τοῦ ο the
ἐλέους ελεος mercy
σου σου of you; your
καὶ και and; even
τῶν ο the
οἰκτιρμῶν οικτιρμος compassion
σου σου of you; your
ὅτι οτι since; that
ἀνέσχου ανεχω put up with; bear up
ἡμῶν ημων our
63:15
הַבֵּ֤ט habbˈēṭ נבט look at
מִ mi מִן from
שָּׁמַ֨יִם֙ ššāmˈayim שָׁמַיִם heavens
וּ û וְ and
רְאֵ֔ה rᵊʔˈē ראה see
מִ mi מִן from
זְּבֻ֥ל zzᵊvˌul זְבֻל dominion
קָדְשְׁךָ֖ qoḏšᵊḵˌā קֹדֶשׁ holiness
וְ wᵊ וְ and
תִפְאַרְתֶּ֑ךָ ṯifʔartˈeḵā תִּפְאֶרֶת splendour
אַיֵּ֤ה ʔayyˈē אַיֵּה where
קִנְאָֽתְךָ֙ qinʔˈāṯᵊḵā קִנְאָה jealousy
וּ û וְ and
גְב֣וּרֹתֶ֔ךָ ḡᵊvˈûrōṯˈeḵā גְּבוּרָה strength
הֲמֹ֥ון hᵃmˌôn הָמֹון commotion
מֵעֶ֛יךָ mēʕˈeʸḵā מֵעִים bowels
וְֽ wᵊˈ וְ and
רַחֲמֶ֖יךָ raḥᵃmˌeʸḵā רַחֲמִים compassion
אֵלַ֥י ʔēlˌay אֶל to
הִתְאַפָּֽקוּ׃ hiṯʔappˈāqû אפק be strong
63:15. adtende de caelo et vide de habitaculo sancto tuo et gloriae tuae ubi est zelus tuus et fortitudo tua multitudo viscerum tuorum et miserationum tuarum super me continuerunt se
Look down from heaven, and behold from thy holy habitation and the place of thy glory: where is thy zeal, and thy strength, the multitude of thy bowels, and of thy mercies? they have held back themselves from me.
63:15. Gaze down from heaven, and behold from your holy habitation and from your glory. Where is your zeal, and your strength, the fullness of your heart and of your compassion? They have held themselves back from me.
63:15. Look down from heaven, and behold from the habitation of thy holiness and of thy glory: where [is] thy zeal and thy strength, the sounding of thy bowels and of thy mercies toward me? are they restrained?
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
15: С 15: по 19: ст. Если только что рассмотренный отдел первой части молитвы, по характеру его, можно назвать историческим, то настоящий отдел правильнее всего будет обозначить, как умилостивительно-просительный и глубоко-покаянный.

Призри с небес и посмотри... где ревность Твоя и могущество Твое? В пламенной молитве своей за народ Божий пророк Исаия, подобно Моисею (Чис 14:13-18), с "воплем крепким" обращается к Господу и просит Его снисходительно взглянуть со Своей небесной высоты на крайне бедственное состояние Его народа. Тяжесть такого положения особенно усугубляется тем обстоятельством, что народ израильский теперь оказывается как бы покинутым Богом: Его ревность и могущество, Его благоутробие и милость не изливаются теперь так обильно и для всех очевидно, как это было раньше, в "древние дни Моисеевы". Как муж, окончательно изверившийся в добропорядочности своей жены, перестает уже ревновать ее и делается к ней совершенно равнодушным, так и Господь, сетует пророк, утратил свою историческую "ревность" к Израилю (Исх 20:5) и перестал промышлять о нем.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
15 Look down from heaven, and behold from the habitation of thy holiness and of thy glory: where is thy zeal and thy strength, the sounding of thy bowels and of thy mercies toward me? are they restrained? 16 Doubtless thou art our father, though Abraham be ignorant of us, and Israel acknowledge us not: thou, O LORD, art our father, our redeemer; thy name is from everlasting. 17 O LORD, why hast thou made us to err from thy ways, and hardened our heart from thy fear? Return for thy servants' sake, the tribes of thine inheritance. 18 The people of thy holiness have possessed it but a little while: our adversaries have trodden down thy sanctuary. 19 We are thine: thou never barest rule over them; they were not called by thy name.
The foregoing praises were intended as an introduction to this prayer, which is continued to the end of the next chapter, and it is an affectionate, importunate, pleading prayer. It is calculated for the time of the captivity. As they had promises, so they had prayers, prepared for them against that time of need, that they might take with them words in turning to the Lord, and say unto him what he himself taught them to say, in which they might the better hope to prevail, the words being of God's own inditing. Some good interpreters think this prayer looks further, and that it expresses the complaints of the Jews under their last and final rejection from God and destruction by the Romans; for there is one passage in it (ch. lxiv. 4) which is applied to the grace of the gospel by the apostle (1 Cor. ii. 9), that grace for the rejecting of which they were rejected. In these verses we may observe,
I. The petitions they put up to God. 1. That he would take cognizance of their case and of the desires of their souls towards him: Look down from heaven, and behold, v. 15. They knew very well that God sees all, but they prayed that he would regard them, would condescend to favour them, would look upon them with an eye of compassion and concern, as he looked upon the affliction of his people in Egypt when he was about to appear for their deliverance. In begging that he would only look down upon them and behold them they did in effect appeal to his justice against their enemies, and pray for judgment against them (as Jehoshaphat, 2 Chron. xx. 11, 12, Behold, how they reward us. Wilt thou not judge them?), implicitly confiding in his mercy and wisdom as to the way in which he will relieve them (Ps. xxv. 18, Look upon my affliction and my pain): Look down from the habitation of thy holiness and of thy glory. God's holiness is his glory. Heaven is his habitation, the throne of his glory, where he most manifests his glory, and whence he is said to look down upon the earth, Ps. xxxiii. 14. His holiness is in a special manner celebrated there by the blessed angels (ch. vi. 3; Rev. iv. 8); there his holy ones attend him, and are continually about him; so that it is the habitation of his holiness. It is an encouragement to all his praying people, who desire to be holy as he is holy, that he dwells in a holy place. 2. That he would take a course for their relief (v. 17): "Return; change thy way towards us, and proceed not in thy controversy with us; return in mercy, and let us have not only a gracious look towards us, but thy gracious presence with us." God's people dread nothing more than his departures from them and desire nothing more than his returns to them.
II. The complaints they made to God. Two things they complained of:-- 1. That they were given up to themselves, and God's grace did not recover them, v. 17. It is a strange expostulation, "Why hast thou made us to err from thy ways, that is, many among us, the generality of us; and this complaint we have all of us some cause to make that thou hast hardened our heart from thy fear." Some make it to be the language of those among them that were impious and profane; when the prophets reproved them for the error of their ways, their hardness of heart, and contempt of God's word and commandments, they with a daring impudence charged their sin upon God, made him the author of it, and asked why doth he then find fault? Note, Those are wicked indeed that lay the blame of their wickedness upon God. But I rather take it to be the language of those among them that lamented the unbelief and impenitence of their people, not accusing God of being the author of their wickedness, but complaining of it to him. They owned that they had erred from God's ways, that their hearts had been hardened from his fear, that they had not received the impressions which the fear of God ought to make upon them and this was the cause of all their errors from his ways; or from his fear may mean from the true worship of God, and that is a hard heart indeed which is alienated from the service of a God so incontestably great and good. Now this they complain of, as their great misery and burden, that God had for their sins left them to this, had permitted them to err from his ways and had justly withheld his grace, so that their hearts were hardened from his fear. When they ask, Why hast thou done this? it is not as charging him with wrong, but lamenting it as a sore judgment. God had caused them to err and hardened their hearts, not only by withdrawing his Spirit from them, because they had grieved, and vexed, and quenched him (v. 10), but by a judicial sentence upon them (Go, make the heart of this people fat, ch. vi. 9, 10) and by his providences concerning them, which had proved sad occasions for their departure from him. David complains of his banishment, because in it he was in effect bidden to go and serve other gods, 1 Sam. xxvi. 19. Their troubles had alienated many of them from God, and prejudiced them against his service; and, because the rod of the wicked had lain long on their lot, they were ready to put forth their hand unto iniquity (Ps. cxxv. 3), and this was the thing they complained most of; their afflictions were their temptations, and to many of them invincible ones. Note, Convinced consciences complain most of spiritual judgments and dread that most in an affliction which draws them from God and duty. 2. That they were given up to their enemies, and God's providence did not rescue and relieve them (v. 18): Our adversaries have trodden down thy sanctuary. As it was a grief to them that in their captivity the generality of them had lost their affection to God's worship, and had their hearts hardened from it by their affliction, so it was a further grief that they were deprived of their opportunities of worshipping God in solemn assemblies. They complained not so much of the adversaries treading down their houses and cities as of their treading down God's sanctuary, because thereby God was immediately affronted, and they were robbed of the comforts they valued most and took most pleasure in.
III. The pleas they urged with God for mercy and deliverance. 1. They pleaded the tender compassion God used to show to his people and his ability and readiness to appear for them, v. 15. The most prevailing arguments in prayer are those that are taken from God himself; such these are. Where is thy zeal and thy strength? God has a zeal for his own glory, and for the comfort of his people; his name is Jealous; and he is a jealous God; and he has strength proportionable to secure his own glory and the interest of his people, in despite of all opposition. Now where are these? Have they not formerly appeared? Why do they not appear now? It cannot be that divine zeal, which is infinitely wise and just, should be cooled, that divine strength, which is infinite, should be weakened. Nay, his people had experienced not only his zeal and his strength, but the sounding of his bowels, or rather the yearning of them, such a degree of compassion to them as in men causes a commotion and agitation within them, as Hos. xi. 8, My heart is turned within me, my repentings are kindled together; and Jer. xxxi. 20, My bowels are troubled (or sound) for him. "Thus God used to be affected towards his people, and to express a multitude of mercies towards them; but where are they now? Are they restrained? Ps. lxxvii. 9. Has God, who so often remembered to be gracious, now forgotten to be so? Has he in anger shut up his tender mercies? It can never be." Note, We may ground good expectations of further mercy upon our experiences of former mercy. 2. They pleaded God's relation to them as their Father (v. 16): "Thy tender mercies are not restrained, for they are the tender mercies of a father, who, though he may be for a time displeased with his child, will yet, through the force of natural affection, soon be reconciled. Doubtless thou art our Father, and therefore thy bowels will years towards us." Such good thoughts of God as these we should always keep up in our hearts. However it be, yet God is good; for he is our Father. They own themselves fatherless if he be not their Father, and so cast themselves upon him with whom the fatherless findeth mercy, Hos. xiv. 3. It was the honour of their nation that they had Abraham to their father (Matt. iii. 9), who was the friend of God, and Israel, who was a prince with God; but what the better were they for that unless they had God himself for their Father? "Abraham and Israel cannot help us; they have not the power that God has; they are dead long since, and are ignorant of us, and acknowledge us not; they know not what our case is, nor what our wants are, and therefore know not which way to do us a kindness. If Abraham and Israel were alive with us, they would intercede for us and advise us; but they have gone to the other world, and we know not that they have any communication at all with this world, and therefore they are not capable of doing us any kindness any further than that we have the honour of being called their children." When the father is dead his sons come to honour and he knows it not, Job xiv. 21. "But thou, O Lord! art our Father still (the fathers of our flesh may call themselves ever-loving; but they are not ever-living; it is God only that is the immortal Father, that always knows us, and is never at a distance from us), and therefore our Redeemer from everlasting is thy name, the name by which we will know and own thee. It is the name by which from of old thou hast been known; thy people have always looked upon thee as the God to whom they might appeal to redress their grievances and plead their cause. Nay" (according to the sense some give of this place), "though Abraham and Israel not only cannot, but would not, help us, thou wilt. They have not the pity thou hast. We are so degenerate and corrupt that Abraham and Israel would not own us for their children, yet we fly to thee as our Father. Abraham cast out his son Ishmael; Jacob disinherited his son Reuben and cursed Simeon and Levi; but our heavenly Father, in pardoning sin, is God, and not man," Hos. xi. 9. 3. They pleaded God's interest in them, that he was their Lord, their owner and proprietor: "We are thy servants; what service we can do thou art entitled to, and therefore we ought not to serve strange kings and strange gods: Return for thy servants' sake." As a father finds himself obliged by natural affection to relieve and protect his child, so a master thinks himself obliged in honour to rescue and protect his servant: "We are thine by the strongest engagements, as well as the highest endearments. Thou hast borne rule over us; therefore, Lord, assert thy own interest, maintain thy own right; for we are called by thy name, and therefore whither shall we go but to thee, to be righted and protected? We are thine, save us (Ps. cxix. 94), thy own, acknowledge us. We are the tribes of thy inheritance, not only thy servants, but thy tenants; we are thine, not only to do work for thee, but to pay rent to thee. The tribes of Israel are God's inheritance, whence issue the little praise and worship that he receives from this lower world; and wilt thou suffer thy own servants and tenants to be thus abused?" 4. They pleaded that they had had but a short enjoyment of the land of promise and the privileges of the sanctuary (v. 18): The people of thy holiness have possessed it but a little while. From Abraham to David were but fourteen generations, and from David to the captivity but fourteen more (Matt. i. 17), and that was but a little while in comparison with what might have been expected from the promise of the land of Canaan for an everlasting possession (Gen. xvii. 8) and from the power that was put forth to bring them into that land and settle them in it. "Though we are the people of thy holiness, distinguished from other people and consecrated to thee, yet we are soon dislodged." But this they might thank themselves for; they were, in profession, the people of God's holiness, but it was their wickedness that turned them out of the possession of that land. 5. They pleaded that those who had and kept possession of their land were such as were strangers to God, such as he had no service or honour from: "Thou never didst bear rule over them, nor did they ever yield thee any obedience; they were not called by thy name, but professed relation to other gods and were the worshippers of them. Will God suffer those that do not stand in any relation to him to trample upon those that do?" Some give another reading of this: "We have become as those over whom thou didst never bear rule and who were never called by thy name; we are rejected and abandoned, despised and trampled upon, as if we never had been in thy service nor had thy name called upon us." Thus the shield of Saul was vilely cast away, as though he had not been anointed with oil. But the covenant that seems to be forgotten shall be remembered again.
Adam Clarke: Commentary on the Bible - 1831
63:15: And thy strength "And thy mighty power" - For גבורתיך geburotheycha, plural, thirty-two MSS. (seven ancient) and twenty-one of De Rossi's, and seven editions, have גבורתך geburathecha, singular.
Are they restrained? - For אלי elai, from (or in regard to) me, the Septuagint and Syriac read אלינו eleynu, from us. - L.
Albert Barnes: Notes on the Bible - 1834
63:15: Look down from heaven - This commences an earnest appeal that God would have mercy on them in their present calamities and trials. They entreat him to remember his former mercies, and to return and bless them, as he had done in ancient times.
And behold from the habitation - (See the notes at Isa 57:15).
Where is thy zeal - That is, thy former zeal for thy people; where is now the proof of the interest for their welfare which was vouchsafed in times that are past.
And thy strength - The might which was formerly manifested for their deliverance and salvation.
The sounding of thy bowels - Margin, 'Multitude.' The word rendered 'sounding' (המון hâ mô n), means properly a noise or sound, as of rain; Kg1 18:41; of singing, Eze 26:13; of a multitude, Sa1 4:14; Sa1 14:19. It also means a multitude, or a crowd of people Isa 13:4; Isa 33:3. Here it relates to an emotion or affection of the mind; and the phrase denotes compassion, or tender concern for them in their sufferings. It is derived from the customary expression in the Bible that the bowels, that is, the organs in the region of the chest - for so the word is used in the Scriptures - were the seat of the emotions, and were supposed to be affected by any strong and tender emotion of the mind (see the notes at Isa 16:11). The idea here is, 'Where is thy former compassion for thy people in distress?'
Are they restrained? - Are they witcheld? Are thy mercies to be exercised no more?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
63:15: down: Deu 26:15; Psa 33:14, Psa 80:14, Psa 102:19, Psa 102:20; Lam 3:50
the habitation: Isa 57:15, Isa 66:1; Kg1 8:27; Ch2 30:27; Psa 113:5, Psa 113:6, Psa 123:1
where: Isa 51:9, Isa 51:10; Psa 89:49
sounding: or, multitude
thy bowels: Isa 63:9, Isa 49:15; Psa 25:6 *marg. Jer 31:20; Hos 11:8; Luk 1:78 *marg. Phi 2:1; Jo1 3:17
Are: Psa 77:7-9
Carl Friedrich Keil and Franz Delitzsch
63:15
The way is prepared for the petitions for redemption which follow, outwardly by the change in Is 63:14, from a mere description to a direct address, and inwardly by the thought, that Israel is at the present time in such a condition, as to cause it to look back with longing eyes to the time of the Mosaic redemption. "Look from heaven and see, from the habitation of Thy holiness and majesty! Where is Thy zeal and Thy display of might? The pressure of Thy bowels and Thy compassions are restrained towards me." On the relation between הבּיט, to look up, to open the eyes, and ראה, to fix the eye upon a thing. It is very rarely that we meet with the words in the reverse order, והביט ראה (vid., Hab 1:5; Lam 1:11). In the second clause of Is 63:15, instead of misshâmayim (from heaven), we have "from the dwelling-place (mizzebhul) of Thy holiness and majesty." The all-holy and all-glorious One, who once revealed Himself so gloriously in the history of Israel, has now withdrawn into His own heaven, where He is only revealed to the spirits. The object of the looking and seeing, as apparent from what follows, is the present helpless condition of the people in their sufferings, to which there does not seem likely to be any end. There are no traces now of the kin'âh (zeal) with which Jehovah used to strive on behalf of His people, and against their oppressors (Is 26:11), or of the former displays of His gebhūrâh (וּגבוּרתך, as it is correctly written in Ven. 1521, is a defective plural). In Is 63:15 we have not a continued question ("the sounding of Thy bowels and Thy mercies, which are restrained towards me?"), as Hitzig and Knobel suppose. The words 'ēlai hith'appâqū have not the appearance of an attributive clause, either according to the new strong thought expressed, or according to the order of the words (with אלי written first). On strepitus viscerum, as the effect and sign of deep sympathy, see at Is 16:11. רחמים and מעים, or rather מעים (from מעה, of the form רעה) both signify primarily σπλἀγχνα, strictly speaking the soft inward parts of the body; the latter from the root מע, to be pulpy or soft, the former from the root חר, to be slack, loose, or soft. המון, as the plural of the predicate shows, does not govern רחמיך also. It is presupposed that the love of Jehovah urges Him towards His people, to relieve their misery; but His compassion and sympathy apparently put constraint upon themselves (hith'appēq as in Is 42:14, lit., se superare, from 'âphaq, root פק), to abstain from working on behalf of Israel.
Geneva 1599
63:15 (p) Look down from heaven, and behold from the habitation of thy holiness and of thy glory: where [is] thy (q) zeal and thy strength, the sounding of thy bowels and of thy mercies toward me? are they (r) restrained?
(p) Having declared God's benefits showed to their forefathers, he turned himself to God by prayer, desiring him to continue the same graces toward them.
(q) Your great affection, which you bore for us.
(r) Meaning, from the whole body of the Church.
John Gill
63:15 Look down from heaven,.... Here begins the prayer of the church and people of God, which continues to the end of the chapter, goes through the next, and the answer to which begins at Is 65:1. Aben Ezra calls it the prayer of the wise in captivity: it seems to be the petition of some converts among the Jews, either in the first times of the Gospel, or in the latter day; who entreat that the Lord would "look down from heaven", the third heaven, the seat of his majesty, where is his throne of glory, and his presence is most visible to angels and glorified saints; this is on high, as the phrase imports; and the persons below, on earth, at his footstool, whom he is desired to look down upon, and which to do is a great condescension in him, Ps 113:6, and this is to be understood, not of that general view of persons and things, which he is always taking, Ps 33:13, but of a special look of love, grace, and mercy; such an one with which he looks upon his people in Christ, with complacency and delight: indeed his eyes are always on them, and never withdrawn from them; he ever looks upon them, to preserve and protect them, to communicate unto them, to support them under their afflictions, and to deliver out of them; but because of this they are not always sensible, but are ready to conclude that he looks off from them, and turns his back upon them, therefore they desire him to return, look down, and behold; see Ps 80:14,
and behold from the habitation of thy holiness and of thy glory; this is a description of heaven, as the dwelling place of God, who is most holy, holiness itself, in whom that perfection is most glorious, and which is displayed in all his works; and hence heaven is a holy as well as a high place, and where none but holy persons dwell; and which is a glorious place, where the glory of God is displayed, the glory of Christ is seen, and which is glory itself; and from hence the holy God is desired to behold; what creatures, dust, and ashes, sinful ones, polluted worms, at his footstool, a poor and an afflicted people:
where is thy zeal, and thy strength? his "jealousy" of his great name, and of his own glory; his jealousy of his dear people, that they are not wronged and injured; his "fervent love", and warm affections for them, of which he has given pregnant proofs; which, shed abroad in the heart, warms that, and is what many waters cannot quench: this indeed is not always alike manifest, and therefore unbelief asks where it is, as if it was quite gone; or, however, faith prays for a fresh manifestation of it. The "strength" or power of God has appeared in creation, and in the sustentation of all things; in Christ, the man of his right hand; in strengthening his people, destroying their enemies, and delivering them; and yet this not appearing sometimes at once, immediately for their help and protection, they ask where it is: it follows:
the sounding of thy bowels, and of thy mercies towards me? the noise and rumbling of the bowels, to which the allusion is, are sometimes occasioned by the working of strong passions, as fear and love, and which produce what is called the yearning of the bowels; of which there are instances in Joseph, and in the harlot in Solomon's time, Gen 43:30, the tender mercies of God, his pity and compassion, are expressed hereby, to which are owing the mission of his Son, the forgiveness of sins, and help and relief under afflictions; see Lk 1:77, now it is asked, where are those?
are they restrained? it was thought they were shut up in anger, and would not be let out again; see Ps 77:7. The phrase "towards me", in the former clause, seems, according to the accents, to belong to this; and should be read, "are they restrained towards me" (d)? or "shut up from me?" the Lord seemed to harden his heart against his church and people, and to have no heart of compassion towards them, as they imagined.
(d) "erga me continerent se", Montanus; "continerent?" Junius & Tremellius; "erga me sese continent?" Piscator; "cohibeant se erga me?" Gataker; so Ben Melech; "quae se erga me continent?" Vitringa.
John Wesley
63:15 Look - Now the prophet begins to expostulate with God, and to argue both from the goodness of his nature, and from the greatness of his works. God sees every where, and every thing, but he is said to look down from heaven, because there is his throne whereon he sits in majesty. Behold - Not barely see, but behold with regard, and respect thy poor people. Where - What is become of that love, which of old would not let thee suffer thy people to be wronged? Strength - That power of thine manifested in those great acts? The founding - This is spoken of God after the manner of men.
Robert Jamieson, A. R. Fausset and David Brown
63:15 Here begins a fervent appeal to God to pity Israel now on the ground of His former benefits.
habitation of . . . holiness-- (Is 57:15; Deut 26:15; 2Chron 30:27; Ps 33:14; Ps 80:14).
zeal . . . strength--evinced formerly for Thy people.
sounding of . . . bowels--Thine emotions of compassion (Is 16:11; Jer 31:20; Jer 48:36; Hos 11:8).
63:1663:16: Զի դո՛ւ ես Հայր. զի Աբրահամ ո՛չ գիտաց զմեզ, եւ Իսրայէլ ո՛չ ծանեաւ զմեզ. արդ դու Տէր Հայր մեր փրկեա՛ զմեզ, զի իսկզբանէ անո՛ւն քո է ՚ի վերայ մեր[10304]։ [10304] Բազումք յաւելուն. Զի դու ես մեր... այլ դու Տէր Հայր մեր։
16 Դու ես մեր հայրը: Աբրահամը չգիտէր մեզ, Իսրայէլը մեզ չէր ճանաչում, բայց դու, Տէ՛ր, Հա՛յր մեր, փրկի՛ր մեզ, որովհետեւ սկզբից ի վեր մեզ վրայ է քո անունը:
16 Քանզի մեր Հայրը դուն ես, Թէեւ Աբրահամ մեզ չի գիտեր Ու Իսրայէլ մեզ չի ճանչնար. Դո՛ւն, ո՛վ Տէր, մեր Հայրն ես Ու սկիզբէն քու անունդ մեր Փրկիչն է։
Զի դու ես մեր Հայր. զի Աբրահամ ոչ գիտաց զմեզ, եւ Իսրայէլ ոչ ծանեաւ զմեզ. այլ դու, Տէր, Հայր մեր, [989]փրկեա զմեզ, զի ի սկզբանէ անուն քո է ի վերայ մեր:

63:16: Զի դո՛ւ ես Հայր. զի Աբրահամ ո՛չ գիտաց զմեզ, եւ Իսրայէլ ո՛չ ծանեաւ զմեզ. արդ դու Տէր Հայր մեր փրկեա՛ զմեզ, զի իսկզբանէ անո՛ւն քո է ՚ի վերայ մեր[10304]։
[10304] Բազումք յաւելուն. Զի դու ես մեր... այլ դու Տէր Հայր մեր։
16 Դու ես մեր հայրը: Աբրահամը չգիտէր մեզ, Իսրայէլը մեզ չէր ճանաչում, բայց դու, Տէ՛ր, Հա՛յր մեր, փրկի՛ր մեզ, որովհետեւ սկզբից ի վեր մեզ վրայ է քո անունը:
16 Քանզի մեր Հայրը դուն ես, Թէեւ Աբրահամ մեզ չի գիտեր Ու Իսրայէլ մեզ չի ճանչնար. Դո՛ւն, ո՛վ Տէր, մեր Հայրն ես Ու սկիզբէն քու անունդ մեր Փրկիչն է։
zohrab-1805▾ eastern-1994▾ western am▾
63:1663:16 Только Ты Отец наш; ибо Авраам не узнаёт нас, и Израиль не признаёт нас своими; Ты, Господи, Отец наш, от века имя Твое: >.
63:16 σὺ συ you γὰρ γαρ for ἡμῶν ημων our εἶ ειμι be πατήρ πατηρ father ὅτι οτι since; that Αβρααμ αβρααμ Abraam; Avraam οὐκ ου not ἔγνω γινωσκω know ἡμᾶς ημας us καὶ και and; even Ισραηλ ισραηλ.1 Israel οὐκ ου not ἐπέγνω επιγινωσκω recognize; find out ἡμᾶς ημας us ἀλλὰ αλλα but σύ συ you κύριε κυριος lord; master πατὴρ πατηρ father ἡμῶν ημων our ῥῦσαι ρυομαι rescue ἡμᾶς ημας us ἀπ᾿ απο from; away ἀρχῆς αρχη origin; beginning τὸ ο the ὄνομά ονομα name; notable σου σου of you; your ἐφ᾿ επι in; on ἡμᾶς ημας us ἐστιν ειμι be
63:16 כִּֽי־ kˈî- כִּי that אַתָּ֣ה ʔattˈā אַתָּה you אָבִ֔ינוּ ʔāvˈînû אָב father כִּ֤י kˈî כִּי that אַבְרָהָם֙ ʔavrāhˌām אַבְרָהָם Abraham לֹ֣א lˈō לֹא not יְדָעָ֔נוּ yᵊḏāʕˈānû ידע know וְ wᵊ וְ and יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel לֹ֣א lˈō לֹא not יַכִּירָ֑נוּ yakkîrˈānû נכר recognise אַתָּ֤ה ʔattˈā אַתָּה you יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH אָבִ֔ינוּ ʔāvˈînû אָב father גֹּאֲלֵ֥נוּ gōʔᵃlˌēnû גאל redeem מֵֽ mˈē מִן from עֹולָ֖ם ʕôlˌām עֹולָם eternity שְׁמֶֽךָ׃ šᵊmˈeḵā שֵׁם name
63:16. tu enim pater noster et Abraham nescivit nos et Israhel ignoravit nos tu Domine pater noster redemptor noster a saeculo nomen tuumFor thou art our father, and Abraham hath not known us, and Israel hath been ignorant of us: thou, O Lord, art our father, our redeemer, from everlasting is thy name.
16. For thou art our father, though Abraham knoweth us not, and Israel doth not acknowledge us: thou, O LORD, art our father; our redeemer from everlasting is thy name.
63:16. For you are our Father, and Abraham has not known us, and Israel has been ignorant of us. You are our Father, O Lord our Redeemer. Your name is beyond all ages.
63:16. Doubtless thou [art] our father, though Abraham be ignorant of us, and Israel acknowledge us not: thou, O LORD, [art] our father, our redeemer; thy name [is] from everlasting.
Doubtless thou [art] our father, though Abraham be ignorant of us, and Israel acknowledge us not: thou, O LORD, [art] our father, our redeemer; thy name [is] from everlasting:

63:16 Только Ты Отец наш; ибо Авраам не узнаёт нас, и Израиль не признаёт нас своими; Ты, Господи, Отец наш, от века имя Твое: <<Искупитель наш>>.
63:16
σὺ συ you
γὰρ γαρ for
ἡμῶν ημων our
εἶ ειμι be
πατήρ πατηρ father
ὅτι οτι since; that
Αβρααμ αβρααμ Abraam; Avraam
οὐκ ου not
ἔγνω γινωσκω know
ἡμᾶς ημας us
καὶ και and; even
Ισραηλ ισραηλ.1 Israel
οὐκ ου not
ἐπέγνω επιγινωσκω recognize; find out
ἡμᾶς ημας us
ἀλλὰ αλλα but
σύ συ you
κύριε κυριος lord; master
πατὴρ πατηρ father
ἡμῶν ημων our
ῥῦσαι ρυομαι rescue
ἡμᾶς ημας us
ἀπ᾿ απο from; away
ἀρχῆς αρχη origin; beginning
τὸ ο the
ὄνομά ονομα name; notable
σου σου of you; your
ἐφ᾿ επι in; on
ἡμᾶς ημας us
ἐστιν ειμι be
63:16
כִּֽי־ kˈî- כִּי that
אַתָּ֣ה ʔattˈā אַתָּה you
אָבִ֔ינוּ ʔāvˈînû אָב father
כִּ֤י kˈî כִּי that
אַבְרָהָם֙ ʔavrāhˌām אַבְרָהָם Abraham
לֹ֣א lˈō לֹא not
יְדָעָ֔נוּ yᵊḏāʕˈānû ידע know
וְ wᵊ וְ and
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
לֹ֣א lˈō לֹא not
יַכִּירָ֑נוּ yakkîrˈānû נכר recognise
אַתָּ֤ה ʔattˈā אַתָּה you
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
אָבִ֔ינוּ ʔāvˈînû אָב father
גֹּאֲלֵ֥נוּ gōʔᵃlˌēnû גאל redeem
מֵֽ mˈē מִן from
עֹולָ֖ם ʕôlˌām עֹולָם eternity
שְׁמֶֽךָ׃ šᵊmˈeḵā שֵׁם name
63:16. tu enim pater noster et Abraham nescivit nos et Israhel ignoravit nos tu Domine pater noster redemptor noster a saeculo nomen tuum
For thou art our father, and Abraham hath not known us, and Israel hath been ignorant of us: thou, O Lord, art our father, our redeemer, from everlasting is thy name.
63:16. For you are our Father, and Abraham has not known us, and Israel has been ignorant of us. You are our Father, O Lord our Redeemer. Your name is beyond all ages.
63:16. Doubtless thou [art] our father, though Abraham be ignorant of us, and Israel acknowledge us not: thou, O LORD, [art] our father, our redeemer; thy name [is] from everlasting.
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: Только Ты Отец наш... Ты Господи, Отец наш... Вот самое горячее и сильное исповедание Господа от лица лучших сынов верного Израиля. Несмотря как бы на некоторое забвение Богом Своего народа, лучшие сыны последнего не перестают обращаться к Нему, как к Своему единственному защитнику и Отцу. Это сильное и твердое исповедание Израилем факта своего избранничества Богом должно быть поставлено в связь с таким же убежденно-твердым констатированием его в раннейших словах пророка, сказанных им от лица Самого Всевышнего (8: ст.).

Израиль не признает нас своими... "Авраам" и "Израиль" - здесь, очевидно, синонимы: они являются общим обозначением исторического Израиля, или, точнее, того большинства иудейского народа, которое по своей слепоте, не признало Мессии и не уверовало в него, когда Он пришел. При таком понимании данного места, лица, говорящие через пророка, заметно выделяются из состава этого большинства; они именно являются представителями того верного меньшинства Израиля, которое узнало Мессию и тем самым оправдало свое Божественное избрание, хотя за это подверглось ненависти своих же соплеменников.

От века имя Твое: "Искупитель наш" - Высокознаменательный термин "искупитель" впервые употреблен еще в кн. Иова (19:25). а затем в Псалтири (Пс 73:2) и неоднократно у пророка Исаии (41:14; 43:3; 47:4; 59:20; 62:11: и пр.). При этом важно отметить, что у последнего он безразлично прилагается как к Самому Господу, так и к Мессии-Христу.
Adam Clarke: Commentary on the Bible - 1831
63:16: Our Redeemer; thy name is from everlasting "O deliver us for the sake of thy name" - The present text reads, as our translation has rendered it, "Our Redeemer, thy name is from everlasting." But instead of מעולם meolam, from everlasting, an ancient MS. has למען lemaan, for the sake of, which gives a much better sense. To show the impropriety of the present reading, it is sufficient to observe, that the Septuagint and Syriac translators thought it necessary to add עלינו aleynu, upon us, to make out the sense; That is, "Thy name is upon us, or we are called by thy name, from of old." And the Septuagint have rendered גאלנו goalenu, in the imperative mood, ῥυσαι ἡμας, deliver us. - L.
Albert Barnes: Notes on the Bible - 1834
63:16: Doubtless - Hebrew, כי kı̂ y - 'For;' verily; surely. It implies the utmost confidence that he still retained the feelings of a tender father.
Thou art our father - Notwithstanding appearances to the contrary, and though we should be disowned by all others, we will still believe that thou dost sustain the relation of a father. Though they saw no human aid, yet their confidence was unwavering that he had still tender compassion toward them.
Though Abraham be ignorant of us - Abraham was the father of the nations - their pious and much venerated ancestor. His memory they cherished with the deepest affection, and him they venerated as the illustrious patriarch whose name all were accustomed to speak with Rev_erence. The idea here is, that though even such a man - one so holy, and so much venerated and loved - should refuse to own them as his children, yet that God would not forget his paternal relation to them. A similar expression of his unwavering love occurs in Isa 49:15 : 'Can a woman forget her sucking child?' See the note at that place. The language here expresses the unwavering conviction of the pious, that God's love for his people would never change; that it would live when even the most tender earthly ties are broken, and when calamities so thicken around us that we seem to be forsaken by God; and are forsaken by our sunshine friends, and even by our most tender earthly connections.
And Israel acknowledge us not - And though Jacob, another much honored and venerated patriarch, should refuse to recognize us as his children. The Jewish expositors say, that the reason why Abraham and Jacob are mentioned here and Isaac omitted, is, that Abraham was the first of the patriarchs, and that all the posterity of Jacob was admitted to the privileges of the covenant, which was not true of Isaac. The sentiment here is, that we should have unwavering confidence in God. We should confide in him though all earthly friends refuse to own us, and cast out our names as evil. Though father and mother and kindred refuse to acknowledge us, yet we should believe that God is our unchanging friend; and it is of more value to have such a friend than to have the most honored earthly ancestry and the affections of the nearest earthly relatives. How often have the people of God been called to experience this! How many times in the midst of persecution; when forsaken by father and mother; when given up to a cruel death on account of their attachment to the Redeemer, have they had occasion to recoil this beautiful sentiment, and how unfailingly have they found it to be true! Forsaken and despised; cast out and rejected; abandoned apparently by God and by people, they have yet found, in the arms of their heavenly Father, a consolation which this world could not destroy, and have experienced his tender compassions attending them even down to the grave.
Our Redeemer - Margin, 'Our Redeemer, from everlasting is thy name.' The Hebrew will bear either construction. Lowth renders it, very loosely, in accordance with the reading of one ancient manuscript, 'O deliver us for the sake of thy name.' Probably the idea is that which results from a deeply affecting and tender view of God as the Redeemer of his people. The heart, overflowing with emotion, meditates upon the eternal honors of his name, and is disposed to ascribe to him everlasting praise.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
63:16: thou art: Isa 64:8; Exo 4:22; Deu 32:6; Ch1 29:10; Jer 3:19, Jer 31:9; Mal 1:6, Mal 2:10; Mat 6:9
though: Job 14:21; Ecc 9:5
redeemer; thy name is from everlasting: or, Redeemer from everlasting is thy name, Isa 63:12, Isa 41:14, Isa 43:14, Isa 44:6, Isa 54:5; Pe1 1:18-21
Carl Friedrich Keil and Franz Delitzsch
63:16
The prayer for help, and the lamentation over its absence, are now justified in Is 63:16 : "For Thou art our Father; for Abraham is ignorant of us, and Israel knoweth us not. Thou, O Jehovah, art our Father; our Redeemer is from olden time Thy name." Jehovah is Israel's Father (Deut 32:6). His creative might, and the gracious counsels of His love, have called it into being: אבינוּ has not yet the deep and unrestricted sense of the New Testament "Our Father." The second kı̄ introduces the reason for this confession that Jehovah was Israel's Father, and could therefore look for paternal care and help from Him alone. Even the dearest and most honourable men, the forefathers of the nation, could not help it. Abraham and Jacob-Israel had been taken away from this world, and were unable to interfere on their own account in the history of their people. ידע and הכּיר suggest the idea of participating notice and regard, as in Deut 33:9 and Ruth 2:10, Ruth 2:19. יכּירנוּ has the vowel â (pausal for a, Is 56:3) in the place of ē, to rhyme with ידענוּ (see Ges. 60, Anm. 2). In the concluding clause, according to the accents, מעולם גּאלנוּ are connected together; but the more correct accentuation is גאלנו tiphchah, מעולם mercha, and we have rendered it so. From the very earliest time the acts of Jehovah towards Israel had been such that Israel could call Him גאלנו.
Geneva 1599
63:16 Doubtless thou [art] our father, though (s) Abraham be ignorant of us, and Israel acknowledge us not: thou, O LORD, [art] our father, our redeemer; thy name [is] from everlasting.
(s) Though Abraham would refuse us to be his children, yet you will not refuse to be our father.
John Gill
63:16 Doubtless thou art our father,.... Therefore why shouldst thou restrain thy mercies and bowels of compassion from us? or therefore look down upon us, and behold us; the church pleads her relation to God, and in a strong manner; faith of interest continued with her, though he hid his face from her. This relation of father and children, which subsists between God and his people, is not upon the foot of creation, so he is a father to all men; nor on account of national adoption, so he was to the whole body of the Jewish people; but through special adopting grace, which is a sovereign act of his will, founded in divine predestination; is a blessing of the covenant of grace; comes to men through Christ, through relation to him, and redemption by him, and is made manifest in regeneration; and a loving tender hearted father he is to his children, who sympathizes with them, provides all things for them, food and raiment, and bestows them on them, and lays up for them, for time to come, even an inheritance rescued in heaven; and though there are sometimes doubts in the minds of the children of God about this relation, through the temptations of Satan, by reason of their sins and corruptions, and because of their afflictions; yet those doubts are wholly removed through the testimony of the spirit of adoption, witnessing to their spirits that they are the children of God, when they can in the strength of faith claim their interest, and call him their Father:
though Abraham be ignorant of us, and Israel acknowledge us not; those, who were their ancestors, were both dead; and the dead know not any thing of their posterity, and of their case and circumstances in this world, temporal or spiritual; nor are capable of giving them any help or aid in time of distress; and perhaps the prophet, in the name of the church, purposely expresses himself in this language, knowing what confidence the Jews were apt to place in Abraham and Israel, to draw off their minds from them, and to lead them to look to God as their only Father; who only could help them in their time of affliction, and was infinitely more to them than any earthly father could possibly be. Some think the sense is, that they confess they were become so degenerate, that if Abraham and Jacob were to return from the dead, they would not know them to be their seed and offspring; and yet, notwithstanding this, God was their Father. This may be the language of some persons, who have comfortable views of their relation to God, when earthly parents, and even professors of religion, disown and slight them:
thou, O Lord; art our father; which is repeated for the confirmation of it, and to express their full assurance of faith in it the more strongly:
our Redeemer; thy name is from everlasting; or, "our Redeemer from everlasting is thy name" (e); more agreeably to the accents: Christ was appointed from everlasting to be the Redeemer of his people; God was so early in him, drawing the scheme of redemption and salvation, and made so early a covenant with him concerning it; which may be properly enough called the covenant of redemption, though not as distinct from the covenant of grace; and Christ was the Redeemer of his people in all ages, and lived as such, as well as God the Father was, of old, in all ages, the protector of his people, and the avenger of their wrongs, to whom they might at all times apply for help.
(e) "redemptor noster a seculo nomen tuum", V. L. "vel est", Vitringa; "assertor noster a seculo est nomen tuum", Cocceius.
John Wesley
63:16 Abraham - He who was our father after the flesh, though he be dead, and so ignorant of our condition. Redeemer - This is urged as another argument for pity; because their Father was their Redeemer. From everlasting - Thou hast been our Redeemer of old.
Robert Jamieson, A. R. Fausset and David Brown
63:16 thou . . . father--of Israel, by right not merely of creation, but also of electing adoption (Is 64:8; Deut 32:6; 1Chron 29:10).
though Abraham . . . Israel--It had been the besetting temptation of the Jews to rest on the mere privilege of their descent from faithful Abraham and Jacob (Mt 3:9; Jn 8:39; Jn 4:12); now at last they renounce this, to trust in God alone as their Father, notwithstanding all appearances to the contrary. Even though Abraham, our earthly father, on whom we have prided ourselves, disown us, Thou wilt not (Is 49:15; Ps 27:10). Isaac is not mentioned, because not all his posterity was admitted to the covenant, whereas all Jacob's was; Abraham is specified because he was the first father of the Jewish race.
everlasting--an argument why He should help them, namely, because of His everlasting immutability.
63:1763:17: Զմէ՞ մոլորեցուցեր զմեզ Տէր ՚ի ճանապարհաց քոց. խստացուցե՛ր զսիրտ մեր չերկնչել ՚ի քէն. դա՛րձ վասն ծառայից քոց. դա՛րձ վասն ազգաց ժառանգութեան քոյ[10305]։ [10305] Բազումք. Խստացուցեր զսիրտս մեր։
17 Ինչո՞ւ մեզ թողեցիր, որ մոլորուենք քո ճանապարհներից, ո՛վ Տէր, ինչո՞ւ կարծրացրիր մեր սրտերը, որ քեզնից չվախենանք. դարձի՛ր ի սէր քո ծառաների, դարձի՛ր ի սէր քո ժողովրդի, որ քո ժառանգութիւնն է:
17 Ո՛վ Տէր, ինչո՞ւ համար մեզ քու ճամբաներէդ կը մոլորեցնես, Ինչո՞ւ մեր սիրտը կը խստացնես, որ քեզմէ չվախնանք։Քու ծառաներուդ սիրոյն համար, Քու ժառանգութեանդ ցեղերուն դարձիր։
Զմէ՞ մոլորեցուցեր զմեզ, Տէր, ի ճանապարհաց քոց. խստացուցեր զսիրտս մեր չերկնչել ի քէն. դարձ վասն ծառայից քոց. դարձ վասն ազգաց ժառանգութեան քո:

63:17: Զմէ՞ մոլորեցուցեր զմեզ Տէր ՚ի ճանապարհաց քոց. խստացուցե՛ր զսիրտ մեր չերկնչել ՚ի քէն. դա՛րձ վասն ծառայից քոց. դա՛րձ վասն ազգաց ժառանգութեան քոյ[10305]։
[10305] Բազումք. Խստացուցեր զսիրտս մեր։
17 Ինչո՞ւ մեզ թողեցիր, որ մոլորուենք քո ճանապարհներից, ո՛վ Տէր, ինչո՞ւ կարծրացրիր մեր սրտերը, որ քեզնից չվախենանք. դարձի՛ր ի սէր քո ծառաների, դարձի՛ր ի սէր քո ժողովրդի, որ քո ժառանգութիւնն է:
17 Ո՛վ Տէր, ինչո՞ւ համար մեզ քու ճամբաներէդ կը մոլորեցնես, Ինչո՞ւ մեր սիրտը կը խստացնես, որ քեզմէ չվախնանք։Քու ծառաներուդ սիրոյն համար, Քու ժառանգութեանդ ցեղերուն դարձիր։
zohrab-1805▾ eastern-1994▾ western am▾
63:1763:17 Для чего, Господи, Ты попустил нам совратиться с путей Твоих, ожесточиться сердцу нашему, чтобы не бояться Тебя? обратись ради рабов Твоих, ради колен наследия Твоего.
63:17 τί τις.1 who?; what? ἐπλάνησας πλαναω mislead; wander ἡμᾶς ημας us κύριε κυριος lord; master ἀπὸ απο from; away τῆς ο the ὁδοῦ οδος way; journey σου σου of you; your ἐσκλήρυνας σκληρυνω harden ἡμῶν ημων our τὰς ο the καρδίας καρδια heart τοῦ ο the μὴ μη not φοβεῖσθαί φοβεω afraid; fear σε σε.1 you ἐπίστρεψον επιστρεφω turn around; return διὰ δια through; because of τοὺς ο the δούλους δουλος subject σου σου of you; your διὰ δια through; because of τὰς ο the φυλὰς φυλη tribe τῆς ο the κληρονομίας κληρονομια inheritance σου σου of you; your
63:17 לָ֣מָּה lˈāmmā לָמָה why תַתְעֵ֤נוּ ṯaṯʕˈēnû תעה err יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH מִ mi מִן from דְּרָכֶ֔יךָ ddᵊrāḵˈeʸḵā דֶּרֶךְ way תַּקְשִׁ֥יחַ taqšˌîₐḥ קשׁח be hard לִבֵּ֖נוּ libbˌēnû לֵב heart מִ mi מִן from יִּרְאָתֶ֑ךָ yyirʔāṯˈeḵā יִרְאָה fear שׁ֚וּב ˈšûv שׁוב return לְמַ֣עַן lᵊmˈaʕan לְמַעַן because of עֲבָדֶ֔יךָ ʕᵃvāḏˈeʸḵā עֶבֶד servant שִׁבְטֵ֖י šivṭˌê שֵׁבֶט rod נַחֲלָתֶֽךָ׃ naḥᵃlāṯˈeḵā נַחֲלָה heritage
63:17. quare errare nos fecisti Domine de viis tuis indurasti cor nostrum ne timeremus te convertere propter servos tuos tribus hereditatis tuaeWhy hast thou made us to err, O Lord, from thy ways: why hast thou hardened our heart, that we should not fear thee? return for the sake of thy servants, the tribes of thy inheritance.
17. O LORD, why dost thou make us to err from thy ways, and hardenest our heart from thy fear? Return for thy servants’ sake, the tribes of thine inheritance.
63:17. Why have you allowed us to stray from your ways, O Lord? Why have you hardened our heart, so that we do not fear you? Return, for the sake of your servants, the tribes of your inheritance.
63:17. O LORD, why hast thou made us to err from thy ways, [and] hardened our heart from thy fear? Return for thy servants’ sake, the tribes of thine inheritance.
O LORD, why hast thou made us to err from thy ways, [and] hardened our heart from thy fear? Return for thy servants' sake, the tribes of thine inheritance:

63:17 Для чего, Господи, Ты попустил нам совратиться с путей Твоих, ожесточиться сердцу нашему, чтобы не бояться Тебя? обратись ради рабов Твоих, ради колен наследия Твоего.
63:17
τί τις.1 who?; what?
ἐπλάνησας πλαναω mislead; wander
ἡμᾶς ημας us
κύριε κυριος lord; master
ἀπὸ απο from; away
τῆς ο the
ὁδοῦ οδος way; journey
σου σου of you; your
ἐσκλήρυνας σκληρυνω harden
ἡμῶν ημων our
τὰς ο the
καρδίας καρδια heart
τοῦ ο the
μὴ μη not
φοβεῖσθαί φοβεω afraid; fear
σε σε.1 you
ἐπίστρεψον επιστρεφω turn around; return
διὰ δια through; because of
τοὺς ο the
δούλους δουλος subject
σου σου of you; your
διὰ δια through; because of
τὰς ο the
φυλὰς φυλη tribe
τῆς ο the
κληρονομίας κληρονομια inheritance
σου σου of you; your
63:17
לָ֣מָּה lˈāmmā לָמָה why
תַתְעֵ֤נוּ ṯaṯʕˈēnû תעה err
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
מִ mi מִן from
דְּרָכֶ֔יךָ ddᵊrāḵˈeʸḵā דֶּרֶךְ way
תַּקְשִׁ֥יחַ taqšˌîₐḥ קשׁח be hard
לִבֵּ֖נוּ libbˌēnû לֵב heart
מִ mi מִן from
יִּרְאָתֶ֑ךָ yyirʔāṯˈeḵā יִרְאָה fear
שׁ֚וּב ˈšûv שׁוב return
לְמַ֣עַן lᵊmˈaʕan לְמַעַן because of
עֲבָדֶ֔יךָ ʕᵃvāḏˈeʸḵā עֶבֶד servant
שִׁבְטֵ֖י šivṭˌê שֵׁבֶט rod
נַחֲלָתֶֽךָ׃ naḥᵃlāṯˈeḵā נַחֲלָה heritage
63:17. quare errare nos fecisti Domine de viis tuis indurasti cor nostrum ne timeremus te convertere propter servos tuos tribus hereditatis tuae
Why hast thou made us to err, O Lord, from thy ways: why hast thou hardened our heart, that we should not fear thee? return for the sake of thy servants, the tribes of thy inheritance.
63:17. Why have you allowed us to stray from your ways, O Lord? Why have you hardened our heart, so that we do not fear you? Return, for the sake of your servants, the tribes of your inheritance.
63:17. O LORD, why hast thou made us to err from thy ways, [and] hardened our heart from thy fear? Return for thy servants’ sake, the tribes of thine inheritance.
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
17: Для чего, Господи, ты, попустил... ожесточиться сердцу нашему?.. Библия не раз говорит о Божьем попущении к ожесточению закоренелых грешников (Исх 4:21; 7:3; 9:12; 10:1: и др.). В этом нельзя не видеть одного из убедительнейших доказательств свободы человеческой воли, а также и необходимости личных усилий каждого для своего спасения. Исторически здесь разумеется, вероятно, то "ожесточение" Израиля, от которого предостерегали его пророки (Ис 6:10, 29:10: и др.) и в котором упрекали апостолы (Рим 11:7).

Обратись ради рабов Твоих, ради колен наследия Твоего... Так как раньше (15: ст.) Господь представлялся как бы покинувшим Израиля и отвратившимся от него, то теперь пророк и молит Его, чтобы Он снова милостиво воззрел на свой народ и обратился бы к нему лицом. Под "рабами" и "коленами наследия" должно разуметь "верных рабов Господа", признавших Спасителя и положивших начало новозаветной церкви. Ради заслуг этих-то "праведников" пророк и дерзает молить о спасении всего народа, подобно тому, как некогда Авраам молил Господа о спасении жителей Содома и Гоморры, ради известного числа праведных, чего, впрочем, там не оказалось (Быт 18:23-32). Можно придавать этим словам и тот смысл, какой усвояет им один из наших комментаторов: "просят Его милости ради рабов своих и ради колен наследия своего, т. е. что бы Он имел полный плод избрания израильтян в рабы свои и в наследие свое. А если Бог не обратит их, то будет казаться, что Он напрасно избрал иудеев в народ свой, не достиг желаемой цели избрания их в наследие свое" (еп. Петр - "Объясн. кн. пророка Исаии", гл. 323: с.).
Adam Clarke: Commentary on the Bible - 1831
63:17: Why hast thou made us to err - A mere Hebraism, for why hast thou permitted us to err. So, Lead us not into temptation; do not suffer us to fall into that to which we are tempted.
Albert Barnes: Notes on the Bible - 1834
63:17: O Lord, why hast thou made us to err from thy ways? - Lowth and Noyes render this, 'Why dost thou suffer us to wander from thy way?' Calvin remarks on the passage, 'The prophet uses a common form of speaking, for it is usual in the Scriptures to say that God gives the wicked over to a reprobate mind, and hardens their hearts. But when the pious thus speak, they do not intend to make God the author of error or sin, as if they were innocent - nolunt Deum erroris aut sceleris facere auctorem, quasi sint innoxii - or to take away their own blameworthiness. But they rather look deeper, and confess themselves, by their own fault, to be alienated from God, and destitute of his Spirit; and hence it happens that they are precipitated into all manner of evils. God is said to harden and blind when he delivers those who are to be blinded to Satan (Satanae excaecandos tradit), who is the minister and the executor of his wrath.' (Commentary in loc.) This seems to be a fair account of this difficult subject.
At all events, this is the doctrine which was held by the father of the system of Calvinism; and nothing more should be charged on that system, in regard to blinding and hardening people, than is thus avowed (compare the notes at Isa 6:9-10; Mat 13:14-15). It is not to be supposed that this result took place by direct divine agency. It is not by positive power exerted to harden people and turn them away from God. No man who has any just views of God can suppose that he exerts a positive agency to make them sin, and then punishes them for it; no one who has any just views of man, and of the operations of his own mind, can doubt that a sinner is voluntary in his transgression. It is true, at the same time, that God foresaw it, and that he did not interpose to pRev_ent it. Nay, it is true that the wickedness of people may be favored by his abused providence - as a pirate may take advantage of a fair breeze that God sends, to capture a merchant-man; and true, also, that God foresaw it would be so, and yet chose, on the whole, that the events of his providence should be so ordered.
His providential arrangements might be abused to the destruction of a few, but would tend to benefit and save many. The fresh gale that drove on one piratical vessel to crime and bloodshed, might, at the same time, convey many richly freighted ships toward the port. One might suffer; hundreds might rejoice. One pirate might be rendered successful in the commission of crime; hundreds of honest people might be benefited. The providential arrangement is not to compel people to sin, nor is it for the sake of their sinning. It is to do good, and to benefit many - though this may draw along, as a consequence, the hardening and the destruction of a few. He might, by direct agency, pRev_ent it, as he might pRev_ent the growth of the briers and thorns in a field; but the same arrangement, by witcholding suns and dews and rains, would also pRev_ent the growth of flowers and grain and fruit, and turn extended fertile lands into a desert. It is better that the thorns and briers should be suffered to grow, than to convert those fields into a barren waste.
Return - That is, return to bless us.
The tribes of thine inheritance - The Jewish tribes spoken of as the heritage of God on the earth.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
63:17: why: Psa 119:10, Psa 119:36, Psa 141:4; Eze 14:7-9; Th2 2:11, Th2 2:12
and hardened: Isa 6:10; Deu 2:30; Jos 11:20; Joh 12:40; Rom 9:18-20
Return: Num 10:36; Psa 74:1, Psa 74:2, Psa 80:14, Psa 90:13; Zac 1:12
Carl Friedrich Keil and Franz Delitzsch
63:17
But the in the existing state of things there was a contrast which put their faith to a severe test. "O Jehovah, why leadest Thou us astray from Thy ways, hardenest our heart, so as not to fear Thee? Return for Thy servants' sake, the tribes of Thine inheritance." When men have scornfully and obstinately rejected the grace of God, God withdraws it from them judicially, gives them up to their wanderings, and makes their heart incapable of faith (hiqshı̄ăch, which only occurs again in Job 39:16, is here equivalent to hiqshâh in Ps 95:8; Deut 2:30). The history of Israel from Is 6:1-13 onwards has been the history of such a gradual judgment of hardening, and such a curse, eating deeper and deeper, and spreading its influence wider and wider round. The great mass are lost, but not without the possibility of deliverance for the better part of the nation, which now appeals to the mercy of God, and sighs for deliverance from this ban. Two reasons are assigned for this petition for the return of the gracious presence of God: first, that there are still "servants of Jehovah" to be found, as this prayer itself actually proves; and secondly, that the divine election of grace cannot perish.
Geneva 1599
63:17 O LORD, why hast (t) thou made us to err from thy ways, [and] hardened our heart from thy fear? Return for thy (u) servants' sake, the tribes of thy inheritance.
(t) By taking away the Holy Spirit from us, by whom we were governed, and so for our ingratitude delivered us up to our own concupiscence, and punished sin by sin according to your just judgment.
(u) Meaning, for the covenant's sake made to Abraham, Isaac and Jacob his servants.
John Gill
63:17 O Lord, why hast thou made us to err from thy ways, and hardened our heart from thy fear?.... These are the words, not of wicked men among the Jews, charging all their errors, hardness of heart, and wickedness they were guilty of, upon the Lord, as if he was the author and occasion of them, and led them into them; but of the truly godly, lamenting and confessing their wandering from the ways, commands, and ordinances of God, the hardness of their hearts; their want of devotion and affection for God; and their neglect of his worship; not blaming him for these things, or complaining of him as having done anything amiss or wrong; but expostulating with him, and wondering at it, that he, who was their loving and tender Father, that he should suffer them to err from his ways, and to wander from his worship, by withholding his grace and withdrawing his presence from them; by leaving them to the corruptions and hardness of their hearts; by chastising them sorely, and suffering the enemy to afflict them in such a severe manner as laid them under temptation to desert the worship of God, and cast off the fear of him. The Jews (f) interpret this of their being hardened from the fear of God, and made to err from his ways by seeing the prosperity of the wicked, and their own long captivity, troubles, and distresses:
return for thy servants' sake, the tribes of thine inheritance; or turn (g); turn from thine anger and displeasure to thy people; or, as the Targum,
"return thy Shechinah to thy people;''
thy gracious and glorious presence, which has been so long withdrawn; or "return" thy people from their captivity, the twelve tribes, thy portion and "inheritance"; and do this "for thy servants' sake"; for the sake of Abraham, Isaac, and Jacob: or because of the covenant made with them; or for the sake of all thy people, who are thy servants, and which also are the tribes of thine inheritance, return unto them.
(f) So Kimchi, Ben Melech, and R. Sol. Urbin. Ohel Moed, fol. 85. 2. (g) "convertere", V. L. Pagninus, Montanus, Calvin, Forerius.
John Wesley
63:17 Made us - Suffered us to err. Hardened - Suffered it to be hardened. Thy fear - The fear of thee. Servants sake - For our sakes, that little remnant that are thy servants. Inheritance - The land of Canaan, which God gave them as an inheritance.
Robert Jamieson, A. R. Fausset and David Brown
63:17 made us to err--that is, "suffer" us to err and to be hardened in our heart. They do not mean to deny their own blameworthiness, but confess that through their own fault God gave them over to a reprobate mind (Is 6:9-10; Ps 119:10; Rom 1:28).
Return-- (Num 10:36; Ps 90:13).
63:1863:18: Գուցէ ո՛չ ժառանգիցեմք զլեառն սրբութեան քոյ։ Հակառակորդք մեր նեղեցի՛ն զմեզ՝ եւ կոխեցին զսրբութիւն քո։
18 Գուցէ քո սուրբ լեռը չկարողանանք ժառանգել: Մեր թշնամիները նեղեցին մեզ եւ ոտնակոխ արին քո սրբութիւնը:
18 Քու սուրբ ժողովուրդդ իրենց ժառանգութիւնը քիչ ատեն վայելեցին։Մեր թշնամիները քու սրբարանդ ոտնակոխ ըրին։
[990]Գուցէ ոչ ժառանգիցեմք զլեառն սրբութեան քո. հակառակորդք մեր նեղեցին զմեզ, եւ`` կոխեցին զսրբութիւն քո:

63:18: Գուցէ ո՛չ ժառանգիցեմք զլեառն սրբութեան քոյ։ Հակառակորդք մեր նեղեցի՛ն զմեզ՝ եւ կոխեցին զսրբութիւն քո։
18 Գուցէ քո սուրբ լեռը չկարողանանք ժառանգել: Մեր թշնամիները նեղեցին մեզ եւ ոտնակոխ արին քո սրբութիւնը:
18 Քու սուրբ ժողովուրդդ իրենց ժառանգութիւնը քիչ ատեն վայելեցին։Մեր թշնամիները քու սրբարանդ ոտնակոխ ըրին։
zohrab-1805▾ eastern-1994▾ western am▾
63:1863:18 Короткое время владел им народ святыни Твоей: враги наши попрали святилище Твое.
63:18 ἵνα ινα so; that μικρὸν μικρος little; small κληρονομήσωμεν κληρονομεω inherit; heir τοῦ ο the ὄρους ορος mountain; mount τοῦ ο the ἁγίου αγιος holy σου σου of you; your οἱ ο the ὑπεναντίοι υπεναντιος contrary ἡμῶν ημων our κατεπάτησαν καταπατεω trample τὸ ο the ἁγίασμά αγιασμα of you; your
63:18 לַ la לְ to † הַ the מִּצְעָ֕ר mmiṣʕˈār מִצְעָר little יָרְשׁ֖וּ yārᵊšˌû ירשׁ trample down עַם־ ʕam- עַם people קָדְשֶׁ֑ךָ qoḏšˈeḵā קֹדֶשׁ holiness צָרֵ֕ינוּ ṣārˈênû צַר adversary בֹּוסְס֖וּ bôsᵊsˌû בוס tread down מִקְדָּשֶֽׁךָ׃ miqdāšˈeḵā מִקְדָּשׁ sanctuary
63:18. quasi nihilum possederunt populum sanctum tuum hostes nostri conculcaverunt sanctificationem tuamThey have possessed thy holy people as nothing: our enemies have trodden down thy sanctuary.
18. Thy holy people possessed but a little while: our adversaries have trodden down thy sanctuary.
63:18. They have possessed your holy people as if it were nothing. Our enemies have trampled your sanctuary.
63:18. The people of thy holiness have possessed [it] but a little while: our adversaries have trodden down thy sanctuary.
The people of thy holiness have possessed [it] but a little while: our adversaries have trodden down thy sanctuary:

63:18 Короткое время владел им народ святыни Твоей: враги наши попрали святилище Твое.
63:18
ἵνα ινα so; that
μικρὸν μικρος little; small
κληρονομήσωμεν κληρονομεω inherit; heir
τοῦ ο the
ὄρους ορος mountain; mount
τοῦ ο the
ἁγίου αγιος holy
σου σου of you; your
οἱ ο the
ὑπεναντίοι υπεναντιος contrary
ἡμῶν ημων our
κατεπάτησαν καταπατεω trample
τὸ ο the
ἁγίασμά αγιασμα of you; your
63:18
לַ la לְ to
הַ the
מִּצְעָ֕ר mmiṣʕˈār מִצְעָר little
יָרְשׁ֖וּ yārᵊšˌû ירשׁ trample down
עַם־ ʕam- עַם people
קָדְשֶׁ֑ךָ qoḏšˈeḵā קֹדֶשׁ holiness
צָרֵ֕ינוּ ṣārˈênû צַר adversary
בֹּוסְס֖וּ bôsᵊsˌû בוס tread down
מִקְדָּשֶֽׁךָ׃ miqdāšˈeḵā מִקְדָּשׁ sanctuary
63:18. quasi nihilum possederunt populum sanctum tuum hostes nostri conculcaverunt sanctificationem tuam
They have possessed thy holy people as nothing: our enemies have trodden down thy sanctuary.
63:18. They have possessed your holy people as if it were nothing. Our enemies have trampled your sanctuary.
63:18. The people of thy holiness have possessed [it] but a little while: our adversaries have trodden down thy sanctuary.
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
18: Короткое время владел им народ святыни Твоей... Под "наследием" или уделом, которым владел народ израильский, уместнее всего разуметь "землю обетования", т. е. Палестину, в которой евреи сравнительно были, если не полными владетелями, то хотя политически-то независимыми. А затем они постепенно переходили из рук а руки, от ассиро-вавилонян, к мидо-персам, грекам и римлянам. Под "святилищем" же, разрушенным неприятелями, должно понимать ветхозаветный храм, дважды разрушенный и оскверненный (Ewald, Orelli, Dulm. etc.).
Adam Clarke: Commentary on the Bible - 1831
63:18: The people of thy holiness have possessed it but a little while "It is little that they have taken possession of thy holy mountain" - The difficulty of the construction in this place is acknowledged on all hands. Vitringa prefers that sense as the least exceptionable which our translation has expressed; in which however there seems to be a great defect; that is, the want of that in the speaker's view must have been the principal part of the proposition, the object of the verb, the land, or it, as our translators supply it, which surely ought to have been expressed, and not to have been left to be supplied by the reader. In a word, I believe there is some mistake in the text; and here the Septuagint help us out; they had in their copy הר har, mountain, instead of עם am, people, του ορους του ἁγιου σου, the mountain of thy Holy One. "Not only have our enemies taken possession of Mount Sion, and trodden down thy sanctuary; even far worse than this has befallen us; thou hast long since utterly cast us off, and dost not consider us as thy peculiar people." - L.
Albert Barnes: Notes on the Bible - 1834
63:18: The people of thy holiness - The people who have been received into solemn covenant with thee.
Have possessed it but a little while - That is, the land meaning that the time during which they had enjoyed a peaceable possession of it, compared with the perpetuity of the promise made, was short. Such is the idea given to the passage by our translators. But there is considerable variety in the interpretation of the passage among expositors. Lowth renders it:
It is little, that they have taken possession of thy holy mountain;
That our enemies have trodden down thy sanctuary.
Jerome renders it, 'It is as nothing (quasi nihilum), they possess thy holy people; our enemies have trodden down thy sanctuary.' The Septuagint renders it, 'Return on account of thy servants, on account of the tribes of thine inheritance, that we may inherit thy holy mountains for a little time' ἵνα μικρὸν κληρονομήσωμεν τοῦ ὄρους τοῦ ἁγίου hina mikron klē ronomē sō men tou orous tou hagiou). It has been generally felt that there was great difficulty in the place. See Vitringa. The sense seems to be that which occurs in our translation. The design is to furnish an argument for the divine interposition, and the meaning of the two verses may be expressed in the following paraphrase: 'We implore thee to return unto us, and to put away thy wrath. As a reason for this, we urge that thy temple thy holy sanctuary - was possessed by thy people but a little time. For a brief period there we offered praise, and met with our God, and enjoyed his favor. Now thine enemies trample it down. They have come up and taken the land, and destroyed thy holy place Isa 64:11. We plead for thine interposition, because we are thy covenant people. Of old we have been thine. But as for them, they were never thine. They never yielded to thy laws. They were never called by thy name. There is, then, no reason why the temple and the land should be in their possession, and we earnestly pray that it may be restored to the tribes of thine ancient inheritance.'
Our adversaries - This whole prayer is supposed to be offered by the exiles near the close of their captivity. Of course the language is such as they would then use. The scene is laid in Babylon, and the object is to express the feelings which they would have then, and to furnish the model for the petitions which they would then urge. We are not, therefore, to suppose that the temple when Isaiah lived and wrote was in ruins, and the land in the possession of his foes. All this is seen in vision; and though a hundred and fifty years would occur before it would be realized, yet, according to the prophetic manner, he describes the scene as actually passing before him (see the Introduction, Section 7; compare the notes at Isa 64:11).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
63:18: people: Isa 62:12; Exo 19:4-6; Deu 7:6, Deu 26:19; Dan 8:24; Pe1 2:9
our: Isa 64:11, Isa 64:12; Psa 74:3-7; Lam 1:10, Lam 4:1; Mat 24:2; Rev 11:2
Carl Friedrich Keil and Franz Delitzsch
63:18
But the existing condition of Israel looks like a withdrawal of this grace; and it is impossible that these contrasts should cease, unless Jehovah comes down from heaven as the deliverer of His people. Is 63:8, Is 63:19 (Is 64:1). "For a little time Thy holy people was in possession. Our adversaries have trodden down Thy sanctuary. We have become such as He who is from everlasting has not ruled over, upon whom Thy name was not called. O that Thou wouldst rend the heaven, come down, the mountains would shake before thy countenance." It is very natural to try whether yâreshū may not have tsârēnū for its subject (cf., Jer 49:2); but all the attempts made to explain the words on this supposition, show that lammits‛âr is at variance with the idea that yâreshū refers to the foes. Compare, for example, Jerome's rendering "quasi nihilum (i.e., ad nihil et absque allo labore) possederunt populum sanctum tuum;" that of Cocceius, "propemodum ad haereditatem;" and that of Stier, "for a little they possess entirely Thy holy nation." Mits‛âr is the harsher form for miz‛âr, which the prophet uses in Is 10:25; Is 16:14; Is 29:17 for a contemptibly small space of time; and as ל is commonly used to denote the time to which, towards which, within which, and through which, anything occurs (cf., 2Chron 11:17; 2Chron 29:17; Ewald, 217, d), lammits‛âr may signify for a (lit. the well-known) short time (per breve tempus; like εἰς ἐπ ̓κατ ̓ ἐνιαυτόν, a year long). If miqdâsh could mean the holy land, as Hitzig and others suppose, miqdâshekhâ might be the common object of both sentences (Ewald, 351, p. 838). But miqdash Jehovah (the sanctuary of Jehovah) is the place of His abode and worship; and "taking possession of the temple" is hardly an admissible expression. On the other hand, yârash hâ'ârets, to take possession of the (holy) land, is so common a phrase (e.g., Is 60:21; Is 65:9; Ps 44:4), that with the words "Thy holy people possessed for a little (time)" we naturally supply the holy land as the object. The order of the words in the two clauses is chiastic. The two strikingly different subjects touch one another as the two inner members. Of the perfects, the first expresses the more remote past, the second the nearer past, as in Is 60:10. The two clauses of the v. rhyme - the holiest thing in the possession of the people, which was holy according to the choice and calling of Jehovah, being brought into the greatest prominence; bōsēs = πατεῖν, Lk 21:24; Rev_ 11:2. Hahn's objection, that the time between the conquest of the land and the Chaldean catastrophe could not be called mits‛âr (a little while), may be answered, from the fact that a time which is long in itself shrinks up when looked back upon or recalled, and that as an actual fact from the time of David and Solomon, when Israel really rejoiced in the possession of the land, the coming catastrophe began to be foreboded by many significant preludes.
The lamentation in Is 63:19 proceeds from the same feeling which caused the better portion of the past to vanish before the long continuance of the mournful present. Hitzig renders היינוּ "we were;" Hahn, "we shall be;" but here, where the speaker is not looking back, as in Is 26:17, at a state of things which has come to an end, but rather at one which is still going on, it signifies "we have become." The passage is rendered correctly in S.: ἐγενήθημεν (or better, γεγόναμεν) ὡς ἀπ ̓αἰῶνος ὧν οὐκ ἐξουσίασας οὐδὲ ἐπικλήθη τὸ ὄνομά σου αὐτοῖς. The virtual predicate to hâyı̄nū commences with mē‛ōlâm: "we have become such (or like such persons) as," etc.; which would be fully expressed by אשׁר כּעם, or merely כּעשׁר, or without אשׁר, and simply by transposing the words, וגו משׁלתּ כּלא (cf., Obad 1:16): compare the virtual subject אהבו יהוה in Is 48:14, and the virtual object בשׁמי יקרא in Is 41:25 (Ewald, 333, b). Every form of "as if" is intentionally omitted. The relation in which Jehovah placed Himself to Israel, viz., as its King, and as to His own people called by His name, appears not only as though it had been dissolved, but as though it had never existed at all. The existing state of Israel is a complete practical denial of any such relation. Deeper tones than these no lamentation could possibly utter, and hence the immediate utterance of the sigh which goes up to heaven: "O that Thou wouldst rend heaven!" It is extremely awkward to begin a fresh chapter with כּקדח ("as when the melting fire burneth"); at the same time, the Masoretic division of the vv. is unassailable.
(Note: In the Hebrew Bibles, Is 64:1-12 commences at the second v. of our version; and the first v. is attached to Is 63:19 of the previous chapter. - Tr.)
For Is 63:19 (Is 64:1) could not be attached to Is 64:1-2, since this v. would be immensely overladen; moreover, this sigh really belongs to Is 63:19 (Is 63:19), and ascends out of the depth of the lamentation uttered there. On utinam discideris = discinderes, see at Is 48:18. The wish presupposes that the gracious presence of God had been withdrawn from Israel, and that Israel felt itself to be separated from the world beyond by a thick party-wall, resembling an impenetrable black cloud. The closing member of the optative clause is generally rendered (utinam) a facie tua montes diffluerent (e.g., Rosenmller after the lxx τακήσονται), or more correctly, defluerent (Jerome), as nâzal means to flow down, not to melt. The meaning therefore would be, "O that they might flow down, as it were to the ground melting in the fire" (Hitzig). The form nâzollu cannot be directly derived from nâzal, if taken in this sense; for it is a pure fancy that nâzōllū may be a modification of the pausal נזלוּ with ō for ā, and the so-called dagesh affectuosum). Stier invents a verb med. o. נזל. The more probable supposition is, that it is a niphal formed from zâlāl = nâzal (Ewald, 193, c). But zâlal signifies to hang down slack, to sway to and fro (hence zōlēl, lightly esteemed, and zalzallı̄m, Is 18:5, pliable branches), like zūl in Is 46:6, to shake, to pour down;
(Note: Just as the Greek has in addition to σαλ-εὐειν the much simpler and more root-like σεἰ-ειν; so the Semitic has, besides זל, the roots זא, זע: compare the Arabic סלסל, זאזע, זעזע, all three denoting restless motion.)
and nâzōllu, if derived from this, yields the appropriate sense concuterentur (compare the Arabic zalzala, which is commonly applied to an earthquake). The nearest niphal form would be נזלּוּ (or resolved, נזלוּ, Judg 5:5); but instead of the a of the second syllable, the niphal of the verbs ע has sometimes o, like the verb ע ו (e.g., נגלּוּ, Is 34:4; Ges. 67, Anm. 5).
Geneva 1599
63:18 The people of thy holiness have possessed [it] but a little (x) while: our adversaries have trodden down thy sanctuary.
(x) That is, in respect to the promise, which is perpetual: even though they had now possessed the land of Canaan for 1400 years: and thus they lament, to move God rather to remember his covenant, than to punish their sins.
John Gill
63:18 The people of thy holiness have possessed it but a little while,.... Either the land of Canaan, which the Jews, the Lord's holy people, whom he had separated from others, possessed about fourteen hundred years, which was but a little while in comparison of "for ever", as was promised; or they enjoyed it but a little while in peace and quiet, being often disturbed by their neighbours; or else the sanctuary, the temple, as it is to be supplied from the next clause, which stood but little more than four hundred years:
our adversaries have trodden down thy sanctuary; the temple; the first temple was destroyed by Nebuchadnezzar; and the second temple by the Romans; and Antiochus, and Pompey, and others, profaned it, by treading in it.
John Wesley
63:18 People - The people set apart for his servants. A little while - Comparatively to the promise, which was for ever. Sanctuary - The temple.
Robert Jamieson, A. R. Fausset and David Brown
63:18 people of . . . holiness--Israel dedicated as holy unto God (Is 62:12; Deut 7:6).
possessed--namely, the Holy Land, or Thy "sanctuary," taken from the following clause, which is parallel to this (compare Is 64:10-11; Ps 74:6-8).
thy--an argument why God should help them; their cause is His cause.
63:1963:19: Եղեաք իբրեւ զառաջինն՝ յորժամ ո՛չն տիրէիր մեզ, եւ ո՛չ կոչեցեալ էր անուն քո ՚ի վերայ մեր[10306]։[10306] Ոսկան. Իբրեւ զառաջինն յորժամ ո՛չ նայէիր ՚ի մեզ, եւ ոչ։
19 Եղանք ինչպէս առաջ էինք, երբ դու մեզ չէիր տիրում, եւ մենք քեզ չէինք պատկանում:
19 Մենք այնպէս եղանք, Որպէս թէ դուն մեր վրայ չէիր տիրեր Եւ քու անունդ մեր վրայ չէր կանչուեր։
Եղեաք իբրեւ զառաջինն` յորժամ ոչն տիրէիր մեզ, եւ ոչ կոչեցեալ էր անուն քո ի վերայ մեր:

63:19: Եղեաք իբրեւ զառաջինն՝ յորժամ ո՛չն տիրէիր մեզ, եւ ո՛չ կոչեցեալ էր անուն քո ՚ի վերայ մեր[10306]։
[10306] Ոսկան. Իբրեւ զառաջինն յորժամ ո՛չ նայէիր ՚ի մեզ, եւ ոչ։
19 Եղանք ինչպէս առաջ էինք, երբ դու մեզ չէիր տիրում, եւ մենք քեզ չէինք պատկանում:
19 Մենք այնպէս եղանք, Որպէս թէ դուն մեր վրայ չէիր տիրեր Եւ քու անունդ մեր վրայ չէր կանչուեր։
zohrab-1805▾ eastern-1994▾ western am▾
63:1963:19 Мы сделались такими, над которыми Ты как бы никогда не владычествовал и над которыми не именовалось имя Твое.
63:19 ἐγενόμεθα γινομαι happen; become ὡς ως.1 as; how τὸ ο the ἀπ᾿ απο from; away ἀρχῆς αρχη origin; beginning ὅτε οτε when οὐκ ου not ἦρξας αρχω rule; begin ἡμῶν ημων our οὐδὲ ουδε not even; neither ἐπεκλήθη επικαλεω invoke; nickname τὸ ο the ὄνομά ονομα name; notable σου σου of you; your ἐφ᾿ επι in; on ἡμᾶς ημας us ἐὰν εαν and if; unless ἀνοίξῃς ανοιγω open up τὸν ο the οὐρανόν ουρανος sky; heaven τρόμος τρομος trembling λήμψεται λαμβανω take; get ἀπὸ απο from; away σοῦ σου of you; your ὄρη ορος mountain; mount καὶ και and; even τακήσονται τηκω melt
63:19 הָיִ֗ינוּ hāyˈînû היה be מֵֽ mˈē מִן from עֹולָם֙ ʕôlˌām עֹולָם eternity לֹֽא־ lˈō- לֹא not מָשַׁ֣לְתָּ māšˈaltā משׁל rule בָּ֔ם bˈām בְּ in לֹֽא־ lˈō- לֹא not נִקְרָ֥א niqrˌā קרא call שִׁמְךָ֖ šimᵊḵˌā שֵׁם name עֲלֵיהֶ֑ם ʕᵃlêhˈem עַל upon
63:19. facti sumus quasi in principio cum non dominareris nostri neque invocaretur nomen tuum super nosWe are become as in the beginning, when thou didst not rule over us, and when we were not called by thy name.
19. We are become as they over whom thou never barest rule; as they that were not called by thy name.
63:19. We have become as we were in the beginning, when you did not rule over us, and when we were not called by your name.
63:19. We are [thine]: thou never barest rule over them; they were not called by thy name.
We are [thine]: thou never barest rule over them; they were not called by thy name:

63:19 Мы сделались такими, над которыми Ты как бы никогда не владычествовал и над которыми не именовалось имя Твое.
63:19
ἐγενόμεθα γινομαι happen; become
ὡς ως.1 as; how
τὸ ο the
ἀπ᾿ απο from; away
ἀρχῆς αρχη origin; beginning
ὅτε οτε when
οὐκ ου not
ἦρξας αρχω rule; begin
ἡμῶν ημων our
οὐδὲ ουδε not even; neither
ἐπεκλήθη επικαλεω invoke; nickname
τὸ ο the
ὄνομά ονομα name; notable
σου σου of you; your
ἐφ᾿ επι in; on
ἡμᾶς ημας us
ἐὰν εαν and if; unless
ἀνοίξῃς ανοιγω open up
τὸν ο the
οὐρανόν ουρανος sky; heaven
τρόμος τρομος trembling
λήμψεται λαμβανω take; get
ἀπὸ απο from; away
σοῦ σου of you; your
ὄρη ορος mountain; mount
καὶ και and; even
τακήσονται τηκω melt
63:19
הָיִ֗ינוּ hāyˈînû היה be
מֵֽ mˈē מִן from
עֹולָם֙ ʕôlˌām עֹולָם eternity
לֹֽא־ lˈō- לֹא not
מָשַׁ֣לְתָּ māšˈaltā משׁל rule
בָּ֔ם bˈām בְּ in
לֹֽא־ lˈō- לֹא not
נִקְרָ֥א niqrˌā קרא call
שִׁמְךָ֖ šimᵊḵˌā שֵׁם name
עֲלֵיהֶ֑ם ʕᵃlêhˈem עַל upon
63:19. facti sumus quasi in principio cum non dominareris nostri neque invocaretur nomen tuum super nos
We are become as in the beginning, when thou didst not rule over us, and when we were not called by thy name.
63:19. We have become as we were in the beginning, when you did not rule over us, and when we were not called by your name.
63:19. We are [thine]: thou never barest rule over them; they were not called by thy name.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
19: Мы сделались такими, над которыми Ты как бы никогда не владычествовал, и над которыми не именовалось имя Твое. Словам этим можно устоять двоякий смысл: или морально-покаянный, или пророчественно-исторический. В первом случае мы видели бы здесь самую глубокую степень греховного самобичевания, когда люди считают себя последними из грешников. Во втором случае мы находили бы тут духовное прозрение пророка в будущую историю Израиля, именно в эпоху разрушения Иерусалима и рассеяния иудеев, когда они, утративши политические и религиозное бытие, нисколько не походили на то могущественное теократическое государство, царем которого был Сын Господень. Последнее толкование, по связи с контекстом речи (18: ст. говорит о ветхозав. храме), будет предпочтительнее (см. еще и послед, контекст 64:10-11).
Albert Barnes: Notes on the Bible - 1834
63:19: We are thine - We urge it as a reason for thy interposition to restore the land and the temple, that we are thine from ancient times. Such I take to be the meaning of the passage - in accordance with the common translation, except that the expression מעולם mē‛ ô lâ m, 'from ancient times,' rendered by our translators in connection with לא lo', 'never,' is thus connected with the Jewish people, instead of being regarded as applied to their enemies. The idea is, that it is an argument why God should interpose in their behalf, that they had been for a long time his people, but that his foes, who then had possession of the land, had never submitted to his laws. There has been, however, great variety in interpreting the passage. Lowth renders it:
We have long been as those whom thou hast not ruled;
We have not been called by thy name.
Noyes renders it better:
It has been with us as if thou hadst never ruled over us,
As if we had not been called by thy name.
Symmachus and the Arabic Saadias render it in the same manner. The Septuagint renders it, 'We have been as at the beginning when thou didst not rule over us, neither were we called by thy name;' that is, we have gone back practically to our former pagan condition, by rejecting thy laws, and by breaking thy covenant. Each of these interpretations makes a consistent sense, but it seems to me that the one which I have expressed above is more in accordance with the Hebrew.
Thou never barest rule over them - Over our enemies - regarded in the prophetic vision as then in possession of the land. The idea is, that they have come into thy land by violence, and laid waste a nation where they had no right to claim any jurisdiction, and have now no claim to thy protection.
They were not called by thy name - Hebrew, 'Thy name was not called upon them.' They were aliens and strangers who had unjustly intruded into the heritage of the Lord.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
63:19: are thine: Psa 79:6, Psa 135:4; Jer 10:25; Act 14:16; Rom 9:4; Eph 2:12
they were not called by thy name: or, thy name was not called upon them, Isa 65:1; Amo 9:12; Act 15:17
John Gill
63:19 We are thine,.... Thy children, thy people, thy subjects. Some read it, taking a word from the next clause, "we are thine of old", or "from everlasting" (h); as the Lord's special people are, being chosen by him in Christ before the foundation of the world, and taken into an everlasting covenant by him, when he became their God, and they his people; agreeably to which is the Targum,
"we are thy people that were of old;''
so Kimchi reads the words: "thou never barest rule over them"; the Heathens that oppressed them; they never acknowledged God as their King as they did, or were subject to him as they were; and therefore had no claim to protection from him as they had:
they were not called by thy name; they were not called the people of God, nor the children of God, nor the servants or subjects of God; or, "thy name is not called upon them" (i); or they called after it; nor did they call upon it, but served other gods. The Targum is,
"thou hast not given unto the people the doctrine of thy law, neither is thy name called upon by them.''
(h) "non fuimus tui ab omni aevo", Grotius; "a seculo", Pagninus, Montanus. (i) "nec invocatum est nomen tuum super eos", Pagninus, Montanus.
John Wesley
63:19 Thine - We continue so; we are in covenant, which they never were; and thus it is an argument they use with God to look upon them. Never - Not in that manner thou didst over us. They - Neither owned thee, nor were owned by thee.
Robert Jamieson, A. R. Fausset and David Brown
63:19 thine . . . never--rather, "We are Thine from of old; Thou barest not rule over them" [BARNES]. LOWTH translates, "We for long have been as those over whom Thou hast not ruled, who are not called by Thy name"; "for long" thus stands in contrast to "but a little while" (Is 63:18). But the analogy of Is 63:18 makes it likely that the first clause in this verse refers to the Jews, and the second to their foes, as English Version and BARNES translate it. The Jews' foes are aliens who have unjustly intruded into the Lord's heritage.