Եսայի / Isaiah - 64 |

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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
В этой главе продолжается и заканчивается та самая молитва, которая составляла и большую часть предшествующей (гл. 63, с 7: ст.). Вот почему нельзя не согласиться с Дилльманном, который находит, что деление этих глав произведено неудачно (übel getrennt). В частности, как мы уже говорили выше (см. наш коммент. на 7: ст. 58: гл. ), 64: глава заключает в себе два отдела пророчественно-покаянной молитвы Израиля: один (с 1: по 7: ст. ) - историческо-покаянный, другой (с 8: по 12: ст. ) - умилостивительно-просительный,
1-4. Молитвенное исповедание Всемогущества и грозной силы Господа. 5-7. Глубокое сознание Израилем своей собственной греховности, навлекшей на него праведный гнев Божий. 8-12. Усердная молитва к Богу о прощении и помиловании Его народа.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
This chapter goes on with that pathetic pleading prayer which the church offered up to God in the latter part of the foregoing chapter. They had argued from their covenant-relation to God and his interest and concern in them; now here, I. They pray that God would appear in some remarkable and surprising manner for them against his and their enemies, ver. 1, 2. II. They plead what God had formerly done, and was always ready to do, for his people, ver. 3-5. III. They confess themselves to be sinful and unworthy of God's favour, and that they had deserved the judgments they were now under, ver. 6, 7. IV. They refer themselves to the mercy of God as a Father, and submit themselves to his sovereignty, ver. 8. V. They represent the very deplorable condition they were in, and earnestly pray for the pardon of sin and the turning away of God's anger, ver. 9-12. And this was not only intended for the use of the captive Jews, but may serve for direction to the church in other times of distress, what to ask of God and how to plead with him. Are God's people at any time in affliction, in great affliction? Let them pray, let them thus pray.
Adam Clarke: Commentary on the Bible - 1831
The whole of this chapter, which is very pathetic and tender, may be considered as a formulary of prayer and humiliation intended for the Jews in order to their conversion, Isa 64:1-12.
Albert Barnes: Notes on the Bible - 1834
64:0: For an analysis of this chapter, see the Analysis prefixed to isa 63. This chapter is closely connected with that in its design, and should not have been separated from it. This is one of the many instances where the division seems to have been made without any intelligent view of the scope of the sacred writer.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Isa 64:1, The church prays for the illustration of God's power; Isa 64:4, Celebrating God's mercy, it makes confession of their natural corruptions; Isa 64:9, It complains of their afflictions.
John Gill
INTRODUCTION TO ISAIAH 64
The prayer of the church is continued in this chapter; in which she prays for some visible display of the power and presence of God, as in times past, Is 64:1, and the rather, since unheard of and unseen things were prepared by the Lord for his people; and it was his usual way to meet those that were truly religious, Is 64:4, and she acknowledges her sins and transgressions; the imperfections of her own righteousness, and remissness in duty, Is 64:5, pleads relation to God, and implores his mercy, Is 64:8, represents the desolate condition of Judea, Zion, Jerusalem, and the temple, and entreats divine commiseration, Is 64:10.
64:164:1: Եթէ բացցես զերկինս՝ դողո՛ւմն կալցի ՚ի քէն զլերինս.
1 Եթէ բացես երկինքը, քո ահից լեռները կը սասանուեն եւ կը հալուեն, ինչպէս մոմը՝ կրակի դիմաց:
64 Երանի՜ թէ երկինքը ճեղքելով վար իջնէիր, Քու ներկայութենէդ լեռները հալէին*։
Եթէ բացցես զերկինս` դողումն կալցի ի քէն զլերինս, եւ հալեսցին իբրեւ զմոմ առաջի հրոյ:

64:1: Եթէ բացցես զերկինս՝ դողո՛ւմն կալցի ՚ի քէն զլերինս.
1 Եթէ բացես երկինքը, քո ահից լեռները կը սասանուեն եւ կը հալուեն, ինչպէս մոմը՝ կրակի դիմաց:
64 Երանի՜ թէ երկինքը ճեղքելով վար իջնէիր, Քու ներկայութենէդ լեռները հալէին*։
zohrab-1805▾ eastern-1994▾ western am▾
64:164:1 О, если бы Ты расторг небеса {и} сошел! горы растаяли бы от лица Твоего,
64:1 ὡς ως.1 as; how κηρὸς κηρος from; away πυρὸς πυρ fire τήκεται τηκω melt καὶ και and; even κατακαύσει κατακαιω burn up πῦρ πυρ fire τοὺς ο the ὑπεναντίους υπεναντιος contrary καὶ και and; even φανερὸν φανερος exposed; exposure ἔσται ειμι be τὸ ο the ὄνομα ονομα name; notable κυρίου κυριος lord; master ἐν εν in τοῖς ο the ὑπεναντίοις υπεναντιος contrary ἀπὸ απο from; away προσώπου προσωπον face; ahead of σου σου of you; your ἔθνη εθνος nation; caste ταραχθήσονται ταρασσω stir up; trouble
64:1 לוּא־ lû- לוּ if only קָרַ֤עְתָּ qārˈaʕtā קרע tear שָׁמַ֨יִם֙ šāmˈayim שָׁמַיִם heavens יָרַ֔דְתָּ yārˈaḏtā ירד descend מִ mi מִן from פָּנֶ֖יךָ ppānˌeʸḵā פָּנֶה face הָרִ֥ים hārˌîm הַר mountain נָזֹֽלּוּ׃ nāzˈōllû זלל be lavish
64:1. utinam disrumperes caelos et descenderes a facie tua montes defluerentO that thou wouldst rend the heavens, and wouldst come down: the mountains would melt away at thy presence.
1. Oh that thou wouldest rend the heavens, that thou wouldest come down, that the mountains might flow down at thy presence;
64:1. I wish that you would rend the heavens, and then descend! The mountains would flow away before your face.
64:1. Oh that thou wouldest rend the heavens, that thou wouldest come down, that the mountains might flow down at thy presence,
[997] Oh that thou wouldest rend the heavens, that thou wouldest come down, that the mountains might flow down at thy presence:

64:1 О, если бы Ты расторг небеса {и} сошел! горы растаяли бы от лица Твоего,
64:1
ὡς ως.1 as; how
κηρὸς κηρος from; away
πυρὸς πυρ fire
τήκεται τηκω melt
καὶ και and; even
κατακαύσει κατακαιω burn up
πῦρ πυρ fire
τοὺς ο the
ὑπεναντίους υπεναντιος contrary
καὶ και and; even
φανερὸν φανερος exposed; exposure
ἔσται ειμι be
τὸ ο the
ὄνομα ονομα name; notable
κυρίου κυριος lord; master
ἐν εν in
τοῖς ο the
ὑπεναντίοις υπεναντιος contrary
ἀπὸ απο from; away
προσώπου προσωπον face; ahead of
σου σου of you; your
ἔθνη εθνος nation; caste
ταραχθήσονται ταρασσω stir up; trouble
64:1
לוּא־ lû- לוּ if only
קָרַ֤עְתָּ qārˈaʕtā קרע tear
שָׁמַ֨יִם֙ šāmˈayim שָׁמַיִם heavens
יָרַ֔דְתָּ yārˈaḏtā ירד descend
מִ mi מִן from
פָּנֶ֖יךָ ppānˌeʸḵā פָּנֶה face
הָרִ֥ים hārˌîm הַר mountain
נָזֹֽלּוּ׃ nāzˈōllû זלל be lavish
64:1. utinam disrumperes caelos et descenderes a facie tua montes defluerent
O that thou wouldst rend the heavens, and wouldst come down: the mountains would melt away at thy presence.
1. Oh that thou wouldest rend the heavens, that thou wouldest come down, that the mountains might flow down at thy presence;
64:1. I wish that you would rend the heavens, and then descend! The mountains would flow away before your face.
64:1. Oh that thou wouldest rend the heavens, that thou wouldest come down, that the mountains might flow down at thy presence,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-2: О, если бы Ты расторг небеса и сошел! Горы растаяли бы от лица Твоего, как от плавящего огня... содрогнулись бы народы. "Эта речь поэтическая, гиперболическая, изображает высочайшее величие Бога и страшные действия, в которых проявляется святость, правосудие и всемогущество Бога на погубление врагов и спасение избранных, Когда Бог сходит с высоты небес на низшее небо - атмосферное, то, кажется, все приходит в смятение, поднимаются вихри, громы и молнии; когда приближается к земле, то земля колеблется и горы расплавляются, как от огня, от страшного величия Божия". (Еп. Петр. Цитир. сочинение, с. 324).

Сам образ "расторжения небес" и снисшествия оттуда Господа для откровения Его воли и проявления суда - один из наиболее употребительных в Библии: с ним мы встречаемся еще в истории вавилонского столпотворения (Быт 11:5) и наказания нечестивых городов - Содома и Гоморры (Быт 18:21), его мы видим в истории самого дарования закона на Синае (Исх 19:11; 20:18), о нем читаем у псалмопевца: "наклонил Он небеса и сошел, и мрак под ногами Его" (17:10), с ним имеем дело и во многих других местах, не только Ветхого, но и Нового Завета. У псаломопевца мы находим яркую параллель и во второй половине этого образа, говорящей о последствиях такого Божественного схождения на землю: "пред Ним идет огонь и вокруг попаляет врагов Его. Молнии Его освещают вселенную; земля видит и трепещет. Горы, как воск, тают от лица Господа, от лица Господа всей земли. Небеса возвещают правду Его и все народы видят славу Его" (96:3-6). Стихи эти стоят в ближайшей логической связи с 15-ым и 3-4: стихами предыдущей главы.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 Oh that thou wouldest rend the heavens, that thou wouldest come down, that the mountains might flow down at thy presence, 2 As when the melting fire burneth, the fire causeth the waters to boil, to make thy name known to thine adversaries, that the nations may tremble at thy presence! 3 When thou didst terrible things which we looked not for, thou camest down, the mountains flowed down at thy presence. 4 For since the beginning of the world men have not heard, nor perceived by the ear, neither hath the eye seen, O God, beside thee, what he hath prepared for him that waiteth for him. 5 Thou meetest him that rejoiceth and worketh righteousness, those that remember thee in thy ways: behold, thou art wroth; for we have sinned: in those is continuance, and we shall be saved.
Here, I. The petition is that God would appear wonderfully for them now, v. 1, 2. Their case was represented in the close of the foregoing chapter as very sad and very hard, and in this case it was time to cry, "Help, Lord; O that God would manifest his zeal and his strength!" They had prayed (ch. lxiii. 15) that God would look down from heaven; here they pray that he would come down to deliver them, as he had said, Exod. iii. 8. 1. They desire that God would in his providence manifest himself both to them and for them. When God works some extraordinary deliverance for his people he is said to shine forth, to show himself strong; so, here, they pray that he would rend the heavens and come down, as when he delivered David he is said to bow the heavens, and come down (Ps. xviii. 9), to display his power, and justice, and goodness, in an extraordinary manner, so that all may take notice of them and acknowledge them. This God's people desire and pray for, that they themselves having the satisfaction of seeing him though his way be in the sea, others may be made to see him when his way is in the clouds. This is applicable to the second coming of Christ, when the Lord himself shall descend from heaven with a shout. Come, Lord Jesus, come quickly. 2. They desire that he would vanquish all opposition and that it might be made to give way before him: That the mountains might flow down at thy presence, that the fire of thy wrath may burn so fiercely against thy enemies as even to dissolve the rockiest mountains and melt them down before it, as metal in the furnace, which is made liquid and cast into what shape the operator pleases; so the melting fire burns, v. 2. Let things be put into a ferment, in order to a glorious revolution in favour of the church: As the fire causes the waters to boil. There is an allusion here, some think, to the volcanoes, or burning mountains, which sometimes send forth such sulphureous streams as make the adjacent rivers and seas to boil, which, perhaps, are left as sensible intimations of the power of God's wrath and warning--pieces of the final conflagration. 3. They desire that this may tend very much to the glory and honour of God, may make his name known, not only to his friends (they knew it before, and trusted in his power), but to his adversaries likewise, that they may know it and tremble at his presence, and may say, with the men of Bethshemesh, Who is able to stand before this holy Lord God? Who knows the power of his anger? Note, Sooner or later God will make his name known to his adversaries and force those to tremble at his presence that would not come and worship in his presence. God's name, if it be not a stronghold for us, into which we may run and be safe, will be a strong-hold against us, out of the reach of which we cannot run and be safe. The day will come when nations shall be made to tremble at the presence of God, though they be ever so numerous and strong.
II. The plea is that God had appeared wonderfully for his people formerly; and thou hast, therefore thou wilt, is good arguing at the throne of grace, Ps. x. 17.
1. They plead what he had done for his people Israel in particular when he brought them out of Egypt, v. 3. He then did terrible things in the plagues of Egypt, which they looked not for; they despaired of deliverance, so far were they from any thought of being delivered with such a high hand and outstretched arm. Then he came down upon Mount Sinai in such terror as made that and the adjacent mountains to flow down at his presence, to skip like rams (Ps. cxiv. 4), to tremble, so that they were scattered and the perpetual hills were made to bow, Hab. iii. 6. In the many great salvations God wrought for that people he did terrible things which they looked not for, made great men, that seemed as stately and strong as mountains, to fall before him, and great opposition to give way. See Judg. v. 4, 5; Ps. lxviii. 7, 8. Some refer this to the defeat of Sennacherib's powerful army, which was as surprising an instance of the divine power as the melting down of rocks and mountains would be.
2. They plead what God had been used to do, and had declared his gracious purpose to do, for his people in general. The provision he has made for the safety and happiness of his people, even of all those that seek him, and serve him, and trust in him, is very rich and very ready, so that they need not fear being either disappointed of it, for it is sure, or disappointed in it, for it is sufficient.
(1.) It is very rich, v. 4. Men have not heard nor seen what God has prepared for those that wait for him. Observe the character of God's people; they are such as wait for him in the way of duty, wait for the salvation he has promised and designed for them. Observe where the happiness of this people is bound up; it is what God has prepared for them, what he has designed for them in his counsel and is in his providence and grace preparing for them and preparing them for, what he has done or will do, so it may be read. Some of the Jewish doctors have understood this of the blessings reserved for the days of the Messiah, and to them the apostle applies these words; and others extend them to the glories of the world to come. It is all that goodness which God has laid up for those that fear him, and wrought for those that trust in him, Ps. xxxi. 19. Of this it is here said that since the beginning of the world, in the most prying and inquisitive ages of it, men have not, either by hearing or seeing, the two learning senses, come to the full knowledge of it. None have seen, nor heard, nor can understand, but God himself, what the provision is that is made for the present and future felicity of holy souls. For, [1.] Much of it was concealed in former ages; they knew it not, because the unsearchable riches of Christ were hidden in God, were hidden from the wise and prudent; but in latter ages they were revealed by the gospel; so the apostle applies this (1 Cor. ii. 9), for it follows (v. 10), But God has revealed them unto us by his Spirit; compare Rom. xvi. 25, 26, with Eph. iii. 9. That which men had not heard since the beginning of the world they should hear before the end of it, and at the end of it should see, when the veil shall be rent to introduce the glory that is yet to be revealed. God himself knew what he had in store for believers, but none knew besides him. [2.] It cannot be fully comprehended by the human understanding, no, not when it is revealed; it is spiritual, and refined from those ideas which our minds are most apt to receive in this world of sense; it is very great, and will far outdo the utmost of our expectations. Even the present peace of believers, much more their future bliss, is such as surpasses all conception and expression, Phil. iv. 7. None can comprehend it but God himself, whose understanding is infinite. Some give another reading of these words, referring the transcendency, not so much to the work itself as to the author of it: Neither has the eye seen a god besides thee, who doth so (or has done or can do so) for him that waits for him. We must infer from God's works of wonderous grace, as well as from his works of wondrous power, from the kind things, as well as from the great things, he does, that there is no god like him, nor any among the sons of the mighty to be compared with him.
(2.) It is very ready (v. 5): "Thou meetest him that rejoices and works righteousness, meetest him with that good which thou hast prepared for him (v. 4), and dost not forget those that remember thee in thy ways." See here what communion there is between a gracious God and a gracious soul. [1.] What God expects from us, in order to our having communion with him. First, We must make conscience of doing our duty in every thing, we must work righteousness, must do that which is good and which the Lord our God requires of us, and must do it well. Secondly, We must be cheerful in doing our duty, we must rejoice and work righteousness, must delight ourselves in God and in his law, must be cheerful in his service and sing at our work. God loves a cheerful giver, a cheerful worshipper. We must serve the Lord with gladness. Thirdly, We must conform ourselves to all the methods of his providence concerning us and be suitably affected with them, must remember him in his ways, in all the ways wherein he walks, whether he walks towards us or walks contrary to us. We must mind him and make mention of him with thanksgiving when his ways are ways of mercy (in a day of prosperity be joyful), with patience and submission when he contends with us. In the way of thy judgments we have waited for thee; for in a day of adversity we must consider. [2.] We are here told what we may expect from God if we thus attend him in the way of duty: Thou meetest him. This intimates the friendship, fellowship, and familiarity to which God admits his people; he meets them, to converse with them, to manifest himself to them, and to receive their addresses, Exod. xx. 24; xxix. 43. It likewise intimates his freeness and forwardness in doing them good; he will anticipate them with the blessings of his goodness, will rejoice to do good to those that rejoice in working righteousness, and wait to be gracious to those that wait for him. He meets his penitent people with a pardon, as the father of the prodigal met his returning son, Luke xv. 20. He meets his praying people with an answer of peace, while they are yet speaking, ch. lxv. 24.
3. They plead the unchangeableness of God's favour and the stability of his promise, notwithstanding the sins of his people and his displeasure against them for their sins: "Behold, thou hast many a time been wroth with us because we have sinned, and we have been under the tokens of thy wrath; but in those, those ways of thine, the ways of mercy in which we have remembered thee, in those is continuance," or "in those thou art ever" (his mercy endures for ever), "and therefore we shall at last be saved, though thou art wroth, and we have sinned." This agrees with the tenour of God's covenant, that, if we forsake the law, he will visit our transgression with a rod, but his loving kindness he will not utterly take away, his covenant he will not break (Ps. lxxxix. 30, &c.), and by this his people have been many a time saved from ruin when they were just upon the brink of it; see Ps. lxxviii. 38. And by this continuance of the covenant we hope to be saved, for its being an everlasting covenant is all our salvation. Though God has been angry with us for our sins, and justly, yet his anger has endured but for a moment and has been soon over; but in his favour is life, because in it is continuance; in the ways of his favour he proceeds and perseveres, and on that we depend for our salvation, see ch. liv. 7, 8. It is well for us that our hopes of salvation are built not upon any merit or sufficiency of our own (for in that there is no certainty, even Adam in innocency did not abide), but upon God's mercies and promises, for in those, we are sure, is continuance.
Adam Clarke: Commentary on the Bible - 1831
64:1: O that thou wouldest rend the heavens - This seems to allude to the wonderful manifestation of God upon Mount Sinai.
Albert Barnes: Notes on the Bible - 1834
64:1: Oh that thou wouldest rend the heavens - That is, in view of the considerations urged in the pRev_ious chapter. In view of the fact that the temple is burned up Isa 64:11; that the city is desolate; that the land lies waste, and that thine own people are carried captive to a distant land. The phrase 'rend the heavens,' implies a sudden and sublime descent of Yahweh to execute vengeance on his foes, as if his heart was full of vengeance, and the firmament were violently rent asunder at his sudden appearance. It is language properly expressive of a purpose to execute wrath on his foes, rather than to confer blessings on his people. The latter is more appropriately expressed by the heavens being gently opened to make way for the descending blessings. The word rendered here 'rend' (קרע qâ ra‛), means properly to tear asunder, as, e. g., the garments in grief Gen 37:29; Sa2 13:31; or as a wild beast does the breast of anyone Hos 13:8. The Septuagint, however, render it by a milder word - ἀνοίξης anoixē s - 'If thou wouldst open the heavens,' etc. So the Syriac renders it by 'O that thou wouldst open,' using a word that is usually applied to the opening of a door. God is often represented as coming down from heaven in a sublime manner amidst tempests, fire, and storms, to take vengeance on his foes. Thus Psa 18:9 :
He bowed the heavens also and came down;
And darkness was under his feet.
Compare Hab 3:5-6. It should be remembered that the main idea in the passage before us is that of Yahweh coming down to destroy his foes. His people entreat him to descend with the proofs of his indignation, so that every obstacle shall be destroyed before him, Thus he is described in Psa 144:5-6 :
Bow thy heavens, O Lord, and come down;
Touch the mountains, and they shall smoke;
Cast forth lightning, and scatter them,
Shoot out thine arrows, and destroy them.
That the mountains might flow down at thy presence - The idea here is, that the presence of Yahweh would be like an intense burning heat, so that the mountains would melt and flow away. It is a most sublime description of his majesty, and is one that is several times employed in the Bible. Thus in relation to his appearance on Mount Sinai, in the song of Deborah Jdg 5:4-5 :
The earth trembled and the heavens dropped,
The clouds also dropped water.
The mountains melted from before Yahweh,
Even Sinai from before Yahweh, the God of Israel.
So Psa 97:5 :
The hills melted like wax at the presence of Yahweh,
At the presence of Yahweh (the God) of the whole earth.
So also in Mic 1:3-4 :
Lo, Yahweh cometh forth out of his place,
And will come down and tread upon the high places of the earth
And the mountains shall be molten under him.
And the valleys shall be cleft,
As wax before the fire,
And as the waters pour down a precipice.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
64:1: Oh that: Psa 18:7-15, Psa 144:5, Psa 144:6; Mar 1:10 *marg.
that thou wouldest come: Isa 63:15; Exo 3:8, Exo 19:11, Exo 19:18, Exo 19:19; Mic 1:3, Mic 1:4; Hab 3:1-13
that the: Jdg 5:4, Jdg 5:5; Psa 46:6, Psa 68:8, Psa 114:4-7; Amo 9:5, Amo 9:13; Nah 1:5, Nah 1:6; Pe2 3:10-12; Rev 20:11
Carl Friedrich Keil and Franz Delitzsch
64:1
The similes which follow cannot be attached to this nâzōllū, however we may explain it. Yet Is 64:1 (2) does not form a new and independent sentence; but we must in thought repeat the word upon which the principal emphasis rests in Is 63:19 (Is 64:1). "(Wouldst come down) as fire kindles brushwood, fire causes water to boil; to make known Thy name to Thine adversaries, that the heathen may tremble before Thy face! When Thou doest terrible things which we hoped not for; wouldst come down, (and) mountains shake before Thy countenance!" The older expositors gave themselves a great deal of trouble in the attempt to trace hămâsı̄m to mâsas, to melt. But since Louis de Dieu and Albert Schultens have followed Saadia and Abulwlid in citing the Arabic hms, to crack, to mutter, to mumble, etc., and hšm, to break in pieces, confringere, from which comes hashim, broken, dry wood, it is generally admitted that hămâsim is from hemes (lit. crackling, rattling, Arab. hams), and signifies "dry twigs," arida sarmenta. The second simile might be rendered, "as water bubbles up in the fire;" and in that case mayim would be treated as a feminine (according to the rule in Ges. 146, 3), in support of which Job 14:19 may be adduced as an unquestionable example (although in other cases it is masculine), and אשׁ = בּאשׁ would be used in a local sense, like lehâbhâh, into flames, in Is 5:24. But it is much more natural to take אשׁ, which is just as often a feminine as מים is a masculine, as the subject of תּבעה, and to give to the verb בּעה, which is originally intransitive, judging from the Arabic bgâ, to swell, the Chald. בּוּע, to spring up (compare אבעבּעות, blisters, pustules), the Syr. בּגא, to bubble up, etc., the transitive meaning to cause to boil or bubble up, rather than the intransitive to boil (comp. Is 30:13, נבעה, swollen = bent forwards, as it were protumidus). Jehovah is to come down with the same irresistible force which fire exerts upon brushwood or water, when it sets the former in flames and makes the latter boil; in order that by such a display of might He may make His name known (viz., the name thus judicially revealing itself, hence "in fire," Is 30:27; Is 66:15) to His adversaries, and that nations (viz., those that are idolaters) may tremble before Him (מפּניך: cf., Ps 68:2-3). The infinitive clause denoting the purpose, like that indicating the comparison, passes into the finite (cf., Is 10:2; Is 13:9; Is 14:25). Modern commentators for the most part now regard the optative lū' (O that) as extending to Is 64:2 also; and, in fact, although this continued influence of lū' appears to overstep the bounds of the possible, we are forced to resort to this extremity. Is 64:2 cannot contain a historical retrospect: the word "formerly" would be introduced if it did, and the order of the words would be a different one. Again, we cannot assume that נזלּוּ הרים מפּניך ירדתּ contains an expression of confidence, or that the prefects indicate certainty. Neither the context, the foregoing נוראות בּעשׂותך נו (why not עשׂה?), nor the parenthetical assertion נקוּה לא, permits of this. On the other hand, וגו בעשׂותך connects itself very appropriately with the purposes indicated in Is 64:1 (2.): "may tremble when Thou doest terrible things, which we, i.e., such as we, do not look for," i.e., which surpass our expectations. And now nothing remains but to recognise the resumption of Is 63:19 (Is 64:1) in the clause "The mountains shake at Thy presence," in which case Isaiah 63:19b-64:2 (Is 64:1-3) forms a grand period rounded off palindromically after Isaiah's peculiar style.
Geneva 1599
64:1 O that thou wouldest (a) rend the heavens, that thou wouldest come down, that the mountains might flow down at thy presence,
(a) The prophet continues his prayer, desiring God to declare his love toward his Church by miracles and mighty power, as he did in mount Sinai.
John Gill
64:1 O that thou wouldst rend the heavens, that thou wouldst come down,.... Before, the church prayed that the Lord would look down from heaven and behold, Is 63:15, now that he would open the heavens, and descend from thence; not by change of place, for he fills heaven and earth with his presence; but by some visible display of his power, in destroying her enemies, and delivering her from them. Some take this to be a prayer for the first coming of Christ from heaven to earth, by his incarnation, in order to redeem and save his people; and others that it is for his second coming to judgment, to take vengeance on his adversaries, when his wrath will burn like fire; but rather it is for his spiritual coming, to avenge his church and people on antichrist, and the antichristian states. She had seen him, as a triumphant conqueror, stained with the blood of his enemies; and now she prays for the accomplishment of what she had seen in vision and prophecy:
that the mountains might flow down at thy presence; kings and princes of the earth, and kingdoms and states governed by them, compared to mountains for their seeming firmness and stability; yet these will melt like wax, and flow like water, tremble and disappear at the presence of the King of kings, when he comes forth in his great wrath against them; as it is explained in the next verse,
that the nations may tremble at thy presence; see Rev_ 16:20. Here ends the sixty third chapter in the Targum.
John Wesley
64:1 Rent - A metaphor taken from men, that when they would resolutely help one in distress, break and fling open doors and whatever may hinder. Flow down - That all impediments might be removed out of the way: possibly an allusion to God's coming down upon mount Sinai, in those terrible flames of fire.
Robert Jamieson, A. R. Fausset and David Brown
64:1 TRANSITION FROM COMPLAINT TO PRAYER. (Is 64:1-12)
rend . . . heavens--bursting forth to execute vengeance, suddenly descending on Thy people's foe (Ps 18:9; Ps 144:5; Hab 3:5-6).
flow down-- (Judg 5:5; Mic 1:4).
64:264:2: եւ հալեսցին իբրեւ զմոմ առաջի հրոյ, եւ այրեսցէ հուր զհակառակորդս քո, եւ յայտնի՛ լիցի անուն քո ընդդիմակցաց քոց. եւ յերեսաց քոց հեթանոսք խռովեսցին։
2 Կրակը կ’այրի քո հակառակորդներին, եւ քո անունը յայտնի կը դառնայ թշնամիներիդ. քո պատճառով հեթանոսները խռովութեան կը մատնուեն:
2 Խռիւները՝ բռնկցնող կրակի պէս, Ջուրերը՝ եռացնող կրակի պէս, Որ քու անունդ թշնամիներուդ յայտնէիր Ու ազգերը քու երեսէդ դողային
եւ այրեսցէ հուր զհակառակորդս քո, եւ յայտնի լիցի անուն քո ընդդիմակցաց քոց, եւ յերեսաց քոց հեթանոսք խռովեսցին:

64:2: եւ հալեսցին իբրեւ զմոմ առաջի հրոյ, եւ այրեսցէ հուր զհակառակորդս քո, եւ յայտնի՛ լիցի անուն քո ընդդիմակցաց քոց. եւ յերեսաց քոց հեթանոսք խռովեսցին։
2 Կրակը կ’այրի քո հակառակորդներին, եւ քո անունը յայտնի կը դառնայ թշնամիներիդ. քո պատճառով հեթանոսները խռովութեան կը մատնուեն:
2 Խռիւները՝ բռնկցնող կրակի պէս, Ջուրերը՝ եռացնող կրակի պէս, Որ քու անունդ թշնամիներուդ յայտնէիր Ու ազգերը քու երեսէդ դողային
zohrab-1805▾ eastern-1994▾ western am▾
64:264:2 как от плавящего огня, как от кипятящего воду, чтобы имя Твое сделать известным врагам Твоим; от лица Твоего содрогнулись бы народы.
64:2 ὅταν οταν when; once ποιῇς ποιεω do; make τὰ ο the ἔνδοξα ενδοξος glorious τρόμος τρομος trembling λήμψεται λαμβανω take; get ἀπὸ απο from; away σοῦ σου of you; your ὄρη ορος mountain; mount
64:2 כִּ ki כְּ as קְדֹ֧חַ qᵊḏˈōₐḥ קדח be kindled אֵ֣שׁ ʔˈēš אֵשׁ fire הֲמָסִ֗ים hᵃmāsˈîm הֶמֶס brush-wood מַ֚יִם ˈmayim מַיִם water תִּבְעֶה־ tivʕeh- בעה inquire אֵ֔שׁ ʔˈēš אֵשׁ fire לְ lᵊ לְ to הֹודִ֥יעַ hôḏˌîₐʕ ידע know שִׁמְךָ֖ šimᵊḵˌā שֵׁם name לְ lᵊ לְ to צָרֶ֑יךָ ṣārˈeʸḵā צַר adversary מִ mi מִן from פָּנֶ֖יךָ ppānˌeʸḵā פָּנֶה face גֹּויִ֥ם gôyˌim גֹּוי people יִרְגָּֽזוּ׃ yirgˈāzû רגז quake
64:2. sicut exustio ignis tabescerent aquae arderent igni ut notum fieret nomen tuum inimicis tuis a facie tua gentes turbarenturThey would melt as at the burning of fire, the waters would burn with fire, that thy name might be made known to thy enemies: that the nations might tremble at thy presence.
2. as when fire kindleth the brushwood, the fire causeth the waters to boil: to make thy name known to thine adversaries, that the nations may tremble at thy presence.
64:2. They would melt, as if thoroughly burned by fire. The waters would burn with fire, so that your name might be made known to your enemies, so that the nations would be stirred up before your face.
64:2. As [when] the melting fire burneth, the fire causeth the waters to boil, to make thy name known to thine adversaries, [that] the nations may tremble at thy presence!
As [when] the melting fire burneth, the fire causeth the waters to boil, to make thy name known to thine adversaries, [that] the nations may tremble at thy presence:

64:2 как от плавящего огня, как от кипятящего воду, чтобы имя Твое сделать известным врагам Твоим; от лица Твоего содрогнулись бы народы.
64:2
ὅταν οταν when; once
ποιῇς ποιεω do; make
τὰ ο the
ἔνδοξα ενδοξος glorious
τρόμος τρομος trembling
λήμψεται λαμβανω take; get
ἀπὸ απο from; away
σοῦ σου of you; your
ὄρη ορος mountain; mount
64:2
כִּ ki כְּ as
קְדֹ֧חַ qᵊḏˈōₐḥ קדח be kindled
אֵ֣שׁ ʔˈēš אֵשׁ fire
הֲמָסִ֗ים hᵃmāsˈîm הֶמֶס brush-wood
מַ֚יִם ˈmayim מַיִם water
תִּבְעֶה־ tivʕeh- בעה inquire
אֵ֔שׁ ʔˈēš אֵשׁ fire
לְ lᵊ לְ to
הֹודִ֥יעַ hôḏˌîₐʕ ידע know
שִׁמְךָ֖ šimᵊḵˌā שֵׁם name
לְ lᵊ לְ to
צָרֶ֑יךָ ṣārˈeʸḵā צַר adversary
מִ mi מִן from
פָּנֶ֖יךָ ppānˌeʸḵā פָּנֶה face
גֹּויִ֥ם gôyˌim גֹּוי people
יִרְגָּֽזוּ׃ yirgˈāzû רגז quake
64:2. sicut exustio ignis tabescerent aquae arderent igni ut notum fieret nomen tuum inimicis tuis a facie tua gentes turbarentur
They would melt as at the burning of fire, the waters would burn with fire, that thy name might be made known to thy enemies: that the nations might tremble at thy presence.
2. as when fire kindleth the brushwood, the fire causeth the waters to boil: to make thy name known to thine adversaries, that the nations may tremble at thy presence.
64:2. They would melt, as if thoroughly burned by fire. The waters would burn with fire, so that your name might be made known to your enemies, so that the nations would be stirred up before your face.
64:2. As [when] the melting fire burneth, the fire causeth the waters to boil, to make thy name known to thine adversaries, [that] the nations may tremble at thy presence!
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Adam Clarke: Commentary on the Bible - 1831
64:2: As when the melting fire burneth "As the fire kindleth the dry fuel" - המסים hamasim. "It means dry stubble, and the root is המס hamas, "says Rabbi Jonah, apud Sal ben Belec in loc. Which is approved by Schultens, Orig. Hebrews p. 30.
"The fire kindling the stubble does not seem like enough to the melting of the mountains to be brought as a simile to it. What if thus? -
'That the mountains might flow down at thy presence!
As the fire of things smelted burneth,
As the fire causeth the waters to boil - '
There is no doubt of the Hebrew words of the second line bearing that version." - Dr. Jubb.
I submit these different interpretations to the reader's judgment. For my own part I am inclined to think that the text is much corrupted in this place. The ancient Versions have not the least traces of either of the above interpretations. The Septuagint and Syriac agree exactly together in rendering this line by, "As the wax melted before the fire," which can by no means be reconciled with the present text. The Vulgate, for המסים hamasim, read ימסו yemasu.
That the nations - For גוים goyim, the nations, four MSS. (one of them ancient) have הרים harim, the mountains. - L.
Albert Barnes: Notes on the Bible - 1834
64:2: As when the melting fire burneth - Margin, 'The fire of meltings.' Lowth renders it, 'As when the fire kindleth the dry fuel.' So Noyes, 'As fire kindleth the dry stubble.' The Septuagint render it: Ὡς κηρὸς ἀπὸ προσώπου πυρὸς τήκεται Hō s kē ros apo prosō pou puros tē ketai - 'As wax is melted before the fire.' So the Syriac renders it. The Hebrew word rendered here in the margin 'meltings' (המסים hă mâ sı̂ ym), properly means, according to Gesenius, brushwood, twigs. So Saddias renders it. And the true idea here is, that the presence of Yahweh would cause the mountains to melt, as a fire consumes light and dry brushwood or stubble. Dr. Jubb supposes that the meaning is, 'As the fire of things smelted burneth' - an idea which would furnish a striking comparison, but there is much doubt whether the Hebrew will bear that construction.
The comparison is a very vivid and sublime one, as it is in the view given above - that the presence of Yahweh would set on fire the mountains, and cause them to flow down as under the operation of an intense heat. I do not know that there is reason to suppose that the prophet had any reference to a volcanic eruption, or that he was acquainted with such a phenomenon - though Syria and Palestine abounded in volcanic appearances, and the country around the Dead Sea is evidently volcanic (see Lyell's Geology, i. 299); but the following description may furnish an illustration of what would be exhibited by the flowing down of the mountains at the presence of Yahweh, and may serve to show the force of the language which the prophet employs in these verses. It is a description of an eruption of Vesuvius in 1779, by Sir William Hamilton. 'Jets of liquid lava,' says he, 'mixed with stones and scoriae, were thrown up to the height of at least 10, 000 feet, having the appearance of a column of fire.
The falling matter being nearly as vividly inflamed as that which was continually issuing forth from the crater, formed with it one complete body of fire, which could not be less than two miles and a half in breadth, and of the extraordinary height above mentioned, casting a heat to the distance of at least six miles around it.' Speaking of the lava which flowed from the mountain, he says, 'At the point where it issued from an arched chasm in the side of the mountain, the vivid torrent rushed with the velocity of a flood. It was in perfect fusion, unattended with any scoriae on its surface, or any gross material not in a state of complete solution. It flowed with the translucency of honey, in regular channels, cut finer than art can imitate, and glowing with all the splendor of the sun' (Lyell's Geology, i. 316). Perhaps there can be conceived no more sublime representation of what was in the mind of the prophet than such an overflowing volcano. It should be observed, however, that Gesenius supposes that the word which is rendered Isa 64:1-3, 'flow down' (נזלוּ nā zolû), is derived, not from נזל nā zal, to flow, to run as liquids do; but from זלל zâ lal, to shake, to tremble, to quake as mountains do in an earthquake. But it seems to me that the connection rather demands the former signification, as the principal elements in the figure is fire - and the office of fire is not to cause to tremble, but to burn or melt. The effect here described as illustrative of the presence of God, was that produced by intense burning heat.
The fire causeth the waters to boil - Such an effect was anticipated at the presence of Yahweh. The idea is still that of an intense heat, that should cause all obstacles to be consumed before the presence of the Lord. To illustrate this, the prophet speaks of that which is known to be most intense, that which causes water to boil; and the prayer is, that Yahweh would descend in the manner of such intense and glowing fire, in order that a the foes of the people might be destroyed, and all the obstacles to the restoration of his people removed. The exact point of the comparison, as I conceive, is the intensity of the heat, as emblematic of the majesty of Yahweh, and of the certain destruction of his foes.
To make thy name known - By the exhibition of thy majesty and glory.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
64:2: melting fire: Heb. fire of meltings
to make: Isa 37:20, Isa 63:12; Exo 14:4; Sa1 17:46, Sa1 17:47; Kg1 8:41-43; Psa 46:10, Psa 67:1, Psa 67:2; Psa 79:10, Psa 83:13, Psa 98:1, Psa 98:2, Psa 102:15, Psa 102:16, Psa 106:8; Eze 38:22, Eze 38:23, Eze 39:27, Eze 39:28; Dan 4:1-3, Dan 4:32-37, Dan 6:25-27; Joe 3:16, Joe 3:17
that the nations: Exo 15:14-16; Deu 2:25; Psa 9:20, Psa 48:4-6, Psa 99:1; Jer 5:22, Jer 33:9; Mic 7:15-17; Rev 11:11-13
Geneva 1599
64:2 As [when] the melting fire burneth, the fire causeth (b) the waters to boil, to make thy name known to thy adversaries, [that] the nations may tremble at thy presence!
(b) Meaning, the rain, hail, fire, thunder and lightning.
John Gill
64:2 As when the melting fire burneth,.... Or, "the fire of melting" (k); a strong vehement fire, as Kimchi, such as is used under a furnace for melting metals; though De Dieu thinks a slow gentle fire is intended, such as is sufficient to keep the liquor boiling; which he concludes from the use of the word in the Arabic language, which, according to an Arabic lexicographer (l) he quotes, so signifies; and to the same purpose Hottinger (m), by the help of the Arabic language, interprets the word of a small low noise, the hissing of a boiling pot; though, as Vitringa observes, could it be granted, which can not, that a slow fire raises great bubbles in water, such as when it boils; yet the fire, with which God consumes his enemies, in a figurative sense, is represented as most vehement and noisy. It seems much better, with R. Jonah, quoted by Kimchi, to understand it of "dry stubble", which makes a great blaze and noise, and causes water to boil and rise up in bubbles; and with this agree some other versions, which render it by "bavins" (n), dry sticks and branches of trees; which being kindled,
the fire causeth the waters to boil; as the fire, under the pot, causes the waters to boil in it; the church here prays that the wrath of God might break forth upon his and her enemies, like fire that melts metals, and boils water. The figures used seem to denote the fierceness and vehemency of it. The Targum is,
"as when thou sendedst thine anger as fire in the days of Elijah, the sea was melted, the fire licked up the water;''
as if the allusion was to the affair in 3Kings 18:38, but rather the allusion is, as Kimchi and others think, to the fire that burnt on Mount Sinai, when the Lord descended on it, and the cloud which flowed with water, as the above writer supposes, and which both together caused the smoke:
to make thy name known to thine adversaries; his terrible name, in the destruction of them; his power and his glory:
that the nations may tremble at thy presence; as Sinai trembled when the Lord was on it; and as the antichristian states will when Christ appears, and the vials of his wrath will be poured out; and the Lord's people will be delivered, and the Jews particularly converted.
(k) "ignis liquefactionum", Calvin, Vatablus; "igne liquationum", Cocceius. (l) Eliduri in Lexico Arabico tradit "significare quemvis lenem et submissum strepitum", De Dieu. (m) "Quemadmodum accenso igne fit lenis submissusque strepitus, sibilus et stridor ferventis ollae, et ignis excitat bullas", Hottinger. Smegma Orientale, I. 1. c. 7. p. 146. (n) "Quemadmodum conflagrante igne cremia", Junius & Tremellius; "nam quum accendit ignis cremia", Piscator; "sicut ardente igne ex ramalibus", Grotius; "ut ignis cremia consumens strepero motu exsilit", Vitringa.
John Wesley
64:2 Fire - Come with such zeal for thy people, that the solid mountains may be no more before thy breath, than metal that runs, or water that boils by the force of a vehement fire. Known - That thine enemies may know thy power, and that thy name may be dreaded among them.
Robert Jamieson, A. R. Fausset and David Brown
64:2 Oh, that Thy wrath would consume Thy foes as the fire. Rather, "as the fire burneth the dry brushwood" [GESENIUS].
64:364:3: Յորժամ առնիցես փառաւորութիւնս, դողո՛ւմն կալցի ՚ի քէն զլերինս։
3 Երբ հրաշալի գործեր կատարես, քո ահից լեռները կը սասանուեն:
3 Երբ այն սոսկալի բաները ըրիր, որոնց չէինք յուսար, Իջա՛ր եւ քու երեսէդ լեռները հալեցան*։
Յորժամ առնիցես փառաւորութիւնս` դողումն կալցի ի քէն զլերինս:

64:3: Յորժամ առնիցես փառաւորութիւնս, դողո՛ւմն կալցի ՚ի քէն զլերինս։
3 Երբ հրաշալի գործեր կատարես, քո ահից լեռները կը սասանուեն:
3 Երբ այն սոսկալի բաները ըրիր, որոնց չէինք յուսար, Իջա՛ր եւ քու երեսէդ լեռները հալեցան*։
zohrab-1805▾ eastern-1994▾ western am▾
64:364:3 Когда Ты совершал страшные дела, нами неожиданные, и нисходил, горы таяли от лица Твоего.
64:3 ἀπὸ απο from; away τοῦ ο the αἰῶνος αιων age; -ever οὐκ ου not ἠκούσαμεν ακουω hear οὐδὲ ουδε not even; neither οἱ ο the ὀφθαλμοὶ οφθαλμος eye; sight ἡμῶν ημων our εἶδον οραω view; see θεὸν θεος God πλὴν πλην besides; only σοῦ σου of you; your καὶ και and; even τὰ ο the ἔργα εργον work σου σου of you; your ἃ ος who; what ποιήσεις ποιεω do; make τοῖς ο the ὑπομένουσιν υπομενω endure; stay behind ἔλεον ελεος mercy
64:3 בַּ ba בְּ in עֲשֹׂותְךָ֥ ʕᵃśôṯᵊḵˌā עשׂה make נֹורָאֹ֖ות nôrāʔˌôṯ ירא fear לֹ֣א lˈō לֹא not נְקַוֶּ֑ה nᵊqawwˈeh קוה wait for יָרַ֕דְתָּ yārˈaḏtā ירד descend מִ mi מִן from פָּנֶ֖יךָ ppānˌeʸḵā פָּנֶה face הָרִ֥ים hārˌîm הַר mountain נָזֹֽלּוּ׃ nāzˈōllû זלל be lavish
64:3. cum feceris mirabilia non sustinebimus descendisti et a facie tua montes defluxeruntWhen thou shalt do wonderful things, we shall not bear them: thou didst come down, and at thy presence the mountains melted away.
3. When thou didst terrible things which we looked not for, thou camest down, the mountains flowed down at thy presence.
64:3. When you will perform miracles, we will not be able to withstand them. You descended, and the mountains flowed away before your presence.
64:3. When thou didst terrible things [which] we looked not for, thou camest down, the mountains flowed down at thy presence.
When thou didst terrible things [which] we looked not for, thou camest down, the mountains flowed down at thy presence:

64:3 Когда Ты совершал страшные дела, нами неожиданные, и нисходил, горы таяли от лица Твоего.
64:3
ἀπὸ απο from; away
τοῦ ο the
αἰῶνος αιων age; -ever
οὐκ ου not
ἠκούσαμεν ακουω hear
οὐδὲ ουδε not even; neither
οἱ ο the
ὀφθαλμοὶ οφθαλμος eye; sight
ἡμῶν ημων our
εἶδον οραω view; see
θεὸν θεος God
πλὴν πλην besides; only
σοῦ σου of you; your
καὶ και and; even
τὰ ο the
ἔργα εργον work
σου σου of you; your
ος who; what
ποιήσεις ποιεω do; make
τοῖς ο the
ὑπομένουσιν υπομενω endure; stay behind
ἔλεον ελεος mercy
64:3
בַּ ba בְּ in
עֲשֹׂותְךָ֥ ʕᵃśôṯᵊḵˌā עשׂה make
נֹורָאֹ֖ות nôrāʔˌôṯ ירא fear
לֹ֣א lˈō לֹא not
נְקַוֶּ֑ה nᵊqawwˈeh קוה wait for
יָרַ֕דְתָּ yārˈaḏtā ירד descend
מִ mi מִן from
פָּנֶ֖יךָ ppānˌeʸḵā פָּנֶה face
הָרִ֥ים hārˌîm הַר mountain
נָזֹֽלּוּ׃ nāzˈōllû זלל be lavish
64:3. cum feceris mirabilia non sustinebimus descendisti et a facie tua montes defluxerunt
When thou shalt do wonderful things, we shall not bear them: thou didst come down, and at thy presence the mountains melted away.
64:3. When you will perform miracles, we will not be able to withstand them. You descended, and the mountains flowed away before your presence.
64:3. When thou didst terrible things [which] we looked not for, thou camest down, the mountains flowed down at thy presence.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3-4: Когда Ты совершал страшные дела... горы таяли от лица Твоего...'То, что в двух предшествующих стихах выражалось лишь гипотетически, здесь утверждается уже фактически. О великих и страшных делах Господа Библия, действительно, говорит неоднократно (Втор 10:21; Пс 105:22: и др.). Подтверждает она и тот образ, что Господь есть "огонь поядающий" (Втор 4:24).

Ибо от века не слыхали, не внимали ухом и никакой глаз не видал другого бога, кроме Тебя, который бы столько сделал... Мысль эта совершенно в духе того отдела, который обнимает собой 40-45: гл. кн. пророка Исаии (см. напр., 40:12-13, 17, 22-23, 28; 41:22-24; 43:9; 44:11, 25; 45:21: и др.). Заслуживает особенного внимания то, что Апостол Павел, приведя это текст из пророка Исаии, прилагает его к неизреченной тайне воплощения, которая одновременно и превышает собой всякое разумение человека и является откровением высочайшей любви Бога к людям (1: Кор 2:9).
Albert Barnes: Notes on the Bible - 1834
64:3: When thou didst terrible things - In delivering the people from Egypt, and in conducting them to the promised land.
Which we looked not for - Which we had never before witnessed, and which we had no right to expect.
Thou camest down - As on Mount Sinai.
The mountains flowed down - (See the notes above). The reference is to the manifestations of smoke and fire when Yahweh descended on Mount Sinai (see Exo 19:18).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
64:3: thou didst: Exo 34:10; Deu 4:34, Deu 10:21; Jdg 5:4, Jdg 5:5; Sa2 7:23; Psa 65:6, Psa 66:3, Psa 66:5, Psa 68:8; Psa 76:12, Psa 105:27-36, Psa 106:22
the mountains: Isa 64:1; Hab 3:3, Hab 3:6
Carl Friedrich Keil and Franz Delitzsch
64:3
The following clause gives the reason for this; ו being very frequently the logical equivalent for kı̄ (e.g., Is 3:7 and Is 38:15). The justification of this wish, which is forced from them by the existing misery, is found in the incomparable acts of Jehovah for the good of His own people, which are to be seen in a long series of historical events. Is 64:3 (4.). "For from olden time men have not heard, nor perceived, nor hath an eye seen, a God beside Thee, who acted on behalf of him that waiteth for Him." No ear, no eye has ever been able to perceive the existence of a God who acted like Jehovah, i.e., really interposed on behalf of those who set their hopes upon Him. This is the explanation adopted by Knobel; but he wrongly supplies נוראות to יעשׂה, whereas עשׂה is used here in the same pregnant sense as in Ps. 22:32; Ps 37:5; 52:11 (cf., gâmar in Ps 57:3; Ps 138:8). It has been objected to this explanation, that האזין is never connected with the accusative of the person, and that God can neither be heard nor seen. But what is terrible in relation to שׁמע in Job 42:5 cannot be untenable in relation to האזין. Hearing and seeing God are here equivalent to recognising His existence through the perception of His works. The explanation favoured by Rosenmller and Stier, viz., "And from olden time men have not heard it, nor perceived with ears, no eye has seen it, O God, beside Thee, what (this God) doth to him that waiteth for Him," is open to still graver objections. The thought is the same as in Ps 31:20, and when so explained it corresponds more exactly to the free quotation in 1Cor 2:9, which with our explanation there is no necessity to trace back to either Is 42:15-16, or a lost book, as Origen imagined (see Tischendorf's ed. vii. of the N.T. on this passage). This which no ear has heard, no eye seen, is not God Himself, but He who acts for His people, and justifies their waiting for Him (cf., Hofmann, Die h. Schrift Neuen Testaments, ii. 2, 51). Another proof that Paul had no other passage than this in his mind, is the fact that the same quotation is met with in Clement's Epistle to the Corinthians (ch. 34), where, instead of "those that love Him," we have "those that wait for Him," a literal rendering of למחכּה־לו. The quotation by Paul therefore by no means leads us to take Elohim as a vocative or וגו יעשׂה as the object, although it must not be concealed that this view of the passage and its reference to the fulness of glory in the eternal life is an old rabbinical one, as Rashi expressly affirms, when he appeals to R. Jose (Joseph Kara) as bondsman for the other (see b. Sanhedrin 99a). Hahn has justly objected to this traditional explanation, which regards Elohim as a vocative, that the thought, that God alone has heard and perceived and seen with His eye what He intends to do to His people, is unsuitable in itself, and at variance with the context, and that if וגו יעשׂה was intended as the object, אשר (את) would certainly be inserted. And to this we may add, that we cannot find the words Elohim zūlâthekhâ (God beside Thee) preceded by a negation anywhere in chapters 40-66 without receiving at once the impression, that they affirm the sole deity of Jehovah (comp. Is 45:5, Is 45:21). The meaning therefore is, "No other God beside Jehovah has ever been heard or seen, who acted for (ageret pro) those who waited for Him." Mechakkēh is the construct, according to Ges. 116, 1; and ya‛ăsēh has tsere here, according to Kimchi (Michlol 125b) and other testimonies, just as we meet with תעסה four times (in Gen 26:29; Josh 7:9; 2Kings 13:12; Jer 40:16) and ונעשׂה once (Josh 9:24), mostly with a disjunctive accent, and not without the influence of a whole or half pause, the form with tsere being regarded as more emphatic than that with seghol.
(Note: In addition to the examples given above, we have the following forms of the same kind in kal: ימּצה (with tiphchah) in Jer 17:17; תּראה (with tsakpeh) in Dan 1:13, compare תּגלּה (with athnach) in Lev 18:7-8, and תגלּה (with the smaller disjunctive tiphchah) in Lev 18:9-11; ינקּה (with athnach) in Nahum 1:3; אזרה (with tsakeph) in Ezek 5:12. This influence of the accentuation has escaped the notice of the more modern grammarians (e.g., Ges. 75, Anm. 17).)
John Gill
64:3 When thou didst terrible things, which we looked not for, thou camest down,.... Referring to the wonderful things God did in Egypt, at the Red sea, and in the wilderness, and particularly at Mount Sinai, things that were unexpected, and not looked for; then the Lord came down, and made visible displays of his power and presence, especially on Mount Sinai; see Ex 19:18,
the mountains flowed down at thy presence; not Sinai only, but others also; Kimchi says Seir and Paran; Judg 5:4.
John Wesley
64:3 Terrible things - This may relate to what he did among the Egyptians, tho' it be not recorded, and afterward in the wilderness. Looked not for - Such things as we could never expect. Mountains - Kings, princes, and potentates, may metaphorically be understood by these mountains.
Robert Jamieson, A. R. Fausset and David Brown
64:3 When--Supply from Is 64:2, "As when."
terrible things-- (Ps 65:5).
we looked not for--far exceeding the expectation of any of our nation; unparalleled before (Ex 34:10; Ps 68:8).
camest down--on Mount Sinai.
mountains flowed--Repeated from Is 64:1; they pray God to do the very same things for Israel now as in former ages. GESENIUS, instead of "flowed" here, and "flow" in Is 64:1, translates from a different Hebrew root, "quake . . . quaked"; but "fire" melts and causes to flow, rather than to quake (Is 64:2).
64:464:4: Յաւիտենից ո՛չ լուաք, եւ ո՛չ աչք մեր տեսին այլ Աստուած բա՛ց ՚ի քէն. եւ զգործս քո զոր արասցես այնոցիկ որ ա՛կն ունին ողորմութեան քում[10307]։ [10307] Ոմանք. Եւ ոչ տեսին աչք մեր այլ։
4 Հնուց ի վեր չլսեցինք, եւ ոչ էլ մեր աչքերը քեզնից բացի տեսան մէկ այլ Աստուած, որ իր ողորմութեան վրայ յոյս դնողների համար այսպիսի բաներ անէր,
4 Քանզի սկիզբէն ի վեր չլսուեցաւ ու ականջ չլսեց Եւ աչք չտեսաւ քեզմէ զատ ուրիշ Աստուած մը, Որ իրեն յուսացողներուն այսպիսի բաներ ընէ։
Յաւիտենից ոչ լուաք, եւ ոչ աչք մեր տեսին այլ Աստուած բաց ի քէն. եւ զգործս քո զոր արասցես այնոցիկ որ ակն ունին ողորմութեան քում:

64:4: Յաւիտենից ո՛չ լուաք, եւ ո՛չ աչք մեր տեսին այլ Աստուած բա՛ց ՚ի քէն. եւ զգործս քո զոր արասցես այնոցիկ որ ա՛կն ունին ողորմութեան քում[10307]։
[10307] Ոմանք. Եւ ոչ տեսին աչք մեր այլ։
4 Հնուց ի վեր չլսեցինք, եւ ոչ էլ մեր աչքերը քեզնից բացի տեսան մէկ այլ Աստուած, որ իր ողորմութեան վրայ յոյս դնողների համար այսպիսի բաներ անէր,
4 Քանզի սկիզբէն ի վեր չլսուեցաւ ու ականջ չլսեց Եւ աչք չտեսաւ քեզմէ զատ ուրիշ Աստուած մը, Որ իրեն յուսացողներուն այսպիսի բաներ ընէ։
zohrab-1805▾ eastern-1994▾ western am▾
64:464:4 Ибо от века не слыхали, не внимали ухом, и никакой глаз не видал другого бога, кроме Тебя, который столько сделал бы для надеющихся на него.
64:4 συναντήσεται συνανταω meet with γὰρ γαρ for τοῖς ο the ποιοῦσιν ποιεω do; make τὸ ο the δίκαιον δικαιος right; just καὶ και and; even τῶν ο the ὁδῶν οδος way; journey σου σου of you; your μνησθήσονται μιμνησκω remind; remember ἰδοὺ ιδου see!; here I am σὺ συ you ὠργίσθης οργιζω impassioned; anger καὶ και and; even ἡμεῖς ημεις we ἡμάρτομεν αμαρτανω sin διὰ δια through; because of τοῦτο ουτος this; he ἐπλανήθημεν πλαναω mislead; wander
64:4 וּ û וְ and מֵ mē מִן from עֹולָ֥ם ʕôlˌām עֹולָם eternity לֹא־ lō- לֹא not שָׁמְע֖וּ šāmᵊʕˌû שׁמע hear לֹ֣א lˈō לֹא not הֶאֱזִ֑ינוּ heʔᵉzˈînû אזן listen עַ֣יִן ʕˈayin עַיִן eye לֹֽא־ lˈō- לֹא not רָאָ֗תָה rāʔˈāṯā ראה see אֱלֹהִים֙ ʔᵉlōhîm אֱלֹהִים god(s) זוּלָ֣תְךָ֔ zûlˈāṯᵊḵˈā זוּלָה except יַעֲשֶׂ֖ה yaʕᵃśˌeh עשׂה make לִ li לְ to מְחַכֵּה־ mᵊḥakkē- חכה wait לֹֽו׃ lˈô לְ to
64:4. a saeculo non audierunt neque auribus perceperunt oculus non vidit Deus absque te quae praeparasti expectantibus teFrom the beginning of the world they have not heard, nor perceived with the ears: the eye hath not seen, O God, besides thee, what things thou hast prepared for them that wait for thee.
4. For from of old men have not heard, nor perceived by the ear, neither hath the eye seen a God beside thee, which worketh for him that waiteth for him.
64:4. From ages past, they have not heard it, and they have not perceived it with the ears. Apart from you, O God, the eye has not seen what you have prepared for those who await you.
64:4. For since the beginning of the world [men] have not heard, nor perceived by the ear, neither hath the eye seen, O God, beside thee, [what] he hath prepared for him that waiteth for him.
For since the beginning of the world [men] have not heard, nor perceived by the ear, neither hath the eye seen, O God, beside thee, [what] he hath prepared for him that waiteth for him:

64:4 Ибо от века не слыхали, не внимали ухом, и никакой глаз не видал другого бога, кроме Тебя, который столько сделал бы для надеющихся на него.
64:4
συναντήσεται συνανταω meet with
γὰρ γαρ for
τοῖς ο the
ποιοῦσιν ποιεω do; make
τὸ ο the
δίκαιον δικαιος right; just
καὶ και and; even
τῶν ο the
ὁδῶν οδος way; journey
σου σου of you; your
μνησθήσονται μιμνησκω remind; remember
ἰδοὺ ιδου see!; here I am
σὺ συ you
ὠργίσθης οργιζω impassioned; anger
καὶ και and; even
ἡμεῖς ημεις we
ἡμάρτομεν αμαρτανω sin
διὰ δια through; because of
τοῦτο ουτος this; he
ἐπλανήθημεν πλαναω mislead; wander
64:4
וּ û וְ and
מֵ מִן from
עֹולָ֥ם ʕôlˌām עֹולָם eternity
לֹא־ lō- לֹא not
שָׁמְע֖וּ šāmᵊʕˌû שׁמע hear
לֹ֣א lˈō לֹא not
הֶאֱזִ֑ינוּ heʔᵉzˈînû אזן listen
עַ֣יִן ʕˈayin עַיִן eye
לֹֽא־ lˈō- לֹא not
רָאָ֗תָה rāʔˈāṯā ראה see
אֱלֹהִים֙ ʔᵉlōhîm אֱלֹהִים god(s)
זוּלָ֣תְךָ֔ zûlˈāṯᵊḵˈā זוּלָה except
יַעֲשֶׂ֖ה yaʕᵃśˌeh עשׂה make
לִ li לְ to
מְחַכֵּה־ mᵊḥakkē- חכה wait
לֹֽו׃ lˈô לְ to
64:4. a saeculo non audierunt neque auribus perceperunt oculus non vidit Deus absque te quae praeparasti expectantibus te
From the beginning of the world they have not heard, nor perceived with the ears: the eye hath not seen, O God, besides thee, what things thou hast prepared for them that wait for thee.
4. For from of old men have not heard, nor perceived by the ear, neither hath the eye seen a God beside thee, which worketh for him that waiteth for him.
64:4. From ages past, they have not heard it, and they have not perceived it with the ears. Apart from you, O God, the eye has not seen what you have prepared for those who await you.
64:4. For since the beginning of the world [men] have not heard, nor perceived by the ear, neither hath the eye seen, O God, beside thee, [what] he hath prepared for him that waiteth for him.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
64:4: For since the beginning of the world men have not heard "For never have men heard" - St. Paul is generally supposed to have quoted this passage of Isaiah, Co1 2:9; and Clemens Romanus in his first epistle has made the same quotation, very nearly in the same words with the apostle. But the citation is so very different both from the Hebrew text and the version of the Septuagint, that it seems very difficult, if not impossible, to reconcile them by any literal emendation, without going beyond the bounds of temperate criticism. One clause, "neither hath it entered into the heart of man," (which, by the way, is a phrase purely Hebrew, עלה על לב alah al leb, and should seem to belong to the prophet), is wholly left out; and another is repeated without force or propriety; viz., "nor perceived by the ear," after, "never have heard:" and the sense and expression of the apostle is far preferable to that of the Hebrew text. Under these difficulties I am at a loss what to do better, than to offer to the reader this, perhaps disagreeable, alternative: either to consider the Hebrew text and Septuagint in this place as wilfully disguised and corrupted by the Jews; of which practice in regard to other quotations in the New Testament from the Old, they lie under strong suspicions, (see Dr. Owen on the version of the Septuagint, sect. vi.-ix.); or to look upon St. Paul's quotation as not made from Isaiah, but from one or other of the two apocryphal books, entitled, The Ascension of Esaiah, and the Apocalypse of Elias, in both of which this passage was found; and the apostle is by some supposed in other places to have quoted such apocryphal writings. As the first of these conclusions will perhaps not easily be admitted by many, so I must fairly warn my readers that the second is treated by Jerome as little better than heresy. See his comment on this place of Isaiah. - L. I would read the whole verse thus; "Yea, from the time of old they have not heard, they have not hearkened to, an eye hath not seen a God besides thee. He shall work for that one that waiteth for him." This I really think on the whole to be the best translation of the original.
The variations on this place are as follows: for שמעו shameu, they have heard, a MS. and the Septuagint read שמענו shamanu, we have heard: for the second לא lo, not, sixty-nine MSS. and four editions have ולא velo, and not, and the Syriac, Chaldee, and Vulgate. And so ועין veayin, and eye, Septuagint and Syriac. את eth, the, (emphatic), is added before אלהים Elohim, God, in MS. Bodleian. למחכי limechakkey, to them that wait, plural, two MSS. and all the ancient Versions. - L.
Albert Barnes: Notes on the Bible - 1834
64:4: For since the beginning of the world - This verse is quoted, though not literally, by the apostle Paul, as illustrating the effects of the gospel in producing happiness and salvation (see the notes at Co1 2:9). The meaning here is, that nowhere else among people had there been such blessings imparted, and such happiness enjoyed; or so many proofs of love and protection, as among those who were the people of God, and who feared him.
Men have not heard - In no nation in all past time have deeds been heard of such as thou hast performed.
Nor perceived by the ear - Paul Co1 2:9 renders this 'neither have entered into the heart of man,' 'which,' says Lowth, 'is a phrase purely Hebrew, and which should seem to belong to the prophet.' The phrase, 'Nor perceived by the ear,' he says, is repeated without force or propriety, and he seems to suppose that this place has been either willfully corrupted by the Jews, or that Paul made his quotation from some Apocryphal book - either the ascension of Esaiah, or the Apocalypse of Elias, in both of which the passage is found as quoted by Paul. The phrase is wholly omitted by the Septuagint and the Arabic, but is found in the Vulgate and Syriac. There is no authority from the Hebrew manuscripts to omit it.
Neither hath the eye seen - The margin here undoubtedly expresses the true sense. So Lowth renders it, 'Nor hath the eye seen a God beside thee, which doeth such things for those that trust in him.' In a similar manner, the Septuagint translates it, 'Neither have our eyes seen a God beside thee (οὐδὲ οἱ ὀφθαλμοὶ ἡμῶν εἶδον θεὸν πλήν σου oude hoi ophthalmoi hē mō n eidon theon plē n sou), and thy works which thou hast done for those who wait for mercy.' The sense is, no eye had ever seen such a God as Yahweh; one who so richly rewarded those who put their trust in him. In the Hebrew, the word rendered 'O God,' may be either in the accusative or vocative case, and the sense is, that Yahweh was a more glorious rewarder and protector than any of the gods which had ever been worshipped by the nations.
What he hath prepared - Hebrew, יעשׂה ya‛ ă s'eh - 'He doeth,' or will do. So the Septuagint, Ἅ ποιήσεις Ha poiē seis - 'What thou wilt do.' The sense given by our translators - 'What he hath prepared,' has been evidently adopted to accommodate the passage to the sense given by Paul Co1 2:9, ἅἠτοίμασεν, κ.τ.λ. ha ē toimasen, etc. 'What God has prepared.' But the idea is, in the Hebrew, not what God has prepared or laid up in the sense of preserving it for the future; but what he bad already done in the past. No god had done what he had; no human being had ever witnessed such manifestations from any other god.
For him that waiteth for him - Lowth and Noyes, 'For him who trusteth in him.' Paul renders this, 'For them that love him,' and it is evident that he did not intend to quote this literally, but meant to give the general sense. The idea in the Hebrew is, 'For him who waits (למחכה limchakē h) for Yahweh,' that is, who feels his helplessness, and relies on him to interpose and save him. Piety is often represented as an attitude of waiting on God Psa 25:3, Psa 25:5, Psa 25:21; Psa 27:14; Psa 37:9; Psa 130:5. The sense of the whole verse is, that God in his past dealings had given manifestations of his existence, power, and goodness, to those who were his friends, which had been furnished nowhere else. To those interpositions the suppliants appeal, as a reason why he should again interpose, and why he should save them in their heavy calamities.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
64:4: have not: Psa 31:19; Co1 2:9, Co1 2:10; Eph 3:5-10, Eph 3:17-21; Col 1:26, Col 1:27; Ti1 3:16; Jo1 3:1, Jo1 3:2, Jo1 4:10; Rev 21:1-4, Rev 21:22-24, Rev 22:1-5
seen: etc. or, seen a God besides thee, which doeth so for, etc. prepared. Psa 31:19; Mat 25:34; Joh 14:3; Heb 11:16
waiteth: Isa 25:9; Gen 49:18; Psa 62:1, Psa 130:5; Lam 3:25, Lam 3:26; Luk 2:25; Rom 8:19, Rom 8:23-25; Co1 1:7; Th1 1:10; Jam 5:7
Carl Friedrich Keil and Franz Delitzsch
64:4 (5)
After the long period governed by לוּא has thus been followed by the retrospect in Is 64:3 (4.), it is absolutely impossible that Is 64:4 (5a) should be intended as an optative, in the sense of "O that thou wouldst receive him that," etc., as Stier and others propose. The retrospect is still continued thus: "Thou didst meet him that rejoiceth to work righteousness, when they remembered Thee in Thy ways." צדק ועשׂה שׂשׂ is one in whom joy and right action are paired, and is therefore equivalent to לעשׂות שׂשׂ. At the same time, it may possibly be more correct to take צדק as the object of both verses, as Hofmann does in the sense of "those who let what is right be their joy, and their action also;" for though שׂוּשׂ (שׂישׂ) cannot be directly construed with the accusative of the object, as we have already observed at Is 8:6 and Is 35:1, it may be indirectly, as in this passage and Is 65:18. On pâga‛, "to come to meet," in the sense of "coming to the help of," see at Is 47:3; it is here significantly interchanged with בּדרכיך of the minor clause bidrâkhekhâ yizkerūkhâ, "those who remember Thee in Thy ways" (for the syntax, compare Is 1:5 and Is 26:16): "When such as love and do right, walking in Thy ways, remembered Thee (i.e., thanked Thee for grace received, and longed for fresh grace), Thou camest again and again to meet them as a friend."
But Israel appeared to have been given up without hope to the wrath of this very God. Is 64:4 (5b). "Behold, Thou, Thou art enraged, and we stood as sinners there; already have we been long in this state, and shall we be saved?" Instead of hēn ‛attâh (the antithesis of now and formerly), the passage proceeds with hēn 'attâh. There was no necessity for 'attâh with qâtsaphtâ; so that it is used with special emphasis: "Behold, Thou, a God who so faithfully accepts His own people, hast broken out in wrath." The following word ונּחטא cannot mean "and we have sinned," but is a fut. consec., and therefore must mean at least, "then we have sinned" (the sin inferred from the punishment). It is more correct, however, to take it, as in Gen 43:9, in the sense of, "Then we stand as sinners, as guilty persons:" the punishment has exhibited Israel before the world, and before itself, as what it really is (consequently the fut. consec. does not express the logical inference, but the practical consequence). As ונחטא has tsakeph, and therefore the accents at any rate preclude Shelling's rendering, "and we have wandered in those ways from the very earliest times," we must take the next two clauses as independent, if indeed בהם is to be understood as referring to בדרכיך. Stier only goes halfway towards this when he renders it, "And indeed in them (the ways of God, we sinned) from of old, and should we be helped?" This is forced, and yet not in accordance with the accents. Rosenmller and Hahn quite satisfy this demand when they render it, "Tamen in viis tuis aeternitas ut salvemur;" but ‛ōlâm, αἰών, in this sense of αἰωνιότης, is not scriptural. The rendering adopted by Besser, Grotius, and Starck is a better one: "(Si vero) in illis (viis tuis) perpetuo (mansissemus), tunc servati fuerimus" (if we had continued in Thy ways, then we should have been preserved). But there is no succession of tenses here, which could warrant us in taking ונוּשׁע as a paulo-post future; and Hofmann's view is syntactically more correct, "In them (i.e., the ways of Jehovah) eternally, we shall find salvation, after the time is passed in which He has been angry and we have sinned" (or rather, been shown to be guilty). But we question the connection between בהם and רדכיך in any form. In our view the prayer suddenly takes a new turn from hēn (behold) onwards, just as it did with lū' (O that) in Is 64:1; and רדכיך in Is 64:5 stands at the head of a subordinate clause. Hence בהם must refer back to ונחטא קצפת ("in Thine anger and in our sins," Schegg). There is no necessity, however, to search for nouns to which to refer בּהם. It is rather to be taken as neuter, signifying "therein" (Ezek 33:18, cf., Ps 90:10), like עליהם, thereupon = thereby (Is 38:16), בּהן therein (Is 37:16), מהם thereout (Is 30:6), therefrom (Is 44:15). The idea suggested by such expressions as these is no doubt that of plurality (here a plurality of manifestations of wrath and of sins), but one which vanishes into the neuter idea of totality. Now we do justice both to the clause without a verb, which, being a logical copula, admits simply of a present sumus; and also to ‛ōlâm, which is the accusative of duration, when we explain the sentence as meaning, "In this state we are and have been for a long time." ‛Olâm is used in other instances in these prophecies to denote the long continuance of the sate of punishment (see Is 42:14; Is 57:11), since it appeared to the exiles as an eternity (a whole aeon), and what lay beyond it as but a little while (mits‛âr, Is 63:18). The following word ונוּשׁע needs no correction. There is no necessity to change it into ונּתע, as Ewald proposes, after the lxx καὶ ἐπλανήθημεν ("and we fell into wandering"), or what would correspond still more closely to the lxx (cf., Is 46:8, פשׁעים, lxx πεπλανήμενοι), but is less appropriate here, into ונּפשׁע ("and we fell into apostasy"), the reading supported by Lowth and others. If it were necessary to alter the text at all, we might simply transpose the letters, and read וּנשׁוּע, "and cried for help." But if we take it as a question, "And shall we experience salvation - find help?" there is nothing grammatically inadmissible in this (compare Is 28:28), and psychologically it is commended by the state of mind depicted in Is 40:27; Is 59:10-12. Moreover, what follows attaches itself quite naturally to this.
Geneva 1599
64:4 For since the beginning of the world [men] have not (c) heard, nor perceived by the ear, neither hath the eye seen, O God, besides thee, [what] he hath prepared for him that waiteth for him.
(c) Paul uses the same kind of admiration, (1Cor 2:9) marvelling at God's great benefit showed to his Church, by the preaching of the gospel.
John Gill
64:4 For since the beginning of the world men have not heard, nor perceived by the ear,.... Not only the things unexpected, undesired, and undeserved, had been done for the Lord's people of old; but there were other things, unheard of and unseen, which God, in his secret counsels, had prepared for them; and for which reason his appearance in his providential dispensations was the more to be desired and entreated. The Apostle Paul has cited this passage in 1Cor 2:9 and applied it to Gospel times, and to evangelical truths, which are not discoverable by the light of nature; had there not been a revelation from God, the ears of men had never heard them, nor the eyes of men ever seen them:
neither hath the eye seen, O God, besides thee; and though there is a revelation made, yet, unless God gives men eyes to see, and ears to hear, divine truths will remain unknown to them; and those who have knowledge of them, it is but imperfect; perfect knowledge of them is reserved to another state. These are mysteries and, though revealed, remain so; the modes of them being unknown, or the manner how they are is inscrutable; such as the mode of each Person's subsisting in the Trinity; and how the two natures, human and divine, are united in the person of Christ. Moreover, under the Old Testament dispensation, these things were not so clearly revealed as now; they were the fellowship of the mystery hid in God, the treasure of Gospel truths hid in the field of the Scriptures; they were wrapped up in the dark figures and shadows of the ceremonial law, and expressed in obscure prophecies; they were kept secret since the beginning of the world, from ages and generations past, and, not so made known, as now, to the holy apostles and prophets; a more full and clear knowledge of them was reserved to Gospel times. This may also include the blessings of grace, more peculiarly prepared and provided for the church of Christ under the Gospel dispensation, especially in the latter part of it, as the promise of the Spirit; more spiritual light and knowledge; peace in abundance, and such as passeth all understanding; and particularly what will be enjoyed in the personal reign of Christ, described in so pompous a manner, Rev_ 20:1 and it may be applied to the glories of the future state, which are such as the eye of man has never seen, nor his ear heard; and, as the apostle adds, have not entered into the heart of man to conceive of; and, as Jarchi paraphrases the words here,
"the eye of any prophet hath not seen what God will do for him that waits for him, except thine eyes, thou, O God;''
having cited a passage of their Rabbins out of the Talmud (o), which interprets the words of the world to come,
"all the prophets say, they all of them prophesied only of the days of the Messiah; but as to the world to come, eye hath not seen, &c.''
Some read the words, "neither has the eye seen God besides thee who will do for him that waiteth for him" (p); that is, none besides thee, O Christ, who lay in the bosom of the Father, and was privy to all, Jn 1:18, what
he hath prepared for him that waiteth for him; the apostle quotes it, "for them that love him"; which describes the same persons; for those that wait for the Lord love him, and those that love him will wait for him; as Old Testament saints did for the first coming of Christ, and as New Testament saints now wait on him, in the ministry of his word and ordinances, for his spiritual presence, and also are waiting for his second coming, and for the ultimate glory; and for such persons unseen and unheard of things are prepared in the counsels and purposes of God, and in the covenant of his grace; Christ, and all things with him; the Gospel, and the truths of it, ordained before the world was; and all the blessings of grace and glory. The Targum is,
"and since the world was, ear hath not heard the voice of mighty deeds, nor hearkened to the speech of trembling; nor hath eye seen, what thy people saw, the Shechinah of the glory of the Lord, for there is none besides thee, what thou wilt do to thy people, the righteous, who were of old, who wait for thy salvation.''
(o) T. Bab. Sabbat, fol. 63. 1. & Sanhedrin, fol. 99. 1. (p) "nono oculus vidit Deum praeter te, faciat expectanti ipsum", Montanus; "qui faciat sic expectanti se", Pagninus, Munster.
John Wesley
64:4 Besides thee - This is to be applied to all the wonderful works, that God at all times wrought for his people: and thus they are a plea with God, that they might well expect such things from him now, that had done such wonderful things for their fathers. Waiteth - This may be taken with reference both to the state of grace and glory, those incomprehensible things that are exhibited through Christ in the mysteries of the gospel.
Robert Jamieson, A. R. Fausset and David Brown
64:4 perceived by the ear--Paul (1Cor 2:9) has for this, "nor have entered into the heart of man"; the virtual sense, sanctioned by his inspired authority; men might hear with the outward ear, but they could only by the Spirit "perceive" with the "heart" the spiritual significancy of God's acts, both those in relation to Israel, primarily referred to here, and those relating to the Gospel secondarily, which Paul refers to.
O God . . . what he . . . prepared--rather, "nor hath eye seen a god beside thee who doeth such things." They refer to God's past marvellous acts in behalf of Israel as a plea for His now interposing for His people; but the Spirit, as Paul by inspiration shows, contemplated further God's revelation in the Gospel, which abounds in marvellous paradoxes never before heard of by carnal ear, not to be understood by mere human sagacity, and when foretold by the prophets not fully perceived or credited; and even after the manifestation of Christ not to be understood save through the inward teaching of the Holy Ghost. These are partly past and present, and partly future; therefore Paul substitutes "prepared" for "doeth," though his context shows he includes all three. For "waiteth" he has "love Him"; godly waiting on Him must flow from love, and not mere fear.
64:564:5: Զի ընդ առա՛ջ լիցի այնոցիկ ոյք առնեն զիրաւունս, եւ զճանապարհս քո յիշեսցեն։ Արդ՝ ահա դու բարկացար եւ մեք մեղա՛ք. վասն այնորիկ մոլորեցաք։
5 ընդառաջ գնար նրանց, որոնք արդարութիւն են գործում եւ յիշում քո ճանապարհները: Եւ ահա դու բարկացար, որովհետեւ մենք մեղք գործեցինք եւ դրա համար էլ մոլորուեցինք:
5 Անոնց հանդիպեցար, որոնք ուրախութեամբ արդարութիւն կ’ընեն Եւ քու ճամբաներուդ մէջ քեզ կը յիշեն։Ահա բարկացար, վասն զի մեղք գործեցինք Եւ անոնց մէջ երկար ատեն մնացինք. արդեօք պիտի փրկուի՞նք։
Զի ընդ առաջ լիցի այնոցիկ ոյք առնեն զիրաւունս, եւ զճանապարհս քո յիշեսցեն. արդ ահա դու բարկացար եւ մեք մեղաք, վասն այնորիկ մոլորեցաք:

64:5: Զի ընդ առա՛ջ լիցի այնոցիկ ոյք առնեն զիրաւունս, եւ զճանապարհս քո յիշեսցեն։ Արդ՝ ահա դու բարկացար եւ մեք մեղա՛ք. վասն այնորիկ մոլորեցաք։
5 ընդառաջ գնար նրանց, որոնք արդարութիւն են գործում եւ յիշում քո ճանապարհները: Եւ ահա դու բարկացար, որովհետեւ մենք մեղք գործեցինք եւ դրա համար էլ մոլորուեցինք:
5 Անոնց հանդիպեցար, որոնք ուրախութեամբ արդարութիւն կ’ընեն Եւ քու ճամբաներուդ մէջ քեզ կը յիշեն։Ահա բարկացար, վասն զի մեղք գործեցինք Եւ անոնց մէջ երկար ատեն մնացինք. արդեօք պիտի փրկուի՞նք։
zohrab-1805▾ eastern-1994▾ western am▾
64:564:5 Ты милостиво встречал радующегося и делающего правду, поминающего Тебя на путях Твоих. Но вот, Ты прогневался, потому что мы издавна грешили; и как же мы будем спасены?
64:5 καὶ και and; even ἐγενήθημεν γινομαι happen; become ὡς ως.1 as; how ἀκάθαρτοι ακαθαρτος unclean πάντες πας all; every ἡμεῖς ημεις we ὡς ως.1 as; how ῥάκος ρακος remnant ἀποκαθημένης αποκαθημαι all; every ἡ ο the δικαιοσύνη δικαιοσυνη rightness; right standing ἡμῶν ημων our καὶ και and; even ἐξερρύημεν εκρεω as; how φύλλα φυλλον leaf διὰ δια through; because of τὰς ο the ἀνομίας ανομια lawlessness ἡμῶν ημων our οὕτως ουτως so; this way ἄνεμος ανεμος gale οἴσει φερω carry; bring ἡμᾶς ημας us
64:5 פָּגַ֤עְתָּ pāḡˈaʕtā פגע meet אֶת־ ʔeṯ- אֵת [object marker] שָׂשׂ֙ śˌāś שׂושׂ rejoice וְ wᵊ וְ and עֹ֣שֵׂה ʕˈōśē עשׂה make צֶ֔דֶק ṣˈeḏeq צֶדֶק justice בִּ bi בְּ in דְרָכֶ֖יךָ ḏᵊrāḵˌeʸḵā דֶּרֶךְ way יִזְכְּר֑וּךָ yizkᵊrˈûḵā זכר remember הֵן־ hēn- הֵן behold אַתָּ֤ה ʔattˈā אַתָּה you קָצַ֨פְתָּ֙ qāṣˈaftā קצף be angry וַֽ wˈa וְ and נֶּחֱטָ֔א nneḥᵉṭˈā חטא miss בָּהֶ֥ם bāhˌem בְּ in עֹולָ֖ם ʕôlˌām עֹולָם eternity וְ wᵊ וְ and נִוָּשֵֽׁעַ׃ niwwāšˈēₐʕ ישׁע help
64:5. occurristi laetanti et facienti iustitiam in viis tuis recordabuntur tui ecce tu iratus es et peccavimus in ipsis fuimus semper et salvabimurThou hast met him that rejoiceth, and doth justice: in thy ways they shall remember thee: behold thou art angry, and we have sinned: in them we have been always, and we shall be saved.
5. Thou meetest him that rejoiceth and worketh righteousness, those that remember thee in thy ways: behold, thou wast wroth, and we sinned: in them of long time, and shall we be saved?
64:5. You have met with those who rejoice in doing justice. By your ways, they will remember you. Behold, you have been angry, for we have sinned. In this, we have continued, but we will be saved.
64:5. Thou meetest him that rejoiceth and worketh righteousness, [those that] remember thee in thy ways: behold, thou art wroth; for we have sinned: in those is continuance, and we shall be saved.
Thou meetest him that rejoiceth and worketh righteousness, [those that] remember thee in thy ways: behold, thou art wroth; for we have sinned: in those is continuance, and we shall be saved:

64:5 Ты милостиво встречал радующегося и делающего правду, поминающего Тебя на путях Твоих. Но вот, Ты прогневался, потому что мы издавна грешили; и как же мы будем спасены?
64:5
καὶ και and; even
ἐγενήθημεν γινομαι happen; become
ὡς ως.1 as; how
ἀκάθαρτοι ακαθαρτος unclean
πάντες πας all; every
ἡμεῖς ημεις we
ὡς ως.1 as; how
ῥάκος ρακος remnant
ἀποκαθημένης αποκαθημαι all; every
ο the
δικαιοσύνη δικαιοσυνη rightness; right standing
ἡμῶν ημων our
καὶ και and; even
ἐξερρύημεν εκρεω as; how
φύλλα φυλλον leaf
διὰ δια through; because of
τὰς ο the
ἀνομίας ανομια lawlessness
ἡμῶν ημων our
οὕτως ουτως so; this way
ἄνεμος ανεμος gale
οἴσει φερω carry; bring
ἡμᾶς ημας us
64:5
פָּגַ֤עְתָּ pāḡˈaʕtā פגע meet
אֶת־ ʔeṯ- אֵת [object marker]
שָׂשׂ֙ śˌāś שׂושׂ rejoice
וְ wᵊ וְ and
עֹ֣שֵׂה ʕˈōśē עשׂה make
צֶ֔דֶק ṣˈeḏeq צֶדֶק justice
בִּ bi בְּ in
דְרָכֶ֖יךָ ḏᵊrāḵˌeʸḵā דֶּרֶךְ way
יִזְכְּר֑וּךָ yizkᵊrˈûḵā זכר remember
הֵן־ hēn- הֵן behold
אַתָּ֤ה ʔattˈā אַתָּה you
קָצַ֨פְתָּ֙ qāṣˈaftā קצף be angry
וַֽ wˈa וְ and
נֶּחֱטָ֔א nneḥᵉṭˈā חטא miss
בָּהֶ֥ם bāhˌem בְּ in
עֹולָ֖ם ʕôlˌām עֹולָם eternity
וְ wᵊ וְ and
נִוָּשֵֽׁעַ׃ niwwāšˈēₐʕ ישׁע help
64:5. occurristi laetanti et facienti iustitiam in viis tuis recordabuntur tui ecce tu iratus es et peccavimus in ipsis fuimus semper et salvabimur
Thou hast met him that rejoiceth, and doth justice: in thy ways they shall remember thee: behold thou art angry, and we have sinned: in them we have been always, and we shall be saved.
5. Thou meetest him that rejoiceth and worketh righteousness, those that remember thee in thy ways: behold, thou wast wroth, and we sinned: in them of long time, and shall we be saved?
64:5. You have met with those who rejoice in doing justice. By your ways, they will remember you. Behold, you have been angry, for we have sinned. In this, we have continued, but we will be saved.
64:5. Thou meetest him that rejoiceth and worketh righteousness, [those that] remember thee in thy ways: behold, thou art wroth; for we have sinned: in those is continuance, and we shall be saved.
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
5. С 5: по 7: ст. включительно идет исповедание божественного благоволения к праведникам и глубокое сознание своей собственной греховности.

Ты милостиво встречал радующегося и делающего правду... Действительно, всякое, хотя бы сравнительное и незначительное, проявление искренней религиозности и действительного послушания Богу не оставалось без награды, как это мы видим на примере многочисленных библейских праведников (Исх 33:17; 34:9; Пс 4:8; 36:25).

Как же мы будем спасены? Если мы припомним многочисленные и резкие обличения нечестия, беззакония, ханжества и лицемерия народа израильского, рассеянные по разным местам кн. пророка Исаии (1:4, 6, 11-15, 21-23; 3:9; 58:2-5; 59:2-3, 12-13: и др.), то нам не покажется особенно странным и этот вопрос, в котором слышится как будто бы нота отчаяния в спасении от острого и мучительного сознания всей глубины своего падения. Впрочем, LXX и славянский текст отнесли эту фразу к началу следующего стиха и перевели ее несколько иначе: "сего ради заблудихом..."
Adam Clarke: Commentary on the Bible - 1831
64:5: Thou meetest him that rejoiceth and worketh righteousness "Thou meetest with joy those who work righteousness" - The Syriac reads פוגע אתה שש בעשי poga attah shesh baashi, as above.
In those is continuance, and we shall be saved "Because of our deeds, for we have been rebellious" - בהם עולם ונושע bahem olam venivvashea. I am fully persuaded that these words as they stand in the present Hebrew text are utterly unintelligible; there is no doubt of the meaning of each word separately; but put together they make no sense at all. I conclude, therefore, that the copy has suffered by mistakes of transcribers in this place. The corruption is of long standing, for the ancient interpreters were as much at a loss for the meaning as the moderns, and give nothing satisfactory. The Septuagint render these words by δια τουτο επλανηθημεν, therefore we have erred: they seem to have read עליהם נפשע aleyhem niphsha, without helping the sense. In this difficulty what remains but to have recourse to conjecture? Archbishop Secker was dissatisfied with the present reading: he proposed הבט עלינו ונושע hebet aleynu venivvashea; "look upon us, and we shall, or that we may, be saved:" which gives a very good sense, but seems to have no sufficient foundation. Besides, the word ונושע venivvashea, which is attended with great difficulties, seems to be corrupted as well as the two preceding; and the true reading of it is, I think, given by the Septuagint, ונפשע veniphsha, επλανηθημεν, we have erred, (so they render the verb פשע pasha, Isa 46:8, and Eze 23:12), parallel to ונחטא vannecheta, ἡμαρτομεν, we have sinned. For בהם עולם bahem olam, which means nothing, I would propose המעללינו hammaaleleynu, "because of our deeds;" which I presume was first altered to במעלליהם bemaaleleyhem, an easy and common mistake of the third person plural of the pronoun for the first, (see note on Isa 33:2), and then with some farther alteration to בהם עולם behem olam. The עליהם aleyhem, which the Septuagint probably found in their copy, seems to be a remnant of במעלליהם bemaaleleyhem.
This, it may be said, is imposing your sense upon the prophet. It may be so; for perhaps these may not be the very words of the prophet: but however it is better than to impose upon him what makes no sense at all; as they generally do, who pretend to render such corrupted passages. For instance, our own translators:" in those is continuance, and we shall be saved:" in those in whom, or what? There is no antecedent to the relative. "In the ways of God," say some: "with our fathers," says Vitringa, joining it in construction with the verb, קעפת katsaphta, "thou hast been angry with them, our fathers;" and putting ונחטא vannecheta, "for we have sinned," in a parenthesis. But there has not been any mention of our fathers: and the whole sentence, thus disposed, is utterly discordant from the Hebrew idiom and construction. In those is continuance; עולם olam means a destined but hidden and unknown portion of time; but cannot mean continuation of time, or continuance, as it is here rendered. Such forced interpretations are equally conjectural with the boldest critical emendation; and generally have this farther disadvantage, that they are altogether unworthy of the sacred writers. - L.
Coverdale renders the passage thus: -
But lo, thou art angrie, for we offende, and have been ever in synne; and there is not one whole.
This is, I am afraid, making a sense.
After all that this very learned prelate has done to reduce these words to sense and meaning, I am afraid we are still far from the prophet's mind. Probably בהם bahem, in them, refers to דרכיך deracheycha, thy ways, above. עולם olam may be rendered of old, or during the whole of the Jewish economy; and ונושע venivvashea, "and shall we be saved?" Thus: - Thou art wroth, for we have sinned in them (thy ways) of old; and can we be saved? For we are all as an unclean thing, etc.
Albert Barnes: Notes on the Bible - 1834
64:5: Thou meetest him - Perhaps there are few verses in the Bible that have given more perplexity to interpreters than this; and after all that has been done, the general impression seems to be, that it is wholly inexplicable, or without meaning - as it certainly is in our translation. Noyes says of his own translation of the last member of the verse, 'I am not satisfied with this or any other translation of the line which I have seen.' Lowth says, 'I am fully persuaded that these words as they stand at present in the Hebrew text are utterly unintelligible. There is no doubt of the meaning of each word separately, but put together they make no sense at all. I conclude, therefore, that the copy has suffered by transcribers in this place.' And after proposing an important change in the text, without any authority, he says, 'perhaps these may not be the very words of the prophet, but, however, it is better than to impose upon him what makes no sense at all, as they generally do who pretend to render such corrupted passages.' Arch. Secker also proposed an important change in the Hebrew text, but there is no good authority in the manuscripts, it is believed, for any change.
Without repeating what has been said by expositors on the text, I shall endeavor to state what seems to me to be its probable signification. Its general purpose, I think, is clear. It is to urge, as an argument for God's interposition, the fact that he was accustomed to regard with pleasure those who did well; yet to admit that he was now justly angry on account of their sins, and that they had continued so long in them that they had no hope of being saved but in his mercy. An examination of the words and phrases which occur, will prepare us to present at a single view the probable meaning. The word rendered 'thou meetest,' (פגעת pâ ga‛ ethâ) means probably to strike upon, to impinge; then to fall upon in a hostile manner, to urge in any way as with petitions and prayers; and then to strike a peace or league with anyone. See the word explained in the notes at Isa 47:3. Here it means, as I suppose, to meet for purposes of peace, friendship, protection; that is, it was a characteristic of God that he met such persons as are described for purposes of kindness and favor; and it expresses the belief of the petitioners that whatever they were suffering, still they had no doubt that it was the character of God to bless the righteous.
That rejoiceth - This translation evidently does not express the sense of the Hebrew, unless it be understood as meaning that God meets with favor those who rejoice in doing righteousness. So Gesenius translates it, 'Thou makest peace with him who rejoices to do justice; that is, with the just and upright man thou art in league, thou delightest in him.' So Noyes renders it, 'Thou art the friend of those who joyfully do righteousness.' Lowth 'Thou meetest with joy those who work righteousness.' Jerome, 'Thou meetest him who rejoices and does right.' The phrase used (את־שׂשׂ 'eth-s'ā s') seems to me to mean, 'With joy,' and to denote the general habit of God. It was a characteristic of him to meet the just 'with joy,' that is, joyfully.
And worketh righteousness - Hebrew, 'And him that doeth righteousness;' that is, 'thou art accustomed to meet the just with joy, and him that does right.' It was a pleasure for God to do it, and to impart to them his favors.
Those that remember thee in thy ways - On the word 'remember,' used in this connection, see the notes at Isa 62:6. The idea is, that such persons remembered God in the modes which he had appointed; that is, by prayer, sacrifices, and praise. With such persons he delighted to meet, and such he was ever ready to succor.
Behold, thou art wroth - This is language of deep feeling on the part of the suppliants. Notwithstanding the mercy of God, and his readiness to meet and bless the just, they could not be ignorant of the fact that he was now angry with them. They were suffering under the tokens of his displeasure; but they were not now disposed to blame him. They felt the utmost assurance that he was just, whatever they might have endured. It is to be borne in mind, that this is language supposed to be used by the exiles in Babylon, near the close of the captivity; and the evidences that God was angry were to be seen in their heavy sorrows there, in their desolate land, and in the ruins of their prostrate city and temple (see the notes at Isa 64:10-11).
In those is continuance - Lowth has correctly remarked that this conveys no idea. To what does the word 'those' refer? No antecedent is mentioned, and expositors have been greatly perplexed with the passage. Lowth, in accordance with his too usual custom, seems to suppose that the text is corrupted, but is not satisfied with any proposed mode of amending it. He renders it, 'because of our deeds, for we have been rebellious;' changing entirely the text - though following substantially the sense of the Septuagint. Noyes renders it, 'Long doth the punishment endure, until we be delivered;' but expresses, as has been already remarked, dissatisfaction even with this translation, and with all others which he has seen. Jerome renders it, In ipsis fuimus semper - 'We have always been in them,' that is, in our sins. The Septuagint, Διὰ τοῦτο ἐπλανήθημεν Dia touto eplanē thē men, etc. 'Because of this we wandered, and became all of us as unclean, and all our righteousness as a filthy rag.' It seems to me that the phrase בחם bâ hem, 'in them,' or 'in those,' refers to sins understood; and that the word rendered 'continuance' (עולם ‛ ô lâ m) is equivalent to a long former period; meaning that their sins had been of long continuance, or as we would express it, 'we have been always sinners.' It is the language of humble confession, denoting that this had been the characteristic of the nation, and that this was the reason why God was angry at them.
And we shall be saved - Lowth renders this, or rather substitutes a phrase for it, thus, 'For we have been rebellious' - amending it wholly by conjecture. But it seems to me that Castellio has given an intelligible and obvious interpretation by regarding it as a question: 'Jamdiu peccavimus, et serv-abimur?' 'Long time have we sinned, and shall we be saved?' That is, we have sinned so long, our offences have been so aggravated, how can we hope to be saved? Is salvation possible for such sinners? It indicates a deep consciousness of guilt, and is language such as is used by all who feel their deep depravity before God. Nothing is more common in conviction for sin, or when suffering under great calamities as a consequence of sin, than to ask the question whether it is possible for such sinners to be saved. I have thus given, perhaps at tedious length, my view of this verse, which has so much perplexed commentators. And though the view must be submitted with great diffidence after such a man as Lowth has declared it to be without sense as the Hebrew text now stands, and though no important doctrine of religion is involved by the exposition, yet some service is rendered if a plausible and probable interpretation is given to a much disputed passage of the sacred Scriptures, and if we are saved from the necessity of supposing a corruption in the Hebrew text.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
64:5: meetest: Exo 20:24, Exo 25:22, Exo 29:42, Exo 29:43, Exo 30:6; Heb 4:16
rejoiceth: Psa 25:10, Psa 37:4, Psa 112:1; Act 10:2-4, Act 10:35; Phi 3:13-15
those that: Isa 26:8, Isa 26:9, Isa 56:1-7
thou art wroth: Isa 63:10; Psa 90:7-9
in those: Psa 103:17; Jer 31:18-20; Hos 6:3, Hos 11:8; Mal 3:6
Carl Friedrich Keil and Franz Delitzsch
64:5 (6)
The people who ask the question in Is 64:5 do not regard themselves as worthy of redemption, as their self-righteousness has been so thoroughly put to shame. "We all became like the unclean thing, and all our virtues like a garment soiled with blood; and we all faded away together like the leaves; and our iniquities, like the storm they carried us away." The whole nation is like one whom the law pronounces unclean, like a leper, who has to cry "tâmē, tâmē "as he goes along, that men may get out of his way (Lev 13:45). Doing right in all its manifold forms (tsedâqōth, like Is 33:15, used elsewhere of the manifestations of divine righteousness), which once made Israel well-pleasing to God (Is 1:21), has disappeared and become like a garment stained with menstruous discharge (cf., Ezek 36:17); (lxx ὡς ῥάκος ἀποκαθημένης = dâvâ, Is 30:22; niddâh, Lam 1:17; temē'âh, Lev 15:33). ‛Iddı̄m (used thus in the plural in the Talmud also) signifies the monthly period (menstrua). In the third figure, that of fading falling foliage, the form vannâbhel is not kal (= vannibbōl or vannibbal; Ewald, 232, b), which would be an impossibility according to the laws of inflexion; still less is it niphal = vanninnâbhel (which Kimchi suggests as an alternative); but certainly a hiphil. It is not, however, from nâbhēl = vannabbel, "with the reduplication dropped to express the idea of something gradual," as Bttcher proposes (a new and arbitrary explanation in the place of one founded upon the simple laws of inflexion), but either from bâlal (compare the remarks on belı̄l in Is 30:24, which hardly signifies "ripe barley" however), after the form ויּגל (from גּלל) ויּסך (from סכך), or from būl, after the form ויּקם, etc. In any case, therefore, it is a metaplastic formation, whether from bâlal or būl = nâbhēl, like ויּשׂר (in 1Chron 20:3, after the form ויּסר, from שּׂור = נשׂר, or after the form ויּרע, from שׂרר = נשׂר (compare the rabbinical explanation of the name of the month Bul from the falling of the leaves, in Buxtorf, Lex. talm. col. 271). The hiphil הבל or הביל is to be compared to האדים, to stream out red (= to be red); האריך, to make an extension (= to be long); השׁרישׁ, to strike root (= to root), etc., and signifies literally to produce a fading (= to fade away). In the fourth figure, עוננוּ (as it is also written in Is 64:6 according to correct codices) is a defective plural (as in Jer 14:7; Ezek 28:18; Dan 9:13) for the more usual עונתינוּ (Is 59:12). עון is the usual term applied to sin regarded as guilt, which produces punishment of itself. The people were robbed by their sins of all vital strength and energy, like dry leaves, which the guilt and punishment springing from sin carried off as a very easy prey.
Geneva 1599
64:5 Thou meetest him (d) that rejoiceth and worketh righteousness, [those that] remember thee in thy (e) ways: behold, thou art angry; for we have sinned: in (f) those is continuance, and we (g) shall be saved.
(d) You showed favour toward our fathers, when they trusted in you and walked after your commandments.
(e) They considered your great mercies.
(f) That is, in your mercies, which he calls the ways of the Lord.
(g) You will have pity on us.
John Gill
64:5 Thou meetest him that rejoiceth,.... Not in a carnal way, nor in a sinful manner, nor in a hypocritical one, or in vain boastings, all such rejoicing is evil: but in the Lord, in the person of Christ; in the greatness, glory, and fullness of his person; at the promise, and in the view, of his coming in the flesh, as Abraham did; in the grace of God displayed in him, and in hope of the glory of God by him; such a frame of spirit is agreeable to the Lord:
and worketh righteousness; a truly gracious soul is not idle, but works; not in his own strength, nor for life, or anything but what is just and right; no man indeed can work out a perfect righteousness, nor should men attempt to work out one for justification before God; but should lay hold by faith on the righteousness of Christ, which is the evangelical and best way of working righteousness; and such do works of righteousness in faith, which is doing them in the best manner, and the course of life of such is righteous; and these are regarded by the Lord, especially such who rejoice to work righteousness, or do it, in a cheerful joyful manner, which perhaps is the sense of the words: now such the Lord "meeteth", or has been used to meet, in former ages, in all generations, even in a way of love, grace, and mercy; and prevents them with the blessings of his goodness; indulges them with communion with himself through his Son, typified by the mercyseat; and at the throne of his grace, and in his house and ordinances. The Jewish commentators understand this phrase in a different manner. R. Jonah and Jarchi interpret it of God's meeting the righteous, and removing them out of the world by death, according to 3Kings 2:25 and Aben Ezra of his receiving their prayers and intercessions for others, according to Is 47:3. Kimchi joins both senses together,
"the righteous, who were doing thy commandments with joy, are not now in the world, to stand in the gap for us.''
Those that remember thee in thy ways; they remember there is a God, and worship him; the perfections of his nature, and adore them; his works of providence, and admire them; and his blessings of grace and goodness, and are thankful for them: they remember him "in his ways"; in the ways of his providence, which are unsearchable, and past finding out; in the ways of his grace and mercy, so the Targum; or "for" or "because" (q) of these, and praise his name; and in the ways of his commandments, which they observe.
Behold, thou art wroth, and we have sinned; or because we have sinned (r); as for us, we have sinned, and justly incurred the displeasure of God; and it is no wonder he hides his face from us, and does not meet us, as he has been used to meet his people formerly. The people of God sin, and this is taken notice of by him, and resented; and which is the cause of all their afflictions, in which the Lord appears to be "wroth" with them; not that he is properly so, for afflictions to them are not in vindictive wrath; but he seems to be wroth with them, he carries it towards them as if he was, when he chastises them, and hides his face from them. In those is continuance, and we shall be saved: or "in these we have been of old" (s); that is, in these sins; we are old sinners, sinners in Adam, sinners from our birth, and so in these sins is continuance: saints indeed do not continue in a course of sin, yet sin continues in them, and they are continually sinning in thought, word, or deed; yet nevertheless there is salvation from all their sins in Christ, in whom they shall be saved: or there is continuance in works of righteousness, and in the cheerful performance of them; the principle of well doing continues in believers, which is the grace of God, and spiritual strength, by which they do well; and through the grace of Christ they persevere in faith and holiness, and, persevering herein, shall be saved. Or rather there is continuance in the ways of God, in the ways of his grace and mercy; in them there is constancy, perpetuity, and eternity, as the word signifies; his love is an everlasting love; his mercy is from everlasting to everlasting, and endures for ever; he is unchangeable in his grace and promises, and hence his people shall not be consumed in their sins by his wrath, but shall be everlastingly saved; which is entirely owing to his permanent and immutable grace, and not to their works of righteousness, as appears by what follows.
(q) "propter vias tuas", Piscator. (r) "quia vel nam peccavimus", Vatablus, Grotius, Forerius, Gataker. So some in Munster, "vau", is often causal. (s) "in his peccatis consenuimus", Tigurine version some in Munster; "in ipsis peccatis semper fuimus", Forerius.
John Wesley
64:5 Meetest - As the father the prodigal. Worketh - That rejoices to work righteousness. Continuance - To those that work righteousness. Be saved - In so doing, in working righteousness.
Robert Jamieson, A. R. Fausset and David Brown
64:5 meetest--that is, Thou makest peace, or enterest into covenant with him (see on Is 47:3).
rejoiceth and worketh--that is, who with joyful willingness worketh [GESENIUS] (Acts 10:35; Jn 7:17).
those--Thou meetest "those," in apposition to "him" who represents a class whose characteristics "those that," &c., more fully describes.
remember thee in thy ways-- (Is 26:8).
sinned--literally, "tripped," carrying on the figure in "ways."
in those is continuance--a plea to deprecate the continuance of God's wrath; it is not in Thy wrath that there is continuance (Is 54:7-8; Ps 30:5; Ps 103:9), but in Thy ways ("those"), namely, of covenant mercy to Thy people (Mic 7:18-20; Mal 3:6); on the strength of the everlasting continuance of His covenant they infer by faith, "we shall be saved." God "remembered" for them His covenant (Ps 106:45), though they often "remembered not" Him (Ps 78:42). CASTELLIO translates, "we have sinned for long in them ('thy ways'), and could we then be saved?" But they hardly would use such a plea when their very object was to be saved.
64:664:6: Եւ եղեաք իբրեւ զպիղծս ամենեքեան. իբրեւ զհանդերձս ապարահից ամենայն արդարութիւն մեր. եւ թօթափեցաք իբրեւ զտերեւ ամենեքին մեք վասն անօրէնութեանց մերոց. հողմք մերժեցին զմեզ[10308]։ [10308] Օրինակ մի ընդ Ոսկանայ ունի. Իբրեւ զհանդերձս ապահարից։
6 Մենք ամէնքս պիղծ դարձանք, եւ մեր ամբողջ արդարութիւնը դաշտանի շորերի նմանուեց, մեր անօրէնութիւնների պատճառով մենք ամէնքս ցած թափուեցինք ինչպէս տերեւ. հողմերը քշեցին մեզ:
6 Բայց ամէնքս պիղծ բանի պէս եղանք Ու մեր բոլոր արդար գործերը անմաքուր լաթի պէս են։Ամէնքս տերեւի պէս կը թառամինք Ու մեր անօրէնութիւնները հովի պէս մեզ կը հեռացնեն։
Եւ եղեաք իբրեւ զպիղծս ամենեքեան, իբրեւ զհանդերձս ապարահից ամենայն արդարութիւն մեր. եւ թօթափեցաք իբրեւ զտերեւ ամենեքին [992]մեք վասն անօրէնութեանց մերոց, հողմք մերժեցին զմեզ:

64:6: Եւ եղեաք իբրեւ զպիղծս ամենեքեան. իբրեւ զհանդերձս ապարահից ամենայն արդարութիւն մեր. եւ թօթափեցաք իբրեւ զտերեւ ամենեքին մեք վասն անօրէնութեանց մերոց. հողմք մերժեցին զմեզ[10308]։
[10308] Օրինակ մի ընդ Ոսկանայ ունի. Իբրեւ զհանդերձս ապահարից։
6 Մենք ամէնքս պիղծ դարձանք, եւ մեր ամբողջ արդարութիւնը դաշտանի շորերի նմանուեց, մեր անօրէնութիւնների պատճառով մենք ամէնքս ցած թափուեցինք ինչպէս տերեւ. հողմերը քշեցին մեզ:
6 Բայց ամէնքս պիղծ բանի պէս եղանք Ու մեր բոլոր արդար գործերը անմաքուր լաթի պէս են։Ամէնքս տերեւի պէս կը թառամինք Ու մեր անօրէնութիւնները հովի պէս մեզ կը հեռացնեն։
zohrab-1805▾ eastern-1994▾ western am▾
64:664:6 Все мы сделались как нечистый, и вся праведность наша как запачканная одежда; и все мы поблекли, как лист, и беззакония наши, как ветер, уносят нас.
64:6 καὶ και and; even οὐκ ου not ἔστιν ειμι be ὁ ο the ἐπικαλούμενος επικαλεω invoke; nickname τὸ ο the ὄνομά ονομα name; notable σου σου of you; your καὶ και and; even ὁ ο the μνησθεὶς μιμνησκω remind; remember ἀντιλαβέσθαι αντιλαμβανω relieve; lay hold of σου σου of you; your ὅτι οτι since; that ἀπέστρεψας αποστρεφω turn away; alienate τὸ ο the πρόσωπόν προσωπον face; ahead of σου σου of you; your ἀφ᾿ απο from; away ἡμῶν ημων our καὶ και and; even παρέδωκας παραδιδωμι betray; give over ἡμᾶς ημας us διὰ δια through; because of τὰς ο the ἁμαρτίας αμαρτια sin; fault ἡμῶν ημων our
64:6 וַ wa וְ and נְּהִ֤י nnᵊhˈî היה be כַ ḵa כְּ as † הַ the טָּמֵא֙ ṭṭāmˌē טָמֵא unclean כֻּלָּ֔נוּ kullˈānû כֹּל whole וּ û וְ and כְ ḵᵊ כְּ as בֶ֥גֶד vˌeḡeḏ בֶּגֶד garment עִדִּ֖ים ʕiddˌîm עִדָּה menstruation כָּל־ kol- כֹּל whole צִדְקֹתֵ֑ינוּ ṣiḏqōṯˈênû צְדָקָה justice וַ wa וְ and נָּ֤בֶל nnˈāvel בלל moisten, confound כֶּֽ kˈe כְּ as † הַ the עָלֶה֙ ʕālˌeh עָלֶה leafage כֻּלָּ֔נוּ kullˈānû כֹּל whole וַ wa וְ and עֲוֹנֵ֖נוּ ʕᵃwōnˌēnû עָוֹן sin כָּ kā כְּ as † הַ the ר֥וּחַ rˌûₐḥ רוּחַ wind יִשָּׂאֻֽנוּ׃ yiśśāʔˈunû נשׂא lift
64:6. et facti sumus ut inmundus omnes nos quasi pannus menstruatae universae iustitiae nostrae et cecidimus quasi folium universi et iniquitates nostrae quasi ventus abstulerunt nosAnd we are all become as one unclean, and all our justices as the rag of a menstruous woman: and we have all fallen as a leaf, and our iniquities, like the wind, have taken us away.
6. For we are all become as one that is unclean, and all our righteousnesses are as a polluted garment: and we all do fade as a leaf; and our iniquities, like the wind, take us away.
64:6. And we have all become like the unclean. And all our justices are like a rag of menstruation. And we have all fallen away, like a leaf. And our iniquities have carried us away, like the wind.
64:6. But we are all as an unclean [thing], and all our righteousnesses [are] as filthy rags; and we all do fade as a leaf; and our iniquities, like the wind, have taken us away.
But we are all as an unclean [thing], and all our righteousnesses [are] as filthy rags; and we all do fade as a leaf; and our iniquities, like the wind, have taken us away:

64:6 Все мы сделались как нечистый, и вся праведность наша как запачканная одежда; и все мы поблекли, как лист, и беззакония наши, как ветер, уносят нас.
64:6
καὶ και and; even
οὐκ ου not
ἔστιν ειμι be
ο the
ἐπικαλούμενος επικαλεω invoke; nickname
τὸ ο the
ὄνομά ονομα name; notable
σου σου of you; your
καὶ και and; even
ο the
μνησθεὶς μιμνησκω remind; remember
ἀντιλαβέσθαι αντιλαμβανω relieve; lay hold of
σου σου of you; your
ὅτι οτι since; that
ἀπέστρεψας αποστρεφω turn away; alienate
τὸ ο the
πρόσωπόν προσωπον face; ahead of
σου σου of you; your
ἀφ᾿ απο from; away
ἡμῶν ημων our
καὶ και and; even
παρέδωκας παραδιδωμι betray; give over
ἡμᾶς ημας us
διὰ δια through; because of
τὰς ο the
ἁμαρτίας αμαρτια sin; fault
ἡμῶν ημων our
64:6
וַ wa וְ and
נְּהִ֤י nnᵊhˈî היה be
כַ ḵa כְּ as
הַ the
טָּמֵא֙ ṭṭāmˌē טָמֵא unclean
כֻּלָּ֔נוּ kullˈānû כֹּל whole
וּ û וְ and
כְ ḵᵊ כְּ as
בֶ֥גֶד vˌeḡeḏ בֶּגֶד garment
עִדִּ֖ים ʕiddˌîm עִדָּה menstruation
כָּל־ kol- כֹּל whole
צִדְקֹתֵ֑ינוּ ṣiḏqōṯˈênû צְדָקָה justice
וַ wa וְ and
נָּ֤בֶל nnˈāvel בלל moisten, confound
כֶּֽ kˈe כְּ as
הַ the
עָלֶה֙ ʕālˌeh עָלֶה leafage
כֻּלָּ֔נוּ kullˈānû כֹּל whole
וַ wa וְ and
עֲוֹנֵ֖נוּ ʕᵃwōnˌēnû עָוֹן sin
כָּ כְּ as
הַ the
ר֥וּחַ rˌûₐḥ רוּחַ wind
יִשָּׂאֻֽנוּ׃ yiśśāʔˈunû נשׂא lift
64:6. et facti sumus ut inmundus omnes nos quasi pannus menstruatae universae iustitiae nostrae et cecidimus quasi folium universi et iniquitates nostrae quasi ventus abstulerunt nos
And we are all become as one unclean, and all our justices as the rag of a menstruous woman: and we have all fallen as a leaf, and our iniquities, like the wind, have taken us away.
64:6. And we have all become like the unclean. And all our justices are like a rag of menstruation. And we have all fallen away, like a leaf. And our iniquities have carried us away, like the wind.
64:6. But we are all as an unclean [thing], and all our righteousnesses [are] as filthy rags; and we all do fade as a leaf; and our iniquities, like the wind, have taken us away.
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
6-7: Вся праведность наша, как запачканная одежда... Кроткая, но выразительная характеристика нечестия Израиля, точнее, его ханжества и лицемерия. Она вполне совпадает с теми, что пророк подробнее развивал раньше (1: гл. и 58: и 59: гл.). Употребленное здесь сравнение внешне - законнической праведности с запачканной одеждой довольно близко известному евангельскому образу "гробов окрашенных" в обличительной речи Самого Господа, сказанной Им против книжников и фарисеев (Мф 23:27-28).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
6 But we are all as an unclean thing, and all our righteousnesses are as filthy rags; and we all do fade as a leaf; and our iniquities, like the wind, have taken us away. 7 And there is none that calleth upon thy name, that stirreth up himself to take hold of thee: for thou hast hid thy face from us, and hast consumed us, because of our iniquities. 8 But now, O LORD, thou art our father; we are the clay, and thou our potter; and we all are the work of thy hand. 9 Be not wroth very sore, O LORD, neither remember iniquity for ever: behold, see, we beseech thee, we are all thy people. 10 Thy holy cities are a wilderness, Zion is a wilderness, Jerusalem a desolation. 11 Our holy and our beautiful house, where our fathers praised thee, is burned up with fire: and all our pleasant things are laid waste. 12 Wilt thou refrain thyself for these things, O LORD? wilt thou hold thy peace, and afflict us very sore?
As we have the Lamentations of Jeremiah, so here we have the Lamentations of Isaiah; the subject of both is the same--the destruction of Jerusalem by the Chaldeans and the sin of Israel that brought that destruction--only with this difference, Isaiah sees it at a distance and laments it by the Spirit of prophecy, Jeremiah saw it accomplished. In these verses,
I. The people of God in their affliction confess and bewail their sins, thereby justifying God in their afflictions, owning themselves unworthy of his mercy, and thereby both improving their troubles and preparing for deliverance. Now that they were under divine rebukes for sin they had nothing to trust to but the mere mercy of God and the continuance of that; for among themselves there is none to help, none to uphold, none to stand in the gap and make intercession, for they are all polluted with sin and therefore unworthy to intercede, all careless and remiss in duty and therefore unable and unfit to intercede.
1. There was a general corruption of manners among them (v. 6): We are all as an unclean thing, or as an unclean person, as one overspread with a leprosy, who was to be shut out of the camp. The body of the people were like one under a ceremonial pollution, who was not admitted into the courts of the tabernacle, or like one labouring under some loathsome disease, from the crown of the head to the sole of the foot nothing but wounds and bruises, ch. i. 6. We have all by sin become not only obnoxious to God's justice, but odious to his holiness; for sin is that abominable thing which the Lord hates, and cannot endure to look upon. Even all our righteousnesses are as filthy rags. (1.) "The best of our persons are so; we are all so corrupt and polluted that even those among us who pass for righteous men, in comparison with what our fathers were who rejoiced and wrought righteousness (v. 5), are but as filthy rags, fit to be case to the dunghill. The best of them is as a brier." (2.) "The best of our performances are so. There is not only a general corruption of manners, but a general defection in the exercises of devotion too; those which pass for the sacrifices of righteousness, when they come to be enquired into, are the torn, and the lame, and the sick, and therefore are provoking to God, as nauseous as filthy rags." Our performances, though they be ever so plausible, if we depend upon them as our righteousness and think to merit by them at God's hand, are as filthy rags--rags, and will not cover us--filthy rags, and will but defile us. True penitents cast away their idols as filthy rags (ch. xxx. 22), odious in their sight; here they acknowledge even their righteousness to be so in God's sight if he should deal with them in strict justice. Our best duties are so defective, and so far short of the rule, that they are as rags, and so full of sin and corruption cleaving to them that they are as filthy rags. When we would do good evil is present with us; and the iniquity of our holy things would be our ruin if we were under the law.
2. There was a general coldness of devotion among them, v. 7. The measure was filled by the abounding iniquity of the people, and nothing was done to empty it. (1.) Prayer was in a manner neglected: "There is none that calls on thy name, none that seeks to thee for grace to reform us and take away sin, or for mercy to relieve us and take away the judgments which our sins have brought upon us." Therefore people are so bad, because they do not pray; compare Ps. xiv. 3, 4, They have altogether become filthy, for they call not upon the Lord. It bodes ill to a people when prayer is restrained among them. (2.) It was very negligently performed. If there was here and there one that called on God's name, it was with a great deal of indifferency: There is none that stirs up himself to take hold of God. Note, [1.] To pray is to take hold of God, by faith to take hold of the promises and the declarations God has made of his good-will to us and to plead them with him,--to take hold of him as of one who is about to depart from us, earnestly begging of him not to leave us, or of one that has departed, soliciting his return,--to take hold of him as he that wrestles takes hold of him he wrestles with; for the seed of Jacob wrestle with him and so prevail. But when we take hold of God it is as the boatman with his hook takes hold on the shore, as if he would pull the shore to him, but really it is to pull himself to the shore; so we pray, not to bring God to our mind, but to bring ourselves to him. [2.] Those that would take hold of God in prayer so as to prevail with him must stir up themselves to do it; all that is within us must be employed in the duty (and all little enough), our thoughts fixed and our affections flaming. In order hereunto all that is within us must be engaged and summoned into the service; we must stir up the gift that is in us by an actual consideration of the importance of the work that is before us and a close application of mind to it; but how can we expect that God should come to us in ways of mercy when there are none that do this, when those that profess to be intercessors are mere triflers?
II. They acknowledge their afflictions to be the fruit and product of their own sins and God's wrath. 1. They brought their troubles upon themselves by their own folly: "We are all as an unclean thing, and therefore we do all fade away as a leaf (v. 6), we not only wither and lose our beauty, but we fall and drop off" (so the word signifies) "as leaves in autumn; our profession of religion withers, and we grow dry and sapless; our prosperity withers and comes to nothing; we fall to the ground, as despicable and contemptible; and then our iniquities like the wind have taken us away and hurried us into captivity, as the winds in autumn blow off, and then blow away, the faded withered leaves," Ps. i. 3, 4. Sinners are blasted, and then carried away, by the malignant and violent wind of their own iniquity; it withers them and then ruins them. 2. God brought their troubles upon them by his wrath (v. 7): Thou hast hidden thy face from us; hast been displeased with us and refused to afford us any succour. When they made themselves as an unclean thing no wonder that God turned his face away from them, as loathing them. Yet this was not all: Thou hast consumed us because of our iniquities. This is the same complaint with that (Ps. xc. 7, 8), We are consumed by thy anger; thou hast melted us, so the word is. God had put them in the furnace, not to consume them as dross, but to melt them as gold, that they might be refined and new-cast.
III. They claim relation to God as their God, and humbly plead it with him, and in consideration of it cheerfully refer themselves to him (v. 8): "But now, O Lord! thou art our Father: though we have conducted ourselves very undutifully and ungratefully towards thee, yet still we have owned thee as our Father; and, though thou hast corrected us, yet thou hast not cast us off. Foolish and careless as we are, poor and despised and trampled upon as we are by our enemies, yet still thou art our Father; to thee therefore we return in our repentance, as the prodigal arose and came to his father; to thee we address ourselves by prayer; from whom should we expect relief and succour but from our Father? It is the wrath of a Father that we are under, who will be reconciled and not keep his anger for ever." God is their Father, 1. By creation; he gave them their being, formed them into a people, shaped them as he pleased: "We are the clay and thou our potter, therefore we will not quarrel with thee, however thou art pleased to deal with us, Jer. xviii. 6. Nay, therefore we will hope that thou wilt deal well with us, that thou who madest us wilt new-make us, new-form us, though we have unmade and deformed ourselves: We are all as an unclean thing, but we are all the work of thy hands, therefore do away our uncleanness, that we may be fit for thy use, the use we were made for. We are the work of thy hands, therefore forsake us not," Ps. cxxxviii. 8. 2. By covenant; this is pleaded (v. 9): "Behold, see, we beseech thee, we are all thy people, all the people thou hast in the world, that make open profession of thy name. We are called thy people, our neighbours look upon us as such, and therefore what we suffer reflects upon thee, and the relief that our case requires is expected from thee. We are thy people; and should not a people seek unto their God? ch. viii. 19. We are thine; save us," Ps. cxix. 94. Note, When we are under providential rebukes from God it is good to keep fast hold of our covenant-relation to him.
IV. They are importunate with God for the turning away of his anger and the pardoning of their sins (v. 9): "Be not wroth very sore, O Lord! though we have deserved that thou shouldst, neither remember iniquity for ever against us." They do not expressly pray for the removal of the judgment they were under; as to that, they refer themselves to God. But, 1. They pray that God would be reconciled to them, and then they can be easy whether the affliction be continued or removed: "Be not wroth to extremity, but let thy anger be mitigated by the clemency and compassion of a father." They do not say, Lord, rebuke us not, for that may be necessary, but Not in thy anger, not in thy hot displeasure. It is but in a little wrath that God hides his face. 2. They pray that they may not be dealt with according to the desert of their sin: Neither remember iniquity for ever. Such is the evil of sin that it deserves to be remembered for ever; and this is that which they deprecate, that consequence of sin, which is for ever. Those make it to appear that they are truly humbled under the hand of God who are more afraid of the terror of God's wrath, and the fatal consequences of their own sin, than of any judgment whatsoever, looking upon these as the sting of death.
V. They lodge in the court of heaven a very melancholy representation, or memorial, of the lamentable condition they were in and the ruins they were groaning under. 1. Their own houses were in ruins, v. 10. The cities of Judah were destroyed by the Chaldeans and the inhabitants of them were carried away, so that there was none to repair them or take any notice of them, which would in a few years make them look like perfect deserts: Thy holy cities are a wilderness. The cities of Judah are called holy cities, for the people were unto God a kingdom of priests. The cities had synagogues in them, in which God was served; and therefore they lamented the ruins of them, and insisted upon this in pleading with God for them, not so much that they were stately cities, rich or ancient ones, but that they were holy cities, cities in which God's name was known, professed, and called upon. "These cities are a wilderness; the beauty of them is sullied; they are neither inhabited nor visited, as formerly. They have burnt up all the synagogues of God in the land," Ps. lxxiv. 8. Nor was it only the smaller cities that were thus left as a wilderness unfrequented, but even "Zion is a wilderness; the city of David itself lies in ruins; Jerusalem, that was beautiful for situation and the joy of the whole earth, is now deformed, and has become the scorn and scandal of the whole earth; that noble city is a desolation, a heap of rubbish." See what devastations sin brings upon a people; and an external profession of sanctity will be no fence against them; holy cities, if they become wicked cities, will be soonest of all turned into a wilderness, Amos iii. 2. 2. God's house was in ruins, v. 11. This they lament most of all, that the temple was burnt with fire; but, as soon as it was built, they were told what their sin would bring it to. 2 Chron. vii. 21, This house, which is high, shall be an astonishment. Observe how pathetically they bewail the ruins of the temple. (1.) It was their holy and beautiful house; it was a most sumptuous building, but the holiness of it was in their eye the greatest beauty of it, and consequently the profanation of it was the saddest part of its desolation and that which grieved them most, that the sacred services which used to be performed there were discontinued. (2.) It was the place where their fathers praised God with their sacrifices and songs; what a pity is it that that should lie in ashes which had been for so many ages the glory of their nation! It aggravated their present disuse of the songs of Zion that their fathers had so often praised God with them. They interest God in the cause when they plead that it was the house where he had been praised, and put him in mind too of his covenant with their fathers by taking notice of their fathers' praising him. (3.) With it all their pleasant things were laid waste, all their desires and delights, all those things which were employed by them in the service of God, which they had a great delight in; not only the furniture of the temple, the altars and table, but especially the sabbaths and new moons, and all their religious feasts, which they used to keep with gladness, their ministers and solemn assemblies, these were all a desolation. Note, God's people reckon their sacred things their most delectable things; rob them of holy ordinances and the means of grace, and you lay waste all their pleasant things. What have they more? Observe here how God and his people have their interest twisted and interchanged; when they speak of the cities for their own habitation they call them thy holy cities, for to God they were dedicated; when they speak of the temple wherein God dwelt they call it our beautiful house and its furniture our pleasant things, for they had heartily espoused it and all the interests of it. If thus we interest God in all our concerns by devoting them to his service, and interest ourselves in all his concerns by laying them near our hearts, we may with satisfaction leave both with him, for he will perfect both.
VI. They conclude with an affectionate expostulation, humbly arguing with God concerning their present desolations (v. 12): "Wilt thou refrain thyself for these things? Or, Canst thou contain thyself at these things? Canst thou see thy temple ruined and not resent it, not revenge it? Has the jealous God forgotten to be jealous? Ps. lxxiv. 22, Arise, O God! plead thy own cause. Lord, thou art insulted, thou art blasphemed; and wilt thou hold thy peace and take no notice of it? Shall the highest affronts that can be done to Heaven pass unrebuked?" When we are abused we hold our peace, because vengeance does not belong to us, and because we have a God to refer our cause to. When God is injured in his honour it may justly be expected that he should speak in the vindication of it; his people prescribe not to him what he shall say, but their prayer is (as here) Ps. lxxxiii. 1, Keep not thou silence, O God! and Ps. cix. 1, "Hold not thy peace, O God of my praise! Speak for the conviction of thy enemies, speak for the comfort and relief of thy people; for wilt thou afflict us very grievously, or afflict us for ever?" It is a sore affliction to good people to see God's sanctuary laid waste and nothing done towards the raising of it out of its ruins. But God has said that he will not contend for ever, and therefore his people may depend upon it that their afflictions shall be neither to extremity nor to eternity, but light and for a moment.
Adam Clarke: Commentary on the Bible - 1831
64:6: As filthy rags - עדים iddim. Rab. Mosheh ben Maimon interpretatur עדים iddim, vestes quibus mulier se abstergit post congressum cum marito suo. Alii pannus menstruatus. Alii panni mulieris parientis. - And we ben made as unclene alle we: and as the cloth of the woman rooten blode flowing, all our rigtwisnesses. - Old MS. Bible. If preachers knew properly the meaning of this word, would they make such a liberal use of it in their public ministry? And why should any use a word, the meaning of which he does not understand? How many in the congregation blush for the incautious man and his "filthy rags!"
Albert Barnes: Notes on the Bible - 1834
64:6: But we are all as an unclean thing - We are all polluted and defiled. The word used here (טמא ṭ â mē'), means properly that which is polluted and defiled in a Levitical sense; that is, which was regarded as polluted and abominable by the law of Moses Lev 5:2; Deu 14:19, and may refer to animals, people, or things; also in a moral sense Job 14:4. The sense is, that they regarded themselves as wholly polluted and depraved.
And all our righteousnesses - The plural form is used to denote the deeds which they had performed - meaning that pollution extended to every individual thing of the numerous acts which they had done. The sense is, that all their prayers, sacrifices, alms, praises, were mingled with pollution, and were worthy only of deep detestation and abhorrence.
As filthy rags - 'Like a garment of stated times' (עדים ‛ iddiym) - from the obsolete root עדד ‛ â dad, "to number, to reckon, to determine," e. g., time. No language could convey deeper abhorrenee of their deeds of righteousness than this reference - as it is undoubtedly - to the vestis menstruis polluta. 'Non est ambigendum,' says Vitringa, 'quin vestis עדים ‛ iddiym notet linteum aut pannum immundum ex immunditie legali, eundemque foedum aspectu; cu-jusmodi fuerit imprimis vestis, pannus, aut linteum feminae menstruo profluvio laborantis; verisimile est, id potissimum hae phrasi designari. Sic accepit earr Alexandrinus, vertens, ὡς ῥάκος ἀποκαθη μένης hō s rakos apokathē menē s - ut pannus sedentis; proprie: ut pannus mulieris languidae et desidentis ex menstruo παθήματι pathē mati ' (Lev 15:33; compare Lev 20:18; Lam 1:17).
And we all do fade as a leaf - We are all withered away like the leaf of autumn. Our beauty is gone; our strength is fled (compare the notes at Isa 40:6-7; Isa 50:1-11 :30). What a beautiful description this is of the state of man! Strength, vigor, comeliness, and beauty thus fade away, and, like the 'sere and yellow leaf' of autumn, fall to the earth. The earth is thus strewed with that which was once comely like the leaves of spring, now falling and decaying like the faded verdure of the forest.
And our iniquities like the wind - As a tempest sweeps away the leaves of the forest, so have we been swept away by our sins.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
64:6: are all: Isa 6:5, Isa 53:6; Job 14:4, Job 15:14-16, Job 25:4, Job 40:4, Job 42:5, Job 42:6; Psa 51:5; Rom 7:18, Rom 7:24; Eph 2:1, Eph 2:2; Tit 3:3
all our: Isa 57:12; Zac 3:3; Phi 3:9; Rev 3:17, Rev 3:18, Rev 7:13
we all: Isa 40:6-8; Psa 90:5, Psa 90:6; Jam 1:10, Jam 1:11; Pe1 1:24, Pe1 1:25
our iniquities: Isa 57:13; Psa 1:4; Jer 4:11, Jer 4:12; Hos 4:19; Zac 5:8-11
Carl Friedrich Keil and Franz Delitzsch
64:6 (7)
Universal forgetfulness of God was the consequence of this self-instigated departure from God. "And there was no one who called upon Thy name, who aroused himself to lay firm hold of Thee: for Thou hadst hidden Thy face from us, and didst melt us into the hand of our transgressions." There was no one (see Is 59:16) who had risen up in prayer and intercession out of this deep fall, or had shaken himself out of the sleep of security and lethargy of insensibility, to lay firm hold of Jehovah, i.e., not to let Him go till He blessed him and his people again. The curse of God pressed every one down; God had withdrawn His grace from them, and given them up to the consequences of their sins. The form ותּמוּגנוּ is not softened from the pilel ותּמגגנוּ, but is a kal like ויכוּננּוּ ekil in Job 31:15 (which see), מוּג being used in a transitive sense, as kūn is there (cf., shūbh, Is 52:8; mūsh, Zech 3:9). The lxx, Targ., and Syr. render it et tradidisti nos; but we cannot conclude from this with any certainty that they read ותּמגּננוּ, which Knobel follows Ewald in correcting into the incorrect form ותּמגּנּוּ. The prophet himself had the expression miggēn beyad (Gen 14:20, cf., Job 8:4) in his mind, in the sense of liquefecisti nos in manum, equivalent to liquefecisti et tradidisti (παρέδωκας, Rom 1:28), from which it is evident that ביד is not a mere διά (lxx), but the "hand" of the transgressions is their destructive and damning power.
Geneva 1599
64:6 But we are all as an unclean [thing], and all our (h) righteousnesses [are] as filthy rags; and we all do fade as a leaf; and our iniquities, like the wind, have taken us away.
(h) We are justly punished and brought into captivity, because we have provoked you to anger, and though we would excuse ourselves, yet our righteousness, and best virtues are before you as vile cloths, or (as some read) like the menstruous cloths of a woman.
John Gill
64:6 But we are all as an unclean thing,.... Or "we have been" (t); so all men are in a state of nature: man was made pure and holy, but by sinning became impure; and this impurity is propagated by natural generation, and belongs to all, none are free from it; and there is no cleansing from it but by the grace of God and blood of Christ: all are not sensible of it; some are, as the church here was, and owns it, and the universality of it, and compares herself and members to an "unclean thing", on account of it; so men, defiled with sin, are compared to unclean creatures, dogs, and swine, and to unclean persons; to such as are covered with loathsome diseases, and particularly to leprous persons, and who may be chiefly intended here; they being defiled and defiling, loathsome and abominable, their disease spreading and continuing, and incurable by physicians; hence they were separated from the company of men; and the words may be rendered, "as an unclean person" (u), as such were by the law: or we are, in our own sense and apprehension of things; and this may respect not only the impurity of nature, but a general corruption in doctrine and manners among the professors of religion; such as was in the Jewish church about the time of Christ's coming.
And all our righteousnesses are as filthy rags; which is to be understood not of the righteousness of some persons in the church, which lay in outward rites, ceremonies, and sacrifices, which were no righteousness before God, and could not take away sin; and were indeed on many accounts, as they were performed, loathsome and abominable; see Is 1:11, or of others that lay in outward legal duties and works of the law, which were not done from right principles, as well as not perfect; and so, because of the impurity, imperfection, pride, and vanity, that appeared in them, were abominable to the Lord: but of the righteousnesses of the church herself; not of the righteousness of Christ, which was made hers by imputation; for this is not rags, but a robe, the best robe, and wedding garment; much less filthy, but pure and spotless, beautiful and glorious, as well as a proper covering; but then, though this is the church's, and all true believers', by gift, by imputation and application, yet its is properly Christ's and is in him, and is opposed to their own righteousness; which is what is intended here, even the best of it; such works of righteousness as are done by them in the best manner; they are "rags", not whole, but imperfect, not fit to appear in before God, and by which they cannot be justified in his sight; they are "filthy" ones, being attended with imperfection and sin; and these conversation garments need continual washing in the blood of Jesus; this is the language not of a natural man, or of a Pharisee, but of a sensible sinner, a truly gracious soul. The words may be rendered, "as a menstruous cloth" (w), as some; or "as a garment of spoil or prey" (x), as Aben Ezra, rolled in blood, either in war, or by a beast of prey; or as a foul plaster or cloth taken off a sore, with purulent matter on it (y), as others; or any other impure and nauseous thing. Hottinger (z) thinks the word has some affinity with the Arabic which signifies "running water", such as the water of a fountain or well; so that the sense may be, that the church's righteousness was like a cloth, so polluted and spotted that it could not be washed out clean but with clear and running water; and, in every sense in which it may be taken, it serves to set forth the impurity and imperfection of the best righteousness of men, and to show that their works are not the cause of salvation, the church had an assurance of in the preceding verse:
and we all do fade as a leaf; or "fall" (a) as one; as leaves in autumn: this is to be understood of a great part, and perhaps of the greater part, of the visible members of the church; not of true believers and real members, for these are rooted in the love of God, and in Christ, and have the root of the matter in them, the true grace of God; and therefore, though they meet with many blustering storms, yet do not cast their leaf of profession; indeed there may be, as there often are, decays and declensions in them; but rather this is to be interpreted of carnal professors, with which, at this time, the church abounded, who had no true grace in them; and so dropped their profession, and became like trees whose fruit withered, were without fruit; or like trees, in the fall of the year, which are without fruit, and shed their leaves, Jude 1:12,
and our iniquities, like the wind, have taken us away; as a leaf falling from the tree is carried away with the wind, which it is not able to withstand; so formal and carnal professors are carried away, through their sins, with the wind of persecution, and apostatize: or rather for their sins the Jews were carried captive, as before, to Babylon; so now by the Romans into various countries, where they are dispersed at this day; to which this passage may have some respect. "Iniquities" are put for the punishment of them; so the Targum,
"and, because of our sins, as the wind we are taken away.''
(t) "fuimus", V. L. Montanus. (u) "ut immundus", V. L. Montanus, Junius & Tremellius, Piscator; "tanquam impuruss", Cocceius, Vitringa, (w) "ut vestimentum menstruatum, sive menstruatae", Drusius; a "removit", so V. L. Syr. and Ar. "ut vestis remotionum", Cocceius. (x) "Vestes praedae", Forerius; a "praeda", Gen. xlix. 27. (y) Pittacium, Grotius. So Kimchi, whose interpretation and sense of the word is preferred by Gussetius, Ebr. Comment. p. 581. (z) Smegma Orientale, I. 1. c. 7. p. 181. (a) "et decidimus", V. L. So Ben Melech interprets it of falling.
John Wesley
64:6 Unclean - Formerly there were some that feared thee; but now we are all as one polluted mass, nothing of good left in us by reason of an universal degeneracy. And all - The very best of us all are no better than the uncleanest things. Taken - Carried away to Babylon, as leaves hurried away by a boisterous wind.
Robert Jamieson, A. R. Fausset and David Brown
64:6 unclean thing--legally unclean, as a leper. True of Israel, everywhere now cut off by unbelief and by God's judgments from the congregation of the saints.
righteousness--plural, "uncleanness" extended to every particular act of theirs, even to their prayers and praises. True of the best doings of the unregenerate (Phil 3:6-8; Tit 1:15; Heb 11:6).
filthy rags--literally, a "menstruous rag" (Lev 15:33; Lev 20:18; Lam 1:17).
fade . . . leaf-- (Ps 90:5-6).
64:764:7: Եւ ո՛չ ոք իցէ որ կարդայցէ զանուն քո, եւ ո՛չ որ յիշիցէ ապաստա՛ն առնել զքեզ. զի դարձուցեր զերեսս քո ՚ի մէնջ, եւ մատնեցեր զմեզ վասն մեղաց մերոց[10309]։ [10309] Ոմանք. Եւ որ ոչ յիշեսցէ։
7 Ոչ մէկը չի կանչում քո անունը, ոչ ոք չի մտածում քեզ ապաստան դարձնել. ահա թէ ինչու քո երեսը մեզնից շրջեցիր եւ մեր մեղքերի համար մեզ դատապարտեցիր:
7 Քու անունդ կանչող չկայ, Որ արթննայ ու քեզմէ ոյժ գտնէ, Քանզի քու երեսդ մեզմէ ծածկեցիր Ու մեր անօրէնութիւններուն պատճառով մեզ մաշեցուցիր։
Եւ ոչ ոք իցէ որ կարդայցէ զանուն քո, [993]եւ ոչ որ յիշիցէ ապաստան առնել զքեզ``. զի դարձուցեր զերեսս քո ի մէնջ, եւ [994]մատնեցեր զմեզ վասն մեղաց մերոց:

64:7: Եւ ո՛չ ոք իցէ որ կարդայցէ զանուն քո, եւ ո՛չ որ յիշիցէ ապաստա՛ն առնել զքեզ. զի դարձուցեր զերեսս քո ՚ի մէնջ, եւ մատնեցեր զմեզ վասն մեղաց մերոց[10309]։
[10309] Ոմանք. Եւ որ ոչ յիշեսցէ։
7 Ոչ մէկը չի կանչում քո անունը, ոչ ոք չի մտածում քեզ ապաստան դարձնել. ահա թէ ինչու քո երեսը մեզնից շրջեցիր եւ մեր մեղքերի համար մեզ դատապարտեցիր:
7 Քու անունդ կանչող չկայ, Որ արթննայ ու քեզմէ ոյժ գտնէ, Քանզի քու երեսդ մեզմէ ծածկեցիր Ու մեր անօրէնութիւններուն պատճառով մեզ մաշեցուցիր։
zohrab-1805▾ eastern-1994▾ western am▾
64:764:7 И нет призывающего имя Твое, который положил бы крепко держаться за Тебя; поэтому Ты сокрыл от нас лице Твое и оставил нас погибать от беззаконий наших.
64:7 καὶ και and; even νῦν νυν now; present κύριε κυριος lord; master πατὴρ πατηρ father ἡμῶν ημων our σύ συ you ἡμεῖς ημεις we δὲ δε though; while πηλὸς πηλος mud; clay ἔργον εργον work τῶν ο the χειρῶν χειρ hand σου σου of you; your πάντες πας all; every
64:7 וְ wᵊ וְ and אֵין־ ʔên- אַיִן [NEG] קֹורֵ֣א qôrˈē קרא call בְ vᵊ בְּ in שִׁמְךָ֔ šimᵊḵˈā שֵׁם name מִתְעֹורֵ֖ר miṯʕôrˌēr עור be awake לְ lᵊ לְ to הַחֲזִ֣יק haḥᵃzˈîq חזק be strong בָּ֑ךְ bˈāḵ בְּ in כִּֽי־ kˈî- כִּי that הִסְתַּ֤רְתָּ histˈartā סתר hide פָנֶ֨יךָ֙ fānˈeʸḵā פָּנֶה face מִמֶּ֔נּוּ mimmˈennû מִן from וַ wa וְ and תְּמוּגֵ֖נוּ ttᵊmûḡˌēnû מוג faint בְּ bᵊ בְּ in יַד־ yaḏ- יָד hand עֲוֹנֵֽנוּ׃ ʕᵃwōnˈēnû עָוֹן sin
64:7. non est qui invocet nomen tuum qui consurgat et teneat te abscondisti faciem tuam a nobis et adlisisti nos in manu iniquitatis nostraeThere is none that calleth upon thy name: that riseth up, and taketh hold of thee: thou hast hid thy face from us, and hast crushed us in the hand of our iniquity.
7. And there is none that calleth upon thy name, that stirreth up himself to take hold of thee: for thou hast hid thy face from us, and hast consumed us by means of our iniquities.
64:7. There is no one who calls upon your name, who rises up and holds fast to you. You have concealed your face from us, and you have crushed us with the hand of our own iniquity.
64:7. And [there is] none that calleth upon thy name, that stirreth up himself to take hold of thee: for thou hast hid thy face from us, and hast consumed us, because of our iniquities.
And [there is] none that calleth upon thy name, that stirreth up himself to take hold of thee: for thou hast hid thy face from us, and hast consumed us, because of our iniquities:

64:7 И нет призывающего имя Твое, который положил бы крепко держаться за Тебя; поэтому Ты сокрыл от нас лице Твое и оставил нас погибать от беззаконий наших.
64:7
καὶ και and; even
νῦν νυν now; present
κύριε κυριος lord; master
πατὴρ πατηρ father
ἡμῶν ημων our
σύ συ you
ἡμεῖς ημεις we
δὲ δε though; while
πηλὸς πηλος mud; clay
ἔργον εργον work
τῶν ο the
χειρῶν χειρ hand
σου σου of you; your
πάντες πας all; every
64:7
וְ wᵊ וְ and
אֵין־ ʔên- אַיִן [NEG]
קֹורֵ֣א qôrˈē קרא call
בְ vᵊ בְּ in
שִׁמְךָ֔ šimᵊḵˈā שֵׁם name
מִתְעֹורֵ֖ר miṯʕôrˌēr עור be awake
לְ lᵊ לְ to
הַחֲזִ֣יק haḥᵃzˈîq חזק be strong
בָּ֑ךְ bˈāḵ בְּ in
כִּֽי־ kˈî- כִּי that
הִסְתַּ֤רְתָּ histˈartā סתר hide
פָנֶ֨יךָ֙ fānˈeʸḵā פָּנֶה face
מִמֶּ֔נּוּ mimmˈennû מִן from
וַ wa וְ and
תְּמוּגֵ֖נוּ ttᵊmûḡˌēnû מוג faint
בְּ bᵊ בְּ in
יַד־ yaḏ- יָד hand
עֲוֹנֵֽנוּ׃ ʕᵃwōnˈēnû עָוֹן sin
64:7. non est qui invocet nomen tuum qui consurgat et teneat te abscondisti faciem tuam a nobis et adlisisti nos in manu iniquitatis nostrae
There is none that calleth upon thy name: that riseth up, and taketh hold of thee: thou hast hid thy face from us, and hast crushed us in the hand of our iniquity.
7. And there is none that calleth upon thy name, that stirreth up himself to take hold of thee: for thou hast hid thy face from us, and hast consumed us by means of our iniquities.
64:7. There is no one who calls upon your name, who rises up and holds fast to you. You have concealed your face from us, and you have crushed us with the hand of our own iniquity.
64:7. And [there is] none that calleth upon thy name, that stirreth up himself to take hold of thee: for thou hast hid thy face from us, and hast consumed us, because of our iniquities.
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
64:7: There is none - Twelve MSS. have אין ein, without the conjunction ו vau prefixed; and so read the Chaldee and Vulgate.
And hast consumed us because of our iniquities "And hast delivered us up into the hands of our iniquities" - For ותמוגנו vattemugenu, "hast dissolved us," the Septuagint, Syriac, and Chaldee had in their copies תמגננו temaggenenu, "hast delivered us up." Houbigant. Secker.
Albert Barnes: Notes on the Bible - 1834
64:7: And there is none that calleth upon thy name - The nation is corrupt and degenerate. None worship God in sincerity.
That stirreth up himself - The word used here (מתעורר mite‛ ô rē r) refers to the effort which is requisite to rouse oneself when oppressed by a spirit of heavy slumber; and the idea here is, that the nation was sunk in spiritual torpor, and that the same effort was needful to excite it which was requisite to rouse one who had sunk down to deep sleep. How aptly this describes the state of a sinful world! How much disposed is that world to give itself to spiritual slumber! How indisposed to rouse itself to call upon God! No man rises to God without effort; and unless men make an effort for this, they fall into the stupidity of sin, just as certainly as a drowsy man sinks back into deep sleep.
To take hold of thee - The Hebrew word (חזק châ zaq) means properly to bind fast, to gird tight, and then to make firm or strong, to strengthen; and the idea of strengthening oneself is implied in the use of the word here. It means, that with the consciousness of feebleness we should seek strength in God. This the people referred to by the prophet were indisposed to do. This the world at large is indisposed to do.
For thou hast hid thy face - Thou bast withdrawn thy favor from us, as a people, on account of our sins. This is an acknowledgment that one effect of his withdrawing his favor, and one evidence of it was, that no one was disposed to call upon his name. All had sunk into the deep lethargy of sin.
And hast consumed us - Margin, 'Melted.' The Hebrew word (מוג mû g) means "to melt, to flow down"; and hence, in Piel, to cause to melt or flow down. It is used to denote the fact that an army or host of people seem to melt away, or become dissolved by fear and terror Exo 15:15; jos 2:9-24; Job 30:22. 'Thou dissolvest (תמגגני thı̂ mogegē niy) my substance;' that is, thou causest me to dissolve before thy indignation. This is described as one of the effects of the wrath of God, that his enemies vanish away, or are dissolved before him.
Because of our iniquities - Margin, as Hebrew, 'By the hand;' that is, our iniquities have been the hand, the agent or instrument by which this has been done.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
64:7: there is: Isa 50:2, Isa 59:16; Psa 14:4; Eze 22:30; Hos 7:7, Hos 7:14
to take: Isa 27:5, Isa 56:4
hast hid: Isa 57:17, Isa 59:2; Deu 31:17, Deu 32:19-25; Hos 5:15
consumed: Heb. melted, Jer 9:7; Eze 22:18-22, Eze 24:11
because: Heb. by the hand, as, Job 8:4 *marg.
Carl Friedrich Keil and Franz Delitzsch
64:7 (8-9)
This was the case when the measure of Israel's sins had become full. They were carried into exile, where they sank deeper and deeper. The great mass of the people proved themselves to be really massa perdita, and perished among the heathen. But there were some, though a vanishingly small number, who humbled themselves under the mighty hand of God, and, when redemption could not be far off, wrestled in such prayers as these, that the nation might share it in its entirety, and if possible not one be left behind. With ועתּה the existing state of sin and punishment is placed among the things of the past, and the petition presented that the present moment of prayer may have all the significance of a turning-point in their history. "And now, O Jehovah, Thou art our Father: we are the clay, and Thou our Maker; and we are all the work of Thy hand. Be not extremely angry, O Jehovah, and remember not the transgression for ever! Behold, consider, we beseech Thee, we are all Thy people." The state of things must change at last; for Israel is an image made by Jehovah; yea, more than this, Jehovah is the begetter of Israel, and loves Israel not merely as a sculptor, but as a father (compare Is 45:9-10, and the unquestionable passage of Isaiah in Is 29:16). Let Him then not be angry עד־מאד, "to the utmost measure" (cf., Ps 119:8), or if we paraphrase it according to the radical meaning of מד, "till the weight becomes intolerable." Let Him not keep in mind the guilt for ever, to punish it; but, in consideration of the fact that Israel is the nation of His choice, let mercy take the place of justice. הן strengthens the petition in its own way (see Gen 30:34), just as נא does; and הבּיט signifies here, as elsewhere, to fix the eye upon anything. The object, in this instance, is the existing fact expressed in "we are all Thy people." Hitzig is correct in regarding the repetition of "all of us" in this prayer as significant. The object throughout is to entreat that the whole nation may participate in the inheritance of the coming salvation, in order that the exodus from Babylonia may resemble the exodus from Egypt.
John Gill
64:7 And there is none that calleth upon thy name,.... Upon the Lord himself, who is gracious and merciful, omnipotent, omniscient, and omnipresent, and all sufficient, a God hearing and answering prayer, and the Father of his people; all which should engage to call upon him: or, "there is none that prays in thy name", as the Targum; none that prays to God in the name of his Son, the only Mediator between God and men; he is the way of access to the Father; his name is to be used and made mention of in prayer; acceptance is only through him, and all favours are conveyed by him; see Jn 14:13, not that there were absolutely none at all that prayed to God, and called upon or in his name, but comparatively they were very few; for that there were some it is certain, since this very complaint is made in a prayer; but the number of such was small, especially that prayed in faith, in sincerity, with fervency and importunity; and, when this is the case, it is an argument and evidence of great declension:
that stirreth up himself to take hold of thee; to exercise faith on God, as their covenant God; to lay hold on the covenant itself, the blessings and promises of it, and plead them with God: or to pray unto him, which is a wrestling with him, when faith lays hold upon God, and will not let him go without the blessing; and is an entreaty of him not to depart when he seems to be about it; or a detaining of him, as the disciples detained Christ, when he seemed as if he would go from them; and is also an importunate desire that he would return when he is departed; and an earnest request not to strike when his hand is lifted up: faith in prayer does, as it were, take hold of the hands of God, and will not suffer him to strike his children; just as a friend lays hold on a father's hand when he is about to give his child a blow with it for his correction; and such is the amazing condescension of God, that he suffers himself to be held after this manner; see Gen 32:26, now, to "stir up" a man's self to this is to make diligent use of the means in seeking the Lord; particularly a frequent use of the gift of prayer, and a stirring of that up; a calling upon a man's soul, and all within him, to engage therein; to which are opposed slothfulness, &c. cold, lukewarm, negligent performance of duty, which is here complained of; there were none, or at least but few, that stirred up or "aroused" (b) themselves. God's professing people are sometimes asleep; and though it is high time to awake out of sleep, yet no one arouses himself or others.
For thou hast hid thy face from us: or removed the face of thy Shechinah, or divine Majesty from us, as the Targum; being provoked by such a conduct towards him, as before expressed: for it may be rendered, "therefore thou hast hid"; &c.; or "though", or "when" (c), this was the case, yet no man sought his face and favour, or entreated he would return again:
and hast consumed us because of our iniquities; by the sword, famine, pestilence, and captivity.
(b) "seipsum exsuscitat", Forerius; "excitans se", Montanus, Junius & Tremellius. So the Targum, "that awakes". (c) "quamvis", Gataker; "cum", Junius & Tremellius; "quando", Forerius.
John Wesley
64:7 That calleth - That call upon thee as they ought. Take hold - Either to stay thee from departing from us, or to fetch thee back when departed.
Robert Jamieson, A. R. Fausset and David Brown
64:7 stirreth--rouseth himself from spiritual drowsiness.
take hold-- (Is 27:5).
64:864:8: Եւ ա՛րդ Տէր՝ Հա՛յր մեր դու ես. մեք կաւ, եւ դու Ստեղծիչ մեր. եւ գործք ձեռաց քոց ամենեքին մեք.
8 Տէ՜ր, մեր Հայրն ես դու. մենք կաւ ենք, իսկ դու՝ մեր ստեղծիչը, մենք ամէնքս քո ձեռքի գործն ենք:
8 Բայց հիմա, ո՛վ Տէր, դուն մեր Հայրն ես։Մենք կաւ ենք ու դուն մեր Բրուտն ես։Ամէնքս քու ձեռքիդ գործն ենք։
Եւ արդ, Տէր, Հայր մեր դու ես. մեք կաւ, եւ դու Ստեղծիչ մեր, եւ գործք ձեռաց քոց ամենեքին մեք:

64:8: Եւ ա՛րդ Տէր՝ Հա՛յր մեր դու ես. մեք կաւ, եւ դու Ստեղծիչ մեր. եւ գործք ձեռաց քոց ամենեքին մեք.
8 Տէ՜ր, մեր Հայրն ես դու. մենք կաւ ենք, իսկ դու՝ մեր ստեղծիչը, մենք ամէնքս քո ձեռքի գործն ենք:
8 Բայց հիմա, ո՛վ Տէր, դուն մեր Հայրն ես։Մենք կաւ ենք ու դուն մեր Բրուտն ես։Ամէնքս քու ձեռքիդ գործն ենք։
zohrab-1805▾ eastern-1994▾ western am▾
64:864:8 Но ныне, Господи, Ты Отец наш; мы глина, а Ты образователь наш, и все мы дело руки Твоей.
64:8 μὴ μη not ὀργίζου οργιζω impassioned; anger ἡμῖν ημιν us σφόδρα σφοδρα vehemently; tremendously καὶ και and; even μὴ μη not ἐν εν in καιρῷ καιρος season; opportunity μνησθῇς μναομαι remember; mindful ἁμαρτιῶν αμαρτια sin; fault ἡμῶν ημων our καὶ και and; even νῦν νυν now; present ἐπίβλεψον επιβλεπω look on ὅτι οτι since; that λαός λαος populace; population σου σου of you; your πάντες πας all; every ἡμεῖς ημεις we
64:8 וְ wᵊ וְ and עַתָּ֥ה ʕattˌā עַתָּה now יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH אָבִ֣ינוּ ʔāvˈînû אָב father אָ֑תָּה ʔˈāttā אַתָּה you אֲנַ֤חְנוּ ʔᵃnˈaḥnû אֲנַחְנוּ we הַ ha הַ the חֹ֨מֶר֙ ḥˈōmer חֹמֶר clay וְ wᵊ וְ and אַתָּ֣ה ʔattˈā אַתָּה you יֹצְרֵ֔נוּ yōṣᵊrˈēnû יצר shape וּ û וְ and מַעֲשֵׂ֥ה maʕᵃśˌē מַעֲשֶׂה deed יָדְךָ֖ yāḏᵊḵˌā יָד hand כֻּלָּֽנוּ׃ kullˈānû כֹּל whole
64:8. et nunc Domine pater noster es tu nos vero lutum et fictor noster et opera manuum tuarum omnes nosAnd now, O Lord, thou art our father, and we are clay: and thou art our maker, and we all are the works of thy hands.
8. But now, O LORD, thou art our father; we are the clay, and thou our potter; and we all are the work of thy hand.
64:8. And now, O Lord, you are our Father, yet truly, we are clay. And you are our Maker, and we are all the works of your hands.
64:8. But now, O LORD, thou [art] our father; we [are] the clay, and thou our potter; and we all [are] the work of thy hand.
But now, O LORD, thou [art] our father; we [are] the clay, and thou our potter; and we all [are] the work of thy hand:

64:8 Но ныне, Господи, Ты Отец наш; мы глина, а Ты образователь наш, и все мы дело руки Твоей.
64:8
μὴ μη not
ὀργίζου οργιζω impassioned; anger
ἡμῖν ημιν us
σφόδρα σφοδρα vehemently; tremendously
καὶ και and; even
μὴ μη not
ἐν εν in
καιρῷ καιρος season; opportunity
μνησθῇς μναομαι remember; mindful
ἁμαρτιῶν αμαρτια sin; fault
ἡμῶν ημων our
καὶ και and; even
νῦν νυν now; present
ἐπίβλεψον επιβλεπω look on
ὅτι οτι since; that
λαός λαος populace; population
σου σου of you; your
πάντες πας all; every
ἡμεῖς ημεις we
64:8
וְ wᵊ וְ and
עַתָּ֥ה ʕattˌā עַתָּה now
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
אָבִ֣ינוּ ʔāvˈînû אָב father
אָ֑תָּה ʔˈāttā אַתָּה you
אֲנַ֤חְנוּ ʔᵃnˈaḥnû אֲנַחְנוּ we
הַ ha הַ the
חֹ֨מֶר֙ ḥˈōmer חֹמֶר clay
וְ wᵊ וְ and
אַתָּ֣ה ʔattˈā אַתָּה you
יֹצְרֵ֔נוּ yōṣᵊrˈēnû יצר shape
וּ û וְ and
מַעֲשֵׂ֥ה maʕᵃśˌē מַעֲשֶׂה deed
יָדְךָ֖ yāḏᵊḵˌā יָד hand
כֻּלָּֽנוּ׃ kullˈānû כֹּל whole
64:8. et nunc Domine pater noster es tu nos vero lutum et fictor noster et opera manuum tuarum omnes nos
And now, O Lord, thou art our father, and we are clay: and thou art our maker, and we all are the works of thy hands.
64:8. And now, O Lord, you are our Father, yet truly, we are clay. And you are our Maker, and we are all the works of your hands.
64:8. But now, O LORD, thou [art] our father; we [are] the clay, and thou our potter; and we all [are] the work of thy hand.
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. С 8: по 12: ст., т. е. до конца данной главы, идет последний, заключительный отдел молитвы Израиля, в котором он взывает к милосердию своего небесного Отца, исходя из крайней бедственности своего настоящего положения,

Но ныне, Господи, Ты - Отец наш; мы - глина, а Ты - образователь наш... Характеристичен для пророка Исаии здесь самый образ горшечника и глины, так как он употреблялся им уже и раньше (29:16; 45:9). Весьма вероятно, что он ведет свое начало из самой истории творения человека Богом (Быт 2:7); хотя в данном-то случае здесь, очевидно, идет речь об особом Божественном избранничестве Израиля, на что однажды уже и была сделана ссылка в той же самой молитве (58: гл. 16: ст.) Образ этот у пророка Иеремии вырос в целое символическое видение о судьбах Израиля и Иуды (Иер 18: гл.) и она же комментируется Апостолом Павлом в его послании к Римлянам (9:20: и след.).
Adam Clarke: Commentary on the Bible - 1831
64:8: But, now, O Lord, thou art our Father "But thou, O Jehovah, thou art our Father" - For ועתה veattah, and now, five MSS., one of them ancient, and the two oldest editions, 1486 and 1488, have ואתה veattah, and thou, and so the Chaldee seems to have read. The repetition has great force. The other word may be well spared. "But now, O Lord, thou art our Father." How very affectionate is the complaint in this and the following verses! But how does the distress increase, when they recollect the desolations of the temple, and ruin of public worship, Isa 64:11 : "Our holy and beautiful house, where our fathers praised thee, is burnt up with fire," etc.
We all are the work of thy hand - Three MSS. (two of them ancient) and the Septuagint read מעשה maaseh, the work, without the conjunction ו vau prefixed. And for ידך yadecha, thy hand, the Bodleian, and two others MSS., the Septuagint, Syriac, and Vulgate read ידיך yadeycha, thy hands, in the plural number. - L.
Albert Barnes: Notes on the Bible - 1834
64:8: But now, O Lord, thou art our Father - (See the notes at Isa 63:16).
We are the clay - The idea seems to be, that their condition then had been produced by him as clay is moulded by the potter, and that they were to be returned and restored entirely by him - as they had no more power to do it than the clay had to shape itself. The sense is, that they were wholly in his hand and at his disposal (see the notes at Isa 29:16; Isa 45:9).
And thou our potter - Thou hast power to mould us as the potter does the clay.
And we all are the work of thy hand - That is, as the vessel made by the potter is his work. We have been formed by thee, and we are dependent on thee to make us what thou wilt have us to be. This whole verse is an acknowledgment of the sovereignty of God. It expresses the feeling which all have when under conviction of sin; and when they are sensible that they are exposed to the divine displeasure for their transgressions. Then they feel that if they are to be saved, it must be by the mere sovereignty of God; and then they implore his interposition to 'mould and guide them at his will.'
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
64:8: thou art: Isa 63:16; Exo 4:22; Deu 32:6; Gal 3:26, Gal 3:29
are the clay: Isa 29:16, Isa 45:9; Jer 18:2-6; Rom 9:20-24
all are: Isa 43:7, Isa 44:21, Isa 44:24; Job 10:8, Job 10:9; Psa 100:3, Psa 119:73, Psa 138:8; Eph 2:10
Geneva 1599
64:8 But now, O LORD, thou [art] our father; we [are] the (i) clay, and thou our potter; and we all [are] the work of thy hand.
(i) Even though O Lord by your just judgment you may utterly destroy us as the potter may his pot, yet we appeal to your mercies, by which it has pleased you to adopt us to be your children.
John Gill
64:8 But now, O Lord, thou art our father,.... Notwithstanding all that we have done against thee, and thou hast done to us, the relation of a father continues; thou art our Father by creation and adoption; as he was in a particular manner to the Jews, to whom belonged the adoption; and therefore this relation is pleaded, that mercy might be shown them; and so the Targum,
"and thou, Lord, thy mercies towards us "are" many (or let them be many) as a father towards "his" children.''
We are the clay, and thou our potter: respecting their original formation out of the dust of the earth; and so expressing humility in themselves, and yet ascribing greatness to God, who had curiously formed them, as the potter out of the clay forms vessels for various uses: it may respect their formation as a body politic and ecclesiastic, which arose from small beginnings, under the power and providence of God; see Deut 32:6,
and we all are the work of thy hand; and therefore regard us, and destroy us not; as men do not usually destroy their own works: these relations to God, and circumstances in which they were as creatures, and as a body civil and ecclesiastic, are used as arguments for mercy and favour.
John Wesley
64:8 Our father - Notwithstanding all this thou art our father both by creation, and by adoption, therefore pity us thy children.
Robert Jamieson, A. R. Fausset and David Brown
64:8 father-- (Is 63:16).
clay . . . potter-- (Is 29:16; Is 45:9). Unable to mould themselves aright, they beg the sovereign will of God to mould them unto salvation, even as He made them at the first, and is their "Father."
64:964:9: մի՛ բարկանար մեզ Տէր յոյժ, եւ մի՛ ՚ի ժամանակի յիշեր զմեղս մեր։ Եւ արդ հայեա՛ց Տէր. զի ժողովուրդ քո ամենայն,
9 Տէ՜ր, սաստիկ մի՛ բարկացիր մեզ վրայ եւ մեր մեղքերը յաւիտեան մի՛ յիշիր: Եւ հիմա նայի՛ր, Տէ՛ր, մենք ամէնքս քո ժողովուրդն ենք:
9 Շատ մի՛ բարկանար, ո՛վ Տէր Ու մեր անօրէնութիւնը յաւիտեան մի՛ յիշեր։Ահա նայէ՛, կ’աղաչենք, ամէնքս քու ժողովուրդդ ենք։
մի՛ բարկանար մեզ Տէր, յոյժ, եւ մի՛ [995]ի ժամանակի յիշեր զմեղս մեր. եւ արդ հայեաց, Տէր, զի ժողովուրդ քո [996]ամենայն:

64:9: մի՛ բարկանար մեզ Տէր յոյժ, եւ մի՛ ՚ի ժամանակի յիշեր զմեղս մեր։ Եւ արդ հայեա՛ց Տէր. զի ժողովուրդ քո ամենայն,
9 Տէ՜ր, սաստիկ մի՛ բարկացիր մեզ վրայ եւ մեր մեղքերը յաւիտեան մի՛ յիշիր: Եւ հիմա նայի՛ր, Տէ՛ր, մենք ամէնքս քո ժողովուրդն ենք:
9 Շատ մի՛ բարկանար, ո՛վ Տէր Ու մեր անօրէնութիւնը յաւիտեան մի՛ յիշեր։Ահա նայէ՛, կ’աղաչենք, ամէնքս քու ժողովուրդդ ենք։
zohrab-1805▾ eastern-1994▾ western am▾
64:964:9 Не гневайся, Господи, без меры, и не вечно помни беззаконие. Воззри же: мы все народ Твой.
64:9 πόλις πολις city τοῦ ο the ἁγίου αγιος holy σου σου of you; your ἐγενήθη γινομαι happen; become ἔρημος ερημος lonesome; wilderness Σιων σιων Siōn; Sion ὡς ως.1 as; how ἔρημος ερημος lonesome; wilderness ἐγενήθη γινομαι happen; become Ιερουσαλημ ιερουσαλημ Jerusalem εἰς εις into; for κατάραν καταρα curse
64:9 אַל־ ʔal- אַל not תִּקְצֹ֤ף tiqṣˈōf קצף be angry יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH עַד־ ʕaḏ- עַד unto מְאֹ֔ד mᵊʔˈōḏ מְאֹד might וְ wᵊ וְ and אַל־ ʔal- אַל not לָ lā לְ to עַ֖ד ʕˌaḏ עַד future תִּזְכֹּ֣ר tizkˈōr זכר remember עָוֹ֑ן ʕāwˈōn עָוֹן sin הֵ֥ן hˌēn הֵן behold הַבֶּט־ habbeṭ- נבט look at נָ֖א nˌā נָא yeah עַמְּךָ֥ ʕammᵊḵˌā עַם people כֻלָּֽנוּ׃ ḵullˈānû כֹּל whole
64:9. ne irascaris Domine satis et ne ultra memineris iniquitatis ecce respice populus tuus omnes nosBe not very angry, O Lord, and remember no longer our iniquity: behold, see we are all thy people.
9. Be not wroth very sore, O LORD, neither remember iniquity for ever: behold, look, we beseech thee, we are all thy people.
64:9. Do not be so angry, O Lord, and no longer call to mind our iniquity. Behold, consider that we are all your people.
64:9. Be not wroth very sore, O LORD, neither remember iniquity for ever: behold, see, we beseech thee, we [are] all thy people.
Be not wroth very sore, O LORD, neither remember iniquity for ever: behold, see, we beseech thee, we [are] all thy people:

64:9 Не гневайся, Господи, без меры, и не вечно помни беззаконие. Воззри же: мы все народ Твой.
64:9
πόλις πολις city
τοῦ ο the
ἁγίου αγιος holy
σου σου of you; your
ἐγενήθη γινομαι happen; become
ἔρημος ερημος lonesome; wilderness
Σιων σιων Siōn; Sion
ὡς ως.1 as; how
ἔρημος ερημος lonesome; wilderness
ἐγενήθη γινομαι happen; become
Ιερουσαλημ ιερουσαλημ Jerusalem
εἰς εις into; for
κατάραν καταρα curse
64:9
אַל־ ʔal- אַל not
תִּקְצֹ֤ף tiqṣˈōf קצף be angry
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
עַד־ ʕaḏ- עַד unto
מְאֹ֔ד mᵊʔˈōḏ מְאֹד might
וְ wᵊ וְ and
אַל־ ʔal- אַל not
לָ לְ to
עַ֖ד ʕˌaḏ עַד future
תִּזְכֹּ֣ר tizkˈōr זכר remember
עָוֹ֑ן ʕāwˈōn עָוֹן sin
הֵ֥ן hˌēn הֵן behold
הַבֶּט־ habbeṭ- נבט look at
נָ֖א nˌā נָא yeah
עַמְּךָ֥ ʕammᵊḵˌā עַם people
כֻלָּֽנוּ׃ ḵullˈānû כֹּל whole
64:9. ne irascaris Domine satis et ne ultra memineris iniquitatis ecce respice populus tuus omnes nos
Be not very angry, O Lord, and remember no longer our iniquity: behold, see we are all thy people.
9. Be not wroth very sore, O LORD, neither remember iniquity for ever: behold, look, we beseech thee, we are all thy people.
64:9. Do not be so angry, O Lord, and no longer call to mind our iniquity. Behold, consider that we are all your people.
64:9. Be not wroth very sore, O LORD, neither remember iniquity for ever: behold, see, we beseech thee, we [are] all thy people.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9: Не гневайся же, Господи... не вечно помни беззакония... Новая, усиленная просьба к Богу о помиловании, напоминающая слова псалмопевца: "доколе, Господи, будешь гневаться непрестанно... не помяни нам грехов наших предков..." (Пс 77:5, 8). Дерзновенность такой просьбы находит себе объяснение и основание в одной из предшествующих речей Самого Господа, возвещенных через пророка: "Я, Я Сам изглаживаю преступления твои ради Себя Самого и грехов твоих не помяну" (43:25, ср. еще 44:22).
Adam Clarke: Commentary on the Bible - 1831
64:9: Neither remember iniquity - For לעד תזכר laad tizcor, one of my MSS. has לעד תקצף laad tiktsoph, "be not angry," as in the preceding clause. This has been partially obliterated, and תזכר tizcor, written in the margin by a later hand: but this MS. abounds with words of this kind, all altered by later hands.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
64:9: wroth: Psa 6:1, Psa 38:1, Psa 74:1, Psa 74:2, Psa 79:5-9; Jer 10:24; Hab 3:2
remember: Jer 3:12; Lam 5:20; Mic 7:18-20; Mal 1:4; Pe2 2:17; Rev 20:10
we are: Isa 63:19; Psa 79:13, Psa 119:94
Carl Friedrich Keil and Franz Delitzsch
64:9
The re-erection of the ruins of the promised land requires the zeal of every one, and this state of ruin must not continue. It calls out the love and faithfulness of Jehovah. "The cities of Thy holiness have become a pasture-ground; Zion has become a pasture-ground, Jerusalem a desert. The house of our holiness and of our adorning, where our fathers praised Thee, is given up to the fire, and everything that was our delight given up to devastation. Wilt Thou restrain Thyself in spite of this, O Jehovah, be silent, and leave us to suffer the utmost?" Jerusalem by itself could not possibly be called "cities" (‛ârē), say with reference to the upper and lower cities (Vitringa). It is merely mentioned by name as the most prominent of the many cities which were all "holy cities," inasmuch as the whole of Canaan was the land of Jehovah (Is 14:25), and His holy territory (Ps 78:54). The word midbâr (pasture-land, heath, different from tsiyyâh, the pastureless desert, Is 35:1) is repeated, for the purpose of showing that the same fate had fallen upon Zion-Jerusalem as upon the rest of the cities of the land. The climax of the terrible calamity was the fact, that the temple had also fallen a prey to the burning of the fire (compare for the fact, Jer 52:13). The people call it "house of our holiness and of our glory." Jehovah's qōdesh and tiph'ereth have, as it were, transplanted heaven to earth in the temple (compare Is 63:15 with Is 60:7); and this earthly dwelling-place of God is Israel's possession, and therefore Israel's qōdesh and tiph'ereth. The relative clause describes what sublime historical reminiscences are attached to the temple: אשׁר is equivalent to שׁם אשׁר, as in Gen 39:20; Num 20:13 (compare Ps 84:4), Deut 8:15, etc. הללּך has chateph-pathach, into which, as a rule, the vocal sheva under the first of two similar letters is changed. Machămaddēnū (our delights) may possibly include favourite places, ornamental buildings, and pleasure grounds; but the parallel leads us rather to think primarily of things associated with the worship of God, in which the people found a holy delight. כל, contrary to the usual custom, is here followed by the singular of the predicate, as in Prov 16:2; Ezek 31:15 (cf., Gen 9:29). Will Jehovah still put restraint upon Himself, and cause His merciful love to keep silence, על־זאת, with such a state of things as this, or notwithstanding this state of things (Job 10:7)? On התאפּק, see Is 63:15; Is 42:14. The suffering would indeed increase עד־מאד (to the utmost), if it caused the destruction of Israel, or should not be followed at last by Israel's restoration. Jehovah's compassion cannot any longer thus forcibly restrain itself; it must break forth, like Joseph's tears in the recognition scene (Gen 45:1).
Geneva 1599
64:9 Be not very angry, O LORD, (k) neither remember iniquity for ever: behold, see, we beseech thee, we [are] all thy people.
(k) For so the flesh judges when God does not immediately send comfort.
John Gill
64:9 Be not wroth very sore, O Lord,.... They knew not how to deprecate the displeasure of God entirely; having sinned so greatly against him, they were sensible they deserved his wrath; but entreat it might not be hot and very vehement, and carried to the highest pitch, which would be intolerable:
neither remember iniquity for ever; to afflict and punish for it, but forgive it, for not to remember sin is to forgive it; and not inflict the deserved punishment of it, but take off and remove the effects of divine displeasure, which as yet continued, and had a long time, as this petition suggests; and therefore suits better with the present long captivity of the Jews than their seventy years' captivity in Babylon.
Behold, see, we beseech thee, we are all thy people; look upon all our troubles and distresses, and upon us under them, with an eye of pity and compassion; and consider that we are thy people, not only by creation, but by covenant and profession; even everyone of us; or we are all the people thou hast, the Jews looking upon themselves to be the special and peculiar people of God, and the Gentiles as having no claim to such a relation; this is the pure spirit of Judaism. The Targum is,
"lo, it is manifest before thee that we are all of us thy people.''
John Wesley
64:9 Thy people - Thou hast no people in covenant but us, and wilt thou not leave thyself a people in the world?
Robert Jamieson, A. R. Fausset and David Brown
64:9 (Ps 74:1-2).
we are . . . thy people-- (Jer 14:9, Jer 14:21).
64:1064:10: եւ քաղաք սրբութեան քոյ Սիովն եղեւ աւերա՛կ. իբրեւ զանապա՛տ եղեւ Երուսաղէմ.
10 Քո սուրբ քաղաք Սիոնն աւերակ դարձաւ, Երուսաղէմը՝ անապատ:
10 Սուրբ քաղաքներդ անապատ եղան, Սիօն անապատ եղաւ, Երուսաղէմ աւերակ եղաւ։
եւ քաղաք սրբութեան քո Սիոն եղեւ աւերակ. իբրեւ զանապատ եղեւ Երուսաղէմ, յանէծս մատնեցաւ:

64:10: եւ քաղաք սրբութեան քոյ Սիովն եղեւ աւերա՛կ. իբրեւ զանապա՛տ եղեւ Երուսաղէմ.
10 Քո սուրբ քաղաք Սիոնն աւերակ դարձաւ, Երուսաղէմը՝ անապատ:
10 Սուրբ քաղաքներդ անապատ եղան, Սիօն անապատ եղաւ, Երուսաղէմ աւերակ եղաւ։
zohrab-1805▾ eastern-1994▾ western am▾
64:1064:10 Города святыни Твоей сделались пустынею; пустынею стал Сион; Иерусалим опустошен.
64:10 ὁ ο the οἶκος οικος home; household τὸ ο the ἅγιον αγιος holy ἡμῶν ημων our καὶ και and; even ἡ ο the δόξα δοξα glory ἣν ος who; what ηὐλόγησαν ευλογεω commend; acclaim οἱ ο the πατέρες πατηρ father ἡμῶν ημων our ἐγενήθη γινομαι happen; become πυρίκαυστος πυρικαυστος and; even πάντα πας all; every τὰ ο the ἔνδοξα ενδοξος glorious συνέπεσεν συμπιπτω collapse
64:10 עָרֵ֥י ʕārˌê עִיר town קָדְשְׁךָ֖ qoḏšᵊḵˌā קֹדֶשׁ holiness הָי֣וּ hāyˈû היה be מִדְבָּ֑ר miḏbˈār מִדְבָּר desert צִיֹּון֙ ṣiyyôn צִיֹּון Zion מִדְבָּ֣ר miḏbˈār מִדְבָּר desert הָיָ֔תָה hāyˈāṯā היה be יְרוּשָׁלִַ֖ם yᵊrûšālˌaim יְרוּשָׁלִַם Jerusalem שְׁמָמָֽה׃ šᵊmāmˈā שְׁמָמָה desolation
64:10. civitas sancti tui facta est deserta Sion deserta facta est Hierusalem desolataThe city of thy sanctuary is become a desert, Sion is made a desert, Jerusalem is desolate.
10. Thy holy cities are become a wilderness, Zion is become a wilderness, Jerusalem a desolation.
64:10. The city of your sanctuary has become a desert. Zion has become a desert. Jerusalem is desolate.
64:10. Thy holy cities are a wilderness, Zion is a wilderness, Jerusalem a desolation.
Thy holy cities are a wilderness, Zion is a wilderness, Jerusalem a desolation:

64:10 Города святыни Твоей сделались пустынею; пустынею стал Сион; Иерусалим опустошен.
64:10
ο the
οἶκος οικος home; household
τὸ ο the
ἅγιον αγιος holy
ἡμῶν ημων our
καὶ και and; even
ο the
δόξα δοξα glory
ἣν ος who; what
ηὐλόγησαν ευλογεω commend; acclaim
οἱ ο the
πατέρες πατηρ father
ἡμῶν ημων our
ἐγενήθη γινομαι happen; become
πυρίκαυστος πυρικαυστος and; even
πάντα πας all; every
τὰ ο the
ἔνδοξα ενδοξος glorious
συνέπεσεν συμπιπτω collapse
64:10
עָרֵ֥י ʕārˌê עִיר town
קָדְשְׁךָ֖ qoḏšᵊḵˌā קֹדֶשׁ holiness
הָי֣וּ hāyˈû היה be
מִדְבָּ֑ר miḏbˈār מִדְבָּר desert
צִיֹּון֙ ṣiyyôn צִיֹּון Zion
מִדְבָּ֣ר miḏbˈār מִדְבָּר desert
הָיָ֔תָה hāyˈāṯā היה be
יְרוּשָׁלִַ֖ם yᵊrûšālˌaim יְרוּשָׁלִַם Jerusalem
שְׁמָמָֽה׃ šᵊmāmˈā שְׁמָמָה desolation
64:10. civitas sancti tui facta est deserta Sion deserta facta est Hierusalem desolata
The city of thy sanctuary is become a desert, Sion is made a desert, Jerusalem is desolate.
10. Thy holy cities are become a wilderness, Zion is become a wilderness, Jerusalem a desolation.
64:10. The city of your sanctuary has become a desert. Zion has become a desert. Jerusalem is desolate.
64:10. Thy holy cities are a wilderness, Zion is a wilderness, Jerusalem a desolation.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10-11: Города святыни Твоей сделались пустыней... Иерусалим опустошен. Дом освящения и славы нашей сожжен... В подкрепление своей усиленной просьбы о помиловании Израиль указывает на свой тяжелый политический и религиозный кризис, когда все, некогда цветущие города его, превратились в развалины и пустыни, когда разграблена самая столица его теократического царства - г. Иерусалим, когда сожжен даже и ветхозаветный храм - этот высший центр национального объединения и религиозного освящения еврейского народа. Описание это, по справедливому замечанию Dillmann, близко напоминает содержание кн. Плач Иеремии и отчасти - Псалма 78. А это все имеет непосредственное отношение к бедствиям вавилонского плена. Отсюда мы думаем, что и пророк Исаия говорит здесь, прежде всего, об этом, ближайшем к нему или даже и вовсе современном ему событии; а затем уже пророчески-прообразовательно он намекает и на будущее окончательное разрушение Иерусалима римлянами, как думают многие из святых отцов (блаженный Иероним и святой Кирилл Александрийский). Показание это важно для установки хронологии данной главы: ясно, что она не могла быть написана после вавилонского плена (как думают рационалисты), ибо тогда Иерусалим и храм снова были восстановлены.
Albert Barnes: Notes on the Bible - 1834
64:10: Thy holy cities are a wilderness - It is to be remembered that this is supposed to be spoken near the close of the exile in Babylon. In accordance with the usual custom in this book, Isaiah throws himself forward by prophetic anticipation into that future period, and describes the scene as if it were passing before his eyes (see the Introduction, Section 7). He uses language such as the exiles would use; he puts arguments into their mouths which it would be proper for them to use; he describes the feelings which they would then have. The phrase, 'thy holy cities,' may either mean the cities of the holy land - which belonged to God, and were 'holy,' as they pertained to his people; or it may mean, as many critics have supposed, the different parts of Jerusalem. A part of Jerusalem was built on Mount Zion, and was called the 'upper city,' in contradistinction from that built on Mount Acra, which was called the 'lower city.' But I think it more probable that the prophet refers to the cities throughout the land that were laid waste.
Are a wilderness - They were uninhabited, and were lying in ruins.
Zion is a wilderness - On the name 'Zion,' see the notes at Isa 1:8. The idea here is, that Jerusalem was laid waste. Its temple was burned; its palaces destroyed; its houses uninhabited. This is to be regarded as being uttered at the close of the exile, after Jerusalem had been lying in ruins for seventy years - a time during which any forsaken city would be in a condition which might not improperly be called a desert. When Nebuchadnezzar conquered Jerusalem, he burned the temple, broke down the wall, and consumed all the palaces with fire (Ch2 36:19). We have only to conceive what must have been the state of the city seventy years after this, to see the force of the description here.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
64:10: Isa 1:7; Kg2 25:9; Ch2 36:19-21; Psa 79:1-7; Lam 1:1-4, Lam 2:4-8, Lam 5:18; Dan 9:26, Dan 9:27, Dan 12:7; Mic 3:12; Luk 21:21, Luk 21:24; Rev 11:1, Rev 11:2
Geneva 1599
64:10 (l) Thy holy cities are a wilderness, Zion is a wilderness, Jerusalem a desolation.
(l) Who were dedicated to your service, and to call on your Name.
John Gill
64:10 Thy holy cities are a wilderness,.... Meaning either Zion, the city of David, and Jerusalem; the one called the upper, the other the lower city; now uninhabited, and a mere wilderness: or else the other cities of Judea, in which were formerly synagogues for religious service, and in which dwelt many godly families where the worship of God was kept up; but now a desert, at least quite devoid of true religion and godliness.
Zion is a wilderness, Jerusalem a desolation; which are either explanative of the holy cities in the preceding clauses, or are mentioned as distinct from them; the account proceeding from the lesser to the metropolitan cities, which fared no better than they did, but equally lay desolate; and which fulfilled the prophecy in Mic 3:12 and was the case of those cities, at the destruction of them by Titus; and to this day are in a ruinous condition in the hands of the Turks.
Robert Jamieson, A. R. Fausset and David Brown
64:10 holy cities--No city but Jerusalem is called "the holy city" (Is 48:2; Is 52:1); the plural, therefore, refers to the upper and the lower parts of the same city Jerusalem [VITRINGA]; or all Judea was holy to God, so its cities were deemed "holy" [MAURER]. But the parallelism favors VITRINGA. Zion and Jerusalem (the one city) answering to "holy cities."
64:1164:11: յանէ՛ծս մատնեցաւ տունն սրբութեան մերոյ. եւ փառքն զոր օրհնեցին հարքն մեր՝ եղեն հրձիգ, եւ ամենայն փառաւորութիւն մեր կործանեցա՛ւ[10310]։ [10310] Ոմանք. Տուն սրբութեան քո։
11 Անէծքի մատնուեց մեր սուրբ ու փառաւոր տաճարը, որտեղ մեր հայրերն օրհներգում էին քեզ, հրոյ ճարակ դարձաւ, եւ մեր ամբողջ փառաւորութիւնը կործանուեց:
11 Մեր սուրբ ու փառաւոր տունը, Որուն մէջ մեր հայրերը քեզ կ’օրհնէին, Հրոյ ճարակ եղաւ։Մեր բոլոր ցանկալի տեղերը ամայացան։
տունն սրբութեան մերոյ, եւ փառքն զոր օրհնեցին հարքն մեր` եղեն`` հրձիգ, եւ ամենայն փառաւորութիւն մեր կործանեցաւ:

64:11: յանէ՛ծս մատնեցաւ տունն սրբութեան մերոյ. եւ փառքն զոր օրհնեցին հարքն մեր՝ եղեն հրձիգ, եւ ամենայն փառաւորութիւն մեր կործանեցա՛ւ[10310]։
[10310] Ոմանք. Տուն սրբութեան քո։
11 Անէծքի մատնուեց մեր սուրբ ու փառաւոր տաճարը, որտեղ մեր հայրերն օրհներգում էին քեզ, հրոյ ճարակ դարձաւ, եւ մեր ամբողջ փառաւորութիւնը կործանուեց:
11 Մեր սուրբ ու փառաւոր տունը, Որուն մէջ մեր հայրերը քեզ կ’օրհնէին, Հրոյ ճարակ եղաւ։Մեր բոլոր ցանկալի տեղերը ամայացան։
zohrab-1805▾ eastern-1994▾ western am▾
64:1164:11 Дом освящения нашего и славы нашей, где отцы наши прославляли Тебя, сожжен огнем, и все драгоценности наши разграблены.
64:11 καὶ και and; even ἐπὶ επι in; on πᾶσι πας all; every τούτοις ουτος this; he ἀνέσχου ανεχω put up with; bear up κύριε κυριος lord; master καὶ και and; even ἐσιώπησας σιωπαω still καὶ και and; even ἐταπείνωσας ταπεινοω humble; bring low ἡμᾶς ημας us σφόδρα σφοδρα vehemently; tremendously
64:11 בֵּ֧ית bˈêṯ בַּיִת house קָדְשֵׁ֣נוּ qoḏšˈēnû קֹדֶשׁ holiness וְ wᵊ וְ and תִפְאַרְתֵּ֗נוּ ṯifʔartˈēnû תִּפְאֶרֶת splendour אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] הִֽלְל֨וּךָ֙ hˈillˈûḵā הלל praise אֲבֹתֵ֔ינוּ ʔᵃvōṯˈênû אָב father הָיָ֖ה hāyˌā היה be לִ li לְ to שְׂרֵ֣פַת śᵊrˈēfaṯ שְׂרֵפָה burning אֵ֑שׁ ʔˈēš אֵשׁ fire וְ wᵊ וְ and כָל־ ḵol- כֹּל whole מַחֲמַדֵּ֖ינוּ maḥᵃmaddˌênû מַחְמָד desire הָיָ֥ה hāyˌā היה be לְ lᵊ לְ to חָרְבָּֽה׃ ḥārᵊbbˈoh חָרְבָּה ruin
64:11. domus sanctificationis nostrae et gloriae nostrae ubi laudaverunt te patres nostri facta est in exustionem ignis et omnia desiderabilia nostra versa sunt in ruinasThe house of our holiness, and of our glory, where our fathers praised thee, is burnt with fire, and all our lovely things are turned into ruins.
11. Our holy and our beautiful house, where our fathers praised thee, is burned with fire; and all our pleasant things are laid waste.
64:11. The house of our sanctification and of our glory, where our fathers praised you, has been completely consumed by fire, and all our admirable things have been turned into ruins.
64:11. Our holy and our beautiful house, where our fathers praised thee, is burned up with fire: and all our pleasant things are laid waste.
Our holy and our beautiful house, where our fathers praised thee, is burned up with fire: and all our pleasant things are laid waste:

64:11 Дом освящения нашего и славы нашей, где отцы наши прославляли Тебя, сожжен огнем, и все драгоценности наши разграблены.
64:11
καὶ και and; even
ἐπὶ επι in; on
πᾶσι πας all; every
τούτοις ουτος this; he
ἀνέσχου ανεχω put up with; bear up
κύριε κυριος lord; master
καὶ και and; even
ἐσιώπησας σιωπαω still
καὶ και and; even
ἐταπείνωσας ταπεινοω humble; bring low
ἡμᾶς ημας us
σφόδρα σφοδρα vehemently; tremendously
64:11
בֵּ֧ית bˈêṯ בַּיִת house
קָדְשֵׁ֣נוּ qoḏšˈēnû קֹדֶשׁ holiness
וְ wᵊ וְ and
תִפְאַרְתֵּ֗נוּ ṯifʔartˈēnû תִּפְאֶרֶת splendour
אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative]
הִֽלְל֨וּךָ֙ hˈillˈûḵā הלל praise
אֲבֹתֵ֔ינוּ ʔᵃvōṯˈênû אָב father
הָיָ֖ה hāyˌā היה be
לִ li לְ to
שְׂרֵ֣פַת śᵊrˈēfaṯ שְׂרֵפָה burning
אֵ֑שׁ ʔˈēš אֵשׁ fire
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
מַחֲמַדֵּ֖ינוּ maḥᵃmaddˌênû מַחְמָד desire
הָיָ֥ה hāyˌā היה be
לְ lᵊ לְ to
חָרְבָּֽה׃ ḥārᵊbbˈoh חָרְבָּה ruin
64:11. domus sanctificationis nostrae et gloriae nostrae ubi laudaverunt te patres nostri facta est in exustionem ignis et omnia desiderabilia nostra versa sunt in ruinas
The house of our holiness, and of our glory, where our fathers praised thee, is burnt with fire, and all our lovely things are turned into ruins.
11. Our holy and our beautiful house, where our fathers praised thee, is burned with fire; and all our pleasant things are laid waste.
64:11. The house of our sanctification and of our glory, where our fathers praised you, has been completely consumed by fire, and all our admirable things have been turned into ruins.
64:11. Our holy and our beautiful house, where our fathers praised thee, is burned up with fire: and all our pleasant things are laid waste.
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Albert Barnes: Notes on the Bible - 1834
64:11: Our holy and our beautiful house - The temple. It was called 'holy,' because it was dedicated to the service of God; and 'beautiful,' on account of its extraordinary magnificence. The original word more properly means glorious.
Where our fathers praised thee - Few attachments become stronger than that which is formed for a place of worship where our ancestors have long been engaged in the service of God. It was now a great aggravation of their sufferings, that that beautiful place, consecrated by the fact that their forefathers had long there offered praise to God, was lying in ruins.
Is burned up with fire - (See Ch2 36:19).
And all our pleasant things - All that is precious to us (Hebrew); all the objects of our desire. The reference is to their temples, their homes, their city - to all that was dear to them in their native land. It would be difficult to find a passage anywhere in the Bible - or out of it - that equals this for tenderness and true pathos. They were an exiled people; long suffering in a distant land with the reflection that their homes were in ruins; their splendid temple long since fired and lying in desolation; the rank grass growing in their streets, and their whole country overrun with wild beasts, and with a rank and unsubdued vegetation. To that land they longed to return, and here with the deepest emotion they plead with God in behalf of their desolate country. The sentiment here is, that we should go to God with deep emotion when his church is prostrate, and that then is the time when we should use the most tender pleadings, and when our hearts should be melted within us.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
64:11: holy: Kg2 25:9; Ch2 36:19; Psa 74:5-7; Jer 52:13; Lam 2:7; Eze 7:20, Eze 7:21; Eze 24:21, Eze 24:25; Mat 24:2
where: Kg1 8:14, Kg1 8:56; Ch2 6:4, Ch2 7:3, Ch2 7:6, Ch2 29:25-30
all our: Lam 1:7, Lam 1:10, Lam 1:11
Geneva 1599
64:11 Our holy and our beautiful house, (m) where our fathers praised thee, is burned with fire: and all our pleasant things are laid waste.
(m) In which we rejoiced and worshipped you.
John Gill
64:11 Our holy and our beautiful house,.... Meaning the temple, the house of God, as Aben Ezra: called "holy", because dedicated to holy uses; where the holy sacrifices were offered up, the holy service of God performed; and where the holy God granted his presence, and where were the symbols of it: and "beautiful", in its building, as the first temple was that was built by Solomon; but here the second temple is meant, built by Zerubbabel, which being repaired and beautified by Herod, was a very beautiful building; and the Jews say (d), that
"he who has not seen the building of Herod has never seen a beautiful building;''
or it may be rendered, "the house of our holiness, and of our glory" (e); where their holy services were performed, and which was the glory of their nation, and on which they gloried and boasted:
where our fathers praised thee: with psalms and songs; the singers in the temple, as Aben Ezra; and the priests and all the people also, who, by their various services, as well as songs, gave praise and glory to God in this place; they do not mention their own services and praises, which they had been very negligent of, or not sincerely performed; but their fathers, which had been acceptable to the Lord, and therefore would bear mentioning when theirs would not: now this place, in which the glory of God and the interest of his people were concerned,
is burnt up with fire; this is true, as Kimchi observes, both of the first and second temple; the first was burnt with fire by Nebuchadnezzar king of Babylon, Jer 52:13, and the second by the Romans under Titus the man emperor, as Josephus (f) relates:
and all our pleasant things are laid waste; their pleasant land, and pleasant cities, and especially Jerusalem, the palaces of their princes and nobles, and all the riches and grandeur of them, the temple, and all the rich vessels and utensils in it.
(d) T. Bab. Bava Bathra, fol. 4. 1. & Succa, fol. 51. 2. (e) "domus sanctitatis nostae, et gloriae nostrae", Calvin, Junius & Tremellius, Forerius. (f) De Bello Judaeorum, l. 6. c. 4. sect. 2.
John Wesley
64:11 Pleasant things - The king's palace, and the houses of the nobles, and other pieces of state and magnificence.
Robert Jamieson, A. R. Fausset and David Brown
64:11 house--the temple.
beautiful--includes the idea of glorious (Mk 13:1; Acts 3:2).
burned-- (Ps 74:7; Lam 2:7; 2Chron 36:19). Its destruction under Nebuchadnezzar prefigured that under Titus.
pleasant things--Hebrew, "objects of desire"; our homes, our city, and all its dear associations.
64:1264:12: Եւ ՚ի վերայ ամենայնի այսորիկ անսա՞ս Տէր, եւ լռեցե՞ր. եւ խոնարհ արարեր զմեզ մինչեւ յոյժ[10311]։[10311] Ոմանք. Խոնարհ արարեր զմեզ յոյժ։
12 Եւ այս ամենի վրայ դու աչք ես փակում, Տէ՛ր, լռութիւն ես պահում ու սաստիկ ստորացնում մեզ:
12 Դեռ ինքզինքդ պիտի զսպե՞ս, ո՛վ Տէր, Տակաւին պիտի լռե՞ս ու մեզ խիստ շատ պիտի նեղե՞ս։
Եւ ի վերայ ամենայնի այսորիկ անսա՞ս, Տէր, եւ լռեցեր եւ խոնա՞րհ արարեր զմեզ մինչեւ յոյժ:

64:12: Եւ ՚ի վերայ ամենայնի այսորիկ անսա՞ս Տէր, եւ լռեցե՞ր. եւ խոնարհ արարեր զմեզ մինչեւ յոյժ[10311]։
[10311] Ոմանք. Խոնարհ արարեր զմեզ յոյժ։
12 Եւ այս ամենի վրայ դու աչք ես փակում, Տէ՛ր, լռութիւն ես պահում ու սաստիկ ստորացնում մեզ:
12 Դեռ ինքզինքդ պիտի զսպե՞ս, ո՛վ Տէր, Տակաւին պիտի լռե՞ս ու մեզ խիստ շատ պիտի նեղե՞ս։
zohrab-1805▾ eastern-1994▾ western am▾
64:1264:12 После этого будешь ли еще удерживаться, Господи, будешь ли молчать и карать нас без меры?
64:12 הַ ha הֲ [interrogative] עַל־ ʕal- עַל upon אֵ֥לֶּה ʔˌēlleh אֵלֶּה these תִתְאַפַּ֖ק ṯiṯʔappˌaq אפק be strong יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH תֶּחֱשֶׁ֥ה teḥᵉšˌeh חשׁה be silent וּ û וְ and תְעַנֵּ֖נוּ ṯᵊʕannˌēnû ענה be lowly עַד־ ʕaḏ- עַד unto מְאֹֽד׃ ס mᵊʔˈōḏ . s מְאֹד might
64:12. numquid super his continebis te Domine tacebis et adfliges nos vehementerWilt thou refrain thyself, O Lord, upon these things, wilt thou hold thy peace, and afflict us vehemently?
12. Wilt thou refrain thyself for these things, O LORD? wilt thou hold thy peace, and afflict us very sore?
64:12. Should you restrain yourself, O Lord, concerning these things? Should you remain silent, and afflict us vehemently?
64:12. Wilt thou refrain thyself for these [things], O LORD? wilt thou hold thy peace, and afflict us very sore?
Wilt thou refrain thyself for these [things], O LORD? wilt thou hold thy peace, and afflict us very sore:

64:12 После этого будешь ли еще удерживаться, Господи, будешь ли молчать и карать нас без меры?
64:12
הַ ha הֲ [interrogative]
עַל־ ʕal- עַל upon
אֵ֥לֶּה ʔˌēlleh אֵלֶּה these
תִתְאַפַּ֖ק ṯiṯʔappˌaq אפק be strong
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
תֶּחֱשֶׁ֥ה teḥᵉšˌeh חשׁה be silent
וּ û וְ and
תְעַנֵּ֖נוּ ṯᵊʕannˌēnû ענה be lowly
עַד־ ʕaḏ- עַד unto
מְאֹֽד׃ ס mᵊʔˈōḏ . s מְאֹד might
64:12. numquid super his continebis te Domine tacebis et adfliges nos vehementer
Wilt thou refrain thyself, O Lord, upon these things, wilt thou hold thy peace, and afflict us vehemently?
12. Wilt thou refrain thyself for these things, O LORD? wilt thou hold thy peace, and afflict us very sore?
64:12. Should you restrain yourself, O Lord, concerning these things? Should you remain silent, and afflict us vehemently?
64:12. Wilt thou refrain thyself for these [things], O LORD? wilt thou hold thy peace, and afflict us very sore?
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12: Господи, будешь ли молчать и карать нас без меры? Заключительный вопль молитвы, очень близкий к заключительным словам кн. Плача: "неужели ты совсем отверг нас, прогневался на нас безмерно?" (Плач 5:22).
Albert Barnes: Notes on the Bible - 1834
64:12: Wilt thou refrain thyself - Wilt thou refuse to come to our aid? Wilt thou decline to visit us, and save us from our calamities?
Wilt thou hold thy peace - Wilt thou not speak for our rescue, and command us to be delivered? Thus closes this chapter of great tenderness and beauty. It is a model of affectionate and earnest entreaty for the divine interposition in the day of calamity. With such tender and affectionate earnestness may we learn to plead with God! Thus may all his people learn to approach him as a Father: thus feel that they have the inestimable privilege, in times of trial, of making known their needs to the High and Holy One. Thus, when calamity presses on us; when as individuals or as families we are afflicted; or when our country or the church is suffering under long trials, may we go to God and humbly confess our sins, and urge his promises, and take hold of his strength, and plead with him to interpose. Thus pleading, be will hear us; thus presenting our cause, he will interpose to save.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
64:12: Isa 42:14; Psa 10:1, Psa 74:10, Psa 74:11, Psa 74:18, Psa 74:19, Psa 79:5, Psa 80:3, Psa 80:4, Psa 83:1, Psa 89:46-51; Zac 1:12; Rev 6:10
Geneva 1599
64:12 Wilt thou restrain thyself (n) for these [things], O LORD? wilt thou hold thy peace, and grievously afflict us?
(n) That is, at the contempt of your own glory? Though our sins have deserved this, yet you will not permit your glory thus to be diminished.
John Gill
64:12 Wilt thou refrain thyself for these things, O Lord?.... From delivering us out of our troubles and miseries, and taking vengeance on our enemies, and showing thy zeal for thine own glory; or, as Kimchi paraphrases it,
"how canst thou contain thyself for these things, and not have mercy?''
how canst thou bear to see Judea, and all its cities, a wilderness; Jerusalem, and the temple of it, in ruins?
wilt thou hold thy peace? or, "be silent"; and not plead thine own cause, and the cause of thy people?
and afflict us very sore? exceedingly, even to extremity; or for ever, as the Targum, thinking it long, as well as heavy. Jerom observes, that the Jews say these words in their synagogues every day; which show that they look upon this prophecy to respect their present case.
John Wesley
64:12 Wilt thou - Do none of these things move thee to take vengeance? Thy peace - Wilt thou be as one that regards not?
Robert Jamieson, A. R. Fausset and David Brown
64:12 for these things--Wilt Thou, notwithstanding these calamities of Thy people, still refuse Thy aid (Is 42:14)?
In Is 64:9, their plea was, "we are all Thy people." In answer, God declares that others (Gentiles) would be taken into covenant with Him, while His ancient people would be rejected. The Jews were slow to believe this; hence Paul says (Rom 10:20) that Isaiah was "very bold" in advancing so unpopular a sentiment; he implies what Paul states (Rom 2:28; Rom 9:6-7; Rom. 11:1-31), that "they are not all (in opposition to the Jews' plea, Is 64:9) Israel which are of Israel." God's reason for so severely dealing with Israel is not changeableness in Him, but sin in them (Is 65:2-7). Yet the whole nation shall not be destroyed, but only the wicked; a remnant shall be saved (Is 65:8-16). There shall be, finally, universal blessedness to Israel, such as they had prayed for (Is 65:17-25).