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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
Идейная связь новой главы с предыдущей состоит в том, что она точно так же говорит об обновленном Сионе и новых условиях религиозной жизни в нем. Теократически воспитанный Израиль не мог мыслить себя без храма. И, следовательно, с его точки зрения, было более чем естественно вспомнить о своем храме и задать пророку вопрос, что же будет в славном Мессианском царстве с его главной национальной святыней - ветхозаветным храмом и со всем связанным с ним обрядовым ритуалом? Предупреждая этот вполне законный вопрос, пророк и начинает свою специальную речь о храме и Моисеевом культе. Не можем удержаться, чтобы не подчеркнуть здесь также и того, что во взгляде на последний предмет (обрядовый закон) - настоящая, заключительная глава удивительно совпадает с тем, что говорилось и в первой, вступительной главе книги пророка Исаии, чем блистательно подтверждается ценность и единство ее автора, с первой страницы до последней.
1-4. Поклонение Богу "духом и истиной", в связи с решительным осуждением лицемерного обрядоверия. 5-14. Исполнение Божественных обетований о Сионе и его духовная радость. 15-24. Следствия грозного суда Божия для праведных и грешных.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The scope of this chapter is much the same as that of the foregoing chapter and many expressions of it are the same; it therefore looks the same way, to the different state of the good and bad among the Jews at their return out of captivity, but that typifying the rejection of the Jews in the days of the Messiah, the conversion of the Gentiles, and the setting up of the gospel-kingdom in the world. The first verse of this chapter is applied by Stephen to the dismantling of the temple by the planting of the Christian church (Acts vii. 49, 50), which may serve as a key to the whole chapter. We have here, I. The contempt God puts upon ceremonial services in comparison with moral duties, and an intimation therein of his purpose shortly to put an end to the temple, and sacrifice and reject those that adhered to them, ver. 1-4. II. The salvation God will in due time work for his people out of the hands of their oppressors (ver. 5), speaking terror to the persecutors (ver. 6) and comfort to the persecuted, a speedy and complete deliverance (ver. 7-9), a joyful settlement (ver. 10, 11), the accession of the Gentiles to them, and abundance of satisfaction therein, ver. 12-14. III. The terrible vengeance which God will bring upon the enemies of his church and people, ver. 15-18. IV. The happy establishment of the church upon large and sure foundations, its constant attendance on God and triumph over its enemies, ver. 19-24. And we may well expect that this evangelical prophet, here, in the close of his prophecy, should (as he does) look as far forward as to the latter days, to the last day, to the days of eternity.
Adam Clarke: Commentary on the Bible - 1831
This chapter treats of the same subject with the foregoing. God, by his prophet, tells the Jews, who valued themselves much on their temple and pompous worship, that the Most High dwelleth not in temples made with hands; and that no outward rites of worship, while the worshippers are idolatrous and impure, can please him who looketh at the heart, Isa 66:1-3. This leads to a threatening of vengeance for their guilt, alluding to their making void the law of God by their abominable traditions, their rejection of Christ, persecution of his followers, and consequent destruction by the Romans. But as the Jewish ritual and people shadow forth the system of Christianity and its professors; so, in the prophetical writings, the idolatries of the Jews are frequently put for the idolatries afterwards practiced by those bearing the Christian name. Consequently, if we would have the plenitude of meaning in this section of prophecy, which the very content requires, we must look through the type into the antitype, viz., the very gross idolatries practiced by the members of Antichrist, the pompous heap of human intentions and traditions with which they have encumbered the Christian system, their most dreadful persecution of Christ's spiritual and true worshippers, and the awful judgments which shall overtake them in the great and terrible day of the Lord, Isa 66:4-6. The mighty and sudden increase of the Church of Jesus Christ at the period of Antichrist's fall represented by the very strong figure of Sion being delivered of a man-child before the time of her travail, the meaning of which symbol the prophet immediately subjoins in a series of interrogations for the sake of greater force and emphasis, Isa 66:7-9. Wonderful prosperity and unspeakable blessedness of the world when the posterity of Jacob, with the fullness of the Gentiles, shall be assembled to Messiah's standard, Isa 66:10-14. All the wicked of the earth shall be gathered together to the battle of that great day of God Almighty, and the slain of Jehovah shall be many, Isa 66:15-18. Manner of the future restoration of the Israelites from their several dispersions throughout the habitable globe, Isa 66:19-21. Perpetuity of this new economy of grace to the house of Israel, Isa 66:22. Righteousness shall be universally diffused in the earth; and the memory of those who have transgressed against the Lord shall be had in continual abhorrence, Isa 66:23, Isa 66:24. Thus this great prophet, after tracing the principal events of time, seems at length to have terminated his views in eternity, where all revolutions cease, where the blessedness of the righteous shall be unchangeable as the new heavens, and the misery of the wicked as the fire that shall not be quenched.
This chapter is a continuation of the subject of the foregoing. The Jews valued themselves much upon their temple, and the pompous system of services performed in it, which they supposed were to be of perpetual duration; and they assumed great confidence and merit to themselves for their strict observance of all the externals of their religion. And at the very time when the judgments denounced in Isa 65:6 and Isa 65:12 of the preceding chapter were hanging over their heads, they were rebuilding, by Herod's munificence, the temple in a most magnificent manner. God admonishes them, that "the Most High dwelleth not in temples made with hands;" and that a mere external worship, how diligently soever attended, when accompanied with wicked and idolatrous practices in the worshippers, would never be accepted by him. This their hypocrisy is set forth in strong colors, which brings the prophet again to the subject of the former chapter; and he pursues it in a different manner, with more express declaration of the new economy, and of the flourishing state of the Church under it. The increase of the Church is to be sudden and astonishing. They that escape of the Jews, that is, that become converts to the Christian faith, are to be employed in the Divine mission to the Gentiles, and are to act as priests in presenting the Gentiles as an offering to God; see Rom 15:16. And both, now collected into one body, shall be witnesses of the final perdition of the obstinate and irreclaimable.
These two chapters manifestly relate to the calling of the Gentiles, the establishment of the Christian dispensation, and the reprobation of the apostate Jews, and their destruction executed by the Romans. - L.
Albert Barnes: Notes on the Bible - 1834
66:0: It is generally supposed that this chapter is a continuation of the subject of the foregoing (Lowth). The general design is to reprove the hypocritical portion of the nation, and to comfort the pious with the assurance of the favor of God, the accession of the Gentile world, and the destruction of the foes of the church. The Jews valued themselves much upon the pomp of their temple-worship and the splendor of their ritual; they supposed that that was to he perpetual; and they assumed great merit to themselves for the regular servives of their religion. Before the captivity in Babylon they were prone to fall into idolatry; afterward they were kept from it, and to the present time they have not been guilty of it - so effectual was that heavy judgment in correcting this national propensity. But after their captivity their national proneness to sin assumed another form. That love of form and strict ceremony; that dependence on mere rites and the external duties of religion; that heartless and pompous system of worship commenced, which ultimately terminated in Pharisaic pride, and which was scarcely less an object of abhorrence to God than gross idolatry. To that state of things the prophet probably looked forward; and his object in this chapter was to reprove that reliance on the mere forms of external worship, and the pride in their temple and its service which he saw would succeed the return from the exile in Babylon.
It is generally agreed that the reference here is to the state of things which would follow the return from Babylon. Lowth supposes that it refers to the time when Herod would be rebuilding the temple in the most magnificent manner, and when, notwithstanding the heavy judgment of God was hanging over their heads, the nation was formal in its worship, and proud and self-confident, as if it was the favorite of God. Vitringa supposes that it refers to the time of the introduction of the new economy, or the beginning of the times of the Messiah.
That it refers to times succeeding the captivity at Babylon, and is designed to be at once a prophetic description and a reproof of the sins which would pRev_ail after their return, is apparent from the whole structure of the chapter, and particularly from the following considerations:
1. There is no one description, as in the former chapters, of the land as desolate, or the city of Jerusalem and the temple in ruins (see Isa 64:10-11).
2. There is no charge against them for being idolatrous, as there had been in the pRev_ious chapters (see especially Isa 65:3-4, Isa 65:11). The sin that is specified here is of a wholly different kind.
3. It is evidently addressed to them when they were either rebuilding the temple, or when they greatly prided themselves on its service (see Isa 66:1).
4. It is addressed to them when they were engaged in offering sacrifice with great formality, and with great reliance on the mere external services of religion; when sacrifice had degenerated into mere form, and when the spirit with which it was done was as abominable in the sight of God as the most odious of all crimes.
From these considerations, it seems to me that the chapter is designed to refer to a state of things that would succeed the return from the exile at Babylon, and be a general description of the spirit with which they would then engage in the worship of God. They would indeed rebuild the temple according to the promise; but they would manifest a spirit in regard to the temple which required the severe reproof of Yahweh. They would again offer sacrifice in the place where their fathers had done it; but though they would be effectually cured of their idolatrous tendencies, yet they would evince a spirit that was as hateful to God as the worst form of idolatry, or the most heinous crimes. A large portion, therefore, of the nation would still be the object of the divine abhorrence, and be subjected to punishment; but the truly pious would be preserved, and their number would be increased by the accession of the Gentile world.
As an additional consideration to show the correctness of this view of the time to which the chapter refers, we may remark, that a large part of the prophecies of Isaiah are employed in predicting the certain return from the exile, the re-establishment of religion in their own land, and the resumption of the worship of God there. It was natural, therefore, that the spirit of inspiration should glance at the character of the natron subsequent to the return, and that the prophet should give, in the conclusion of his book, a summary graphic description of what would occur in future times. This I take to be the design of the closing chapter of the prophecies of Isaiah. He states in general the character of the Jewish people after the return from the exile; condemns the sins with which they would then be chargeable; comforts the portion of the nation that would be disposed in sincerity to serve God; predicts the rapid and glorious increase of the church; declares that the enemies of God would be cut off; affirms that all the world would yet come at stated seasons to worship before God; and closes the whole book by saying that the people of God would go forth and see all their enemies slain. This general view may be more distinctly seen by the following analysis of the chapter:
I. Yahweh says that heaven was his throne, and the earth his footstool, and that no house which they could build for him would adequately express his glory; no external worship would suitably declare his majesty. He preferred the homage of an humble heart to the most magnificent external worship; the tribute of a sincere offering to the most costly outward devotion Isa 66:1-2.
II. He declares his sense of the evil of mere external worship, and threatens punishment to the hypocrites who should engage in this manner in his service Isa 66:3-4. In these verses it is implied that in the service of the temple after the return from the exile, there would be a spirit evinced in their public worship that would be as hateful to God as would lie murder or idolatry, or as would be the cutting off a dog's neck or the sacrifice of swine; that is, that the spirit of hypocrisy, self-righteousness, and pride, would be supremely odious in his sight. They were not therefore to infer that because they would be restored from the exile, therefore their worship would be pure and acceptable to God. The fact would be that it would become so utterly abominable in his sight that he would cut them off and bring all their fears upon them; that is, he would severely punish them.
III. Yet even then there would be a portion of the people that would hear the word of the Lord, and to whom he would send comfort and deliverance. He therefore promises to his true church great extension, and especially the accession of the Gentiles Isa 66:5-14.
1. A part of the nation would cast out, and persecute the other, under pretence of promoting the glory of God and doing his will Isa 66:5. Yet Yahweh would appear for the joy of the persecuted portion, and the persecutors would be confounded.
2. A sound is heard as of great agitation in the city; a voice indicating great and important Rev_olutions Isa 66:6. This voice is designed to produce consolation to his people; dismay to his foes.
3. A promise is given of the great and sudden enlargement of Zion - an increase when conversions would be as sudden as if a child were born without the ordinary delay and pain of parturition; as great as if a nation were born in a day Isa 66:7-9.
4. All that love Zion are called on to rejoice with her, for the Gentile nations would come like a flowing stream, and the church would be comforted, as when a mother comforteth her child Isa 66:10-14.
IV. God would punish his foes. He would devote idolaters to destruction Isa 66:15-17.
V. He would send the message of salvation to those who were in distant parts of the world Isa 66:19-21.
VI. At that time, the worship of God would everywhere be regularly and publicly celebrated. From one new moon to another: and from one Sabbath to another, all flesh would come and worship before God Isa 66:23.
VII. The friends of God would be permitted to see the final and interminable ruin of all the transgressors against the Most High Isa 66:24. Their destruction would be complete; their worm would not die, and their fire would not be quenched and the whole scene of the work of redemption would be wound up in the complete and eternal salvation of all the true people of God, and in the complete and eternal ruin of all his foes. With this solemn truth - a truth relating to the final retribution of mankind, the prophecies of Isaiah appropriately close. Where more properly could be the winding up of the series of visions in this wonderful book, than in a view of the complete destruction of the enemies of God; how more sublimely than by representing the whole redeemed church as going forth together to look upon their destruction, as victors go forth to look upon a mighty army of foes slain and unburied on the battlefield?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Isa 66:1, The glorious God will be served in humble sincerity; Isa 66:5, He comforts the humble by shewing the confusion of their enemies; Isa 66:7, with the marvellous growth, Isa 66:10. and the gracious benefits of the church; Isa 66:15, God's severe judgments against the wicked; Isa 66:18, The Gentiles shall have an holy church; Isa 66:24, and see the damnation of the wicked.
John Gill
INTRODUCTION TO ISAIAH 66
This chapter treats of the same things as the former, the rejection of the unbelieving Jews, and the regard had to them that did believe; the conversion of that people in the latter day; the calling of the Gentiles, and the happy state of the church in the last times. The causes of the rejection of the Jews were their unworthy notions of God, as if he was confined to the temple of Jerusalem, and to be pleased with external sacrifices, now both at an end under the Gospel dispensation; a better sacrifice being offered, and a more spiritual worship set up everywhere; which notions are considered, Is 66:1, and because they were set upon their ways and works, and rejected the Gospel of Christ, they are threatened with ruin, Is 66:3 and the disciples of Christ, whom they excommunicated and persecuted, have a promise of divine appearance for them, while vengeance shall be taken on their enemies, their city and temple, Is 66:5, nevertheless, in the latter day, there will be a large and sudden conversion of this nation of the Jews, which is signified by the birth of them, which will be matter of great joy to all the true lovers of the interest of Christ, Is 66:7 and what will add to the prosperity, joy, and comfort of the church of Christ at this time, will be the bringing in of the fulness of the Gentiles, Is 66:12 at which time the vials of God's wrath will be poured out upon antichrist and his followers, Is 66:15 and the chapter is concluded with a fresh account of large conversions of men of all nations, and of the union of Jews and Gentiles in one church state, which shall long remain, and be undisturbed by enemies, who will be all slain, and their carcasses looked upon with contempt, Is 66:18.
66:166:1: Ա՛յսպէս ասէ Տէր. Երկինք աթո՛ռ իմ են՝ եւ երկիր պատուանդան ոտից իմոց. ո՞րպիսի տուն շինիցէք ինձ ասէ Տէր, կամ ո՞րպիսի ինչ իցէ այն տեղի հանգստեան իմոյ[10334]. [10334] Ոմանք. Եւ երկիրս պատ՛՛... տուն շինեցէք ինձ։
1 Այսպէս է ասում Տէրը. «Երկինքն իմ աթոռն է, եւ երկիրը՝ իմ ոտքերի պատուանդանը: Ի՞նչ տուն պիտի շինէք ինձ համար, -ասում է Տէրը, - եւ կամ իմ հանգստեան տեղն ինչպիսի՞ն պիտի լինի:
66 Տէրը այսպէս կ’ըսէ.«Երկինք իմ աթոռս է Ու երկիր իմ ոտքերուս պատուանդանն է։Այս ի՞նչ տուն է որ ինծի համար կը շինէք Եւ այս ի՞նչ տեղ է իմ հանգստութեանս համար։
Այսպէս ասէ Տէր. Երկինք աթոռ իմ են, եւ երկիր պատուանդան ոտից իմոց. որպիսի՞ տուն շինիցէք ինձ, ասէ Տէր, կամ որպիսի՞ ինչ իցէ այն տեղի հանգստեան իմոյ:

66:1: Ա՛յսպէս ասէ Տէր. Երկինք աթո՛ռ իմ են՝ եւ երկիր պատուանդան ոտից իմոց. ո՞րպիսի տուն շինիցէք ինձ ասէ Տէր, կամ ո՞րպիսի ինչ իցէ այն տեղի հանգստեան իմոյ[10334].
[10334] Ոմանք. Եւ երկիրս պատ՛՛... տուն շինեցէք ինձ։
1 Այսպէս է ասում Տէրը. «Երկինքն իմ աթոռն է, եւ երկիրը՝ իմ ոտքերի պատուանդանը: Ի՞նչ տուն պիտի շինէք ինձ համար, -ասում է Տէրը, - եւ կամ իմ հանգստեան տեղն ինչպիսի՞ն պիտի լինի:
66 Տէրը այսպէս կ’ըսէ.«Երկինք իմ աթոռս է Ու երկիր իմ ոտքերուս պատուանդանն է։Այս ի՞նչ տուն է որ ինծի համար կը շինէք Եւ այս ի՞նչ տեղ է իմ հանգստութեանս համար։
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66:166:1 Так говорит Господь: небо престол Мой, а земля подножие ног Моих; где же построите вы дом для Меня, и где место покоя Моего?
66:1 οὕτως ουτως so; this way λέγει λεγω tell; declare κύριος κυριος lord; master ὁ ο the οὐρανός ουρανος sky; heaven μοι μοι me θρόνος θρονος throne ἡ ο the δὲ δε though; while γῆ γη earth; land ὑποπόδιον υποποδιον footstool τῶν ο the ποδῶν πους foot; pace μου μου of me; mine ποῖον ποιος of what kind; which οἶκον οικος home; household οἰκοδομήσετέ οικοδομεω build μοι μοι me ἢ η or; than ποῖος ποιος of what kind; which τόπος τοπος place; locality τῆς ο the καταπαύσεώς καταπαυσις rest μου μου of me; mine
66:1 כֹּ֚ה ˈkō כֹּה thus אָמַ֣ר ʔāmˈar אמר say יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH הַ ha הַ the שָּׁמַ֣יִם ššāmˈayim שָׁמַיִם heavens כִּסְאִ֔י kisʔˈî כִּסֵּא seat וְ wᵊ וְ and הָ hā הַ the אָ֖רֶץ ʔˌāreṣ אֶרֶץ earth הֲדֹ֣ם hᵃḏˈōm הֲדֹם foot-stool רַגְלָ֑י raḡlˈāy רֶגֶל foot אֵי־ ʔê- אֵי where זֶ֥ה zˌeh זֶה this בַ֨יִת֙ vˈayiṯ בַּיִת house אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] תִּבְנוּ־ tivnû- בנה build לִ֔י lˈî לְ to וְ wᵊ וְ and אֵי־ ʔê- אֵי where זֶ֥ה zˌeh זֶה this מָקֹ֖ום māqˌôm מָקֹום place מְנוּחָתִֽי׃ mᵊnûḥāṯˈî מְנוּחָה resting place
66:1. haec dicit Dominus caelum sedis mea et terra scabillum pedum meorum quae ista domus quam aedificabitis mihi et quis iste locus quietis meaeThus saith the Lord: Heaven is my throne, and the earth my footstool: what is this house that you will build to me? and what is this place of my rest?
1. Thus saith the LORD; The heaven is my throne, and the earth is my footstool: what manner of house will ye build unto me? and what place shall be my rest?
66:1. Thus says the Lord: Heaven is my throne, and the earth is my footstool. What is this house that you would build for me? And what is this place of my rest?
66:1. Thus saith the LORD, The heaven [is] my throne, and the earth [is] my footstool: where [is] the house that ye build unto me? and where [is] the place of my rest?
Thus saith the LORD, The heaven [is] my throne, and the earth [is] my footstool: where [is] the house that ye build unto me? and where [is] the place of my rest:

66:1 Так говорит Господь: небо престол Мой, а земля подножие ног Моих; где же построите вы дом для Меня, и где место покоя Моего?
66:1
οὕτως ουτως so; this way
λέγει λεγω tell; declare
κύριος κυριος lord; master
ο the
οὐρανός ουρανος sky; heaven
μοι μοι me
θρόνος θρονος throne
ο the
δὲ δε though; while
γῆ γη earth; land
ὑποπόδιον υποποδιον footstool
τῶν ο the
ποδῶν πους foot; pace
μου μου of me; mine
ποῖον ποιος of what kind; which
οἶκον οικος home; household
οἰκοδομήσετέ οικοδομεω build
μοι μοι me
η or; than
ποῖος ποιος of what kind; which
τόπος τοπος place; locality
τῆς ο the
καταπαύσεώς καταπαυσις rest
μου μου of me; mine
66:1
כֹּ֚ה ˈkō כֹּה thus
אָמַ֣ר ʔāmˈar אמר say
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
הַ ha הַ the
שָּׁמַ֣יִם ššāmˈayim שָׁמַיִם heavens
כִּסְאִ֔י kisʔˈî כִּסֵּא seat
וְ wᵊ וְ and
הָ הַ the
אָ֖רֶץ ʔˌāreṣ אֶרֶץ earth
הֲדֹ֣ם hᵃḏˈōm הֲדֹם foot-stool
רַגְלָ֑י raḡlˈāy רֶגֶל foot
אֵי־ ʔê- אֵי where
זֶ֥ה zˌeh זֶה this
בַ֨יִת֙ vˈayiṯ בַּיִת house
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
תִּבְנוּ־ tivnû- בנה build
לִ֔י lˈî לְ to
וְ wᵊ וְ and
אֵי־ ʔê- אֵי where
זֶ֥ה zˌeh זֶה this
מָקֹ֖ום māqˌôm מָקֹום place
מְנוּחָתִֽי׃ mᵊnûḥāṯˈî מְנוּחָה resting place
66:1. haec dicit Dominus caelum sedis mea et terra scabillum pedum meorum quae ista domus quam aedificabitis mihi et quis iste locus quietis meae
Thus saith the Lord: Heaven is my throne, and the earth my footstool: what is this house that you will build to me? and what is this place of my rest?
66:1. Thus says the Lord: Heaven is my throne, and the earth is my footstool. What is this house that you would build for me? And what is this place of my rest?
66:1. Thus saith the LORD, The heaven [is] my throne, and the earth [is] my footstool: where [is] the house that ye build unto me? and where [is] the place of my rest?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: Небо - престол Мой, а земля - подножие ног Моих... все это соделала рука Моя... Обрядоверный дух ветхозаветного еврея, воспитанного во внешнем исполнении Моисеева закона, не мог подниматься на высоту духовно-нравственных основ этого закона. Даже в моменты своего сравнительного порыва он, очевидно, искал только одного внешнего выражения, мечтая как бы получше угодить Богу наиболее дорогой и великолепной постройкой храма или наиболее обильной и тучной жертвой. Опровергая это заблуждение, Господь устами пророка и благоволит показать всю несообразность, всю тщетность и пустоту подобных желаний. В том же самом смысле, но с еще большей ясностью, комментирует это место и кн. Деяний апостольских, сначала в речи архидиакона Стефана: "Всевышний не в рукотворенных храмах живет, как говорит пророк..." (Ис 66:1-2), а затем - в речи Апостола Павла, произнесенной им в афинском ареопаге: "Бог, сотворивший мир и все, что в нем, Он, будучи Господом неба и земли, не в рукотворенных храмах живет и не требует служения рук человеческих, как бы имеющий в чем-либо нужду, Сам дал всему жизнь и дыхание и все" (Деян 7:48: и 17:24-25).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 Thus saith the LORD, The heaven is my throne, and the earth is my footstool: where is the house that ye build unto me? and where is the place of my rest? 2 For all those things hath mine hand made, and all those things have been, saith the LORD: but to this man will I look, even to him that is poor and of a contrite spirit, and trembleth at my word. 3 He that killeth an ox is as if he slew a man; he that sacrificeth a lamb, as if he cut off a dog's neck; he that offereth an oblation, as if he offered swine's blood; he that burneth incense, as if he blessed an idol. Yea, they have chosen their own ways, and their soul delighteth in their abominations. 4 I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before mine eyes, and chose that in which I delighted not.
Here, I. The temple is slighted in comparison with a gracious soul, v. 1, 2. The Jews in the prophet's time, and afterwards in Christ's time, gloried much in the temple and promised themselves great things from it; to humble them therefore, and to shake their vain confidence, both the prophets and Christ foretold the ruin of the temple, that God would leave it and then it would soon be desolate. After it was destroyed by the Chaldeans it soon recovered itself and the ceremonial services were revived with it; but by the Romans it was made a perpetual desolation, and the ceremonial law was abolished with it. That the world might be prepared for this, they were often told, as here, of what little account the temple was with God. 1. That he did not need it. Heaven is the throne of his glory and government; there he sits, infinitely exalted in the highest dignity and dominion, above all blessing and praise. The earth is his footstool, on which he stands, over-ruling all the affairs of it according to his will. If God has so bright a throne, so large a footstool, where then is the house they can build unto God, that can be the residence of his glory, or where is the place of his rest? What satisfaction can the Eternal Mind take in a house made with men's hands? What occasion has he, as we have, for a house to repose himself in, who faints not neither is weary, who neither slumbers nor sleeps? Or, if he had occasion, he would not tell us (Ps. l. 12), for all these things hath his hand made, heaven and all its courts, earth and all its borders, and all the hosts of both. All these things have been, have had their beginning, by the power of God, who was happy from eternity before they were, and therefore could not be benefited by them. All these things are (so some read it); they still continue, upheld by the same power that made them; so that our goodness extends not to him. If he required a house for himself to dwell in, he would have made one himself when he made the world; and, if he had made one, it would have continued to this day, as other creatures do, according to his ordinance; so that he had no need of a temple made with hands. 2. That he would not heed it as he would a humble, penitent, gracious heart. He has a heaven and earth of his own making, and a temple of man's making; but he overlooks them all, that he may look with favour to him that is poor in spirit, humble and serious, self-abasing and self-denying, whose heart is truly contrite for sin, penitent for it, and in pain to get it pardoned, and who trembles at God's word, not as Felix did, with a transient qualm that was over when the sermon was done, but with an habitual awe of God's majesty and purity and an habitual dread of his justice and wrath. Such a heart is a living temple for God; he dwells there, and it is the place of his rest; it is like heaven and earth, his throne and his footstool.
II. Sacrifices are slighted when they come from ungracious hands. The sacrifice of the wicked is not only unacceptable, but it is an abomination to the Lord (Prov. xv. 8); this is largely shown here, v. 3, 4. Observe, 1. How detestable their sacrifices were to God. The carnal Jews, after their return out of captivity, though they relapsed not to idolatry, grew very careless and loose in the service of God; they brought the torn, and the lame, and the sick for sacrifice (Mal. i. 8, 13), and this made their services abominable to God; they had no regard to their sacrifices, and therefore how could they think God would have any regard to them? The unbelieving Jews, after the gospel was preached and in it notice given of the offering up of the great sacrifice, which put an end to all the ceremonial services, continued to offer sacrifices, as if the law of Moses had been still in force and could make the comers thereunto perfect: this was an abomination. He that kills an ox for his own table is welcome to do it; but he that now kills it, that thus kills it, for God's altar, is as if he slew a man; it is as great an offence to God as murder itself; he that does it does in effect set aside Christ's sacrifice, treads under foot the blood of the covenant, and makes himself accessory to the guilt of the body and blood of the Lord, setting up what Christ died to abolish. He that sacrifices a lamb, if it be a corrupt thing, and not the male in his flock, the best he has, if he think to put God off with any thing, he affronts him, instead of pleasing him; it is as if he cut off a dog's neck, a creature in the eye of the law so vile that, whereas an ass might be redeemed, the price of a dog was never to be brought into the treasury, Deut. xxiii. 18. He that offers an oblation, a meat offering or drink-offering, is as if he thought to make atonement with swine's blood, a creature that must not be eaten nor touched, the broth of it was abominable (ch. lxv. 4), much more the blood of it. He that burns incense to God, and so puts contempt upon the incense of Christ's intercession, is as if he blessed an idol; it was as great an affront to God as if they had paid their devotions to a false god. Hypocrisy and profaneness are as provoking as idolatry. 2. What their wickedness was which made their sacrifices thus detestable. It was because they had chosen their own ways, the ways of their own wicked hearts, and not only their hands did but their souls delighted in their abominations. They were vicious and immoral in their conversations, chose the way of sin rather than the way of God's commandments, and took pleasure in that which was provoking to God; this made their sacrifices so offensive to God, ch. i. 11-15. Those that pretend to honour God by a profession of religion, and yet live wicked lives, put an affront upon him, as if he were the patron of sin. And that which was an aggravation of their wickedness was that they persisted in it, notwithstanding the frequent calls given them to repent and reform; they turned a deaf ear to all the warnings of divine justice and all the offers of divine grace: When I called, none did answer, as before, ch. lxv. 12. And the same follows here that did there: They did evil before my eyes. Being deaf to what he said, they cared not what he saw, but chose that in which they knew he delighted not. How could those expect to please him in their devotions who took no care to please him in their conversations, but, on the contrary, designed to provoke him? 3. The doom passed upon them for this. Theychose their own ways, therefore, says God, I also will choose their delusions. They have made their choice (as Mr. Gataker paraphrases it), and now I will make mine; they have taken what course they pleased with me, and I will take what course I please with them. I will choose their illusions, or mockeries (so some); as they have mocked God and dishonoured him by their wickedness, so God will give them up to their enemies, to be trampled upon and insulted by them. Or they shall be deceived by those vain confidences with which they have deceived themselves. God will make their sin their punishment; they shall be beaten with their own rod and hurried into ruin by their own delusions. God will bring their fears upon them, that is, will bring upon them that which shall be a great terror to them, or that which they themselves have been afraid of and thought to escape by sinful shifts. Unbelieving hearts, and unpurified unpacified consciences, need no more to make them miserable than to have their own fears brought upon them.
Albert Barnes: Notes on the Bible - 1834
66:1: The heaven is my throne - (See the notes at Isa 57:15). Here he is represented as having his seat or throne there. He speaks as a king. heaven is the place where he holds his court; from where he dispenses his commands; and from where he surveys all his works (compare Ch2 6:18; Mat 5:34). The idea here is, that as God dwelt in the vast and distant heavens, no house that could be built on earth could be magnificent enough to be his abode.
The earth is my footstool - A footstool is that which is placed under the feet when we sit. The idea here is, that God was so glorious that even the earth itself could be regarded only as his footstool. It is probable that the Saviour had this passage in his eye in his declaration in the sermon on the mount, 'Swear not at all; neither by heaven, for it is God's throne; nor by the earth, for it is his footstool' Mat 5:34-35.
Where is the house that ye build unto me? - What house can you build that will be an appropriate dwelling for him who fills heaven and earth? The same idea, substantially, was expressed by Solomon when he dedicated the temple: 'But will God indeed dwell on the earth? Behold, the heaven, and heaven of heavens cannot contain thee; how much less this house that I have builded!' Kg1 8:27. Substantially the same thought is found in the address of Paul at Athens: 'God, that made the world, and all things therein, seeing that he is Lord of heaven and earth, dwelleth not in temples made with hands' Act 17:24.
And where is the place of my rest? - It has already been intimated (in the analysis) that this refers probably to the time subsequent to the captivity. Lowth supposes that it refers to the time of the rebuilding of the temple by Herod. So also Vitringa understands it, and supposes that it refers to the pride and self-confidence of those who then imagined that they were rearing a structure that was worthy of being a dwelling-place of Yahweh. Grotius supposes that it refers to the time of the Maccabees, and that it was designed to give consolation to the pious of those times when they were about to witness the profanation of the temple by Antiochus, and the cessation of the sacrifices for three years and a half. 'God therefore shows,' says he, 'that there was no reason why they should be offended in this thing. The most acceptable temple to him was a pious mind; and from that the value of all sacrifices was to be estimated.' Abarbanel supposes that it refers to the times of redemption.
His words are these: 'I greatly wonder at the words of the learned interpreting this prophecy, when they say that the prophet in this accuses the people of his own time on account of sacrifices offered with impure hands, for lo! all these prophecies which the prophet utters in the end of his book have respect to future redemption.' See Vitringa. That it refers to some future time when the temple should be rebuilt seems to me to be evident. But what precise period it refers to - whether to times not far succeeding the captivity, or to the times of the Maccabees, or to the time of the rebuilding of the temple by Herod, it is difficult to find any data by which we can determine. From the whole strain of the prophecy, and particularly from Isa 66:3-5, it seems probable that it refers to the time when the temple which Herod had reared was finishing; when the nation was full of pride, self-righteousness, and hypocrisy; and when all sacrifices were about to be superseded by the one great sacrifice which the Messiah was to make for the sins of the world. At that time, God says that the spirit which would be evinced by the nation would be abominable in his sight; and to offer sacrifice then, and with the spirit which they would manifest, would be as offensive as murder or the sacrifice of a dog (see the notes at Isa 66:3).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
66:1: The heaven: Kg1 8:27; Ch1 28:2; Ch2 6:18; Psa 11:4, Psa 99:9, Psa 132:7; Mat 5:34, Mat 5:35; Mat 23:21, Mat 23:22; Act 17:24
where is the house: Sa2 7:5-7; Jer 7:4-11; Mal 1:11; Mat 24:2; Joh 4:20, Joh 4:21; Act 7:48-50
Carl Friedrich Keil and Franz Delitzsch
66:1
Although the note on which this prophecy opens is a different one from any that has yet been struck, there are many points in which it coincides with the preceding prophecy. For not only is Is 65:12 repeated here in Is 66:4, but the sharp line of demarcation drawn in chapter 65, between the servants of Jehovah and the worldly majority of the nation with reference to the approaching return to the Holy Land, is continued here. As the idea of their return is associated immediately with that of the erection of a new temple, there is nothing at all to surprise us, after what we have read in Is 65:8., in the fact that Jehovah expresses His abhorrence at the thought of having a temple built by the Israel of the captivity, as the majority then were, and does so in such words as those which follow in Is 66:1-4 : "Thus saith Jehovah: The heaven is my throne, and the earth my footstool. What kind of house is it that ye would build me, and what kind of place for my rest? My hand hath made all these things; then all these thing arose, saith Jehovah; and at such persons do I look, at the miserable and broken-hearted, and him that trembleth at my word. He that slaughtereth the ox is the slayer of a man; he that sacrificeth the sheep is a strangler of dogs; he that offereth a meat-offering, it is swine's blood; he that causeth incense to rise up in smoke, blesseth idols. As they have chosen their ways, and their soul cheriseth pleasure in their abominations; so will I choose their ill-treatments, and bring their terrors upon them, because I called and no one replied, I spake and they did not hear, and they did evil in mine eyes, and chose that in which I took no pleasure." Hitzig is of opinion that the author has broken off here, and proceeds quite unexpectedly to denounce the intention to build a temple for Jehovah. Those who wish to build he imagines to be those who have made up their minds to stay behind in Chaldea, and who, whilst their brethren who have returned to their native land are preparing to build a temple there, want to have one of their own, just as the Jews in Egypt built one for themselves in Leontopolis. Without some such supposition as this, Hitzig thinks it altogether impossible to discover the thread which connects the different vv. together. This view is at any rate better than that of Umbreit, who imagines that the prophet places us here "on the loftiest spiritual height of the Christian development." "In the new Jerusalem," he says, "there will be no temple seen, nor any sacrifice; Jehovah forbids these in the strongest terms, regarding them as equivalent to mortal sins." But the prophet, if this were his meaning, would involve himself in self-contradiction, inasmuch as, according to Is 56:1-12 and 60, there will be a temple in the new Jerusalem with perpetual sacrifice, which this prophecy also presupposes in Is 66:20. (cf., Is 66:6); and secondly, he would contradict other prophets, such as Ezekiel and Zechariah, and the spirit of the Old Testament generally, in which the statement, that whoever slaughters a sacrificial animal in the new Jerusalem will be as bad as a murderer, has no parallel, and is in fact absolutely impossible. According to Hitzig's view, on the other hand, v. 3a affirms, that the worship which they would be bound to perform in their projected temple would be an abomination to Jehovah, however thoroughly it might be made to conform to the Mosaic ritual. But there is nothing in the text to sustain the idea, that there is any intention here to condemn the building of a temple to Jehovah in Chaldaea, nor is such an explanation by any means necessary to make the text clear. The condemnation on the part of Jehovah has reference to the temple, which the returning exiles intend to build in Jerusalem. The prophecy is addressed to the entire body now ready to return, and says to the whole without exception, that Jehovah, the Creator of heaven and earth, does not stand in need of any house erected by human hands, and then proceeds to separate the penitent from those that are at enmity against God, rejects in the most scornful manner all offerings in the form of worship on the part of the latter, and threatens them with divine retribution, having dropped in Is 66:3-4 the form of address to the entire body. Just as in the Psalm of Asaph (Ps 50) Jehovah refuses animal and other material offerings as such, because the whole of the animal world, the earth and the fulness thereof, are His possession, so here He addresses this question to the entire body of the exiles: What kind of house is there that ye could build, that would be worthy of me, and what kind of place that would be worthy of being assigned to me as a resting-place? On mâqōm menūchâthı̄, locus qui sit requies mea (apposition instead of genitive connection). He needs no temple; for heaven is His throne, and the earth His footstool. He is the Being who filleth all, the Creator, and therefore the possessor, of the universe; and if men think to do Him a service by building Him a temple, and forget His infinite majesty in their concern for their own contemptible fabric, He wants to temple at all. "All these" refer, as if pointing with the finger, to the world of visible objects that surround us. ויּהיוּ (from היה, existere, fieri) is used in the same sense as the ויהי which followed the creative יהי. In this His exaltation He is not concerned about a temple; but His gracious look is fixed upon the man who is as follows (zeh pointing forwards as in Is 58:6), viz., upon the mourner, the man of broken heart, who is filled with reverential awe at the word of His revelation.
We may see from Ps 51:9 what the link of connection is between Is 66:2 and Is 66:3. So far as the mass of the exiles were concerned, who had not been humbled by their sufferings, and whom the preaching of the prophet could not bring to reflection, He did not want any temple or sacrifice from them. The sacrificial acts, to which such detestable predicates are here applied, are such as end with the merely external act, whilst the inward feelings of the person presenting the sacrifice are altogether opposed to the idea of both the animal sacrifice and the meat-offering, more especially to that desire for salvation which was symbolized in all the sacrifices; in other words, they are sacrificial acts regarded as νεκρὰ ἔργα, the lifeless works of men spiritually dead. The articles of hasshōr and hasseh are used as generic with reference to sacrificial animals. The slaughter of an ox was like the slaying (makkēh construct with tzere) of a man (for the association of ideas, see Gen 49:6); the sacrifice (zōbhēăch like shâchat is sometimes applied to slaughtering for the purpose of eating; here, however, it refers to an animal prepared for Jehovah) of a sheep like the strangling of a dog, that unclean animal (for the association of ideas, see Job 30:1); the offerer up (me‛ōlēh) of a meat-offering (like one who offered up) swine's blood, i.e., as if he was offering up the blood of this most unclean animal upon the altar; he who offered incense as an 'azkârâh (see at Is 1:13) like one who blessed 'âven, i.e., godlessness, used here as in 1Kings 15:23, and also in Hosea in the change of the name of Bethel into Beth 'Aven, for idolatry, or rather in a concrete sense for the worthless idols themselves, all of which, according to Is 41:29, are nothing but 'âven. Rosenmller, Gesenius, Hitzig, Stier, and even Jerome, have all correctly rendered it in this way, "as if he blessed an idol" (quasi qui benedicat idolo); and Vitringa, "cultum exhibens vano numini" (offering worship to a vain god). Such explanations as that of Luther, on the other hand, viz., "as if he praised that which was wrong," are opposed to the antithesis, and also to the presumption of a concrete object to מברך (blessing); whilst that of Knobel, "praising vainly" ('âven being taken as an acc. Adv.), yields too tame an antithesis, and is at variance with the usage of the language. In this condemnation of the ritual acts of worship, the closing prophecy of the book of Isaiah coincides with the first (Is 1:11-15). But that it is not sacrifices in themselves that are rejected, but the sacrifices of those whose hearts are divided between Jehovah and idols, and who refuse to offer to Him the sacrifice that is dearest to Him (Ps 51:19, cf., Ps 50:23), is evident from the correlative double-sentence that follows in Is 66:3 and Is 66:4, which is divided into two masoretic verses, as the only means of securing symmetry. Gam ... gam, which means in other cases, "both ... and also," or in negative sentences "neither ... nor," means here, as in Jer 51:12, "as assuredly the one as the other," in other words, "as ... so." They have chosen their own ways, which are far away from those of Jehovah, and their soul has taken pleasure, not in the worship of Jehovah, but in all kinds of heathen abominations (shiqqūtsēhem, as in many other places, after Deut 29:16); therefore Jehovah wants no temple built by them or with their co-operation, nor any restoration of sacrificial worship at their hands. But according to the law of retribution, He chooses tha‛ălūlēhem, vexationes eorum (lxx τὰ ἐμπαίγματα αὐτῶν: see at Is 3:4), with the suffix of the object: fates that will use them ill, and brings their terrors upon them, i.e., such a condition of life as will inspire them with terror (megūrōth, as in Ps 34:5).
Geneva 1599
66:1 Thus saith the LORD, The (a) heaven [is] my throne, and the earth [is] my footstool: where [is] the house that ye build to me? and where [is] the place of my rest?
(a) My majesty is so great, that it fills both heaven and earth, and therefore cannot be included in a temple like an idol, condemning by this their main confidence which trusted in the temple and sacrifices.
John Gill
66:1 Thus saith the Lord, the heaven is my throne,.... The third heaven, the heaven of heavens, where angels and glorified saints are, and some in bodies, as Enoch and Elijah, and where now Christ is in human nature; this is the seat of the divine Majesty, where he in a most illustrious manner displays his glory; and therefore we are to look upwards to God in heaven, and direct all our devotion to him there, and not imagine that he dwells in temples made with hands; or is confined to any place, and much less to any on earth, as the temple at Jerusalem, the Jews boasted of, and trusted in; and which were the unworthy notions they had of God in the times of Christ and his disciples; to confute which these words are here said, and for this purpose are quoted and applied by Stephen, Acts 7:48. See Gill on Acts 7:48, Acts 7:49, Acts 7:50,
and the earth is my footstool: on which he treads, is below him, subject to him, and at his dispose; and therefore is not limited to any part of it, or included in any place in it; though he for a while condescended to make the cherubim his throne, and the ark his footstool, in the most holy place in the temple; which were all figurative of other and better things, and so no more used:
where is the house that ye build unto me? what house can be built for such an immense Being? and how needless as well as fruitless is it to attempt it? where can a place be found to build one in, since the heaven is his throne, and the earth his footstool? and therefore, if any place, it must be some that is without them both, and that can hold both; but what space can be conceived of that can contain such a throne and footstool, and much less him that sits thereon? see 3Kings 8:27,
and where is the place of my rest? for God to take up his rest and residence in, as a man does in his house? no such place can be found for him, nor does he need any; indeed the temple was built for an house of rest for the ark of the Lord, which before was moved from place to place; but then this was merely typical of the church, which God has chosen for his rest, and where he will dwell, as well as of heaven, the resting place of his people with him to all eternity; no place on earth is either his rest or theirs.
John Wesley
66:1 The heaven - The highest heaven, is the place where I shew myself in my majesty. So Ps 11:4, Ps 103:19; Mt 5:34. Hence we are taught to pray; our father which art in heaven. And the earth is my footstool - Or a place wherein I set my feet, Mt 5:35. The house - Can there be an house built, that will contain me? My rest - Or where is the place wherein I can be said to rest in a proper sense?
Robert Jamieson, A. R. Fausset and David Brown
66:1 THE HUMBLE COMFORTED, THE UNGODLY CONDEMNED, AT THE LORD'S APPEARING: JERUSALEM MADE A JOY ON EARTH. (Isa. 66:1-24)
heaven . . . throne . . . where is . . . house . . . ye build--The same sentiment is expressed, as a precautionary proviso for the majesty of God in deigning to own any earthly temple as His, as if He could be circumscribed by space (3Kings 8:27) in inaugurating the temple of stone; next, as to the temple of the Holy Ghost (Acts 7:48-49); lastly here, as to "the tabernacle of God with men" (Is 2:2-3; Ezek 43:4, Ezek 43:7; Rev_ 21:3).
where--rather, "what is this house that ye are building, &c.--what place is this for My rest?" [VITRINGA].
66:266:2: զի զայս ամենայն ձե՛ռն իմ արար, եւ ի՛մ է ամենայն՝ ասէ Տէր. Եւ ես յո՞ հայեցայց, եթէ ո՛չ ՚ի հեզս եւ ՚ի խոնարհս, եւ որ դողան ՚ի բանից իմոց[10335]։ [10335] Բազումք. Եւ ես յո՞ հանգեայց, եթէ ոչ։ Ոսկան. Եւ որ դողայ ՚ի բանից։
2 Չէ՞ որ այդ ամէնն իմ ձեռքը պատրաստեց, եւ ամէն ինչ իմն է, -ասում է Տէրը. - ու ես ո՞ւմ եմ նայելու, եթէ ոչ հեզերին ու խոնարհներին եւ նրանց, ովքեր դողում են իմ խօսքից:
2 Քանզի այս բոլորը իմ ձեռքս շինեց Ու այս բոլորը իմս են, կ’ըսէ Տէրը, Բայց ես այս մարդոց պիտի նայիմ, Այսինքն խոնարհին եւ կոտրած հոգի ունեցողին Ու իմ խօսքէս դողացողին։
զի զայս ամենայն ձեռն իմ արար, եւ [1028]իմ է`` ամենայն, ասէ Տէր. եւ ես յո՞ հայեցայց, եթէ ոչ ի հեզս եւ ի խոնարհս, եւ որ դողայ ի բանից իմոց:

66:2: զի զայս ամենայն ձե՛ռն իմ արար, եւ ի՛մ է ամենայն՝ ասէ Տէր. Եւ ես յո՞ հայեցայց, եթէ ո՛չ ՚ի հեզս եւ ՚ի խոնարհս, եւ որ դողան ՚ի բանից իմոց[10335]։
[10335] Բազումք. Եւ ես յո՞ հանգեայց, եթէ ոչ։ Ոսկան. Եւ որ դողայ ՚ի բանից։
2 Չէ՞ որ այդ ամէնն իմ ձեռքը պատրաստեց, եւ ամէն ինչ իմն է, -ասում է Տէրը. - ու ես ո՞ւմ եմ նայելու, եթէ ոչ հեզերին ու խոնարհներին եւ նրանց, ովքեր դողում են իմ խօսքից:
2 Քանզի այս բոլորը իմ ձեռքս շինեց Ու այս բոլորը իմս են, կ’ըսէ Տէրը, Բայց ես այս մարդոց պիտի նայիմ, Այսինքն խոնարհին եւ կոտրած հոգի ունեցողին Ու իմ խօսքէս դողացողին։
zohrab-1805▾ eastern-1994▾ western am▾
66:266:2 Ибо все это соделала рука Моя, и все сие было, говорит Господь. А вот на кого Я призрю: на смиренного и сокрушенного духом и на трепещущего пред словом Моим.
66:2 πάντα πας all; every γὰρ γαρ for ταῦτα ουτος this; he ἐποίησεν ποιεω do; make ἡ ο the χείρ χειρ hand μου μου of me; mine καὶ και and; even ἔστιν ειμι be ἐμὰ εμος mine; my own πάντα πας all; every ταῦτα ουτος this; he λέγει λεγω tell; declare κύριος κυριος lord; master καὶ και and; even ἐπὶ επι in; on τίνα τις.1 who?; what? ἐπιβλέψω επιβλεπω look on ἀλλ᾿ αλλα but ἢ η or; than ἐπὶ επι in; on τὸν ο the ταπεινὸν ταπεινος humble καὶ και and; even ἡσύχιον ησυχιος tranquil καὶ και and; even τρέμοντα τρεμω tremble τοὺς ο the λόγους λογος word; log μου μου of me; mine
66:2 וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole אֵ֨לֶּה֙ ʔˈēlleh אֵלֶּה these יָדִ֣י yāḏˈî יָד hand עָשָׂ֔תָה ʕāśˈāṯā עשׂה make וַ wa וְ and יִּהְי֥וּ yyihyˌû היה be כָל־ ḵol- כֹּל whole אֵ֖לֶּה ʔˌēlleh אֵלֶּה these נְאֻם־ nᵊʔum- נְאֻם speech יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH וְ wᵊ וְ and אֶל־ ʔel- אֶל to זֶ֣ה zˈeh זֶה this אַבִּ֔יט ʔabbˈîṭ נבט look at אֶל־ ʔel- אֶל to עָנִי֙ ʕānˌî עָנִי humble וּ û וְ and נְכֵה־ nᵊḵē- נָכֵה smitten ר֔וּחַ rˈûₐḥ רוּחַ wind וְ wᵊ וְ and חָרֵ֖ד ḥārˌēḏ חָרֵד trembling עַל־ ʕal- עַל upon דְּבָרִֽי׃ dᵊvārˈî דָּבָר word
66:2. omnia haec manus mea fecit et facta sunt universa ista dicit Dominus ad quem autem respiciam nisi ad pauperculum et contritum spiritu et trementem sermones meosMy hand made all these things, and all these things were made, saith the Lord. But to whom shall I have respect, but to him that is poor and little, and of a contrite spirit, and that trembleth at my words?
2. For all these things hath mine hand made, and so all these things came to be, saith the LORD: but to this man will I look, even to him that is poor and of a contrite spirit, and that trembleth at my word.
66:2. My hand has made all these things, and all these things have been made, says the Lord. But upon whom will I look with favor, except upon a poor little one, who is contrite in spirit, and who trembles at my words?
66:2. For all those [things] hath mine hand made, and all those [things] have been, saith the LORD: but to this [man] will I look, [even] to [him that is] poor and of a contrite spirit, and trembleth at my word.
For all those [things] hath mine hand made, and all those [things] have been, saith the LORD: but to this [man] will I look, [even] to [him that is] poor and of a contrite spirit, and trembleth at my word:

66:2 Ибо все это соделала рука Моя, и все сие было, говорит Господь. А вот на кого Я призрю: на смиренного и сокрушенного духом и на трепещущего пред словом Моим.
66:2
πάντα πας all; every
γὰρ γαρ for
ταῦτα ουτος this; he
ἐποίησεν ποιεω do; make
ο the
χείρ χειρ hand
μου μου of me; mine
καὶ και and; even
ἔστιν ειμι be
ἐμὰ εμος mine; my own
πάντα πας all; every
ταῦτα ουτος this; he
λέγει λεγω tell; declare
κύριος κυριος lord; master
καὶ και and; even
ἐπὶ επι in; on
τίνα τις.1 who?; what?
ἐπιβλέψω επιβλεπω look on
ἀλλ᾿ αλλα but
η or; than
ἐπὶ επι in; on
τὸν ο the
ταπεινὸν ταπεινος humble
καὶ και and; even
ἡσύχιον ησυχιος tranquil
καὶ και and; even
τρέμοντα τρεμω tremble
τοὺς ο the
λόγους λογος word; log
μου μου of me; mine
66:2
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
כָּל־ kol- כֹּל whole
אֵ֨לֶּה֙ ʔˈēlleh אֵלֶּה these
יָדִ֣י yāḏˈî יָד hand
עָשָׂ֔תָה ʕāśˈāṯā עשׂה make
וַ wa וְ and
יִּהְי֥וּ yyihyˌû היה be
כָל־ ḵol- כֹּל whole
אֵ֖לֶּה ʔˌēlleh אֵלֶּה these
נְאֻם־ nᵊʔum- נְאֻם speech
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
וְ wᵊ וְ and
אֶל־ ʔel- אֶל to
זֶ֣ה zˈeh זֶה this
אַבִּ֔יט ʔabbˈîṭ נבט look at
אֶל־ ʔel- אֶל to
עָנִי֙ ʕānˌî עָנִי humble
וּ û וְ and
נְכֵה־ nᵊḵē- נָכֵה smitten
ר֔וּחַ rˈûₐḥ רוּחַ wind
וְ wᵊ וְ and
חָרֵ֖ד ḥārˌēḏ חָרֵד trembling
עַל־ ʕal- עַל upon
דְּבָרִֽי׃ dᵊvārˈî דָּבָר word
66:2. omnia haec manus mea fecit et facta sunt universa ista dicit Dominus ad quem autem respiciam nisi ad pauperculum et contritum spiritu et trementem sermones meos
My hand made all these things, and all these things were made, saith the Lord. But to whom shall I have respect, but to him that is poor and little, and of a contrite spirit, and that trembleth at my words?
66:2. My hand has made all these things, and all these things have been made, says the Lord. But upon whom will I look with favor, except upon a poor little one, who is contrite in spirit, and who trembles at my words?
66:2. For all those [things] hath mine hand made, and all those [things] have been, saith the LORD: but to this [man] will I look, [even] to [him that is] poor and of a contrite spirit, and trembleth at my word.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2: А вот, на кого Я призрю: на смиренного и сокрушенного духом и на трепещущего перед словом Моим. Это - одно из важнейших мест книги пророка Исаии и всей вообще ветхозаветной Библии: оно ясно отмечает ту высоту "этического монотеизма", до которой доходили лучшие представители библейского профетизма. Отсюда с очевидностью открывается, что Господь ищет от человека не наружного, часто только механического, исполнения тех или других обрядовых действий, а глубокого внутреннего настроения - смиренного сокрушения о грехах и благоговейного преклонения пред Его Божественной волей. В этих немногих словах пророк Исаия сильно и метко обрисовал контраст хвастливого обрядоверия со смиренным сокрушением о грехах, который впоследствии более картинно и подробно был раскрыт Самим Господом, а известной притче о мытаре и фарисее (Лк 18:9-14). Как некогда, гордость и эгоизм послужили причиной грехопадения людей и отторгли их от Бога (Быт 3:5-6), так теперь только смирение, покаяние и сокрушение о грехах способны снова привлечь к человеку Божественное милосердие и воссоединить его с Богом. Все эти настроения и мысли имеют ряд параллелей, как у самого пророка Исаии, так и у других пророков, в особенности у Псалмопевца (30:19; 64:5-6; Пс 50).
Adam Clarke: Commentary on the Bible - 1831
66:2: And all those things have been "And all these things are mine" - A word absolutely necessary to the sense is here lost out of the text: לי li, mine. It is preserved by the Septuagint and Syriac.
Albert Barnes: Notes on the Bible - 1834
66:2: For all those things hath mine hand made - That is the heaven and the earth, and all that is in them. The sense is, 'I have founded for myself a far more magnificent and appropriate temple than you can make; I have formed the heavens as my dwelling-place, and I need not a dwelling reared by the hand of man.'
And all those things have been - That is, have been made by me, or for me. The Septuagint renders it, 'All those things are mine?' Jerome renders it, 'All those things were made;' implying that God claimed to be the Creator of them all, and that, therefore, they all belonged to him.
But to this man will I look - That is, 'I prefer a humble heart and a contrite spirit to the most magnificent earthly temple' (see the notes at Isa 57:15).
That is poor - Or rather 'humble.' The word rendered 'poor' (עני ‛ â nı̂ y), denotes not one who has no property, but one who is down-trodden, crushed, afflicted, oppressed; often, as here, with the accessory idea of pious feeling Exo 24:12; Psa 10:2, Psa 10:9. The Septuagint renders it, Ταπεινὸν Tapeinon - 'Humble;' not πτωχόν ptō chon (poor). The idea is, not that God looks with favor on a poor man merely because he is poor - which is not true, for his favors are not bestowed in view of external conditions in life - but that he regards with favor the man that is humble and subdued in spirit.
And of a contrite spirit - A spirit that is broken, crushed, or deeply affected by sin. It stands opposed to a spirit that is proud, haughty, self-confident, and self-righteous.
And that trembleth at my word - That fears me, or that Rev_eres my commands.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
66:2: For all those: Isa 40:26; Gen. 1:1-31; Col 1:17; Heb 1:2, Heb 1:3
to this: Isa 57:15, Isa 61:1; Kg2 22:19, Kg2 22:20; Ch2 34:27, Ch2 34:28; Psa 34:18, Psa 51:17, Psa 138:6; Jer 31:19, Jer 31:20; Eze 9:4-6; Mat 5:3, Mat 5:4; Luk 18:13, Luk 18:14
trembleth: Isa 66:5; Ezr 9:4, Ezr 10:3; Psa 119:120, Psa 119:161; Pro 28:14; Hab 3:16; Act 9:6; Act 16:29, Act 16:30; Phi 2:12
Geneva 1599
66:2 For all these [things] hath my hand made, (b) and all these [things] have been, saith the LORD: but to this [man] will I look, [even] to [him that is] poor and of (c) a contrite spirit, and trembleth at my word.
(b) Seeing that both the temple and the things in it, with the sacrifices were made and done by his appointment, he shows that he has no need of it, and that he can be without them, See Ps 50:10.
(c) To him that is humble and pure in heart, who receives my doctrine with reverence and fear.
John Gill
66:2 For all those things hath mine hand made,.... The heavens and the earth, which are his throne and footstool; and therefore, since he is the Creator of all things, he must be immense, omnipresent, and cannot be included in any space or place:
and all those things have been, saith the Lord; or "are" (l); they are in being, and continue, and will, being supported by the hand that made them; and what then can be made by a creature? or what house be built for God? or what need of any?
but to this man will I look. The Septuagint and Arabic versions read, by way of interrogation, "and to whom shall I look?" and so the Syriac version, which adds, "in whom shall I dwell?" not in temples made with hands; not in the temple of Jerusalem; but in the true tabernacle which God pitched, and not man; in Christ the antitypical temple, in whom the fulness of the Godhead dwells bodily, and in whom Jehovah the Father dwells personally; see Heb 8:2 as also in every true believer, who is the temple of the living God, later described, for these words may both respect Christ and his members; the characters well agree with him:
even to him that is poor and of a contrite spirit, and trembleth at my word; Christ was poor literally, and his estate and condition in this world was very low and mean, 2Cor 8:9, or "afflicted" (m), as some render it, as he was by God, and by men, and by devils; or "humble" (n), meek and lowly, as the Septuagint and Targum; it was foretold of him that he should be lowly; and this character abundantly appeared in him, Zech 9:9 and he was of a "contrite" or broken spirit, not only was his body broken, but his spirit also; not through a sense of sin, and consciousness of it, but through his sorrows and sufferings:
he also trembled at the word of God; that is, had a suitable and becoming reverence of it; it was at the word of the Lord he assumed human nature; and according as his Father taught, and gave him commandment, so he spake; and, agreeably to it, laid down his life, and became obedient to death: and now the Lord looks, to him; he looks to him as his own Son, with a look of love, and even as in human nature, and is well pleased with all he did and suffered in it; he looked to him as the surety of his people, for the payment of their debts, and the security and salvation of their persons; and he now looks to his obedience and righteousness, with which he is well pleased, and imputes it to his people, and to his blood, sacrifice, and satisfaction, on account of which he forgives their sins, and to his person for the acceptance of theirs; and he looks to them in him, and has a gracious regard for them: they also may be described as "poor"; poor in spirit, spiritually poor, as they see and own themselves to be, and seek to Christ for the riches of grace and glory, which they behold in him, and expect from him; and are both "afflicted and humble", and become the one by being the other;
and of a contrite spirit, their hard hearts being broken by the Spirit and word of God, and melted by the love and grace of God; and so contrite, not in a mere legal, but evangelical manner:
and such tremble at the Word of God; not at the threatenings of wrath in it, or in a servile slavish manner; but have a holy reverence for it (o), and receive it, not as the word of man, but as the word of God: and to such the Lord looks; he looks on these poor ones, and feeds them; on these afflicted ones, and sympathizes with them; on these contrite ones, and delights in their sacrifices, and dwells with them, and among them; see Ps 51:17.
(l) sunt, Forerius, Gataker. (m) "ad afflictum", Pagninus, Montanus. (n) "Ad humilem", Calvin, Tigurine version, Vitringa; "qui est pauper vel humilis", Munster. (o) Gussetius observes, that the word does not design a mere trembling, but care, pains, and labour to serve, as one friend has for another; and, when applied to the service of God, is no other than a generous fear, flowing from love. Vid. Ebr. Comment. p. 285.
John Wesley
66:2 Have been - They were not only made by God, but kept in being by him. Look - Yet God will look with a favourable eye to him that hath a broken and contrite spirit, whose heart is subdued to the will of God, and who is poor, and low in his own eyes. Trembleth - Who trembleth when he hears God's threatening words, and hears every revelation of his will with reverence.
Robert Jamieson, A. R. Fausset and David Brown
66:2 have been--namely, made by Me. Or, absolutely, were things made; and therefore belong to Me, the Creator [JEROME].
look--have regard.
poor--humble (Is 57:15).
trembleth at . . . word-- (4Kings 22:11, 4Kings 22:19; Ezra 9:4). The spiritual temple of the heart, though not superseding the outward place of worship, is God's favorite dwelling (Jn 14:23). In the final state in heaven there shall be "no temple," but "the Lord God" Himself (Rev_ 21:22).
66:366:3: Բայց անօրէնն որ մատուցանէ ինձ եզն պատարագ՝ այնպէ՛ս է որպէս թէ հարկանիցէ ոք զկառափն մարդոյ. եւ որ մատուցանէ զոչխար պատարագ, այնպէ՛ս է որպէս թէ զշուն ոք մորթիցէ. եւ որ մատուցանէ ոք նաշիհ, ա՛յնպէս է որպէս թէ հեղուցու ոք զարիւն խոզի. եւ որ տայցէ զկնդրուկն ՚ի խունկս յիշատակաց, ա՛յնպէս է՝ որպէս զհայհոյիչն. եւ ինքեանք ընտրեցին զճանապարհս իւրեանց, եւ զգարշելիս իւրեանց զոր անձինք իւրեանց ախորժեցին[10336]։ [10336] Օրինակ մի. Անօրէնն եթէ մատուցանիցէ ինձ եզն։ Ոմանք. Որ մատուցանիցէ ոք նա՛՛... ՚ի խունկ յիշատակ, այնպէս իցէ։
3 Բայց անօրէնը, որ ինձ եզ է զոհաբերում, նոյնն է, թէ մարդու գանգ է ջախջախում, իսկ նա, որ ոչխար է զոհաբերում, նոյնն է, թէ շուն է մորթում, իսկ նա, որ ընտիր ալիւր է ընծայաբերում, նոյնն է, թէ խոզի արիւն է թափում, իսկ նա, որ յիշատակների խնկարկման համար կնդրուկ է մատուցում, նոյնն է, թէ հայհոյում է: Նրանք ընտրեցին իրենց ճանապարհները եւ իրենց այն գարշելի բաները, որոնք ախորժելի էին իրենց հոգիներին:
3 Արջառ մորթողը մարդ մեռցնողի պէս է, Գառնուկ զոհողը շուն մորթողի պէս։Նուէր մատուցանողը խոզի արիւն մատուցանողի պէս, Կնդրուկ ծխողը կուռք պաշտողի* պէս։Իրաւցնէ անոնք իրենց ճամբաները ընտրեցին Ու անոնց հոգիները իրենց գարշելիներէն կ’ախորժին։
Բայց [1029]անօրէնն որ մատուցանէ ինձ եզն պատարագ` այնպէս է, որպէս թէ հարկանիցէ ոք զկառափն մարդոյ. եւ որ մատուցանէ զոչխար պատարագ` այնպէս է, որպէս թէ զշուն ոք մորթիցէ. եւ որ մատուցանէ ոք նաշիհ` այնպէս է, որպէս թէ հեղուցու ոք զարիւն խոզի. եւ որ տայցէ զկնդրուկն ի խունկս յիշատակաց` այնպէս է, որպէս զհայհոյիչն. եւ ինքեանք ընտրեցին զճանապարհս իւրեանց, եւ զգարշելիս իւրեանց զոր անձինք իւրեանց ախորժեցին:

66:3: Բայց անօրէնն որ մատուցանէ ինձ եզն պատարագ՝ այնպէ՛ս է որպէս թէ հարկանիցէ ոք զկառափն մարդոյ. եւ որ մատուցանէ զոչխար պատարագ, այնպէ՛ս է որպէս թէ զշուն ոք մորթիցէ. եւ որ մատուցանէ ոք նաշիհ, ա՛յնպէս է որպէս թէ հեղուցու ոք զարիւն խոզի. եւ որ տայցէ զկնդրուկն ՚ի խունկս յիշատակաց, ա՛յնպէս է՝ որպէս զհայհոյիչն. եւ ինքեանք ընտրեցին զճանապարհս իւրեանց, եւ զգարշելիս իւրեանց զոր անձինք իւրեանց ախորժեցին[10336]։
[10336] Օրինակ մի. Անօրէնն եթէ մատուցանիցէ ինձ եզն։ Ոմանք. Որ մատուցանիցէ ոք նա՛՛... ՚ի խունկ յիշատակ, այնպէս իցէ։
3 Բայց անօրէնը, որ ինձ եզ է զոհաբերում, նոյնն է, թէ մարդու գանգ է ջախջախում, իսկ նա, որ ոչխար է զոհաբերում, նոյնն է, թէ շուն է մորթում, իսկ նա, որ ընտիր ալիւր է ընծայաբերում, նոյնն է, թէ խոզի արիւն է թափում, իսկ նա, որ յիշատակների խնկարկման համար կնդրուկ է մատուցում, նոյնն է, թէ հայհոյում է: Նրանք ընտրեցին իրենց ճանապարհները եւ իրենց այն գարշելի բաները, որոնք ախորժելի էին իրենց հոգիներին:
3 Արջառ մորթողը մարդ մեռցնողի պէս է, Գառնուկ զոհողը շուն մորթողի պէս։Նուէր մատուցանողը խոզի արիւն մատուցանողի պէս, Կնդրուկ ծխողը կուռք պաշտողի* պէս։Իրաւցնէ անոնք իրենց ճամբաները ընտրեցին Ու անոնց հոգիները իրենց գարշելիներէն կ’ախորժին։
zohrab-1805▾ eastern-1994▾ western am▾
66:366:3 [Беззаконник же,] заколающий вола то же, что убивающий человека; приносящий агнца в жертву то же, что задушающий пса; приносящий семидал то же, что приносящий свиную кровь; воскуряющий фимиам [в память] то же, что молящийся идолу; и как они избрали собственные свои пути, и душа их находит удовольствие в мерзостях их,
66:3 ὁ ο the δὲ δε though; while ἄνομος ανομος lawless ὁ ο the θύων θυω immolate; sacrifice μοι μοι me μόσχον μοσχος calf ὡς ως.1 as; how ὁ ο the ἀποκτέννων αποκτεινω kill κύνα κυων dog ὁ ο the δὲ δε though; while ἀναφέρων αναφερω bring up; carry up σεμίδαλιν σεμιδαλις fine flour ὡς ως.1 as; how αἷμα αιμα blood; bloodstreams ὕειον υειος the διδοὺς διδωμι give; deposit λίβανον λιβανος.1 frankincense εἰς εις into; for μνημόσυνον μνημοσυνον remembrance ὡς ως.1 as; how βλάσφημος βλασφημος blasphemous; defamatory καὶ και and; even οὗτοι ουτος this; he ἐξελέξαντο εκλεγω select; choose τὰς ο the ὁδοὺς οδος way; journey αὐτῶν αυτος he; him καὶ και and; even τὰ ο the βδελύγματα βδελυγμα abomination αὐτῶν αυτος he; him ἃ ος who; what ἡ ο the ψυχὴ ψυχη soul αὐτῶν αυτος he; him ἠθέλησεν θελω determine; will
66:3 שֹׁוחֵ֨ט šôḥˌēṭ שׁחט slaughter הַ ha הַ the שֹּׁ֜ור ššˈôr שֹׁור bullock מַכֵּה־ makkē- נכה strike אִ֗ישׁ ʔˈîš אִישׁ man זֹובֵ֤חַ zôvˈēₐḥ זבח slaughter הַ ha הַ the שֶּׂה֙ śśˌeh שֶׂה lamb עֹ֣רֵֽף ʕˈōrˈēf ערף break כֶּ֔לֶב kˈelev כֶּלֶב dog מַעֲלֵ֤ה maʕᵃlˈē עלה ascend מִנְחָה֙ minḥˌā מִנְחָה present דַּם־ dam- דָּם blood חֲזִ֔יר ḥᵃzˈîr חֲזִיר swine מַזְכִּ֥יר mazkˌîr זכר remember לְבֹנָ֖ה lᵊvōnˌā לְבֹנָה incense מְבָ֣רֵֽךְ mᵊvˈārˈēḵ ברך bless אָ֑וֶן ʔˈāwen אָוֶן wickedness גַּם־ gam- גַּם even הֵ֗מָּה hˈēmmā הֵמָּה they בָּֽחֲרוּ֙ bˈāḥᵃrû בחר examine בְּ bᵊ בְּ in דַרְכֵיהֶ֔ם ḏarᵊḵêhˈem דֶּרֶךְ way וּ û וְ and בְ vᵊ בְּ in שִׁקּוּצֵיהֶ֖ם šiqqûṣêhˌem שִׁקּוּץ idol נַפְשָׁ֥ם nafšˌām נֶפֶשׁ soul חָפֵֽצָה׃ ḥāfˈēṣā חפץ desire
66:3. qui immolat bovem quasi qui interficiat virum qui mactat pecus quasi qui excerebret canem qui offert oblationem quasi qui sanguinem suillum offerat qui recordatur turis quasi qui benedicat idolo haec omnia elegerunt in viis suis et in abominationibus suis anima eorum delectata estHe that sacrificeth an ox, is as if he slew a man: he that killeth a sheep in sacrifice, as if he should brain a dog: he that offereth an oblation, as if he should offer swine's blood; he that remembereth incense, as if he should bless an idol. All these things have they chosen in their ways, and their soul is delighted in their abominations.
3. He that killeth an ox is as he that slayeth a man; he that sacrificeth a lamb, as he that breaketh a dog’s neck; he that offereth an oblation, swine’s blood; he that burneth frankincense, as he that blesseth an idol: yea, they have chosen their own ways, and their soul delighteth in their abominations;
66:3. Whoever immolates an ox, it is as if he slaughters a man. Whoever sacrifices a sheep, it is as if he is smashing the head of a dog. Whoever offers an oblation, it is as if he is offering swine’s blood. Whoever makes remembrance with incense, it is as if he is blessing an idol. All these things, they have chosen according to their own ways, and their soul has taken delight in their own abominations.
66:3. He that killeth an ox [is as if] he slew a man; he that sacrificeth a lamb, [as if] he cut off a dog’s neck; he that offereth an oblation, [as if he offered] swine’s blood; he that burneth incense, [as if] he blessed an idol. Yea, they have chosen their own ways, and their soul delighteth in their abominations.
He that killeth an ox [is as if] he slew a man; he that sacrificeth a lamb, [as if] he cut off a dog' s neck; he that offereth an oblation, [as if he offered] swine' s blood; he that burneth incense, [as if] he blessed an idol. Yea, they have chosen their own ways, and their soul delighteth in their abominations:

66:3 [Беззаконник же,] заколающий вола то же, что убивающий человека; приносящий агнца в жертву то же, что задушающий пса; приносящий семидал то же, что приносящий свиную кровь; воскуряющий фимиам [в память] то же, что молящийся идолу; и как они избрали собственные свои пути, и душа их находит удовольствие в мерзостях их,
66:3
ο the
δὲ δε though; while
ἄνομος ανομος lawless
ο the
θύων θυω immolate; sacrifice
μοι μοι me
μόσχον μοσχος calf
ὡς ως.1 as; how
ο the
ἀποκτέννων αποκτεινω kill
κύνα κυων dog
ο the
δὲ δε though; while
ἀναφέρων αναφερω bring up; carry up
σεμίδαλιν σεμιδαλις fine flour
ὡς ως.1 as; how
αἷμα αιμα blood; bloodstreams
ὕειον υειος the
διδοὺς διδωμι give; deposit
λίβανον λιβανος.1 frankincense
εἰς εις into; for
μνημόσυνον μνημοσυνον remembrance
ὡς ως.1 as; how
βλάσφημος βλασφημος blasphemous; defamatory
καὶ και and; even
οὗτοι ουτος this; he
ἐξελέξαντο εκλεγω select; choose
τὰς ο the
ὁδοὺς οδος way; journey
αὐτῶν αυτος he; him
καὶ και and; even
τὰ ο the
βδελύγματα βδελυγμα abomination
αὐτῶν αυτος he; him
ος who; what
ο the
ψυχὴ ψυχη soul
αὐτῶν αυτος he; him
ἠθέλησεν θελω determine; will
66:3
שֹׁוחֵ֨ט šôḥˌēṭ שׁחט slaughter
הַ ha הַ the
שֹּׁ֜ור ššˈôr שֹׁור bullock
מַכֵּה־ makkē- נכה strike
אִ֗ישׁ ʔˈîš אִישׁ man
זֹובֵ֤חַ zôvˈēₐḥ זבח slaughter
הַ ha הַ the
שֶּׂה֙ śśˌeh שֶׂה lamb
עֹ֣רֵֽף ʕˈōrˈēf ערף break
כֶּ֔לֶב kˈelev כֶּלֶב dog
מַעֲלֵ֤ה maʕᵃlˈē עלה ascend
מִנְחָה֙ minḥˌā מִנְחָה present
דַּם־ dam- דָּם blood
חֲזִ֔יר ḥᵃzˈîr חֲזִיר swine
מַזְכִּ֥יר mazkˌîr זכר remember
לְבֹנָ֖ה lᵊvōnˌā לְבֹנָה incense
מְבָ֣רֵֽךְ mᵊvˈārˈēḵ ברך bless
אָ֑וֶן ʔˈāwen אָוֶן wickedness
גַּם־ gam- גַּם even
הֵ֗מָּה hˈēmmā הֵמָּה they
בָּֽחֲרוּ֙ bˈāḥᵃrû בחר examine
בְּ bᵊ בְּ in
דַרְכֵיהֶ֔ם ḏarᵊḵêhˈem דֶּרֶךְ way
וּ û וְ and
בְ vᵊ בְּ in
שִׁקּוּצֵיהֶ֖ם šiqqûṣêhˌem שִׁקּוּץ idol
נַפְשָׁ֥ם nafšˌām נֶפֶשׁ soul
חָפֵֽצָה׃ ḥāfˈēṣā חפץ desire
66:3. qui immolat bovem quasi qui interficiat virum qui mactat pecus quasi qui excerebret canem qui offert oblationem quasi qui sanguinem suillum offerat qui recordatur turis quasi qui benedicat idolo haec omnia elegerunt in viis suis et in abominationibus suis anima eorum delectata est
He that sacrificeth an ox, is as if he slew a man: he that killeth a sheep in sacrifice, as if he should brain a dog: he that offereth an oblation, as if he should offer swine's blood; he that remembereth incense, as if he should bless an idol. All these things have they chosen in their ways, and their soul is delighted in their abominations.
66:3. Whoever immolates an ox, it is as if he slaughters a man. Whoever sacrifices a sheep, it is as if he is smashing the head of a dog. Whoever offers an oblation, it is as if he is offering swine’s blood. Whoever makes remembrance with incense, it is as if he is blessing an idol. All these things, they have chosen according to their own ways, and their soul has taken delight in their own abominations.
66:3. He that killeth an ox [is as if] he slew a man; he that sacrificeth a lamb, [as if] he cut off a dog’s neck; he that offereth an oblation, [as if he offered] swine’s blood; he that burneth incense, [as if] he blessed an idol. Yea, they have chosen their own ways, and their soul delighteth in their abominations.
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
3: В этих двух стихах заключается самое решительное осуждение лицемерного и бездушного обрядоверия, которое вместо искомого оправдания пред Богом влечет за собой только еще большее осуждение. Место это, по своему содержанию и тону, весьма близко напоминает подобное же место из пролога книги пророка Исаии (1:11-15). Пророк не щадит здесь красок, чтобы возможно сильнее изобразить всю бесплодность и даже "мерзость" в очах Божественной правды подобного рода жертв: он или сравнивает их с прямыми преступлениями, даже с человекоубийством ("закалающий вола - то же, что убивающий человека..."), или ставит на одну доску с тем, что считалось у евреев нечестным и гнусным (Втор 14:8; ср. Мф 7:6).

Они избрали собственные свои пути... а не пошли по пути заповедей Божиих, правильное исполнение которых требовало, прежде всего, соответствующего внутреннего настроения, вместо которого у них были налицо совершенно иные, противоположные мысли и чувства. За все это Господь изрекает Свой праведный суд на беззаконников, о чем и говорится в следующем стихе.
Adam Clarke: Commentary on the Bible - 1831
66:3: He that killeth an ox is as if he slew a man "He that slayeth an ox killeth a man" - These are instances of wickedness joined with hypocrisy; of the most flagitious crimes committed by those who at the same time affected great strictness in the performance of all the external services of religion. God, by the Prophet Ezekiel, upbraids the Jews with the same practices: "When they had slain their children to their idols, then they came the same day into my sanctuary to profane it," Eze 23:39. Of the same kind was the hypocrisy of the Pharisees in our Savior's time:" who devoured widows' houses, and for a pretense made long prayers," Mat 23:14.
The generality of interpreters, by departing from the literal rendering of the text, have totally lost the true sense of it, and have substituted in its place what makes no good sense at all; for it is not easy to show how, in any circumstances, sacrifice and murder, the presenting of legal offerings and idolatrous worship, can possibly be of the same account in the sight of God.
He that offereth an oblation, as if he offered swine's blood "That maketh an oblation offereth swine's blood" - A word here likewise, necessary to complete the sense, is perhaps irrecoverably lost out of the text. The Vulgate and Chaldee add the word offereth, to make out the sense; not, as I imagine, from any different reading, (for the word wanted seems to have been lost before the time of the oldest of them as the Septuagint had it not in their copy,; but from mere necessity.
Le Clerc thinks that מעלה maaleh is to be repeated from the beginning of this member; but that is not the case in the parallel members, which have another and a different verb in the second place, "דם dam, sic Versiones; putarem tamen legendum participium aliquod, et quidem זבח zabach, cum sequatur ח cheth, nisi jam praecesserat." - Secker. Houbigant supplies אכל achal, eateth. After all, I think the most probable word is that which the Chaldee and Vulgate seem to have designed to represent; that is, מקריב makrib, offereth.
In their abominations - ובשקוציהם ubeshikkutseyhem, "and in their abominations;" two copies of the Machazor, and one of Kennicott's MSS. have ובגלוליהם ubegilluleyhem, "and in their idols." So the Vulgate and Syriac.
Albert Barnes: Notes on the Bible - 1834
66:3: He that killeth an ox is as if he slew a man - Lowth and Noyes render this, 'He that slayeth an ox, killeth a man.' This is a literal translation of the Hebrew. Jerome renders it, 'He who sacrifices an ox is as if (quasi) he slew a man.' The Septuagint, in a very free translation - such as is common in their version of Isaiah - render it, 'The wicked man who sacrifices a calf, is as he who kills a dog; and he who offers to me fine flour, it is as the blood of swine.' Lowth supposes the sense to be, that the most flagitious crimes were united with hypocrisy, and that they who were guilty of the most extreme acts of wickedness at the same time affected great strictness in the performance of all the external duties of religion. An instance of this, he says, is referred to by Ezekiel, where he says, 'When they had slain their children to their idols, then they came the same day into my sanctuary to profane it' Eze 23:39.
There can be no doubt that such offences were often committed by those who were very strict and zealous in their religious services (compare Isa 1:11-14, with Isa 66:21-23. But the generality of interpreters have supposed that a different sense was to be affixed to this passage. According to their views, the particles as if are to be supplied; and the sense is, not that the mere killing of an ox is as sinful in the sight of God as deliberate murder, but that he who did it in the circumstances, and with the spirit referred to, evinced a spirit as odious in his sight as though he had slain a man. So the Septuagint, Vulgate, Chaldee, Symmachus, and Theodotion, Junius, and Tremellius, Grotius, and Rosenmuller, understand it. There is probably an allusion to the fact that human victims were offered by the pagan; and the sense is, that the sacrifices here referred to were no more acceptable in the sight of God than they were.
The prophet here refers, probably, first, to the spirit with which this was done. Their sacrifices were offered with a temper of mind as offensive to God as if a man had been slain, and they had been guilty of murder. They were proud, vain, and hypocritical. 'They had forgotten the true nature and design of sacrifice, and such worship could not but be an abhorrence in the sight of God. Secondly, It may also be implied here, that the period was coming when all sacrifices would be unacceptable to God. When the Messiah should have come; when he should have made by one offering a sufficent atonement for the sins of the whole world; then all bloody sacrifices would be needless, and would be offensive in the sight of God. The sacrifice of an ox would be no more acceptable than the sacrifice of a man; and all offerings with a view to propitiate the divine favor, or that implied that there was a deficiency in the merit of the one great atoning sacrifice, would be odious to God.
He that sacrificeth a lamb - Margin, 'Kid' The Hebrew word (שׂה s'eh) may refer to one of a flock, either of sheep or goats Gen 22:7-8; Gen 30:32. Where the species is to be distinguished, it is usually specified, as, e. g., Deu 14:4, כשׂבים שׂה עזים ושׂה ves'ē h ‛ı̂ zzym s'ē h kı̂ s'â bı̂ ym (one of the sheep and one of the goats). Both were used in sacrifice.
As if he cut off a dog's neck - That is, as if he had cut off a dog's neck for sacrifice. To offer a dog in sacrifice would have been abominable in the view of a Jew. Even the price for which he was sold was not permitted to be brought into the house of God for a vow (Deu 23:18; compare Sa1 17:43; Sa1 24:14). The dog was held in veneration by many of the pagan, and was even offered in sacrifice; and it was, doubtless, partly in view of this fact, and especially of the fact that such veneration was shown for it in Egypt, that it was an object of such detestation among the Jews. Thus Juvenal, Sat. xiv. says:
Oppida tota canem venerantur, nemo Dianam.
'Every city worships the dog; none worship Diana.' Diodorus (B. i.) says, 'Certain animals the Egyptians greatly venerate (σέβονται sebontai), not only when alive, but when they are dead, as cats, ichneumons, mice, and dogs.' Herodotus says also of the Egyptians, 'In some cities, when a cat dies all the inhabitants cut off their eyebrows; when a dog dies, they shave the whole body and the head.' In Samothracia there was a cave in which dogs were sacrificed to Hecate. Plutarch says, that all the Greeks sacrificed the dog. The fact that dogs were offered in sacrifice by the pagan is abundantly proved by Bochart (Hieroz. i. 2. 56). No kind of sacrifice could have been regarded with higher detestation by a pious Jew. But God here says, that the spirit with which they sacrificed a goat or a lamb was as hateful in his sight as would be the sacrifice of a dog: or that the time would come when, the great sacrifice for sin having been made, and the necessity for all other sacrifice having ceased, the offering of a lamb or a goat for the expiation of sin would be as offensive to him as would be the sacrifice of a dog.
He that offereth an oblation - On the word rendered here 'oblation' (מנחה minchā h). See the notes at Isa 1:13.
As if he offered swine's blood - The sacrifice of a hog was an abomination in the sight of the Hebrews (see the notes at Isa 65:4). Yet here it is said that the offering of the מנחה minchā h, in the spirit in which they would do it, was as offensive to God as would be the pouring out of the blood of the swine on the altar, Nothing could more emphatically express the detestation of God for the spirit with which they would make their offerings, or the fact that the time would come when all such modes of worship would be offensive in his sight.
He that burneth incense - See the word 'incense' explained in the notes at Isa 1:13. The margin here is, 'Maketh a memorial of.' Such is the usual meaning of the word used here (זכר zâ kar), meaning to remember, and in Hiphil to cause to remember, or to make a memorial. Such is its meaning here. incense was burned as a memorial or a remembrance-offering; that is, to keep up the remembrance of God on the earth by public worship (see the notes at Isa 62:6).
As if he blessed an idol - The spirit with which incense would be offered would be as offensive as idolatry. The sentiment in all this is, that the most regular and formal acts of worship where the heart is lacking, may be as offensive to God as the worst forms of crime, or the most gross and debasing idolatry. Such a spirit often characterized the Jewish people, and eminently pRev_ailed at the time when the temple of Herod was nearly completed, and when the Saviour was about to appear.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
66:3: killeth: Isa 1:11-15; Pro 15:8, Pro 21:27; Amo 5:21, Amo 5:22
lamb: or, kid
cut: Deu 23:18
as if he offered: Isa 66:17, Isa 65:3, Isa 65:4; Deu 14:8
burneth: Heb. maketh a memorial of, Lev 2:2
they have: Isa 65:12; Jdg 5:8, Jdg 10:14
Geneva 1599
66:3 He that killeth an ox [is as if] he (d) slew a man; he that sacrificeth a lamb, [as if] he cut off a dog's neck; he that offereth an oblation, [as if he offered] swine's blood; he that burneth incense, [as if] he blessed an idol. Yea, they have chosen their own ways, and their soul delighteth in their abominations.
(d) Because the Jews thought themselves holy by offering their sacrifices, and in the mean season had neither faith or repentance, God shows that he no less detests these ceremonies than he does the sacrifices of the heathen, who offered men, dogs and swine to their idols, which things were expressly forbidden in the law.
John Gill
66:3 He that killeth an ox, is as if he slew a man,.... Not that killed the ox of his neighbour, which, according to law, he was to pay for; or that killed one for food, which was lawful to be done; but that slew one, and offered it as a sacrifice; not blamed because blind or lame, or had any blemish in it, and so unfit for sacrifice; or because not rightly offered, under a due sense of sin, and with repentance for it, and faith in Christ; but because all sacrifices of this kind are now abolished in Gospel times, to which this prophecy belongs; Christ the great sacrifice being offered up; and therefore to offer sacrifice, which, notwithstanding the unbelieving Jews continued daily, till it was made to cease by the destruction of their temple, was a great offence to God; it was as grievous to him as offering their children to Moloch; or as the murder of a man; and was indeed a trampling under foot the Son of God, and accounting his blood and sacrifice as nothing, which was highly displeasing to God:
he that sacrificeth a lamb, as if he cut off a dog's neck; the lamb for the daily sacrifice, morning and evening, or the passover lamb, or any other: this now is no more acceptable to God, than if a dog, a very impure creature, was slain, his head cut off, and offered on the altar; which was so abominable to the Lord, that the price of one might not be brought into his house, Deut 23:18,
he that offereth an oblation, as if he offered swine's blood; the meat offering, made of fine flour, on which oil was poured, and frankincense put, Lev 2:1, however rightly composed it might be, and offered according to law, yet now of no more esteem with God than blood, which was forbidden by the same law; nay, than the blood of swine, which creature itself, according to the ceremonial law, was unclean, and might not be eaten, and much less be offered up, and still less its blood, Lev 11:7,
and he that burneth incense, as if he blessed an idol; or that "remembers incense" (p); that offers it as a memorial of mercies, and by way of thankfulness for them, as if he gave thanks to an idol, which is nothing, and vanity and vexation in the world; sacrifices of such kind, be they what they will, are reckoned no other than as idolatry and will worship:
yea, they have chosen their own ways: which were evil, and opposite to the ways of God, especially to the way of salvation by Christ; they gave heed to the traditions of the elders; continued the service of the ceremonial law; and set up their own righteousness, in opposition to the doctrines, ordinances, sacrifice, and righteousness of Christ:
and their soul delighteth in their abominations: things which were abominable unto God; as were their traditions, which were preferred to the word of God, and by which they made it void; and their sacrifices being offered up contrary to his will, and with a wicked mind; and their righteousness being imperfect, and trusted in, to the neglect and contempt of the righteousness of his Son.
(p) , , Sept.; "qui recordatur thuris", V. L. Calvin, Vatablus; "memorans thus", Montanus.
John Wesley
66:3 He that, &c. - Solomon, Prov 15:8, gives a full commentary on the whole verse; The sacrifice of the wicked is an abomination to the Lord. As if - From hence it is plain, that the prophet is not here reflecting upon idolatrous worship, but formal worship: upon those who in a formality worshipped the true God, and by acts which he had appointed. God by the prophet declares, that these mens services were no more acceptable to him than murder, idolatry, or the most horrid profanation of his name. Own ways - They live as they lust. Delight - They take pleasure in their sins.
Robert Jamieson, A. R. Fausset and David Brown
66:3 God loathes even the sacrifices of the wicked (Is 1:11; Prov 15:8; Prov 28:9).
is as if--LOWTH not so well omits these words: "He that killeth an ox (presently after) murders a man" (as in Ezek 23:39). But the omission in the Hebrew of "is as if"--increases the force of the comparison. Human victims were often offered by the heathen.
dog's neck--an abomination according to the Jewish law (Deut 23:18); perhaps made so, because dogs were venerated in Egypt. He does not honor this abomination by using the word "sacrifice," but uses the degrading term, "cut off a dog's neck" (Ex 13:13; Ex 34:20). Dogs as unclean are associated with swine (Mt 7:6; 2Pet 2:22).
oblation--unbloody: in antithesis to "swine's blood" (Is 65:4).
burneth--Hebrew, "he who offereth as a memorial oblation" (Lev 2:2).
they have chosen--opposed to the two first clauses of Is 66:4 : "as they have chosen their own ways, &c., so I will choose their delusions.
66:466:4: Եւ ես առի ՚ի ձեռն զխաբէութիւնս նոցա, եւ ըստ մեղա՛ց նոցա հատուցից նոցա. զի կոչեցի զնոսա՝ եւ ո՛չ լուան ինձ, խօսեցայ՝ եւ ո՛չ անսացին. եւ արարին չա՛ր առաջի իմ, եւ զոր ո՛չն կամէի ընտրեցին[10337]։ [10337] Ոմանք. Եւ ես առից ՚ի ձեռն։
4 Ու ես պիտի բռնեմ նրանց խաբէութիւնները եւ հատուցեմ նրանց ըստ իրենց մեղքերի, որովհետեւ կանչեցի, բայց ինձ չլսեցին, խօսեցի, բայց ականջ չդրին, չարիք գործեցին իմ առաջ եւ ընտրեցին այն, ինչ ես չէի կամենում»:
4 Ես ալ անոնց թշուառութիւնները պիտի ընտրեմ Եւ այն բոլոր բաները, որոնցմէ կը վախնան, իրենց վրայ պիտի բերեմ։Վասն զի կանչեցի ու պատասխան տուող չեղաւ, Խօսեցայ ու մտիկ չըրին։Իմ առջեւս չարութիւն ըրին Եւ իմ չհաւնածս ընտրեցին»։
Եւ ես առից ի ձեռն [1030]զխաբէութիւնս նոցա, եւ [1031]ըստ մեղաց նոցա հատուցից նոցա``. զի կոչեցի զնոսա` եւ ոչ լուան ինձ, խօսեցայ` եւ ոչ անսացին. եւ արարին չար առաջի իմ, եւ զոր ոչն կամէի ընտրեցին:

66:4: Եւ ես առի ՚ի ձեռն զխաբէութիւնս նոցա, եւ ըստ մեղա՛ց նոցա հատուցից նոցա. զի կոչեցի զնոսա՝ եւ ո՛չ լուան ինձ, խօսեցայ՝ եւ ո՛չ անսացին. եւ արարին չա՛ր առաջի իմ, եւ զոր ո՛չն կամէի ընտրեցին[10337]։
[10337] Ոմանք. Եւ ես առից ՚ի ձեռն։
4 Ու ես պիտի բռնեմ նրանց խաբէութիւնները եւ հատուցեմ նրանց ըստ իրենց մեղքերի, որովհետեւ կանչեցի, բայց ինձ չլսեցին, խօսեցի, բայց ականջ չդրին, չարիք գործեցին իմ առաջ եւ ընտրեցին այն, ինչ ես չէի կամենում»:
4 Ես ալ անոնց թշուառութիւնները պիտի ընտրեմ Եւ այն բոլոր բաները, որոնցմէ կը վախնան, իրենց վրայ պիտի բերեմ։Վասն զի կանչեցի ու պատասխան տուող չեղաւ, Խօսեցայ ու մտիկ չըրին։Իմ առջեւս չարութիւն ըրին Եւ իմ չհաւնածս ընտրեցին»։
zohrab-1805▾ eastern-1994▾ western am▾
66:466:4 так и Я употреблю их обольщение и наведу на них ужасное для них: потому что Я звал, и не было отвечающего, говорил, и они не слушали, а делали злое в очах Моих и избирали то, что неугодно Мне.
66:4 κἀγὼ καγω and I ἐκλέξομαι εκλεγω select; choose τὰ ο the ἐμπαίγματα εμπαιγμα he; him καὶ και and; even τὰς ο the ἁμαρτίας αμαρτια sin; fault ἀνταποδώσω ανταποδιδωμι repay αὐτοῖς αυτος he; him ὅτι οτι since; that ἐκάλεσα καλεω call; invite αὐτοὺς αυτος he; him καὶ και and; even οὐχ ου not ὑπήκουσάν υπακουω listen to μου μου of me; mine ἐλάλησα λαλεω talk; speak καὶ και and; even οὐκ ου not ἤκουσαν ακουω hear καὶ και and; even ἐποίησαν ποιεω do; make τὸ ο the πονηρὸν πονηρος harmful; malignant ἐναντίον εναντιον next to; before μου μου of me; mine καὶ και and; even ἃ ος who; what οὐκ ου not ἐβουλόμην βουλομαι want ἐξελέξαντο εκλεγω select; choose
66:4 גַּם־ gam- גַּם even אֲנִ֞י ʔᵃnˈî אֲנִי i אֶבְחַ֣ר ʔevḥˈar בחר examine בְּ bᵊ בְּ in תַעֲלֻלֵיהֶ֗ם ṯaʕᵃlulêhˈem תַּעֲלוּלִים ill-treatment וּ û וְ and מְגֽוּרֹתָם֙ mᵊḡˈûrōṯām מְגֹורָה horror אָבִ֣יא ʔāvˈî בוא come לָהֶ֔ם lāhˈem לְ to יַ֤עַן yˈaʕan יַעַן motive קָרָ֨אתִי֙ qārˈāṯî קרא call וְ wᵊ וְ and אֵ֣ין ʔˈên אַיִן [NEG] עֹונֶ֔ה ʕônˈeh ענה answer דִּבַּ֖רְתִּי dibbˌartî דבר speak וְ wᵊ וְ and לֹ֣א lˈō לֹא not שָׁמֵ֑עוּ šāmˈēʕû שׁמע hear וַ wa וְ and יַּעֲשׂ֤וּ yyaʕᵃśˈû עשׂה make הָ hā הַ the רַע֙ rˌaʕ רַע evil בְּ bᵊ בְּ in עֵינַ֔י ʕênˈay עַיִן eye וּ û וְ and בַ va בְּ in אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] לֹֽא־ lˈō- לֹא not חָפַ֖צְתִּי ḥāfˌaṣtî חפץ desire בָּחָֽרוּ׃ ס bāḥˈārû . s בחר examine
66:4. unde et ego eligam inlusiones eorum et quae timebant adducam eis quia vocavi et non erat qui responderet locutus sum et non audierunt feceruntque malum in oculis meis et quae nolui elegeruntWherefore I also will choose their mockeries, and will bring upon them the things they feared: because I called, and there was none that would answer; I have spoken, and they heard not; and they have done evil in my eyes, and have chosen the things that displease me.
4. I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did that which was evil in mine eyes, and chose that wherein I delighted not.
66:4. Therefore, I also will choose their illusions, and I will lead over them the things that they feared. For I called, and there was no one who would respond. I have spoken, and they have not listened. And they have done evil in my eyes; and what I did not will, they have chosen.
66:4. I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before mine eyes, and chose [that] in which I delighted not.
I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before mine eyes, and chose [that] in which I delighted not:

66:4 так и Я употреблю их обольщение и наведу на них ужасное для них: потому что Я звал, и не было отвечающего, говорил, и они не слушали, а делали злое в очах Моих и избирали то, что неугодно Мне.
66:4
κἀγὼ καγω and I
ἐκλέξομαι εκλεγω select; choose
τὰ ο the
ἐμπαίγματα εμπαιγμα he; him
καὶ και and; even
τὰς ο the
ἁμαρτίας αμαρτια sin; fault
ἀνταποδώσω ανταποδιδωμι repay
αὐτοῖς αυτος he; him
ὅτι οτι since; that
ἐκάλεσα καλεω call; invite
αὐτοὺς αυτος he; him
καὶ και and; even
οὐχ ου not
ὑπήκουσάν υπακουω listen to
μου μου of me; mine
ἐλάλησα λαλεω talk; speak
καὶ και and; even
οὐκ ου not
ἤκουσαν ακουω hear
καὶ και and; even
ἐποίησαν ποιεω do; make
τὸ ο the
πονηρὸν πονηρος harmful; malignant
ἐναντίον εναντιον next to; before
μου μου of me; mine
καὶ και and; even
ος who; what
οὐκ ου not
ἐβουλόμην βουλομαι want
ἐξελέξαντο εκλεγω select; choose
66:4
גַּם־ gam- גַּם even
אֲנִ֞י ʔᵃnˈî אֲנִי i
אֶבְחַ֣ר ʔevḥˈar בחר examine
בְּ bᵊ בְּ in
תַעֲלֻלֵיהֶ֗ם ṯaʕᵃlulêhˈem תַּעֲלוּלִים ill-treatment
וּ û וְ and
מְגֽוּרֹתָם֙ mᵊḡˈûrōṯām מְגֹורָה horror
אָבִ֣יא ʔāvˈî בוא come
לָהֶ֔ם lāhˈem לְ to
יַ֤עַן yˈaʕan יַעַן motive
קָרָ֨אתִי֙ qārˈāṯî קרא call
וְ wᵊ וְ and
אֵ֣ין ʔˈên אַיִן [NEG]
עֹונֶ֔ה ʕônˈeh ענה answer
דִּבַּ֖רְתִּי dibbˌartî דבר speak
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
שָׁמֵ֑עוּ šāmˈēʕû שׁמע hear
וַ wa וְ and
יַּעֲשׂ֤וּ yyaʕᵃśˈû עשׂה make
הָ הַ the
רַע֙ rˌaʕ רַע evil
בְּ bᵊ בְּ in
עֵינַ֔י ʕênˈay עַיִן eye
וּ û וְ and
בַ va בְּ in
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
לֹֽא־ lˈō- לֹא not
חָפַ֖צְתִּי ḥāfˌaṣtî חפץ desire
בָּחָֽרוּ׃ ס bāḥˈārû . s בחר examine
66:4. unde et ego eligam inlusiones eorum et quae timebant adducam eis quia vocavi et non erat qui responderet locutus sum et non audierunt feceruntque malum in oculis meis et quae nolui elegerunt
Wherefore I also will choose their mockeries, and will bring upon them the things they feared: because I called, and there was none that would answer; I have spoken, and they heard not; and they have done evil in my eyes, and have chosen the things that displease me.
66:4. Therefore, I also will choose their illusions, and I will lead over them the things that they feared. For I called, and there was no one who would respond. I have spoken, and they have not listened. And they have done evil in my eyes; and what I did not will, they have chosen.
66:4. I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before mine eyes, and chose [that] in which I delighted not.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4: Так и Я употреблю их обольщение, и наведу на них ужасное для них... Пророк употребляет здесь свой излюбленный прием - говорит антитезой: поскольку вы думали найти удовольствие в таких бесплодных жертвах, переходящих почти в языческие "мерзости", постольку Я накажу вас, наведя на вас ужасное. Несколько загадочным представляется здесь смысл слов: "употреблю их обольщение". [В славянском переводе с 70-и: И Аз изберу поругания их и грехи их воздам им: яко звах их и не послушаша мене... Прим. ред. ] Судя по контексту, под "обольщением" правильнее всего здесь понимать то хвастливое, самодовольно-высокомерное настроение, в каком пребывали все эти мнимые законники, приносившие пустые и даже вредные жертвы, лишенные внутреннего, одухотворявшего их смысла. В таком случае фраза "употреблю их обольщение" будет равнозначна такой: "и ввиду их греховного закоснения, Я наведу на них ужасное". Под этим последним, т. е. "ужасным" можно разуметь или то внутреннее состояние духовной глухоты и слепоты, при котором Израиль, слыша, не слышал и, видя, не видал (о чем говорится и в последующем контексте) или же - те внешние бедствия, которые постигли этот народ (о чем шла речь в предыдущем контексте - 65:12).
Albert Barnes: Notes on the Bible - 1834
66:4: I also will choose their delusions - Margin, 'Devices.' The Hebrew word rendered here 'delusions' and 'devices' (תעלוּלים ta‛ ă lû lı̂ ym) properly denotes petulance, sauciness; and then vexation, adverse destiny, from עלל ‛ â lal, to do, to accomplish, to do evil, to maltreat. It is not used in the sense of delusions, or devices; and evidently here means the same as calamity or punishment. Compare the Hebrew in Lam 1:22. Lowth and Noyes render it, Calamities; though Jerome and the Septuagint understand it in the sense of illusions or delusions; the former rendering it, 'Illusiones, and the latter ἐμπαίγματα empaigmata - 'delusions.' The parallelism requires us to understand it of calamity, or something answering to 'fear,' or that which was dreaded; and the sense undoubtedly is, that God would choose out for them the kind of punishment which would be expressive of his sense of the evil of their conduct.
And will bring their fears upon them - That is, the punishment which they have so much dreaded, or which they had so much reason to apprehend.
Because when I called - (See the notes at Isa 65:12).
But they did evil before mine eyes - (See the notes at Isa 65:3).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
66:4: will choose: Kg1 22:19-23; Psa 81:12; Pro 1:31, Pro 1:32; Mat 24:24; Th2 2:10-12
delusions: or, devices
will bring: Pro 10:24
when I called: Isa 50:2, Isa 65:12; Pro 1:24; Jer 7:13; Mat 22:2-7
they did: Isa 65:3; Kg2 21:2, Kg2 21:6
Geneva 1599
66:4 I also will (e) choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spoke, they did not hear: but they did evil before my eyes, and chose [that] in which I delighted not.
(e) I will discover their wickedness and hypocrisy, with which they think to blind my eyes to all the world.
John Gill
66:4 I also will choose their delusions,.... Suffer them to approve and make choice of such persons that should delude and deceive them; as the Scribes and Pharisees, who were wolves in sheep's clothing, and through their appearance of sanctity deceived many, and by their long prayers devoured widows' houses; and as these false prophets, so likewise false Christs, many of which arose after the true Messiah was come, and was rejected by them, whom they embraced, and, by whom they were deluded and ruined, Mt 7:15.
and will bring their fears upon them; the things they feared; such as the sword, famine, and pestilence; and especially the Romans, who, they feared, would come and take away their place and nation, Jn 11:48,
because, when I called, none did answer; when I spake, they did not hear; that is, when Christ called unto the Jews, in the external ministry of the word, to come and hear him, they refused to come, nor would they suffer others to answer to this call, and hear him, and attend on his ministry; which rejection of him and his Gospel was the cause of their ruin:
but they did evil before mine eyes; openly and publicly to his face; blasphemed and contradicted his word, and despised his ordinances: and chose that in which I delighted not; their oral law, their legal sacrifices, and their own self-righteousness, as well as their immoralities.
John Wesley
66:4 Chuse - They have chosen to mock and delude me, I will chuse to suffer them to delude themselves; they have chosen to work wickedness, I will chuse the effect. Their fears - That is, the things which they feared. Did not hear - God accounts that those do not hear, who do not obey his will.
Robert Jamieson, A. R. Fausset and David Brown
66:4 delusions-- (Th2 2:11), answering to "their own ways" (Is 66:3; so Prov 1:31). However, the Hebrew means rather "vexations," "calamities," which also the parallelism to "fears" requires; "choose their calamities" means, "choose the calamities which they thought to escape by their own ways."
their fears--the things they feared, to avert which their idolatrous "abominations" (Is 66:3) were practised.
I called . . . none . . . answer--(See on Is 65:12; Is 65:24; Jer 7:13).
did . . . chose--not only did the evil deed, but did it deliberately as a matter of choice (Rom 1:32). "They chose that in which I delighted not"; therefore, "I will choose" that in which they delight not, the "calamities" and "fears" which they were most anxious to avert.
before mine eyes--(See on Is 65:3).
66:566:5: Լուարո՛ւք զպատգամս Տեառն, եւ որ դողայք ՚ի բանից նորա. խօսեցարո՛ւք եղբարք մեր ընդ ատելիս ձեր եւ ընդ գարշեցուցիչս. զի անուն Տեառն փառաւորեսցի՛, եւ երեւեսցի յուրախութեանն ձերում՝ եւ նոքա ամաչեսցեն[10338]։ [10338] Ոմանք. Զպատգամս Տեառն, որ դող՛՛։
5 Տիրոջ պատգամնե՛րը լսեցէք դուք, որ դողում էք նրա խօսքերից: Ո՛վ մեր եղբայրներ, խօսեցէ՛ք ձեր ատելիների եւ ձեզ զզուանք պատճառողների հետ, որպէսզի փառաւորուի Տիրոջ անունն ու այն յայտնուի ձեր ուրախութեան ժամին, եւ նրանք ամաչեն:
5 Տէրոջը խօսքին մտիկ ըրէք Ո՛վ անոր խօսքերէն դողացողներ.«Իմ անուանս համար ձեզ ատող Ու ձեզ անարգող ձեր եղբայրները ըսին՝‘Թող Տէրը փառաւորուի Ու ձեր ուրախութիւնը տեսնենք’Բայց անոնք պիտի ամչնան։
Լուարուք զպատգամս Տեառն որ դողայք ի բանից նորա. [1032]խօսեցարուք, եղբարք մեր, ընդ ատելիս ձեր եւ ընդ գարշեցուցիչս. զի անուն Տեառն փառաւորեսցի``, եւ երեւեսցի յուրախութեանն ձերում. եւ նոքա ամաչեսցեն:

66:5: Լուարո՛ւք զպատգամս Տեառն, եւ որ դողայք ՚ի բանից նորա. խօսեցարո՛ւք եղբարք մեր ընդ ատելիս ձեր եւ ընդ գարշեցուցիչս. զի անուն Տեառն փառաւորեսցի՛, եւ երեւեսցի յուրախութեանն ձերում՝ եւ նոքա ամաչեսցեն[10338]։
[10338] Ոմանք. Զպատգամս Տեառն, որ դող՛՛։
5 Տիրոջ պատգամնե՛րը լսեցէք դուք, որ դողում էք նրա խօսքերից: Ո՛վ մեր եղբայրներ, խօսեցէ՛ք ձեր ատելիների եւ ձեզ զզուանք պատճառողների հետ, որպէսզի փառաւորուի Տիրոջ անունն ու այն յայտնուի ձեր ուրախութեան ժամին, եւ նրանք ամաչեն:
5 Տէրոջը խօսքին մտիկ ըրէք Ո՛վ անոր խօսքերէն դողացողներ.«Իմ անուանս համար ձեզ ատող Ու ձեզ անարգող ձեր եղբայրները ըսին՝‘Թող Տէրը փառաւորուի Ու ձեր ուրախութիւնը տեսնենք’Բայց անոնք պիտի ամչնան։
zohrab-1805▾ eastern-1994▾ western am▾
66:566:5 Выслушайте слово Господа, трепещущие пред словом Его: ваши братья, ненавидящие вас и изгоняющие вас за имя Мое, говорят: >. Но они будут постыжены.
66:5 ἀκούσατε ακουω hear τὸ ο the ῥῆμα ρημα statement; phrase κυρίου κυριος lord; master οἱ ο the τρέμοντες τρεμω tremble τὸν ο the λόγον λογος word; log αὐτοῦ αυτος he; him εἴπατε επω say; speak ἀδελφοὶ αδελφος brother ἡμῶν ημων our τοῖς ο the μισοῦσιν μισεω hate ἡμᾶς ημας us καὶ και and; even βδελυσσομένοις βδελυσσω abominate; loathsome ἵνα ινα so; that τὸ ο the ὄνομα ονομα name; notable κυρίου κυριος lord; master δοξασθῇ δοξαζω glorify καὶ και and; even ὀφθῇ οραω view; see ἐν εν in τῇ ο the εὐφροσύνῃ ευφροσυνη celebration αὐτῶν αυτος he; him κἀκεῖνοι κακεινος that one too αἰσχυνθήσονται αισχυνω shame; ashamed
66:5 שִׁמְעוּ֙ šimʕˌû שׁמע hear דְּבַר־ dᵊvar- דָּבָר word יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH הַ ha הַ the חֲרֵדִ֖ים ḥᵃrēḏˌîm חָרֵד trembling אֶל־ ʔel- אֶל to דְּבָרֹ֑ו dᵊvārˈô דָּבָר word אָמְרוּ֩ ʔāmᵊrˌû אמר say אֲחֵיכֶ֨ם ʔᵃḥêḵˌem אָח brother שֹׂנְאֵיכֶ֜ם śōnᵊʔêḵˈem שׂנא hate מְנַדֵּיכֶ֗ם mᵊnaddêḵˈem נדה exclude לְמַ֤עַן lᵊmˈaʕan לְמַעַן because of שְׁמִי֙ šᵊmˌî שֵׁם name יִכְבַּ֣ד yiḵbˈaḏ כבד be heavy יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH וְ wᵊ וְ and נִרְאֶ֥ה nirʔˌeh ראה see בְ vᵊ בְּ in שִׂמְחַתְכֶ֖ם śimḥaṯᵊḵˌem שִׂמְחָה joy וְ wᵊ וְ and הֵ֥ם hˌēm הֵם they יֵבֹֽשׁוּ׃ yēvˈōšû בושׁ be ashamed
66:5. audite verbum Domini qui tremetis ad verbum eius dixerunt fratres vestri odientes vos et abicientes propter nomen meum glorificetur Dominus et videbimus in laetitia vestra ipsi autem confundenturHear the word of the Lord, you that tremble at his word: Your brethren that hate you, and cast you out for my name's sake, have said: Let the Lord be glorified, and we shall see in your joy: but they shall be confounded.
5. Hear the word of the LORD, ye that tremble at his word: Your brethren that hate you, that cast you out for my name’s sake, have said, Let the LORD be glorified, that we may see your joy; but they shall be ashamed.
66:5. Listen to the word of the Lord, you who tremble at his word. Your brothers, who hate you and who cast you out because of my name, have said: “Let the Lord be glorified, and we will see by your rejoicing.” But they themselves will be confounded.
66:5. Hear the word of the LORD, ye that tremble at his word; Your brethren that hated you, that cast you out for my name’s sake, said, Let the LORD be glorified: but he shall appear to your joy, and they shall be ashamed.
Hear the word of the LORD, ye that tremble at his word; Your brethren that hated you, that cast you out for my name' s sake, said, Let the LORD be glorified: but he shall appear to your joy, and they shall be ashamed:

66:5 Выслушайте слово Господа, трепещущие пред словом Его: ваши братья, ненавидящие вас и изгоняющие вас за имя Мое, говорят: <<пусть явит Себя в славе Господь, и мы посмотрим на веселье ваше>>. Но они будут постыжены.
66:5
ἀκούσατε ακουω hear
τὸ ο the
ῥῆμα ρημα statement; phrase
κυρίου κυριος lord; master
οἱ ο the
τρέμοντες τρεμω tremble
τὸν ο the
λόγον λογος word; log
αὐτοῦ αυτος he; him
εἴπατε επω say; speak
ἀδελφοὶ αδελφος brother
ἡμῶν ημων our
τοῖς ο the
μισοῦσιν μισεω hate
ἡμᾶς ημας us
καὶ και and; even
βδελυσσομένοις βδελυσσω abominate; loathsome
ἵνα ινα so; that
τὸ ο the
ὄνομα ονομα name; notable
κυρίου κυριος lord; master
δοξασθῇ δοξαζω glorify
καὶ και and; even
ὀφθῇ οραω view; see
ἐν εν in
τῇ ο the
εὐφροσύνῃ ευφροσυνη celebration
αὐτῶν αυτος he; him
κἀκεῖνοι κακεινος that one too
αἰσχυνθήσονται αισχυνω shame; ashamed
66:5
שִׁמְעוּ֙ šimʕˌû שׁמע hear
דְּבַר־ dᵊvar- דָּבָר word
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
הַ ha הַ the
חֲרֵדִ֖ים ḥᵃrēḏˌîm חָרֵד trembling
אֶל־ ʔel- אֶל to
דְּבָרֹ֑ו dᵊvārˈô דָּבָר word
אָמְרוּ֩ ʔāmᵊrˌû אמר say
אֲחֵיכֶ֨ם ʔᵃḥêḵˌem אָח brother
שֹׂנְאֵיכֶ֜ם śōnᵊʔêḵˈem שׂנא hate
מְנַדֵּיכֶ֗ם mᵊnaddêḵˈem נדה exclude
לְמַ֤עַן lᵊmˈaʕan לְמַעַן because of
שְׁמִי֙ šᵊmˌî שֵׁם name
יִכְבַּ֣ד yiḵbˈaḏ כבד be heavy
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
וְ wᵊ וְ and
נִרְאֶ֥ה nirʔˌeh ראה see
בְ vᵊ בְּ in
שִׂמְחַתְכֶ֖ם śimḥaṯᵊḵˌem שִׂמְחָה joy
וְ wᵊ וְ and
הֵ֥ם hˌēm הֵם they
יֵבֹֽשׁוּ׃ yēvˈōšû בושׁ be ashamed
66:5. audite verbum Domini qui tremetis ad verbum eius dixerunt fratres vestri odientes vos et abicientes propter nomen meum glorificetur Dominus et videbimus in laetitia vestra ipsi autem confundentur
Hear the word of the Lord, you that tremble at his word: Your brethren that hate you, and cast you out for my name's sake, have said: Let the Lord be glorified, and we shall see in your joy: but they shall be confounded.
66:5. Listen to the word of the Lord, you who tremble at his word. Your brothers, who hate you and who cast you out because of my name, have said: “Let the Lord be glorified, and we will see by your rejoicing.” But they themselves will be confounded.
66:5. Hear the word of the LORD, ye that tremble at his word; Your brethren that hated you, that cast you out for my name’s sake, said, Let the LORD be glorified: but he shall appear to your joy, and they shall be ashamed.
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
5-14. Новый отдел пророчественной речи, ободряющий тех из сынов Израиля, которые остались верны Господу и терпели за то поношение от своих же соплеменников, изменивших Ему.

Выслушайте слово Господа, трепещущие перед словом Его... Сопоставляя эти слова с раннейшим (2: ст.), мы видим, что здесь Господь обращается к праведным и верным сынам Израиля, чуждым духа высокомерия и гордыни, обуявшего большинство ослепленного народа.

Ненавидящие вас и изгоняющие вас за имя Мое... Достопримечательная пророчественвая деталь, что первыми гонителями новых христиан были представители старого иудейства (Деян 6:12: и др.). Таким исповедникам Христа обещается высокая награда и в заповедях блаженства: "блаженны вы, когда будут поносить вас и гнать, и всячески неправедно злословить за Меня" (Мф 5:11).

"Пусть явит Себя в славе Господь, и мы посмотрим на веселие ваше". Слова укоризны и насмешки, обращенные к верующим, - те же самые, которые влагал Исаия в гл. 5:19: в уста беззаконников и неверующих в начале своего пророческого служения: "пусть поспешит Господь... и мы увидим". Те же слова неверия от жестокого, змеиного сердца происходящие (Мф 15:19), мы слышали от первосвященников и книжников и фарисеев... "пусть сойдет с креста, и уверим в Него" (Мф 27:42-43; Мк 15:29-33; Лк 23:35; Властов - 422).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
5 Hear the word of the LORD, ye that tremble at his word; Your brethren that hated you, that cast you out for my name's sake, said, Let the LORD be glorified: but he shall appear to your joy, and they shall be ashamed. 6 A voice of noise from the city, a voice from the temple, a voice of the LORD that rendereth recompence to his enemies. 7 Before she travailed, she brought forth; before her pain came, she was delivered of a man child. 8 Who hath heard such a thing? who hath seen such things? Shall the earth be made to bring forth in one day? or shall a nation be born at once? for as soon as Zion travailed, she brought forth her children. 9 Shall I bring to the birth, and not cause to bring forth? saith the LORD: shall I cause to bring forth, and shut the womb? saith thy God. 10 Rejoice ye with Jerusalem, and be glad with her, all ye that love her: rejoice for joy with her, all ye that mourn for her: 11 That ye may suck, and be satisfied with the breasts of her consolations; that ye may milk out, and be delighted with the abundance of her glory. 12 For thus saith the LORD, Behold, I will extend peace to her like a river, and the glory of the Gentiles like a flowing stream: then shall ye suck, ye shall be borne upon her sides, and be dandled upon her knees. 13 As one whom his mother comforteth, so will I comfort you; and ye shall be comforted in Jerusalem. 14 And when ye see this, your heart shall rejoice, and your bones shall flourish like a herb: and the hand of the LORD shall be known toward his servants, and his indignation toward his enemies.
The prophet, having denounced God's judgments against a hypocritical nation, that made a jest of God's word and would not answer him when he called to them, here turns his speech to those that trembled at his word, to comfort and encourage them; they shall not be involved in the judgments that are coming upon their unbelieving nation. Ministers must distinguish thus, that, when they speak terror to the wicked, they may not make the hearts of the righteous sad. Bone Christiane, hoc nihil ad te--Good Christian, this is nothing to thee. The prophet, having assured those that tremble at God's word of a gracious look from him (v. 2), here brings them a gracious message from him. The word of God has comforts in store for those that by true humiliation for sin are prepared to receive them. There were those (v. 4) who, when God spoke, would not hear; but, if some will not, others sill. If the heart tremble at the word, the ear will be open to it. Now what is here said to them?
I. Let them know that God will plead their just but injured cause against their persecutors (v. 5): Your brethren that hated you said, Let the Lord be glorified. But he shall appear to your joy. This perhaps might have reference to the case of some of the Jews at their return out of captivity; but nothing like it appears in the history, and therefore it is rather to be referred to the first preachers and professors of the gospel among the Jews, to whose case it is very applicable. Observe, 1. How the faithful servants of God were persecuted: Their brethren hated them. The apostles were Jews by birth, and yet even in the cities of the Gentiles the Jews they met with there were their most bitter and implacable enemies and stirred up the Gentiles against them. The spouse complains (Cant. i. 6) that her mother's children were angry with her. Pilate upbraided our Lord Jesus with this, Thy own nation have delivered thee unto me, John xviii. 35. Their brethren, who should have loved them and encouraged them for their work's sake hated them, and cast them out of their synagogues, excommunicated them as if they had been the greatest blemishes, when they were really the greatest blessings, of their church and nation. This was a fruit of the old enmity in the seed of the serpent against the seed of the woman. Those that hated Christ hated his disciples, because they supported his kingdom and interest (John xv. 18), and they cast them out for his name's sake, because they were called by his name, and called upon his name, and laid out themselves to advance his name. Note, It is no new thing for church censures to be misapplied, and for her artillery, which was intended for her defence, to be turned against her best friends, by the treachery of her governors. And those that did this said, Let the Lord be glorified; they pretended conscience and a zeal for the honour of God and the church in it, and did it with all the formalities of devotion. Our Saviour explains this, and seems to have reference to it, John xvi. 2. They shall put you out of their synagogues, and whosoever kills you will think that he does God service. In nomine Domini incipit omne malum--In the name of the Lord commences evil of every kind. Or we may understand it as spoken in defiance of God: "You say God will be glorified in your deliverance; let him be glorified then; let him make speed and hasten his work (ch. v. 19); let him deliver him, seeing he delighted in him." Some take it to be the language of the profane Jews in captivity, bantering their brethren that hoped for deliverance, and ridiculing the expectations they often comforted themselves with, that God would shortly be glorified in it. They thus did what they could to shame the counsel of the poor, Ps. xiv. 6. 2. How they were encouraged under these persecutions: "Let your faith and patience hold out yet a little while; your enemies hate you and oppress you, your brethren hate you and cast you out, but your Father in heaven loves you, and will appear for you when no one else will or dare. His providence shall order things so as shall be for comfort to you; he shall appear for your joy and for the confusion of those that abuse you and trample on you; they shall be ashamed of their enmity to you." This was fulfilled when, upon the signals given of Jerusalem's approaching ruin, the Jews' hearts failed them for fear; but the disciples of Christ, whom they had hated and persecuted, lifted up their heads with joy, knowing that their redemption drew nigh, Luke xxi. 26, 28. Though God seem to hide himself, he will in due time show himself.
II. Let them know that God's appearances for them will be such as will make a great noise in the world (v. 6): There shall be a voice of noise from the city, from the temple. Some make it the joyful and triumphant voice of the church's friends, others the frightful lamenting voice of her enemies, surprised in the city, and fleeing in vain to the temple for shelter. These voices do but echo to the voice of the Lord, who is now rendering a recompence to his enemies; and those that will not hear him speaking this terror shall hear them returning the alarms of it in doleful shrieks. We may well think what a confused noise there was in the city and temple when Jerusalem, after a long siege, was at last taken by the Romans. Some think this prophecy was fulfilled in the prodigies that went before that destruction of Jerusalem, related by Josephus in his History of the Wars of the Jews (4.388 and 6.311), that the temple-doors flew open suddenly of their own accord, and the priests heard a noise of motion or shifting in the most holy place, and presently a voice, saying, Let us depart hence. And, some time after, one Jesus Bar-Annas went up and down the city, at the feast of tabernacles, continually crying, A voice from the east, a voice from the west, a voice from the four winds, a voice against Jerusalem and the temple, a voice against all this people.
III. Let them know that God will set up a church for himself in the world, which shall be abundantly replenished in a little time (v. 7): Before she travailed she brought forth. This is to be applied in the type to the deliverance of the Jews out of their captivity in Babylon, which was brought about very easily and silently, without any pain or struggle, such as was when they were brought out of Egypt; that was done by might and power (Deut. iv. 34), but this by the Spirit of the Lord of hosts, Zech. iv. 6. The man-child of the deliverance is rejoiced in, and yet the mother was never in labour for it; before her pain came she was delivered. This is altogether surprising, uncommon, and without precedent, unless in the story which the Egyptian midwives told of the Hebrew women (Exod. i. 19), that they were lively and were delivered ere the midwives came in unto them. But shall the earth be made to bring forth her fruits in one day? No, it is the work of some weeks in the spring to renew the face of the earth and cover it with its products. Some read this to the same purport with the next clause, Shall a land be brought forth in one day, or shall a nation be born at once? Is it to be imagined that a woman at one birth should bring children sufficient to people a country and that they should in an instant grow up to maturity? No; something like this was done in the creation; but God has since rested from all such works, and leaves second causes to produce their effects gradually. Nihil facit per saltum--He does nothing abruptly. Yet, in this case, as soon as Zion travailed she brought forth. Cyrus's proclamation was no sooner issued out than the captives were formed into a body and were ready to make the best of their way to their own land. And the reason is given (v. 9), because it is the Lord's doing; he undertakes it whose work is perfect. If he bring to the birth in preparing his people for deliverance, he will cause to bring forth in the accomplishment of the deliverance. When every thing is ripe and ready for their release, and the number of their months is accomplished, so that the children are brought to the birth, shall not I then give strength to bring forth, but leave mother and babe to perish together in the most miserable case? How will this agree with the divine pity? Shall I begin a work and not go through with it? How will that agree with the divine power and perfection? Am I he that causes to bring forth (so the following clause may be read) and shall I restrain her? Does God cause mankind, and all the species of living creatures, to propagate, and replenish the earth, and will he restrain Zion? Will he not make her fruitful in a blessed offspring to replenish the church? Or, Am I he that begat, and should I restrain from bringing forth? Did God beget the deliverance in his purpose and promise, and will he not bring it forth in the accomplishment and performance of it? But this was a figure of the setting up of the Christian church in the world, and the replenishing of that family with children which was to be named from Jesus Christ. When the Spirit was poured out, and the gospel went forth from Zion, multitudes were converted in a little time and with little pains compared with the vast product. The apostles, even before they travailed, brought forth, and the children born to Christ were so numerous, and so suddenly and easily produced, that they were rather like the dew from the morning's womb than like the son from the mother's womb, Ps. cx. 3. The success of the gospel was astonishing; that light, like the morning, strangely diffused itself till it took hold even of the ends of the earth. Cities and nations were born at once to Christ. The same day that the Spirit was poured out there were 3000 souls added to the church. And, when this glorious work was once begun, it was carried on wonderfully, beyond what could be imagined, so mightily grew the word of God and prevailed. He that brought to the birth in conviction of sin caused to bring forth in a thorough conversion to God.
IV. Let them know that their present sorrows shall shortly be turned into abundant joys, v. 10, 11. Observe, 1. How the church's friends are described; they are such as love her, and mourn with her and for her. Note, All that love God love Jerusalem; they love the church of God, and lay its interest very near their heart. They admire the beauty of the church, take pleasure in communion with it, and heartily espouse its cause. And those that have a sincere affection for the church have a cordial sympathy with her in all the cares and sorrows of her militant state. They mourn for her; all her grievances are their griefs; if Jerusalem be in distress, their harps are hung on the willow-trees. 2. How they are encouraged: Rejoice with her, and again and again I say, Rejoice. This intimates that Jerusalem shall have cause to rejoice; the days of her mourning shall be at an end, and she shall be comforted according to the time that she has been afflicted. It is the will of God that all her friends should join with her in her joys, for they shall share with her in those blessings that will be the matter of her joy. If we suffer with Christ and sorrow with his church, we shall reign with him and rejoice with her. We are here called, (1.) To bear our part in the church's praises: "Come, rejoice with her, rejoice for joy with her, rejoice greatly, rejoice and know why you rejoice, rejoice on the days appointed for public thanksgiving. You that mourned for her in her sorrows cannot but from the same principle rejoice with her in her joys." (2.) To take our part in the church's comforts. We must suck and be satisfied with the breasts of her consolation. The word of God, the covenant of grace (especially the promises of that covenant), the ordinances of God, and all the opportunities of attending on him and conversing with him, are the breasts, which the church calls and counts the breasts of her consolations, where her comforts are laid up, and whence by faith and prayer they are drawn. With her therefore we must suck from these breasts, by an application of the promises of God to ourselves and a diligent attendance on his ordinances; and with the consolations which are drawn hence we must be satisfied, and not be dissatisfied though we have ever so little of earthly comforts. It is the glory of the church that she has the Lord for her God, that to her pertain the adoption and the service of God; and with the abundance of this glory we must be delighted. We must take more pleasure in our relation to God and communion with him than in all the delights of the sons and daughters of men. Whatever is the glory of the church must be our glory and joy, particularly her purity, unity, and increase.
V. Let them know that he who gives them this call to rejoice will give them cause to do so and hearts to do so, v. 12-14.
1. He will give them cause to do so. For, (1.) They shall enjoy a long uninterrupted course of prosperity: I will extend, or am extending, peace to her (that is, all good to her) like a river that runs in a constant stream, still increasing till it be swallowed up in the ocean. The gospel brings with it, wherever it is received in its power, such peace as this, which shall go on like a river, supplying souls with all good and making them fruitful, as a river does the lands it passes through, such a river of peace as the springs of the world's comforts cannot send forth and the dams of the world's troubles cannot stop nor drive back nor its sand rack up, such a river of peace as will carry us to the ocean of boundless and endless bliss. (2.) There shall be large and advantageous additions made to them: The glory of the Gentiles shall come to them like a flowing stream. Gentiles converts shall come pouring into the church, and swell the river of her peace and prosperity; for they shall bring their glory with them; their wealth and honour, their power and interest, shall all be devoted to the service of God and employed for the good of the church: "Then shall you suck from the breasts of her consolations. When you see such crowding for a share in those comforts you shall be the more solicitous and the more vigorous to secure your share, not for fear of having the less for others coming in to partake of Christ" (there is no danger of that; he has enough for all and enough for each), "but their zeal shall provoke you to a holy jealousy." It is well when it does so, Rom. xi. 14; 2 Cor. ix. 2. (3.) God shall be glorified in all, and that ought to be more the matter of our joy than any thing else (v. 14): The hand of the Lord shall be known towards his servants, the protecting supporting hand of his almighty power, the supplying enriching hand of his inexhaustible goodness; the benefit which his servants have by both these shall be known to his glory as well as theirs. And, to make this the more illustrious, he will at the same time make known his indignation towards his enemies. God's mercy and justice shall both be manifested and for ever magnified.
2. God will not only give them cause to rejoice, but will speak comfort to them, will speak it to their hearts; and it is he only that can do that, and make it fasten there. See what he will do for the comfort of all the sons of Zion. (1.) Their country shall be their tender nurse: You shall be carried on her sides, under her arms, as little children are, and shall be dangled upon her knees, as darlings are, especially when they are weary and out of humour, and must be got to sleep. Those that are joined to the church must be treated thus affectionately. The great Shepherd gathers the lambs in his arms and carries them in his bosom, and so must the under-shepherds, that they may not be discouraged. Proselytes should be favourites. (2.) God will himself be their powerful comforter: As one whom his mother comforts, when he is sick or sore, or upon any account in sorrow, so will I comfort you; not only with the rational arguments which a prudent father uses, but with the tender affections and compassions of a loving mother, that bemoans her afflicted child when it has fallen and hurt itself, that she may quiet it and make it easy, or endeavours to pacify it after she has chidden it and fallen out with it (Jer. xxxi. 20): Since I spoke against him, my bowels are troubled for him; he is a dear son, he is a pleasant child. Thus the mother comforts. Thus you shall be comforted in Jerusalem, in the favours bestowed on the church, which you shall partake of, and in the thanksgivings offered by the church, which you shall concur with. (3.) They shall feel the blessed effects of this comfort in their own souls (v. 13): When you see this, what a happy state the church is restored to, not only your tongues and your countenances, but your hearts shall rejoice. This was fulfilled in the wonderful satisfaction which Christ's disciples had in the success of their ministry. Christ, with an eye to that, tells them (John xvi. 22), Your heart shall rejoice and your joy no man taketh from you. Then your bones, that were dried and withered (the marrow of them quite exhausted), shall recover a youthful strength and vigour and shall flourish like a herb. Divine comforts reach the inward man; they are marrow and moistening to the bones, Prov. iii. 8. The bones are the strength of the body; those shall be made to flourish with these comforts. The joy of the Lord will be your strength, Neh. viii. 10.
Adam Clarke: Commentary on the Bible - 1831
66:5: Your brethren that hated you - said "Say ye to your brethren that hate you" - The Syriac reads אמרו לאחיכם imru laacheychem; and so the Septuagint, Edit. Comp. ειπατε αδελφοις ὑμων· and MS. Marchal. has αδελφοις· and so Cyril and Procopius read and explain it. It is not easy to make sense of the reading of the Septuagint in the other editions; ειπατε αδελφοι ἡμων τοις μισουσιν ὑμας· but for ἡμων, our, MS. 1. D. 2 also has ὑμων, your.
Albert Barnes: Notes on the Bible - 1834
66:5: Hear the word of the Lord - This is an address to the pious and persecuted portion of the nation. It is designed for their consolation, and contains the assurance that Yahweh would appear in their behalf, and that they should be under his protecting care though they were cast out by their brethren. To whom this refers has been a question with expositors, and it is perhaps not possible to determine with certainty. Rosenmuller supposes that it refers to the pious whom the 'Jews and Benjaminites repelled from the worship of the temple.' Grotius supposes that it refers to those 'who favored Onias;' that is, in the time of Antiochus Epiphanes. Vitringa supposes that the address is to the apostles, disciples, and followers of the Lord Jesus; and that it refers to the persecution which would be excited against them by the Jewish people. This seems to me to be the most probable opinion:
1. Because the whole structure of the chapter (see the analysis) seems to refer to the period when the Messiah should appear.
2. Because the state of things described in this verse exactly accords with what occurred on the introduction of Christianity. They who embraced the Messiah were excommunicated and persecuted; and they who did it believed, or professed to believe, that they were doing it for the glory of God.
3. The promise that Yahweh would appear for their joy, and for the confusion of their foes, is one that had a clear fulfillment in his interposition in behalf of the persecuted church.
Your brethren that hated you - No hatred of others was ever more bitter than was that evinced by the Jews for those of their nation who embraced Jesus of Nazareth as the Messiah. If this refers to his time, then the language is plain. But to whatever time it refers, it describes a state of things where the pious part of the nation was persecuted and opposed by those who were their kinsmen according to the flesh.
That cast you out - The word used here is one that is commonly employed to denote excommunication or exclusion from the privileges connected with the public worship of God. It is language which will accurately describe the treatment which the apostles and the early diciples of the Redeemer received at the hand of the Jewish people (see Joh 16:2, and the Acts of the Apostles generally).
For my name's sake - This language closely resembles that which the Saviour used respecting his own disciples and the persecutions to which they would be exposed: 'But all these things will they do unto you for my name's sake, because they know not him that sent me' (Joh 15:21; compare Mat 10:22; Mat 24:9). I have no doubt that this refers to that period, and to those scenes.
Said, Let the Lord be glorified - That is, they profess to do it to honor God; or because they suppose that he requires it. Or it means, that even while they were engaged in this cruel persecution, and these acts of excommunicating their brethren, they professed to be serving God, and manifested great zeal in his cause. This has commonly been the case with persecutors. The most malignant and cruel persecutions of the friends of God have been originated under the pretext of great zeal in his service, and with a professed desire to honor his name. So it was with the Jews when they crucified the Lord Jesus. So it is expressly said it would be when his disciples would be excommunicated and put to death Joh 16:2. So it was in fact in the persecutions excited by the Jews against the apostles and early Christians (see Act 6:13-14; Act 21:28-31). So it was in all the persecutions of the Waldenses by the Papists; in all the horrors of the Inquisition; in all the crimes of the Duke of Alva. So it was in the bloody reign of Mary; and so it has ever been in all ages and in all countries where Christians have been persecuted. The people of God have suffered most from those who have been conscientious persecutors; and the most malignant foes of the church have been found in the church, persecuting true Christians under great pretence of zeal for the purity of religion. It is no evidence of piety that a man is full of conscientious zeal against those whom he chooses to regard as heretics. And it should always be regarded as proof of a bad heart, and a bad cause, when a man endeavors to inflict pain and disgrace on others, on account of their religious opinions, under pretence of great regard for the honor of God.
But he shall appear to your joy - The sense is, that God would manifest himself to his people as their vindicator, and would ultimately rescue them from their persecuting foes. If this is applied to Christians, it means that the cause in which they were engaged would triumph. This has been the case in all persecutions. The effect has always been the permanent triumph and estalishment of the cause that was persecuted.
And they shall be ashamed - How true this has been of the Jews that persecuted the early Christians! How entirely were they confounded and overwhelmed! God established permanently the persecuted; he scattered the persecutors to the ends of the earth!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
66:5: ye that: Isa 66:2; Pro 13:13; Jer 36:16, Jer 36:23-25
Your: Psa 38:20; Sol 1:6; Mat 5:10-12, Mat 10:22; Luk 6:22, Luk 6:23; Joh 9:34; Joh 15:18-20, Joh 16:2; Act 26:9, Act 26:10; Th1 2:15, Th1 2:16; Jo1 3:13
Let: Isa 5:19
but: Act 2:33-47; Th2 1:6-10; Tit 2:13; Heb 9:28; Pe1 4:12-14
Carl Friedrich Keil and Franz Delitzsch
66:5
From the heathenish majority, with their ungodly hearts, the prophet now turns to the minority, consisting of those who tremble with reverential awe when they hear the word of God. They are called to hear how Jehovah will accept them in defiance of their persecutors. "Hear ye the word of Jehovah, ye that tremble at His word: your brethren that hate you, that thrust you from them for my name's sake, say, 'Let Jehovah get honour, that we may see your joy:' they will be put to shame." They that hate them are their own brethren, and (what makes the sin still greater) the name of Jehovah is the reason why they are hated by them. According to the accents, indeed (מנדיכם rebia, סמי pashta), the meaning would be, "your brethren say ... 'for my name's sake (i.e., for me = out of goodness and love to us) will Jehovah glorify Himself,' - then we shall see your joy, but - they will be put to shame." Rashi and other Jewish expositors interpret it in this or some similar way; but Rosenmller, Stier, and Hahn are the only modern Christian expositors, who have done so, following the precedent of earlier commentators, who regarded the accents as binding. Luther, however, very properly disregarded them. If סמי למען be taken in connection with יכבד, it gives only a forced sense, which disturbs the relation of all the clauses; whereas this is preserved in all respects in the most natural and connected manner if we combine שמי למען with מנדּיכם שׂנאיכם, as we must do, according to such parallels as Mt 24:9. נדּה from נר, to scare away or thrust away (Amos 6:3, with the object in the dative), corresponds to ἀφορίζειν in Lk 6:22 (compare Jn 16:22, "to put out of the synagogue"). The practice of excommunication, or putting under the ban (niddūi), reaches beyond the period of the Herodians (see Eduyoth v. 6),
(Note: Compare Wiesner: Der Bann in seiner gesch. Entwickelung auf dem Boden des Judenthums, 1864.)
at any rate as far back as the times succeeding the captivity; but in the passage before us it is quite sufficient to understand niddâh in the sense of a defamatory renunciation of fellowship. To the accentuators this שמי למען מנדיכם appeared quite unintelligible. They never considered that it had a confessional sense here, which certainly does not occur anywhere else: viz., "for my name's sake, which ye confess in word and deed." With unbelieving scorn they say to those who confess Jehovah, and believe in the word of the true redemption: Let Jehovah glorify Himself (lit. let Him be, i.e., show Himself, glorious = yikkâbēd, cf., Job 14:21), that we may thoroughly satisfy ourselves with looking at your joy. They regard their hope as deceptive, and the word of the prophet as fanaticism. These are they, who, when permission to return is suddenly given, will desire to accompany them, but will be disappointed, because they did not rejoice in faith before, and because, although they do now rejoice in that which is self-evident, they do this in a wrong way.
Geneva 1599
66:5 Hear the word of the LORD, ye that tremble at his (f) word; Your brethren that hated you, that cast you out for my name's sake, said, Let the LORD be glorified: but he shall appear to your joy, and they shall be ashamed.
(f) He encourages the faithful by promising to destroy their enemies, who pretended to be as brethren, but were hypocrites, and hated them that feared God.
John Gill
66:5 Hear the word of the Lord, ye that tremble at his word,.... This is said to the comfort of the believing Jews, who are thus described; See Gill on Is 66:2,
your brethren that hated you, that cast you out for my name's sake; as the unbelieving Jews, the Pharisees; and so Jarchi interprets it of the children of the Pharisee, that say, Depart, ye defiled; who were brethren to them that believed in Christ, by blood, by birth, by country, yet hated them, though without cause; as they did Christ, in whom they believed; and cast them out of their affections, and company, and conversation; out of their own houses, and out of the synagogues; excommunicated them from fellowship with them, and that for the sake of their believing in Christ, and professing his name; having made a law, that whoever confessed him should be put out of the synagogue, or excommunicated; and the word here used signifies that excommunication among the Jews called "niddui"; see Jn 15:19 these said,
let the Lord be glorified; that is, they pretended, by all this hatred of and aversion to those of their brethren that believed in Christ, and by their persecution of them, that all their desire and design were the glory of God, imagining that, in so doing, they did God good service; see Jn 16:2. R. Moses the priest (not the Egyptian, or Maimonides, as some commentators suggest) thinks the sense is, that these unbelievers complained, as if the Lord was "heavy" unto them, and imposed burdensome precepts and commands upon them they were not able to perform; and which, he says, is always the sense of the word when in this form; but Aben Ezra observes, that he forgot the passage in Job 14:21, where it is used in the sense of honour and glory. This sense Kimchi also takes notice of; but seems not to be the sense of the passage; and, were it so, it was a false suggestion of those unbelievers; for Christ's "yoke is easy, and his burden light", Mt 11:30, see Jn 6:60,
but he shall appear to your joy, and they shall be ashamed: that is, the Lord shall appear, either in a providential way, as he did for the Christians at Jerusalem, before the destruction of it; directing them to go out from thence, as they did, to a place called Pella, where they were safe, and had a sufficiency of good things; while the unbelieving Jews were closely besieged, and reduced to the greatest straits and miseries, and so to shame and confusion: or else this may respect the second coming, the glorious appearance of Christ, which will be to the joy of those believing Jews, and of all his people; since he will appear to their salvation, and they shall appear with him in glory, and see him as he is, Heb 9:28, and to the shame, confusion, and destruction of those that have pierced him, despised and rejected him, and persecuted his people, Rev_ 1:7.
John Wesley
66:5 You - That truly fear God. Your brethren - By nation. Cast you out - That cast you out of their synagogues, cast you out of their city, and some of you out of the world. For my names sake - For my sake; for your adherence to my law. Glorified - Thinking they did God good service, Jn 16:2.
Robert Jamieson, A. R. Fausset and David Brown
66:5 tremble at . . . word--the same persons as in Is 66:2, the believing few among the Jews.
cast you out for my name's sake--excommunicate, as if too polluted to worship with them (Is 65:5). So in Christ's first sojourn on earth (Mt 10:22; Jn 9:22, Jn 9:34; Jn 16:2; Jn 15:21). So it shall be again in the last times, when the believing shall be few (Lk 18:8).
Let the Lord be glorified--the mocking challenge of the persecutors, as if their violence towards you was from zeal for God. "Let the Lord show Himself glorious," namely, by manifesting Himself in your behalf; as the parallelism to, "He shall appear to your joy," requires (as in Is 5:19; compare Is 28:15; Is 57:4). So again Christ on the cross (Mt 27:42-43).
appear to your joy--giving you "joy" instead of your "rebuke" (Is 25:8-9).
66:666:6: Ձա՛յն բարբառոյ ՚ի քաղաքէ. ձա՛յն ՚ի տաճարէ. ձայն Տեառն հատուցանէ զհատուցումն հակառակորդաց.
6 Աղաղակի ձայն է հնչում քաղաքից, ձայն՝ տաճարից. Տիրոջ ձայնն է դա, որ պատժով է հատուցելու թշնամիներին:
6 Քաղաքէն աղաղակ մը, տաճարէն ձայն մը կու գայ, Տէրոջը ձայնը, որ իր թշնամիներուն վարձքը կը հատուցանէ։
Ձայն բարբառոյ ի քաղաքէ, ձայն ի տաճարէ, ձայն Տեառն որ հատուցանէ զհատուցումն [1033]հակառակորդաց:

66:6: Ձա՛յն բարբառոյ ՚ի քաղաքէ. ձա՛յն ՚ի տաճարէ. ձայն Տեառն հատուցանէ զհատուցումն հակառակորդաց.
6 Աղաղակի ձայն է հնչում քաղաքից, ձայն՝ տաճարից. Տիրոջ ձայնն է դա, որ պատժով է հատուցելու թշնամիներին:
6 Քաղաքէն աղաղակ մը, տաճարէն ձայն մը կու գայ, Տէրոջը ձայնը, որ իր թշնամիներուն վարձքը կը հատուցանէ։
zohrab-1805▾ eastern-1994▾ western am▾
66:666:6 Вот, шум из города, голос из храма, голос Господа, воздающего возмездие врагам Своим.
66:6 φωνὴ φωνη voice; sound κραυγῆς κραυγη cry; outcry ἐκ εκ from; out of πόλεως πολις city φωνὴ φωνη voice; sound ἐκ εκ from; out of ναοῦ ναος sanctuary φωνὴ φωνη voice; sound κυρίου κυριος lord; master ἀνταποδιδόντος ανταποδιδωμι repay ἀνταπόδοσιν ανταποδοσις recompense; rendering τοῖς ο the ἀντικειμένοις αντικειμαι oppose
66:6 קֹ֤ול qˈôl קֹול sound שָׁאֹון֙ šāʔôn שָׁאֹון roar מֵ mē מִן from עִ֔יר ʕˈîr עִיר town קֹ֖ול qˌôl קֹול sound מֵֽ mˈē מִן from הֵיכָ֑ל hêḵˈāl הֵיכָל palace קֹ֣ול qˈôl קֹול sound יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH מְשַׁלֵּ֥ם mᵊšallˌēm שׁלם be complete גְּמ֖וּל gᵊmˌûl גְּמוּל deed לְ lᵊ לְ to אֹיְבָֽיו׃ ʔōyᵊvˈāʸw איב be hostile
66:6. vox populi de civitate vox de templo vox Domini reddentis retributionem inimicis suisA voice of the people from the city, a voice from the temple, the voice of the Lord that rendereth recompense to his enemies.
6. A voice of tumult from the city, a voice from the temple, a voice of the LORD that rendereth recompence to his enemies.
66:6. A voice of the people from the city! A voice from the temple! The voice of the Lord repaying retribution to his enemies!
66:6. A voice of noise from the city, a voice from the temple, a voice of the LORD that rendereth recompence to his enemies.
A voice of noise from the city, a voice from the temple, a voice of the LORD that rendereth recompence to his enemies:

66:6 Вот, шум из города, голос из храма, голос Господа, воздающего возмездие врагам Своим.
66:6
φωνὴ φωνη voice; sound
κραυγῆς κραυγη cry; outcry
ἐκ εκ from; out of
πόλεως πολις city
φωνὴ φωνη voice; sound
ἐκ εκ from; out of
ναοῦ ναος sanctuary
φωνὴ φωνη voice; sound
κυρίου κυριος lord; master
ἀνταποδιδόντος ανταποδιδωμι repay
ἀνταπόδοσιν ανταποδοσις recompense; rendering
τοῖς ο the
ἀντικειμένοις αντικειμαι oppose
66:6
קֹ֤ול qˈôl קֹול sound
שָׁאֹון֙ šāʔôn שָׁאֹון roar
מֵ מִן from
עִ֔יר ʕˈîr עִיר town
קֹ֖ול qˌôl קֹול sound
מֵֽ mˈē מִן from
הֵיכָ֑ל hêḵˈāl הֵיכָל palace
קֹ֣ול qˈôl קֹול sound
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
מְשַׁלֵּ֥ם mᵊšallˌēm שׁלם be complete
גְּמ֖וּל gᵊmˌûl גְּמוּל deed
לְ lᵊ לְ to
אֹיְבָֽיו׃ ʔōyᵊvˈāʸw איב be hostile
66:6. vox populi de civitate vox de templo vox Domini reddentis retributionem inimicis suis
A voice of the people from the city, a voice from the temple, the voice of the Lord that rendereth recompense to his enemies.
66:6. A voice of the people from the city! A voice from the temple! The voice of the Lord repaying retribution to his enemies!
66:6. A voice of noise from the city, a voice from the temple, a voice of the LORD that rendereth recompence to his enemies.
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
6: Но они будут постыжены. Вот... голос из храма, Голос Господа, воздающего возмездие врагам Своим. Преследующие верных Господу и Его Мессии иудеев и злобно издевающиеся над ними будут жестоко посрамлены: знамение славы Господней, как источник высокой духовной радости, действительно, будет дано верным сынам Израиля и оно пристыдит глумящихся. Последние потерпят и еще более сильное прямое наказание от Господа, воздающего возмездие врагам своим, о чем подробнее говорится дальше (15-18: и 24: ст.), В словах данного пророчества о страшном шуме в городе и голосе, выходящем из храма, блаженный Иероним и многие другие толковники усматривают определенный намек на подобные факты из истории осады Иерусалима Титом, как она описана Иосифом Флавием (Иудейские войны, VI 5, § 3: и др.). Ближайшей параллелью к этому месту являются два стиха из 26: гл. - 11-й и 21-й.
Adam Clarke: Commentary on the Bible - 1831
66:6: A voice of noise from the city, a voice from the temple, a voice of the Lord - It is very remarkable that similar words were spoken by Jesus, son of Ananias, previously to the destruction of Jerusalem. See his very affecting history related by Josephus, War, B. vi., chap. v.
Albert Barnes: Notes on the Bible - 1834
66:6: A voice of noise from the city - That is, from the city of Jerusalem. The prophet sees in a vision a tumult in the city. He hears a voice that issues from the temple. His manner and language are rapid and hurried - such as a man would evince who should suddenly see a vast tumultuous assemblage, and hear a confused sound of many voices. There is also a remarkable abruptness in the whole description here. The preceding verse was calm and solemn. It was full of affectionate assurance of the divine favor to those whom the prophet saw to be persecuted. Here the scene suddenly changes. The vision passes to the agitating events which were occurring in the city and the temple, and to the great and sudden change which would be produced in the condition of the church of God. But to whom or what this refers has been a subject of considerable difference of opinion. Grotius understands it of the sound of triumph of Judas Maccabeus, and of his soldiers, rejoicing that the city was forsaken by Antiochus, and by the party of the Jews who adhered to him.
Rosenmuller understands it of the voice of God, who is seen by the prophet taking vengeance on his foes. There can be no doubt that the prophet, in vision, sees Yahweh taking recompence on his enemies - for that is expressly specified. Still it is not easy to determine the exact time referred to, or the exact scene which passes before the mind of the prophet. To me it seems probable that it is a scene that immediately preceded the rapid extension of the gospel, and the great and sudden increase of the church by the accession of the pagan world (see the following verses); and I would suggest, whether it is not a vision of the deeply affecting and agitating scenes when the temple and city were about to be destroyed by the Romans; when the voice of Yahweh would be heard in the city and at the temple, declaring the punishment which he would bring on those who had cast out and rejected the followers of the Messiah Isa 66:5; and when, as a result of this, the news of Salvation was to be rapidly spread throughout the pagan world.
This is the opinion, also, of Vitringa. The phrase rendered here 'a voice of noise' (שׁאון קול qô l shâ'ô n), means properly the voice of a tumultuous assemblage; the voice of a multitude. The word 'noise' (שׁאון shâ'ô n) is applied to a noise or roaring, as of waters Psa 65:8; or of a crowd or multitude of people Isa 5:14; Isa 42:4; Isa 24:8; and of war Amo 2:2; Hos 10:14. Here it seems probable that it refers to the confused clamor of war, the battle cry raised by soldiers attacking an army or a city; and the scene described is probably that when the Roman soldiers burst into the city, scaled the walls, and poured desolation through the capital.
A voice from the temple - That is, either the tumultous sound of war already having reached the temple; or the voice of Yahweh speaking from the temple, and commanding destruction on his foes. Vitringa supposes that it may mean the voice of Yahweh breaking forth from the temple, and commanding his foes to be slain. But to whichever it refers, it doubtless means that the sound of the tumult was not only around the city, but in it; not merely in the distant parts, but in the very midst, and even at the temple.
A voice of the Lord that rendereth recompence - Here we may observe:
1. That it is recompence taken on those who had cast out their brethren Isa 66:5.
2. It is vengeance taken within the city, and on the internal, not the external enemies.
3. It is vengeance taken in the midst of this tumult.
All this is a striking description of the scene when the city and temple were taken by the Roman armies. It was the vengeance taken on those who had cast out their brethren; it was the vengeance which was to precede the glorious triumph of truth and of the cause of the true religion.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
66:6: a voice of the Lord: Isa 34:8, Isa 59:18, Isa 65:5-7; Joe 3:7-16; Amos 1:2-2:16
Carl Friedrich Keil and Franz Delitzsch
66:6
The city and temple, to which they desire to go, are nothing more, so far as they are concerned, than the places from which just judgment will issue. "Sound of tumult from the city! Sound from the Temple! Sound of Jehovah, who repays His enemies with punishment." All three קול, to the second of which שׁאון must be supplied in thought, are in the form of interjectional exclamations (as in Is 52:8). In the third, however, we have omitted the note of admiration, because here the interjectional clause approximates very nearly to a substantive clause ("it is the sound of Jehovah"), as the person shouting announces here who is the originator and cause of the noise which was so enigmatical at first. The city and temple are indeed still lying in ruins as the prophet is speaking; but even in this state they both preserve the holiness conferred upon them. They are the places where Jehovah will take up His abode once more; and even now, at the point at which promise and fulfilment coincide, they are in the very process of rising again. A loud noise (like the tumult of war) proceeds from it. It is Jehovah, He who is enthroned in Zion and rules from thence (Is 31:9), who makes Himself heard in this loud noise (compare Joel 3:16 with the derivative passage in Amos 1:2); it is He who awards punishment or reckons retribution to His foes. In other cases גּמוּל (השׁהיב) שׁלּם generally means to repay that which has been worked out (what has been deserved; e.g., Ps 137:8, compare Is 3:11); but in Is 59:18 gemūl was the parallel word to chēmâh, and therefore, as in Is 35:4, it did not apply to the works of men, but to the retribution of the judge, just as in Jer 51:6, where it is used quite as absolutely. We have therefore rendered it "punishment;" "merited punishment" would express both sides of this double-sided word. By "His enemies," according to the context, we are to understand primarily the mass of the exiles, who were so estranged from God, and yet withal so full of demands and expectations.
Geneva 1599
66:6 (g) A voice of noise from the city, a voice from the temple, a voice of the LORD that rendereth recompence to his enemies.
(g) The enemies will shortly hear a more terrible voice, even fire and slaughter, seeing they would not hear the gentle voice of the prophets, who called them to repentance.
John Gill
66:6 A voice of noise from the city,.... From the city of Jerusalem, as the Targum; so Kimchi, who says, that in the days of the Messiah shall go out of Jerusalem the voice of noise concerning Gog and Magog: this indeed respects the days of the Messiah, but such as are now past, and a voice of crying in the city of Jerusalem, at, the taking and destruction of it by the Romans; when were heard from it the noisy voices of the Roman soldiers, triumphing and rejoicing at it, and the shrieks of the inhabitants, running about from place to place for shelter; so when destruction and desolation are come upon any place, a voice or a cry is said to come from it; see Jer 48:3,
a voice from the temple; either from heaven, as Aben Ezra; or rather from the temple at Jerusalem, of the priests there hindered from doing their service, and starving for want of sustenance; or of the people that fled thither for security, but forced from thence by the soldiers; and especially a voice of crying and lamentation was heard, when set on fire. Some illustrate this by what the priests heard in the temple a little before the destruction of it, a rustling and a noise like persons shifting and moving, and a voice in the holy of holies, saying, "let us go hence"; as also the words of Jesus the son of Ananus, a countryman, who went about uttering these words,
"a voice from the east, a voice from the west, a voice from the four winds, a voice against Jerusalem and against the temple, a voice against the bridegrooms and the brides, a voice against all the people:''
this he did before the war began, nor could he be persuaded to desist from it, but continued it afterwards; going on the walls of the city, saying,
"woe, woe to the city, and to the temple, and to the people, woe to myself also;''
and while he was speaking the last words, a stone, cast from a Roman engine, killed him, as Josephus (q) relates:
a voice of the Lord, that rendereth recompence to his enemies; for the Lord's voice was in all this, and his hand in the destruction of those people; it was according to his appointment, direction, and order, in righteous judgment for their sins, they being his implacable enemies, that would not have him to rule over them, Lk 19:14.
(q) De Bello Jud. I. 6. c. 5. sect. 3.
John Wesley
66:6 A voice - The expression of a prophetical extasy, as if he said, I hear a sad and affrighting noise; it comes not from the city only, but from the temple, wherein these formalists have so much gloried. There is a noise of soldiers slaying, and of the poor people shrieking or crying out. Of the Lord - A voice of the Lord, not in thunder, but that rendereth recompence to his enemies. Thus he seems to express the destruction of the Jews by the Roman armies, as a thing at that time doing.
Robert Jamieson, A. R. Fausset and David Brown
66:6 God, from Jerusalem and His "temple," shall take vengeance on the enemy (Ezek 43:1-8; Zech 12:2-3; Zech 14:3, Zech 14:19-21). The abrupt language of this verse marks the suddenness with which God destroys the hostile Gentile host outside: as Is 66:5 refers to the confounding of the unbelieving Jews.
voice of noise--that is, the Lord's loud-sounding voice (Ps 68:33; Ps 29:3-9; Th1 4:16).
66:766:7: եւ մինչչեւ՛ իցէ յղւոյն ծնեալ, եւ մինչչեւ՛ հասեալ իցեն ցաւք երկանց, ապրեցաւ եւ ծնաւ արո՛ւ[10339]։ [10339] Ոմանք. Մինչչեւ իցէ... եւ մինչչեւ իցեն հասեալ։
7 Քանի դեռ յղին չէր ծնել, քանի դեռ երկունքի ցաւերը չէին հասել, նա ազատուեց, եւ ծնուեց մի արու զաւակ:
7 Առանց ցաւ կրելու ծնաւ, Երկունքի ցաւը գալէ առաջ մանչ մը ծնաւ։
Մինչչեւ իցէ յղւոյն ծնեալ``, եւ մինչչեւ հասեալ իցեն ցաւք երկանց, [1034]ապրեցաւ եւ`` ծնաւ արու:

66:7: եւ մինչչեւ՛ իցէ յղւոյն ծնեալ, եւ մինչչեւ՛ հասեալ իցեն ցաւք երկանց, ապրեցաւ եւ ծնաւ արո՛ւ[10339]։
[10339] Ոմանք. Մինչչեւ իցէ... եւ մինչչեւ իցեն հասեալ։
7 Քանի դեռ յղին չէր ծնել, քանի դեռ երկունքի ցաւերը չէին հասել, նա ազատուեց, եւ ծնուեց մի արու զաւակ:
7 Առանց ցաւ կրելու ծնաւ, Երկունքի ցաւը գալէ առաջ մանչ մը ծնաւ։
zohrab-1805▾ eastern-1994▾ western am▾
66:766:7 Еще не мучилась родами, а родила; прежде нежели наступили боли ее, разрешилась сыном.
66:7 πρὶν πριν before ἢ η or; than τὴν ο the ὠδίνουσαν ωδινω have contractions τεκεῖν τικτω give birth; produce πρὶν πριν before ἐλθεῖν ερχομαι come; go τὸν ο the πόνον πονος pain τῶν ο the ὠδίνων ωδιν contraction ἐξέφυγεν εκφευγω escape καὶ και and; even ἔτεκεν τικτω give birth; produce ἄρσεν αρσην male
66:7 בְּ bᵊ בְּ in טֶ֥רֶם ṭˌerem טֶרֶם beginning תָּחִ֖יל tāḥˌîl חיל have labour pain, to cry יָלָ֑דָה yālˈāḏā ילד bear בְּ bᵊ בְּ in טֶ֨רֶם ṭˌerem טֶרֶם beginning יָבֹ֥וא yāvˌô בוא come חֵ֛בֶל ḥˈēvel חֵבֶל labour pains לָ֖הּ lˌāh לְ to וְ wᵊ וְ and הִמְלִ֥יטָה himlˌîṭā מלט escape זָכָֽר׃ zāḵˈār זָכָר male
66:7. antequam parturiret peperit antequam veniret partus eius peperit masculumBefore she was in labour, she brought forth; before her time came to be delivered, she brought forth a man child.
7. Before she travailed, she brought forth; before her pain came, she was delivered of a man child.
66:7. Before she was in labor, she gave birth. Before her time arrived for delivery, she gave birth to a male child.
66:7. Before she travailed, she brought forth; before her pain came, she was delivered of a man child.
Before she travailed, she brought forth; before her pain came, she was delivered of a man child:

66:7 Еще не мучилась родами, а родила; прежде нежели наступили боли ее, разрешилась сыном.
66:7
πρὶν πριν before
η or; than
τὴν ο the
ὠδίνουσαν ωδινω have contractions
τεκεῖν τικτω give birth; produce
πρὶν πριν before
ἐλθεῖν ερχομαι come; go
τὸν ο the
πόνον πονος pain
τῶν ο the
ὠδίνων ωδιν contraction
ἐξέφυγεν εκφευγω escape
καὶ και and; even
ἔτεκεν τικτω give birth; produce
ἄρσεν αρσην male
66:7
בְּ bᵊ בְּ in
טֶ֥רֶם ṭˌerem טֶרֶם beginning
תָּחִ֖יל tāḥˌîl חיל have labour pain, to cry
יָלָ֑דָה yālˈāḏā ילד bear
בְּ bᵊ בְּ in
טֶ֨רֶם ṭˌerem טֶרֶם beginning
יָבֹ֥וא yāvˌô בוא come
חֵ֛בֶל ḥˈēvel חֵבֶל labour pains
לָ֖הּ lˌāh לְ to
וְ wᵊ וְ and
הִמְלִ֥יטָה himlˌîṭā מלט escape
זָכָֽר׃ zāḵˈār זָכָר male
66:7. antequam parturiret peperit antequam veniret partus eius peperit masculum
Before she was in labour, she brought forth; before her time came to be delivered, she brought forth a man child.
66:7. Before she was in labor, she gave birth. Before her time arrived for delivery, she gave birth to a male child.
66:7. Before she travailed, she brought forth; before her pain came, she was delivered of a man child.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7-9: Еще не мучилась родами, а родила... разрешилась сыном. В настоящем и двух следующих за ним стихах описывается то самое знамение, которое даст Господь для торжества верующих и для посрамления неверующих: это именно необычайная быстрота рождения и многочисленность появление духовного потомства у Сиона. По обыкновенным законам чадорождения процесс этот проходит мучительно и долго; здесь же в один день, без всяких почти болей, Сион сразу рождает целый народ. Ясно, конечно, что это рождение - не плотское, а духовное, рождение водой и духом (Ин 3:1-8). Исполнение этого знамения можно видеть, как в частных случаях обращения в христианство целых тысяч народа под влиянием апостольской проповеди (Деян 2:41; 5:14: и др.), так и в общем факте необыкновенно быстрого и широкого распространения христианства. Значение этого образа особенно усиливается при сопоставлении его с контрастным - прежде, плотский Израиль сильно мучился, но ничего не рождал; теперь духовный Израиль не мучился, но родил многих сынов (26:18). Обстоятельные речи об этом многочисленном потомстве пророк Исаия уже не раз в своей книге вел и раньше (См. напр., 49:17-21: и 54:1: и др.). Блаженный Иероним останавливает внимание на том обстоятельстве, что пророк сначала говорит о рождении лишь одного Сына (7: ст. ), а затем - многих сынов, разумея под первым Самого Господа Иисуса Христа, а под вторыми - всех Его последователей.
Albert Barnes: Notes on the Bible - 1834
66:7: Before she travailed, she brought forth - That is, Zion. The idea here is, that there would be a great and sudden increase of her numbers. Zion is here represented, as it often is, as a female (see Isa 1:8), and as the mother of spiritual children (compare Isa 54:1; Isa 49:20-21). The particular idea here is, that the increase would be sudden - as if a child were born without the usual delay and pain of parturition. If the interpretation given of Isa 66:6 be correct, then this refers probably to the sudden increase of the church when the Messiah came, and to the great Rev_ivals of religion which attended the first preaching of the gospel. Three thousand were converted on a single day Acts 2, and the gospel was speedily propagated almost all over the known world. Vitringa supposes that it refers to the sudden conversion of the Gentiles, and their accession to the church.
She was delivered of a man child - Jerome understands this of the Messiah. who was descended from the Jewish church. Grotius supposes that the whole verse refers to Judas Maccabeus, and to the liberation of Judea under him before anyone could have hoped for it! Calvin (Commentary in loc.) supposes that the word male here, or manchild, denotes the manly or generous nature of those who should be converted to the church; that they would be vigorous and active, not effeminate and delicate (generosam prolem, non mollem aut effeminatam). Vitringa refers it to the character and rank of those who should be converted, and applies it particularly to Constantine, and to the illustrious philosophers, orators, and senators, who were early brought under the influence of the gospel. The Hebrew word probably denotes a male, or a man-child, and it seems to me that it is applied here to denote the character of the early converts to the Christian faith. They would not be feeble and effeminate; but vigorous, active, energetic. It may, perhaps, also be suggested, that, among the Orientals, the birth of a son was deemed of much more importance, and was regarded as much more a subject of congratulation than the birth of a female. If an allusion be had to that fact, then the idea is, that the increase of the church would be such as would be altogether a subject of exultation and joy.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
66:7: Isa 54:1; Gal 4:26; Rev 12:1-5
Carl Friedrich Keil and Franz Delitzsch
66:7
All of these fall victims to the judgment; and yet Zion is not left either childless or without population. "Before she travailed she brought forth; before pains came upon her, she was delivered of a boy. Who hath heard such a thing? Who hath seen anything like it? Are men delivered of a land in one day? or is a nation begotten at once? For Zion hath travailed, yea, hath brought forth her children. Should I bring to the birth, and not cause to bring forth? saith Jehovah: or should I, who cause to bring forth, shut it? saith thy God." Before Zion travaileth, before any labour pains come upon her (chēbhel with tzere), she has already given birth, or brought with ease into the world a male child (hı̄mlit like millēt, in Is 34:15, to cause to glide out). This boy, of whom she is delivered with such marvellous rapidity, is a whole land full of men, an entire nation. The seer exclaims with amazement, like Zion herself in Is 49:21, "who hath heard such a thing, or seen anything like it? is a land brought to the birth (hăyūchal followed by 'erets for hăthūchal, as in Gen 13:6; Is 9:18; Ges. 147), i.e., the population of a whole land (as in Judg 18:30), and that in one day, or a nation born all at once (yivvâlēd, with munach attached to the kametz, and metheg to the tzere)? This unheard-of event has taken place now, for Zion has travailed, yea, has also brought forth her children," - not one child, but her children, a whole people that calls her mother.
(Note: There is a certain similarity in the saying, with which a talmudic teacher roused up the sleepy scholars of the Beth ha-Midrash: "There was once a woman, who was delivered of 600,000 children in one day," viz., Jochebed, who, when she gave birth to Moses, brought 600,000 to the light of freedom (Ex 12:37).)
"For" (kı̄) presupposes the suppressed thought, that this unexampled event has now occurred: yâledâh follows châlâh with gam, because chı̄l signifies strictly parturire; yâl, parere. Zion, the mother, is no other than the woman of the sun in Rev 12; but the child born of her there is the shepherd of the nations, who proceeds from her at the end of the days, whereas here it is the new Israel of the last days; for the church, which is saved through all her tribulations, is both the mother of the Lord, by whom Babel is overthrown, and the mother of that Israel which inherits the promises, that the unbelieving mass have failed to obtain. Is 66:9 follows with an emphatic confirmation of the things promised. Jehovah inquires: "Should I create the delivery (cause the child to break through the matrix) and not the birth (both hiphil, causative), so that although the child makes an effort to pass the opening of the womb, it never comes to the light of day? Or should I be one to bring it to the birth, and then to have closed, viz., the womb, so that the word of bringing forth should remain ineffectual, when all that is required is the last effort to bring to the light the fruit of the womb?" From the expression "thy God," we see that the questions are addressed to Zion, whose faith they are intended to strengthen. According to Hofmann (Schriftbeweis, ii. 1, 149, 150), the future יאמר affirms what Jehovah will say, when the time for bringing forth arrives, and the perfect אמר what He is saying now: "Should I who create the bringing forth have shut up?" And He comforts the now barren daughter Zion (Is 54:1) with the assurance, that her barrenness is not meant to continue for ever. "The prediction," says Hofmann, "which is contained in ה יאמר, of the ultimate issue of the fate of Zion, is so far connected with the consolation administered for the time present, that she who is barren now is exhorted to anticipate the time when the former promise shall be fulfilled." But this change in the standpoint is artificial, and contrary to the general use of the expression ה יאמר elsewhere (see at Is 40:1). Moreover, the meaning of the two clauses, which constitute here as elsewhere a disjunctive double question in form more than in sense, really runs into one. The first member affirms that Jehovah will complete the bringing to the birth; the second, that He will not ultimately frustrate what He has almost brought to completion: an ego sum is qui parere faciat et (uterum) occluserim (occludam)? There is no other difference between יאמר and אמר, than that the former signifies the word of God which is sounding at the present moment, the latter the word that has been uttered and is resounding still. The prophetic announcement of our prophet has advanced so far, that the promised future is before the door. The church of the future is already like the fruit of the body ripe for the birth, and about to separate itself from the womb of Zion, which has been barren until now. The God by whom everything has been already so far prepared, will suddenly cause Zion to become a mother - a boy, viz., a whole people after Jehovah's own heart, will suddenly lie in her lap, and this new-born Israel, not the corrupt mass, will build a temple for Jehovah.
Geneva 1599
66:7 Before (h) she travailed, she brought forth; before her pain came, she was delivered of a male child.
(h) Meaning, that the restoration of the church would be so sudden and contrary to all men's opinions as when a woman is delivered before she looked for it, and without pain in travail.
John Gill
66:7 Before she travailed, she brought forth,.... That is, Zion, as appears from the following verse: lest it should be thought that the interest of Christ would be swallowed up and lost in the destruction of the Jews, this, and what follows, are said concerning the conversion of many of that people, both in the first times of the Gospel, and in the latter day, as well as concerning the calling of the Gentiles, and the uniting of both in one church state. Zion, or the church of God, is here compared to a pregnant woman, that brings forth suddenly and easily, without feeling any pain, or going through any travail, or having any birth throes; at least, feeling very little pain and travail, and having very few pangs, and those, as soon as they come, are gone, and an immediate delivery ensues:
before her pain came, she was delivered of a man child; like a woman before she is scarcely sensible of any pain; as soon as ever she perceives the least uneasiness of this kind, is delivered of a son, to her great joy, and the joy of all about her. This is to be understood, not of the sudden and easy deliverance of the Jews from the Babylonish captivity, by the proclamation of Cyrus, which occasioned great joy; much less of the birth of Christ, of the Virgin Mary at the inn, and in the stable, which is the sense of some Popish interpreters; much better do some Jewish writers interpret it of the birth and appearance of Christ, before the troubles of their nation came on; so the Targum,
"before distress comes to her, she shall be redeemed; and before trembling comes upon her, her King shall be revealed;''
that is, the King Messiah; and so some copies have it, according to Galatinus (r); who also makes mention of another exposition of this passage, by R. Moses Haddarsan, if it may be depended on,
"before he should be born that should bring Israel into the last captivity, the Redeemer should be born;''
that is, as he explains it, before the birth of Titus, who destroyed the temple and city of Jerusalem, the Messiah should be born; but the passage refers not to his natural but mystical birth, or the regeneration of a spiritual seed in his church; or of the conversion of the first Christians both in Judea and in the Gentile world; who were like a man child, strong and robust, able to bear and did endure great hardships for the sake of Christ, and do him much work and service, in which they persevered to the end; see Gal 4:26, as the first Christians did through various persecutions, until the times of Constantine, by whom they were delivered from them, and who is prophesied of as the church's man child, as in Rev_ 12:2.
(r) De Arcan. Cathol. Ver. I. 4. c. 11. p. 219.
John Wesley
66:7 Before - The whole verse is expressive of a great and sudden salvation, which God would work for his church, like the delivery of a woman, and that of a man - child, before her travail, and without pain. Doubtless it refers to the coming of Christ, and the sudden propagation of the gospel.
Robert Jamieson, A. R. Fausset and David Brown
66:7 she--Zion.
Before . . . travailed . . . brought forth--The accession of numbers, and of prosperity to her, shall be sudden beyond all expectation and unattended with painful effort (Is 54:1, Is 54:4-5). Contrast with this case of the future Jewish Church the travail-pains of the Christian Church in bringing forth "a man child" (Rev_ 12:2, Rev_ 12:5). A man child's birth is in the East a matter of special joy, while that of a female is not so; therefore, it here means the manly sons of the restored Jewish Church, the singular being used collectively for the plural: or the many sons being regarded as one under Messiah, who shall then be manifested as their one representative Head.
66:866:8: Ո՞ լուաւ, ո՞ ետես այսպիսի ինչ. եթէ երկնեաց երկիր ՚ի միում աւուր, եւ ծնաւ ազգ մի ողջոյն միանգամայն. զի երկնեաց Սիովն, եւ ծնա՛ւ զմանկունս իւր։
8 Ո՞վ է լսել, ո՞վ է տեսել այսպիսի բան, որ երկիրը մէկ օրում ծննդաբերի, եւ միանգամից մի ամբողջ ազգ ծնուի. քանզի Սիոնը երկունքի ցաւով բռնուեց եւ ծնեց իր մանուկներին:
8 Ո՞վ լսեց այսպիսի բան մը, ո՞վ տեսաւ նման բան։Միթէ երկիր մէկ օրուան մէ՞ջ կը ծնի, Կամ ազգ մը մէկ անգամէ՞ն ծնաւ։Քանզի Սիօն հազիւ երկունք քաշեց երբ իր տղաքները ծնաւ։
Ո՞ լուաւ, ո՞ ետես այսպիսի ինչ, եթէ երկնեաց երկիր ի միում աւուր, եւ ծնաւ ազգ մի ողջոյն միանգամայն. զի երկնեաց Սիոն եւ ծնաւ զմանկունս իւր:

66:8: Ո՞ լուաւ, ո՞ ետես այսպիսի ինչ. եթէ երկնեաց երկիր ՚ի միում աւուր, եւ ծնաւ ազգ մի ողջոյն միանգամայն. զի երկնեաց Սիովն, եւ ծնա՛ւ զմանկունս իւր։
8 Ո՞վ է լսել, ո՞վ է տեսել այսպիսի բան, որ երկիրը մէկ օրում ծննդաբերի, եւ միանգամից մի ամբողջ ազգ ծնուի. քանզի Սիոնը երկունքի ցաւով բռնուեց եւ ծնեց իր մանուկներին:
8 Ո՞վ լսեց այսպիսի բան մը, ո՞վ տեսաւ նման բան։Միթէ երկիր մէկ օրուան մէ՞ջ կը ծնի, Կամ ազգ մը մէկ անգամէ՞ն ծնաւ։Քանզի Սիօն հազիւ երկունք քաշեց երբ իր տղաքները ծնաւ։
zohrab-1805▾ eastern-1994▾ western am▾
66:866:8 Кто слыхал таковое? кто видал подобное этому? возникала ли страна в один день? рождался ли народ в один раз, как Сион, едва начал родами мучиться, родил сынов своих?
66:8 τίς τις.1 who?; what? ἤκουσεν ακουω hear τοιοῦτο τοιουτος such; such as these καὶ και and; even τίς τις.1 who?; what? ἑώρακεν οραω view; see οὕτως ουτως so; this way ἦ η or; than ὤδινεν ωδινω have contractions γῆ γη earth; land ἐν εν in μιᾷ εις.1 one; unit ἡμέρᾳ ημερα day ἢ η or; than καὶ και and; even ἐτέχθη τικτω give birth; produce ἔθνος εθνος nation; caste εἰς εις into; for ἅπαξ απαξ once ὅτι οτι since; that ὤδινεν ωδινω have contractions καὶ και and; even ἔτεκεν τικτω give birth; produce Σιων σιων Siōn; Sion τὰ ο the παιδία παιδεια discipline αὐτῆς αυτος he; him
66:8 מִֽי־ mˈî- מִי who שָׁמַ֣ע šāmˈaʕ שׁמע hear כָּ kā כְּ as זֹ֗את zˈōṯ זֹאת this מִ֤י mˈî מִי who רָאָה֙ rāʔˌā ראה see כָּ kā כְּ as אֵ֔לֶּה ʔˈēlleh אֵלֶּה these הֲ hᵃ הֲ [interrogative] י֤וּחַל yˈûḥal חיל have labour pain, to cry אֶ֨רֶץ֙ ʔˈereṣ אֶרֶץ earth בְּ bᵊ בְּ in יֹ֣ום yˈôm יֹום day אֶחָ֔ד ʔeḥˈāḏ אֶחָד one אִם־ ʔim- אִם if יִוָּ֥לֵֽד yiwwˌālˈēḏ ילד bear גֹּ֖וי gˌôy גֹּוי people פַּ֣עַם pˈaʕam פַּעַם foot אֶחָ֑ת ʔeḥˈāṯ אֶחָד one כִּֽי־ kˈî- כִּי that חָ֛לָה ḥˈālā חיל have labour pain, to cry גַּם־ gam- גַּם even יָלְדָ֥ה yālᵊḏˌā ילד bear צִיֹּ֖ון ṣiyyˌôn צִיֹּון Zion אֶת־ ʔeṯ- אֵת [object marker] בָּנֶֽיהָ׃ bānˈeʸhā בֵּן son
66:8. quis audivit umquam tale et quis vidit huic simile numquid parturiet terra in die una aut parietur gens simul quia parturivit et peperit Sion filios suosWho hath ever heard such a thing? and who hath seen the like to this? shall the earth bring forth in one day? or shall a nation be brought forth at once, because Sion hath been in labour, and hath brought forth her children?
8. Who hath heard such a thing? who hath seen such things? Shall a land be born in one day? shall a nation be brought forth at once? for as soon as Zion travailed, she brought forth her children.
66:8. Who has ever heard of such a thing? And who has seen anything like this? Will the earth give birth in one day? Or will a nation be born all at once? For Zion has been in labor, and she has given birth to her sons.
66:8. Who hath heard such a thing? who hath seen such things? Shall the earth be made to bring forth in one day? [or] shall a nation be born at once? for as soon as Zion travailed, she brought forth her children.
Who hath heard such a thing? who hath seen such things? Shall the earth be made to bring forth in one day? [or] shall a nation be born at once? for as soon as Zion travailed, she brought forth her children:

66:8 Кто слыхал таковое? кто видал подобное этому? возникала ли страна в один день? рождался ли народ в один раз, как Сион, едва начал родами мучиться, родил сынов своих?
66:8
τίς τις.1 who?; what?
ἤκουσεν ακουω hear
τοιοῦτο τοιουτος such; such as these
καὶ και and; even
τίς τις.1 who?; what?
ἑώρακεν οραω view; see
οὕτως ουτως so; this way
η or; than
ὤδινεν ωδινω have contractions
γῆ γη earth; land
ἐν εν in
μιᾷ εις.1 one; unit
ἡμέρᾳ ημερα day
η or; than
καὶ και and; even
ἐτέχθη τικτω give birth; produce
ἔθνος εθνος nation; caste
εἰς εις into; for
ἅπαξ απαξ once
ὅτι οτι since; that
ὤδινεν ωδινω have contractions
καὶ και and; even
ἔτεκεν τικτω give birth; produce
Σιων σιων Siōn; Sion
τὰ ο the
παιδία παιδεια discipline
αὐτῆς αυτος he; him
66:8
מִֽי־ mˈî- מִי who
שָׁמַ֣ע šāmˈaʕ שׁמע hear
כָּ כְּ as
זֹ֗את zˈōṯ זֹאת this
מִ֤י mˈî מִי who
רָאָה֙ rāʔˌā ראה see
כָּ כְּ as
אֵ֔לֶּה ʔˈēlleh אֵלֶּה these
הֲ hᵃ הֲ [interrogative]
י֤וּחַל yˈûḥal חיל have labour pain, to cry
אֶ֨רֶץ֙ ʔˈereṣ אֶרֶץ earth
בְּ bᵊ בְּ in
יֹ֣ום yˈôm יֹום day
אֶחָ֔ד ʔeḥˈāḏ אֶחָד one
אִם־ ʔim- אִם if
יִוָּ֥לֵֽד yiwwˌālˈēḏ ילד bear
גֹּ֖וי gˌôy גֹּוי people
פַּ֣עַם pˈaʕam פַּעַם foot
אֶחָ֑ת ʔeḥˈāṯ אֶחָד one
כִּֽי־ kˈî- כִּי that
חָ֛לָה ḥˈālā חיל have labour pain, to cry
גַּם־ gam- גַּם even
יָלְדָ֥ה yālᵊḏˌā ילד bear
צִיֹּ֖ון ṣiyyˌôn צִיֹּון Zion
אֶת־ ʔeṯ- אֵת [object marker]
בָּנֶֽיהָ׃ bānˈeʸhā בֵּן son
66:8. quis audivit umquam tale et quis vidit huic simile numquid parturiet terra in die una aut parietur gens simul quia parturivit et peperit Sion filios suos
Who hath ever heard such a thing? and who hath seen the like to this? shall the earth bring forth in one day? or shall a nation be brought forth at once, because Sion hath been in labour, and hath brought forth her children?
66:8. Who has ever heard of such a thing? And who has seen anything like this? Will the earth give birth in one day? Or will a nation be born all at once? For Zion has been in labor, and she has given birth to her sons.
66:8. Who hath heard such a thing? who hath seen such things? Shall the earth be made to bring forth in one day? [or] shall a nation be born at once? for as soon as Zion travailed, she brought forth her children.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
66:8: Who hath seen "And who hath seen" - Twenty MSS., (four ancient), of Kennicott's, and twenty-nine of De Rossi's, and two ancient of my own, and the two oldest editions, with two others, have ומי umi, adding the conjunction ו vau; and so read all the ancient versions. And who hath seen?
Albert Barnes: Notes on the Bible - 1834
66:8: Who hath heard such a thing? - Of a birth so sudden. Usually in childbirth there are the pains of protracted parturition. The earth brings forth its productions gradually and slowly. Nations rise by degrees, and are long in coming to maturity. But here is such an event as if the earth should in a day be covered with a luxurious vegetation, or as if a nation should spring at once into being. The increase in the church would be as great and wonderful as if these changes were to occur in a moment.
Shall the earth be made to bring forth in one day? - That is, to produce its grass, and flowers, and fruit, and trees. The idea is, that it usually requires much longer time for it to mature its productions. The germ does not start forth at once; the flower, the fruit, the yellow harvest, and the lofty tree are not produced in a moment. Months and years are required before the earth would be covered with its luxuriant and beautiful productions But here would be an event as remarkable as if the earth should bring forth its productions in a single day.
Or shall a nation be born at once? - Such an event never has occurred. A nation is brought into existence by degrees. Its institutions are matured gradually, and usually by the long process of years. But here is an event as remarkable as if a whole nation should be born at once, and stand before the world, mature in its laws, its civil institutions, and in all that constitutes greatness. In looking for the fulfillment of this, we naturally turn the attention to the rapid progress of the gospel in the times of the apostles, when events occurred as sudden and as remarkable as if the earth, after the desolation of winter or of a drought, should be covered with rich luxuriance in a day, or as if a whole nation should start into existence, mature in all its institutions, in a moment. But there is no reason for limiting it to that time. Similar sudden changes are to be expected still on the earth; and I see no reason why this should not be applied to the spread of the gospel in pagan lands, and why we should not yet look for the rapid propagation of Christianity in a manner as surprising and wonderful as would be such an instantaneous change in the appearance of the earth, or such a sudden birth of a kingdom.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
66:8: hath heard: Isa 64:4; Co1 2:9
shall a nation: Isa 49:20-22; Act 2:41, Act 4:4, Act 21:20; Rom 15:18-21
Geneva 1599
66:8 Who hath heard such a thing? who hath seen such things? Shall the earth be made to bring forth in one (i) day? [or] shall a nation be born at once? for as soon as Zion travailed, she brought forth her children.
(i) This will pass the capacity of man to see such a multitude that will come up at once, meaning under the preaching of the gospel of which they who came out of Babylon were a sign.
John Gill
66:8 Who hath heard such a thing? who hath seen such things?.... Such numerous conversions, as after related; suggesting that they were wonderful and surprising, unheard of, what had never been seen in the world before, and which were amazing and astonishing to the church herself; see Is 49:21,
shall the earth be made to bring forth in one day? as if it was said the thing about to be related was as wonderful as if all the women in the world should bring forth their children in one day, or bring forth as many at once as would fill the whole earth; or as surprising as if the earth should all at once send out its herbs, plants, and trees, as it did on the third day of the creation, Gen 1:11 which now gradually spring up, some in one month, and some in another, and some are months in their production:
or shall a nation be born at once? was ever such a thing heard of? yet this will be the case of the Jews in the latter day, when they shall be all converted and saved; and which shall be done suddenly and at once; see Hos 1:10, of which the conversion of them, in the first times of the Gospel, was an earnest and pledge, when three thousand were convinced, converted, and regenerated, in one day, under one sermon; and at another time, under the word, two thousand, if not five thousand: thus Christ had,
from the womb of the morning, or at the first break of the Gospel day, "the dew of his youth", or numbers of souls born again to him, like the drops of the morning dew; see Acts 2:41,
for as soon as Zion travailed she brought forth her children; this shows that the preceding verse must be understood of some travail and pain, though comparatively little, and so soon over, that it was as if none; and this is to be understood of the pains which Gospel ministers take in preaching the word, which is the means of regeneration, and they the instruments of it; and so are called fathers, who through the Gospel beget souls to Christ; and of their anxious concern for the conversion of sinners, and the formation of Christ in them, which is called a travailing in birth; see 1Pet 1:23, Rom 8:22 and it may also design the earnest prayers of the church and its members, striving and wrestling with God, being importunate with him, that the word preached might be useful for the good of souls; and particularly their earnest and fervent prayers for the conversion of the Jews, which will soon be brought about, when a spirit of grace and supplication is not only poured on them, but upon the saints in general, to pray fervently and earnestly for it.
John Wesley
66:8 For - As soon as the voice of the gospel put the church of the Jews into her travail, in Christ's and the Apostles time, it presently brought forth.
Robert Jamieson, A. R. Fausset and David Brown
66:8 earth--rather, to suit the parallelism, "is a country (put for the people in it) brought forth in one day?" [LOWTH]. In English Version it means, The earth brings forth its productions gradually, not in one day (Mk 4:28).
at once--In this case, contrary to the usual growth of the nations by degrees, Israel starts into maturity at once.
for--rather, "is a nation born at once, that Zion has, so soon as she travailed, brought forth?" [MAURER].
66:966:9: Ե՛ս ետու քեզ զյոյսդ զայդ, եւ դու ո՛չ յիշեցեր զիս՝ ասէ Տէր. ո՞չ ապաքէն զամուլն եւ զծննդականն ե՛ս արարի՝ ասէ Աստուած քո[10340]։ [10340] Ոմանք. Ասէ Տէր Աստուած քո։
9 «Ե՛ս տուեցի քեզ այդ յոյսը, բայց դու ինձ չյիշեցիր, -ասում է Տէրը. - մի՞թէ ես չստեղծեցի ամուլին եւ ծննդկանին», - ասում է քո Աստուածը:
9 ‘Ես որ ծնանելու վայրկեանը կը բերեմ, Ծնանիլ պիտի չտա՞մ’, կ’ըսէ Տէրը.‘Ես որ յղանալ կ’արտօնեմ, Արգանդը պիտի գոցե՞մ’, կ’ըսէ քու Աստուածդ։
Ես [1035]ետու քեզ զյոյսդ զայդ, եւ դու ոչ յիշեցեր զիս, ասէ Տէր. ո՞չ ապաքէն զամուլն եւ զծննդականն ես արարի``, ասէ Աստուած քո:

66:9: Ե՛ս ետու քեզ զյոյսդ զայդ, եւ դու ո՛չ յիշեցեր զիս՝ ասէ Տէր. ո՞չ ապաքէն զամուլն եւ զծննդականն ե՛ս արարի՝ ասէ Աստուած քո[10340]։
[10340] Ոմանք. Ասէ Տէր Աստուած քո։
9 «Ե՛ս տուեցի քեզ այդ յոյսը, բայց դու ինձ չյիշեցիր, -ասում է Տէրը. - մի՞թէ ես չստեղծեցի ամուլին եւ ծննդկանին», - ասում է քո Աստուածը:
9 ‘Ես որ ծնանելու վայրկեանը կը բերեմ, Ծնանիլ պիտի չտա՞մ’, կ’ըսէ Տէրը.‘Ես որ յղանալ կ’արտօնեմ, Արգանդը պիտի գոցե՞մ’, կ’ըսէ քու Աստուածդ։
zohrab-1805▾ eastern-1994▾ western am▾
66:966:9 Доведу ли Я до родов, и не дам родить? говорит Господь. Или, давая силу родить, заключу ли {утробу}? говорит Бог твой.
66:9 ἐγὼ εγω I δὲ δε though; while ἔδωκα διδωμι give; deposit τὴν ο the προσδοκίαν προσδοκια expectation ταύτην ουτος this; he καὶ και and; even οὐκ ου not ἐμνήσθης μιμνησκω remind; remember μου μου of me; mine εἶπεν επω say; speak κύριος κυριος lord; master οὐκ ου not ἰδοὺ ιδου see!; here I am ἐγὼ εγω I γεννῶσαν γενναω father; born καὶ και and; even στεῖραν στειρος barren ἐποίησα ποιεω do; make εἶπεν επω say; speak ὁ ο the θεός θεος God
66:9 הַ ha הֲ [interrogative] אֲנִ֥י ʔᵃnˌî אֲנִי i אַשְׁבִּ֛יר ʔašbˈîr שׁבר break וְ wᵊ וְ and לֹ֥א lˌō לֹא not אֹולִ֖יד ʔôlˌîḏ ילד bear יֹאמַ֣ר yōmˈar אמר say יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH אִם־ ʔim- אִם if אֲנִ֧י ʔᵃnˈî אֲנִי i הַ ha הַ the מֹּולִ֛יד mmôlˈîḏ ילד bear וְ wᵊ וְ and עָצַ֖רְתִּי ʕāṣˌartî עצר restrain אָמַ֥ר ʔāmˌar אמר say אֱלֹהָֽיִךְ׃ ס ʔᵉlōhˈāyiḵ . s אֱלֹהִים god(s)
66:9. numquid ego qui alios parere facio ipse non pariam dicit Dominus si ego qui generationem ceteris tribuo sterilis ero ait Dominus Deus tuusShall not I that make others to bring forth children, myself bring forth, saith the Lord? shall I, that give generation to others, be barren, saith the Lord thy God?
9. Shall I bring to the birth, and not cause to bring forth? saith the LORD: shall I that cause to bring forth shut ? saith thy God.
66:9. Will I, who causes others to give birth, not also give birth myself, says the Lord? Will I, who bestows generation upon others, be barren myself, says the Lord your God?
66:9. Shall I bring to the birth, and not cause to bring forth? saith the LORD: shall I cause to bring forth, and shut [the womb]? saith thy God.
Shall I bring to the birth, and not cause to bring forth? saith the LORD: shall I cause to bring forth, and shut [the womb]? saith thy God:

66:9 Доведу ли Я до родов, и не дам родить? говорит Господь. Или, давая силу родить, заключу ли {утробу}? говорит Бог твой.
66:9
ἐγὼ εγω I
δὲ δε though; while
ἔδωκα διδωμι give; deposit
τὴν ο the
προσδοκίαν προσδοκια expectation
ταύτην ουτος this; he
καὶ και and; even
οὐκ ου not
ἐμνήσθης μιμνησκω remind; remember
μου μου of me; mine
εἶπεν επω say; speak
κύριος κυριος lord; master
οὐκ ου not
ἰδοὺ ιδου see!; here I am
ἐγὼ εγω I
γεννῶσαν γενναω father; born
καὶ και and; even
στεῖραν στειρος barren
ἐποίησα ποιεω do; make
εἶπεν επω say; speak
ο the
θεός θεος God
66:9
הַ ha הֲ [interrogative]
אֲנִ֥י ʔᵃnˌî אֲנִי i
אַשְׁבִּ֛יר ʔašbˈîr שׁבר break
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
אֹולִ֖יד ʔôlˌîḏ ילד bear
יֹאמַ֣ר yōmˈar אמר say
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
אִם־ ʔim- אִם if
אֲנִ֧י ʔᵃnˈî אֲנִי i
הַ ha הַ the
מֹּולִ֛יד mmôlˈîḏ ילד bear
וְ wᵊ וְ and
עָצַ֖רְתִּי ʕāṣˌartî עצר restrain
אָמַ֥ר ʔāmˌar אמר say
אֱלֹהָֽיִךְ׃ ס ʔᵉlōhˈāyiḵ . s אֱלֹהִים god(s)
66:9. numquid ego qui alios parere facio ipse non pariam dicit Dominus si ego qui generationem ceteris tribuo sterilis ero ait Dominus Deus tuus
Shall not I that make others to bring forth children, myself bring forth, saith the Lord? shall I, that give generation to others, be barren, saith the Lord thy God?
66:9. Will I, who causes others to give birth, not also give birth myself, says the Lord? Will I, who bestows generation upon others, be barren myself, says the Lord your God?
66:9. Shall I bring to the birth, and not cause to bring forth? saith the LORD: shall I cause to bring forth, and shut [the womb]? saith thy God.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
66:9: Shall I bring to the birth - האני אשביר haani ashbir, num ego matricem frangam; Montanus. The word means that which immediately precedes the appearance of the fetus - the breaking forth of the liquor amnii. This also is an expression that should be studiously avoided in prayers and sermons.
Albert Barnes: Notes on the Bible - 1834
66:9: Shall I bring to the birth? - The sense of this verse is plain. It is, that God would certainly accomplish what he had here predicted, and for which he had made ample arrangements and preparations. He would not commence the work, and then abandon it. The figure which is used here is obvious; but one which does not render very ample illustration proper. Jarchi has well expressed it: 'Num ego adducerem uxorem meam ad sellam partus, sc. ad partitudinem, et non aperirem uterum ejus, ut foetum suum in lucem produceret? Quasi diceret; an ego incipiam rem nec possim eam perficere?'
Shall I cause to bring forth? - Lowth and Noyes render this, 'Shall I, who begat, restrain the birth?' This accurately expresses the idea. The meaning of the whole is, that God designed the great and sudden increase of his church; that the plan was long laid; and that, having done this, he would not abandon it, but would certainly effect his designs.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
66:9: bring to: Isa 37:3; Gen 18:14
cause to bring forth: or, beget
Geneva 1599
66:9 Shall I (k) bring to the birth, and not cause to bring forth? saith the LORD: shall I cause to bring forth, and shut [the womb]? saith thy God.
(k) Declaring by this that as by his power and providence women travailed and delivered so he gives power to bring forth the Church at his appointed time.
John Gill
66:9 Shall I bring to the birth, and not cause to bring forth, saith the Lord?.... Or, "to the place of breaking" forth of children, as in Hos 13:13, the womb, and the mouth of it: or, "shall I break or open" that, so some (s) render it; lest too much should or seem to be attributed to the Church, she being said to travail in birth, and bring forth children, this is said by the Lord. The church may pray, and her ministers preach, and both be said to travail in birth, but it is the Lord that brings to it; regeneration is not the work of man, but of God; it is he that beget, again, quickens, renews, and sanctifies; it is he that begins the work of grace in regeneration, in real and thorough convictions of sin; which are right when men are convinced of the impurity of their nature, the exceeding sinfulness of sin, have a godly sorrow for it, and forsake it: the work is begun when souls feel the burden of sin; the inward struggling, of grace and corruption; a want of spiritual food, and hunger after it; desires after spiritual things, and a glowing love and affection for them; and when light is infused, faith, fear, and love produced, and every other grace implanted; and he that has begun the good work will perform it; as Jarchi rightly gives the sense of the clause,
"shall I begin a thing, and not be able to finish it?''
no, he is a rock, and his work is perfect, as in creation and redemption, so in regeneration and conversion; as may be concluded, from his power to effect it, and his promise to do it; the grace of Christ, and the indwelling of the Spirit; the impotency of everything to hinder it, and the glory of the three divine Persons concerned in it. As in the natural birth it is he that gives strength to conceive, forms the embryo in the womb, ripens it for the birth, and takes the child out of its mother's womb; so he does all that answers hereunto in the spiritual birth.
Shall I cause to bring forth, and shut the womb, saith thy God? no, I will not. As God has regenerated many souls in the first times of the Gospel, and many more since, in various nations, in each of the ages and periods of time; so he has not ceased, nor will he cease from this work, until all his elect are born again; for everyone that is chosen of the Father, given to the Son, taken into covenant, and redeemed by his blood, shall be begotten again to a lively hope of a glorious inheritance; God will not shut the womb of conversion until they are all brought to faith in Christ, and repentance towards God. He will beget many more sons and daughters; and he will cause the fulness of the Gentiles to be brought forth and brought in, and convert his ancient people the Jews; all his promises shall be performed, and all prophecies relating to these things shall be accomplished.
(s) "matricem frangam?" Montanus; "an ego aperirem os matricis?" Junius & Tremellius, Piscator.
John Wesley
66:9 Shall I - I, that in the ordinary course of my providence use to give a birth to women, to whom I have given a power to conceive, shall I not give a birth to my people, whom by my promises I have made to conceive such expectations? And shut - Nor shall Zion once only bring forth, but she shall go on, her womb shall not be shut, she shall every day bring forth more and more children, and my presence shall be with my church, to the end of the world.
Robert Jamieson, A. R. Fausset and David Brown
66:9 cause to bring forth, and shut--rather, "Shall I who beget, restrain the birth?" [LOWTH], (Is 37:3; Hos 13:13); that is, Shall I who have begun, not finish My work of restoring Israel? (1Kings 3:12; Rom 11:1; Phil 1:6).
shut--(compare Rev_ 3:7-8).
66:1066:10: Ուրա՛խ լեր Երուսաղէմ, եւ ժողովեցարո՛ւք առնել տօն ՚ի դմա. ամենեքեան ոյք սիրէք զդա, խնդացէ՛ք եւ ուրա՛խ լերուք ՚ի միասին որ նստէիք ՚ի սուգ վասն դորա[10341]. [10341] Ոմանք. Որ նստիք ՚ի սուգ վասն։
10 Ուրախացի՛ր, Երուսաղէ՛մ, եւ դուք էլ հաւաքուեցէ՛ք, որպէսզի ցնծաք նրա մէջ. ամէնքդ էլ, որ սիրում էք նրան եւ սուգ էք մտել նրա համար, խնդացէ՛ք եւ ուրախացէ՛ք միասին:
10 Երուսաղէմին հետ ուրախացէ՛ք ու անոր հետ ցնծացէ՛քԴո՛ւք բոլորդ, որ զանիկա կը սիրէք։Մեծապէս ուրախացէ՛ք անոր հետ Դո՛ւք, բոլորդ որ անոր համար սուգ կը բռնէք։
Ուրախ [1036]լեր, Երուսաղէմ, եւ ժողովեցարուք առնել տօն ի դմա``. ամենեքեան ոյք սիրէք զդա, խնդացէք եւ ուրախ լերուք ի միասին որ նստիք ի սուգ վասն դորա:

66:10: Ուրա՛խ լեր Երուսաղէմ, եւ ժողովեցարո՛ւք առնել տօն ՚ի դմա. ամենեքեան ոյք սիրէք զդա, խնդացէ՛ք եւ ուրա՛խ լերուք ՚ի միասին որ նստէիք ՚ի սուգ վասն դորա[10341].
[10341] Ոմանք. Որ նստիք ՚ի սուգ վասն։
10 Ուրախացի՛ր, Երուսաղէ՛մ, եւ դուք էլ հաւաքուեցէ՛ք, որպէսզի ցնծաք նրա մէջ. ամէնքդ էլ, որ սիրում էք նրան եւ սուգ էք մտել նրա համար, խնդացէ՛ք եւ ուրախացէ՛ք միասին:
10 Երուսաղէմին հետ ուրախացէ՛ք ու անոր հետ ցնծացէ՛քԴո՛ւք բոլորդ, որ զանիկա կը սիրէք։Մեծապէս ուրախացէ՛ք անոր հետ Դո՛ւք, բոլորդ որ անոր համար սուգ կը բռնէք։
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66:1066:10 Возвеселитесь с Иерусалимом и радуйтесь о нем, все любящие его! возрадуйтесь с ним радостью, все сетовавшие о нем,
66:10 εὐφράνθητι ευφραινω celebrate; cheer Ιερουσαλημ ιερουσαλημ Jerusalem καὶ και and; even πανηγυρίσατε πανηγυριζω in αὐτῇ αυτος he; him πάντες πας all; every οἱ ο the ἀγαπῶντες αγαπαω love αὐτήν αυτος he; him χάρητε χαιρω rejoice; hail χαρᾷ χαρα joy πάντες πας all; every ὅσοι οσος as much as; as many as πενθεῖτε πενθεω sad ἐπ᾿ επι in; on αὐτῆς αυτος he; him
66:10 שִׂמְח֧וּ śimḥˈû שׂמח rejoice אֶת־ ʔeṯ- אֵת together with יְרוּשָׁלִַ֛ם yᵊrûšālˈaim יְרוּשָׁלִַם Jerusalem וְ wᵊ וְ and גִ֥ילוּ ḡˌîlû גיל rejoice בָ֖הּ vˌāh בְּ in כָּל־ kol- כֹּל whole אֹהֲבֶ֑יהָ ʔōhᵃvˈeʸhā אהב love שִׂ֤ישׂוּ śˈîśû שׂושׂ rejoice אִתָּהּ֙ ʔittˌāh אֵת together with מָשֹׂ֔ושׂ māśˈôś מָשֹׂושׂ joy כָּל־ kol- כֹּל whole הַ ha הַ the מִּֽתְאַבְּלִ֖ים mmˈiṯʔabbᵊlˌîm אבל mourn עָלֶֽיהָ׃ ʕālˈeʸhā עַל upon
66:10. laetamini cum Hierusalem et exultate in ea omnes qui diligitis eam gaudete cum ea gaudio universi qui lugetis super eamRejoice with Jerusalem, and be glad with her, all you that love her: rejoice for joy with her, all you that mourn for her.
10. Rejoice ye with Jerusalem, and be glad for her, all ye that love her: rejoice for joy with her, all ye that mourn over her:
66:10. Rejoice with Jerusalem, and exult in her, all you who love her! Rejoice greatly with her, all you who mourn over her!
66:10. Rejoice ye with Jerusalem, and be glad with her, all ye that love her: rejoice for joy with her, all ye that mourn for her:
Rejoice ye with Jerusalem, and be glad with her, all ye that love her: rejoice for joy with her, all ye that mourn for her:

66:10 Возвеселитесь с Иерусалимом и радуйтесь о нем, все любящие его! возрадуйтесь с ним радостью, все сетовавшие о нем,
66:10
εὐφράνθητι ευφραινω celebrate; cheer
Ιερουσαλημ ιερουσαλημ Jerusalem
καὶ και and; even
πανηγυρίσατε πανηγυριζω in
αὐτῇ αυτος he; him
πάντες πας all; every
οἱ ο the
ἀγαπῶντες αγαπαω love
αὐτήν αυτος he; him
χάρητε χαιρω rejoice; hail
χαρᾷ χαρα joy
πάντες πας all; every
ὅσοι οσος as much as; as many as
πενθεῖτε πενθεω sad
ἐπ᾿ επι in; on
αὐτῆς αυτος he; him
66:10
שִׂמְח֧וּ śimḥˈû שׂמח rejoice
אֶת־ ʔeṯ- אֵת together with
יְרוּשָׁלִַ֛ם yᵊrûšālˈaim יְרוּשָׁלִַם Jerusalem
וְ wᵊ וְ and
גִ֥ילוּ ḡˌîlû גיל rejoice
בָ֖הּ vˌāh בְּ in
כָּל־ kol- כֹּל whole
אֹהֲבֶ֑יהָ ʔōhᵃvˈeʸhā אהב love
שִׂ֤ישׂוּ śˈîśû שׂושׂ rejoice
אִתָּהּ֙ ʔittˌāh אֵת together with
מָשֹׂ֔ושׂ māśˈôś מָשֹׂושׂ joy
כָּל־ kol- כֹּל whole
הַ ha הַ the
מִּֽתְאַבְּלִ֖ים mmˈiṯʔabbᵊlˌîm אבל mourn
עָלֶֽיהָ׃ ʕālˈeʸhā עַל upon
66:10. laetamini cum Hierusalem et exultate in ea omnes qui diligitis eam gaudete cum ea gaudio universi qui lugetis super eam
Rejoice with Jerusalem, and be glad with her, all you that love her: rejoice for joy with her, all you that mourn for her.
66:10. Rejoice with Jerusalem, and exult in her, all you who love her! Rejoice greatly with her, all you who mourn over her!
66:10. Rejoice ye with Jerusalem, and be glad with her, all ye that love her: rejoice for joy with her, all ye that mourn for her:
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
10-11: Возвеселитесь с Иерусалимом... все сетовавшие о нем... Об этой духовной радости обновленного Сиона, т. е. Христовой Церкви, пророк Исаия много раз и в самых живых образах говорил уже и раньше (Ис 49:12-18; 61:2-3; 65:18: и др.). В данном случае он считает нужным снова напомнить об этом, чтобы преподать наиболее действительное утешение верным сынам Израиля, находившимся в состоянии понятной скорби, под влиянием всевозможных насмешек и прямых гонений (5: ст.). На эту цель определенно указывает и дальнейший контекст речи (13-14: ст.).
Albert Barnes: Notes on the Bible - 1834
66:10: Rejoice ye with Jerusalem - The idea which is presented in this verse is, that it is the duty of all who love Zion to sympathize in her joys. It is one evidence of piety to rejoice in her joy; and they who have no true joy when God pours down his Spirit, and, in a Rev_ival of religion, produces changes as sudden and transforming as if the earth were suddenly to pass from the desolation of winter to the verdure and bloom of summer; or when the gospel makes rapid advances in the pagan world, have no true evidence that they love God or his cause. Such scenes awaken deep interest in the bosoms of angels, and in the bosom of God the Saviour; and they who love that God and Saviour will rejoice in such scenes, and will mingle their joys and thanksgivings with the joys and thanksgivings of those who are thus converted and saved.
All ye that mourn for her - That sympathize in her sorrows, and that mourn over her desolations.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
66:10: Rejoice ye: Isa 44:23, Isa 65:18; Deu 32:43; Rom 15:9-12
all ye that love: Psa 26:8, Psa 84:1-4, Psa 122:6, Psa 137:6
that mourn: Isa 61:2, Isa 61:3; Eze 9:4; Joh 16:20-22; Rev 11:3-15
Carl Friedrich Keil and Franz Delitzsch
66:10
In the anticipation of such a future, those who inwardly participate in the present sufferings of Zion are to rejoice beforehand in the change of all their suffering into glory. "Rejoice ye with Jerusalem, and exult over her, all ye that love her; be ye delightfully glad with her, all ye that mourn over her, that he may suck and be satisfied with the breast of her consolations, that ye may sip and delight yourselves in the abundance of her glory." Those who love Jerusalem (the abode of the church, and the church itself), who mourn over her (hith'abbēl, inwardly mourn, 1Kings 15:35, prove and show themselves to be mourners and go into mourning, b. Mod katan 20b, the word generally used in prose, whereas אבל, to be thrown into mourning, to mourn, only occurs in the higher style; compare ציּון אבלי, Is 57:18; Is 61:2-3; Is 60:20), these are even now to rejoice in spirit with Jerusalem and exult on her account (bâh), and share her ecstatic delight with her ('ittâh), in order that when that in which they now rejoice in spirit shall be fulfilled, they may suck and be satisfied, etc. Jerusalem is regarded as a mother, and the rich actual consolation, which she receives (Is 51:3), as the milk that enters her breasts (shōd as in Is 60:16), and from which she now supplies her children with plentiful nourishment. זיז, which is parallel to שׁד (not זיו, a reading which none of the ancients adopted), signifies a moving, shaking abundance, which oscillates to and fro like a great mass of water, from זאזא, to move by fits and starts, for pellere movere is the radical meaning common in such combinations of letters as זא, זע, רא, Ps 42:5, to which Bernstein and Knobel have correctly traced the word; whereas the meaning emicans fluxus (Schrder), or radians copia (Kocher), to pour out in the form of rays, has nothing to sustain it in the usage of the language.
John Gill
66:10 Rejoice ye with Jerusalem, and be glad with her,.... The church; she bringing forth so many spiritual children to Christ; just as, when a woman is delivered of a child, her friends and neighbours congratulate her upon it, and rejoice with her on that account; as Elisabeth's neighbours and relations did, at the birth of John the Baptist, Lk 1:57, so the church's friends here are called together to rejoice with her, at the numerous birth and conversion of souls in her, than which nothing is more joyful to the saints; see Lk 15:6,
all ye that love her; wish her well, and pray for her peace and prosperity; all that love God love his church, the habitation of his house, the place where his honour dwells; all that love Christ love her who is his spouse and bride, and purchased by his blood; all that love the word and ordinances love the church where they are administered:
rejoice for joy with her, all ye that mourn for her; that had mourned for her, when things went ill with her; these are they that mourn in Zion, and for Zion, because of the sins of her professors; corruptions in doctrine, discipline, and worship; declensions in grace; want of love to one another, and few instances of conversion: but now things being the reverse, and it going well with her, they are called upon to rejoice exceedingly with her; for such is the sympathizing spirit of the saints, that they rejoice with them that rejoice, and weep with them that weep, Rom 12:15.
Robert Jamieson, A. R. Fausset and David Brown
66:10 love . . . mourn for her-- (Ps 102:14, Ps 102:17, Ps 102:20; Ps 122:6).
66:1166:11: զի դիիցէք եւ յագիցիք ՚ի ստեանց մխիթարութեան դորա. եւ կշտապի՛նդ վայելիցէք ՚ի գալստենէ փառաց դորա[10342]։ [10342] Ոմանք. Եւ կշտապինդ վայելեցէք։
11 Պիտի սնուէք ու յագենաք նրա մխիթարող ստինքներից եւ կուշտ ու պինդ վայելք պիտի առնէք նրա գալիք փառքից:
11 Վասն զի անոր մխիթարութեան ստինքներէն Պիտի ծծէք ու կշտանաք։Վասն զի դուք կաթով պիտի սնանիք Եւ անոր փառքին առատութիւնովը պիտի զուարճանաք»։
զի դիիցէք եւ յագիցիք ի ստեանց մխիթարութեան դորա, եւ կշտապինդ վայելիցէք [1037]ի գալստենէ փառաց դորա:

66:11: զի դիիցէք եւ յագիցիք ՚ի ստեանց մխիթարութեան դորա. եւ կշտապի՛նդ վայելիցէք ՚ի գալստենէ փառաց դորա[10342]։
[10342] Ոմանք. Եւ կշտապինդ վայելեցէք։
11 Պիտի սնուէք ու յագենաք նրա մխիթարող ստինքներից եւ կուշտ ու պինդ վայելք պիտի առնէք նրա գալիք փառքից:
11 Վասն զի անոր մխիթարութեան ստինքներէն Պիտի ծծէք ու կշտանաք։Վասն զի դուք կաթով պիտի սնանիք Եւ անոր փառքին առատութիւնովը պիտի զուարճանաք»։
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66:1166:11 чтобы вам питаться и насыщаться от сосцов утешений его, упиваться и наслаждаться преизбытком славы его.
66:11 ἵνα ινα so; that θηλάσητε θηλαζω nurse καὶ και and; even ἐμπλησθῆτε εμπιπλημι fill in; fill up ἀπὸ απο from; away μαστοῦ μαστος breast παρακλήσεως παρακλησις counseling; summons αὐτῆς αυτος he; him ἵνα ινα so; that ἐκθηλάσαντες εκθηλαζω indulge ἀπὸ απο from; away εἰσόδου εισοδος inroad; entrance δόξης δοξα glory αὐτῆς αυτος he; him
66:11 לְמַ֤עַן lᵊmˈaʕan לְמַעַן because of תִּֽינְקוּ֙ tˈînᵊqû ינק suck וּ û וְ and שְׂבַעְתֶּ֔ם śᵊvaʕtˈem שׂבע be sated מִ mi מִן from שֹּׁ֖ד ššˌōḏ שֹׁד breast תַּנְחֻמֶ֑יהָ tanḥumˈeʸhā תַּנְחוּמִים consolation לְמַ֧עַן lᵊmˈaʕan לְמַעַן because of תָּמֹ֛צּוּ tāmˈōṣṣû מצץ sip וְ wᵊ וְ and הִתְעַנַּגְתֶּ֖ם hiṯʕannaḡtˌem ענג be dainty מִ mi מִן from זִּ֥יז zzˌîz זִיז udder כְּבֹודָֽהּ׃ ס kᵊvôḏˈāh . s כָּבֹוד weight
66:11. ut sugatis et repleamini ab ubere consolationis eius ut mulgeatis et deliciis affluatis ab omnimoda gloria eiusThat you may suck, and be filled with the breasts of her consolations: that you may milk out, and flow with delights, from the abundance of her glory.
11. that ye may suck and be satisfied with the breasts of her consolations; that ye may milk out, and be delighted with the abundance of her glory.
66:11. So may you nurse and be filled, from the breasts of her consolations. So may you receive milk and overflow with delights, from every portion of her glory.
66:11. That ye may suck, and be satisfied with the breasts of her consolations; that ye may milk out, and be delighted with the abundance of her glory.
That ye may suck, and be satisfied with the breasts of her consolations; that ye may milk out, and be delighted with the abundance of her glory:

66:11 чтобы вам питаться и насыщаться от сосцов утешений его, упиваться и наслаждаться преизбытком славы его.
66:11
ἵνα ινα so; that
θηλάσητε θηλαζω nurse
καὶ και and; even
ἐμπλησθῆτε εμπιπλημι fill in; fill up
ἀπὸ απο from; away
μαστοῦ μαστος breast
παρακλήσεως παρακλησις counseling; summons
αὐτῆς αυτος he; him
ἵνα ινα so; that
ἐκθηλάσαντες εκθηλαζω indulge
ἀπὸ απο from; away
εἰσόδου εισοδος inroad; entrance
δόξης δοξα glory
αὐτῆς αυτος he; him
66:11
לְמַ֤עַן lᵊmˈaʕan לְמַעַן because of
תִּֽינְקוּ֙ tˈînᵊqû ינק suck
וּ û וְ and
שְׂבַעְתֶּ֔ם śᵊvaʕtˈem שׂבע be sated
מִ mi מִן from
שֹּׁ֖ד ššˌōḏ שֹׁד breast
תַּנְחֻמֶ֑יהָ tanḥumˈeʸhā תַּנְחוּמִים consolation
לְמַ֧עַן lᵊmˈaʕan לְמַעַן because of
תָּמֹ֛צּוּ tāmˈōṣṣû מצץ sip
וְ wᵊ וְ and
הִתְעַנַּגְתֶּ֖ם hiṯʕannaḡtˌem ענג be dainty
מִ mi מִן from
זִּ֥יז zzˌîz זִיז udder
כְּבֹודָֽהּ׃ ס kᵊvôḏˈāh . s כָּבֹוד weight
66:11. ut sugatis et repleamini ab ubere consolationis eius ut mulgeatis et deliciis affluatis ab omnimoda gloria eius
That you may suck, and be filled with the breasts of her consolations: that you may milk out, and flow with delights, from the abundance of her glory.
66:11. So may you nurse and be filled, from the breasts of her consolations. So may you receive milk and overflow with delights, from every portion of her glory.
66:11. That ye may suck, and be satisfied with the breasts of her consolations; that ye may milk out, and be delighted with the abundance of her glory.
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jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
66:11: With the abundance of her glory "From her abundant stores" - For מזיז mizziz, from the splendor, two MSS. and the old edition of 1488, have מזיו mizziv; and the latter ז zain is upon a rasure in three other MSS. It is remarkable that Kimchi and Sal. ben Melec, not being able to make any thing of the word as it stands in the text, say it means the same with מזיו mizziv; that is, in effect, they admit of a various reading, or an error in the text. But as Vitringa observes, what sense is there in sucking nourishment from the splendor of her glory? He therefore endeavors to deduce another sense of the word זיז ziz; but, as far as it appears to me, without any authority. I am more inclined to accede to the opinion of those learned rabbins, and to think that there is some mistake in the word; for that in truth is their opinion, though they disguise it by saying that the corrupted word means the very same with that which they believe to be genuine. So in Isa 41:24 they say that אפע apha, a viper, means the same with אפס ephes, nothing; instead of acknowledging that one is written by mistake instead of the other. I would propose to read in this place מזין mizzin or מזן mizzen, which is the reading of one of De Rossi's MS., (instead of מזיז meziz), from the stores, from זון zun, to nourish, to feed; see Gen 45:23;Ch2 11:23; Psa 144:13. And this perhaps may be meant by Aquila, who renders the word by απο παντοδαπιας· with which that of the Vulgate, ab omnimoda gloria, and of Symmachus and Theodotion, nearly agree. The Chaldee follows a different reading, without improving the sense; מיין meyin, from the wine. - L.
Albert Barnes: Notes on the Bible - 1834
66:11: That ye may suck - The same figure occurs in Isa 60:16; and substantidally in Isa 49:23. See the note at those places.
That ye may milk out - The image is an obvious one. It means that they who sympathized with Zion would be nourished by the same truth, and comforted with the same sources of consolation.
And be delighted with the abundance of her glory - Margin, 'Brightness.' Lowth renders this, 'From her abundant stores.' Noyes, 'From the fullness of her glory.' Jerome (the Vulgate), 'And that you may abound with delights from every kind of her glory.' The Septuagint, 'That sucking ye may be nourished from the commencement' (Thompson); 'or the entrance of her glory' (ἀπὸ εἰσόδου δόξης αὐτῆς apo eisodou doxē s autē s). This variety of interpretation has arisen from the uncertain meaning of the word זיז zı̂ yz, rendered 'abundance.' Gesenius supposes that it is derived from זוּז zû z, meaning:
1. To move;
2. To glance, to sparkle, to radiate, from the idea of rapid motion; hence, to flow out like rays, to spout like milk; and hence, the noun זיז zı̂ yz, means a breast.
This derivation may be regarded as somewhat fanciful; but it will show why the word 'brightness' was inserted in the margin, since one of the usual significations of the verb relates to brightness, or to sparkling rays. Aquila renders it, Ἀπὸ παντοδαπίας Apo pantodapias - 'From every kind of abundance.' Symmachus, Ἀπὸ πλήθους Apo plē thou - 'From the multitude.' The word probably refers to the abundance of the consolations which Zion possessed. Lowth proposes to change the text; but without any authority. The Chaldee renders it, 'That ye may drink of the wine of her glory;' where they probably read יין yayin ("wine"), instead of the present reading.
Of her glory - The abundant favors or blessings conferred on Zion. The glory that should be manifested to her would be the knowledge of divine truth, and the provisions made for the salvation of people.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
66:11: ye may suck: Isa 60:5, Isa 60:16; Psa 36:8; Joe 3:18; Pe1 2:2
abundance: or, brightness
Geneva 1599
66:11 That ye may nurse, (l) and be satisfied with the breasts of her consolations; that ye may draw milk, and be delighted with the abundance of her glory.
(l) That is may rejoice for all the blessings that God bestows on his Church.
John Gill
66:11 That ye may suck, and be satisfied with the breast of her consolations,.... This, according to our version, expresses the end of the church's friends being called together to rejoice with her, that they might partake of her joys and comforts, delights and pleasures: but the words may be better rendered, either, according to Kimchi's sense, "therefore shall ye suck" (t), &c.; because ye have mourned for her, and because ye have rejoiced with her; or rather, as Noldius (u), "because ye suck", &c.; partake of her privileges and ordinances, so give a reason why they should rejoice with her. "Breast" is put for "breasts", as Jarchi observes; for as the church is represented as a woman, and as a teeming woman, she has two breasts as such, grown and fashioned, and full of milk of consolation; for "breast of her consolations" is the same as "her breasts of consolation"; see Song 4:5, these are either Christ and his Spirit. Christ is a full breast of comfort to his people, in the greatness of his person, and the riches of his grace; in his precious blood, perfect righteousness, atoning sacrifice, and great salvation; if there be any comfort it is in him, and abounds by him. The Holy Spirit is another breast of consolation, another Comforter, by giving knowledge of the free grace gifts of God; by showing the things of Christ; by opening and applying the precious promises of the Gospel; by shedding the love of God in the heart; by witnessing to the saints their adoption, and by sealing them up unto the day of redemption. Or the covenant, and its blessings and promises: the covenant is a full breast of comfort, yields much both in life and at death; its blessings are sure mercies, blessings indeed, spiritual ones, and he that has an interest in them has enough, has all things; the promises of it are great, precious, sure, and unconditional, and afford strong consolation to the heirs of them. Or the Holy Scripture, and its two Testaments, the Old and New, which are exactly alike as two breasts; agree in the person and offices of Christ, and in all the doctrines of grace, and are full of the sincere milk of the word, and of spiritual consolation. Or the two ordinances of baptism and the Lord's supper; which agree with each other; come from the same author; relate to the same things, the sufferings and death of Christ; and to be partook of by the same persons: baptism leads to the blood of Christ for cleansing and pardon; to the burial of Christ it represents, there to behold all sins buried with him; and to the resurrection of Christ for justification, and so is a means of much spiritual comfort; as it was to the eunuch, who from thence went on his way rejoicing: the Lord's supper is another breast of consolation, it is a feast of fat things; it represents the broken body and bloodshed of Christ, whose flesh is meat indeed, and his blood drink indeed, and so is a means of spiritual nourishment and comfort. These breasts are to be "sucked"; the mouth of faith is to be laid unto them; Christ is to be applied unto for fresh supplies of grace and comfort; the covenant and its promises are to be laid hold upon, and all the goodness in them to be pressed and got out; the Scriptures are to be diligently read and searched, and the ordinances to be frequently attended on, and fervent prayer to be incessantly used, and not restrained till the blessing is given; and such who do so are sooner or later "satisfied", filled to the full. How satisfying are Christ and his grace! the covenant of grace, its blessing and promises! the doctrine of the Gospel, and the ordinances of it! these are the goodness of God's house, with which his people are satisfied, even as with marrow and fatness, Ps 36:8,
that ye may milk out, and be delighted with the abundance of her glory; or, "for" or "because ye milk out", "may" or "shall milk out" (w); that is, press with the hand of faith the above breasts of consolation, and get out from them all the comfort that is laid up in them: and so
be delighted with the abundance of her glory; or, "the brightness of it" (x); Christ is the glory of his church; it is his presence with her, his grace and righteousness bestowed on her, which give her abundance of glory; and he it is in whom she glories: the Spirit of God, as a spirit of glory, rests upon her, and his grace makes her all glorious within; it is her glory to be interested in the covenant of grace, its promises and blessings, and to have the word and ordinances; her breasts are her glory, and she will have abundance of it in the latter day; see Is 66:12, all which greatly "delight" the lovers and friends of Zion; a sight of Christ and his fulness, and a view of God as their Covenant God, are exceeding delightful; the doctrines of the Gospel are pleasant words, and the ways or ordinances of Christ are ways of pleasantness; and particularly the church in the latter day, enjoying all these to the full, and having the glory of God upon her, will be very delightful to behold.
(t) "pro eo quod, vel quia sugetis", Gataker. (u) "Quia sugitis", Concord. Ebr. Part. p. 521. (w) . (x) "propter splendorem gloriae ejus", Pagninus; "a splendore", Munster, Montanus. So R. Sol. Urbin. Ohel Moed, fol. 36. 2.
John Wesley
66:11 Consolations - The gospel doctrine was their breasts of consolation. Her glory - Christ was the glory of the people of Israel, though he was also a light to the Gentiles.
Robert Jamieson, A. R. Fausset and David Brown
66:11 suck-- (Is 60:5, Is 60:16; Is 61:6; Is 49:23).
abundance--Hebrew, "the ray-like flow of her opulence," that is, with the milk spouting out from her full breasts (answering to the parallel, "breast of her consolations") in ray-like streams [GESENIUS].
66:1266:12: Զի ա՛յսպէս ասէ Տէր. Ահաւասիկ ես դարձուցանեմ ՚ի դոսա իբրեւ զգե՛տ զխաղաղութիւն, եւ իբրեւ զհեղեղա՛տ յորդեալ զփառս հեթանոսաց. զմանկունս դոցա ՚ի վերայ ուսոց իւրեանց բարձեալ բերիցեն, եւ ՚ի վերայ ծնգաց իւրեանց գըգուիցեն[10343]։ [10343] Ոմանք. Զմանկունս դորա ՚ի։
12 Այսպէս է ասում Տէրը. «Ահա ես դէպի նրանց պիտի դարձնեմ խաղաղութիւնը՝ ինչպէս գետ եւ հեթանոսների փառքը՝ ինչպէս յորդահոս հեղեղ. իրենց ուսերին առած՝ նրանք պիտի բերեն դրանց մանուկներին եւ, իրենց ծնկներին դրած, պիտի գգուեն նրանց:
12 Քանզի Տէրը այսպէս կ’ըսէ.«Ահա ես անոր վրայ խաղաղութիւնը գետի պէս Ու ազգերուն փառքը յորդահոս հեղեղի պէս պիտի տարածեմ։Եւ կաթով պիտի սնանիք եւ ձեզ գրկի վրայ պիտի կրեն Ու ծունկերու վրայ պիտի գգուեն ձեզ։
Զի այսպէս ասէ Տէր. Ահաւասիկ ես դարձուցանեմ ի դոսա իբրեւ զգետ զխաղաղութիւն, եւ իբրեւ զհեղեղատ յորդեալ` զփառս հեթանոսաց. [1038]զմանկունս դոցա ի վերայ ուսոց իւրեանց բարձեալ բերիցեն, եւ ի վերայ ծնգաց իւրեանց գգուիցեն:

66:12: Զի ա՛յսպէս ասէ Տէր. Ահաւասիկ ես դարձուցանեմ ՚ի դոսա իբրեւ զգե՛տ զխաղաղութիւն, եւ իբրեւ զհեղեղա՛տ յորդեալ զփառս հեթանոսաց. զմանկունս դոցա ՚ի վերայ ուսոց իւրեանց բարձեալ բերիցեն, եւ ՚ի վերայ ծնգաց իւրեանց գըգուիցեն[10343]։
[10343] Ոմանք. Զմանկունս դորա ՚ի։
12 Այսպէս է ասում Տէրը. «Ահա ես դէպի նրանց պիտի դարձնեմ խաղաղութիւնը՝ ինչպէս գետ եւ հեթանոսների փառքը՝ ինչպէս յորդահոս հեղեղ. իրենց ուսերին առած՝ նրանք պիտի բերեն դրանց մանուկներին եւ, իրենց ծնկներին դրած, պիտի գգուեն նրանց:
12 Քանզի Տէրը այսպէս կ’ըսէ.«Ահա ես անոր վրայ խաղաղութիւնը գետի պէս Ու ազգերուն փառքը յորդահոս հեղեղի պէս պիտի տարածեմ։Եւ կաթով պիտի սնանիք եւ ձեզ գրկի վրայ պիտի կրեն Ու ծունկերու վրայ պիտի գգուեն ձեզ։
zohrab-1805▾ eastern-1994▾ western am▾
66:1266:12 Ибо так говорит Господь: вот, Я направляю к нему мир как реку, и богатство народов как разливающийся поток для наслаждения вашего; на руках будут носить вас и на коленях ласкать.
66:12 ὅτι οτι since; that τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master ἰδοὺ ιδου see!; here I am ἐγὼ εγω I ἐκκλίνω εκκλινω deviate; avoid εἰς εις into; for αὐτοὺς αυτος he; him ὡς ως.1 as; how ποταμὸς ποταμος river εἰρήνης ειρηνη peace καὶ και and; even ὡς ως.1 as; how χειμάρρους χειμαρρους glory ἐθνῶν εθνος nation; caste τὰ ο the παιδία παιδεια discipline αὐτῶν αυτος he; him ἐπ᾿ επι in; on ὤμων ωμος shoulder ἀρθήσονται αιρω lift; remove καὶ και and; even ἐπὶ επι in; on γονάτων γονυ knee παρακληθήσονται παρακαλεω counsel; appeal to
66:12 כִּֽי־ kˈî- כִּי that כֹ֣ה׀ ḵˈō כֹּה thus אָמַ֣ר ʔāmˈar אמר say יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH הִנְנִ֣י hinnˈî הִנֵּה behold נֹטֶֽה־ nōṭˈeh- נטה extend אֵ֠לֶיהָ ʔēleʸhˌā אֶל to כְּ kᵊ כְּ as נָהָ֨ר nāhˌār נָהָר stream שָׁלֹ֜ום šālˈôm שָׁלֹום peace וּ û וְ and כְ ḵᵊ כְּ as נַ֧חַל nˈaḥal נַחַל wadi שֹׁוטֵ֛ף šôṭˈēf שׁטף wash off כְּבֹ֥וד kᵊvˌôḏ כָּבֹוד weight גֹּויִ֖ם gôyˌim גֹּוי people וִֽ wˈi וְ and ינַקְתֶּ֑ם ynaqtˈem ינק suck עַל־ ʕal- עַל upon צַד֙ ṣˌaḏ צַד side תִּנָּשֵׂ֔אוּ tinnāśˈēʔû נשׂא lift וְ wᵊ וְ and עַל־ ʕal- עַל upon בִּרְכַּ֖יִם birkˌayim בֶּרֶךְ knee תְּשָׁעֳשָֽׁעוּ׃ tᵊšoʕᵒšˈāʕû שׁעע take delight
66:12. quia haec dicit Dominus ecce ego declinabo super eam quasi fluvium pacis et quasi torrentem inundantem gloriam gentium quam sugetis ad ubera portabimini et super genua blandientur vobisFor thus saith the Lord: Behold I will bring upon her as it were a river of peace, and as an overflowing torrent the glory of the Gentiles, which you shall suck; you shall be carried at the breasts, and upon the knees they shall caress you.
12. For thus saith the LORD, Behold, I will extend peace to her like a river, and the glory of the nations like an overflowing stream, and ye shall suck ; ye shall be borne upon the side, and shall be dandled upon the knees.
66:12. For thus says the Lord: Behold, I will turn a river of peace toward her, with an inundating torrent: the glory of the Gentiles, from which you will nurse. You will be carried at the breasts, and they will caress you upon the knees.
66:12. For thus saith the LORD, Behold, I will extend peace to her like a river, and the glory of the Gentiles like a flowing stream: then shall ye suck, ye shall be borne upon [her] sides, and be dandled upon [her] knees.
For thus saith the LORD, Behold, I will extend peace to her like a river, and the glory of the Gentiles like a flowing stream: then shall ye suck, ye shall be borne upon [her] sides, and be dandled upon [her] knees:

66:12 Ибо так говорит Господь: вот, Я направляю к нему мир как реку, и богатство народов как разливающийся поток для наслаждения вашего; на руках будут носить вас и на коленях ласкать.
66:12
ὅτι οτι since; that
τάδε οδε further; this
λέγει λεγω tell; declare
κύριος κυριος lord; master
ἰδοὺ ιδου see!; here I am
ἐγὼ εγω I
ἐκκλίνω εκκλινω deviate; avoid
εἰς εις into; for
αὐτοὺς αυτος he; him
ὡς ως.1 as; how
ποταμὸς ποταμος river
εἰρήνης ειρηνη peace
καὶ και and; even
ὡς ως.1 as; how
χειμάρρους χειμαρρους glory
ἐθνῶν εθνος nation; caste
τὰ ο the
παιδία παιδεια discipline
αὐτῶν αυτος he; him
ἐπ᾿ επι in; on
ὤμων ωμος shoulder
ἀρθήσονται αιρω lift; remove
καὶ και and; even
ἐπὶ επι in; on
γονάτων γονυ knee
παρακληθήσονται παρακαλεω counsel; appeal to
66:12
כִּֽי־ kˈî- כִּי that
כֹ֣ה׀ ḵˈō כֹּה thus
אָמַ֣ר ʔāmˈar אמר say
יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH
הִנְנִ֣י hinnˈî הִנֵּה behold
נֹטֶֽה־ nōṭˈeh- נטה extend
אֵ֠לֶיהָ ʔēleʸhˌā אֶל to
כְּ kᵊ כְּ as
נָהָ֨ר nāhˌār נָהָר stream
שָׁלֹ֜ום šālˈôm שָׁלֹום peace
וּ û וְ and
כְ ḵᵊ כְּ as
נַ֧חַל nˈaḥal נַחַל wadi
שֹׁוטֵ֛ף šôṭˈēf שׁטף wash off
כְּבֹ֥וד kᵊvˌôḏ כָּבֹוד weight
גֹּויִ֖ם gôyˌim גֹּוי people
וִֽ wˈi וְ and
ינַקְתֶּ֑ם ynaqtˈem ינק suck
עַל־ ʕal- עַל upon
צַד֙ ṣˌaḏ צַד side
תִּנָּשֵׂ֔אוּ tinnāśˈēʔû נשׂא lift
וְ wᵊ וְ and
עַל־ ʕal- עַל upon
בִּרְכַּ֖יִם birkˌayim בֶּרֶךְ knee
תְּשָׁעֳשָֽׁעוּ׃ tᵊšoʕᵒšˈāʕû שׁעע take delight
66:12. quia haec dicit Dominus ecce ego declinabo super eam quasi fluvium pacis et quasi torrentem inundantem gloriam gentium quam sugetis ad ubera portabimini et super genua blandientur vobis
For thus saith the Lord: Behold I will bring upon her as it were a river of peace, and as an overflowing torrent the glory of the Gentiles, which you shall suck; you shall be carried at the breasts, and upon the knees they shall caress you.
66:12. For thus says the Lord: Behold, I will turn a river of peace toward her, with an inundating torrent: the glory of the Gentiles, from which you will nurse. You will be carried at the breasts, and they will caress you upon the knees.
66:12. For thus saith the LORD, Behold, I will extend peace to her like a river, and the glory of the Gentiles like a flowing stream: then shall ye suck, ye shall be borne upon [her] sides, and be dandled upon [her] knees.
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
12: Вот, Я направляю к нему мир, как реку и богатство народов - как разливающийся поток... Все эти образы и мысли представляют собой повторение того, что было раньше рассеяно по частям в разных местах книги пророка Исаии, где было дано сравнение мира с рекой (48:18) и уподобление его текущему ручью (30:28) и где говорилось также об обращении богатства и достояния народов на службу верного Сиона (60:5; 61:6). Новозаветные свидетельства о том, что в Иерусалиме, городе мира, был утвержден мир Бога с людьми, служат лучшим оправданием данного пророчества (Ин 14:27: и др.).
Adam Clarke: Commentary on the Bible - 1831
66:12: Like a river, and - like a flowing stream "Like the great river, and like the overflowing stream" - That is, the Euphrates, (it ought to have been pointed כנהר cannahar, ut fluvius ille, as the river), and the Nile.
Then shall ye suck "And ye shall suck at the breast" - These two words על שד al shad, at the breast, seem to have been omitted in the present text, from their likeness to the two words following; על צד al tsad, at the side. A very probable conjecture of Houbigant. The Chaldee and Vulgate have omitted the two latter words instead of the two former. See note on Isa 60:4 (note).
Albert Barnes: Notes on the Bible - 1834
66:12: For thus saith the Lord - This verse contains a promise of the conversion of the Gentiles, and the fact that what constituted their glory would be brought and consecrated to the church of God.
I will extend - The word rendered, I will extend ( נטה nâ ṭ â h) means properly to stretch out, as the hand or a measure; then to spread out or expand, as a tent is spread out, to which it is often applied Gen 12:8; Gen 26:5; or to the heavens spread out over our heads like a tent or a curtain Isa 40:22. Here it may mean either that peace would be spread out over the country like the Nile or Euphrates spread out over a vast region in an inundation; or it may mean, as Gesenius supposes, 'I will turn peace upon her like a river; that is, as a stream is turned in its course.' To me it seems that the former is the correct interpretation; and that the idea is, that God would bring prosperity upon Zion like a broad majestic river overflowing all its banks, and producing abundant fertility.
Peace - A general word denoting prosperity of all kinds - a favorite word with Isaiah to describe the future happiness of the church of God (see Isa 9:6-7; Isa 26:12; Isa 32:17; Isa 45:7; Isa 48:18; Isa 52:7; Isa 54:13; Isa 55:12; Isa 57:19).
Like a river - That is, says Lowth like the Euphrates. So the Chaldee interprets it. But there is no evidence that the prophet refers particularly to the Euphrates. The image is that suggested above - of a river that flows full, and spreads over the banks - at once an image of sublimity, and a striking emblem of great prosperity. This same image occurs in Isa 48:18. See the note at that place.
And the glory of the Gentiles - (See the notes at Isa 60:5, Isa 60:11).
Like a flowing stream - Like the Nile, says Vitringa. But the word נחל nachal is not commonly applied to a river like the Nile; but to a torrent, a brook, a rivulet - either as flowing from a perennial fountain, or more commonly a stream running in a valley that is swelled often by rain, or by the melting of snows in the mountain (see Reland's Palestine, chapter xlv.) Such is the idea here. The peace or prosperity of Zion would be like such a swollen stream - a stream overflowing (שׁוטף shô ṭ ē ph) its banks.
Then shall ye suck - Isa 66:11.
Ye shall be borne upon her sides - See this phrase explained in the notes at Isa 60:4.
And be dandled upon her knees - As a child is by its nurse or mother. The idea is, that the tenderest care would be exercised for the church; the same care which an affectionate mother evinces for her children. The insertion of the word 'her' here by our translators weakens the sense. The meaning is, not that they should be borne upon the sides and dandled upon the knees of Zion or of the church; but that God would manifest to them the feelings of a parent, and treat them with the tenderness which a mother evinces for her children. As a mother nurses her children at her side (compare the notes at Isa 60:4), so would God tenderly provide for the church; as she affectionately dandles her children on her knees, so tenderly and affectionately would he regard Zion.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
66:12: I will: Isa 9:7, Isa 48:18, Isa 60:5; Psa 72:3-7
the glory: Isa 66:19, Isa 66:20, Isa 45:14, Isa 49:19-23, Isa 54:3, Isa 60:4-14
then: Isa 66:11, Isa 60:16
ye shall: Isa 60:4
Carl Friedrich Keil and Franz Delitzsch
66:12
The reason is now given, why the church of the future promises such abundant enjoyment to those who have suffered with her. "For thus saith Jehovah, Behold, I guide peace to her like a river, and the glory of the Gentiles like an overflowing stream, that ye may suck; ye shall be borne upon arms, and fondled upon knees." Jehovah guides or turns (Gen 39:21) peace to Jerusalem, the greatest of all inward blessings, and at the same time the most glorious of all the outward blessings, that are in the possession of the Gentile world (kâbhōd as in Is 56:6), both of them in the richest superabundance ("like a river," as in Is 48:18), so that (perf. cons.) "ye may be able to suck yourselves full according to your heart's desire" (Is 60:16). The figure of the new maternity of Zion, and of her children as quasimodogeniti, is still preserved. The members of the church can then revel in peace and wealth, like a child at its mother's breasts. The world is now altogether in the possession of the church, because the church is altogether God's. The allusion to the heathen leads on to the thought, which was already expressed in a similar manner in Is 49:22 and Is 60:4 : "on the side (arm or shoulder) will ye be carried, and fondled (שׁעשׁע, pulpal of the pilpel שׁעשׁע, Is 11:8) upon the knees," viz., by the heathen, who will vie with one another in the effort to show you tenderness and care (Is 49:23).
Geneva 1599
66:12 For thus saith the LORD, Behold, I will extend (m) peace to her like a river, and the glory of the (n) Gentiles like a flowing stream: then shall ye be nursed, ye shall be (o) borne upon [her] sides, and be dandled upon [her] knees.
(m) I will give her happiness and prosperity in great abundance.
(n) Read (Is 60:16).
(o) You will be cherished as her dearly beloved children.
John Gill
66:12 For thus saith the Lord, behold, I will extend peace to her like a river,.... As the river Euphrates, so the Targum; or as the Nile, which overflowed Egypt, and made it fruitful; or as any flowing river, large and spreading, continuing to flow, and brings blessings with it where it comes; and so denotes the abundance of this peace, the perpetuity of it, and its blessed effects. This respects not the first times of the Gospel; for though Christ the peacemaker came and made peace by his blood, and went and preached peace to Jews and Gentiles, and many enjoyed spiritual peace in believing, flowing from his blood and righteousness, yet there was very little outward peace to the churches of Christ; and when at any time had, did not last long: but, in the latter day, not only spiritual peace, which passeth all understanding, and joy unspeakable and full of glory, will be extended unto and possessed by the saints; but outward peace in great abundance, and of lasting continuance, with all kind of prosperity, temporal and spiritual, Ps 72:7, and the glory of the Gentiles like a flowing stream; like the Nile, that overflows; meaning either the vast number of converts, from among the Gentiles, that shall flow into the church, and especially many of their great men, princes, nobles, even kings and queens, who shall be nursing fathers and nursing mothers to her; see Is 60:3, or their riches, which are the honour and glory they shall bring with them to the church in great abundance, and shall cheerfully and freely expend them in the service and worship of God, Is 60:6 so Kimchi interprets it of their wealth and substance:
then shall ye suck; the milk of the Gentiles, and the breasts of kings; that is, partake of their good things, Is 60:16 or the church's breasts of consolation, the sincere milk of the word and ordinances, Is 60:11, this is spoken to the friends of Zion, and lovers of Jerusalem, newly converted persons, Is 66:10,
ye shall be borne upon her sides, or "side" (y); children being carried by parents or nurses on one side of them in their arms; it denotes the affectionate care and regard the church has to young converts, who are said to be nursed at her side, Is 60:4 she supporting and supplying them with everything in her power, by means of the word and ordinances:
and be dandled upon her knees: as darling children are, who are taken into the lap, and played with, and are the delight, the exceeding great delight, of their parents; and where they delight to be, as the word (z) used signifies. All shows that young converts are and should be made much of, and tenderly used; the day of small things should not be despised, or the bruised reed broken, or the smoking flax quenched; but these lambs should be gathered into the arms, and carried in the bosom, like sucking children.
(y) "ad latus", Vitringa; "super latus", Calvin, Pagninus, Montanus. (z) "super genua oblectabimini", Montanus; "delectabiliter fovebimini", Munster, Vitringa.
John Wesley
66:12 Like a river - It is plain this prophecy relates to a farther conversion of the Jews than hath been yet seen. Ye - Ye Jews also. Her sides - The Gentiles were borne upon the sides of Jerusalem and dandled upon her knees, as first hearing from the Apostles (who were members of the Jewish church) the glad tidings of salvation.
Robert Jamieson, A. R. Fausset and David Brown
66:12 extend--I will turn peace (prosperity) upon her, like a river turned in its course [GESENIUS]. Or, "I will spread peace over her as an overflowing river" [BARNES], (Is 48:18).
flowing stream--as the Nile by its overflow fertilizes the whole of Egypt.
borne upon . . . sides--(See on Is 60:4).
her . . . her--If "ye" refers to the Jews, translate, "ye shall be borne upon their sides . . . their knees," namely, those of the Gentiles, as in Is 49:22; and as "suck" (Is 60:16) refers to the Jews sucking the Gentile wealth. However, English Version gives a good sense: The Jews, and all who love Jehovah (Is 66:10), "shall suck, and be borne" by her as a mother.
66:1366:13: Որպէս մայր որ զմանուկ իւր գըգուիցէ, ա՛յնպէս գըգուեցից զձեզ. եւ յԵրուսաղէմ մխիթարեսջիք[10344]. [10344] Ոմանք. Որպէս մայր զմանուկ իւր։
13 Ինչպէս որ մայրն է գգւում իր մանկանը, այնպէս էլ ես պիտի գգուեմ ձեզ, եւ դուք պիտի մխիթարուէք Երուսաղէմում:
13 Ինչպէս մայր մը իր տղան կը հանգստացնէ, Այնպէս ալ ես ձեզ պիտի հանգստացնեմ Ու Երուսաղէմ պիտի մխիթարէ ձեզ։
Որպէս մայր զմանուկ իւր [1039]գգուիցէ, այնպէս գգուեցից`` զձեզ. եւ յԵրուսաղէմ մխիթարեսջիք:

66:13: Որպէս մայր որ զմանուկ իւր գըգուիցէ, ա՛յնպէս գըգուեցից զձեզ. եւ յԵրուսաղէմ մխիթարեսջիք[10344].
[10344] Ոմանք. Որպէս մայր զմանուկ իւր։
13 Ինչպէս որ մայրն է գգւում իր մանկանը, այնպէս էլ ես պիտի գգուեմ ձեզ, եւ դուք պիտի մխիթարուէք Երուսաղէմում:
13 Ինչպէս մայր մը իր տղան կը հանգստացնէ, Այնպէս ալ ես ձեզ պիտի հանգստացնեմ Ու Երուսաղէմ պիտի մխիթարէ ձեզ։
zohrab-1805▾ eastern-1994▾ western am▾
66:1366:13 Как утешает кого-либо мать его, так утешу Я вас, и вы будете утешены в Иерусалиме.
66:13 ὡς ως.1 as; how εἴ ει if; whether τινα τις anyone; someone μήτηρ μητηρ mother παρακαλέσει παρακαλεω counsel; appeal to οὕτως ουτως so; this way καὶ και and; even ἐγὼ εγω I παρακαλέσω παρακαλεω counsel; appeal to ὑμᾶς υμας you καὶ και and; even ἐν εν in Ιερουσαλημ ιερουσαλημ Jerusalem παρακληθήσεσθε παρακαλεω counsel; appeal to
66:13 כְּ kᵊ כְּ as אִ֕ישׁ ʔˈîš אִישׁ man אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] אִמֹּ֖ו ʔimmˌô אֵם mother תְּנַחֲמֶ֑נּוּ tᵊnaḥᵃmˈennû נחם repent, console כֵּ֤ן kˈēn כֵּן thus אָֽנֹכִי֙ ʔˈānōḵî אָנֹכִי i אֲנַ֣חֶמְכֶ֔ם ʔᵃnˈaḥemᵊḵˈem נחם repent, console וּ û וְ and בִ vi בְּ in ירֽוּשָׁלִַ֖ם yrˈûšālˌaim יְרוּשָׁלִַם Jerusalem תְּנֻחָֽמוּ׃ tᵊnuḥˈāmû נחם repent, console
66:13. quomodo si cui mater blandiatur ita ego consolabor vos et in Hierusalem consolabiminiAs one whom the mother caresseth, so will I comfort you, and you shall be comforted in Jerusalem.
13. As one whom his mother comforteth, so will I comfort you; and ye shall be comforted in Jerusalem.
66:13. In the manner of one whom a mother caresses, so will I console you. And you will be consoled in Jerusalem.
66:13. As one whom his mother comforteth, so will I comfort you; and ye shall be comforted in Jerusalem.
As one whom his mother comforteth, so will I comfort you; and ye shall be comforted in Jerusalem:

66:13 Как утешает кого-либо мать его, так утешу Я вас, и вы будете утешены в Иерусалиме.
66:13
ὡς ως.1 as; how
εἴ ει if; whether
τινα τις anyone; someone
μήτηρ μητηρ mother
παρακαλέσει παρακαλεω counsel; appeal to
οὕτως ουτως so; this way
καὶ και and; even
ἐγὼ εγω I
παρακαλέσω παρακαλεω counsel; appeal to
ὑμᾶς υμας you
καὶ και and; even
ἐν εν in
Ιερουσαλημ ιερουσαλημ Jerusalem
παρακληθήσεσθε παρακαλεω counsel; appeal to
66:13
כְּ kᵊ כְּ as
אִ֕ישׁ ʔˈîš אִישׁ man
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
אִמֹּ֖ו ʔimmˌô אֵם mother
תְּנַחֲמֶ֑נּוּ tᵊnaḥᵃmˈennû נחם repent, console
כֵּ֤ן kˈēn כֵּן thus
אָֽנֹכִי֙ ʔˈānōḵî אָנֹכִי i
אֲנַ֣חֶמְכֶ֔ם ʔᵃnˈaḥemᵊḵˈem נחם repent, console
וּ û וְ and
בִ vi בְּ in
ירֽוּשָׁלִַ֖ם yrˈûšālˌaim יְרוּשָׁלִַם Jerusalem
תְּנֻחָֽמוּ׃ tᵊnuḥˈāmû נחם repent, console
66:13. quomodo si cui mater blandiatur ita ego consolabor vos et in Hierusalem consolabimini
As one whom the mother caresseth, so will I comfort you, and you shall be comforted in Jerusalem.
66:13. In the manner of one whom a mother caresses, so will I console you. And you will be consoled in Jerusalem.
66:13. As one whom his mother comforteth, so will I comfort you; and ye shall be comforted in Jerusalem.
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
13: Как утешает кого-либо мать его, так утешу Я вас... Материнская любовь - высшая из всех земных привязанностей. И поэт не напрасно сказал, что он "один лишь в мире подсмотрел святые искренние слезы, то слезы бедных матерей..." Вот с этой-то глубокой, сильной и святой любовью Господь и сравнивает Свое отношение к верному Израилю. В другом месте мы уже видели, что Он не только уподобляет Свои отношения чувствам матери, но и ставит даже их выше последних (49:15).
Albert Barnes: Notes on the Bible - 1834
66:13: As one whom his mother comforteth - See the notes at Isa 49:15, where the same image occurs.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
66:13: one: Isa 51:3; Th1 2:7
ye shall: Isa 66:10, Isa 65:18, Isa 65:19; Psa 137:6
Carl Friedrich Keil and Franz Delitzsch
66:13
The prophet now looks upon the members of the church as having grown up, as it were, from childhood to maturity: they suck like a child, and are comforted like a grown-up son. "Like a man whom his mother comforteth, so will I comfort you, and ye shall be comforted in Jerusalem." Hitzig says that 'ı̄sh is not well chosen; but how easily could the prophet have written bēn (son), as in Is 49:15! He writes 'ı̄sh, however, not indeed in the unmeaning sense in which the lxx has taken it, viz., ὡς εἴ τινα μήτηρ παρακαλέσει, but looking upon the people, whom he had previously thought of as children, as standing before him as one man. Israel is now like a man who has escaped from bondage and returned home from a foreign land, full of mournful recollections, the echoing sounds of which entirely disappear in the maternal arms of divine love there in Jerusalem, the beloved home, which was the home of its thoughts even in the strange land.
John Gill
66:13 As one whom his mother comforteth, so will I comfort you,.... Though ordinances are means, and ministers are instruments of comfort, God is the sole efficient cause of it; and very wonderful it is that he should condescend to administer it, since he is an immense and infinite Being, the high and lofty One, possessed of all perfections, and yet deigns to revive the spirit of the humble and contrite; since he is the Maker of heaven and earth, and all things, and those he comforts are dust and ashes; and especially since they have sinned against him, and rendered themselves abominable to him; and moreover, seeing he is so strictly just and righteous, and they also continually guilty of backslidings and revoltings from him: and yet there are many things which confirm that he will comfort them, as he here declares; since he has loved them with an everlasting love, insomuch as to give his Son for them, and to quicken them when dead in sin; and seeing he has taken them into covenant with himself, and is their covenant God and Father; and, besides, has promised to do it, who never fails, and who is able, being God all sufficient. The Targum is,
"my Word shall comfort you;''
his essential Word Christ, the consolation of Israel, from whom all true and solid comforts flow; or the written word, read or heard, and especially as applied by the Spirit of God, who is another Comforter, and whose consolations the people of God walk in, nor are they small. Now the manner in which the Lord comforts the saints, especially young converts, is the most kind, tender, and affectionate; as a tender hearted mother comforts her child; when it has fallen and hurt itself, and cries, she takes it up in her arms, hugs it in her bosom, and speaks comfortably to it, to still and quiet it. The children of God often fall into sin, and hurt themselves, their peace and joy, break their bones, and lose the enjoyment of God; when, being sensible of their evils, they roar as David did, and weep bitterly as Peter; then the Lord speaks comfortably unto them, and bids them be of good cheer, for their sins are forgiven them. Or as, when a mother has an afflicted child more so than the rest, her heart yearns most after it, and she does all she can to comfort it. The people of God are an afflicted people, and their afflictions are grievous and painful; and they cry to God in their distress, who pities them, visits them, looks upon their afflictions, grants them his presence, supplies them with his grace, supports with his everlasting arms, makes their bed for them, and comforts them in all their tribulations. Or as, when a child behaves ill, the mother looks shy at it, and carries herself at a distance; which being observed, the child takes it to heart, and then that affects her, and she returns to it, and comforts it: thus, for faults committed, the Lord hides himself from his people, which grieves and troubles them; and then he gathers them to himself with great mercies, and with lovingkindness has mercy on them; and having also chastised them for their sins; and hearing them bemoaning themselves, his heart is moved towards them, and he restores comforts to them, to their mourning souls; see Is 49:14, it is in the original, "as a man whom his mother comforteth" (a); for mothers have a tender regard to their sons when grown up to men's estate; and all the things above mentioned may befall the people of God, when they are become young men, yea, fathers: and ye shall be comforted in Jerusalem; nothing shall hinder comfort when God speaks it, or resolves to give it; not Satan, and all his temptations; the world, and all its afflictions; nor all their sins and transgressions, and the sense they have of them; nor all their unbelief, by reason of which sometimes they refuse to be comforted; but when it is the will of God they should, a tide of comfort flows in, that overpowers all: and this is often done in Jerusalem, in the church, where the Lord grants his presence, and commands his blessings; where his word is preached unto consolation, and the ordinances, those breasts of consolation, are ministered and held forth; though this is said not to the exclusion of other places, where the Lord may meet his people and comfort them, in their own houses, in their closets, in their shops, in rising up and lying down, in going out and coming in.
(a) "sicut vir quem mater sua consolatur", Pagninus; "consolabitur eum", Montanus.
John Wesley
66:13 As one whom, &c. - That is, in the most tender, and compassionate way.
Robert Jamieson, A. R. Fausset and David Brown
66:13 mother-- (Is 49:15).
comforteth-- (Is 40:1-2).
66:1466:14: եւ տեսջիք եւ խնդասցեն սիրտք ձեր, եւ ոսկերք ձեր իբրեւ զդալարի զուարճասցին. եւ ծանիցի ձեռն Տեառն երկիւղածաց իւրոց, եւ սպառնասցի՛ անհաւատիցն։
14 Պիտի տեսնէք, ու պիտի խնդան ձեր ծաղկեն, ձեր ոսկորները դալար խոտի պէս պիտի խայտան»: Տիրոջ ձեռքը պիտի յայտնուի իր բարեպաշտներին եւ սպառնայ անհաւատներին:
14 Պիտի տեսնէք ու սրտերնիդ պիտի ուրախանայ Եւ ձեր ոսկորները կանանչ խոտի պէս պիտի ծաղկին։Տէրոջը ձեռքը իր ծառաներուն վրայ Եւ անոր բարկութիւնը թշնամիներուն վրայ պիտի յայտնուի։
Եւ տեսջիք եւ խնդասցեն սիրտք ձեր, եւ ոսկերք ձեր իբրեւ զդալարի զուարճասցին. եւ ծանիցի ձեռն Տեառն երկիւղածաց իւրոց, եւ սպառնասցի [1040]անհաւատիցն:

66:14: եւ տեսջիք եւ խնդասցեն սիրտք ձեր, եւ ոսկերք ձեր իբրեւ զդալարի զուարճասցին. եւ ծանիցի ձեռն Տեառն երկիւղածաց իւրոց, եւ սպառնասցի՛ անհաւատիցն։
14 Պիտի տեսնէք, ու պիտի խնդան ձեր ծաղկեն, ձեր ոսկորները դալար խոտի պէս պիտի խայտան»: Տիրոջ ձեռքը պիտի յայտնուի իր բարեպաշտներին եւ սպառնայ անհաւատներին:
14 Պիտի տեսնէք ու սրտերնիդ պիտի ուրախանայ Եւ ձեր ոսկորները կանանչ խոտի պէս պիտի ծաղկին։Տէրոջը ձեռքը իր ծառաներուն վրայ Եւ անոր բարկութիւնը թշնամիներուն վրայ պիտի յայտնուի։
zohrab-1805▾ eastern-1994▾ western am▾
66:1466:14 И увидите это, и возрадуется сердце ваше, и кости ваши расцветут, как молодая зелень, и откроется рука Господа рабам Его, а на врагов Своих Он разгневается.
66:14 καὶ και and; even ὄψεσθε οραω view; see καὶ και and; even χαρήσεται χαιρω rejoice; hail ὑμῶν υμων your ἡ ο the καρδία καρδια heart καὶ και and; even τὰ ο the ὀστᾶ οστεον bone ὑμῶν υμων your ὡς ως.1 as; how βοτάνη βοτανη pasturage; pasture ἀνατελεῖ ανατελλω spring up; rise καὶ και and; even γνωσθήσεται γινωσκω know ἡ ο the χεὶρ χειρ hand κυρίου κυριος lord; master τοῖς ο the σεβομένοις σεβομαι venerate; stand in awe of αὐτόν αυτος he; him καὶ και and; even ἀπειλήσει απειλεω threaten τοῖς ο the ἀπειθοῦσιν απειθεω obstinate
66:14 וּ û וְ and רְאִיתֶם֙ rᵊʔîṯˌem ראה see וְ wᵊ וְ and שָׂ֣שׂ śˈāś שׂושׂ rejoice לִבְּכֶ֔ם libbᵊḵˈem לֵב heart וְ wᵊ וְ and עַצְמֹותֵיכֶ֖ם ʕaṣmôṯêḵˌem עֶצֶם bone כַּ ka כְּ as † הַ the דֶּ֣שֶׁא ddˈeše דֶּשֶׁא young grass תִפְרַ֑חְנָה ṯifrˈaḥnā פרח sprout וְ wᵊ וְ and נֹודְעָ֤ה nôḏᵊʕˈā ידע know יַד־ yaḏ- יָד hand יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH אֶת־ ʔeṯ- אֵת together with עֲבָדָ֔יו ʕᵃvāḏˈāʸw עֶבֶד servant וְ wᵊ וְ and זָעַ֖ם zāʕˌam זעם curse אֶת־ ʔeṯ- אֵת [object marker] אֹיְבָֽיו׃ ʔōyᵊvˈāʸw איב be hostile
66:14. videbitis et gaudebit cor vestrum et ossa vestra quasi herba germinabunt et cognoscetur manus Domini servis eius et indignabitur inimicis suisYou shall see and your heart shall rejoice, and your bones shall flourish like an herb, and the hand of the Lord shall be known to his servants, and he shall be angry with his enemies.
14. And ye shall see , and your heart shall rejoice, and your bones shall flourish like the tender grass: and the hand of the LORD shall be known toward his servants, and he will have indignation against his enemies.
66:14. You will see, and your heart will be glad, and your bones will flourish like a plant, and the hand of the Lord will be known to his servants, and he will be angry with his enemies.
66:14. And when ye see [this], your heart shall rejoice, and your bones shall flourish like an herb: and the hand of the LORD shall be known toward his servants, and [his] indignation toward his enemies.
And when ye see [this], your heart shall rejoice, and your bones shall flourish like an herb: and the hand of the LORD shall be known toward his servants, and [his] indignation toward his enemies:

66:14 И увидите это, и возрадуется сердце ваше, и кости ваши расцветут, как молодая зелень, и откроется рука Господа рабам Его, а на врагов Своих Он разгневается.
66:14
καὶ και and; even
ὄψεσθε οραω view; see
καὶ και and; even
χαρήσεται χαιρω rejoice; hail
ὑμῶν υμων your
ο the
καρδία καρδια heart
καὶ και and; even
τὰ ο the
ὀστᾶ οστεον bone
ὑμῶν υμων your
ὡς ως.1 as; how
βοτάνη βοτανη pasturage; pasture
ἀνατελεῖ ανατελλω spring up; rise
καὶ και and; even
γνωσθήσεται γινωσκω know
ο the
χεὶρ χειρ hand
κυρίου κυριος lord; master
τοῖς ο the
σεβομένοις σεβομαι venerate; stand in awe of
αὐτόν αυτος he; him
καὶ και and; even
ἀπειλήσει απειλεω threaten
τοῖς ο the
ἀπειθοῦσιν απειθεω obstinate
66:14
וּ û וְ and
רְאִיתֶם֙ rᵊʔîṯˌem ראה see
וְ wᵊ וְ and
שָׂ֣שׂ śˈāś שׂושׂ rejoice
לִבְּכֶ֔ם libbᵊḵˈem לֵב heart
וְ wᵊ וְ and
עַצְמֹותֵיכֶ֖ם ʕaṣmôṯêḵˌem עֶצֶם bone
כַּ ka כְּ as
הַ the
דֶּ֣שֶׁא ddˈeše דֶּשֶׁא young grass
תִפְרַ֑חְנָה ṯifrˈaḥnā פרח sprout
וְ wᵊ וְ and
נֹודְעָ֤ה nôḏᵊʕˈā ידע know
יַד־ yaḏ- יָד hand
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
אֶת־ ʔeṯ- אֵת together with
עֲבָדָ֔יו ʕᵃvāḏˈāʸw עֶבֶד servant
וְ wᵊ וְ and
זָעַ֖ם zāʕˌam זעם curse
אֶת־ ʔeṯ- אֵת [object marker]
אֹיְבָֽיו׃ ʔōyᵊvˈāʸw איב be hostile
66:14. videbitis et gaudebit cor vestrum et ossa vestra quasi herba germinabunt et cognoscetur manus Domini servis eius et indignabitur inimicis suis
You shall see and your heart shall rejoice, and your bones shall flourish like an herb, and the hand of the Lord shall be known to his servants, and he shall be angry with his enemies.
66:14. You will see, and your heart will be glad, and your bones will flourish like a plant, and the hand of the Lord will be known to his servants, and he will be angry with his enemies.
66:14. And when ye see [this], your heart shall rejoice, and your bones shall flourish like an herb: and the hand of the LORD shall be known toward his servants, and [his] indignation toward his enemies.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14: И увидите это, и возрадуется сердце ваше, и кости ваши расцветут, как молодая зелень... Следствием того утешения, Которое Господь преподает всем верным Своим рабам, будет их высокая радость, которая охватит все их существо. Образ "расцветающих костей" особенно типичен для ветхозаветного библейского мировоззрения: как во время бедствий и несчастий кости человека иссыхают и готовы изломаться (Пс 30:11: и 31:3), так, наоборот, во дни веселья, благополучия и довольства они тучнеют, молодеют и как бы цветут (Иов 21:24; Притч 15:30; Ис 44:13: и 58:11).
Albert Barnes: Notes on the Bible - 1834
66:14: And when ye see this - This great accession to the church from the Gentile world.
Your bones shall flourish like an herb - This is an image which is often employed in the Scriptures. When the vigor of the body fails, or when it is much afflicted, the bones are said to be feeble or weakened, or to be dried Psa 6:2; Psa 51:8; Psa 22:14, Psa 22:17; Psa 38:3; Lam 1:13; Pro 14:30; Pro 17:22. like manner, prosperity, health, vigor, are denoted by making the bones fat (see the notes at Isa 58:11; Pro 15:20), or by imparting health, marrow, or strength to them Pro 3:8; Pro 16:24. The sense here is, that their vigor would be greatly increased.
The hand of the Lord shall be known - That is, it shall be seen that he is powerful to defend his people, and to punish their enemies.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
66:14: your heart: Zac 10:7; Joh 16:22
your bones: Isa 26:19; Pro 3:8, Pro 17:22; Eze 37:1-14; Hos 14:4-8
the hand: Isa 66:5, Isa 65:12-16; Ezr 7:9, Ezr 8:18, Ezr 8:22, Ezr 8:31; Mal 3:18; Heb 10:27
Carl Friedrich Keil and Franz Delitzsch
66:14
Wherever they look, joy now meets their eye. "And ye will see, and your heart will be joyful, and your bones will flourish like young herbage; and thus does the hand of Jehovah make itself known in His servants, and fiercely does He treat His enemies." They will see, and their heart will rejoice, i.e., (cf., Is 53:11; Is 60:5) they will enjoy a heart-cheering prospect, and revive again with such smiling scenery all around. The body is like a tree The bones are its branches. These will move and extend themselves in the fulness of rejuvenated strength (compare Is 58:11, et ossa tua expedita faciet); and thus will the hand of Jehovah practically become known (venwde‛âh, perf. cons.) in His servants - that hand under whose gracious touch all vernal life awakens, whether in body or in mind. And thus is it with the surviving remnant of Israel, whereas Jehovah is fiercely angry with His foes. The first את is used in a prepositional sense, as in Ps 67:2, viz., "in His servants, so that they come to be acquainted with it"; the second in an accusative sense, for zâ'am is either connected with על, or as in Zech 1:12; Mal 1:4, with the accusative of the object. It is quite contrary to the usage of the language to take both את according to the phrase (עס) את (רעה) מובה עשׂה.
Geneva 1599
66:14 And when ye see [this], your heart shall rejoice, and your (p) bones shall flourish like an herb: and the hand of the LORD shall be known toward his servants, and [his] indignation toward his enemies.
(p) You will have new strength and new beauty.
John Gill
66:14 And when ye see this,.... All the above things prophesied of come to pass; the conversion of the Jews; the peaceable and prosperous condition of the church of Christ; and perceive, feel, and enjoy the comforts of God in an experimental manner:
your heart shall rejoice; for nothing can be matter of greater joy than these; these cause an inward, hearty, and sincere joy, and not mere outward expressions of it:
and your bones shall flourish like an herb; in a well watered garden, or on which the dew lies; which revives, lifts up its head, and is green and flourishing: so the hearts of God's people are comforted and filled with joy, it renews their spiritual strength; the bones that were dried up with sorrow become fat and flourishing and like a garden of herbs, whose springs fail not; see Prov 17:22. The people of the Jews, in their present state, are like dry hones; but these dry bones shall live at the word of God, and through the power of his grace, and stand upon their feet, and which will cause great joy to others, and be is life from the dead. This passage Abarbinel and other Jewish writers interpret of the resurrection of the dead; for they believe the same body will rise, and the same bones revive. They have indeed a fabulous notion of the bone "luz", which they say is never consumed, and from which the rest will be restored; but, letting this pass, it may be observed that they use these words with others at the funeral of their dead, and when they return from the grave, thereby expressing their faith in this article. The ceremony used by them is this,
"as they return from the grave, everyone of them plucks up grass from off the ground twice or thrice, and casts it over his head behind him, saying those words of the psalmist, "and they of the city shall flourish like grass of the earth", Ps 72:16 and this they do, to signify their hopes of the resurrection of the dead, who shall flourish as the grass, as the prophet says, "your bones shall flourish as the herb" (b),''
or tender grass; as that springs up after it is cut down, so will the bones of the dead revive again, after they have been reduced to dust in the grave; and if that experiment is fact, said to be made by chemists, that herbs may be caused to grow up out of their ashes, it will serve very much to illustrate the words taken in this sense; which is done in the following manner,
"they take a rose, gillyflower, or any other plant, in the spring, in its full consistence, and beat the whole of it in a mortar to a paste, and extract a kind of ashes or salt out of it, which they put up in glasses, stopped and sealed; and, by applying a candle or a soft fire to them, the herbs or plants are perceived, by little and little, to rise up again out of their salt or ashes, in their several proper forms, as they did in the field (c).''
And the hand of the Lord shall be known towards his servants: in making them thus joyful, prosperous, and fruitful; in protecting and preserving them, and, in supplying all their wants; his hand of power, which is not shortened that he cannot save; and his hand of grace, which is opened to distribute to the necessities of his people:
and his indignation towards his enemies; the worshipper, of the beast, the followers of antichrist, who will drink deep of the wine of the wrath of God, poured out without mixture into the cup of his indignation, he will put into their hands; whose indignation is such as is intolerable, there is no standing before it, or sustaining it, or abiding under it; see Rev_ 14:9. Kimchi says this will be fulfilled in the war of Gog and Magog.
(b) Vid. Buxtorf. Jud. Synagog. c. 49. p. 702, 703. Leo Modena, History of the Rites, &c. of the present Jews, part 5. c. 8. sect. 6. p. 237, 238. (c) See Gregory's Notes and Observations, &c. c. 26. p. 122, 123. and his Posthumua, p. 70. (This sounds like a wild fable to me. Editor.)
John Wesley
66:14 Rejoice - The peace of the church and the propagation of the kingdom of Christ, is always the cause of an heart rejoicing to such as fear God, so that they flourish like an herb in the spring. The hand - The power, protection, and influence of God.
Robert Jamieson, A. R. Fausset and David Brown
66:14 bones--which once were "dried up" by the "fire" of God's wrath (Lam 1:13), shall live again (Prov 3:8; Prov 15:30; Ezek 37:1, &c.).
flourish . . . herb-- (Rom 11:15-24).
known toward--manifested in behalf of.
66:1566:15: Զի ահաւասիկ Տէր իբրեւ զհո՛ւր եկեսցէ, եւ կառք նորա իբրեւ զմրրի՛կ. հատուցանել սրտմտութեամբ զհատուցումն իւր, եւ բոցո՛վ հրոյ զարհամարհանս իւր։
15 Ահա գալու է Տէրը ինչպէս կրակ, եւ նրա կառքը՝ ինչպէս մրրիկ, որպէսզի բարկութեամբ տայ իր հատուցումը եւ կրակի բոցով՝ իր արհամարհանքը,
15 Քանզի ահա Տէրը կրակով պիտի գայ։Անոր կառքերը մրրիկի պէս են, Որպէս զի իր բարկութիւնը սրտմտութիւնով Եւ իր սպառնալիքը կրակի բոցով գործադրէ։
Զի ահաւասիկ Տէր իբրեւ զհուր եկեսցէ, եւ կառք նորա իբրեւ զմրրիկ, հատուցանել սրտմտութեամբ [1041]զհատուցումն իւր, եւ բոցով հրոյ [1042]զարհամարհանս իւր:

66:15: Զի ահաւասիկ Տէր իբրեւ զհո՛ւր եկեսցէ, եւ կառք նորա իբրեւ զմրրի՛կ. հատուցանել սրտմտութեամբ զհատուցումն իւր, եւ բոցո՛վ հրոյ զարհամարհանս իւր։
15 Ահա գալու է Տէրը ինչպէս կրակ, եւ նրա կառքը՝ ինչպէս մրրիկ, որպէսզի բարկութեամբ տայ իր հատուցումը եւ կրակի բոցով՝ իր արհամարհանքը,
15 Քանզի ահա Տէրը կրակով պիտի գայ։Անոր կառքերը մրրիկի պէս են, Որպէս զի իր բարկութիւնը սրտմտութիւնով Եւ իր սպառնալիքը կրակի բոցով գործադրէ։
zohrab-1805▾ eastern-1994▾ western am▾
66:1566:15 Ибо вот, придет Господь в огне, и колесницы Его как вихрь, чтобы излить гнев Свой с яростью и прещение Свое с пылающим огнем.
66:15 ἰδοὺ ιδου see!; here I am γὰρ γαρ for κύριος κυριος lord; master ὡς ως.1 as; how πῦρ πυρ fire ἥξει ηκω here καὶ και and; even ὡς ως.1 as; how καταιγὶς καταιγις the ἅρματα αρμα chariot αὐτοῦ αυτος he; him ἀποδοῦναι αποδιδωμι render; surrender ἐν εν in θυμῷ θυμος provocation; temper ἐκδίκησιν εκδικησις vindication; vengeance καὶ και and; even ἀποσκορακισμὸν αποσκορακισμος in φλογὶ φλοξ blaze πυρός πυρ fire
66:15 כִּֽי־ kˈî- כִּי that הִנֵּ֤ה hinnˈē הִנֵּה behold יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH בָּ bā בְּ in † הַ the אֵ֣שׁ ʔˈēš אֵשׁ fire יָבֹ֔וא yāvˈô בוא come וְ wᵊ וְ and כַ ḵa כְּ as † הַ the סּוּפָ֖ה ssûfˌā סוּפָה storm מַרְכְּבֹתָ֑יו markᵊvōṯˈāʸw מֶרְכָּבָה chariot לְ lᵊ לְ to הָשִׁ֤יב hāšˈîv שׁוב return בְּ bᵊ בְּ in חֵמָה֙ ḥēmˌā חֵמָה heat אַפֹּ֔ו ʔappˈô אַף nose וְ wᵊ וְ and גַעֲרָתֹ֖ו ḡaʕᵃrāṯˌô גְּעָרָה rebuke בְּ bᵊ בְּ in לַהֲבֵי־ lahᵃvê- לַהַב flame אֵֽשׁ׃ ʔˈēš אֵשׁ fire
66:15. quia ecce Dominus in igne veniet et quasi turbo quadrigae eius reddere in indignatione furorem suum et increpationem suam in flamma ignisFor behold the Lord will come with fire, and his chariots are like a whirlwind, to render his wrath in indignation, and his rebuke with flames of fire.
15. For, behold, the LORD will come with fire, and his chariots shall be like the whirlwind; to render his anger with fury, and his rebuke with flames of fire.
66:15. For behold, the Lord will arrive with fire, and his four-horse chariots will be like a whirlwind: to render his wrath with indignation, and his rebuke with flames of fire.
66:15. For, behold, the LORD will come with fire, and with his chariots like a whirlwind, to render his anger with fury, and his rebuke with flames of fire.
For, behold, the LORD will come with fire, and with his chariots like a whirlwind, to render his anger with fury, and his rebuke with flames of fire:

66:15 Ибо вот, придет Господь в огне, и колесницы Его как вихрь, чтобы излить гнев Свой с яростью и прещение Свое с пылающим огнем.
66:15
ἰδοὺ ιδου see!; here I am
γὰρ γαρ for
κύριος κυριος lord; master
ὡς ως.1 as; how
πῦρ πυρ fire
ἥξει ηκω here
καὶ και and; even
ὡς ως.1 as; how
καταιγὶς καταιγις the
ἅρματα αρμα chariot
αὐτοῦ αυτος he; him
ἀποδοῦναι αποδιδωμι render; surrender
ἐν εν in
θυμῷ θυμος provocation; temper
ἐκδίκησιν εκδικησις vindication; vengeance
καὶ και and; even
ἀποσκορακισμὸν αποσκορακισμος in
φλογὶ φλοξ blaze
πυρός πυρ fire
66:15
כִּֽי־ kˈî- כִּי that
הִנֵּ֤ה hinnˈē הִנֵּה behold
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
בָּ בְּ in
הַ the
אֵ֣שׁ ʔˈēš אֵשׁ fire
יָבֹ֔וא yāvˈô בוא come
וְ wᵊ וְ and
כַ ḵa כְּ as
הַ the
סּוּפָ֖ה ssûfˌā סוּפָה storm
מַרְכְּבֹתָ֑יו markᵊvōṯˈāʸw מֶרְכָּבָה chariot
לְ lᵊ לְ to
הָשִׁ֤יב hāšˈîv שׁוב return
בְּ bᵊ בְּ in
חֵמָה֙ ḥēmˌā חֵמָה heat
אַפֹּ֔ו ʔappˈô אַף nose
וְ wᵊ וְ and
גַעֲרָתֹ֖ו ḡaʕᵃrāṯˌô גְּעָרָה rebuke
בְּ bᵊ בְּ in
לַהֲבֵי־ lahᵃvê- לַהַב flame
אֵֽשׁ׃ ʔˈēš אֵשׁ fire
66:15. quia ecce Dominus in igne veniet et quasi turbo quadrigae eius reddere in indignatione furorem suum et increpationem suam in flamma ignis
For behold the Lord will come with fire, and his chariots are like a whirlwind, to render his wrath in indignation, and his rebuke with flames of fire.
66:15. For behold, the Lord will arrive with fire, and his four-horse chariots will be like a whirlwind: to render his wrath with indignation, and his rebuke with flames of fire.
66:15. For, behold, the LORD will come with fire, and with his chariots like a whirlwind, to render his anger with fury, and his rebuke with flames of fire.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15: С 15: по 18: ст. идет отдел речи, касающийся участи нераскаянных грешников, для которых день явления славы Господней верующим будет днем откровения праведного, но грозного суда Божия.

Ибо вот, придет Господь в огне, и колесницу Его, как вихрь... Огонь - один из наиболее употребительных атрибутов ветхозаветных теофаний. Бог "в огне" сходит на Синае (Исх 19:18), в столпе облачно-огненном ведет Израиля через пустыню (Исх 13:21-22), путем небесного огня, попаляющего жертву, открывает Свою волю Давиду (1: Пар 21:26), Соломону (2: Пар 7:1). Не раз и пророк Исаия, говоря о богоявлениях, упоминал и сопутствующем им "огне" (10:16-18; 27:4; 29:6; 30:27, 30, 33:12-14: и др.). Участие огня, как символа, или даже как агента страшного суда Божия, признают и новозаветные писания (2: Пет 3:7-10; 2: Фес 1:8: и др.).

Упоминание о "колесницах" - ничто иное, как образ, взятый от обычая восточных владык сопровождать себя конницей и колесницами, символизирующий величие и грозную силу этого страшного суда.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
15 For, behold, the LORD will come with fire, and with his chariots like a whirlwind, to render his anger with fury, and his rebuke with flames of fire. 16 For by fire and by his sword will the LORD plead with all flesh: and the slain of the LORD shall be many. 17 They that sanctify themselves, and purify themselves in the gardens behind one tree in the midst, eating swine's flesh, and the abomination, and the mouse, shall be consumed together, saith the LORD. 18 For I know their works and their thoughts: it shall come, that I will gather all nations and tongues; and they shall come, and see my glory. 19 And I will set a sign among them, and I will send those that escape of them unto the nations, to Tarshish, Pul, and Lud, that draw the bow, to Tubal, and Javan, to the isles afar off, that have not heard my fame, neither have seen my glory; and they shall declare my glory among the Gentiles. 20 And they shall bring all your brethren for an offering unto the LORD out of all nations upon horses, and in chariots, and in litters, and upon mules, and upon swift beasts, to my holy mountain Jerusalem, saith the LORD, as the children of Israel bring an offering in a clean vessel into the house of the LORD. 21 And I will also take of them for priests and for Levites, saith the LORD. 22 For as the new heavens and the new earth, which I will make, shall remain before me, saith the LORD, so shall your seed and your name remain. 23 And it shall come to pass, that from one new moon to another, and from one sabbath to another, shall all flesh come to worship before me, saith the LORD. 24 And they shall go forth, and look upon the carcases of the men that have transgressed against me: for their worm shall not die, neither shall their fire be quenched; and they shall be an abhorring unto all flesh.
These verses, like the pillar of cloud and fire, have a dark side towards the enemies of God's kingdom and all that are rebels against his crown, and a bright side towards his faithful loyal subjects. Probably they refer to the Jews in captivity in Babylon, of whom some are said to have been sent thither for their hurt, and with them God here threatens to proceed in his controversy; they hated to be reformed, and therefore should be ruined by the calamity (Jer. xxiv. 9); others were sent thither for their good, and they should have the trouble sanctified to them, should in due time get well through it and see many a good day after it. Many of the expressions here used are accommodated to that glorious dispensation; but doubtless the prophecy looks further, to the judgment for which Christ did come once, and will come again, into this world, and to the distinction which his word in both makes between the precious and the vile.
I. Christ will appear to the confusion and terror of all those that stand it out against him. Sometimes he will appear in temporal judgments. The Jews that persisted in infidelity were cut off by fire and by his sword. The ruin was very extensive; the Lord then pleaded with all flesh; and, it being his sword with which they are cut off, they are called his slain, sacrificed to his justice, and they shall be many. In the great day the wrath of God will be his fire and sword, with which he will cut off and consume all the impenitent; and his word, when it takes hold of sinners' consciences, burns like fire, and is sharper than any two-edged sword. Idolaters will especially be contended with in the day of wrath, v. 17. Perhaps some of those who returned out of Babylon retained such instances of idolatry and superstition as are here mentioned, had their idols in their gardens (not daring to set them up publicly in the high places) and there purified themselves (as the worshippers of the true God used to do) when they went about their idolatrous rites, one after another, or, as we read it, behind one tree in the midst, behind Ahad or Ehad, some idol that they worshipped by that name and in honour of which they ate swine's flesh (which was expressly forbidden by the law of God), and other abominations, as the mouse, or some other like animal. But the prophecy may refer to all those judgments which the wrath of God, according to the word of God, will bring upon provoking sinners, that live in contempt of God and are devoted to the world and the flesh: They shall be consumed together. From the happiness of heaven we find expressly excluded all idolaters, and whosoever worketh abomination, Rev. xxi. 27; xxii. 15. In the day of vengeance secret wickedness will be brought to light and brought to the account; for (v. 18), I know their works and their thoughts. God knows both what men do and from what principle and with what design they do it; and therefore is fit to judge the world, because he can judge the secrets of men, Rom. ii. 16.
II. He will appear to the comfort and joy of all that are faithful to him in the setting up of his kingdom in this world, the kingdom of grace, the earnest and first-fruits of the kingdom of glory. The time shall come that he will gather all nations and tongues to himself, that they may come and see his glory as it shines in the face of Jesus Christ, v. 18. This was fulfilled when all nations were to be discipled and the gift of tongues was bestowed in order thereunto. The church had hitherto been confined to one nation and in one tongue only God was worshipped; but in the days of the Messiah the partition-wall should be taken down, and those that had been strangers to God should be brought acquainted with him and should see his glory in the gospel, as the Jews had seen it in the sanctuary. As to this, it is here promised,
1. That some of the Jewish nation should, by the grace of God, be distinguished form the rest, and marked for salvation: I will not only set up a gathering ensign among them, to which the Gentiles shall seek (as is promised, ch. xi. 12), but there shall be those among them on whom I will set a differencing sign; for so the word signifies. Though they are a corrupt degenerate nation, yet God will set apart a remnant of them, that shall be devoted to him and employed for him, and a mark shall be set upon them, with such certainty will God own them, Ezek. ix. 4. The servants of God shall be sealed in their foreheads, Rev. vii. 3. The Lord knows those that are his. Christ's sheep are marked.
2. That those who are themselves distinguished thus by the grace of God shall be commissioned to invite others to come and take the benefit of that grace. Those that escape the power of those prejudices by which the generality of that nation is kept in unbelief shall be sent to the nations to carry the gospel among them, and preach it to every creature. Note, Those who themselves have escaped the wrath to come should do all they can to snatch others also as brands out of the burning. God chooses to send those on his errands that can deliver their message feelingly and experimentally, and warn people of their danger by sin as those who have themselves narrowly escaped the danger. (1.) They shall be sent to the nations, several of which are here named, Tarshish, and Pul, and Lud, &c. It is uncertain, nor are interpreters agreed, what countries are here intended. Tarshish signifies in general the sea, yet some take it for Tarsus in Cilicia. Pul is mentioned sometimes as the name of one of the kings of Assyria; perhaps some part of that country might likewise bear that name. Lud is supposed to be Lydia, a warlike nation, famed for archers: the Lydians are said to handle and bend the bow, Jer. xlvi. 9. Tubal, some think, is Italy or Spain; and Javan most agree to be Greece, the Iones; and the isles of the Gentiles, that were peopled by the posterity of Japhet (Gen. x. 5), probably are here meant by the isles afar off, that have not heard my name, neither have seen my glory. In Judah only was God known, and there only his name was great for many ages. Other countries sat in darkness, heard no the joyful sound, saw not the joyful light. This deplorable state of theirs seems to be spoken of here with compassion; for it is a pity that any of the children of men should be at such a distance from their Maker as not to hear his name and see his glory. In consideration of this, (2.) Those that are sent to the nations shall go upon God's errand, to declare his glory among the Gentiles. The Jews that shall be dispersed among the nations shall declare the glory of God's providence concerning their nation all along, by which many shall be invited to join with them, as also by the appearances of God's glory among them in his ordinances. Some out of all languages of the nations shall take hold of the skirt of him that is a Jew, entreating him to take notice of them, to admit them into his company, and to stay a little while for them, till they are ready, "for we will go with you, having heard that God is with you," Zech. viii. 23. Thus the glory of God was in part declared among the Gentiles; but more clearly and fully by the apostles and early preachers of the gospel, who were sent into all the world, even to the isles afar off, to publish the glorious gospel of the blessed God. They went forth and preached every where, the Lord working with them, Mark xvi. 20.
3. That many converts shall hereby be made, v. 20.
(1.) They shall bring all your brethren (for proselytes ought to be owned and embraced as brethren) for an offering unto the Lord. God's glory shall not be in vain declared to them, but they shall be both invited and directed to join themselves to the Lord. Those that are sent to them shall succeed so well in their negotiation that thereupon there shall be as great flocking to Jerusalem as used to be at the time of a solemn feast, when all the males from all parts of the country were to attend there, and not to appear empty. Observe, [1.] The conveniences that they shall be furnished with for their coming. Some shall come upon horses, because they came from far and the journey was too long to travel on foot, as the Jews usually did to their feasts. Persons of quality shall come in chariots, and the aged, and sickly, and little children, shall be brought in litters or covered wagons, and the young men on mules and swift beasts. This intimates their zeal and forwardness to come. They shall spare no trouble nor charge to get to Jerusalem. Those that cannot ride on horseback shall come in litters; and in such haste shall they be, and so impatient of delay, that those that can shall ride upon mules and swift beasts. These expressions are figurative, and these various means of conveyance are heaped up to intimate (says the learned Mr. Gataker) the abundant provision of all those gracious helps requisite for the bringing of God's elect home to Christ. All shall be welcome, and nothing shall be wanting for their assistance and encouragement. [2.] The character under which they shall be brought. They shall come, not as formerly they used to come to Jerusalem, to be offerers, but to be themselves an offering unto the Lord, which must be understood spiritually, of their being presented to God as living sacrifices, Rom. xii. 1. The apostle explains this, and perhaps refers to it, Rom. xv. 16, where he speaks of his ministering the gospel to the Gentiles, that the offering up, or sacrificing, of the Gentiles might be acceptable. They shall offer themselves, and those who are the instruments of their conversion shall offer them, as the spoils which they have taken for Christ and which are devoted to his service and honour. They shall be brought as the children of Israel bring an offering in a clean vessel, with great care that they be holy, purified from sin, and sanctified to God. It is said of the converted Gentiles (Acts xv. 9) that their hearts were purified by faith. Whatever was brought to God was brought in a clean vessel, a vessel appropriated to religious uses. God will be served and honoured in the way that he has appointed, in the ordinances of his own institution, which are the proper vehicles for these spiritual offerings. When the soul is offered up to God the body must be a clean vessel for it, possessed in sanctification and honour, and not in the lusts of uncleanness (1 Thess. iv. 4, 5); and converts to Christ are not only purged from an evil conscience, but have their bodies also washed with pure water, Heb. x. 22. Now,
(2.) This may refer, [1.] To the Jews, devout men, and proselytes out of every nation under heaven, that flocked together to Jerusalem, expecting the kingdom of the Messiah to appear, Acts ii. 5, 6, 10. They came from all parts to the holy mountain of Jerusalem, as an offering to the Lord, and there many of them were brought to the faith of Christ by the gift of tongues poured out on the apostles. Methinks there is some correspondence between that history and this prophecy. The eunuch some time after came to worship at Jerusalem in his chariot and took home with him the knowledge of Christ and his holy religion. [2.] To the Gentiles, some of all nations, that should be converted to Christ, and so added to his church, which, though a spiritual accession, is often in prophecy represented by a local motion. The apostle says of all true Christians that they have come to Mount Zion, and the heavenly Jerusalem (Heb. xii. 22), which explains this passage, and shows that the meaning of all this parade is only that they shall be brought into the church by the grace of God, and in the use of the means of that grace, as carefully, safely, and comfortably, as if they were carried in chariots and litters. Thus God shall persuade Japhet and he shall dwell in the tents of Shem, Gen. ix. 27.
4. That a gospel ministry shall be set up in the church, it being thus enlarged by the addition of such a multitude of members to it (v. 21): I will take of them (of the proselytes, of the Gentile converts) for priests and for Levites, to minister in holy things and to preside in their religious assemblies, which is very necessary for doctrine, worship, and discipline. Hitherto the priests and Levites were all taken from among the Jews and were all of one tribe; but in gospel times God will take of the converted Gentiles to minister to him in holy things, to teach the people, to bless them in the name of the Lord, to be the stewards of the mysteries of God as the priests and Levites were under the law, to be pastors and teachers (or bishops), to give themselves to the word and prayer, and deacons to serve tables, and, as the Levites, to take care of the outward business of the house of God, Phil. i. 1; Acts vi. 2-4. The apostles were all Jews, and so were the seventy disciples; the great apostle of the Gentiles was himself a Hebrew of the Hebrews; but, when churches were planted among the Gentiles, they had ministers settled who were of themselves, elders in every church (Acts xiv. 23, Tit. i. 5), which made the ministry to spread the more easily, and to be the more familiar, and, if not the more venerable, yet the more acceptable; gospel grace, it might be hoped, would cure people of those corruptions which kept a prophet from having honour in his own country. God says, I will take, not all of them, though they are all in a spiritual sense made to our God kings and priests, but of them, some of them. It is God's work originally to choose ministers by qualifying them for and inclining them to the service, as well as to make ministers by giving them their commission. I will take them, that is, I will admit them, though Gentiles, and will accept of them and their ministrations. This is a great honour and advantage to the Gentile church, as it was to the Jewish church that God raised up of their sons for prophets and their young men for Nazarites, Amos ii. 11.
5. That the church and ministry, being thus settled, shall continue and be kept up in a succession from one generation to another, v. 22. The change that will be made by the setting up of the kingdom of the Messiah is here described to be, (1.) A very great and universal change; it shall be a new world, the new heavens and the new earth promised before, ch. lxv. 17. Old things have passed away, behold all things have become new (2 Cor. v. 17), the old covenant of peculiarity is set aside, and a new covenant, a covenant of grace, established, Heb. viii. 13. We are now to serve in newness of the spirit, and not in the oldness of the letter, Rom. vii. 6. New commandments are given relating both to heaven and earth, and new promises relating to both, and both together make a New Testament; so that they are new heavens and a new earth that God will create, and these a preparative for the new heavens and new earth designed at the end of time, 2 Pet. iii. 13. (2.) A change of God's own making; he will create the new heavens and the new earth. The change was made by him that had authority to make new ordinances, as well as power to make new worlds. (3.) It will be an abiding lasting change, a change never to be changed, a new world that will be always new, and never wax old, as that does which is ready to vanish away: It shall remain before me unalterable; for the gospel dispensation is to continue to the end of time and not to be succeeded by any other. The kingdom of Christ is a kingdom that cannot be moved; the laws and privileges of it are things that cannot be shaken, but shall for ever remain, Heb. xii. 27, 28. It shall therefore remain, because it is before God; it is under his eye, and care, and special protection. (4.) It will be maintained in a seed that shall serve Christ: Your seed, and in them your name, shall remain--a seed of ministers, a seed of Christians; as one generation of both passes away, another generation shall come; and thus the name of Christ, with that of Christians, shall continue on earth while the earth remains, and his throne as the days of heaven. The gates of hell, though they fight against the church, shall not prevail, nor wear out the saints of the Most High.
6. That the public worship of God in religious assemblies shall be carefully and constantly attended upon by all that are thus brought as an offering to the Lord, v. 23. This is described in expressions suited to the Old-Testament dispensation, to show that though the ceremonial law should be abolished, and the temple service should come to an end, yet God should be still as regularly, constantly, and acceptably worshipped as ever. Heretofore only Jews went up to appear before God, and they were bound to attend only three times a year, and the males only; but now all flesh, Gentiles as well as Jews, women as well as men, shall come and worship before God, in his presence, though not in his temple at Jerusalem, but in religious assemblies dispersed all the world over, which shall be to them as the tabernacle of meeting was to the Jews. God will in them record his name, and, though but two or three come together, he will be among them, will meet them, and bless them. And they shall have the benefit of these holy convocations frequently, every new moon and every sabbath, not, as formerly, at the three annual feasts only. There is no necessity of one certain place, as the temple was of old. Christ is our temple, in whom by faith all believers meet, and now that the church is so far extended it is impossible that all should meet at one place; but it is fit that there should be a certain time appointed, that the service may be done certainly and frequently, and a token thereby given of the spiritual communion which all Christian assemblies have with each other by faith, hope, and holy love. The new moons and the sabbaths are mentioned because, under the law, though the yearly feasts were to be celebrated at Jerusalem, yet the new moons and the sabbaths were religiously observed all the country over, in the schools of the prophets first and afterwards in the synagogues (2 Kings iv. 23, Amos viii. 5, Acts xv. 21), according to the model of which Christian assemblies seem to be formed. Where the Lord's day is weekly sanctified, and the Lord's supper monthly celebrated, and both are duly attended on, there this promise is fulfilled, there the Christian new moons and sabbaths are observed. See, here, (1.) That God is to be worshipped in solemn assemblies, and that it is the duty of all, as they have opportunity, to wait upon God in those assemblies: All flesh must come; though flesh, weak, corrupt, and sinful, let them come that the flesh may be mortified. (2.) In worshipping God we present ourselves before him, and are in a special manner in his presence. (3.) For doing this there ought to be stated times, and are so; and we must see that it is our interest as well as our duty constantly and conscientiously to observe these times.
7. That their thankful sense of God's distinguishing favour to them should be very much increased by the consideration of the fearful doom and destruction of those that persist and perish in their infidelity and impiety, v. 24. Those that have been worshipping the Lord of hosts, and rejoicing before him in the goodness of his house, shall, in order to affect themselves the more with their own happiness, take a view of the misery of the wicked. Observe, (1.) Who they are whose misery is here described. They are men that have transgressed against God, not only broken his laws, but broken covenant with him, and thought themselves able to contend with him. It may be meant especially of the unbelieving Jews that rejected the gospel of Christ. (2.) What their misery is. It is here represented by the frightful spectacle of a field of battle, covered with the carcases of the slain, that lie rotting above ground, full of worms crawling about them and feeding on them; and, if you go to burn them, they are so scattered, and it is such a noisome piece of work to get them together, that it would be endless, and the fire would never be quenched; so that they are an abhorring to all flesh, nobody cares to come near them. Now this is sometimes accomplished in temporal judgments, and perhaps never nearer the letter than in the destruction of Jerusalem and the Jewish nation by the Romans, in which destruction it is computed that above two millions, first and last, were cut off by the sword, besides what perished by famine and pestilence. It may refer likewise to the spiritual judgments that came upon the unbelieving Jews, which St. Paul looks upon, and shows us, Rom. xi. 8, &c. They became dead in sins, twice dead. The church of the Jews was a carcase of a church; all its members were putrid carcases; their worm died not, their own consciences made them continually uneasy, and the fire of their rage against the gospel was not quenched, which was their punishment as well as their sin; and they became, more than ever any nation under the sun, an abhorring to all flesh. But our Saviour applies it to the everlasting misery and torment of impenitent sinners in the future state, where their worm dies not, and their fire is not quenched (Mark ix. 44); for the soul, whose conscience is its constant tormentor, is immortal, and God, whose wrath is its constant terror, is eternal. (3.) What notice shall be taken of it. Those that worship God shall go forth and look upon them, to affect their own hearts with the love of their Redeemer, when they see what misery they are redeemed from. As it will aggravate the miseries of the damned to see others in the kingdom of heaven and themselves thrust out (Luke xiii. 28), so it will illustrate the joys and glories of the blessed to see what becomes of those that died in their transgression, and it will elevate their praises to think that they were themselves as brands plucked out of that burning. To the honour of that free grace which thus distinguished them let the redeemed of the Lord with all humility, and not without a holy trembling, sing their triumphant songs.
Adam Clarke: Commentary on the Bible - 1831
66:15: The Lord will come with fire "Jehovah shall come as a fire" - For באש baesh, in fire, the Septuagint had in their copy קאש kaesh, as a fire; ὡς πυρ.
To render his anger with fury "To breathe forth his anger in a burning heat" - Instead of להשב lehashib, as pointed by the Masoretes, to render, I understand it as להשב lehashshib, to breathe, from נשב nashab.
Albert Barnes: Notes on the Bible - 1834
66:15: For behold, the Lord will come with fire - The Septuagint reads this 'As fire' (ὡς πύρ hō s pur). Fire is a common emblem to denote the coming of the Lord to judge and punish his enemies Psa 50:3 :
Our God shall come, and shall not keep silence;
A fire shall devour before him,
And it shall be very tempestuous round about him.
So Hab 2:5 :
Before him went the pestilence,
And burning coals went forth at his feet.
So Psa 97:3 :
A fire goeth before him,
And burneth up his enemies round about.
So it is said Th2 1:8, that the Lord Jesus will be Rev_ealed 'in flaming fire, taking vengeance on them that know not God' (compare Heb 10:27; Pe2 3:7). So Yahweh is said to breathe out fire when he comes to destroy his foes:
There went up a smoke out of his nostrils,
And fire out of his mouth devoured;
Coals were kindled by it.
Psa 18:8
Compare the notes at Isa 29:6; Isa 30:30. This is a general promise that God would defend his church, and destroy his foes. To what this particularly applies, it may not be possible to determine, and instead of attempting that, I am disposed to regard it as a promise of a general nature, that God, in those future times, would destroy his foes, and would thus extend protection to his people. So far as the language is concerned, it may be applied either to the destruction of Jerusalem, to any mighty overthrow of his enemies, or to the day of judgment. The single truth is, that all his enemies would be destroyed as if Yahweh should come amidst flames of fire. That truth is enough for his church to know; that truth should be sufficient to fill a wicked world with alarm.
And with his chariots like a whirlwind - The principal idea here is, that he would come with immense rapidity, like a chariot that was borne forward as on the whirlwind, to destroy his foes. God is often represented as coming in a chariot - a chariot of the clouds, or of a whirlwind. Psa 104:3 :
Who maketh the clouds his chariot,
Who walketh upon the wings of the wind.
Compare Psa 18:10; see the note at Isa 19:1. See also Jer 4:13 :
Behold, he shall come up as clouds,
And his chariots shall be as a whirlwind.
Chariots were commonly made with two wheels, though sometimes they had four wheels, to which two horses, fiery and impetuous, were attached; and the rapid movement, the swift Rev_olving wheels, and the dust which they raised, had no slight resemblance to a whirlwind (compare the notes at Isa 21:7, Isa 21:9). They usually had strong and sharp iron scythes affixed to the extremities of their axles, and were driven into the midst of the army of an enemy, cutting down all before them. Warriors sometimes fought standing on them, or leaping from them on the enemy. The chariots in the army of Cyrus are said to have been capacious enough to permit twenty men to fight from them.
To render his anger with fury - Lowth renders this, 'To breathe forth his anger.' Jerome translates it, Reddere, that is, to render. The Septuagint, Ἀποδοῦναι Apodounai, to give, or to render. Lowth proposes, instead of the present text, as pointed by the Masorites, להשׁיב lehâ shı̂ yb, to read it להשׁיב lehashı̂ yb, as if it were derived from נשׁב nâ shab. But there is no necessity of a change. The idea is, that God would recompense his fury; or would cause his hand to turn upon them in fury.
With fury - Lowth renders this, 'In a burning heat.' The word used (חמה chē mâ h) properly means "heat," then anger, wrath; and the Hebrew here might be properly rendered, 'heat of his anger;' that is, glowing or burning wrath, wrath that consumes like fire.
With flames of fire - His rebuke shall consume like fiery flames; or it shall be manifested amidst such flame.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
66:15: the Lord: Isa 30:27, Isa 30:28, Isa 30:33; Psa 11:6, Psa 21:9, Psa 50:3, Psa 97:3; Amo 7:4; Mat 22:7; Th2 1:6-9; Pe2 3:10-12
with his: Jer 4:3; Dan 11:40
Carl Friedrich Keil and Franz Delitzsch
66:15
The prophecy now takes a new turn with the thought expressed in the words, "and fiercely does He treat His enemies." The judgment of wrath, which prepares the way for the redemption and ensures its continuance, is described more minutely in Is 66:15 : "For behold Jehovah, in the fire will He come, and His chariots are like the whirlwind, to pay out His wrath in burning heat, and His threatening passeth into flames of fire." Jehovah comes bâ'ēsh, in igne (Jerome; the lxx, on the contrary, render it arbitrarily ὡς πῦρ kâ'ēsh), since it is the fiery side of His glory, in which He appears, and fire pours from Him, which is primarily the intense excitement of the powers of destruction within God Himself (Is 10:17; Is 30:27; Ps 18:9), and in these is transformed into cosmical powers of destruction (Is 29:6; Is 30:30; Ps 18:13). He is compared to a warrior, driving along upon war-chariots resembling stormy wind, which force everything out of their way, and crush to pieces whatever comes under their wheels. The plural מרכּבתיו (His chariots) is probably not merely amplifying, but a strict plural; for Jehovah, the One, can manifest Himself in love or wrath in different places at the same time. The very same substantive clause מרכבתיו וכסופה occurs in Jer 4:13, where it is not used of Jehovah, however, but of the Chaldeans. Observe also that Jeremiah there proceeds immediately with a derivative passage from Hab 1:8. In the following clause denoting the object, אפּו בּחמה להשׁיב, we must not adopt the rendering, "to breathe out His wrath in burning heat" (Hitzig), for hēshı̄bh may mean respirare, but not exspirare (if this were the meaning, it would be better to read להשּׁיב from נשׁב, as Lowth does); nor "ut iram suam furore sedet" (Meier), for even in Job 9:13; Ps 78:38, עפו השיב does not mean to still or cool His wrath, but to turn it away or take it back; not even "to direct His wrath in burning heat" (Ges., Kn.), for in this sense hēshı̄bh would be connected with an object with ל, אל (Job 15:13), על (Is 1:25). It has rather the meaning reddere in the sense of retribuere (Arab. athâba, syn. shillēm), and "to pay back, or pay out, His wrath" is equivalent to hēshı̄bh nâqâm (Deut 32:41, Deut 32:43), Hence עפו בחמה does not stand in a permutative relation instead of a genitive one (viz., in fervore, riâ suâ = irae suae), but is an adverbial definition, just as in Is 42:25. That the payment of the wrath deserved takes place in burning heat, and His rebuke (ge‛ârâh) in flames of fire, are thoughts that answer to one another.
Geneva 1599
66:15 For, behold, the LORD will come with fire, and with his chariots like a whirlwind, to (q) render his anger with fury, and his rebuke with flames of fire.
(q) This vengeance God began to execute at the destruction of Babylon and has always continued it against the enemies of his Church, and will do till the last day, which will be the accomplishment of it.
John Gill
66:15 For, behold, the Lord will come with fire,.... Either with material fire, with which mystical Babylon or Rome shall be burnt, Rev_ 18:8, or with indignation and wrath, which shall be poured out like fire, and be as intolerable and consuming as that:
and with his chariots like a whirlwind; making a great noise, and striking great terror; alluding to chariots in which men used formerly to fight:
to render his anger with fury, and his rebuke with flames of fire; a heap of words, to show the fierceness of his wrath, and how severe his rebuke of enemies will be; which will be not a rebuke in love, as of his own people, but in a way of vindictive wrath.
John Wesley
66:15 With fire - With terrible judgments, or with fire in a proper sense, understanding it of the fire with which enemies use to consume places brought under their power. Whirlwind - With a sudden sweeping judgment. Fury - That is, with fervour; for fury properly taken is not in God. Rebukes - They had contemned the rebukes of the law, now God will rebuke them with fire, and sword.
Robert Jamieson, A. R. Fausset and David Brown
66:15 (Is 9:5; Ps 50:3; Hab 3:5; Th2 1:8; 2Pet 3:7).
chariots . . . whirlwind-- (Jer 4:13).
render--as the Hebrew elsewhere (Job 9:13; Ps 78:38) means to "allay" or "stay wrath." MAURER translates it so here: He stays His anger with nothing but fury," &c.; nothing short of pouring out all His fiery fury will satisfy His wrath.
fury--"burning heat" [LOWTH], to which the parallel, "flames of fire," answers.
66:1666:16: Զի ՚ի հուր Տեառն դատեսցի երկիր ամենայն, եւ ՚ի սո՛ւր նորա ամենայն մարմին. բազումք եղիցին վիրաւորք ՚ի Տեառնէ[10345], [10345] Օրինակ մի. Զի հուր Տեառն դատես՛՛։
16 քանզի համայն երկիրը պիտի դատուի Տիրոջ կրակով, եւ ամէն մի մարմին՝ նրա սրով. շատերը պիտի վիրաւորուեն Տիրոջ ձեռքից:
16 Քանզի Տէրը կրակով ու իր սուրովը պիտի դատէ ամէն մարմին։Տէրոջմէն սպաննուածները շատ պիտի ըլլան»։
Զի ի հուր [1043]Տեառն դատեսցի երկիր ամենայն, եւ ի սուր նորա ամենայն մարմին.`` բազումք եղիցին վիրաւորք ի Տեառնէ:

66:16: Զի ՚ի հուր Տեառն դատեսցի երկիր ամենայն, եւ ՚ի սո՛ւր նորա ամենայն մարմին. բազումք եղիցին վիրաւորք ՚ի Տեառնէ[10345],
[10345] Օրինակ մի. Զի հուր Տեառն դատես՛՛։
16 քանզի համայն երկիրը պիտի դատուի Տիրոջ կրակով, եւ ամէն մի մարմին՝ նրա սրով. շատերը պիտի վիրաւորուեն Տիրոջ ձեռքից:
16 Քանզի Տէրը կրակով ու իր սուրովը պիտի դատէ ամէն մարմին։Տէրոջմէն սպաննուածները շատ պիտի ըլլան»։
zohrab-1805▾ eastern-1994▾ western am▾
66:1666:16 Ибо Господь с огнем и мечом Своим произведет суд над всякою плотью, и много будет пораженных Господом.
66:16 ἐν εν in γὰρ γαρ for τῷ ο the πυρὶ πυρ fire κυρίου κυριος lord; master κριθήσεται κρινω judge; decide πᾶσα πας all; every ἡ ο the γῆ γη earth; land καὶ και and; even ἐν εν in τῇ ο the ῥομφαίᾳ ρομφαια broadsword αὐτοῦ αυτος he; him πᾶσα πας all; every σάρξ σαρξ flesh πολλοὶ πολυς much; many τραυματίαι τραυματιας be ὑπὸ υπο under; by κυρίου κυριος lord; master
66:16 כִּ֤י kˈî כִּי that בָ vā בְּ in † הַ the אֵשׁ֙ ʔˌēš אֵשׁ fire יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH נִשְׁפָּ֔ט nišpˈāṭ שׁפט judge וּ û וְ and בְ vᵊ בְּ in חַרְבֹּ֖ו ḥarbˌô חֶרֶב dagger אֶת־ ʔeṯ- אֵת together with כָּל־ kol- כֹּל whole בָּשָׂ֑ר bāśˈār בָּשָׂר flesh וְ wᵊ וְ and רַבּ֖וּ rabbˌû רבב be much חַֽלְלֵ֥י ḥˈallˌê חָלָל pierced יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
66:16. quia in igne Dominus diiudicatur et in gladio suo ad omnem carnem et multiplicabuntur interfecti a DominoFor the Lord shall judge by fire, and by his sword unto all flesh, and the slain of the Lord shall be many.
16. For by fire will the LORD plead, and by his sword, with all flesh: and the slain of the LORD shall be many.
66:16. For the Lord will divide with fire, and with his sword among all flesh, and those slain by the Lord will be many.
66:16. For by fire and by his sword will the LORD plead with all flesh: and the slain of the LORD shall be many.
For by fire and by his sword will the LORD plead with all flesh: and the slain of the LORD shall be many:

66:16 Ибо Господь с огнем и мечом Своим произведет суд над всякою плотью, и много будет пораженных Господом.
66:16
ἐν εν in
γὰρ γαρ for
τῷ ο the
πυρὶ πυρ fire
κυρίου κυριος lord; master
κριθήσεται κρινω judge; decide
πᾶσα πας all; every
ο the
γῆ γη earth; land
καὶ και and; even
ἐν εν in
τῇ ο the
ῥομφαίᾳ ρομφαια broadsword
αὐτοῦ αυτος he; him
πᾶσα πας all; every
σάρξ σαρξ flesh
πολλοὶ πολυς much; many
τραυματίαι τραυματιας be
ὑπὸ υπο under; by
κυρίου κυριος lord; master
66:16
כִּ֤י kˈî כִּי that
בָ בְּ in
הַ the
אֵשׁ֙ ʔˌēš אֵשׁ fire
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
נִשְׁפָּ֔ט nišpˈāṭ שׁפט judge
וּ û וְ and
בְ vᵊ בְּ in
חַרְבֹּ֖ו ḥarbˌô חֶרֶב dagger
אֶת־ ʔeṯ- אֵת together with
כָּל־ kol- כֹּל whole
בָּשָׂ֑ר bāśˈār בָּשָׂר flesh
וְ wᵊ וְ and
רַבּ֖וּ rabbˌû רבב be much
חַֽלְלֵ֥י ḥˈallˌê חָלָל pierced
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
66:16. quia in igne Dominus diiudicatur et in gladio suo ad omnem carnem et multiplicabuntur interfecti a Domino
For the Lord shall judge by fire, and by his sword unto all flesh, and the slain of the Lord shall be many.
66:16. For the Lord will divide with fire, and with his sword among all flesh, and those slain by the Lord will be many.
66:16. For by fire and by his sword will the LORD plead with all flesh: and the slain of the LORD shall be many.
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
16: Ибо Господь с огнем и мечем Своим произведет суд... "Меч" как символ Божественного Правосудия и наказания грешников встречался у пророка Исаии не раз и раньше (27:1; 34:5-6; 42:13; 52:10; 59:17: и др.).
Albert Barnes: Notes on the Bible - 1834
66:16: For by fire and by his sword - The sword is an instrument by which punishment is executed (see the notes at Isa 34:5; compare Rom 13:4).
Will he plead with all flesh - Or rather, he will judge (נשׁפט nı̂ shephaṭ), that is, he will execute his purposes of vengeance on all the human race. Of course, only that part is intended who ought to be subject to punishment; that is, all his foes.
And the slain of the Lord shall be many - The number of those who shall be consigned to woe shall be immense - though in the winding up of the great drama at the close of the world, there is reason to hopethat a large proportion of the race, taken as a whole, will be saved. Of past generations, indeed, there is no just ground of such hope; of the present generation there is no such prospect. But brighter and happier times are to come. The true religion is to spread over all the world, and for a long period is to pRev_ail; and the hope is, that during that long period the multitude of true converts will be so great as to leave the whole number who are lost, compared with those who are saved, much less than is commonly supposed. Still the aggregate of those who are lost, 'the slain of the Lord,' will be vast. This description I regard as having reference to the coming of the Lord to judgment (compare Th2 1:8); or if it refer to any other manifestation of Yahweh for judgment, like the destruction of Jerusalem by the Romans, it has a strong resemblance to the final judgment; and, like the description of that by the Saviour mat 24, the language is such as naturally to suggest, and to be applicable to, the final judgment of mankind.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
66:16: Isa 27:1, Isa 34:5-10; Eze 38:21, Eze 38:22, Eze 39:2-10; Rev 19:11-21
Carl Friedrich Keil and Franz Delitzsch
66:16
Jehovah appears with these warlike terrors because He is coming for a great judgment. "For in the midst of fire Jehovah holds judgment, and in the midst of His sword with all flesh; and great will be the multitude of those pierced through by Jehovah." The fire, which is here introduced as the medium of judgment, points to destructive occurrences of nature, and the sword to destructive occurrences of history. At the same time all the emphasis is laid here, as in Is 34:5-6 (cf., Is 27:1), upon the direct action of Jehovah Himself. The parallelism in Is 66:16 is progressive. Nishpat 'ēth, "to go into judgment with a person," as in Ezek 38:22 (cf., עם in Is 3:14, Joel 3:2; 2Chron 22:8; μετά, Lk 11:31-32). We find a resemblance to Is 66:16 in Zeph 2:12, and this is not the only resemblance to our prophecy in that strongly reproductive prophet.
John Gill
66:16 For by fire, and by his sword, will the Lord plead with all flesh,.... With the Mahometans, the Turks, the Ottoman empire, against whom he will call for a sword, and will rain upon them fire and brimstone, signified by Gog and Magog, Ezek 38:22 and with the other antichristian powers at the battle of Armageddon; and when the fourth vial will be poured upon the sun, and men will be scorched with fire; see Rev_ 16:8,
and the slain of the Lord shall be many; that is, those that will be slain by the Lord, both in the attempt of the Turks to recover the land of Canaan out of the hands of the Jews, possessed of it; whose numbers of slain will be so many, that the burying of them will last seven months, Ezek 39:12 and in the battle between the Christian princes, Christ at the head of them, and the antichristian armies, led on by the beast and the kings of the earth; when the fowls of the air will be invited to the great supper of the Lord, to eat the flesh of kings, captains, and mighty men, so great will the slaughter be, Rev_ 19:17, see also Is 11:13.
John Wesley
66:16 Plead - God at first pleads with sinners by words, but if he cannot so prevail, he will plead with them in a way by which he will overcome; by fire, pestilence and blood. All flesh - Thus he threatens to do with all the wicked Jews. The slain - Those whom God should cause to be slain.
Robert Jamieson, A. R. Fausset and David Brown
66:16 Rather, "With fire will Jehovah judge, and with His sword (He will judge) all flesh." The parallelism and collocation of the Hebrew words favor this (Is 65:12).
all flesh--that is, all who are the objects of His wrath. The godly shall be hidden by the Lord in a place of safety away from the scene of judgment (Is 26:20-21; Ps 31:20; Th1 4:16-17).
66:1766:17: որ սրբինն եւ մաքրին ՚ի պարտէզս եւ ՚ի սրահս իւրեանց. որ ուտեն միս խոզենի՝ եւ զգարշելիսն՝ եւ զմուկնն, ՚ի միասին սատակեսցին նոքա՝ ասէ Տէր։
17 «Նրանք, որ իրենց սրբում եւ մաքրում են իրենց պարտէզների ու սրահների մէջ, որ ուտում են խոզի միս, պիղծ բաներ եւ մուկ, միասին պիտի բնաջնջուեն, -ասում է Տէրը: -
17 «Զիրենք սրբողները եւ պարտէզներու մէջ զիրար մաքրողները, Խոզի միս ու պիղծ բաներ եւ մուկ ուտողները Մէկտեղ բնաջինջ պիտի ըլլան», կ’ըսէ Տէրը։
Որ սրբինն եւ մաքրին ի պարտէզս [1044]եւ ի սրահս իւրեանց``, որ ուտեն միս խոզենի եւ զգարշելիսն եւ զմուկնն, ի միասին սատակեսցին նոքա, ասէ Տէր:

66:17: որ սրբինն եւ մաքրին ՚ի պարտէզս եւ ՚ի սրահս իւրեանց. որ ուտեն միս խոզենի՝ եւ զգարշելիսն՝ եւ զմուկնն, ՚ի միասին սատակեսցին նոքա՝ ասէ Տէր։
17 «Նրանք, որ իրենց սրբում եւ մաքրում են իրենց պարտէզների ու սրահների մէջ, որ ուտում են խոզի միս, պիղծ բաներ եւ մուկ, միասին պիտի բնաջնջուեն, -ասում է Տէրը: -
17 «Զիրենք սրբողները եւ պարտէզներու մէջ զիրար մաքրողները, Խոզի միս ու պիղծ բաներ եւ մուկ ուտողները Մէկտեղ բնաջինջ պիտի ըլլան», կ’ըսէ Տէրը։
zohrab-1805▾ eastern-1994▾ western am▾
66:1766:17 Те, которые освящают и очищают себя в рощах, один за другим, едят свиное мясо и мерзость и мышей, все погибнут, говорит Господь.
66:17 οἱ ο the ἁγνιζόμενοι αγνιζω purify καὶ και and; even καθαριζόμενοι καθαριζω cleanse εἰς εις into; for τοὺς ο the κήπους κηπος garden καὶ και and; even ἐν εν in τοῖς ο the προθύροις προθυρον eat; consume κρέας κρεας meat ὕειον υειος and; even τὰ ο the βδελύγματα βδελυγμα abomination καὶ και and; even τὸν ο the νῦν νυν now; present ἐπὶ επι in; on τὸ ο the αὐτὸ αυτος he; him ἀναλωθήσονται αναλισκω waste; consume εἶπεν επω say; speak κύριος κυριος lord; master
66:17 הַ ha הַ the מִּתְקַדְּשִׁ֨ים mmiṯqaddᵊšˌîm קדשׁ be holy וְ wᵊ וְ and הַ ha הַ the מִּֽטַּהֲרִ֜ים mmˈiṭṭahᵃrˈîm טהר be clean אֶל־ ʔel- אֶל to הַ ha הַ the גַּנֹּ֗ות ggannˈôṯ גַּנָּה garden אַחַ֤ר ʔaḥˈar אַחַר after אַחַת֙אחד *ʔaḥˌaṯ אֶחָד one בַּ ba בְּ in † הַ the תָּ֔וֶךְ ttˈāweḵ תָּוֶךְ midst אֹֽכְלֵי֙ ʔˈōḵᵊlê אכל eat בְּשַׂ֣ר bᵊśˈar בָּשָׂר flesh הַ ha הַ the חֲזִ֔יר ḥᵃzˈîr חֲזִיר swine וְ wᵊ וְ and הַ ha הַ the שֶּׁ֖קֶץ ššˌeqeṣ שֶׁקֶץ something detestable וְ wᵊ וְ and הָ hā הַ the עַכְבָּ֑ר ʕaḵbˈār עַכְבָּר jerboa יַחְדָּ֥ו yaḥdˌāw יַחְדָּו together יָסֻ֖פוּ yāsˌufû סוף end נְאֻם־ nᵊʔum- נְאֻם speech יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
66:17. qui sanctificabantur et mundos se putabant in hortis post unam intrinsecus qui comedebant carnem suillam et abominationem et murem simul consumentur dicit DominusThey that were sanctified, thought themselves clean in the gardens behind the gate within, they that did eat swine's flesh, and the abomination, and the mouse: they shall be consumed together, saith the Lord.
17. They that sanctify themselves and purify themselves unto the gardens, behind one in the midst, eating swine’s flesh, and the abomination, and the mouse; they shall come to an end together, saith the LORD.
66:17. Those who were sanctified, who thought themselves to be clean in the gardens behind the inner gate, who were eating swine’s flesh, and the abomination, and the mouse: they will be consumed all at once, says the Lord.
66:17. They that sanctify themselves, and purify themselves in the gardens behind one [tree] in the midst, eating swine’s flesh, and the abomination, and the mouse, shall be consumed together, saith the LORD.
They that sanctify themselves, and purify themselves in the gardens behind one [tree] in the midst, eating swine' s flesh, and the abomination, and the mouse, shall be consumed together, saith the LORD:

66:17 Те, которые освящают и очищают себя в рощах, один за другим, едят свиное мясо и мерзость и мышей, все погибнут, говорит Господь.
66:17
οἱ ο the
ἁγνιζόμενοι αγνιζω purify
καὶ και and; even
καθαριζόμενοι καθαριζω cleanse
εἰς εις into; for
τοὺς ο the
κήπους κηπος garden
καὶ και and; even
ἐν εν in
τοῖς ο the
προθύροις προθυρον eat; consume
κρέας κρεας meat
ὕειον υειος and; even
τὰ ο the
βδελύγματα βδελυγμα abomination
καὶ και and; even
τὸν ο the
νῦν νυν now; present
ἐπὶ επι in; on
τὸ ο the
αὐτὸ αυτος he; him
ἀναλωθήσονται αναλισκω waste; consume
εἶπεν επω say; speak
κύριος κυριος lord; master
66:17
הַ ha הַ the
מִּתְקַדְּשִׁ֨ים mmiṯqaddᵊšˌîm קדשׁ be holy
וְ wᵊ וְ and
הַ ha הַ the
מִּֽטַּהֲרִ֜ים mmˈiṭṭahᵃrˈîm טהר be clean
אֶל־ ʔel- אֶל to
הַ ha הַ the
גַּנֹּ֗ות ggannˈôṯ גַּנָּה garden
אַחַ֤ר ʔaḥˈar אַחַר after
אַחַת֙אחד
*ʔaḥˌaṯ אֶחָד one
בַּ ba בְּ in
הַ the
תָּ֔וֶךְ ttˈāweḵ תָּוֶךְ midst
אֹֽכְלֵי֙ ʔˈōḵᵊlê אכל eat
בְּשַׂ֣ר bᵊśˈar בָּשָׂר flesh
הַ ha הַ the
חֲזִ֔יר ḥᵃzˈîr חֲזִיר swine
וְ wᵊ וְ and
הַ ha הַ the
שֶּׁ֖קֶץ ššˌeqeṣ שֶׁקֶץ something detestable
וְ wᵊ וְ and
הָ הַ the
עַכְבָּ֑ר ʕaḵbˈār עַכְבָּר jerboa
יַחְדָּ֥ו yaḥdˌāw יַחְדָּו together
יָסֻ֖פוּ yāsˌufû סוף end
נְאֻם־ nᵊʔum- נְאֻם speech
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
66:17. qui sanctificabantur et mundos se putabant in hortis post unam intrinsecus qui comedebant carnem suillam et abominationem et murem simul consumentur dicit Dominus
They that were sanctified, thought themselves clean in the gardens behind the gate within, they that did eat swine's flesh, and the abomination, and the mouse: they shall be consumed together, saith the Lord.
66:17. Those who were sanctified, who thought themselves to be clean in the gardens behind the inner gate, who were eating swine’s flesh, and the abomination, and the mouse: they will be consumed all at once, says the Lord.
66:17. They that sanctify themselves, and purify themselves in the gardens behind one [tree] in the midst, eating swine’s flesh, and the abomination, and the mouse, shall be consumed together, saith the LORD.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17: Сокращенное повторение того, о чем более подробно говорилось выше 65:3-7).
Adam Clarke: Commentary on the Bible - 1831
66:17: Behind one tree "After the rites of Achad" - The Syrians worshipped a god called Adad, Plin. Nat. Hist. 37:11; Macrob. Sat. 1:23. They held him to be the highest and greatest of the gods, and to be the same with Jupiter and the sun; and the name Adad, says Macrobius, signifies one; as likewise does the word Achad in Isaiah. Many learned men therefore have supposed, and with some probability, that the prophet means the same pretended deity. אחד achad, in the Syrian and Chaldean dialects, is חד chad; and perhaps by reduplication of the last letter to express perfect unity, it may have become חדד chadad, not improperly expressed by Macrobius Adad, without the aspirate. It was also pronounced by the Syrians themselves, with a weaker aspirate, הדד hadad, as in Benhadad, Hadadezer, names of their kings, which were certainly taken from their chief object of worship. This seems to me to be a probable account of this name.
But the Masoretes correct the text in this place. Their marginal reading is אחת achath which is the same word, only in the feminine form; and so read thirty MSS. (six ancient) and the two oldest editions. This Le Clerc approves, and supposes it to mean Hecate, or the moon; and he supports his hypothesis by arguments not at all improbable. See his note on the place.
Whatever the particular mode of idolatry which the prophet refers to might be, the general sense of the place is perfectly clear. But the Chaldee and Syriac, and after them Symmachus and Theodotion, cut off at once all these difficulties, by taking the word אחד achad in its common meaning, not as a proper name; the two latter rendering the sentence thus: Οπισω αλληλων εν μεσῳ εσθιοντων το κρεας το χοιρειον; "One after another, in the midst of those that eat swine's flesh." I suppose they all read in their copies אחד אחד achad achad, one by one, or perhaps אחד אחר אחד achad achar achad, one after another. See a large dissertation on this subject in Davidis Millii Dissertationes Selectae, Dissert. vi. - L.
I know not what to make of this place; it is certain that our translation makes no sense, and that of the learned prelate seems to me too refined. Kimchi interprets this of the Turks, who are remarkable for ablutions. "Behind one in the midst" he understands of a large fish-pond placed in the middle of their gardens. Others make אחד achad a deity, as above; and a deity of various names it is supposed to be, for it is Achad, and Chad, and Hadad, and Achath, and Hecat, an Assyrian idol. Behynd the fyrst tree or the gate withine forth. - Old MS. Bible.
Albert Barnes: Notes on the Bible - 1834
66:17: They that sanctify themselves - That is, who attempt to purify themselves by idolatrous rites, by ablutions, and lustrations. The design here is, to describe those who will be exposed to the wrath of God when he shall come to execute vengeance.
And purify themselves in the gardens - (See the notes at Isa 65:3).
Behind one tree in the midst - This passage has not a little exercised the ingenuity of commentators. It is quite evident that our translators were not able to satisfy themselves with regard to its meaning. In the margin they have rendered it, 'one after another,' supposing that it may mean that the idolaters engaged in their sacrifices in a solemn procession, walking one after another around their groves, their shrines, or their altars. In the translation in the text, they seem to have supposed that the religious rites referred to were celebrated behind one particular selected tree in the garden. Lowth renders it, 'After the rites of Achad.' Jerome renders it, In hortis post januam intrinsecus - 'In the gardens they sanctify themselves behind the gate within.' The Septuagint, 'Who consecrate and purify themselves (εἰς τοὺς κήπους, καὶ ἐν τοῖς προθύροις ἕσθοντες, κ.τ.λ. eis tous kē pous, kai en tois prothurois hesthontes, etc.) for the gardens, and they who, in the outer courts, eat swine's flesh,' etc. The Chaldee renders the phrase סיעא בחר סיעא siy‛ ā' bā char siy‛ ā' - 'Multitude after multitude.' The vexed Hebrew phrase used here, אחד אחר 'achar 'achad, it is very difficult to explain. The word אחר 'achar means properly after; the after part; the extremity; behind - in the sense of following after, or going after anyone. The word אחד 'achad, means properly one; someone; anyone. Gesenius (Commentary at the place) says that the phrase may be used in one of the three following senses:
1. In the sense of one after another. So Sym. and Theo. render it - ὀπίσω ἀλλήλων opisō allē lō n. Luther renders it, Einer hier, der andere da - 'one here, another there.'
2. The word אחד 'achad, may be understood as the name of a god who was worshipped in Syria, by the name of Adad. This god is that described by Macrobius, Sat., i. 23: 'Understand what the Assyrians think about the power of the sun. For to the God whom they worship as Supreme they give the name Adad, and the signification of this name is One.' That the passage before us refers to this divinity is the opinion of Lowth, Grotius, Bochart, Vitringa, Dathe, and others. 'The image of Adad,' Macrobius adds, 'was designated by inclined rays, by which it was shown that the power of heaven was in the rays of the sun which were sent down to the earth.' The same god is referred to by Pliny (Hist. Nat. xxxvii. 71), where he mentions three gems which received their names from three parts of the body, and were called 'The veins of Adad, the eye of Adad, the finger of Adad;' and he adds, 'This god was worshipped by the Syrians.' There can be no doubt that such a god was worshipped; but it is by no means certain that this idol is here referred to. It is not improbable, Vitringa remarks, that the name Adad should be written for Achadh, for the ease of pronunciation - as a slight change in letters was common for the purpose of euphony. But it is still not quite clear that this refers to any particular idol.
3. The third opinion is that of Gesenius and accords substantially with that which our translators have expressed it the text. According to that, it should be rendered 'Those who sanctify and purify themselves in the (idol) groves after one in the midst;' that is, following and imitating the one priest who directed the sacred ceremonies. It may mean that a solemn procession was formed in the midst of the grove, which was led on by the priest, whom all followed; or it may mean that they imitated him in the sacred rites. It seems tome probable that this refers to some sacred procession in honor of an idol, where the idol or the altar was encompassed by the worshippers, and where they were led on by the officiating priest. Such processions we know were common in pagan worship.
In the midst - In the midst of the sacred grove; that is, in the darkest and obscurest recess. Groves were selected for such worship on account of the sacred awe which it was supposed their dark shades would produce and cherish. For the same reason, therefore, the darkest retreat - the very middle of the grove - would be selected as the place where their religious ceremonies would be performed. I see no evidence that there is any allusion to any tree here, as our translators seem to have supposed; still less, that there was, as Burder supposes, any allusion to the tree of life in the midst of the garden of Eden, and their attempts to cultivate and preserve the memory of it; but there is reason to believe that their religious rites would be performed in the center, or most shady part of the grove.
Eating swine's flesh - That is, in connection with their public worship (see the notes at Isa 65:4).
And the abomination - The thing which is held as abominable or detestable in the law of God. Thus the creeping thing and the reptile were regarded as abominations Lev 11:41-42. They were not to be eaten; still less were they to be offered in sacrifice (compare Exo 8:26; Deu 20:16; Deu 29:17; see the notes at Isa 65:3).
And the mouse - The Hebrew word used here means the dormouse - a small field-mouse. Jerome understands it as meaning the glis, a small mouse that was regarded as a great delicacy by the Romans. They were carefully kept and fattened for food (see Varro, De Rust., iii. 15). Bochart (Hieroz., i. 3, 34) supposes that the name used here is of Chaldaic origin, and that it denotes a field-mouse. Mice abounded in the East, and were often exceedingly destructive in Syria (see Bochart; compare Sa1 5:4). Strabo mentions that so vast a multitude of mice sometimes invaded Spain as to produce a pestilence; and in some parts of Italy, the number of field-mice was so great that the inhabitants were forced to abandon the country. It was partly on account of its destructive character that it was held in abomination by the Hebrews. Yet it would seem that it was eaten by idolaters; and was, perhaps, used either in their sacrifices or in their incantations (see the notes at Isa 65:4). Vitringa supposes that the description in this verse is applicable to the time of Herod, and that it refers to the number of pagan customs and institutions which were introduced under his auspices. But this is by no means certain. It may be possible that it is a general description of idolatry, and of idolaters as the enemies of God, and that the idea is, that God would come with vengeance to cut off all his foes.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
66:17: sanctify: Isa 1:29, Isa 65:3, Isa 65:4
behind one tree in the midst: or, one after another, eating. Lev 11:2-8; Deu 14:3-8
Carl Friedrich Keil and Franz Delitzsch
66:17
The judgment predicted here is a judgment upon nations, and falls not only upon the heathen, but upon the great mass of Israel, who have fallen away from their election of grace and become like the heathen. "They that consecrate themselves and purify themselves for the gardens behind one in the midst, who eat swine's flesh and abomination and the field-mouse-they will come to an end together, saith Jehovah." The persons are first of all described; and then follows the judgment pronounced, as the predicate of the sentence. They subject themselves to the heathen rites of lustration, and that with truly bigoted thoroughness, as is clearly implied by the combination of the two synonyms hammithqaddeshı̄m and hammittahărı̄m (hithpael with an assimilated tav), which, like the Arabic qadusa and tahura, are both traceable to the radical idea ἀφορίζειν. The אל of תונּגּה־לא is to be understood as relating to the object or behoof: their intention being directed to the gardens as places of worship (Is 1:29; Is 65:3), ad sacra in lucis obeunda, as Shelling correctly explains. In the chethib בּתּוך אחד אחר, the אחד (for which we may also read אחד, the form of connection, although the two pathachs of the text belong to the keri) is in all probability the hierophant, who leads the people in the performances of the rites of religious worship and as he is represented as standing in the midst (בּתּוך) of the worshipping crowd that surrounds him, 'achar (behind, after) cannot be understood locally, as if they formed his train or tail, but temporally or in the way of imitation. He who stands in their midst performs the ceremonies before them, and they follow him, i.e., perform them after him. This explanation leaves nothing to be desired. The keri, 'achath, is based upon the assumption that 'achad must refer to the idol, and substitutes therefore the feminine, no doubt with an allusion to 'ăshērâh, so that battâvekh (in the midst) is to be taken as referring not to the midst of the worshipping congregation, but to the midst of the gardens. This would be quite as suitable; for even if it were not expressly stated, we should have to assume that the sacred tree of Astarte, or her statue, occupied the post of honour in the midst of the garden, and 'achar would correspond to the phrase in the Pentateuch, אחרים אלהים אחרי זנה. But the foregoing expression, sanctificantes et mundantes se (consecrating and purifying), does not favour this sense of the word 'achar (why not ל = לכבוד?), nor do we see why the name of the goddess should be suppressed, or why she should be simply hinted at in the word אחת (one). אחד (אחד) has its sufficient explanation in the antithesis between the one choir-leader and the many followers; but if we take 'achath as referring to the goddess, we can find no intelligible reason or object.
Some again have taken both 'achad and 'achath to be the proper name of the idol. Ever since the time of Scaliger and Groitus, 'achad has been associated with the Phoenician ̓́Αδωδος βασιλεὺς θεῶν mentioned by Sanchuniathon in Euseb. praep. ev. 1, 10, 21, or with the Assyrian sun-god Adad, of whom Macrobius says (Saturn. 1, 23), Ejus nominis interpretatio significat unus; but we should expect the name of a Babylonian god here, and not of a Phoenician or Assyrian (Syrian) deity. Moreover, Macrobius' combination of the Syrian Hadad with 'achad was a mere fancy, arising from an imperfect knowledge of the language. Clericus' combination of 'achath with Hecate, who certainly appears to have been worshipped by the Harranians as a monster, though not under this name, and not in gardens (which would not have suited her character), is also untenable. Now as 'achath cannot be explained as a proper name, and the form of the statement does not favour the idea that 'achar 'achath or 'achar 'achad refers to an idol, we adopt the reading 'achad, and understand it to refer to the hierophant or mystagogue. Jerome follows the keri, and renders it post unam intrinsecus. The reading post januam is an ancient correction, which is not worth tracing to the Aramaean interpretation of 'achar 'achad, "behind a closed door," and merely rests upon some rectification of the unintelligible post unam. The Targum renders it, "one division after another," and omits battâvekh. The lxx, on the other hand, omits 'achar 'achad, reads ūbhattâvekh, and renders it καὶ ἐν τοῖς προθύροις (in the inner court). Symmachus and Theodoret follow the Targum and Syriac, and render it ὀπίσω ἀλλήλων, and then pointing the next word בּתוך (which Schelling and Bttcher approve), render the rest ἐν μέσω ἐσθιόντων τὸ κρέας τὸ χοιρεῖον (in the midst of those who eat, etc.). But אכלי commences the further description of those who were indicated first of all by their zealous adoption of heathen customs. Whilst, on the one hand, they readily adopt the heathen ritual; they set themselves on the other hand, in the most daring way, altogether above the law of Jehovah, by eating swine's flesh (Is 65:4) and reptiles (sheqets, abomination, used for disgusting animals, such as lizards, snails, etc., Lev 7:21; Lev 11:11),
(Note: See Levysohn, Zoologie des Talmuds, pp. 218-9.)
and more especially the mouse (Lev 11:29), or according to Jerome and Zwingli the dormouse (glis esculentus), which the Talmud also mentions under the name דברא עכברא (wild mouse) as a dainty bit with epicures, and which was fattened, as is well known, by the Romans in their gliraria.
(Note: See Levysohn, id. pp. 108-9. A special delicacy was glires isicio porcino, dormice with pork stuffing; see Brillat-Savarin's Physiologie des Geschmacks, by C. Vogt, p. 253.)
However inward and spiritual may be the interpretation given to the law in these prophecies, yet, as we see here, the whole of it, even the laws of food, were regarded as inviolable. So long as God Himself had not taken away the hedges set about His church, every wilful attempt to break through them was a sin, which brought down His wrath and indignation.
Geneva 1599
66:17 They that sanctify (r) themselves, and purify themselves in the gardens behind one [tree] in the midst, eating (s) swine's flesh, and the abomination, and the mouse, shall be consumed together, saith the LORD.
(r) Meaning, the hypocrites.
(s) By which are meant them that maliciously transgressed the law, by eating beasts forbidden, even to the mouse which nature abhors.
John Gill
66:17 They that sanctify themselves,.... This is a description of the enemies of the Lord, and of his people, who shall be slain at this time; not who are sanctified by the Spirit and grace of God, but who sanctify themselves, pretend to make themselves holy, and give out that they are holier than others; professing great outward sanctity, as the Papists do, but destitute of real inward holiness: or, "that prepare themselves", as the Targum; to go and worship such an idol, on such a day, as Jarchi and Aben Ezra interpret it, and as the above followers of the man of sin do, Rev_ 9:20.
that purify themselves in the gardens; in pools or ponds of water in gardens. This Kimchi understands of the Persians, by whom he means the Mahometans, who bathe and purify themselves daily, but yet are unclean in their lives and actions; and it is true also of the Papists, who pretend to purify themselves with their holy water in their churches. "Behind one tree in the midst": so Aben Ezra supplies it. Some take Achad, rendered "one", to be the name of an idol. Macrobius (d) says, the Assyrians worshipped the sun under the name of Adad, which signifies "one"; him they adore as a most powerful deity; the same perhaps, with the Adodus of Sanchoniatho (e), whom he calls the king of the gods; and the Adadus of Pliny (f), the god of the Syrians, from whom the gem "adadunephros" has its name. The Targum paraphrases it, "company after company"; to which agrees the Syriac version, "that purify themselves--one after another"; as the Papists go to Mass company after company, when they make use of their holy water purification. The phrase, "after one in the midst" (g), as it may be rendered, may signify, after some middle person or mediator; and the note of Cocceius is not amiss, after the false vicar and head, that is, the pope, the pretended vicar of Christ, and head of the church the above things the Papists do after his orders and injunctions. So R. Bechai (h) interprets all of this of the Mahometans and Papists; his words are, as Buxtorf (i) has cited them,
"that sanctify themselves; these are the sons of Edom (that is, the Christians), whose custom it is to move their fingers here and there (that is, to sanctify themselves with the sign of the cross): that purify, themselves; these are the sons of Ishmael (that is, the Turks), whose custom is to wash their hands and their feet; which custom of washing they had from Esau and the Jews: "after one in the midst"; this signifies the cross of the Edomites (that is, the Christians), by which they sanctify, themselves;''
the Papists he means. Ben Melech understands it of one pool in the midst of the garden; and observes, that others interpret it of one of the groves in the midst of it.
Eating swine's flesh, and the abomination, and the mouse; the eating of swine's flesh, and the mouse, were forbidden by the law of Moses, Lev 11:7 and some think by the "abomination" is meant the "weasel", since that is mentioned in the above law with the "mouse"; though it may be rather things offered to idols, or blood, are designed. Mice have been eaten, at least some sort of them, as the dormouse, by some people, particularly the Romans, and counted delicious food, as Sanctius upon the place, from various authors, has showed; and Bochart (k) also observes, that there is a kind of field mice, called by the Arabians "jarbuo", which are eaten by them, and had in great esteem, and is the very word the Arabic interpreter renders this by in the text. Now, though the ceremonial law is abolished, and all distinction of meats ceased, and will continue so in the times referred to; yet the description of these unclean people, pretending to so much sanctity and purity, is taken from such persons who were reckoned impure in the times the prophet wrote; and may particularly point at such who abstain from meats at certain times, to be eaten lawfully; and yet are as unclean as those under the law were, who ate things forbidden; they being such who are abominable, and make an abomination, and a lie, Rev_ 21:8, "these shall be consumed together, saith the Lord"; in the above mentioned battles, or in the lake which burns with fire and brimstone.
(d) Saturnal. I. 1. c. 23. (e) Apud Euseb. Praepar. Evangel. I. 1. c. 10. p. 38. (f) Nat. Hist. 1. 37. c. 11. (g) "post unam in medio", Montanus Munster, Vatablus; "post unum in medio", Cocceius, Vitringa. (h) Comment. in Deut. xxx. fol. 220. col, 4. (i) De Abbreviat. Heb. p. 199, 200. (k) Hierozoic. par. 1. l. 3. c. 33. col. 1014.
John Wesley
66:17 Gardens - In which they worshipped idols. In the midst - Behind one of the trees, or one by one behind the trees. The abominations - All those beasts forbidden the Jews for meat. God will not only destroy gross idolaters, but all those who make no conscience of yielding obedience to the law of God in such things as seemed to them of a minute nature, and such as they easily might have obeyed.
Robert Jamieson, A. R. Fausset and David Brown
66:17 in . . . gardens--Hebrew and the Septuagint rather require, "for (entering into) gardens," namely, to sacrifice there [MAURER].
behind one tree--rather, "following one," that is, some idol or other, which, from contempt, he does not name [MAURER]. VITRINGA, &c., think the Hebrew for "one," Ahhadh, to be the name of the god; called Adad (meaning One) in Syria (compare Acts 17:23). The idol's power was represented by inclined rays, as of the sun shining on the earth. GESENIUS translates, "following one," namely, Hierophant ("priest"), who led the rest in performing the sacred rites.
in . . . midst--namely, of the garden (see on Is 65:3-4).
mouse--legally unclean (Lev 11:29) because it was an idol to the heathen (see on Is 37:36; 1Kings 6:4). Translate, "the field mouse," or "dormouse" [BOCHART]. The Pharisees with their self-righteous purifications, and all mere formalists, are included in the same condemnation, described in language taken from the idolatries prevalent in Isaiah's times.
66:1866:18: Եւ ես զգործս նոցա եւ զխորհուրդս նոցա գիտե՛մ։ Գա՛մ ժողովել զամենայն ազգս եւ զլեզուս. եկեսցեն եւ տեսցեն զփառս իմ.
18 Ես նրանց գործերն ու խորհուրդները գիտեմ. պիտի գամ, որպէսզի հաւաքեմ բոլոր ազգերին ու բոլոր լեզուները. թող գան ու տեսնեն իմ փառքը:
18 «Բայց ես անոնց գործերն ու խորհուրդները գիտեմ Եւ բոլոր ազգերն ու լեզուները պիտի հաւաքեմ։Անոնք պիտի գան ու իմ փառքս պիտի տեսնեն։
Եւ ես զգործս նոցա եւ զխորհուրդս նոցա գիտեմ. գամ ժողովել զամենայն ազգս եւ զլեզուս. եկեսցեն եւ տեսցեն զփառս իմ:

66:18: Եւ ես զգործս նոցա եւ զխորհուրդս նոցա գիտե՛մ։ Գա՛մ ժողովել զամենայն ազգս եւ զլեզուս. եկեսցեն եւ տեսցեն զփառս իմ.
18 Ես նրանց գործերն ու խորհուրդները գիտեմ. պիտի գամ, որպէսզի հաւաքեմ բոլոր ազգերին ու բոլոր լեզուները. թող գան ու տեսնեն իմ փառքը:
18 «Բայց ես անոնց գործերն ու խորհուրդները գիտեմ Եւ բոլոր ազգերն ու լեզուները պիտի հաւաքեմ։Անոնք պիտի գան ու իմ փառքս պիտի տեսնեն։
zohrab-1805▾ eastern-1994▾ western am▾
66:1866:18 Ибо Я {знаю} деяния их и мысли их; и вот, приду собрать все народы и языки, и они придут и увидят славу Мою.
66:18 κἀγὼ καγω and I τὰ ο the ἔργα εργον work αὐτῶν αυτος he; him καὶ και and; even τὸν ο the λογισμὸν λογισμος account αὐτῶν αυτος he; him ἐπίσταμαι επισταμαι well aware; stand over ἔρχομαι ερχομαι come; go συναγαγεῖν συναγω gather πάντα πας all; every τὰ ο the ἔθνη εθνος nation; caste καὶ και and; even τὰς ο the γλώσσας γλωσσα tongue καὶ και and; even ἥξουσιν ηκω here καὶ και and; even ὄψονται οραω view; see τὴν ο the δόξαν δοξα glory μου μου of me; mine
66:18 וְ wᵊ וְ and אָנֹכִ֗י ʔānōḵˈî אָנֹכִי i מַעֲשֵׂיהֶם֙ maʕᵃśêhˌem מַעֲשֶׂה deed וּ û וְ and מַחְשְׁבֹ֣תֵיהֶ֔ם maḥšᵊvˈōṯêhˈem מַחֲשָׁבָה thought בָּאָ֕ה bāʔˈā בוא come לְ lᵊ לְ to קַבֵּ֥ץ qabbˌēṣ קבץ collect אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole הַ ha הַ the גֹּויִ֖ם ggôyˌim גֹּוי people וְ wᵊ וְ and הַ ha הַ the לְּשֹׁנֹ֑ות llᵊšōnˈôṯ לָשֹׁון tongue וּ û וְ and בָ֖אוּ vˌāʔû בוא come וְ wᵊ וְ and רָא֥וּ rāʔˌû ראה see אֶת־ ʔeṯ- אֵת [object marker] כְּבֹודִֽי׃ kᵊvôḏˈî כָּבֹוד weight
66:18. ego autem opera eorum et cogitationes eorum venio ut congregem cum omnibus gentibus et linguis et venient et videbunt gloriam meamBut I know their works, and their thoughts: I come that I may gather them together with all nations and tongues: and they shall come and shall see my glory.
18. For I their works and their thoughts: cometh, that I will gather all nations and tongues; and they shall come, and shall see my glory.
66:18. But I know their works and their thoughts. I am arriving, so that I may gather them together with all nations and languages. And they will approach, and they will see my glory.
66:18. For I [know] their works and their thoughts: it shall come, that I will gather all nations and tongues; and they shall come, and see my glory.
For I [know] their works and their thoughts: it shall come, that I will gather all nations and tongues; and they shall come, and see my glory:

66:18 Ибо Я {знаю} деяния их и мысли их; и вот, приду собрать все народы и языки, и они придут и увидят славу Мою.
66:18
κἀγὼ καγω and I
τὰ ο the
ἔργα εργον work
αὐτῶν αυτος he; him
καὶ και and; even
τὸν ο the
λογισμὸν λογισμος account
αὐτῶν αυτος he; him
ἐπίσταμαι επισταμαι well aware; stand over
ἔρχομαι ερχομαι come; go
συναγαγεῖν συναγω gather
πάντα πας all; every
τὰ ο the
ἔθνη εθνος nation; caste
καὶ και and; even
τὰς ο the
γλώσσας γλωσσα tongue
καὶ και and; even
ἥξουσιν ηκω here
καὶ και and; even
ὄψονται οραω view; see
τὴν ο the
δόξαν δοξα glory
μου μου of me; mine
66:18
וְ wᵊ וְ and
אָנֹכִ֗י ʔānōḵˈî אָנֹכִי i
מַעֲשֵׂיהֶם֙ maʕᵃśêhˌem מַעֲשֶׂה deed
וּ û וְ and
מַחְשְׁבֹ֣תֵיהֶ֔ם maḥšᵊvˈōṯêhˈem מַחֲשָׁבָה thought
בָּאָ֕ה bāʔˈā בוא come
לְ lᵊ לְ to
קַבֵּ֥ץ qabbˌēṣ קבץ collect
אֶת־ ʔeṯ- אֵת [object marker]
כָּל־ kol- כֹּל whole
הַ ha הַ the
גֹּויִ֖ם ggôyˌim גֹּוי people
וְ wᵊ וְ and
הַ ha הַ the
לְּשֹׁנֹ֑ות llᵊšōnˈôṯ לָשֹׁון tongue
וּ û וְ and
בָ֖אוּ vˌāʔû בוא come
וְ wᵊ וְ and
רָא֥וּ rāʔˌû ראה see
אֶת־ ʔeṯ- אֵת [object marker]
כְּבֹודִֽי׃ kᵊvôḏˈî כָּבֹוד weight
66:18. ego autem opera eorum et cogitationes eorum venio ut congregem cum omnibus gentibus et linguis et venient et videbunt gloriam meam
But I know their works, and their thoughts: I come that I may gather them together with all nations and tongues: and they shall come and shall see my glory.
66:18. But I know their works and their thoughts. I am arriving, so that I may gather them together with all nations and languages. And they will approach, and they will see my glory.
66:18. For I [know] their works and their thoughts: it shall come, that I will gather all nations and tongues; and they shall come, and see my glory.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18: Начало данного стиха "Ибо Я знаю деяния их и мысли их" - правильнее было бы отнести к концу предыдущего, в качестве заключительного приговора праведного суда Божия. А с дальнейших слов 18: ст.: "и вот, приду собрать есть народы..." следует начинать новый отдел пророческой речи, в котором говорится о призвании в церковь Христову язычников и вообще об ее универсальном характере.
Adam Clarke: Commentary on the Bible - 1831
66:18: For I know their works - A word is here lost out of the present text, leaving the text quite imperfect. The word is יודע yodea, knowing, supplied from the Syriac. The Chaldee had the same word in the copy before him, which he paraphrases by קדמי גלן kedemi gelon, their deeds are manifest before me; and the Aldine and Complutensian editions of the Septuagint acknowledge the same word επισταμαι, which is verified by MS. Pachom. and the Arabic version. I think there can be little doubt of its being genuine. The concluding verses of this chapter refer to the complete restoration of the Jews, and to the destruction of all the enemies of the Gospel of Christ, so that the earth shall be filled with the knowledge and glory of the Lord. Talia saecla currite! Lord, hasten the time!
It shall come "And I come" - For באה baah, which will not accord with any thing in the sentence, I read בא ba, with a MS.; the participle answering to יודע yodea, with which agree the Septuagint, Syriac, and Vulgate. Perhaps it ought to be ובא veba, when I shall come, Syr.; and so the Septuagint, according to Edit. Ald. and Complut., and Cod. Marchal.
Albert Barnes: Notes on the Bible - 1834
66:18: For I know their works - The word 'know,' says Lowth, is here evidently left out of the Hebrew text, leaving the sense quite imperfect. It is found in the Syriac; the Chaldee evidently had that word in the copy of the Hebrew which was used; and the Aldine and Complutensian editions of the Septuagint have the word. Its insertion is necessary in order to complete the sense; though the proof is not clear that the word was ever in the Hebrew text. The sense is, that though their abominable rites were celebrated in the deepest recesses of the groves, yet they were not concealed from God.
That I will gather all nations and tongues - They who speak all languages (compare Rev 7:9; Rev 10:11; Rev 11:9). The sense is, that the period would come when Yahweh would collect all nations to witness the execution of his vengeance on his foes.
And see my glory - That is, the manifestation of my perfections in the great events referred to here - the destruction of his enemies, and the deliverance of his people. To what particular period this refers has been a point on which expositors are by no means agreed. Grotius says it means, that such shall be the glory of the Jewish people that all nations shall desire to come and make a covenant with them. The Jewish interpreters, and among them Abarbanel (see Vitringa), suppose that it refers to a hostile and warlike assembling of all nations in the time of the Messiah, who, say they, shall attack Jerusalem with the Messiah in it, and shall be defeated. They mention particularly that the Turks and Christians shall make war on Jerusalem and on the true Messiah, but that they shall be overthrown. Vitringa supposes that it refers to the assembling of the nations when the gospel should be at first proclaimed, and when they should be called into the kingdom of God. Many of the fathers referred it to the final judgment. It is difficult to determine, amidst this variety of opinion, what is the true meaning. Opinions are easily given, and conjectures are easily made; and the opinions referred to above are entitled to little more than the appellation of conjecture. It seems to me, that there is involved here the idea of the judgment or punishment on the enemies of God, and at about the same time a collecting of the nations not only to witness the punishment, but also to become participants of his favor. In some future time, Yahweh would manifest himself as the punisher of his enemies, and all the nations also would be permitted to behold his glory, as if they were assembled together.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
66:18: I know: Isa 37:28; Deu 31:21; Amo 5:12; Joh 5:42; Rev 2:2, Rev 2:9, Rev 2:13
their thoughts: Job 42:2; Eze 38:10; Mat 9:4, Mat 12:25; Luk 5:22; Co1 3:20; Heb 4:12
that I: Isa 2:2; Psa 67:2, Psa 72:11, Psa 72:17, Psa 82:8, Psa 86:9; Joe 3:2; Rom 15:8-12, Rom 16:26; Rev 11:15
and see: Isa 66:10; Eze 39:21; Joh 17:24; Co2 4:4-6
Carl Friedrich Keil and Franz Delitzsch
66:18
The prophecy now marks out clearly the way which the history of Israel will take. It is the same as that set forth by Paul, the prophetic apostle, in Rom 9-11 as the winding but memorable path by which the compassion of God will reach its all-embracing end. A universal judgment is the turning-point. "And I, their works and their thoughts - it comes to pass that all nations and tongues are gathered together, that they come and see my glory." This v. commences in any case with a harsh ellipsis. Hofmann, who regards Is 66:17 as referring not to idolatrous Israelites, but to the idolatrous world outside Israel, tries to meet the difficulty by adopting this rendering: "And I, saith Jehovah, when their thoughts and actions succeed in bringing together all nations and tongues (to march against Jerusalem), they come and see my glory (i.e., the alarming manifestation of my power)." But what is the meaning of the opening ואנכי (and I), which cannot possibly strengthen the distant כּבודי, as we should be obliged to assume? Or what rule of syntax would warrant our taking בּאה וּמחשׁבתיהם מעשׂיהם as a participial clause in opposition to the accents? Again, it is impossible that ואנכי should mean "et contra me;" or ומחשׁבתיהם מעשׂיהם, "in spite of their works and thoughts," as Hahn supposes, which leaves ואנכי sevael hc quite unexplained; not to mention other impossibilities which Ewald, Knobel, and others have persuaded themselves to adopt. If we wanted to get rid of the ellipsis, the explanation adopted by Hitzig would recommend itself the most strongly, viz., "and as for me, their works and thoughts have come, i.e., have become manifest (ἥκασιν, Susanna v. 52), so that I shall gather together." But this separation of לקבּץ בּאה (it is going to gather together) is improbable: moreover, according to the accents, the first clause reaches as far as ומחסבתיהם (with the twin-accent zakeph-munach instead of zakeph and metheg); whereupon the second clause commences with באה, which could not have any other disjunctive accent than zakeph gadol according to the well-defined rules (see, for example, Num 13:27). But if we admit the elliptical character of the expression, we have not to supply ידעתּי (I know), as the Targ., Syr., Saad., Ges., and others do, but, what answers much better to the strength of the emotion which explains the ellipsis, אפקד (I will punish). The ellipsis is similar in character to that of the "Quos ego" of Virgil (Aen. i. 139), and comes under the rhetorical figure aposiopesis: "and I, their works and thoughts (I shall now how to punish)." The thoughts are placed after the works, because the reference is more especially to their plans against Jerusalem, that work of theirs, which has still to be carried out, and which Jehovah turns into a judgment upon them. The passage might have been continued with kı̄ mishpâtı̄ (for my judgment), like the derivative passage in Zeph 3:8; but the emotional hurry of the address is still preserved: בּאה (properly accented as a participle) is equivalent to העת(בּא) בּאה in Jer 51:33; Ezek 7:7, Ezek 7:12 (cf., הבּאים, Is 27:6). At the same time there is no necessity to supply anything, since באה by itself may also be taken in a neuter sense, and signify venturum (futurum) est (Ezek 39:8). The expression "peoples and tongues" (as in the genealogy of the nations in Gen. 10) is not tautological, since, although the distinctions of tongues and nationalities coincided at first, yet in the course of history they diverged from one another in many ways. All nations and all communities of men speaking the same language does Jehovah bring together (including the apostates of Israel, cf., Zech 14:14): these will come, viz., as Joel describes it in Joel 3:9., impelled by enmity towards Jerusalem, but not without the direction of Jehovah, who makes even what is evil subservient to His plans, and will see His glory - not the glory manifest in grace (Ewald, Umbreit, Stier, Hahn), but His majestic manifestation of judgment, by which they, viz., those who have been encoiled by sinful conduct, are completely overthrown.
Geneva 1599
66:18 For I [know] their works and their thoughts: it shall come, that I will gather all nations and tongues; and they shall come, and see my (t) glory.
(t) The Gentiles will be partakers of that glory, which before I showed to the Jews.
John Gill
66:18 For I know their works, and their thoughts,.... That is, of the persons before described; their evil works and thoughts, which are known to Christ the discerner of the thoughts and intents of the heart, whose eyes are as a flame of fire to pierce and penetrate into them, Rev_ 2:18 or, "as for me (l), their works and their thoughts"; as I know them, and abhor them, I will take vengeance on them for them, for what they have devised and done against me and mine: "and it shall come"; that is, it shall come to pass, or the time shall come:
that I will gather all nations and tongues; not against Jerusalem in the war of Gog and Magog, as the Jewish commentators, Aben Ezra, Jarchi, and Kimchi, interpret it, illustrating it by Zech 14:2 but to Christ and his church, by the preaching of the Gospel; which in the latter day will be published to every nation, kindred, tongue, and people, and that immediately upon the destruction of both the western and eastern antichrists; and particularly, by the means of the latter, way will be made for it into the kingdoms of the east, which thereby will become the kingdoms of our Lord and of his Christ, Rev_ 14:6,
and they shall come and see my glory; the glory of Christ's person, offices, and grace; the glory of his Gospel, worship, and ordinances; the glory that will be upon Zion the church, and on all which there will be a defence, and a glorious sight it will be; see Is 4:5.
(l) "ad me vero quod attinet", Piscator, De Dieu, Cocceius, Vitringa.
John Wesley
66:18 Come - It shall come to pass that I will cast them off, and then l will gather all nations, &c. My glory - My oracles, my ordinances, which hitherto have been locked up in the church of the Jews, and been their glory, shall be published to the Gentiles.
Robert Jamieson, A. R. Fausset and David Brown
66:18 know--not in the Hebrew. Rather, understand the words by aposiopesis; it is usual in threats to leave the persons threatened to supply the hiatus from their own fears, owing to conscious guilt: "For I . . . their works and thoughts," &c.; namely, will punish [MAURER].
Tit shall come--the time is come that I will, &c. [MAURER].
gather . . . nations--against Jerusalem, where the ungodly Jews shall perish; and then the Lord at last shall fight for Jerusalem against those nations: and the survivors (Is 66:19) shall "see God's glory" (Zech 12:8-9; Zech 14:1-3, Zech 14:9).
tongues--which have been many owing to sin, being confounded at Babel, but which shall again be one in Christ (Dan 7:14; Zeph 3:9; Rev_ 7:9-10).
66:1966:19: եւ թողից ՚ի վերայ նոցա նշան։ Եւ առաքեցից ՚ի նոցանէ փրկեալս յազգս. ՚ի Թարսիս, եւ ՚ի Փուդ եւ ՚ի Լուդ, եւ ՚ի Մոսոգ, եւ ՚ի Թոբէլ, եւ յԵլլադա, եւ ՚ի կղզիս հեռաւորս՝ որոց չիցէ՛ լուեալ զանուն իմ, եւ ո՛չ եւս տեսեալ զփառս իմ. եւ պատմեսցեն զփառս իմ եւ զանուն իմ ՚ի մէջ ազգաց[10346]։ [10346] Այլք. Եւ ՚ի Մոսոք եւ ՚ի Թո՛՛։ Բազումք. Եւ ոչ տեսեալ զփա՛՛։
19 Նրանց վրայ նշան պիտի թողնեմ: Նրանց միջից փրկուածներին պիտի ուղարկեմ ազգերի մէջ՝ դէպի Թարսիս ու Փուդ[49], դէպի Լուդ, Մոսոք եւ Թոբէլ, դէպի Հելլադա եւ հեռաւոր կղզիները, որոնք չեն լսել իմ անունը եւ ոչ էլ իմ փառքն են տեսել. նրանք պիտի պատմեն իմ փառքն ու իմ անունը ազգերի մէջ:[49] 49. Եբրայերէնում՝ Փուղ:
19 Անոնց մէջ նշան պիտի դնեմ, Անոնցմէ ազատուածները ազգերուն պիտի ղրկեմ, Այսինքն դէպի Թարսիս, դէպի Փուղ եւ Ղուդ (աղեղնաւորները)՝Դէպի Թոբէլ ու Յաւան, Այն հեռու կղզիները, որոնք իմ համբաւս չլսեցին Եւ իմ փառքս չտեսան։Իմ փառքս ազգերու մէջ պիտի պատմեն։
Եւ թողից ի վերայ նոցա նշան, եւ առաքեցից ի նոցանէ փրկեալս յազգս, ի Թարսիս եւ ի Փուղ եւ ի Ղուդ [1045]եւ ի Մոսոք`` եւ ի Թոբէլ, եւ [1046]յԵլլադա եւ ի կղզիս հեռաւորս որոց չիցէ լուեալ զանուն իմ, եւ ոչ տեսեալ զփառս իմ. եւ պատմեսցեն զփառս իմ [1047]եւ զանուն իմ`` ի մէջ ազգաց:

66:19: եւ թողից ՚ի վերայ նոցա նշան։ Եւ առաքեցից ՚ի նոցանէ փրկեալս յազգս. ՚ի Թարսիս, եւ ՚ի Փուդ եւ ՚ի Լուդ, եւ ՚ի Մոսոգ, եւ ՚ի Թոբէլ, եւ յԵլլադա, եւ ՚ի կղզիս հեռաւորս՝ որոց չիցէ՛ լուեալ զանուն իմ, եւ ո՛չ եւս տեսեալ զփառս իմ. եւ պատմեսցեն զփառս իմ եւ զանուն իմ ՚ի մէջ ազգաց[10346]։
[10346] Այլք. Եւ ՚ի Մոսոք եւ ՚ի Թո՛՛։ Բազումք. Եւ ոչ տեսեալ զփա՛՛։
19 Նրանց վրայ նշան պիտի թողնեմ: Նրանց միջից փրկուածներին պիտի ուղարկեմ ազգերի մէջ՝ դէպի Թարսիս ու Փուդ[49], դէպի Լուդ, Մոսոք եւ Թոբէլ, դէպի Հելլադա եւ հեռաւոր կղզիները, որոնք չեն լսել իմ անունը եւ ոչ էլ իմ փառքն են տեսել. նրանք պիտի պատմեն իմ փառքն ու իմ անունը ազգերի մէջ:
[49] 49. Եբրայերէնում՝ Փուղ:
19 Անոնց մէջ նշան պիտի դնեմ, Անոնցմէ ազատուածները ազգերուն պիտի ղրկեմ, Այսինքն դէպի Թարսիս, դէպի Փուղ եւ Ղուդ (աղեղնաւորները)՝Դէպի Թոբէլ ու Յաւան, Այն հեռու կղզիները, որոնք իմ համբաւս չլսեցին Եւ իմ փառքս չտեսան։Իմ փառքս ազգերու մէջ պիտի պատմեն։
zohrab-1805▾ eastern-1994▾ western am▾
66:1966:19 И положу на них знамение, и пошлю из спасенных от них к народам: в Фарсис, к Пулу и Луду, к натягивающим лук, к Тубалу и Явану, на дальние острова, которые не слышали обо Мне и не видели славы Моей: и они возвестят народам славу Мою
66:19 καὶ και and; even καταλείψω καταλειπω leave behind; remain ἐπ᾿ επι in; on αὐτῶν αυτος he; him σημεῖα σημειον sign καὶ και and; even ἐξαποστελῶ εξαποστελλω send forth ἐξ εκ from; out of αὐτῶν αυτος he; him σεσῳσμένους σωζω save εἰς εις into; for τὰ ο the ἔθνη εθνος nation; caste εἰς εις into; for Θαρσις θαρσις and; even Φουδ φουδ and; even Λουδ λουδ and; even Μοσοχ μοσοχ and; even Θοβελ θοβελ and; even εἰς εις into; for τὴν ο the Ἑλλάδα ελλας Hellas; Ellas καὶ και and; even εἰς εις into; for τὰς ο the νήσους νησος island τὰς ο the πόρρω πορρω forward; far away οἳ ος who; what οὐκ ου not ἀκηκόασίν ακουω hear μου μου of me; mine τὸ ο the ὄνομα ονομα name; notable οὐδὲ ουδε not even; neither ἑωράκασιν οραω view; see τὴν ο the δόξαν δοξα glory μου μου of me; mine καὶ και and; even ἀναγγελοῦσίν αναγγελλω announce μου μου of me; mine τὴν ο the δόξαν δοξα glory ἐν εν in τοῖς ο the ἔθνεσιν εθνος nation; caste
66:19 וְ wᵊ וְ and שַׂמְתִּ֨י śamtˌî שׂים put בָהֶ֜ם vāhˈem בְּ in אֹ֗ות ʔˈôṯ אֹות sign וְ wᵊ וְ and שִׁלַּחְתִּ֣י šillaḥtˈî שׁלח send מֵהֶ֣ם׀ mēhˈem מִן from פְּ֠לֵיטִים pᵊlêṭîm פָּלֵיט escaped one אֶֽל־ ʔˈel- אֶל to הַ ha הַ the גֹּויִ֞ם ggôyˈim גֹּוי people תַּרְשִׁ֨ישׁ taršˌîš תַּרְשִׁישׁ Tarshish פּ֥וּל pˌûl פּוּל Libyans וְ wᵊ וְ and ל֛וּד lˈûḏ לוּד Lud מֹ֥שְׁכֵי mˌōšᵊḵê משׁך draw קֶ֖שֶׁת qˌešeṯ קֶשֶׁת bow תֻּבַ֣ל tuvˈal תֻּבַל Tubal וְ wᵊ וְ and יָוָ֑ן yāwˈān יָוָן [jawan, Greece] הָ hā הַ the אִיִּ֣ים ʔiyyˈîm אִי coast, island הָ hā הַ the רְחֹקִ֗ים rᵊḥōqˈîm רָחֹוק remote אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] לֹא־ lō- לֹא not שָׁמְע֤וּ šāmᵊʕˈû שׁמע hear אֶת־ ʔeṯ- אֵת [object marker] שִׁמְעִי֙ šimʕˌî שֵׁמַע hearsay וְ wᵊ וְ and לֹא־ lō- לֹא not רָא֣וּ rāʔˈû ראה see אֶת־ ʔeṯ- אֵת [object marker] כְּבֹודִ֔י kᵊvôḏˈî כָּבֹוד weight וְ wᵊ וְ and הִגִּ֥ידוּ higgˌîḏû נגד report אֶת־ ʔeṯ- אֵת [object marker] כְּבֹודִ֖י kᵊvôḏˌî כָּבֹוד weight בַּ ba בְּ in † הַ the גֹּויִֽם׃ ggôyˈim גֹּוי people
66:19. et ponam in eis signum et mittam ex eis qui salvati fuerint ad gentes in mari in Africa in Lydia tenentes sagittam in Italiam et Graeciam ad insulas longe ad eos qui non audierunt de me et non viderunt gloriam meam et adnuntiabunt gloriam meam gentibusAnd I will set a sign among them, and I will send of them that shall be saved, to the Gentiles into the sea, into Africa, and Lydia them that draw the bow: into Italy, and Greece, to the islands afar off, to them that have not heard of me, and have not seen my glory. And they shall declare my glory to the Gentiles:
19. And I will set a sign among them, and I will send such as escape of them unto the nations, to Tarshish, Pul and Lud, that draw the bow, to Tubal and Javan, to the isles afar off, that have not heard my fame, neither have seen my glory; and they shall declare my glory among the nations.
66:19. And I will set a sign among them. And I will send some of those who will have been saved to the Gentiles in the sea, to Africa, and to those who draw the bow in Lydia, to Italy and Greece, to islands far away, to those who have not heard of me, and to those who have not seen my glory. And they will announce my glory to the Gentiles.
66:19. And I will set a sign among them, and I will send those that escape of them unto the nations, [to] Tarshish, Pul, and Lud, that draw the bow, [to] Tubal, and Javan, [to] the isles afar off, that have not heard my fame, neither have seen my glory; and they shall declare my glory among the Gentiles.
And I will set a sign among them, and I will send those that escape of them unto the nations, [to] Tarshish, Pul, and Lud, that draw the bow, [to] Tubal, and Javan, [to] the isles afar off, that have not heard my fame, neither have seen my glory; and they shall declare my glory among the Gentiles:

66:19 И положу на них знамение, и пошлю из спасенных от них к народам: в Фарсис, к Пулу и Луду, к натягивающим лук, к Тубалу и Явану, на дальние острова, которые не слышали обо Мне и не видели славы Моей: и они возвестят народам славу Мою
66:19
καὶ και and; even
καταλείψω καταλειπω leave behind; remain
ἐπ᾿ επι in; on
αὐτῶν αυτος he; him
σημεῖα σημειον sign
καὶ και and; even
ἐξαποστελῶ εξαποστελλω send forth
ἐξ εκ from; out of
αὐτῶν αυτος he; him
σεσῳσμένους σωζω save
εἰς εις into; for
τὰ ο the
ἔθνη εθνος nation; caste
εἰς εις into; for
Θαρσις θαρσις and; even
Φουδ φουδ and; even
Λουδ λουδ and; even
Μοσοχ μοσοχ and; even
Θοβελ θοβελ and; even
εἰς εις into; for
τὴν ο the
Ἑλλάδα ελλας Hellas; Ellas
καὶ και and; even
εἰς εις into; for
τὰς ο the
νήσους νησος island
τὰς ο the
πόρρω πορρω forward; far away
οἳ ος who; what
οὐκ ου not
ἀκηκόασίν ακουω hear
μου μου of me; mine
τὸ ο the
ὄνομα ονομα name; notable
οὐδὲ ουδε not even; neither
ἑωράκασιν οραω view; see
τὴν ο the
δόξαν δοξα glory
μου μου of me; mine
καὶ και and; even
ἀναγγελοῦσίν αναγγελλω announce
μου μου of me; mine
τὴν ο the
δόξαν δοξα glory
ἐν εν in
τοῖς ο the
ἔθνεσιν εθνος nation; caste
66:19
וְ wᵊ וְ and
שַׂמְתִּ֨י śamtˌî שׂים put
בָהֶ֜ם vāhˈem בְּ in
אֹ֗ות ʔˈôṯ אֹות sign
וְ wᵊ וְ and
שִׁלַּחְתִּ֣י šillaḥtˈî שׁלח send
מֵהֶ֣ם׀ mēhˈem מִן from
פְּ֠לֵיטִים pᵊlêṭîm פָּלֵיט escaped one
אֶֽל־ ʔˈel- אֶל to
הַ ha הַ the
גֹּויִ֞ם ggôyˈim גֹּוי people
תַּרְשִׁ֨ישׁ taršˌîš תַּרְשִׁישׁ Tarshish
פּ֥וּל pˌûl פּוּל Libyans
וְ wᵊ וְ and
ל֛וּד lˈûḏ לוּד Lud
מֹ֥שְׁכֵי mˌōšᵊḵê משׁך draw
קֶ֖שֶׁת qˌešeṯ קֶשֶׁת bow
תֻּבַ֣ל tuvˈal תֻּבַל Tubal
וְ wᵊ וְ and
יָוָ֑ן yāwˈān יָוָן [jawan, Greece]
הָ הַ the
אִיִּ֣ים ʔiyyˈîm אִי coast, island
הָ הַ the
רְחֹקִ֗ים rᵊḥōqˈîm רָחֹוק remote
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
לֹא־ lō- לֹא not
שָׁמְע֤וּ šāmᵊʕˈû שׁמע hear
אֶת־ ʔeṯ- אֵת [object marker]
שִׁמְעִי֙ šimʕˌî שֵׁמַע hearsay
וְ wᵊ וְ and
לֹא־ lō- לֹא not
רָא֣וּ rāʔˈû ראה see
אֶת־ ʔeṯ- אֵת [object marker]
כְּבֹודִ֔י kᵊvôḏˈî כָּבֹוד weight
וְ wᵊ וְ and
הִגִּ֥ידוּ higgˌîḏû נגד report
אֶת־ ʔeṯ- אֵת [object marker]
כְּבֹודִ֖י kᵊvôḏˌî כָּבֹוד weight
בַּ ba בְּ in
הַ the
גֹּויִֽם׃ ggôyˈim גֹּוי people
66:19. et ponam in eis signum et mittam ex eis qui salvati fuerint ad gentes in mari in Africa in Lydia tenentes sagittam in Italiam et Graeciam ad insulas longe ad eos qui non audierunt de me et non viderunt gloriam meam et adnuntiabunt gloriam meam gentibus
And I will set a sign among them, and I will send of them that shall be saved, to the Gentiles into the sea, into Africa, and Lydia them that draw the bow: into Italy, and Greece, to the islands afar off, to them that have not heard of me, and have not seen my glory. And they shall declare my glory to the Gentiles:
66:19. And I will set a sign among them. And I will send some of those who will have been saved to the Gentiles in the sea, to Africa, and to those who draw the bow in Lydia, to Italy and Greece, to islands far away, to those who have not heard of me, and to those who have not seen my glory. And they will announce my glory to the Gentiles.
66:19. And I will set a sign among them, and I will send those that escape of them unto the nations, [to] Tarshish, Pul, and Lud, that draw the bow, [to] Tubal, and Javan, [to] the isles afar off, that have not heard my fame, neither have seen my glory; and they shall declare my glory among the Gentiles.
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
19: И положу на них знамение, и пошлю из спасенных от них к народам... Судя по началу стиха, можно, пожалуй, подумать, что речь идет о всех народах; но дальнейшие слова текста, в особенности, противопоставление лиц, о которых говорится, "народам", т. е. язычникам, почти не оставляют сомнения в том, что под "спасенными от них" разумеются уверовавшие в Мессию иудеи, и ближайшим образом - апостолы и ученики Господа, на долю которых, главным образом, выпал жребий благовестничества ближним и дальним, т. е. как иудеям, так и язычникам.

В таком случае и под "знамением" или знаком их отличительного служения недостаточно разуметь лишь "знамение Креста" - признак общий всем христианам, а должно понимать нарочитую "печать апостольского служения", т. е. те сугубые дары Святого Духа, которыми в день Святой Троицы наделены были апостолы (в частности, напр., дар языков, особенно поражавший многих и заставлявший их уверовать во Христа - Деян 2:12-13: и 37: ст.).

И пошлю... к народам, в Фарсис, к Пулу и Луду, к натягивающим лук, к Тубалу и Явану, на дальние острова... Целый ряд данных географических и этнографических терминов. Taк как этими терминами пророк хотел показать пределы распространения миссионерской проповеди спасенных, то и местности, или народности, обозначаемые ими, должно искать, так сказать, на самом горизонте пророческого поля зрения.

"Фарсис" - в нынешней Испании - крайний пункт на Западе (Иона 1:3; Ис 23:6; 60:9). "Пул и Луд" - по-видимому, крайние пункты на Юге, и "Тубал и Яван" - границы на Севере. В частности, следует заметить, что этнографический термин "Пул", по-видимому, несколько искажен в современном еврейско-русском тексте [Синодальном переводе. Прим. ред. ]. Более правильной следует считать форму "Фут", которая имеется в греко-славянском переводе, [в Славянском переводе с 70-и - ... и послю от них спасенных во Фарсис и в Фуд, и в Луд и в Мосох, и в Фовель и во Елладу... Прим. ред. ] а также и в разных других местах еврейской Библии (Быт 10:6; Иер 30:5). Судя по библейскому употреблению, термины "Фут и Луд" обозначают собой местности, смежные с Египтом, Ливией и Эфиопией, т. е. лежавшие на севере Африки. По известной этнографической таблице Библии "Фут" и "Луд" прямо представляются один братом, а другой - сыном "Мицраима", т. е. родоначальника египтян (Быт 10:6). В той же таблице вместе упомянуты и два дальнейших имени - "Тубал и Яван", как сыновья Иафета (Быт 10:2). Основываясь на библейских же параллелях, обычно полагают, что под термином "Тубал" или "Фовал" [в Славянском переводе - Фовель; Прим. ред. ] следует разуметь население северной части малоазийскою полуострова, или даже жителей современного Закавказья, родственных грузинам и сванетам. Под именем же "Явана" большинство комментаторов склонно видеть или прямо "Ионян", или, вообще, население Эллады и Архипелага. "Дальние острова" - неопределенное указание на отдаленные и еще неизвестные в то время народности и страны, которые со временем также будут свидетелями и участниками славного Мессианского царства (ср. Чис 24:24).
Adam Clarke: Commentary on the Bible - 1831
66:19: That draw the bow - I much suspect that the words משכי קשת moshechey kesheth, who draw the bow, are a corruption of the word משך meshek, Moschi, the name of a nation situated between the Euxine and Caspian seas; and properly joined with תבל tubal, the Tibareni. See Bochart, Phaleg. Isa 3:12. The Septuagint have μοσοχ, without any thing of the drawers of the bow: the word being once taken for a participle, the bow was added to make sense of it קשת kesheth, the bow, is omitted in a MS. and by the Septuagint.
That have not heard my fame "Who never heard my name" - For שמעי shimi, my fame, I read, with the Septuagint and Syriac, שמי shemi, my name.
Albert Barnes: Notes on the Bible - 1834
66:19: And I will set a sign among them - (See the notes at Isa 11:12; Isa 18:3). On the meaning of the word 'sign' (אות 'ô th), see the notes at Isa 7:11. What is its meaning here is to be determined by the connection. That would seem to me to require some such interpretation as this: That when God should come Isa 66:17-18 to take vengeance on his foes, and to manifest his glory, he would establish some mark or memorial; would erect some standard, or give some signal, by which his true friends would escape, and that he would send them to distant nations to proclaim his truth and gather together those who had not seen his glory. What that sign should be, he does not here say. Whether a standard, a secret communication, or some intimation beforehand, by which they should know the approaching danger and make their escape, is not declared. It is by no means easy to determine with certainty on this passage; and it certainly becomes no one to speak dogmatically or very confidently.
But it seems to me that the whole passage may have been intended, by the Holy Spirit, to refer to the propagation of the gospel by the apostles. The heavy judgments referred to may have been the impending calamities over Jerusalem. The glory of God referred to, may have been the signal manifestation of his perfections at that period in the approaching destruction of the city, and in the wonders that attended the coming of the Messiah. The gathering of the nations Isa 66:18 may possibly refer to the collecting together of numerous people from all parts of the earth about that time; that is, either the assembled people at the time of the Saviour's death Act 2:8, Act 2:11, or the gathering of the armies of the Romans - a commingled multitude from all nations - to inflict punishment on the Jewish nation, and to behold the manifestation of the divine justice in the destruction of the guilty Jewish capital.
The 'sign' here referred to, may denote the intimations which the Redeemer gave to his disciples to discern these approaching calamities, and to secure their safety by flight when they should be about to appear Mat 24:15-18. By these warnings and pRev_ious intimations they were to be preserved. The sign was 'among them,' that is, in the very midst of the nation; and the object of the intimation was, to secure their safety, and the speedy propagation of the true religion among all nations. Deeply sensible that there is great danger of erring here, and that the above view may be viewed as mere conjecture, I cannot, however, help regarding it as the true exposition. If there is error in it, it may be pardoned, for it will probably be felt by most readers of these notes that there has not been a too frequent reference in the interpretation proposed to the times of the Christian dispensation.
And I will send those that escape of them - According to the interpretation suggested above, this refers to the portion of the Jewish nation that should escape from the tokens of the divine displeasure; that is, to the apostles and the early disciples of the Redeemer. The great mass of the nation would be abandoned and devoted to destruction. But a remnant would be saved (compare Isa 1:9; Isa 11:11, Isa 11:16). Of that remnant, God would send a portion to make his name known to those who had not heard it, and they would lead distant nations to the knowledge of his truth. The whole passage is so accurately descriptive of what occurred in the times when the gospel was first preached to the pagan world, that there can be little danger of error in referring it to those times. Compare Vitringa on the passage for a more full view of the reasons of this interpretation. The names of the places which follow are designed to specify the principal places where the message would be sent, and stand here as representatives of the whole pagan world.
To Tarshish - (See the notes at Isa 2:16; Isa 23:1; Isa 60:19). Tarshish was one of the most distant seaports known to the Hebrews; and whether it be regarded as situated in Spain, or in the East Indies, or south of Abyssinia (see the notes above) it equally denotes a distant place, and the passage means that the message would be borne to the most remote regions.
Pul - This is supposed to denote some region in Africa. Jerome renders it, 'Africa.' The Septuagint, Φοὺδ Foud - 'Phud.' Bochart, Phaleg. iv. 26, supposes that it means Philae, a large island in the Nile, between Egypt and Ethiopia; called by the Egyptians Pilak, i e., the border, or far country (see Champollion, l'Egypte, i. 158). There are still on that island remains of some very noble and extensive temples built by the ancient Egyptians.
And Lud - Jerome renders this, 'Lydia.' The Septuagint 'Lud.' There was a Lydia in Asia Minor - the kingdom of the celebrated Croesus; but it is generally supposed that this place was in Africa. Ludim was a son of Mizraim Gen 10:13, and the name Ludim, or Lybians, referring to a people, several times occurs in the Bible Jer 46:9; Eze 27:10; Eze 30:5. These African Lybians are commonly mentioned in connection with Pul, Ethiopia, and Phut. Bochart supposes that Abyssinia is intended, but it is by no means certain that this is the place referred to. Josephus affirms that the descendants of Ludim are long since extinct, having been destroyed in the Ethiopian wars. It is clear that some part of Egypt is intended, says Calmer, but it is not easy to show exactly where they dwelt.
That draw the bow - (קשׁת משׁכי moshekē y qeshet). The Septuagint here renders the Hebrew phrase simply by Μοσὸχ Mosoch,' understanding it of a place. Lowth supposes that the Hebrew phrase is a corruption of the word Moschi, the name of a nation situated between the Euxine and the Caspian seas. But there is no authority for supposing, as he does, that the word 'bow' has been interpolated. The Chaldee renders it, 'Drawing and smiting with the bow.' The idea is, that the nations here referred to were distinguished for the use of thw bow. The bow was in common use in wars; and it is by no means improbable that at that time they had acquired special fame in the use of this weapon.
To Tubal - Tubal was the fifth son of Japhet, and is here joined with Javan because they were among the settlers of Europe. The names before mentioned together relate to Africa, and the sense there is, that the message should be sent to Africa; here the idea is, that it should be sent to Europe. Tubal is commonly united with Meshech, and it is supposed that they populated countries bordering on each other. Bochart labors to prove that by Meshech and Tubal are intended the Muscovites and the Tibarenians. The Tibarenians of the Greeks were the people inhabiting the country south of the Caucasus, between the Black Sea and the Araxes. Josephus says, that 'Tubal obtained the Thobelians (Θωβήλους Thō bē lous) who are reckoned among the Iberians.' Jerome renders it, 'Italy.' It is not possible to determine with certainty the country that is referred to, though some part of Europe is doubtless intended.
And Javan - Jerome renders this, 'Greece.' So the Septuagint, Εἰς τήν Ἑλλάδα Eis tē n Hellada - 'To Greece.' Javan was the fourth son of Japhet, and was the father of the Ionians and the Greeks Gen 10:2-4. The word 'Ionia,' Greek Ἰων Iō n, Ἰωνία Iō nia, is evidently derived from the word rendered here 'Javan' (יון yâ vâ n), and in the Scriptures the word comprehends all the countries inhabited by the descendants of Javan, as well in Greece as in Asia Minor. Ionia properly was the beautiful province on the western part of Asia Minor - a country much celebrated in the Greek classics for its fertility and the salubrity of its climate - but the word used here includes all of Greece. Thus Daniel Dan 11:2, speaking of Xerxes, says, 'He shall stir up all against the realm of Javan.' Alexander the Great is descried by the same prophet as 'king of Javan' Dan 8:21; Dan 10:20. The Hindus call the Greeks Yavanas - the ancient Hebrew appellation. It is needless to say, on the supposition that this refers to the propagation of the gospel by the apostles, that it was fulfilled. They went to Greece and to Asia Minor in the very commencement of their labors, and seme of the earliest and most flourishing churches were founded in the lands that were settled by the descendants of Javan.
To the isles afar off - (See the notes at Isa 41:1).
That have not heard my fame - Hebrew, 'Who have not heard my report,' that is, who were ignorant of the true God.
Neither have seen my glory - The glory which he had manifested to the Hebrews in giving his law, and in the various exhibitions of his character and perfections among them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
66:19: I will set: Isa 11:10, Isa 18:3, Isa 18:7, Isa 62:10; Luk 2:34
I will send: Mar 16:15; Rom 11:1-6; Eph 3:8
Tarshish: Gen 10:4, Gen 10:13; Ch1 1:7, Ch1 1:11; Eze 27:10, Eze 30:5
Tubal: Eze 27:13, Eze 38:2, Eze 38:3, Eze 39:1
the isles: Isa 24:15, Isa 24:16, Isa 42:4, Isa 43:6, Isa 49:1, Isa 49:12, Isa 51:5; Psa 72:10; Zep 2:11
that have: Isa 29:24, Isa 52:15, Isa 55:5, Isa 65:1; Mal 1:11; Mat 7:11, Mat 7:12, Mat 28:19; Rom 15:21
Carl Friedrich Keil and Franz Delitzsch
66:19
But a remnant escapes; and this remnant is employed by Jehovah to promote the conversion of the Gentile world and the restoration of Israel. "And I set a sign upon them, and send away those that have escaped from them to the Gentiles to Tarshiish, Phl, and Ld, to the stretchers of the bow, Tbal and Javan - the distant islands that have not heard my fame and have not seen my glory, and they will proclaim my glory among the Gentiles. And they will bring your brethren out of all heathen nations, a sacrifice for Jehovah, upon horses and upon chariots, and upon litters and upon mules and upon dromedaries, to my holy mountain, to Jerusalem, saith Jehovah, as the children of Israel bring the meat-offering in a clear vessel to the house of Jehovah." The majority of commentators understand vesamtı̄ bâhem 'ōth (and I set a sign upon them) as signifying, according to Ex 10:2, that Jehovah will perform such a miraculous sign upon the assembled nations as He formerly performed upon Egypt (Hofmann), and one which will outweigh the ten Egyptian 'ōthōth and complete the destruction commenced by them. Hitzig supposes the 'ōth to refer directly to the horrible wonder connected with the battle, in which Jehovah fights against them with fire and sword (compare the parallels so far as the substance is concerned in Joel 3:14-16, Zeph 3:8, Ezek 38:18., Zech 14:12.). But since, according to the foregoing threat, the expression "they shall see my glory" signifies that they will be brought to experience the judicial revelation of the glory of Jehovah, if vesamtı̄ bâhem 'ōth (and I set a sign upon them) were to be understood in this judicial sense, it would be more appropriate for it to precede than to follow. Moreover, this vesamtı̄ bâhem 'ōth would be a very colourless description of what takes place in connection with the assembled army of nations. It is like a frame without a picture; and consequently Ewald and Umbreit are right in maintaining that what follows directly after is to be taken as the picture for this framework. The 'ōth (or sign) consists in the unexpected and, with this universal slaughter, the surprising fact, that a remnant is still spared, and survives this judicial revelation of glory. This marvellous rescue of individuals out of the mass is made subservient in the midst of judgment to the divine plan of salvation. those who have escaped are to bring to the far distant heathen world the tidings of Jehovah, the God who has been manifested in judgment and grace, tidings founded upon their own experience. It is evident from this, that notwithstanding the expression "all nations and tongues," the nations that crowd together against Jerusalem and are overthrown in the attempt, are not to be understood as embracing all nations without exception, since the prophet is able to mention the names of many nations which were beyond the circle of these great events, and had been hitherto quite unaffected by the positive historical revelation, which was concentrated in Israel. By Tarshish Knobel understand the nation of the Tyrsenes, Tuscans, or Etruscans; but there is far greater propriety in looking for Tarshish, as the opposite point to 'Ophir, in the extreme west, where the name of the Spanish colony Tartessus resembles it in sound. In the middle ages Tunis was combined with this. Instead of ולוּד פּוּל we should probably read with the lxx ולוּד פּוּט, as in Ezek 27:10; Ezek 30:5. Stier decides in favour of this, whilst Hitzig and Ewald regard פול as another form of פוט. The epithet קשׁת משׁכי (drawers of the bow) is admirably adapted to the inhabitants of Pūt, since this people of the early Egyptian Phet (Phaiat) is represented ideographically upon the monuments by nine bows. According to Josephus, Ant. i. 6, 2, a river of Mauritania was called Phout, and the adjoining country Phoute; and this is confirmed by other testimonies. As Lud is by no means to be understood as referring to the Lydians of Asia Minor here, if only because they could not well be included among the nations of the farthest historico-geographical horizon in a book which traces prophetically the victorious career of Cyrus, but signifies rather the undoubtedly African tribe, the לוד which Ezekiel mentions in Is 30:5 among the nations under Egyptian rule, and in Is 27:10 among the auxiliaries of the Tyrians, and which Jeremiah notices in Jer 46:9 along with Put as armed with bows; Put and Lud form a fitting pair in this relation also, whereas Pul is never met with again. The Targum renders it by פּוּלאי, i.e., (according to Bochart) inhabitants of Φιλαί, a Nile island of Upper Egypt, which Strabo (xvii. 1, 49) calls "a common abode of Ethiopians and Egyptians" (see Parthey's work, De Philis insula); and this is at any rate better than Knobel's supposition, that either Apulia (which was certainly called Pul by the Jews of the middle ages) or Lower Italy is intended here. Tubal stands for the Tibarenes on the south-east coast of the Black Sea, the neighbours of the Moschi (משׁך), with whom they are frequently associated by Ezekiel (Ezek 27:13; Ezek 38:2-3; Ezek 39:1); according to Josephus (Ant. i. 6, 1), the (Caucasian) Iberians. Javan is a name given to the Greeks, from the aboriginal tribe of the Bawones. The eye is now directed towards the west: the "isles afar off" are the islands standing out of the great western sea (the Mediterranean), and the coastlands that project into it. To all these nations, which have hitherto known nothing of the God of revelation, either through the hearing of the word or through their own experience, Jehovah sends those who have escaped; and they make known His glory there, that glory the judicial manifestation of which they have just seen for themselves.
The prophet is speaking here of the ultimate completion of the conversion of the Gentiles; for elsewhere this appeared to him as the work of the Servant of Jehovah, for which Cyrus the oppressor of the nations prepared the soil. His standpoint here resembles that of the apostle in Rom 11:25, who describes the conversion of the heathen world and the rescue of all Israel as facts belonging to the future; although at the time when he wrote this, the evangelization of the heathen foretold by our prophet in Is 42:1. was already progressing most rapidly. A direct judicial act of God Himself will ultimately determine the entrance of the Pleroma of the Gentiles into the kingdom of God, and this entrance of the fulness of the Gentiles will then lead to the recovery of the diaspora of Israel, since the heathen, when won by the testimony borne to Jehovah by those who have been saved, "bring your brethren out of all nations." On the means employed to carry this into effect, including kirkârōth, a species of camels (female camels), which derives its name from its rapid swaying motion, see the Lexicons.
(Note: The lxx render it σκιαδίων, i.e., probably palanquins. Jerome observes on this, quae nos dormitoria interpretari possumus vel basternas. (On this word, with which the name of the Bastarnians as ̔Αμαξόβιοι is connected, see Hahnel's Bedeutung der Bastarner fr das german. Alterthum, 1865, p. 34.))
The words are addressed, as in Is 66:5, to the exiles of Babylonia. The prophet presupposes that his countrymen are dispersed among all nations to the farthest extremity of the geographical horizon. In fact, the commerce of the Israelites, which had extended as far as India and Spain ever since the time of Solomon, the sale of Jewish prisoners as slaves to Phoenicians, Edomites, and Greeks in the time of king Joram (Obad 1:20; Joel 3:6; Amos 1:6), the Assyrian captivities, the free emigrations - for example, of those who stayed behind in the land after the destruction of Jerusalem and then went down to Egypt - had already scattered the Israelites over the whole of the known world (see at Is 49:12). Umbreit is of opinion that the prophet calls all the nations who had turned to Jehovah "brethren of Israel," and represents them as marching in the most motley grouping to the holy city. In that case those who were brought upon horses, chariots, etc., would be proselytes; but who would bring them? This explanation is opposed not only to numerous parallels in Isaiah, such as Is 60:4, but also to the abridgment of the passage in Zeph 3:10 : "From the other side of the rivers of Ethiopia (taken from Is 18:1-7) will they offer my worshippers, the daughters of my dispersed ones, to me for a holy offering." It is the diaspora of Israel to which the significant name "my worshippers, the daughters of my dispersed ones," is there applied. The figure hinted at in minchâtı̄ (my holy offering) is given more elaborately here in the book of Isaiah, viz., "as the children of Israel are accustomed (fut. as in Is 6:2) to offer the meat-offering" (i.e., that which was to be placed upon the altar as such, viz., wheaten flour, incense, oil, the grains of the first-fruits of wheat, etc.) "in a pure vessel to the house of Jehovah," not in the house of Jehovah, for the point of comparison is not the presentation in the temple, but the bringing to the temple. The minchah is the diaspora of Israel, and the heathen who have become vessels of honour correspond to the clean vessels.
Geneva 1599
66:19 And I will set a (u) sign among them, and I will send those that (x) escape of them to the nations, [to] (y) Tarshish, (z) Pul, and (a) Lud, that draw the (b) bow, [to] (c) Tubal, and (d) Javan, [to] the isles afar off, that have not heard my fame, neither have seen my glory; and (e) they shall declare my glory among the Gentiles.
(u) I will make these that I chose, that they perish not with the rest of the infidels: by which he alludes to the marking of the posts of his people, whom he preserved, (Ex 12:7).
(x) I will scatter the rest of the Jews, who escaped destruction, into various nations.
(y) That is, Cecilia.
(z) Meaning Africa.
(a) That is Lydia, or Asia minor.
(b) Signifying the Parthians.
(c) Italy.
(d) Greece.
(e) Meaning, the apostles, disciples and others who he first chose of the Jews to preach to the Gentiles.
John Gill
66:19 And I will set a sign among them,.... Either a miraculous sign, something wonderful, as the word is often used, Ex 4:8, not the effusion of the Spirit on the day of Pentecost, in the presence of men of all nations; or the miracles wrought in the Gentile world by the apostles, in confirmation of the Gospel; but rather the wonderful conversion of the Jews, Is 66:8, or those wonders, the time of the end of which is inquired, Dan 12:6 or else some distinguishing sign or mark is meant; such an one as was set on Cain, and on those that sighed and mourned for the sins of Jerusalem, Ezek 9:4, and may intend the seal or mark of Christ's Father's name, in the foreheads of his people, to distinguish and preserve them from being hurt with others, Rev_ 7:3, or, best of all, a sign or ensign to gather persons together; which, though not the usual word for an ensign, is sometimes so used, as in Ps 74:4, and so may intend Christ, who is a sign that has been spoken against, Lk 2:34 and is set up in the ministration of the Gospel, to gather souls unto him, Is 10:10, and which, as it was attended with great success in the first times of the Gospel, will also in the latter day, Is 2:2,
and I will send those that escape of them; meaning, not the apostles and first preachers of the word, that escaped the perverseness and frowardness of the Jewish nation, their rage and persecution, and the wrath that came upon them to the uttermost; but those that shall escape at the defeat of the Turks, and at the ruin of mystical Babylon, and at the fall of the tenth part of the city, Rev_ 11:13 and who also, in a spiritual sense, will escape the pollutions of the world, through the grace of God, and knowledge of Christ; the vengeance of divine justice; the curses of the law, and wrath to come; hell and eternal damnation, by fleeing to Christ; these, some of them, will be made preachers of the Gospel; as who so fit as those to warn sinners of their danger, to show men the way of salvation, and publish the good tidings of the Gospel, and will be sent of God with a commission from him "unto the nations"; in order to gather them to Christ and his church, and behold his glory: particularly to "Tarshish", a word sometimes used for the sea; and the Vulgate Latin version renders it "the nations in the sea"; or, as the Targum, the province of the sea, the maritime provinces, those that lie nearest the sea; the Persian and Arabian seas; or Tartessus in Spain; and may be put for the whole country:
Pul, and Lud, that draw the bow; which some take to be the same with Put and Lud, or Lybia and Lydia, which go together, Jer 46:9 both countries in Africa, famous for archery; and the Vulgate Latin version renders it Africa and Lydia; though Bochart, and after him Vitringa, take Pul to be the same with Philas, an island upon the Nile, above Syene, between Ethiopia and Egypt, of which Diodorus Siculus (m) and Strabo (n) make mention; or Elephantine, the same with Phil, near the other. Kimchi interprets those that draw the bow of the Turks:
to Tubal and Javan; which the same version renders Italy and Greece:
and the isles afar off; even as far as the West Indies: what places and countries are exactly and precisely meant cannot be determined; only, in general, that into various parts of the world, east, west, north, and south, even the most distant, the Gospel and Gospel ministers shall be sent:
even to those that have not heard my fame; or, "my report" (o); the Gospel, which is a good and true report of Christ; this the nations, covered with gross darkness, the Pagan ones, have not so much as heard of, but now shall, through these men being sent unto them:
neither have seen my glory; in the glass of the Gospel, that having never been set before them; and so have never seen the glory of Christ, as the only begotten of the Father; his comeliness and beauty, the fulness of grace in him, nor any of the excellencies of him, either of his person or offices:
and they shall declare my glory among the Gentiles; this, those that are escaped, or the preachers sent to the nations, shall do; they shall declare publicly, plainly, and clearly, that Christ is the brightness of the divine Glory; shall declare the glory of his deity; of his rich grace and love to sinners, in suffering and dying for them; of his salvation, how great, complete, suitable, and glorious it is; with all the glorious truths of the Gospel, peace, pardon, righteousness, and eternal life, by Christ.
(m) Bibliothec I. 1. p. 23. (n) Geograph, l. 17. p. 552, 562. (o) "meum auditum", Pagninus, Montanus; "the report of me", Gataker.
John Wesley
66:19 A sign - By this may be understood Christ, Lk 2:34, or the ministry of the word attended with miracles, these were set up among the Jews first, then among the Gentiles. Afar off - To all the quarters of the world. They shall - This was eminently made good after the destruction of Jerusalem, when the believers among the Jews, as well as the apostles went about publishing the gospel to all people, which was declaring the Lord's glory.
Robert Jamieson, A. R. Fausset and David Brown
66:19 sign--a banner on a high place, to indicate the place of meeting for the dispersed Jewish exiles, preparatory to their return to their land (Is 5:26; Is 11:12; Is 62:10).
those that escape of them--the Gentile survivors spared by God (see on Is 66:18; Zech 14:16). Is 2:2-3; Mic 5:7; and Zech 14:16-19 represent it, not that the Jews go as missionaries to the Gentiles, but that the Gentiles come up to Jerusalem to learn the Lord's ways there.
Tarshish--Tartessus in Spain, in the west.
Pul--east and north of Africa: probably the same as Philoe, an island in the Nile, called by the Egyptians Pilak, that is, the border country, being between Egypt and Ethiopia [BOCHART].
Lud--the Libyans of Africa (Gen 10:13), Ludim being son of Mizraim (Egypt): an Ethiopian people famous as bowmen (Jer 46:9): employed as mercenaries by Tyre and Egypt (Ezek 27:10; Ezek 30:5).
Tubal--Tibarenians, in Asia Minor, south of the Caucasus, between the Black Sea and Araxes. Or, the Iberians [JOSEPHUS]. Italy [JEROME].
Javan--the Greeks; called Ionians, including all the descendants of Javan, both in Greece and in Asia Minor (Gen 10:2-4).
my glory . . . Gentiles-- (Mal 1:11).
66:2066:20: Եւ ածցեն զեղբարս իւրեանց յամենայն ազգաց պատարա՛գ Տեառն. հեծեալս կառօք՝ հանդերձ պալարակապ երիվարօք հովանոցօք ՚ի սուրբ քաղաքն Երուսաղէմ, ասէ Տէր։ Որպէս մատուցին ինձ որդիքն Իսրայէլի զպատարագս իւրեանց սաղմոսիւք ՚ի տա՛ն Տեառն[10347]։ [10347] Ոսկան. Երիվարօք եւ հովանոցօք։
20 Եւ ինչպէս որ Տիրոջ Տանն Իսրայէլի որդիները սաղմոսներով մատուցեցին ինձ իրենց նուէրները, նրանք բոլոր ազգերից Երուսաղէմ սուրբ քաղաքը Տիրոջն ընծայ պիտի բերեն իրենց եղբայրներին՝ կառքերի վրայ հեծած, շքեղազարդ ձիերով ու հովանոցներով հանդերձ, -ասում է Տէրը: -
20 Անոնք ձիերով ու կառքերով, Գահաւորակներով, ջորիներով ու տաճիկ ուղտերով՝ Ձեր բոլոր եղբայրները բոլոր ազգերէն Իմ սուրբ լեռս՝ Երուսաղէմ՝ Տէրոջը ընծայ պիտի բերեն», կ’ըսէ Տէրը,«Ինչպէս Իսրայէլի որդիները Մաքուր ամանով Տէրոջը տունը ընծայ կը բերեն։
Եւ ածցեն [1048]զեղբարս իւրեանց`` յամենայն ազգաց պատարագ Տեառն, [1049]հեծեալս կառօք` հանդերձ պալարակապ երիվարօք հովանոցօք ի սուրբ քաղաքն Երուսաղէմ``, ասէ Տէր, որպէս մատուցին ինձ որդիքն Իսրայելի զպատարագս իւրեանց [1050]սաղմոսիւք ի տան Տեառն:

66:20: Եւ ածցեն զեղբարս իւրեանց յամենայն ազգաց պատարա՛գ Տեառն. հեծեալս կառօք՝ հանդերձ պալարակապ երիվարօք հովանոցօք ՚ի սուրբ քաղաքն Երուսաղէմ, ասէ Տէր։ Որպէս մատուցին ինձ որդիքն Իսրայէլի զպատարագս իւրեանց սաղմոսիւք ՚ի տա՛ն Տեառն[10347]։
[10347] Ոսկան. Երիվարօք եւ հովանոցօք։
20 Եւ ինչպէս որ Տիրոջ Տանն Իսրայէլի որդիները սաղմոսներով մատուցեցին ինձ իրենց նուէրները, նրանք բոլոր ազգերից Երուսաղէմ սուրբ քաղաքը Տիրոջն ընծայ պիտի բերեն իրենց եղբայրներին՝ կառքերի վրայ հեծած, շքեղազարդ ձիերով ու հովանոցներով հանդերձ, -ասում է Տէրը: -
20 Անոնք ձիերով ու կառքերով, Գահաւորակներով, ջորիներով ու տաճիկ ուղտերով՝ Ձեր բոլոր եղբայրները բոլոր ազգերէն Իմ սուրբ լեռս՝ Երուսաղէմ՝ Տէրոջը ընծայ պիտի բերեն», կ’ըսէ Տէրը,«Ինչպէս Իսրայէլի որդիները Մաքուր ամանով Տէրոջը տունը ընծայ կը բերեն։
zohrab-1805▾ eastern-1994▾ western am▾
66:2066:20 и представят всех братьев ваших от всех народов в дар Господу на конях и колесницах, и на носилках, и на мулах, и на быстрых верблюдах, на святую гору Мою, в Иерусалим, говорит Господь, подобно тому, как сыны Израилевы приносят дар в дом Господа в чистом сосуде.
66:20 καὶ και and; even ἄξουσιν αγω lead; pass τοὺς ο the ἀδελφοὺς αδελφος brother ὑμῶν υμων your ἐκ εκ from; out of πάντων πας all; every τῶν ο the ἐθνῶν εθνος nation; caste δῶρον δωρον present κυρίῳ κυριος lord; master μεθ᾿ μετα with; amid ἵππων ιππος horse καὶ και and; even ἁρμάτων αρμα chariot ἐν εν in λαμπήναις λαμπηνη with; amid σκιαδίων σκιαδιον into; for τὴν ο the ἁγίαν αγιος holy πόλιν πολις city Ιερουσαλημ ιερουσαλημ Jerusalem εἶπεν επω say; speak κύριος κυριος lord; master ὡς ως.1 as; how ἂν αν perhaps; ever ἐνέγκαισαν φερω carry; bring οἱ ο the υἱοὶ υιος son Ισραηλ ισραηλ.1 Israel ἐμοὶ εμοι me τὰς ο the θυσίας θυσια immolation; sacrifice αὐτῶν αυτος he; him μετὰ μετα with; amid ψαλμῶν ψαλμος psalm εἰς εις into; for τὸν ο the οἶκον οικος home; household κυρίου κυριος lord; master
66:20 וְ wᵊ וְ and הֵבִ֣יאוּ hēvˈîʔû בוא come אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole אֲחֵיכֶ֣ם ʔᵃḥêḵˈem אָח brother מִ mi מִן from כָּל־ kkol- כֹּל whole הַ ha הַ the גֹּויִ֣ם׀ ggôyˈim גֹּוי people מִנְחָ֣ה׀ minḥˈā מִנְחָה present לַֽ lˈa לְ to יהוָ֡ה [yhwˈāh] יְהוָה YHWH בַּ ba בְּ in † הַ the סּוּסִ֡ים ssûsˈîm סוּס horse וּ֠ û וְ and בָ vā בְּ in † הַ the רֶכֶב reḵˌev רֶכֶב chariot וּ û וְ and בַ va בְּ in † הַ the צַּבִּ֨ים ṣṣabbˌîm צָב wagon וּ û וְ and בַ va בְּ in † הַ the פְּרָדִ֜ים ppᵊrāḏˈîm פֶּרֶד mule וּ û וְ and בַ va בְּ in † הַ the כִּרְכָּרֹ֗ות kkirkārˈôṯ כִּרְכָּרָה dromedary עַ֣ל ʕˈal עַל upon הַ֥ר hˌar הַר mountain קָדְשִׁ֛י qoḏšˈî קֹדֶשׁ holiness יְרוּשָׁלִַ֖ם yᵊrûšālˌaim יְרוּשָׁלִַם Jerusalem אָמַ֣ר ʔāmˈar אמר say יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH כַּ ka כְּ as אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] יָבִיאוּ֩ yāvîʔˌû בוא come בְנֵ֨י vᵊnˌê בֵּן son יִשְׂרָאֵ֧ל yiśrāʔˈēl יִשְׂרָאֵל Israel אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the מִּנְחָ֛ה mminḥˈā מִנְחָה present בִּ bi בְּ in כְלִ֥י ḵᵊlˌî כְּלִי tool טָהֹ֖ור ṭāhˌôr טָהֹר pure בֵּ֥ית bˌêṯ בַּיִת house יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
66:20. et adducent omnes fratres vestros de cunctis gentibus donum Domino in equis et in quadrigis et in lecticis et in mulis et in carrucis ad montem sanctum meum Hierusalem dicit Dominus quomodo si inferant filii Israhel munus in vase mundo in domum DominiAnd they shall bring all your brethren out of all nations for a gift to the Lord, upon horses, and in chariots, and in litters, and on mules, and in coaches, to my holy mountain Jerusalem, saith the Lord, as if the children of Israel should bring an offering in a clean vessel into the house of the Lord.
20. And they shall bring all your brethren out of all the nations for an offering unto the LORD, upon horses, and in chariots, and in litters, and upon mules, and upon swift beasts, to my holy mountain Jerusalem, saith the LORD, as the children of Israel bring their offering in a clean vessel into the house of the LORD.
66:20. And they will lead all of your brothers from all of the Gentiles as a gift to the Lord, on horses, and in four-horse chariots, and on stretchers, and on mules, and in coaches, to my holy mountain Jerusalem, says the Lord, in the same manner that the sons of Israel would carry an offering in a pure vessel into the house of the Lord.
66:20. And they shall bring all your brethren [for] an offering unto the LORD out of all nations upon horses, and in chariots, and in litters, and upon mules, and upon swift beasts, to my holy mountain Jerusalem, saith the LORD, as the children of Israel bring an offering in a clean vessel into the house of the LORD.
And they shall bring all your brethren [for] an offering unto the LORD out of all nations upon horses, and in chariots, and in litters, and upon mules, and upon swift beasts, to my holy mountain Jerusalem, saith the LORD, as the children of Israel bring an offering in a clean vessel into the house of the LORD:

66:20 и представят всех братьев ваших от всех народов в дар Господу на конях и колесницах, и на носилках, и на мулах, и на быстрых верблюдах, на святую гору Мою, в Иерусалим, говорит Господь, подобно тому, как сыны Израилевы приносят дар в дом Господа в чистом сосуде.
66:20
καὶ και and; even
ἄξουσιν αγω lead; pass
τοὺς ο the
ἀδελφοὺς αδελφος brother
ὑμῶν υμων your
ἐκ εκ from; out of
πάντων πας all; every
τῶν ο the
ἐθνῶν εθνος nation; caste
δῶρον δωρον present
κυρίῳ κυριος lord; master
μεθ᾿ μετα with; amid
ἵππων ιππος horse
καὶ και and; even
ἁρμάτων αρμα chariot
ἐν εν in
λαμπήναις λαμπηνη with; amid
σκιαδίων σκιαδιον into; for
τὴν ο the
ἁγίαν αγιος holy
πόλιν πολις city
Ιερουσαλημ ιερουσαλημ Jerusalem
εἶπεν επω say; speak
κύριος κυριος lord; master
ὡς ως.1 as; how
ἂν αν perhaps; ever
ἐνέγκαισαν φερω carry; bring
οἱ ο the
υἱοὶ υιος son
Ισραηλ ισραηλ.1 Israel
ἐμοὶ εμοι me
τὰς ο the
θυσίας θυσια immolation; sacrifice
αὐτῶν αυτος he; him
μετὰ μετα with; amid
ψαλμῶν ψαλμος psalm
εἰς εις into; for
τὸν ο the
οἶκον οικος home; household
κυρίου κυριος lord; master
66:20
וְ wᵊ וְ and
הֵבִ֣יאוּ hēvˈîʔû בוא come
אֶת־ ʔeṯ- אֵת [object marker]
כָּל־ kol- כֹּל whole
אֲחֵיכֶ֣ם ʔᵃḥêḵˈem אָח brother
מִ mi מִן from
כָּל־ kkol- כֹּל whole
הַ ha הַ the
גֹּויִ֣ם׀ ggôyˈim גֹּוי people
מִנְחָ֣ה׀ minḥˈā מִנְחָה present
לַֽ lˈa לְ to
יהוָ֡ה [yhwˈāh] יְהוָה YHWH
בַּ ba בְּ in
הַ the
סּוּסִ֡ים ssûsˈîm סוּס horse
וּ֠ û וְ and
בָ בְּ in
הַ the
רֶכֶב reḵˌev רֶכֶב chariot
וּ û וְ and
בַ va בְּ in
הַ the
צַּבִּ֨ים ṣṣabbˌîm צָב wagon
וּ û וְ and
בַ va בְּ in
הַ the
פְּרָדִ֜ים ppᵊrāḏˈîm פֶּרֶד mule
וּ û וְ and
בַ va בְּ in
הַ the
כִּרְכָּרֹ֗ות kkirkārˈôṯ כִּרְכָּרָה dromedary
עַ֣ל ʕˈal עַל upon
הַ֥ר hˌar הַר mountain
קָדְשִׁ֛י qoḏšˈî קֹדֶשׁ holiness
יְרוּשָׁלִַ֖ם yᵊrûšālˌaim יְרוּשָׁלִַם Jerusalem
אָמַ֣ר ʔāmˈar אמר say
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
כַּ ka כְּ as
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
יָבִיאוּ֩ yāvîʔˌû בוא come
בְנֵ֨י vᵊnˌê בֵּן son
יִשְׂרָאֵ֧ל yiśrāʔˈēl יִשְׂרָאֵל Israel
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
מִּנְחָ֛ה mminḥˈā מִנְחָה present
בִּ bi בְּ in
כְלִ֥י ḵᵊlˌî כְּלִי tool
טָהֹ֖ור ṭāhˌôr טָהֹר pure
בֵּ֥ית bˌêṯ בַּיִת house
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
66:20. et adducent omnes fratres vestros de cunctis gentibus donum Domino in equis et in quadrigis et in lecticis et in mulis et in carrucis ad montem sanctum meum Hierusalem dicit Dominus quomodo si inferant filii Israhel munus in vase mundo in domum Domini
And they shall bring all your brethren out of all nations for a gift to the Lord, upon horses, and in chariots, and in litters, and on mules, and in coaches, to my holy mountain Jerusalem, saith the Lord, as if the children of Israel should bring an offering in a clean vessel into the house of the Lord.
66:20. And they will lead all of your brothers from all of the Gentiles as a gift to the Lord, on horses, and in four-horse chariots, and on stretchers, and on mules, and in coaches, to my holy mountain Jerusalem, says the Lord, in the same manner that the sons of Israel would carry an offering in a pure vessel into the house of the Lord.
66:20. And they shall bring all your brethren [for] an offering unto the LORD out of all nations upon horses, and in chariots, and in litters, and upon mules, and upon swift beasts, to my holy mountain Jerusalem, saith the LORD, as the children of Israel bring an offering in a clean vessel into the house of the LORD.
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
20-21: стихи изображают блестящие результаты новой миссионерской проповеди, выразившиеся в широком и быстром притоке новых членов Христовой церкви.

И представят всех братьев ваших от всех народов в дар Господу... на святую гору Мою, в Иерусалим... Некоторые экзегеты склонны видеть здесь пророчество о возвращении иудеев из плена всех тех народов, к которым они попадали в течение своей политической истории (Dillmann etc.). Но контекст речи больше благоприятствует тому взгляду, что здесь говорится о привлечении в Церковь Христову "духовных братьев" Израиля, т. е. лучших представителей от всех языческих народов. Очевидно, пророк Исаия здесь как бы уже созерцает исполняющимся то самое, о чем он пророчествовал в начале своей книги, говоря; "и пойдут многие народы и скажут: приидите и взойдем на гору Господню, в дом Бога Иаковля... Ибо от Сиона изыдет закон, и Слово Господне - из Иерусалима" (2:3; см. еще 49:12; 61:6-7; 60:3, 7: ст. ). При таком понимании данного места становится особенно замечательны и название христиан из язычников "братьями", т. е. тем самым именем, которым называли друг друга первенствующие христиане (Деян 15:23: и др.).

Подобно тому, как сыны Израилевы приносят дар в дом Господа в чистом сосуде. Язычники и все языческое считалось в Ветхом Завете нечистым и, как таковое, не могло, разумеется, быть предметом угодной жертвы. Теперь же по отношению к язычникам-христианам запрещение это теряет свою силу: наоборот, они, как первенцы, познавшие Бога, представляют собой чистую и благоугодную жертву. Прекрасным новозаветным комментарием этого мнения может служить рассказ Апостольских Деяний об известном видении Апостола Петра (Деян 10:9-31). В частности, употребленное здесь сравнение или, точнее, уподобление лиц, о которых говорится, "сынам Израилевым" косвенно подтверждает справедливость того мнения, что выше-то речь шла не о сынах Израиля, хотя бы и воротившихся из плена, а о чем-то совершенно ином, т. е., именно, об обратившихся язычниках. Новым и еще более ясным подтверждением этого служат и слова дальнейшего стиха.
Adam Clarke: Commentary on the Bible - 1831
66:20: And in chariots "And in counes" - There is a sort of vehicle much used in the east, consisting of a pair of hampers or cradles, thrown across a camel's back, one on each side; in each of which a person is carried. They have a covering to defend them from the rain and the sun. Thevenot calls them counes, 1 p. 356. Maillet describes them as covered cages hanging on both sides of a camel. "At Aleppo," says Dr. Russell, "women of inferior condition in longer journeys are commonly stowed, one on each side of a mule, in a sort of covered cradles." Nat. Hist. of Aleppo, p. 89. These seem to be what the prophet means by the word צבים tsabbim. Harmer's Observations, 1 p. 445.
Albert Barnes: Notes on the Bible - 1834
66:20: And they shall bring all your brethren - That is, as great success shall attend them as if they should bring back all who had gone there when scattered abroad, and should present them as an offering to Yahweh. The image here is taken from the scene which would be presented, should the distant nations be seen bringing the scattered exiles in all lands on horses, and on palanquins, and on dromedaries, again to Jerusalem, and presenting them before Yahweh in the city where they formerly dwelt. It is the image of a vast caravan, conducted by the pagan world when they had become tributary to the people of God, and when they united to return them to their own land. The spiritual signification is, that all they who should be appropriately called, brethren,' all who should be the true friends of God, should be brought and offered to Yahweh; that is, there should be a great accession to the people of God from the pagan world.
For an offering unto the Lord. - Hebrew, מנחה minchā h - not a bloody offering or sacrifice: but an offering such as was made by flour, oil, etc. (see the notes at Isa 1:13.)
Out of all nations - The truth shall be proclaimed in all lands, and a vast accession shall be made from all parts of the world to the true church of God. To understand this description, we must form an idea of immense caravans proceeding from distant parts of the world to Jerusalem, bearing along the converts to the true religion to be dedicated to the service of Yahweh.
Upon horses - Horses were little used by the Hebrews (see the notes at Isa 2:7), but they are much used by the Arabs, and form an important part of the caravan that goes to distant places.
And in chariots - (Compare the notes at Isa 66:15). It is, however, by no means certain that the word used here refers to a wheeled vehicle, Such vehicles were not used in caravans. The editor of the Ruins of Palmyra tells us that the caravan they formed to go to that place, consisted of about two hundred persons, and about the same number of beasts of carriage, which were an odd mixture of horses, camels, mules, and asses; but there is no account of any vehicle drawn on wheels in that expedition, nor do we find an account of such things in other eastern journeys (Harmer). Coaches, Dr. Russel assures us, are not in use in Aleppo, nor are they commonly used in any of the countries of the East. The Hebrew word used here (רכב rekeb), means properly riding - riders, cavalry (see it explained in the notes at Isa 21:7); then any vehicle for riding - whether a wagon, chariot, or litter. Lowth renders it, 'In litters.' Pitts, in his account of the return from Mecca, describes a species of litter which was borne by two camels, one before and another behind, which was all covered over with searcloth, and that again with green broadcloth, and which was elegantly adorned. It is not improbable that some such vehicle is intended here, as it is certain that such things as wagons or chariots are not found in oriental caravans.
And in litters - Margin, 'Coaches.' But the word litters more properly expresses the idea. Lowth renders it, 'Counes.' Thevenot tells us that counes are hampers, or cradles, carried upon the backs of camels, one on each side, having a back, head, and sides, like great chairs. A covering is commonly laid over them to protect the rider from wind and rain. This is a common mode of traveling in the East. The coune, or hamper, is thrown across the back of the camel, somewhat in the manner of saddle-bags with us. Sometimes a person sits on each side, and they thus balance each other, and sometimes the end in which the person is placed is balanced by provisions, or articles of furniture in the other. 'At Aleppo,' says Dr. Russel, 'women of inferior condition in long journeys are commonly stowed, one on each side of a mule, in a sort of covered cradles.' The Hebrew word used here (צב tsab), means properly a litter, a sedan coach - what can be lightly or gently borne.
The Septuagint renders it, Ἐν λαμπήναις ἡμιόνων μετὰ σκιαδίων En lampē nais hē mionō n meta skiadiō n - 'In litters of mules, with shades or umbrellas.' Perhaps the following description of a scene in the khan at Acre, will afford an apt illustration of this passage. 'The bustle was increased this morning by the departure of the wives of the governor of Jaffa. They set off in two coaches of a curious description, common in this country. The body of the coach was raised on two parallel poles, somewhat similar to those used for sedan chairs only that in these the poles were attached to the lower par; of the coach - throwing consequently the center of gravity much higher, and apparently exposing the vehicle, with its veiled tenant, to an easy overthrow, or at least to a very active jolt. Between the poles strong mules were harnessed, one before and one behind; who, if they should prove capricious, or have very uneven or mountainous ground to pass, would render the situation of the ladies still more critical.' (Jowett's Christian Researches in Syria, pp. 115, 116, Amos Ed.)
And upon swift beasts - Dromedaries. So Lowth and Noyes render it; and so the word used here - כרכרות kirekâ rô t - properly denotes. The word is derived from כיר kā rar, to dance; and the name is given to them for their bounding or dancing motion, their speed being also sometimes accelerated by musical instruments (Bochart, Hieroz. i. 2, 4). For a description of the dromedary, see the notes at Isa 60:6.
As the children of Israel - As the Jews bear an offering to Yahweh in a vessel that is pure, The utmost attention was paid to the cleanliness of their vessels in their public worship.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
66:20: bring all: Isa 43:6, Isa 49:12-26, Isa 54:3, Isa 60:3-14
an offering: Rom 12:1, Rom 12:2, Rom 15:16; Phi 2:17; Pe1 2:5
upon horses: Isa 60:9
litters: or, coaches
my holy: Isa 11:9, Isa 56:7, Isa 65:11, Isa 65:25
Geneva 1599
66:20 And they shall bring all your (f) brethren [for] an offering to the LORD out of all nations upon (g) horses, and in chariots, and in litters, and upon mules, and upon swift beasts, to my holy mountain Jerusalem, saith the LORD, as the children of Israel bring an offering in a clean vessel into the house of the LORD.
(f) That is the Gentiles, who by faith will be made the children of Abraham as you are.
(g) By which he means that no necessary means will want, when God will call the Gentiles to the knowledge of the gospel.
John Gill
66:20 And they shall bring all your brethren, for an offering unto the Lord, out of all nations,.... This is not said of the Jews, either with respect to the first times of the Gospel; not of the devout men of all nations that heard the apostles on the day of Pentecost; nor of those the Gospel met with in the Gentile world, by the ministry of the apostles, to whom Peter and James write their epistles; or, in the latter day, such who remain in the several nations after the general conversion of that people; but this is to be understood of the Gentiles, and of the bringing in the fulness of them, by means of those who shall escape the calamities of those times, the destruction of the eastern and western antichrist; some of which will become preachers of the word, and be the instruments of doing this work: here the Gentiles are called the brethren of the converted Jews, as all the Lord's people are brethren one of another, be they of what nation they will; they are all in a spiritual sense the seed and children of Abraham, who is the father of all that believe; and so all believers are brethren, Jews and Gentiles; yea, they are all the children of God, who is the one God and Father of all, in the covenant of grace, which is common to them all; and by adoption, and through regeneration, the evidence of it. Christ stands in the relation of an elder brother to them all; and the church universal, the Jerusalem above, is the mother of them all; they are mother's children, and so brethren; they are partakers of the same blessings and privileges, and heirs of the same promises, grace, and glory: now all those that are predestinated to the adoption of sons, that are the children of God scattered abroad, and whom God has promised to call by his grace, shall be brought in; not one shall be left behind; such is the will of God, which cannot be resisted; such their election of grace, which stands firm on the sovereign will of God, and, always obtains; such the suretyship of Christ, and the purchase of his blood, which make the bringing of them absolutely necessary; and the Lord knows where they are, and will send his Gospel and ministers to them, to fetch them in, let them be in ever such distant and obscure places: and these shall be brought,
for an offering to the Lord; which shall be offered to him, either by the persons that bring them, the ministers of the Gospel, who are the priests of the Lord, Is 66:21 and who offer, not slain beasts, as under the law, but living persons, men and women, converted under their ministry; whom they bring to the Lord, and to his house, as trophies of his victorious grace, to serve and glorify him. The Apostle Paul seems to allude to this passage, and to give the sense of it, Rom 15:16 or else by themselves that are brought; who shall present their souls and bodies a living, holy, and acceptable sacrifice unto God, as their reasonable service; not to atone for their sins, but in gratitude to the Lord, as being his, and not their own, Rom 12:1 the means by which they shall be brought follows:
upon horses, and in chariots, and in litters, and upon mules, and upon swift beasts; which Kimchi and Aben Ezra interpret of camels, the better sort of them; but the Targum renders it, with praises; and so Jarchi understands it of the songs of those that skip and dance for joy; see 1Kings 6:16, which carriages are not to be understood literally, but figuratively, expressive of the Gospel ministry, which is the vehicle of salvation, and in which souls are brought to Christ, and to his church; and various sorts being mentioned, may signify the multitudes that shall be gathered in, and the different accommodations made, according to different circumstances; some that are strong and eager, and impatient of church communion, are brought on more speedily, on horses, and swift beasts; and others more weakly, and can move but slowly, in chariots and litters; and all denote the safe and honourable way and manner in which they are conducted, as well as the welcome they may expect to have in the churches of Christ; since all manner of help is afforded to them. The horse is an emblem of the Gospel ministry, and so is the chariot, Rev_ 6:2 the place they will be brought unto is,
to my holy mountain Jerusalem, saith the Lord; not Jerusalem literally taken, though it is highly probable it will be at this time a place of great resort of all Christians; but the church, often called by this name in this prophecy, and in this chapter; a "mountain", for height, visibility, and especially for firmness and immovableness; a "holy" one, where holy things, words, and ordinances are ministered, holy persons meet, and none else should be members of it; hither converted persons are brought, to partake of those holy things, and have communion with holy persons, by means of the ministers of the Gospel, who invite, exhort, encourage, and persuade, and use the most forcible arguments they can, but after all are but instruments, God is the cause; it is he that brings souls to Zion, Jer 3:14 the manner follows:
as the children of Israel bring an offering in a clean vessel into the house of the Lord; just as the "minchah", or meat offering, was brought in a pure and clean vessel into the sanctuary of the Lord, and there presented before him; as all the vessels there were Holy Ones, Ezra 8:28 denoting who those should be that should be brought and offered; persons whose hearts were purified by faith in the blood of Christ; called with a holy calling; sanctified by the Holy Ghost; and appearing in the beauties of holiness of heart and life. The Septuagint version renders it, "with psalms"; and the Arabic version, "with a jubilee"; suggesting they should be brought with joy and gladness; see Ps 45:15. The ancient Jews (p) interpret all this of the gifts brought to the King Messiah in his days.
(p) Midrash Tillim apud Yalkut in Psal. Ixxxvii. 4.
John Wesley
66:20 Your brethren - Those who are the children of Abraham, not considered as the father of the Jewish nation only, but considered as the father of many nations, and as the father of the faithful, and so are your brethren, shall be brought out of all nations for an offering to the Lord. Holy mountain - And they shall be brought into the church, which began at Jerusalem. As - And they shall come with as much joy and gladness, with as much sincerity and holiness, as the Godly Jews do when they bring their offerings in clean vessels.
Robert Jamieson, A. R. Fausset and David Brown
66:20 they--the Gentiles (Is 66:19).
bring . . . your brethren--the Jews, back to the Holy Land (Is 49:22). It cannot mean the mere entrance of the Jews into the Christian Church; for such an entrance would be by faith, not upon "horses, litters, and mules" [HOUBIGANT]. "Offering" is metaphorical, as in Rom 15:16.
horses--not much used by the Jews. The Gentiles are here represented as using their modes of conveyance to "bring" the Jews to Jerusalem.
chariots--as these are not found in Oriental caravans, translate, "vehicles," namely, borne, not drawn on wheels.
litters--covered sedans for the rich.
upon swift beasts--dromedaries: from Hebrew root, "to dance," from their bounding motion, often accelerated by music [BOCHART]. Panniers were thrown across the dromedaries' back for poorer women [HORSLEY].
66:2166:21: Եւ ՚ի նոցանէ առի՛ց ինձ ՚ի քահանայս եւ ՚ի Ղեւտացիս՝ ասէ Տէր։
21 Եւ նրանցից եմ վերցնելու ինձ համար քահանաներ ու ղեւտացիներ, -ասում է Տէրը: -
21 Անոնցմէ ալ պիտի առնեմ՝ Քահանաներ ու Ղեւտացիներ ըլլալու համար», կ’ըսէ Տէրը։
Եւ`` ի նոցանէ առից ինձ ի քահանայս եւ ի Ղեւտացիս, ասէ Տէր:

66:21: Եւ ՚ի նոցանէ առի՛ց ինձ ՚ի քահանայս եւ ՚ի Ղեւտացիս՝ ասէ Տէր։
21 Եւ նրանցից եմ վերցնելու ինձ համար քահանաներ ու ղեւտացիներ, -ասում է Տէրը: -
21 Անոնցմէ ալ պիտի առնեմ՝ Քահանաներ ու Ղեւտացիներ ըլլալու համար», կ’ըսէ Տէրը։
zohrab-1805▾ eastern-1994▾ western am▾
66:2166:21 Из них буду брать также в священники и левиты, говорит Господь.
66:21 καὶ και and; even ἀπ᾿ απο from; away αὐτῶν αυτος he; him λήμψομαι λαμβανω take; get ἐμοὶ εμοι me ἱερεῖς ιερευς priest καὶ και and; even Λευίτας λευιτης Leuΐtēs; Leitis εἶπεν επω say; speak κύριος κυριος lord; master
66:21 וְ wᵊ וְ and גַם־ ḡam- גַּם even מֵהֶ֥ם mēhˌem מִן from אֶקַּ֛ח ʔeqqˈaḥ לקח take לַ la לְ to † הַ the כֹּהֲנִ֥ים kkōhᵃnˌîm כֹּהֵן priest לַ la לְ to † הַ the לְוִיִּ֖ם lᵊwiyyˌim לֵוִי Levite אָמַ֥ר ʔāmˌar אמר say יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
66:21. et adsumam ex eis in sacerdotes et in Levitas dicit DominusAnd I will take of them to be priests, and Levites, saith the Lord.
21. And of them also will I take for priests for Levites, saith the LORD.
66:21. And I will take from them to be priests and Levites, says the Lord.
66:21. And I will also take of them for priests [and] for Levites, saith the LORD.
And I will also take of them for priests [and] for Levites, saith the LORD:

66:21 Из них буду брать также в священники и левиты, говорит Господь.
66:21
καὶ και and; even
ἀπ᾿ απο from; away
αὐτῶν αυτος he; him
λήμψομαι λαμβανω take; get
ἐμοὶ εμοι me
ἱερεῖς ιερευς priest
καὶ και and; even
Λευίτας λευιτης Leuΐtēs; Leitis
εἶπεν επω say; speak
κύριος κυριος lord; master
66:21
וְ wᵊ וְ and
גַם־ ḡam- גַּם even
מֵהֶ֥ם mēhˌem מִן from
אֶקַּ֛ח ʔeqqˈaḥ לקח take
לַ la לְ to
הַ the
כֹּהֲנִ֥ים kkōhᵃnˌîm כֹּהֵן priest
לַ la לְ to
הַ the
לְוִיִּ֖ם lᵊwiyyˌim לֵוִי Levite
אָמַ֥ר ʔāmˌar אמר say
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
66:21. et adsumam ex eis in sacerdotes et in Levitas dicit Dominus
And I will take of them to be priests, and Levites, saith the Lord.
66:21. And I will take from them to be priests and Levites, says the Lord.
66:21. And I will also take of them for priests [and] for Levites, saith the LORD.
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
21: Из них буду брать также в священники и левиты, говорит Господь. Во весь ветхозаветный период удел священства был привилегией лишь одного колена - Левиина. Теперь же, в те новозаветные времена, которые открыты здесь взору пророка, доступ к иерархическому служению получают все, достойные этого, не только из числа всех обратившихся иудеев, но и из среды крестившихся язычников. Исполнение этого пророчества можно видеть, напр., в словах Апостола Петра: "вы род избранный, царственное священство... некогда не народ, а ныне народ Божий" (1: Пет 2:9-10).
Adam Clarke: Commentary on the Bible - 1831
66:21: And for Levites - For ללוים laleviyim, fifty-nine MSS., (eight ancient), have וללוים velaleviyim, adding the conjunction ו vau, which the sense seems necessarily to require: and so read all the ancient versions. See Jos 3:3, and the various readings on that place in Kennicott's Bible.
Albert Barnes: Notes on the Bible - 1834
66:21: And I will also take of them for priests - I will give to them an honorable place in my public service; that is, I will make them ministers of religion as if they were priests and Levites. This cannot be taken literally - because the priests and Levites among the Jews were determined by law, and by regular genealogical descent, and there was no provision for substituting any in their place. But it must mean that under the condition of things described here, those who should be brought from the distant pagan world would perform the same offices in the service of God which had been performed formerly by the priests and Levites that is, they would be ministers of religion. The services of God would no longer be performed by the descendants of Aaron, or be limited to them, but would be performed by others who should be called to this office from the pagan world.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
66:21: Isa 61:6; Exo 19:6; Jer 13:18-22; Pe1 2:5, Pe1 2:9; Rev 1:6, Rev 5:10, Rev 20:6
Carl Friedrich Keil and Franz Delitzsch
66:21
The latter, having been incorporated into the priestly congregation of Jehovah (Is 61:6), are not even excluded from the priestly and Levitical service of the sanctuary. "And I will also add some of them to the priests, to the Levites, saith Jehovah." Hitzig and Knobel suppose mēhem to refer to the Israelites thus brought home. But in this case something would be promised, which needed no promise at all, since the right of the native cohen and Levites to take part in the priesthood and temple service was by no means neutralized by their sojourn in a foreign land. And even if the meaning were that Jehovah would take those who were brought home for priests and Levites, without regard to their Aaronic or priestly descent, or (as Jewish commentators explain it) without regard to the apostasy, of which through weakness they had made themselves guilty among the heathen; this ought to be expressly stated. But as there is nothing said about any such disregard of priestly descent or apostasy, and what is here promised must be something extraordinary, and not self-evident, meehem must refer to the converted heathen, by whom the Israelites had been brought home. Many Jewish commentators even are unable to throw off the impression thus made by the expression mēhem (of them); but they attempt to get rid of the apparent discrepancy between this statement and the Mosaic law, by understanding by the Gentiles those who had been originally Israelites of Levitical and Aaronic descent, and whom Jehovah would single out again. David Friedlnder and David Ottensosser interpret it quite correctly thus: "Mēhem, i.e., of those heathen who bring them home, will He take for priests and Levites, for all will be saints of Jehovah; and therefore He has just compared them to a clean vessel, and the Israelites offered by their hand to a minchâh." The majority of commentators do not even ask the question, in what sense the prophet uses lakkōhănı̄m lalevayyim (to the priests, to the Levites) with the article. Joseph Kimchi, however, explains it thus: "הכהנים לצורך, to the service of the priests, the Levites, so that they (the converted heathen) take the place of the Gibeonites (cf., Zech 14:21), and therefore of the former Cananaean nethı̄nı̄m" (see Khler, Nach-exil. Proph. iii. p. 39). But so interpreted, the substance of the promise falls behind the expectation aroused by מהם וגם. Hofmann has adopted a more correct explanation, viz.: "God rewards them for this offering, by taking priests to Himself out of the number of the offering priests, who are added as such to the Levitical priests." Apart, however, from the fact that ללוים לכהנים cannot well signify "for Levitical priests" according to the Deuteronomic הכהנים, since this would require הלוים לכהנים (inasmuch as such permutative and more precisely defining expressions as Gen 19:9; Josh 8:24 cannot be brought into comparison); the idea "in addition to the priests, to the Levites," is really implied in the expression (cf., Is 56:8), as they would say לאשּׁה לקח and not לאשׁה, and would only use לנּשׁים לקח in the sense of adding to those already there. The article presupposes the existence of priests, Levites (asyndeton, as in Is 38:14; Is 41:29; Is 66:5), to whom Jehovah adds some taken from the heathen. When the heathen shall be converted, and Israel brought back, the temple service will demand a more numerous priesthood and Levitehood than ever before; and Jehovah will then increase the number of those already existing, not only from the מובאים, but from the מביאים also. The very same spirit, which broke through all the restraints of the law in Is 56:1-12, is to be seen at work here as well. Those who suppose mēhem to refer to the Israelites are wrong in saying that there is no other way, in which the connection with Is 66:22 can be made intelligible. Friedlnder had a certain feeling of what was right, when he took Is 66:21 to be a parenthesis and connected Is 66:22 with Is 66:20. There is no necessity for any parenthesis, however. The reason which follows, relates to the whole of the previous promise, including Is 66:21; the election of Israel, as Hofmann observes, being equally confirmed by the fact that the heathen exert themselves to bring back the diaspora of Israel to their sacred home, and also by the fact that the highest reward granted to them is, that some of them are permitted to take part in the priestly and Levitical service of the sanctuary.
Geneva 1599
66:21 And I will also take of them for (h) priests [and] for Levites, saith the LORD.
(h) That is, of the Gentiles, as he did Luke, Timothy and Titus first, and others after to preach his word.
John Gill
66:21 And I will also take of them for priests,.... That is, of the Gentiles, the brethren brought as an offering to the Lord; and therefore must respect Gospel times, when the Aaronic priesthood would be changed and cease, which admitted not of Gentiles, nor any of any other tribe in Israel, but the tribe of Levi; nor is this to be understood of the spiritual priesthood common to all believers, 1Pet 2:5 since of those converted Gentiles brought, not all, but only some of them, would be taken for priests; and therefore can only be interpreted of the ministers of the word, who, in Old Testament language, are called priests, though never in the New Testament; but elders, bishops, overseers, pastors, and teachers. The first preachers of the Gospel were Jews, as the twelve apostles, the seventy disciples, Paul and Barnabas, and others; but when the Gospel was preached, and churches planted in the Gentile world, then priests, or pastors, or elders, were taken out from among them, and ordained over the churches everywhere; and which have continued, more or less, ever since; and will be more abundant in the latter day; whose work and office is not to offer up slain beasts, as the priests of old; but to point to the sacrifice of Christ, to the Lamb of God, that takes away the sins of men; and to teach the knowledge of crucified Christ, and the several doctrines and duties of the Christian religion, as the priests formerly taught the knowledge of the law, Mal 2:7,
and for Levites, saith the Lord; this still more clearly shows that the prophecy belongs to the Gospel dispensation, and is to be understood figuratively and spiritually; for none but those of the tribe of Levi could be taken for Levites in a literal sense; but here Gentiles are said to be taken for such, and design men in Gospel churches. The Levites, as their name signifies, were such as were "joined" to others; they ministered to the priests, and assisted them, and had the charge of the temple, and the vessels of it, to whom deacons now answer; who are helps and assistants to the ministers of the word: their business is to serve tables, and to take care of the secular affairs of the church; so that this is a prophecy of the churches in the latter day being truly organized, and filled with proper officers, as well as with numerous members.
John Wesley
66:21 For priests - God will find among the converted Gentiles those who though they are not of the tribe of Levi, yet shall do the true work of priests and Levites.
Robert Jamieson, A. R. Fausset and David Brown
66:21 of them--the Gentiles.
priests . . . Levites--for spiritual worship: enjoying the direct access to God which was formerly enjoyed by the ministers of the temple alone (1Pet 2:9; Rev_ 1:6).
66:2266:22: Զոր օրինակ երկինք նոր՝ եւ երկիր, զոր ե՛սն առնեմ կալ առաջի իմ, ասէ Տէր. նո՛յնպէս կացցէ զաւակն ձեր[10348]։ [10348] Ոմանք յաւելուն. Եւ երկիր նոր զոր։
22 Ինչպէս որ նոր երկինքն ու նոր երկիրը, որ ես եմ ստեղծում, մնալու են իմ առաջ, -ասում է Տէրը, - այդպէս մնալու է եւ ձեր սերունդը:
22 «Քանզի նոր երկինքն ու նոր երկիրը, որ պիտի ստեղծեմ, Իմ առջեւս հաստատ պիտի մնան», կ’ըսէ Տէրը։Այնպէս ալ ձեր սերունդը եւ ձեր անունը պիտի մնան։
Զոր օրինակ երկինք նոր եւ երկիր նոր, զոր եսն առնեմ կալ առաջի իմ, ասէ Տէր, նոյնպէս կացցէ զաւակն ձեր[1051]:

66:22: Զոր օրինակ երկինք նոր՝ եւ երկիր, զոր ե՛սն առնեմ կալ առաջի իմ, ասէ Տէր. նո՛յնպէս կացցէ զաւակն ձեր[10348]։
[10348] Ոմանք յաւելուն. Եւ երկիր նոր զոր։
22 Ինչպէս որ նոր երկինքն ու նոր երկիրը, որ ես եմ ստեղծում, մնալու են իմ առաջ, -ասում է Տէրը, - այդպէս մնալու է եւ ձեր սերունդը:
22 «Քանզի նոր երկինքն ու նոր երկիրը, որ պիտի ստեղծեմ, Իմ առջեւս հաստատ պիտի մնան», կ’ըսէ Տէրը։Այնպէս ալ ձեր սերունդը եւ ձեր անունը պիտի մնան։
zohrab-1805▾ eastern-1994▾ western am▾
66:2266:22 Ибо, как новое небо и новая земля, которые Я сотворю, всегда будут пред лицем Моим, говорит Господь, так будет и семя ваше и имя ваше.
66:22 ὃν ος who; what τρόπον τροπος manner; by means γὰρ γαρ for ὁ ο the οὐρανὸς ουρανος sky; heaven καινὸς καινος innovative; fresh καὶ και and; even ἡ ο the γῆ γη earth; land καινή καινος innovative; fresh ἃ ος who; what ἐγὼ εγω I ποιῶ ποιεω do; make μένει μενω stay; stand fast ἐνώπιόν ενωπιος in the face; facing μου μου of me; mine λέγει λεγω tell; declare κύριος κυριος lord; master οὕτως ουτως so; this way στήσεται ιστημι stand; establish τὸ ο the σπέρμα σπερμα seed ὑμῶν υμων your καὶ και and; even τὸ ο the ὄνομα ονομα name; notable ὑμῶν υμων your
66:22 כִּ֣י kˈî כִּי that כַ ḵa כְּ as אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] הַ ha הַ the שָּׁמַ֣יִם ššāmˈayim שָׁמַיִם heavens הַ֠ ha הַ the חֳדָשִׁים ḥᵒḏāšîm חֹדֶשׁ month וְ wᵊ וְ and הָ hā הַ the אָ֨רֶץ ʔˌāreṣ אֶרֶץ earth הַ ha הַ the חֲדָשָׁ֜ה ḥᵃḏāšˈā חָדָשׁ new אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] אֲנִ֥י ʔᵃnˌî אֲנִי i עֹשֶׂ֛ה ʕōśˈeh עשׂה make עֹמְדִ֥ים ʕōmᵊḏˌîm עמד stand לְ lᵊ לְ to פָנַ֖י fānˌay פָּנֶה face נְאֻם־ nᵊʔum- נְאֻם speech יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH כֵּ֛ן kˈēn כֵּן thus יַעֲמֹ֥ד yaʕᵃmˌōḏ עמד stand זַרְעֲכֶ֖ם zarʕᵃḵˌem זֶרַע seed וְ wᵊ וְ and שִׁמְכֶֽם׃ šimᵊḵˈem שֵׁם name
66:22. quia sicut caeli novi et terra nova quae ego facio stare coram me dicit Dominus sic stabit semen vestrum et nomen vestrumFor as the new heavens, and the new earth, which I will make to stand before me, saith the Lord: so shall your seed stand, and your name.
22. For as the new heavens and the new earth, which I will make, shall remain before me, saith the LORD, so shall your seed and your name remain.
66:22. For in like manner as the new heavens and the new earth, which I will cause to stand before me, says the Lord, so will your offspring and your name stand.
66:22. For as the new heavens and the new earth, which I will make, shall remain before me, saith the LORD, so shall your seed and your name remain.
For as the new heavens and the new earth, which I will make, shall remain before me, saith the LORD, so shall your seed and your name remain:

66:22 Ибо, как новое небо и новая земля, которые Я сотворю, всегда будут пред лицем Моим, говорит Господь, так будет и семя ваше и имя ваше.
66:22
ὃν ος who; what
τρόπον τροπος manner; by means
γὰρ γαρ for
ο the
οὐρανὸς ουρανος sky; heaven
καινὸς καινος innovative; fresh
καὶ και and; even
ο the
γῆ γη earth; land
καινή καινος innovative; fresh
ος who; what
ἐγὼ εγω I
ποιῶ ποιεω do; make
μένει μενω stay; stand fast
ἐνώπιόν ενωπιος in the face; facing
μου μου of me; mine
λέγει λεγω tell; declare
κύριος κυριος lord; master
οὕτως ουτως so; this way
στήσεται ιστημι stand; establish
τὸ ο the
σπέρμα σπερμα seed
ὑμῶν υμων your
καὶ και and; even
τὸ ο the
ὄνομα ονομα name; notable
ὑμῶν υμων your
66:22
כִּ֣י kˈî כִּי that
כַ ḵa כְּ as
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
הַ ha הַ the
שָּׁמַ֣יִם ššāmˈayim שָׁמַיִם heavens
הַ֠ ha הַ the
חֳדָשִׁים ḥᵒḏāšîm חֹדֶשׁ month
וְ wᵊ וְ and
הָ הַ the
אָ֨רֶץ ʔˌāreṣ אֶרֶץ earth
הַ ha הַ the
חֲדָשָׁ֜ה ḥᵃḏāšˈā חָדָשׁ new
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
אֲנִ֥י ʔᵃnˌî אֲנִי i
עֹשֶׂ֛ה ʕōśˈeh עשׂה make
עֹמְדִ֥ים ʕōmᵊḏˌîm עמד stand
לְ lᵊ לְ to
פָנַ֖י fānˌay פָּנֶה face
נְאֻם־ nᵊʔum- נְאֻם speech
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
כֵּ֛ן kˈēn כֵּן thus
יַעֲמֹ֥ד yaʕᵃmˌōḏ עמד stand
זַרְעֲכֶ֖ם zarʕᵃḵˌem זֶרַע seed
וְ wᵊ וְ and
שִׁמְכֶֽם׃ šimᵊḵˈem שֵׁם name
66:22. quia sicut caeli novi et terra nova quae ego facio stare coram me dicit Dominus sic stabit semen vestrum et nomen vestrum
For as the new heavens, and the new earth, which I will make to stand before me, saith the Lord: so shall your seed stand, and your name.
66:22. For in like manner as the new heavens and the new earth, which I will cause to stand before me, says the Lord, so will your offspring and your name stand.
66:22. For as the new heavens and the new earth, which I will make, shall remain before me, saith the LORD, so shall your seed and your name remain.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
22: Ибо как новое небо и новая земля, которые Я сотворю, всегда будут пред лицем Моим... так будет и семя ваше и имя ваше. Новые условия жизни новозаветной церкви, среди которых исчезнут многие прежние привилегии народа иудейского и которые как бы обновят и самое лицо земли (65:17), могли вселить дух уныния в евреев и заронить сомнение в исполнимости Божественных обетовании, данных патриархам. Но Господь торжественно заверяет, что все эти опасения и страхи не имеют под собой реальной почвы: избранный народ Божий, в лице своих представителей, навсегда останется предметом особых промыслительных забот Божиих (48:19: и 53:2). Не Израиль привьется к стволу языческого древа, а язычники, как дикая маслина привьются к народу Божию.
Albert Barnes: Notes on the Bible - 1834
66:22: For as the new heavens and the new earth - (See the notes at Isa 65:17).
Shall remain before me - They shall not pass away and be succeeded by others. The idea is, that the state of things here described would be permanent and abiding.
So shall your seed and your name remain - (See the notes at Isa 65:15).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
66:22: the new: Isa 65:17; Heb 12:27, Heb 12:28; Pe2 3:13; Rev 21:1
so shall: Mat 28:20; Joh 10:27-29; Pe1 1:4, Pe1 1:5
Carl Friedrich Keil and Franz Delitzsch
66:22
"For as the new heaven and the new earth, which I am about to make, continue before me, saith Jehovah, so will your family and your name continue." The great mass of the world of nations and of Israel also perish; but the seed and name of Israel, i.e., Israel as a people with the same ancestors and an independent name, continues for ever, like the new heaven and the new earth; and because the calling of Israel towards the world of nations is now fulfilled and everything has become new, the former fencing off of Israel from other nations comes to an end, and the qualification for priesthood and Levitical office in the temple of God is no longer merely natural descent, but inward nobility. The new heaven and the new earth, God's approaching creation (quae facturus sum), continue eternally before Him (lephânai as in Is 49:16), for the old ones pass away because they do not please God; but these are pleasing to Him, and are eternally like His love, whose work and image they are. The prophet here thinks of the church of the future as being upon a new earth and under a new heaven. But he cannot conceive of the eternal in the form of eternity; all that he can do is to conceive of it as the endless continuance of the history of time.
Geneva 1599
66:22 For as the new (i) heavens and the new earth, which I will make, shall remain before me, saith the LORD, so shall your seed and your name remain.
(i) By this he signifies the kingdom of Christ in which his Church will be renewed, and where before there were appointed seasons to sacrifice in this there will be one continual Sabbath, so that all times and seasons will be meet.
John Gill
66:22 For as the new heavens, and the new earth, which I will make,.... Not "have made"; for this is not to be understood of the heavens and the earth made new in the beginning, and which continue so without any change or alteration; though sometimes the perpetuity of the church, which is here predicted, is set forth by the duration of those, Ps 89:36 but either of the new state of things under the Gospel dispensation, which still continues, promised Is 65:15, or rather, since that would be an illustration of it by the same thing in different words, it may be interpreted literally of the new heavens and the new earth, which will be made when the present ones shall wax old and perish, and be no more, as in the New Jerusalem state, 2Pet 3:10,
shall remain before me, saith the Lord; these shall continue, not only throughout the Millennium, or thousand years' reign, but for ever:
so shall your seed and your name remain; not the natural seed of believers; all have not such seed, and they that have, they are not all converted persons; but the spiritual "seed" of the church, born in her, and brought up by her; which shall continue in successive generations to the end of time, notwithstanding the persecutions of men, and the craft of false teachers, and the reproaches and banters of a vain world, Ps 22:30, and their "name" also; the name of Christ they name and confess, and that is called upon them, and from whence they are called Christians; this shall endure as long as the sun, Ps 72:17 or the new name of sons and daughters of the Almighty; or their fame and glory, the memory of them; they shall be had in everlasting remembrance, Ps 112:6.
John Wesley
66:22 The new heavens - The new state of the church to be raised up under the Messiah. Remain - As I intend that shall abide, so there shall be a daily succession of true believers for the upholding of it.
Robert Jamieson, A. R. Fausset and David Brown
66:22 (Is 65:17; 2Pet 3:13; Rev_ 21:1).
66:2366:23: Եւ եղիցի ամիս յամսոյ՝ եւ շաբաթ ՚ի շաբաթէ՝ եկեսցէ ամենայն մարմին երկի՛ր պագանել առաջի իմ յԵրուսաղէմ՝ ասէ Տէր Աստուած։
23 Եւ այնպէս պիտի լինի, որ ամսից ամիս ու շաբաթից շաբաթ իւրաքանչիւր անձ պիտի գայ Երուսաղէմում իմ առաջ երկրպագելու, - ասում է Տէր Աստուածը: -
23 «Եւ ամէն նոր լուսնի տօնին եւ ամէն շաբաթ Բոլոր մարդիկը իմ առջեւս երկրպագելու պիտի գան», կ’ըսէ Տէրը։
Եւ եղիցի` ամիս յամսոյ եւ շաբաթ ի շաբաթէ` եկեսցէ ամենայն մարմին երկիր պագանել առաջի իմ [1052]յԵրուսաղէմ, ասէ Տէր Աստուած:

66:23: Եւ եղիցի ամիս յամսոյ՝ եւ շաբաթ ՚ի շաբաթէ՝ եկեսցէ ամենայն մարմին երկի՛ր պագանել առաջի իմ յԵրուսաղէմ՝ ասէ Տէր Աստուած։
23 Եւ այնպէս պիտի լինի, որ ամսից ամիս ու շաբաթից շաբաթ իւրաքանչիւր անձ պիտի գայ Երուսաղէմում իմ առաջ երկրպագելու, - ասում է Տէր Աստուածը: -
23 «Եւ ամէն նոր լուսնի տօնին եւ ամէն շաբաթ Բոլոր մարդիկը իմ առջեւս երկրպագելու պիտի գան», կ’ըսէ Տէրը։
zohrab-1805▾ eastern-1994▾ western am▾
66:2366:23 Тогда из месяца в месяц и из субботы в субботу будет приходить всякая плоть пред лице Мое на поклонение, говорит Господь.
66:23 καὶ και and; even ἔσται ειμι be μῆνα μην.1 month ἐκ εκ from; out of μηνὸς μην.1 month καὶ και and; even σάββατον σαββατον Sabbath; week ἐκ εκ from; out of σαββάτου σαββατον Sabbath; week ἥξει ηκω here πᾶσα πας all; every σὰρξ σαρξ flesh ἐνώπιόν ενωπιος in the face; facing μου μου of me; mine προσκυνῆσαι προσκυνεω worship ἐν εν in Ιερουσαλημ ιερουσαλημ Jerusalem εἶπεν επω say; speak κύριος κυριος lord; master
66:23 וְ wᵊ וְ and הָיָ֗ה hāyˈā היה be מִֽ mˈi מִן from דֵּי־ ddê- דַּי sufficiency חֹ֨דֶשׁ֙ ḥˈōḏeš חֹדֶשׁ month בְּ bᵊ בְּ in חָדְשֹׁ֔ו ḥoḏšˈô חֹדֶשׁ month וּ û וְ and מִ mi מִן from דֵּ֥י ddˌê דַּי sufficiency שַׁבָּ֖ת šabbˌāṯ שַׁבָּת sabbath בְּ bᵊ בְּ in שַׁבַּתֹּ֑ו šabbattˈô שַׁבָּת sabbath יָבֹ֧וא yāvˈô בוא come כָל־ ḵol- כֹּל whole בָּשָׂ֛ר bāśˈār בָּשָׂר flesh לְ lᵊ לְ to הִשְׁתַּחֲוֹ֥ת hištaḥᵃwˌōṯ חוה bow down לְ lᵊ לְ to פָנַ֖י fānˌay פָּנֶה face אָמַ֥ר ʔāmˌar אמר say יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
66:23. et erit mensis ex mense et sabbatum ex sabbato veniet omnis caro ut adoret coram facie mea dicit DominusAnd there shall be month after month, and sabbath after sabbath: and all flesh shall come to adore before my face, saith the Lord.
23. And it shall come to pass, that from one new moon to another, and from one sabbath to another, shall all flesh come to worship before me, saith the LORD.
66:23. And there will be month after month, and Sabbath after Sabbath. And all flesh will approach, so as to adore before my face, says the Lord.
66:23. And it shall come to pass, [that] from one new moon to another, and from one sabbath to another, shall all flesh come to worship before me, saith the LORD.
And it shall come to pass, [that] from one new moon to another, and from one sabbath to another, shall all flesh come to worship before me, saith the LORD:

66:23 Тогда из месяца в месяц и из субботы в субботу будет приходить всякая плоть пред лице Мое на поклонение, говорит Господь.
66:23
καὶ και and; even
ἔσται ειμι be
μῆνα μην.1 month
ἐκ εκ from; out of
μηνὸς μην.1 month
καὶ και and; even
σάββατον σαββατον Sabbath; week
ἐκ εκ from; out of
σαββάτου σαββατον Sabbath; week
ἥξει ηκω here
πᾶσα πας all; every
σὰρξ σαρξ flesh
ἐνώπιόν ενωπιος in the face; facing
μου μου of me; mine
προσκυνῆσαι προσκυνεω worship
ἐν εν in
Ιερουσαλημ ιερουσαλημ Jerusalem
εἶπεν επω say; speak
κύριος κυριος lord; master
66:23
וְ wᵊ וְ and
הָיָ֗ה hāyˈā היה be
מִֽ mˈi מִן from
דֵּי־ ddê- דַּי sufficiency
חֹ֨דֶשׁ֙ ḥˈōḏeš חֹדֶשׁ month
בְּ bᵊ בְּ in
חָדְשֹׁ֔ו ḥoḏšˈô חֹדֶשׁ month
וּ û וְ and
מִ mi מִן from
דֵּ֥י ddˌê דַּי sufficiency
שַׁבָּ֖ת šabbˌāṯ שַׁבָּת sabbath
בְּ bᵊ בְּ in
שַׁבַּתֹּ֑ו šabbattˈô שַׁבָּת sabbath
יָבֹ֧וא yāvˈô בוא come
כָל־ ḵol- כֹּל whole
בָּשָׂ֛ר bāśˈār בָּשָׂר flesh
לְ lᵊ לְ to
הִשְׁתַּחֲוֹ֥ת hištaḥᵃwˌōṯ חוה bow down
לְ lᵊ לְ to
פָנַ֖י fānˌay פָּנֶה face
אָמַ֥ר ʔāmˌar אמר say
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
66:23. et erit mensis ex mense et sabbatum ex sabbato veniet omnis caro ut adoret coram facie mea dicit Dominus
And there shall be month after month, and sabbath after sabbath: and all flesh shall come to adore before my face, saith the Lord.
66:23. And there will be month after month, and Sabbath after Sabbath. And all flesh will approach, so as to adore before my face, says the Lord.
66:23. And it shall come to pass, [that] from one new moon to another, and from one sabbath to another, shall all flesh come to worship before me, saith the LORD.
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
23: Тогда из месяца в месяц, и из субботы в субботу будет приходить всякая плоть пред лице Мое... В этих словах пророка можно, кажется, видеть прямой ответ на сетование иудеев о разрушении Иерусалимского храма и вынужденном прекращении ритуального богослужения (1-2: ст.). При новом строе вещей, имеющем наступить в христианской церкви, откроется возможность и непрерывного богослужения (60:6; Зах 14:16). Показателями вечности и непрерывности этого служения взяты два, наиболее устойчивых и типичных ветхозаветных института: из месяца в месяц, из субботы в субботу - то есть регулярно будут совершаться обычные богослужения. Но вместе с тем, здесь сильно выдвинута и отличительная черта новозаветного богослужения, по сравнению с ветхозаветным: к нему допускается и в нем деятельно участвует "всякая плоть", а не одни лишь иудеи, как в Ветхом Завете.
Albert Barnes: Notes on the Bible - 1834
66:23: And it shall come to pass - As the prophet closes the book and winds up his whole prophecy, he directs the attention to that future period which had occupied so much of his attention in vision, when the whole world should be acquainted with the true religion, and all nations should worship Yahweh. Of such a book there could be no more appropriate close; and such a contemplation especially became the last prophetic moments of the 'evangelical prophet' Isaiah.
From one new moon to another - Margin, 'New moon to his new moon.' The Hebrew literally is, 'As often as the month cometh in its month;' that is, in its time, every month, every new moon (Gesenius, Lexicon, on the word מדי midē y). The Hebrews held a festival on the return of each month, or at every new moon (see the notes at Isa 1:14). A similar prophecy occurs in Zac 14:16 : 'And it shall come to pass, that every one that is left of all the nations which came up against Jerusalem, shall even go up from year to year to worship the King, the Lord of hosts, and to keep the feast of tabernacles.' In regard to the meaning of this, it is evident that it cannot be taken literally. In the nature of things it would be impossible for all nations to go literally before Yahweh in Jerusalem once a month, or once a year, to worship. It must then be meant that at periodical seasons, all the human family would worship Yahweh. The festivals of the new moon, the feast of tabernacles, and the sabbaths, were the set time among the Hebrews for the worship of God; and the idea is, that on set times, or at regularly recurring intervals, the worship of God would yet be celebrated in all lands. I see no evidence, therefore, that this means that there should be established on the earth the habit of meeting for prayer, or for the worship of God once a month - anymore than the passage above quoted from Zechariah proves that a feast like that of tabernacles would be celebrated once a year. But the idea is clear, that the time would come when Yahweh would be worshipped regularly and periodically everywhere; that in all nations his worship would be established in a manner similar in some respects to that which pRev_ailed among his people in ancient times.
And from one Sabbath to another - (Compare the notes at Isa 58:13-14). There can be no permanent worship of God, and no permanent religion on earth, without a Sabbath; and hence it was, that while the observance of the feasts of tabernacles, and of the Passover, and of the new moons, made a part of the ceremonial law, the law respecting the sabbaths was incorporated with the ten commandments as of moral and perpetual obligation; and it will be literally true that all the race shall yet be brought to worship God on the return of that holy day. It was instituted in paradise; and as one design of the plan of redemption is to bring man back to the state in which he was in paradise, so one effect of the true religion everywhere will be, and is, to make people Rev_erence the Sabbath of the Lord. No man becomes truly pious who does not love the holy Sabbath. No nation ever has been, or ever can be converted which will not, and which does not, love and observe that day. Every successful effort to propagate the true religion is a successful effort to extend the practice of observing it; and just as certain as it is that Christianity will be spread around the world, so cerrain will it be that the Sabbath will be observed in all lands. The period is, therefore, yet to arrive when the delightful spectacle will be presented of all the nations of the earth bowing on the return of that day before the living God. The plans of this life will be suspended; toil and care will be laid aside; and the sun, as he rolls around the world, will rouse nation after nation to the worship of the true God; and the peace and order and loveliness of the Christian Sabbath will spread over all the hills and vales of the world. Who that loves the race will not desire that such a period may soon come? Who can wonder that Isaiah should have fixed his eye in the close of his prophetic labors on a scene so full of loveliness, and so replete with honor to God, and with goodwill to people?
Shall all flesh - All the human family, all nations - a most unequivocal promise that the true religion shall yet pRev_ail around the world.
Come to worship before me - That is, they shall assemble for the worship of God in their respective places of devotion.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
66:23: that from: Isa 1:13, Isa 1:14; Kg2 4:23; Psa 81:3, Psa 81:4; Eze 46:1, Eze 46:6; Col 2:16, Col 2:17
one new: etc. Heb. new moon to his new moon, and from sabbath to his sabbath
shall all: Psa 65:2, Psa 86:9; Zac 8:20-23, Zac 14:14, Zac 14:16; Mal 1:11; Joh 4:23; Rev 15:4
Carl Friedrich Keil and Franz Delitzsch
66:23
"And it will come to pass: from new moon to new moon, and from Sabbath to Sabbath, all flesh will come, to worship before me, saith Jehovah." New moons and Sabbaths will still be celebrated therefore; and the difference is simply this, that just as all Israel once assembled in Jerusalem at the three great feasts, all flesh now journey to Jerusalem every new moon and every Sabbath. דּי (construct דּי) signifies that which suffices, then that which is plentiful (see Is 40:16), that which is due or fitting, so that (שׁבת) חדשׁ מדּי (with a temporal, not an explanatory min, as Gesenius supposes) signifies "from the time when, or as often as what is befitting to the new moon (or Sabbath) occurs" (cf., Is 28:19). If (בשׁבת) בחדשׁ be added, בּ is that of exchange: as often as new moon (Sabbath) for new moon (Sabbath) is befitting, i.e., ought to occur: 1Kings 7:16; Zech 14:16 (cf., 1Kings 1:7; 3Kings 10:25; 1Chron 27:1 : "year by year," "month by month"). When we find (בּשׁבּתּו) בּחדשׁו as we do here, the meaning is, "as often as it has to occur on one new moon (or Sabbath) after the other," i.e., in the periodical succession of one after another. At the same time it might be interpreted in accordance with 3Kings 8:59, בּיומו יום דּבר, which does not mean the obligation of one day after the other, but rather "of a day on the fitting day" (cf., Num 28:10, Num 28:14), although the meaning of change and not of a series might be sustained in the passage before us by the suffixless mode of expression which occurs in connection with it.
John Gill
66:23 And it shall come to pass, that from one new moon to another,.... Or, "from month in its months" (q),
The Targum is,
"in the time of the beginning of the "month in its month";''
that is, in every day of the month; or rather every month:
and from one sabbath to another; the form of expressions the same as before; and in like manner paraphrased in the Targum; and signifies either every day in the week; or rather every sabbath, or first day in the week; for we are not to imagine that new moons and Jewish sabbaths, that is, seventh day sabbaths, shall now be observed, which have been long abolished, Col 2:16 but, as New Testament officers of churches are, in the preceding verses, called by Old Testament names; so here the times and seasons of Gospel worship are expressed in Old Testament language; and the sense is, that the people of Christ and members of churches, in the latter day, shall constantly attend church meetings; shall assemble together every month to celebrate the Lord's supper; and every Lord's day, to hear the word, pray and sing praises together; hereby enjoying much spiritual peace and rest, and increasing in evangelical light, signified by the new moons and sabbaths; and especially this will have a fuller accomplishment in the New Jerusalem state, when there will be a perfect sabbatism, which now remains for the people of God, and when their light will be exceeding great and glorious; and so the Jews (r) interpret this of the world to come, which is all sabbath or rest; that is, from all toil and labour, from sin and sorrow, from Satan's temptations, and the world's persecutions; but not from the worship and service of God; though that will be in a different and more perfect manner than now it is; as follows:
all flesh shall come to worship before me, saith the Lord; that is, men of all nations, and persons of each sex; not Jews only, and their males, as formerly, but men and women; not every individual, but all that will be converted, which will be many, shall come to the places of public worship, where the saints meet together for that purpose, and join together in it; and this they shall do continually and without intermission, as the first Christians did, Acts 2:42. The Talmud (s) interprets this of such whose heart is become as flesh; see Ezek 36:26 these shall not only worship in the presence of God, and in the view of him the omniscient God, and by his assistance, and to his glory; but him himself, Father, Son, and Spirit, with reverence and devotion, in spirit and in truth, and that constantly, in the New Jerusalem, and ultimate glory, in the utmost perfection and purity.
(q) "a tempore mensis in mense ejus"; Montanus; "de mense in mensem suum", Forerius. (r) Midrash Tillim in Psal. xc. 15. apud Galatia de Arcan, Cathol. Ver. l. 11. c. 8. p. 691. (s) T. Bab. Sota, fol. 5. 1.
John Wesley
66:23 And, &c. - In the gospel - church there shall be as constant and settled a course of worship (though of another nature) as ever was in the Jewish church: Christians are not bound to keep the Jewish sabbaths or new - moons. But New Testament worship is expressed by Old Testament phrases. The Jews were only obliged to appear three times in a year at Jerusalem, but (saith the prophet) the gospel - church shall worship God from one sabbath to another.
Robert Jamieson, A. R. Fausset and David Brown
66:23 Literally, "As often as the new moon (shall be) in its own new moon," that is, every month (Zech 14:16).
sabbath--which is therefore perpetually obligatory on earth.
all flesh-- (Ps 65:2; Ps 72:11).
before me--at Jerusalem (Jer 3:16-17).
66:2466:24: Եւ ելցեն՝ եւ տեսցեն զոսկերս մարդկան առ իս յանցուցելոց. զի որդն նոցա ո՛չ վախճանեսցի, եւ հուր նոցա ո՛չ շիջցի. եւ եղիցին ՚ի տեսիլ ամենայն մսեղեաց[10349]։Կատարեցաւ Մարգարէութիւնն Եսայայ[10350]:[10349] Օրինակ մի. Եւ եղիցի տեսիլ ամենայն։[10350] ՚Ի վախճանի՝ ոմանք ունին. Կատարեցաւ Եսայի Մարգարէ։ Յօրինակին մերում յաւարտ իւրաքանչիւր մարգարէութեանց յարին համառօտ պատմութիւնք նոցին մարգարէից, զորով եւ զանց առնեն բազումք. իսկ մեք ՚ի յաւելուած մատենիս թողումք կարգել եւ զայնոսիկ։
24 Պիտի ելնեն ու տեսնեն իմ հանդէպ յանցանք կատարած մարդկանց ոսկորները, քանզի նրանց որդը չի մեռնելու, նրանց կրակը չի հանգչելու, նրանք յայտնի պիտի լինեն[50] բոլոր մարմնաւորներին»:[50] 50. Եբրայերէնում՝ զզուելի պիտի լինեն:
24 «Անոնք պիտի ելլեն Ու իմ դէմս ապստամբողներուն դիակները պիտի տեսնեն, Քանզի անոնց որդը պիտի չմեռնի, Անոնց կրակը պիտի չմարի, Անոնք ամէն մարմնի զզուելի պիտի ըլլան»։
Եւ ելցեն եւ տեսցեն [1053]զոսկերս մարդկան առ իս յանցուցելոց, զի որդն նոցա ոչ վախճանեսցի, եւ հուր նոցա ոչ շիջցի, եւ եղիցին [1054]ի տեսիլ ամենայն մսեղեաց:

66:24: Եւ ելցեն՝ եւ տեսցեն զոսկերս մարդկան առ իս յանցուցելոց. զի որդն նոցա ո՛չ վախճանեսցի, եւ հուր նոցա ո՛չ շիջցի. եւ եղիցին ՚ի տեսիլ ամենայն մսեղեաց[10349]։

Կատարեցաւ Մարգարէութիւնն Եսայայ[10350]:

[10349] Օրինակ մի. Եւ եղիցի տեսիլ ամենայն։
[10350] ՚Ի վախճանի՝ ոմանք ունին. Կատարեցաւ Եսայի Մարգարէ։ Յօրինակին մերում յաւարտ իւրաքանչիւր մարգարէութեանց յարին համառօտ պատմութիւնք նոցին մարգարէից, զորով եւ զանց առնեն բազումք. իսկ մեք ՚ի յաւելուած մատենիս թողումք կարգել եւ զայնոսիկ։
24 Պիտի ելնեն ու տեսնեն իմ հանդէպ յանցանք կատարած մարդկանց ոսկորները, քանզի նրանց որդը չի մեռնելու, նրանց կրակը չի հանգչելու, նրանք յայտնի պիտի լինեն[50] բոլոր մարմնաւորներին»:
[50] 50. Եբրայերէնում՝ զզուելի պիտի լինեն:
24 «Անոնք պիտի ելլեն Ու իմ դէմս ապստամբողներուն դիակները պիտի տեսնեն, Քանզի անոնց որդը պիտի չմեռնի, Անոնց կրակը պիտի չմարի, Անոնք ամէն մարմնի զզուելի պիտի ըլլան»։
zohrab-1805▾ eastern-1994▾ western am▾
66:2466:24 И будут выходить и увидят трупы людей, отступивших от Меня: ибо червь их не умрет, и огонь их не угаснет; и будут они мерзостью для всякой плоти.
66:24 καὶ και and; even ἐξελεύσονται εξερχομαι come out; go out καὶ και and; even ὄψονται οραω view; see τὰ ο the κῶλα κωλον limb τῶν ο the ἀνθρώπων ανθρωπος person; human τῶν ο the παραβεβηκότων παραβαινω transgress; overstep ἐν εν in ἐμοί εμοι me ὁ ο the γὰρ γαρ for σκώληξ σκωληξ worm αὐτῶν αυτος he; him οὐ ου not τελευτήσει τελευταω meet an end καὶ και and; even τὸ ο the πῦρ πυρ fire αὐτῶν αυτος he; him οὐ ου not σβεσθήσεται σβεννυμι extinguish; quench καὶ και and; even ἔσονται ειμι be εἰς εις into; for ὅρασιν ορασις appearance; vision πάσῃ πας all; every σαρκί σαρξ flesh
66:24 וְ wᵊ וְ and יָצְא֣וּ yāṣᵊʔˈû יצא go out וְ wᵊ וְ and רָא֔וּ rāʔˈû ראה see בְּ bᵊ בְּ in פִגְרֵי֙ fiḡrˌê פֶּגֶר corpse הָ hā הַ the אֲנָשִׁ֔ים ʔᵃnāšˈîm אִישׁ man הַ ha הַ the פֹּשְׁעִ֖ים ppōšᵊʕˌîm פשׁע rebel בִּ֑י bˈî בְּ in כִּ֣י kˈî כִּי that תֹולַעְתָּ֞ם ṯôlaʕtˈām תֹּולַעַת worm לֹ֣א lˈō לֹא not תָמ֗וּת ṯāmˈûṯ מות die וְ wᵊ וְ and אִשָּׁם֙ ʔiššˌām אֵשׁ fire לֹ֣א lˈō לֹא not תִכְבֶּ֔ה ṯiḵbˈeh כבה go out וְ wᵊ וְ and הָי֥וּ hāyˌû היה be דֵרָאֹ֖ון ḏērāʔˌôn דֵּרָאֹון abhorrence לְ lᵊ לְ to כָל־ ḵol- כֹּל whole בָּשָֽׂר׃ bāśˈār בָּשָׂר flesh
66:24. et egredientur et videbunt cadavera virorum qui praevaricati sunt in me vermis eorum non morietur et ignis eorum non extinguetur et erunt usque ad satietatem visionis omni carniAnd they shall go out, and see the carcasses of the men that have transgressed against me: their worm shall not die, and their fire shall not be quenched: and they shall be a loathsome sight to all flesh.
24. And they shall go forth, and look upon the carcases of the men that have transgressed against me: for their worm shall not die, neither shall their fire be quenched; and they shall be an abhorring unto all flesh.
66:24. And they will go out, and they will view the carcasses of the men who have transgressed against me. Their worm will not die, and their fire will not be extinguished. And they will be a sight to all flesh even unto revulsion.
66:24. And they shall go forth, and look upon the carcases of the men that have transgressed against me: for their worm shall not die, neither shall their fire be quenched; and they shall be an abhorring unto all flesh.
And they shall go forth, and look upon the carcases of the men that have transgressed against me: for their worm shall not die, neither shall their fire be quenched; and they shall be an abhorring unto all flesh:

66:24 И будут выходить и увидят трупы людей, отступивших от Меня: ибо червь их не умрет, и огонь их не угаснет; и будут они мерзостью для всякой плоти.
66:24
καὶ και and; even
ἐξελεύσονται εξερχομαι come out; go out
καὶ και and; even
ὄψονται οραω view; see
τὰ ο the
κῶλα κωλον limb
τῶν ο the
ἀνθρώπων ανθρωπος person; human
τῶν ο the
παραβεβηκότων παραβαινω transgress; overstep
ἐν εν in
ἐμοί εμοι me
ο the
γὰρ γαρ for
σκώληξ σκωληξ worm
αὐτῶν αυτος he; him
οὐ ου not
τελευτήσει τελευταω meet an end
καὶ και and; even
τὸ ο the
πῦρ πυρ fire
αὐτῶν αυτος he; him
οὐ ου not
σβεσθήσεται σβεννυμι extinguish; quench
καὶ και and; even
ἔσονται ειμι be
εἰς εις into; for
ὅρασιν ορασις appearance; vision
πάσῃ πας all; every
σαρκί σαρξ flesh
66:24
וְ wᵊ וְ and
יָצְא֣וּ yāṣᵊʔˈû יצא go out
וְ wᵊ וְ and
רָא֔וּ rāʔˈû ראה see
בְּ bᵊ בְּ in
פִגְרֵי֙ fiḡrˌê פֶּגֶר corpse
הָ הַ the
אֲנָשִׁ֔ים ʔᵃnāšˈîm אִישׁ man
הַ ha הַ the
פֹּשְׁעִ֖ים ppōšᵊʕˌîm פשׁע rebel
בִּ֑י bˈî בְּ in
כִּ֣י kˈî כִּי that
תֹולַעְתָּ֞ם ṯôlaʕtˈām תֹּולַעַת worm
לֹ֣א lˈō לֹא not
תָמ֗וּת ṯāmˈûṯ מות die
וְ wᵊ וְ and
אִשָּׁם֙ ʔiššˌām אֵשׁ fire
לֹ֣א lˈō לֹא not
תִכְבֶּ֔ה ṯiḵbˈeh כבה go out
וְ wᵊ וְ and
הָי֥וּ hāyˌû היה be
דֵרָאֹ֖ון ḏērāʔˌôn דֵּרָאֹון abhorrence
לְ lᵊ לְ to
כָל־ ḵol- כֹּל whole
בָּשָֽׂר׃ bāśˈār בָּשָׂר flesh
66:24. et egredientur et videbunt cadavera virorum qui praevaricati sunt in me vermis eorum non morietur et ignis eorum non extinguetur et erunt usque ad satietatem visionis omni carni
And they shall go out, and see the carcasses of the men that have transgressed against me: their worm shall not die, and their fire shall not be quenched: and they shall be a loathsome sight to all flesh.
66:24. And they will go out, and they will view the carcasses of the men who have transgressed against me. Their worm will not die, and their fire will not be extinguished. And they will be a sight to all flesh even unto revulsion.
66:24. And they shall go forth, and look upon the carcases of the men that have transgressed against me: for their worm shall not die, neither shall their fire be quenched; and they shall be an abhorring unto all flesh.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
24: И будут выходить и увидят трупы людей, отступивших от Меня: ибо червь их не умрет и огонь их не угаснет, и будут они мерзостью для всякой плоти. Пророк Исаия заключает эту речь, как и всю свою книгу, грозным приговором по адресу нечестивых, аналогий чему мы неоднократно наблюдали и выше (см. окончание 48-ой, 50-ой гл.). Описывая тяжелую участь нераскаянных грешников, пророк Исаия пользуется, по обычаю, одним знакомым образом. Всякому, выходящему южными воротами из Иерусалима, представлялась долина Энномова, куда сваливались всякие нечистоты и падаль и где поэтому постоянно поддерживался пожирающий их огонь. Вот с этим-то хорошо известным каждому иерусалимскому жителю местом и сравнивается местонахождение и участь нечестивых, которые точно так же, как какие-либо отбросы, будут преданы тлению (червю) и огню (ср. 16: ст.). Образ этот перешел и в новозаветное мировоззрение (Мк 9:44), где он из простого символа у некоторых неправильно понимающих его писателей принимает иногда слишком грубый, реалистический характер.
Adam Clarke: Commentary on the Bible - 1831
66:24: For their worm shall not die - These words of the prophet are applied by our blessed Savior, Mar 9:44, to express the everlasting punishment of the wicked in Gehenna, or in hell. Gehenna, or the valley of Hinnom, was very near to Jerusalem to the south-east: it was the place where the idolatrous Jews celebrated that horrible rite of making their children pass through the fire, that is, of burning them in sacrifice to Moloch. To put a stop to this abominable practice, Josiah defiled, or desecrated, the place, by filling it with human bones, Kg2 23:10, Kg2 23:14; and probably it was the custom afterwards to throw out the carcasses of animals there, when it also became the common burying place for the poorer people of Jerusalem. Our Savior expressed the state of the blessed by sensible images; such as paradise, Abraham's bosom, or, which is the same thing, a place to recline next to Abraham at table in the kingdom of heaven. See Mat 8:11. Coenabat Nerva cum paucis. Veiento proxies, atque etiam in sinu recumbebat. "The Emperor Nerva supped with few. Veiento was the first in his estimation, and even reclined in his bosom." Plin. Epist. 4:22. Compare Joh 13:23; for we could not possibly have any conception of it but by analogy from worldly objects. In like manner he expressed the place of torment under the image of Gehenna; and the punishment of the wicked by the worm which there preyed on the carcasses, and the fire that consumed the wretched victims. Marking however, in the strongest manner, the difference between Gehenna and the invisible place of torment; namely, that in the former the suffering is transient: - the worm itself which preys upon the body, dies; and the fire which totally consumes it, is soon extinguished: - whereas in the figurative Gehenna the instruments of punishment shall be everlasting, and the suffering without end; "for there the worm dieth not, and the fire is not quenched."
These emblematical images, expressing heaven and hell, were in use among the Jews before our Savior's time; and in using them he complied with their notions. "Blessed is he that shall eat bread in the kingdom of God," says the Jew to our Savior, Luk 14:15. And in regard to Gehenna, the Chaldee paraphrase as I observed before on Isa 30:33, renders everlasting or continual burnings by "the Gehenna of everlasting fire." And before his time the son of Sirach, 7:17, had said, "The vengeance of the ungodly is fire and worms." So likewise the author of the book of Judith, chap. 16:17: "Wo to the nations rising up against my kindred: the Lord Almighty will take vengeance of them in the day of judgment, in putting fire and worms in their flesh;" manifestly referring to the same emblem. - L.
Kimchi's conclusion of his notes on this book is remarkable: -
"Blessed be God who hath created the mountains and the hills,
And hath endued me with strength to finish the book of salvation:
He shall rejoice us with good tidings and reports;
He shall show us a token for good: -
And the end of his miracles he shall cause to approach us."
Several of the Versions have a peculiarity in their terminations: -
And they shall be to a satiety of sight to all flesh.
Vulgate.
And thei schul ben into fyllyng of sigt to all fleshe.
Old MS. Bible.
And they shall be as a vision to all flesh.
Septuagint.
And the wicked shall be punished in hell till the righteous shall say, - It is enough.
Chaldee.
They shall be an astonishment to all flesh; So that they shall be a spectacle to all beings.
Syriac.
The end of the prophecy of Isaiah the prophet.
Praise to God who is truly praiseworthy.
Arabic.
One of my old Hebrew MSS. after the twenty-first verse repeats the twenty-third: "And it shall come to pass that from one new moon to another, and from one Sabbath to another, shall all flesh come to worship before me, saith the Lord."
Albert Barnes: Notes on the Bible - 1834
66:24: And they shall go forth - The sense of this verse evidently is, that the pious and happy worshippers of God shall see the punishment which he will execute on his and their foes, or shall see them finally destroyed. It refers to the time when the kingdom of God shall be finally and perpetually established, and when all the mighty enemies of that kingdom shall be subdued and punished. The image is probably taken from a scene where a people whose lands have been desolated by mighty armies are permitted to go forth after a decisive battle to walk over the fields of the slain, and to see the dead and the putrifying bodies of their once formidable enemies.
And look upon the carcasses of the men - The dead bodies of the foes of God (see Isa 66:15-16).
For their worm shall not die - This image is evidently taken from the condition of unburied bodies, and especially on a battlefield. The Hebrew word (תולע tô lâ‛) properly refers to the worms which are generated in such corrupting bodies (see Exo 16:20; the notes at Isa 14:11). It is sometimes applied to the worm from which the crimson or deep scarlet color was obtained (the notes at Isa 1:18); but it more properly denotes that which is produced in putrid substances. This entire passage is applied by the Saviour to future punishment; and is the fearful image which he employs to denote the final suffering of the wicked in hell. My views on its meaning may be seen in the notes at Mar 9:44, Mar 9:46.
Neither shall their fire be quenched - The fire that shall consume them shall burn perpetually. This image is taken evidently from the fires kindled, especially in the valley of Hinnom, to consume puffed and decaying substances. That was a valley on the south side of Jerusalem, into which the filth of the city was thrown. It was the place where, formerly, an image of brass was raised to Moloch, and where children were offered in sacrifice Kg2 16:3; Ch2 28:3. See a description of this in the notes at Mat 5:22. This place was subsequently regarded as a place of special abomination by the Jews. The filth of the city was thrown there, and it became extremely offensive. The air was polluted and pestilential; the sight was terrific; and to preserve it in any manner pure, it was necessary to keep fires continually burning there. The extreme loathsomeness of the place, the filth and putrefaction, the corruption of the atmosphere, and the lurid fires blazing by day and by night, made it subsequently one of the most appalling and loathsome objects with which a Jew was acquainted.
It was called the gehenna of fire, and was the image which the Saviour often employed to denote the future punishment of the wicked. In that deep and loathsome vale it seems to have been the common expectation of the Jews that some great battle would be fought which would establish the supremacy of their nation over all others. Hence, the Chaldee renders this, 'They shall go forth, and shall look upon the dead bodies of the sinners who have rebelled against my word; because their souls shall not die, and their fire shall not be extinguished; and the wicked shall be judged in Gehenna (בגיהנם begē yhı̂ nâ m from גי gay and הנם hinnô m, hence coming down into Greek as γέεννα geenna), until the righteous shall say, We have seen enough.' It is, however, by no means certain that Isaiah refers here especially to the valley of Hinnom. The image in his mind is evidently that of a vast army slain, and left to putrify on the field unburied, and where fires would be kindled in part to consume the heaps of the slain, and in part to save the air from pestilential influences, All the enemies of God and his church would be like such a vast host strewed on the plains, and the perpetuity of his kingdom would be finally established.
And they shall be an abhorring - An object of loathing. So the Hebrew word דראון dê râ'ô n, means. It is derived from דרא dâ râ', an obsolete root, signifying, in Arabic, to thrust away, to repel. Jerome renders it, Ad satietatem visionis - understanding by it, that all flesh should look upon those dead bodies Until they were satisfied. The Septuagint, Εἰς ὅρασιν Eis horasin - 'For a vision;' or that all flesh might look upon them. It is evident that the Septuagint reads the word as if it were derived from the verb ראה râ'â h), "to see."
Unto all flesh - (See Isa 66:23). The sense is, that so entire would be their overthrow, and such objects of loathing would they become, that all the friends of God would turn from them in abhorrence. All the enemies of God would be destroyed; the pure religion would triumph, and the people of God would be secure.
It may be made a question, perhaps, to what period this refers. The Saviour Mar 9:44, Mar 9:46, applied the language to the future punishment of the wicked, and no one, I think, can doubt that in Isaiah it includes that consummation of worldly affairs. The radical and essential idea in the prophet is, as it seems to me, that such would be the entire overthrow and punishment of the enemies of God; so condign their punishment; so deep their sufferings; so loathsome and hateful would they be when visited with the divine vengeance for their sins, that they would be an object of loathing and abhorrence. They would be swept off as unworthy to live with God, and they would be consigned to punishment - loathsome like that of ever gnawing worms on the carcasses of the slain, and interminable and dreadful like everconsuming and extinguishable fires.
This is the consummation of the series of bright visions that passed before the mind of Isaiah, and is an appropriate termination of this succession of wonderful Rev_elations. Where could it more appropriately close than in the final triumph of the true religion, and in the complete and final destruction of all the enemies of Gods. The vision stretches on to the judgment, and is closed by a contemplation of those scenes which commence there, but which never end. The church is triumphant. Its conflicts cease. Its foes are slain. Its Redeemer is Rev_ealed; and its everlasting happiness is founded on a basis which can never be shaken.
Here I close my labors in endeavoring to elucidate the visions of this wonderful prophet. I thank God - the source of every right feeling and every holy desire, and the suggester of every plan that will in any way elucidate his word or promote his glory - that he ever inclined my heart to these studies. I thank him for the preservation of my life, and the continuance of my health, until I am permitted to bring this work to a close. I record, with grateful emotions, my deep conviction, that if in any way I have been enabled to explain that which was before dark; to illustrate that which was obscure; or to present any views which have not before occurred to those who may peruse this work, it is owing to the gracious influences of his Holy Spirit. And I desire to render thanks to the Great Source of light and truth, if I have been enabled to throw any light on the prophecies recorded here more than 2500 years ago; or to confirm the faith of any in the truth of the inspiration of the Bible by tracing the evidences of the fulfillment of those predictions.
And I now commend the work to the blessing of God, and devote it to the glory of his name and to the advancement of the Redeemer's kingdom, with a humble prayer that it may be useful to other minds; but with the deep conviction, that whatever may be its effect on other minds, I have been abundantly compensated for all my labor in the contemplation of the inimitable beauties, and the sublime visions of Isaiah. thanks to God for this book; thanks for all its beauties, its consolations, its promises, its views of the Messiah, its predictions of the certain triumph of truth, and its glowing descriptions of the future conquest of the church, when God shall extend to it 'peace like a river, and the glory of the Gentiles like a flowing stream.' Come soon that blessed day, when 'the ransomed of the Lord shall return to Zion, with songs and everlasting joy upon their heads' Isa 35:10; when 'the wilderness and the solitary place shall be glad, and the desert shall rejoice and blossom as the rose' Isa 35:1; and when it shall be announced to the church, 'thy sun shall no more go down; neither shall thy moon withdraw itself, for Yahweh shall be thine everlasting light, and the days of thy mourning shall be ended' Isa 60:20.
May I be permitted to close my labors on this book in the beautiful language of Vitringa? 'These words Isa 66:23-24 express the final doom of the two opposite classes of people, the righteous and the wicked, when, after various preparatory judgments of God, the fates of all ages, and our own also, shall be determined; with which also this divine book of Isaiah itself is terminated.
Be it our lot, with those who are holy; with those who fear God and love the truth; with the humble, meek, and merciful, and with those who persevere in every good work to the end of life, from the gracious sentence of our great Lord, Saviour, and Judge, Jesus Christ, to obtain, by the will of the Father, the same portion with them. In which hope, I also, now deeply affected, and prostrate before his throne, give humble thanks to God the Father, and his Son Christ Jesus, through the Spirit, for the grace and light with which he has endowed me, his unworthy servant, in commencing and completing the commentary on this book; entreating, with earnest prayer, of his grace and mercy, that, pardoning those errors into which erroneously I may have fallen, he will employ this work, such as it is, to the glory of his name, the use of the church, and the consolation of his people; and to Him be the glory throughout all ages.'
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
66:24: and look: Isa 66:16; Psa 58:10, Psa 58:11; Eze 39:9-16; Zac 14:12, Zac 14:18, Zac 14:19; Rev 19:17-21
their worm: Isa 14:11; Mar 9:44-49; Rev 14:10, Rev 14:11
their fire: Isa 34:10; Mat 3:12
and they: Isa 65:15; Dan 12:2; Th1 2:15, Th1 2:16
Next: Jeremiah Chapter 1
Carl Friedrich Keil and Franz Delitzsch
66:24
They who go on pilgrimage to Jerusalem every new moon and Sabbath, see there with their own eyes the terrible punishment of the rebellious. "And they go out and look at the corpses of the men that have rebelled against me, for their worm will not die and their fire will not be quenched, and they become an abomination to all flesh." They perfects are perf. cons. regulated by the foregoing יבוא. ויצאוּ (accented with pashta in our editions, but more correctly with munach) refers to their going out of the holy city. The prophet had predicted in Is 66:18, that in the last times the whole multitude of the enemies of Jerusalem would be crowded together against it, in the hope of getting possession of it. This accounts for the fact that the neighbourhood of Jerusalem becomes such a scene of divine judgment. בּ ראה always denotes a fixed, lingering look directed to any object; here it is connected with the grateful feeling of satisfaction at the righteous acts of God and their own gracious deliverance. דראון, which only occurs again in Dan 12:2, is the strongest word for "abomination." It is very difficult to imagine the picture which floated before the prophet's mind. How is it possible that all flesh, i.e., all men of all nations, should find room in Jerusalem and the temple? Even if the city and temple should be enlarged, as Ezekiel and Zechariah predict, the thing itself still remains inconceivable. And again, how can corpses be eaten by worms at the same time as they are being burned, or how can they be the endless prey of worms and fire without disappearing altogether from the sight of man? It is perfectly obvious, that the thing itself, as here described, must appear monstrous and inconceivable, however we may suppose it to be realized. The prophet, by the very mode of description adopted by him, precludes the possibility of our conceiving of the thing here set forth as realized in any material form in this present state. He is speaking of the future state, but in figures drawn from the present world. The object of his prediction is no other than the new Jerusalem of the world to come, and the eternal torment of the damned; but the way in which he pictures it, forces us to translate it out of the figures drawn from this life into the realities of the life to come; as has already been done in the apocryphal books of Judith (16:17) and Wisdom (7:17), as well as in the New Testament, e.g., Mk 9:43., with evident reference to this passage. This is just the distinction between the Old Testament and the New, that the Old Testament brings down the life to come to the level of this life, whilst the New Testament lifts up this life to the level of the life to come; that the Old Testament depicts both this life and the life to come as an endless extension of this life, whilst the New Testament depicts is as a continuous line in two halves, the last point in this finite state being the first point of the infinite state beyond; that the Old Testament preserves the continuity of this life and the life to come by transferring the outer side, the form, the appearance of this life to the life to come, the New Testament by making the inner side, the nature, the reality of the life to come, the δυνάμεις με λλοντος αἰῶνος, immanent in this life. The new Jerusalem of our prophet has indeed a new heaven above it and a new earth under it, but it is only the old Jerusalem of earth lifted up to its highest glory and happiness; whereas the new Jerusalem of the Apocalypse comes down from heaven, and is therefore of heavenly nature. In the former dwells the Israel that has been brought back from captivity; in the latter, the risen church of those who are written in the book of life. And whilst our prophet transfers the place in which the rebellious are judged to the neighbourhood of Jerusalem itself; in the Apocalypse, the lake of fire in which the life of the ungodly is consumed, and the abode of God with men, are for ever separated. The Hinnom-valley outside Jerusalem has become Gehenna, and this is no longer within the precincts of the new Jerusalem, because there is no need of any such example to the righteous who are for ever perfect.
In the lessons prepared for the synagogue Is 66:23 is repeated after Is 66:24, on account of the terrible character of the latter, "so as to close with words of consolation."
(Note: Isaiah is therefore regarded as an exception to the rule, that the prophets close their orations ותנחומים שבח בדברי (b. Berachoth 31a), although, on the other hand, this exception is denied by some, on the ground that the words "they shall be an abhorring" apply to the Gentiles (j. Berachoth c. V. Anf. Midras Tillim on Ps 4:8).)
But the prophet, who has sealed the first two sections of these prophetic orations with the words, "there is no peace to the wicked," intentionally closes the third section with this terrible picture of their want of peace. The promises have gradually soared into the clear light of the eternal glory, to the new creation in eternity; and the threatenings have sunk down to the depth of eternal torment, which is the eternal foil of the eternal light. More than this we could not expect from our prophet. His threefold book is now concluded. It consists of twenty-seven orations. The central one of the whole, i.e., the fourteenth, is Isaiah 52:13-53:12; so that the cross forms the centre of this prophetic trilogy. Per crucem ad lucem is its watchword. The self-sacrifice of the Servant of Jehovah lays the foundation for a new Israel, a new human race, a new heaven and a new earth.
Geneva 1599
66:24 And they shall go forth, and look upon the (k) carcases of the men that have transgressed against me: for their (l) worm shall not die, neither shall their fire be quenched; and they shall be an abhorrence (m) to all flesh.
(k) As he who declared the happiness that will be within the Church for the comfort of the godly, so does he show what horrible calamity will come to the wicked, that are out of the Church.
(l) Meaning, a continual torment of conscience, which will always gnaw them, and never permit them to be at rest, (Mk 9:44).
(m) This is the just recompense for the wicked, who contemning God and his word, will be by God's just judgments abhorred by all his creatures.
John Gill
66:24 And they shall go forth,.... That is, those constant and spiritual worshippers shall go forth from the holy mountain Jerusalem, the church of God, whither they are brought as an offering to the Lord, and where they worship him; for this is not to be understood of going out of Jerusalem literally, as Aben Ezra and Kimchi; or of their going out of their graves after the resurrection, as others; but either out of the Christian assemblies, or out of the houses of the saints, and the beloved city, when fire shall come down from heaven, and destroy the wicked, Rev_ 20:9,
and look upon the carcasses of the men that have transgressed against me. The Targum is,
"against my Word;''
against Christ, whose person they blasphemed, denying him to be God; whose office, as a Mediator and Saviour, they rejected; whose doctrines they contradicted; and whose ordinances they despised: these are not the carcasses of the camp of Gog and Magog, the Jews so call, as Kimchi interprets it; though it may have reference to the carcasses of Gog's army, the Turks, that will be slain in their attempt to recover Judea, Ezek 38:1 or else the carcasses of those that will be slain at the battle at Armageddon, Rev_ 16:16 or the army of Gog and Magog, at the end of the thousand years, Rev_ 20:8. The Talmudists (t) observe from hence, that the wicked, even at the gate of hell, return not by repentance; for it is not said, that "have transgressed", but "that transgress"; for they transgress, and go on for ever; and so indeed the word may be rendered, "that transgress", or "are transgressing" (u); for they interpret it of the damned in hell, as many do; and of whom the following clauses may be understood:
for their worm shall not die; with which their carcasses shall be covered, they lying rotting above ground; or figuratively their consciences, and the horrors and terrors that shall seize them, which they will never get rid of. The Targum is,
"their souls shall not die;''
as they will not, though their bodies may; but will remain to suffer the wrath of God to all eternity: neither shall their fire be quenched; in hell, as Jarchi interprets it; those wicked men, the followers and worshippers of antichrist, will be cast into the lake which burns with fire and brimstone; they will for ever suffer the vengeance of eternal fire; and the smoke of their torment shall ascend for ever and ever, Rev_ 14:10,
and they shall be an abhorring unto all flesh; the true worshippers of God, Is 66:23 to whom their carcasses will be loathsome, when they look upon them; and their souls abominable, because of their wicked actions; and who cannot but applaud the justice of God in their condemnation; and admire distinguishing grace and mercy, that has preserved them from the like ruin and destruction. The Targum is,
"and the ungodly shall be judged in hell, till the righteous shall say concerning them, we have seen enough;''
see Mk 9:44, where our Lord mentions and repeats some of the clauses of this, text, and applies them to the torments of hell.
(t) T. Bab. Erubim, fol. 19. 1. R. Hona in Midrash Tillim in Psal. i. 6. (u) "praevaricantium in me", Pagninus, Montanus; "qui transgressi sunt contra me", Piscator; "deficientium a me", Cocceius.
Robert Jamieson, A. R. Fausset and David Brown
66:24 go forth, and look--as the Israelites looked at the carcasses of the Egyptians destroyed at the Red Sea (Ex 14:30; compare Is 26:14-19; Ps 58:10; Ps 49:14; Mal 4:1-3).
carcasses, &c.-- (Is 66:16), those slain by the Lord in the last great battle near Jerusalem (Zech 12:2-9; Zech 14:2-4); type of the final destruction of all sinners.
worm . . . not die-- (Mk 9:44, Mk 9:46, Mk 9:48). Image of hell, from bodies left unburied in the valley of Hinnom (whence comes Gehenna, or "hell"), south of Jerusalem, where a perpetual fire was kept to consume the refuse thrown there (Is 30:33). It shall not be inconsistent with true love for the godly to look with satisfaction on God's vengeance on the wicked (Rev_ 14:10). May God bless this Commentary, and especially its solemn close, to His glory, and to the edification of the writer and the readers of it, for Jesus' sake!