إشعياء ٥٧:١١
تأمّل عميق بلغةٍ واضحة على هذه الآية. اقرأ الأصحاح
وَمِمَّنْ خَشِيتِ وَخِفْتِ حَتَّى خُنْتِ، وَإِيَّايَ لَمْ تَذْكُرِي، وَلاَ وَضَعْتِ فِي قَلْبِكِ؟ أَمَّا أَنَا سَاكِتٌ، وَذلِكَ مُنْذُ الْقَدِيمِ، فَإِيَّايَ لَمْ تَخَافِي.
التفاسير
مقتطفات جُمعت من تفاسير منشورة لترسيخ القراءة.
From fear of man, Israel, and still more Judah, had given up the fear of Jehovah. "And of whom hast thou been afraid, and (whom) didst thou fear, that thou becamest a liar, and didst not continue mindful of me, and didst not take it to heart?" It was of men - only mortal men, with no real power (Isa 51:12) - that Israel was so needlessly afraid, that it resorted to lies and treachery to Jehovah (kı̄, ut, an interrogative sentence, as in Sa2 7:18; Psa 8:5): purchasing the favour of man out of the fear of man, and throwing itself into the arms of false tutelar deities, it banished Jehovah its true shelter out of its memory, and did not take it to heart, viz., the sinfulness of such infidelity, and the eventful consequences by which it was punished (compare Isa 47:7 and Isa 42:25). With Isa 57:11 the reproaches are addressed to the present. The treachery of Israel had been severely punished in the catastrophe of which the captivity was the result, but without effecting any improvement. The great mass of the people were as forgetful of God as ever, and would not be led to repentance by the long-suffering of God, which had hitherto spared them from other well-merited punishments. "Am I not silent, and that for a long time, whereas thou wast not afraid of me?" A comparison with Isa 42:14 will show that the prophecy returns here to its ordinary style. The lxx and Jerome render the passage as if the reading were מעלם (viz., עיני = παρορῶν, quasi non videns), and this is the reading which Lowth adopts. We may see from this, that the original text had a defective ומעלם, which was intended, however, to be read וּמעלם. The prophet applies the term ‛ōlâm (see Isa 42:14) to the captivity, which had already lasted a long time - a time of divine silence: the silence of His help so f…
افتح المصدر ↗The prophet, in this chapter, makes his observations, I. Upon the deaths of good men, comforting those that were taken away in their integrity and reproving those that did not make a due improvement of such providences (Isa 57:1, Isa 57:2). II. Upon the gross idolatries and spiritual whoredoms which the Jews were guilty of, and the destroying judgments they were thereby bringing upon themselves (Isa 57:3-12). III. Upon the gracious returns of God to his people to put an end to their captivity and re-establish their prosperity (Isa 57:13-21).
افتح المصدر ↗57:11 The people were living in fear of false gods instead of fearing the Lord (see 8:12-13).
افتح المصدر ↗اللغة الأصلية
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الشواهد المتقابلة
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هذِهِ صَنَعْتَ وَسَكَتُّ. ظَنَنْتَ أَنِّي مِثْلُكَ. أُوَبِّخُكَ، وَأَصُفُّ خَطَايَاكَ أَمَامَ عَيْنَيْكَ.
خَشْيَةُ الإِنْسَانِ تَضَعُ شَرَكًا، وَالْمُتَّكِلُ عَلَى الرَّبِّ يُرْفَعُ.
سُمِعَ صَوْتٌ عَلَى الْهِضَابِ، بُكَاءُ تَضَرُّعَاتِ بَنِي إِسْرَائِيلَ. لأَنَّهُمْ عَوَّجُوا طَرِيقَهُمْ. نَسُوا الرَّبَّ إِلهَهُمْ.
يُرْحَمُ الْمُنَافِقُ وَلاَ يَتَعَلَّمُ الْعَدْلَ. فِي أَرْضِ الاسْتِقَامَةِ يَصْنَعُ شَرًّا وَلاَ يَرَى جَلاَلَ الرَّبِّ.
لأَنَّ الْقَضَاءَ عَلَى الْعَمَلِ الرَّدِيءِ لاَ يُجْرَى سَرِيعًا، فَلِذلِكَ قَدِ امْتَلأَ قَلْبُ بَنِي الْبَشَرِ فِيهِمْ لِفَعْلِ الشَّرِّ.
لأَنَّهُ شَعْبٌ مُتَمَرِّدٌ، أَوْلاَدٌ كَذَبَةٌ، أَوْلاَدٌ لَمْ يَشَاءُوا أَنْ يَسْمَعُوا شَرِيعَةَ الرَّبِّ.
هَلْ تَنْسَى عَذْرَاءُ زِينَتَهَا، أَوْ عَرُوسٌ مَنَاطِقَهَا؟ أَمَّا شَعْبِي فَقَدْ نَسِيَنِي أَيَّامًا بِلاَ عَدَدٍ.
فَقَالَ بُطْرُسُ: «يَاحَنَانِيَّا، لِمَاذَا مَلأَ الشَّيْطَانُ قَلْبَكَ لِتَكْذِبَ عَلَى الرُّوحِ الْقُدُسِ وَتَخْتَلِسَ مِنْ ثَمَنِ الْحَقْلِ؟
الَّذِي مَجِيئُهُ بِعَمَلِ الشَّيْطَانِ، بِكُلِّ قُوَّةٍ، وَبِآيَاتٍ وَعَجَائِبَ كَاذِبَةٍ،
وَأَمَّا الْخَائِفُونَ وَغَيْرُ الْمُؤْمِنِينَ وَالرَّجِسُونَ وَالْقَاتِلُونَ وَالزُّنَاةُ وَالسَّحَرَةُ وَعَبَدَةُ الأَوْثَانِ وَجَمِيعُ الْكَذَبَةِ، فَنَصِيبُهُمْ فِي الْبُحَيْرَةِ الْمُتَّقِدَةِ بِنَارٍ وَكِبْرِيتٍ، الَّذِي هُوَ الْمَوْتُ الثَّانِي».