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Jeremiah, in the spirit of prophecy, seeing the Chaldeans on their march, bids his people set up the usual signals of distress, and spread the general alarm to betake themselves to flight, Jer 6:1. Then, by a beautiful allusion to the custom of shepherds moving their flocks to the richest pastures, Jerusalem is singled out as a place devoted to be eaten up or trodden down by the armies of the Chaldeans, who are called up against her, and whose ardor and impatience are so great that the soldiers, when they arrive in the evening, regret they have no more day, and desire to begin the attack without waiting for the light of the morning, Jer 6:2-5. God is then represented as animating and directing the besiegers against this guilty city, which sinned as incessantly as a fountain flows, Jer 6:6, Jer 6:7, although warned of the fatal consequence, Jer 6:8. He intimates also, by the gleaning of the grapes, that one invasion should carry away the remains of another, till their disobedience, hypocrisy, and other sins should end in their total overthrow, Jer 6:9-15. And to show that God is clear when he judgeth, he mentions his having in vain admonished and warned them, and calls upon the whole world to witness the equity of his proceedings, Jer 6:16-18, in punishing this perverse and hypocritical people, Jer 6:19, Jer 6:20, by the ministry of the cruel Chaldeans, Jer 6:21-23. Upon this a chorus of Jews is introduced expressing their fears and alarm, Jer 6:24, Jer 6:25; to which the prophet echoes a response full of sympathy and tenderness, Jer 6:26. The concluding verses, by metaphors taken from the process of refining gold and silver, represent all the methods hitherto used to amend them as wholly ineffectual, Jer 6:27-30.
Відкрити джерело ↗VISION OF JEHOVAH IN HIS TEMPLE. (Isa 6:1-13) In . . . year . . . Uzziah died--Either literal death, or civil when he ceased as a leper to exercise his functions as king [Chaldee], (Ch2 26:19-21). 754 B.C. [CALMET] 758 (Common Chronology). This is not the first beginning of Isaiah's prophecies, but his inauguration to a higher degree of the prophetic office: Isa 6:9, &c., implies the tone of one who had already experience of the people's obstinacy. Lord--here Adonai, Jehovah in Isa 6:5; Jesus Christ is meant as speaking in Isa 6:10, according to Joh 12:41. Isaiah could only have "seen" the Son, not the divine essence (Joh 1:18). The words in Isa 6:10 are attributed by Paul (Act 28:25-26) to the Holy Ghost. Thus the Trinity in unity is implied; as also by the thrice "Holy" (Isa 6:3). Isaiah mentions the robes, temple, and seraphim, but not the form of God Himself. Whatever it was, it was different from the usual Shekinah: that was on the mercy seat, this on a throne; that a cloud and fire, of this no form is specified: over that were the cherubim, over this the seraphim; that had no clothing, this had a flowing robe and train.
Відкрити джерело ↗In the year that King Uzziah died,.... Which was the fifty second year of his reign, and in the year 3246 from the creation of the world; and, according to Jerom (l), was the year in which Romulus, the founder of the Roman empire, was born: some understand this not of his proper death, but of his being stricken with leprosy, upon his attempt to burn incense in the temple; upon which he was shut up in a separate house, which was a kind of a civil death: so the Targum, "in the year in which King Uzziah was smitten;'' that is, with leprosy; and so Jarchi and others interpret it, from the ancient writers; but the first sense is the best. Some, as Aben Ezra, would have this to be the beginning of the prophecy of Isaiah, because of the mission of the prophet in it; but others rightly observe, that this mission respects not the prophecy in general, but the particular reproof the prophet was sent to give to the Jews herein mentioned. The title of this chapter, in the Arabic version, is remarkable; according to which, this chapter contains the vision which Isaiah, the son of Amos, saw three years, or, as others affirm, thirty years, after prophecy was taken from him. He had prophesied about ten years before this, in the reign of Uzziah; and only this vision was in the reign of Jotham; the next prophecy was delivered out in the reign of Ahaz, Isa 7:1 and others in the time of Hezekiah; and the date of this vision is only mentioned, to observe the order of the visions, agreeably to Isa 1:1 and moreover it may be observed from hence, that kings must die as well as others; but the King of kings ever lives, he is the living God, and the everlasting King, as follows: I saw also the Lord sitting upon a throne, high and lifted up; not God essentially considered, whose essence is not to…
Відкрити джерело ↗The time of the occurrence here described, viz., "the year that king Uzziah (Uzı̄yahu) died," was of importance to the prophet. The statement itself, in the naked form in which it is here introduced, is much more emphatic than if it commenced with "it came to pass" (vay'hi; cf., Exo 16:6; Pro 24:17). It was the year of Uzziah's death, not the first year of Jotham's reign; that is to say, Uzziah was still reigning, although his death was near at hand. If this is the sense in which the words are to be understood, then, even if the chapter before us contains an account of Isaiah's first call, the heading to chapter 1, which dates the ministry of the prophet from the time of Uzziah, is quite correct, inasmuch as, although his public ministry under Uzziah was very short, this is properly to be included, not only on account of its own importance, but as inaugurating a new ear (lit. "an epoch-making beginning"). But is it not stated in Ch2 26:22, that Isaiah wrote a historical work embracing the whole of Uzziah's reign? Unquestionably; but it by no means follows from this, that he commenced his ministry long before the death of Uzziah. If Isaiah received his call in the year that Uzziah died, this historical work contained a retrospective view of the life and times of Uzziah, the close of which coincided with the call of the prophetic author, which made a deep incision into the history of Israel. Uzziah reigned fifty-two years (809-758 b.c.). This lengthened period was just the same to the kingdom of Judah as the shorter age of Solomon to that of all Israel, viz., a time of vigorous and prosperous peace, in which the nation was completely overwhelmed with manifestations of divine love. But the riches of divine goodness had no more influence upon it, than the troubles through w…
Відкрити джерело ↗The vision which Isaiah saw when he was, as is said of Samuel, established to be a prophet of the Lord (Sa1 3:20), was intended, 1. To confirm his faith, that he might himself be abundantly satisfied of the truth of those things which should afterwards be made known to him. This God opened the communications of himself to him; but such visions needed not to be afterwards repeated upon every revelation. Thus God appeared at first as a God of glory to Abraham (Act 7:2), and to Moses, Exo 3:2. Ezekiel's prophecies and St. John's, begin with visions of the divine glory. 2. To work upon his affections, that he might be possessed with such a reverence of God as would both quicken him and fix him to his service. Those who are to teach others the knowledge of God ought to be well acquainted with him themselves. The vision is dated, for the greater certainty of it. It was in the year that king Uzziah died, who had reigned, for the most part, as prosperously and well as any of the kings of Judah, and reigned very long, above fifty years. About the time that he died, Isaiah saw this vision of God upon a throne; for when the breath of princes goes forth, and they return to their earth, this is our comfort, that the Lord shall reign for ever, Psa 146:3, Psa 146:4, Psa 146:10. Israel's king dies, but Israel's God still lives. From the mortality of great and good men we should take occasion to look up with an eye of faith to the King eternal, immortal. King Uzziah died under a cloud, for he was shut up as a leper till the day of his death. As the lives of princes have their periods, so their glory is often eclipsed; but, as God is everliving, so his glory is everlasting. King Uzziah dies in an hospital, but the King of kings still sits upon his throne. What the prophet here saw is rev…
Відкрити джерело ↗6:1-13 Isaiah’s marvelous vision of God as King on his throne served as a pivotal event in the life of the prophet. The historical circumstances surrounding this event can be interpreted in two ways: (1) Some see ch 6 as Isaiah’s original call to ministry, meaning that chs 1–5 and 7–12 fit into the reign of Ahaz, who came to rule after the death of Uzziah (6:1). If this were so, why was Isaiah’s call not at the beginning of the book? Perhaps his call was put in ch 6 for literary reasons, serving as a conclusion to chs 1–5 and an introduction to chs 7–12. The prophet’s own transformation and commissioning symbolizes the entire nation’s need for conversion if it wants to fulfill its mandate to be God’s light to the world. (2) Others understand chs 1–12 as chronological; Isaiah’s call in ch 6 would then serve as a recommissioning of the prophet to minister in a new way in a different period (the time of Ahaz) when his words would be rejected. Those who hold this interpretation point to 2:7-9; 3:16-24; and 5:8-14, contending that these passages reflect a time of prosperity, military strength, pride, and splendor; these conditions existed during Uzziah’s reign but not during Ahaz’s reign. 6:1 At the time of King Uzziah’s death, the Assyrians had begun to reassert their dominance in the ancient Near East. It marked the beginning of an era dominated by major world powers—Assyria, then Babylonia, Persia, Greece, and Rome. • I saw the Lord: “Lord” (Hebrew ’adonay) is used to describe human rulers as well as God. God is the supreme King. • on a lofty throne: The apostle John also had a vision of God’s heavenly throne (see Rev 4:2; 7:10; 21:5). • If just the train of the Lord’s robe filled the Temple, how great and majestic must have been the robe itself and the one wearing it.
Відкрити джерело ↗Мова оригіналу
Єврейські та грецькі слова за цим уривком, із номерами Стронга — від openscriptures (CC BY-SA).
שָׁנֶה (shâneh, H8141) — a year (as a revolution of time) מֶלֶךְ (melek, H4428) — a king עֻזִּיָּה (ʻUzzîyâh, H5818) — Uzzijah, the name of five Israelites מָוֶת (mâveth, H4194) — death (natural or violent); concretely, the dead, their place or state (hades);… רָאָה (râʼâh, H7200) — to see, literally or figuratively (in numerous applications, direct and implied,… אֵת (ʼêth, H853) — properly, self (but generally used to point out more definitely the object of a verb or… אֲדֹנָי (ʼĂdônây, H136) — the Lord (used as a proper name of God only) יָשַׁב (yâshab, H3427) — properly, to sit down (specifically as judge. in ambush, in quiet); by implication, to… כִּסֵּא (kiççêʼ, H3678) — properly, covered, i.e. a throne (as canopied) רוּם (rûwm, H7311) — to be high actively, to rise or raise (in various applications, literally or figuratively) נָשָׂא (nâsâʼ, H5375) — to lift, in a great variety of applications, literal and figurative, absolute and relative שׁוּל (shûwl, H7757) — a skirt; by implication, a bottom edge מָלֵא (mâlêʼ, H4392) — full (literally or figuratively) or filling (literally); also (concretely) fulness;… הֵיכָל (hêykâl, H1964) — a large public building, such as a palace or temple
Відкрити джерело ↗מַעַל (maʻal, H4605) — properly, the upper part, used only adverbially with prefix upward, above, overhead, from… עָמַד (ʻâmad, H5975) — to stand, in various relations (literal and figurative, intransitive and transitive) שָׂרָף (sârâph, H8314) — burning, i.e. (figuratively) poisonous (serpent); specifically, a saraph or symbolical… אֶחָד (ʼechâd, H259) — properly, united, i.e. one; or (as an ordinal) first שֵׁשׁ (shêsh, H8337) — six (as an overplus beyond five or the fingers of the hand); as ord. sixth כָּנָף (kânâph, H3671) — an edge or extremity; specifically (of a bird or army) a wing, (of a garment or… שְׁנַיִם (shᵉnayim, H8147) — two; also (as ordinal) twofold כָּסָה (kâçâh, H3680) — properly, to plump, i.e. fill up hollows; by implication, to cover (for clothing or… פָּנִים (pânîym, H6440) — the face (as the part that turns); used in a great variety of applications (literally and… רֶגֶל (regel, H7272) — a foot (as used in walking); by implication, a step; by euphemistically the pudenda עוּף (ʻûwph, H5774) — to fly; also (by implication of dimness) to faint (from the darkness of swooning)
Відкрити джерело ↗קָרָא (qârâʼ, H7121) — to call out to (i.e. properly, address by name, but used in a wide variety of… אָמַר (ʼâmar, H559) — to say (used with great latitude) קָדוֹשׁ (qâdôwsh, H6918) — sacred (ceremonially or morally); (as noun) God (by eminence), an angel, a saint, a… יְהֹוָה (Yᵉhôvâh, H3068) — Jehovah, Jewish national name of God צָבָא (tsâbâʼ, H6635) — a mass of persons (or figuratively, things), especially reg. organized forwar (an army);… אֶרֶץ (ʼerets, H776) — the earth (at large, or partitively a land) מְלֹא (mᵉlôʼ, H4393) — fulness (literally or figuratively) כָּבוֹד (kâbôwd, H3519) — properly, weight, but only figuratively in a good sense, splendor or copiousness
Відкрити джерело ↗אַמָּה (ʼammâh, H520) — properly, a mother (i.e. unit of measure, or the fore-arm (below the elbow), i.e. a… סַף (çaph, H5592) — a vestibule (as a limit); also a dish (for holding blood or wine) נוּעַ (nûwaʻ, H5128) — to waver, in a great variety of applications, literally and figuratively (as subjoined) קוֹל (qôwl, H6963) — a voice or sound קָרָא (qârâʼ, H7121) — to call out to (i.e. properly, address by name, but used in a wide variety of… בַּיִת (bayith, H1004) — a house (in the greatest variation of applications, especially family, etc.) מָלֵא (mâlêʼ, H4390) — to fill or (intransitively) be full of, in a wide application (literally and figuratively) עָשָׁן (ʻâshân, H6227) — smoke, literally or figuratively (vapor, dust, anger)
Відкрити джерело ↗אָמַר (ʼâmar, H559) — to say (used with great latitude) אוֹי (ʼôwy, H188) — lamentation; also interjectionally Oh! דָּמָה (dâmâh, H1820) — to be dumb or silent; hence, to fail or perish; trans. to destroy אִישׁ (ʼîysh, H376) — a man as an individual or a male person; often used as an adjunct to a more definite term… טָמֵא (ṭâmêʼ, H2931) — foul in a religious sense שָׂפָה (sâphâh, H8193) — the lip (as a natural boundary); by implication, language; by analogy, a margin (of a… יָשַׁב (yâshab, H3427) — properly, to sit down (specifically as judge. in ambush, in quiet); by implication, to… תָּוֶךְ (tâvek, H8432) — a bisection, i.e. (by implication) the centre עַם (ʻam, H5971) — a people (as a congregated unit); specifically, a tribe (as those of Israel); hence… עַיִן (ʻayin, H5869) — an eye (literally or figuratively); by analogy, a fountain (as the eye of the landscape) רָאָה (râʼâh, H7200) — to see, literally or figuratively (in numerous applications, direct and implied,… מֶלֶךְ (melek, H4428) — a king יְהֹוָה (Yᵉhôvâh, H3068) — Jehovah, Jewish national name of God צָבָא (tsâbâʼ, H6635) — a mass of persons (or figuratively, things), especially reg. organized forwar (an army);…
Відкрити джерело ↗עוּף (ʻûwph, H5774) — to fly; also (by implication of dimness) to faint (from the darkness of swooning) אֶחָד (ʼechâd, H259) — properly, united, i.e. one; or (as an ordinal) first שָׂרָף (sârâph, H8314) — burning, i.e. (figuratively) poisonous (serpent); specifically, a saraph or symbolical… רִצְפָּה (ritspâh, H7531) — a hot stone; also a tessellated pavement יָד (yâd, H3027) — a hand (the open one (indicating power, means, direction, etc.), לָקַח (lâqach, H3947) — to take (in the widest variety of applications) מֶלְקָח (melqâch, H4457) — (only in dual) tweezers מִזְבֵּחַ (mizbêach, H4196) — an altar
Відкрити джерело ↗נָגַע (nâgaʻ, H5060) — properly, to touch, i.e. lay the hand upon (for any purpose; euphemistically, to lie with… פֶּה (peh, H6310) — the mouth (as the means of blowing), whether literal or figurative (particularly speech);… אָמַר (ʼâmar, H559) — to say (used with great latitude) שָׂפָה (sâphâh, H8193) — the lip (as a natural boundary); by implication, language; by analogy, a margin (of a… עָוֺן (ʻâvôn, H5771) — perversity, i.e. (moral) evil סוּר (çûwr, H5493) — to turn off (literal or figurative) חַטָּאָה (chaṭṭâʼâh, H2403) — an offence (sometimes habitual sinfulness), and its penalty, occasion, sacrifice, or… כָּפַר (kâphar, H3722) — to cover (specifically with bitumen); figuratively, to expiate or condone, to placate or…
Відкрити джерело ↗שָׁמַע (shâmaʻ, H8085) — to hear intelligently (often with implication of attention, obedience, etc.; causatively,… קוֹל (qôwl, H6963) — a voice or sound אֲדֹנָי (ʼĂdônây, H136) — the Lord (used as a proper name of God only) אָמַר (ʼâmar, H559) — to say (used with great latitude) שָׁלַח (shâlach, H7971) — to send away, for, or out (in a great variety of applications) יָלַךְ (yâlak, H3212) — to walk (literally or figuratively); causatively, to carry (in various senses)
Відкрити джерело ↗אָמַר (ʼâmar, H559) — to say (used with great latitude) יָלַךְ (yâlak, H3212) — to walk (literally or figuratively); causatively, to carry (in various senses) עַם (ʻam, H5971) — a people (as a congregated unit); specifically, a tribe (as those of Israel); hence… שָׁמַע (shâmaʻ, H8085) — to hear intelligently (often with implication of attention, obedience, etc.; causatively,… בִּין (bîyn, H995) — to separate mentally (or distinguish), i.e.(generally) understand רָאָה (râʼâh, H7200) — to see, literally or figuratively (in numerous applications, direct and implied,… יָדַע (yâdaʻ, H3045) — to know (properly, to ascertain by seeing); used in a great variety of senses,…
Відкрити джерело ↗לֵב (lêb, H3820) — the heart; also used (figuratively) very widely for the feelings, the will and even the… עַם (ʻam, H5971) — a people (as a congregated unit); specifically, a tribe (as those of Israel); hence… שָׁמַן (shâman, H8080) — to shine, i.e. (by analogy) be (causatively, make) oily or gross אֹזֶן (ʼôzen, H241) — broadness. i.e. (concrete) the ear (from its form in man) כָּבַד (kâbad, H3513) — to be heavy, i.e. in a bad sense (burdensome, severe, dull) or in a good sense (numerous,… שָׁעַע (shâʻaʻ, H8173) — (in a good acceptation) to look upon (with complacency), i.e. fondle, please or amuse… עַיִן (ʻayin, H5869) — an eye (literally or figuratively); by analogy, a fountain (as the eye of the landscape) רָאָה (râʼâh, H7200) — to see, literally or figuratively (in numerous applications, direct and implied,… שָׁמַע (shâmaʻ, H8085) — to hear intelligently (often with implication of attention, obedience, etc.; causatively,… בִּין (bîyn, H995) — to separate mentally (or distinguish), i.e.(generally) understand לֵבָב (lêbâb, H3824) — the heart (as the most interior organ); שׁוּב (shûwb, H7725) — to turn back (hence, away) transitively or intransitively, literally or figuratively (not… רָפָא (râphâʼ, H7495) — properly, to mend (by stitching), i.e. (figuratively) to cure
Відкрити джерело ↗אָמַר (ʼâmar, H559) — to say (used with great latitude) אֲדֹנָי (ʼĂdônây, H136) — the Lord (used as a proper name of God only) עִיר (ʻîyr, H5892) — a city (a place guarded by waking or a watch) in the widest sense (even of a mere… שָׁאָה (shâʼâh, H7582) — to rush; by implication, to desolate יָשַׁב (yâshab, H3427) — properly, to sit down (specifically as judge. in ambush, in quiet); by implication, to… בַּיִת (bayith, H1004) — a house (in the greatest variation of applications, especially family, etc.) אָדָם (ʼâdâm, H120) — ruddy i.e. a human being (an individual or the species, mankind, etc.) אֲדָמָה (ʼădâmâh, H127) — soil (from its general redness) שְׁמָמָה (shᵉmâmâh, H8077) — devastation; figuratively, astonishment
Відкрити джерело ↗יְהֹוָה (Yᵉhôvâh, H3068) — Jehovah, Jewish national name of God רָחַק (râchaq, H7368) — to widen (in any direction), i.e. (intransitively) recede or (transitively) remove… אָדָם (ʼâdâm, H120) — ruddy i.e. a human being (an individual or the species, mankind, etc.) רַב (rab, H7227) — abundant (in quantity, size, age, number, rank, quality) עֲזוּבָה (ʻăzûwbâh, H5805) — desertion (of inhabitants) קֶרֶב (qereb, H7130) — properly, the nearest part, i.e. the center, whether literal, figurative or adverbial… אֶרֶץ (ʼerets, H776) — the earth (at large, or partitively a land)
Відкрити джерело ↗עֲשִׂירִי (ʻăsîyrîy, H6224) — tenth; by abbreviation, tenth month or (feminine) part שׁוּב (shûwb, H7725) — to turn back (hence, away) transitively or intransitively, literally or figuratively (not… בָּעַר (bâʻar, H1197) — to kindle, i.e. consume (by fire or by eating); to be(-come) brutish אֵלָה (ʼêlâh, H424) — an oak or other strong tree אַלּוֹן (ʼallôwn, H437) — {an oak or other strong tree} מַצֶּבֶת (matstsebeth, H4678) — something stationary, i.e. a monumental stone; also the stock of atree שַׁלֶּכֶת (shalleketh, H7995) — a felling (of trees) קֹדֶשׁ (qôdesh, H6944) — a sacred place or thing; rarely abstract, sanctity זֶרַע (zeraʻ, H2233) — seed; figuratively, fruit, plant, sowing-time, posterity
Відкрити джерело ↗Перехресні посилання
Інші уривки, які спільнота найчастіше пов'язує з цим. Торкнись, щоб прочитати.
Це Ісая сказав, коли бачив славу Його, і про Нього звіща́в.
І храм перепо́внився димом від Божої слави, і від сили Його. Та до храму ніхто не спромігся ввійти, аж поки не скінчи́лися ті сім кар сімох а́нголів.
Що́ тобі, море, що ти втікаєш? Йорда́не, що ти поверну́вся наза́д?
Я бачив, аж ось поставили престоли, і всівся Стари́й днями. Одежа Його — біла, як сніг, а воло́сся голови Його — немов чиста во́вна, а престол Його — огняне по́лум'я, коле́са Його — палахкотю́чий огонь.
Коли ж при́йде Син Лю́дський у славі Своїй, і всі анголи́ з Ним, тоді Він засяде на престолі слави Своєї.
Переможцеві сісти Я дам на Моєму престолі зо Мною, як і Я переміг був, і з Отцем Своїм сів на престолі Його.
Так говорить Госпо́дь: Небеса́ — Мій престо́л, а земля — то підні́жок для ніг Моїх: який же то храм, що для Мене збуду́єте ви, і яке ото місце Його відпочи́нку?
Ніхто Бога ніко́ли не бачив, — Одноро́джений Син, що в лоні Отця, Той Сам виявив був.
вони віддають мені злом за добро, і не́навистю — за любов мою!
І зараз у Дусі я був. І ось престол стояв на небі, а на престолі Сидячий.