1Vyrazí ratolest z pahýlu Jesse, výhonek vypučí z jeho kořenů, 2spočine na něm duch Hospodinův: duch moudrosti a rozumu, duch rady a síly, duch poznání a bázně před Hospodinem. 3Má zálibu v bázni před Hospodinem. Nebude soudit podle zdání očí, nebude rozhodovat podle doslechu, 4ale podle spravedlnosti bude soudit chudé a podle práva se bude rozhodovat pro pokorné v zemi. Bude bít zemi holí svých úst, usmrtí bezbožného dechem svých rtů. 5Spravedlnost bude provazem jeho beder a věrnost bude pásem jeho ledví. 6Vlk bude přebývat s beránkem, levhart si lehne vedle kozlátka, tele a lvice budou žrát pospolu a malý chlapec je bude vodit. 7Pást se bude kráva s medvědicí, jejich mláďata ulehnou spolu, lev bude žrát jako býk plevy. 8Kojenec si bude hrát nad dírou zmije a nemluvně sáhne rukou do skrýše jedovatého hada. 9Nikdo nebude škodit ani zabíjet na celé mé svaté hoře, protože poznání Hospodina naplní zemi, tak jako vody pokrývají moře. 10Tehdy se objeví kořen Jesse jako znamení národům; pohané ho budou hledat a jeho sídlo bude slavné. 11V ten den opět vztáhne Pán svou ruku, aby získal zbytek svého lidu, který zbyl po vyhnanství v Asýrii a Egyptu, Pathrosu a Etiopii, Elamu a Šinearu, Chamatu a na mořských ostrovech. 12Zdvihne znamení národům, sebere rozprchlé z Izraele a rozptýlené z Judy shromáždí od čtyř stran země. 13Zmizí Efraimova žárlivost a sokové Judy budou vyhlazeni. Efraim už nebude žárlit na Judu a Juda nebude bojovat proti Efraimovi. 14Na západě se vrhnou na svahy Filišťanů, spolu oloupí syny Východu, vztáhnou svou ruku na Edomity a Moabity, i Ammonité je budou poslouchat. 15Hospodin vysuší záliv Egyptského moře, silou svého dechu zdvihne svou ruku na Řeku a rozrazí ji na sedm ramen, takže se dá přejít v sandálech. 16Tak vznikne cesta pro zbytek mého lidu, který bude ušetřen od Asýrie, jako ji měl Izrael v den, kdy vystupoval z egyptské země.
Jamieson Fausset Brown Bible Commentary 1 (Isa. 11:1-16)
rod--When the proud "boughs" of "Lebanon" (
Ис 10:33-
Ис 10:34, the Assyrians) are lopped, and the vast "forests cut down" amidst all this rage, a seemingly humble rod shall come out of Jesse (Messiah), who shall retrieve the injuries done by the Assyrian "rod" to Israel (
Ис 10:5-
Ис 10:6,
Ис 10:18-
Ис 10:19).
stem--literally, "the stump" of a tree cut close by the roots: happily expressing the depressed state of the royal house of David, owing to the hostile storm (
Ис 10:18-
Ис 10:19), when Messiah should arise from it, to raise it to more than its pristine glory.
Лк 2:7 proves this (
Ис 53:2; compare
Иов 14:7-
Иов 14:8; see on
Ис 8:6).
Branch--Scion. He is nevertheless also the "root" (
Ис 11:10;
Откр 5:5;
Откр 22:16. "Root and offspring" combines both,
Зах 3:8;
Зах 6:12).
2 Spirit of the Lord--JEHOVAH. The Spirit by which the prophets spake: for Messiah was to be a Prophet (
Ис 61:1;
Втор 18:15,
Втор 18:18). Seven gifts of the Holy Spirit are specified, to imply that the perfection of them was to be in Him. Compare "the seven Spirits" (
Откр 1:4), that is, the Holy Ghost in His perfect fulness: seven being the sacred number. The prophets had only a portion out of the "fulness" in the Son of God (
Ин 1:16;
Ин 3:34;
Кол 1:19).
rest--permanently; not merely come upon Him (
Чис 11:25-
Чис 11:26).
wisdom-- (
1Кор 1:30;
Еф 1:17;
Кол 2:3).
understanding--coupled with "wisdom," being its fruit. Discernment and discrimination (
Мф 22:18;
Ин 2:25).
counsel . . . might--the faculty of forming counsels, and that of executing them (
Ис 28:29). Counsellor (
Ис 9:6).
knowledge--of the deep things of God (
Мф 11:27). The knowledge of Him gives us true knowledge (
Еф 1:17).
fear of the Lord--reverential, obedient fear. The first step towards true "knowledge" (
Иов 28:28;
Псал 111:10).
3 make him of quick understanding--literally, "quick-scented in the fear of Jehovah"; endowed with a singular sagacity in discerning the genuine principle of religious fear of God, when it lies dormant in the yet unawakened sinner (
Мф 12:20; Acts 10:1-48;
Деян 16:14) [HORSLEY]. But MAURER, "He shall delight in the fear of God." The Hebrew means "to delight in the odors" of anything (
Исх 30:38;
Амос 5:21); "smell," that is, "delight in."
after . . . sight--according to mere external appearances (
Ин 7:24;
Ин 8:15;
Иак 2:1;
1Цар 16:7). Herein Messiah is represented a just Judge and Ruler (
Втор 1:16-
Втор 1:17).
reprove--"decide," as the parallelism shows.
after . . . ears--by mere plausible hearsays, but by the true merits of each case (
Ин 6:64;
Откр 2:23).
4 judge--see that impartial justice is done them. "Judge" may mean here "rule," as in
Псал 67:4.
reprove--or, "argue"; "decide." But LOWTH, "work conviction in."
earth--Compare with
Мф 5:5, and
Откр 11:15.
earth--its ungodly inhabitants, answering to "the wicked" in the parallel, and in antithesis to the "poor" and "meek," namely, in spirit, the humble pious (
Мф 5:3). It is at the same time implied that "the earth" will be extraordinarily wicked when He shall come to judge and reign. His reign shall therefore be ushered in with judgments on the apostates (
Псал 2:9-
Псал 2:12;
Лк 18:8;
Откр 2:27).
rod of . . . mouth--condemning sentences which proceed from His mouth against the wicked (
Откр 1:16;
Откр 2:16;
Откр 19:15,
Откр 19:21).
breath of . . . lips--his judicial decisions (
Ис 30:28;
Иов 15:30;
Откр 19:20;
Откр 20:9-
Откр 20:12). He as the Word of God (
Откр 19:13-
Откр 19:15) comes to strike that blow which shall decide His claim to the kingdom, previously usurped by Satan, and "the beast" to whom Satan delegates his power. It will be a day of judgment to the Gentile dispensation, as the first coming was to the Jews. Compare a type of the "rod" (
Чис 17:2-
Чис 17:10).
5 righteousness . . . girdle-- (
Откр 1:13;
Откр 19:11). The antitypical High Priest (
Исх 28:4). The girdle secures firmly the rest of the garments (
1Пет 1:13). So "truth" gives firm consistency to the whole character (
Еф 5:14). In
Ис 59:17, "righteousness" is His breastplate.
6 wolf . . . lamb--Each animal is coupled with that one which is its natural prey. A fit state of things under the "Prince of Peace" (
Ис 65:25;
Иез 34:25;
Ос 2:18). These may be figures for men of corresponding animal-like characters (
Иез 22:27;
Иез 38:13;
Иер 5:6;
Иер 13:23;
Мф 7:15;
Лк 10:3). Still a literal change in the relations of animals to man and each other, restoring the state in Eden, is a more likely interpretation. Compare
Быт 2:19-
Быт 2:20, with
Псал 8:6-
Псал 8:8, which describes the restoration to man, in the person of "the Son of man," of the lost dominion over the animal kingdom of which he had been designed to be the merciful vicegerent under God, for the good of his animal subjects (
Рим 8:19-
Рим 8:22).
7 feed--namely, "together"; taken from the second clause.
straw--no longer flesh and blood.
8 play--literally, "delight" himself in sport.
cockatrice--a fabulous serpent supposed to be hatched from the egg of a cock. The Hebrew means a kind of adder, more venomous than the asp; BOCHART supposes the basilisk to be meant, which was thought to poison even with its breath.
9 my holy mountain--Zion, that is, Jerusalem. The seat of government and of Messiah's throne is put for the whole earth (
Иер 3:17).
sea--As the waters find their way into every cavern of its depths, so Christianity shall pervade every recess of the earth (
Авв 2:14). As
Ис 11:1-
Ис 11:5 describe the personal qualities of Messiah, and
Ис 11:6-
Ис 11:9 the regenerating effects of His coming on creation, so
Ис 11:10-
Ис 11:16 the results of it in the restoration of His people, the Jews, and the conversion through them of the Gentiles.
10 root--rather, "shoot from the root" (compare Note, see on
Ис 11:1;
Ис 53:2;
Откр 5:5;
Откр 22:16).
stand--permanently and prominently, as a banner lifted up to be the rallying point of an army or people (
Ис 5:26;
Ин 12:32).
the people--peoples, answering to "the Gentiles" in the parallel member.
to it . . . seek--diligently (
Иов 8:5). They shall give in their allegiance to the Divine King (
Ис 2:2;
Ис 60:5;
Зах 2:11). HORSLEY translates, "Of Him shall the Gentiles inquire"; namely, in a religious sense, resort as to an oracle for consultation in difficulties" (
Зах 14:16). Compare
Рим 15:12, which quotes this passage, "In Him shall the Gentiles trust."
rest--resting-place (
Ис 60:13;
Псал 132:8,
Псал 132:14;
Иез 43:7). The sanctuary in the temple of Jerusalem was "the resting-place of the ark and of Jehovah." So the glorious Church which is to be is described under the image of an oracle to which all nations shall resort, and which shall be filled with the visible glory of God.
11 set . . . hand--take in hand the work. Therefore the coming restoration of the Jews is to be distinct from that after the Babylonish captivity, and yet to resemble it. The first restoration was literal, therefore so shall the second be; the latter, however, it is implied here, shall be much more universal than the former (
Ис 43:5-
Ис 43:7;
Ис 49:12,
Ис 49:17-
Ис 49:18;
Иез 37:21;
Ос 3:5;
Амос 9:14-
Амос 9:15;
Мих 4:6-
Мих 4:7;
Соф 3:19-
Соф 3:20;
Зах 10:10;
Иер 23:8). As to the "remnant" destined by God to survive the judgments on the nation, compare
Иер 46:28.
Pathros--one of the three divisions of Egypt, Upper Egypt.
Cush--either Ethiopia, south of Egypt, now Abyssinia, or the southern parts of Arabia, along the Red Sea.
Elam--Persia, especially the southern part of it now called Susiana.
Shinar--Babylonian Mesopotamia, the plain between the Euphrates and the Tigris: in it Babel was begun (
Быт 10:10). In the Assyrian inscriptions RAWLINSON distinguishes three periods: (1) The Chaldean; from 2300 B.C. to 1500, in which falls Chedorlaomer (Gen. 14:1-17), called in the cuneiform characters Kudur of Hur, or Ur of the Chaldees, and described as the conqueror of Syria. The seat of the first Chaldean empire was in the south, towards the confluence of the Tigris and Euphrates. (2) The Assyrian, down to 625 B.C. (3) The Babylonian, from 625 to 538 B.C., when Babylon was taken by the Persian Cyrus.
islands of . . . sea--the far western regions beyond the sea [JEROME].
12 In the first restoration Judah alone was restored, with perhaps some few of Israel (the ten tribes): in the future restoration both are expressly specified (
Иез 37:16-
Иез 37:19;
Иер 3:18). To Israel are ascribed the "outcasts" (masculine); to Judah the "dispersed" (feminine), as the former have been longer and more utterly castaways (though not finally) than the latter (
Ин 7:52). The masculine and feminine conjoined express the universality of the restoration.
from the four corners of the earth--Hebrew, "wings of the earth."
13 envy . . . of Ephraim . . . Judah--which began as early as the time (
Суд 8:1;
Суд 12:1, &c.). Joshua had sprung from, and resided among the Ephraimites (
Чис 13:9;
Навин 19:50); the sanctuary was with them for a time (
Навин 18:1). The jealousy increased subsequently (
2Цар 2:8, &c.;
2Цар 19:41;
2Цар 20:2;
2Цар 3:10); and even before David's time (
1Цар 11:8;
1Цар 15:4), they had appropriated to themselves the national name Israel. It ended in disruption (
3Цар 11:26, &c.; 1Ki. 12:1-33; compare
4Цар 14:9; Psa. 78:56-71).
adversaries of Judah--rather, "the adversaries from Judah"; those of Judah hostile to the Ephraimites [MAURER]. The parallelism "the envy of Ephraim," namely, against Judah, requires this, as also what follows; namely, "Ephraim shall not envy Judah, and Judah shall not vex Ephraim" (
Иез 37:15,
Иез 37:17,
Иез 37:19).
14 With united forces they shall subdue their foes (
Амос 9:12).
fly--as a bird of prey (
Авв 1:8).
upon the shoulders--This expresses an attack made unexpectedly on one from behind. The image is the more apt, as the Hebrew for "shoulders" in
Чис 34:11 is used also of a maritime coast ("side of the sea": Hebrew, "shoulder of the sea," Margin). They shall make a sudden victorious descent upon their borders southwest of Judea.
them of the east--Hebrew, "children of the East," the Arabs, who, always hostile, are not to be reduced under regular government, but are only to be despoiled (
Иер 49:28-
Иер 49:29).
lay . . . hand upon--take possession of (
Дан 11:42).
Edom--south of Judah, from the Dead Sea to the Red Sea; "Moab"--east of Jordan and the Dead Sea.
Ammon--east of Judea, north of Moab, between the Arnon and Jabbok.
15 There shall be a second exodus, destined to eclipse even the former one from Egypt in its wonders. So the prophecies elsewhere (
Псал 68:22;
Исх 14:22;
Зах 10:11). The same deliverance furnishes the imagery by which the return from Babylon is described (
Ис 48:20-
Ис 48:21).
destroy--literally, "devote," or "doom," that is, dry up; for what God dooms, perishes (
Псал 106:9 Наум 1:4).
tongue--the Bubastic branch of the Nile [VITRINGA]; but as the Nile was not the obstruction to the exodus, it is rather the west tongue or Heroöpolite fork of the Red Sea.
with . . . mighty wind--such as the "strong east wind" (
Исх 14:21), by which God made a way for Israel through the Red Sea. The Hebrew for "mighty" means terrible. MAURER translates, "With the terror of His anger"; that is, His terrible anger.
in the seven streams--rather, "shall smite it (divide it by smiting) into seven (many) streams, so as to be easily crossed" [LOWTH]. So Cyrus divided the river Gyndes, which retarded his march against Babylon, into three hundred sixty streams, so that even a woman could cross it [HERODOTUS, 1.189]. "The river" is the Euphrates, the obstruction to Israel's return "from Assyria" (
Ис 11:16), a type of all future impediments to the restoration of the Jews.
dry shod--Hebrew, "in shoes." Even in sandals they should be able to pass over the once mighty river without being wet (
Откр 16:12).
16 highway--a highway clear of obstructions (
Ис 19:23;
Ис 35:8).
like as . . . Israel . . . Egypt-- (
Ис 51:10-
Ис 51:11;
Ис 63:12-
Ис 63:13).
Just as Miriam, after the deliverance of the Red Sea (
Ис 11:16), celebrated it with an ode of praise (Exo. 15:1-19).