1Ale vyjdeť proutek z pařezu Izai, a výstřelek z kořenů jeho vyroste, a ovoce ponese. 2Na němž odpočine Duch Hospodinův, Duch moudrosti a rozumnosti, Duch rady a síly. Duch umění a bázně Hospodinovy. 3A bude stižitelný v bázni Hospodinově, a nebudeť podlé vidění očí svých souditi, ani podlé slyšení uší svých trestati. 4Ale souditi bude chudé podlé spravedlnosti, a v pravosti trestati tiché v zemi. Bíti zajisté bude zemi holí úst svých, a duchem rtů svých zabije bezbožného. 5Nebo spravedlnost bude pasem bedr jeho, a pravda přepásaním ledví jeho. 6I bude bydliti vlk s beránkem a pardus s kozlátkem ležeti; tolikéž tele a lvíče i krmný dobytek spolu budou, a malé pacholátko je povede. 7Také i kráva a nedvědice spolu pásti se budou, a plod jejich spolu ležeti, lev pak jako vůl plevy jísti bude. 8A lítý had nad děrou pohrávati bude s dítětem prsí požívajícím, a to, kteréž ostaveno jest, směle sáhne rukou svou do díry bazališkovy. 9Neuškodí, aniž zahubí na vší mé hoře svaté; nebo země naplněna bude známostí Hospodina, tak jako vodami moře naplněno jest. 10A budeť v ten den, že na kořen Izai, kterýž stane za korouhev národům, pohané pilně ptáti se budou; nebo odpočívání jeho bude slavné. 11I bude v ten den, že přičiní Pán po druhé ruky své, aby shledal ostatky lidu svého, což jich zanecháno bude od Assura, a od Egypta, a od Patros, a od Chus, a od Elam, a od Sinear, a od Emat, a od ostrovů mořských. 12A vyzdvihne korouhev mezi pohany, a sbéře zahnané Izraelské, a rozptýlené Judovy shromáždí ode čtyř stran země. 13I přestane nenávist Efraimova, a nepřátelé Judovi vyhlazeni budou. Efraim nebude nenáviděti Judy, a Juda nebude ssužovati Efraima. 14Ale vletí na rameno Filistinských k západu, a spolu loupiti budou národy východní. Na Idumejské a Moábské sáhnou rukou svou, a synové Ammon poslouchati jich budou. 15Zkazí též Hospodin zátoku moře Egyptského, a vztáhne ruku svou na řeku v prudkosti větru svého, a rozrazí ji na sedm potůčků, a učiní, aby je v obuvi přejíti mohli. 16I bude silnice ostatkům lidu toho, kterýž zanechán bude od Assyrských, jako byla Izraelovi v ten den, když vycházel z země Egyptské.
Jamieson Fausset Brown Bible Commentary 1 (Isa. 11:1-16)
rod--When the proud "boughs" of "Lebanon" (
Ησ. 10:33-
Ησ. 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 (
Ησ. 10:5-
Ησ. 10:6,
Ησ. 10:18-
Ησ. 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 (
Ησ. 10:18-
Ησ. 10:19), when Messiah should arise from it, to raise it to more than its pristine glory.
Λουκ. 2:7 proves this (
Ησ. 53:2; compare
Ιώβ 14:7-
Ιώβ 14:8; see on
Ησ. 8:6).
Branch--Scion. He is nevertheless also the "root" (
Ησ. 11:10;
Αποκ. 5:5;
Αποκ. 22:16. "Root and offspring" combines both,
Ζαχ. 3:8;
Ζαχ. 6:12).
2 Spirit of the Lord--JEHOVAH. The Spirit by which the prophets spake: for Messiah was to be a Prophet (
Ησ. 61:1;
Δευτ. 18:15,
Δευτ. 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" (
Αποκ. 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 (
Ιωάν. 1:16;
Ιωάν. 3:34;
Κολ. 1:19).
rest--permanently; not merely come upon Him (
Αρ. 11:25-
Αρ. 11:26).
wisdom-- (
1Κορ. 1:30;
Εφεσ. 1:17;
Κολ. 2:3).
understanding--coupled with "wisdom," being its fruit. Discernment and discrimination (
Ματθ. 22:18;
Ιωάν. 2:25).
counsel . . . might--the faculty of forming counsels, and that of executing them (
Ησ. 28:29). Counsellor (
Ησ. 9:6).
knowledge--of the deep things of God (
Ματθ. 11:27). The knowledge of Him gives us true knowledge (
Εφεσ. 1:17).
fear of the Lord--reverential, obedient fear. The first step towards true "knowledge" (
Ιώβ 28:28;
Ψαλ. 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 (
Ματθ. 12:20; Acts 10:1-48;
Πράξ. 16:14) [HORSLEY]. But MAURER, "He shall delight in the fear of God." The Hebrew means "to delight in the odors" of anything (
Έξ. 30:38;
Άμ. 5:21); "smell," that is, "delight in."
after . . . sight--according to mere external appearances (
Ιωάν. 7:24;
Ιωάν. 8:15;
Ιακ. 2:1;
1Σαμ. 16:7). Herein Messiah is represented a just Judge and Ruler (
Δευτ. 1:16-
Δευτ. 1:17).
reprove--"decide," as the parallelism shows.
after . . . ears--by mere plausible hearsays, but by the true merits of each case (
Ιωάν. 6:64;
Αποκ. 2:23).
4 judge--see that impartial justice is done them. "Judge" may mean here "rule," as in
Ψαλ. 67:4.
reprove--or, "argue"; "decide." But LOWTH, "work conviction in."
earth--Compare with
Ματθ. 5:5, and
Αποκ. 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 (
Ματθ. 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 (
Ψαλ. 2:9-
Ψαλ. 2:12;
Λουκ. 18:8;
Αποκ. 2:27).
rod of . . . mouth--condemning sentences which proceed from His mouth against the wicked (
Αποκ. 1:16;
Αποκ. 2:16;
Αποκ. 19:15,
Αποκ. 19:21).
breath of . . . lips--his judicial decisions (
Ησ. 30:28;
Ιώβ 15:30;
Αποκ. 19:20;
Αποκ. 20:9-
Αποκ. 20:12). He as the Word of God (
Αποκ. 19:13-
Αποκ. 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" (
Αρ. 17:2-
Αρ. 17:10).
5 righteousness . . . girdle-- (
Αποκ. 1:13;
Αποκ. 19:11). The antitypical High Priest (
Έξ. 28:4). The girdle secures firmly the rest of the garments (
1Πέτ. 1:13). So "truth" gives firm consistency to the whole character (
Εφεσ. 5:14). In
Ησ. 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" (
Ησ. 65:25;
Ιεζ. 34:25;
Ωσ. 2:18). These may be figures for men of corresponding animal-like characters (
Ιεζ. 22:27;
Ιεζ. 38:13;
Ιερ. 5:6;
Ιερ. 13:23;
Ματθ. 7:15;
Λουκ. 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
Γέν. 2:19-
Γέν. 2:20, with
Ψαλ. 8:6-
Ψαλ. 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 (
Ρωμ. 8:19-
Ρωμ. 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 (
Ιερ. 3:17).
sea--As the waters find their way into every cavern of its depths, so Christianity shall pervade every recess of the earth (
Αββ. 2:14). As
Ησ. 11:1-
Ησ. 11:5 describe the personal qualities of Messiah, and
Ησ. 11:6-
Ησ. 11:9 the regenerating effects of His coming on creation, so
Ησ. 11:10-
Ησ. 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
Ησ. 11:1;
Ησ. 53:2;
Αποκ. 5:5;
Αποκ. 22:16).
stand--permanently and prominently, as a banner lifted up to be the rallying point of an army or people (
Ησ. 5:26;
Ιωάν. 12:32).
the people--peoples, answering to "the Gentiles" in the parallel member.
to it . . . seek--diligently (
Ιώβ 8:5). They shall give in their allegiance to the Divine King (
Ησ. 2:2;
Ησ. 60:5;
Ζαχ. 2:11). HORSLEY translates, "Of Him shall the Gentiles inquire"; namely, in a religious sense, resort as to an oracle for consultation in difficulties" (
Ζαχ. 14:16). Compare
Ρωμ. 15:12, which quotes this passage, "In Him shall the Gentiles trust."
rest--resting-place (
Ησ. 60:13;
Ψαλ. 132:8,
Ψαλ. 132:14;
Ιεζ. 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 (
Ησ. 43:5-
Ησ. 43:7;
Ησ. 49:12,
Ησ. 49:17-
Ησ. 49:18;
Ιεζ. 37:21;
Ωσ. 3:5;
Άμ. 9:14-
Άμ. 9:15;
Μιχ. 4:6-
Μιχ. 4:7;
Σοφ. 3:19-
Σοφ. 3:20;
Ζαχ. 10:10;
Ιερ. 23:8). As to the "remnant" destined by God to survive the judgments on the nation, compare
Ιερ. 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 (
Γέν. 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 (
Ιεζ. 37:16-
Ιεζ. 37:19;
Ιερ. 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 (
Ιωάν. 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 (
Κρ. 8:1;
Κρ. 12:1, &c.). Joshua had sprung from, and resided among the Ephraimites (
Αρ. 13:9;
Ιησ. 19:50); the sanctuary was with them for a time (
Ιησ. 18:1). The jealousy increased subsequently (
2Σαμ. 2:8, &c.;
2Σαμ. 19:41;
2Σαμ. 20:2;
2Σαμ. 3:10); and even before David's time (
1Σαμ. 11:8;
1Σαμ. 15:4), they had appropriated to themselves the national name Israel. It ended in disruption (
1Βασ. 11:26, &c.; 1Ki. 12:1-33; compare
2Βασ. 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" (
Ιεζ. 37:15,
Ιεζ. 37:17,
Ιεζ. 37:19).
14 With united forces they shall subdue their foes (
Άμ. 9:12).
fly--as a bird of prey (
Αββ. 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
Αρ. 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 (
Ιερ. 49:28-
Ιερ. 49:29).
lay . . . hand upon--take possession of (
Δαν. 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 (
Ψαλ. 68:22;
Έξ. 14:22;
Ζαχ. 10:11). The same deliverance furnishes the imagery by which the return from Babylon is described (
Ησ. 48:20-
Ησ. 48:21).
destroy--literally, "devote," or "doom," that is, dry up; for what God dooms, perishes (
Ψαλ. 106:9 Ναούμ 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" (
Έξ. 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" (
Ησ. 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 (
Αποκ. 16:12).
16 highway--a highway clear of obstructions (
Ησ. 19:23;
Ησ. 35:8).
like as . . . Israel . . . Egypt-- (
Ησ. 51:10-
Ησ. 51:11;
Ησ. 63:12-
Ησ. 63:13).
Just as Miriam, after the deliverance of the Red Sea (
Ησ. 11:16), celebrated it with an ode of praise (Exo. 15:1-19).