Yesaya 65:1

Alkitab Terjemahan Lama

Bahwa Aku telah dinyatakan kepada mereka yang tiada bertanya akan Daku, dan Aku telah didapati oleh orang yang tiada mencahari Aku; kepada bangsa yang tiada disebut dengan nama-Ku sudah Aku berfirman demikian: Bahwasanya Akulah hadir, Akulah hadir.

Parallel Translations

Alkitab Terjemahan Baru
Aku telah berkenan memberi petunjuk kepada orang yang tidak menanyakan Aku; Aku telah berkenan ditemukan oleh orang yang tidak mencari Aku. Aku telah berkata: "Ini Aku, ini Aku!" kepada bangsa yang tidak memanggil nama-Ku.

Bahasa Indonesia Sehari-hari
Aku telah berkenan memberi petunjuk kepada orang yang tidak menanyakan Aku; Aku telah berkenan ditemukan oleh orang yang tidak mencari Aku. Aku telah berkata: "Ini Aku, ini Aku!" kepada bangsa yang tidak memanggil nama-Ku.

Bible Verse Review
  from Treasury of Scripure Knowledge

I am sought: Isaiah 2:2, Isaiah 2:3, Isaiah 11:10, Isaiah 55:5, Psalms 22:27, Romans 9:24-26, Romans 9:30, Romans 10:20, Ephesians 2:12, Ephesians 2:13

Behold: Isaiah 40:9, Isaiah 41:27, Isaiah 45:22, John 1:29

unto: Isaiah 43:1, Isaiah 63:19, Hosea 1:10, Zechariah 2:11, Zechariah 8:22, Zechariah 8:23, 1 Peter 2:10

Reciprocal: 1 Samuel 22:12 - Here I am 2 Samuel 1:7 - Here am I 2 Samuel 22:44 - a people 2 Chronicles 15:4 - found of them Job 38:35 - Here we are Isaiah 6:8 - Here am I Isaiah 62:12 - Sought out Isaiah 66:19 - that have Amos 9:12 - which are called by my name Luke 13:12 - Woman John 1:36 - Behold John 1:43 - and findeth John 5:6 - Wilt Acts 15:17 - the Gentiles Romans 3:11 - seeketh Romans 9:16 - General Romans 15:21 - General

Gill's Notes on the Bible

I am sought of them that asked not for me,.... That this is a prophecy of the calling and conversion of the Gentiles is not to be doubted, since the Apostle Paul has quoted it, and applied it to that case, Romans 10:20 and is here mentioned as an aggravation of the sin of the Jews, in rejecting Christ, when the Gentiles received him; and was the reason of their being rejected of God, and the Gospel being taken away from them, and given to another people, and of the Lord's removing his presence from the one to the other. The Gentiles are described as those that "asked not for" Christ, or after him, as the apostle supplies it; they had not asked for him, nor after him, nor anything about him; nor of him "before" this time, as the Vulgate Latin version renders it; they were without Christ, the promises and prophecies concerning him; and so had no knowledge of him, nor made any inquiry about him, who or what he was; they did not ask after his coming, or for it; did not desire it, or him, and were in no expectation of it; they asked no favour of him, nor saw any need of him, or worth in him; and yet now he was "sought of them"; or, as the apostle has it, "was made manifest unto them"; and so the Septuagint version; that is, he was manifested to them in the Gospel, and by the ministry of it; which is a revelation of him, of salvation by him, of justification by his righteousness, of peace and pardon by his blood, of atonement by his sacrifice, and of eternal life through him; and the words will bear to be rendered, "I was preached unto them": for from this word are derived others g, which signify an expounder, and an interpretation, or exposition; and this was matter of fact, that Christ was preached to the Gentiles upon the Jews' rejection of him, which is one branch of the mystery of godliness, 1 Timothy 3:16 and upon this he was sought of them: they sought him early and earnestly, and desired to have him and his Gospel preached to them again and again,

Acts 13:42 they sought after the knowledge of him, and for an interest in him, and for all grace from him, righteousness, salvation, and eternal life; and for all the supplies of grace, as all sensible sinners do; this they did as soon as he was made manifest to them by the word, and especially as soon as he was revealed in them, or made manifest in their hearts by his Spirit:

I am found of them that sought me not; that had not sought him before the Gospel came to them; they sought the world, and the thing, of it, "for after all these things do the Gentiles seek"; they sought after the wisdom of the world, the vain philosophy of it; "the Greeks seek after wisdom"; and at most and best they only sought after morality and outward righteousness, but not after Christ, till he was set up in the Gospel as an ensign to them, Isaiah 11:10, but being preached in it, they were set a seeking after him, and "found" him in it, of whom it is full; in the doctrines, promises, and ordinances of it; in whom they found righteousness, life, and salvation, food, and plenty of it, rest, spiritual and eternal, and everlasting glory and happiness:

I said, behold me, behold unto a nation that was not called by my name; which still describes the Gentiles, who formerly were not called the people of God, even those who now are, Hosea 2:23, this Christ says to them in the Gospel, whose eyes he opens by his Spirit, to behold the glory of his person, the riches of his grace, his wondrous love and condescension, the abundance of blessings in him, and the complete salvation he has wrought out for sinners; and the words are repeated to show that Christ is only to be beheld, and is always to be looked unto; as well as it declares the heartiness of Christ, and his willingness that sinners should look unto him, and be saved; and all this is a proof of the preventing grace of God in the conversion of men, he is first in it; before they ask anything of him, or about him, or his Son, he manifests himself; he reveals Christ, bestows his grace, and presents them with the blessings of his goodness. R. Moses the priest, as Aben Ezra observes, interprets this of the nations of the world; and that the sense is,

"even to the Gentiles that are not called by my name I am preached;''

which agrees with the apostle's sense of them; Hosea 2:23- :.

g So, with the Rabbins, דרש is "to preach"; דרשן is "a preacher";

דרשה is "a sermon"; דרש "the name of a book of sermons"; and

מדרש "an exposition"; see Buxtorf. Lex. Rab. col. 583, 584.

Barnes' Notes on the Bible

I am sought of them that asked not for me - That is, by the Gentiles. So Paul applies it in Romans 10:20. Lowth translates the word which is rendered, ‘I am sought,’ by ‘I am made known.’ Noyes, ‘I have heard.’ The Septuagint renders it, Ἐμφανὴς ἐγενήθην Emphanēs egenēthēn - ‘I became manifest.’ Jerome, ‘They sought me who had not before inquired for me.’ The Chaldee, ‘I am sought in my word by those who had not asked me before my face.’ The Hebrew word דרשׁ dârash means properly “to frequent a place, to search or seek”; and in the Niphal - the form used here - “to be sought unto, to grant access to anyone; hence, to hear and answer prayer” Ezekiel 14:3; Ezekiel 20:3-31. Here there is not only the idea that he was sought, but that they obtained access to him, for he listened to their supplications. The phrase, ‘That asked not for me,’ means that they had not been accustomed to worship the true God. The idea is, that those had obtained mercy who had not been accustomed to call upon him.

I am found of them - Paul has rendered this Romans 10:20, Ἐμφανὴς ἐγενόμην Emphanēs egenomēn - ‘I was made manifest.’ The idea is, that they obtained his favor.

I said, Behold me, behold me - I offered them my favor, and invited them to partake of salvation. Paul has omitted this in his quotation.

Unto a nation - This does not refer to any particular nation, but to people who had never been admitted to favor with God.

That was not called by my name - (See the notes at Isaiah 63:19).

Clarke's Notes on the Bible

CHAPTER LXV

We have here a vindication of God's dealings with the Jews,

1, 2.

To this end the prophet points out their great hypocrisy, and

gives a particular enumeration of their dreadful abominations,

many of which were committed under the specious guise of

sanctity, 3-5.

For their horrid impieties, (recorded in writing before

Jehovah,) the wrath of God shall certainly come upon them to

the uttermost; a prediction which was exactly fulfilled in

the first and second centuries in the reigns of the Roman

emperors Vespasian, Titus, and Hadrian, when the whole Jewish

polity was dissolved, and the people dispersed all over the

world, 6, 7.

Though God had rejected the Jews, and called the Gentiles, who

sought him not, (Romans 9:24-26,)

yet a remnant from among the former shall be preserved, to whom

he will in due time make good all his promises, 8-10.

Denunciation of Divine vengeance against those idolaters who

set in order a table for Gad, and fill out a libation to Meni,

ancient idolatries, which, from the context, and from the

chronological order of the events predicted, have a plain

reference to the idolatries practised by Antichrist under the

guise of Christianity, 11, 12.

Dreadful fate which awaits these gross idolaters beautifully

contrasted with the great blessedness reserved for the

righteous, 13-16.

Future restoration of the posterity of Jacob, and the happy

state of the world in general from that most glorious epoch,

represented by the strong figure of the creation of NEW heavens

and a NEW earth, wherein dwelleth righteousness, and into which

no distress shall be permitted to enter, 17-19.

In this new state of things the term of human life shall be

greatly protracted, and shall possess none of that uncertainty

which attaches to it in "the heavens and the earth which are

now." This is elegantly illustrated by the longevity of a tree;

manifestly alluding to the oak or cedar of Lebanon, some

individuals of which are known to have lived from seven to ten

centuries, 20-23.

Beautiful figures shadowing forth the profound peace and

harmony of the Church of Jesus Christ, which shall immediately

follow the total overthrow of Antichrist; with a most gracious

promise that the great chain of Omnipotence shall be put upon

every adversary, so that none will be able any longer to hurt

and destroy in all God's holy mountain, 24, 25.

This chapter contains a defence of God's proceedings in regard to the Jews, with reference to their complaint in the chapter preceding. God is introduced declaring that he had called the Gentiles, though they had not sought him; and had rejected his own people for their refusal to attend to his repeated call; for their obstinate disobedience, their idolatrous practices, and detestable hypocrisy. That nevertheless he would not destroy them all; but would preserve a remnant, to whom he would make good his ancient promises. Severe punishments are threatened to the apostates; and great rewards are promised to the obedient in a future flourishing state of the Church. - L.

NOTES ON CHAP. LXV

Verse Isaiah 65:1. I am sought of them that asked not for me "I am made known to those that asked not for me"] נדרשתי nidrashti, εμφανης εγενομην, the Septuagint, Alexandrian, and St. Paul, Romans 10:20; who has however inverted the order of the phrases, εμφανης εγεομην, "I was made manifest," and ευρεδην, "I was found," from that which they have in the Septuagint. נדרשתי nidrashti means, "I am sought so as to be found." Vitringa. If this be the true meaning of the word, then שאלו shaalu, "that asked," which follows, should seem defective, the verb wanting its object: but two MSS., one of them ancient, have שאלוני shealuni,"asked me;" and another MS. שאלו לי shealu li, "asked for me;" one or other of which seems to be right. But Cocceius in Lex., and Vitringa in his translation, render נדרשתי nidrashti, by "I have answered;" and so the verb is rendered by all the ancient Versions in Ezekiel 20:3; Ezekiel 20:31. If this be right, the translation will be, "I have answered those that asked not." I leave this to the reader's judgment; but have followed in my translation the Septuagint and St. Paul, and the MSS. above mentioned. בקשני bikeshuni is written regularly and fully in above a hundred MSS. and in the oldest edition, בקשוני bikeshuni. - L.