the Second Week after Easter
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聖書日本語
イザヤ記 40:18
Bible Study Resources
Concordances:
- Nave'sDictionaries:
- AmericanEncyclopedias:
- InternationalDevotionals:
- EveryBible Verse Review
from Treasury of Scripure Knowledge
Isaiah 40:25, Isaiah 46:5, Isaiah 46:9, Exodus 8:10, Exodus 9:14, Exodus 15:11, Exodus 20:4, Deuteronomy 33:26, 1 Samuel 2:2, Job 40:9, Psalms 86:8-10, Psalms 89:6, Psalms 89:8, Psalms 113:5, Jeremiah 10:6, Jeremiah 10:16, Micah 7:18, Acts 17:29, Colossians 1:15, Hebrews 1:3
Reciprocal: Exodus 32:4 - These Numbers 12:8 - similitude Deuteronomy 3:24 - what God Deuteronomy 4:12 - no similitude Deuteronomy 4:15 - of similitude Deuteronomy 4:16 - the likeness Judges 17:3 - a graven image 2 Samuel 7:22 - none 1 Kings 8:23 - no God 1 Chronicles 17:20 - none Psalms 35:10 - who Psalms 71:19 - who is like Psalms 77:13 - who Psalms 106:20 - into Jeremiah 50:44 - for who Romans 1:23 - an image
Gill's Notes on the Bible
To whom then will ye liken God?.... There is nothing in the whole creation that can bear any resemblance to him, or he to them; since all nations are as a drop of the bucket, as the small dust of the balance, as nothing, yea, less than nothing, and vanity: "or what likeness will ye compare unto him", w order, ordain, and appoint for him? in what rank can he be placed? to what class of beings can he be likened? what similitude can be given of him? what is there that is fit to be named with him, or compared to him? this, with what follows, is mentioned as an antidote to prevent the Jews falling into idolatry in Babylon, where they would be exposed unto it; or rather to prevent Christians in Gospel times from going into the idolatry of the Papists; see Acts 17:28.
w ומה דמות תערכו לו "et quid similitudinis ponetis ei", Pagninus; "ordinabitis", Montanus; "disponetis", Vatablus.
Barnes' Notes on the Bible
To whom then will ye liken God? - Since he is so great, what can resemble him? What form can be made like him? The main idea here intended to be conveyed by the prophet evidently is, that God is great and glorious, and worthy of the confidence of his people. This idea he illustrates by a reference to the attempts which had been made to make a representation of him, and by showing how vain those efforts were. He therefore states the mode in which the images of idols were usually formed, and shows how absurd it was to suppose that they could be any real representation of the true God. It is possible that this was composed in the time of Manasseh, when idolatry prevailed to a great extent in Judah, and that the prophet intended in this manner incidentally to show the folly and absurdity of it.
