イザヤ記 42:16

聖書日本語

16 わたしは目しいを／彼らのまだ知らない大路に行かせ、まだ知らない道に導き、暗きをその前に光とし、高低のある所を平らにする。わたしはこれらの事をおこなって彼らを捨てない。

Bible Verse Review
  from Treasury of Scripure Knowledge

I will bring: Isaiah 29:18, Isaiah 29:24, Isaiah 30:21, Isaiah 32:3, Isaiah 35:5, Isaiah 35:8, Isaiah 48:17, Isaiah 54:13, Isaiah 60:1, Isaiah 60:2, Isaiah 60:19, Isaiah 60:20, Jeremiah 31:8, Jeremiah 31:9, Hosea 2:14, Luke 1:78, Luke 1:79, Ephesians 5:8

lead: Isaiah 41:3, Joshua 3:4, Hosea 2:6

crooked: Isaiah 40:4, Isaiah 45:2, Ecclesiastes 1:15, Ecclesiastes 7:13, Luke 3:5

straight: Heb. into straightness

and not: Psalms 94:14, Jeremiah 32:39-41, Ezekiel 14:23, Romans 5:8-10, Romans 8:29-31, 2 Thessalonians 2:13, 2 Thessalonians 2:14, 1 Peter 1:3-5, Hebrews 13:5

Reciprocal: Exodus 10:23 - but all 1 Samuel 12:22 - the Lord 1 Kings 10:3 - told her Ezra 8:21 - to seek Psalms 18:28 - my God Psalms 23:3 - leadeth Psalms 25:5 - Lead Psalms 107:14 - brought Psalms 138:8 - forsake Psalms 146:8 - openeth Isaiah 11:16 - like as it was Isaiah 41:17 - I the God Isaiah 42:7 - open Isaiah 49:9 - to them Zechariah 10:11 - he shall Matthew 20:30 - two Mark 10:52 - he received Luke 4:18 - and Luke 7:22 - how Luke 11:36 - the whole Luke 18:43 - he John 1:4 - the life John 3:9 - How John 9:7 - and came John 10:3 - and leadeth Acts 22:11 - being Hebrews 12:13 - make

Gill's Notes on the Bible

And I will bring the blind by a way that they knew not,.... The Targum interprets this of the people of Israel, thus,

"I will lead the house of Israel, which are like to the blind, in a way which they knew not.''

But it is better to understand it of the Gentiles, who, before the light of the Gospel came among them, were blind as to the true knowledge of God, and especially as in Christ; and of Christ, and the way of peace, life, and salvation by him; and of themselves, and their miserable estate and condition; and of the Spirit of God, and his operations; and of the Scriptures, the Gospel, and the doctrines of it; and which is the case of all men in a state of nature: but the Lord, by his Spirit, opens the eyes of their understandings, and shows them those things they were blind in, and ignorant of, and brings them by a way they knew not before; which way is Christ, the only way to the Father; the way of peace, righteousness, and life; the way to heaven, and eternal happiness: this they knew not before, but thought they must make their own way to God, and their peace with him; must be justified by their own works, and work out their own salvation; but, in conversion, this way to Christ is made known and plain unto them; and in this way the Lord brings all his people to eternal glory:

I will lead them in paths that they have not known; in the paths of duty and truth; in the paths of faith, righteousness, and holiness, and in the ordinances of the Gospel; which they were aliens and strangers to before:

I will make darkness light before them; by going before them himself, as before the children of Israel in a pillar of fire by night; by giving his word to enlighten them; by granting his good Spirit, as a spirit of illumination to them; and by lifting up the light of his countenance on them:

and crooked things straight; remove all obstructions, bear them up under all discouragements, and carry them through all difficulties:

these things will I do unto them, and not forsake them; which may be depended upon, being promised by him that is able to perform, is true, and faithful, and changes not; and, when done, shall not be the last done for them; he will never leave them, nor forsake them, till he has brought them safe to glory.

Barnes' Notes on the Bible

And I will lead the blind - Having said in the previous verses what he would do to his enemies, God now speaks of his people. He would conduct them to their own land, as a blind people that needed a guide, and would remove whatever obstacle there was in their way. By the ‘blind’ here, he refers doubtless to his own people. The term is applied originally to his people in captivity, as being ignorant, after their seventy years’ exile, of the way of return to their own land. It is possible that it may have a reference to the fact, so often charged on them, that they were characteristically a stupid and spiritually blind people. But it is more probable that it is the language of tenderness rather than that of objurgation; and denotes their ignorance of the way of return, and their need of a guide, rather than their guilt, and hardness of heart. If applied to the people of God under the New Testament - as the entire strain of the prophecy seems to lead ns to conclude - then it denotes that Christians will feel their need of a leader, counselor, and guide; and that Yahweh, as a military leader, will conduct them all in a way which they did not know, and remove all obstacles from their path.

By a way that they knew not - When they were ignorant what course to take; or in a path which they did not contemplate or design. It is true of all the friends of God that they have been led in a way which they knew not. They did not mark out this course for themselves; they did not at first form the plans of life which they came ultimately to pursue; they have been led, by the providence of God, in a different path, and by the Spirit of God they have been inclined to a course which they themselves would never have chosen (compare the note at Isaiah 30:21).

I will make darkness light before them - Darkness, in the Scriptures, is the emblem of ignorance, sin, adversity, and calamity. Here it seems to be the emblem of adverse and opposing events; of calamities, persecutions, and trials. The meaning is, that God would make those events which seemed to be adverse and calamitous, the means of furthering his cause, and promoting the spirit of the true religion, and the happiness of his people. This has been eminently the case with the persecutions which rite church has endured. The events which have been apparently most adverse, have been ultimately overruled to the best interests of the true religion. Such was the case with the persecutions under the Roman emperors, and in general such has been the case in all the persecutions which the church has been called to suffer.

And crooked things straight - Things which seem to be adverse and opposing - the persecutions and trials which the people of God would be called to endure.

And not forsake them - (See Isaiah 41:10, note, Isaiah 41:13, note).

Clarke's Notes on the Bible

Verse Isaiah 42:16. In paths — The Septuagint, Syriac, Vulgate, and nine MSS., (two ancient,) read ובנתיבות ubenotiboth.

Will I do unto them — עשיתם asitem. This word, so written as it is in the text, means "thou wilt do," in the second person. The Masoretes have indeed pointed it for the first person; but the י yod in the last syllable is absolutely necessary to distinguish the first person; and so it is written in forty MSS., עשיתים asithim.

Jarchi, Kimchi, Sal. ben Melec, c., agree that the past time is here put for the future, עשיתי asithi for אעשה and indeed the context necessarily requires that interpretation. Farther it is to be observed that עשיתים asithim is put for עשיתי להם asithi lahem, "I have done them," for "I have done for them;" as עשיתני asitheni is for עשיתי לי asiti li, "I have made myself," for "I have made for myself," Ezekiel 29:2; and in the celebrated passage of Jephthah's vow, Judges 11:31, והעליתיהו עולה veheelitihu olah for העליתי לו עולה heelithi lo olah, "I will offer him a burnt-offering," for "I will offer unto him (that is, unto JEHOVAH) a burnt-offering;" by an ellipsis of the preposition of which Buxtorf gives many other examples, Thes. Grammat. lib. ii. 17. See also Clarke's note on "Isaiah 65:5". A late happy application of this grammatical remark to that much disputed passage has perfectly cleared up a difficulty which for two thousand years had puzzled all the translators and expositors, had given occasion to dissertations without number, and caused endless disputes among the learned on the question, whether Jephthah sacrificed his daughter or not; in which both parties have been equally ignorant of the meaning of the place, of the state of the fact, and of the very terms of the vow; which now at last has been cleared up beyond all doubt by my learned friend Dr. Randolph, Margaret Professor of Divinity in the University of Oxford, in his Sermon on Jephthah's Vow, Oxford, 1766. - L.