Księga Izajasza 65:5

Biblia Warszawska

Mówią: Trzymaj się z dala! Nie zbliżaj się do mnie, bo mógłbym cię zetknąć ze świętym! Ci są dymem w moich nozdrzach, ogniem, który cały dzień płonie.

Parallel Translations

Biblia Brzeska (1563)
A mówią: Zostań w domu swym, a nie przystępuj do mnie, bom ja jest świętszy niżli ty. Cić będą jako dym w gniewie moim, a jako ogień pałający przez cały dzień.

Biblia Gdańska (1632)
Mówiąc: Odstąp precz, nie przystępuj do mnie; bom jest świętobliwszy niżeli ty. Cić są dymem w nozdrzach moich, i ogniem pałającym przez cały dzień.

Nowe Przymierze Zaremba
Mówią: Trzymaj się z dala! Nie zbliżaj się do mnie, jestem za święty dla Ciebie! Tacy są dymem w moich nozdrzach, ogniem przez cały dzień płonącym.

Nowa Biblia Gdańska (2012)
Wołają: Odstąp precz, do mnie się nie przybliżaj, bo jestem świętszy od ciebie; to ci są dymem w Moich nozdrzach; ogniem, który się pali ustawicznie.

Biblia Tysiąclecia
Mówiąc: Odstąp precz, nie przystępuj do mnie; bom jest świętobliwszy niżeli ty. Cić są dymem w nozdrzach moich, i ogniem pałającym przez cały dzień.

Uwspółcześniona Biblia Gdańska
I mówi: Odsuń się, nie zbliżaj się do mnie, bo jestem świętszy od ciebie. On jest dymem w moich nozdrzach i ogniem płonącym przez cały dzień.

Bible Verse Review
  from Treasury of Scripure Knowledge

Stand: Matthew 9:11, Luke 5:30, Luke 7:39, Luke 15:2, Luke 15:28-30, Luke 18:9-12, Acts 22:21, Acts 22:22, Romans 2:17-29, Jude 1:19

These: Proverbs 6:16, Proverbs 6:17, Proverbs 10:26, Proverbs 16:5, James 4:6, 1 Peter 5:5

nose: or, anger

a fire: Deuteronomy 29:20, Deuteronomy 32:20-22

Reciprocal: Genesis 19:9 - Stand Psalms 79:12 - render Proverbs 30:12 - that are Isaiah 66:6 - a voice of the Lord Ezekiel 11:15 - Get Ezekiel 16:56 - was not Mark 2:16 - How Luke 6:22 - separate Luke 6:37 - Judge Luke 15:29 - Lo Luke 18:11 - as John 7:49 - General John 9:34 - and dost John 16:2 - the time Acts 10:28 - but Romans 3:9 - are we Galatians 2:12 - he withdrew James 2:3 - to the

Gill's Notes on the Bible

Which say, stand by thyself, c], According to Aben Ezra, Jarchi, and Kimchi, these are the unclean persons that did the above things who say to the righteous, "draw near to thyself" p; so the words are, go to thine own place, or to thine own company:

and come not near to me; keep off at a distance, as unworthy of such company:

for I am holier than thou; but this is the language of a self-righteous man, of a Pharisee that strictly observed the rituals of the law; and fitly describes such who lived in the times of Christ; and exactly agrees with the characters of such, who not only would have no dealings with the Samaritans, but washed themselves when they came from market, or any public place, lest they should be defiled with the common people of their own nation; and, even with religious persons, would not stand near them while praying; but despised them, if they had not arrived to that pitch of outward sanctity they had; see John 4:9

Luke 18:9. The phrase may be rendered, "do not touch me" q; and the Pharisees would not suffer themselves to be touched by the common people, nor would they touch them. Maimonides r says,

"if the Pharisees touched but the garments of the common people, they were defiled all one as if they had touched a profluvious person, and were obliged to dip themselves all over;''

so that, when they walked in the streets, they used to walk on the sides of the way, that they might not be defiled by touching them s. So Epiphanius t relates of the Samaritan Jews, that when they touch one of another nation, they dip themselves with their clothes in water; for they reckon it a defilement to touch anyone, or to touch any man of another religion; and of the Dositheans, who were another sect of the Samaritans the same writer observes u, that they studiously avoid touching any, for they abhor every man. A certain Arabic geographer of note w makes mention of an island, called the island of the Samaritans, inhabited by some Samaritan Jews, as appears by their saying to any that apply to them, do not touch; and by this it is known that they are of the Jews who are called Samaritans; and this same arrogant superstition, as Scaliger observes x, continues in that people to this day, as those relate who have conversed with them:

these are a smoke in my nose, a fire that burneth all the day: very offensive to the divine Being, as smoke is to the eyes and nostrils; very abominable to him; and whose proud and vain conduct raised indignation in him, and kindled the fire of his anger, which was continually exercised on them; see Luke 16:15. The Targum is,

"their vengeance is in hell, where the fire burns all the day.''

p קרב אליך "accede ad te", Vatablus, Montanus, Tigurine version, Cocceius; "appropinqua ad te", Piscator. q אל תגש בי "ne contigas me"; so some in Vatablus; "ne attingite me", Junius Tremellius, Piscator "ne tangae rue": Cocceius. r In Misn. Chagiga, c. 2. sect. 7. s lb. Hilcot Abot Tumaot, c. 13. sect. 8. t Contra Haeres. haeres. 9. u Contra Haeres, haeres 13. w Apud Scaliger de Emendat, Temp. l. 7. x Ibid.

Barnes' Notes on the Bible

Which say, Stand by thyself - Who at the time that they engage in these abominations are distinguished for spiritual pride. The most worthless people are commonly the most proud; and they who have wandered farthest from God have in general the most exalted idea of their own goodness. It was a characteristic of a large part of the Jewish nation, and especially of the Pharisees, to be self-righteous and proud. A striking illustration of this we have in the following description of the Hindu yogis, by Roberts: ‘Those men are so isolated by their superstition and penances, that they hold but little contact with the rest of mankind. They wander about in the dark in the place of burning the dead, or “among the graves;” there they affect to hold converse with evil and other spirits; and there they pretend to receive intimations respecting the destinies of others. They will eat things which are religiously clean or unclean; they neither wash their bodies, nor comb their hair, nor cut their nails, nor wear clothes. They are counted to be most holy among the people, and are looked upon as beings of another world.’

These are a smoke in my nose - Margin, ‘Anger.’ The word rendered ‘nose’ (אף 'aph) means sometimes nose Numbers 11:20; Job 40:24, and sometimes ‘anger,’ because anger is evinced by hard breathing. The Septuagint renders this, ‘This is the smoke of my anger.’ But the correct idea is, probably, that their conduct was offensive to God, as smoke is unpleasant or painful in the nostrils; or as smoke excites irritation when breathed, so their conduct excited displeasure (Rosenmuller). Or it may mean, as Lowth suggests, that their conduct kindled a smoke and a fire in his nose as the emblems of his wrath. There is probably an allusion to their sacrifices here. The smoke of their sacrifices constantly ascending was unpleasant and provoking to God.

A fire that burneth all the day - The idea here probably is, that their conduct kindled a fire of indignation that was continually breathed out upon them. A similar figure occurs in Deuteronomy 32:22 : ‘For a fire is kindled in mine anger,’ or in my nose (באפי b^e'appı̂y), ‘and shall burn unto the lowest hell.’ So in Psalms 18:8 :

There went up a smoke out of his nostrils,

And fire out of his mouth devoured.

Compare Ezekiel 38:18.

Clarke's Notes on the Bible

Verse Isaiah 65:5. For I am holier than thou — So the Chaldee renders it.

קדשתיך kedashticha is the same with קדשתי ממך kadashti mimmecha. In the same manner חזקתני chazaktani, Jeremiah 20:7, is used for חזקת ממני chazacta mimmenni, "thou art stronger than I." - L.