English Standard Version
Who has measured the Spirit of the LORD, or what man shows him his counsel?
King James Bible
Who hath directed the Spirit of the LORD, or being his counseller hath taught him?
American Standard Version
Who hath directed the Spirit of Jehovah, or being his counsellor hath taught him?
Who hath forwarded the spirit of the Lord? or who hath been his counsellor, and hath taught him?
English Revised Version
Who hath directed the spirit of the LORD, or being his counsellor hath taught him?
Webster's Bible Translation
Who hath directed the Spirit of the LORD, or being his counselor hath taught him?
Isaiah 40:13 Parallel
CommentaryKeil and Delitzsch Biblical Commentary on the Old Testament
The prophet now hears a second voice, and then a third, entering into conversation with it. "Hark, one speaking, Cry! And he answers, What shall I cry? All flesh is grass, and all its beauty as the flower of the field. Grass is withered, flower faded: for the breath of Jehovah has blown upon it. Surely grass is the people; grass withereth, flower fadeth: yet the word of our God will stand for ever." A second voice celebrates the divine word of promise in the face of the approaching fulfilment, and appoints a preacher of its eternal duration. The verb is not ואמר (et dixi, lxx, Vulg.), but ואמר; so that the person asking the question is not the prophet himself, but an ideal person, whom he has before him in visionary objectiveness. The appointed theme of his proclamation is the perishable nature of all flesh (Isaiah 40:5 πᾶσα σάρξ, here πᾶσα ἡ σάρξ), and, on the other hand, the imperishable nature of the word of God. Men living in the flesh are universally impotent, perishing, limited; God, on the contrary (Isaiah 31:3), is the omnipotent, eternal, all-determining; and like Himself, so is His word, which, regarded as the vehicle and utterance of His willing and thinking, is not something separate from Himself, and therefore is the same as He. Chasdō is the charm or gracefulness of the outward appearance (lxx; 1 Peter 1:24, δόξα: see Schott on the passage, James 1:11, εὐπρέπεια). The comparison instituted with grass and flower recals Isaiah 37:27 and Job 8:12, and still more Psalm 90:5-6, and Job 14:2. Isaiah 40:7 describes what happens to the grass and flower. The preterites, like the Greek aoristus gnomicus (cf., Isaiah 26:10), express a fact of experience sustained by innumerable examples: exaruit gramen, emarcuit flos;
(Note: נבל has munach here and in Isaiah 40:8 attached to the penultimate in all correct texts (hence milel, on account of the monosyllable which follows), and mehteg on the tzere to sustain the lengthening.)
consequently the כּי which follows is not hypothetical (granting that), but explanatory of the reason, viz., "because rūăch Jehovah hath blown upon it," i.e., the "breath" of God the Creator, which pervades the creation, generating life, sustaining life, and destroying life, and whose most characteristic elementary manifestation is the wind. Every breath of wind is a drawing of the breath of the whole life of nature, the active indwelling principle of whose existence is the rūăch of God. A fresh v. ought to commence now with אכן. The clause העם חציר אכן is genuine, and thoroughly in Isaiah's style, notwithstanding the lxx, which Gesenius and Hitzig follow. עכן is not equivalent to a comparative כן (Ewald, 105, a), but is assuring, as in Isaiah 45:15; Isaiah 49:4; Isaiah 53:4; and hâ‛âm (the people) refers to men generally, as in Isaiah 42:5. The order of thought is in the form of a triolet. The explanation of the striking simile commences with 'âkhēn (surely); and then in the repetition of the words, "grass withereth, flower fadeth," the men are intended, resemble the grass and the flower. Surely grass is the human race; such grass withereth and such flower fadeth, but the word of our God (Jehovah, the God of His people and of sacred history) yâqūm le‛ōlâm, i.e., it rises up without withering or fading, and endures for ever, fulfilling and verifying itself through all times. This general truth refers, in the preset instance, to the word of promise uttered by the voice in the desert. If the word of God generally has an eternal duration, more especially is this the case with the word of the parousia of God the Redeemer, the word in which all the words of God are yea and amen. The imperishable nature of this word, however, has for its dark foil the perishable nature of all flesh, and all the beauty thereof. The oppressors of Israel are mortal, and their chesed with which they impose and bribe is perishable; but the word of God, with which Israel can console itself, preserves the fields, and ensures it a glorious end to its history. Thus the seal, which the first crier set upon the promise of Jehovah's speedy coming, is inviolable; and the comfort which the prophets of God are to bring to His people, who have now been suffering so long, is infallibly sure.
Treasury of Scripture Knowledge
his counsellor. Heb. man of his counsel
"For who has known the mind of the Lord, or who has been his counselor?"
1 Corinthians 2:16
"For who has understood the mind of the Lord so as to instruct him?" But we have the mind of Christ.
The earth was without form and void, and darkness was over the face of the deep. And the Spirit of God was hovering over the face of the waters.
But when I look, there is no one; among these there is no counselor who, when I ask, gives an answer.
Jump to PreviousCounsellor Counselor Directed Guided Informed Instruct Instructed Meted Mind Spirit Taught Teach Teacher Understood
Jump to NextCounsellor Counselor Directed Guided Informed Instruct Instructed Meted Mind Spirit Taught Teach Teacher Understood
LinksIsaiah 40:13 NIV
Isaiah 40:13 NLT
Isaiah 40:13 ESV
Isaiah 40:13 NASB
Isaiah 40:13 KJV
Isaiah 40:13 Bible Apps
Isaiah 40:13 Biblia Paralela
Isaiah 40:13 Chinese Bible
Isaiah 40:13 French Bible
Isaiah 40:13 German Bible
ESV Text Edition: 2016. The Holy Bible, English Standard Version® copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers.