English Standard Version
For you shall not go out in haste, and you shall not go in flight, for the LORD will go before you, and the God of Israel will be your rear guard.
King James Bible
For ye shall not go out with haste, nor go by flight: for the LORD will go before you; and the God of Israel will be your rereward.
American Standard Version
For ye shall not go out in haste, neither shall ye go by flight: for Jehovah will go before you; and the God of Israel will be your rearward.
For you shall not go out in a tumult, neither shall you make haste by flight: For the Lord will go before you, and the God of Israel will gather you together.
English Revised Version
For ye shall not go out in haste, neither shall ye go by flight: for the LORD will go before you; and the God of Israel will be your rearward.
Webster's Bible Translation
For ye shall not go out with haste, nor go by flight: for the LORD will go before you; and the God of Israel will be your rear-ward.
Isaiah 52:12 Parallel
CommentaryKeil and Delitzsch Biblical Commentary on the Old Testament
The reason for the address is now given in a well-sustained promise. "For thus saith Jehovah, Ye have been sold for nothing, and ye shall not be redeemed with silver. For thus saith the Lord Jehovah, My people went down to Egypt in the beginning to dwell there as guests; and Asshur has oppressed it for nothing. And now, what have I to do here? saith Jehovah: for my people are taken away for nothing; their oppressors shriek, saith Jehovah, and my name is continually blasphemed all the day. Therefore my people shall learn my name; therefore, in that day, that I am He who saith, There am I." Ye have been sold (this is the meaning of Isaiah 52:3); but this selling is merely a giving over to a foreign power, without the slightest advantage accusing to Him who had no other object in view than to cause them to atone for their sins (Isaiah 50:1), and without any other people taking their place, and serving Him in their stead as an equivalent for the loss He sustained. And there would be no need of silver to purchase the favour of Him who had given them up, since a manifestation of divine power would be all that would be required (Isaiah 45:13). For whether Jehovah show Himself to Israel as the Righteous One or as the Gracious One, as a Judge or as a Redeemer, He always acts as the Absolute One, exalted above all earthly affairs, having no need to receive anything, but able to give everything. He receives no recompense, and gives none. Whether punishing or redeeming, He always guards His people's honour, proving Himself in the one case to be all-sufficient, and in the other almighty, but acting in both cases freely from Himself.
In the train of thought in Isaiah 52:4-6 the reason is given for the general statement in Isaiah 52:3. Israel went down to Egypt, the country of the Nile valley, with the innocent intention of sojourning, i.e., living as a guest (gūr) there in a foreign land; and yet (as we may supply from the next clause, according to the law of a self-completing parallelism) there it fell into the bondage of the Pharaohs, who, whilst they did not fear Jehovah, but rather despised Him, were merely the blind instruments of His will. Asshur then oppressed it bephes, i.e., not "at last" (ultimo tempore, as Hvernick renders it), but (as אפס is the synonym of אין in Isaiah 40:17; Isaiah 41:2) "for nothing," i.e., without having acquired any right to it, but rather serving in its unrighteousness simply as the blind instrument of the righteousness of Jehovah, who through the instrumentality of Asshur put an end first of all to the kingdom of Israel, and then to the kingdom of Judah. The two references to the Egyptian and Assyrian oppressions are expressed in as brief terms as possible. But with the words "now therefore" the prophecy passes on in a much more copious strain to the present oppression in Babylon. Jehovah inquires, Quid mihi hic (What have I to do here)? Hitzig supposes pōh (here) to refer to heaven, in the sense of, "What pressing occupation have I here, that all this can take place without my interfering?" But such a question as this would be far more appropriate to the Zeus of the Greek comedy than to the Jehovah of prophecy. Knobel, who takes pōh as referring to the captivity, in accordance with the context, gives a ridiculous turn to the question, viz., "What do I get here in Babylonia, from the fact that my people are carried off for nothing? Only loss." He observes himself that there is a certain wit in the question. But it would be silly rather than witty, if, after Jehovah had just stated that He had given up His people for nothing, the prophet represented Him as preparing to redeem it by asking, "What have I gained by it?" The question can have no other meaning, according to Isaiah 22:16, than "What have I to do here?" Jehovah is thought of as present with His people (cf., Genesis 46:4), and means to inquire whether He shall continue this penal condition of exile any longer (Targum, Rashi, Rosenmller, Ewald, Stier, etc.). The question implies an intention to redeem Israel, and the reason for this intention is introduced with kı̄. Israel is taken away (ablatus), viz., from its own native home, chinnâm, i.e., without the Chaldeans having any human claim upon them whatever. The words יהיליילוּ משׁליו (משׁלו) are not to be rendered, "its singers lament," as Reutschi and Rosenmller maintain, since the singers of Israel are called meshōrerı̄m; nor "its (Israel's) princes lament," as Vitringa and Hitzig supposed, since the people of the captivity, although they had still their national sârı̄m, had no other mōshelı̄m than the Chaldean oppressors (Isaiah 49:7; Isaiah 14:5). It is the intolerable tyranny of the oppressors of His people, that Jehovah assigns in this sentence as the reason for His interposition, which cannot any longer be deferred. It is true that we do meet with hēlı̄l (of which we have the future here without any syncope of the first syllable) in other passages in the sense of ululare, as a cry of pain; but just as הריע, רנן, רזח signify a yelling utterance of either joy or pain, so heeliil may also be applied to the harsh shrieking of the capricious tyrants, like Lucan's laetis ululare triumphis, and the Syriac ailel, which is used to denote a war-cry and other noises as well. In connection with this proud and haughty bluster, there is also the practice of making Jehovah's name the butt of their incessant blasphemy: מנּאץ is a part. hithpoel with an assimilated ת and a pausal ā for ē, although it might also be a passive hithpoal (for the ō in the middle syllable, compare מגאל, Malachi 1:7; מבהל, Esther 8:14). In Isaiah 52:6 there follows the closing sentence of the whole train of thought: therefore His people are to get to learn His name, i.e., the self-manifestation of its God, who is so despised by the heathen; therefore lâkhēn repeated with emphasis, like כּעל in Isaiah 59:18, and possibly min in Psalm 45:9) in that day, the day of redemption, (supply "it shall get to learn") that "I am he who saith, Here am I," i.e., that He who has promised redemption is now present as the True and Omnipotent One to carry it into effect.
Treasury of Scripture Knowledge
be your reward. Heb. gather you up.
In this manner you shall eat it: with your belt fastened, your sandals on your feet, and your staff in your hand. And you shall eat it in haste. It is the LORD's Passover.
The Egyptians were urgent with the people to send them out of the land in haste. For they said, "We shall all be dead."
Then the angel of God who was going before the host of Israel moved and went behind them, and the pillar of cloud moved from before them and stood behind them,
coming between the host of Egypt and the host of Israel. And there was the cloud and the darkness. And it lit up the night without one coming near the other all night.
You shall eat no leavened bread with it. Seven days you shall eat it with unleavened bread, the bread of affliction--for you came out of the land of Egypt in haste--that all the days of your life you may remember the day when you came out of the land of Egypt.
The armed men were walking before the priests who were blowing the trumpets, and the rear guard was walking after the ark, while the trumpets blew continually.
The path of the righteous is level; you make level the way of the righteous.
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ESV Text Edition: 2016. The Holy Bible, English Standard Version® copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers.