22. Sic dicit Dominus Iehova: Ecce levabo ad Gentes manum meam, et (continued)
JOHN CALVIN
ad populos extollam vexillum meum; et adducent filios tuos in sinu, et filiae tuae super humeram ferentur.
23. And kings shall be thy nursing fathers, and their queens thy nursing mothers: they shall bow down to thee with their face toward the earth, and lick up the dust of thy feet; and thou shalt know that I am the LORD: for they shall not be ashamed that wait for me.
23. Et erunt reges nutritii tui, et reginae eorum nutrices tuae; prono in terram vultu adorabunt to, et pulverem pedum tuorum lingent. Et scies quod ego sum Iehova, quia non pudefient qui me expectant.
24. Shall the prey be taken from the mighty, or the lawful captive delivered?
24. An anferetur forti praeda? An captivitas justi (vel, justa) liberabitur? 25. But thus saith the LORD, Even the captives of the mighty shall be taken away, and the prey of the terrible shall be delivered: for I will contend with him that contendeth with thee, and I will save thy children.
25. Atqui sic dicit Iehova, Etiam captivitas fortis auferetur, et praeda tyranni liberabitur; quia cum eo qui contendit tecum ego contendam, et filios tuos ego servabo.
26. And I will feed them that oppress thee with their own flesh; and they shall be drunken with their own blood, as with sweet wine: and all flesh shall know that I the LORD am thy Saviour and thy Redeemer, the mighty One of Jacob.
26. Et pascam spoliatores tuos carnibus tuis, et quasi musto sanguine suo inebriabuntur; et sciet omnis caro quod ego sum Iehova servator tuus, et redemptor tuus fortis Iacob.
1. Hear me, O islands! After having treated of the future deliverance of the people, he comes down to Christ, under whose guidance the people were brought out of Babylon, as they had formerly been brought out of Egypt. The former prophecy must have been confirmed by this doctrine; because they would scarcely have hoped that the Lord would deliver them, if they had not placed Christ before their eyes, by whom alone desponding souls can be comforted and strengthened; for from him they ought not only to expect eternal salvation, but ought equally to expect temporal deliverance. Besides, it is customary with the prophets, when they discourse concerning the restoration of the Church, to bring Christ into view, not only because he would be the minister of the Church, but because on him was founded the adoption of the people. The Jews also, or, at least, such of them as have any soundness of understanding, admit that this passage cannot be understood as relating to any other person than Christ. But still the train of thought which we have pointed out has not been perceived by every interpreter; for the Prophet does not, by a sudden transition, mention Christ, but interweaves this with the former subject, because in no other manner could the people