English Standard Version
"This is like the days of Noah to me: as I swore that the waters of Noah should no more go over the earth, so I have sworn that I will not be angry with you, and will not rebuke you.
King James Bible
For this is as the waters of Noah unto me: for as I have sworn that the waters of Noah should no more go over the earth; so have I sworn that I would not be wroth with thee, nor rebuke thee.
Darby Bible Translation
For this is as the waters of Noah unto me, since I have sworn that the waters of Noah should no more go over the earth: so have I sworn that I will no more be wroth with thee, nor rebuke thee.
World English Bible
"For this is like the waters of Noah to me; for as I have sworn that the waters of Noah shall no more go over the earth, so have I sworn that I will not be angry with you, nor rebuke you.
Young's Literal Translation
For, the waters of Noah is this to Me, In that I have sworn -- the waters of Noah Do not pass again over the earth -- So I have sworn, Wrath is not upon thee, Nor rebuke against thee.
Isaiah 54:9 Parallel
CommentaryKeil and Delitzsch Biblical Commentary on the Old Testament
The ground of this "everlasting kindness" is given in Isaiah 54:9 : "For it is now as at the waters of Noah, when I swore that the waters of Noah should not overflow the earth any more; so have I sworn not to be wroth with thee, and not to threaten thee." The commencement of this v. has been a fluctuating one from the earliest times. The Sept. reading is ממּי; that of the Targ., S., Jerome, Syriac, and Saad., כּימי; and even the Codd. read sometimes כּי־מי, sometimes כּימי (compare Matthew 24:37, ὥσπερ αἱ ἡμέραι τοῦ Νῶε οὕτως κ.τ.λ - a passage which appears to derive its shape from the one before us, with the reading כימי, and which is expounded in Luke 17:26). If we read כימי, the word זאת must refer to the present, as the turning-point between wrath and mercy; but if we read כי־מי, זאת denotes the pouring out of wrath in connection with the captivity. Both readings are admissible; and as even the Septuagint, with its ἀπὸ τοῦ ὕδατος (from the water), gives an indirect support to the reading כּימי as one word, this may probably merit the preference, as the one best sustained. אשׁר is ubi, quum, as in Numbers 20:13; Psalm 95:9, etc., although it might also be taken as the correlate of the kēn which follows, as in Jeremiah 33:22 (cf., Isaiah 48:8); and in accordance with the accents, we prefer the former. The present turning-point resembles, in Jehovah's esteem, the days of Noah - those days in which He swore that a flood should not any more come upon the earth (min as in Isaiah 5:6 and many other passages): for so does He now confirm with an oath His fixed purpose that no such judgment of wrath as that which has just been endured shall ever fall upon Jerusalem again (גּער denotes threatening with a judicial word, which passes at once into effect, as in Isaiah 51:20). Hendewerk has the following quibbling remark here: "What the comparison with the flood is worth, we may gather from the alter history, which shows how soon the new Jerusalem and the renovated state succumbed to the judicial wrath of God again." To this we reply: (1.) That the prophecy refers to the converted Israel of the last days, whose Jerusalem will never be destroyed again. These last days appear to the prophet, according to the general character of all prophecy, as though linked on to the close of the captivity. For throughout all prophecy, along with the far-sightedness imparted by the Spirit, there was also a short-sightedness which the Spirit did not remove; that is to say, the directly divine element of insight into the future was associated with a human element of hope, which was nevertheless also indirectly divine, inasmuch as it subserved the divine plan of salvation; and this hope brought, as it were, the far distant future into the closest proximity with the troubled present. If, the, we keep this in mind, we shall see that it was quite in order for the prophet to behold the final future on the very edge of the present, and not to see the long and undulating way between. (2.) The Israel which has been plunged by the Romans into the present exile of a thousand years is that part of the nation (Romans 11:25), which has thrust away the eternal mercy and the unchangeable covenant of peace; but this rejection has simply postponed, and not prevented, the full realization of the salvation promised to Israel as a people. The covenant still exists, primarily indeed as an offer on the part of Jehovah, so that it rests with Israel whether it shall continued one-sided or not; but all that is wanted on the part of Israel is faith, to enable it to exchange the shifting soil of its present exile for the rocky foundation of that covenant of peace which has encircled the ages since the captivity (see Haggai 2:9), as the covenant with Noah encircled those after the flood with the covenant sign of the rainbow in the cloud.
LibraryThe Saint's Heritage and Watchword
NOTE: This is taken from an early published edition of the original sermon. The version that appears in The Metropolitan Tabernacle Pulpit, vol. 50, was slightly edited by the publishers. For edition we have restored in most places the text of the earlier published edition, while retaining a few of the editorial refinements of the Met Tab edition. "No weapon that is formed against thee shall prosper; and every tongue that shall rise against thee in judgment thou shalt condemn. This is the heritage …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 50: 1904
And He had Also this Favour Granted Him. ...
The Promises of the Christian Home.
Perseverance of the Saints Proved.
And when the LORD smelled the pleasing aroma, the LORD said in his heart, "I will never again curse the ground because of man, for the intention of man's heart is evil from his youth. Neither will I ever again strike down every living creature as I have done.
I establish my covenant with you, that never again shall all flesh be cut off by the waters of the flood, and never again shall there be a flood to destroy the earth."
You will say in that day: "I will give thanks to you, O LORD, for though you were angry with me, your anger turned away, that you might comfort me.
Lift up your eyes around and see; they all gather, they come to you. As I live, declares the LORD, you shall put them all on as an ornament; you shall bind them on as a bride does.
The LORD has sworn by his right hand and by his mighty arm: "I will not again give your grain to be food for your enemies, and foreigners shall not drink your wine for which you have labored;
"If this fixed order departs from before me, declares the LORD, then shall the offspring of Israel cease from being a nation before me forever."
"Thus says the LORD: If you can break my covenant with the day and my covenant with the night, so that day and night will not come at their appointed time,
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