English Standard Version
“I, I am he who comforts you; who are you that you are afraid of man who dies, of the son of man who is made like grass,
King James Bible
I, even I, am he that comforteth you: who art thou, that thou shouldest be afraid of a man that shall die, and of the son of man which shall be made as grass;
American Standard Version
I, even I, am he that comforteth you: who art thou, that thou art afraid of man that shall die, and of the son of man that shall be made as grass;
I, I myself will comfort you: who art thou, that thou shouldst be afraid of a mortal man, and of the son of man, who shall wither away like grass?
English Revised Version
I, even I, am he that comforteth you: who art thou, that thou art afraid of man that shall die, and of the son of man which shall be made as grass;
Webster's Bible Translation
I, even I, am he that comforteth you: who art thou, that thou shouldest be afraid of a man that shall die, and of the son of man who shall be made as grass;
Isaiah 51:12 Parallel
CommentaryKeil and Delitzsch Biblical Commentary on the Old Testament
The people of God are now summoned to turn their eyes upwards and downwards: the old world above their heads and under their feet is destined to destruction. "Lift up your eyes to the heavens, and look upon the earth beneath: for the heavens will pass away like smoke, and the earth fall to pieces like a garment, and its inhabitants die out like a nonentity; and my salvation will last for ever, and my righteousness does not go to ruin." The reason for the summons follows with kı̄. The heavens will be resolved into atoms, like smoke: nimlâchū from mâlach, related to mârach, root mal, from which comes mâlal (see at Job 14:2), to rub to pieces, to crumble to pieces, or mangle; Aquila, ἠλοήθησαν, from ἀλοᾶν, to thresh. As melâchı̄m signifies rags, the figure of a garment that has fallen to pieces, which was then quite ready to hand (Isaiah 50:9), presented itself from the natural association of ideas. כּמו־כן, however, cannot mean "in like manner" (lxx, Targ., Jerome); for if we keep to the figure of a garment falling to pieces, the figure is a very insipid one; and if we refer it to the fate of the earth generally, the thought which it offers is a very tame one. The older expositors were not even acquainted with what is now the favourite explanation, viz., "as gnats perish" (Hitzig, Ewald, Umbreit, Knobel, Stier, etc.); since the singular of kinnı̄m is no more kēn than the singular of בּיצים is בּיץ. The gnat (viz., a species of stinging gnat, probably the diminutive but yet very troublesome species which is called akol uskut, "eat and be silent," in Egyptian) is called kinnâh, as the talmudic usage shows, where the singular, which does not happen to be met with in the Old Testament, is found in the case of kinnı̄m as well as in that of bētsı̄m.
(Note: Kinnâm, in Exodus 8:13-14, whether it be a collective plural or a singular, also proves nothing in support of kēn, any more than middâh in Job 11:9 (which see) in favour of mad, in the sense of measure. It does not follow, that because a certain form lies at the foundation of a derivative, it must have been current in ordinary usage.)
We must explain the word in the same manner as in 2 Samuel 23:5; Numbers 13:33; Job 9:35. In all these passages kēn merely signifies "so" (ita, sic); but just as in the classical languages, these words often derive their meaning from the gesture with which they are accompanied (e.g., in Terence's Eunuch: Cape hoc flabellum et ventulum sic facito). This is probably Rckert's opinion, when he adopts the rendering: and its inhabitants "like so" (so wie so) do they die. But "like so" is here equivalent to "like nothing." That the heavens and the earth do not perish without rising again in a renewed form, is a thought which may naturally be supplied, and which is distinctly expressed in Isaiah 51:16; Isaiah 65:17; Isaiah 66:22. Righteousness (tsedâqâh) and salvation (yeshū‛âh) are the heavenly powers, which acquire dominion through the overthrow of the ancient world, and become the foundations of the new (2 Peter 3:13). That the tsedâqâh will endure for ever, and the yeshū‛âh will not be broken (yēchath, as in Isaiah 7:8, confringetur, whereas in Isaiah 51:7 the meaning is consternemini), is a prospect that opens after the restoration of the new world, and which indirectly applies to men who survive the catastrophe, having become partakers of righteousness and salvation. For righteousness and salvation require beings in whom to exert their power.
Treasury of Scripture Knowledge
I, am he
2 Corinthians 1:4
who comforts us in all our affliction, so that we may be able to comfort those who are in any affliction, with the comfort with which we ourselves are comforted by God.
1 Peter 1:24
for "All flesh is like grass and all its glory like the flower of grass. The grass withers, and the flower falls,
1 Samuel 15:24
Saul said to Samuel, "I have sinned, for I have transgressed the commandment of the LORD and your words, because I feared the people and obeyed their voice.
2 Kings 1:15
Then the angel of the LORD said to Elijah, "Go down with him; do not be afraid of him." So he arose and went down with him to the king
The LORD is on my side; I will not fear. What can man do to me?
Stop regarding man in whose nostrils is breath, for of what account is he?
Comfort, comfort my people, says your God.
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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.