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King James Version
Isaiah 63:1
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Who is this who comes from Edom,With garments of glowing colors from Bozrah,This One who is majestic in His clothing,Marching in the greatness of His power?"It is I who speak in righteousness, mighty to save."
Who is this who comes from Edom, With garments of glowing colors from Bozrah, This One who is majestic in His apparel, Marching in the greatness of His strength? "It is I who speak in righteousness, mighty to save."
Who is this who comes from Edom, with blood-red robes from Bozrah? he whose clothing is fair, stepping with pride in his great strength? I whose glory is in the right, strong for salvation.
What is he this that commeth fro Edom, with red coloured clothes from Bosra? He is honourablye arrayed, and commeth in mightyly with his power: I am he that teacheth righteousnesse, and am of power to helpe.
Who is this that cometh from Edom, with deep-red garments from Bozrah, this that is glorious in his apparel, travelling in the greatness of his strength?—I that speak in righteousness, mighty to save.
Who is this who comes from Edom, With dyed garments from Bozrah, This One who is glorious in His apparel, Traveling in the greatness of His strength?-- "I who speak in righteousness, mighty to save."
Who is this who comes from Edom with dyed garments from Bozrah, this One adorned in His clothing, bending in His great power? It is I, speaking in righteousness, mighty to save!
Who is this coming from Edom, from the city of Bozrah? His clothes are stained bright red. He is glorious in his clothes. He is walking tall with his great power. He says, "I have the power to save you, and I speak the truth."
Who is this who comes from Edom, with dyed garments from Bozrah? this who is glorious in his clothing, marching in the greatness of his strength? I who speak in righteousness, mighty to save.
Who is this that commeth from Edom, with died garments from Bozrah? this that is glorious in his apparel, trauelling in the greatnesse of his strength? I that speake in righteousnesse, mightie to saue.
What is he this, that cometh from Edom, with stayned reade clothes of Bosra: (which is so costly, cloth) & cometh in so neebly with all his stregth? I am he yt teacheth rightuousnes, & am of power to helpe.
The watchmen call out, "Who goes there, marching out of Edom, out of Bozrah in clothes dyed red? Name yourself, so splendidly dressed, advancing, bristling with power!" "It is I: I speak what is right, I, mighty to save!"
Who is this who comes from Edom, With crimson-stained garments from Bozrah [in Edom], This One (the Messiah) who is majestic in His apparel, Marching in the greatness of His might? "It is I, [the One] who speaks in righteousness [proclaiming vindication], mighty to save."
Who is this that cometh from Edom, with dyed garments from Bozrah? this that is glorious in his apparel, marching in the greatness of his strength? I that speak in righteousness, mighty to save.
Who is this that comes from Edom, with dyed garments from Bozrah? this that is glorious in his apparel, striding in the greatness of his strength? I that speak in righteousness, with full resources to save.
Who [is] this that cometh from Edom, with dyed garments from Bozrah? this [that is] glorious in his apparel, traveling in the greatness of his strength? I that speak in righteousness, mighty to save.
Who is this coming from Edom, from the city of Bozrah, dressed in red? Who is this dressed in fine clothes and marching forward with his great power? He says, "I, the Lord , speak what is right. I have the power to save you."
Who is this who comes from Edom, dressed in bright red, coming from Bozrah? Who is this one wearing royal attire, who marches confidently because of his great strength? "It is I, the one who announces vindication, and who is able to deliver!"
Who is this coming from Bozrah in Edom with clothes stained red? Who is this hero marching in his glorious uniform? "It's me, the Lord ! I have won the battle, and I can save you!"
Who is this, coming from Edom, from Botzrah with clothing stained crimson, so magnificently dressed, so stately in his great strength? "It is I, who speak victoriously, I, well able to save."
Who is this that commeth from Edom, with red garments from Bozrah? hee is glorious in his apparel and walketh in his great strength: I speake in righteousnesse, and am mightie to saue.
Who is this that comes from Edom with crimson garments from Bozrah? And who is glorious in his apparel and mighty in the greatness of his strength? I that speak in righteousness, mighty to save.
Who is this who comes from Edom, with dyed garments from Botzrah? this who is glorious in his clothing, marching in the greatness of his strength? I who speak in righteousness, mighty to save.
'Who is this that cometh from Edom, with crimsoned garments from Bozrah? This that is glorious in his apparel, stately in the greatness of his strength?'--'I that speak in victory, mighty to save.'--
Who is this who comes from Edom, from the city of Bozrah, with his clothing stained red? Who is this in royal robes, marching in his great strength? "It is I, the Lord , announcing your salvation! It is I, the Lord , who has the power to save!"
Who is this Who comes from Edom, with dark red clothing from Bozrah? Who is this One Who is beautiful in His clothing, walking in the greatness of His strength? "It is I, Who speaks what is right and good, powerful to save."
Who is this that is come from Edom, with red garments from Bosor? thus fair in his apparel, with mighty strength? I speak of righteousness and saving judgment.
Who is this that cometh from Edom, with dyed garments from Bozrah? this that is glorious in his apparel, marching in the greatness of his strength? I that speak in righteousness, mighty to save.
Who is this coming from Edom, from Bozrah with crimson-stained garments? Who is this robed in splendor, marching in the greatness of His strength? "It is I who speak in righteousness, mighty to save."
"Who is this that comes from Edom, from Bozrah in garments stained crimson? Who is this so splendidly robed, marching in his great might?" "It is I, announcing vindication, mighty to save."
Who is this coming in from Edom With bright-red garments, from Bozrah? This made splendid in his raiment, Marching on in the greatness of his strength? I, speaking in righteousness, Mighty to save.
Who is this that cometh from Edom, with dyed garments from Bosra, this beautiful one in his robe, walking in the greatness of his strength. I, that speak justice, and am a defender to save.
Who is this, coming from Edom, from Bozrah in bright red garments? Who is this honored in his garment, lying down in his great strength? "It is I, speaking in justice, mighty to save!"
Who is this who comes from Edom, in crimsoned garments from Bozrah, he who is splendid in his apparel, marching in the greatness of his strength? "It is I, speaking in righteousness, mighty to save."
Who is this who comes from Edom, With garments of glowing colors from Bozrah, This One who is majestic in His apparel, Marching in the greatness of His strength? "It is I, the One who speaks in righteousness, mighty to save."
"Who is this coming from the city of Bozrah in Edom? Who is this so splendidly dressed in red, marching along in power and strength?" It is the Lord , powerful to save, coming to announce his victory.
Who is this coming from Edom in crimson-stained garments from Bozrah— this One who is splendid in His apparel, rising up proudly in His great might? It is I, proclaiming vindication, powerful to save.
Who is this that cometh fro Edom, in died clothis fro Bosra? this fair man in his `long cloth, goynge in the multitude of his vertu? Y that speke riytfulnesse, and am a forfiytere for to saue.
Who is this that comes from Edom, in crimsoned garments from Bozrah, he that is glorious in his apparel, marching in the greatness of his strength? "It is I, announcing vindication, mighty to save."
`Who [is] this coming from Edom? With dyed garments from Bozrah? This that is honourable in his clothing, Travelling in the abundance of his power?' -- `I, speaking in righteousness, mighty to save.'
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
is this: Psalms 24:7-10, Song of Solomon 3:6, Song of Solomon 6:10, Song of Solomon 8:5, Matthew 21:10
from Edom: Isaiah 34:5, Isaiah 34:6, Psalms 137:7
dyed: Isaiah 63:2, Isaiah 63:3, Isaiah 9:5, Revelation 19:13
Bozrah: Amos 1:11, Amos 1:12
glorious: Heb. decked
travelling: Psalms 45:3, Psalms 45:4, Revelation 11:17, Revelation 11:18
speak: Isaiah 45:19, Isaiah 45:23, Numbers 23:19
mighty: John 10:28-30, Hebrews 7:25, 1 Peter 1:5, Jude 1:24, Jude 1:25
Reciprocal: Genesis 25:23 - the elder Genesis 27:29 - be lord Genesis 36:1 - General Genesis 36:33 - Bozrah Genesis 49:11 - his foal Numbers 4:23 - to perform the service Numbers 24:18 - General Judges 16:3 - took 1 Chronicles 1:44 - Bozrah 2 Chronicles 6:24 - pray Psalms 18:37 - General Psalms 21:5 - glory Psalms 24:8 - The Lord strong Psalms 68:23 - dipped Psalms 93:1 - he is Psalms 103:2 - forget not Psalms 108:10 - who will lead Proverbs 8:8 - All Isaiah 21:11 - me out Isaiah 26:4 - in the Isaiah 30:25 - in the day Isaiah 42:13 - as a mighty Isaiah 45:21 - a just Isaiah 59:1 - that it cannot save Isaiah 61:2 - and Jeremiah 3:23 - in the Lord Jeremiah 25:21 - Edom Jeremiah 30:21 - for Jeremiah 46:7 - Who Jeremiah 49:7 - Edom Jeremiah 49:13 - Bozrah Jeremiah 51:24 - General Lamentations 4:21 - the cup Ezekiel 25:8 - Seir Ezekiel 25:13 - I will also Ezekiel 25:14 - by the hand Ezekiel 32:29 - Edom Ezekiel 35:2 - and prophesy Ezekiel 36:5 - against all Ezekiel 38:17 - whom Joel 3:14 - multitudes Joel 3:19 - Edom Obadiah 1:1 - concerning Obadiah 1:9 - every Nahum 2:3 - made Zechariah 1:8 - behold Zechariah 14:3 - General Malachi 1:4 - The people Matthew 22:44 - till Luke 1:49 - he Luke 11:22 - General John 20:21 - as Revelation 6:10 - dost Revelation 14:20 - the winepress Revelation 16:14 - to gather Revelation 19:11 - and in
Gill's Notes on the Bible
Who is this that cometh from Edom, with dyed garments from Bozrah?.... These are not the words of the angels at the time of Christ's ascension to heaven; or of the people of Israel; but rather of the prophet, or of the church he represents; by whom this question is put, not concerning Michael the archangel returning from fighting the king of Persia, for what has Edom and Bozrah to do with Persia? nor concerning Judas Maccabaeus, in whose times it seems a victory was obtained over the Edomites: the description is too grand and august to agree with any mere man; rather therefore it is to be understood of God himself taking vengeance on the wicked, many of the characters agreeing with the description of him in Isaiah 59:16 though it seems best of all to interpret it of the Messiah. Aben Ezra observes, that there are some that say this is the Messiah; others that it is Michael; but, says he, it is right that it respects the glorious name, that is, Jehovah himself; the first sense he gives is most correct. Several Jewish writers, ancient as well as modern, interpret this of the Messiah, whom they yet expect to come from Rome to the land of Israel, which they suppose is meant by Edom. So says one n of their writers,
"when the King Messiah shall come, he will be clothed in purple, beautiful to look at, which in colour shall be like to wine for the clothing of the King Messiah shall be silk, red as blood; and it shall be worked with the needle in various colours, and he shall be the Head of Israel; and this is what is said in Isaiah 63:1 "wherefore art thou red in thy apparel?"''
And, say others of their ancient writers o, the Ishmaelites or Turks shall fight three battles in the latter day; one in the forest of Arabia; another in the sea; and a third in the great city Rome, which shall be greater than the other two; and from thence shall spring the Messiah, and he shall look upon the destruction of the one and of the other, and from thence shall he come into the land of Israel, as it is said, "who is this that comes from Edom?" c. So Abarbinel p asserts, that the Ishmaelites or Turks shall come against Rome, and destroy it and then shall be revealed the Messiah, the son of David, and shall complete the redemption of the Lord, according to Daniel 12:1 and then quotes the above passage of their wise men; and upon it observes, that from thence it appears that Messiah, the son of David, shall be of the Jews that are in the captivity of Edom (or Rome), for so they explain
Isaiah 63:1 "who is this that comes from Edom?" c. and so Kimchi interprets the prophecy of time to come: but though the Messiah is intended, this is to be understood not of his first coming, which was out of Zion, out of the tribe of Judah, and out of Bethlehem Ephratah; nor of his ascension to heaven, after his bloody sufferings and death, and the victory he had obtained over all our spiritual enemies, sin, Satan, the world, death, and hell; for that was from the land of Judea, from Mount Olivet, near to Jerusalem, the place of his sufferings and death; but of his spiritual coming, which is yet future, to take vengeance on antichrist, and all the antichristian powers. It is usual in Scripture for the enemies of the church and people of God in Gospel times to be expressed by such who were the known and implacable enemies of the people of Israel; and such were the Edomites, the inhabitants of Idumea, of which Bozrah was a principal city; see Psalms 137:7 and were a lively emblem of antichrist and his followers, for their relation to the people of Christ, their cruelty to them, and contempt of them; from the conquest and slaughter of which Christ is here represented returning as a victorious and triumphant conqueror; see Isaiah 34:5 hence he is said to come from thence "with dyed garments", or "stained" q; that is, with the blood of his enemies; so Jarchi interprets it dyed in blood, or dipped in it; to which agrees the apparel of Christ in Revelation 19:18, where he is said to be clothed with a vesture dipped in blood; which chapter is the best commentary upon this passage, referring to the same time and case: it follows,
this that is glorious in his apparel; for though it was thus stained and discoloured with the blood of his enemies, yet was glorious to himself, having gotten such a complete victory over all his and his church's enemies, and so was glorious to them to behold; and especially, since on this vesture, and on his thigh, is a name written, "King of kings, and Lord of lords", Revelation 19:16:
travelling in the greatness of his strength? marching in great stateliness and majesty at the head of his victorious troops, he nor they having nothing to fear from their enemies, being all vanquished and destroyed. Strength, and the greatness of it, may well be ascribed to Christ, who is the mighty God, yea, the Almighty; the mighty man, made strong by the Lord for himself; and the mighty Mediator, having all power in heaven and earth: he travelled in the greatness of his strength from heaven to earth, by the assumption of our nature; while here he went about continually doing good; with the utmost intrepidity he went forth to meet his foes, and death itself, at the proper time, and without fear passed through the valley of the shadow of death; when raised again, in his ascension to heaven, he marched through the territories of Satan, the air, in great triumph, dragging him and his principalities and powers at his chariot wheels; and when he had poured down his Spirit plentifully, he went forth into the Gentile world in the ministration of the Gospel, conquering and to conquer; and in the latter day he will come and take vengeance on all the antichristian states, and return in triumph, to which this passage refers; see
Revelation 17:14 the answer to the question follows,
I that speak in righteousness, mighty to save; these are the words of Christ describing himself, by his speech and by his power, by his word and by his works: he "spoke in righteousness", at the making of the covenant of grace in eternity, some things by way of request for his elect, others by way of promise for them; all which he has faithfully and righteously performed: under the Old Testament dispensation, he spake many things in righteousness by his prophets, and by his Spirit in them; yea, he often appeared in a human form, and spoke to the patriarchs and others: when here on earth, he spoke "in" or "of righteousness" r; of the righteousness of God he came to declare; of his own righteousness he came to bring in; and of the happiness of those who sought it, and were justified by it; and of the insufficiency of man's righteousness to bring him to heaven: here it seems to have a more especial respect to the promises made to the church, of her salvation from her enemies, and of the destruction of them; which will now be accomplished, and appear to be the true and faithful sayings of Christ, Revelation 19:9 and that he is "mighty to save" appears from the spiritual salvation of his people he has already wrought out: God laid help on one that is mighty, and he being mighty undertook it, and has accomplished it; and which work required strength, even almighty power, since sin was to be atoned for by bearing it, the law to be fulfilled, justice to be satisfied, the wrath and curse of God to be endured, and innumerable enemies to be engaged with; and of such a nature was that salvation, that neither angels nor men could ever have effected it: and this his power to save will be further manifest, when the beast and false prophet, antichrist, and all the antichristian powers, shall be destroyed by him, and his people entirely delivered out of their hands, Revelation 11:18. The Targum of the whole is,
"who hath said these things that shall bring the blow upon Edom, the strong vengeance on Bozrah, to execute the vengeance of the judgment of his people, as he hath sworn unto them by his word? he saith, behold I appear as I spake in righteousness, much power is before or with me to save''
see Revelation 18:8.
n R. Moses Haddarsan in Bereshit Rabba in Gen. xlix. 11. apud Galatia. de Arcan. Cath. Ver. I. 8. c. 13. p. 579. o Pirke Eliezer, c. 30. fol. 32. 1. p Mashmiah Jeshuah, fol. 44. 1, 2. q חמוץ "contaminatus, maculatus vestibua", Gataker. r בצדקה "de justitia", Piscator, Vitringa; "Ioquor justitiam", V. L. Sept.
Barnes' Notes on the Bible
Who is this - The language of the people who see Yahweh returning as a triumphant conqueror from Idumea. Struck with his stately bearing as a warrior; with his gorgeous apparel; and with the blood on his raiment, they ask who he could be? This is a striking instance of the bold and abrupt manner of Isaiah. He does not describe him as going forth to war nor the preparation for battle; nor the battle itself, nor the conquests of cities and armies; but he introduces at once the returning conqueror having gained the victory - here represented as a solitary warrior, moving along with majestic gait from Idumea to his own capital, Jerusalem. Yahweh is not unfrequently represented as a warrior (see the notes at Isaiah 42:13).
From Edom - On the situation of Edom, and for the reasons of the animosity between that country and Judea, see the Aanlysis to Isaiah 34:0.
With dyed garments - That is, with garments dyed in blood. The word rendered here ‘dyed’ ( חמוּץ châmûts), is derived from חמץ châmats, to be sharp and pungent, and is usually applied to anything that is sharp or sour. It is applied to color that is bright or dazzling, in the same manner as the Greeks use the phrase χρῶμα ὀξύ chrōma oxu - a sharp color - applied to purple or scarlet. Thus the phrase πορφύραι ὀξύταται porphurai oxutatai means a brilliant, bright purple (see Bochart, Hieroz. i. 2. 7). It is applied to the military cloak which was worn by a warrior, and may denote here either that it was originally dyed of a scarlet color, or more probably that it was made red by the blood that had been sprinkled on it. Thus in Revelation 19:13, the Son of God is represented as clothed in a similar manner: ‘And he was clothed with a vesture dipped in blood.’ In Isaiah 63:3, the answer of Yahweh to the inquiry why his raiment was red, shows that the color was to be attributed to blood.
From Bozrah - On the situation of Bozrah, see the notes at Isaiah 34:6. It was for a time the principal city of Idumea, though properly lying within the boundaries of Moab. In Isaiah 34:6, Yahweh is represented as having ‘a great sacrifice in Bozrah;’ here he is seen as having come from it with his garments red with blood.
This that is glorious in his apparel - Margin, ‘Decked.’ The Hebrew word (הדוּר hâdûr) means “adorned, honorable, or glorious.” The idea is, that his military apparel was gorgeous and magnificent - the apparel of an ancient warrior of high rank.
Traveling in the greatness of his strength - Noyes renders this, ‘Proud in the greatness of his strength,’ in accordance with the signification given by Gesenius. The word used here (צעה tsâ‛âh) means properly “to turn to one side, to incline, to be bent, bowed down as a captive in bonds” Isaiah 51:14; then “to bend or toss back the head as an indication of pride” (Gesenius). According to Taylor (Concord.) the word has ‘relation to the actions, the superb mien or manner of a triumphant warrior returning from battle, in which he has got a complete victory over his enemies. And it may include the pomp and high spirit with which he drives before him the prisoners which he has taken.’ It occurs only in this place and in Isaiah 51:14; Jeremiah 2:20; Jeremiah 48:12. The Septuagint omits it in their translation. The sense is doubtless that Yahweh is seen returning with the tread of a triumphant conqueror, flushed with victor, and entirely successful in having destroyed his foes. There is no evidence, however, as Taylor supposes, that he is driving his prisoners before him, for he is seen alone, having destroyed all his foes.
I that speak in righteousness - The answer of the advancing conqueror. The sense is, ‘It is I, Yahweh, who have promised to deliver my people and to destroy their enemies, and who have now returned from accomplishing my purpose.’ The assurance that he speaks in righteousness, refers here to the promises which he had made that be would rescue and save them.
Mighty to save - The sentiment is, that the fact that he destroys the foes of his people is an argument that he can save those who put their trust in him. The same power that destroys a sinner may save a saint; and the destruction of a sinner may be the means of the salvation of his own people.
Clarke's Notes on the Bible
CHAPTER LXIII
The prophet, (or rather the Church he represents,) sees the
great Deliverer, long promised and expected, making his
appearance, after having crushed his enemies, like grapes in
the wine-vat. The comparison suggests a lively idea of the
wrath of Omnipotence, which its unhappy objects can no more
resist than the grapes can resist the treader. Indeed, there is
so much pathos, energy, and sublimity in this remarkable
passage, as hardly any thing can be conceived to exceed. The
period to which it refers must be the same with that predicted
in the nineteenth chapter of the Revelation, some parts of
which are expressed in the same terms with this, and plainly
enough refer to the very sudden and total overthrow of
Antichrist, and of all his adherents and auxiliaries, of which
the destruction of Babylon, the capital of Chaldea, and of
Bozra, the chief city of the Edomites, was the prototype, 1-6.
At the seventh verse commences a penitential confession and
supplication of the Jews, as uttered in their present
dispersion, 7-19.
The very remarkable passage with which this chapter begins seems to me to be, in a manner, detached from the rest, and to stand singly by itself; having no immediate connexion with what goes before, or with what follows, otherwise than as it may pursue the general design, and stand in its proper place in the order of prophecy. It is by many learned interpreters supposed that Judas Maccabeus and his victories make the subject of it. What claim Judas can have to so great an honour will, I think, be very difficult to make out; or how the attributes of the great person introduced can possibly suit him. Could Judas call himself the announcer of righteousness, mighty to save? Could he talk of the day of vengeance being in his heart, and the year of his redeemed being come? or that his own arm wrought salvation for him? Besides, what were the great exploits of Judas in regard to the Idumeans? He overcame them in battle, and slew twenty thousand of them. And John Hyrcanus, his brother Simon's son and successor, who is called in to help out the accomplishment of the prophecy, gave them another defeat some time afterward, and compelled them by force to become proselytes to the Jewish religion, and to submit to circumcision: after which they were incorporated with the Jews, and became one people with them. Are these events adequate to the prophet's lofty prediction? Was it so great an action to win a battle with considerable slaughter of the enemy or to force a whole nation by dint of the sword into Judaism? or was the conversion of the Idumeans, however effected, and their admission into the Church of God, equivalent to a most grievous judgment and destruction, threatened in the severest terms? But here is another very material circumstance to be considered, which, I presume, entirely excludes Judas Maccabeus, and even the Idumeans, properly so called. For the Idumea of the prophet's time was quite a different country from that which Judas conquered. For during the Babylonish captivity the Nabatheans had driven the Edomites out of their country; who upon that took possession of the southern parts of Judea, and settled themselves there; that is, in the country of the whole tribe of Simeon and in half of that of Judah. See Prideaux, ad. an. 740 and 165. And the metropolis of the Edomites, and of the country thence called Idumea, which Judas took, was Hebron, 1Macc. 5:65, not Bozrah.
I conclude, therefore, that this prophecy has not the least relation to Judas Maccabeus. It may be asked, to whom, and to what event does it relate? I can only answer, that I know of no event in history to which, from its importance and circumstances, it can be applied: unless, perhaps, to the destruction of Jerusalem and the Jewish polity; which in the Gospel is called the coming of Christ and the days of vengeance, Matthew 16:28; Luke 21:22. But though this prophecy must have its accomplishment, there is no necessity for supposing that it has been already accomplished. There are prophecies, which intimate a great slaughter of the enemies of God and his people, which remain to be fulfilled; these in Ezekiel, Ezekiel 38:2, and in the Revelation of St. John, Revelation 20:8, are called Gog and Magog. This prophecy of Isaiah may possibly refer to the same or the like event. We need not be at a loss to determine the person who is here introduced, as stained with treading the wine-press, if we consider how St. John in the Revelation has applied this image of the prophet, Revelation 19:13; Revelation 19:15-16. Compare Isaiah 34:1-8 - L.
NOTES ON CHAP. LXIII
Verse Isaiah 63:1. Who is this that cometh from Edom — Probably both Edom and Bozrah are only figurative expressions, to point out the place in which God should discomfit his enemies. Edom signifies red, and Bozrah, a vintage. Kimchi interprets the whole of the destruction of Rome.
I that speak in righteousness - "I who publish righteousness"] A MS. has המדבר hammedabber, with the demonstrative article added with greater force and emphasis: The announcer of righteousness. A MS. has צדקה tsedakah, without ב be prefixed; and so the Septuagint and Vulgate. And thirty-eight MSS. (seven ancient) of Dr. Kennicott's, and many of De Rossi's, and one of my own, add the conjunction ו vau to רב rab, and mighty; which the Septuagint, Syriac, and Vulgate confirm. - L.
