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La Bible David Martin
Ésaïe 9:7
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Le Seigneur envoie une parole � Jacob; elle tombe sur Isra�l.
A l'accroissement de son empire, et � la paix, il n'y aura pas de fin, sur le tr�ne de David et dans son royaume, pour l'�tablir et le soutenir en jugement et en justice, d�s maintenant et � toujours. La jalousie de l'�ternel des arm�es fera cela.
Donner � l'empire de l'accroissement, Et une paix sans fin au tr�ne de David et � son royaume, L'affermir et le soutenir par le droit et par la justice, D�s maintenant et � toujours: Voil� ce que fera le z�le de l'Eternel des arm�es.
Bible Verse Review
from Treasury of Scripure Knowledge
the increase: 2 Samuel 7:16, Psalms 2:8, Psalms 72:8-11, Psalms 89:35-37, Jeremiah 33:15-21, Daniel 2:35, Daniel 2:44, Daniel 7:14, Daniel 7:27, Luke 1:32, Luke 1:33, 1 Corinthians 15:24-28
to establish it: Isaiah 11:3-5, Isaiah 32:1, Isaiah 32:2, Psalms 45:4-6, Psalms 72:1-3, Psalms 72:7, Hebrews 1:8, Revelation 19:11
The zeal: Isaiah 37:32, Isaiah 59:16, Isaiah 59:17, Isaiah 63:4-6, 2 Kings 19:31, Ezekiel 36:21-23
Reciprocal: Genesis 27:29 - Let people Genesis 49:8 - thy hand Leviticus 26:6 - I will Numbers 24:7 - his kingdom Numbers 24:17 - a Sceptre Deuteronomy 18:18 - like unto 1 Samuel 1:22 - for ever 1 Samuel 17:47 - the battle 2 Samuel 5:10 - General 2 Samuel 7:12 - I will set 2 Samuel 7:13 - I will stablish 2 Samuel 7:15 - as I took 2 Samuel 8:15 - David executed 2 Samuel 23:5 - he hath made 1 Kings 1:13 - sit 1 Kings 2:33 - his house 1 Kings 2:45 - the throne 1 Kings 4:24 - had peace 1 Kings 5:4 - hath given 1 Kings 7:7 - for the throne 1 Kings 7:21 - Jachin 1 Kings 8:20 - hath performed 1 Kings 10:9 - to do 1 Kings 11:13 - for David 1 Kings 11:39 - not for ever 1 Kings 12:16 - now see 1 Kings 15:4 - and to establish 2 Kings 16:5 - but could not 2 Kings 19:34 - my servant 1 Chronicles 11:9 - waxed greater and greater 1 Chronicles 17:12 - I will 1 Chronicles 18:14 - executed 1 Chronicles 22:9 - I will give 1 Chronicles 22:10 - I will establish 1 Chronicles 28:5 - to sit 1 Chronicles 29:23 - sat on the throne 2 Chronicles 9:8 - to do judgment 2 Chronicles 10:16 - David 2 Chronicles 13:8 - the kingdom Esther 9:4 - waxed Psalms 2:6 - Yet Psalms 18:50 - to his Psalms 21:1 - The king Psalms 29:11 - bless Psalms 45:3 - O most Psalms 45:6 - O God Psalms 61:7 - abide Psalms 71:21 - increase Psalms 72:5 - as long Psalms 89:4 - General Psalms 89:29 - throne Psalms 89:36 - and Psalms 99:4 - thou dost Psalms 122:7 - Peace Psalms 132:12 - their children Psalms 132:18 - but upon Psalms 145:11 - the glory Psalms 145:13 - kingdom Psalms 146:10 - reign Psalms 147:14 - He maketh peace Proverbs 12:20 - but Proverbs 25:5 - his Proverbs 27:24 - doth Proverbs 29:4 - king Proverbs 29:14 - his throne Song of Solomon 1:3 - thy name Song of Solomon 5:14 - hands Song of Solomon 5:16 - most Isaiah 2:4 - and they Isaiah 12:2 - God Isaiah 16:5 - in the Isaiah 22:21 - a father Isaiah 26:3 - wilt Isaiah 32:17 - quietness Isaiah 40:10 - the Lord God Isaiah 42:4 - shall not Isaiah 52:13 - he shall Isaiah 53:10 - he shall prolong Isaiah 66:12 - I will Jeremiah 17:25 - sitting Jeremiah 22:2 - that sittest Jeremiah 22:15 - and do Jeremiah 23:5 - reign Jeremiah 30:21 - governor Jeremiah 33:14 - General Jeremiah 33:17 - David shall never want Jeremiah 33:21 - that he Ezekiel 1:26 - the appearance of a man Ezekiel 5:13 - spoken Ezekiel 17:24 - have brought Ezekiel 21:27 - until Ezekiel 34:24 - a prince Ezekiel 37:22 - and one Ezekiel 37:25 - and my Daniel 4:3 - his kingdom Daniel 4:34 - whose Daniel 6:26 - and his kingdom Daniel 7:13 - one like Daniel 12:1 - the great Amos 9:11 - raise Obadiah 1:21 - and the Micah 4:3 - neither Micah 4:7 - and the Micah 5:2 - that is Micah 5:5 - this Haggai 2:9 - give Zechariah 1:14 - I am Zechariah 8:16 - execute the judgment of truth and peace Zechariah 9:9 - behold Zechariah 9:10 - his dominion Zechariah 12:8 - the house Zechariah 14:7 - at Matthew 1:1 - the son of David Matthew 1:23 - God Matthew 2:2 - born Matthew 2:6 - a Governor Matthew 11:3 - Art Matthew 12:28 - then Matthew 12:42 - behold Matthew 21:5 - thy King Matthew 22:42 - The Son Matthew 25:34 - the King Matthew 26:63 - the Christ Matthew 28:18 - All Mark 4:31 - is less than Mark 10:47 - thou Mark 11:10 - the kingdom Mark 14:61 - the Son Mark 15:12 - whom Luke 1:69 - in Luke 2:14 - and Luke 7:19 - Art Luke 11:31 - a greater Luke 13:19 - and it Luke 18:38 - Jesus Luke 20:41 - Christ Luke 23:42 - thy Luke 24:27 - and all John 1:49 - the King John 3:30 - must increase John 3:35 - and John 8:16 - yet John 12:34 - Christ John 16:33 - in me John 18:33 - the king John 18:36 - My kingdom is Acts 1:6 - restore Acts 2:30 - he Acts 5:24 - this Acts 13:32 - how Acts 15:16 - build again the tabernacle Acts 26:6 - the promise Romans 1:3 - which Romans 9:5 - who is 2 Corinthians 1:20 - all 2 Corinthians 1:21 - stablisheth Galatians 4:4 - made Ephesians 2:14 - our Philippians 2:9 - God Colossians 1:13 - the kingdom Colossians 1:20 - having made peace 1 Thessalonians 5:24 - who 2 Thessalonians 3:16 - the Lord of Hebrews 1:2 - appointed Hebrews 3:6 - as Hebrews 7:2 - King of righteousness Hebrews 7:24 - he continueth Hebrews 12:28 - a kingdom James 2:7 - worthy James 3:17 - peaceable 1 Peter 1:11 - the glory 2 Peter 1:11 - everlasting Revelation 11:15 - and he Revelation 15:3 - thou
Gill's Notes on the Bible
Of the increase of [his] government,.... That is, of the Prince of peace, on whose shoulders it is; which, from small beginnings, will rise to a very great pitch and height of glory; this is signified by the stone cut out of the mountain without hands; that smote the image, became a great mountain, and filled the whole earth, Daniel 2:34 and by the parable of the mustard seed, the least of all seeds, and yet, when grown up, becomes a great tree, in which the birds of the air build their nests, Matthew 13:31. Christ's kingdom and interest, his dominion and government, may be said to be increased, when his Gospel is spread far and near, which is called the Gospel of the kingdom, and the doctrines of it, the mysteries of the kingdom; by means of which men become subjects of it, and so his kingdom is enlarged. At first it was only preached in Judea; and then it was carried into the Gentile world, where it met with great success, and was spread to the overthrow of Paganism in the Roman empire; a stop was put to its progress by the appearance and power of antichrist, the man of sin; but at the Reformation it broke out again, and spread itself over many nations; and though of late years there has been a decline, in the latter day the knowledge of it will cover the earth, as the waters do the sea, and multitudes shall be converted by it; which is meant by the increase of Christ's government. In the days of his flesh on earth, few believed in him; after his ascension to heaven, there was a large increase of his followers in Jerusalem, and in the Gentile world; the Gospel being preached there, more were the children of the desolate than of the married wife; large numbers were converted, and churches raised and formed everywhere; and in the latter day the church shall fill the earth, and the kingdoms of this world will become the church of Christ; all nations will flow unto it; the people of the Jews, in a body, will be converted, and the fulness of the Gentiles will be brought in; the interest of Christ, which made so contemptible a figure at first, consisting chiefly of the poor of this world, harassed with persecution, and disturbed by heretics, will now make a very great one; the kings of the earth coming into it, the wealth and riches of the world falling into the hands of the saints, the greatness of the kingdom under the whole heaven being given to them; Christianity will be the universal religion of men, and which will be attended with the greatest spirituality, holiness of life, purity of doctrine, worship, and discipline, and freedom from persecution, as follows. In the word לםרבה, rendered, "of the increase", the letter ם, in the middle of it, is shut, which in other places is open. The Jews seek for mysteries in this. Aben Ezra says, it respects the miracle of the sun, whose shadow returned back in Hezekiah's time; this is said, to serve an hypothesis; Kimchi observes, on the contrary, that in, Ezra (it is in Nehemiah 2:13) the same letter at the end of a word is open, which used to be shut, where mention is made of the walls of Jerusalem being broken down; and thinks is has this mystery in it, that at the time of the salvation, the walls of Jerusalem, that were broken down during the captivity, should be stopped up, and then the government should be opened, which was shut, until the King Messiah came. If there is any mystery in this, it may denote that the government of Christ, which would be for a time straitened, and kept in narrow bounds and limits, should hereafter be extended throughout the world, to the four corners of it, to be firm and stable, perfect and complete; which the figure of this letter, being, shut, and foursquare, may be an emblem of. See Revelation 21:16.
And peace [there shall be] no end; this respects both the increase and perpetuity of the peace of Christ's kingdom. The peace of believers, under the Gospel dispensation, is greater than that of the saints under the legal dispensation, whose sacrifices could not remove a consciousness of sin and its guilt; and who, through various laws threatening with death, were all their lifetime subject to bondage; but great is the peace of New Testament saints, through the blood, righteousness, and sacrifice of Christ, and which may be increased more and more; and in the latter day there will be more peace among themselves; Ephraim shall not envy Judah, nor Judah vex Ephraim; the sticks of Joseph and Judah shall be one nor will there ever be any more discord between Jew and Gentile, the lion and the lamb shall lie down together; there will be no more war among the nations, after the battle of Armageddon; and no more persecution, after the slaughter of the witnesses; and this abundance of peace, spiritual and temporal, will be as long as the moon endures, Psalms 72:7 and all this will issue in eternal peace in the world to come:
upon the throne of David, and upon his kingdom; that is, on it the Prince of peace shall sit, who is David's son, according to the flesh, and so his heir; see Luke 1:32 and which must be understood spiritually of the church and people of Christ, who are his throne and kingdom; in whose hearts he reigns by his grace and Spirit:
to order it; dispose, rectify, put into form and order, and adorn and beautify, by enacting laws for them, writing them on their hearts, and putting his Spirit within them, to enable them to keep them; and by setting persons over them, under him, as deputies and sub-governors, guides and rulers, to explain his laws, and enforce them; to teach them to observe all things commanded by him; to whom he gives gifts for usefulness and service; and whose ministry he blesses, for the conversion and gathering in of others, and so repairs and glorifies the house of his kingdom; and also by granting his presence in his word and ordinances:
and to establish it with justice and judgment; by convincing men by his Spirit of righteousness and judgment; by revealing in his Gospel his own righteousness to them; by forming in their hearts the new man, which is created in righteousness and true holiness; by teaching them to live soberly, righteously, and godly; and by protecting them from all their enemies: and so he establishes particular believers in the faith of himself, and with the doctrine of faith, that they persevere to the end; and his whole church upon himself, the Rock of ages, that the gates of hell shall not prevail against it; and in the latter day he will establish it upon the top of the mountains, Isaiah 2:2:
from henceforth, even for ever; Christ's throne is for ever and ever, his kingdom is an everlasting one; he will have no successor in it, nor any rival that shall ever dispossess him of it; all other kingdoms will cease, but his will remain for ever: though this clause, according to the accents, is to be connected with what follows w, thus,
from henceforth, even for ever. The zeal of the Lord of hosts will perform this; all that is said in this verse, and in the context, respecting the incarnation of Christ and his kingdom; the veracity, faithfulness, and power of God, are engaged to perform whatever he has purposed and promised; and his zeal, which is no other than his fervent flaming love, will move him to it, and is effectual to accomplish it; his fervent love for his own glory, which is his ultimate end in all his works of nature, providence, and grace, will engage him to fulfil whatever is foretold concerning the birth of Christ, and redemption by him, and his offices and kingdom; since this is greatly concerned in all these things, his zeal or fervent love to his Son, shown in giving all things into his hands, in committing all judgment to him, that men may honour him as they do the Father, will move him to increase his government and peace, and make him his firstborn higher than the kings of the earth; and his zeal or fervent love to his people will put him upon all this, since it is for their good, as well as for his own glory, and the honour of his Son; what the queen of Sheba said of Solomon may be said of Christ and his people, 1 Kings 10:9.
w So Junius and Tremellius, whom Reinbeck commends, De Accent. p. 387.
Barnes' Notes on the Bible
Of the increase ... - The word rendered “government” here, משׂרה mis'râh, means properly his government as a prince - his principality, and is a continuation of the idea in the previous verse, ‘the Prince of Peace.’ It means that his reign as a prince of peace - in extending and promoting peace, shall be unlimited.
And peace - This does not signify in the original, as our translation would seem to do, that there should be no end to the increase of his peace, but that there should be no limit to peace, that is, that his reign should be one of unlimited peace. The whole is a description of a prosperous, wide-extended, ever-growing and unlimited empire of peace.
No end - The word used here - קץ qêts - may refer either to space or time. The connection, however, seems to confine it to time, and to mean simply that over his wide-extended and peaceful principality he should reign forever.
Upon the throne of David - See the note at Acts 2:30. This was in accordance with the promise made to David; 1 Kings 8:25; 2 Samuel 7:12-13; Psalms 132:11. This promise was understood as referring to the Messiah. The primary idea is, that he should be descended in the line of David, and accordingly the New Testament writers are often at pains to show that the Lord Jesus was of that family; Luke 2:4. When it is said that he would sit upon the throne of David, it is not to be taken literally. The uniqueness of the reign of David was, that he reigned over the people of God. He was chosen for this purpose from humble life; was declared in his administration to be a man after God’s own heart; and his long and prosperous reign was a reign over the people of God. To sit upon the throne of David, therefore, means to reign over the people of God; and in this sense the Messiah sat on his throne. There is also a similarity in the two administrations, in the fact that the Messiah was taken from humble life. and that his reign will be far-extended and prosperous. But the main idea of resemblance is, that the reign of each extended over the people of God.
And upon his kingdom - That is, over the kingdom of the people of God. It does not mean particularly the Jews, but all those over whom the divine administration should be set up.
To order it - To raise up, or confirm it. The word, also, is sometimes used to denote to found a kingdom. Here it means to confirm it, to cause it to stand.
And to establish it - To place it on a firm foundation; to make it firm.
With judgment ... - That is, under an administration that shall be just and right. Most kingdoms have been those of blood, and have been established by iniquity, and by the unjust overthrow of others. But the administration of the Messiah shall be established in righteousness, and shall be destined to extend and perpetuate justice and righteousness forever. “From henceforth.” That is, from the time which was the period of the prophet’s vision, when he saw in vision the Messiah rising in the dark parts of Galilee; Notes, Isaiah 9:1-2.
The zeal - The word used here denotes “ardor,” intense desire in accomplishing an object; and means that the establishment of this kingdom was an object of intense and ardent desire on the part of Yahweh. It is also implied that nothing else than the zeal of Yahweh could do it. We may remark here:
(1) That if Yahweh feels so intense a desire for this, then the subjects of the Messiah’s reign should also feel this.
(2) If Yahweh feels this zeal, and if he will certainly accomplish this, then Christians should be encouraged in their efforts to spread the gospel. His purpose to do this is their only encouragement - and a sufficient encouragement - to excite their zeal in this great and glorious work.
Clarke's Notes on the Bible
Verse Isaiah 9:7. Of the increase — In the common Hebrew Bibles, and in many MSS., this word is written with the close or final למרבה ם. But in twelve of Kennicott's MSS., and twelve of De Rossi's, it is written with the open mem; but here it is supposed to contain mysteries, viz., that Jerusalem shall be shut up, closed, and confined, till the days of the Messiah.
This is an illustrious prophecy of the incarnation of Christ, with an enumeration of those characters in which he stands most nearly related to mankind as their Saviour; and of others by which his infinite majesty and Godhead are shown. He shall appear as a child, born of a woman, born as a Jew, under the law, but not in the way of ordinary generation. He is a Son given-the human nature, in which the fulness of the Godhead was to dwell, being produced by the creative energy of the Holy Ghost in the womb of the Virgin. See Matthew 1:20-21; Matthew 1:23; Matthew 1:25, and Luke 1:35, and Isaiah 7:14, and the notes on those passages. As being God manifested in the flesh, he was wonderful in his conception, birth, preaching, miracles, sufferings, death, resurrection, and ascension; wonderful in his person, and wonderful in his working. He is the Counsellor that expounds the law; shows its origin, nature, and claims; instructs, pleads for the guilty; and ever appears in the presence of God for men. He is the mighty God; God essentially and efficiently prevailing against his enemies, and destroying ours. He is the Father of eternity; the Origin of all being, and the Cause of the existence, and particularly the Father, of the spirits of all flesh. The Prince of peace-not only the Author of peace, and the Dispenser of peace, but also he that rules by peace, whose rule tends always to perfection, and produces prosperity. Of the increase of his government-this Prince has a government, for he has all power both in heaven and in earth: and his government increases, and is daily more and more extended, and will continue till all things are put under his feet. His kingdom is ordered-every act of government regulated according to wisdom and goodness; is established so securely as not to be overthrown; and administered in judgment and justice, so as to manifest his wisdom, righteousness, goodness, and truth. Reader, such is that Jesus who came into the world to save sinners! Trust in HIM!
Isaiah 9:8-4. This whole passage reduced to its proper and entire form, and healed of the dislocation which it suffers by the absurd division of the chapters, makes a distinct prophecy, and a just poem, remarkable for the regularity of its disposition and the elegance of its plan. It has no relation to the preceding or following prophecy; though the parts, violently torn asunder, have been, on the one side and the other, patched on to them. Those relate principally to the kingdom of Judah; this is addressed exclusively to the kingdom of Israel. The subject of it is a denunciation of vengeance awaiting their crimes. It is divided into four parts, each threatening the particular punishment of some grievous offence-of their pride, of their perseverance in their vices, of their impiety, and of their injustice. To which is added a general denunciation of a farther reserve of Divine wrath, contained in a distich, before used by the prophet on a like occasion, Isaiah 5:25, and here repeated after each part. This makes the intercalary verse of the poem; or, as we call it, the burden of the song.
"Post hoc comma (cap. ix. 4) interponitur spatium unius lineae, in Cod. 2 et 3: idemque observatur in 245. in quo nullum est spatium ad finem capitis ix." Kennicott, Var. Lect.
"After this clause (Isaiah 9:4) is interposed the space of one line in Cod. 2 and 3. The same is likewise observed in Cod. 245, in which no space exists at the end of chap. ix."
