Isaias 49:24

Filipino Cebuano Bible

24 Pagakuhaon ba ang tukbonon gikan sa mabaskug, kun kadtong mga gibihag uyon sa balaod pagabuhian?

Bible Verse Review
  from Treasury of Scripure Knowledge

Shall: Ezekiel 37:3, Ezekiel 37:11

prey: Isaiah 42:22, Isaiah 53:12, Psalms 124:6, Psalms 124:7, Psalms 126:1-3, Matthew 12:29, Luke 11:21, Luke 11:22

lawful captive: Heb. captivity of the just, Ezra 9:9, Ezra 9:13, Nehemiah 9:33, Nehemiah 9:37, Jeremiah 25:6-9, Jeremiah 25:11-14

Reciprocal: Leviticus 25:10 - proclaim Judges 5:12 - lead Isaiah 5:29 - lay hold Isaiah 40:10 - with strong hand Isaiah 61:1 - to proclaim Jeremiah 15:21 - deliver Jeremiah 31:11 - redeemed Jeremiah 50:33 - and all Micah 2:13 - breaker Nahum 2:13 - I will cut Mark 3:27 - General Mark 5:15 - him that Luke 4:18 - to preach deliverance Luke 8:35 - and found John 8:36 - General John 12:31 - now John 16:11 - the Acts 26:18 - and from Colossians 1:13 - delivered Colossians 2:15 - having Revelation 20:2 - he laid

Gill's Notes on the Bible

Shall the prey be taken from the mighty,.... This is an objection to the accomplishment of what is predicted and promised above, taken from the power of the enemy, and his right to detain the people; and are either the words of the nations among whom the Jews were, according to Kimchi, boasting of, and presuming upon, and opposing to what is said, both their might and right, to keep the people in their own hands, bidding as it were defiance to any to attempt to take them from them; or the words of the prophet, in the name of the people, as Aben Ezra, objecting to their deliverance, doubting the effecting of it, or admiring at it: it may be applied to the taking of the Lord's people out of the hands of Satan, who may be said to be "mighty" or "strong", as he appears to be from his nature, a spirit; from his names, the strong man armed, a roaring lion, the great red dragon, leviathan, the piercing serpent, c. and from his power and dominion over the evil angels, and over men, both their bodies and souls; and to whom the Lord's own people are a "prey", while they are in a state of nature, as all mankind, and every unconverted man, be; a difficult thing it is to take any out of his hands, and a wonder of grace it is when it is done:

or the lawful captive delivered? justly and lawfully taken captive in war, as the Jews were by the Babylonians: or, "the captivity of the righteous be delivered" t; that is, either the righteous who were taken captives; or those that took them, who were so in their opinion, at least with respect to the taking of them, doing, as they judged, what was lawful and just. The people of God are in their state of nature led by Satan at his will, and are lawful captives in the judgment of him, and his principalities; and are in reality taken in war by him, and not only led captive by him at his will, but with their own will, and are justly given up unto him. Perhaps all this may be better referred to the people of God being a prey to the Romish antichrist, and detained as a lawful captive by him, and to the difficult and wonderful deliverance of them from him in the latter day; see Revelation 13:4. The Targum interprets this and the following verse of the captives of Esau and Ishmael, by whom seem to be meant the Pope and Turk.

t ואם שבי צדיק ימלט "et an captivitas justi evadet", Montanus; "vel liberabitur", Munster; "captiva turba justi", Vitringa. And by the righteous Gussetius (Ebr. Comment. p. 709.) understands God the Father, who is righteous as a judge, exercising vindictive justice; and from him another person delivers us, namely, God the Son, the Messiah. A sense truly evangelical.

Barnes' Notes on the Bible

Shall the prey be taken from the mighty? - This seems to be the language of Zion. It is not exactly the language of incredulity; it is the language of amazement and wonder. God had made great promises. He had promised a restoration of the captive Jews to their own land, and of their complete deliverance from the power of the Chaldeans. He had still further promised that the blessings of the true religion should be extended to the Gentiles, and that kings and queens should come and show the profoundest adoration for God and for his cause. With amazement and wonder at the greatness of these promises, with a full view of the difficulties to be surmounted, Zion asks here how it can be accomplished. It would involve the work of taking the prey from a mighty conqueror, and delivering the captive from the hand of the strong and the terrible - a work which had not been usually done.

Or the lawful captive delivered? - Margin, ‘The captivity of the just.’ Lowth reads this, ‘Shall the prey seized by the terrible be rescued?’ So Noyes. Lowth says of the present Hebrew text, that the reading is a ‘palpable mistake;’ and that instead of צדיק tsadiyq (“the just”), the meaning should be עריץ ‛ârı̂yts (“the terrible”). Jerome so read it, and renders it, A robusto - ‘The prey taken by the strong.’ So the Syriac reads it. The Septuagint renders it, ‘If anyone is taken captive unjustly (ἀδίκως adikōs), shall he be saved?’ But there is no authority from the manuscripts for changing the present reading of the Hebrew text; and it is not necessary. The word ‘just,’ here may either refer to the fact that the just were taken captive, and to the difficulty of rescuing them; or perhaps, as Rosenmuller suggests, it may be taken in the sense of severe, or rigid, standing opposed to benignity or mercy, and thus may be synonymous with severity and harshness; and the meaning may be that it was difficult to rescue a captive from the hands of those who had no clemency or benignity, such as was Babylon. Grotius understands it of those who were taken captive in a just war, or by the rights of war. But the connection rather demands that we should interpret it of those who were made captive by those who were indisposed to clemency, and who were severe and rigid in their treatment of their prisoners. The idea is, that it was difficult or almost impossible to rescue captives from such hands, and that therefore it was a matter of wonder and amazement that that could be accomplished which God here promises.

Clarke's Notes on the Bible

Verse Isaiah 49:24. Shall the prey be taken from the mighty - "Shall the prey seized by the terrible be rescued"] For צדיק tsaddik, read עריץ arits. A palpable mistake, like that in Isaiah 42:19. The correction is self-evident from the very terms of the sentence; from the necessity of the strict correspondence in the expressions between the question and the answer made to it, - and it is apparent to the blindest and most prejudiced eye. However, if authority is also necessary, there is that of the Syriac and Vulgate for it; who plainly read עריץ arits, in Isaiah 49:24 as well as in Isaiah 49:25, rendering it in the former place by the same word as in the latter. - L.

These two last verses contain a glorious promise of deliverance to the persecuted Church of Christ from the terrible one - Satan, and all his representatives and vicegerents, persecuting antichristian rulers. They shall at last cease from destroying the Church of God, and destroy one another.