Bible Commentaries

Isaiah 14:2 — is, the people in Babylon.And bring them to their place - That is, they shall attend them to the land of Judea, and aid in restoring them to their own country. There is reference here, doubtless, to the fact that Cyrus would assist them (compare Ezra 1:1-11), and that many of the inhabitants of Chaldea who would become proselytes, would be willing to accompany them to their own land.And the house of Israel shall possess them in the land of the Lord - Not in a foreign land, and among strangers and

Isaiah 25:10 — Zion, is meant probably that be would be its defender; his protection would not be withdrawn, but would be permanent there. For an illustration of the phrase, see a similar use of the word hand as denoting protection, in Ezra 7:6, Ezra 7:28; Ezra 8:18, Ezra 8:22, Ezra 8:31; Nehemiah 2:8.And Moab - (For an account of Moab, see the notes at Isaiah 15:1-9; Isaiah 16:1-14.) Moab here seems to be used in a general sense to denote the enemies of God, a and the declaration that it would be trodden down

Isaiah 28:21 — For the Lord shall rise up - To rise up is indicative of going forth to judgment, as when one rises from his seat to accomplish anything.As in mount Perazim - There is reference here, doubtless, to the event recorded in 2 Samuel 5:20-21, and 1 Chronicles 14:11, where David is said to have defeated the Philistines at Baal-Perazim. This place was near to the valley of Rephaim 2 Samuel 5:19, and not far from Jerusalem. The word ‘Perazim’ is from פרץ pârats, to tear, or break forth, as

Isaiah 3:6 — they would seize upon anyone that they thought able to defend them. The act of “taking hold” here denotes “supplication” and “entreaty,” as when one in danger or distress clings to that which is near, or which may be likely to aid him; compare Isa 4:1; 1 Samuel 15:27,His brother - His kinsman, or one of the same tribe and family - claiming protection because they belonged to the same family.Of the house of his father - Descended from the same paternal ancestors as himself. Probably this refers to

Isaiah 34:4 — And all the host of heaven - On the word ‘host’ (צבא tsâbâ'), see the note at Isaiah 1:9. The heavenly bodies often represent kings and princes (compare the note at Isaiah 24:21).Shall be dissolved - (ינמקוּ venâmaqqû. This figure Vitringa supposes to be taken from the common prejudice by which the stars appear to be crystals, or gems,

Isaiah 4:3 — register the names of all the people. Those names were written in a catalogue, or register, of each tribe or family. To be written in that book, or register, meant to be alive, for when a death occurred, the name was stricken out; Exodus 32:32; Daniel 12:1; Ezekiel 13:9. The expression came also to denote all who were truly the friends of God; they whose names are written in “his” book - the book of life. In this sense it is used in the New Testament; Philippians 4:3; Revelation 3:5; Revelation 17:5.

Isaiah 48:1 — Hear ye this - This is an address to the Jews regarded as in Babylon, and is designed to remind them of their origin, and of their privileges as the descendants of Jacob, and having the name of Israel (compare the notes at Isaiah 43:1).And are come forth out of the waters of Judah - This metaphor is taken from a fountain which sends forth its streams of water, and the idea is, that they owed their origin to Judah, as the streams flowed from a fountain. A similar figure is used by

Isaiah 52:10 — his hand. It was fulfilled in the rescue of the nation from the captivity at Babylon. The conquest of Babylon was an event that was so momentous in its consequences, as to be known to all the kingdoms of the earth; and the proclamation of Cyrus Ezra 1:1-2, and the consequent restoration of his people to their own land, were calculated to make the name of Yahweh known to all nations.

Isaiah 54:8 — occurs nowhere else in the Bible. Gesenius supposes that it is used for the sake of paronomasia with קצף qetsep, ‘wrath,’ instead of שׁטף sheṭep. This word frequently occurs, and means a gushing out, an overflowing, an inundation, a flood Nehemiah 1:8; Job 38:25; Psalms 32:6; Proverbs 27:4. According to this it would mean, ‘in my overflowing anger,’ in accordance with the expression in Proverbs 27:4, ‘anger is outrageous,’ more correctly in the margin, ‘An overflowing.’ The parallelism, however,

Isaiah 59:20 — And the Redeemer shall come - On the meaning of the word rendered here ‘Redeemer,’ see the notes at Isaiah 43:1. This passage is applied by the apostle Paul to the Messiah Romans 11:26; and Aben Ezra and Kimchi, among the Jews, and Christians generally, suppose that it refers to him.To Zion - On the word ‘Zion,’ see the notes at Isaiah 1:8. The Septuagint renders

Isaiah 8:16 — Bind up - This expression is one that is applicable to a volume, or roll of writing. Thus far the prophet seems to have had the roll opened, which is mentioned in Isaiah 8:1. Now the prophecy is complete, and he directs to bind it up, or close it. Perhaps, also, it is implied that it would be useless any further to address a rebellious and headstrong people. He had delivered his message, but they disregarded it.The testimony

Ezekiel 14:12-23 — Jeremiah 14:0; Jeremiah 15:0 is a remarkable parallel to this prophecy. Here, as elsewhere, Ezekiel is commissioned to deliver to the exiles the same message which Jeremiah conveys to the inhabitants of Judaea. The answer discovers the nature of the questions

Daniel 11:34 — of religion, but their numbers increased until they were finally victorious. Those who first banded together, when the calamities came upon the nation, were Mattathias and his few followers, and this is the little help that is here referred to. See 1 Macc. 2.But many shall cleave to them - As was the case under Judas Maccabeus, when the forces were so far increased as to be able to contend successfully with Antiochus.With flatteries - Perhaps with flattering hopes of spoil or honor; that is, that

Daniel 9:1 — In the first year of Darius - See the notes at Daniel 5:31, and Introuction to Daniel 6:0 Section II. The king here referred to under this name was Cyaxares II, who lived between Astyages and Cyrus, and in whom was the title of king. He was the immediate successor of Belshazzar, and was the predecessor of Cyrus,

Amos 9:14 — raised up a horn of salvation to us in the house of His servant David, as He spake by the mouth of His holy prophets - that we, being delivered from the hands of our enemies, might serve Him without fear, in holiness and righteousness before Him” Luke 1:68-70, Luke 1:74-75. So our Lord said; “ye shall know the truth, and the truth shall make you free. Whosoever committeth sin, is the servant of sin. If the Son shall make you free, ye shall be free indeed” John 8:32, John 8:34, John 8:36. And Paul,

Micah 1:1 — known as Micaiah son of Imlah. Micah, a villager, would be known only by the name of his native village. So Nahum names himself “the Elkoshite;” Jonah is related to be a native “of Gath-hepher;” Elijah, the Tishbite, a sojourner in the despised Gilead 1 Kings 17:1; Elisha, of Abelmeholah; Jeremiah, of Anathoth; forerunners of Him, and taught by His Spirit who willed to be born at Bethlehem, and, since this, although too little to be counted “among the thousands of Judah,” was yet a royal city and was

Zephaniah 1:6 — setting His will or law before them, “but turning away from” Him. It is their misery that they were set in the right way once, but themselves “turned themselves back,” now no longer “following” God, but “their own lusts, drawn away and enticed” James 1:14 by them. How much more Christians, before whose eyes Christ Jesus is set forth, not as a Redeemer only but as an Example that they should “follow His steps!” 1 Peter 2:21.And those that have not sought the Lord, nor inquired for Him - This is marked

Zechariah 3:4 — stood before Him - the ministering angels who had waited on the Angel of the Lord to do His bidding.See, I have caused thine iniquity to pass from thee - The pardoning words of the Lord to David by Nathan, “The Lord too hath put away thy sin” 2 Samuel 12:13. “And clothe thee with change of raiment, that is, such as were taken off and reserved for great occasions. As the filthy garments were not necessarily other than the high priest’s vesture, symbolically defiled through the sins of the people, so

Malachi 3:15 — And now we call the proud happy (blessed) - This being so, they sum up the case against God. God had declared that all nations should “call them blessed” Malachi 3:12. if they would obey. They answer, using His words; And “now we (they lay stress on the word we,) pronounce blessed,” in fact, those whom God had pronounced cursed: Psalms 119:21. “Thou hast rebuked the proud, who are cursed.” Their characteristic,

Malachi 3:4 — Aaron; yea, the truth takes precedence of the figure and shadow; the sacrifice of the new law is more excellent and acceptable to God, than all the sacrifice, of the law or before the law. With this agrees what the Lord saith to the synagogue Isaiah 1:25-26, Isaiah 1:28, “I will turn My hand upon thee, and purely purge away thy dross, and take away all thy tin; and I will restore thy judges as at the first, and thy counselors, as at the beginning: and the destruction of the transgressors, and of