King James Version
Isaiah 25
12 verses with commentary
Praise for the Lord's Salvation
O LORD, thou art my God; I will exalt thee, I will praise thy name; for thou hast done wonderful things; thy counsels of old are faithfulness and truth.
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O LORD, thou art my God; I will exalt thee, I will praise thy name—After chapter 24's devastating judgment, chapter 25 erupts in worship. The personal pronouns emphasize covenant relationship: 'my God' (אֱלֹהָי, Elohai). I will exalt thee (אֲרוֹמִמְךָ, aromimka) means to lift up, magnify, make great—responding to God's self-revelation in judgment with worship.
For thou hast done wonderful things (כִּי עָשִׂיתָ פֶּלֶא, ki asita pele)—The Hebrew פֶּלֶא (pele, wonderful things) refers to acts only God can perform, miraculous deeds that inspire awe. These aren't random miracles but purposeful demonstrations of divine power and character.
Thy counsels of old are faithfulness and truth (עֵצוֹת מֵרָחוֹק אֱמוּנָה אֹמֶן, etsot merachok emunah omen)—God's ancient plans (from distant time) are utterly reliable. אֱמוּנָה (emunah, faithfulness) and אֹמֶן (omen, truth/stability) appear together emphasizing absolute dependability. What God planned long ago, He executes precisely—no failed promises, no adjusted plans. This grounds worship in God's proven character across history.
For thou hast done wonderful things (כִּי עָשִׂיתָ פֶּלֶא, ki asita pele)—The Hebrew פֶּלֶא (pele, wonderful things) refers to acts only God can perform, miraculous deeds that inspire awe. These aren't random miracles but purposeful demonstrations of divine power and character.
Thy counsels of old are faithfulness and truth (עֵצוֹת מֵרָחוֹק אֱמוּנָה אֹמֶן, etsot merachok emunah omen)—God's ancient plans (from distant time) are utterly reliable. אֱמוּנָה (emunah, faithfulness) and אֹמֶן (omen, truth/stability) appear together emphasizing absolute dependability. What God planned long ago, He executes precisely—no failed promises, no adjusted plans. This grounds worship in God's proven character across history.
For thou hast made of a city an heap; of a defenced city a ruin: a palace of strangers to be no city; it shall never be built.
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For thou hast made of a city an heap (כִּי שַׂמְתָּ מֵעִיר לְגָל, ki samta me'ir legal)—The Hebrew גַּל (gal, heap) means a pile of ruins, rubble. God actively reduced a proud city to waste. Of a defenced city a ruin (עִיר מִבְצָר לְמַפֵּלָה, ir mivtsar lemapelah)—Even fortified cities (מִבְצָר, mivtsar, fortress-cities thought impregnable) collapse into ruins (מַפֵּלָה, mapelah, ruin, downfall).
A palace of strangers to be no city (אַרְמוֹן זָרִים מֵעִיר, armon zarim me'ir)—The foreigners' palace ceases to be a city at all, so thorough is the destruction. It shall never be built (לְעוֹלָם לֹא יִבָּנֶה, le'olam lo yibaneh)—Perpetual desolation, never restored. This judgment is final and irrevocable.
The identity of this city is debated—Babylon? A composite representing all God-opposing powers? The ambiguity may be intentional: every proud, oppressive system eventually falls to divine judgment. Revelation uses similar imagery for 'Babylon the great' (Revelation 18:2, 21).
A palace of strangers to be no city (אַרְמוֹן זָרִים מֵעִיר, armon zarim me'ir)—The foreigners' palace ceases to be a city at all, so thorough is the destruction. It shall never be built (לְעוֹלָם לֹא יִבָּנֶה, le'olam lo yibaneh)—Perpetual desolation, never restored. This judgment is final and irrevocable.
The identity of this city is debated—Babylon? A composite representing all God-opposing powers? The ambiguity may be intentional: every proud, oppressive system eventually falls to divine judgment. Revelation uses similar imagery for 'Babylon the great' (Revelation 18:2, 21).
Therefore shall the strong people glorify thee, the city of the terrible nations shall fear thee.
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Therefore shall the strong people glorify thee (עַל־כֵּן יְכַבְּדוּךָ עַם־עָז, al-ken yekhabducha am-az)—The Hebrew עָז (az, strong) indicates powerful, mighty nations. Their worship isn't voluntary but compelled by witnessing God's judgments. כָּבַד (kavad, glorify) means to give weight, honor, acknowledge importance. Even enemy nations must acknowledge YHWH's supremacy when they see His mighty acts.
The city of the terrible nations shall fear thee (קִרְיַת גּוֹיִם עָרִיצִים יִירָאוּךָ, qiryat goyim aritsim yira'ukha)—The עָרִיצִים (aritsim, terrible/ruthless ones) are violent, tyrannical oppressors. Yet they shall fear thee (יִירָאוּךָ, yira'ukha)—experience reverent terror before God's superior power. This isn't loving worship but forced acknowledgment of the King's sovereignty.
This verse distinguishes willing worship (remnant's praise in 24:14-15) from coerced acknowledgment. All will ultimately recognize God's authority—some joyfully, others terrified.
The city of the terrible nations shall fear thee (קִרְיַת גּוֹיִם עָרִיצִים יִירָאוּךָ, qiryat goyim aritsim yira'ukha)—The עָרִיצִים (aritsim, terrible/ruthless ones) are violent, tyrannical oppressors. Yet they shall fear thee (יִירָאוּךָ, yira'ukha)—experience reverent terror before God's superior power. This isn't loving worship but forced acknowledgment of the King's sovereignty.
This verse distinguishes willing worship (remnant's praise in 24:14-15) from coerced acknowledgment. All will ultimately recognize God's authority—some joyfully, others terrified.
For thou hast been a strength to the poor, a strength to the needy in his distress, a refuge from the storm, a shadow from the heat, when the blast of the terrible ones is as a storm against the wall.
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For thou hast been a strength to the poor, a strength to the needy in his distress—The Hebrew מָעוֹז (maoz, strength/stronghold) appears twice, emphasizing God as fortress for the vulnerable. דַּל (dal, poor) and אֶבְיוֹן (evyon, needy) describe those without resources or power. בַּצַּר־לוֹ (batsar-lo, in his distress) indicates dire straits, extreme trouble. While God judges the proud (v.2-3), He protects the helpless.
A refuge from the storm, a shadow from the heat—Four metaphors for divine protection: (1) מַחְסֶה (machseh, refuge/shelter) from (2) זֶרֶם (zerem, storm/downpour), and (3) צֵל (tsel, shadow) from (4) חֹרֶב (chorev, scorching heat). These image God as protective covering—shelter from destructive weather that would otherwise kill the exposed.
When the blast of the terrible ones is as a storm against the wall (כִּי רוּחַ עָרִיצִים כְּזֶרֶם קִיר, ki ruach aritsim kezerem qir)—The ruthless oppressors' 'blast' (רוּחַ, ruach, breath/wind) is like a violent storm beating against a wall. Yet the wall (God's protection) stands firm.
A refuge from the storm, a shadow from the heat—Four metaphors for divine protection: (1) מַחְסֶה (machseh, refuge/shelter) from (2) זֶרֶם (zerem, storm/downpour), and (3) צֵל (tsel, shadow) from (4) חֹרֶב (chorev, scorching heat). These image God as protective covering—shelter from destructive weather that would otherwise kill the exposed.
When the blast of the terrible ones is as a storm against the wall (כִּי רוּחַ עָרִיצִים כְּזֶרֶם קִיר, ki ruach aritsim kezerem qir)—The ruthless oppressors' 'blast' (רוּחַ, ruach, breath/wind) is like a violent storm beating against a wall. Yet the wall (God's protection) stands firm.
Thou shalt bring down the noise of strangers, as the heat in a dry place; even the heat with the shadow of a cloud: the branch of the terrible ones shall be brought low.
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Thou shalt bring down the noise of strangers (שְׁאוֹן זָרִים תַּכְנִיעַ, she'on zarim takhnia)—The Hebrew שְׁאוֹן (she'on, noise) suggests tumult, uproar, boasting of invaders. זָרִים (zarim, strangers/foreigners) are those outside God's covenant. תַּכְנִיעַ (takhnia, bring down/humble) indicates forceful suppression of their arrogant clamor.
As the heat in a dry place (כְּחֹרֶב בְּצָיוֹן, kechorev betsayon)—Like oppressive heat in desert places that threatens life. Even the heat with the shadow of a cloud (חֹרֶב בְּצֵל־עָב, chorev betsel-av)—Just as a cloud's shadow brings relief from scorching sun, God's intervention silences oppressors' noise.
The branch of the terrible ones shall be brought low (זְמִיר עָרִיצִים יַעֲנֶה, zemir aritsim ya'aneh)—The זְמִיר (zemir, branch/song) of the ruthless will be humbled (יַעֲנֶה, ya'aneh). This might refer to their triumphal songs or their offspring ('branch' as descendants)—either way, their pride ends.
As the heat in a dry place (כְּחֹרֶב בְּצָיוֹן, kechorev betsayon)—Like oppressive heat in desert places that threatens life. Even the heat with the shadow of a cloud (חֹרֶב בְּצֵל־עָב, chorev betsel-av)—Just as a cloud's shadow brings relief from scorching sun, God's intervention silences oppressors' noise.
The branch of the terrible ones shall be brought low (זְמִיר עָרִיצִים יַעֲנֶה, zemir aritsim ya'aneh)—The זְמִיר (zemir, branch/song) of the ruthless will be humbled (יַעֲנֶה, ya'aneh). This might refer to their triumphal songs or their offspring ('branch' as descendants)—either way, their pride ends.
And in this mountain shall the LORD of hosts make unto all people a feast of fat things, a feast of wines on the lees, of fat things full of marrow, of wines on the lees well refined.
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And in this mountain shall the LORD of hosts make unto all people a feast (וְעָשָׂה יְהוָה צְבָאוֹת לְכָל־הָעַמִּים...מִשְׁתֶּה, ve'asah YHWH Tsevaot lekhol-ha'amim...mishteh)—This marks dramatic shift from judgment to salvation. יְהוָה צְבָאוֹת (YHWH Tsevaot, LORD of hosts/armies) emphasizes sovereign power. In this mountain likely means Mount Zion, where God's presence dwells. Unto all people (לְכָל־הָעַמִּים, lekhol-ha'amim)—universal invitation, not just Israel but all nations.
The feast (מִשְׁתֶּה, mishteh) isn't ordinary meal but lavish banquet. A feast of fat things (מִשְׁתֵּה שְׁמָנִים, mishteh shemanim)—the choicest, richest foods. A feast of wines on the lees (שְׁמָרִים, shemarim)—aged wines that matured on their sediment, producing rich flavor. Of fat things full of marrow (שְׁמָנִים מְמֻחָיִם, shemanim memuchayim)—the very best portions, marrow-filled delicacies. Of wines on the lees well refined (שְׁמָרִים מְזֻקָּקִים, shemarim mezuqqaqim)—carefully filtered, purified wines of highest quality.
This banquet imagery represents messianic salvation—God hosting all nations at His table in the age to come.
The feast (מִשְׁתֶּה, mishteh) isn't ordinary meal but lavish banquet. A feast of fat things (מִשְׁתֵּה שְׁמָנִים, mishteh shemanim)—the choicest, richest foods. A feast of wines on the lees (שְׁמָרִים, shemarim)—aged wines that matured on their sediment, producing rich flavor. Of fat things full of marrow (שְׁמָנִים מְמֻחָיִם, shemanim memuchayim)—the very best portions, marrow-filled delicacies. Of wines on the lees well refined (שְׁמָרִים מְזֻקָּקִים, shemarim mezuqqaqim)—carefully filtered, purified wines of highest quality.
This banquet imagery represents messianic salvation—God hosting all nations at His table in the age to come.
And he will destroy in this mountain the face of the covering cast over all people, and the vail that is spread over all nations. destroy: Heb. swallow up cast: Heb. covered
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And he will destroy in this mountain the face of the covering cast over all people (וּבִלַּע בָּהָר הַזֶּה פְּנֵי־הַלּוֹט הַלּוֹט עַל־כָּל־הָעַמִּים, ubila bahar hazeh penei-halot...al-kol-ha'amim)—The verb בָּלַע (bala, destroy/swallow up) means to consume, devour, annihilate completely. פְּנֵי (penei, face) with הַלּוֹט (halot, covering/veil) describes something covering people's faces, obscuring their vision.
And the vail that is spread over all nations (וְהַמַּסֵּכָה הַנְּסוּכָה עַל־כָּל־הַגּוֹיִם, vehamasekah hanesukah al-kol-hagoyim)—The מַסֵּכָה (masekah, covering/veil) is something woven or cast over nations. The participle נְסוּכָה (nesukah, spread) indicates active, continuous covering. This veil shrouds all humanity, not just some.
The veil likely represents spiritual blindness, death's shadow, or separation from God. Paul references this passage in 2 Corinthians 3:14-16, describing a veil over minds that prevents understanding until 'it shall be taken away' in Christ. The universal scope ('all people,' 'all nations') emphasizes humanity's shared condition and God's comprehensive solution.
And the vail that is spread over all nations (וְהַמַּסֵּכָה הַנְּסוּכָה עַל־כָּל־הַגּוֹיִם, vehamasekah hanesukah al-kol-hagoyim)—The מַסֵּכָה (masekah, covering/veil) is something woven or cast over nations. The participle נְסוּכָה (nesukah, spread) indicates active, continuous covering. This veil shrouds all humanity, not just some.
The veil likely represents spiritual blindness, death's shadow, or separation from God. Paul references this passage in 2 Corinthians 3:14-16, describing a veil over minds that prevents understanding until 'it shall be taken away' in Christ. The universal scope ('all people,' 'all nations') emphasizes humanity's shared condition and God's comprehensive solution.
He will swallow up death in victory; and the Lord GOD will wipe away tears from off all faces; and the rebuke of his people shall he take away from off all the earth: for the LORD hath spoken it.
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This prophetic declaration announces death's ultimate defeat, one of the Old Testament's clearest statements on resurrection and eternal life. 'He will swallow up death in victory' (bala ha-mavet la-netsach, בָּלַע הַמָּוֶת לָנֶצַח) uses vivid imagery—death, which devours humanity, will itself be devoured. The verb bala (swallow, engulf) depicts complete consumption. 'In victory' or 'forever' (netsach) indicates permanent, irreversible conquest. Paul quotes this in 1 Corinthians 15:54 regarding Christ's resurrection: 'Death is swallowed up in victory.' The second promise: 'The Lord GOD will wipe away tears from off all faces' anticipates complete sorrow's end. Revelation 21:4 echoes this in the new creation vision. 'The rebuke of his people shall he take away from off all the earth' means shame, reproach, and disgrace God's people suffered will be removed universally. The final authority: 'for the LORD hath spoken it' (ki Yehovah diber) guarantees absolute certainty—God's word cannot fail.
And it shall be said in that day, Lo, this is our God; we have waited for him, and he will save us: this is the LORD; we have waited for him, we will be glad and rejoice in his salvation.
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Lo, this is our God; we have waited for him, and he will save us (הִנֵּה אֱלֹהֵינוּ זֶה קִוִּינוּ לוֹ וְיוֹשִׁיעֵנוּ)—The demonstrative pronoun zeh (this one) conveys joyful recognition: this is the God we longed for! The verb qivvinu (we waited, hoped) in piel stem indicates patient, expectant waiting. This is the LORD; we have waited for him, we will be glad and rejoice in his salvation—The parallelism repeats the waiting motif with added response: nagilah ve-nismechah (we will rejoice and be glad). The Hebrew word order emphasizes action: 'Let us be glad! Let us rejoice!'
This verse captures the eschatological climax: vindication after suffering, deliverance after oppression, joy after sorrow. The repeated 'we have waited' honors patient faith that endures despite delay. Abraham waited (Hebrews 6:15), Moses endured (Hebrews 11:27), prophets inquired and searched (1 Peter 1:10-11). The verb yasha (save) connects to Jesus's name—Yeshua (Salvation). This prophetic song finds ultimate fulfillment when Christ returns: 'This is our God for whom we waited—Jesus!' The wedding feast begins (Revelation 19:7-9), tears are wiped away (21:4), and eternal gladness replaces earthly sorrow.
This verse captures the eschatological climax: vindication after suffering, deliverance after oppression, joy after sorrow. The repeated 'we have waited' honors patient faith that endures despite delay. Abraham waited (Hebrews 6:15), Moses endured (Hebrews 11:27), prophets inquired and searched (1 Peter 1:10-11). The verb yasha (save) connects to Jesus's name—Yeshua (Salvation). This prophetic song finds ultimate fulfillment when Christ returns: 'This is our God for whom we waited—Jesus!' The wedding feast begins (Revelation 19:7-9), tears are wiped away (21:4), and eternal gladness replaces earthly sorrow.
For in this mountain shall the hand of the LORD rest, and Moab shall be trodden down under him, even as straw is trodden down for the dunghill . trodden down under: or, threshed, etc trodden down for: or, threshed in Madmenah
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For in this mountain shall the hand of the LORD rest (כִּי־תָנוּחַ יַד־יְהוָה בָּהָר הַזֶּה)—Mount Zion becomes the resting place of God's yad (hand, power). The verb nuach (rest, settle, remain) indicates permanent presence. God's hand, which scattered enemies, now rests protectively on His people. And Moab shall be trodden down under him—Suddenly the verse pivots from Israel's blessing to Moab's judgment. Moab, Israel's ancient enemy (descended from Lot, Genesis 19:37), represents all who oppose God's purposes. The verb dush (thresh, trample) describes grain being trampled on threshing floors.
Even as straw is trodden down for the dunghill (כְּהִדּוּשׁ מַתְבֵּן בְּמוֹ מַדְמֵנָה)—The Hebrew madmenah (dunghill, manure pit) is literally 'Madmenah,' punning on a Moabite city while meaning dung. Straw trampled into manure pits becomes worthless waste. This harsh imagery contrasts Israel's exaltation with enemies' humiliation. Moab's pride (Isaiah 16:6) receives its comeuppance. The theological principle: God's blessing on His people necessitates judgment on His enemies. These aren't separate realities but two sides of one coin. When God's hand rests on Zion, it presses down on Moab. The kingdom's establishment defeats all opposition—a theme Revelation depicts as Christ treading the winepress of God's wrath (Revelation 19:15).
Even as straw is trodden down for the dunghill (כְּהִדּוּשׁ מַתְבֵּן בְּמוֹ מַדְמֵנָה)—The Hebrew madmenah (dunghill, manure pit) is literally 'Madmenah,' punning on a Moabite city while meaning dung. Straw trampled into manure pits becomes worthless waste. This harsh imagery contrasts Israel's exaltation with enemies' humiliation. Moab's pride (Isaiah 16:6) receives its comeuppance. The theological principle: God's blessing on His people necessitates judgment on His enemies. These aren't separate realities but two sides of one coin. When God's hand rests on Zion, it presses down on Moab. The kingdom's establishment defeats all opposition—a theme Revelation depicts as Christ treading the winepress of God's wrath (Revelation 19:15).
And he shall spread forth his hands in the midst of them, as he that swimmeth spreadeth forth his hands to swim: and he shall bring down their pride together with the spoils of their hands.
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He shall spread forth his hands in the midst of them, as he that swimmeth spreadeth forth his hands to swim—The subject 'he' is ambiguous: either Moab desperately flailing to escape judgment, or God actively executing judgment. The Hebrew verb paras (spread out, stretch) describes a swimmer's arm motions. The image: futile thrashing in an overwhelming flood. And he shall bring down their pride together with the spoils of their hands—God (clearly the subject here) brings down Moab's ga'avah (pride, arrogance) along with arboth (craftiness, schemes, spoils). The Hebrew arboth suggests cunning schemes—perhaps Moab's political machinations.
This verse emphasizes pride as the root sin leading to judgment. Moab's pride (mentioned in 16:6, 'We have heard of the pride of Moab; he is very proud') becomes his undoing. The swimming metaphor is ironic: normally swimmers spread hands to stay afloat, but here the motion hastens sinking. Every attempt to save himself drives him deeper. This mirrors what happens when proud people face God's judgment—their very efforts to justify, excuse, or escape compound their guilt. Only humble submission brings grace; pride ensures destruction. James echoes this: 'God resisteth the proud, but giveth grace unto the humble' (James 4:6).
This verse emphasizes pride as the root sin leading to judgment. Moab's pride (mentioned in 16:6, 'We have heard of the pride of Moab; he is very proud') becomes his undoing. The swimming metaphor is ironic: normally swimmers spread hands to stay afloat, but here the motion hastens sinking. Every attempt to save himself drives him deeper. This mirrors what happens when proud people face God's judgment—their very efforts to justify, excuse, or escape compound their guilt. Only humble submission brings grace; pride ensures destruction. James echoes this: 'God resisteth the proud, but giveth grace unto the humble' (James 4:6).
And the fortress of the high fort of thy walls shall he bring down, lay low, and bring to the ground, even to the dust.
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The fortress of the high fort of thy walls shall he bring down, lay low, and bring to the ground, even to the dust (וּמִבְצַר מִשְׂגַּב חוֹמֹתֶיךָ הִשַּׁח הִשְׁפִּיל הִגִּיעַ לָאָרֶץ עַד־עָפָר)—Four Hebrew verbs describe total destruction: shachach (bow down, bring low), shaphil (humble, abase), higgia (cause to touch/reach), ad-aphar (unto dust). The progression moves from high to low: fortress → brought down → laid low → reaching ground → even to dust. Nothing remains standing.
The 'high fort' (misgav) represents human confidence in military strength and architectural achievement. Walls (chomoth) symbolize security. God demolishes both literal and figurative fortifications—physical walls and psychological confidence. This verse completes the Moab oracle by emphasizing judgment's thoroughness: not partial defeat but utter annihilation. The dust motif recalls Genesis 3:19: 'dust thou art, and unto dust shalt thou return.' Fortresses built from earth return to undifferentiated earth. All human construction, however impressive, reverts to original materials when God's judgment comes. Only what's built on Christ the Rock survives (Matthew 7:24-27). Everything else—careers, reputations, institutions, nations—becomes dust.
The 'high fort' (misgav) represents human confidence in military strength and architectural achievement. Walls (chomoth) symbolize security. God demolishes both literal and figurative fortifications—physical walls and psychological confidence. This verse completes the Moab oracle by emphasizing judgment's thoroughness: not partial defeat but utter annihilation. The dust motif recalls Genesis 3:19: 'dust thou art, and unto dust shalt thou return.' Fortresses built from earth return to undifferentiated earth. All human construction, however impressive, reverts to original materials when God's judgment comes. Only what's built on Christ the Rock survives (Matthew 7:24-27). Everything else—careers, reputations, institutions, nations—becomes dust.