About Isaiah

Isaiah proclaims both judgment and salvation, containing the most detailed messianic prophecies in the Old Testament.

Author: IsaiahWritten: c. 740-680 BCReading time: ~3 minVerses: 23
HolinessJudgmentSalvationMessiahServantRestoration

King James Version

Isaiah 51

23 verses with commentary

Salvation for Zion

Hearken to me, ye that follow after righteousness, ye that seek the LORD: look unto the rock whence ye are hewn, and to the hole of the pit whence ye are digged.

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KJV Study Commentary

The command to 'look unto the rock whence ye are hewn' calls believers to remember their spiritual origin - Abraham and Sarah's barrenness transformed by God's promise. The quarry metaphor emphasizes that our existence derives entirely from God's sovereign work, not human merit or effort. This grounds identity in divine grace and demolishes all boasting except in God's transforming power (1 Corint...
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Ellicott’s Commentary for English Readers

LI. (1) **Look unto the rock.**—The implied argument is, that the wonder involved in the origin of Israel is as a ground of faith in its restoration and perpetuity. The rock is, of course, Abraham, the pit, Sarah.

Jamieson-Fausset-Brown Bible Commentary

**28. In ... year ... Ahaz died--**726 B.C. Probably it was in this year that the Philistines threw off the yoke put on them by Uzziah.

Look unto Abraham your father, and unto Sarah that bare you: for I called him alone, and blessed him, and increased him.

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KJV Study Commentary

The historical rehearsal 'I called him alone, and blessed him, and increased him' emphasizes God's ability to multiply from nothing. Abraham's singularity ('him alone') shows that numerical smallness doesn't limit God's purposes. This encourages remnant theology - faithful few are sufficient for God to accomplish His plans. The progression (call, bless, increase) models redemption's pattern: elect...
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Ellicott’s Commentary for English Readers

(2) **I called him alone.**—Literally, *as one. *If so great a nation had sprung from one man (Hebrews 11:12), so would God out of the faithful remnant once more create a people. (Comp. Ezekiel 33:24, where the exiles arc represented as boastfully inverting the argument: “Abraham was one, and we are many; therefore we shall prosper, the chances are in our favour.”)

Jamieson-Fausset-Brown Bible Commentary

**29. Palestina--**literally, "the land of sojourners." **rod ... broken--**The yoke imposed by Uzziah (2Ch 26:6) was thrown off under Ahaz (2Ch 28:18). **serpent's root--**the stock of Jesse (Is 11:1). Uzziah was doubtless regarded by the Philistines as a biting "serpent." But though the effects of his bite have been got rid of, a more deadly viper, or "cockatrice" (literally, "viper's offspr...
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For the LORD shall comfort Zion: he will comfort all her waste places; and he will make her wilderness like Eden, and her desert like the garden of the LORD; joy and gladness shall be found therein, thanksgiving, and the voice of melody.

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KJV Study Commentary

The promise to 'make her wilderness like Eden' depicts comprehensive restoration reversing judgment. Eden imagery connects creation and new creation - God's redemptive work restores pre-fall paradise. The progression from wilderness/desert to garden shows grace's transforming power. The 'joy and gladness, thanksgiving, and the voice of melody' describe worship arising from experienced redemption, ...
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Ellicott’s Commentary for English Readers

(3) **He will make her wilderness like Eden.**—Interesting as showing Isaiah’s acquaintance with Genesis 1-3. (Comp. Ezekiel 31:9; Ezekiel 31:16; Ezekiel 36:35; Joel 2:3.) “Paradise” has already entered into the idea of future restoration (Revelation 2:7).

Jamieson-Fausset-Brown Bible Commentary

**30. first-born of ... poor--**Hebraism, for the most abject poor; the first-born being the foremost of the family. Compare "first-born of death" (Job 18:13), for the most fatal death. The Jews, heretofore exposed to Philistine invasions and alarms, shall be in safety. Compare Psa 72:4, "Children of the needy," expressing those "needy in condition." **feed--**image from a flock feeding in safet...
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Hearken unto me, my people; and give ear unto me, O my nation: for a law shall proceed from me, and I will make my judgment to rest for a light of the people.

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KJV Study Commentary

The call 'Hearken unto me, my people' establishes covenant relationship before issuing commands. The promise 'a law shall proceed from me' and 'I will make my judgment to rest for a light of the people' depicts Torah as divine gift providing guidance. The universal scope 'light of the people' anticipates Gentile inclusion - God's law isn't ethnic restriction but universal revelation of His charact...
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Ellicott’s Commentary for English Readers

(4) **A law shall proceed.**—“Law” and “judgment” include all forms of divine revelation, and specially the “glad tidings” which are the groundwork of the highest law. (Comp. Luke 1:77; Romans 1:17.)

Jamieson-Fausset-Brown Bible Commentary

**31. gate--**that is, ye who throng the gate; the chief place of concourse in a city. **from ... north--**Judea, north and east of Palestine. **smoke--**from the signal-fire, whereby a hostile army was called together; the Jews' signal-fire is meant here, the "pillar of cloud and fire," (Ex 13:21; Ne 9:19); or else from the region devastated by fire [Maurer]. Gesenius less probably refers it ...
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My righteousness is near; my salvation is gone forth, and mine arms shall judge the people; the isles shall wait upon me, and on mine arm shall they trust.

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KJV Study Commentary

The promise 'My righteousness is near; my salvation is gone forth' emphasizes the imminent arrival of God's deliverance. The phrase 'mine arms shall judge the people' depicts divine strength executing justice and salvation. The prediction that 'the isles shall wait upon me' and 'on mine arm shall they trust' shows Gentiles expecting salvation from Israel's God - a radical vision in ethnic-particul...
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Ellicott’s Commentary for English Readers

(5) **Mine arms shall judge the people.**—Literally, *the peoples, *including Israel and the heathen. The work of judgment thus, as ever, comes first; after it the *isles *(*i.e., *far-off countries), as representing the heathen, shall be converted, and trust the very Arm that smote them.

Jamieson-Fausset-Brown Bible Commentary

**32. messengers of the nation--**When messengers come from Philistia to enquire as to the state of Judea, the reply shall be, that the Lord ... (Psa 87:1, 5; 102:16). **poor--**(Zep 3:12).

Lift up your eyes to the heavens, and look upon the earth beneath: for the heavens shall vanish away like smoke, and the earth shall wax old like a garment, and they that dwell therein shall die in like manner: but my salvation shall be for ever, and my righteousness shall not be abolished.

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KJV Study Commentary

The cosmic vision 'the heavens shall vanish away like smoke, and the earth shall wax old like a garment' establishes creation's temporality versus God's eternal salvation. The contrast 'my salvation shall be for ever, and my righteousness shall not be abolished' shows that God's spiritual work outlasts physical creation. This grounds hope in eternal realities, not temporal circumstances (2 Corinth...
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Ellicott’s Commentary for English Readers

(6) **Shall die in like manner**—*i.e.,* shall vanish into nothingness. Many commentators, however, render, *shall die like gnats; *shall live their little day and pass away; thus supplying a third similitude, in addition to the “smoke” and the “garment.” We are reminded once again of Psalm 102:26; and we may add, Matthew 24:35; 2Peter 3:10.

Hearken unto me, ye that know righteousness, the people in whose heart is my law; fear ye not the reproach of men, neither be ye afraid of their revilings.

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KJV Study Commentary

The address to those with 'my law in your heart' describes true believers - internal transformation, not mere external conformity (Jeremiah 31:33). The command 'fear ye not the reproach of men, neither be ye afraid of their revilings' calls for courage grounded in divine approval over human opinion. Those with God's word internalized can withstand social pressure because identity rests in God, not...
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Ellicott’s Commentary for English Readers

(7) **Ye that know righteousness.**—Jehovah, through His Servant, speaks to the Israel within Israel, the Church within the Church. They need support against the scorn and reproach of men, and are to find it in the thought that the revilers perish and that Jehovah is eternal.

Jamieson-Fausset-Brown Bible Commentary

CHAPTER 15 Is 15:1-9. The Fifteenth and Sixteenth Chapters Form One Prophecy on Moab. Lowth thinks it was delivered in the first years of Hezekiah's reign and fulfilled in the fourth when Shalmaneser, on his way to invade Israel, may have seized on the strongholds of Moab. Moab probably had made common cause with Israel and Syria in a league against Assyria. Hence it incurred the vengeance of As...
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For the moth shall eat them up like a garment, and the worm shall eat them like wool: but my righteousness shall be for ever, and my salvation from generation to generation.

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KJV Study Commentary

The promise 'the moth shall eat them up like a garment, and the worm shall eat them like wool' depicts the temporary nature of human opposition - persecutors decay while God's people endure. The contrast 'my righteousness shall be for ever, and my salvation from generation to generation' assures that divine work transcends human lifespans. This encourages long-term faithfulness despite short-term ...
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Ellicott’s Commentary for English Readers

(8) **The moth . . . the worm.**—The two words in Hebrew have the force of an emphatic assonance—*ash *and *sāsh.*

Awake, awake, put on strength, O arm of the LORD; awake, as in the ancient days, in the generations of old. Art thou not it that hath cut Rahab, and wounded the dragon?

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KJV Study Commentary

The prayer 'Awake, awake, put on strength, O arm of the LORD' uses anthropomorphic language depicting God as needing arousal - actually expressing urgent longing for deliverance. The reference to 'ancient days' and 'Rahab' (Egypt, per Psalm 87:4) recalls Exodus deliverance, establishing precedent for present request. This models prayer grounded in rehearsing God's past mighty acts as basis for con...
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Ellicott’s Commentary for English Readers

(9) **Awake, awake.**—Who is the speaker that thus bursts into this grand apostrophe? (1) The redeemed and ideal Israel, or (2) the Servant of the Lord, or (3) the prophet, or (4) Jehovah, as in self-communing, after the manner of men, like that of Deborah in Judges 5:12. On the whole the first seems the preferable view; but the loftiness of poetry, perhaps, transcends all such distinctions. The a...
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Jamieson-Fausset-Brown Bible Commentary

**3. tops of ... houses--**flat; places of resort for prayer, &c., in the East (Ac 10:9). **weeping abundantly--**"melting away in tears." Horsley prefers "descending to weep." Thus there is a "parallelism by alternate construction" [Lowth], or chiasmus; "howl" refers to "tops of houses." "Descending to weep" to "streets" or squares, whither they descend from the housetops.

Art thou not it which hath dried the sea, the waters of the great deep; that hath made the depths of the sea a way for the ransomed to pass over?

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KJV Study Commentary

The rhetorical question 'Art thou not it that hath dried the sea?' recalls the Red Sea crossing as proof of God's power over nature and nations. The purpose 'that the redeemed might pass over' shows that God's mighty acts serve soteriological purposes - power is always directed toward saving His people. This establishes that creation miracles aren't arbitrary displays but purposeful acts accomplis...
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Jamieson-Fausset-Brown Bible Commentary

**4. Heshbon--**an Amorite city, twenty miles east of Jordan; taken by Moab after the carrying away of Israel (compare Jr 48:1-47). **Elealeh--**near Heshbon, in Reuben. **Jahaz--**east of Jordan, in Reuben. Near it Moses defeated Sihon. **therefore--**because of the sudden overthrow of their cities. Even the armed men, instead of fighting in defense of their land, shall join in the general ...
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Therefore the redeemed of the LORD shall return, and come with singing unto Zion; and everlasting joy shall be upon their head: they shall obtain gladness and joy; and sorrow and mourning shall flee away.

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KJV Study Commentary

<strong>Therefore the redeemed of the LORD shall return, and come with singing unto Zion; and everlasting joy shall be upon their head: they shall obtain gladness and joy; and sorrow and mourning shall flee away.</strong> The word "therefore" (<em>ve-faduye</em>, וּפְדוּיֵ) connects this promise to preceding context—because God redeems, restoration follows with certainty. The "redeemed" (<em>peduy...
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Ellicott’s Commentary for English Readers

(11) **Therefore the redeemed.**—Note worthy as being either a quotation by Isaiah from himself (Isaiah 35:10), or by the unknown writer of Isaiah from the earlier prophet. The assumption that it is an interpolation by a copyist rests on no adequate ground.

Jamieson-Fausset-Brown Bible Commentary

**5. My--**The prophet himself is moved with pity for Moab. Ministers, in denouncing the wrath of God against sinners, should do it with tender sorrow, not with exultation. **fugitives--**fleeing from Moab, wander as far as to Zoar, on the extreme boundary south of the Dead Sea. Horsley translates, "her nobility," or "rulers" (Ho 4:18). **heifer, &amp;c.--**that is, raising their voices "like ...
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I, even I, am he that comforteth you: who art thou, that thou shouldest be afraid of a man that shall die, and of the son of man which shall be made as grass;

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KJV Study Commentary

<strong>I, even I, am he that comforteth you: who art thou, that thou shouldest be afraid of a man that shall die, and of the son of man which shall be made as grass?</strong> God's self-identification employs the emphatic doubled pronoun <em>anochi anochi</em> (I, even I) - asserting His unique role as comforter. The Hebrew <em>nacham</em> (comfort) appears throughout Isaiah 40-55, marking this s...
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Ellicott’s Commentary for English Readers

(12) **I, even I.**—The iterated pronoun emphasises the true grounds of confidence. If God be with us, what matter is it who may be against us? The enemies are mortal and weak; the Protector is the Eternal and the Strong.

Jamieson-Fausset-Brown Bible Commentary

**6. For--**the cause of their flight southwards (2Ki 3:19, 25). "For" the northern regions and even the city Nimrim (the very name of which means "limpid waters," in Gilead near Jordan) are without water or herbage.

And forgettest the LORD thy maker, that hath stretched forth the heavens, and laid the foundations of the earth; and hast feared continually every day because of the fury of the oppressor, as if he were ready to destroy? and where is the fury of the oppressor? were: or, made himself ready

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KJV Study Commentary

<strong>And forgettest the LORD thy maker, that hath stretched forth the heavens, and laid the foundations of the earth; and hast feared continually every day because of the fury of the oppressor, as if he were ready to destroy? and where is the fury of the oppressor?</strong> God rebukes Israel for forgetting Him—not intellectual amnesia but practical neglect. The verb <em>shakach</em> (שָׁכַח, "...
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Ellicott’s Commentary for English Readers

(13) **As if he were ready.**—Better, *as he makes him ready to destroy. *The Authorised version unduly minimises the amount of danger. In the case contemplated by the prophet, the oppressor was the Babylonian monarchy, which he sees as already belonging to the past; but the words have, of course, a far wider application.

Jamieson-Fausset-Brown Bible Commentary

**7. Therefore--**because of the devastation of the land. **abundance--**literally, "that which is over and above" the necessaries of life. **brook of ... willows--**The fugitives flee from Nimrim, where the waters have failed, to places better watered. Margin has "valley of Arabians"; that is, to the valley on the boundary between them and Arabia-Petræa; now Wady-el Arabah. "Arabia" means a "...
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The captive exile hasteneth that he may be loosed, and that he should not die in the pit, nor that his bread should fail.

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KJV Study Commentary

<strong>The captive exile hasteneth that he may be loosed, and that he should not die in the pit, nor that his bread should fail.</strong> This verse promises swift deliverance for the "captive exile" (<em>tso'eh</em>, צֹעֶה), one bowed down or stooped under bondage. The verb "hasteneth" (<em>mihar</em>, מִהַר) indicates urgency and speed—liberation comes quickly when God's time arrives. The three...
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Ellicott’s Commentary for English Readers

(14) **The captive exile.**—Literally, *he that is bowed down, i.e., *bound in fetters. The “pit,” as in the case of Jeremiah (Jeremiah 38:6), is the underground dungeon, in which the prisoner was too often left to starve.

Jamieson-Fausset-Brown Bible Commentary

**8. Eglaim--**(Eze 47:10), En-eglaim. Not the Agalum of Eusebius, eight miles from Areopolis towards the south; the context requires a town on the very borders of Moab or beyond them. **Beer-elim--**literally, "the well of the Princes"--(so Nu 21:16-18). Beyond the east borders of Moab.

But I am the LORD thy God, that divided the sea, whose waves roared: The LORD of hosts is his name.

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KJV Study Commentary

<strong>But I am the LORD thy God, that divided the sea, whose waves roared: The LORD of hosts is his name.</strong> This magnificent declaration of divine identity and power serves as the foundation for God's promise to comfort and deliver His people from exile and oppression. The verse begins with the emphatic Hebrew construction וְאָנֹכִי יְהוָה אֱלֹהֶיךָ (<em>ve'anokhi YHWH Elohekha</em>, "But...
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Ellicott’s Commentary for English Readers

(15) **But I** **am . . .**—Better, *Seeing that I am. *The fact which follows is not contrasted with that which precedes, but given as its ground. The might of Jehovah is seen in the storm-waves of the sea. It is seen not less in the fall and rise of empires.

Jamieson-Fausset-Brown Bible Commentary

**9. Dimon--**same as Dibon (Is 15:2). Its waters are the Arnon. **full of blood--**The slain of Moab shall be so many. **bring more--**fresh calamities, namely, the "lions" afterwards mentioned (2Ki 17:25; Jr 5:6; 15:3). Vitringa understands Nebuchadnezzar as meant by "the lion"; but it is plural, "lions." The "more," or in Hebrew, "additions," he explains of the addition made to the waters o...
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And I have put my words in thy mouth, and I have covered thee in the shadow of mine hand, that I may plant the heavens, and lay the foundations of the earth, and say unto Zion, Thou art my people.

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KJV Study Commentary

<strong>And I have put my words in thy mouth, and I have covered thee in the shadow of mine hand, that I may plant the heavens, and lay the foundations of the earth, and say unto Zion, Thou art my people.</strong> This verse reveals the Servant's prophetic office—God places His words in the Servant's mouth, creating a perfect prophetic mouthpiece. The phrase "I have put my words in thy mouth" appe...
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Ellicott’s Commentary for English Readers

(16) **And I have put my words in thy mouth . . .**—Some interpreters assume, that while Isaiah 51:1? was spoken to the Jewish exiles, this, which reminds us of Isaiah 49:2, is addressed to *the *Servant of the Lord. Of these, some (Cheyne), struck by the apparent abruptness, assume it to be misplaced. There seems no adequate reason for adopting either hypothesis. The words are spoken to Israel, c...
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Awake, awake, stand up, O Jerusalem, which hast drunk at the hand of the LORD the cup of his fury; thou hast drunken the dregs of the cup of trembling, and wrung them out.

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KJV Study Commentary

<strong>Awake, awake, stand up, O Jerusalem, which hast drunk at the hand of the LORD the cup of his fury; thou hast drunken the dregs of the cup of trembling, and wrung them out.</strong> The doubled imperative "Awake, awake" (<em>'uri, 'uri</em>, עוּרִי עוּרִי) intensifies urgency, rousing Jerusalem from stupor induced by divine judgment. The command "stand up" (<em>qumi</em>, קוּמִי) calls for ...
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Ellicott’s Commentary for English Readers

(17) **Awake . . .**—The words present a strange parallelism to Isaiah 51:9. There they were addressed to the arm of Jehovah, and were the prelude of a glorious promise. Here they are spoken to Jerusalem as a drunken and desperate castaway, and introduce a painfully vivid picture of her desolation. They seem, indeed, prefixed to that picture to make it bearable. They are a call to Zion to wake out...
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Jamieson-Fausset-Brown Bible Commentary

CHAPTER 16 Is 16:1-14. Continuation of the Prophecy as to Moab. **1. lamb--**advice of the prophet to the Moabites who had fled southwards to Idumea, to send to the king of Judah the tribute of lambs, which they had formerly paid to Israel, but which they had given up (2Ki 3:4, 5). David probably imposed this tribute before the severance of Judah and Israel (2Sa 8:2). Therefore Moab is recommende...
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There is none to guide her among all the sons whom she hath brought forth; neither is there any that taketh her by the hand of all the sons that she hath brought up.

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KJV Study Commentary

<strong>There is none to guide her among all the sons whom she hath brought forth; neither is there any that taketh her by the hand of all the sons that she hath brought up.</strong> This poignant verse depicts Jerusalem's helpless isolation. The doubled imagery—"brought forth" (birthed) and "brought up" (raised)—emphasizes Jerusalem's maternal investment in her children, making their absence more...
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Jamieson-Fausset-Brown Bible Commentary

**2. cast out of ... nest--**rather, "as a brood cast out" (in apposition with "a wandering bird," or rather, wandering birds), namely, a brood just fledged and expelled from the nest in which they were hatched [Horsley]. Compare Is 10:14; De 32:11. **daughters of Moab--**that is, the inhabitants of Moab. So 2Ki 19:21; Psa 48:11; Jr 46:11; La 4:22 [Maurer]. **at the fords--**trying to cross th...
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These two things are come unto thee; who shall be sorry for thee? desolation, and destruction, and the famine, and the sword: by whom shall I comfort thee? are: Heb. happened destruction: Heb. breaking

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KJV Study Commentary

<strong>These two things are come unto thee; who shall be sorry for thee? desolation, and destruction, and the famine, and the sword: by whom shall I comfort thee?</strong> The opening "two things" actually lists four calamities, suggesting Hebrew parallelism pairs them: desolation (<em>shod</em>, שֹׁד) with destruction (<em>shever</em>, שֶׁבֶר), and famine (<em>ra'av</em>, רָעָב) with sword (<em>...
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Ellicott’s Commentary for English Readers

(19) **These two things . . .**—The two things are amplified into four: (1) the two effects, and (2) the two causes. **Who shall be sorry for thee?**—Better, Be sorry *with *thee, or *who shall console thee? *Even Jehovah is represented as failing, or seeming to fail, in finding a comforter for such affliction.

Jamieson-Fausset-Brown Bible Commentary

3-5. Gesenius, Maurer, &amp;c., regard these verses as an address of the fugitive Moabites to the Jews for protection; they translate Is 16:4, "Let mine outcasts of Moab dwell with thee, Judah"; the protection will be refused by the Jews, for the pride of Moab (Is 16:6). Vitringa makes it an additional advice to Moab, besides paying tribute. Give shelter to the Jewish outcasts who take refuge in t...
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Thy sons have fainted, they lie at the head of all the streets, as a wild bull in a net: they are full of the fury of the LORD, the rebuke of thy God.

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KJV Study Commentary

<strong>Thy sons have fainted, they lie at the head of all the streets, as a wild bull in a net: they are full of the fury of the LORD, the rebuke of thy God.</strong> This verse continues describing Jerusalem's desolation through vivid imagery. "Thy sons have fainted" (<em>ulph</em>, עֻלַּף) suggests weakness from exhaustion, hunger, or despair. Lying "at the head of all the streets" indicates pu...
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Ellicott’s Commentary for English Readers

(20) **As a wild bull . . .**—Better, *as an antelope. *The picture explains that of Isaiah 51:17. The sons cannot help the mother, for they, too, have drunk of the same cup of fury, and lie like corpses in the open places of the city. (Comp. Lamentations 2:12.)

Jamieson-Fausset-Brown Bible Commentary

3-5. Gesenius, Maurer, &amp;c., regard these verses as an address of the fugitive Moabites to the Jews for protection; they translate Is 16:4, "Let mine outcasts of Moab dwell with thee, Judah"; the protection will be refused by the Jews, for the pride of Moab (Is 16:6). Vitringa makes it an additional advice to Moab, besides paying tribute. Give shelter to the Jewish outcasts who take refuge in t...
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Therefore hear now this, thou afflicted, and drunken, but not with wine:

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KJV Study Commentary

<strong>Therefore hear now this, thou afflicted, and drunken, but not with wine:</strong> The transitional "Therefore" (<em>lakhen</em>, לָכֵן) signals a crucial shift from judgment (vv. 17-20) to mercy. Despite deserved wrath, God addresses His people with covenant tenderness: "thou afflicted" (<em>'aniyah</em>, עֲנִיָּה) acknowledges their suffering; "drunken" recalls the cup of fury (v. 17); bu...
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Ellicott’s Commentary for English Readers

(21) **Drunken, but not** **with wine . . .**—Same phrase as in Isaiah 29:9.

Jamieson-Fausset-Brown Bible Commentary

3-5. Gesenius, Maurer, &amp;c., regard these verses as an address of the fugitive Moabites to the Jews for protection; they translate Is 16:4, "Let mine outcasts of Moab dwell with thee, Judah"; the protection will be refused by the Jews, for the pride of Moab (Is 16:6). Vitringa makes it an additional advice to Moab, besides paying tribute. Give shelter to the Jewish outcasts who take refuge in t...
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Thus saith thy Lord the LORD, and thy God that pleadeth the cause of his people, Behold, I have taken out of thine hand the cup of trembling, even the dregs of the cup of my fury; thou shalt no more drink it again:

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KJV Study Commentary

<strong>Thus saith thy Lord the LORD, and thy God that pleadeth the cause of his people, Behold, I have taken out of thine hand the cup of trembling, even the dregs of the cup of my fury; thou shalt no more drink it again:</strong> The threefold divine identification—"thy Lord" (<em>adonayikh</em>, אֲדֹנָיִךְ), "the LORD" (YHWH), "thy God" (<em>elohayikh</em>, אֱלֹהָיִךְ)—emphasizes covenant relat...
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Ellicott’s Commentary for English Readers

(22) **Thy Lord the Lord . . .**—Note the emphatic combination of *Adonai *(or rather, in this solitary instance, of the plural *Adonim *used like Elohim) with Jehovah. Man’s necessity is once more God’s opportunity. He will plead for His people when none else will plead. The cup of trembling shall be taken from the hand of the forlorn castaway, and given to her enemies. (Comp. Jeremiah 25:15.)

Jamieson-Fausset-Brown Bible Commentary

**6. We--**Jews. We reject Moab's supplication for his pride. **lies--**false boasts. **not be so--**rather, "not right"; shall prove vain (Is 25:10; Jr 48:29, 30; Zep 2:8). "It shall not be so; his lies shall not so effect it."

But I will put it into the hand of them that afflict thee; which have said to thy soul, Bow down, that we may go over: and thou hast laid thy body as the ground, and as the street, to them that went over.

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KJV Study Commentary

<strong>But I will put it into the hand of them that afflict thee; which have said to thy soul, Bow down, that we may go over: and thou hast laid thy body as the ground, and as the street, to them that went over.</strong> The cup removed from Israel is now placed in her oppressors' hands—divine justice doesn't eliminate judgment but redirects it. The phrase "them that afflict thee" (<em>moyagayikh...
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Ellicott’s Commentary for English Readers

(23) **Thou hast laid thy body . . .**—The image is startlingly bold; but our word “prostration,” as applied to the condition of a people, embodies precisely the same thought. (Comp. Psalm 129:3.) The previous words paint the last humiliation of Eastern conquest (Joshua 10:24). **Ellicott's Commentary for English Readers Text Courtesy of BibleSupport.com. Used by Permission. **Bible Hub

Jamieson-Fausset-Brown Bible Commentary

**7. Therefore--**all hope of being allowed shelter by the Jews being cut off. **foundations--**that is, "ruins"; because, when houses are pulled down, the "foundations" alone are left (Is 58:12). Jeremiah, in the parallel place (Jr 48:31), renders it "men," who are the moral foundations or stay of a city. **Kirhareseth--**literally, "a citadel of brick." **surely they are stricken--**rather...
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