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: 21
HolinessJudgmentSalvationMessiahServantRestoration

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King James Version

Isaiah 59

21 verses with commentary

Sin and Redemption

Behold, the LORD'S hand is not shortened, that it cannot save; neither his ear heavy, that it cannot hear:

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KJV Study Commentary

The chapter opens with a bold declaration: 'Behold, the LORD's hand is not shortened, that it cannot save; neither his ear heavy, that it cannot hear.' The Hebrew 'qatsar' (shortened) indicates incapacity. God's power and attentiveness are not the problem - His arm reaches and His ear hears. The barrier to deliverance lies elsewhere.

Ellicott’s Commentary for English Readers

LIX. (1) **Behold, the Lord’s hand . . .**—The declaration is an implied answer to the complaint, like that of Isaiah 58:3, that the glorious promises had not as yet been fulfilled. The murmurera are told that the hindrance is on their side.

Jamieson-Fausset-Brown Bible Commentary

**23. nail ... sure place--**Large nails or pegs stood in ancient houses on which were suspended the ornaments of the family. The sense is: all that is valuable to the nation shall rest securely on him. In Ezr 9:8 "nail" is used of the large spike driven into the ground to fasten the cords of the tent to. **throne--**resting-place to his family, as applied to Eliakim; but "throne," in the strict...
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But your iniquities have separated between you and your God, and your sins have hid his face from you, that he will not hear. have hid: or, have made him hide

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KJV Study Commentary

The real barrier: 'But your iniquities have separated between you and your God, and your sins have hid his face from you, that he will not hear.' Sin creates separation - the Hebrew 'badal' (separated) describes division, partition. Sin causes God to hide His face (withdraw favor) and refuse to hear. The problem is not God's arm but Israel's sin.

Ellicott’s Commentary for English Readers

(2) **Have separated**—*i.e., *have become, as it were, a “middle wall of partition” excluding them from the Divine presence. **His face.**—Better, *the face. *The Hebrew has neither article nor possessive pronoun, the substantive being treated almost as a proper name.

Jamieson-Fausset-Brown Bible Commentary

24. Same image as in Is 22:23. It was customary to "hang" the valuables of a house on nails (1Ki 10:16, 17, 21; So 4:4). **offspring and the issue--**rather, "the offshoots of the family, high and low" [Vitringa]. Eliakim would reflect honor even on the latter. **vessels of cups--**of small capacity: answering to the low and humble offshoots. **vessels of flagons--**larger vessels: answering...
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For your hands are defiled with blood, and your fingers with iniquity; your lips have spoken lies, your tongue hath muttered perverseness.

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KJV Study Commentary

The sin catalog begins: 'For your hands are defiled with blood, and your fingers with iniquity; your lips have spoken lies, your tongue hath muttered perverseness.' Hands (actions), lips and tongue (speech) - the whole person is implicated. The Hebrew 'ga'al' (defiled) means polluted, stained.

Ellicott’s Commentary for English Readers

(3) **Your hands are defiled with blood.**—The accusation of the “grand indictment” of Isaiah 1:15 is reproduced *verbatim.*

Jamieson-Fausset-Brown Bible Commentary

**25. nail ... fastened--**Shebna, who was supposed to be firmly fixed in his post. **burden ... upon it--**All that were dependent on Shebna, all his emoluments and rank will fail, as when a peg is suddenly "cut down," the ornaments on it fall with it. Sin reaches in its effects even to the family of the guilty (Ex 20:5).

None calleth for justice, nor any pleadeth for truth: they trust in vanity, and speak lies; they conceive mischief, and bring forth iniquity.

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KJV Study Commentary

Injustice pervades the legal system: 'None calleth for justice, nor any pleadeth for truth: they trust in vanity, and speak lies; they conceive mischief, and bring forth iniquity.' The Hebrew 'tohu' (vanity) recalls creation's pre-ordered chaos. The pregnancy metaphor - conceiving mischief, birthing iniquity - shows sin's developmental process.

Ellicott’s Commentary for English Readers

(4) **None calleth for justice.**—Better, *none preferreth his suit with truthfulness. *The words point chiefly to the guilt of unrighteous prosecutions, but may include that of false witness also. **They trust in vanity.**—Literally, *in chaos*—the characteristic *tohu *of both parts of Isaiah (Isaiah 24:10; Isaiah 29:21; Isaiah 40:17; Isaiah 40:23).

They hatch cockatrice' eggs, and weave the spider's web: he that eateth of their eggs dieth, and that which is crushed breaketh out into a viper. cockatrice': or, adder's crushed: or, sprinkled is as if there brake out a viper

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KJV Study Commentary

Vivid imagery describes evil's character: hatching cockatrice (venomous serpent) eggs and weaving spider webs. Eating the eggs brings death; crushing them produces vipers. Their webs cannot clothe - evil's products are deadly and useless. The Hebrew 'tsiph'oni' (cockatrice/adder) emphasizes venom.

Ellicott’s Commentary for English Readers

(5) **They hatch cockatrice’ eggs.**—Better, *basilisk’s, *as in Isaiah 14:29. The schemes of the evil-doers are displayed in their power for evil and their impotence for good. To “eat of the eggs,” which are assumed to be poisonous, is to fall in with their schemes, and so be ruined: to “crush” them is to oppose and so to rouse a more venomous opposition. Men break the *egg, *and the living viper...
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Jamieson-Fausset-Brown Bible Commentary

CHAPTER 23 Is 23:1-18. Prophecy Respecting Tyre. Menander, the historian, notices a siege of Tyre by Shalmaneser, about the time of the siege of Samaria. Sidon, Acco, and Old Tyre, on the mainland, were soon reduced; but New Tyre, on an island half a mile from the shore, held out for five years. Sargon probably finished the siege. Sennacherib does not, however, mention it among the cities which ...
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Their webs shall not become garments, neither shall they cover themselves with their works: their works are works of iniquity, and the act of violence is in their hands.

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KJV Study Commentary

The spider-web theme continues: 'Their webs shall not become garments, neither shall they cover themselves with their works.' These works of iniquity are 'works of violence.' The Hebrew 'chamas' (violence) is the same word describing pre-flood corruption (Genesis 6:11). Violent works cannot clothe or protect.

Ellicott’s Commentary for English Readers

(6) **Their webs shall not become garments.**—See the same figure in Isaiah 30:1. The point of the comparison lies chiefly in the uselessness of the spider’s webs, but the second clause emphasises also the fact that the only purpose which the webs serve is one of mischief. They may catch flies, they cannot clothe men.

Jamieson-Fausset-Brown Bible Commentary

**2. Be still--**"struck dumb with awe." Addressed to those already in the country, eye-witnesses of its ruin (La 2:10); or, in contrast to the busy din of commerce once heard in Tyre; now all is hushed and still. **isle--**strictly applicable to New Tyre: in the sense coast, to the mainland city, Old Tyre (compare Is 23:6; Is 20:6). **Zidon--**of which Tyre was a colony, planted when Zidon wa...
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Their feet run to evil, and they make haste to shed innocent blood: their thoughts are thoughts of iniquity; wasting and destruction are in their paths. destruction: Heb. breaking

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KJV Study Commentary

The rush to evil is described: 'Their feet run to evil, and they make haste to shed innocent blood.' Paul quotes this in Romans 3:15-17 to prove universal sinfulness. The Hebrew 'mahar' (make haste) shows eagerness, not reluctant falling into sin. Desolation and destruction characterize their paths.

Ellicott’s Commentary for English Readers

(7) **Their feet run to evil.**—Note the parallelisms, entirely after the manner of Isaiah, with Proverbs 1:16; Proverbs 16:17. So the four words “paths,” “goings,” “ways,” and “paths” (another word in the Hebrew) are all from the same book.

Jamieson-Fausset-Brown Bible Commentary

**3. great waters--**the wide waters of the sea. **seed--**"grain," or crop, as in 1Sa 8:15; Job 39:12. **Sihor--**literally, "dark-colored"; applied to the Nile, as the Egyptian Jeor, and the Greek Melas, to express the "dark, turbid" colors given to its waters by the fertilizing soil which it deposits at its yearly overflow (Jr 2:18). **harvest of the river--**the growth of the Delta; the ...
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The way of peace they know not; and there is no judgment in their goings: they have made them crooked paths: whosoever goeth therein shall not know peace. judgment: or, right

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KJV Study Commentary

'The way of peace they know not' - peace (shalom) is unknown territory for those rushing to violence. 'There is no judgment in their goings' - justice is absent from their paths. Their 'crooked paths' mean 'whosoever goeth therein shall not know peace.' Sin's path leads away from shalom.

Jamieson-Fausset-Brown Bible Commentary

**4. Zidon--**called on, as being the parent country of Tyre (Is 23:12), and here equivalent to Phoenicia in general, to feel the shame (as it was esteemed in the East) of being now as childless as if she never had any. "I (no more now) travail, nor bring forth," &c. "Strength of the sea," that is, stronghold, namely, New Tyre, on a rock (as "Tyre" means) surrounded by the sea (Eze 26:4, 14-17...
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Therefore is judgment far from us, neither doth justice overtake us: we wait for light, but behold obscurity; for brightness, but we walk in darkness.

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KJV Study Commentary

The people now confess: 'Therefore is judgment far from us, neither doth justice overtake us: we wait for light, but behold obscurity; for brightness, but we walk in darkness.' The hoped-for deliverance remains distant because of the sins described. This corporate confession acknowledges cause and effect.

Ellicott’s Commentary for English Readers

(9) **Therefore is judgment.**—The pleading of the prophet is followed by the confession which he makes on their behalf. They admit that the delay in the manifestation of God’s judgment against their enemies, and of His righteousness (i.e., bounty) towards themselves, has been caused by their own sins. **We wait for light.**—The cry of the expectant Israelites is, *mutatis mutandis, *like that of ...
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Jamieson-Fausset-Brown Bible Commentary

**5. As, &c.--**rather, "When the report (shall reach) the people of Egypt, they shall be sorely pained at the report concerning Tyre" (namely, its overthrow). So Jerome, "When the Egyptians shall hear that so powerful a neighboring nation has been destroyed, they must know their own end is near" [Lowth, &c.].

We grope for the wall like the blind, and we grope as if we had no eyes: we stumble at noonday as in the night; we are in desolate places as dead men.

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KJV Study Commentary

The imagery intensifies: 'We grope for the wall like the blind, and we grope as if we had no eyes: we stumble at noonday as in the night; we are in desolate places as dead men.' Sin produces spiritual blindness (even with physical eyes), confusion (stumbling at noonday), and death-like existence.

Ellicott’s Commentary for English Readers

(10) **We grope for the wall . . .**—The words present a striking parallelism with Deuteronomy 28:29, and may have been reproduced from, or in, it. **We are in desolate places . . .**—Many critics render, (1) *among those full of life, *or (2) *in luxuriant fields, *of which (1) is preferable, as giving an antithesis like that of the other clauses. So taken, we have a parallelism with Psalm 73:5-8...
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Jamieson-Fausset-Brown Bible Commentary

**6. Pass ... over--**Escape from Tyre to your colonies as Tarshish (compare Is 23:12). The Tyrians fled to Carthage and elsewhere, both at the siege under Nebuchadnezzar and that under Alexander.

We roar all like bears, and mourn sore like doves: we look for judgment, but there is none; for salvation, but it is far off from us.

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KJV Study Commentary

Two animals portray their distress: 'We roar all like bears, and mourn sore like doves.' The bear's roar expresses frustrated anger; the dove's mourning expresses grief. 'We look for judgment, but there is none; for salvation, but it is far off from us.' Both rage and sorrow characterize their condition.

Ellicott’s Commentary for English Readers

(11) **We roar all like bears . . .**—The comparison is not found elsewhere in Scripture, but Horace (*Epp. *xvi. 51) gives “*circumgemit ursus ovile.” *For the dove, comp. Isaiah 38:14; Ezekiel 7:16.

Jamieson-Fausset-Brown Bible Commentary

7. Is this silent ruin all that is left of your once joyous city (Is 23:12)? **antiquity--**The Tyrian priests boasted in Herodotus' time that their city had already existed 2300 years: an exaggeration, but still implying that it was ancient even then. **her own feet--**walking on foot as captives to an enemy's land.

For our transgressions are multiplied before thee, and our sins testify against us: for our transgressions are with us; and as for our iniquities, we know them;

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KJV Study Commentary

Full confession: 'For our transgressions are multiplied before thee, and our sins testify against us: for our transgressions are with us; and as for our iniquities, we know them.' Three terms - transgressions (pesha - rebellion), sins (chata'ah - missing the mark), iniquities (avon - twisted guilt) - comprehensively confess. Sin testifies like a witness.

Ellicott’s Commentary for English Readers

(12) **For our** **transgressions . . .**—The parallelism with the confessions of Daniel (Isaiah 9:5-15) and Ezra (Isaiah 9:6-15) is singularly striking, but is as explicable on the hypothesis that they reproduced that of 2 Isaiah as on the assumption that this also was written at the close of the exile. It would, of course, be as true in the time of Manasseh as at any subsequent period. The self ...
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Jamieson-Fausset-Brown Bible Commentary

**8. Who--**answered in Is 23:9, "The Lord of hosts." **crowning--**crown-giving; that is, the city from which dependent kingdoms had arisen, as Tartessus in Spain, Citium in Cyprus, and Carthage in Africa (Eze 27:33). **traffickers--**literally, "Canaanites," who were famed for commerce (compare Ho 12:7, Margin).

In transgressing and lying against the LORD, and departing away from our God, speaking oppression and revolt, conceiving and uttering from the heart words of falsehood.

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KJV Study Commentary

The confession specifies: 'In transgressing and lying against the LORD, and departing away from our God, speaking oppression and revolt, conceiving and uttering from the heart words of falsehood.' Rebellion against God and oppression of others combine. The heart is the source: 'from the heart' come lies.

Ellicott’s Commentary for English Readers

(13) **In** **transgressing . . .**—The clauses point respectively (1) to false and hypocritical worship; (2) to open apostacy; (3) to sins against man, and these subdivided into (*a*) sins against truth, and (*b*) sins against justice.

Jamieson-Fausset-Brown Bible Commentary

9. Whoever be the instruments in overthrowing haughty sinners, God, who has all hosts at His command, is the First Cause (Is 10:5-7). **stain--**rather, "to profane"; as in Ex 31:14, the Sabbath, and other objects of religious reverence; so here, "the pride of all glory" may refer to the Tyrian temple of Hercules, the oldest in the world, according to Arrian (Is 2:16); the prophet of the true Go...
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And judgment is turned away backward, and justice standeth afar off: for truth is fallen in the street, and equity cannot enter.

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KJV Study Commentary

'And judgment is turned away backward, and justice standeth afar off: for truth is fallen in the street, and equity cannot enter.' Personified virtues are in retreat: judgment turns back, justice stands distant, truth has fallen, equity is barred entry. The Hebrew 'nagas' (approach/enter) shows equity blocked from the public square.

Ellicott’s Commentary for English Readers

(14) **Truth is fallen in the street**—i.e., the broad open place, or *agora, *of the city. The words point naturally to Jerusalem. If they refer to Babylon, we must assume, unless we deal with the language as altogether figurative, that the exiles had a quarter of their own, in which they had an *agora for *business and judicial proceedings.

Jamieson-Fausset-Brown Bible Commentary

**10. a river--**Hebrew, "the river," namely, Nile. **daughter of Tarshish--**Tyre and its inhabitants (Is 1:8), about henceforth, owing to the ruin of Tyre, to become inhabitants of its colony, Tartessus: they would pour forth from Tyre, as waters flow on when the barriers are removed [Lowth]. Rather, Tarshish, or Tartessus and its inhabitants, as the phrase usually means: they had been kept in...
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Yea, truth faileth; and he that departeth from evil maketh himself a prey: and the LORD saw it, and it displeased him that there was no judgment. maketh: or, is accounted mad it displeased: Heb. it was evil in his eyes

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KJV Study Commentary

Truth is so absent that 'he that departeth from evil maketh himself a prey.' The righteous become victims - the Hebrew 'shalal' means plunder, spoil. 'The LORD saw it, and it displeased him that there was no judgment.' God sees and is displeased - He doesn't ignore the absence of justice.

Ellicott’s Commentary for English Readers

(15) **Truth faileth**—*i.e., *is banished, and becomes as a missing and lost thing. The man who departs from evil is but the victim of the evil-doers. Other renderings are (1) *is outlawed, *and (2) *is counted mad, *but the Authorised Version is quite tenable. The words remind us of the terrible picture of Greek demoralisation in Thuc. iii. **And the Lord saw it . . .**—The verse at first sugges...
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Jamieson-Fausset-Brown Bible Commentary

**11. He--**Jehovah. **kingdoms--**the Phoenician cities and colonies. **the merchant city--**rather, Canaan, meaning the north of it, namely, Phoenicia. On their coins, they call their country Canaan.

And he saw that there was no man, and wondered that there was no intercessor: therefore his arm brought salvation unto him; and his righteousness, it sustained him.

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KJV Study Commentary

Remarkably, God finds no human solution: 'And he saw that there was no man, and wondered that there was no intercessor.' The Hebrew 'shamen' (wondered/was appalled) expresses divine astonishment at the absence of anyone to intervene. 'Therefore his arm brought salvation unto him; and his righteousness, it sustained him.' God Himself acts because no one else will.

Ellicott’s Commentary for English Readers

(16) **He saw that there was no man . . .**—If the words mean no “righteous man,” we have a parallel in Jeremiah 5:1, and the “intercessor” points to action like that of Aaron (Numbers 16:48) or Phinehas (Numbers 25:7). On the interpretation here adopted, “no man” is equivalent to “no champion.”

Jamieson-Fausset-Brown Bible Commentary

**12. he--**God. **rejoice--**riotously (Is 23:7). **oppressed--**"deflowered"; laying aside the figure "taken by storm"; the Arabs compare a city never taken to an undefiled virgin (compare Na 3:5, &c.). **daughter of Zidon--**Tyre: or else, sons of Zidon, that is, the whole land and people of Phoenicia (see on Is 23:2) [Maurer]. **Chittim--**Citium in Cyprus (Is 23:1). **there also...
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For he put on righteousness as a breastplate, and an helmet of salvation upon his head; and he put on the garments of vengeance for clothing, and was clad with zeal as a cloke.

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KJV Study Commentary

God arms Himself as a warrior: 'For he put on righteousness as a breastplate, and an helmet of salvation upon his head; and he put on the garments of vengeance for clothing, and was clad with zeal as a cloke.' Paul applies this armor to believers in Ephesians 6:14-17, but here God wears it. Righteousness protects, salvation guards, vengeance and zeal motivate action.

Ellicott’s Commentary for English Readers

(17) **He put on righteousness . . .**—The close parallelism with Isaiah 11 points, as far as it goes, to identity of authorship; and that with Ephesians 6:14-17 suggests a new significance for St. Paul’s “whole armour of God.” **The garments of vengeance . . .**—As parts of a warrior’s dress the “garments” are the short tunic, or tabard, which hung over the breast-plate; the “cloke” the scarlet m...
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Jamieson-Fausset-Brown Bible Commentary

**13. Behold--**Calling attention to the fact, so humiliating to Tyre, that a people of yesterday, like the Chaldees, should destroy the most ancient of cities, Tyre. **was not--**had no existence as a recognized nation; the Chaldees were previously but a rude, predatory people (Job 1:17). **Assyrian founded it--**The Chaldees ("them that dwell in the wilderness") lived a nomadic life in the m...
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According to their deeds, accordingly he will repay, fury to his adversaries, recompence to his enemies; to the islands he will repay recompence. deeds: Heb. recompences

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KJV Study Commentary

'According to their deeds, accordingly he will repay, fury to his adversaries, recompence to his enemies; to the islands he will repay recompence.' Divine retribution is proportional - 'according to deeds.' The scope is universal: even distant islands (coastlands representing remote nations) will receive appropriate judgment.

Ellicott’s Commentary for English Readers

(18) **To his adversaries . . .**—The judgment is generally against all, in Israel or outside it, who come under this description. The word “islands” is used, as elsewhere, for far-off lands. The words point to every such judgment, from that of Cyrus to the great final day.

Jamieson-Fausset-Brown Bible Commentary

**14. strength--**stronghold (compare Eze 26:15-18).

So shall they fear the name of the LORD from the west, and his glory from the rising of the sun. When the enemy shall come in like a flood, the Spirit of the LORD shall lift up a standard against him. lift: or, put him to flight

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KJV Study Commentary

The result of God's intervention: 'So shall they fear the name of the LORD from the west, and his glory from the rising of the sun.' Universal recognition of God replaces universal rebellion. 'When the enemy shall come in like a flood, the Spirit of the LORD shall lift up a standard against him.' The Spirit raises a battle standard against overwhelming evil.

Ellicott’s Commentary for English Readers

(19) **When the enemy shall come in . . .**—The noun admits of the senses “adversary,” “adversity,” “hemmed in,” “rushing,”and the verse has accordingly been very differently rendered. (1) *He *(*Jehovah*)* shall come like a rushing stream which the breath of Jehovah *(*i.e., *a strong and mighty wind) *driveth. *(2) *Adversity shall come like a stream. *The verse is difficult, but the Authorised ...
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Jamieson-Fausset-Brown Bible Commentary

**15. forgotten--**Having lost its former renown, Tyre shall be in obscurity. **seventy years--**(so Jr 25:11, 12; 29:10). **days of one king--**that is, a dynasty. The Babylonian monarchy lasted properly but seventy years. From the first year of Nebuchadnezzar to the taking of Babylon, by Cyrus, was seventy years; then the subjected nations would be restored to liberty. Tyre was taken in the ...
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And the Redeemer shall come to Zion, and unto them that turn from transgression in Jacob, saith the LORD.

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KJV Study Commentary

'And the Redeemer shall come to Zion, and unto them that turn from transgression in Jacob, saith the LORD.' The Hebrew 'Go'el' (Redeemer/Kinsman-Redeemer) comes with conditions: He comes to those who 'turn from transgression.' Repentance is the prerequisite for experiencing redemption. Paul quotes this in Romans 11:26.

Ellicott’s Commentary for English Readers

(20) **And the Redeemer shall come . . .**—The picture of the Theophany is continued—Jehovah comes as a Redeemer (Goel, as in Isaiah 41:14; Isaiah 43:1, Job 19:25) to the true Zion, to those who have turned from their transgression. The verse is noticeable as being quoted, with variations, by St. Paul in Romans 11:26.

Jamieson-Fausset-Brown Bible Commentary

16. Same figure [Is 23:15] to express that Tyre would again prosper and attract commercial intercourse of nations to her, and be the same joyous, self-indulging city as before.

As for me, this is my covenant with them, saith the LORD; My spirit that is upon thee, and my words which I have put in thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seed's seed, saith the LORD, from henceforth and for ever.

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KJV Study Commentary

God establishes an eternal covenant: 'As for me, this is my covenant with them, saith the LORD; My spirit that is upon thee, and my words which I have put in thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seed's seed, saith the LORD, from henceforth and for ever.' Spirit and Word together are promised perpetually to believing generations...
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Ellicott’s Commentary for English Readers

(21) **As for me, this is my covenant . . .**—The words are, as to their form, an echo of Genesis 17:4; as to their meaning, the germ of Jeremiah 31:31; Hebrews 8:10; Hebrews 10:16. The new covenant is to involve the gift of the Spirit, that writes the law of God inwardly in the heart, as distinct from the Law, which is thought of as outside the conscience, doing its work as an accuser and a judge...
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Jamieson-Fausset-Brown Bible Commentary

**17. visit--**not in wrath, but mercy. **hire--**image from a harlot: her gains by commerce. After the Babylonian dynasty was ended, Tyre was rebuilt; also, again, after the destruction under Alexander.

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