They will be gathered together, as prisoners are gathered in the pit, and will be shut up in the prison; and after many days they will be visited.
Parallel Translations
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They will be gathered together, as prisoners are gathered in the pit, and will be shut up in the prison; and after many days they will be visited.
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And they shall be gathered together, as prisoners are gathered in the pit, and shall be shut up in the prison, and after many days shall they be visited.
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And they shall be gathered together, as prisoners are gathered in the dungeon, and shall be shut up in the prison, and after many days shall they be punished.
Cross-references (9)
Passages linked to Isaiah 24:22 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Zechariah 9:11 As for you also, because of the blood of your covenant, I have set free your prisoners from the pit in which is no water.
- Isaiah 42:22 But this is a robbed and plundered people. All of them are snared in holes, and they are hidden in prisons. They have become captives, and no one delivers, and a plunder, and no one says, ‘Restore them!’
- Jeremiah 38:6-13 Then they took Jeremiah and threw him into the dungeon of Malchijah the king’s son, that was in the court of the guard. They let down Jeremiah with cords. In the dungeon there was no water, but mire; and Jeremiah sank in the mire. Now when Ebedmelech the Ethiopian, a eunuch, who was in the king’s house, heard that they had put Jeremiah in the dungeon (the king was then sitting in Benjamin’s gate), Ebedmelech went out of the king’s house, and spoke to the king, saying, “My lord the king, these men have done evil in all that they have done to Jeremiah the prophet, whom they have cast into the dungeon. He is likely to die in the place where he is, because of the famine; for there is no more bread in the city.” Then the king commanded Ebedmelech the Ethiopian, saying, “Take from here thirty men with you, and take up Jeremiah the prophet out of the dungeon, before he dies.” So Ebedmelech took the men with him, and went into the house of the king under the treasury, and took from there rags and worn-out garments, and let them down by cords into the dungeon to Jeremiah. Ebedmelech the Ethiopian said to Jeremiah, “Now put these rags and worn-out garments under your armpits under the cords.” Jeremiah did so. So they drew up Jeremiah with the cords, and took him up out of the dungeon; and Jeremiah remained in the court of the guard.
- Joshua 10:16-17 These five kings fled, and hid themselves in the cave at Makkedah. Joshua was told, saying, “The five kings have been found, hidden in the cave at Makkedah.”
- Joshua 10:22-26 Then Joshua said, “Open the cave entrance, and bring those five kings out of the cave to me.” They did so, and brought those five kings out of the cave to him: the king of Jerusalem, the king of Hebron, the king of Jarmuth, the king of Lachish, and the king of Eglon. When they brought those kings out to Joshua, Joshua called for all the men of Israel, and said to the chiefs of the men of war who went with him, “Come near. Put your feet on the necks of these kings.” They came near, and put their feet on their necks. Joshua said to them, “Don’t be afraid, nor be dismayed. Be strong and courageous, for Yahweh will do this to all your enemies against whom you fight.” Afterward Joshua struck them, put them to death, and hanged them on five trees. They were hanging on the trees until the evening.
- Isaiah 2:19 Men shall go into the caves of the rocks, and into the holes of the earth, from before the terror of Yahweh, and from the glory of his majesty, when he arises to shake the earth mightily.
- Isaiah 10:4 They will only bow down under the prisoners, and will fall under the slain. For all this his anger is not turned away, but his hand is stretched out still.
- Isaiah 24:17 Fear, the pit, and the snare, are on you who inhabit the earth.
- Ezekiel 38:8 After many days you will be visited. In the latter years you will come into the land that is brought back from the sword, that is gathered out of many peoples, on the mountains of Israel, which have been a continual waste; but it is brought out of the peoples, and they will dwell securely, all of them.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (12 sources)
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Geneva Bible translators 1599 · Public Domain Not with his rods, as verse 21, but shall…
Not with his rods, as verse 21, but shall be comforted.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain Isa 24:22 And they shall be gathered together, [as]…
Isa 24:22 And they shall be gathered together, [as] prisoners are gathered in the pit, and shall be shut up in the prison, and after many days shall they be visited.
Ver. 22. And they shall be gathered together, &c.] Id quod de poenis Iudaeorum intelligimus, saith an interpreter - that is, This we understand to be the punishment of the obstinate Jews, whose bodies after death were clapped up close prisoners in the grave, their souls held fast in hell till the last day; when after many days they shall be visited, i.e., in the whole man punished with eternal torments. Caveamus, si sapimus, a destinata peccandi malitia. Origen was certainly out when he argued from his text, that the damned in hell should after a time be visited, that is, delivered. There are that begin the promise at these words,
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And after many days shall they be visited,] i.e., In mercy and favour {as Isa 23:17} through Christ. This gracious visitation began in Israel, {Luk 1:68} and then came abroad to the Gentiles also. {Act 15:14-17}
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain They shall be gathered together, by God’s special providence,…
They shall be gathered together, by God’s special providence, in order to their punishment, as the following words show. And thus the unbelieving Jews were generally gathered together at Jerusalem, to their solemn feast, when Titus came and besieged, and after some time took and destroyed them; which was a very remarkable hand of God, as Josephus and other historians observed. And I know nothing to the contrary but this very thing may be meant in this place, it being confessed that divers passages of this chapter concern the times of the Messiah.
Shall be shut up in the prison; as malefactors, which are taken in several places, are usually brought to one common prison, where they are reserved in order to their trial and punishment.
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Shall they be visited; either,
1. In judgment, as visiting is oft used. So the sense is, After they have been punished with long imprisonment, and tormented with expectation and fear, they shall be brought forth to receive condign punishment. Or rather,
2. In mercy. And so the sense may be either,
1. After the Jews shall have suffered many and grievous things from the Assyrians, Chaldeans, Persians, and others, at last their Messiah and Deliverer shall come into the world, he. Or,
2. After the unbelieving and apostate Jews shall have been shut up in unbelief and in great tribulations for many ages together, they shall be convinced of their sin in crucifying their Messiah, and brought home to God and Christ by true repentance.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain Then the moon shall be confounded, and the sun…
Then the moon shall be confounded, and the sun ashamed,.... Either literally understood; and the meaning is, that they shall be darkened, their light being eclipsed by the superior light of Christ, the sun of righteousness; see Mat 24:29 the New Jerusalem church state, which is referred to, will have no need of the light of the sun, or of the moon, Christ being the light thereof, Rev 21:23 figuratively it may be interpreted of the kings and great men of the earth, as Aben Ezra; whose glory will be outshone by the transcendent lustre and glory of Christ, the King of saints. The Targum paraphrases it of idolaters thus,
"and they shall be confounded that worship the moon, and they shall be ashamed that worship the sun;''
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perhaps this may have reference to the fourth vial, which shall be poured out upon the pope and his clergy, Rev 16:8,
when the Lord of hosts shall reign in Mount Zion, and in Jerusalem; who is no other than the Lord Jesus Christ, the true Jehovah, the Lord of hosts or armies, of the sun, moon, and stars, the host of heaven, and of the heavenly host of angels, and of men on earth; who was King from eternity, and reigned during the Old Testament dispensation; came a King into this world, though his kingdom was not of it, nor was with observation: upon his ascension to heaven was made and declared Lord and Christ; and now rules in the hearts of his people by his Spirit and grace, and whose spiritual reign will more manifestly appear in the latter day; but here it is to be understood of his reign on earth, which will be personal, visible, and glorious, and in a different manner from what it now is, when he will be King over all the earth. Zion and Jerusalem, where he will reign, may be literally understood as the chief place of his residence during this state, the spot of ground where he was most despised and ill treated; see Zac 14:4 or mystically, the church in the New Jerusalem state, Rev 21:2 here he will reign,
and before his ancients gloriously: or, "in glory"; in his own glory, both as God and as man, and Mediator; and in his Father's glory, and in the glory of his holy angels, in which he will come and appear; and therefore his appearing is called a glorious one, Luk 9:26, Tit 2:13 and this "before his ancients", the ancient patriarchs both before the flood, as Adam, Abel, &c. and after the flood, as Abraham, Isaac, Jacob, and others; the old Jewish church, the prophets and saints of the Old Testament dispensation; the apostles and elders of the Gospel churches under the New; the four and twenty elders, the representatives of the Gospel churches, so often spoken of in the book of the Revelation; very probably with reference to this text; and all the saints, in all ages, who will now be raised from the dead, and live and reign with him; these are his ancients, who are loved with an everlasting love, chosen in him before the foundation of the world, with whom a covenant was made in him, and grace given to them in him, before the world began; in the midst and presence of these he will reign, and they shall behold his glory; yea, these shall appear in glory; for so the words may be construed, "before his ancients", who are "glory", or "in glory" (b); for they shall appear with him in glory, both in soul and body, having the glory of God upon them, Col 3:4.
(b) "et coram senibus suis, gloria", Pagninus, Montanus.
Next: Isaiah Chapter 25
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain Gathered - By God's special providence, in order to…
Gathered - By God's special providence, in order to their punishment. And thus the unbelieving Jews were generally gathered together at Jerusalem, to their solemn feast, when Titus came and besieged, and destroyed them. Shut up - As malefactors, which are taken in several places, are usually brought to one common prison. After - After the apostate Jews shall have been shut up in unbelief, and in great tribulations for many ages together, they shall be convinced of their sin in crucifying the Messiah, and brought home to God and Christ by true repentance.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Albert Barnes 1834 · Public Domain And they shall be gathered together - That is,…
And they shall be gathered together - That is, those who occupy posts of honor and influence in the ecclesiastical and civil polity of the land. “As prisoners.” Margin, as in the Hebrew, ‘With the gathering of prisoners.’ The reference is to the custom of collecting captives taken in war, and chaining them together by the hands and feet, and thrusting them in large companies into a prison.
In the pit - Margin, ‘Dungeon.’ The sense is, that he rulers of the land should be made captive, and treated as prisoners of war. This was undoubtedly true in the captivity under Nebuchadnezzar. The people were assembled; were regarded as captives; and were conveyed together to a distant land.
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And shall be shut up in the prison - Probably this is not intended to be taken literally, but to denote that they would be as secure as if they were shut up in prison. Their prison-house would be Babylon, where they were enclosed as in a prison seventy years.
And after many days - If this refers, as I have supposed, to the captivity at Babylon, then these ‘many days’ refer to the period of seventy years.
Shall they be visited - Margin, ‘Found wanting.’ The word used here (פקד pâqad) may be used either in a good or bad sense, either to visit for the purpose of reviewing, numbering, or aiding; or to visit for the purpose of punishing. It is probably, in the Scriptures, most frequently used in the latter sense (see 1Sa 15:2; Job 31:14; Job 35:15; Psa 89:33; Isa 26:14; Jer 9:24). But it is often used in the sense of taking account of, reviewing, or mustering as a military host (see Num 1:44; Num 3:39; 1Ki 20:15; Isa 13:4). In this place it may be taken in either of these senses, as may be best supposed to suit the connection. To me it seems that the connection seems to require the idea of a visitation for the purpose of relief or of deliverance; and to refer to the fact that at the end of that time there would be a reviewing, a mustering, an enrollment of those who should have been carried away to their distant prison-house, to ascertain how many remained, and to marshal them for their return to the land of their fathers (see the books of Ezra and Nehemiah). The word here used has sometimes the sense expressed in the margin, ‘found wanting’ (compare 1Sa 20:6; 1Sa 25:15; Isa 38:10); but such a sense does not suit the connection here. I regard the verse as an indication of future mercy and deliverance. They would be thrown into prison, and treated as captives of war; but after a long time they would be visited by the Great Deliverer of their nation, their covenant-keeping God, and reconducted to the land of their fathers.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain Visited. Hence Origen (Prin. iii. 6., &c.) took occasion…
Visited. Hence Origen (Prin. iii. 6., &c.) took occasion to assert, that the damned would one day be released, though the Scripture so often declares the contrary. The prophet speaks of the future liberation of the Jews; (Calmet) or he intimates that after many days, yea throughout eternity, the reprobate will still be punished. (Menochius)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain in the pit--rather, "for the pit" [HORSLEY]. "In the…
in the pit--rather, "for the pit" [HORSLEY]. "In the dungeon" [MAURER]. Image from captives thrust together into a dungeon.
prison--that is, as in a prison. This sheds light on the disputed passage, Pe1 3:19, where also the prison is figurative: The "shutting up" of the Jews in Jerusalem under Nebuchadnezzar, and again under Titus, was to be followed by a visitation of mercy "after many days"--seventy years in the case of the former--the time is not yet elapsed in the case of the latter. HORSLEY takes "visited" in a bad sense, namely, in wrath, as in Isa 26:14; compare Isa 29:6; the punishment being the heavier in the fact of the delay. Probably a double visitation is intended, deliverance to the elect, wrath to hardened unbelievers; as Isa 24:23 plainly contemplates judgments on proud sinners, symbolized by the "sun" and "moon."
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 22. after many days shall they be visited] See…
22. after many days shall they be visited] See Judges 6, “reserved in everlasting chains, under darkness, unto the judgment of the great day” (cf. 2Pe_2:4); and the following passages from the book of Enoch (ch. 18:14, 16). “This … place … serves as a prison for the stars of heaven and the host of heaven … And he was wroth with them and bound them unto the time when their guilt should be complete in the year of the secret.” (See also Enoch Isa_21:6.) It is true that the verb “visited” may bear a favourable sense, and many commentators prefer that sense here. But this is opposed both to the tenor of the passage and the analogy of eschatological representations.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (22) As prisoners are gathered in the pit .…
(22) As prisoners are gathered in the pit . . .—The imagery is drawn from the deep underground dungeons of Eastern prisons (Jer_38:6), which are here the symbol of the abyss of Hades, in which the rebel powers of earth and heaven await the final judgment (2Pe_2:4; Jud_1:6).
After many days shall they be visited.—The verb is the same as that translated “punish” in the previous verse, but does not in itself involve the idea of punishing, and in some of its forms is used of visiting in mercy. Interpreters have, according to their previous bias, assigned this or that meaning to it. Probably the prophet used it in a neutral sense, drawing his imagery from the custom of Eastern kings, who, after leaving their enemies in prison for an appointed time, came to inspect them, and to award punishment or pardon according to their deserts. In such a company there might be “prisoners of hope” (Zec_9:12), waiting with eager expectation for the coming of the king. The passage is interesting in the history of Christian doctrine, as having furnished to Origen and his followers an argument in favour of the ultimate restitution of all created spirits.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain In the pit; literally, in a dungeon. Mr. Cheyne…
In the pit; literally, in a dungeon. Mr. Cheyne suggests that sheol, or "hell," is meant; but the context points to some narrower confinement. In the prison; rather, in prison. (comp. 2Pe_2:4 Jud_1:6) After many days. In the Revelation (Rev_20:2) Satan is bound "a thousand years;" i.e. an indefinite term. The imprisonment of the present passage is scarcely the same, but it is analogous. God"s purposes require sometimes long periods of inaction. Shall they be visited; or, published. The word is the same as that translated "punish" in ver. 21. "Visiting" for good is scarcely to be thought of.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 24:22 put in prison . . . punished: See…
24:22 put in prison . . . punished: See also 2 Pet 2:4; Rev 9:2, 11; 17:8.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.