In that day, the deaf will hear the words of the book, and the eyes of the blind will see out of obscurity and out of darkness. The humble also will increase their joy in Yahweh, and the poor among men will rejoice in the Holy One of Israel. For the ruthless is brought to nothing, and the scoffer ceases, and all those who are alert to do evil are cut off— who cause a person to be indicted by a word, and lay a snare for the arbiter in the gate, and who deprive the innocent of justice with false testimony.
Therefore Yahweh, who redeemed Abraham, says concerning the house of Jacob: “Jacob shall no longer be ashamed, neither shall his face grow pale. But when he sees his children, the work of my hands, in the middle of him, they will sanctify my name. Yes, they will sanctify the Holy One of Jacob, and will stand in awe of the God of Israel. They also who err in spirit will come to understanding, and those who grumble will receive instruction.”
Geneva Bible translators 1599 · Public Domain On vv21, 24 They that went about to find fault with the…
They that went about to find fault with the Prophet’s words, and would not abide admonitions, but would entangle them and bring them into danger.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv18–24 Isa 29:18 And in that day shall the deaf…
Isa 29:18 And in that day shall the deaf hear the words of the book, and the eyes of the blind shall see out of obscurity, and out of darkness.
Ver. 18. In that day shall the deaf hear the words of the book,] i.e., The deaf and blind Gentiles being by the preaching of the gospel drawn out of darkness into God’s marvellous light, shall see and hear that which eye never saw nor ear heard, neither hath entered into the heart of any natural man to conceive. {1Co 2:9} They shall first be enlightened; secondly, to be cheered. {Isa 29:19 Act 13:48 Rom 14:17}
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The words of the book.] The Holy Scriptures, that book which the proud would not read, the ignorant could not. {Isa 29:11-12}
Shall see out of obscurity.] See the Saviour, as Simeon; see that blissful vision. {Eph 1:18-19} See Job 9:3-9.
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 On vv18–24 The deaf; who were deaf before God by his…
The deaf; who were deaf before God by his word and grace did open their ears; even the deaf and blind Gentiles, as was now noted. Compare Isa 35:5.
Shall see out of obscurity, and out of darkness; being, by God’s grace, brought out of that gross and worse than Egyptian darkness of ignorance and wickedness, in which they formerly lived, unto a clear and saving knowledge of the truth.
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 On vv18–24 And in that day shall the deaf hear the…
And in that day shall the deaf hear the words of the book,.... That is, in the Gospel day, or times of the Gospel dispensation, when that should be preached to the Gentiles; who before were deaf, but now should be made to hear, and be willing to hear, and hear so as to understand the doctrines contained in the Scriptures, the prophecies of them concerning the Messiah; even the words of that book that is sealed to the Jews, and could not be read, neither by the learned nor unlearned among them; but should be both read, heard, and understood, by the Gentiles, having ears given them to hear the Gospel, to receive its doctrines, and obey its ordinances:
and the eyes of the blind shall see out of obscurity, and out of darkness; such, who before were blind and ignorant as to spiritual things, being called, through the ministry of the word, out of darkness into marvellous light, and their eyes being opened by it, should now see their sin and misery, their lost and dangerous estate, the way of life and salvation by Christ, the great and glorious truths of the Gospel, and what eye has not seen, nor ear heard.
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 On vv18–24 Shall see - Being, by God's grace, brought out…
Shall see - Being, by God's grace, brought out of gross, ignorance and wickedness, unto a clear and saving knowledge of the truth.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv21–23 Verse 21. Him that reproveth in the gate -…
Verse 21. Him that reproveth in the gate - "Him that pleaded in the gate"] "They are heard by the treasurer, master of the horse, and other principal officers of the regency of Algiers, who sit constantly in the gate of the palace for that purpose:" that is, the distribution of justice. - Shaw's Travels, p. 315, fol. He adds in the note, "That we read of the elders in the gate. De 21:15; De 25:7; and, Isa 29:21; Am 5:10, of him that reproveth and rebuketh in the gate. The Ottoman court likewise seems to have been called the Porte, from the distribution of justice and the despatch of public business that is carried on in the gates of it."
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv18, 20, 22 Isa 29:18-19. In that day, &c. — In these…
Isa 29:18-19. In that day, &c. — In these two verses we have the first happy consequence of Lebanon’s becoming a fruitful field, “the spiritual blessings of light and understanding in divine things, and of joy and consolation to be diffused among the Gentiles, formerly deaf and blind.” The deaf hear the words of the book — That is, the truths of divine revelation are declared to the heathen, and their ears are opened to hear, and their hearts to understand them. And the eyes of the blind to see — They who had been for ages in a state of the greatest spiritual blindness and darkness, shall be enlightened with the clear and satisfactory knowledge of God and his will. The meek also — Humble and meek believers of the Gentiles, opposed to these proud and scornful Jews, spoken of in the former part of this, and in the foregoing chapter; shall increase their joy in the Lord — Shall greatly rejoice in this, that Jehovah is now their God and portion. And the poor among men — The poor in spirit, or the poor of this world, to whom, especially, the gospel has been and is to be preached, or those whom the Jews viewed as a mean and despicable people; shall rejoice in the Holy One of Israel — Whom before they neither knew nor regarded.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv18–24 Shall the deaf hear the words of the book…
Shall the deaf hear the words of the book - They who now have the law and do not understand it, the people who seem to be deaf to all that God says, shall hear and understand it.
Shall see out of obscurity ... - That is, the darkness being removed, they shall see clearly the truth of God, and discern and love its beauty. Their eyes are now blinded, but then they shall see clearly.
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 On vv19, 20, 21, 23, 24 Rejoice. Our Saviour alludes to this text, (Luke vii.…
Rejoice. Our Saviour alludes to this text, (Luke vii. 22.) which, under the figure of the deliverance from captivity, points out the vocation of the Gentiles, chap. xxxv. 5., and xlii. 7, 19.
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 On vv18–24 deaf . . . blind--(Compare Mat 11:5). The spiritually…
deaf . . . blind--(Compare Mat 11:5). The spiritually blind, &c., are chiefly meant; "the book," as Revelation is called pre-eminently, shall be no longer "sealed," as is described (Isa 29:11), but the most unintelligent shall hear and see (Isa 35:5).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv18, 20, 22 18, 19. That day — The period of moral…
18, 19. That day — The period of moral changes to be wrought by Jehovah, mentioned in the preceding verse. The revolution is to be complete. Hinderances to teaching the law, through blind leaders, shall be removed. The moral blindness of Isa_29:11-12, is here put in antithesis to the docility and consequent joy in God and his Gospel among the Gentile converts, and the people, now blind and deaf so far as the word of Jehovah is concerned, shall be changed into a people with open ears and seeing eyes. Words such as those the prophet in vain now holds forth, shall then be heard with willing distinctness, and their truth be clearly discerned.
The poor… rejoice in the Holy One of Israel — Poor men, the pious poor who fear God, and had been subjected to oppression.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv18–24 18. the words of the book] There is a…
18. the words of the book] There is a reference implied to Isa_29:11-12. “Deafness” and “blindness” are metaphors for the spiritual obtuseness which at present characterises the nation (Isa_29:10).
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 On vv18–24 (18) In that day shall the deaf hear the…
(18) In that day shall the deaf hear the words of the book.—The open vision of the future is contrasted with the self-chosen ignorance of Isa_29:11. The “book” (the Hebrew has, however, no definite article) is, perhaps, the prophet’s own message, or the book of the law of the Lord, which will then be understood in all its spiritual fulness. The doom of the “closed eyes” of Isa_6:10 shall then be in force no more.
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 On vv18–24 In that dayi.e. , when that time comesshall the…
In that dayi.e. , when that time comesshall the deaf hear the words of the book; the spiritually deaf shall have their ears opened, many of them, and shall not only hear, but understand, the words of Scripture addressed to them by God"s messengers. No particular "book" is intended sepher being without the article, but the words of any writing put forth with Divine authority. The eyes of the blind shall see also out of obscurity. Men shall shake off the "deep sleep" (ver. 10) in which they have long lain, and have once mute "eyes to see" the truth.
Vers. 18-24. The hour of revival.
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I ITS CHARACTERISTICS.
1. The spirit of docility. Those once deaf now hear the words of the book" (ver. 18); They also that erred in spirit shall come to understanding, and they that murmured shall learn doctrine" (ver. 24). It is one of the surest signs of the presence of God"s Spirit that the attitude of insensibility or of captiousness is exchanged for the desire to learn the will of God that those who once held aloof altogether or came to carp and quibble now lend a reverent, inquiring ear, sit like Mary at the feet of Jesus, look heavenwards like Paul and say, "Lord, what wilt. thou have me to do?
2. The power of spiritual perception. "The eyes of the blind shall see," etc. (ver. 18). God awakens human souls from the sleep of sin or the languor of spiritual decline. Then, in the one case men see the guilt of continued rebellion against God"s will, also the terrible risks they run who remain rebellious, and also the excellency and openness of the salvation which is in Jesus Christ, etc.; in the other case they see the transcendent value of the human souls around them, the admirableness of Christian zeal, the desirableness of gaining the approval of Christ for carrying on his work of redeeming love, etc.
3. Gladness of heart in God and in man.
(1) In God. "Joy in the Lord" (ver. 19) will be increased, not only on the part of the meek, but in the heart of all those who are affected by the action of Divine truth and the influence of the Divine Spirit. Men will realize the closeness, the blessedness, the nobility of their relation to God, as his
(2) In man. Jacob "wilt not now be ashamed," his face will not wax pale (ver. 22) as he regards his children; on the contrary, he will behold them with unbounded joy when he sees them "sanctifying the Name of the Holy One" (ver. 23). The fathers and mothers in Israel, the leaders and teachers of the Church, will exult in the extension of piety and purity, of worth and wisdom, among all the people, and particularly among the young.
4. The disappearance of iniquity. (Vers. 20, 21.) The oppressor, the scorner, the vicious, the unrighteous, these and such as they are removed from the scene; they no longer linger about the gates or frequent the courts or walk the streets of Jerusalem. The force of sacred fervor, like the cleansing indignation of Christ himself, sweeps unholiness from the sanctuary; "that which defileth" is cast out with the strong hand of reawakened purity.
II THE DIVINE SOURCE OF IT. All those thus made true children of God are "the work of mine hands" (ver. 23); everything, as every one, is his workmanship; it is all of God. It is his Spirit that "renews the face of the earth," that also revives the souls of men and the condition of his Church.
III THE HOPE OF ITS COMING.
1. We may look to the promises of Gods Word, that hold out to us the hope of better and brighter days in the future.
2. Or to the grace and power of our Lord; for we cannot believe that his yearning compassion and his mighty power will leave outside forever the multitudes that are still afar off.
3. But we do well to look to devout and earnest preparation on our own part. Can we not "prepare the Lord"s way" by cleansing our hearts of selfishness and sin, of pride and unbelief; by devout expectation and eager readiness for the sound of his chariot-wheels; by earnest and believing prayer for the action of his reviving Spirit? C.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv18–20 The deaf . . . the blind . .…
Isa_29:18-19
The deaf . . . the blind . . . the meek . . . the poor
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The Gospel day
I.
We may regard these words as containing A DESCRIPTION OF THE STATE IN WHICH THE GOSPEL FINDS THOSE TO WHOM IT IS ADDRESSED. The epithets are designed to be descriptive of their spiritual character.
II. THE PLEASING INTIMATION WHICH THE TEXT CONTAINS OF THEIR RECOVERY TO A BETTER AND HAPPIER CONDITION. In that day the deaf shall hear, and the blind shall see. That is, the spiritual ignorance and insensibility of men shall be subdued, and the delusion and stupidity of idolatrous Gentiles in particular, shall be succeeded by a clear and saving knowledge of the truth.
1. This prophecy may be considered as receiving its fulfilment, impart in every instance in which an individual is savingly converted to God.
2. But the prophecy refers to something on a more extensive and general scale.
3. The words, besides intimating the fact of their recovery, appear also to intimate the means by which their recovery shall be effected. They shall hear the words of the book. What is the book the hearing of whose words is connected with results so wondrous and delightful?
(1) Is it the book of nature? Alas, that book, all radiant as it is with the Divine glory of its Author, conveys little or no instruction on spiritual subjects to those whom sin has covered with its dark and stupefying shade.
(2) Or is it the book of human philosophy and arts and sciences? The history of all past ages, to say nothing of the present times, laughs to scorn all such pretensions on the part of the wisdom of this world.
(3) An inspired apostle tells us that the mystery of God is to be made known to all nations for the obedience of faith, by the scriptures of the prophets; and the gospel is the power of God unto salvation, to everyone that believeth: to the Jew first, and also to the Greek.
(4) And though not designed, perhaps, to intimate so much, yet does not the expression they shall hear the words of the book serve to remind us of the mode in which, chiefly, this book is intended to diffuse among mankind the experimental knowledge of the truth and grace which it reveals? Does it not remind us that, for that purpose, it is to be proclaimed by the oral teaching of a living ministry?
III. These latter words we may suppose to be descriptive of CERTAIN CIRCUMSTANCES WITH WHICH THE SPIRITUAL RECOVERY OF MEN IS FOUND TO BE CONNECTED.
1. As well as the preceding words, they are applicable to cases of individual conversion. In this view they remind us of the state to which the sinners heart is humbled when, having heard the words of the book, he is made to tremble under the threatenings which it thunders forth against the guilty and impenitent; and when, having begun to see out of obscurity and out of darkness, he discovers the tremendous ruin on the brink of which he has been standing.
2. But then, besides describing the state to which the sinners mind is humbled in the first instance, these words remind us also of the blessedness of that state to which, when he is once made truly meek and poor in spirit, he is designed to be exalted. For the meek shall increase their joy in the Lord. At first, indeed, this joy may not be anything beyond the joy of hope. But this joy he shall increase. It shall grow brighter and brighter to that perfect day in which it shall become a fulness of joy at Gods right hand for evermore.
3. If these words be more extensively applied, as having reference to those nations and communities of men amongst whom the Gospel is already known, or as having reference to the whole of that world throughout whose wide extent it must ultimately be proclaimed, they still point out the circumstances under which this Gospel shall be the power of God unto salvation, and the delightful effects which shall ensue on its reception, in the increase of human happiness, and in the turning of men from a vain confidence in lying vanities, to faith in the one living and eternal God.
4. It would appear also to be intimated, that these delightful results of evangelical instruction should be especially exemplified in the case of the most despised and degraded of mankind. For they are the poor amongst men, who shall especially rejoice in the Holy One of Israel.
5. These things are delightful to contemplate; but let us not forget, in the pleasure of such contemplations, the personal and practical interest which we are called to take in them. (J. Crowther.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On v19 Isa_29:19. The meek also shall increase their joy in…
THE JOY OF THE MEEK
Isa_29:19. The meek also shall increase their joy in the Lord.
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I. THE PERSONS HERE DESCRIBED.
Meekness does not mean timidity (2Ti_1:7); not the craven spirit of the coward, but the quiet power of the strong man (Pro_28:1). It does not mean the absence of courage, but the absence of that ignorant and arrogant self-sufficiency which Peter showed when he said, “Though all men forsake Thee, yet will not I.” It is that calmness of spirit which grows not out of reliance on self, but out of reliance on God. It is recorded of one whose courage at times had flashed up like a consuming fire, “Now the man Moses was very meek, above all the men which were upon the face of the earth.” His meekness was not feebleness, but a calm strength; quiet endurance in the doing of duty under difficulties. He was not provoked by the wrong-headedness or irritated by the ingratitude of the nation he wished to serve, but he quietly bore their stubbornness, and persisted in doing them good against their will. Hence a quiet doing and a quiet bearing of the will of God is one constituent in this quality of the mind “meekness.” It does not mean that equableness of disposition which comes from nature, so much as that calmness of spirit which comes from grace. It is one of the fruits of the Spirit (Gal_5:23). This quality of mind in God’s people is shown:
1. In their intercourse with God. In His presence they manifest “a humble, lowly, and contrite heart.” Theirs is not the spirit of the Pharisee, but the lowly contrition of the publican. Not “Stand by, for I am holier than thou,” but “I am not worthy,” &c. In a ready acceptance of the doctrines of grace and salvation through a Saviour crucified. Not like the Pharisees, who scorned the Saviour “as a root out of a dry ground,” but like those few elect souls, just and devout, who “were waiting for the consolation of Israel.” Christianity is a discipline of humility. In making men Christ-like it makes them meek. Jesus was meek and lowly, and He promises to those like Himself rest of soul.
2. In their submission to the allotments of Providence (Job_14:14; Job_13:15; Mic_7:9; Lev_10:3; 1Sa_3:18; H. E. I. 157, 158, &c.)
3. In their deportment before their fellow-men. They do not arrogate to themselves that superiority which despises and neglects others, but obey the apostolic injunctions (1Pe_2:17; 1Pe_3:8).
II. THE BLESSINGS GOD CONFERS UPON THEM.
1. He saves them. Often in outward troubles they become the charge and care of His providence (Zep_2:3). How wonderfully was Moses saved from the strivings and rebellions of the people! Leaving his vindication in the hands of the Great Judge, God took up his cause; and when the whole camp was against him, God delivered him. How wonderfully was Joseph delivered from the pit and the prison, and Jeremiah in the siege! But always are they saved from soul-destruction. “Saved in the Lord with an everlasting salvation.”
2. He beautifies them. “He will beautify the meek with salvation.” By the robe of righteousness, the inward adorning of the soul in every virtue, by the special manifestation of His mercy when most needed (chap. Isa_61:3), by giving them that esteem and commanding influence which often attracts and impresses their fellow-men.
3. He makes it appear that He delights in them. “The Lord taketh pleasure in His people.”
III. THEIR GRATEFUL RESPONSE.
“The poor among men shall rejoice in the Holy One of Israel.” They rejoice in His salvation; they praise Him in voice, and heart, and life (Isa_61:10).—Samuel Thodey.
RELIGIOUS JOY
Isa_29:19. The meek shall increase their joy.
It is commonly said that while religion is man’s duty and his interest, it is not productive of enjoyment. Yet the Bible is full of joyful expressions, and of exhortations to joy. It even meets the sorrows of humanity and brings joy out of them. Its association of joy with conditions not joyful is remarkable (Mat_5:3-5). Observe the contrasts in our passage (Isa_29:18-19). Circumstances are mentioned which amount to the removal of all alarm (Isa_29:20). From the outward fact, the faith of the persons here described rises to the hand that accomplished it.
Our subject is religious joy.
I. THE SOURCE WHENCE IT IS DERIVED.
“The Lord. The Holy One of Israel.” We rejoice in what we have desired, hoped for, and obtained. This does not exclude enjoyment of the blessings of the present life. They are closely associated with it. They suggest it. We ask whence they come. The habit of regarding earthly advantages as gifts from the hand of God keeps the divine character before us as that of a Being to be regarded with pleasure.
Thus, if we ascend to the spiritual region and contemplate the salvation of man, it includes the compassionate love of God, which gave His Son to impoverishment, suffering, and death; full forgiveness of sin; the various influences of the Divine Spirit; the elevated spiritual privileges and hopes bestowed on fallen men. All this came from the grace of God; it originated in His nature. “God is love.” But the God whose nature can be read in this way is not a God to repel, but attract; not a God of whom to stand in terrified awe, but a God in whom to rejoice.
And this result emerges if we take a more direct look at the divine character. We are supplied with verbal asseverations as well as historical illustrations. We read of the Almighty, the All-wise, the All-righteous, the All-holy, as well as the All-loving. Power, even with justice, would fail to produce joy. But a God of power, and love, and holiness can be a delight, because He can be loved.
But no object of delight can be considered a part from its subject. Nothing is universally delightful. Before you can enjoy anything you must have sympathy with it, a taste for it. There are people who cannot enjoy the finest concert. There must be the heart that is capable of joy in the Holy One of Israel, the heart of “the meek, the poor among men;” the heart changed by the grace of God.
II. THE ELEMENTS OF WHICH IT CONSISTS.
We know our feelings better by experience than by analysis. We can imagine a father so utterly unsatisfactory in his character and conduct that his own children are ashamed to mention his name. We can imagine one whose kindness, whose faultless conduct, whose commanding intellect render them proud of his name. They think of him with pleasure. Thus the poor among men rejoice in the Holy One of Israel.
If you attempt to examine, you will find that your joy in God is compounded of several other feelings, which, like tributary streams, swell with the river of your pleasure.
1. Gratitude. For experience of the divine goodness. It expresses itself in thanks and songs. You think with pleasure of one to whom you are grateful.
2. Affection. Love is closely akin to gratitude. And God has taken away all cause of alienation. The love of God in Christ possesses the heart. Love delights in its object (Rom_5:11).
3. Confidence. We trust Him entirely. In present distresses or future fears. If distrust crosses our minds, we dismiss it as inconsistent with the truth of which we have satisfied ourselves. Now if there is perfect confidence in Him on whom we depend, we cannot fail to rejoice in Him.
4. Approbation. We find the Holy One of Israel a Being in whom we can be infinitely satisfied. At no point, in no respect, could we desire Him to be different from what He is. Nor is it the admiration sometimes expressed for characters there is no desire to imitate. Christians earnestly desire likeness to God. Putting all these together, there must be joy in the Lord.
III. THE AUGMENTATION WHICH IT RECEIVES.
“The meek shall increase their joy in the Lord.” Earthly joy is short-lived. The objects from which it proceeds are liable to change and perish. Many of them, even if they continue, fall. They become flat by satiety and continuity. We outgrow them as a child outgrows his toys. But Christian joy is permanent and tends to increase, because its object remains the same for ever, while His fulness is ever unfolding itself. Knowing and experiencing more of God, there is more joy in Him. Thus there is a constant increase—in the present world, and in the world to come.
Would you enjoy this privilege? Then make it possible. Possess the character. Ye must be born again. Do not indulge sin. Keep Christ in your thoughts. Thus you will be superior to earthly enjoyments.—John Rawlinson.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On v22 (See Scofield "Isa 59:20") See Scofield "Exo 14:30".
redeemed
(See Scofield "Isa 59:20") See Scofield "Exo 14:30".
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv20, 22 For the ruthless will cease
For the ruthless will cease
The nominal adjective "the ruthless" can be stated as an adjective. AT: "For the ruthless people will cease" or "For there will no longer be cruel people" (See: Nominal Adjectives)
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the scoffer will vanish
The nominal adjective "the scoffer" can be stated as a verb. AT: "those who scoff will vanish" or "the people who mock will disappear" (See: Nominal Adjectives)
All those who love to do evil will be eliminated
This can be stated in active form. AT: "Yahweh will eliminate all those who love to do evil" (See: Active or Passive)
who by a word make a man out to be an offender
This refers to giving testimony in court against someone. AT: "who testify against a man and make him out to be an offender" or "who say in court that an innocent man is guilty of doing something wrong" (See: Assumed Knowledge and Implicit Information)
They lay a snare for him who seeks justice at the gate and put the righteous down with empty lies
The evil people doing anything they can to stop a good person is spoken of as if the evil people set a trap like a hunter catching his prey. AT: "They lie and try to stop those who want to do what is fair and right" (See: Metaphor)
who seeks justice at the gate
The city gate was often the place where the city leaders made official decisions.
translationWords
evil
word
snare
just
gate
righteous
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv18, 21, 22 29:18 The people were deaf and blind in heart…
29:18 The people were deaf and blind in heart and spirit (see 6:10; 42:18; 43:8). Yet humanity and all of creation would be renewed (see 35:1-5).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.