The remnant that is escaped of the house of Judah will again take root downward, and bear fruit upward.
Parallel Translations
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The remnant that is escaped of the house of Judah will again take root downward, and bear fruit upward.
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And the remnant that is escaped of the house of Judah shall again take root downward, and bear fruit upward:
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And the remnant that is escaped of the house of Judah shall again take root downward, and bear fruit upward.
Cross-references (11)
Passages linked to Isaiah 37:31 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Isaiah 27:6 In days to come, Jacob will take root. Israel will blossom and bud. They will fill the surface of the world with fruit.
- 2 Kings 19:30-31 The remnant that has escaped of the house of Judah will again take root downward, and bear fruit upward. For out of Jerusalem a remnant will go out, and out of Mount Zion those who shall escape. Yahweh’s zeal will perform this.
- Psalms 80:9 You cleared the ground for it. It took deep root, and filled the land.
- Isaiah 1:9 Unless Yahweh of Armies had left to us a very small remnant, we would have been as Sodom. We would have been like Gomorrah.
- Isaiah 10:20-22 It will come to pass in that day that the remnant of Israel, and those who have escaped from the house of Jacob will no more again lean on him who struck them, but shall lean on Yahweh, the Holy One of Israel, in truth. A remnant will return, even the remnant of Jacob, to the mighty God. For though your people, Israel, are like the sand of the sea, only a remnant of them will return. A destruction is determined, overflowing with righteousness.
- Jeremiah 44:28 Those who escape the sword will return out of the land of Egypt into the land of Judah few in number. All the remnant of Judah, who have gone into the land of Egypt to live there, will know whose word will stand, mine or theirs.
- Romans 9:27 Isaiah cries concerning Israel, “If the number of the children of Israel are as the sand of the sea, it is the remnant who will be saved;
- Romans 11:5 Even so then at this present time also there is a remnant according to the election of grace.
- Isaiah 65:9 I will bring offspring out of Jacob, and out of Judah an inheritor of my mountains. My chosen will inherit it, and my servants will dwell there.
- Jeremiah 30:19 Thanksgiving will proceed out of them with the voice of those who make merry. I will multiply them, and they will not be few; I will also glorify them, and they will not be small.
- Galatians 3:29 If you are Christ’s, then you are Abraham’s offspring and heirs according to promise.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (11 sources)
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Geneva Bible translators 1599 · Public Domain They whom God hath delivered out of the hands…
They whom God hath delivered out of the hands of the Assyrians, shall prosper: and this properly belongeth to the Church.
Geneva Bible (1599) marginal notes — public domain.
John Gill 1763 · Public Domain Therefore thus saith the Lord concerning the king of…
Therefore thus saith the Lord concerning the king of Assyria,.... The issue of his expedition, and the fruitfulness of it; how vain his attempts would be, and how successless in this undertaking:
he shall not come into this city; shall not enter into it, and take possession of it, though so sure of it; or, "shall not come unto it (w)"; for some think he never was any nearer it than Libnah, from whence he sent his letters to Hezekiah, Isa 37:8,
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nor shoot an arrow there; neither he nor his archers, so as to annoy or kill anyone person in it:
nor come before it with shields; or, "with a shield"; that is, he himself with one; otherwise his army under Rabshakeh was before it with men armed with shields; or the sense is, he shall not prevent it, or seize upon it, with his shielded men:
nor cast a bank against it; raise a mount, in order to fix his batteries upon, and play his artillery from, and shoot his arrows in to greater advantage.
(w) "non veniet ad civitatem hanc", Oecolampadius, Musculus, Gataker; "ad urbem hanc": Vitringa.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Albert Barnes 1834 · Public Domain And the remnant that is escaped - (See the…
And the remnant that is escaped - (See the margin.) Those that are left of the Jews. The ten tribes had been carried away; and it is not improbable that the inhabitants of the kingdom of Judah had been reduced by want, and by the siege of Lachish, Libnah, etc. It is not to be supposed that Sennacherib could have invaded the land, and spread desolation for so long a time, without diminishing the number of the people. The promise in the passage is, that those who were left should flourish and increase. The land should be at rest; and under the administration of their wise and pious king their number would be augmented, and their happiness promoted.
Shall again take root downward - Like a tree that had been prevented by any cause from growing or bearing fruit. A tree, to bear well, must be in a soil where it can strike its roots deep. The sense is, that all obstructions to their growth and prosperity would be removed.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain remnant--Judah remained after the ten tribes were carried away;…
remnant--Judah remained after the ten tribes were carried away; also those of Judah who should survive Sennacherib's invasion are meant.
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 31, 32. The remnant — Literally, the escaped: the…
31, 32. The remnant — Literally, the escaped: the context seems to imply these were few.
House of Judah — In this invasion of Judah large numbers of the inhabitants perished. Though not mentioned, the pestilence had possibly begun its ravages. The remaining survivors are now to be undisturbed, to flourish and prosper, or, in the words of the prophet, to take root downward, and bear fruit upward. This with the prophet is a settled fact, — wrapped in the remnant is the Messianic kernel. He repeats it with emphasis to assure Hezekiah.
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The zeal of the Lord of hosts — His intense interest in behalf of Judah, will accomplish this. See Isa_9:7.
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 31. Comp. ch. Isa_27:6.
31. Comp. ch. Isa_27:6.
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 (31) And the remnant that is escaped.—We note the…
(31) And the remnant that is escaped.—We note the “remnant” of the familiar formula of Isaiah’s earlier days. The name of Shear-jashub had not ceased to be an omen of good (Isa_7:3). And that remnant should be as the scion from which should spring in due course the goodly tree of the future (Isa_6:13).
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 The remnant that is escaped (see the comment on…
The remnant that is escaped (see the comment on ver. 4). Take root downward, and bear fruit upward; i.e. "spread over the land, and became firmly rooted in it, and flourish as in the former time." We must conceive of the Assyrians having, in their two recent invasions, completely depopulated the country districts. Numbers had, no doubt, been slain; more than two hundred thousand had been carried into captivity; a portion had found refuge in the capital On the withdrawal of the Assyrians, these last "went forth," reoccupied their lands, and rebuilt their towns and villages. The blessing of God was upon them, and in a short time Judaea recovered her ancient vigour, so that, under Josiah, she was able to extend her dominion over almost the whole of the old Israelite territory. (2Ch_34:6, 2Ch_34:18)
Root and fruit, or character in its completeness.
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The text speaks of two necessities for the plant in its perfection root and fruit; it may speak to us of the complete human character.
I CHARACTER IS OFTEN FOUND IN MANIFEST INCOMPLETENESS.
1. We have character deficient in fruitfulness. Some men are intelligent, acquisitive, contemplative; they have solid knowledge; they have reached clear and strong convictions; they have formed admirable private and domestic habits. But they bring forth very little fruit; they exert very little influence; they are incommunicative; they have nothing to say when something needs to be said; they have no tact or courage for action when something demands to be done. These men contribute little, or nothing appreciable, to the advancement of truth and righteousness; they are not the forcible factors they have had the means of becoming in the society in which they move.
2. We have, also, character deficient in root. Some men are exuberant in expression; they communicate. freely; they are forward to speak and to act on every possible occasion; they are constantly efflorescent. But they lack knowledge, judgment, wisdom; they have not trained their minds; they have not compared their thoughts with those of others, and come to sound and settled conclusions; they have not acquired fixed habits of mind and of life; they are uncertain and unreliable quantities, on whom you cannot safely reckon in the day of trial. Of these two orders of human character neither is without excellency, but both are manifestly incomplete.
II INCOMPLETENESS OF CHARACTER IS REGRETTABLE IN GOD"S SIGHT AND IN OURS.
1. It is unbeautiful. For it lacks symmetry; it is one-sided, and therefore offensive to the spiritual eye.
2. It is a state of insecurity. The man that has root without fruit, knowledge and experience without action and influence, is a man who "has not" his own possessions, (see Mat_25:29) for he is making no serious practical use of them, and from him who "hath not" will be taken away, by the constant penalty which attends neglect, "even that which he hath viz, his unused capacity. And the mart who has fruit without corresponding root wilt find that his influence will soon wane, his power soon wither away. Speech without knowledge, action without thought, outward activity without inward growth, will soon reach its limit and disappear.
3. It leaves a large part of sacred duty undone.
(1) To the meditative man who has exhausted his time and strength in self-culture, and left his brethren"s state uncared for, will be presented the solemn and startling question What have you done? And he will have to confess that he has hidden his talent in the earth.
(2) Of the man who allowed his powers of usefulness to run out and be lost in precocious activities, or exhausting excitements, it will be required Why did you neglect yourself? And he will have to lament that he was content with being a short-lived gourd instead of a long-lived tree in the garden of the Lord.
III COMPLETENESS OF CHARACTER MAY BE AND SHOULD BE ATTAINED. Assuming that we are bound to employ our powers in the direction in which our own preferences lead us, and granting that it is well for human character to partake of much variety, it remains true that we should make an earnest effort to attain to some completeness of character by attention to those elements which we are tempted to neglect. In every department of human action we recognize the duty of bestowing special care on the weakest point the candidate for literary honours on the subject with which he is least familiar; the builder on that part of the ground where the foundation is least substantial; the general on that outpost which is least defensible, etc. The defects of character are subject to repair; earnest effort is sure to be rewarded. They who have "the root of the matter in them" can bring forth fruits of usefulness by patient, prayerful endeavour. They who are quick to bear fruit upward can strike their root downward and enrich their spiritual resources by study, by thought, by painstaking acquisition, by prayer. 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 The remnant
Isa_37:31-32
The remnant
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The root and fruit of Christianity
I.
THE REMNANT THAT ARE SAID TO HAVE ESCAPED. Truly this is a description of the Lord s Church in every age. Strait is the gate, &c. Even so now also there is a remnant according to the election of grace. This remnan that is left is in great distress. A peculiar characteristic of this very small remnant is that they have escaped. They are apart from the great bulk of professors. They have escaped from the reigning power of sin; from the sentence of the law; from self and self-confidence, and from all apprehension of the Second death.
II. Glance at THEIR BEING THE OFFSPRING OF A DISTINGUISHED TRIBE. Although Joseph had an exuberance of blessings pronounced upon him by his fond father, and he probably realised them all, both in a temporal and spiritual point of view; yet the true dignity rested upon the house of Judah. Mark here the Gospel sense of this declaration, that Judah, the little chosen few, the Lords own living Church, have the sceptre among them--the sceptre of righteousness of their glorious Lord who sprang out of Judah, and is ruling and reigning among them. His presence is enjoyed, His love tokens are felt, the joys of His salvation are experienced amongst those that are a minority, the little flock that He has chosen and redeemed for Himself.
III. THE ORIGIN OF THEIR LIFE. They have a root. What is a root? It is a concealed, hidden life. If you have no more religion than what is seen, it is not worth your possessing. The real Christian has a hidden life. It is an abiding and downward growing principle. Even in wintry seasons and trying times, there should be at least the fruits of humility and self-abasement and meekness and gentleness, the fruits of the mind of Christ. And this is taking root downwards.
IV. THEIR TENDENCY UPWARD WITH FRUITFULNESS. The believer in Jesus has a life which is always tending upwards. If earth content you, your religion is not worth a straw. The fruits which this tribe bear upwards are diverse and profuse. The fruits of the Spirit, are said to be love, joy, peace, long-suffering, goodness, gentleness, faith; against such there is no law. They are outlaws--there is no law for them. The fruits of righteousness are by Jesus Christ. Mark their upward tendency--to the praise and glory of God. (J. Irons.)
The remnant
The sacred writers are frequent in speaking of a remnant as alone inheriting the promises. The word remnant, so constantly used in Scripture, is the token of the identity of the Church, in the mind of her Divine Creator, before and after the coming of Christ. (J. H.Newman, D. D.)
Gods remnant
We may learn--
1. Not to entertain mean thoughts of our Lord, because there are but few sincere Christians.
2. To value the true religion and the professors of it.
3. Gods zeal for His children in working such marvellous deliverances for them, though they are so few in number.
4. Let us own our dependence upon God, and regard Him as our only defence and salvation in time of trouble, seeking to Him, as Hezekiah did here, by devout prayers and supplications, and craving the assistance of His Church and ministry, as this king did of the prophet Isaiah, to obtain of Him an answer of peace and love. (W. Reading, M. A.)
Rooting and fruiting
This is a promise for the encouragement of a downcast people. It is the seers way of looking through the clouds and finding the sunshine. Judah had stood like a splendid tree, with roots deep and branches wide. The hurricane had struck it, and it was plucked up by the roots. The kings of Assyria had swept down on the people of God like a very besom of destruction. Their cry to God brought back the assurance that His hand was still on the kings of Assyria and that He had a large hope to offer Judah, the hope that the remnant should grow again, taking root downward and bearing fruit upward. It does not take a large start to come to large growth. Rooting for the sake of fruiting--it is a familiar scriptural thought. He shall be like a tree planted by the rivers of water, which bringeth forth his fruit in his season. In the parable, the seed that grew so quickly withered away because it had no root. The fig-tree which bore no fruit was dried up from the very root. And so on, probably twenty times in Scripture, where rooting and fruiting are connected. Of course you observe the simple naturalness of it. That is what we are accustomed to everywhere else. That is what we are to expect in the spiritual life. Trees and plants take root downward and bear fruit upward. So do souls; each in its appropriate soil and each in its appropriate fruit, but by processes that are as natural in one case as in the other. You cannot explain the process in either case without God; you need Him at the start of it, and in the progress of it, and at the end of it. And you find Him working through the laws He has made. The spiritual life is not an exception to the rest of the round of life; it is the same natural life, has its laws as native to it as the natural laws are native to the rest of life. Then you observe how the rooting is unseen, underground, unthought of, and the fruiting is above ground, in evidence, out in the light. Here is a laying bare of the necessity of the inner life and the outer life as well. Neither is indifferent to the other. You do not want roots for their own sake, and you cannot have fruit Without them. If you are going to improve the quality of the fruit, you must often start in a better care of the root. In that fact lies one of the puzzles of history and of human life. It is not difficult to find when the fruit began to appear, but the root is always baffling. So it is difficult to find the influence of the fruit already borne on the fruit that is riper and richer. Take the sphere of education. It is not difficult to find when the first school that might fairly be called a public school appeared; but it is quite impossible to find who first originated the idea of which it is the fruit--the idea of the equality of the mental rights of men. It is quite certain that there was a time when that idea was not fruit-bearing, if it existed. And it is evident, too, that the fruit borne through the years of the schools has reacted on the root idea, enlarging it and making it better. We have better schools now because we have a better root idea out of which to grow them. And so we come to a word about the two parts of our personal lives--this unseen root-life we are living, and the seen fruit-life we are meant to live. There is always peril that one may be neglected in the care of the other. On the one hand there are many who are seeking to develop the inner life, as though for its Own sake, seeking to gain new inner beauty and grace and assurance, without letting that inner life assert itself in outer seen life. On the other, there are some who are caring well for the outer life, doing much for the Master, active in every good work, but caring little for the inner life, the root-life, out of which must grow the seen life if it be a secure life. Both are to be commended for what they do; each is to be warned for what he does not do. The life that is hid with Christ in God is meant to be seen of men for the glory of Christ. There is to be, do you not see, a measure of concealment and a measure of publicity, a certain hiding of life and a certain revealing of life, a degree of secrecy and a degree of openness? The men whom you most admire, I suspect, are men who always seem to have a measure of reserve power, but they are not men who live behind barriers, whom you never approach with any sense of companionship. They have an inner life, a taking root downward, out of your sight, and you do not forget it in your dealing with them; but they have also an outer, assertive life, the fruit of that inner life. Carry it just a little farther in the personal life into the fundamentals of religion. Every man of us carries about with him a certain bundle of convictions, a certain set of creed-articles, which are his personal and inviolable property. They may be like or unlike anybody elses bundle. There are some of us whose possessions in this way are very small, and we tend to think that creeds and doctrines are not important; we go in for action, for conduct. We say that the world does not judge you by what you believe, but by what you do. And there is a measure of truth in it, of course: But are we so ignorant as not to know the power of a mighty conviction? Do we not realise the tremendous energy o| a fruit-yielding root of belief? It is not enough, therefore, that we say we do this or that that is good. That is bearing fruit upward; hut the power to bear fruit and the quality of the fruit, its power to feed and refresh the world, will be limited, be sure of it, by the amount of strength the roots of the life have gathered. They must go deep and far, or the branches will soon be stunted and starved. This same principle of root and fruit applies to the church of Christ. There have been times of a mistaken accent on either of the two phases of life. Sometimes the church has seemed to exist for its own sake, caring for itself, counting its task ended when it had done so, and careless of that true fruit-bearing which is meant to be its glory. Then there have been times when, in the joy of fruit-bearing, the inner strength of the church has been neglected. That is a strong accent on the root of the church, its creed, its inner life. On the other hand, who has not observed the weakness of the mere gathering together of people around no particular standard? That is one extreme. There are not a few churches which touch the other extreme. The preaching is faithful and truthful, the people are well indoctrinated in the faith, they hold the great truths of the gospel without wavering, but they make no successful onslaught on the world. And the same need and the same danger are not only in the pulpit, but also in the pew. I suppose there are few churches whose people are not called to constant care in maintaining the balance between the demands of their own church, which is root-work, and the demands of the kingdom at large, which is fruit-work. It appears markedly in the matter of benevolence. There are always a few to whom it is almost positive pain to see money going away from the church. Some resent all that goes to foreign missions; some all that goes out anywhere. They rejoice far more in a large gift for local expenses than they do in a large gift for charity or missions. On the other hand, there are some who neglect the demands of the home church, chafe under calls for it, are attracted by the outlying thing. I have not described the rank and file of any church in these extremes, but I have stated the two brood lines of peril to which a church is subject. For each is a peril. One is a magnifying of the root and a stunting of the fruit; the other is a magnifying of the fruit and a neglect of the root. But you cannot express the essential fact of rooting and fruit-bearing in terms of money. It yields to no terms except that of life. Leaving the church as an organisation, let your mind turn again to yourself as a living Christian, meant to take root downward and bear fruit upward. The Word makes plain what the rooting soil of the Christian must be That ye being rooted and grounded in love, may grow up into Him in all things. Of the early Christians it was said, See how they love one another. The strength of the church in history has been the intimate fellowship that has bound its people together and made them one body. Its inner power has been in large part in its being rooted in love. But not in that alone. The Word again bids us be rooted and built up in Christ Himself. Therein lies real power, the sending of the life root down deeper and deeper into Him, until the nourishment of life comes from Him. We have seen numberless enterprises start in the name of religion, flourish as did the seed of the parable and presently wither away, their root not running down into feeding soil. And what has thus appeared in a large way appears in many a life in the small way. Men individually also are striving to bear fruit without rooting in Christ, without drawing the very life sap of their beings from Him. God keep His church true to its soil, rooting it in love, rooting it in Him who is the very life of God revealed to us men for our salvation. (C. B.McAfee, D. D.)
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 Isa_37:31. And the remnant that is escaped, &c.
THE CHRISTIAN CHURCH A CONTINUATION OF THE JEWISH
Isa_37:31. And the remnant that is escaped, &c.
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When the power and splendour of the family of David were failing, the prophets foretold that the kingdom of the saints should one time be restored. Has this promise yet been fulfilled or not and if fulfilled, in what sense?
There are other prophecies parallel to the text, e.g., Jer_31:31-33; Eze_34:23; Isa_41:14-15; Isa_62:1-2.
That these and a number of other prophecies are fulfilled in the Christian dispensation is plain from the express assertions of inspired persons (Act_15:13-17). This explains the language of Moses, in which the perpetual obligation of the law is asserted, “Ye shall not add unto the word which I command you,” &c.; and after punishment, return of prosperity was promised, on condition of returning to the law (Deu_4:30; Deu_11:22-25).
Consider one or two difficulties—
1. It may be said that the prophecies have not been, and never will be, fulfilled in the letter, because they contain expressions and statements which do not admit, or certainly have not, a literal meaning. But the use of figures in a composition is not enough to make it figurative as a whole; we constantly use figures of speech whenever we speak, although the main course of our conversation is to be taken literally. Now this will apply to the language of the prophets. The words “David,” “Israel,” “Jerusalem,” and the like, are not so much figures as proper names which have a figurative origin, or words which, having first had a confined sense, come, as language proceeds, to have a wide one. All these words convey a literal truth in their substance.
2. It may be asked whether it is possible to consider the Christian Church, which is so different from the Jewish, a continuation of it. It may be argued that Christ founded His Church as a new thing in the earth. Observe—
(1.) That the chosen people had in former ages gone through many vicissitudes, many transformations, before the revolution which followed on Christ’s coming. They had been shepherds, slaves; the place of God’s presence had moved about; they had been governed by a lawgiver, by judges, by kings, by priests. The change when Christ came from a local into a catholic form, was not abrupt, but gradual; what was first a dispersion became a diffusion. And let it be observed, a change in externals was anticipated as regards the city of God in the Old Testament. “Thou shalt be called by a new name,” says the prophet (chap. Isa_62:4).
(2.) It may be objected that the change was internal, not external only; it became a Church of Gentiles, instead of a Church of Jews. But changes of this kind had occurred before, e.g., the change which destroyed the substantive existence of the ten tribes; in an earlier age, only two of those who left Egypt with Moses entered the promised land. The line of continuity, surely, was not less definite when the Church became Christian. The sacred writers show themselves aware of this peculiarity in the mode in which God’s purposes are carried on from age to age. They are frequent in speaking of a “remnant” as alone inheriting the promises (Rom_11:2-5; Isa_1:9; Eze_11:13; Jer_40:15; Hag_1:14; Joe_2:32; Mic_5:8; Zec_8:12). There was no substitution of a new Church for an old; it was but a manifestation of the old law of “the remnant,” by which the many were called and the few chosen. We may consider, then, the word “remnant,” so constantly used in Scripture, to be the token of identity of the Church, in the mind of her Divine Creator, before and after the coming of Christ. Paul expressly inculcates that the promises made to Israel are really accomplished, without any evasion, in the Divine protection accorded to Christians.
To conclude:—
1. Whether we can clear up these points or no, they are not greater than the difficulties which attend on other confessedly fulfilled and very chief and notable prophecies, as that of the dispersion of the Jews. They were threatened with the evils which have befallen them, supposing they did not keep their law; whereas in the event the punishment has come upon them apparently for keeping it; because they would not change the law for the Gospel, therefore have they been scattered through the nations. In this it is implied that in rejecting the Gospel they in some way or other rejected their law, or that the Gospel is the continuation or development of the law. In a similar way are the prophecies concerning the elect remnant fulfilled in the history of the Christian Church. 2. If the prophecies in their substance certainly have had a literal fulfilment, then this will follow, viz., that the very appearance of separation and contrast does but make it more necessary that there should be some great real agreement and inward unity between one and the other, whether we can discover what it is or not on account of which they are called one. All Scripture has its difficulties; but let us not, on account of what is difficult, neglect what is clear. Perchance, if we had learnt from it what we can learn by our own private study, we should be more patient of learning from others those further truths which, though in Scripture, we cannot learn from it ourselves.—John Henry Newman: Sermons on Subjects of the Day, pp. 180–198.
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.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 General Information:
General Information:
This continues Yahweh's message to Hezekiah.
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remnant
A "remnant" is a part of something that remains after the rest is gone. Here this refers to the people who are left in Judah.
the house of Judah
Here Judah's "house" refers to his descendants. AT: "the descendants of Judah" (See: Metonymy)
will again take root and bear fruit
This speaks of the people of Judah becoming prosperous as if they were plants that would root and bear fruit. AT: "will prosper like a plant that takes root and produces fruit" (See: Metaphor)
For from Jerusalem a remnant will come out; from Mount Zion survivors will come
These two phrases have the same meaning and are used together to emphasize the remnant of people who will survive. (See: Parallelism)
The zeal of Yahweh of hosts will do this
This speaks of Yahweh doing something because of his zeal as if his "zeal" were actually doing the action. AT: "Because of his zeal, Yahweh of hosts will do this" or "Yahweh of hosts will do this because of his zeal" (See: Metonymy)
translationWords
remnant
house
Judah
fruit
Jerusalem
Zion
zeal
Yahweh of hosts
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.