“The land of Zebulun and the land of Naphtali, toward the sea, beyond the Jordan, Galilee of the Gentiles,
the people who sat in darkness saw a great light, to those who sat in the region and shadow of death, to them light has dawned.”
Parallel Translations
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“The land of Zebulun and the land of Naphtali, toward the sea, beyond the Jordan, Galilee of the Gentiles,
the people who sat in darkness saw a great light, to those who sat in the region and shadow of death, to them light has dawned.”
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The londe of zabulon and Neptalim the waye of the see beyonde Iordan Galile of the Gentyls
the people which sat in darknes sawe greate lyght and to them which sate in the region and shadowe of deeth lyght is begone to shyne.
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The land of Zabulon, and the land of Nephthalim by the way of the sea, beyond Iordan, Galile of the Gentiles:
The people which sate in darkenes, sawe great light: and to them which sate in the region, and shadowe of death, light is risen vp.
Cross-references (14)
- Isaiah 9:2 (v16) The people who walked in darkness have seen a great light. The light has shined on those who lived in the land of the shadow of death.
- Isaiah 9:1 (v15) But there shall be no more gloom for her who was in anguish. In the former time, he brought into contempt the land of Zebulun and the land…
- Isaiah 42:6-7 (v16) “I, Yahweh, have called you in righteousness. I will hold your hand. I will keep you, and make you a covenant for the people, as a light…
- Luke 1:78-79 (v16) because of the tender mercy of our God, by which the dawn from on high will visit us, to shine on those who sit in darkness and the shadow…
- Isaiah 60:1-3 (v16) “Arise, shine; for your light has come, and Yahweh’s glory has risen on you. For, behold, darkness will cover the earth, and thick darkness…
Show all 14 cross-references
- Micah 7:8 (v16) Don’t rejoice against me, my enemy. When I fall, I will arise. When I sit in darkness, Yahweh will be a light to me.
- Psalms 107:10-14 (v16) Some sat in darkness and in the shadow of death, being bound in affliction and iron, because they rebelled against the words of God, and…
- Luke 2:32 (v16) a light for revelation to the nations, and the glory of your people Israel.”
- Amos 5:8 (v16) seek him who made the Pleiades and Orion, and turns the shadow of death into the morning, and makes the day dark with night; who calls for…
- Job 34:22 (v16) There is no darkness, nor thick gloom, where the workers of iniquity may hide themselves.
- Job 3:5 (v16) Let darkness and the shadow of death claim it for their own. Let a cloud dwell on it. Let all that makes black the day terrify it.
- Job 10:22 (v16) the land dark as midnight, of the shadow of death, without any order, where the light is as midnight.’ ”
- Jeremiah 13:16 (v16) Give glory to Yahweh your God, before he causes darkness, and before your feet stumble on the dark mountains, and while you look for light,…
- Psalms 44:19 (v16) though you have crushed us in the haunt of jackals, and covered us with the shadow of death.
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (14 sources)
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Geneva Bible translators 1599 · Public Domain On v15 Of Tiberias, or because that country bended toward Tyre,…
Of Tiberias, or because that country bended toward Tyre, which standeth upon the sea that cutteth the midst of the world.
So called, because it bordered upon Tyre and Sidon, and because Solomon gave the king of Tyre twenty cities in that quarter, 1 Kings 9:11.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv15–16 15 The land of Zabulon, and the land of…
15 The land of Zabulon, and the land of Nephthalim, by the way of the sea, beyond Jordan, Galilee of the Gentiles;
Ver. 15. The land of Zabulon, and the land of Nephthalim, &c.] In Zabulon were Nazareth, Bethsaida, Tiberias, Cana (where our Saviour turned water into wine), and Nain, where he raised the widow’s son; so that she was twice a mother, yet had but one child, 2Sa 20:18. In Nephthalim were the city of Abel (where they asked counsel of old, and so they ended the matter); Harosheth the city of Sisera, Riblah, Caesarea Philippi, and Capernaum. This borough was the seat of the evangelical kingdom; and it was fitly chosen for such a purpose, as that which by reason of the wonderful wholesomeness of the air, fertility of the soil, nearness to the river Jordan and lake of Gennesareth, neighbourhood of many great towns and famous cities, promised a plentiful increase and income of the evangelical harvest. Here the grain was white unto the harvest (as at Samaria) and solicited labourers. It is a minister’s wisdom to seat himself, as near as may be, where most need is, and greatest likelihood of doing good, as St Paul did often. ("Come ever into Macedonia and help us," Act 16:9; "Thou hast well done that thou art come," Act 10:33) No Church was founded at Athens, no good to be done there among those wits of Greece. The apostle tarried at Ephesus while a door was opened, and then departed to other places. If thou perceive thyself unfit to do more good in any place, though it be not any fault of thine, saith a grave author, away to another. If the commodity of the place prevail more with thee there to abide, than the promoting of Christ’s kingdom, to use thy talent elsewhere, it is to be feared thou wilt either lose thy gifts, or fall into errors and heresies, or, at least, become a frigid and dry doctor among such a people as have once conceived an incurable prejudice against thee. (Rolloc. Com. in Joh 4:44)
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Galilee of the Gentiles] So called, either because it bordered upon the Gentiles, or because it was given away by David to Hiram, king of Tyre, or because it was inhabited by the Assyrians, who carried the people captive, and dwelt in their place.
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.
John Gill 1763 · Public Domain On v16 From that time Jesus began to preach and to…
From that time Jesus began to preach and to say,.... Not from the time he dwelt in Capernaum; for he had preached in Nazareth before he came there, Luk 4:16 nor from the time of John's being cast into prison; for he had preached, and made disciples, who were baptized by his orders, before John's imprisonment, Joh 3:22 Joh 4:1 but from the time that Satan left tempting him; as soon as that combat was over, immediately he went into Galilee, began to preach, and called his disciples. The words with which he began his ministry are the same with which John begun his; which shows the entire agreement between them, in that they not only preached the same doctrine, but in the same words; See Gill on Mat 3:2
Matthew 4:18
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mat 4:18
mat 4:18
mat 4:18And Jesus walking by the sea of Galilee,.... Not for his recreation and diversion, or by accident: but on purpose to look out for, and call some, whom he had chosen to be his disciples. And as he was walking about, to and fro, he "saw two" persons; and as soon as he saw them, he knew them to be those he had determined to make his apostles: and these are described by their relation to each other, "brethren"; not merely because they were of the same nation, or of the same religion, or of the same employ and business of life, but because they were of the same blood; and by their names, "Simon called Peter, and Andrew his brother". Simon is the same name with "Simeon"; and so he is called, Act 15:14 and which, in the Jerusalem dialect, is read "Simon". His surname "Peter", which was afterwards given him by Christ, Mat 16:18 is Greek, and answers to "Cephas", signifying a "rock": though this name is to be met with in the Talmudic (d) writings, where we read of R. Jose, , "bar Petros". This his surname is added here, to distinguish him from Simon, the Canaanite. The name of his brother Andrew is generally thought to be Greek; though some have derived it from "to vow", and is also to be observed in the writings of the Jews (e); where mention is made of R. Chanina, bar Andrei. They are further described by the work they were at, or business they were employed in,
casting a net into the sea; either in order to catch fish in it, or to wash it, Luk 5:2 and the reason of their so doing is added; "for they were fishers". Of this mean employment were the very first persons Christ was pleased to call to the work of the ministry; men of no education, who made no figure in life, but were despicable and contemptible: this he did, to make it appear, that they were not qualified for such service of themselves; that all their gifts and qualifications were from him; to show his own power; to confound the wisdom of the wise; and to let men see, that none ought to glory in themselves, but in him. The Jews have a notion of the word of God and prophecy being received and embraced only by such sort of persons: says R. Isaac Arama (f),
"his word came to heal all, but some particular persons only receive it; and who of all men are of a dull under standing, , "fishermen, who do business in the sea": this is what is written; "they that go down to the sea in ships, that do business in great waters, these see the works of the Lord": these seem not indeed fit to receive anything that belongs to the understanding, because of their dulness; and yet these receive the truth of prophecy and vision, because they believe his word.''
I cannot but think, that some respect is had to these fishers, in Eze 47:10 "it shall come to pass that fishers shall stand upon it": that is, upon, or by the river of waters, said in Eze 47:8 to "issue out toward the east country, and go down into the desert": which both R. Jarchi and Kimchi understand of the sea of Tiberias; the same with the sea of Galilee, by which Christ walked; and where he found these fishers at work, and called them. See also Jer 16:16
(d) T. Hieros. Moed Katon, fol 82. 4. Avoda Zara, fol 42. 3. (e) T. Hieros. Megilla, fol. 75. 2. & Geracot, fol. 2. 3. (f) Apud Galatin. de Arcan. Cathol. ver. l. 3. c. 5. p. 119. & Crocium de Messia Thes. 213. p. 62, 63.
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 vv15–16 Galilee of the Gentiles - That part of Galilee…
Galilee of the Gentiles - That part of Galilee which lay beyond Jordan was so called, because it was in a great measure inhabited by Gentiles, that is, heathens. Isaiah ix, 1, 2.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv15–16 Verse 15. Galilee of the Gentiles] Or of the…
Verse 15. Galilee of the Gentiles] Or of the nations. So called, because it was inhabited by Egyptians, Arabians, and Phoenicians, according to the testimony of Strabo and others. The Hebrew גוים goyim, and the Greek εθνων, signify nations; and, in the Old and New Testaments, mean those people who were not descendants of any of the twelve tribes. The word Gentiles, from gens, a nation, signifies the same. It is worthy of remark, that it was a regular tradition among the ancient Jews, that the Messiah should begin his ministry in Galilee. See the proofs in Schoetgen.
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 v16 Mat 4:16. The people who sat in darkness —…
Mat 4:16. The people who sat in darkness — They whose predecessors were afflicted by the Assyrians, and who, before Christ visited them, were captives of Satan, and had lived in gross ignorance of God and religion, being far from Jerusalem, the place of worship, and intermixed with the Tyrians, Sidonians, and other wicked heathen: saw a great light — This is spoken by Isaiah in the prophetic style, which represents things future as already accomplished, because certainly to be accomplished. This whole country had been overspread with spiritual darkness, but, by the example and preaching of Christ, the day-spring from on high visited it, diffusing among its inhabitants knowledge and holiness, and guiding their feet into the way of peace. “There were several reasons,” says Dr. Macknight, “which might determine Jesus to be so much about the sea of Galilee. 1st, The countries which surrounded this sea were large, fertile, and populous, especially the two Galilees. For, according to Josephus, Bell., Mat 3:2, they alone had many towns, and a multitude of villages, the least of which contained above 15,000 souls. On the east side of the lake were Chorazin, Gadara, and Hippon; on the west, Capernaum, Tiberias, Bethsaida, and Tarrichea, with other places of inferior note. Wherefore, as it was agreeable to the end of Christ’s coming that his doctrine should be spread extensively, and his miracles wrought publicly, no country could be a fitter scene for his ministry than this. Besides its numerous inhabitants, there were at all times many strangers resorting to the trading towns on the lake, who, after hearing Jesus preach, could carry home with them the glad tidings of salvation which were the subjects of his sermons. Capernaum, chosen by Christ as the place of his residence, was a town of this kind, and much frequented. 2d, The countries round the lake were remote from Jerusalem, the seat of the scribes and Pharisees, who would not have borne with patience the presence of a teacher held in such estimation as Jesus deservedly was. We know this by what happened in the beginning of his ministry, when he made and baptized many disciples in Judea. They took such offence at it, that he was obliged to leave the country. Wherefore, as it was necessary that he should spend a considerable time in preaching and working miracles, both for the confirmation of his mission, and for the instruction of his disciples in the doctrines they were afterward to preach, these countries were, of all others, the most proper for him to reside in, or rather, they were the only places where he could be with safety for any time.”
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv15–16 St. Matthew has omitted in this place part of…
St. Matthew has omitted in this place part of the prophecy, (Isaias ix.) because it was not to his purpose. He has likewise given us the mystical, though still true, interpretation of the prophecy, which was written in the first instance to foretell the deliverance of Jerusalem from Senacherib, in the time of Ezechias. (1 Kings, xix.) (Jansenius)
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 vv15–16 The land of Zabulon, and the land of Nephthalim,…
The land of Zabulon, and the land of Nephthalim, by the way of the sea--the coast skirting the Sea of Galilee westward--beyond Jordan--a phrase commonly meaning eastward of Jordan; but here and in several places it means westward of the Jordan. The word seems to have got the general meaning of "the other side"; the nature of the case determining which side that was.
Galilee of the Gentiles--so called from its position, which made it the frontier between the Holy Land and the external world. While Ephraim and Judah, as STANLEY says, were separated from the world by the Jordan valley on one side and the hostile Philistines on another, the northern tribes were in the direct highway of all the invaders from the north, in unbroken communication with the promiscuous races who have always occupied the heights of Lebanon, and in close and peaceful alliance with the most commercial nation of the ancient world, the PhÅ“nicians. Twenty of the cities of Galilee were actually annexed by Solomon to the adjacent kingdom of Tyre, and formed, with their territory, the "boundary" or "offscouring" (Gebul or Cabul) of the two dominions--at a later time still known by the general name of "the boundaries (coasts or borders) of Tyre and Sidon." In the first great transportation of the Jewish population, Naphtali and Galilee suffered the same fate as the trans-jordanic tribes before Ephraim or Judah had been molested (Kg2 15:29). In the time of the Christian era this original disadvantage of their position was still felt; the speech of the Galileans "bewrayed them" by its uncouth pronunciation (Mat 26:73); and their distance from the seats of government and civilization at Jerusalem and Cæsarea gave them their character for turbulence or independence, according as it was viewed by their friends or their enemies.
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 vv15–16 15. The land of Zebulun and the land of…
15. The land of Zebulun and the land of Nephthalim — The territories of these two tribes were the first to feel the overthrow and captivity of Assyria, at first lightly, and then more grievously. And according to this prophecy, that ancient dimness and darkness should be reversed by a light that should burst upon the people, produced by the coming of the Prince of Peace. The ancient Jews accordingly expected that the coming of the Messiah would be in these regions. One of their books, called the Sohar, has this declaration: “The Messiah shall be revealed in the land of Galilee.”
Grammatically, we may remark that the repeated word land in this verse is in apposition with the people in Mat_4:16. The two lands and the people it is which sat in darkness, and saw the great light.
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By the way of the sea — The word way here signifies route or tract of country; and the phrase, by the way of the sea, signifies on the borders of the sea. It describes the situation of the land of these two tribes, as being contiguous to the Sea of Tiberias.
Galilee of the Gentiles — This phrase is commonly understood as a geographical name of a particular part, namely, of northern Galilee. But it is very plain that northern Galilee, which lay far beyond the lake, could not here be meant. Hengstenberg says that it is not a geographical name specifying a particular part, but simply a phrase of description. Galilee is called of the Gentiles because, from various circumstances, a Gentile population had largely intermingled with the Jewish. This had corrupted their religion, debased their character, and produced much of the darkness which had deepened into the shadow of death.
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 vv15–16 15. Galilee of the Gentiles] See above, Mat_4:12.
15. Galilee of the Gentiles] See above, Mat_4:12.
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 v15 (15-16) The citation is remarkable as the only reference…
(15-16) The citation is remarkable as the only reference in the New Testament to what seems to us the most wonderful and majestic of all Messianic prophecies; and still more remarkable as dwelling, not on the words so familiar to us, “Unto us a Child is born, unto us a Son is given . . . ,” but on the merely local imagery which is a prelude to that great utterance, and on that, in a version which is neither a true rendering of the Hebrew, nor a correct citation from the received Greek version. We have to recognise the fact that the Evangelist did not study prophecy as we study it. Books were scarce, and the publican of Capernaum, though his occupation implied some clerkly knowledge, probably had few, and heard rather than read the Scriptures which he quotes. What strikes a man who learns in this way is the coincidence of single words and phrases with familiar facts. He speaks not of what has been written, but of what has been spoken. He is not careful about the context. When St. Matthew looked back on the change that had come over Capernaum in the arrival of the prophet of Nazareth—a change extending to his own life—these words seemed the only adequate description of it. Here was the very scene of which Isaiah had spoken, the old border country of Zebulon and of Naphthali. To him and to others who had been in the darkness of spiritual ignorance, neglected and uncared for, as sheep gone astray in the dark valley of death, there had sprung up a marvellous Light. Unconsciously he adds his testimony to that of St. John, that the presence of Jesus was felt to be that of the “true Light” that “lighteth every man” (Joh_1:9).
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 vv15–16 The land of Zabulon, etc. From Isa_9:1, Isa_9:2, spoiled…
The land of Zabulon, etc. From Isa_9:1, Isa_9:2, spoiled in the Authorized Version, but rendered correctly in the Revised Version. Isaiah says that those parts of the land which had borne the first brunt of the Assyrian invasions under Tiglath-Pileser, (2Ki_15:29; el. Zec_10:10) shall be proportionately glorified by the advent of Messiah. Wetstein gives a tradition from the "Pesikt. Zut.," of Messiah ben Joseph first appearing in Galilee; hut the whole passage (quoted in Dalman"s "Der Leidende und der Sterbende Messias," pp. 10-13) clearly points to a knowledge of the New Testament. As to the form of the quotation, observe:
(1) Matthew disregards the Hebrew construction, and gives merely the general sense.
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(2) He takes it from the Hebrew, not the LXX
(3) This last point is doubtless to be connected with the fact that the quotation does not occur in the other Gospels, i.e. that it did not belong to the Petrine cycle of teaching, and if it did belong to the "Matthean" cycle, not to that form which was current among Gentile Christians (cf. A. Wright, "Composition of the Four Gospels." p. 104). Zabulon and... Nephthalim, equivalent to the later Upper and Lower Galilee. By the way of the sea; toward the sea (Revised Version); cf. Jer_2:18; i.e. the district on the W. of the Sea of Galilee, as opposed to "the other side of Jordan," and "the circle of the nations," i.e. the frontier districts nearest to Phoenicia, including "the land of Cabul", (1Ki_9:11-13) which formed part of the later Upper Galilee. Via Marls, M. Renan observes, was the name of the high road from Acre to Damascus, as late as the Crusades. "Way," however, here means "region (cf. Isa_58:12Jo Isa_24:4) (Cheyne, on Isa_9:1) Yet hardly so; odon , is adverbial, 1Ki_8:48, (equivalent to 2Ch_6:38) and designates the stretching of the districts of Zebulun and Naphtali towards the sea. The sea is the Sea of Galilee. The close union of this clause in the Authorized Version with the following words, "beyond Jordan," misses its true meaning as explanatory of the position of Zebulun and Naphtali, and rather takes it as describing some special locality east of Jordan. Beyond Jordan; i.e. the eastern side, mentioned in 2Ki_15:29 as having suffered with Naphtali under the Assyrian invasion; see further ver. 25. Galilee of the Gentiles (vide supra, "by the way of the sea").
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 v16 Sat in darkness.
Mat_4:16
Sat in darkness.
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Darkness and light
I. The deep darkness which envelops the world without the gospel. Darkness and the region of the shadow of death, striking emblems of error, ignorance, sin, guilt, misery, danger.
1. The heathen world is in this darkness (Rom_1:18-32).
2. In the very midst of Christendom there is this darkness. Home heathenism, etc. The condition of all unregenerate men.
II. The uprising of a glorious light for the transformation of the darkness. There is no redeeming principle in mans apostate nature. But for the prospects opened by the gospel, there must be the darkness of final and absolute despair. Materialism, etc., are as powerless as the ancient systems to reach the conscience and renew the heart (Isa_38:17; Isa_45:8, and others). But glorious is the view in the text, etc. Concerning this light, observe-
1. Its source. The gospel is light, and this marks its divinity. God who commanded, etc.
2. Its adaptation: To every stage of human society; to the common wants of man-instruction, comfort, etc.; to every order of mind; to every possible condition, etc. The gospel offers pardon for the guilty, etc.
3. Its diffusiveness. A great light-penetrating. Progress of the gospel in apostolic times, etc. In how many dark places has light sprung up, etc.
4. Its efficacy. Not a dead letter, but the power of God, etc.
It will finally prevail-All the ends of the earth shall see, etc.
1. Has the Sight arisen upon your soul?
2. Are you manifesting it in your life, etc.?
3. Are you doing what you can to communicate it to others? (A. Tucker.)
Light for those who sit in darkness
I. Some souls are in greater darkness than others.
1. The darkness of ignorance.
2. The darkness of error.
3. The gloom of discomfort and sorrow, attended with fear.
4. Hopelessness, sat in darkness.
5. In the region of death.
II. For those who are in a worse condition than others there is hope and light.
1. In barbarous nations Christ has won great victories.
2. In the worst hearts Christ has dawned.
3. When these have beheld the light, they frequently become eminently useful to others.
4. The conversion of the deplorably dark brings the highest degree of glory to God.
III. The true light for a soul in darkness is all in Christ.
1. There is light in Christs name for a troubled sinner.
2. In His person and nature.
3. In His offices.
4. In His character.
IV. The poor soul in darkness need not despair, for light is all around you. It has already sprung up. (C. H. Spurgeon.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain On vv15–16 15. By the way of the sea. The Sea…
15. By the way of the sea. The Sea of Galilee is meant.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.