Isaiahchapter 54
17 verses · Isaiah · 8th century BC · The Prophets
“For to Me this is like the days of Noah, when I swore that the waters of Noah would never again cover the earth. So I have sworn that I will not be angry with you or rebuke you.
Introduction
Isaiah, The Prophets, Isaiah Overview.
Isaiah set this chapter directly after the Servant song, and it speaks to a people who could not see where their next generation would come from. In Israel a childless woman had no security and no future, and her shame was public. The chapter turns that grief into a picture of a city and her husband. It is poetry, and it moves from the tent to the marriage to the rebuilt walls. Listen for the oath the LORD compares to His oath after the flood. Listen also for how the chapter ends on the people's safety.
Context
- Who
- A depopulated people who could not see where a future generation would come from
- What
- A promise to the city pictured as a barren and abandoned wife that she will have more children than she can house and will be taken back for good.
- Where
- Jerusalem pictured as a wife and as a city rebuilt with precious stones, with the tent camp of the herders behind the imagery.
- When
- Spoken about 700 to 690 BC on the site's reading, looking ahead to a people who would return from exile and past them.
- Why
- To show a depleted people the fruit of the Servant's work and to assure them that the LORD's covenant of peace will not be withdrawn.
Historical context
Barrenness was a social catastrophe, not just a private grief. A woman with no children had no security in old age, no standing in the community, and no share in the future, and the word used for her condition, reproach, was a public one. This chapter opens by telling exactly such a woman to sing.
Show the rest of the historical context, 4 more paragraphs
The enlargement is described as tent work, and it is practical. Lengthen your cords and strengthen your stakes. A goat-hair tent grows by adding panels, which means longer guy ropes reaching further out, and longer ropes pull harder, so the pegs have to be driven deeper. You cannot expand the tent without upgrading the anchors. Anyone who had pitched one knew that.
The marriage language does the emotional work: your Maker is your husband; for a small moment I have forsaken you, but with great mercies I will gather you. The woman is called forsaken and grieved in spirit, a wife of youth who was refused.
The guarantee is the flood. God swears this is like the waters of Noah to him, as he swore the waters would not cover the earth again, so he swears not to be angry with her. That oath had been holding for many centuries and was visible every time a rainbow appeared.
The rebuilt city is described in jewels: foundations laid with sapphires, battlements of rubies, gates of sparkling stones, and all the borders of precious stones. And the last promise is about weapons, with a workshop note attached: no weapon formed against you shall prosper, because I have created the smith who blows the coals in the fire and produces a weapon for its purpose. The armorer is on God's payroll too.
Significance
Placed immediately after the Servant's death, the chapter reads as the estate settlement. The barren woman's children are the fruit of what happened in chapter 53.
Show the rest of the significance, 1 more paragraph
And the promise that lands hardest on a people who had lost everything is the one about permanence: the mountains may depart and the hills be removed, but my kindness shall not depart from you, nor the covenant of my peace be removed.
This chapter in Jewish lifeWhat this chapter is in Jewish life and reading.
What is done
The site's own table in src/lib/hebraic/readings.ts sets this chapter in three prophetic readings of the annual cycle. It is read as the Haftarah of Noach, Isaiah 54:1 to 55:5, in both rites, on the Sabbath of the portion Genesis 6:9 to 11:32. It is read as the Haftarah of Re'eh, Isaiah 54:11 to 55:5, in both rites, on the Sabbath of the portion Deuteronomy 11:26 to 16:17. It is read as the Haftarah of Ki Teitzei, Isaiah 54:1 to 54:10, in both rites, on the Sabbath of the portion Deuteronomy 21:10 to 25:19. A congregation keeping that cycle hears the verses of each reference read aloud after the Torah portion of its Sabbath.
The corpus joins the chapter to the weeks of the Torah portions through the works arranged by portion. Under the second verse it carries Midrash Tanchuma Buber, Tzav 16:1. Under the eleventh verse it carries Bereshit Rabbati, Parashat Vayetze 51 and Bereshit Rabbati, Parashat Vayetze 53.
How it is read
Two commentators on this chapter carry English in the corpus. Rashi is quoted from The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg, which Sefaria reports as CC-BY, and every quotation of it is held to fifty words or fewer because the translation is modern. Ibn Ezra is quoted from the version Sefaria titles Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873, which it reports as Public Domain.
Rashi reads the barren woman of the first verse as Jerusalem, "who was as though she had not borne" (Rashi on Isaiah 54:1:1). Ibn Ezra reads the forsaken wife of the sixth verse as Israel grieving at the absence of her husband, "but her husband is yet alive" (Ibn Ezra on Isaiah 54:6:1). The God of the whole earth of the fifth verse he reads as a promise to the nations: "All nations will accept the divine Law". He sets it beside Zephaniah 3:9 (Ibn Ezra on Isaiah 54:5:2).
The little wrath of the eighth verse draws a note on how the word was read before Rashi. Menahem took it as the kindling of wrath, and Dunash as a little wrath, matching the small moment of the verse before. Rashi notes that Jonathan rendered it the second way (Rashi on Isaiah 54:8:1). The waters of Noah of the ninth verse he reads as an oath, sworn as the oath after the flood was sworn (Rashi on Isaiah 54:9:1).
The tenth verse carries the chapter's best-known line in Rashi: "Even if the merit of the Patriarchs and the Matriarchs is depleted, My kindness shall not depart from you" (Rashi on Isaiah 54:10:1). The smith and the destroyer of the sixteenth verse are one hand. "I am He Who incited the enemy against you; I am He Who has prepared retribution for him" (Rashi on Isaiah 54:16:1).
The corpus carries one further note on this chapter without an English text, marked linked because Sefaria holds no English version of the ref. It stands cited and unquoted at Radak on Isaiah 54:7:1.
What the rabbis say
The corpus carries forty rabbinic locators on this chapter and the text of none, so each is cited and linked here rather than quoted. On the first verse it holds Aggadat Bereshit 53:3, Berakhot 10a:5 and Bereshit Rabbah 38:14. On the second verse it holds Bereshit Rabbah 5:7, Midrash Aggadah, Leviticus 8:3:2 and Midrash Tanchuma Buber, Tzav 16:1. On the third verse it holds Bereshit Rabbah 69:5, Midrash Lekach Tov, Genesis 28:15:5 and Midrash Sekhel Tov, Bereshit 28:14:2. On the fourth verse it holds Midrash Sekhel Tov, Bereshit 26:19:1 and Sifrei Aggadah on Esther, Midrash Panim Acherim, Version I 1:17.
On the fifth verse it holds Ein Yaakov (Glick Edition), Sanhedrin 2:17, Ein Yaakov, Sanhedrin 2:18 and Sanhedrin 22b:3. On the sixth verse it holds Sanhedrin 22a:22. On the seventh verse it holds Aggadat Bereshit 73:2, Avot DeRabbi Natan, Recension B 43:13 and Pirkei DeRabbi Eliezer 34:1. On the eighth verse it holds Tanna DeBei Eliyahu Rabbah 18:2. On the ninth verse it holds Aggadat Bereshit 1:1, Bava Batra 74a:4 and Bereshit Rabbah 26:6. On the tenth verse it holds Avodah Zarah 17a:13, Devarim Rabbah 3:7 and Ein Yaakov (Glick Edition), Avodah Zarah 1:19.
On the eleventh verse it holds Bereshit Rabbati, Parashat Vayetze 51, Bereshit Rabbati, Parashat Vayetze 53 and Midrash Aggadah, Deuteronomy 3:23:12. On the twelfth verse it holds Bava Batra 75a:10, Bava Batra 75a:9 and Ein Yaakov (Glick Edition), Bava Batra 5:26. On the thirteenth verse it holds Avot DeRabbi Natan, Recension B 43:16 and Avot DeRabbi Natan, Recension B 48:14. On the fourteenth verse it holds Tanna DeBei Eliyahu Rabbah 29:1. On the fifteenth verse it holds Aggadat Bereshit 15:1 and Ein Yaakov, Yevamot 2:5. On the sixteenth verse it holds Shemot Rabbah 48:5.
On the seventeenth verse it holds Bereshit Rabbah 32:10 and Devarim Rabbah 3:6. On the twenty-second verse it holds Megillah 10b:18. What each of them teaches is a saying of the rabbis, and is reported as theirs wherever this site quotes one. The quotations wait on a fetch that carries the text.
Sources: Rashi, Rashi on Isaiah 54:1:1 to 54:17:1, The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg, reported CC-BY; Ibn Ezra, Ibn Ezra on Isaiah 54:3:1 to 54:13:1, Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873, reported Public Domain; Radak, Radak on Isaiah 54:7:1, cited by ref because the corpus carries no English text; The Sefaria corpus, scripts/data/sources/sefaria/isaiah/54.json, the 40 Talmud and Midrash locators of this chapter; The site's own files, src/lib/hebraic/readings.ts, the Haftarah entries for Noach (Isaiah 54:1 to 55:5), Re'eh (Isaiah 54:11 to 55:5) and Ki Teitzei (Isaiah 54:1 to 54:10).
The heads below are this chapter's scenes. The numbered points under each are its verses.
Sing, O Barren: Enlarge the Place of Thy Tent
Isaiah 54:1-3
The command to sing falls on a childless woman, and Paul quotes the verse at Galatians 4:27 of Sarah and the Jerusalem above. The desolate woman is promised more children than the married wife, which the older writers tie to a people gathered from the nations.
Isaiah 54:1
“Sing, O barren - That is, shout for joy, lift up the voice of exultation and praise. The ‘barren’ here denotes the church of God under the Old Testament, confined within the narrow limits of the Jewish nation, and still more so in respect to the very small number of true believers, and which seemed sometimes to be deserted of God, her husband (Lowth).”
1 more voice on this verseWhat preachers and commentators have said about this verse, in their own words.
Isaiah 54:1
“IT was a great sorrow to an Eastern woman to be childless. In modern times that affliction is endured with cheerful equanimity, but in those days it was regarded as a dreadful curse and the feelings of those afflicted by it were of the most painful kind, as we find in the case of Hannah. Alas, for human nature! Those who were favored with children were often guilty of cruel haughtiness and taunting derision towards those who were not so blessed. We may instance the cases of Peninnah over Hannah and Hagar over her mistress, Sarah.”
Cross references
Isaiah 54:1
- Quoted inGalatians 4:27For it is written: “Rejoice, O barren woman, who bears no children; break forth and cry aloud, you who have never travailed; because more are the children of the desolate woman than of her who has a husband.”
'Rejoice, thou barren' (Sarah/Jerusalem-above allegory, 'it is written')
Jerome likens the tent to the tent of Moses, its ropes lengthened and its stakes driven deep to hold it firm against the wind. Matthew Henry reads the curtains stretched out as the apostles taking the gospel to all nations. Barnes pairs the verse with the crowded land of 49:19-20.
Isaiah 54:2
“Enlarge the place of thy tent - The same idea occurs in Isa 49:19-20 (see the notes at that chapter). The curtains of thy habitations. The word ‘curtain’ does not quite express the sense here. It is commonly with us used to denote the cloth hanging round. a bed or at a window, which may be spread or drawn aside at pleasure, or the hanging in theaters to conceal the stage from the spectators.”
spread out to the right and left: Theodoret reads right and left as south and north, and hears the barren woman told to fill the earth with houses of prayer. Thomas Aquinas dates a fulfilment to the Maccabees. Matthew Henry reads the nations her descendants will dispossess as the nations the apostles made disciples.
Isaiah 54:4-6
forget the shame: Verse 4 promises that Zion “will forget the shame of your youth and will remember no more the reproach of your widowhood”. Verse 5 gives the ground in three titles joined to one bond: “your husband is your Maker”, “the Holy One of Israel is your Redeemer”.
Isaiah 54:4
“For thou shalt forget the shame of thy youth - That is, “The bondage of Egypt: widowhood, the captivity of Babylon.” - Secker.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
Barnes and Jamieson, Fausset & Brown note Maker and husband are plural in the Hebrew, a plural of majesty. Cyril reads Maker as God remaking His people in Christ. Jamieson, Fausset & Brown add He is called God over all the earth once He shows Himself the God of Israel.
Isaiah 54:5
“For thy Maker is thine husband - Both these words, ‘maker’ and ‘husband,’ in the Hebrew are in the plural number. But the form is evidently the pluralis excellentiae - a form denoting majesty and honor (see 1Sa 19:13, 1Sa 19:16; Psa 149:2; Pro 9:10; Pro 30:3; Ecc 12:1; Hos 12:1). Here it refers to ‘Yahweh of hosts,’ necessarily in the singular, as Yahweh is one Deu 6:4. No argument can be drawn from this phrase to prove that there is a distinction of persons in the Godhead, as the form is so often used evidently with a singular signification.”
ConnectionsRevelation 21:2
the LORD has called you back: Jamieson, Fausset & Brown read called you back as a prophetic past, a future recall spoken as done. Thomas Aquinas sets the recall against Jeremiah 3:1, where a husband cannot take back a wife who has left him for another. Barnes ties the verse to the husband of verse 5.
Isaiah 54:6
“For the Lord hath called thee - This is designed to confirm and illustrate the sentiment in the previous verse. God there says that he would be a husband to his people. Here he says, that although he had for a time apparently forsaken them, as a husband who had forsaken his wife, and although they were cast down and dejected like a woman who had thus been forsaken, yet he would now restore them to favor.”
Isaiah 54:7-8
“For a brief moment I forsook you, but with great compassion I will bring you back” sets the exile against the kindness that follows it. Verse 8 repeats the contrast. The earlier laments felt the forsaking as total, and here the anger is brief and the mercy has no end.
Isaiah 54:7
“For a small moment have I forsaken thee,.... The people of God seem to be forsaken by him when he hides his face from them, as it is afterwards explained; when they are in distress, and he does not immediately appear for them; when they are afflicted in body and mind, though these afflictions are but for a moment; nor are they really forsaken, not as to things temporal or spiritual; God never forsakes the work of his own hands, nor his people, at least for ever, or so as that they shall perish.”
1 more voice on this verse
Isaiah 54:7
“For a small moment - The Chaldee and Syriac render this, ‘In a little anger.’ Lowth has adopted this, but without sufficient authority. The Hebrew means, ‘For a little moment;’ a very short time. The reference here is probably to the captivity at Babylon, when they were apparently forsaken by Yahweh. Though to them this appeared long, yet compared with their subsequent prosperity, it was but an instant of time. Though this had probably a primary reference to the captivity then, yet there can be no impropriety in applying it to other similar cases.”
In a surge of anger: Barnes notes that the Hebrew word for surge occurs only here, and the old versions render it great wrath and a moment of indignation. Jamieson, Fausset & Brown read an overflowing anger, though set for a moment against everlasting kindness. Three manuscripts in Clarke read One with compassion for Redeemer.
Isaiah 54:8
“I hid my face from thee for a moment - The word רגע rega is omitted by the Septuagint, Syriac, and two MSS. of Kennicott’s, and two of De Rossi’s. It seems to embarrass rather than to help the sentence. Forte reponi debet pro שצף shetseph, quod potest a קצף ketseph errore scribae originem duxisse. “Perhaps it ought to be substituted for שצף shetseph, an error probably made by some scribe from its similarity to קצף ketseph.” - Secker Thy Redeemer - גאלך goalech: but for this word three of De Rossi’s MSS. have מרחמך merachamech, thy commiserator.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
1 more voice on this verse
Isaiah 54:8
"And by my eternal mercy I will have mercy on you." For the season of anger is short and brief in comparison with the measure of the boundless loving-kindness given to us from God. He rescued us out of the power of darkness and transferred us to the kingdom of the Son of his love in light. It is appropriate to think greatly of the mercy that is through Christ, who cleanses us from every stain and takes away the accusation of justice.
Cyril of Alexandria · written before 444 · Commentary on Isaiah 5:2.54:8patristic
The Waters of Noah, and No Weapon Formed Shall Prosper
Isaiah 54:9-10
waters of Noah: The oath after the flood becomes the pattern: “when I swore that the waters of Noah would never again cover the earth. So I have sworn that I will not be angry with you or rebuke you”, tying this promise to Genesis 9:11.
Isaiah 54:9
“For this is as the waters of Noah unto me,.... Some copies, as Kimchi and Ben Melech observe, read these two words, כי מי, as one, thus, כימי, "as the days of Noah"; and this is followed by the Targum, Vulgate Latin, and Syriac versions; both readings may be kept, and joined in one, and the sense be, "for this is as the waters that were in the days of Noah unto me"; so Kimchi and Menachem join them.”
2 more voices on this verse
Isaiah 54:9
“For this is as the waters of Noah unto me - As it was in the time of the flood of waters, so shall it be now. ‘I then solemnly promised that the waters should not again drown the earth, and I have kept that promise. I now promise with equal solemnity that I will bestow perpetual favor on my true people, and will shed upon them eternal and unchanging blessings.’ ‘The waters of Noah,’ here mean evidently the flood that came upon the world in his time, and from which he and his family were saved.”
Isaiah 54:9
As I swore then that it should not return (Ge 8:21; 9:11), and I kept that promise, so I swear now to My people, and will perform My promise, that there shall be no return of the deluge of My wrath upon them. LOWTH, on insufficient authority, reads (the same will I do now as), "in the days of Noah."
Jamieson, Fausset & Brown · Commentary Critical and Explanatory on the Whole Bible (1871)reformed
Jamieson, Fausset & Brown read the covenant of peace as the covenant by which God makes Zion at peace with Himself (2 Sam 23:5). Matthew Henry grounds it in the compassion of the LORD, which runs from everlasting to everlasting. Aquinas reads the mountains as the mighty of the earth.
Isaiah 54:10
“For the mountains shall depart - (See the notes at Isa 51:6). The covenant of my peace - That is, the covenant by which I promise peace and prosperity to thee.”
Isaiah 54:11-12
The city “lashed by storms, without solace” is answered with building stones: “I will set your stones in antimony and lay your foundations with sapphires”. Verse 12 goes on with a city built of what elsewhere counts as treasure. Revelation 21 takes up the same picture of a jeweled city.
Isaiah 54:11
“It is often the condition of Christian churches and of particular believers; without are fightings, within are fears; they are like the disciples in a storm, ready to perish; and where is their faith? The glorious state the church is here advanced to by the promise of God.”
Matthew Henry · Commentary on the Whole Bible (1707-1721)puritan
1 more voice on this verse
Isaiah 54:11
“O thou afflicted - In the previous verses, Yahweh had merely promised protection, and had in general terms assured them of his favor. Here he shows that they should not only be defended, but that his church would rise with great beauty, and be ornamented like a most splendid palace or temple. This is to be regarded as addressed primarily to the exiles in Babylon near to the close of their seventy years’ captivity.”
I will make your pinnacles of rubies: Barnes derives pinnacles from the Hebrew for sun, the parts of the walls that catch its light. Gill notes the old versions read jasper where this verse has rubies, the stone the light of the city is likened to at Revelation 21. Origen traces Plato's heavenly jewels to these stones.
Isaiah 54:13-14
Then all your sons will be taught by the LORD: Jesus quotes this line at John 6:45 of those who come to Him: “all your sons will be taught by the LORD”. Verse 13 promises “great will be their prosperity”. The older writers set this inward teaching beside the new covenant of Jeremiah 31:34, where all will know the LORD.
Isaiah 54:13
“And all thy children - All that dwell in this splendid city; all that are the true friends of the Redeemer. It shall be a part of their future glory that they shall be all under divine instruction and guidance. See Jer 31:34 - ‘And they shall teach no more every man his neighbor, and every man his brother, saying, Know the Lord, for they shall all know me, from the least of them unto the greatest of them.’ And great shall be the peace of thy children - (See the notes at Isa 2:4; Isa 9:6).”
2 more voices on this verse
Isaiah 54:13
“Taught - Not only outwardly by his word, but inwardly by his spirit. Inward peace arising from the clear discoveries of God's love and reconciliation to us, and wrought by the spirit of adoption, which is more abundantly given to believers under the gospel, than under the law.”
John Wesley · Explanatory Notes upon the Old Testament (1765)evangelical
Isaiah 54:13
“Quoted by the Saviour (Joh 6:45), to prove that in order to come to Him, men must be "drawn" by the Father. 1Jo 2:20. great . . . peace--generally (Ps 119:165). Specially referring to the peaceful prosperity which shall prevail under Messiah in the latter days (Isa 2:4, 9:6).”
Jamieson, Fausset & Brown · Commentary Critical and Explanatory on the Whole Bible (1871)reformed
Cross references
Isaiah 54:13
- Quoted inJohn 6:45“It is written in the Prophets: ‘And they will all be taught by God.’ Everyone who has heard the Father and learned from Him comes to Me—”
'they shall be all taught of God' ('it is written in the prophets')
In righteousness you will be established: Barnes notes that the Hebrew can also be read as a command, keep far from the oppression of others. Wesley names two sources of oppression, native rulers and foreign powers. Gill reads the righteousness in which the city is established as the righteousness of Christ, the source of its peace.
Isaiah 54:14
“In righteousness shalt thou be established - This is language which is appropriately addressed to a city or commonwealth. The idea is, that it would not be built up by fraud, and rapine, and conquest, as many cities had been, but by the prevalence of justice. Thou shalt be far from oppressions - That is, thou shalt be far from being oppressed by others. So the connection demands. The Hebrew would bear an active signification, so that it might be read, ‘be thou far from oppression,’ that is, be far from oppressing others.”
2 more voices on this verse
Isaiah 54:14
“In righteousness shalt thou be established,.... In the righteousness of Christ, from whence flows the peace before spoken of, and which is the stability of the church of Christ, and the security of it and its members from condemnation.”
Isaiah 54:14
“The reformation of manners, the restoration of purity, the due administration of public justice, and the prevailing of honesty and fair dealing among men, are the strength and stability of any church or state. The kingdom of God, set up by the gospel of Christ, is not meat and drink, but this righteousness and peace, holiness and love.”
Matthew Henry · Commentary on the Whole Bible (1707-1721)puritan
Isaiah 54:15-17
If anyone attacks you, it is not from Me: Verse 15 says that an attack on Zion is not ordained by the LORD, and “whoever assails you will fall before you”. Verse 16 claims both the smith and the destroyer as His creatures. Verse 17 gives the chapter's best-known line, “No weapon formed against you shall prosper”.
Isaiah 54:15
“Behold, they shall surely gather together - The idea in this verse is, that the enemies of the people of God would indeed form alliances and compacts against them, but it would not be under the divine direction, and they would not be able to prevail against the church. The word rendered here ‘gather together’ (גור gûr) means properly ‘to turn aside from the way’; then to sojourn for a time; then to assemble against anyone. It seems here to refer to the gathering together of hostile forces to form an alliance, or to wage war.”
1 more voice on this verse
Isaiah 54:15
“Behold - It is true some will combine and make an attempt against thee. But - Without any such commission from me, as Sennacherib and Nebuchadnezzar had.”
John Wesley · Explanatory Notes upon the Old Testament (1765)evangelical
I have created the craftsman: Jerome makes the craftsman, fanning coals into flame, the devil. Ephrem the Syrian reads the craftsman as the apostles, who instruct the peoples in the doctrine of truth. Wesley pairs the smith who forges the weapon with the soldier who wields it, both creatures of God and under His command.
Isaiah 54:16
“Behold, I have created the smith - The sense of this verse is, ‘Everything that can effect your welfare is under my control. The smith who manufactures the instruments of war or of torture is under me. His life, his strength, his skill, are all in my hands, and he can do nothing which I shall not deem it best to permit him to do. So with the enemy of the church himself - the waster who destroys.”
No weapon formed against you shall prosper: Jamieson, Fausset & Brown render the vindication as their justification from the LORD, and set it beside Romans 8:33, where God justifies those others accuse. Thomas Aquinas divides the attack in two, weapons for deeds and tongues for words. Wesley reads vindication as the reward of their righteousness.
Isaiah 54:17
“Second, he sets out the promise: no vessel that is formed against you shall prosper, that is, he will scatter everything formed, as to those attacking with deeds, and every tongue, as to those attacking with words, above: they shall be as nothing (Isa 41:11).”
Thomas Aquinas · written before 1274 · Commentary on Isaiahpatristic
1 more voice on this verse
Isaiah 54:17
“No weapon that is formed - No instrument of war, no sword, or spear; no instrument of persecution or torture that is made by the smith, Isa 54:16. Shall prosper - On the meaning of this word, see the notes at Isa 52:13. The sense here is, that it shall not have final and ultimate prosperity. It might be permitted for a time to appear to prosper - as persecutors and oppressors have done; but there would not be final and complete success. And every tongue - No one shall be able to injure you by words and accusations.”
Keep studying
Studies7
Words12
Subjects1
Sources for this chapter
The summary
Jamieson, Fausset & Brown, Commentary Critical and Explanatory; John Calvin, Commentaries; John Wesley, Notes on the Old Testament and Matthew Henry, Complete Commentary.
The exposition
Adam Clarke, Commentary on the Bible; Albert Barnes; Cyril of Alexandria, COMMENTARY ON ISAIAH 5:2.54:4-5; Ephrem the Syrian, COMMENTARY ON ISAIAH 54:16; Franz Delitzsch, Biblical Commentary on the Prophecies of Isaiah; Jamieson, Fausset & Brown, Commentary Critical and Explanatory on the Whole Bible; Jerome, Commentary on Isaiah; John Gill; John Wesley, Explanatory Notes upon the Old Testament; Matthew Henry, Commentary on the Whole Bible; Origen of Alexandria, AGAINST CELSUS 7:30; Theodoret of Cyrus, COMMENTARY ON ISAIAH 17:54.2 and Thomas Aquinas, Commentary on Isaiah.