Isaiah 33:7
in Isaiah 33Behold, their valiant ones cry aloud in the streets; the envoys of peace weep bitterly.
BSB
The same verse in ASV and KJV ▾
ASV
Behold, their valiant ones cry without; the ambassadors of peace weep bitterly.
KJV
Behold, their valiant ones shall cry without: the ambassadors of peace shall weep bitterly.
⋯
This verse in Isaiah 33
Commentary
10 notes on this verseA commentator
Jamieson, Fausset & Brown1802–1910
Commentary Critical and Explanatory on the Whole Bible (1871)
From the vision of future glory Isaiah returns to the disastrous present; the grief of "the valiant ones" (parallel to, and identical with, "the ambassadors of peace"), men of rank, sent with presents to sue for peace, but standing "without" the enemy's camp, their suit being rejected (2Ki 18:14, 18, 37).
This site's exposition
their valiant ones cry aloud in the streets
on Isaiah 33:7-9
Judah’s own collapse follows: "their valiant ones cry aloud in the streets", and "The highways are deserted". "The treaty has been broken", and "The land mourns and languishes", from Lebanon to Sharon, Bashan and Carmel. Franz Delitzsch noted that the four names mark the length of the land.
The record, by era
The Church Fathers1 voice
(Verse 7 and following) Behold, those who see will cry out: The angels of peace will weep bitterly. The roads are abandoned, the passer-by has ceased on the path, the pact has become void, cities have been thrown down, men have not been regarded. The land has mourned and languished, Lebanon is confused and darkened, Sharon has become like a desert, and Bashan and Carmel have been shaken.
The Medieval Church2 voices
720. Behold they that see shall cry. Here he sets out the punishment which Assyria inflicted on others. And first, he describes the punishment inflicted by them as to the disturbance of men: they that see the magnitude of the army shall cry without, they …
But if you want to see that the ancient prophets were terribly sad and aggrieved about the future blinding of their nation, which was the cause of our illumination, listen to Isaiah, for when he was sent to announce beforehand the grace of the Lord's …
The Puritans and the Awakening2 voices
Behold - That the mercy promised might be duly magnified, he makes a lively representation of their great danger and distress. The ambassadors - Whom he shall send to beg peace of the Assyrian.
He makes himself master of them so easily (though they are called fenced cities ), and meets with so little resistance, that he despises them, and has no relentings when he puts all to the sword; for he regards no man, has no pity or concern, no, not for those that he is under particular obligations to.
3 more voices on this verse
The Puritans and the Awakening1 voice
Behold, their valiant ones shall cry without,....
The Nineteenth Century2 voices
Their valiant ones shall cry without “The mighty men raise a grievous cry” - Three MSS. read אראלים erelim, that is, lions of God, or strong lions. So they called valiant men heroes; which appellation the Arabians and Persians still use. See Bochart. Hieroz. Part 1 lib. 3 cap. 1. “Mahomet, ayant reconnu Hamzeh son oncle pour homme de courage et de valeur, lui donne le titre ou surnom d’Assad Allah, qui signifie le lion de Dieu. “D’Herbelot, p. 427. And for חצה chatsah, the Syriac and Chaldee, read קשה kashah, whom I follow. The Chaldee, Syriac, Aquila, Symmachus, and Theodotion read אראה להם ereh lahem, or יראה yireh, with what meaning is not clear. The word אראלם erellam, which we translate valiant ones, is very difficult; no man knows what it means. Kimchi supposes that it is the name of the angel that smote the Assyrian camp! The Vulgate, and my old MS., translate it seers; and most of the Versions understand it in this way. None of the MSS. give us any help, but as we see above in Lowth.
A commentator
Albert Barnes1798–1870
Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869)
proposed
Behold - This verse introduces a new subject by a very sudden transition. It is designed, with the two following, to exhibit the desolation of the land on the invasion of Sennacherib, and the consternation that would prevail.
The words behind it
8 Hebrew wordsEvery Hebrew word of this verse in the order it stands, with what it means and the door to its own study. The last column counts the times a word stands in the whole Bible: the rarer the word, the more the places it appears belong together.
| Hebrew | Sound | Meaning | Word study | In the Bible |
|---|---|---|---|---|
| הֵ֚ן | hen | there! | H2005 → | 316 times |
| אֶרְאֶלָּ֔ם | ʾerelam | valiant one their | H691 → | |
| צָעֲק֖וּ | tzaaku | they have cried out | H6817 → | 55 times |
| חֻ֑צָה | chutzah | [the] outside towards | H2351 → | 164 times |
| מַלְאֲכֵ֣י | malakhei | messengers of | H4397 → | 213 times |
| שָׁל֔וֹם | shalom | peace | H7965 → | 236 times |
| מַ֖ר | mar | bitter | H4751 → | 37 times |
| יִבְכָּיֽוּן׃ | yivkayun | they weep ! | H1058 → | 114 times |
הֵ֚ןthere!
henH2005 →316 times
אֶרְאֶלָּ֔םvaliant one their
ʾerelamH691 →
צָעֲק֖וּthey have cried out
tzaakuH6817 →55 times
חֻ֑צָה[the] outside towards
chutzahH2351 →164 times
מַלְאֲכֵ֣יmessengers of
malakheiH4397 →213 times
שָׁל֔וֹםpeace
shalomH7965 →236 times
מַ֖רbitter
marH4751 →37 times
יִבְכָּיֽוּן׃they weep !
yivkayunH1058 →114 times
A shaded row is a word that stands 400 times or fewer in the Bible.
The walk
8 stopsEach card is a verse this one points to, and under it the verses that one points to in turn. Where several paths arrive at the same place, that place is listed first: the text keeps returning to it.
Through
Isaiah 36:22Then Hilkiah’s son Eliakim the palace administrator, Shebna the scribe, and Asaph’s son Joah the recorder came to Hezekiah with their clothes torn, and they relayed to him the words of the Rabshakeh.
it leads to
- Isaiah 36:3
Then Eliakim son of Hilkiah the palace administrator, Shebna the scribe, and Joah son of Asaph the recorder, went out to him.
Reached by 2 separate paths from here.
- Isaiah 36:3
Through
2 Kings 18:37Then Hilkiah’s son Eliakim the palace administrator, Shebna the scribe, and Asaph’s son Joah the recorder came to Hezekiah with their clothes torn, and they relayed to him the words of the Rabshakeh.
it leads to
- 2 Kings 5:7
When the king of Israel read the letter, he tore his clothes and asked, “Am I God, killing and giving life, that this man expects me to cure a leper? Surely you can see…
Reached by 2 separate paths from here.
- Matthew 26:65
At this, the high priest tore his clothes and declared, “He has blasphemed! Why do we need any more witnesses? Look, now you have heard the blasphemy.
- 2 Kings 22:11
When the king heard the words of the Book of the Law, he tore his clothes
- 2 Kings 5:7
Through
2 Kings 18:18Then they called for the king; and Eliakim son of Hilkiah the palace administrator, Shebnah the scribe, and Joah son of Asaph the recorder, went out to them.
it leads to
- 2 Kings 19:2
And he sent Eliakim the palace administrator, Shebna the scribe, and the leading priests, all wearing sackcloth, to the prophet Isaiah son of Amoz
- Isaiah 22:15–24
This is what the Lord GOD of Hosts says: “Go, say to Shebna, the steward in charge of the palace:
- 2 Samuel 20:24
Adoram was in charge of the forced labor; Jehoshaphat son of Ahilud was the recorder;
- 2 Chronicles 34:8
Now in the eighteenth year of his reign, in order to cleanse the land and the temple, Josiah sent Shaphan son of Azaliah, Maaseiah the governor of the city, and Joah son of Joahaz,…
- 2 Kings 19:2
Where this verse is studied
On this page
Studies1
About Isaiah
This page draws on 11 works. Open the list of works
This page draws on Adam Clarke, Commentary on the Bible; Albert Barnes, Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869); Bede, Commentary on Samuel 3:16.1; 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, Exposition of the Old Testament; John Gill, Exposition of the Old Testament (1748-1763); John Wesley, Explanatory Notes upon the Old Testament; Matthew Henry, Commentary on the Whole Bible and Thomas Aquinas, Commentary on Isaiah.