For out of Jerusalem shall go forth a remnant, and they that escape out of mount Zion: the zeal of the LORD of hosts shall do this.
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EXPOSITORY (ENGLISH BIBLE)The zeal of the Lord of hosts shall do this.—Here, again, the prophet returns in his old age to the formula of the earlier days of Isaiah 9:7, with an implied reference to the grand promise with which it had then been associated.
And they that escape - Margin, 'The escaping,' that is, the remnant.
The zeal - (See the note at Isaiah 9:7).
"the rest of the righteous;''
the same as before; who, when the city should be free from the enemy, would go out of it, and return to their former settlements, in the several parts of Judea; a type of those who went out of Jerusalem with the Gospel of Christ, and spread it not only in Judea, but in the Gentile world:
and they that escape out of Mount Zion; the same persons, differently described; some of whom were in the city of Jerusalem, and others in the fort of Zion, but departed from hence when the siege was broke up. The Targum is,
"and the escaped of them that confirm the law out of Mount Zion;''
see Isaiah 2:3,
the zeal of the Lord of hosts shall do this: his concern for his own honour and glory, and his great love to his people, shall engage him to perform all that is here promised and foretold. The Targum is,For out of Jerusalem shall go forth a remnant, and they that escape out of mount Zion: the zeal of the LORD of hosts shall do this.
EXEGETICAL (ORIGINAL LANGUAGES)32. the zeal of the Lord … this] From ch. Isaiah 9:7.Verse 32. - The zeal, etc. (comp. Isaiah 9:7). The phrase is very emphatic, marking the greatness of the thing to be done, and at the same time bringing the strophe to an end with an asseveration beyond which nothing could go. Isaiah 22:11). The words are addressed to the Assyrian; and as his instrumentality formed the essential part of the divine purpose, וּתהי does not mean "there should," but "thou shouldest," e!mellej e)chremw equals sai (cf., Isaiah 44:14-15, and Habakkuk 1:17). K. has להשׁות instead of להשׁאות (though not as chethib, in which case it would have to be pointed להשׁות), a singularly syncopated hiphil (for לשׁאות). The point of comparison in the four figures is the facility with which they can be crushed. The nations in the presence of the Assyrian became, as it were, weak, delicate grasses, with roots only rooted in the surface, or like a cornfield with the stalk not yet formed (shedēmâh, Isaiah 16:8), which could easily be rooted up, and did not need to be cut down with the sickle. This idea is expressed still more strikingly in Kings, "like corn blighted (shedēphâh, compare shiddâpōn, corn-blight) before the shooting up of the stalk;" the Assyrian being regarded as a parching east wind, which destroys the seed before the stalk is formed.
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