Isaiah 25:1
Parallel Verses
English Standard Version
O LORD, you are my God; I will exalt you; I will praise your name, for you have done wonderful things, plans formed of old, faithful and sure.

King James Bible
O LORD, thou art my God; I will exalt thee, I will praise thy name; for thou hast done wonderful things; thy counsels of old are faithfulness and truth.

American Standard Version
O Jehovah, thou art my God; I will exalt thee, I will praise thy name; for thou hast done wonderful things, even counsels of old, in faithfulness and truth.

Douay-Rheims Bible
O LORD, thou art my God, I will exalt thee, and give glory to thy name: for thou hast done wonderful things, thy designs of old faithful, amen.

English Revised Version
O LORD, thou art my God; I will exalt thee, I will praise thy name; for thou hast done wonderful things, even counsels of old, in faithfulness and truth.

Webster's Bible Translation
O LORD, thou art my God; I will exalt thee, I will praise thy name; for thou hast done wonderful things; thy counsels of old are faithfulness and truth.

Isaiah 25:1 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

This appeal is not made in vain. Isaiah 24:16. "From the border of the earth we hear songs: Praise to the Righteous One!" It no doubt seems natural enough to understand the term tzaddı̄k (righteous) as referring to Jehovah; but, as Hitzig observes, Jehovah is never called "the Righteous One" in so absolute a manner as this (compare, however, Psalm 112:4, where it occurs in connection with other attributes, and Exodus 9:27, where it stands in an antithetical relation); and in addition to this, Jehovah gives צבי (Isaiah 4:2; Isaiah 28:5), whilst כבוד, and not צבי, is ascribed to Him. Hence we must take the word in the same sense as in Isaiah 3:10 (cf., Habakkuk 2:4). The reference is to the church of righteous men, whose faith has endured the fire of the judgment of wrath. In response to its summons to the praise of Jehovah, they answer it in songs from the border of the earth. The earth is here thought of as a garment spread out; cenaph is the point or edge of the garment, the extreme eastern and western ends (compare Isaiah 11:12). Thence the church of the future catches the sound of this grateful song as it is echoed from one to the other.

The prophet feels himself, "in spirit," to be a member of this church; but all at once he becomes aware of the sufferings which will have first of all to be overcome, and which he cannot look upon without sharing the suffering himself. "Then I said, Ruin to me! ruin to me! Woe to me! Robbers rob, and robbing, they rob as robbers. Horror, and pit, and snare, are over thee, O inhabitant of the earth! And it cometh to pass, whoever fleeth from the tidings of horror falleth into the pit; and whoever escapeth out of the pit is caught in the snare: for the trap-doors on high are opened, and the firm foundations of the earth shake. The earth rending, is rent asunder; the earth bursting, is burst in pieces; the earth shaking, tottereth. The earth reeling, reeleth like a drunken man, and swingeth like a hammock; and its burden of sin presseth upon it; and it falleth, and riseth not again." The expression "Then I said" (cf., Isaiah 6:5) stands here in the same apocalyptic connection as in Revelation 7:14, for example. He said it at that time in a state of ecstasy; so that when he committed to writing what he had seen, the saying was a thing of the past. The final salvation follows a final judgment; and looking back upon the latter, he bursts out into the exclamation of pain: râzı̄-lı̄, consumption, passing away, to me (see Isaiah 10:16; Isaiah 17:4), i.e., I must perish (râzi is a word of the same form as kâli, shâni, ‛âni; literally, it is a neuter adjective signifying emaciatum equals macies; Ewald, 749, g). He sees a dreadful, bloodthirsty people preying among both men and stores (compare Isaiah 21:2; Isaiah 33:1, for the play upon the word with בגד, root גד, cf., κεύθειν τινά τι, tecte agere, i.e., from behind, treacherously, like assassins). The exclamation, "Horror, and pit," etc. (which Jeremiah applies in Jeremiah 48:43-44, to the destruction of Moab by the Chaldeans), is not an invocation, but simply a deeply agitated utterance of what is inevitable. In the pit and snare there is a comparison implied of men to game, and of the enemy to sportsmen (cf., Jeremiah 15:16; Lamentations 4:19; yillâcēr, as in Isaiah 8:15; Isaiah 28:13). The על in עליך is exactly the same as in Judges 16:9 (cf., Isaiah 16:9). They who should flee as soon as the horrible news arrived (min, as in Isaiah 33:3) would not escape destruction, but would become victims to one form if not to another (the same thought which we find expressed twice in Amos 5:19, and still more fully in Isaiah 9:1-4, as well as in a more dreadfully exalted tone). Observe, however, in how mysterious a background those human instruments of punishment remain, who are suggested by the word bōgdim (robbers). The idea that the judgment is a direct act of Jehovah, stands in the foreground and governs the whole. For this reason it is described as a repetition of the flood (for the opened windows or trap-doors of the firmament, which let the great bodies of water above them come down from on high upon the earth, point back to Genesis 7:11 and Genesis 8:2, cf., Psalm 78:23); and this indirectly implies its universality. It is also described as an earthquake. "The foundations of the earth" are the internal supports upon which the visible crust of the earth rests. The way in which the earth in its quaking first breaks, then bursts, and then falls, is painted for the ear by the three reflective forms in Isaiah 24:19, together with their gerundives, which keep each stage in the process of the catastrophe vividly before the mind. רעה is apparently an error of the pen for רע, if it is not indeed a n. actionis instead of the inf. absol. as in Habakkuk 3:9. The accentuation, however, regards the ah as a toneless addition, and the form therefore as a gerundive (like kob in Numbers 23:25). The reflective form התרעע is not the hithpalel of רוּע, vociferari, but the hithpoel of רעע (רצץ), frangere. The threefold play upon the words would be tame, if the words themselves formed an anti-climax; but it is really a climax ascendens. The earth first of all receives rents; then gaping wide, it bursts asunder; and finally sways to and fro once more, and falls. It is no longer possible for it to keep upright. Its wickedness presses it down like a burden (Isaiah 1:4; Psalm 38:5), so that it now reels for the last time like a drunken man (Isaiah 28:7; Isaiah 29:9), or a hammock (Isaiah 1:8), until it falls never to rise again.

Isaiah 25:1 Parallel Commentaries

Treasury of Scripture Knowledge

thou hast

Psalm 40:5 Many, O LORD my God, are your wonderful works which you have done, and your thoughts which are to us-ward...

Psalm 46:10 Be still, and know that I am God: I will be exalted among the heathen, I will be exalted in the earth.

Psalm 78:4 We will not hide them from their children, showing to the generation to come the praises of the LORD, and his strength...

Psalm 98:1 O sing to the LORD a new song; for he has done marvelous things: his right hand, and his holy arm, has gotten him the victory.

Psalm 107:8 Oh that men would praise the LORD for his goodness, and for his wonderful works to the children of men!

Psalm 111:4 He has made his wonderful works to be remembered: the LORD is gracious and full of compassion.

Daniel 4:2,3 I thought it good to show the signs and wonders that the high God has worked toward me...

Revelation 15:3 And they sing the song of Moses the servant of God, and the song of the Lamb, saying, Great and marvelous are your works...

thy counsels

Isaiah 28:29 This also comes forth from the LORD of hosts, which is wonderful in counsel, and excellent in working.

Isaiah 46:10 Declaring the end from the beginning, and from ancient times the things that are not yet done, saying, My counsel shall stand...

Numbers 23:19 God is not a man, that he should lie; neither the son of man, that he should repent: has he said, and shall he not do it?...

Psalm 33:10,11 The LORD brings the counsel of the heathen to nothing: he makes the devices of the people of none effect...

Jeremiah 32:17-24 Ah Lord GOD! behold, you have made the heaven and the earth by your great power and stretched out arm...

Ezekiel 38:17-23 Thus said the Lord GOD; Are you he of whom I have spoken in old time by my servants the prophets of Israel...

Romans 11:25-29 For I would not, brothers, that you should be ignorant of this mystery, lest you should be wise in your own conceits...

Ephesians 1:11 In whom also we have obtained an inheritance...

Hebrews 6:17,18 Wherein God, willing more abundantly to show to the heirs of promise the immutability of his counsel, confirmed it by an oath...

Revelation 19:11 And I saw heaven opened, and behold a white horse; and he that sat on him was called Faithful and True...

Cross References
Ephesians 1:11
In him we have obtained an inheritance, having been predestined according to the purpose of him who works all things according to the counsel of his will,

Exodus 15:2
The LORD is my strength and my song, and he has become my salvation; this is my God, and I will praise him, my father's God, and I will exalt him.

Psalm 40:5
You have multiplied, O LORD my God, your wondrous deeds and your thoughts toward us; none can compare with you! I will proclaim and tell of them, yet they are more than can be told.

Psalm 89:1
I will sing of the steadfast love of the LORD, forever; with my mouth I will make known your faithfulness to all generations.

Psalm 98:1
Oh sing to the LORD a new song, for he has done marvelous things! His right hand and his holy arm have worked salvation for him.

Psalm 107:32
Let them extol him in the congregation of the people, and praise him in the assembly of the elders.

Psalm 118:28
You are my God, and I will give thanks to you; you are my God; I will extol you.

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