English Standard Version
For you have been a stronghold to the poor, a stronghold to the needy in his distress, a shelter from the storm and a shade from the heat; for the breath of the ruthless is like a storm against a wall,
King James Bible
For thou hast been a strength to the poor, a strength to the needy in his distress, a refuge from the storm, a shadow from the heat, when the blast of the terrible ones is as a storm against the wall.
American Standard Version
For thou hast been a stronghold to the poor, a stronghold to the needy in his distress, a refuge from the storm, a shade from the heat, when the blast of the terrible ones is as a storm against the wall.
Because thou hast been a strength to the poor, a strength to the needy in his distress: a refuge from the whirlwind, a shadow from the heat. For the blast of the mighty is like a whirlwind beating against a wall.
English Revised Version
For thou hast been a strong hold to the poor, a strong hold to the needy in his distress, a refuge from the storm, a shadow from the heat, when the blast of the terrible ones is as a storm against the wall.
Webster's Bible Translation
For thou hast been a defense to the poor, a defense to the needy in his distress, a refuge from the storm, a shade from the heat, when the blast of the terrible ones is as a storm against the wall.
Isaiah 25:4 Parallel
CommentaryKeil and Delitzsch Biblical Commentary on the Old Testament
But if the old earth passes away in this manner out of the system of the universe, the punishment of God must fall at the same time both upon the princes of heaven and upon the princes of earth (the prophet does not arrange what belongs to the end of all things in a "chronotactic" manner). They are the secrets of two worlds, that are here unveiled to the apocalyptic seer of the Old Testament. "And it cometh to pass in that day, Jehovah will visit the army of the high place in the high place, and the kings of the earth on the earth. And they are imprisoned, as one imprisons captives in the pit, and shut up in prison; and in the course of many days they are visited. And the moon blushes, and the sun turns pale: for Jehovah of hosts reigns royally upon Mount Zion and in Jerusalem, and before His elders is glory." With this doubly expressed antithesis of mârōm and 'adâmâh (cf., Isaiah 23:17) before us, brought out as it is as sharply as possible, we cannot understand "the army of the high place" as referring to certain earthly powers (as the Targum, Luther, Calvin, and Hvernick do). Moreover, the expression itself is also opposed to such an interpretation; for, as Isaiah 24:18 clearly shows, in which mimmârom is equivalent to misshâmaim (cf., Isaiah 33:5; Isaiah 37:23; Isaiah 40:26), מרום צבא is synonymous with השּׁמים צבא; and this invariably signifies either the starry host (Isaiah 40:26) or the angelic host (1 Kings 22:19; Psalm 148:2), and occasionally the two combined, without any distinction (Nehemiah 9:6). As the moon and sun are mentioned, it might be supposed that by the "host on high" we are to understand the angelic host, as Abravanel, Umbreit, and others really do: "the stars, that have been made into idols, the shining kings of the sky, fall from their altars, and the kings of the earth from their thrones." But the very antithesis in the word "kings" (malchē) leads us to conjecture that "the host on high" refers to personal powers; and the view referred to founders on the more minute description of the visitation (pâkad ‛al, as in Isaiah 27:1, Isaiah 27:3, cf., Isaiah 26:21), "they are imprisoned," etc.; for this must also be referred to the heavenly host. The objection might indeed be urged, that the imprisonment only relates to the kings, and that the visitation of the heavenly host finds its full expression in the shaming of the moon and sun (Isaiah 24:23); but the fact that the moon and sun are thrown into the shade by the revelation of the glory of Jehovah, cannot be regarded as a judgment inflicted upon them. Hence the commentators are now pretty well agreed, that "the host on high" signifies here the angelic army. But it is self-evident, that a visitation of the angelic army cannot be merely a relative and partial one. And it is not sufficient to understand the passage as meaning the wicked angels, to the exclusion of the good. Both the context and the parallelism show that the reference must be to a penal visitation in the spiritual world, which stands in the closest connection with the history of man, and in fact with the history of the nations. Consequently the host on high will refer to the angels of the nations and kingdoms; and the prophecy here presupposes what is affirmed in Deuteronomy 32:8 (lxx), and sustained in the book of Daniel, when it speaks of a sar of Persia, Javan, and even the people of Israel. In accordance with this exposition, there is a rabbinical saying, to the effect that "God never destroys a nation without having first of all destroyed its prince," i.e., the angel who, by whatever means he first obtained possession of the nation, whether by the will of God or against His will, has exerted an ungodly influence upon it. Just as, according to the scriptural view, both good and evil angels attach themselves to particular men, and an elevated state of mind may sometimes afford a glimpse of this encircling company and this conflict of spirits; so do angels contend for the rule over nations and kingdoms, either to guide them in the way of God or to lead them astray from God; and therefore the judgment upon the nations which the prophet here foretells will be a judgment upon angels also. The kingdom of spirits has its own history running parallel to the destinies of men. What is recorded in Genesis 6 was a seduction of men by angels, and one of later occurrence than the temptation by Satan in paradise; and the seduction of nations and kingdoms by the host of heaven, which is here presupposed by the prophecy of Isaiah, is later than either.
Treasury of Scripture Knowledge
I would hurry to find a shelter from the raging wind and tempest."
He who dwells in the shelter of the Most High will abide in the shadow of the Almighty.
The LORD is your keeper; the LORD is your shade on your right hand.
There will be a booth for shade by day from the heat, and for a refuge and a shelter from the storm and rain.
And he will become a sanctuary and a stone of offense and a rock of stumbling to both houses of Israel, a trap and a snare to the inhabitants of Jerusalem.
What will one answer the messengers of the nation? "The LORD has founded Zion, and in her the afflicted of his people find refuge."
"Give counsel; grant justice; make your shade like night at the height of noon; shelter the outcasts; do not reveal the fugitive;
Jump to PreviousBlast Breath Cruel Crushed Defense Distress Dreaded Driving Fortress Heat Helpless Needy Ones Poor Rain Refuge Ruthless Safe Shade Shadow Shelter Spirit Storm Strength Strong Stronghold Terrible Trouble Wall Winter Wrath
Jump to NextBlast Breath Cruel Crushed Defense Distress Dreaded Driving Fortress Heat Helpless Needy Ones Poor Rain Refuge Ruthless Safe Shade Shadow Shelter Spirit Storm Strength Strong Stronghold Terrible Trouble Wall Winter Wrath
LinksIsaiah 25:4 NIV
Isaiah 25:4 NLT
Isaiah 25:4 ESV
Isaiah 25:4 NASB
Isaiah 25:4 KJV
Isaiah 25:4 Bible Apps
Isaiah 25:4 Biblia Paralela
Isaiah 25:4 Chinese Bible
Isaiah 25:4 French Bible
Isaiah 25:4 German Bible
ESV Text Edition: 2016. The Holy Bible, English Standard Version® copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers.