English Standard Version
On this mountain the LORD of hosts will make for all peoples a feast of rich food, a feast of well-aged wine, of rich food full of marrow, of aged wine well refined.
King James Bible
And in this mountain shall the LORD of hosts make unto all people a feast of fat things, a feast of wines on the lees, of fat things full of marrow, of wines on the lees well refined.
American Standard Version
And in this mountain will Jehovah of hosts make unto all peoples a feast of fat things, a feast of wines on the lees, of fat things full of marrow, of wines on the lees well refined.
And the Lord of hosts shall make unto all people in this mountain, a feast of fat things, a feast of wine, of fat things full of marrow, of wine purified from the lees.
English Revised Version
And in this mountain shall the LORD of hosts make unto all peoples a feast of fat things, a feast of wines on the lees, of fat things full of marrow, of wines on the lees well refined.
Webster's Bible Translation
And on this mountain will the LORD of hosts make to all people a feast of fat things, a feast of wines on the lees, of fat things full of marrow, of wines on the lees well refined.
Isaiah 25:6 Parallel
CommentaryKeil and Delitzsch Biblical Commentary on the Old Testament
Isaiah 24:22 announces the preliminary punishment of both angelic and human princes: 'asēphâh stands in the place of a gerundive, like taltēlâh in Isaiah 22:17. The connection of the words 'asēphâh 'assir is exactly the same as that of taltēlâh gâbēr in Isaiah 22:17 : incarceration after the manner of incarcerating prisoners; 'âsaph, to gather together (Isaiah 10:14; Isaiah 33:4), signifies here to incarcerate, just as in Genesis 42:17. Both verbs are construed with ‛al, because the thrusting is from above downwards, into the pit and prison (‛al embraces both upon or over anything, and into it, e.g., 1 Samuel 31:4; Job 6:16; see Hitzig on Nahum 3:12). We may see from 2 Peter 2:4 and Jde 1:6 how this is to be understood. The reference is to the abyss of Hades, where they are reserved in chains of darkness unto the judgment of the great day. According to this parallel, yippâkedu (shall be visited) ought apparently to be understood as denoting a visitation in wrath (like Isaiah 29:6; Ezekiel 38:8; compare pâkad followed by an accusative in Isaiah 26:21, also Isaiah 26:14, and Psalm 59:6; niphkad, in fact, is never used to signify visitation in mercy), and therefore as referring to the infliction of the final punishment. Hitzig, however, understands it as relating to a visitation of mercy; and in this he is supported by Ewald, Knobel, and Luzzatto. Gesenius, Umbreit, and others, take it to indicate a citation or summons, though without any ground either in usage of speech or actual custom. A comparison of Isaiah 23:17 in its relation to Isaiah 23:15
(Note: Cf., Targ., Saad., "they will come into remembrance again.")
favours the second explanation, as being relatively the most correct; but the expression is intentionally left ambiguous. So far as the thing itself is concerned, we have a parallel in Revelation 20:1-3 and Revelation 20:7-9 : they are visited by being set free again, and commencing their old practice once more; but only (as Isaiah 24:23 affirms) to lose again directly, before the glorious and triumphant might of Jehovah, the power they have temporarily reacquired. What the apocalyptist of the New Testament describes in detail in Revelation 20:4, Revelation 20:11., and Revelation 21:1, the apocalyptist of the Old Testament sees here condensed into one fact, viz., the enthroning of Jehovah and His people in a new Jerusalem, at which the silvery white moon (lebânâh) turns red, and the glowing sun (chammâh) turns pale; the two great lights of heaven becoming (according to a Jewish expression) "like a lamp at noonday" in the presence of such glory. Of the many parallels to Isaiah 24:23 which we meet with in Isaiah, the most worthy of note are Isaiah 11:10 to the concluding clause, "and before His elders is glory" (also Isaiah 4:5), and Isaiah 1:26 (cf., Isaiah 3:14), with reference to the use of the word zekēnim (elders). Other parallels are Isaiah 30:26, for chammâh and lebânâh; Isaiah 1:29, for châphēr and bōsh; Isaiah 33:22, for mâlak; Isaiah 10:12, for "Mount Zion and Jerusalem." We have already spoken at Isaiah 1:16 of the word neged (Arab. Ne'gd, from nâgad, njd, to be exalted; vid., opp. Arab. gâr, to be pressed down, to sink), as applied to that which stands out prominently and clearly before one's eyes. According to Hofmann (Schriftbeweis, i.-320-1), the elders here, like the twenty-four presbuteroi of the Apocalypse, are the sacred spirits, forming the council of God, to which He makes known His will concerning the world, before it is executed by His attendant spirits the angels. But as we find counsellors promised to the Israel of the new Jerusalem in Isaiah 1:26, in contrast with the bad zekēnim (elders) which it then possessed (Isaiah 3:14), such as it had at the glorious commencement of its history; and as the passage before us says essentially the same with regard to the zekēnim as we find in Isaiah 4:5 with regard to the festal meetings of Israel (vid., Isaiah 30:20 and Isaiah 32:1); and still further, as Revelation 20:4 (cf., Matthew 19:28) is a more appropriate parallel to the passage before us than Revelation 4:4, we may assume with certainty, at least with regard to this passage, and without needing to come to any decision concerning Revelation 4:4, that the zekēnim here are not angels, but human elders after God's own heart. These elders, being admitted into the immediate presence of God, and reigning together with Him, have nothing but glory in front of them, and they themselves reflect that glory.
Treasury of Scripture Knowledge
They feast on the abundance of your house, and you give them drink from the river of your delights.
If you are willing and obedient, you shall eat the good of the land;
It shall come to pass in the latter days that the mountain of the house of the LORD shall be established as the highest of the mountains, and shall be lifted up above the hills; and all the nations shall flow to it,
Why do you spend your money for that which is not bread, and your labor for that which does not satisfy? Listen diligently to me, and eat what is good, and delight yourselves in rich food.
these I will bring to my holy mountain, and make them joyful in my house of prayer; their burnt offerings and their sacrifices will be accepted on my altar; for my house shall be called a house of prayer for all peoples."
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ESV Text Edition: 2016. The Holy Bible, English Standard Version® copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers.