English Standard Version
he will dwell on the heights; his place of defense will be the fortresses of rocks; his bread will be given him; his water will be sure.
King James Bible
He shall dwell on high: his place of defence shall be the munitions of rocks: bread shall be given him; his waters shall be sure.
American Standard Version
He shall dwell on high; his place of defence shall be the munitions of rocks; his bread shall be given him ; his waters shall be sure.
He shall dwell on high, the fortifications of rocks shall be his highness: bread is given him, his waters are sure.
English Revised Version
He shall dwell on high: his place of defence shall be the munitions of rocks: his bread shall be given him; his waters shall be sure.
Webster's Bible Translation
He shall dwell on high: his place of defense shall be the munitions of rocks: bread shall be given him; his waters shall be sure.
Isaiah 33:16 Parallel
CommentaryKeil and Delitzsch Biblical Commentary on the Old Testament
The prophet has thus run through the whole train of thought with a few rapid strides, in accordance with the custom which we have already frequently noticed; and now he commences afresh, mourning over the present miserable condition of things, in psalm-like elegiac tones, and weeping with his weeping people. "Behold, their heroes weep without; the messengers of peace weep bitterly. Desolate are roads, disappeared are travellers; he has broken covenant, insulted cities, despised men. The land mourns, languishes; Lebanon stands ashamed, parched; the meadow of Sharon has become like a steppe, and Bashan and Carmel shake their leaves." אראלּם is probably chosen with some allusion to 'Ariel, the name of Jerusalem in chapter 29; but it has a totally different meaning. We have rendered it "heroes," because אראל is here synonymous with אראל in the Nibelung-like piece contained in 2 Samuel 23:20 and 1 Chronicles 11:22. This 'ărı̄'ēl, which is here contracted into 'er'el (compare the biblical name 'Ar'ēlı̄ and the post-biblical name of the angels, 'Er'ellı̄m), is compounded of 'arı̄ (a lion) and ‛El (God), and therefore signifies "the lion of God," but in this sense, that El (God) gives to the idea of leonine courage merely the additional force of extraordinary or wonderful; and as a composite word, it contents itself with a singular, with a collective sense according to circumstances, without forming any plural at all. The dagesh is to be explained from the fact that the word (which tradition has erroneously regarded as a compound of להם אראה) is pointed in accordance with the form כּרמל (כרמלּו). The heroes intended by the prophet were the messengers sent to Sennacherib to treat with him for peace. They carried to him the amount of silver and gold which he had demanded as the condition of peace (2 Kings 18:14). But Sennacherib broke the treaty, by demanding nothing less than the surrender of Jerusalem itself. Then the heroes of Jerusalem cried aloud, when they arrived at Jerusalem, and had to convey this message of disgrace and alarm to the king and nation; and bitterly weeping over such a breach of faith, such deception and disgrace, the embassy, which had been sent off, to the deep self-humiliation of Judah and themselves, returned to Jerusalem. Moreover, Sennacherib continued to storm the fortified places, in violation of his agreement (on mâ'as ‛arı̄m, see 2 Kings 18:13). The land was more and more laid waste, the fields were trodden down; and the autumnal aspect of Lebanon, with its faded foliage, and of Bashan and Carmel, with their falling leaves, looked like shame and grief at the calamities of the land. It was in the autumn, therefore, that the prophet uttered these complaints; and the definition of the time given in his prophecy (Isaiah 32:10) coincides with this. קמל is the pausal form for קמל, just as in other places an ē with the tone, which has sprung from i, easily passes into a in pause; the sharpening of the syllable being preferred to the lengthening of it, not only when the syllable which precedes the tone syllable is an open one, but sometimes even when it is closed (e.g., Judges 6:19, ויּגּשׁ). Instead of כּערבה we should read כּערבה (without the article), as certain codd. and early editions do.
Isaiah having mourned in the tone of the Psalms, now comforts himself with the words of a psalm. Like David in Psalm 12:6, he hears Jehovah speak. The measure of Asshur's iniquity is full; the hour of Judah's redemption is come; Jehovah has looked on long enough, as though sitting still (Isaiah 18:4). Isaiah 33:10 "Now will I arise, saith Jehovah, now exalt myself, now lift up myself." Three times does the prophet repeat the word ‛attâh (now), which is so significant a word with all the prophets, but more especially with Hosea and Isaiah, and which always fixes the boundary-line and turning-point between love and wrath, wrath and love. ארומם (in half pause for ארוממא is contracted from עתרומם (Ges. 54, 2, b). Jehovah would rise up from His throne, and show Himself in all His greatness to the enemies of Israel.
Treasury of Scripture Knowledge
high. Heb. heights. or high places. his place
Give us this day our daily bread,
Whoever walks in integrity walks securely, but he who makes his ways crooked will be found out.
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,
they shall not hunger or thirst, neither scorching wind nor sun shall strike them, for he who has pity on them will lead them, and by springs of water will guide them.
then you shall take delight in the LORD, and I will make you ride on the heights of the earth; I will feed you with the heritage of Jacob your father, for the mouth of the LORD has spoken."
So King Zedekiah gave orders, and they committed Jeremiah to the court of the guard. And a loaf of bread was given him daily from the bakers' street, until all the bread of the city was gone. So Jeremiah remained in the court of the guard.
The LORD roars from Zion, and utters his voice from Jerusalem, and the heavens and the earth quake. But the LORD is a refuge to his people, a stronghold to the people of Israel.
Jump to PreviousBread Defence Defense Dwell Fortress Fortresses Heights High Inhabit Mountain Places Refuge Retreat Rock Rocks Safely Shut Stedfast Supplied Sure Tower Water Waters
Jump to NextBread Defence Defense Dwell Fortress Fortresses Heights High Inhabit Mountain Places Refuge Retreat Rock Rocks Safely Shut Stedfast Supplied Sure Tower Water Waters
LinksIsaiah 33:16 NIV
Isaiah 33:16 NLT
Isaiah 33:16 ESV
Isaiah 33:16 NASB
Isaiah 33:16 KJV
Isaiah 33:16 Bible Apps
Isaiah 33:16 Biblia Paralela
Isaiah 33:16 Chinese Bible
Isaiah 33:16 French Bible
Isaiah 33:16 German Bible
ESV Text Edition: 2016. The Holy Bible, English Standard Version® copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers.