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Selected Verse: Isaiah 25:7 - Strong Concordance

Verse	Translation	Text
Isa 25:7	Strong Concordance	And he will destroy [01104] in this mountain [02022] the face [06440] of the covering [03875] cast over [03874] all people [05971], and the vail [04541] that is spread [05259] over all nations [01471].
	King James	And he will destroy in this mountain the face of the covering cast over all people, and the vail that is spread over all nations.

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
face of . . . covering--image from mourning, in which it was usual to cover the face with a veil (Sa2 15:30). "Face of covering," that is, the covering itself; as in Job 41:13, "the face of his garment," the garment itself. The covering or veil is the mist of ignorance as to a future state, and the way to eternal life, which enveloped the nations (Eph 4:18) and the unbelieving Jew (Co2 3:15). The Jew, however, is first to be converted before the conversion of "all nations"; for it is "in this mountain," namely, Zion, that the latter are to have the veil taken off (Psa 102:13, Psa 102:15-16, Psa 102:21-22; Rom 11:12).

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

face of . . . covering--image from mourning, in which it was usual to cover the face with a veil (Sa2 15:30). "Face of covering," that is, the covering itself; as in Job 41:13, "the face of his garment," the garment itself. The covering or veil is the mist of ignorance as to a future state, and the way to eternal life, which enveloped the nations (Eph 4:18) and the unbelieving Jew (Co2 3:15). The Jew, however, is first to be converted before the conversion of "all nations"; for it is "in this mountain," namely, Zion, that the latter are to have the veil taken off (Psa 102:13, Psa 102:15-16, Psa 102:21-22; Rom 11:12).

Notes on the Bible, by Albert Barnes, [1834]
And he will destroy - Hebrew, 'He will swallow up,' that is, he will abolish, remove, or take away. In this mountain the face of the covering - In mount Zion, or in Jerusalem. This would be done in Jerusalem, or on the mountains of which Jerusalem was a part, where the great transactions of the plan of redemption would be accomplished. The word 'face' here is used as it is frequently among the Hebrews, where the face of a thing denotes its aspect. or appearance, and then the thing itself. Thus 'the face of God' is put for God himself; the 'face of the earth' for the earth itself; and the 'face of the vail' means the veil itself, or the appearance of the veil. To cover the head or the face was a common mode of expressing grief (see Sa2 15:30; Sa2 19:5; Est 6:12). It is probable that the expression here is taken from this custom, and the veil over the nations here is to be understood as expressive of the ignorance, superstition, crime, and wretchedness that covered the earth.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
Although the feast is one earth, it is on an earth which has been transformed into heaven; for the party-wall between God and the world has fallen down: death is no more, and all tears are for ever wiped away. "And He casts away upon this mountain the veil that veiled over all peoples, and the covering that covered over all nations. He puts away death for ever; and the Lord Jehovah wipes the tear from every face; and He removes the shame of His people from the whole earth: for Jehovah hath spoken it." What Jehovah bestows is followed by what He puts away. The "veil" and "covering" (massēcâh, from nâsac = mâsâc, Isa 22:8, from sâcac, to weave, twist, and twist over = to cover) are not symbols of mourning and affliction, but of spiritual blindness, like the "veil" upon the heart of Israel mentioned in Co2 3:15. The penē hallōt (cf., Job 41:5) is the upper side of the veil, the side turned towards you, by which Jehovah takes hold of the veil to lift it up. The second hallōt stands for הלּט (Ges. 71, Anm. 1), and is written in this form, according to Isaiah's peculiar style (vid., Isa 4:6; Isa 7:11; Isa 8:6; Isa 22:13), merely for the sake of the sound, like the obscurer niphal forms in Isa 24:3. The only difference between the two nouns is this: in lōt the leading idea is that of the completeness of the covering, and in massēcâh that of its thickness. The removing of the veil, as well as of death, is called בּלּע, which we find applied to God in other passages, viz., Isa 19:3; Psa 21:10; Psa 55:10. Swallowing up is used elsewhere as equivalent to making a thing disappear, by taking it into one's self; but here, as in many other instances, the notion of receiving into one's self is dropped, and nothing remains but the idea of taking away, unless, indeed, abolishing of death may perhaps be regarded as taking it back into what hell shows to be the eternal principle of wrath out of which God called it forth. God will abolish death, so that there shall be no trace left of its former sway. Paul gives a free rendering of this passage in Co1 15:54, κατεπόθη ὁ θάνατος εἰς νῖκος (after the Aramaean netzach, vincere). The Syriac combines both ideas, that of the Targum and that of Paul: absorpta est mors per victoriam in sempiternum. But the abolition of death is not in itself the perfection of blessedness. There are sufferings which force out a sigh, even after death has come as a deliverance. But all these sufferings, whose ultimate ground is sin, Jehovah sweeps away. There is something very significant in the use of the expression דּמעה (a tear), which the Apocalypse renders πᾶν δάκρυον (Rev 21:4). Wherever there is a tear on any face whatever, Jehovah wipes it away; and if Jehovah wipes away, this must be done most thoroughly: He removes the cause with the outward symptom, the sin as well as the tear. It is self-evident that this applies to the church triumphant. The world has been judged, and what was salvable has been saved. There is therefore no more shame for the people of God. Over the whole earth there is no further place to be found for this; Jehovah has taken it away. The earth is therefore a holy dwelling-place for blessed men. The new Jerusalem is Jehovah's throne, but the whole earth is Jehovah's glorious kingdom. The prophet is here looking from just the same point of view as Paul in Co1 15:28, and John in the last page of the Apocalypse.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]

Although the feast is one earth, it is on an earth which has been transformed into heaven; for the party-wall between God and the world has fallen down: death is no more, and all tears are for ever wiped away. "And He casts away upon this mountain the veil that veiled over all peoples, and the covering that covered over all nations. He puts away death for ever; and the Lord Jehovah wipes the tear from every face; and He removes the shame of His people from the whole earth: for Jehovah hath spoken it." What Jehovah bestows is followed by what He puts away. The "veil" and "covering" (massēcâh, from nâsac = mâsâc, Isa 22:8, from sâcac, to weave, twist, and twist over = to cover) are not symbols of mourning and affliction, but of spiritual blindness, like the "veil" upon the heart of Israel mentioned in Co2 3:15. The penē hallōt (cf., Job 41:5) is the upper side of the veil, the side turned towards you, by which Jehovah takes hold of the veil to lift it up. The second hallōt stands for הלּט (Ges. 71, Anm. 1), and is written in this form, according to Isaiah's peculiar style (vid., Isa 4:6; Isa 7:11; Isa 8:6; Isa 22:13), merely for the sake of the sound, like the obscurer niphal forms in Isa 24:3. The only difference between the two nouns is this: in lōt the leading idea is that of the completeness of the covering, and in massēcâh that of its thickness. The removing of the veil, as well as of death, is called בּלּע, which we find applied to God in other passages, viz., Isa 19:3; Psa 21:10; Psa 55:10. Swallowing up is used elsewhere as equivalent to making a thing disappear, by taking it into one's self; but here, as in many other instances, the notion of receiving into one's self is dropped, and nothing remains but the idea of taking away, unless, indeed, abolishing of death may perhaps be regarded as taking it back into what hell shows to be the eternal principle of wrath out of which God called it forth. God will abolish death, so that there shall be no trace left of its former sway. Paul gives a free rendering of this passage in Co1 15:54, κατεπόθη ὁ θάνατος εἰς νῖκος (after the Aramaean netzach, vincere). The Syriac combines both ideas, that of the Targum and that of Paul: absorpta est mors per victoriam in sempiternum. But the abolition of death is not in itself the perfection of blessedness. There are sufferings which force out a sigh, even after death has come as a deliverance. But all these sufferings, whose ultimate ground is sin, Jehovah sweeps away. There is something very significant in the use of the expression דּמעה (a tear), which the Apocalypse renders πᾶν δάκρυον (Rev 21:4). Wherever there is a tear on any face whatever, Jehovah wipes it away; and if Jehovah wipes away, this must be done most thoroughly: He removes the cause with the outward symptom, the sin as well as the tear. It is self-evident that this applies to the church triumphant. The world has been judged, and what was salvable has been saved. There is therefore no more shame for the people of God. Over the whole earth there is no further place to be found for this; Jehovah has taken it away. The earth is therefore a holy dwelling-place for blessed men. The new Jerusalem is Jehovah's throne, but the whole earth is Jehovah's glorious kingdom. The prophet is here looking from just the same point of view as Paul in Co1 15:28, and John in the last page of the Apocalypse.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
The face - The covering of the face. The veil - The ignorance of God, and of the true religion, which then was upon the Gentiles, and now is upon the Jews.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
The face of the covering cast over all people "The covering that covered the face of all the peoples" - MS. Bodl. reads על פני כל al peney chol. The word פני peney, face, has been removed from its right place into the line above, where it makes no sense; as Houbigant conjectured. "The face of the covering," etc. He will unveil all the Mosaic ritual, and show by his apostles that it referred to, and was accomplished in, the sacrificial offering of Jesus Christ.

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¹² Now [1161] if [1487] the fall [3900] of them [846] be the riches [4149] of the world [2889], and [2532] the diminishing [2275] of them [846] the riches [4149] of the Gentiles [1484]; how [4214] much more [3123] their [846] fulness [4138]?

²¹ To declare [05608] the name [08034] of the LORD [03068] in Zion [06726], and his praise [08416] in Jerusalem [03389];
²² When the people [05971] are gathered [06908] together [03162], and the kingdoms [04467], to serve [05647] the LORD [03068].

¹⁵ So the heathen [01471] shall fear [03372] the name [08034] of the LORD [03068], and all the kings [04428] of the earth [0776] thy glory [03519].
¹⁶ When the LORD [03068] shall build up [01129] Zion [06726], he shall appear [07200] in his glory [03519].

¹³ Thou shalt arise [06965], and have mercy [07355] upon Zion [06726]: for the time [06256] to favour [02603] her, yea, the set time [04150], is come [0935].

¹⁵ But [235] even [2193] unto this day [4594], when [2259] Moses [3475] is read [314], the vail [2571] is upon [2749] [1909] their [846] heart [2588].

¹⁸ Having the understanding [1271] darkened [4654], being [5607] alienated [526] from the life [2222] of God [2316] through [1223] the ignorance [52] that is [5607] in [1722] them [846], because [1223] of the blindness [4457] of their [846] heart [2588]:

¹³ Who can discover [01540] the face [06440] of his garment [03830]? or who can come [0935] to him with his double [03718] bridle [07448]?

³⁰ And David [01732] went up [05927] by the ascent [04608] of mount Olivet [02132], and wept [01058] as he went up [05927], and had his head [07218] covered [02645], and he went [01980] barefoot [03182]: and all the people [05971] that was with him covered [02645] every man [0376] his head [07218], and they went up [05927], weeping [01058] as they went up [05927].

¹² And Mordecai [04782] came again [07725] to the king's [04428] gate [08179]. But Haman [02001] hasted [01765] to his house [01004] mourning [057], and having his head [07218] covered [02645].

⁵ And Joab [03097] came [0935] into the house [01004] to the king [04428], and said [0559], Thou hast shamed [03001] this day [03117] the faces [06440] of all thy servants [05650], which this day [03117] have saved [04422] thy life [05315], and the lives [05315] of thy sons [01121] and of thy daughters [01323], and the lives [05315] of thy wives [0802], and the lives [05315] of thy concubines [06370];

²⁸ And [1161] when [3752] all things [3956] shall be subdued [5293] unto him [846], then [5119] shall [5293] the Son [5207] also [2532] himself [846] be subject [5293] unto him that put [5293] all things [3956] under [5293] him [846], that [2443] God [2316] may be [5600] all [3956] in [1722] all [3956].

⁴ And [2532] God [2316] shall wipe away [1813] all [3956] tears [1144] from [575] their [846] eyes [3788]; and [2532] there shall be [2071] no [3756] more [2089] death [2288], neither [3777] sorrow [3997], nor [3777] crying [2906], neither [3777] [3756] shall there be [2071] any more [2089] pain [4192]: for [3754] the former things [4413] are passed away [565].

⁵⁴ So [1161] when [3752] this [5124] corruptible [5349] shall have put on [1746] incorruption [861], and [2532] this [5124] mortal [2349] shall have put on [1746] immortality [110], then [5119] shall be brought to pass [1096] the saying [3056] that is written [1125], Death [2288] is swallowed up [2666] in [1519] victory [3534].

¹⁰ Day [03119] and night [03915] they go about [05437] it upon the walls [02346] thereof: mischief [0205] also and sorrow [05999] are in the midst [07130] of it.

¹⁰ Their fruit [06529] shalt thou destroy [06] from the earth [0776], and their seed [02233] from among the children [01121] of men [0120].

³ And the spirit [07307] of Egypt [04714] shall fail [01238] in the midst [07130] thereof; and I will destroy [01104] the counsel [06098] thereof: and they shall seek [01875] to the idols [0457], and to the charmers [0328], and to them that have familiar spirits [0178], and to the wizards [03049].

³ The land [0776] shall be utterly [01238] emptied [01238], and utterly [0962] spoiled [0962]: for the LORD [03068] hath spoken [01696] this word [01697].

¹³ And behold joy [08342] and gladness [08057], slaying [02026] oxen [01241], and killing [07819] sheep [06629], eating [0398] flesh [01320], and drinking [08354] wine [03196]: let us eat [0398] and drink [08354]; for to morrow [04279] we shall die [04191].

⁶ Forasmuch [03282] as this people [05971] refuseth [03988] the waters [04325] of Shiloah [07975] that go [01980] softly [0328], and rejoice [04885] in Rezin [07526] and Remaliah's [07425] son [01121];

¹¹ Ask [07592] thee a sign [0226] of the LORD [03068] thy God [0430]; ask [07592] it either in the depth [06009], or in the height [01361] above [04605].

⁶ And there shall be a tabernacle [05521] for a shadow [06738] in the daytime [03119] from the heat [02721], and for a place of refuge [04268], and for a covert [04563] from storm [02230] and from rain [04306].

⁵ Wilt thou play [07832] with him as with a bird [06833]? or wilt thou bind [07194] him for thy maidens [05291]?

¹⁵ But [235] even [2193] unto this day [4594], when [2259] Moses [3475] is read [314], the vail [2571] is upon [2749] [1909] their [846] heart [2588].

⁸ And he discovered [01540] the covering [04539] of Judah [03063], and thou didst look [05027] in that day [03117] to the armour [05402] of the house [01004] of the forest [03293].