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Selected Verse: Isaiah 49:24 - Strong Concordance

Verse	Translation	Text
Isa 49:24	Strong Concordance	Shall the prey [04455] be taken [03947] from the mighty [01368], or the lawful [06662] captive [07628] delivered [04422]?
	King James	Shall the prey be taken from the mighty, or the lawful captive delivered?

Summary Of Commentaries Associated With The Selected Verse

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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]
the prey--Israel, long a prey to mighty Gentile nations, whose oppression of her shall reach its highest point under Antichrist (Dan 11:36-37, Dan 11:41, Dan 11:45). lawful captive--the Jews justly consigned for their sins (Isa 50:1) as captives to the foe. Secondarily, Satan and Death are "the mighty" conquerors of man, upon whom his sin give them their "lawful" claim. Christ answers that claim for the sinners, and so the captive is set free (Job 19:25; Job 14:14; Mat 12:29; Hos 6:2, where Isa 49:4 shows the primary reference is to Israel's restoration, to which the resurrection corresponds; Isa 26:19; Eph 4:8; Heb 2:14-15). Others not so well translate, "the captives taken from among the just Israelites."

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

the prey--Israel, long a prey to mighty Gentile nations, whose oppression of her shall reach its highest point under Antichrist (Dan 11:36-37, Dan 11:41, Dan 11:45).

lawful captive--the Jews justly consigned for their sins (Isa 50:1) as captives to the foe. Secondarily, Satan and Death are "the mighty" conquerors of man, upon whom his sin give them their "lawful" claim. Christ answers that claim for the sinners, and so the captive is set free (Job 19:25; Job 14:14; Mat 12:29; Hos 6:2, where Isa 49:4 shows the primary reference is to Israel's restoration, to which the resurrection corresponds; Isa 26:19; Eph 4:8; Heb 2:14-15). Others not so well translate, "the captives taken from among the just Israelites."

Notes on the Bible, by Albert Barnes, [1834]
Shall the prey be taken from the mighty? - This seems to be the language of Zion. It is not exactly the language of incredulity; it is the language of amazement and wonder. God had made great promises. He had promised a restoration of the captive Jews to their own land, and of their complete deliverance from the power of the Chaldeans. He had still further promised that the blessings of the true religion should be extended to the Gentiles, and that kings and queens should come and show the profoundest adoration for God and for his cause. With amazement and wonder at the greatness of these promises, with a full view of the difficulties to be surmounted, Zion asks here how it can be accomplished. It would involve the work of taking the prey from a mighty conqueror, and delivering the captive from the hand of the strong and the terrible - a work which had not been usually done. Or the lawful captive delivered? - Margin, 'The captivity of the just.' Lowth reads this, 'Shall the prey seized by the terrible be rescued?' So Noyes. Lowth says of the present Hebrew text, that the reading is a 'palpable mistake;' and that instead of צדיק tsadiyq ("the just"), the meaning should be עריץ ‛ârı̂yts ("the terrible"). Jerome so read it, and renders it, A robusto - 'The prey taken by the strong.' So the Syriac reads it. The Septuagint renders it, 'If anyone is taken captive unjustly (ἀδίκως adikōs), shall he be saved?' But there is no authority from the manuscripts for changing the present reading of the Hebrew text; and it is not necessary. The word 'just,' here may either refer to the fact that the just were taken captive, and to the difficulty of rescuing them; or perhaps, as Rosenmuller suggests, it may be taken in the sense of severe, or rigid, standing opposed to benignity or mercy, and thus may be synonymous with severity and harshness; and the meaning may be that it was difficult to rescue a captive from the hands of those who had no clemency or benignity, such as was Babylon. Grotius understands it of those who were taken captive in a just war, or by the rights of war. But the connection rather demands that we should interpret it of those who were made captive by those who were indisposed to clemency, and who were severe and rigid in their treatment of their prisoners. The idea is, that it was difficult or almost impossible to rescue captives from such hands, and that therefore it was a matter of wonder and amazement that that could be accomplished which God here promises.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
There follows now a sceptical question prompted by weakness of faith; and the divine reply. The question, Isa 49:24 : "Can the booty indeed be wrested from a giant, or will the captive host of the righteous escape?" The question is logically one, and only divided rhetorically into two (Ges. 153, 2). The giant, or gigantically strong one, is the Chaldean. Knobel, in opposition to Hitzig, who supposes the Persian to be referred to, points very properly to Isa 51:12-13, and Isa 52:5. He is mistaken, however, in thinking that we must read עריץ שׁבי in Isa 49:24, as Ewald does after the Syriac and Jerome, on account of the parallelism. The exiles are called shebhı̄ tsaddı̄q, not, however, as captives wrested from the righteous (the congregation of the righteous), as Meier thinks, taking tsaddı̄q as the gen. obj.; still less as captives carried off by the righteous one, i.e., the Chaldean, for the Chaldean, even regarded as the accomplisher of the righteous judgment of God, is not tsaddı̄q, but "wicked" (Hab 1:13); but merely as a host of captives consisting of righteous men (Hitzig). The divine answer, Isa 49:25, Isa 49:26 : "Yea, thus saith Jehovah, Even the captive hosts of a giant are wrested from him, and the booty of a tyrant escapes: and I will make war upon him that warreth with thee, and I will bring salvation to thy children. And I feed them that pain thee with their own flesh; and they shall be drunken with their own blood, as if with new wine; and all flesh sees that I Jehovah am thy Saviour, and that thy Redeemer is the Mighty One of Jacob." We might take the kı̄ in Isa 49:25 as a simple affirmative, but it is really to be taken as preceded by a tacit intermediate thought. Rosenmller's explanation is the correct one: "that which is hardly credible shall take place, for thus hath Jehovah said." He has also given the true interpretation of gam: "although this really seems incredible, yet I will give it effect." Ewald, on the contrary, has quite missed the sense of Isa 49:24, Isa 49:25, which he gives as follows: "The booty in men which a hero has taken in war, may indeed be taken from him again; but Jehovah will never let the booty that He takes from the Chaldean (viz., Israel) be wrested from Him again." This is inadmissible, for the simple reason that it presupposes the emendation עריץ שׁבי עריץ noita; and this 'ârı̄ts is quite unsuitable, partly because it would be Jehovah to whom the case supposed referred, and still more, because the correspondence in character between Isa 49:24 and Isa 49:14 is thereby destroyed. The gibbōr and 'ârı̄ts is called יריבך in Isa 49:25, with direct reference to Zion. This is a noun formed from the future, like Jareb in Hos 5:13 and Hos 10:6 - a name chosen as the distinctive epithet of the Asiatic emperor (probably a name signifying "king Fighting-cock"). The self-laceration threatened against the Chaldean empire recals to mind Isa 9:19-20, and Zac 11:9, and has as revolting a sound as Num 23:24 and Zac 9:15 -passages which Daumer and Ghillany understand in the cannibal sense which they appear to have, whereas what they understand literally is merely a hyperbolical figure. Moreover, it must not be forgotten that the Old Testament church was a nation, and that the spirit of revelation in the Old Testament assumed the national form, which it afterwards shattered to pieces. Knobel points to the revolt of the Hyrcanians and several satraps, who fought on the side of Cyrus against their former rulers (Cyrop. iv 2, 6, v. 1-3). All this will be subservient to that salvation and redemption, which form the historical aim of Jehovah and the irresistible work of the Mighty One of Jacob. The name of God which we meet with here, viz., the Mighty One of Jacob, only occurs again in Isa 1:24, and shows who is the author of the prophecy which is concluded here. The first half set forth, in the servant of Jehovah, the mediator of Israel's restoration and of the conversion of the heathen, and closed with an appeal to the heaven and the earth to rejoice with the ransomed church. The second half (Isa 49:14-26) rebukes the despondency of Zion, which fancies itself forgotten of Jehovah, by pointing to Jehovah's more than maternal love, and the superabundant blessing to be expected from Him. It also rebukes the doubts of Zion as to the possibility of such a redemption, by pointing to the faithfulness and omnipotence of the God of Israel, who will cause the exiles to be wrested from the Chaldean, and their tormentors to devour one another. The following chapter commences a fresh train of ideas.

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

There follows now a sceptical question prompted by weakness of faith; and the divine reply. The question, Isa 49:24 : "Can the booty indeed be wrested from a giant, or will the captive host of the righteous escape?" The question is logically one, and only divided rhetorically into two (Ges. 153, 2). The giant, or gigantically strong one, is the Chaldean. Knobel, in opposition to Hitzig, who supposes the Persian to be referred to, points very properly to Isa 51:12-13, and Isa 52:5. He is mistaken, however, in thinking that we must read עריץ שׁבי in Isa 49:24, as Ewald does after the Syriac and Jerome, on account of the parallelism. The exiles are called shebhı̄ tsaddı̄q, not, however, as captives wrested from the righteous (the congregation of the righteous), as Meier thinks, taking tsaddı̄q as the gen. obj.; still less as captives carried off by the righteous one, i.e., the Chaldean, for the Chaldean, even regarded as the accomplisher of the righteous judgment of God, is not tsaddı̄q, but "wicked" (Hab 1:13); but merely as a host of captives consisting of righteous men (Hitzig). The divine answer, Isa 49:25, Isa 49:26 : "Yea, thus saith Jehovah, Even the captive hosts of a giant are wrested from him, and the booty of a tyrant escapes: and I will make war upon him that warreth with thee, and I will bring salvation to thy children. And I feed them that pain thee with their own flesh; and they shall be drunken with their own blood, as if with new wine; and all flesh sees that I Jehovah am thy Saviour, and that thy Redeemer is the Mighty One of Jacob." We might take the kı̄ in Isa 49:25 as a simple affirmative, but it is really to be taken as preceded by a tacit intermediate thought. Rosenmller's explanation is the correct one: "that which is hardly credible shall take place, for thus hath Jehovah said." He has also given the true interpretation of gam: "although this really seems incredible, yet I will give it effect." Ewald, on the contrary, has quite missed the sense of Isa 49:24, Isa 49:25, which he gives as follows: "The booty in men which a hero has taken in war, may indeed be taken from him again; but Jehovah will never let the booty that He takes from the Chaldean (viz., Israel) be wrested from Him again." This is inadmissible, for the simple reason that it presupposes the emendation עריץ שׁבי עריץ noita; and this 'ârı̄ts is quite unsuitable, partly because it would be Jehovah to whom the case supposed referred, and still more, because the correspondence in character between Isa 49:24 and Isa 49:14 is thereby destroyed. The gibbōr and 'ârı̄ts is called יריבך in Isa 49:25, with direct reference to Zion. This is a noun formed from the future, like Jareb in Hos 5:13 and Hos 10:6 - a name chosen as the distinctive epithet of the Asiatic emperor (probably a name signifying "king Fighting-cock"). The self-laceration threatened against the Chaldean empire recals to mind Isa 9:19-20, and Zac 11:9, and has as revolting a sound as Num 23:24 and Zac 9:15 -passages which Daumer and Ghillany understand in the cannibal sense which they appear to have, whereas what they understand literally is merely a hyperbolical figure. Moreover, it must not be forgotten that the Old Testament church was a nation, and that the spirit of revelation in the Old Testament assumed the national form, which it afterwards shattered to pieces. Knobel points to the revolt of the Hyrcanians and several satraps, who fought on the side of Cyrus against their former rulers (Cyrop. iv 2, 6, v. 1-3). All this will be subservient to that salvation and redemption, which form the historical aim of Jehovah and the irresistible work of the Mighty One of Jacob. The name of God which we meet with here, viz., the Mighty One of Jacob, only occurs again in Isa 1:24, and shows who is the author of the prophecy which is concluded here. The first half set forth, in the servant of Jehovah, the mediator of Israel's restoration and of the conversion of the heathen, and closed with an appeal to the heaven and the earth to rejoice with the ransomed church. The second half (Isa 49:14-26) rebukes the despondency of Zion, which fancies itself forgotten of Jehovah, by pointing to Jehovah's more than maternal love, and the superabundant blessing to be expected from Him. It also rebukes the doubts of Zion as to the possibility of such a redemption, by pointing to the faithfulness and omnipotence of the God of Israel, who will cause the exiles to be wrested from the Chaldean, and their tormentors to devour one another. The following chapter commences a fresh train of ideas.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
Shall the prey - Here is a double impediment to their deliverance, the power of the enemy who kept them in bondage, and the justice of God which pleads against their deliverance.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
Shall the prey be taken from the mighty "Shall the prey seized by the terrible be rescued" - For צדיק tsaddik, read עריץ arits. A palpable mistake, like that in Isa 42:19. The correction is self-evident from the very terms of the sentence; from the necessity of the strict correspondence in the expressions between the question and the answer made to it, - and it is apparent to the blindest and most prejudiced eye. However, if authority is also necessary, there is that of the Syriac and Vulgate for it; who plainly read עריץ arits, in Isa 49:24 as well as in Isa 49:25, rendering it in the former place by the same word as in the latter. - L. These two last verses contain a glorious promise of deliverance to the persecuted Church of Christ from the terrible one - Satan, and all his representatives and vicegerents, persecuting antichristian rulers. They shall at last cease from destroying the Church of God, and destroy one another.

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¹⁴ Forasmuch [1893] then [3767] as the children [3813] are partakers [2841] of flesh [4561] and [2532] blood [129], he [3348] also [2532] himself [846] likewise [3898] took part [3348] of the same [846]; that [2443] through [1223] death [2288] he might destroy [2673] him that had [2192] the power [2904] of death [2288], that is [5123], the devil [1228];
¹⁵ And [2532] deliver [525] them [5128] who [3745] through [1223] fear [5401] of death [2288] were [2258] all [3956] their lifetime [2198] subject [1777] to bondage [1397].

⁸ Wherefore [1352] he saith [3004], When he ascended [305] up [1519] on high [5311], he led captivity [162] captive [161], and [2532] gave [1325] gifts [1390] unto men [444].

¹⁹ Thy dead [04191] men shall live [02421], together with my dead body [05038] shall they arise [06965]. Awake [06974] and sing [07442], ye that dwell [07931] in dust [06083]: for thy dew [02919] is as the dew [02919] of herbs [0219], and the earth [0776] shall cast out [05307] the dead [07496].

⁴ Then I said [0559], I have laboured [03021] in vain [07385], I have spent [03615] my strength [03581] for nought [08414], and in vain [01892]: yet surely [0403] my judgment [04941] is with the LORD [03068], and my work [06468] with my God [0430].

² After two days [03117] will he revive [02421] us: in the third [07992] day [03117] he will raise us up [06965], and we shall live [02421] in his sight [06440].

²⁹ Or [2228] else how [4459] can [1410] one [5100] enter [1525] into [1519] a strong man's [2478] house [3614], and [2532] spoil [1283] his [846] goods [4632], except [3362] he first [4412] bind [1210] the strong man [2478]? and [2532] then [5119] he will spoil [1283] his [846] house [3614].

¹⁴ If a man [01397] die [04191], shall he live [02421] again? all the days [03117] of my appointed time [06635] will I wait [03176], till my change [02487] come [0935].

²⁵ For I know [03045] that my redeemer [01350] liveth [02416], and that he shall stand [06965] at the latter [0314] day upon the earth [06083]:

¹ Thus saith [0559] the LORD [03068], Where is the bill [05612] of your mother's [0517] divorcement [03748], whom I have put away [07971]? or which of my creditors [05383] is it to whom I have sold [04376] you? Behold, for your iniquities [05771] have ye sold [04376] yourselves, and for your transgressions [06588] is your mother [0517] put away [07971].

⁴⁵ And he shall plant [05193] the tabernacles [0168] of his palace [0643] between the seas [03220] in the glorious [06643] holy [06944] mountain [02022]; yet he shall come [0935] to his end [07093], and none shall help [05826] him.

⁴¹ He shall enter [0935] also into the glorious [06643] land [0776], and many [07227] countries shall be overthrown [03782]: but these shall escape [04422] out of his hand [03027], even Edom [0123], and Moab [04124], and the chief [07225] of the children [01121] of Ammon [05983].

³⁶ And the king [04428] shall do [06213] according to his will [07522]; and he shall exalt [07311] himself, and magnify [01431] himself above every god [0410], and shall speak [01696] marvellous things [06381] against the God [0410] of gods [0410], and shall prosper [06743] till the indignation [02195] be accomplished [03615]: for that that is determined [02782] shall be done [06213].
³⁷ Neither shall he regard [0995] the God [0430] of his fathers [01], nor the desire [02532] of women [0802], nor regard [0995] any god [0433]: for he shall magnify [01431] himself above all.

¹⁴ But Zion [06726] said [0559], The LORD [03068] hath forsaken [05800] me, and my Lord [0136] hath forgotten [07911] me.
¹⁵ Can a woman [0802] forget [07911] her sucking child [05764], that she should not have compassion [07355] on the son [01121] of her womb [0990]? yea, they may forget [07911], yet will I not forget [07911] thee.
¹⁶ Behold, I have graven [02710] thee upon the palms of my hands [03709]; thy walls [02346] are continually [08548] before me.
¹⁷ Thy children [01121] shall make haste [04116]; thy destroyers [02040] and they that made thee waste [02717] shall go forth [03318] of thee.
¹⁸ Lift up [05375] thine eyes [05869] round about [05439], and behold [07200]: all these gather themselves together [06908], and come [0935] to thee. As I live [02416], saith [05002] the LORD [03068], thou shalt surely clothe [03847] thee with them all, as with an ornament [05716], and bind [07194] them on thee, as a bride [03618] doeth.
¹⁹ For thy waste [02723] and thy desolate places [08074], and the land [0776] of thy destruction [02035], shall even now be too narrow [03334] by reason of the inhabitants [03427], and they that swallowed thee up [01104] shall be far away [07368].
²⁰ The children [01121] which thou shalt have, after thou hast lost [07923] the other, shall say [0559] again in thine ears [0241], The place [04725] is too strait [06862] for me: give [05066] place [04725] to me that I may dwell [03427].
²¹ Then shalt thou say [0559] in thine heart [03824], Who hath begotten [03205] me these, seeing I have lost my children [07921], and am desolate [01565], a captive [01540], and removing to and fro [05493]? and who hath brought up [01431] these? Behold, I was left [07604] alone; these, where [0375] had they been?
²² Thus saith [0559] the Lord [0136] GOD [03069], Behold, I will lift up [05375] mine hand [03027] to the Gentiles [01471], and set up [07311] my standard [05251] to the people [05971]: and they shall bring [0935] thy sons [01121] in their arms [02684], and thy daughters [01323] shall be carried [05375] upon their shoulders [03802].
²³ And kings [04428] shall be thy nursing fathers [0539], and their queens [08282] thy nursing mothers [03243]: they shall bow down [07812] to thee with their face [0639] toward the earth [0776], and lick up [03897] the dust [06083] of thy feet [07272]; and thou shalt know [03045] that I am the LORD [03068]: for they shall not be ashamed [0954] that wait [06960] for me.
²⁴ Shall the prey [04455] be taken [03947] from the mighty [01368], or the lawful [06662] captive [07628] delivered [04422]?
²⁵ But thus saith [0559] the LORD [03068], Even the captives [07628] of the mighty [01368] shall be taken away [03947], and the prey [04455] of the terrible [06184] shall be delivered [04422]: for I will contend [07378] with him that contendeth [03401] with thee, and I will save [03467] thy children [01121].
²⁶ And I will feed [0398] them that oppress [03238] thee with their own flesh [01320]; and they shall be drunken [07937] with their own blood [01818], as with sweet wine [06071]: and all flesh [01320] shall know [03045] that I the LORD [03068] am thy Saviour [03467] and thy Redeemer [01350], the mighty One [046] of Jacob [03290].

²⁴ Therefore saith [05002] the Lord [0113], the LORD [03068] of hosts [06635], the mighty One [046] of Israel [03478], Ah [01945], I will ease [05162] me of mine adversaries [06862], and avenge [05358] me of mine enemies [0341]:

¹⁵ The LORD [03068] of hosts [06635] shall defend [01598] them; and they shall devour [0398], and subdue [03533] with sling [07050] stones [068]; and they shall drink [08354], and make a noise [01993] as through wine [03196]; and they shall be filled [04390] like bowls [04219], and as the corners [02106] of the altar [04196].

²⁴ Behold, the people [05971] shall rise up [06965] as a great lion [03833], and lift up [05375] himself as a young lion [0738]: he shall not lie down [07901] until he eat [0398] of the prey [02964], and drink [08354] the blood [01818] of the slain [02491].

⁹ Then said [0559] I, I will not feed [07462] you: that that dieth [04191], let it die [04191]; and that that is to be cut off [03582], let it be cut off [03582]; and let the rest [07604] eat [0398] every one [0802] the flesh [01320] of another [07468].

¹⁹ Through the wrath [05678] of the LORD [03068] of hosts [06635] is the land [0776] darkened [06272], and the people [05971] shall be as the fuel [03980] of the fire [0784]: no man [0376] shall spare [02550] his brother [0251].
²⁰ And he shall snatch [01504] on the right hand [03225], and be hungry [07457]; and he shall eat [0398] on the left hand [08040], and they shall not be satisfied [07646]: they shall eat [0398] every man [0376] the flesh [01320] of his own arm [02220]:

⁶ It shall be also carried [02986] unto Assyria [0804] for a present [04503] to king [04428] Jareb [03377]: Ephraim [0669] shall receive [03947] shame [01317], and Israel [03478] shall be ashamed [0954] of his own counsel [06098].

¹³ When Ephraim [0669] saw [07200] his sickness [02483], and Judah [03063] saw his wound [04205], then went [03212] Ephraim [0669] to the Assyrian [0804], and sent [07971] to king [04428] Jareb [03377] [07378]: yet could [03201] he not heal [07495] you, nor cure [01455] you of your wound [04205].

²⁵ But thus saith [0559] the LORD [03068], Even the captives [07628] of the mighty [01368] shall be taken away [03947], and the prey [04455] of the terrible [06184] shall be delivered [04422]: for I will contend [07378] with him that contendeth [03401] with thee, and I will save [03467] thy children [01121].

¹⁴ But Zion [06726] said [0559], The LORD [03068] hath forsaken [05800] me, and my Lord [0136] hath forgotten [07911] me.

²⁴ Shall the prey [04455] be taken [03947] from the mighty [01368], or the lawful [06662] captive [07628] delivered [04422]?

²⁶ And I will feed [0398] them that oppress [03238] thee with their own flesh [01320]; and they shall be drunken [07937] with their own blood [01818], as with sweet wine [06071]: and all flesh [01320] shall know [03045] that I the LORD [03068] am thy Saviour [03467] and thy Redeemer [01350], the mighty One [046] of Jacob [03290].

¹³ Thou art of purer [02889] eyes [05869] than to behold [07200] evil [07451], and canst [03201] not look [05027] on iniquity [05999]: wherefore lookest [05027] thou upon them that deal treacherously [0898], and holdest thy tongue [02790] when the wicked [07563] devoureth [01104] the man that is more righteous [06662] than he?

²⁴ Shall the prey [04455] be taken [03947] from the mighty [01368], or the lawful [06662] captive [07628] delivered [04422]?

⁵ Now therefore, what have I here, saith [05002] the LORD [03068], that my people [05971] is taken away [03947] for nought [02600]? they that rule [04910] over them make them to howl [03213], saith [05002] the LORD [03068]; and my name [08034] continually [08548] every day [03117] is blasphemed [05006].

¹² I, even I, am he that comforteth [05162] you: who art thou, that thou shouldest be afraid [03372] of a man [0582] that shall die [04191], and of the son [01121] of man [0120] which shall be made [05414] as grass [02682];
¹³ And forgettest [07911] the LORD [03068] thy maker [06213], that hath stretched forth [05186] the heavens [08064], and laid the foundations [03245] of the earth [0776]; and hast feared [06342] continually [08548] every day [03117] because [06440] of the fury [02534] of the oppressor [06693], as if [0834] he were ready [03559] to destroy [07843]? and where is the fury [02534] of the oppressor [06693]?

²⁴ Shall the prey [04455] be taken [03947] from the mighty [01368], or the lawful [06662] captive [07628] delivered [04422]?

¹⁹ Who is blind [05787], but my servant [05650]? or deaf [02795], as my messenger [04397] that I sent [07971]? who is blind [05787] as he that is perfect [07999], and blind [05787] as the LORD'S [03068] servant [05650]?