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Selected Verse: Isaiah 63:1 - King James

Verse	Translation	Text
Isa 63:1	King James	Who is this that cometh from Edom, with dyed garments from Bozrah? this that is glorious in his apparel, travelling in the greatness of his strength? I that speak in righteousness, mighty to save.

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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]
MESSIAH COMING AS THE AVENGER, IN ANSWER TO HIS PEOPLE'S PRAYERS. (Isa. 63:1-19) Who--the question of the prophet in prophetic vision. dyed--scarlet with blood (Isa 63:2-3; Rev 19:13). Bozrah--(See on Isa 34:6). travelling--rather, stately; literally, "throwing back the head" [GESENIUS]. speak in righteousness--answer of Messiah. I, who have in faithfulness given a promise of deliverance, am now about to fulfil it. Rather, speak of righteousness (Isa 45:19; Isa 46:13); salvation being meant as the result of His "righteousness" [MAURER]. save--The same Messiah that destroys the unbeliever saves the believer.

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

MESSIAH COMING AS THE AVENGER, IN ANSWER TO HIS PEOPLE'S PRAYERS. (Isa. 63:1-19)

Who--the question of the prophet in prophetic vision.

dyed--scarlet with blood (Isa 63:2-3; Rev 19:13).

Bozrah--(See on Isa 34:6).

travelling--rather, stately; literally, "throwing back the head" [GESENIUS].

speak in righteousness--answer of Messiah. I, who have in faithfulness given a promise of deliverance, am now about to fulfil it. Rather, speak of righteousness (Isa 45:19; Isa 46:13); salvation being meant as the result of His "righteousness" [MAURER].

save--The same Messiah that destroys the unbeliever saves the believer.

Notes on the Bible, by Albert Barnes, [1834]
Who is this - The language of the people who see Yahweh returning as a triumphant conqueror from Idumea. Struck with his stately bearing as a warrior; with his gorgeous apparel; and with the blood on his raiment, they ask who he could be? This is a striking instance of the bold and abrupt manner of Isaiah. He does not describe him as going forth to war nor the preparation for battle; nor the battle itself, nor the conquests of cities and armies; but he introduces at once the returning conqueror having gained the victory - here represented as a solitary warrior, moving along with majestic gait from Idumea to his own capital, Jerusalem. Yahweh is not unfrequently represented as a warrior (see the notes at Isa 42:13). From Edom - On the situation of Edom, and for the reasons of the animosity between that country and Judea, see the Aanlysis to Isa. 34. With dyed garments - That is, with garments dyed in blood. The word rendered here 'dyed' ( חמוּץ châmûts), is derived from חמץ châmats, to be sharp and pungent, and is usually applied to anything that is sharp or sour. It is applied to color that is bright or dazzling, in the same manner as the Greeks use the phrase χρῶμα ὀξύ chrōma oxu - a sharp color - applied to purple or scarlet. Thus the phrase πορφύραι ὀξύταται porphurai oxutatai means a brilliant, bright purple (see Bochart, Hieroz. i. 2. 7). It is applied to the military cloak which was worn by a warrior, and may denote here either that it was originally dyed of a scarlet color, or more probably that it was made red by the blood that had been sprinkled on it. Thus in Rev 19:13, the Son of God is represented as clothed in a similar manner: 'And he was clothed with a vesture dipped in blood.' In Isa 63:3, the answer of Yahweh to the inquiry why his raiment was red, shows that the color was to be attributed to blood. From Bozrah - On the situation of Bozrah, see the notes at Isa 34:6. It was for a time the principal city of Idumea, though properly lying within the boundaries of Moab. In Isa 34:6, Yahweh is represented as having 'a great sacrifice in Bozrah;' here he is seen as having come from it with his garments red with blood. This that is glorious in his apparel - Margin, 'Decked.' The Hebrew word (הדוּר hâdûr) means "adorned, honorable, or glorious." The idea is, that his military apparel was gorgeous and magnificent - the apparel of an ancient warrior of high rank. Traveling in the greatness of his strength - Noyes renders this, 'Proud in the greatness of his strength,' in accordance with the signification given by Gesenius. The word used here (צעה tsâ‛âh) means properly "to turn to one side, to incline, to be bent, bowed down as a captive in bonds" Isa 51:14; then "to bend or toss back the head as an indication of pride" (Gesenius). According to Taylor (Concord.) the word has 'relation to the actions, the superb mien or manner of a triumphant warrior returning from battle, in which he has got a complete victory over his enemies. And it may include the pomp and high spirit with which he drives before him the prisoners which he has taken.' It occurs only in this place and in Isa 51:14; Jer 2:20; Jer 48:12. The Septuagint omits it in their translation. The sense is doubtless that Yahweh is seen returning with the tread of a triumphant conqueror, flushed with victor, and entirely successful in having destroyed his foes. There is no evidence, however, as Taylor supposes, that he is driving his prisoners before him, for he is seen alone, having destroyed all his foes. I that speak in righteousness - The answer of the advancing conqueror. The sense is, 'It is I, Yahweh, who have promised to deliver my people and to destroy their enemies, and who have now returned from accomplishing my purpose.' The assurance that he speaks in righteousness, refers here to the promises which he had made that be would rescue and save them. Mighty to save - The sentiment is, that the fact that he destroys the foes of his people is an argument that he can save those who put their trust in him. The same power that destroys a sinner may save a saint; and the destruction of a sinner may be the means of the salvation of his own people.

Notes on the Bible, by Albert Barnes, [1834]

Who is this - The language of the people who see Yahweh returning as a triumphant conqueror from Idumea. Struck with his stately bearing as a warrior; with his gorgeous apparel; and with the blood on his raiment, they ask who he could be? This is a striking instance of the bold and abrupt manner of Isaiah. He does not describe him as going forth to war nor the preparation for battle; nor the battle itself, nor the conquests of cities and armies; but he introduces at once the returning conqueror having gained the victory - here represented as a solitary warrior, moving along with majestic gait from Idumea to his own capital, Jerusalem. Yahweh is not unfrequently represented as a warrior (see the notes at Isa 42:13).

From Edom - On the situation of Edom, and for the reasons of the animosity between that country and Judea, see the Aanlysis to Isa. 34.

With dyed garments - That is, with garments dyed in blood. The word rendered here 'dyed' ( חמוּץ châmûts), is derived from חמץ châmats, to be sharp and pungent, and is usually applied to anything that is sharp or sour. It is applied to color that is bright or dazzling, in the same manner as the Greeks use the phrase χρῶμα ὀξύ chrōma oxu - a sharp color - applied to purple or scarlet. Thus the phrase πορφύραι ὀξύταται porphurai oxutatai means a brilliant, bright purple (see Bochart, Hieroz. i. 2. 7). It is applied to the military cloak which was worn by a warrior, and may denote here either that it was originally dyed of a scarlet color, or more probably that it was made red by the blood that had been sprinkled on it. Thus in Rev 19:13, the Son of God is represented as clothed in a similar manner: 'And he was clothed with a vesture dipped in blood.' In Isa 63:3, the answer of Yahweh to the inquiry why his raiment was red, shows that the color was to be attributed to blood.

From Bozrah - On the situation of Bozrah, see the notes at Isa 34:6. It was for a time the principal city of Idumea, though properly lying within the boundaries of Moab. In Isa 34:6, Yahweh is represented as having 'a great sacrifice in Bozrah;' here he is seen as having come from it with his garments red with blood.

This that is glorious in his apparel - Margin, 'Decked.' The Hebrew word (הדוּר hâdûr) means "adorned, honorable, or glorious." The idea is, that his military apparel was gorgeous and magnificent - the apparel of an ancient warrior of high rank.

Traveling in the greatness of his strength - Noyes renders this, 'Proud in the greatness of his strength,' in accordance with the signification given by Gesenius. The word used here (צעה tsâ‛âh) means properly "to turn to one side, to incline, to be bent, bowed down as a captive in bonds" Isa 51:14; then "to bend or toss back the head as an indication of pride" (Gesenius). According to Taylor (Concord.) the word has 'relation to the actions, the superb mien or manner of a triumphant warrior returning from battle, in which he has got a complete victory over his enemies. And it may include the pomp and high spirit with which he drives before him the prisoners which he has taken.' It occurs only in this place and in Isa 51:14; Jer 2:20; Jer 48:12. The Septuagint omits it in their translation. The sense is doubtless that Yahweh is seen returning with the tread of a triumphant conqueror, flushed with victor, and entirely successful in having destroyed his foes. There is no evidence, however, as Taylor supposes, that he is driving his prisoners before him, for he is seen alone, having destroyed all his foes.

I that speak in righteousness - The answer of the advancing conqueror. The sense is, 'It is I, Yahweh, who have promised to deliver my people and to destroy their enemies, and who have now returned from accomplishing my purpose.' The assurance that he speaks in righteousness, refers here to the promises which he had made that be would rescue and save them.

Mighty to save - The sentiment is, that the fact that he destroys the foes of his people is an argument that he can save those who put their trust in him. The same power that destroys a sinner may save a saint; and the destruction of a sinner may be the means of the salvation of his own people.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
This is the smallest of all the twenty-seven prophecies. In its dramatic style it resembles Psa 24:1-10; in its visionary and emblematical character it resembles the tetralogy in Isaiah 21:1-22:14. The attention of the seer is attracted by a strange and lofty form coming from Edom, or more strictly from Bozrah; not the place in Auranitis or Hauran (Jer 48:24) which is memorable in church history, but the place in Edomitis or Gebal, between Petra and the Dead Sea, which still exists as a village in ruins under the diminutive name of el-Busaire. "Who is this that cometh from Edom, in deep red clothes from Bozrah? This, glorious in his apparel, bending to and fro in the fulness of his strength?" The verb châmats means to be sharp or bitter; but here, where it can only refer to colour, it means to be glaring, and as the Syriac shows, in which it is generally applied to blushing from shame or reverential awe, to be a staring red (ὀξέως). The question, what is it that makes the clothes of this new-comer so strikingly red? is answered afterwards. But apart from the colour, they are splendid in their general arrangement and character. The person seen approaching is בּלבוּשׁו הדוּר (cf., Arab. ḥdr and hdr, to rush up, to shoot up luxuriantly, ahdar used for a swollen body), and possibly through the medium of hâdâr (which may signify primarily a swelling, or pad, ὄγκος, and secondarily pomp or splendour), "to honour or adorn;" so that hâdūr signifies adorned, grand (as in Gen 24:65; Targ. II lxx ὡραῖος), splendid. The verb tsâ‛âh, to bend or stoop, we have already met with in Isa 51:14. Here it is used to denote a gesture of proud self-consciousness, partly with or without the idea of the proud bending back of the head (or bending forward to listen), and partly with that of swaying to and fro, i.e., the walk of a proud man swinging to and fro upon the hips. The latter is the sense in which we understand tsō‛eh here, viz., as a syn. of the Arabic mutamâli, to bend proudly from one side to the other (Vitringa: se huc illuc motitans). The person seen here produces the impression of great and abundant strength; and his walk indicates the corresponding pride of self-consciousness. "Who is this?" asks the seer of a third person. But the answer comes from the person himself, though only seen in the distance, and therefore with a voice that could be heard afar off. "I am he that speaketh in righteousness, mighty to aid." Hitzig, Knobel, and others, take righteousness as the object of the speaking; and this is grammatically possible (בּ = περί, e.g., Deu 6:7). But our prophet uses בצדק in Isa 42:6; Isa 45:13, and בצדקה in an adverbial sense: "strictly according to the rule of truth (more especially that of the counsel of mercy or plan of salvation) and right." The person approaching says that he is great in word and deed (Jer 32:19). He speaks in righteousness; in the zeal of his holiness threatening judgment to the oppressors, and promising salvation to the oppressed; and what he threatens and promises, he carries out with mighty power. He is great (רב, not רב; S. ὑπερμαχῶν, Jer. propugnator) to aid the oppressed against their oppressors. This alone might lead us to surmise, that it is God from whose mouth of righteousness (Isa 45:23) the consolation of redemption proceeds, and whose holy omnipotent arm (Isa 52:10; Isa 59:16) carries out the act of redemption.

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

This is the smallest of all the twenty-seven prophecies. In its dramatic style it resembles Psa 24:1-10; in its visionary and emblematical character it resembles the tetralogy in Isaiah 21:1-22:14. The attention of the seer is attracted by a strange and lofty form coming from Edom, or more strictly from Bozrah; not the place in Auranitis or Hauran (Jer 48:24) which is memorable in church history, but the place in Edomitis or Gebal, between Petra and the Dead Sea, which still exists as a village in ruins under the diminutive name of el-Busaire. "Who is this that cometh from Edom, in deep red clothes from Bozrah? This, glorious in his apparel, bending to and fro in the fulness of his strength?" The verb châmats means to be sharp or bitter; but here, where it can only refer to colour, it means to be glaring, and as the Syriac shows, in which it is generally applied to blushing from shame or reverential awe, to be a staring red (ὀξέως). The question, what is it that makes the clothes of this new-comer so strikingly red? is answered afterwards. But apart from the colour, they are splendid in their general arrangement and character. The person seen approaching is בּלבוּשׁו הדוּר (cf., Arab. ḥdr and hdr, to rush up, to shoot up luxuriantly, ahdar used for a swollen body), and possibly through the medium of hâdâr (which may signify primarily a swelling, or pad, ὄγκος, and secondarily pomp or splendour), "to honour or adorn;" so that hâdūr signifies adorned, grand (as in Gen 24:65; Targ. II lxx ὡραῖος), splendid. The verb tsâ‛âh, to bend or stoop, we have already met with in Isa 51:14. Here it is used to denote a gesture of proud self-consciousness, partly with or without the idea of the proud bending back of the head (or bending forward to listen), and partly with that of swaying to and fro, i.e., the walk of a proud man swinging to and fro upon the hips. The latter is the sense in which we understand tsō‛eh here, viz., as a syn. of the Arabic mutamâli, to bend proudly from one side to the other (Vitringa: se huc illuc motitans). The person seen here produces the impression of great and abundant strength; and his walk indicates the corresponding pride of self-consciousness.

"Who is this?" asks the seer of a third person. But the answer comes from the person himself, though only seen in the distance, and therefore with a voice that could be heard afar off. "I am he that speaketh in righteousness, mighty to aid." Hitzig, Knobel, and others, take righteousness as the object of the speaking; and this is grammatically possible (בּ = περί, e.g., Deu 6:7). But our prophet uses בצדק in Isa 42:6; Isa 45:13, and בצדקה in an adverbial sense: "strictly according to the rule of truth (more especially that of the counsel of mercy or plan of salvation) and right." The person approaching says that he is great in word and deed (Jer 32:19). He speaks in righteousness; in the zeal of his holiness threatening judgment to the oppressors, and promising salvation to the oppressed; and what he threatens and promises, he carries out with mighty power. He is great (רב, not רב; S. ὑπερμαχῶν, Jer. propugnator) to aid the oppressed against their oppressors. This alone might lead us to surmise, that it is God from whose mouth of righteousness (Isa 45:23) the consolation of redemption proceeds, and whose holy omnipotent arm (Isa 52:10; Isa 59:16) carries out the act of redemption.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
Who - The church makes enquiry, and that with admiration, who it is that appears in such a habit or posture? Edom - Idumea, where Esau dwelt. It is put for all the enemies of the church. Bozrah - The capital city of Idumea. Here is also an allusion to the garments of this conqueror, Edom signifying red, and Bozrah a vintage. Glorious - Such as generals march before their armies in. Righteousness - Here Christ gives an answer, wherein he both asserts his fidelity, that he will faithfully perform what he hath promised, and that he will truly execute justice. Mighty - I have power to accomplish salvation.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
Who is this that cometh from Edom - Probably both Edom and Bozrah are only figurative expressions, to point out the place in which God should discomfit his enemies. Edom signifies red, and Bozrah, a vintage. Kimchi interprets the whole of the destruction of Rome. I that speak in righteousness "I who publish righteousness" - A MS. has המדבר hammedabber, with the demonstrative article added with greater force and emphasis: The announcer of righteousness. A MS. has צדקה tsedakah, without ב be prefixed; and so the Septuagint and Vulgate. And thirty-eight MSS. (seven ancient) of Dr. Kennicott's, and many of De Rossi's, and one of my own, add the conjunction ו vau to רב rab, and mighty; which the Septuagint, Syriac, and Vulgate confirm. - L.

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¹³ I bring near my righteousness; it shall not be far off, and my salvation shall not tarry: and I will place salvation in Zion for Israel my glory.

¹⁹ I have not spoken in secret, in a dark place of the earth: I said not unto the seed of Jacob, Seek ye me in vain: I the LORD speak righteousness, I declare things that are right.

⁶ The sword of the LORD is filled with blood, it is made fat with fatness, and with the blood of lambs and goats, with the fat of the kidneys of rams: for the LORD hath a sacrifice in Bozrah, and a great slaughter in the land of Idumea.

¹³ And he was clothed with a vesture dipped in blood: and his name is called The Word of God.

² Wherefore art thou red in thine apparel, and thy garments like him that treadeth in the winefat?
³ I have trodden the winepress alone; and of the people there was none with me: for I will tread them in mine anger, and trample them in my fury; and their blood shall be sprinkled upon my garments, and I will stain all my raiment.

¹² Therefore, behold, the days come, saith the LORD, that I will send unto him wanderers, that shall cause him to wander, and shall empty his vessels, and break their bottles.

²⁰ For of old time I have broken thy yoke, and burst thy bands; and thou saidst, I will not transgress; when upon every high hill and under every green tree thou wanderest, playing the harlot.

¹⁴ The captive exile hasteneth that he may be loosed, and that he should not die in the pit, nor that his bread should fail.

³ I have trodden the winepress alone; and of the people there was none with me: for I will tread them in mine anger, and trample them in my fury; and their blood shall be sprinkled upon my garments, and I will stain all my raiment.

¹³ And he was clothed with a vesture dipped in blood: and his name is called The Word of God.

¹³ The LORD shall go forth as a mighty man, he shall stir up jealousy like a man of war: he shall cry, yea, roar; he shall prevail against his enemies.

¹⁶ And he saw that there was no man, and wondered that there was no intercessor: therefore his arm brought salvation unto him; and his righteousness, it sustained him.

¹⁰ The LORD hath made bare his holy arm in the eyes of all the nations; and all the ends of the earth shall see the salvation of our God.

²³ I have sworn by myself, the word is gone out of my mouth in righteousness, and shall not return, That unto me every knee shall bow, every tongue shall swear.

¹⁹ Great in counsel, and mighty in work: for thine eyes are open upon all the ways of the sons of men: to give every one according to his ways, and according to the fruit of his doings:

¹³ I have raised him up in righteousness, and I will direct all his ways: he shall build my city, and he shall let go my captives, not for price nor reward, saith the LORD of hosts.

⁶ I the LORD have called thee in righteousness, and will hold thine hand, and will keep thee, and give thee for a covenant of the people, for a light of the Gentiles;

⁷ And thou shalt teach them diligently unto thy children, and shalt talk of them when thou sittest in thine house, and when thou walkest by the way, and when thou liest down, and when thou risest up.

¹⁴ The captive exile hasteneth that he may be loosed, and that he should not die in the pit, nor that his bread should fail.

⁶⁵ For she had said unto the servant, What man is this that walketh in the field to meet us? And the servant had said, It is my master: therefore she took a vail, and covered herself.

²⁴ And upon Kerioth, and upon Bozrah, and upon all the cities of the land of Moab, far or near.

¹ A Psalm of David. The earth is the LORD'S, and the fulness thereof; the world, and they that dwell therein.
² For he hath founded it upon the seas, and established it upon the floods.
³ Who shall ascend into the hill of the LORD? or who shall stand in his holy place?
⁴ He that hath clean hands, and a pure heart; who hath not lifted up his soul unto vanity, nor sworn deceitfully.
⁵ He shall receive the blessing from the LORD, and righteousness from the God of his salvation.
⁶ This is the generation of them that seek him, that seek thy face, O Jacob. Selah.
⁷ Lift up your heads, O ye gates; and be ye lift up, ye everlasting doors; and the King of glory shall come in.
⁸ Who is this King of glory? The LORD strong and mighty, the LORD mighty in battle.
⁹ Lift up your heads, O ye gates; even lift them up, ye everlasting doors; and the King of glory shall come in.
¹⁰ Who is this King of glory? The LORD of hosts, he is the King of glory. Selah.