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Selected Verse: Isaiah 9:2 - Strong Concordance

Verse	Translation	Text
Isa 9:2	Strong Concordance	The people [05971] that walked [01980] in darkness [02822] have seen [07200] a great [01419] light [0216]: they that dwell [03427] in the land [0776] of the shadow of death [06757], upon them hath the light [0216] shined [05050].
	King James	The people that walked in darkness have seen a great light: they that dwell in the land of the shadow of death, upon them hath the light shined.

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 people--the whole nation, Judah and Israel. shadow of death--the darkest misery of captivity.

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

the people--the whole nation, Judah and Israel.

shadow of death--the darkest misery of captivity.

Notes on the Bible, by Albert Barnes, [1834]
The people that walked in darkness - The inhabitants of the region of Galilee. They were represented as walking in darkness, because they were far from the capital, and from the temple; they had few religious privileges; they were intermingled with the pagan, and were comparatively rude and uncultivated in their manners and in their language. Allusion to this is several times made in the New Testament; Joh 1:46 : 'Can any good thing come out of Nazareth?' Joh 7:52 : 'Search and look, for out of Galilee ariseth no prophet;' Mat 26:69; Mar 14:70. The word walked here is synonymous with lived, and denotes that thick darkness brooded over the country, so that they lived, or walked amidst it. Have seen a great light - Light is not only an emblem of knowledge in the Scriptures, but of joy, rejoicing, and deliverance. It stands opposed to moral darkness, and to times of judgment and calamity. What is the particular reference here, is not agreed by expositors. The immediate connection seems to require us to understand it of deliverance from the calamities that were impending over the nation then. They would be afflicted, but they would be delivered. The tribes of Israel would be carried captive away; and Judah would also be removed. This calamity would particularly affect the ten tribes of Israel - the northern part of the land, the regions of Galilee - "for those tribes would be carried away not to return." Yet this region also would be favored with a especially striking manifestation of light. I see no reason to doubt that the language of the prophet here is adapted to extend into that future period when the Messiah should come to that dark region, and become both its light and its deliverer. Isaiah may have referred to the immediate deliverance of the nation from impending calamities, but there is a fullness and richness of the language that seems to be applicable only to the Messiah. So it is evidently understood in Mat 4:13-16. They that dwell - The same people are referred to here as in the former member of the verse. In the land of the shadow of death - This is a most beautiful expression, and is special to the Hebrew poets. The word צלמות tsalmâveth, is exceedingly poetical. The idea is that of death, as a dark substance or being, casting a long and chilly shade over the land - standing between the land and the light - and thus becoming the image of ignorance, misery, and calamity. It is often used, in the Scriptures, to describe those regions that were lying as it were in the penumbra of this gloomy object, and exposed to all the chills and sorrows of this melancholy darkness. Death, by the Hebrews, was especially represented as extending his long and baleful shadow ever the regions of departed spirits; Job 38:17 : Have the gates of death been opened to thee? Hast thou seen the gates of the shadow of death? Before I go - I shall not return - To the land of darkness And of the shadow of death. Job 10:21 It is thus an image of chills, and gloom, and night - of anything that resembles the still and mournful regions of the dead. The Chaldee renders these two verses thus: 'In a former time Zebulun and Naphtali emigrated; and those who remained after them a strong king shall carry into captivity, because they did not remember the power which was shown in the Red Sea, and the miracles which were done in Jordan, and the wars of the people of the cities. The people of the house of Israel who walked in Egypt as in the midst of shades, came out that they might see a great light.'

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

The people that walked in darkness - The inhabitants of the region of Galilee. They were represented as walking in darkness, because they were far from the capital, and from the temple; they had few religious privileges; they were intermingled with the pagan, and were comparatively rude and uncultivated in their manners and in their language. Allusion to this is several times made in the New Testament; Joh 1:46 : 'Can any good thing come out of Nazareth?' Joh 7:52 : 'Search and look, for out of Galilee ariseth no prophet;' Mat 26:69; Mar 14:70. The word walked here is synonymous with lived, and denotes that thick darkness brooded over the country, so that they lived, or walked amidst it.

Have seen a great light - Light is not only an emblem of knowledge in the Scriptures, but of joy, rejoicing, and deliverance. It stands opposed to moral darkness, and to times of judgment and calamity. What is the particular reference here, is not agreed by expositors. The immediate connection seems to require us to understand it of deliverance from the calamities that were impending over the nation then. They would be afflicted, but they would be delivered. The tribes of Israel would be carried captive away; and Judah would also be removed. This calamity would particularly affect the ten tribes of Israel - the northern part of the land, the regions of Galilee - "for those tribes would be carried away not to return." Yet this region also would be favored with a especially striking manifestation of light. I see no reason to doubt that the language of the prophet here is adapted to extend into that future period when the Messiah should come to that dark region, and become both its light and its deliverer. Isaiah may have referred to the immediate deliverance of the nation from impending calamities, but there is a fullness and richness of the language that seems to be applicable only to the Messiah. So it is evidently understood in Mat 4:13-16.

They that dwell - The same people are referred to here as in the former member of the verse.

In the land of the shadow of death - This is a most beautiful expression, and is special to the Hebrew poets. The word צלמות tsalmâveth, is exceedingly poetical. The idea is that of death, as a dark substance or being, casting a long and chilly shade over the land - standing between the land and the light - and thus becoming the image of ignorance, misery, and calamity. It is often used, in the Scriptures, to describe those regions that were lying as it were in the penumbra of this gloomy object, and exposed to all the chills and sorrows of this melancholy darkness. Death, by the Hebrews, was especially represented as extending his long and baleful shadow ever the regions of departed spirits; Job 38:17 :

Have the gates of death been opened to thee?

Hast thou seen the gates of the shadow of death?

Before I go - I shall not return -

To the land of darkness

And of the shadow of death.

Job 10:21

It is thus an image of chills, and gloom, and night - of anything that resembles the still and mournful regions of the dead. The Chaldee renders these two verses thus: 'In a former time Zebulun and Naphtali emigrated; and those who remained after them a strong king shall carry into captivity, because they did not remember the power which was shown in the Red Sea, and the miracles which were done in Jordan, and the wars of the people of the cities. The people of the house of Israel who walked in Egypt as in the midst of shades, came out that they might see a great light.'

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
The range of vision is first widened in Isa 9:2.: "The people that walk about in darkness see a great light; they who dwell in the land of the shadow of death, upon them a light shines." The range of vision is here extended; not to the Gentiles, however, but to all Israel. Salvation would not break forth till it had become utterly dark along the horizon of Israel, according to the description in Isa 5:30, i.e., till the land of Jehovah had become a land of the shadow of death on account of the apostasy of its inhabitants from Jehovah (zalmâveth is modified, after the manner of a composite noun, from zalmūth, according to the form kadrūth, and is derived from צלם, Aeth. salema, Arab. zalima, to be dark). (Note: The shadow or shade, zēl, Arab. zill (radically related to tall = טל, dew), derived its name ab obtegendo, and according to the idea attached to it as the opposite of heat or of light, was used as a figure of a beneficent shelter (Isa 16:3), or of what was dark and horrible (cf., Targ. tallâni, a night-demon). The verb zâlam, in the sense of the Arabic zalima, bears the same relation to zâlal as bâham to bâhâh (Gen. p. 93), ‛âram, to be naked, to ‛ârâh (Jeshurun, p. 159). The noun zelem, however, is either formed from this zâlam, or else directly from zēl, with the substantive termination em.) The apostate mass of the nation is to be regarded as already swept away; for if death has cast its shadow over the land, it must be utterly desolate. In this state of things the remnant left in the land beholds a great light, which breaks through the sky that has been hitherto covered with blackness. The people, who turned their eyes upwards to no purpose, because they did so with cursing (Isa 8:21), are now no more. It is the remnant of Israel which sees this light of spiritual and material redemption arise above its head. In what this light would consist the prophet states afterwards, when describing first the blessings and then the star of the new time.

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

The range of vision is first widened in Isa 9:2.: "The people that walk about in darkness see a great light; they who dwell in the land of the shadow of death, upon them a light shines." The range of vision is here extended; not to the Gentiles, however, but to all Israel. Salvation would not break forth till it had become utterly dark along the horizon of Israel, according to the description in Isa 5:30, i.e., till the land of Jehovah had become a land of the shadow of death on account of the apostasy of its inhabitants from Jehovah (zalmâveth is modified, after the manner of a composite noun, from zalmūth, according to the form kadrūth, and is derived from צלם, Aeth. salema, Arab. zalima, to be dark).

(Note: The shadow or shade, zēl, Arab. zill (radically related to tall = טל, dew), derived its name ab obtegendo, and according to the idea attached to it as the opposite of heat or of light, was used as a figure of a beneficent shelter (Isa 16:3), or of what was dark and horrible (cf., Targ. tallâni, a night-demon). The verb zâlam, in the sense of the Arabic zalima, bears the same relation to zâlal as bâham to bâhâh (Gen. p. 93), ‛âram, to be naked, to ‛ârâh (Jeshurun, p. 159). The noun zelem, however, is either formed from this zâlam, or else directly from zēl, with the substantive termination em.)

The apostate mass of the nation is to be regarded as already swept away; for if death has cast its shadow over the land, it must be utterly desolate. In this state of things the remnant left in the land beholds a great light, which breaks through the sky that has been hitherto covered with blackness. The people, who turned their eyes upwards to no purpose, because they did so with cursing (Isa 8:21), are now no more. It is the remnant of Israel which sees this light of spiritual and material redemption arise above its head. In what this light would consist the prophet states afterwards, when describing first the blessings and then the star of the new time.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
The people - Israel and Judah. Darkness - The expression is general and so may well comprehend both calamity and ignorance, idolatry and profaneness, in which those parts were eminently involved. Have seen - Shall see at the coming of the Messiah.

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²¹ Before I go [03212] whence I shall not return [07725], even to the land [0776] of darkness [02822] and the shadow of death [06757];

¹⁷ Have the gates [08179] of death [04194] been opened [01540] unto thee? or hast thou seen [07200] the doors [08179] of the shadow of death [06757]?

¹³ And [2532] leaving [2641] Nazareth [3478], he came [2064] and dwelt [2730] in [1519] Capernaum [2584], which [3588] is upon the sea coast [3864], in [1722] the borders [3725] of Zabulon [2194] and [2532] Nephthalim [3508]:
¹⁴ That [2443] it might be fulfilled [4137] which [3588] was spoken [4483] by [1223] Esaias [2268] the prophet [4396], saying [3004],
¹⁵ The land [1093] of Zabulon [2194], and [2532] the land [1093] of Nephthalim [3508], by the way [3598] of the sea [2281], beyond [4008] Jordan [2446], Galilee [1056] of the Gentiles [1484];
¹⁶ The people [2992] which [3588] sat [2521] in [1722] darkness [4655] saw [1492] great [3173] light [5457]; and [2532] to them which [3588] sat [2521] in [1722] the region [5561] and [2532] shadow [4639] of death [2288] light [5457] is sprung up [393] [846].

⁷⁰ And [1161] he denied it [720] again [3825]. And [2532] a little [3397] after [3326], they that stood by [3936] said [3004] again [3825] to Peter [4074], Surely [230] thou art [1488] one of [1537] them [846]: for [2532] [1063] thou art [1488] a Galilaean [1057], and [2532] thy [4675] speech [2981] agreeth [3662] thereto.

⁶⁹ Now [1161] Peter [4074] sat [2521] without [1854] in [1722] the palace [833]: and [2532] a [3391] damsel [3814] came [4334] unto him [846], saying [3004], Thou [4771] also [2532] wast [2258] with [3326] Jesus [2424] of Galilee [1057].

⁵² They answered [611] and [2532] said [2036] unto him [846], Art [3361] [1488] thou [4771] also [2532] of [1537] Galilee [1056]? Search [2045], and [2532] look [1492]: for [3754] out of [1537] Galilee [1056] ariseth [1453] no [3756] prophet [4396].

⁴⁶ And [2532] Nathanael [3482] said [2036] unto him [846], Can [1410] there any [5100] good thing [18] come [1511] out of [1537] Nazareth [3478]? Philip [5376] saith [3004] unto him [846], Come [2064] and [2532] see [1492].

²¹ And they shall pass [05674] through it, hardly bestead [07185] and hungry [07457]: and it shall come to pass, that when they shall be hungry [07456], they shall fret [07107] themselves, and curse [07043] their king [04428] and their God [0430], and look [06437] upward [04605].

³ Take [0935] counsel [06098], execute [06213] judgment [06415]; make [07896] thy shadow [06738] as the night [03915] in the midst [08432] of the noonday [06672]; hide [05641] the outcasts [05080]; bewray [01540] not him that wandereth [05074].

³⁰ And in that day [03117] they shall roar [05098] against them like the roaring [05100] of the sea [03220]: and if one look [05027] unto the land [0776], behold darkness [02822] and sorrow [06862], and the light [0216] is darkened [02821] in the heavens [06183] thereof.

² The people [05971] that walked [01980] in darkness [02822] have seen [07200] a great [01419] light [0216]: they that dwell [03427] in the land [0776] of the shadow of death [06757], upon them hath the light [0216] shined [05050].