TRV
Translation
King James Version
Thou shalt bring down the noise of strangers, as the heat in a dry place; even the heat with the shadow of a cloud: the branch of the terrible ones shall be brought low.
Complete Jewish Bible
Like desert heat, you subdue the foreigners' uproar; like heat subdued by a cloud's shadow, the song of the ruthless dies away.
Berean Standard Bible
like heat in a dry land. You subdue the uproar of foreigners. As the shade of a cloud cools the heat, so the song of the ruthless is silenced.
American Standard Version
As the heat in a dry place wilt thou bring down the noise of strangers; as the heat by the shade of a cloud, the song of the terrible ones shall be brought low.
World English Bible Messianic
As the heat in a dry place will you bring down the noise of strangers; as the heat by the shade of a cloud, the song of the dreaded ones will be brought low.
Geneva Bible (1599)
Thou shalt bring downe the noyse of the strangers, as the heate in a drie place: he wil bring downe the song of the mightie, as the heate in the shadowe of a cloude.
Young's Literal Translation
As heat in a dry place, The noise of strangers Thou humblest, Heat with the shadow of a thick cloud, The singing of the terrible is humbled.
In the KJVVerse 18,124 of 31,102
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Commentary on Isaiah 25 verses 1–5
1 ¶ O LORD, thou art my God; I will exalt thee, I will praise thy name; for thou hast done wonderful things; thy counsels of old are faithfulness and truth.
2 For thou hast made of a city an heap; of a defenced city a ruin: a palace of strangers to be no city; it shall never be built.
3 Therefore shall the strong people glorify thee, the city of the terrible nations shall fear thee.
4 For thou hast been a strength to the poor, a strength to the needy in his distress, a refuge from the storm, a shadow from the heat, when the blast of the terrible ones is as a storm against the wall.
5 Thou shalt bring down the noise of strangers, as the heat in a dry place; even the heat with the shadow of a cloud: the branch of the terrible ones shall be brought low.
It is said in the close of the foregoing chapter that the Lord of hosts shall reign gloriously; now, in compliance with this, the prophet here speaks of the glorious majesty of his kingdom (Psa 145:12), and gives him the glory of it; and, however this prophecy might have an accomplishment in the destruction of Babylon and the deliverance of the Jews out of their captivity there, it seems to look further, to the praises that should be offered up to God by the gospel church for Christ's victories over our spiritual enemies and the comforts he has provided for all believers. Here,
I. The prophet determines to praise God himself; for those that would stir up others should in the first place stir up themselves to praise God (Isa 25:1): "O Lord! thou art my God, a God in covenant with me." When God is punishing the kings of the earth upon the earth, and making them to tremble before him, a poor prophet can go to him, and, with a humble boldness, say, O Lord! thou art my God, and therefore I will exalt thee, I will praise thy name. Those that have the Lord for their God are bound to praise him; for therefore he took us to be his people that we might be unto him for a name and for a praise, Jer 13:11. In praising God we exalt him; not that we can make him higher than he is, but we must make him to appear to ourselves and others than he does. See Exo 15:2.
II. He pleases himself with the thought that others also shall be brought to praise God, Isa 25:3. "Therefore, because of the desolations thou hast made in the earth by thy providence (Psa 46:8) and the just vengeance thou hast taken on thy and thy church's enemies, therefore shall the strong people glorify thee in concert, and the city (the metropolis) of the terrible nations fear thee." This may be understood, 1. Of those people that have been strong and terrible against God. Those that have been enemies to God's kingdom, and have fought against the interests of it with a great deal of strength and terror, shall either be converted, and glorify God by joining with his people in his service, or at least convinced, so as to own themselves conquered. Those that have been the terror of the mighty shall be forced to tremble before the judgments of God and call in vain to rocks and mountains to hide them. Or, 2. Of those that shall be now made strong and terrible for God and by him, though before they were weak and trampled upon. God shall so visibly appear for and with those that fear him and glorify him that all shall acknowledge them a strong people and shall stand in awe of them. There was a time when many of the people of the land became Jews, for the fear of the Jews fell upon them (Est 8:17), and when those that knew their God were strong and did exploits (Dan 11:32), for which they glorified God.
III. He observes what is, and ought to be, the matter of this praise. We and others must exalt God and praise him; for, 1. He has done wonders, according to the counsel of his own will, Isa 25:1. We exalt God by admiring what he has done as truly wonderful, wonderful proofs of his power beyond what any creature could perform, and wonderful proofs of his goodness beyond what such sinful creatures as we are could expect. These wonderful things, which are new and surprising to us, and altogether unthought of, are according to his counsels of old, devised by his wisdom and designed for his own glory and the comfort of his people. All the operations of providence are according to God's eternal counsels (and those faithfulness and truth itself), all consonant to his attributes, consistent with one another, and sure to be accomplished in their season. 2. He has in particular humbled the pride, and broken the power, of the mighty ones of the earth (Isa 25:2): "Thou hast made of a city, of many a city, a heap of rubbish. Of many a defenced city, that thought itself well guarded by nature and art, and the multitude and courage of its militia, thou hast made a ruin." What created strength can hold out against Omnipotence? "Many a city so richly built that it might be called a palace, and so much frequented and visited by persons of the best rank from all parts that it might be called a palace of strangers, thou hast made to be no city; it is levelled with the ground, and not one stone left upon another, and it shall never be built again." This has been the case of many cities in divers parts of the world, and in our own nation particularly; cities that flourished once have gone to decay and are lost, and it is scarcely known (except by urns or coins digged up out of the earth) where they stood. How many of the cities of Israel have long since been heaps and ruins! God hereby teaches us that here we have no continuing city and must therefore seek one to come which will never be a ruin or go to decay. 3. He has seasonably relieved and succoured his necessitous and distressed people (Isa 25:4): Thou has been a strength to the poor, a strength to the needy. As God weakens the strong that are proud and secure, so he strengthens the weak that are humble and serious, and stay themselves upon him. Nay, he not only makes them strong, but he is himself their strength; for in him they strengthen themselves, and it is his favour that is the strength of their hearts. He is a strength to the needy in his distress, when he needs strength, and when his distress drives him to God. And, as he strengthens them against their inward decays, so he shelters them from outward assaults. He is a refuge from the storm of rain or hail, and a shadow from the scorching heat of the sun in summer. God is a sufficient protection to his people in all weathers, hot and cold, wet and dry. The armour of righteousness serves both on the right hand and on the left, Co2 6:7. Whatever dangers or troubles God's people may be in, effectual care is taken that they shall sustain no real hurt or damage. When perils are most threatening and alarming God will then appear for the safety of his people: When the blast of the terrible ones is as a storm against the wall, which makes a great noise, but cannot overthrow the wall. The enemies of God's poor are terrible ones; they do all they can to make themselves so to them. Their rage is like a blast of wind, loud, and blustering, and furious; but, like the wind, it is under a divine check; for God holds the winds in his fist, and God will be such a shelter to his people that they shall be able to stand the shock, keep their ground, and maintain their integrity and peace. A storm beating on a ship tosses it, but that which beats on a wall never stirs it, Psa 76:10; Psa 138:7. 4. That he does and will shelter those that trust in him from the insolence of their proud oppressors (Isa 25:5): Thou shalt, or thou dost, bring down the noise of strangers; thou shalt abate and still it, as the heat in a dry place is abated and moderated by the shadow of a cloud interposing. The branch, or rather the son or triumph, of the terrible ones shall be brought low, and they shall be made to change their note and lower their voice. Observe here, (1.) The oppressors of God's people are called strangers; for they forget that those they oppress are made of the same mould, of the same blood, with them. They are called terrible ones; for so they affect to be, rather than amiable ones: they would rather be feared than loved. (2.) Their insolence towards the people of God is noisy and hot, and that is all; it is but the noise of strangers, who think to carry their point by hectoring and bullying all that stand in their way, and talking big. Pharaoh king of Egypt is but a noise, Jer 46:17. It is like the heat of the sun scorching in the middle of the day; but where is it when the sun has set? (3.) Their noise, and heat, and all their triumph, will be humbled and brought low, when their hopes are baffled and all their honours laid in the dust. The branches, even the top branches, of the terrible ones, will be broken off, and thrown to the dunghill. (4.) If the labourers in God's vineyard be at any time called to bear the burden and heat of the day, he will find some way or other to refresh them, as with the shadow of a cloud, that they may not be pressed above measure.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–5. Public domain.
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JeromeAD 420
Commentary on Isaiah
(Chapter 25 — Verse 1 and following) O Lord, you are my God; I will exalt you and praise your name, for you have done marvelous things, faithful and true are your ancient thoughts. Amen. For you have made a city into a heap, a fortified city into ruins, a palace of foreigners, so that it is no longer a city and will never be rebuilt. On this the strong people will praise you, the city of the mighty nations will fear you. For you have been a stronghold for the poor, a stronghold for the needy in their distress, a refuge from the storm, a shade from the heat. The breath of the strong is like a whirlwind driving against a wall. Just as the tide quells the thirst, you will humble the uproar of strangers; and like heat under a torrential cloud, you will cause the offspring of the strong to wither. LXX: O Lord my God, I will glorify you; I will praise your name, for you have done wondrous things, an ancient true counsel, let it be done. For you have laid cities in ruin; strong cities, so that their foundations may fall. The cities of the wicked will not be built forever. Therefore, the people of the poor will bless you, and the cities of those who sustain injustice will bless you. For you have been a helper to every humble city and a protection to the sorrowful due to their poverty. You will free them from the worst men: a shade for the thirsty, and the spirit of men who endure injustice as weak and thirsty men in Zion from wicked men, whom you have delivered us to. There are two possible interpretations of this place. The Jews believe the voice of the saints to be that of the believing people: when God has done what was said against the whole world, and the prophecies of all the prophets have been fulfilled; and they interpret the city that has been overthrown as Rome, which should be completely destroyed, and they refer the strong people who praise the Lord and for whom the Lord has become their strength in their tribulation and distress to Israel, who has been freed from the persecution of the nations as if from the most intense heat and thirst. But others understand that it is said more truthfully and rightfully in the person of the prophet, giving thanks to the Father for the suffering of the Lord and Savior, because he did wonders and fulfilled ancient thoughts with truth, when they stand at the right hand and hear: Come, you blessed of my Father, take possession of the kingdom prepared for you from the foundation of the world (Matt. XXV, 34). And Paul also, understanding, was speaking: Just as he chose us in him before the foundation of the world, that we should be holy and blameless (Ephes. I, 4). And desiring to become what he prophesied, he adds the word in Hebrew Amen, for which the Septuagint translated it as 'let it be so.' And the Lord often uses this word in the Gospel: Amen, amen, that is, truly, truly I say to you (John VI, 54). But why does he praise and confess the name of the Lord, and what are these wonders, and the ancient thoughts that he has truly demonstrated in his works, follows: For you have made the city a heap, the fortified city a ruin, the house of strangers, so that it is no longer a city and will not be built forever. The once strong city of Jerusalem is understood, which has become a house of strangers; concerning them, the Savior says in the psalm: The sons of strangers have lied to me, the sons of strangers have grown old and have stumbled in their paths (Ps. XVII, 46). When this city has been destroyed, it will never be rebuilt, so that the kingdom of a thousand years and the golden Jerusalem and the jewel-adorned dreams may rest. But the people of the strong will praise the Lord, when Jerusalem has been destroyed for its impiety. However, the following verse shows who the strong people are: The city of strong nations will fear you. While they blaspheme, the people of the nations will fear you. For the fear of the Lord is the beginning of wisdom (Prov. IX, 10). The strong people will praise you, and the city of mighty nations will fear you; this is the Church gathered from the nations. For you have become the strength of the poor, your Christ, of whom we also read in the Psalms: Blessed is he who understands the needy and the poor (Ps. 40:1). And in Zechariah according to the Hebrew truth, the poor, that is, the Ebion, is described as sitting on a donkey's colt (Zech. 9). Strength for the needy in the tribulation of his passion, hope from the whirlwind of the gallows, and shade from the heat, when he spoke: Father, into your hands I commend my spirit (Luke 23:46). For just as the wind, if it were to strike against a wall and pass through it, was unable to harm the blasphemous Jews, so too, using another comparison, just as a branch is scorched by intense heat and withers, in the same way you will cause the commotion and shouting of those who have become strangers to you to wither away and perish. According to the Septuagint translators, I was unable to find, not to mention the meaning, but even the arrangement of words and continuity, in this place. And in that place where we have interpreted, like the heat in thirst, for which in Hebrew it is written Basaion (), which among them means impassable, or thirst; therefore, they have translated it as impassable and in thirst, to Sion; the error is clear, because of the similarity of the words Saion and Sion (both), which are signified by the same elements.
Cyril of AlexandriaAD 444
COMMENTARY ON ISAIAH 3:1.25
Perhaps this is what the prophet is referring to, that is, those in Israel who were thirsting for the coming of the Savior. They desired to see the Savior and Redeemer of all. One such person was the righteous Simeon. When he took the infant Jesus in his arms, he said, “Lord, now let your servant depart in peace, according to your word; for mine eyes have seen your salvation which you have prepared in the presence of all peoples, a light for revelation to the Gentiles, and for glory to your people Israel.”
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Isaiah 25:5 is a powerful prophetic declaration of Yahweh's absolute sovereignty and His protective care for His people, even amidst severe oppression. It vividly portrays the Lord's decisive action to subdue the arrogant clamor and formidable power of hostile nations, assuring His people of ultimate deliverance and the establishment of His righteous reign.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Isaiah 25:5 is rich in Imagery, drawing vivid pictures from the natural world to convey spiritual truths. The contrast between "heat in a dry place" and "the shadow of a cloud" is a striking Antithesis, highlighting the stark difference between the oppressive power of the enemy and the refreshing deliverance of God. The phrase "as the heat in a dry place; even the heat with the shadow of a cloud" functions as a powerful Simile, comparing the silencing of the enemy's noise to the relief provided by shade. Furthermore, "the branch of the terrible ones" is a potent Metaphor for the strength, vitality, or lineage of the oppressors, implying that their very essence will be cut down. The entire verse also employs Symbolism, where "noise" symbolizes the clamor of war and arrogant boasts, "heat" represents intense suffering and oppression, and "shadow of a cloud" symbolizes divine protection and relief.
THEOLOGICAL AND THEMATIC CONNECTIONS
Isaiah 25:5 stands as a testament to God's unwavering commitment to justice and His ultimate triumph over all forms of evil and oppression. It underscores the theological truth that no human power, no matter how formidable or arrogant, can ultimately stand against the sovereign will of Yahweh. This promise of divine intervention brings immense comfort to those who are afflicted, reminding them that their suffering is seen and that their oppressors will not prevail indefinitely. The verse anticipates a future where God's righteous rule will be fully established, and all who oppose Him will be humbled, making way for a new era of peace and security for His faithful people.
REFLECTION AND APPLICATION
Isaiah 25:5 offers profound comfort and a powerful call to trust in God's sovereign power, even when faced with overwhelming opposition. In a world often characterized by the "noise of strangers"—the clamor of injustice, the arrogance of the powerful, and the threats of those who oppose God's kingdom—this verse assures us that God is actively at work, bringing down every proud and oppressive force. It encourages believers to find their refuge in Him, knowing that He is the ultimate protector and deliverer, capable of transforming the most scorching trials into refreshing relief. This truth should inspire patience, perseverance, and prayer, as we await the full manifestation of His justice and the establishment of His perfect reign. It also challenges us to align ourselves with God's heart for justice, to stand with the oppressed, and to never despair in the face of evil, for the "branch of the terrible ones" will indeed be brought low.
Questions for Reflection
FAQ
Who are the "strangers" and "terrible ones" mentioned in this verse?
Answer: In the immediate historical context of Isaiah, the "strangers" (Hebrew: zarim) and "terrible ones" (Hebrew: ʻaritsim) primarily refer to the powerful foreign empires that threatened and oppressed Judah, such as Assyria and later Babylon. These nations were characterized by their military might, their arrogant boasts against God and His people, and their tyrannical rule. The term "strangers" also carries a theological weight, denoting those outside of God's covenant, often engaging in idolatry and hostility towards Yahweh. Ultimately, these terms represent any and all human powers, systems, or individuals that set themselves up in opposition to God's righteous rule and oppress His people, whether in ancient times or today.
How does the imagery of "heat in a dry place" and "shadow of a cloud" function in this prophecy?
Answer: This imagery serves as a powerful simile to illustrate the nature of both the oppression and God's deliverance. "Heat in a dry place" vividly depicts intense, relentless suffering, distress, or the overwhelming pressure exerted by the oppressors. It speaks to a situation of extreme vulnerability and exhaustion, much like being exposed to a scorching sun in a desert. In contrast, "the shadow of a cloud" represents a miraculous, sudden, and life-giving relief. In an arid climate, a cloud providing shade is a profound blessing, offering immediate respite and protection. Thus, the imagery conveys that God's intervention to "bring down the noise of strangers" will be as swift, effective, and refreshing as a cloud's shadow in a searing desert, transforming a desperate situation into one of comfort and salvation. This aligns with God's role as a refuge for the poor and needy, as described in Isaiah 25:4.
CHRIST-CENTERED FULFILLMENT
Isaiah 25:5 finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. The "noise of strangers" and the "branch of the terrible ones" represent the totality of hostile powers—sin, death, Satan, and all oppressive human systems—that hold humanity in bondage and oppose God's reign. Jesus, through His life, death, and resurrection, decisively "brought down" these very forces. His crucifixion was not a defeat, but the ultimate act of vanquishing the "terrible ones" who held sway over humanity, as Colossians 2:15 declares, "And having spoiled principalities and powers, he made a shew of them openly, triumphing over them in it." Just as a cloud provides shade from the scorching heat, Christ offers ultimate refuge and deliverance from the crushing weight of sin and judgment, becoming our "shadow from the heat" (Isaiah 32:2). Furthermore, the "branch of the terrible ones" being brought low foreshadows Christ's ultimate victory over all earthly kingdoms and authorities at His second coming, when He will establish His eternal kingdom and rule with perfect justice, as prophesied in Revelation 19:11-16. Thus, Isaiah 25:5 points forward to the comprehensive and final triumph of God's Messiah, who silences all opposition and brings everlasting peace and salvation to His people.