Isaiah 52:8

Translation
King James Version
Thy watchmen shall lift up the voice; with the voice together shall they sing: for they shall see eye to eye, when the LORD shall bring again Zion.
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KJV (with Strong's)
Thy watchmen H6822 shall lift up H5375 the voice H6963; with the voice H6963 together H3162 shall they sing H7442: for they shall see H7200 eye H5869 to eye H5869, when the LORD H3068 shall bring again H7725 Zion H6726.
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Complete Jewish Bible
Listen! Your watchmen are raising their voices, shouting for joy together. For they will see, before their own eyes, ADONAI returning to Tziyon.
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Berean Standard Bible
Listen! Your watchmen lift up their voices, together they shout for joy. For every eye will see when the LORD returns to Zion.
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American Standard Version
The voice of thy watchmen! they lift up the voice, together do they sing; for they shall see eye to eye, when Jehovah returneth to Zion.
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World English Bible Messianic
The voice of your watchmen! they lift up the voice, together do they sing; for they shall see eye to eye, when the LORD returns to Zion.
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Geneva Bible (1599)
The voyce of thy watchmen shalbe heard: they shall lift vp their voyce, and shoute together: for they shall see eye to eye, when the Lord shall bring againe Zion.
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Young's Literal Translation
The voice of thy watchmen! They have lifted up the voice, together they cry aloud, Because eye to eye they see, in Jehovah's turning back to Zion.
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See also
Isaiah 62:6Jeremiah 32:39Ezekiel 33:7Jeremiah 33:11Isaiah 40:9Isaiah 30:26Isaiah 58:1
In the KJVVerse 18,705 of 31,102

Study This Verse

SUMMARY

Isaiah 52:8 paints a vibrant prophetic picture of the Lord's watchmen joyfully proclaiming the imminent and glorious restoration of Zion. This verse foretells a moment of profound unity and shared vision among those who await the Lord's redemptive action, as they witness His return to Jerusalem and the re-establishment of His presence among His people, culminating in a harmonious chorus of praise and triumph.

CONTEXT

  • Literary Context: Isaiah 52:8 is situated within the "Book of Consolation" (Isaiah 40-66), a section brimming with prophecies of hope, restoration, and the future glory of Israel after the Babylonian exile. Specifically, chapter 52 marks a powerful transition from the despair of captivity to the anticipation of divine deliverance. The preceding verse, Isaiah 52:7, sets the stage by describing the "beautiful feet" of those who bring good tidings of peace and salvation. Verse 8 elaborates on this proclamation, focusing on the watchmen's unified voice. This passage then immediately precedes the profound and pivotal fourth "Servant Song" in Isaiah 52:13-53:12, which details the redemptive work of the Suffering Servant, ultimately fulfilled in Christ. The watchmen's joyful shout thus serves as a herald of both the immediate return from exile and the deeper, ultimate salvation to be accomplished by the Servant.
  • Historical & Cultural Context: The primary historical backdrop for Isaiah 52 is the Babylonian captivity (586-538 BC), during which the people of Judah were exiled from their homeland and Jerusalem lay in ruins. The prophecies in this section speak directly to their longing for return and the restoration of their national and spiritual identity. In ancient cities, watchmen (or sentinels) were vital figures, stationed on city walls or towers to look out for approaching danger or messengers. Their cry would alert the city. However, in Isaiah 52:8, their traditional role of warning is transformed into one of joyful proclamation and singing, signaling not danger, but the arrival of the most glorious news imaginable: the Lord's return to Zion. This reversal underscores the radical nature of God's redemptive intervention, turning sorrow into exultation. The concept of "Zion" here refers not only to the physical city of Jerusalem but also to the spiritual heart of God's covenant people and the place of His dwelling.
  • Key Themes: This verse powerfully encapsulates several key themes woven throughout Isaiah and the broader prophetic literature. First, it highlights Divine Sovereignty and Initiative, as the restoration is explicitly attributed to "the LORD [who] shall bring again Zion," emphasizing that this is God's work, not human effort. Second, it underscores Joyful Proclamation and Worship, as the watchmen's voices are lifted in song, signifying profound exultation and a collective response to God's faithfulness. This contrasts sharply with the laments of exile (e.g., Psalm 137). Third, the phrase "they shall see eye to eye" emphasizes Unity and Shared Vision, denoting perfect agreement and clarity among those who witness God's redemptive acts. This unity is a direct consequence of God's clear revelation and intervention. Finally, the central theme is the Restoration of Zion, which carries both immediate historical significance (return from exile) and profound eschatological implications, pointing to a future, ultimate spiritual restoration of God's people and the establishment of His eternal kingdom, a vision echoed in passages like Revelation 21.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Watchmen (Hebrew, tsâphâh', H6822): Meaning "to lean forward, i.e. to peer into the distance; by implication, to observe, await; behold, espy, look up (well), wait for, (keep the) watch(-man)." This word describes those positioned to see what is coming from afar. In this context, it emphasizes their role as vigilant observers, whose long waiting is now rewarded with a clear vision of God's redemptive movement. Their traditional duty of warning is transformed into one of joyful announcement, as they are the first to discern the signs of Zion's restoration.
  • Eye (Hebrew, ʻayin', H5869): Meaning "an eye (literally or figuratively); by analogy, a fountain (as the eye of the landscape)." The repetition "eye to eye" (ayin b'ayin) is an idiom signifying not merely seeing the same event, but seeing it with the same clarity, understanding, and unified perspective. It implies perfect agreement and a shared, unclouded vision of God's glorious work, eliminating any discord or differing interpretations among the observers.
  • LORD (Hebrew, Yᵉhôvâh', H3068): Referring to "the self-Existent or Eternal; Jehovah, Jewish national name of God." This is the covenant name of God, emphasizing His eternal, unchanging nature and His faithfulness to His promises. The use of YHWH here underscores that the restoration of Zion is not a random event or a human achievement, but the sovereign, deliberate, and covenantal act of the One True God, the ultimate source of all hope and salvation.

Verse Breakdown

  • "Thy watchmen shall lift up the voice; with the voice together shall they sing:" This opening clause immediately establishes a scene of intense, unified vocalization. The "watchmen," who have long stood guard, now raise their voices not in warning, but in a collective shout of triumph. The repetition of "voice" (qôwl) emphasizes the power and resonance of their proclamation. The addition of "together" (yachad) highlights the perfect harmony and unanimity of their declaration, signifying a shared understanding and purpose in their joyful song. This is a sound of exultation, not distress.
  • "for they shall see eye to eye," This phrase provides the reason for the watchmen's unified song. The idiom "eye to eye" (ayin b'ayin) signifies perfect clarity of vision and complete agreement. It means they are seeing the same thing, in the same way, with the same profound understanding and conviction. There is no ambiguity, no differing interpretation of the glorious event unfolding before them. Their unity in song stems directly from their unity in perception of God's work.
  • "when the LORD shall bring again Zion." This final clause reveals the glorious cause of the watchmen's joy and unity. "The LORD" (Yᵉhôvâh), the covenant God of Israel, is the active agent. "Bring again" (shûwb) signifies a restoration, a turning back from exile and desolation to a state of blessing and presence. "Zion" refers to Jerusalem, the city of God, symbolizing the restoration of His people, His dwelling place, and His kingdom. This is the ultimate fulfillment of prophecy, the divine intervention that transforms lament into jubilant song.

Literary Devices

Isaiah 52:8 is rich with Imagery, painting a vivid picture of watchmen on the walls, their voices lifting in song, and their eyes fixed on a shared, glorious sight. The primary literary device is Idiom with "eye to eye" (ayin b'ayin), which transcends a literal visual experience to convey profound unity, shared understanding, and perfect agreement. This idiom functions almost as a Metaphor for spiritual insight and harmonious perception. The transformation of the watchmen's role from warning to singing is a powerful Contrast and a form of Irony, highlighting the radical nature of God's redemptive work. The repetition of "voice" (qôwl) creates Emphasis and underscores the collective, resonant nature of their joyful proclamation. The entire verse is imbued with Symbolism, where the watchmen represent those who faithfully await God's promises, and Zion symbolizes God's restored people and presence.

THEOLOGICAL AND THEMATIC CONNECTIONS

Isaiah 52:8 resonates deeply with the biblical narrative of God's unwavering faithfulness to His covenant promises, particularly concerning the restoration of His people and the establishment of His kingdom. It speaks to the ultimate triumph of God's redemptive plan over human failure and exile. The unity of the watchmen, seeing "eye to eye," foreshadows the eschatological harmony and clarity that will characterize God's people in His fully revealed presence. This verse affirms that God's people are called to be vigilant observers of His work, not merely passive recipients, and that their response to His intervention should be one of unified, overflowing joy and proclamation. It connects to the broader prophetic vision of a new heaven and a new earth, where God's dwelling is finally and fully with humanity, and all discord is overcome by divine truth and presence.

REFLECTION AND APPLICATION

Isaiah 52:8 offers profound encouragement and a clear call to action for believers today. It reminds us that even in seasons of waiting, desolation, or uncertainty, God remains faithful to His promises of restoration and ultimate triumph. Just as the watchmen's long vigil culminates in a unified shout of joy, so too are we called to be vigilant in our faith, anticipating God's ongoing work in the world and in our lives. The unity depicted among the watchmen serves as a powerful model for the church: when believers "see eye to eye" on the foundational truths of God's Word and His redemptive plan, their collective voice becomes a powerful, harmonious testimony to His glory. This unity is not born of compromise but of a shared, clear vision of Christ's sovereignty and His ultimate return. Our hope is anchored in the certainty that the Lord will bring again Zion, in both its spiritual and eschatological dimensions, transforming our laments into songs of praise and our waiting into joyful proclamation.

Questions for Reflection

  • In what areas of your life or in the church do you long for God's "bringing again Zion" – a restoration or renewal?
  • How can you cultivate a "watchman's" posture of vigilant anticipation for God's work, even amidst challenging circumstances?
  • What does "seeing eye to eye" mean for unity within your community of faith, and how can you contribute to that shared vision?
  • How can your life and voice become a more joyful proclamation of God's redemptive work in the world?

FAQ

Who are the "watchmen" in Isaiah 52:8, and what is their significance?

Answer: The "watchmen" (Hebrew: tsâphâh) in this verse are symbolic figures, traditionally responsible for guarding a city and announcing approaching events, whether danger or good news. Here, their significance is transformed: instead of warning of threat, they are the first to perceive and joyfully proclaim God's ultimate act of salvation and restoration for Zion. They represent those who faithfully await and discern God's redemptive work, serving as heralds of His glorious return and presence. Their unified voice underscores the clarity and certainty of the divine revelation they receive.

What is the meaning of "they shall see eye to eye"?

Answer: The phrase "they shall see eye to eye" (Hebrew: ayin b'ayin) is a powerful idiom signifying perfect understanding, complete agreement, and a shared, unclouded vision. It means that the watchmen are not merely observing the same event, but they are interpreting it and understanding its profound significance in exactly the same way. There is no discord, no differing perspective, only a unified, clear comprehension of the Lord's glorious act of bringing again Zion. This unity of vision is a direct result of God's clear and undeniable intervention.

What does it mean for "the LORD shall bring again Zion"?

Answer: "Zion" refers to Jerusalem, which symbolizes God's dwelling place, His people, and His kingdom. "Bringing again Zion" (Hebrew: shûwb Tsîyôwn) has multiple layers of meaning. Historically, it refers to the return of the Jewish exiles from Babylonian captivity to rebuild Jerusalem and the Temple. Prophetically and eschatologically, it points to a more complete and ultimate spiritual restoration of God's people and the establishment of His eternal presence in a renewed Jerusalem, a theme that culminates in the vision of the New Jerusalem in Revelation 21. It signifies God's sovereign act of reversing desolation and establishing His glorious reign.

CHRIST-CENTERED FULFILLMENT

Isaiah 52:8 finds its ultimate and most profound fulfillment in Jesus Christ. While it had an initial historical fulfillment in the return from Babylonian exile, the prophecy's grandeur and the scope of "Zion's" restoration point beyond a mere physical return. The "good tidings" proclaimed by the watchmen (implied from the preceding verse) are ultimately the gospel message of salvation through Christ. He is the one who truly "brings again Zion" by establishing His church, the spiritual Israel, as the new community of God's people, redeemed by His blood. The unity of the watchmen "seeing eye to eye" foreshadows the unity of believers in Christ, who share a common Spirit and a singular vision of God's redemptive plan unveiled in the person and work of Jesus (as seen in Ephesians 4:4-6). The joyful song of the watchmen anticipates the eternal worship of the redeemed who proclaim the victory of the Lamb of God. Ultimately, the complete "bringing again Zion" will occur at Christ's second coming, when He establishes His eternal kingdom and dwells fully with His people in the New Jerusalem, a reality described in Revelation 21:3, where perfect harmony and unending joy will prevail as all creation sees their Lord "eye to eye."

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Commentary on Isaiah 52 verses 7–12

The removal of the Jews from Babylon to their own land again is here spoken of both as a mercy and as a duty; and the application of Isa 52:7 to the preaching of the gospel (by the apostle, Rom 10:15) plainly intimates that that deliverance was a type and figure of the redemption of mankind by Jesus Christ, to which what is here said of their redemption out of Babylon ought to be accommodated.

I. It is here spoken of as a great blessing, which ought to be welcomed with abundance of joy and thankfulness. 1. Those that bring the tidings of their release shall be very acceptable (Isa 52:7): "How beautiful upon the mountains, the mountains round about Jerusalem, over which these messengers are seen coming at a distance, how beautiful are their feet, when it is known what tidings they bring!" It is not meant so much of the common posts, or the messengers sent express by the government to disperse the proclamation, but rather of some of the Jews themselves, who, being at the fountain-head of intelligence, had early notice of it, and immediately went themselves, or sent their own messengers, to all parts, to disperse the news, and even to Jerusalem itself, to tell the few who remained there that their brethren would be with them shortly; for it is published not merely as matter of news, but as a proof that Zion's God reigns, for in that language it is published: they say unto Zion, Thy God reigns. Those who bring the tidings of peace and salvation, that Cyrus has given orders for the release of the Jews, tidings which were so long expected by those that waited for the consolation of Israel, those good tidings (so the original reads it, without the tautology of our translation, good tidings of good), put this construction upon it, O Zion! thy God reigns. Note, When bad news is abroad this is good news, and when good news is abroad this is the best news, that Zion's God reigns, that God is Zion's God, in covenant with her, and as such he reigns, Psa 146:10; Zac 9:9. The Lord has founded Zion, Isa 14:32. All events have their rise in the disposals of the kingdom of his providence and their tendency to the advancement of the kingdom of his grace. This must be applied to the preaching of the gospel, which is a proclamation of peace and salvation; it is gospel indeed, good news, glad tidings, tidings of victory over our spiritual enemies and liberty from our spiritual bondage. The good news is that the Lord Jesus reigns and all power is given to him. Christ himself brought these tidings first (Luk 4:18, Heb 2:3), and of him the text speaks: How beautiful are his feet! his feet that were nailed to the cross, how beautiful upon Mount Calvary! his feet when he came leaping upon the mountains (Sol 2:8), how beautiful were they to those who knew his voice and knew it to be the voice of their beloved! His ministers proclaim these good tidings; they ought to keep their feet clean from the pollutions of the world, and then they ought to be beautiful in the eyes of those to whom they are sent, who sit at their feet, or rather at Christ's in them, to hear his word. They must be esteemed in love for their work's sake (Th1 5:13), for their message sake, which is well worthy of all acceptation. 2. Those to whom the tidings are brought shall be put thereby into a transport of joy. (1.) Zion's watchmen shall then rejoice because they are surprisingly illuminated, Isa 52:8. The watchmen on Jerusalem's walls shall lead the chorus in this triumph. Who they were we are told, Isa 62:6. They were such as God set on the walls of Jerusalem, to make mention of his name, and to continue instant in prayer to him, till he again made Jerusalem a praise in the earth. These watchmen stand upon their watch-tower, waiting for an answer to their prayers (Hab 2:1); and therefore when the good news comes they have it first, and the longer they have continued and the more importunate they have been in praying for it the more will they be elevated when it comes: They shall lift up the voice, with the voice together shall they sing in concert, to invite others to join with them in their praises. And that which above all things will transport them with pleasure is that they shall see eye to eye, that is, face to face. Whereas God had been a God hiding himself, and they could scarcely discern any thing of his favour through the dark cloud of their afflictions, now that the cloud is scattered they shall plainly see it. They shall see Zion's king eye to eye; so it was fulfilled when the Word was made flesh and dwelt among us, and there were those that saw his glory (Joh 1:14) and looked upon it, Jo1 1:1. They shall see an exact agreement and correspondence between the prophecy and the event, the promise and the performance; they shall see how they look one upon another eye to eye, and be satisfied that the same God spoke the one and did the other. When the Lord shall bring again Zion out of her captivity the prophets shall thence receive and give fuller discoveries than ever of God's good-will to his people. Applying this also, as the foregoing verse, to gospel times, it is a promise of the pouring out of the Spirit upon gospel ministers, as a spirit of wisdom and revelation, to lead them into all truth, so that they shall see eye to eye, shall see God's grace more clearly than the Old Testament saints could see it: and they shall herein be unanimous; in these great things concerning the common salvation they shall concur in their sentiments as well as their songs. Nay, St. Paul seems to allude to this when he makes it the privilege of our future state that we shall see face to face. (2.) Zion's waste places shall then rejoice because they shall be surprisingly comforted (Isa 52:9): Break forth into joy, sing together, you waste places of Jerusalem; that is, all parts of Jerusalem, for it was all in ruins, and even those parts that seemed to lie most desolate shall share in the joy; and they, having little expected it, shall break forth into joy, as men that dream, Psa 126:1, Psa 126:2. Let them sing together. Note, Those that share in mercies ought to join in praises. Here is matter for joy and praise. [1.] God's people will have the comfort of this salvation; and what is the matter of our rejoicing ought to be the matter of our thanksgiving. He has redeemed Jerusalem (the inhabitants of Jerusalem that were sold into the hands of their enemies) and thereby he has comforted his people that were in sorrow. The redemption of Jerusalem is the joy of all God's people, whose character it is that they look for that redemption, Luk 2:38. [2.] God will have the glory of it, Isa 52:10. He has made bare his holy arm (manifested and displayed his power) in the eyes of all the nations. God's arm is a holy arm, stretched out in purity and justice, in defence of holiness and in pursuance of his promise. [3.] All the world will have the benefit of it. In the great salvation wrought out by our Lord Jesus the arm of the Lord was revealed and all the ends of the earth were made to see the great salvation, not as spectators of it only, as they saw the deliverance of the Jews out of Babylon, but as sharers in it; some of all nations, the most remote, shall partake of the benefits of the redemption. This is applied to our salvation by Christ. Luk 3:6, All flesh shall see the salvation of God, that great salvation.

II. It is here spoken of as a great business, which ought to be managed with abundance of care and circumcision. When the liberty is proclaimed, 1. Let the people of God hasten out of Babylon with all convenient speed; though they are ever so well settled there, let them not think of taking root in Babylon, but Depart, depart (Isa 52:11), go out from the midst of her; not only those that are in the borders, but those that are in the midst, in the heart of the country, let them be gone. Babylon is no place for Israelites. As soon as they have leave to let go, let them lose no time. With this word God stirred up the spirits of those that were moved to go up, Ezr 1:5. And it is a call to all those who are yet in the bondage of sin and Satan to make use of the liberty which Christ has proclaimed to them. And, if the Son make them free, they shall be free indeed. 2. Let them take heed of carrying away with them any of the pollutions of Babylon: Touch no unclean thing. Now that God makes bare his holy arm for you, be you holy as he is, and keep yourselves from every wicked thing. When they came out of Egypt they brought with them the idolatrous customs of Egypt (Eze 23:3), which were their ruin; let them take heed of doing so now that they come out of Babylon. Note, When we are receiving any special mercy from God we ought more carefully than ever to watch against all impurity. But especially let those be clean who bear the vessels of the Lord, that is, the priests, who had the charge of the vessels of the sanctuary (when they were restored by a particular grant) to carry them to Jerusalem, Ezr 1:7; Ezr 8:24, etc. Let them not only avoid touching any unclean thing, but be very careful to cleanse themselves according to the purification of the sanctuary. Christians are made to our God spiritual priests, Rev 1:6. They are to bear the vessels of the Lord, are entrusted to keep the ordinances of God pure and entire; it is a good thing that is committed to them, and they ought to be clean, to wash their hands in innocency and so to compass God's altars and carry his vessels, and keep themselves pure. 3. Let them depend upon the presence of God with them and his protection in their removal (Isa 52:12): You shall not go out with haste. They were to go with a diligent haste, not to lose time nor linger as Lot in Sodom, but they were not to go with a diffident distrustful haste, as if they were afraid of being pursued (as when they came out of Egypt) or of having the orders for their release recalled and countermanded: no, they shall find that, as for God, his work is perfect, and therefore they need not make more haste than good speed. Cyrus shall give them an honourable discharge, and they shall have an honourable return, and not steal away; for the Lord will go before them as their general and commander-in-chief, and the God of Israel will be their rearward, or he that will gather up those that are left behind. God will both lead their van and bring up their rear; he will secure them from enemies that either meet them or follow them, for with his favour will he compass them. The pillar of cloud and fire, when they came out of Egypt, sometimes went behind them, to secure their rear (Exo 14:19), and God's presence with them would now be that to them which that pillar was a visible token of. Those that are in the way of their duty are under God's special protection; and he that believes this will not make haste.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 7–12. Public domain.
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JeromeAD 420
Commentary on Isaiah
(Verses 7, 8.) How beautiful upon the mountains are the feet of the messenger of good news, who announces peace, who brings good news, who announces salvation, who says to Zion, 'Your God reigns.' The voice of your watchmen—they lift up their voice; together they sing for joy; for eye to eye they see the return of the Lord to Zion. LXX: As the hour over the mountains, so the feet of the messenger who hears the message of peace, who hears the message of good news, for I will make my salvation heard, saying, 'Zion, your God reigns.' The voice of those who keep watch over you is exalted, and they shall rejoice together, for they shall see eye to eye when the Lord has mercy on Zion. Consequently, concerning the one who said above, 'I myself who spoke, behold I am present,' now the Prophet testifies that he himself has preached the Gospel over the mountains, that is, over the Apostles, about whom it is written: 'Approach the everlasting mountains' (Micah 2:9, LXX), and their doctrine is the illumination of God. Where in the Psalms it says of Him: Thou enlightenest wonderously from the everlasting hills (Ps. LXXV, 5). He has announced and preached peace to those who were far off, that is, to the Gentiles; and near, that is, to the Jews: reconciling the world to God, of whom it is sung in the psalm under the name of Solomon: Justice shall rise up in his days, and abundance of peace, till the moon be taken away (Ps. LXXI, 7). And in the same Prophet, about the Child who is born, and the Son who is given to us, whose principate is upon his shoulder, and he shall be called the Angel of great counsel, it is said afterwards (above, IX, 7): And there shall be no end of his peace. For he is our peace, who has made both one, and has broken down the middle wall of partition between us; Having abolished in his flesh the enmity, even the law of commandments contained in ordinances; for to make in himself of two one new man, so making peace; And that he might reconcile both unto God in one body by the cross, having slain the enmity thereby: And came and preached peace to you which were afar off, and to them that were nigh. For through him we both have access by one Spirit unto the Father. Now therefore ye are no more strangers and foreigners, but fellowcitizens with the saints, and of the household of God; And are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone; In whom all the building fitly framed together grows unto an holy temple in the Lord: In whom ye also are built together for an habitation of God through the Spirit. These are the good things that the Lord promises to those who believe: Hear me and you will eat good things; and your soul will delight in good things; and not only good things, but also salvation he announced to all, which he himself gave who says to Zion, that is, to the Church: Your God reigns. Hence the Apostle speaks to the Holy Ones: Let sin not reign in your mortal body, so that you obey its desires (Rom. VI, 12). And writing about sinners, he says: Death reigned from Adam to Moses (Rom. V, 14). And what follows: The voice of your watchmen, or your custodians, signifies the Apostles, about whom God speaks to the Church in another place (Below, LXII, 6): I have set watchmen upon thy walls, O Jerusalem, which shall never hold their peace day nor night: ye that make mention of the LORD, keep not silence. Wherefore it is said unto them (Above, XL, 9): Get thee up into the high mountain, O Zion, that bringest good tidings; lift up thy voice with strength, O Jerusalem, that bringest good tidings. These same ones will praise God with equal voice, and with eyes they will see face to face. Which the Apostle says in other words: Face to face (1 Corinthians 13); when the Holy One sings: My eyes are always toward the Lord (Psalm 25:15). And: To you I lift up my eyes, you who are enthroned in the heavens (Psalm 121:1). And the Lord will answer them: For the eyes of the Lord are on the righteous, and his ears are open to their prayer (Psalm 34:16). The translation of the Septuagint is like this: as the hour, that is, time above the mountains: just as the feet of one who brings good news of peace, and so on, Paul, following the sense of the Hebrew Truth, puts in his Epistle to the Romans: How beautiful are the feet of those who bring good news, who bring the message of peace (Romans 10:15): intending the Apostles, whose feet the Lord washed (John 13), so that they might be clean and beautiful for preaching, and go throughout the whole world, and quickly fill the world with the teaching of Christ. Now, ὥρα, that is, hour, according to the Septuagint, and the ambiguity of the Greek word can mean either time or beauty. If it refers to time, it will be appropriate to say: I heard you at the right time, and I was your helper on the day of salvation (Isaiah 49:8). Hence, the Apostle concludes: Behold, now is the acceptable time; behold, now is the day of salvation (2 Corinthians 6:2). For at the right time, he shed his blood for all, when everyone had turned away and had become useless at the same time. There was none who did good, not even one (Ps. 14:3): so that he might taste death for all, because all have sinned and fall short of the glory of God (Rom. 3:23). But if we refer beauty to that which is said in the psalm: You are fairer than the sons of men (Ps. 45:2); (for what is more beautiful than for the form of a servant to become the form of God, and to sit and reign with Christ in the heavens?) it can be called watchfulness according to the breadth of the Greek language, and solicitude, according to what the Saint says: You will multiply me in my soul, in your power (Ps. 137:4). For you will make me abound [multiply] in Greek, it is said πολυωρήσεις με [poluōrēseis me], which means you will consider me worthy with much care and concern. And elsewhere: According to your greatness you have multiplied [πολυώρησας | poluōrēsas] the sons of men (Ps. XI, 9); which in other Greek words means you have valued [ἠξίωσας | ēxiōsas] them with much time [πολλῆς ὤρας | pollēs hōras] and thought [φροντίδος | phrontidos]. But these [translations] are superfluous; and it is more fitting to receive the beautiful feet of Christ or the Apostles, since, besides the Seventy [Septuaginta], all others have translated [it] similarly, with Paul approving their interpretation.
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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