English Standard Version
Go on up to a high mountain, O Zion, herald of good news; lift up your voice with strength, O Jerusalem, herald of good news; lift it up, fear not; say to the cities of Judah, “Behold your God!”
King James Bible
O Zion, that bringest good tidings, get thee up into the high mountain; O Jerusalem, that bringest good tidings, lift up thy voice with strength; lift it up, be not afraid; say unto the cities of Judah, Behold your God!
American Standard Version
O thou that tellest good tidings to Zion, get thee up on a high mountain; O thou that tellest good tidings to Jerusalem, lift up thy voice with strength; lift it up, be not afraid; say unto the cities of Judah, Behold, your God!
Get thee up upon a high mountain, thou that bringest good tidings to Sion: lift up thy voice with strength, thou that bringest good tidings to Jerusalem: lift it up, fear not. Say to the cities of Juda: Behold your God:
English Revised Version
O thou that tellest good tidings to Zion, get thee up into the high mountain: O thou that tellest good tidings to Jerusalem, lift up thy voice with strength; lift it up, be not afraid; say unto the cities of Judah, Behold, your God!
Webster's Bible Translation
O Zion, that bringest good tidings, go up upon the high mountain: O Jerusalem, that bringest good tidings, lift up thy voice with strength; lift it up, be not afraid; say to the cities of Judah, Behold your God!
Isaiah 40:9 Parallel
CommentaryKeil and Delitzsch Biblical Commentary on the Old Testament
There is a sethume in the text at this point. The first two vv. form a small parashah by themselves, the prologue of the prologue. After the substance of the consolation has been given on its negative side, the question arises, What positive salvation is to be expected? This question is answered for the prophet, inasmuch as, in the ecstatic stillness of his mind as turned to God, he hears a marvellous voice. "Hark, a crier! In the wilderness prepare ye a way for Jehovah, make smooth in the desert a road for our God." This is not to be rendered "a voice cries" (Ges., Umbreit, etc.); but the two words are in the construct state, and form an interjectional clause, as in Isaiah 13:4; Isaiah 52:8; Isaiah 66:6 : Voice of one crying! Who the crier is remains concealed; his person vanishes in the splendour of his calling, and falls into the background behind the substance of his cry. The cry sounds like the long-drawn trumpet-blast of a herald (cf., Isaiah 16:1). The crier is like the outrider of a king, who takes care that the way by which the king is to go shall be put into good condition. The king is Jehovah; and it is all the more necessary to prepare the way for Him in a becoming manner, that this way leads through the pathless desert. Bammidbâr is to be connected with pannū, according to the accents on account of the parallel (zakeph katan has a stronger disjunctive force here than zekpeh gadol, as in Deuteronomy 26:14; Deuteronomy 28:8; 2 Kings 1:6), though without any consequent collision with the New Testament description of the fulfilment itself. And so also the Targum and Jewish expositors take במדבר קור קול together, like the lxx, and after this the Gospels. We may, or rather apparently we must, imagine the crier as advancing into the desert, and summoning the people to come and make a road through it. But why does the way of Jehovah lie through the desert, and whither does it lead? It was through the desert that He went to redeem Israel out of Egyptian bondage, and to reveal Himself to Israel from Sinai (Deuteronomy 33:2; Judges 5:4; Psalm 88:8); and in Psalm 88:4 (5.) God the Redeemer of His people is called hârōkhēbh bâ‛ărâbhōth. Just as His people looked for Him then, when they were between Egypt and Canaan; so was He to be looked for by His people again, now that they were in the "desert of the sea" (Isaiah 21:1), and separated by Arabia deserta from their fatherland. If He were coming at the head of His people, He Himself would clear the hindrances out of His way; but He was coming through the desert to Israel, and therefore Israel itself was to take care that nothing should impede the rapidity or detract from the favour of the Coming One. The description answers to the reality; but, as we shall frequently find as we go further on, the literal meaning spiritualizes itself in an allegorical way.
Treasury of Scripture Knowledge
O Zion, that bringest good tidings. or, O thou that tellest good tidings to Zion
O Jerusalem, that bringest good tidings. or, O thou that tellest good tidings to Jerusalem.
The vision of Isaiah the son of Amoz, which he saw concerning Judah and Jerusalem in the days of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah.
It will be said on that day, "Behold, this is our God; we have waited for him, that he might save us. This is the LORD; we have waited for him; let us be glad and rejoice in his salvation."
it shall blossom abundantly and rejoice with joy and singing. The glory of Lebanon shall be given to it, the majesty of Carmel and Sharon. They shall see the glory of the LORD, the majesty of our God.
I was the first to say to Zion, "Behold, here they are!" and I give to Jerusalem a herald of good news.
who confirms the word of his servant and fulfills the counsel of his messengers, who says of Jerusalem, 'She shall be inhabited,' and of the cities of Judah, 'They shall be built, and I will raise up their ruins';
How beautiful upon the mountains are the feet of him who brings good news, who publishes peace, who brings good news of happiness, who publishes salvation, who says to Zion, "Your God reigns."
The Spirit of the Lord GOD is upon me, because the LORD has anointed me to bring good news to the poor; he has sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to those who are bound;
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ESV Text Edition: 2016. The Holy Bible, English Standard Version® copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers.