Isaiah 50:4
Parallel Verses
English Standard Version
The Lord GOD has given me the tongue of those who are taught, that I may know how to sustain with a word him who is weary. Morning by morning he awakens; he awakens my ear to hear as those who are taught.

King James Bible
The Lord GOD hath given me the tongue of the learned, that I should know how to speak a word in season to him that is weary: he wakeneth morning by morning, he wakeneth mine ear to hear as the learned.

American Standard Version
The Lord Jehovah hath given me the tongue of them that are taught, that I may know how to sustain with words him that is weary: he wakeneth morning by morning, he wakeneth mine ear to hear as they that are taught.

Douay-Rheims Bible
The Lord hath given me a learned tongue, that I should know how to uphold by word him that is weary: he wakeneth in the morning, in the morning he wakeneth my ear, that I may hear him as a master.

English Revised Version
The Lord GOD hath given me the tongue of them that are taught, that I should know how to sustain with words him that is weary: he wakeneth morning by morning, he wakeneth mine ear to hear as they that are taught.

Webster's Bible Translation
The Lord GOD hath given me the tongue of the learned, that I should know how to speak a word in season to him that is weary: he wakeneth morning by morning, he wakeneth my ear to hear as the learned.

Isaiah 50:4 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

There follows now a sceptical question prompted by weakness of faith; and the divine reply. The question, Isaiah 49:24 : "Can the booty indeed be wrested from a giant, or will the captive host of the righteous escape?" The question is logically one, and only divided rhetorically into two (Ges. 153, 2). The giant, or gigantically strong one, is the Chaldean. Knobel, in opposition to Hitzig, who supposes the Persian to be referred to, points very properly to Isaiah 51:12-13, and Isaiah 52:5. He is mistaken, however, in thinking that we must read עריץ שׁבי in Isaiah 49:24, as Ewald does after the Syriac and Jerome, on account of the parallelism. The exiles are called shebhı̄ tsaddı̄q, not, however, as captives wrested from the righteous (the congregation of the righteous), as Meier thinks, taking tsaddı̄q as the gen. obj.; still less as captives carried off by the righteous one, i.e., the Chaldean, for the Chaldean, even regarded as the accomplisher of the righteous judgment of God, is not tsaddı̄q, but "wicked" (Habakkuk 1:13); but merely as a host of captives consisting of righteous men (Hitzig). The divine answer, Isaiah 49:25, Isaiah 49:26 : "Yea, thus saith Jehovah, Even the captive hosts of a giant are wrested from him, and the booty of a tyrant escapes: and I will make war upon him that warreth with thee, and I will bring salvation to thy children. And I feed them that pain thee with their own flesh; and they shall be drunken with their own blood, as if with new wine; and all flesh sees that I Jehovah am thy Saviour, and that thy Redeemer is the Mighty One of Jacob." We might take the kı̄ in Isaiah 49:25 as a simple affirmative, but it is really to be taken as preceded by a tacit intermediate thought. Rosenmller's explanation is the correct one: "that which is hardly credible shall take place, for thus hath Jehovah said." He has also given the true interpretation of gam: "although this really seems incredible, yet I will give it effect." Ewald, on the contrary, has quite missed the sense of Isaiah 49:24, Isaiah 49:25, which he gives as follows: "The booty in men which a hero has taken in war, may indeed be taken from him again; but Jehovah will never let the booty that He takes from the Chaldean (viz., Israel) be wrested from Him again." This is inadmissible, for the simple reason that it presupposes the emendation עריץ שׁבי עריץ noita; and this 'ârı̄ts is quite unsuitable, partly because it would be Jehovah to whom the case supposed referred, and still more, because the correspondence in character between Isaiah 49:24 and Isaiah 49:14 is thereby destroyed. The gibbōr and 'ârı̄ts is called יריבך in Isaiah 49:25, with direct reference to Zion. This is a noun formed from the future, like Jareb in Hosea 5:13 and Hosea 10:6 - a name chosen as the distinctive epithet of the Asiatic emperor (probably a name signifying "king Fighting-cock"). The self-laceration threatened against the Chaldean empire recals to mind Isaiah 9:19-20, and Zechariah 11:9, and has as revolting a sound as Numbers 23:24 and Zechariah 9:15 -passages which Daumer and Ghillany understand in the cannibal sense which they appear to have, whereas what they understand literally is merely a hyperbolical figure. Moreover, it must not be forgotten that the Old Testament church was a nation, and that the spirit of revelation in the Old Testament assumed the national form, which it afterwards shattered to pieces. Knobel points to the revolt of the Hyrcanians and several satraps, who fought on the side of Cyrus against their former rulers (Cyrop. iv 2, 6, v. 1-3). All this will be subservient to that salvation and redemption, which form the historical aim of Jehovah and the irresistible work of the Mighty One of Jacob. The name of God which we meet with here, viz., the Mighty One of Jacob, only occurs again in Isaiah 1:24, and shows who is the author of the prophecy which is concluded here. The first half set forth, in the servant of Jehovah, the mediator of Israel's restoration and of the conversion of the heathen, and closed with an appeal to the heaven and the earth to rejoice with the ransomed church. The second half (Isaiah 49:14-26) rebukes the despondency of Zion, which fancies itself forgotten of Jehovah, by pointing to Jehovah's more than maternal love, and the superabundant blessing to be expected from Him. It also rebukes the doubts of Zion as to the possibility of such a redemption, by pointing to the faithfulness and omnipotence of the God of Israel, who will cause the exiles to be wrested from the Chaldean, and their tormentors to devour one another. The following chapter commences a fresh train of ideas.

Isaiah 50:4 Parallel Commentaries

Treasury of Scripture Knowledge

God

Exodus 4:11,12 And the LORD said to him, Who has made man's mouth? or who makes the dumb, or deaf, or the seeing, or the blind? have not I the LORD...

Psalm 45:2 You are fairer than the children of men: grace is poured into your lips: therefore God has blessed you for ever.

Jeremiah 1:9 Then the LORD put forth his hand, and touched my mouth. And the LORD said to me, Behold, I have put my words in your mouth.

Matthew 22:46 And no man was able to answer him a word, neither dared any man from that day forth ask him any more questions.

Luke 4:22 And all bore him witness, and wondered at the gracious words which proceeded out of his mouth. And they said, Is not this Joseph's son?

Luke 21:15 For I will give you a mouth and wisdom, which all your adversaries shall not be able to gainsay nor resist.

John 7:46 The officers answered, Never man spoke like this man.

a word

Isaiah 57:15-19 For thus said the high and lofty One that inhabits eternity, whose name is Holy; I dwell in the high and holy place...

Proverbs 15:23 A man has joy by the answer of his mouth: and a word spoken in due season, how good is it!

Proverbs 25:11 A word fitly spoken is like apples of gold in pictures of silver.

Matthew 11:28 Come to me, all you that labor and are heavy laden, and I will give you rest.

Matthew 13:54 And when he was come into his own country, he taught them in their synagogue, so that they were astonished, and said...

as the

John 7:15-17 And the Jews marveled, saying, How knows this man letters, having never learned...

Cross References
Exodus 4:12
Now therefore go, and I will be with your mouth and teach you what you shall speak."

Psalm 5:3
O LORD, in the morning you hear my voice; in the morning I prepare a sacrifice for you and watch.

Psalm 88:13
But I, O LORD, cry to you; in the morning my prayer comes before you.

Psalm 119:147
I rise before dawn and cry for help; I hope in your words.

Psalm 143:8
Let me hear in the morning of your steadfast love, for in you I trust. Make me know the way I should go, for to you I lift up my soul.

Proverbs 12:25
Anxiety in a man's heart weighs him down, but a good word makes him glad.

Proverbs 15:23
To make an apt answer is a joy to a man, and a word in season, how good it is!

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