Isaiah 45:1
Parallel Verses
New American Standard Bible
Thus says the LORD to Cyrus His anointed, Whom I have taken by the right hand, To subdue nations before him And to loose the loins of kings; To open doors before him so that gates will not be shut:

King James Bible
Thus saith the LORD to his anointed, to Cyrus, whose right hand I have holden, to subdue nations before him; and I will loose the loins of kings, to open before him the two leaved gates; and the gates shall not be shut;

Darby Bible Translation
Thus saith Jehovah to his anointed, to Cyrus, whose right hand I have holden, to subdue nations before him and I will loose the loins of kings; to open before him the two-leaved doors, and the gates shall not be shut:

World English Bible
Thus says Yahweh to his anointed, to Cyrus, whose right hand I have held, to subdue nations before him, and strip kings of their armor; to open the doors before him, and the gates shall not be shut:

Young's Literal Translation
Thus said Jehovah, To His anointed, to Cyrus, Whose right hand I have laid hold on, To subdue nations before him, Yea, loins of kings I loose, To open before him two-leaved doors, Yea, gates are not shut:

Isaiah 45:1 Parallel
Commentary
Barnes' Notes on the Bible

Thus saith the Lord to his anointed - This is a direct apostrophe to Cyrus, though it was uttered not less than one hundred and fifty years before Babylon was taken by him. The word 'anointed' is that which is usually rendered "Messiah" (משׁיח mâshı̂yach), and here is rendered by the Septuagint, Τῷ χριστῷ μου Κύρῳ Tō christō mou Kurō - 'To Cyrus, my Christ,' i. e, my anointed. It properly means "the anointed," and was a title which was commonly given to the kings of Israel, because they were set apart to their office by the ceremony of anointing, who hence were called οι χρυστοὶ Κυρίου hoi christoi Kuriou - 'The anointed of the Lord' 1 Samuel 2:10, 1 Samuel 2:35; 1 Samuel 12:3, 1 Samuel 12:5; 1 Samuel 16:6; 1 Samuel 24:7, 1 Samuel 24:11; 1 Samuel 26:9, 1 Samuel 26:11, 1 Samuel 26:23; 2 Samuel 1:14, 2 Samuel 1:16; 2 Samuel 19:22-23. There is no evidence that the Persian kings were inaugurated or consecrated by oil, but this is an appellation which was common among the Jews, and is applied to Cyrus in accordance with their usual mode of designating kings. It means here that God had solemnly set apart Cyrus to perform an important public service in his cause. It does not mean that Cyrus was a man of piety, or a worshipper of the true God, of which there is no certain evidence, but that his appointment as king was owing to the arrangement of God's providence, and that he was to be employed in accomplishing his purposes. The title does not designate holiness of character, but appointment to an office.

Whose right hand I have holden - Margin, 'Strengthened.' Lowth, 'whom I hold fast by the right hand.' The idea seems to be, that God had upheld, sustained, strengthened him as we do one who is feeble, by taking his right hand (see the notes at Isaiah 41:13; Isaiah 42:6)

To subdue nations before him - For a general account of the conquests of Cyrus, see the notes at Isaiah 41:2. It may be added here, that 'besides his native subjects, the nations which Cyrus subdued, and over which he reigned, were the Cilicians, Syrians, Paphlagonians, Cappadocians, Phrygians, Lydians, Carians, Phenicians, Arabians, Babylonians, Assyrians, Bactrians, Saeae, and Maryandines. Xenophon describes his empire as extending from the Mediterranean and Egypt to the Indian Ocean, and from Ethiopia to the Euxine Sea, and conveys a physical idea of its extent by observing that the extremities were difficult to inhabit, from opposite causes - some from excess of heat, and others from excess of cold; some from a scarcity of water, and others from too great abundance.' - (Pictorial Bible.)

And I will loose the loins of kings - The ancients dressed in a large, loose, flowing robe thrown over an under-garment or tunic, which was shaped to the body. The outer robe was girded with a sash when they toiled, or labored, or went to war, or ran. Hence, 'to gird up the loins' is indicative of preparation for a journey, for labor, or for war. To unloose the girdle, or the loins, was indicative of a state of rest, repose, or feebleness; and the phrase here means that God would so order it in his providence that the kings would be unprepared to meet him, or so feeble that they would not be able to resist him (compare Job 38:3; Jeremiah 1:17). See also Job 12:21 :

He poureth contempt upon princes,

And weakeneth the strength of the mighty;

Margin, more correctly, 'Looseth the girdle of the strong.' There was a literal fulfillment of this in regard to Belshazzar, king of Babylon, when the city was taken by Cyrus. When the hand came forth on the walls of his palace, and the mysterious finger wrote his condemnation, it is said, 'Then the king's countenance was changed, and his thoughts troubled him, so that the joints of his loins were loosed, and his knees smote one against the other' Daniel 5:6. The Vulgate renders this, 'I will turn the backs of kings.'

To open before him the two-leaved gates, and the gates shall not be shut - The folding gates of a city, or a palace. It so happened in the scene of revelry which prevailed in Babylon when Cyrus took it, that the gates within the city which led from the streets to the river were left open. The city was not only enclosed with walls, but there were walls within the city on each side of the river Euphrates with gates, by which the inhabitants had access to the water of the river. Had not these gates been left open on that occasion, contrary to the usual custom, the Persians would have been shut up in the bed of the river, and could all have been destroyed. It also happened in the revelry of that night, that the gates of the palace were left open, so that there was access to every part of the city. Herodotus (i. 191) says, 'If the besieged had been aware of the designs of Cyrus, or had discovered the project before its actual accomplishment, they might have effected the total destruction of these troops. They had only to secure the little gates which led to the river, and to have manned the embankments on either side, and they might have enclosed the Persians in a net from which they could never have escaped; as it happened they were taken by surprise; and such is the extent of that city, that, as the inhabitants themselves affirm, they who lived in the extremities were made prisoners before the alarm was communicated to the center of the palace.' None but an omniscient Being could have predicted, a hundred and fifty years before it occurred, that such an event would take place; and this is one of the many prophecies which demonstrate in the most particular manner that Isaiah was inspired.

Isaiah 45:1 Parallel Commentaries

Library
The Solar Eclipse
I shall note this morning, in addressing you, that since the Lord creates darkness as well as light; first of all, eclipses of every kind are part of God's way of governing the world; in the second place, we shall notice that since God creates the darkness as well as the light, we may conclude beyond a doubt that he has a design in the eclipse--in the darkness as well as the light; and then, thirdly, we shall notice that as all things that God has created, whether they be light or whether they be
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 4: 1858

The Eve of the Restoration
'Now in the first year of Cyrus king of Persia, that the word of the Lord by the mouth of Jeremiah might be fulfilled, the Lord stirred up the spirit of Cyrus king of Persia, that he made a proclamation throughout all his kingdom, and put it also in writing, saying, 2. Thus saith Cyrus king of Persia, The Lord God of heaven hath given me all the kingdoms of the earth; and He hath charged me to build Him a house at Jerusalem, which is in Judah. 3. Who is there among you of all His people? his God
Alexander Maclaren—Expositions of Holy Scripture

The Extent of Messiah's Spiritual Kingdom
The kingdoms of this world are become the kingdoms of our Lord, and of His Christ, and He shall reign for ever and ever! T he Kingdom of our Lord in the heart, and in the world, is frequently compared to a building or house, of which He Himself is both the Foundation and the Architect (Isaiah 28:16 and 54:11, 12) . A building advances by degrees (I Corinthians 3:9; Ephesians 2:20-22) , and while it is in an unfinished state, a stranger cannot, by viewing its present appearance, form an accurate judgment
John Newton—Messiah Vol. 2

Its Nature
Justification, strictly speaking, consists in God's imputing to His elect the righteousness of Christ, that alone being the meritorious cause or formal ground on which He pronounces them righteous: the righteousness of Christ is that to which God has respect when He pardons and accepts the sinner. By the nature of justification we have reference to the constituent elements of the same, which are enjoyed by the believer. These are, the non-imputation of guilt or the remission of sins, and second,
Arthur W. Pink—The Doctrine of Justification

Cross References
Ezra 1:2
"Thus says Cyrus king of Persia, 'The LORD, the God of heaven, has given me all the kingdoms of the earth and He has appointed me to build Him a house in Jerusalem, which is in Judah.

Job 12:21
"He pours contempt on nobles And loosens the belt of the strong.

Isaiah 13:2
Lift up a standard on the bare hill, Raise your voice to them, Wave the hand that they may enter the doors of the nobles.

Isaiah 41:2
"Who has aroused one from the east Whom He calls in righteousness to His feet? He delivers up nations before him And subdues kings. He makes them like dust with his sword, As the wind-driven chaff with his bow.

Isaiah 41:13
"For I am the LORD your God, who upholds your right hand, Who says to you, 'Do not fear, I will help you.'

Isaiah 41:25
"I have aroused one from the north, and he has come; From the rising of the sun he will call on My name; And he will come upon rulers as upon mortar, Even as the potter treads clay."

Isaiah 42:6
"I am the LORD, I have called you in righteousness, I will also hold you by the hand and watch over you, And I will appoint you as a covenant to the people, As a light to the nations,

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