The Book of Isaiah
Isaiah Chapter Forty-Nine

INTRODUCTION TO THIS STUDY

The purpose of this work is to guide you in Spirit Filled interpretation of this "Selected Study". As necessary we will provide outlines, historical backgrounds, note the purpose and focus of the text, and also provide the original hebrew language definitions for the key words in the highlighted text. The English translation used is the King James (Authorized) Version, not because it is the best translation available, but because I just plain prefer it for study!

All Scripture text will be presented in normal cased lettering, and all notes within the text will be in TRUE TYPE FONT, as shown. This (I hope) will allow you to avoid confusion between God's Word and my notes. As I update this website, I will continue to embellish the text so that anyone using NETSCAPE 3.0 or MICROSOFT 3.0 or higher will be able to read the document easier.
 

An excellent site to study Biblical Hebrew is by Lee R. Martin, Biblical Hebrew. The following are excerpts from his Hebrew Dictionary (if you want more, go to his site):

ABSOLUTE: In Hebrew Greek grammar, a word is absolute when it stands independently and has no grammatical relation to other elements in the sentence. The most common instance in Greek is the genitive absolute. ABSOLUTE STATE: The Hebrew absolute together with a word in the construct state expresses the genitive. Do not confuse with the infinitive absolute. Heb: king (absolute); horse of (construct) the king (absolute), i.e., the king's horse (genitive). ACCIDENCE: That part of grammar that treats inflection; a sub category of morphology. ACCUSATIVE CASE: A substantive used as the direct object of a transitive verb is said to be in the accusative case. In Greek, the accusative is the case of extension. Heb: "In the beginning God created the heavens and the earth" (Gen. 1:1). Gk: "He gave the right to become children of God" (John 1:12). ACCUSATIVE ENDING: In Hebrew see DIRECTIVE h. ACTIVE VOICE: In the active voice, the subject is the doer of the action that is expressed by the verb. AKTIONSART: German for "kind of action." ANARTHROUS: A word that appears without the article is anarthrous. ARAMAIC: A branch of the northwest Semitic languages that is closely related to Hebrew. In the OT Masoretic text, Ezra 4:8-6:18; 7:12-26; Dan. 2:4b-7:28; and Jer. 10:11 are in Aramaic rather than Hebrew. Aramaic had become the common language of the Jewish people by NT times. CASE: Case shows the grammatical relation of inflected forms such as nouns and pronouns to other words (nominative, possessive, objective cases). CAUSATIVE VERB: A transitive verb that can be said to cause the action depicted in a corresponding intransitive verb. Ex: lay ("cause to lie") is the causative of lie; raise, the causative of rise. DIRECT OBJECT: The word, phrase, or clause that is the primary goal or result of the action of the verb (cf. accusative case); the person or thing is directly affected by the action of the verb. Heb: "God created the heavens and the earth" (Gen. 1:1). Gr: "He grabbed him and began to choke him" (Matt. 18:28). GENITIVE: The case that expresses possession or specifies a relationship that can be expressed in English by "of." In Hebrew this is called a construct relationship. The Greek genitive is the specifying case answering the question "What kind?" Heb: "the expanse of the sky" (Gen. 1:21). Gk: "a baptism of repentance for the forgiveness of sins" (Mark 1:4). GUTTURALS: The mute consonants whose sounds are produced when the front of the tongue approaches the palate of the mouth. Four letters in Hebrew, a h j and [ are the guttural letters (r has some guttural characteristics). Hebrew gutturals cannot be doubled, prefer a-class vowels, and composite shevas. In Greek, the guttural letters are g k and c also called velars, laryngeals, or palatals. HITHPAEL: A verbal form in Hebrew that expresses intensive or emphatic action (classified by some grammars as causative action) and reflexive voice. For this emphasis in Greek, middle voice. Heb: "A group of adventurers gathered around [lit., gathered themselves around] him" (Judg. 11:3). HOPHAL: A verbal form in Hebrew that expresses causative action and passive voice. Heb: "Let seven of his male descendants be given [hophal] to us" (2 Sam. 21:6). IMPERATIVE: A verb or verbal mood that expresses command or makes a request. IMPERFECT: In Hebrew, the form of the verb used to express action that is incomplete or unfinished. Heb: "What if they do not believe me" (Exod. 4:1). The Greek imperfect tense expresses incomplete, linear action in past time. Gk: "People were eating and drinking..." (Luke 17:28). Other regular uses of the tense include iterative, frequentative, inceptive, and conative. INFINITIVE: A verbal noun that has characteristics of both verbs and nouns. In English usually introduced by to. Hebrew has both infinitive absolute and infinitive construct forms. Heb: "I am the Lord, who brought you out of Ur of the Chaldeans to give you this land" (Gen. 15:7). The Greek infinitive is used as a substantive, in subordinate clauses, with prepositions, and in epexegesis. Gk: "For to me, to live is Christ and to die is gain" (Phil. 1:21). INFINITIVE ABSOLUTE: A form of the Hebrew infinitive that may function in a number of ways: to express certainty or intensification ("you will surely die," Gen. 2:17); to express repeated or continued action ("Be ever hearing," Isa. 6:9); as a finite verb ("They...broke the jars," Judg. 7:19); to express an emphatic imperative ("Remember the Sabbath day," Exod. 20:8). MASORETIC TEXT: The vocalized text of the Hebrew Bible, prepared by a group of Jewish scholars around A.D. 700 to preserve the oral pronunciation of the Hebrew words.

MOOD: Mood indicates the manner in which the action is conceived (or its relation to reality). Moods are indicative, imperative, subjunctive, and optative. Mood may be expressed by finite verbs in Greek and by various means (form, words, or context) in Hebrew. Mode. NIPHAL: A verbal form (stem) in Hebrew that expresses simple action and passive or reflexive voice. Heb: "She was given in marriage to Adriel of Meholah" (1 Sam. 18:19). OPTATIVE MOOD: The mood of possibility and more doubtful assertion that expresses wish or desire. See also jussive and cohortative. Heb: "If only we had died in Egypt!" (Num. 14:2). Gk: "May the Lord direct your hearts into God's love and Christ's perseverance" (2 Thess. 3:5). PARTICIPLE: A verbal form that has characteristics of both noun and verb. In Hebrew it represents characteristic, continual, uninterrupted action. Heb: "The Spirit of God was hovering over the waters" (Gen. 1:2). The Greek participle is widely used as a substantive, adjective, and adverb in phrases and clauses. Gk:"...in God, who raised him from the dead and glorified him" (1 Peter 1:21). PARTICLE: A unit of speech that is ranked as an uninflected word but expresses some kind of syntactical relationship or some general aspect of meaning. Some grammarians classify all conjunctions, prepositions, and negatives as particles. PASSIVE VOICE: A voice form of the verb that represents the subject as receiver of the action. Heb: "This land was given to us as our possession" (Ezek. 11:15). Gk: "You were marked in him with a seal" (Eph. 1:13). PERFECT/PERFECT TENSE: In Hebrew, this form of the verb is used to express completed action, whether in reality or in the thought of the speaker or writer. Heb: rm'v; is a perfect form of the verb and would be translated "he guarded." The Greek perfect tense, by contrast, represents a state of completion with abiding results and is often translated as a present perfect. Gk: The perfect leluke would be rendered "he has released." PIEL: A verbal form in Hebrew that expresses intensive or emphatic action and active voice. Heb: "They destroyed the high places and the altars" (2 Chron. 31:1). PREPOSITION: A word that shows relationships between its object and some other word in the sentence. Some common English prepositions are in, to, from, with, above, for, by. PRETERITE: A Latin name for the past tense; it is the equivalent of the perfect in Hebrew and the aorist indicative in Greek. PUAL: A verbal form in Hebrew that expresses intensive or emphatic action and passive voice. Heb: "There was Baal's altar, demolished" (Judg. 6:28). QAL: A verbal form in Hebrew that expresses simple action and active voice; it is sometimes spelled Kal. Ex:"Then Jacob gave Esau some bread and some lentil stew" (Gen.25:34). REFLEXIVE VOICE: Denotes an action that is directed back upon the agent or subject; expressed in Hebrew by the niphal and the hithpael, in Greek by the middle voice.Heb: "I have...kept myself from sin" (Ps. 18:23). Gk: "Then he went away and hanged himself" (Matt. 27:5). ROOT: That part of a word left when all affixes are removed; the morpheme that carries the minimal unit of meaning in a word and can be common to several different words. The three consonants in Hebrew that ordinarily compose the basic uninflected spelling of a word are called the root letters. Occasionally a Hebrew word may have two or four root letters. Gk: the root dik- is common to dikaio", "righteous," dikh, "justice," and dikaiow, "to acquit." Also called "Lexeme." STATIVE VERB, STATIC VERB: A stative verb is one that indicates a state of being or relationship rather than action. In Hebrew, its vowel pattern is different from that of verbs of action or motion. Greek statives include eijmi, ginomai, and uJparcw. Heb: "the hands...will be strengthened (2 Sam. 16:21). Gk: "Who, being in very nature God" (Phil. 2:6). STEM: The noun or verb base formed by the addition of derivational affixes to the root. Thus, in Greek, doro- is the stem of the noun doron, "gift"; do- is the root, ro is the affix (in this case, a suffix). Also called base in recent grammars. In Hebrew, the term is used to designate verb forms that express certain kinds of action and voice; the major Hebrew verbal stems are qal, niphal, piel, pual, hithpael, hiphil, and hophal. STRONG VERB: In Hebrew, the regular verb whose stem consonants do not change, i.e., remain unmodified in conjugation, in contrast to the weak verb. In Greek, a tense stem formed from the verb stem or root itself by vowel gradation. VOICE: Voice is a modification of a verb that tells whether the subject of the verb acts or is acted upon. There are three voices in English, Hebrew, and Greek: active, passive, and reflexive. WEAK VERB: In Hebrew, the verbs with gutturals or weak letters ( n in first root position, y and w in first or second root position, identical second and third root letters) as radicals, which produce modifications in the conjugation, in contrast to the strong verb. In Greek, a tense stem formed by adding a suffix to the verb stem or root.

If you discover obvious errors (as I am human, and do make mistakes), please let me know. Do not contact me to argue about the doctrinal differences that you may have with my teaching. I do not argue Theology with anyone, so all Legalists, cultists, and others with extremist views, please save your (and my) time. If you want to discuss your doctrinal differences, or share a viewpoint, please contact me at Didaskalos Ministries.

Isaiah 49:1

Listen, O isles, ('iy, the nations)

unto me; and hearken, ye people, from far; The LORD hath called me from the womb;  from the bowels of my mother hath he made mention of my name.

Isaiah 49:2

And he hath made my mouth like a sharp sword; in the shadow of his hand hath he hid me, and made me a polished shaft; (for an arrow to be accurate it could have nothing on the shaft. Our Lord Jesus went to the Cross free from sin, and thus accurately paid for our sins)

in his quiver ('ashpah, covering, quiver. Jesus was hid in the Plan of God, as are we, if we are submitted to His Will)

hath he hid me;

Isaiah 49:3

And said unto me, Thou [art] my servant, O Israel, in whom I will be glorified.

Isaiah 49:4

Then I said, I have labored in vain, I have spent my strength for naught, and in vain: [yet] surely my judgment (mishpat, cause. The wise servant puts everything in the Lord's hands. See 1 Peter 5.7; Psalm 55.22)

[is] with the LORD, and my work with my God.

Isaiah 49:5

And now, saith the LORD that formed (yatsar, squeezed into shape, molded. The lie of abortion is that the child in the womb is a mere thing, yet the Bible tells us that God always forms people for His Plan from the womb)

me from the womb [to be] his servant, to bring Jacob (the name God always uses for unbelieving Israel) again to him, Though Israel be not gathered, yet shall I be glorious in the eyes of the LORD, and my God shall be my strength.

Isaiah 49:6

And he said, It is a light thing (qalal, too little, too light. It was a small thing for God to regather Israel, a greater thing to regather them and save them through the Cross)

that thou shouldest be my servant to raise up the tribes of Jacob, and to restore the preserved of Israel: I will also give thee for a light to the Gentiles, (the Cross of Christ came for all men, not just for the Jews)

that thou mayest be my salvation unto the end of the earth.

Isaiah 49:7

Thus saith the LORD, the Redeemer of Israel, [and] his Holy One, to him whom man despiseth, to him whom the nation abhorreth, to a servant of rulers, Kings shall see and arise, princes also shall worship, because of the LORD that is faithful, [and] the Holy One of Israel, and he shall choose thee.

Isaiah 49:8

Thus saith the LORD, In an acceptable time have I heard thee, and in a day of salvation have I helped thee: and I will preserve thee, and give thee for a covenant of the people, to establish the earth, to cause to inherit the desolate heritages;

Isaiah 49:9

That thou mayest say to the prisoners, ('acar, those under yoke or hitch. Refers to the unbeliever who is enslaved to sin, possibly to those who are on the earth during the Tribulation)

Go forth; to them that [are] in darkness, Shew yourselves. They shall feed in the ways, and their pastures [shall be] in all high places. (see Zech 14.1-4)

Isaiah 49:10

They shall not hunger nor thirst; neither shall the heat nor sun smite them: for he that hath mercy on them shall lead them, even by the springs of water shall he guide them.

Isaiah 49:11

And I will make all my mountains a way, and my highways shall be exalted. (Dan 11.41; Mat 24)

Isaiah 49:12

Behold, these shall come from far: and, lo, these from the north and from the west; and these from the land of Sinim. (refers to China. The Jews come from the North, West, and East. They do not come from the South where the Arabic nations are)

Isaiah 49:13

Sing, O heavens; and be joyful, O earth; and break forth into singing, O mountains: for the LORD hath comforted his people, and will have mercy upon his afflicted. (refers to Millennial joy)

Isaiah 49:14

But Zion said, The LORD hath forsaken me, and my Lord hath forgotten me.

Isaiah 49:15

Can a woman forget her sucking child, that she should not have compassion on the son of her womb? yea, they may forget, yet will I not forget thee.

Isaiah 49:16

Behold, I have graven thee upon the palms of [my] hands; thy walls [are] continually before me. (in ancient times men often, as they do today, tattooed the names of their loved ones on themselves, or marked the palms of their hands with their tribal names. God is telling Israel that He {anthropomorphism} marked the palms of His hands with Israel's name. This was to let them know that, though the nation sinned, He would never totally cast Israel off)

Isaiah 49:17

Thy children shall make haste; thy destroyers and they that made thee waste shall go forth of thee.

Isaiah 49:18

Lift up thine eyes round about, and behold: all these gather themselves together, [and] come to thee. [As] I live, saith the LORD, thou shalt surely clothe thee (literally "clothing thou shalt clothe)

with them all, as with an ornament, and bind them [on thee], as a bride [doeth].

Isaiah 49:19

For thy waste and thy desolate places, (Judah was literally a wasteland after Babylon attacked)

and the land of thy destruction, shall even now be too narrow by reason of the inhabitants, and they that swallowed thee up shall be far away.

Isaiah 49:20

The children which thou shalt have, after thou hast lost the other, shall say again in thine ears, The place [is] too strait for me: give place to me that I may dwell.

Isaiah 49:21

Then shalt thou say in thine heart, Who hath begotten me these, seeing I have lost my children, and am desolate, a captive, and removing to and fro? and who hath brought up these? Behold, I was left alone; these, where [had] they [been]?

Isaiah 49:22

Thus saith the Lord GOD, Behold, I will lift up mine hand to the Gentiles, (God would use the Gentiles, the Medo-Persians under Cyrus, to release Judah to the Land in Nehemiah's time)

and set up my standard to the people: and they shall bring thy sons in [their] arms, and thy daughters shall be carried upon [their] shoulders.

Isaiah 49:23

And kings shall be thy nursing fathers, and their queens thy nursing mothers: they shall bow down to thee with [their] face toward the earth, and lick up the dust of thy feet; and thou shalt know that I [am] the LORD: for they shall not be ashamed that wait for me.

Isaiah 49:24

Shall the prey be taken from the mighty, or the lawful captive delivered?

Isaiah 49:25

But thus saith the LORD, Even the captives of the mighty shall be taken away, and the prey of the terrible shall be delivered: for I will contend with him that contendeth with thee, and I will save thy children.

Isaiah 49:26

And I will feed them that oppress thee with their own flesh; (the Babylonians eventually destroyed themselves through their hedonistic ways)

and they shall be drunken with their own blood, as with sweet wine: and all flesh shall know that I the LORD [am] thy Savior and thy Redeemer, the mighty One of Jacob.