17‘Behold, the LORD is about to hurl you headlong, O man.
         And He is about to grasp you firmly

18And roll you tightly like a ball,
         To be cast into a vast country;
         There you will die
         And there your splendid chariots will be,
         You shame of your master’s house.’

19“I will depose you from your office,
         And I will pull you down from your station.

20“Then it will come about in that day,
         That I will summon My servant Eliakim the son of Hilkiah,

21And I will clothe him with your tunic
         And tie your sash securely about him.
         I will entrust him with your authority,
         And he will become a father to the inhabitants of Jerusalem and to the house of Judah.

22“Then I will set the key of the house of David on his shoulder,
         When he opens no one will shut,
         When he shuts no one will open.

23“I will drive him like a peg in a firm place,
         And he will become a throne of glory to his father’s house.

24“So they will hang on him all the glory of his father’s house, offspring and issue, all the least of vessels, from bowls to all the jars. 25“In that day,” declares the LORD of hosts, “the peg driven in a firm place will give way; it will even break off and fall, and the load hanging on it will be cut off, for the LORD has spoken.”

NASB ©1995

American Standard Version
Behold, Jehovah, like a'strong man, will hurl thee away violently; yea, he will wrap thee up closely.

Douay-Rheims Bible
Behold the Lord will cause thee to be carried away, as a cock is carried away, and he will lift thee up as a garment.

Darby Bible Translation
Behold, Jehovah will hurl thee with the force of a mighty man, and will cover thee entirely.

English Revised Version
Behold, the LORD will hurl thee away violently as a strong man; yea, he will wrap thee up closely.

Webster's Bible Translation
Behold, the LORD will carry thee away with a mighty captivity, and will surely cover thee.

World English Bible
Behold, Yahweh will overcome you and hurl you away violently. Yes, he will grasp you firmly.

Young's Literal Translation
Lo, Jehovah is casting thee up and down, A casting up and down, O mighty one,Prevailing Prayer.
Text.--The effectual, fervent prayer of a righteous man availeth much.--James v. 16. THE last lecture referred principally to the confession of sin. To-night my remarks will be chiefly confined to the subject of intercession, or prayer. There are two kinds of means requisite to promote a revival; one to influence men, the other to influence God. The truth is employed to influence men, and prayer to move God. When I speak of moving God, I do not mean that God's mind is changed by prayer, or that his …
Charles Grandison Finney—Lectures on Revivals of Religion

Sundry Sharp Reproofs
This doctrine draws up a charge against several sorts: 1 Those that think themselves good Christians, yet have not learned this art of holy mourning. Luther calls mourning a rare herb'. Men have tears to shed for other things, but have none to spare for their sins. There are many murmurers, but few mourners. Most are like the stony ground which lacked moisture' (Luke 8:6). We have many cry out of hard times, but they are not sensible of hard hearts. Hot and dry is the worst temper of the body. Sure …
Thomas Watson—The Beatitudes: An Exposition of Matthew 5:1-12

Gihon, the Same with the Fountain of Siloam.
I. In 1 Kings 1:33,38, that which is, in the Hebrew, "Bring ye Solomon to Gihon: and they brought him to Gihon"; is rendered by the Chaldee, "Bring ye him to Siloam: and they brought him to Siloam." Where Kimchi thus; "Gihon is Siloam, and it is called by a double name. And David commanded, that they should anoint Solomon at Gihon for a good omen, to wit, that, as the waters of the fountain are everlasting, so might his kingdom be." So also the Jerusalem writers; "They do not anoint the king, but …
John Lightfoot—From the Talmud and Hebraica

Sennacherib (705-681 B. C. )
The struggle of Sennacherib with Judaea and Egypt--Destruction of Babylon. Sennacherib either failed to inherit his father's good fortune, or lacked his ability.* He was not deficient in military genius, nor in the energy necessary to withstand the various enemies who rose against him at widely removed points of his frontier, but he had neither the adaptability of character nor the delicate tact required to manage successfully the heterogeneous elements combined under his sway. * The two principal …
G. Maspero—History Of Egypt, Chaldaea, Syria, Babylonia, and Assyria, V 8

The Call of Matthew - the Saviour's Welcome to Sinners - Rabbinic Theology as Regards the Doctrine of Forgiveness in Contrast to the Gospel of Christ
In two things chiefly does the fundamental difference appear between Christianity and all other religious systems, notably Rabbinism. And in these two things, therefore, lies the main characteristic of Christ's work; or, taking a wider view, the fundamental idea of all religions. Subjectively, they concern sin and the sinner; or, to put it objectively, the forgiveness of sin and the welcome to the sinner. But Rabbinism, and every other system down to modern humanitarianism - if it rises so high in …
Alfred Edersheim—The Life and Times of Jesus the Messiah

Third Withdrawal from Herod's Territory.
Subdivision B. The Great Confession Made by Peter. (Near Cæsarea Philippi, Summer, a.d. 29.) ^A Matt. XVI. 13-20; ^B Mark VIII. 27-30; ^C Luke IX. 18-21. ^b 27 And Jesus went forth, and his disciples, into the villages of Cæsarea Philippi [The city of Paneas was enlarged by Herod Philip I., and named in honor of Tiberias Cæsar. It also bore the name Philippi because of the name of its builder, and to distinguish it from Cæsarea Palestinæ or Cæsarea Strotonis, a …
J. W. McGarvey—The Four-Fold Gospel

Isaiah
CHAPTERS I-XXXIX Isaiah is the most regal of the prophets. His words and thoughts are those of a man whose eyes had seen the King, vi. 5. The times in which he lived were big with political problems, which he met as a statesman who saw the large meaning of events, and as a prophet who read a divine purpose in history. Unlike his younger contemporary Micah, he was, in all probability, an aristocrat; and during his long ministry (740-701 B.C., possibly, but not probably later) he bore testimony, as …
John Edgar McFadyen—Introduction to the Old Testament

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