In Isaiah, Cyrus the Great emerges as a unique figure chosen by the God of Israel to fulfill a specific historical task: the rebuilding of the Jerusalem temple and the liberation of the Judahites from exile in Babylon in direct fulfillment of the prophecy spoken by Jeremiah.

Cyrus’s rise to power is depicted not as a product of his strength but as the result of God stirring his spirit and granting him authority over all nations.

God bestows upon Cyrus exceptional titles: “my shepherd,” a nomadic-pastoral, Bedouin-styled function typical of prophetic literature, signifying his role in guiding the people of Israel back to God’s land, and “my anointed,” indicating a special divine commissioning that parallels, though does not equal, the messianic expectations normally associated with Israelite kings.

Through Cyrus’s conquests, especially the subjugation of Babylon, the Lord demonstrates his universal sovereignty, demonstrating to all nations that he alone is the Unipolar Hegemon that directs the course of history and holds ultimate authority over the kingdoms of the earth.

While Cyrus plays a pivotal role as a pawn on God’s political chessboard, Isaiah carefully distinguishes him from the Slave of the Lord.

The Slave—often wrongly identified with Israel itself—points to a future messianic figure who carries a broader, more enduring mission: to establish justice, bring light to the nations, and embody God’s ultimate purpose. Unlike Cyrus, whose mission is temporal and political, the Slave’s work is a universal call to the path of the Lord, extending beyond the restoration of Jerusalem to the transformation of the human race.

Thus, Isaiah presents Cyrus as a divinely appointed instrument for a limited, though critical, historical role. At the same time, the Slave of the Lord stands as the ultimate fulfillment of God’s plan of victory and liberation for his people and the entire world.

Then, in Luke, the Slave landed on the beaches of the Gerasenes.

Everything I do, I do for the Slave.

This week, I discuss Luke 8:29.

Show Notes

παραγγέλλω (parangellō)

order, summon, command, send a message

• שׁ-מ-ע (shin-mem-ayin) / س-م-ع (sīn-mīm-ʿayn)

• • hear, submit!
    • 1 Samuel 15:4 - Saul, Israel’s first king, asserts his leadership by gathering a vast army (200,000 foot soldiers and 10,000 men of Judah) to fulfill a divine command: to destroy the Amalekites utterly. Centralized, royal power at its peak.
    • 1 Samuel 23:8 - Saul, now insecure in his power, redirects his military might to pursue David at Keilah, driven by jealousy and fear of losing his throne.
    • 1 Kings 15:22 - King Asa commands all of Judah to dismantle Baasha’s fortifications at Ramah and repurpose them to fortify Geba and Mizpah. Asa’s leadership is pragmatic and defensive, focused on security rather than prophetic utterances.
    • Jeremiah 26:14 (LXX) - Jeremiah stands alone before religious and political leaders, “I am in your hands; do with me as seems good and right to you.” Luke’s lexical itinerary at Decapolis follows the biblical storyline, shifting from the king’s authority to the prophet’s vulnerability.
    • Jeremiah 27:29 (LXX) - Jeremiah warns Judah that resisting Babylon will only bring destruction; the people must submit to Babylon’s yoke as God’s instrument of judgment.
    • Jeremiah 28:27 (LXX) - The theme of the yoke—submission to Babylon’s dominion—continues. This reinforces the prophet’s earlier warning that Judah’s fate is sealed unless they accept God’s judgment.

• ע-ב-ר (ʿayin-bet-resh) / ع-ب-ر (ʿayn-bāʼ-rāʼ)

• • pull along, pass through, pass by, go your way; consistent with nomadic pastoral or shepherd life
    • 2 Chronicles 36:22 - This verse marks the beginning of the return from exile. It records that in the first year of King Cyrus of Persia, the Lord moved his heart to make a proclamation allowing the exiles to return to Jerusalem and rebuild the Temple. This aligns with the prophecy of Jeremiah being fulfilled — God’s promise to bring his people back from captivity after seventy years.
    • Ezra 1:1 - This verse parallels 2 Chronicles 36:22. It highlights that in the first year of King Cyrus of Persia’s reign, God stirred his spirit to make a decree throughout his kingdom allowing the Judeans to return and rebuild the Temple in Jerusalem, again, fulfilling the prophecy of Jeremiah.
  • In Arabic, this root carries various functions, including “to cross,” “to pass over,” “to interpret,” or “to take a lesson.”

• • • عُبُور (ʿubūr) crossing
    • مَعْبَر (maʿbar) crossing place
    • تَعْبِير (taʿbīr) expression, interpretation (especially of dreams)
• א-מ-ר (ʾaleph–mem–resh) / أ-م-ر (ʾalif-mīm-rāʾ)

• • In Arabic, this root is the foundation for words like أَمْر (ʾamr) (“command” or “order”) and مَأْمُور (maʾmūr) (“one who is commanded”). Matthew Cooper observes that אָמַר (amar) “he spoke,” is inter-functional with the Arabic word أمير (emir), which means “prince,” “commander,” or “leader,” from the same root.
    • Joshua 6:7 - Joshua commands his army to advance on Jericho. Specifically, he orders the armed men to proceed, and the seven priests with the trumpets to go before the Ark of the Covenant as they prepare to encircle the city. This is part of the famous account of the fall of Jericho, where the walls come down after the Israelites’ obedience to God’s instructions.

• צ-ע-ק (ṣade-ayin-qof) / ص-ع-ق (sīn–ʿayn–qāf)

• • In biblical Hebrew, צעק (ṣāʿaq) means “to cry out, to shout, to call loudly.”
    • 1 Samuel 10:17 - Samuel gathers the people of Israel at Mizpah to publicly present Saul as the chosen king. This follows God’s command to anoint a king, as the people had demanded one like the nations around them. Samuel is about to cast lots to reveal Saul as God’s chosen king formally.
  • In Arabic, صعق (ṣaʿaqa) means “to be struck by thunder, to be shocked, to be stunned.”

• י-ע-ץ (yod-ayin-ṣade) / و-ع-ظ (wāw-ʿayn-ẓāʾ)

• • 1 Kings 12:6 - Rehoboam, Solomon’s son and the new king, consults the elders who had served his father about responding to the people’s request to lighten their burdens. The elders advise him to show kindness. He does not listen.
  • “To advise, to give counsel.” The Arabic triliteral carries the core function “to exhort, to admonish, to preach.”

• • • وَعْظ (waʿẓ) exhortation, admonition
    • وَاعِظ (wāʿiẓ) preacher, admonisher
    • تَوْعِيظ (tawʿīẓ) act of exhorting, preaching

“Call to the path of your Lord with wisdom and the beautiful exhortation (الْمَوْعِظَةِ ٱلْحَسَنَةِ al-mawʿiẓati al-ḥasanati), and discuss with them in that which is best. Indeed, your Lord is most knowing of who has strayed from his path, and he is most knowing of the guided.” Surah An-Nahl (16:125)

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