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Selected Verse: Isaiah 1:1 - Strong Concordance

Verse	Translation	Text
Isa 1:1	Strong Concordance	The vision [02377] of Isaiah [03470] the son [01121] of Amoz [0531], which he saw [02372] concerning Judah [03063] and Jerusalem [03389] in the days [03117] of Uzziah [05818], Jotham [03147], Ahaz [0271], and Hezekiah [03169], kings [04428] of Judah [03063].
	King James	The vision of Isaiah the son of Amoz, which he saw concerning Judah and Jerusalem in the days of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah.

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
(Isa. 1:1-31) THE GENERAL TITLE OR PROGRAM applying to the entire book: this discountenances the Talmud tradition, that he was sawn asunder by Manasseh. Isaiah--equivalent to "The Lord shall save"; significant of the subject of his prophecies. On "vision," see Sa1 9:9; Num 12:6; and see my Introduction. Judah and Jerusalem--Other nations also are the subjects of his prophecies; but only in their relation to the Jews (Isa. 13:1-23:18); so also the ten tribes of Israel are introduced only in the same relation (Isa. 7:1-9:21). Jerusalem is particularly specified, being the site of the temple, and the center of the theocracy, and the future throne of Messiah (Psa 48:2-3, Psa 48:9; Jer 3:17). Jesus Christ is the "Lion of the tribe of Judah" (Rev 5:5). Uzziah--called also Azariah (Kg2 14:21; Ch2 26:1, Ch2 26:17, Ch2 26:20). The Old Testament prophecies spiritually interpret the histories, as the New Testament Epistles interpret the Gospels and Acts. Study them together, to see their spiritual relations. Isaiah prophesied for only a few years before Uzziah's death; but his prophecies of that period (Isa. 1:1-6:13) apply to Jotham's reign also, in which he probably wrote none; for Isa. 7:1-25 enters immediately on Ahaz' reign, after Uzziah in Isa 6:1-13; the prophecies under Hezekiah follow next.

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

(Isa. 1:1-31)

THE GENERAL TITLE OR PROGRAM applying to the entire book: this discountenances the Talmud tradition, that he was sawn asunder by Manasseh.

Isaiah--equivalent to "The Lord shall save"; significant of the subject of his prophecies. On "vision," see Sa1 9:9; Num 12:6; and see my Introduction.

Judah and Jerusalem--Other nations also are the subjects of his prophecies; but only in their relation to the Jews (Isa. 13:1-23:18); so also the ten tribes of Israel are introduced only in the same relation (Isa. 7:1-9:21). Jerusalem is particularly specified, being the site of the temple, and the center of the theocracy, and the future throne of Messiah (Psa 48:2-3, Psa 48:9; Jer 3:17). Jesus Christ is the "Lion of the tribe of Judah" (Rev 5:5).

Uzziah--called also Azariah (Kg2 14:21; Ch2 26:1, Ch2 26:17, Ch2 26:20). The Old Testament prophecies spiritually interpret the histories, as the New Testament Epistles interpret the Gospels and Acts. Study them together, to see their spiritual relations. Isaiah prophesied for only a few years before Uzziah's death; but his prophecies of that period (Isa. 1:1-6:13) apply to Jotham's reign also, in which he probably wrote none; for Isa. 7:1-25 enters immediately on Ahaz' reign, after Uzziah in Isa 6:1-13; the prophecies under Hezekiah follow next.

Notes on the Bible, by Albert Barnes, [1834]
The vision - The first verse evidently is a title, but whether to the whole book or only to a part of it has been questioned. As it stands here, however, it seems clearly intended to include the entire book, because it embraces all that was seen during the reigns of Uzziah, Jotham, Ahaz, and Hezekiah; that is, during the whole prophetic life of the prophet. The same title is also given to his prophecies in Ch2 32:32 : 'Now the rest of the acts of Hezekiah, and his goodness, behold they are written in the vision of Isaiah.' Vitringa supposes that the former part of this title, 'the vision of Isaiah,' was at first affixed to the single prophecy contained in the first chapter, and that the latter part was inserted afterward as an introduction to the whole book. This might have been done by Isaiah himself if he collected his prophecies into a volume, or by some other inspired man who collected and arranged them; see the Introduction to Isa. 36. The word "vision," חזון chăzôn, denotes properly that which is seen, from the verb, חזה châzâh, "to see, to behold." It is a term which is often used in reference to the prophecies of the Old Testament; Num 12:6; Num 24:4; Sa1 3:1; Psa 89:19; Dan 2:19; Dan 7:2; Dan 8:1; Nah 1:1; Gen 15:1; Isa 21:2; Isa 22:1. Hence, the prophets were anciently called "Seers," as those who saw or witnessed events which were yet to come; compare Sa1 9:9 : 'He that is now called a prophet was beforetime called a "Seer;"' Sa1 9:11, Sa1 9:18-19; Ch1 9:22; Ch1 29:29; Kg2 18:13. In these visions the objects probably were made to pass before the mind of the prophet as a picture, in which the various events were delineated with more or less distinctness, and the prophecies were spoken, or recorded, as the visions appeared to the observer. As many events could be represented only by symbols, those symbols became a matter of record, and are often left without explanation. On the nature of the prophetic visions, see Introduction, Section 7. (4.) Of Isaiah - The name Isaiah ישׁעיהו yesha‛yâhû from ישׁע yesha‛ - salvation, help, deliverance - and יהוה yehovâh or Jehovah, means 'salvation of Yahweh,' or 'Yahweh will save.' The Vulgate renders it "Isaias"; the Septuagint has: Ησαΐ́ας Eesaias, "Esaias." This is also retained in the New Testament; Mat 3:3; Mat 4:14; Mat 12:17; Mat 15:7; Mar 7:6; Luk 4:17; Joh 12:39; Act 8:28; Rom 9:27, etc. In the book of Isaiah itself we find the form ישׁעיהו yesha‛yâhû, but in the inscription the rabbis give the form ישׁעיה yesha‛yâh. It was common among the Hebrews to incorporate the name Yahweh, or a part of it, into their proper names; see the note at Isa 7:14. Probably the object of this was to express veneration or regard for him - as we now give the name of a parent or friend to a child; or in many cases the name may have been given to record some signal act of mercy on the part of God, or some special interposition of his goodness. The practice of incorporating the name of the God that was worshipped into proper names was common in the East. Thus the name "Bel," the principal idol worshipped in Babylon, appears in the proper names of the kings, as Belshazzar, etc.; compare the note at Isa 46:1. It is not known that the name was given to Isaiah with any reference to the nature of the prophecies which he would deliver; but it is a remarkable circumstance that it coincides so entirely with the design of so large a portion of his predictions. The substance of the latter portion of the book, at least, is the salvation which Yahweh would effect for his people from their oppressers in Babylon, and the far mightier deliverance which the world would experience under the Messiah. The son of Amoz - See the Introduction, Section 2. "Concerning Judah." The Jews after the death of Solomon were divided into two kingdoms; the kingdom of Judah, and of Israel, or Ephraim. The kingdom of Judah included the tribes of Judah and Benjamin. Benjamin was a small tribe, and it was not commonly mentioned, or the name was lost in that of Judah. The kingdom of Israel, or Ephraim, included the remaining ten tribes. Few of the prophets appeared among them; and the personal ministry of Isaiah does not appear to have been at all extended to them. Jerusalem - The capital of the kingdom of Judah. It was on the dividing line between the tribes of Judah and Benjamin. It is supposed to have been founded by Melchizedek, who is called king of Salem Gen 14:18, and who is supposed to have given this name "Salem" to it. This was about 2000 years before Christ. About a century after its foundation as a city, it was captured by the "Jebusites," who extended its walls and built a citadel on Mount Zion. By them it was called Jebus. In the conquest of Canaan, Joshua put to death its king Jos 10:23, and obtained possession of the town, which was jointly occupied by the Hebrews and Jebusites until the latter were expelled by David, who made it the capital of his kingdom under the name of "Jebus-Salem," or, for the sake of easier pronunciation by changing the Hebrew letter ב (b) into the Hebrew letter ר (r), "Jerusalem." After the revolt of the ten tribes, it of course became the capital of the kingdom of Judah. It was built on hills, or rocks, and was capable of being strongly fortified, and was well adapted to be the capital of the nation. For a more full description of Jerusalem, see the notes at Mat 2:1. The vision which is here spoken of as having been seen respecting Judah and Jerusalem, pertains only to this chapter; see Isa 2:1. In the days of Uzziah - In the time, or during the reign of Uzziah; 2 Chr. 26; compare the Introduction, Section 3. He was sixteen years old when he began to reign, and reigned fifty-two years. It is not affirmed or supposed that Isaiah began to prophesy at the commencement of his reign. The first part of the long reign of Uzziah was prosperous. He gained important victories over his enemies, and fortified his kingdom; Ch2 26:5-15. He had under him an army of more than three hundred thousand men. But he became proud - attempted an act of sacrilege - was smitten of God, and died a leper. But though the kingdom under Uzziah was flourishing, yet it had in it the elements of decay. During the previous reign of Joash, it had been invaded and weakened by the Assyrians, and a large amount of wealth had been taken to Damascus, the capital of Syria; Ch2 24:23-24. It is not improbable that those ravages were repeated during the latter part of the reign of Uzziah; compare Isa 1:7. Jotham - He began to reign at the age of twenty-five years, and reigned sixteen years; Ch2 27:1-2. Ahaz - He began to reign at the age of twenty, and reigned sixteen years. He was a wicked man, and during his reign the kingdom was involved in crimes and calamities; 2 Chr. 28. Hezekiah - He was a virtuous and upright prince. He began his reign at the age of twenty-five years, and reigned twenty-nine; 2 Chr. 29; see the Introduction Section 3,

Notes on the Bible, by Albert Barnes, [1834]

The vision - The first verse evidently is a title, but whether to the whole book or only to a part of it has been questioned. As it stands here, however, it seems clearly intended to include the entire book, because it embraces all that was seen during the reigns of Uzziah, Jotham, Ahaz, and Hezekiah; that is, during the whole prophetic life of the prophet. The same title is also given to his prophecies in Ch2 32:32 : 'Now the rest of the acts of Hezekiah, and his goodness, behold they are written in the vision of Isaiah.' Vitringa supposes that the former part of this title, 'the vision of Isaiah,' was at first affixed to the single prophecy contained in the first chapter, and that the latter part was inserted afterward as an introduction to the whole book. This might have been done by Isaiah himself if he collected his prophecies into a volume, or by some other inspired man who collected and arranged them; see the Introduction to Isa. 36.

The word "vision," חזון chăzôn, denotes properly that which is seen, from the verb, חזה châzâh, "to see, to behold." It is a term which is often used in reference to the prophecies of the Old Testament; Num 12:6; Num 24:4; Sa1 3:1; Psa 89:19; Dan 2:19; Dan 7:2; Dan 8:1; Nah 1:1; Gen 15:1; Isa 21:2; Isa 22:1. Hence, the prophets were anciently called "Seers," as those who saw or witnessed events which were yet to come; compare Sa1 9:9 : 'He that is now called a prophet was beforetime called a "Seer;"' Sa1 9:11, Sa1 9:18-19; Ch1 9:22; Ch1 29:29; Kg2 18:13. In these visions the objects probably were made to pass before the mind of the prophet as a picture, in which the various events were delineated with more or less distinctness, and the prophecies were spoken, or recorded, as the visions appeared to the observer. As many events could be represented only by symbols, those symbols became a matter of record, and are often left without explanation. On the nature of the prophetic visions, see Introduction, Section 7. (4.)

Of Isaiah - The name Isaiah ישׁעיהו yesha‛yâhû from ישׁע yesha‛ - salvation, help, deliverance - and יהוה yehovâh or Jehovah, means 'salvation of Yahweh,' or 'Yahweh will save.' The Vulgate renders it "Isaias"; the Septuagint has: Ησαΐ́ας Eesaias, "Esaias." This is also retained in the New Testament; Mat 3:3; Mat 4:14; Mat 12:17; Mat 15:7; Mar 7:6; Luk 4:17; Joh 12:39; Act 8:28; Rom 9:27, etc. In the book of Isaiah itself we find the form ישׁעיהו yesha‛yâhû, but in the inscription the rabbis give the form ישׁעיה yesha‛yâh. It was common among the Hebrews to incorporate the name Yahweh, or a part of it, into their proper names; see the note at Isa 7:14. Probably the object of this was to express veneration or regard for him - as we now give the name of a parent or friend to a child; or in many cases the name may have been given to record some signal act of mercy on the part of God, or some special interposition of his goodness. The practice of incorporating the name of the God that was worshipped into proper names was common in the East. Thus the name "Bel," the principal idol worshipped in Babylon, appears in the proper names of the kings, as Belshazzar, etc.; compare the note at Isa 46:1. It is not known that the name was given to Isaiah with any reference to the nature of the prophecies which he would deliver; but it is a remarkable circumstance that it coincides so entirely with the design of so large a portion of his predictions. The substance of the latter portion of the book, at least, is the salvation which Yahweh would effect for his people from their oppressers in Babylon, and the far mightier deliverance which the world would experience under the Messiah.

The son of Amoz - See the Introduction, Section 2. "Concerning Judah." The Jews after the death of Solomon were divided into two kingdoms; the kingdom of Judah, and of Israel, or Ephraim. The kingdom of Judah included the tribes of Judah and Benjamin. Benjamin was a small tribe, and it was not commonly mentioned, or the name was lost in that of Judah. The kingdom of Israel, or Ephraim, included the remaining ten tribes. Few of the prophets appeared among them; and the personal ministry of Isaiah does not appear to have been at all extended to them.

Jerusalem - The capital of the kingdom of Judah. It was on the dividing line between the tribes of Judah and Benjamin. It is supposed to have been founded by Melchizedek, who is called king of Salem Gen 14:18, and who is supposed to have given this name "Salem" to it. This was about 2000 years before Christ. About a century after its foundation as a city, it was captured by the "Jebusites," who extended its walls and built a citadel on Mount Zion. By them it was called Jebus. In the conquest of Canaan, Joshua put to death its king Jos 10:23, and obtained possession of the town, which was jointly occupied by the Hebrews and Jebusites until the latter were expelled by David, who made it the capital of his kingdom under the name of "Jebus-Salem," or, for the sake of easier pronunciation by changing the Hebrew letter ב (b) into the Hebrew letter ר (r), "Jerusalem." After the revolt of the ten tribes, it of course became the capital of the kingdom of Judah. It was built on hills, or rocks, and was capable of being strongly fortified, and was well adapted to be the capital of the nation. For a more full description of Jerusalem, see the notes at Mat 2:1. The vision which is here spoken of as having been seen respecting Judah and Jerusalem, pertains only to this chapter; see Isa 2:1.

In the days of Uzziah - In the time, or during the reign of Uzziah; 2 Chr. 26; compare the Introduction, Section 3. He was sixteen years old when he began to reign, and reigned fifty-two years. It is not affirmed or supposed that Isaiah began to prophesy at the commencement of his reign. The first part of the long reign of Uzziah was prosperous. He gained important victories over his enemies, and fortified his kingdom; Ch2 26:5-15. He had under him an army of more than three hundred thousand men. But he became proud - attempted an act of sacrilege - was smitten of God, and died a leper. But though the kingdom under Uzziah was flourishing, yet it had in it the elements of decay. During the previous reign of Joash, it had been invaded and weakened by the Assyrians, and a large amount of wealth had been taken to Damascus, the capital of Syria; Ch2 24:23-24. It is not improbable that those ravages were repeated during the latter part of the reign of Uzziah; compare Isa 1:7.

Jotham - He began to reign at the age of twenty-five years, and reigned sixteen years; Ch2 27:1-2.

Ahaz - He began to reign at the age of twenty, and reigned sixteen years. He was a wicked man, and during his reign the kingdom was involved in crimes and calamities; 2 Chr. 28.

Hezekiah - He was a virtuous and upright prince. He began his reign at the age of twenty-five years, and reigned twenty-nine; 2 Chr. 29; see the Introduction Section 3,

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
Title of the collection, as given in Isa 1:1 : "Seeing of Jesha'-yahu, son of Amoz, which he saw over Judah and Jerusalem in the days of 'Uzziyahu, Jotham, Ahaz, and Yehizkiyahu, the kings of Judah." Isaiah is called the "son of Amoz." There is no force in the old Jewish doctrine (b. Megilla 15a), which was known to the fathers, that whenever the name of a prophet's father is given, it is a proof that the father was also a prophet. And we are just as incredulous about another old tradition, to the effect that Amoz was the brother of Amaziah, the father and predecessor of Uzziah (b. Sota 10b). There is some significance in this tradition, however, even if it is not true. There is something royal in the nature and bearing of Isaiah throughout. He speaks to kings as if he himself were a king. He confronts with majesty the magnates of the nation and of the imperial power. In his peculiar style, he occupies the same place among the prophets as Solomon among the kings. Under all circumstances, and in whatever state of mind, he is completely master of his materials - simple, yet majestic in his style - elevated, yet without affectation - and beautiful, though unadorned. But this regal character had its roots somewhere else than in the blood. All that can be affirmed with certainty is, that Isaiah was a native of Jerusalem; for notwithstanding his manifold prophetic missions, we never find him outside Jerusalem. There he lived with his wife and children, and, as we may infer from Isa 22:1, and the mode of his intercourse with king Hezekiah, down in the lower city. And there he laboured under the four kings named in Isa 1:1, viz., Uzziah (who reigned 52 years, 811-759), Jotham (16 years, 759-743), Ahaz (16 years, 743-728), and Hezekiah (29 years, 728-699). The four kings are enumerated without a Vav cop.; there is the same asyndeton enumerativum as in the titles to the books of Hosea and Micah. Hezekiah is there called Yehizkiyah, the form being almost the same as ours, with the simple elision of the concluding sound. The chronicler evidently preferred the fullest form, at the commencement as well as the termination. Roorda imagines that the chronicler derived this ill-shaped form from the three titles, were it is a copyist's error for וחזקיּהוּ or וחזקיּה; but the estimable grammarian has overlooked the fact that the same form is found in Jer 15:4 and Kg2 20:10, where no such error of the pen can have occurred. Moreover, it is not an ill-shaped form, if, instead of deriving it from the piel, as Roorda does, we derive it from the kal of the verb "strong is Jehovah," an imperfect noun with a connecting i, which is frequently met with in proper names from verbal roots, such as Jesimil from sim, Ch1 4:36 : vid., Olshausen, 277, p. 621). Under these four kings Isaiah laboured, or, as it is expressed in Isa 1:1, saw the sight which is committed to writing in the book before us. Of all the many Hebrew synonyms for seeing, חזה (cf., Cernere, κρίνειν, and the Sanscrit and Persian kar, which is founded upon the radical notion of cutting and separating) is the standing general expression used to denote prophetic perception, whether the form in which the divine revelation was made to the prophet was in vision or by word. In either case he saw it, because he distinguished this divine revelation from his own conceptions and thoughts by means of that inner sense, which is designated by the name of the noblest of all the five external senses. From this verb Chazah there came both the abstract Chazon, seeing, and the more concrete Chizzayon, a sight (visum), which is a stronger from of Chizyon (from Chazi = Chazah). The noun Chazon is indeed used to denote a particular sight (comp. Isa 29:7 with Job 20:8; Job 33:15), inasmuch as it consists in seeing (visio); but here in the title of the book of Isaiah the abstract meaning passes over into the collective idea of the sight or vision in all its extent, i.e., the sum and substance of all that was seen. It is a great mistake, therefore, for any one to argue from the use of the word Chazon (vision), that Isa 1:1 was originally nothing more than the heading to the first prophecy, and that it was only by the addition of Isa 1:1 that it received the stamp of a general title to the whole book. There is no force in the argument. Moreover, the chronicler knew the book of Isaiah by this title (Ch2 32:32); and the titles of other books of prophecy, such as Hosea, Amos, Micah, and Zephaniah, are very similar. A more plausible argument in favour of the twofold origin of Isa 1:1 has been lately repeated by Schegg and Meier, namely, that whilst "Judah and Jerusalem" are appropriate enough as defining the object of the first prophecy, the range is too limited to apply to all the prophecies that follow; since their object is not merely Judah, including Jerusalem, but they are also directed against foreign nations, and at chapter 7 the king of Israel, including Samaria, also comes within the horizon of the prophet's vision. And in the title to the book of Micah, both kingdoms are distinctly named. But it was necessary there, inasmuch as Micah commences at once with the approaching overthrow of Samaria. Here the designation is a central one. Even, according to the well-known maxims a potiori, and a proximo, fit denominatio, it would not be unsuitable; but Judah and Jerusalem are really and essentially the sole object of the prophet's vision. For within the largest circle of the imperial powers there lies the smaller one of the neighbouring nations; and in this again, the still more limited one of all Israel, including Samaria; and within this the still smaller one of the kingdom of Judah. And all these circles together form the circumference of Jerusalem, since the entire history of the world, so far as its inmost pragmatism and its ultimate goal were concerned, was the history of the church of God, which had for its peculiar site the city of the temple of Jehovah, and of the kingdom of promise. The expression "concerning Judah and Jerusalem" is therefore perfectly applicable to the whole book, in which all that the prophet sees is seen from Judah - Jerusalem as a centre, and seen for the sake and in the interests of both. The title in Isa 1:1 may pass without hesitation as the heading written by the prophet's own hand. This is admitted not only by Caspari (Micah, pp. 90-93), but also by Hitzig and Knobel. But if Isa 1:1 contains the title to the whole book, where is the heading to the first prophecy? Are we to take אשׁר as a nominative instead of an accusative (qui instead of quam, sc. visionem), as Luzzatto does? This is a very easy way of escaping from the difficulty, and stamping Isa 1:1 as the heading to the first prophetic words in Chapter 1; but it is unnatural, as חזון אשׁר חזה, according to Ges. (138, note 1), is the customary form in Hebrew of connecting the verb with its own substantive. The real answer is simple enough. The first prophetic address is left intentionally without a heading, just because it is the prologue to all the rest; and the second prophetic address has a heading in Isa 2:1, although it really does not need one, for the purpose of bringing out more sharply the true character of the first as the prologue to the whole.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]

Title of the collection, as given in Isa 1:1 : "Seeing of Jesha'-yahu, son of Amoz, which he saw over Judah and Jerusalem in the days of 'Uzziyahu, Jotham, Ahaz, and Yehizkiyahu, the kings of Judah." Isaiah is called the "son of Amoz." There is no force in the old Jewish doctrine (b. Megilla 15a), which was known to the fathers, that whenever the name of a prophet's father is given, it is a proof that the father was also a prophet. And we are just as incredulous about another old tradition, to the effect that Amoz was the brother of Amaziah, the father and predecessor of Uzziah (b. Sota 10b). There is some significance in this tradition, however, even if it is not true. There is something royal in the nature and bearing of Isaiah throughout. He speaks to kings as if he himself were a king. He confronts with majesty the magnates of the nation and of the imperial power. In his peculiar style, he occupies the same place among the prophets as Solomon among the kings. Under all circumstances, and in whatever state of mind, he is completely master of his materials - simple, yet majestic in his style - elevated, yet without affectation - and beautiful, though unadorned. But this regal character had its roots somewhere else than in the blood. All that can be affirmed with certainty is, that Isaiah was a native of Jerusalem; for notwithstanding his manifold prophetic missions, we never find him outside Jerusalem. There he lived with his wife and children, and, as we may infer from Isa 22:1, and the mode of his intercourse with king Hezekiah, down in the lower city. And there he laboured under the four kings named in Isa 1:1, viz., Uzziah (who reigned 52 years, 811-759), Jotham (16 years, 759-743), Ahaz (16 years, 743-728), and Hezekiah (29 years, 728-699). The four kings are enumerated without a Vav cop.; there is the same asyndeton enumerativum as in the titles to the books of Hosea and Micah. Hezekiah is there called Yehizkiyah, the form being almost the same as ours, with the simple elision of the concluding sound. The chronicler evidently preferred the fullest form, at the commencement as well as the termination. Roorda imagines that the chronicler derived this ill-shaped form from the three titles, were it is a copyist's error for וחזקיּהוּ or וחזקיּה; but the estimable grammarian has overlooked the fact that the same form is found in Jer 15:4 and Kg2 20:10, where no such error of the pen can have occurred. Moreover, it is not an ill-shaped form, if, instead of deriving it from the piel, as Roorda does, we derive it from the kal of the verb "strong is Jehovah," an imperfect noun with a connecting i, which is frequently met with in proper names from verbal roots, such as Jesimil from sim, Ch1 4:36 : vid., Olshausen, 277, p. 621). Under these four kings Isaiah laboured, or, as it is expressed in Isa 1:1, saw the sight which is committed to writing in the book before us.

Of all the many Hebrew synonyms for seeing, חזה (cf., Cernere, κρίνειν, and the Sanscrit and Persian kar, which is founded upon the radical notion of cutting and separating) is the standing general expression used to denote prophetic perception, whether the form in which the divine revelation was made to the prophet was in vision or by word. In either case he saw it, because he distinguished this divine revelation from his own conceptions and thoughts by means of that inner sense, which is designated by the name of the noblest of all the five external senses. From this verb Chazah there came both the abstract Chazon, seeing, and the more concrete Chizzayon, a sight (visum), which is a stronger from of Chizyon (from Chazi = Chazah). The noun Chazon is indeed used to denote a particular sight (comp. Isa 29:7 with Job 20:8; Job 33:15), inasmuch as it consists in seeing (visio); but here in the title of the book of Isaiah the abstract meaning passes over into the collective idea of the sight or vision in all its extent, i.e., the sum and substance of all that was seen. It is a great mistake, therefore, for any one to argue from the use of the word Chazon (vision), that Isa 1:1 was originally nothing more than the heading to the first prophecy, and that it was only by the addition of Isa 1:1 that it received the stamp of a general title to the whole book. There is no force in the argument. Moreover, the chronicler knew the book of Isaiah by this title (Ch2 32:32); and the titles of other books of prophecy, such as Hosea, Amos, Micah, and Zephaniah, are very similar. A more plausible argument in favour of the twofold origin of Isa 1:1 has been lately repeated by Schegg and Meier, namely, that whilst "Judah and Jerusalem" are appropriate enough as defining the object of the first prophecy, the range is too limited to apply to all the prophecies that follow; since their object is not merely Judah, including Jerusalem, but they are also directed against foreign nations, and at chapter 7 the king of Israel, including Samaria, also comes within the horizon of the prophet's vision. And in the title to the book of Micah, both kingdoms are distinctly named. But it was necessary there, inasmuch as Micah commences at once with the approaching overthrow of Samaria. Here the designation is a central one. Even, according to the well-known maxims a potiori, and a proximo, fit denominatio, it would not be unsuitable; but Judah and Jerusalem are really and essentially the sole object of the prophet's vision. For within the largest circle of the imperial powers there lies the smaller one of the neighbouring nations; and in this again, the still more limited one of all Israel, including Samaria; and within this the still smaller one of the kingdom of Judah. And all these circles together form the circumference of Jerusalem, since the entire history of the world, so far as its inmost pragmatism and its ultimate goal were concerned, was the history of the church of God, which had for its peculiar site the city of the temple of Jehovah, and of the kingdom of promise. The expression "concerning Judah and Jerusalem" is therefore perfectly applicable to the whole book, in which all that the prophet sees is seen from Judah - Jerusalem as a centre, and seen for the sake and in the interests of both. The title in Isa 1:1 may pass without hesitation as the heading written by the prophet's own hand. This is admitted not only by Caspari (Micah, pp. 90-93), but also by Hitzig and Knobel. But if Isa 1:1 contains the title to the whole book, where is the heading to the first prophecy? Are we to take אשׁר as a nominative instead of an accusative (qui instead of quam, sc. visionem), as Luzzatto does? This is a very easy way of escaping from the difficulty, and stamping Isa 1:1 as the heading to the first prophetic words in Chapter 1; but it is unnatural, as חזון אשׁר חזה, according to Ges. (138, note 1), is the customary form in Hebrew of connecting the verb with its own substantive. The real answer is simple enough. The first prophetic address is left intentionally without a heading, just because it is the prologue to all the rest; and the second prophetic address has a heading in Isa 2:1, although it really does not need one, for the purpose of bringing out more sharply the true character of the first as the prologue to the whole.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
Vision - Or, the visions; the word being here collectively used: the sense is, this is the book of the visions or prophecies. As prophets were called Seers, Sa1 9:9, so prophecies are called visions, because they were as clearly and certainly represented to the prophets minds, as bodily objects are to mens eyes. Saw - Foresaw and foretold. But he speaks, after the manner of the prophets, of things to come, as if they were either past or present. Judah - Principally, but not exclusively. For he prophecies also concerning Egypt and Babylon, and divers other countries; yet with respect to Judah. The days - ln the time of their reign. Whence it may be gathered, that Isaiah exercised his prophetical office above fifty years altogether.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
The vision of Isaiah - It seems doubtful whether this title belongs to the whole book, or only to the prophecy contained in this chapter. The former part of the title seems properly to belong to this particular prophecy; the latter part, which enumerates the kings of Judah under whom Isaiah exercised his prophetical office, seems to extend it to the whole collection of prophecies delivered in the course of his ministry. Vitringa - to whom the world is greatly indebted for his learned labors on this prophet and to whom we should have owed much more if he had not so totally devoted himself to Masoretic authority - has, I think, very judiciously resolved this doubt. He supposes that the former part of the title was originally prefixed to this single prophecy; and that, when the collection of all Isaiah's prophecies was made, the enumeration of the kings of Judah was added, to make it at the same time a proper title to the whole book. As such it is plainly taken in Ch2 32:32, where the book of Isaiah is cited by this title: "The vision of Isaiah the prophet, the son of Amoz." The prophecy contained in this first chapter stands single and unconnected, making an entire piece of itself. It contains a severe remonstrance against the corruptions prevailing among the Jews of that time, powerful exhortations to repentance, grievous threatenings to the impenitent, and gracious promises of better times, when the nation shall have been reformed by the just judgments of God. The expression, upon the whole, is clear; the connection of the several parts easy; and in regard to the images, sentiments, and style, it gives a beautiful example of the prophet's elegant manner of writing; though perhaps it may not be equal in these respects to many of the following prophecies.

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¹ In the year [08141] that king [04428] Uzziah [05818] died [04194] I saw [07200] also [0853] the Lord [0136] sitting [03427] upon a throne [03678], high [07311] and lifted up [05375], and his train [07757] filled [04392] [0853] the temple [01964].
² Above [04605] it stood [05975] the seraphims [08314]: each one [0259] had six [08337] wings [03671]; with twain [08147] he covered [03680] his face [06440], and with twain [08147] he covered [03680] his feet [07272], and with twain [08147] he did fly [05774].
³ And one cried [07121] unto another, and said [0559], Holy [06918], holy [06918], holy [06918], is the LORD [03068] of hosts [06635]: the whole earth [0776] is full [04393] of his glory [03519].
⁴ And the posts [0520] of the door [05592] moved [05128] at the voice [06963] of him that cried [07121], and the house [01004] was filled [04390] with smoke [06227].
⁵ Then said [0559] I, Woe [0188] is me! for I am undone [01820]; because I am a man [0376] of unclean [02931] lips [08193], and I dwell [03427] in the midst [08432] of a people [05971] of unclean [02931] lips [08193]: for mine eyes [05869] have seen [07200] the King [04428], the LORD [03068] of hosts [06635].
⁶ Then flew [05774] one [0259] of the seraphims [08314] unto me, having a live coal [07531] in his hand [03027], which he had taken [03947] with the tongs [04457] from off the altar [04196]:
⁷ And he laid [05060] it upon my mouth [06310], and said [0559], Lo, this hath touched [05060] thy lips [08193]; and thine iniquity [05771] is taken away [05493], and thy sin [02403] purged [03722].
⁸ Also I heard [08085] the voice [06963] of the Lord [0136], saying [0559], Whom shall I send [07971], and who will go [03212] for us? Then said [0559] I, Here am I; send [07971] me.
⁹ And he said [0559], Go [03212], and tell [0559] this people [05971], Hear [08085] ye indeed [08085], but understand [0995] not; and see [07200] ye indeed [07200], but perceive [03045] not.
¹⁰ Make the heart [03820] of this people [05971] fat [08080], and make their ears [0241] heavy [03513], and shut [08173] their eyes [05869]; lest they see [07200] with their eyes [05869], and hear [08085] with their ears [0241], and understand [0995] with their heart [03824], and convert [07725], and be healed [07495].
¹¹ Then said [0559] I, Lord [0136], how long? And he answered [0559], Until the cities [05892] be wasted [07582] without inhabitant [03427], and the houses [01004] without man [0120], and the land [0127] be utterly [08077] desolate [07582],
¹² And the LORD [03068] have removed [07368] men [0120] far away [07368], and there be a great [07227] forsaking [05805] in the midst [07130] of the land [0776].
¹³ But yet in it shall be a tenth [06224], and it shall return [07725], and shall be eaten [01197]: as a teil tree [0424], and as an oak [0437], whose substance [04678] is in them, when they cast [07995] their leaves: so the holy [06944] seed [02233] shall be the substance [04678] thereof.

²⁰ And Azariah [05838] the chief [07218] priest [03548], and all the priests [03548], looked [06437] upon him, and, behold, he was leprous [06879] in his forehead [04696], and they thrust him out [0926] from thence; yea, himself hasted [01765] also to go out [03318], because the LORD [03068] had smitten [05060] him.

¹⁷ And Azariah [05838] the priest [03548] went in [0935] after [0310] him, and with him fourscore [08084] priests [03548] of the LORD [03068], that were valiant [02428] men [01121]:

¹ Then all the people [05971] of Judah [03063] took [03947] Uzziah [05818], who was sixteen [08337] [06240] years [08141] old [01121], and made him king [04427] in the room of his father [01] Amaziah [0558].

²¹ And all the people [05971] of Judah [03063] took [03947] Azariah [05838], which was sixteen [08337] [06240] years [08141] old [01121], and made him king [04427] instead of his father [01] Amaziah [0558].

⁵ And [2532] one [1520] of [1537] the elders [4245] saith [3004] unto me [3427], Weep [2799] not [3361]: behold [2400], the Lion [3023] of [5607] [1537] the tribe [5443] of Juda [2455], the Root [4491] of David [1138], hath prevailed [3528] to open [455] the book [975], and [2532] to loose [3089] the seven [2033] seals [4973] thereof [846].

¹⁷ At that time [06256] they shall call [07121] Jerusalem [03389] the throne [03678] of the LORD [03068]; and all the nations [01471] shall be gathered [06960] unto it, to the name [08034] of the LORD [03068], to Jerusalem [03389]: neither shall they walk [03212] any more after [0310] the imagination [08307] of their evil [07451] heart [03820].

⁹ We have thought [01819] of thy lovingkindness [02617], O God [0430], in the midst [07130] of thy temple [01964].

² Beautiful [03303] for situation [05131], the joy [04885] of the whole earth [0776], is mount [02022] Zion [06726], on the sides [03411] of the north [06828], the city [07151] of the great [07227] King [04428].
³ God [0430] is known [03045] in her palaces [0759] for a refuge [04869].

⁶ And he said [0559], Hear [08085] now my words [01697]: If there be a prophet [05030] among you, I the LORD [03068] will make myself known [03045] unto him in a vision [04759], and will speak [01696] unto him in a dream [02472].

⁹ (Beforetime [06440] in Israel [03478], when a man [0376] went [03212] to enquire [01875] of God [0430], thus he spake [0559], Come [03212], and let us go [03212] to the seer [07200]: for he that is now [03117] called a Prophet [05030] was beforetime [06440] called [07121] a Seer [07200]

¹ Jotham [03147] was twenty [06242] and five [02568] years [08141] old [01121] when he began to reign [04427], and he reigned [04427] sixteen [08337] [06240] years [08141] in Jerusalem [03389]. His mother's [0517] name [08034] also was Jerushah [03388], the daughter [01323] of Zadok [06659].
² And he did [06213] that which was right [03477] in the sight [05869] of the LORD [03068], according to all that his father [01] Uzziah [05818] did [06213]: howbeit he entered [0935] not into the temple [01964] of the LORD [03068]. And the people [05971] did yet corruptly [07843].

⁷ Your country [0776] is desolate [08077], your cities [05892] are burned [08313] with fire [0784]: your land [0127], strangers [02114] devour [0398] it in your presence, and it is desolate [08077], as overthrown [04114] by strangers [02114].

²³ And it came to pass at the end [08622] of the year [08141], that the host [02428] of Syria [0758] came up [05927] against him: and they came [0935] to Judah [03063] and Jerusalem [03389], and destroyed [07843] all the princes [08269] of the people [05971] from among the people [05971], and sent [07971] all the spoil [07998] of them unto the king [04428] of Damascus [01834].
²⁴ For the army [02428] of the Syrians [0758] came [0935] with a small [04705] company of men [0582], and the LORD [03068] delivered [05414] a very [03966] great [07230] host [02428] into their hand [03027], because they had forsaken [05800] the LORD [03068] God [0430] of their fathers [01]. So they executed [06213] judgment [08201] against Joash [03101].

⁵ And he sought [01875] God [0430] in the days [03117] of Zechariah [02148], who had understanding [0995] in the visions [07200] of God [0430]: and as long as [03117] he sought [01875] the LORD [03068], God [0430] made him to prosper [06743].
⁶ And he went forth [03318] and warred [03898] against the Philistines [06430], and brake down [06555] the wall [02346] of Gath [01661], and the wall [02346] of Jabneh [02996], and the wall [02346] of Ashdod [0795], and built [01129] cities [05892] about Ashdod [0795], and among the Philistines [06430].
⁷ And God [0430] helped [05826] him against the Philistines [06430], and against the Arabians [06163] that dwelt [03427] in Gurbaal [01485], and the Mehunims [04586].
⁸ And the Ammonites [05984] gave [05414] gifts [04503] to Uzziah [05818]: and his name [08034] spread abroad [03212] even to the entering [0935] in of Egypt [04714]; for he strengthened [02388] himself exceedingly [04605].
⁹ Moreover Uzziah [05818] built [01129] towers [04026] in Jerusalem [03389] at the corner [06438] gate [08179], and at the valley [01516] gate [08179], and at the turning [04740] of the wall, and fortified [02388] them.
¹⁰ Also he built [01129] towers [04026] in the desert [04057], and digged [02672] many [07227] wells [0953]: for he had much [07227] cattle [04735], both in the low country [08219], and in the plains [04334]: husbandmen [0406] also, and vine dressers [03755] in the mountains [02022], and in Carmel [03760]: for he loved [0157] husbandry [0127].
¹¹ Moreover Uzziah [05818] had an host [02428] of fighting [04421] men [06213], that went out [03318] to war [06635] by bands [01416], according to the number [04557] of their account [06486] by the hand [03027] of Jeiel [03273] the scribe [05608] and Maaseiah [04641] the ruler [07860], under the hand [03027] of Hananiah [02608], one of the king's [04428] captains [08269].
¹² The whole number [04557] of the chief [07218] of the fathers [01] of the mighty men [01368] of valour [02428] were two thousand [0505] and six [08337] hundred [03967].
¹³ And under their hand [03027] was an army [02428] [06635], three [07969] hundred [03967] thousand [0505] and seven [07651] thousand [0505] and five [02568] hundred [03967], that made [06213] war [04421] with mighty [02428] power [03581], to help [05826] the king [04428] against the enemy [0341].
¹⁴ And Uzziah [05818] prepared [03559] for them throughout all the host [06635] shields [04043], and spears [07420], and helmets [03553], and habergeons [08302], and bows [07198], and slings [07050] to cast stones [068].
¹⁵ And he made [06213] in Jerusalem [03389] engines [02810], invented [04284] by cunning men [02803], to be on the towers [04026] and upon the bulwarks [06438], to shoot [03384] arrows [02671] and great [01419] stones [068] withal. And his name [08034] spread [03318] far abroad [07350]; for he was marvellously [06381] helped [05826], till [03588] he was strong [02388].

¹ The word [01697] that Isaiah [03470] the son [01121] of Amoz [0531] saw [02372] concerning Judah [03063] and Jerusalem [03389].

¹ Now [1161] when Jesus [2424] was born [1080] in [1722] Bethlehem [965] of Judaea [2449] in [1722] the days [2250] of Herod [2264] the king [935], behold [2400], there came [3854] wise men [3097] from [575] the east [395] to [1519] Jerusalem [2414],

²³ And they did [06213] so, and brought forth [03318] those five [02568] kings [04428] unto him out of the cave [04631], the king [04428] of Jerusalem [03389], the king [04428] of Hebron [02275], the king [04428] of Jarmuth [03412], the king [04428] of Lachish [03923], and the king [04428] of Eglon [05700].

¹⁸ And Melchizedek [04442] king [04428] of Salem [08004] brought forth [03318] bread [03899] and wine [03196]: and he was the priest [03548] of the most high [05945] God [0410].

¹ Bel [01078] boweth down [03766], Nebo [05015] stoopeth [07164], their idols [06091] were upon the beasts [02416], and upon the cattle [0929]: your carriages [05385] were heavy loaden [06006]; they are a burden [04853] to the weary [05889] beast.

¹⁴ Therefore the Lord [0136] himself shall give [05414] you a sign [0226]; Behold, a virgin [05959] shall conceive [02030], and bear [03205] a son [01121], and shall call [07121] his name [08034] Immanuel [06005] [0410].

²⁷ Esaias [2268] also [1161] crieth [2896] concerning [5228] Israel [2474], Though [1437] the number [706] of the children [5207] of Israel [2474] be [5600] as [5613] the sand [285] of the sea [2281], a remnant [2640] shall be saved [4982]:

²⁸ [5037] Was [2258] returning [5290], and [2532] sitting [2521] in [1909] his [846] chariot [716] [2532] read [314] Esaias [2268] the prophet [4396].

³⁹ Therefore [5124] [1223] they could [1410] not [3756] believe [4100], because [3754] that Esaias [2268] said [2036] again [3825],

¹⁷ And [2532] there was delivered [1929] unto him [846] the book [975] of the prophet [4396] Esaias [2268]. And [2532] when he had opened [380] the book [975], he found [2147] the place [5117] where [3757] it was [2258] written [1125],

⁶ He answered [611] and [1161] said [2036] unto them [846], [3754] Well [2573] hath Esaias [2268] prophesied [4395] of [4012] you [5216] hypocrites [5273], as [5613] it is written [1125], This [3778] people [2992] honoureth [5091] me [3165] with their lips [5491], but [1161] their [846] heart [2588] is [568] far [4206] from [575] me [1700].

⁷ Ye hypocrites [5273], well [2573] did [4395] Esaias [2268] prophesy [4395] of [4012] you [5216], saying [3004],

¹⁷ That [3704] it might be fulfilled [4137] which [3588] was spoken [4483] by [1223] Esaias [2268] the prophet [4396], saying [3004],

¹⁴ That [2443] it might be fulfilled [4137] which [3588] was spoken [4483] by [1223] Esaias [2268] the prophet [4396], saying [3004],

³ For [1063] this [3778] is he [2076] that was spoken [4483] of by [5259] the prophet [4396] Esaias [2268], saying [3004], The voice [5456] of one crying [994] in [1722] the wilderness [2048], Prepare ye [2090] the way [3598] of the Lord [2962], make [4160] his [846] paths [5147] straight [2117].

¹³ Now in the fourteenth [0702] [06240] year [08141] of king [04428] Hezekiah [02396] did Sennacherib [05576] king [04428] of Assyria [0804] come up [05927] against all the fenced [01219] cities [05892] of Judah [03063], and took [08610] them.

²⁹ Now the acts [01697] of David [01732] the king [04428], first [07223] and last [0314], behold, they are written [03789] in the book [01697] of Samuel [08050] the seer [07200], and in the book [01697] of Nathan [05416] the prophet [05030], and in the book [01697] of Gad [01410] the seer [02374],

²² All these which were chosen [01305] to be porters [07778] in the gates [05592] were two hundred [03967] and twelve [08147] [06240]. These were reckoned by their genealogy [03187] in their villages [02691], whom [01992] David [01732] and Samuel [08050] the seer [07200] did ordain [03245] in their set office [0530].

¹⁸ Then Saul [07586] drew near [05066] to Samuel [08050] in [08432] the gate [08179], and said [0559], Tell [05046] me, I pray thee, where [0335] the seer's [07200] house [01004] is.
¹⁹ And Samuel [08050] answered [06030] Saul [07586], and said [0559], I am the seer [07200]: go up [05927] before [06440] me unto the high place [01116]; for ye shall eat [0398] with me to day [03117], and to morrow [01242] I will let thee go [07971], and will tell [05046] thee all that is in thine heart [03824].

¹¹ And as they went up [05927] the hill [04608] to the city [05892], they found [04672] young maidens [05291] going out [03318] to draw [07579] water [04325], and said [0559] unto them, Is [03426] the seer [07200] here?

¹ The burden [04853] of the valley [01516] of vision [02384]. What aileth thee now [0645], that thou art wholly gone up [05927] to the housetops [01406]?

² A grievous [07186] vision [02380] is declared [05046] unto me; the treacherous dealer [0898] dealeth treacherously [0898], and the spoiler [07703] spoileth [07703]. Go up [05927], O Elam [05867]: besiege [06696], O Media [04074]; all the sighing [0585] thereof have I made to cease [07673].

¹ After [0310] these things [01697] the word [01697] of the LORD [03068] came [01961] unto Abram [087] in a vision [04236], saying [0559], Fear [03372] not, Abram [087]: I am thy shield [04043], and thy exceeding [03966] great [07235] reward [07939].

¹ The burden [04853] of Nineveh [05210]. The book [05612] of the vision [02377] of Nahum [05151] the Elkoshite [0512].

¹ In the third [07969] year [08141] of the reign [04438] of king [04428] Belshazzar [01112] a vision [02377] appeared [07200] unto me, even unto me Daniel [01840], after [0310] that which appeared [07200] unto me at the first [08462].

² Daniel [01841] spake [06032] and said [0560], I saw [02370] [01934] in my vision [02376] by [05974] night [03916], and, behold [0718], the four [0703] winds [07308] of the heaven [08065] strove [01519] upon the great [07229] sea [03221].

¹⁹ Then [0116] was the secret [07328] revealed [01541] unto Daniel [01841] in a night [03916] vision [02376]. Then [0116] Daniel [01841] blessed [01289] the God [0426] of heaven [08065].

¹⁹ Then thou spakest [01696] in vision [02377] to thy holy one [02623], and saidst [0559], I have laid [07737] help [05828] upon one that is mighty [01368]; I have exalted [07311] one chosen [0977] out of the people [05971].

¹ And the child [05288] Samuel [08050] ministered [08334] unto the LORD [03068] before [06440] Eli [05941]. And the word [01697] of the LORD [03068] was precious [03368] in those days [03117]; there was no open [06555] vision [02377].

⁴ He hath said [05002], which heard [08085] the words [0561] of God [0410], which saw [02372] the vision [04236] of the Almighty [07706], falling [05307] into a trance, but having his eyes [05869] open [01540]:

³² Now the rest [03499] of the acts [01697] of Hezekiah [03169], and his goodness [02617], behold, they are written [03789] in the vision [02377] of Isaiah [03470] the prophet [05030], the son [01121] of Amoz [0531], and in the book [05612] of the kings [04428] of Judah [03063] and Israel [03478].

¹ The word [01697] that Isaiah [03470] the son [01121] of Amoz [0531] saw [02372] concerning Judah [03063] and Jerusalem [03389].

¹ The vision [02377] of Isaiah [03470] the son [01121] of Amoz [0531], which he saw [02372] concerning Judah [03063] and Jerusalem [03389] in the days [03117] of Uzziah [05818], Jotham [03147], Ahaz [0271], and Hezekiah [03169], kings [04428] of Judah [03063].

¹⁵ In a dream [02472], in a vision [02384] of the night [03915], when deep [08639] sleep falleth [05307] upon men [0582], in slumberings [08572] upon the bed [04904];

⁸ He shall fly away [05774] as a dream [02472], and shall not be found [04672]: yea, he shall be chased away [05074] as a vision [02384] of the night [03915].

⁷ And the multitude [01995] of all the nations [01471] that fight [06633] against Ariel [0740], even all that fight [06638] against her and her munition [04685], and that distress [06693] her, shall be as a dream [02472] of a night [03915] vision [02377].

³⁶ And Elioenai [0454], and Jaakobah [03291], and Jeshohaiah [03439], and Asaiah [06222], and Adiel [05717], and Jesimiel [03450], and Benaiah [01141],

¹⁰ And Hezekiah [03169] answered [0559], It is a light thing [07043] for the shadow [06738] to go down [05186] ten [06235] degrees [04609]: nay, but let the shadow [06738] return [07725] backward [0322] ten [06235] degrees [04609].

⁴ And I will cause [05414] them to be removed [02189] [02113] into all kingdoms [04467] of the earth [0776], because [01558] of Manasseh [04519] the son [01121] of Hezekiah [03169] king [04428] of Judah [03063], for that which he did [06213] in Jerusalem [03389].

¹ The burden [04853] of the valley [01516] of vision [02384]. What aileth thee now [0645], that thou art wholly gone up [05927] to the housetops [01406]?