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Selected Verse: Isaiah 59:19 - Strong Concordance

Verse	Translation	Text
Isa 59:19	Strong Concordance	So shall they fear [03372] the name [08034] of the LORD [03068] from the west [04628], and his glory [03519] from the rising [04217] of the sun [08121]. When the enemy [06862] shall come in [0935] like a flood [05104], the Spirit [07307] of the LORD [03068] shall lift up a standard [05127] against him.
	King James	So shall they fear the name of the LORD from the west, and his glory from the rising of the sun. When the enemy shall come in like a flood, the Spirit of the LORD shall lift up a standard against him.

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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 45:6; Mal 1:11). The result of God's judgments (Isa 26:9; Isa 66:18-20). like a flood-- (Jer 46:7-8; Rev 12:15). lift up a standard--rather, from a different Hebrew root, "shall put him to flight," "drive him away" [MAURER]. LOWTH, giving a different sense to the Hebrew for "enemy" from that in Isa 59:18, and a forced meaning to the Hebrew for "Spirit of the Lord," translates, "When He shall come as a river straitened in its course, which a mighty wind drives along."

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

(Isa 45:6; Mal 1:11). The result of God's judgments (Isa 26:9; Isa 66:18-20).

like a flood-- (Jer 46:7-8; Rev 12:15).

lift up a standard--rather, from a different Hebrew root, "shall put him to flight," "drive him away" [MAURER]. LOWTH, giving a different sense to the Hebrew for "enemy" from that in Isa 59:18, and a forced meaning to the Hebrew for "Spirit of the Lord," translates, "When He shall come as a river straitened in its course, which a mighty wind drives along."

Notes on the Bible, by Albert Barnes, [1834]
So shall they fear - That is, the result of the divine interposition to punish his enemies, shall be to secure the acknowledgment of the existence and perfections of Yahweh in every part of the world. See especially the notes at Isa 45:6. When the enemy shall come in - There has been great variety in the interpretation of this passage, and it is remarkable that our translators have departed from all the ancient versions, and that the present translation differs from nearly all the modern expositions of the place. Lowth renders it: When he shall come like a river straitened in his course, Which a strong wind driveth along. Jerome (the Vulgate) renders it, 'When he shall come as a violent river which the Spirit of the Lord (spiritus Domini, or the wind of the Lord, that is, a strong wind) drives along. The Septuagint, 'For the wrath of the Lord will come like an impetuous stream; it will come with fury.' The Chaldee, 'When they shall come who oppress, like an overflowing of the river Euphrates.' The Syriac, 'Because when the oppressor shall come as a river, the Spirit of the Lord shall humble him.' The reason of this variety of interpretation is the ambiguity of the Hebrew words which occur in the verse. The word which in our common version is rendered 'the enemy' (צר tsâr, from צרר tsârar, to press, compress, bind up together; intrans. to be straitened, or compressed), may mean either: 1. "An adversary, enemy, persecutor," synonymous with אויב 'ôyēb, as in Num 10:9; Deu 32:27; Job 16:9; or, 2. "Straits, affliction" Psa 4:2; Psa 18:7; Psa 44:11; or, 3. "Strait, narrow" Num 22:26; Job 41:7. 'It may be, therefore, here either a noun meaning an enemy; or it maybe an adjective qualifying the word river, and then will denote a river that is closely confined within its banks, and that is urged forward by a mass of accumulating waters, or by a mighty wind. According to this, it will mean that Yahweh will come to take vengeance with the impetuosity of a river that swells and foams and is borne forward with violence in its course. The comparison of a warrior or hero with such a mighty and impetuous torrent, is exceedingly forcible and beautiful, and is not uncommon (see the notes at Isa 8:7). The phrase rendered 'the Spirit of the Lord' (יהוה רוח rûach yehovâh), may denote 'the wind of Yahweh,' or a strong, violent, mighty wind. The appropriate signification of the word רוח rûach, is wind, or breath; and it is well known that the name of God is often in the Scriptures used to denote that which is mighty or vast, as in the phrase, mountains of God, cedars of God, etc. There is no reason why it should be here regarded as denoting 'the Spirit of God,' - the great agent of enlightening and reforming the world. It may be understood, as Lowth and others have applied it, to denote a strong and violent wind - a wind urging on a mass of waters through a compressed and straitened place, and thus increasing their impetuosity and violence. The phrase 'Spirit of God' (אלהים רוח rûach 'ĕlohı̂ym), is used to denote a strong wind, in Kg1 18:12; Kg2 2:16; Isa 40:7; Eze 12:14; Eze 13:13. The word rendered in our version, 'shall lift up a standard' (נססה nosesâh), rendered in the margin, 'put him' to flight,' if derived from נסס nāsas, and if written with the points נססה nāsesâh, would denote to lift up, to elevate, as a standard or banner, or anything to oppose and retard a foe. But the word is probably derived from נוּס nûs, to flee, in the Piel נוסס nôsēs, "to impel, to cause to flee." Here it means, then, that the mighty wind impels or drives on the compressed waters of the stream, and the whole passage means that Yahweh would come to deliver his people, and to prostrate his foes with the impetuosity of a violent river compressed between narrow banks, and driven on by a mighty wind. True, therefore, as it is, that when a violent enemy assails the church; when he comes in with error, with violence, and with allies, like a flood, Yahweh will rear a standard against him, and the influences of the Spirit of God may be expected to interpose to arrest the evil; yet this passage does not teach that doctrine, nor should it be so applied. It does teach that Yahweh will go forth with energy and power to defend his people and to prostrate his foes.

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

So shall they fear - That is, the result of the divine interposition to punish his enemies, shall be to secure the acknowledgment of the existence and perfections of Yahweh in every part of the world. See especially the notes at Isa 45:6.

When the enemy shall come in - There has been great variety in the interpretation of this passage, and it is remarkable that our translators have departed from all the ancient versions, and that the present translation differs from nearly all the modern expositions of the place. Lowth renders it:

When he shall come like a river straitened in his course,

Which a strong wind driveth along.

Jerome (the Vulgate) renders it, 'When he shall come as a violent river which the Spirit of the Lord (spiritus Domini, or the wind of the Lord, that is, a strong wind) drives along. The Septuagint, 'For the wrath of the Lord will come like an impetuous stream; it will come with fury.' The Chaldee, 'When they shall come who oppress, like an overflowing of the river Euphrates.' The Syriac, 'Because when the oppressor shall come as a river, the Spirit of the Lord shall humble him.' The reason of this variety of interpretation is the ambiguity of the Hebrew words which occur in the verse. The word which in our common version is rendered 'the enemy' (צר tsâr, from צרר tsârar, to press, compress, bind up together; intrans. to be straitened, or compressed), may mean either:

1. "An adversary, enemy, persecutor," synonymous with אויב 'ôyēb, as in Num 10:9; Deu 32:27; Job 16:9; or,

2. "Straits, affliction" Psa 4:2; Psa 18:7; Psa 44:11; or,

3. "Strait, narrow" Num 22:26; Job 41:7.

'It may be, therefore, here either a noun meaning an enemy; or it maybe an adjective qualifying the word river, and then will denote a river that is closely confined within its banks, and that is urged forward by a mass of accumulating waters, or by a mighty wind. According to this, it will mean that Yahweh will come to take vengeance with the impetuosity of a river that swells and foams and is borne forward with violence in its course. The comparison of a warrior or hero with such a mighty and impetuous torrent, is exceedingly forcible and beautiful, and is not uncommon (see the notes at Isa 8:7). The phrase rendered 'the Spirit of the Lord' (יהוה רוח rûach yehovâh), may denote 'the wind of Yahweh,' or a strong, violent, mighty wind. The appropriate signification of the word רוח rûach, is wind, or breath; and it is well known that the name of God is often in the Scriptures used to denote that which is mighty or vast, as in the phrase, mountains of God, cedars of God, etc.

There is no reason why it should be here regarded as denoting 'the Spirit of God,' - the great agent of enlightening and reforming the world. It may be understood, as Lowth and others have applied it, to denote a strong and violent wind - a wind urging on a mass of waters through a compressed and straitened place, and thus increasing their impetuosity and violence. The phrase 'Spirit of God' (אלהים רוח rûach 'ĕlohı̂ym), is used to denote a strong wind, in Kg1 18:12; Kg2 2:16; Isa 40:7; Eze 12:14; Eze 13:13. The word rendered in our version, 'shall lift up a standard' (נססה nosesâh), rendered in the margin, 'put him' to flight,' if derived from נסס nāsas, and if written with the points נססה nāsesâh, would denote to lift up, to elevate, as a standard or banner, or anything to oppose and retard a foe. But the word is probably derived from נוּס nûs, to flee, in the Piel נוסס nôsēs, "to impel, to cause to flee."

Here it means, then, that the mighty wind impels or drives on the compressed waters of the stream, and the whole passage means that Yahweh would come to deliver his people, and to prostrate his foes with the impetuosity of a violent river compressed between narrow banks, and driven on by a mighty wind. True, therefore, as it is, that when a violent enemy assails the church; when he comes in with error, with violence, and with allies, like a flood, Yahweh will rear a standard against him, and the influences of the Spirit of God may be expected to interpose to arrest the evil; yet this passage does not teach that doctrine, nor should it be so applied. It does teach that Yahweh will go forth with energy and power to defend his people and to prostrate his foes.

The Scofield Bible Commentary, by Cyrus Ingerson Scofield, [1917]
fear (See Scofield) - (Psa 19:9).

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
The prophet now proceeds to depict the ישׁוּעה, the symbol of which is the helmet upon Jehovah's head. "And they will fear the name of Jehovah from the west, and His glory from the rising of the sun: for He will come like a stream dammed up, which a tempest of Jehovah drives away. And a Redeemer comes for Zion, and for those who turn from apostasy in Jacob, saith Jehovah." Instead of ויראוּ, Knobel would strike out the metheg, and read ויראוּ, "and they will see;" but "seeing the name of Jehovah" (the usual expression is "seeing His glory") is a phrase that cannot be met with, though it is certainly a passable one; and the relation in which Isa 59:19 stands to Isa 59:19 does not recommend the alteration, since Isa 59:19 attributes that general fear of the name of Jehovah (cf., Deu 28:58) and of His glory (see the parallel overlooked by Knobel, Psa 102:16), which follows the manifestation of judgment on the part of Jehovah, to the manner in which this manifestation occurs. Moreover, the true Masoretic reading in this passage is not ויראו (as in Mic 7:17), but וייראו (see Norzi). The two מן in ממּערב (with the indispensable metheg before the chateph, and a second to ensure clearness of pronunciation) (Note: See the law in Br's Metheg-Setzung, 29.) and וּממּזרח־שׁמשׁ (also with the so-called strong metheg) (Note: See idem, 28.) indicate the terminus a quo. From all quarters of the globe will fear of the name and of the glory of Jehovah become naturalized among the nations of the world. For when God has withdrawn His name and His glory from the world's history, as during the Babylonian captivity (and also at the present time), the return of both is all the more intense and extraordinary; and this is represented here in a figure which recals Isa 30:27-28; Isa 10:22-23 (cf., Eze 43:2). The accentuation, which gives pashta to כנּהר, does indeed appear to make צר the subject, either in the sense of oppressor or adversary, as in Lam 4:12, or in that of oppression, as in Isa 25:4; Isa 26:16; Isa 30:20. The former is quite out of the question, since no such transition to a human instrument of the retributive judgment could well take place after the לצריו חמה in Isa 59:18. In support of the latter, it would be possible to quote Isa 48:18 and Isa 66:12, since צר is the antithesis to shâlōm. But according to such parallels as Isa 30:27-28, it is incomparably more natural to take Jehovah (His name, His glory) as the subject. Moreover, בּו, which must in any case refer to כנהר, is opposed to the idea that צר is the subject, to which בו would have the most natural claim to be referred - an explanation indeed which Stier and Hahn have really tried, taking נוססח as in Psa 60:4, and rendering it "The Spirit of Jehovah holds up a banner against him, viz., the enemy." If, however, Jehovah is the subject to יבא, צר כנּהר must be taken together (like מכסּים ... כּמּים, Isa 11:9; טובה רוּחך, Psa 143:10; Ges. 111, 2, b), either in the sense of "a hemming stream," one causing as it were a state of siege (from tsūr, Isa 21:2; Isa 29:3), or, better still, according to the adjective use of the noun צר (here with tzakeph, צר from צרר) in Isa 28:20; Job 41:7; Kg2 6:1, a closely confined stream, to whose waters the banks form a compressing dam, which it bursts through when agitated by a tempest, carrying everything away with it. Accordingly, the explanation we adopt is this: Jehovah will come like the stream, a stream hemmed in, which a wind of Jehovah, i.e., (like "the mountains of God," "cedars of God," "garden of Jehovah," Isa 51:3, cf., Num 24:6) a strong tempestuous wind, sweeps away (בּו נססה, nōsesa-b-bô, with the tone drawn back and dagesh forte conj. in the monosyllable, the pilel of nūs with Beth: to hunt into, to press upon and put to flight) - a figure which also indicates that the Spirit of Jehovah is the driving force in this His judicially gracious revelation of Himself. Then, when the name of Jehovah makes itself legible once more as with letters of fire, when His glory comes like a sea of fire within the horizon of the world's history, all the world form west to east, from east to west, will begin to fear Him. But the true object of the love, which bursts forth through this revelation of wrath, is His church, which includes not only those who have retained their faith, but all who have been truly converted to Him. And He comes (וּבא) a continuation of יבא) for Zion a Redeemer, i.e., as a Redeemer (a closer definition of the predicate), and for those who turn away from apostasy (פשׁע שׁבי, compare Isa 1:27, and for the genitive connection Mic 2:8, מלחמה שׁוּבי, those who have turned away form the war). The Vav here does not signify "and indeed," as in Isa 57:18, but "more especially." He comes as a Redeemer for Zion, i.e., His church which has remained true, including those who turn again to Jehovah from their previous apostasy. In Rom 11:26 the apostle quotes this word of God, which is sealed with "Thus saith Jehovah," as a proof of the final restoration of all Israel; for יהוה (according to the Apocalypse, ὁ ὤν καὶ ὁ ἦν καὶ ὁ ἐρχόμενος) is to him the God who moves on through the Old Testament towards the goal of His incarnation, and through the New Testament towards that of His parousia in Christ, which will bring the world's history to a close. But this final close does not take place without its having become apparent at the same time that God "has concluded all in unbelief that He may have compassion upon all" (Rom 11:32).

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

The prophet now proceeds to depict the ישׁוּעה, the symbol of which is the helmet upon Jehovah's head. "And they will fear the name of Jehovah from the west, and His glory from the rising of the sun: for He will come like a stream dammed up, which a tempest of Jehovah drives away. And a Redeemer comes for Zion, and for those who turn from apostasy in Jacob, saith Jehovah." Instead of ויראוּ, Knobel would strike out the metheg, and read ויראוּ, "and they will see;" but "seeing the name of Jehovah" (the usual expression is "seeing His glory") is a phrase that cannot be met with, though it is certainly a passable one; and the relation in which Isa 59:19 stands to Isa 59:19 does not recommend the alteration, since Isa 59:19 attributes that general fear of the name of Jehovah (cf., Deu 28:58) and of His glory (see the parallel overlooked by Knobel, Psa 102:16), which follows the manifestation of judgment on the part of Jehovah, to the manner in which this manifestation occurs. Moreover, the true Masoretic reading in this passage is not ויראו (as in Mic 7:17), but וייראו (see Norzi). The two מן in ממּערב (with the indispensable metheg before the chateph, and a second to ensure clearness of pronunciation)

(Note: See the law in Br's Metheg-Setzung, 29.)

and וּממּזרח־שׁמשׁ (also with the so-called strong metheg)

(Note: See idem, 28.)

indicate the terminus a quo. From all quarters of the globe will fear of the name and of the glory of Jehovah become naturalized among the nations of the world. For when God has withdrawn His name and His glory from the world's history, as during the Babylonian captivity (and also at the present time), the return of both is all the more intense and extraordinary; and this is represented here in a figure which recals Isa 30:27-28; Isa 10:22-23 (cf., Eze 43:2). The accentuation, which gives pashta to כנּהר, does indeed appear to make צר the subject, either in the sense of oppressor or adversary, as in Lam 4:12, or in that of oppression, as in Isa 25:4; Isa 26:16; Isa 30:20. The former is quite out of the question, since no such transition to a human instrument of the retributive judgment could well take place after the לצריו חמה in Isa 59:18. In support of the latter, it would be possible to quote Isa 48:18 and Isa 66:12, since צר is the antithesis to shâlōm. But according to such parallels as Isa 30:27-28, it is incomparably more natural to take Jehovah (His name, His glory) as the subject. Moreover, בּו, which must in any case refer to כנהר, is opposed to the idea that צר is the subject, to which בו would have the most natural claim to be referred - an explanation indeed which Stier and Hahn have really tried, taking נוססח as in Psa 60:4, and rendering it "The Spirit of Jehovah holds up a banner against him, viz., the enemy." If, however, Jehovah is the subject to יבא, צר כנּהר must be taken together (like מכסּים ... כּמּים, Isa 11:9; טובה רוּחך, Psa 143:10; Ges. 111, 2, b), either in the sense of "a hemming stream," one causing as it were a state of siege (from tsūr, Isa 21:2; Isa 29:3), or, better still, according to the adjective use of the noun צר (here with tzakeph, צר from צרר) in Isa 28:20; Job 41:7; Kg2 6:1, a closely confined stream, to whose waters the banks form a compressing dam, which it bursts through when agitated by a tempest, carrying everything away with it.

Accordingly, the explanation we adopt is this: Jehovah will come like the stream, a stream hemmed in, which a wind of Jehovah, i.e., (like "the mountains of God," "cedars of God," "garden of Jehovah," Isa 51:3, cf., Num 24:6) a strong tempestuous wind, sweeps away (בּו נססה, nōsesa-b-bô, with the tone drawn back and dagesh forte conj. in the monosyllable, the pilel of nūs with Beth: to hunt into, to press upon and put to flight) - a figure which also indicates that the Spirit of Jehovah is the driving force in this His judicially gracious revelation of Himself. Then, when the name of Jehovah makes itself legible once more as with letters of fire, when His glory comes like a sea of fire within the horizon of the world's history, all the world form west to east, from east to west, will begin to fear Him. But the true object of the love, which bursts forth through this revelation of wrath, is His church, which includes not only those who have retained their faith, but all who have been truly converted to Him. And He comes (וּבא) a continuation of יבא) for Zion a Redeemer, i.e., as a Redeemer (a closer definition of the predicate), and for those who turn away from apostasy (פשׁע שׁבי, compare Isa 1:27, and for the genitive connection Mic 2:8, מלחמה שׁוּבי, those who have turned away form the war). The Vav here does not signify "and indeed," as in Isa 57:18, but "more especially." He comes as a Redeemer for Zion, i.e., His church which has remained true, including those who turn again to Jehovah from their previous apostasy. In Rom 11:26 the apostle quotes this word of God, which is sealed with "Thus saith Jehovah," as a proof of the final restoration of all Israel; for יהוה (according to the Apocalypse, ὁ ὤν καὶ ὁ ἦν καὶ ὁ ἐρχόμενος) is to him the God who moves on through the Old Testament towards the goal of His incarnation, and through the New Testament towards that of His parousia in Christ, which will bring the world's history to a close. But this final close does not take place without its having become apparent at the same time that God "has concluded all in unbelief that He may have compassion upon all" (Rom 11:32).

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
Fear - Worship the Lord. The west - The western part of the world. His glory - The glorious God. The rising of the sun - The eastern parts. When - At what time soever the devil, or his instruments shall make violent irruptions upon the church. A standard - God shall make known himself to take their part and defend them, by his spirit alone.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
When the enemy shall come in like a flood - This all the rabbins refer to the coming of the Messiah. If ye see a generation which endures much tribulation, then (say they) expect him, according to what is written: "When the enemy shall come in like a flood, the Spirit of the Lord shall lift up a standard against him." Kimchi says, he that was the standard-bearer always began the battle by first smiting at the enemy. Here then the Spirit of the Lord is the standard-bearer, and strikes the first blow. They who go against sin and Satan with the Holy Spirit at their head, are sure to win the day. The Spirit of the Lord shall lift up a standard against him "Which a strong wind driveth along" - Quam spiritus Domini cogit, "Which the Spirit of the Lord drives on." - Vulg. נוססה nosesah, pihel a נוס nus fugit. Kimchi says his father thus explained this word: נוססה nosesah interpretatur in significatione fugae, et ait, spiritus Domini fugabit hostem;-nam secundum eum נוססה nosesah est ex conjugatione quadrata, ejusque radix est נוס nus: "nosesah he interpreted in the signification of flight, - The Spirit of the Lord shall put the enemy to flight; for according to him the root of the word is נוס nus, he put to flight." The object of this action I explain otherwise. The conjunction ו vau, prefixed to רוח ruach, seems necessary to the sense, it is added by the corrector in one of the Koningsberg MSS., collated by Lilienthal. It is added also in one of my own.

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¹⁸ According to [05921] their deeds [01578], accordingly he will repay [07999], fury [02534] to his adversaries [06862], recompence [01576] to his enemies [0341]; to the islands [0339] he will repay [07999] recompence [01576].

¹⁵ And [2532] the serpent [3789] cast [906] out of [1537] his [846] mouth [4750] water [5204] as [5613] a flood [4215] after [3694] the woman [1135], that [2443] he might cause [4160] her [5026] to be carried away of the flood [4216].

⁷ Who is this that cometh up [05927] as a flood [02975], whose waters [04325] are moved [01607] as the rivers [05104]?
⁸ Egypt [04714] riseth up [05927] like a flood [02975], and his waters [04325] are moved [01607] like the rivers [05104]; and he saith [0559], I will go up [05927], and will cover [03680] the earth [0776]; I will destroy [06] the city [05892] and the inhabitants [03427] thereof.

¹⁸ For I know their works [04639] and their thoughts [04284]: it shall come [0935], that I will gather [06908] all nations [01471] and tongues [03956]; and they shall come [0935], and see [07200] my glory [03519].
¹⁹ And I will set [07760] a sign [0226] among them, and I will send [07971] those that escape [06412] of them unto the nations [01471], to Tarshish [08659], Pul [06322], and Lud [03865], that draw [04900] the bow [07198], to Tubal [08422], and Javan [03120], to the isles [0339] afar off [07350], that have not heard [08085] my fame [08088], neither have seen [07200] my glory [03519]; and they shall declare [05046] my glory [03519] among the Gentiles [01471].
²⁰ And they shall bring [0935] all your brethren [0251] for an offering [04503] unto the LORD [03068] out of all nations [01471] upon horses [05483], and in chariots [07393], and in litters [06632], and upon mules [06505], and upon swift beasts [03753], to my holy [06944] mountain [02022] Jerusalem [03389], saith [0559] the LORD [03068], as the children [01121] of Israel [03478] bring [0935] an offering [04503] in a clean [02889] vessel [03627] into the house [01004] of the LORD [03068].

⁹ With my soul [05315] have I desired [0183] thee in the night [03915]; yea, with my spirit [07307] within [07130] me will I seek thee early [07836]: for when thy judgments [04941] are in the earth [0776], the inhabitants [03427] of the world [08398] will learn [03925] righteousness [06664].

¹¹ For from the rising [04217] of the sun [08121] even unto the going down [03996] of the same my name [08034] shall be great [01419] among the Gentiles [01471]; and in every place [04725] incense [06999] shall be offered [05066] unto my name [08034], and a pure [02889] offering [04503]: for my name [08034] shall be great [01419] among the heathen [01471], saith [0559] the LORD [03068] of hosts [06635].

⁶ That they may know [03045] from the rising [04217] of the sun [08121], and from the west [04628], that there is none [0657] beside [01107] me. I am the LORD [03068], and there is none else.

¹³ Therefore thus saith [0559] the Lord [0136] GOD [03069]; I will even rend [01234] it with a stormy [05591] wind [07307] in my fury [02534]; and there shall be an overflowing [07857] shower [01653] in mine anger [0639], and great hailstones [0417] [068] in my fury [02534] to consume [03617] it.

¹⁴ And I will scatter [02219] toward every wind [07307] all that are about [05439] him to help [05828] him, and all his bands [0102]; and I will draw out [07324] the sword [02719] after [0310] them.

⁷ The grass [02682] withereth [03001], the flower [06731] fadeth [05034]: because the spirit [07307] of the LORD [03068] bloweth [05380] upon it: surely [0403] the people [05971] is grass [02682].

¹⁶ And they said [0559] unto him, Behold now, there be [03426] with thy servants [05650] fifty [02572] strong [02428] men [01121] [0582]; let them go [03212], we pray thee, and seek [01245] thy master [0113]: lest peradventure the Spirit [07307] of the LORD [03068] hath taken him up [05375], and cast [07993] him upon some [0259] mountain [02022], or into some [0259] valley [01516]. And he said [0559], Ye shall not send [07971].

¹² And it shall come to pass, as soon as I am gone [03212] from thee, that the Spirit [07307] of the LORD [03068] shall carry [05375] thee whither I know [03045] not; and so when I come [0935] and tell [05046] Ahab [0256], and he cannot find [04672] thee, he shall slay [02026] me: but I thy servant [05650] fear [03372] the LORD [03068] from my youth [05271].

⁷ Now therefore, behold, the Lord [0136] bringeth up [05927] upon them the waters [04325] of the river [05104], strong [06099] and many [07227], even the king [04428] of Assyria [0804], and all his glory [03519]: and he shall come up [05927] over all his channels [0650], and go over [01980] all his banks [01415]:

⁷ Canst thou fill [04390] his skin [05785] with barbed irons [07905]? or his head [07218] with fish [01709] spears [06767]?

²⁶ And the angel [04397] of the LORD [03068] went [05674] further [03254], and stood [05975] in a narrow [06862] place [04725], where was no way [01870] to turn [05186] either to the right hand [03225] or to the left [08040].

¹¹ Thou hast given [05414] us like sheep [06629] appointed for meat [03978]; and hast scattered [02219] us among the heathen [01471].

⁷ Then the earth [0776] shook [01607] and trembled [07493]; the foundations [04146] also of the hills [02022] moved [07264] and were shaken [01607], because he was wroth [02734].

² O ye sons [01121] of men [0376], how long [05704] will ye turn my glory [03519] into shame [03639]? how long will ye love [0157] vanity [07385], and seek [01245] after leasing [03577]? Selah [05542].

⁹ He teareth [02963] me in his wrath [0639], who hateth [07852] me: he gnasheth [02786] upon me with his teeth [08127]; mine enemy [06862] sharpeneth [03913] his eyes [05869] upon me.

²⁷ Were it not [03884] that I feared [01481] the wrath [03708] of the enemy [0341], lest their adversaries [06862] should behave themselves strangely [05234], and lest they should say [0559], Our hand [03027] is high [07311], and the LORD [03068] hath not done [06466] all this.

⁹ And if ye go [0935] to war [04421] in your land [0776] against [06862] the enemy that oppresseth [06887] you, then ye shall blow an alarm [07321] with the trumpets [02689]; and ye shall be remembered [02142] before [06440] the LORD [03068] your God [0430], and ye shall be saved [03467] from your enemies [0341].

⁶ That they may know [03045] from the rising [04217] of the sun [08121], and from the west [04628], that there is none [0657] beside [01107] me. I am the LORD [03068], and there is none else.

⁹ The fear [03374] of the LORD [03068] is clean [02889], enduring [05975] for ever [05703]: the judgments [04941] of the LORD [03068] are true [0571] and righteous [06663] altogether [03162].

³² For [1063] God [2316] hath concluded [4788] them all [3956] in [1519] unbelief [543], that [2443] he might have mercy [1653] upon all [3956].

²⁶ And [2532] so [3779] all [3956] Israel [2474] shall be saved [4982]: as [2531] it is written [1125], There shall come [2240] out of [1537] Sion [4622] the Deliverer [4506], and [2532] shall turn away [654] ungodliness [763] from [575] Jacob [2384]:

¹⁸ I have seen [07200] his ways [01870], and will heal [07495] him: I will lead [05148] him also, and restore [07999] comforts [05150] unto him and to his mourners [057].

⁸ Even of late [0865] my people [05971] is risen up [06965] as an enemy [0341]: ye pull off [06584] the robe [0145] with [04136] the garment [08008] from them that pass [05674] by securely [0983] as men averse [07725] from war [04421].

²⁷ Zion [06726] shall be redeemed [06299] with judgment [04941], and her converts [07725] with righteousness [06666].

⁶ As the valleys [05158] are they spread forth [05186], as gardens [01593] by the river's side [05104], as the trees of lign aloes [0174] which the LORD [03068] hath planted [05193], and as cedar trees [0730] beside the waters [04325].

³ For the LORD [03068] shall comfort [05162] Zion [06726]: he will comfort [05162] all her waste places [02723]; and he will make [07760] her wilderness [04057] like Eden [05731], and her desert [06160] like the garden [01588] of the LORD [03068]; joy [08342] and gladness [08057] shall be found [04672] therein, thanksgiving [08426], and the voice [06963] of melody [02172].

¹ And the sons [01121] of the prophets [05030] said [0559] unto [06440] Elisha [0477], Behold now, the place [04725] where we dwell [03427] with thee is too strait [06862] for us.

⁷ Canst thou fill [04390] his skin [05785] with barbed irons [07905]? or his head [07218] with fish [01709] spears [06767]?

²⁰ For the bed [04702] is shorter [07114] than that a man can stretch [08311] himself on it: and the covering [04541] narrower [06887] than that he can wrap [03664] himself in it.

³ And I will camp [02583] against thee round about [01754], and will lay siege [06696] against thee with a mount [04674], and I will raise [06965] forts [04694] against thee.

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].

¹⁰ Teach [03925] me to do [06213] thy will [07522]; for thou art my God [0430]: thy spirit [07307] is good [02896]; lead [05148] me into the land [0776] of uprightness [04334].

⁹ They shall not hurt [07489] nor destroy [07843] in all my holy [06944] mountain [02022]: for the earth [0776] shall be full [04390] of the knowledge [01844] of the LORD [03068], as the waters [04325] cover [03680] the sea [03220].

⁴ Thou hast given [05414] a banner [05251] to them that fear [03373] thee, that it may be displayed [05127] because [06440] of the truth [07189]. Selah [05542].

²⁷ Behold, the name [08034] of the LORD [03068] cometh [0935] from far [04801], burning [01197] with his anger [0639], and the burden [04858] thereof is heavy [03514]: his lips [08193] are full [04390] of indignation [02195], and his tongue [03956] as a devouring [0398] fire [0784]:
²⁸ And his breath [07307], as an overflowing [07857] stream [05158], shall reach to the midst [02673] of the neck [06677], to sift [05130] the nations [01471] with the sieve [05299] of vanity [07723]: and there shall be a bridle [07448] in the jaws [03895] of the people [05971], causing them to err [08582].

¹² For thus saith [0559] the LORD [03068], Behold, I will extend [05186] peace [07965] to her like a river [05104], and the glory [03519] of the Gentiles [01471] like a flowing [07857] stream [05158]: then shall ye suck [03243], ye shall be borne [05375] upon her sides [06654], and be dandled [08173] upon her knees [01290].

¹⁸ O that [03863] thou hadst hearkened [07181] to my commandments [04687]! then had thy peace [07965] been as a river [05104], and thy righteousness [06666] as the waves [01530] of the sea [03220]:

²⁰ And though the Lord [0136] give [05414] you the bread [03899] of adversity [06862], and the water [04325] of affliction [03906], yet shall not thy teachers [03384] be removed into a corner [03670] any more, but thine eyes [05869] shall see [07200] thy teachers [03384]:

¹⁶ LORD [03068], in trouble [06862] have they visited [06485] thee, they poured out [06694] a prayer [03908] when thy chastening [04148] was upon them.

⁴ For thou hast been a strength [04581] to the poor [01800], a strength [04581] to the needy [034] in his distress [06862], a refuge [04268] from the storm [02230], a shadow [06738] from the heat [02721], when the blast [07307] of the terrible ones [06184] is as a storm [02230] against the wall [07023].

¹² The kings [04428] of the earth [0776], and all the inhabitants [03427] of the world [08398], would not have believed [0539] that the adversary [06862] and the enemy [0341] should have entered [0935] into the gates [08179] of Jerusalem [03389].

² And, behold, the glory [03519] of the God [0430] of Israel [03478] came [0935] from the way [01870] of the east [06921]: and his voice [06963] was like a noise [06963] of many [07227] waters [04325]: and the earth [0776] shined [0215] with his glory [03519].

²² For though thy people [05971] Israel [03478] be as the sand [02344] of the sea [03220], yet a remnant [07605] of them shall return [07725]: the consumption [03631] decreed [02782] shall overflow [07857] with righteousness [06666].
²³ For the Lord [0136] GOD [03069] of hosts [06635] shall make [06213] a consumption [03617], even determined [02782], in the midst [07130] of all the land [0776].

¹⁷ They shall lick [03897] the dust [06083] like a serpent [05175], they shall move [07264] out of their holes [04526] like worms [02119] of the earth [0776]: they shall be afraid [06342] of the LORD [03068] our God [0430], and shall fear [03372] because of thee.

¹⁶ When the LORD [03068] shall build up [01129] Zion [06726], he shall appear [07200] in his glory [03519].

⁵⁸ If thou wilt not observe [08104] to do [06213] all the words [01697] of this law [08451] that are written [03789] in this book [05612], that thou mayest fear [03372] this glorious [03513] and fearful [03372] name [08034], THE LORD [03068] THY GOD [0430];

¹⁹ So shall they fear [03372] the name [08034] of the LORD [03068] from the west [04628], and his glory [03519] from the rising [04217] of the sun [08121]. When the enemy [06862] shall come in [0935] like a flood [05104], the Spirit [07307] of the LORD [03068] shall lift up a standard [05127] against him.