Click
here to show/hide instructions.
Instructions on how to use the page:
The commentary for the selected verse is is displayed below.
All commentary was produced against the King James, so the same verse from that translation may appear as well. Hovering your mouse over a commentary's scripture reference attempts to show those verses.
Use the browser's back button to return to the previous page.
Or you can also select a feature from the Just Verses menu appearing at the top of the page.
Selected Verse: Isaiah 1:2 - King James
Verse |
Translation |
Text |
Isa 1:2 |
King James |
Hear, O heavens, and give ear, O earth: for the LORD hath spoken, I have nourished and brought up children, and they have rebelled against me. |
Summary Of Commentaries Associated With The Selected Verse
A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882] |
The very words of Moses (Deu 32:1); this implies that the law was the charter and basis of all prophecy (Isa 8:20).
Lord--Jehovah; in Hebrew, "the self-existing and promise-fulfilling, unchangeable One." The Jews never pronounced this holy name, but substituted Adonai. The English Version, LORD in capitals, marks the Hebrew "Jehovah," though Lord is rather equivalent to "Adonai" than "Jehovah."
children-- (Exo 4:22).
rebelled--as sons (Deu 21:18) and as subjects, God being king in the theocracy (Isa 63:10). "Brought up," literally, "elevated," namely, to peculiar privileges (Jer 2:6-8; Rom 9:4-5). |
Notes on the Bible, by Albert Barnes, [1834] |
Hear, O heavens - This is properly the beginning of the prophecy. It is a sublime commencement; and is of a highly poetic character. The heavens and the earth are summoned to bear witness to the apostasy, ingratitude, and deep depravity of the chosen people of God. The address is expressive of deep feeling - the bursting forth of a heart filled with amazement at a wonderful and unusual event. The same sublime beginning is found in the song of Moses, Deu 32:1 :
Give ear, O ye heavens, and I will speak;
And hear, O earth, the words of my mouth.
Compare Psa 4:3-4. Thus also the prophets often invoke the hills and mountains to hear them; Eze 6:3 : 'Ye mountains of Israel, hear the words of the Lord God: Thus saith the Lord God to the mountains, and to the hills, and to the rivers, and to the valleys;' compare Eze 36:1. 'Be astonished, O ye heavens, at this, and be horribly afraid, be ye very desolate, saith the Lord,' Jer 2:12. By the heavens therefore, in this place, we are not to understand the inhabitants of heaven, that is, the angels, anymore than by the hills we are to understand the inhabitants of the mountains. It is high poetic language, denoting the importance of the subject, and the remarkable and amazing truth to which the attention was to be called.
Give ear, O earth - It was common thus to address the earth on any remarkable occasion, especially anyone implying warm expostulation, Jer 5:19; Jer 22:29; Mic 1:2; Mic 6:2; Isa 34:1; Isa 49:13.
For - Since it is Yahweh that speaks, all the universe is summoned to attend; compare Psa 33:8-9 : 'Let all the earth fear the Lord; let all the inhabitants of the World stand in awe of him. For he spake and it was done; he commanded and it stood fast.'
The Lord - - יהוה yehovâh, or Jehovah. The small capitals used here and elsewhere throughout the Bible in printing the word Lord, denote that the original word is Yahweh. It is derived from the verb היה hâyâh, "to be;" and is used to denote "being," or the fountain of being, and can be applied only to the true God; compare Exo 3:14 : 'And God said unto Moses, I Am That I Am, אהיה אשׁר אהיה 'eheyeh 'ăsher 'eheyeh; Exo 6:3; Num 11:21; Isa 47:8. It is a name which is never given to idols, or conferred on a creature; and though it occurs often in the Hebrew Scriptures, as is indicated by the small capitals, yet our translators have retained it but four times; Exo 6:3; Psa 83:18; Isa 12:2; Isa 26:4. In combination, however, with other names, it occurs often. Thus in Isaiah, meaning the salvation of Yahweh; "Jeremiah," the exaltation or grandeur of Yahweh, etc.; compare Gen 22:14 : 'Abraham called the name of the place "Jehovah-jireh,'" Exo 17:15; Jdg 6:24; Eze 48:35. The Jews never pronounced this name, not even in reading their own Scriptures. So sacred did they deem it, that when it occurred in their books, instead of the word Yahweh, they substituted the word אדני 'ădonāy, "Lord." Our translators have shown respect to this feeling of the Jews in regard to the sacredness of the name; and hence, have rendered it by the name of Lord - a word which by no means conveys the sense of the word Yahweh. It would have been an advantage to our version if the word Yahweh had been retained wherever it occurs in the original.
I have nourished - Hebrew "I have made great;" גדלתי gı̂daletı̂y. In Piel, the word means "to make great, to cause to grow;" as e. g., the hair; Num 6:5, plants, Isa 44:14; then to educate or bring up children; Isa 49:21; Kg2 10:6
And brought up - רוממתי romamethı̂y, from רום rûm, "to lift up" or "exalt." In Piel it means to bring up, nourish, educate; Isa 23:4. These words, though applied often to the training up of children, yet are used here also to denote the elevation to which they had been raised. He had not merely trained them up, but he had trained them up to an elevated station; to special honor and privileges. "Children." Hebrew בנים bânnı̂ym - sons." They were the adopted children of God; and they are represented as being weak, and ignorant, and helpless as children, when he took them under his fatherly protection and care; Hos 11:1 : 'When Israel was a child, then I loved him, and called my son out of Egypt;' compare the note at Mat 2:15; Isa 63:8-16.
They have rebelled - This complaint was often brought against the Jews; compare Isa 63:10; Jer 2:6-8. This is the sum of the charge against them. God had shown them special favors. He recounted his mercy in bringing them out of Egypt; and on the ground of this, he demanded obedience and love; compare Exo 20:1-3. And yet they bad forgotten him, and rebelled against him. The Targum of Jonathan, an ancient Chaldee version, has well expressed the idea here. 'Hear, O heavens, which were moved when I gave my law to my people: give ear, O earth, which didst tremble before my word, for the Lord has spoken. My people, the house of Israel, whom I called sons - I loved them - I honored them, and they rebelled against me.' The same is true substantially of all sinners; and alas, how often may a similar expostulation be made with the professed people of God! |
The Scofield Bible Commentary, by Cyrus Ingerson Scofield, [1917] |
Hear, O heavens
The chapter, down to verse 23, states the case of Jehovah against Judah. Chastening, according to Deuteronomy 28, 29, had been visited upon Israel in the land (vs. 5-8 (Isa 1:5-8), and now the time of expulsion from the land is near. But just here Jehovah renews the promise of the Palestinian Covenant of future restoration and exaltation (Isa 1:26); (Isa 1:27); (Isa 2:1-4). |
Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78] |
The difficult question as to the historical and chronological standpoint of this overture to all the following addresses, can only be brought fully out when the exposition is concluded. But there is one thing which we may learn even from a cursory inspection: namely, that the prophet was standing at the eventful boundary line between two distinct halves in the history of Israel. The people had not been brought to reflection and repentance either by the riches of the divine goodness, which they had enjoyed in the time of Uzziah-Jotham, the copy of the times of David and Solomon, or by the chastisements of divine wrath, by which wound after wound was inflicted. The divine methods of education were exhausted, and all that now remained for Jehovah to do was to let the nation in its existing state be dissolved in fire, and to create a new one from the remnant of gold that stood the fiery test. At this time, so pregnant with storms, the prophets were more active than at any other period. Amos appeared about the tenth year of Uzziah's reign, the twenty-fifth of Jeroboam II; Micah prophesied from the time of Jotham till the fall of Samaria, in the sixth year of Hezekiah's reign; but most prominent of all was Isaiah, the prophet par excellence, standing as he did midway between Moses and Christ.
In the consciousness of his exalted position in relation to the history of salvation, he commences his opening address in Deuteronomic style. Modern critics are of opinion, indeed, that Deuteronomy was not composed till the time of Josiah, or at any rate not earlier than Manasseh; and even Kahnis adduces this as a firmly established fact (see his Dogmatik, i. 277). But if this be the case, how comes it to pass, not only that Micah (Mic 6:8) points back to a saying in Deu 10:12, but that all the post-Mosaic prophecy, even the very earliest of all, is tinged with a Deuteronomic colouring. This surely confirms the self-attestation of the authorship of Moses, which is declared most distinctly in Isa 31:9. Deuteronomy was most peculiarly Moses' own law-book - his last will, as it were: it was also the oldest national book of Israel, and therefore the basis of all intercourse between the prophets and the nation. There is one portion of this peculiarly Mosaic thorah, however, which stands not only in a more truly primary relation to the prophecy of succeeding ages than any of the rest, but in a normative relation also. We refer to Moses' dying song, which has recently been expounded by Volck and Camphausen, and is called shirath hâzinu (song of "Give ear"), from the opening words in chapter 32. This song is a compendious outline or draft, and also the common key to all prophecy, and bears the same fundamental relation to it as the Decalogue to all other laws, and the Lord's Prayer to all other prayers. The lawgiver summed up the whole of the prophetic contents of his last words (Deut. 27-28, 29-30), and threw them into the form of a song, that they might be perpetuated in the memories and mouths of the people. This song sets before the nation its entire history to the end of time. That history divides itself into four great periods: the creation and rise of Israel; the ingratitude and apostasy of Israel; the consequent surrender of Israel to the power of the heathen; and finally, the restoration of Israel, sifted, but not destroyed, and the unanimity of all nations in the praise of Jehovah, who reveals Himself both in judgment and in mercy. This fourfold character is not only verified in every part of the history of Israel, but is also the seal of that history as a whole, even to its remotest end in New Testament times. In every age, therefore, this song has presented to Israel a mirror of its existing condition and future fate. And it was the task of the prophets to hold up this mirror to the people of their own times. This is what Isaiah does. He begins his prophetic address in the same form in which Moses begins his song. The opening words of Moses are: "Give ear, O ye heavens, and I will speak; and let the earth hear the words of my mouth" (Deu 32:1). In what sense he invoked the heaven and the earth, he tells us himself in Deu 31:28-29. He foresaw in spirit the future apostasy of Israel, and called heaven and earth, which would outlive his earthly life, that was now drawing to a close, as witnesses of what he had to say to his people, with such a prospect before them. Isaiah commences in the same way (Isa 1:2), simply transposing the two parallel verbs "hear" and "give ear:" "Hear, O heavens, and give ear, O earth; for Jehovah speaketh!" The reason for the appeal is couched in very general terms: they were to hear, because Jehovah was speaking. What Jehovah said coincided essentially with the words of Jehovah, which are introduced in Deu 32:20 with the expression "And He said." What it was stated there that Jehovah would one day have to say in His wrath, He now said through the prophet, whose existing present corresponded to the coming future of the Mosaic ode. The time had now arrived for heaven and earth, which are always existing, and always the same, and which had accompanied Israel's history thus far in all places and at all times, to fulfil their duty as witnesses, according to the word of the lawgiver. And this was just the special, true, and ultimate sense in which they were called upon by the prophet, as they had previously been by Moses, to "hear." They had been present, and had taken part, when Jehovah gave the thorah to His people: the heavens, according to Deu 4:36, as the place from which the voice of God came forth; and the earth, as the scene of His great fire. They were solemnly invoked when Jehovah gave His people the choice between blessing and cursing, life and death (Deu 30:19; Deu 4:26).
And so now they are called upon to hear and join in bearing witness to all that Jehovah, their Creator, and the God of Israel, had to say, and the complaints that He had to make: "I have brought up children, and raised them high, and they have fallen away from me" (Isa 1:2). Israel is referred to; but Israel is not specially named. On the contrary, the historical facts are generalized almost into a parable, in order that the appalling condition of things which is crying to heaven may be made all the more apparent. Israel was Jehovah's son (Exo 4:22-23). All the members of the nation were His children (Deu 14:1; Deu 32:20). Jehovah was Israel's father, by whom it had been begotten (Deu 32:6, Deu 32:18). The existence of Israel as a nation was secured indeed, like that of all other nations, by natural reproduction, and not by spiritual regeneration. But the primary ground of Israel's origin was the supernatural and mighty word of promise given to Abraham, in Gen 17:15-16; and it was by a series of manifestations of miraculous power and displays of divine grace, that the development of Israel, which dated from that starting-point, was brought up to the position it had reached at the time of the exodus from Egypt. It was in this sense that Israel had been begotten by Jehovah. And this relation between Jehovah and Israel, as His children, had now, at the time when Jehovah was speaking through the mouth of Isaiah, a long and gracious past behind it, viz., the period of Israel's childhood in Egypt; the period of its youth in the desert; and a period of growing manhood from Joshua to Samuel: so that Jehovah could say, "I have brought up children, and raised them high." The piel (giddel) used here signifies "to make great;" and when applied to children, as it is here and in other passages, such as Kg2 10:6, it means to bring up, to make great, so far as natural growth is concerned. The pilel (romem), which corresponds to the piel in the so-called verbis cavis, and which is also used in Isa 23:4 and Eze 31:4 as the parallel to giddel, signifies to lift up, and is used in a "dignified (dignitative) sense," with reference to the position of eminence, to which, step by step, a wise and loving father advances a child. The two vv. depict the state of Israel in the times of David and Solomon, as one of mature manhood and proud exaltation, which had to a certain extent returned under Uzziah and Jotham. But how base had been the return which it had made for all that it had received from God: "And they have fallen away from me." We should have expected an adversative particle here; but instead of that, we have merely a Vav cop., which is used energetically, as in Isa 6:7 (cf., Hos 7:13). Two things which ought never to be coupled - Israel's filial relation to Jehovah, and Israel's base rebellion against Jehovah - had been realized in their most contradictory forms. The radical meaning of the verb is to break away, or break loose; and the object against which the act is directed is construed with Beth. The idea is that of dissolving connection with a person with violence and self-will; here it relates to that inward severance from God, and renunciation of Him, which preceded all outward acts of sin, and which not only had idolatry for its full and outward manifestation, but was truly idolatry in all its forms. From the time that Solomon gave himself up to the worship of idols, at the close of his reign, down to the days of Isaiah, idolatry had never entirely or permanently ceased to exist, even in public. In two different reformations the attempt had been made to suppress it, viz., in the one commenced by Asa and concluded by Jehoshaphat; and in the one carried out by Joash, during the lifetime of the high priest Jehoiada, his tutor and deliverer. But the first was not successful in suppressing it altogether; and what Joash removed, returned with double abominations as soon as Jehoiada was dead. Consequently the words, "They have rebelled against me," which sum up all the ingratitude of Israel in one word, and trace it to its root, apply to the whole history of Israel, from its culminating point under David and Solomon, down to the prophet's own time. |
Explanatory Notes on the Whole Bible, by John Wesley [1754-65] |
Hear - He directs his speech to those senseless creatures, that he might awaken the Israelites, whom he hereby proclaims to be so dull and stupid that they were past hearing, and therefore calls in the whole creation of God to bear witness against them. The Lord - This is his plea against them, of the equity whereof he is willing that all the creatures should be judges. |
Adam Clarke Commentary on the Whole Bible - Published 1810-1826 |
Hear, O heavens "Hear, O ye heavens" - God is introduced as entering into a public action, or pleading, before the whole world, against his disobedient people. The prophet, as herald or officer to proclaim the summons to the court, calls upon all created beings, celestial and terrestrial, to attend and bear witness to the truth of his plea and the justice of his cause. The same scene is more fully displayed in the noble exordium of Psa 1:1-6, where God summons all mankind, from east to west, to be present to hear his appeal; and the solemnity is held on Sion, where he is attended with the same terrible pomp that accompanied him on Mount Sinai: -
"A consuming fire goes before him
And round him rages a violent tempest:
He calleth the heavens from above.
And the earth, that he may contend in judgment with his people."
Psa 50:3, Psa 50:4.
By the same bold figure, Micah calls upon the mountains, that is, the whole country of Judea, to attend to him, Isa 6:1, Isa 6:2 : -
"Arise, plead thou before the mountains,
And let the hills hear thy voice.
Hear, O ye mountains, the controversy of Jehovah;
And ye, O ye strong foundations of the earth:
For Jehovah hath a controversy with his people,
And he will plead his cause against Israel."
With the like invocation, Moses introduces his sublime song, the design of which was the same as that of this prophecy, "to testify as a witness, against the Israelites," for their disobedience, Deu 31:21 : -
"Give ear, O ye heavens, and I will speak;
And let the earth hear the words of my mouth."
Deu 32:1.
This, in the simple yet strong oratorical style of Moses, is, "I call heaven and earth to witness against thee this day; life and death have I set before thee; the blessing and the curse: choose now life, that thou mayest live, thou and thy seed." Deu 30:19. The poetical style, by an apostrophe, sets the personification in a much stronger light.
Hath spoken "That speaketh" - I render it in the present time, pointing it דבר dober. There seems to be an impropriety in demanding attention to a speech already delivered. But the present reading may stand, as the prophet may be here understood to declare to the people what the Lord had first spoken to him.
I have nourished - The Septuagint have εγεννησα, "I have begotten." Instead of גדלתי giddalti, they read ילדתי yaladti; the word little differing from the other, and perhaps more proper; which the Chaldee likewise seems to favor; "vocavi eos filios." See Exo 4:22; Jer 31:9. |
4 Who are Israelites; to whom pertaineth the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises;
5 Whose are the fathers, and of whom as concerning the flesh Christ came, who is over all, God blessed for ever. Amen.
6 Neither said they, Where is the LORD that brought us up out of the land of Egypt, that led us through the wilderness, through a land of deserts and of pits, through a land of drought, and of the shadow of death, through a land that no man passed through, and where no man dwelt?
7 And I brought you into a plentiful country, to eat the fruit thereof and the goodness thereof; but when ye entered, ye defiled my land, and made mine heritage an abomination.
8 The priests said not, Where is the LORD? and they that handle the law knew me not: the pastors also transgressed against me, and the prophets prophesied by Baal, and walked after things that do not profit.
10 But they rebelled, and vexed his holy Spirit: therefore he was turned to be their enemy, and he fought against them.
18 If a man have a stubborn and rebellious son, which will not obey the voice of his father, or the voice of his mother, and that, when they have chastened him, will not hearken unto them:
22 And thou shalt say unto Pharaoh, Thus saith the LORD, Israel is my son, even my firstborn:
20 To the law and to the testimony: if they speak not according to this word, it is because there is no light in them.
1 Give ear, O ye heavens, and I will speak; and hear, O earth, the words of my mouth.
1 And God spake all these words, saying,
2 I am the LORD thy God, which have brought thee out of the land of Egypt, out of the house of bondage.
3 Thou shalt have no other gods before me.
6 Neither said they, Where is the LORD that brought us up out of the land of Egypt, that led us through the wilderness, through a land of deserts and of pits, through a land of drought, and of the shadow of death, through a land that no man passed through, and where no man dwelt?
7 And I brought you into a plentiful country, to eat the fruit thereof and the goodness thereof; but when ye entered, ye defiled my land, and made mine heritage an abomination.
8 The priests said not, Where is the LORD? and they that handle the law knew me not: the pastors also transgressed against me, and the prophets prophesied by Baal, and walked after things that do not profit.
10 But they rebelled, and vexed his holy Spirit: therefore he was turned to be their enemy, and he fought against them.
8 For he said, Surely they are my people, children that will not lie: so he was their Saviour.
9 In all their affliction he was afflicted, and the angel of his presence saved them: in his love and in his pity he redeemed them; and he bare them, and carried them all the days of old.
10 But they rebelled, and vexed his holy Spirit: therefore he was turned to be their enemy, and he fought against them.
11 Then he remembered the days of old, Moses, and his people, saying, Where is he that brought them up out of the sea with the shepherd of his flock? where is he that put his holy Spirit within him?
12 That led them by the right hand of Moses with his glorious arm, dividing the water before them, to make himself an everlasting name?
13 That led them through the deep, as an horse in the wilderness, that they should not stumble?
14 As a beast goeth down into the valley, the Spirit of the LORD caused him to rest: so didst thou lead thy people, to make thyself a glorious name.
15 Look down from heaven, and behold from the habitation of thy holiness and of thy glory: where is thy zeal and thy strength, the sounding of thy bowels and of thy mercies toward me? are they restrained?
16 Doubtless thou art our father, though Abraham be ignorant of us, and Israel acknowledge us not: thou, O LORD, art our father, our redeemer; thy name is from everlasting.
15 And was there until the death of Herod: that it might be fulfilled which was spoken of the Lord by the prophet, saying, Out of Egypt have I called my son.
1 When Israel was a child, then I loved him, and called my son out of Egypt.
4 Be thou ashamed, O Zidon: for the sea hath spoken, even the strength of the sea, saying, I travail not, nor bring forth children, neither do I nourish up young men, nor bring up virgins.
6 Then he wrote a letter the second time to them, saying, If ye be mine, and if ye will hearken unto my voice, take ye the heads of the men your master's sons, and come to me to Jezreel by to morrow this time. Now the king's sons, being seventy persons, were with the great men of the city, which brought them up.
21 Then shalt thou say in thine heart, Who hath begotten me these, seeing I have lost my children, and am desolate, a captive, and removing to and fro? and who hath brought up these? Behold, I was left alone; these, where had they been?
14 He heweth him down cedars, and taketh the cypress and the oak, which he strengtheneth for himself among the trees of the forest: he planteth an ash, and the rain doth nourish it.
5 All the days of the vow of his separation there shall no razor come upon his head: until the days be fulfilled, in the which he separateth himself unto the LORD, he shall be holy, and shall let the locks of the hair of his head grow.
35 It was round about eighteen thousand measures: and the name of the city from that day shall be, The LORD is there.
24 Then Gideon built an altar there unto the LORD, and called it Jehovahshalom: unto this day it is yet in Ophrah of the Abiezrites.
15 And Moses built an altar, and called the name of it Jehovahnissi:
14 And Abraham called the name of that place Jehovahjireh: as it is said to this day, In the mount of the LORD it shall be seen.
4 Trust ye in the LORD for ever: for in the LORD JEHOVAH is everlasting strength:
2 Behold, God is my salvation; I will trust, and not be afraid: for the LORD JEHOVAH is my strength and my song; he also is become my salvation.
18 That men may know that thou, whose name alone is JEHOVAH, art the most high over all the earth.
3 And I appeared unto Abraham, unto Isaac, and unto Jacob, by the name of God Almighty, but by my name JEHOVAH was I not known to them.
8 Therefore hear now this, thou that art given to pleasures, that dwellest carelessly, that sayest in thine heart, I am, and none else beside me; I shall not sit as a widow, neither shall I know the loss of children:
21 And Moses said, The people, among whom I am, are six hundred thousand footmen; and thou hast said, I will give them flesh, that they may eat a whole month.
3 And I appeared unto Abraham, unto Isaac, and unto Jacob, by the name of God Almighty, but by my name JEHOVAH was I not known to them.
14 And God said unto Moses, I AM THAT I AM: and he said, Thus shalt thou say unto the children of Israel, I AM hath sent me unto you.
8 Let all the earth fear the LORD: let all the inhabitants of the world stand in awe of him.
9 For he spake, and it was done; he commanded, and it stood fast.
13 Sing, O heavens; and be joyful, O earth; and break forth into singing, O mountains: for the LORD hath comforted his people, and will have mercy upon his afflicted.
1 Come near, ye nations, to hear; and hearken, ye people: let the earth hear, and all that is therein; the world, and all things that come forth of it.
2 Hear ye, O mountains, the LORD'S controversy, and ye strong foundations of the earth: for the LORD hath a controversy with his people, and he will plead with Israel.
2 Hear, all ye people; hearken, O earth, and all that therein is: and let the Lord GOD be witness against you, the Lord from his holy temple.
29 O earth, earth, earth, hear the word of the LORD.
19 And it shall come to pass, when ye shall say, Wherefore doeth the LORD our God all these things unto us? then shalt thou answer them, Like as ye have forsaken me, and served strange gods in your land, so shall ye serve strangers in a land that is not yours.
12 Be astonished, O ye heavens, at this, and be horribly afraid, be ye very desolate, saith the LORD.
1 Also, thou son of man, prophesy unto the mountains of Israel, and say, Ye mountains of Israel, hear the word of the LORD:
3 And say, Ye mountains of Israel, hear the word of the Lord GOD; Thus saith the Lord GOD to the mountains, and to the hills, to the rivers, and to the valleys; Behold, I, even I, will bring a sword upon you, and I will destroy your high places.
3 But know that the LORD hath set apart him that is godly for himself: the LORD will hear when I call unto him.
4 Stand in awe, and sin not: commune with your own heart upon your bed, and be still. Selah.
1 Give ear, O ye heavens, and I will speak; and hear, O earth, the words of my mouth.
1 The word that Isaiah the son of Amoz saw concerning Judah and Jerusalem.
2 And it shall come to pass in the last days, that the mountain of the LORD'S house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it.
3 And many people shall go and say, Come ye, and let us go up to the mountain of the LORD, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the LORD from Jerusalem.
4 And he shall judge among the nations, and shall rebuke many people: and they shall beat their swords into plowshares, and their spears into pruninghooks: nation shall not lift up sword against nation, neither shall they learn war any more.
27 Zion shall be redeemed with judgment, and her converts with righteousness.
26 And I will restore thy judges as at the first, and thy counsellors as at the beginning: afterward thou shalt be called, The city of righteousness, the faithful city.
5 Why should ye be stricken any more? ye will revolt more and more: the whole head is sick, and the whole heart faint.
6 From the sole of the foot even unto the head there is no soundness in it; but wounds, and bruises, and putrifying sores: they have not been closed, neither bound up, neither mollified with ointment.
7 Your country is desolate, your cities are burned with fire: your land, strangers devour it in your presence, and it is desolate, as overthrown by strangers.
8 And the daughter of Zion is left as a cottage in a vineyard, as a lodge in a garden of cucumbers, as a besieged city.
13 Woe unto them! for they have fled from me: destruction unto them! because they have transgressed against me: though I have redeemed them, yet they have spoken lies against me.
7 And he laid it upon my mouth, and said, Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged.
4 The waters made him great, the deep set him up on high with her rivers running round about his plants, and sent out her little rivers unto all the trees of the field.
4 Be thou ashamed, O Zidon: for the sea hath spoken, even the strength of the sea, saying, I travail not, nor bring forth children, neither do I nourish up young men, nor bring up virgins.
6 Then he wrote a letter the second time to them, saying, If ye be mine, and if ye will hearken unto my voice, take ye the heads of the men your master's sons, and come to me to Jezreel by to morrow this time. Now the king's sons, being seventy persons, were with the great men of the city, which brought them up.
15 And God said unto Abraham, As for Sarai thy wife, thou shalt not call her name Sarai, but Sarah shall her name be.
16 And I will bless her, and give thee a son also of her: yea, I will bless her, and she shall be a mother of nations; kings of people shall be of her.
18 Of the Rock that begat thee thou art unmindful, and hast forgotten God that formed thee.
6 Do ye thus requite the LORD, O foolish people and unwise? is not he thy father that hath bought thee? hath he not made thee, and established thee?
20 And he said, I will hide my face from them, I will see what their end shall be: for they are a very froward generation, children in whom is no faith.
1 Ye are the children of the LORD your God: ye shall not cut yourselves, nor make any baldness between your eyes for the dead.
22 And thou shalt say unto Pharaoh, Thus saith the LORD, Israel is my son, even my firstborn:
23 And I say unto thee, Let my son go, that he may serve me: and if thou refuse to let him go, behold, I will slay thy son, even thy firstborn.
2 Hear, O heavens, and give ear, O earth: for the LORD hath spoken, I have nourished and brought up children, and they have rebelled against me.
26 I call heaven and earth to witness against you this day, that ye shall soon utterly perish from off the land whereunto ye go over Jordan to possess it; ye shall not prolong your days upon it, but shall utterly be destroyed.
19 I call heaven and earth to record this day against you, that I have set before you life and death, blessing and cursing: therefore choose life, that both thou and thy seed may live:
36 Out of heaven he made thee to hear his voice, that he might instruct thee: and upon earth he shewed thee his great fire; and thou heardest his words out of the midst of the fire.
20 And he said, I will hide my face from them, I will see what their end shall be: for they are a very froward generation, children in whom is no faith.
2 Hear, O heavens, and give ear, O earth: for the LORD hath spoken, I have nourished and brought up children, and they have rebelled against me.
28 Gather unto me all the elders of your tribes, and your officers, that I may speak these words in their ears, and call heaven and earth to record against them.
29 For I know that after my death ye will utterly corrupt yourselves, and turn aside from the way which I have commanded you; and evil will befall you in the latter days; because ye will do evil in the sight of the LORD, to provoke him to anger through the work of your hands.
1 Give ear, O ye heavens, and I will speak; and hear, O earth, the words of my mouth.
9 And he shall pass over to his strong hold for fear, and his princes shall be afraid of the ensign, saith the LORD, whose fire is in Zion, and his furnace in Jerusalem.
12 And now, Israel, what doth the LORD thy God require of thee, but to fear the LORD thy God, to walk in all his ways, and to love him, and to serve the LORD thy God with all thy heart and with all thy soul,
8 He hath shewed thee, O man, what is good; and what doth the LORD require of thee, but to do justly, and to love mercy, and to walk humbly with thy God?
9 They shall come with weeping, and with supplications will I lead them: I will cause them to walk by the rivers of waters in a straight way, wherein they shall not stumble: for I am a father to Israel, and Ephraim is my firstborn.
22 And thou shalt say unto Pharaoh, Thus saith the LORD, Israel is my son, even my firstborn:
19 I call heaven and earth to record this day against you, that I have set before you life and death, blessing and cursing: therefore choose life, that both thou and thy seed may live:
1 Give ear, O ye heavens, and I will speak; and hear, O earth, the words of my mouth.
21 And it shall come to pass, when many evils and troubles are befallen them, that this song shall testify against them as a witness; for it shall not be forgotten out of the mouths of their seed: for I know their imagination which they go about, even now, before I have brought them into the land which I sware.
2 Above it stood the seraphims: each one had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly.
1 In the year that king Uzziah died I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the temple.
4 He shall call to the heavens from above, and to the earth, that he may judge his people.
3 Our God shall come, and shall not keep silence: a fire shall devour before him, and it shall be very tempestuous round about him.
1 Blessed is the man that walketh not in the counsel of the ungodly, nor standeth in the way of sinners, nor sitteth in the seat of the scornful.
2 But his delight is in the law of the LORD; and in his law doth he meditate day and night.
3 And he shall be like a tree planted by the rivers of water, that bringeth forth his fruit in his season; his leaf also shall not wither; and whatsoever he doeth shall prosper.
4 The ungodly are not so: but are like the chaff which the wind driveth away.
5 Therefore the ungodly shall not stand in the judgment, nor sinners in the congregation of the righteous.
6 For the LORD knoweth the way of the righteous: but the way of the ungodly shall perish.