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Selected Verse: Isaiah 1:4 - King James

Verse	Translation	Text
Isa 1:4	King James	Ah sinful nation, a people laden with iniquity, a seed of evildoers, children that are corrupters: they have forsaken the LORD, they have provoked the Holy One of Israel unto anger, they are gone away backward.

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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]
people--the peculiar designation of God's elect nation (Hos 1:10), that they should be "laden with iniquity" is therefore the more monstrous. Sin is a load (Psa 38:4; Mat 11:28). seed--another appellation of God's elect (Gen 12:7; Jer 2:21), designed to be a "holy seed" (Isa 6:13), but, awful to say, "evildoers!" children--by adoption (Hos 11:1), yet "evildoers"; not only so, but "corrupters" of others (Gen 6:12); the climax. So "nation--people--seed children." provoked--literally, "despised," namely, so as to provoke (Pro 1:30-31). Holy One of Israel--the peculiar heinousness of their sin, that it was against their God (Amo 3:2). gone . . . backward--literally, "estranged" (Psa 58:3).

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

people--the peculiar designation of God's elect nation (Hos 1:10), that they should be "laden with iniquity" is therefore the more monstrous. Sin is a load (Psa 38:4; Mat 11:28).

seed--another appellation of God's elect (Gen 12:7; Jer 2:21), designed to be a "holy seed" (Isa 6:13), but, awful to say, "evildoers!"

children--by adoption (Hos 11:1), yet "evildoers"; not only so, but "corrupters" of others (Gen 6:12); the climax. So "nation--people--seed children."

provoked--literally, "despised," namely, so as to provoke (Pro 1:30-31).

Holy One of Israel--the peculiar heinousness of their sin, that it was against their God (Amo 3:2).

gone . . . backward--literally, "estranged" (Psa 58:3).

Notes on the Bible, by Albert Barnes, [1834]
Ah! sinful nation - The word rendered 'ah!' - הוי hôy - is not a mere exclamation, expressing astonishment. It is rather an interjection denouncing threatening, or punishment. 'Wo to the sinful nation.' Vulgate, 'Vae genti peccatrici.' The corruption pertained to the nation, and not merely to a part. It had become general. Laden with iniquity - The word translated "laden" - כבד kebed - denotes properly anything "heavy," or burdensome; from כבד kâbad, "to be heavy." It means that they were oppressed, and borne down with the "weight" of their sins. Thus we say, Sin sits "heavy" on the conscience. Thus Cain said, 'My punishment is greater than I can bear;' Gen 4:13. The word is applied to an "employment" as being burdensome; Exo 18:18 : 'This thing is too "heavy" for thee.' Num 11:14 : 'I am not able to bear eli this people alone; it is too "heavy" for me.' It is applied also to a "famine," as being heavy, severe, distressing. Gen 12:10 : 'For the famine was "grievous" (כבד kâbed, heavy) in the land;' Gen 41:31. It is also applied to "speech," as being heavy, dull, unintelligible. Exo 4:10 : 'I am slow (heavy כבד kebad) of speech, and of a slow (heavy כבד kebad) tongue.' It is not applied to sin in the Scriptures, except in this place, or except in the sense of making atonement for it. The idea however, is very striking - that of a nation - an entire people, bowed and crushed under the enormous weight of accumulated crimes. To pardon iniquity, or to atone for it, is represented by bearing it, as if it were a heavy burden. Exo 28:38, Exo 28:43, 'That Aaron may bear the iniquity of the holy things.' Lev 10:17 : 'God hath given it you to bear the iniquity of the congregation.' Lev 22:9; Lev 16:22; Num 18:1; Isa 53:6 : 'Jehovah hath laid on him the iniquity of us all.' Isa 53:11 : 'He shall bear their iniquities.' Pe1 2:24 : 'Who his own self bare our sins in his own body on the tree.' A seed - זרע zera‛, from זרע zâra‛, to sow, to scatter, to disperse. It is applied to seed sown in a field; Jdg 6:3; Gen 1:11-12; Gen 47:23; to plants set out, or engrafted; or to planting, or transplanting a nation. Isa 17:10 : 'And thou shalt set it (תזרענוּ tizerâ‛enû shalt sow, or plant it) with strange slips.' Hence, it is applied to children, posterity, descendants, from the resemblance to seed sown, and to a harvest springing up, and spreading. The word is applied by way of eminence to the Jews, as being the seed or posterity of Abraham, according to the promise that his seed should be as the stars of heaven; Gen 12:7; Gen 13:15-16; Gen 15:5, Gen 15:18; Gen 17:7, ... Children - Hebrew sons - the same word that is used in Isa 1:2. They were the adopted people or sons of God, but they had now become corrupt. That are corrupters - mashchiytiym - משׁחיתים mashechı̂ythı̂ym, from שׁחת shachath, to destroy, to lay waste, as an invading army does a city or country; Jos 22:33; Gen 19:13. To destroy a vineyard; Jer 12:10. To break down walls; Eze 26:4. Applied to conduct, it means to destroy, or lay waste virtuous principles; to break down the barriers to vice; to corrupt the morals. Gen 6:12 : 'And God looked upon the earth, and it was corrupt - נשׁחתה nı̂shechâthâh; for all flesh had corrupted his way - השׁחית hı̂shechı̂yth - upon the earth;' Deu 4:16; Deu 31:29; Jdg 2:19. They were not merely corrupt themselves, but they corrupted others by their example. This is always the case. When people become infidels and profligates themselves, they seek to make as many more as possible. The Jews did this by their wicked lives. The same charge is often brought against them; see Jdg 2:12; Zep 3:7. They have provoked - Hebrew נאצוּ nı̂'ătsû 'They have despised the Holy One;' compare Pro 1:30; Pro 5:12; Pro 15:5. Vulgate, 'They have blasphemed.' Septuagint, παρωργίσατε parōrgisate. 'You have provoked him to anger.' The meaning is, that they had so despised him, as to excite his indignation. The Holy One of Israel - God; called the Holy One of Israel because he was revealed to them as their God, or they were taught to regard him as the sacred object of their worship. They are gone away backward - Lowth: 'They have turned their backs upon him.' The word rendered "they are gone away," נזרוּ nâzorû, from זור zûr, means properly, to become estranged; to be alienated. Job 19:13 : 'Mine acquaintance are verily estranged from me.' It means especially that declining from God, or that alienation, which takes place when people commit sin; Psa 78:30.

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

Ah! sinful nation - The word rendered 'ah!' - הוי hôy - is not a mere exclamation, expressing astonishment. It is rather an interjection denouncing threatening, or punishment. 'Wo to the sinful nation.' Vulgate, 'Vae genti peccatrici.' The corruption pertained to the nation, and not merely to a part. It had become general.

Laden with iniquity - The word translated "laden" - כבד kebed - denotes properly anything "heavy," or burdensome; from כבד kâbad, "to be heavy." It means that they were oppressed, and borne down with the "weight" of their sins. Thus we say, Sin sits "heavy" on the conscience. Thus Cain said, 'My punishment is greater than I can bear;' Gen 4:13. The word is applied to an "employment" as being burdensome; Exo 18:18 : 'This thing is too "heavy" for thee.' Num 11:14 : 'I am not able to bear eli this people alone; it is too "heavy" for me.' It is applied also to a "famine," as being heavy, severe, distressing. Gen 12:10 : 'For the famine was "grievous" (כבד kâbed, heavy) in the land;' Gen 41:31. It is also applied to "speech," as being heavy, dull, unintelligible. Exo 4:10 : 'I am slow (heavy כבד kebad) of speech, and of a slow (heavy כבד kebad) tongue.' It is not applied to sin in the Scriptures, except in this place, or except in the sense of making atonement for it. The idea however, is very striking - that of a nation - an entire people, bowed and crushed under the enormous weight of accumulated crimes. To pardon iniquity, or to atone for it, is represented by bearing it, as if it were a heavy burden. Exo 28:38, Exo 28:43, 'That Aaron may bear the iniquity of the holy things.' Lev 10:17 : 'God hath given it you to bear the iniquity of the congregation.' Lev 22:9; Lev 16:22; Num 18:1; Isa 53:6 : 'Jehovah hath laid on him the iniquity of us all.' Isa 53:11 : 'He shall bear their iniquities.' Pe1 2:24 : 'Who his own self bare our sins in his own body on the tree.'

A seed - זרע zera‛, from זרע zâra‛, to sow, to scatter, to disperse. It is applied to seed sown in a field; Jdg 6:3; Gen 1:11-12; Gen 47:23; to plants set out, or engrafted; or to planting, or transplanting a nation. Isa 17:10 : 'And thou shalt set it (תזרענוּ tizerâ‛enû shalt sow, or plant it) with strange slips.' Hence, it is applied to children, posterity, descendants, from the resemblance to seed sown, and to a harvest springing up, and spreading. The word is applied by way of eminence to the Jews, as being the seed or posterity of Abraham, according to the promise that his seed should be as the stars of heaven; Gen 12:7; Gen 13:15-16; Gen 15:5, Gen 15:18; Gen 17:7, ...

Children - Hebrew sons - the same word that is used in Isa 1:2. They were the adopted people or sons of God, but they had now become corrupt.

That are corrupters - mashchiytiym - משׁחיתים mashechı̂ythı̂ym, from שׁחת shachath, to destroy, to lay waste, as an invading army does a city or country; Jos 22:33; Gen 19:13. To destroy a vineyard; Jer 12:10. To break down walls; Eze 26:4. Applied to conduct, it means to destroy, or lay waste virtuous principles; to break down the barriers to vice; to corrupt the morals. Gen 6:12 : 'And God looked upon the earth, and it was corrupt - נשׁחתה nı̂shechâthâh; for all flesh had corrupted his way - השׁחית hı̂shechı̂yth - upon the earth;' Deu 4:16; Deu 31:29; Jdg 2:19. They were not merely corrupt themselves, but they corrupted others by their example. This is always the case. When people become infidels and profligates themselves, they seek to make as many more as possible. The Jews did this by their wicked lives. The same charge is often brought against them; see Jdg 2:12; Zep 3:7.

They have provoked - Hebrew נאצוּ nı̂'ătsû 'They have despised the Holy One;' compare Pro 1:30; Pro 5:12; Pro 15:5. Vulgate, 'They have blasphemed.' Septuagint, παρωργίσατε parōrgisate. 'You have provoked him to anger.' The meaning is, that they had so despised him, as to excite his indignation.

The Holy One of Israel - God; called the Holy One of Israel because he was revealed to them as their God, or they were taught to regard him as the sacred object of their worship.

They are gone away backward - Lowth: 'They have turned their backs upon him.' The word rendered "they are gone away," נזרוּ nâzorû, from זור zûr, means properly, to become estranged; to be alienated. Job 19:13 : 'Mine acquaintance are verily estranged from me.' It means especially that declining from God, or that alienation, which takes place when people commit sin; Psa 78:30.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
"Woe upon the sinful nation, the guilt-laden people, the miscreant race, the children acting corruptly! They have forsaken Jehovah, blasphemed Israel's Holy One, turned away backwards." The distinction sometimes drawn between hoi (with He) and oi (with Aleph) - as equivalent to oh! and woe! - cannot be sustained. Hoi is an exclamation of pain, with certain doubtful exceptions; and in the case before us it is not so much a denunciation of woe (vae genti, as the Vulgate renders it), as a lamentation (vae gentem) filled with wrath. The epithets which follow point indirectly to that which Israel ought to have been, according to the choice and determination of God, and plainly declare what it had become through its own choice and ungodly self-determination. (1.) According to the choice and determination of God, Israel was to be a holy nation (goi kadosh, Exo 19:6); but it was a sinful nation - gens peccatrix, as it is correctly rendered by the Vulgate. חטא is not a participle here, but rather a participial adjective in the sense of what was habitual. It is the singular in common use for the plural חטאי, sinners, the singular of which was not used. Holy and Sinful are glaring contrasts: for kadosh, so far as its radical notion is concerned (assuming, that is to say, that this is to be found in kad and not in dosh: see Psalter, i. 588, 9), signifies that which is separated from what is common, unclean, or sinful, and raised above it. The alliteration in hoi goi implies that the nation, as sinful, was a nation of woe. (2.) In the thorah Israel was called not only "a holy nation," but also "the people of Jehovah" (Num 17:6, Eng. ver. Num 16:41), the people chosen and blessed of Jehovah; but now it had become "a people heavy with iniquity." Instead of the most natural expression, a people bearing heavy sins; the sin, or iniquity, i.e., the weight carried, is attributed to the people themselves upon whom the weight rested, according to the common figurative idea, that whoever carries a heavy burden is so much heavier himself (cf., gravis oneribus, Cicero). עון (sin regarded as crookedness and perversity, whereas חטא suggests the idea of going astray and missing the way) is the word commonly used wherever the writer intends to describe sin in the mass (e.g., Isa 33:24; Gen 15:16; Gen 19:15), including the guilt occasioned by it. The people of Jehovah had grown into a people heavily laden with guilt. So crushed, so altered into the very opposite, had Israel's true nature become. It is with deliberate intention that we have rendered גּוי a nation (Nation), and עם(am a people (Volk): for, according to Malbim's correct definition of the distinction between the two, the former is used to denote the mass, as linked together by common descent, language, and country; the latter the people as bound together by unity of government (see, for example, Psa 105:13). Consequently we always read of the people of the Lord, not the nation of the Lord; and there are only two instances in which goi is attached to a suffix relating to the ruler, and then it relates to Jehovah alone (Zep 2:9; Psa 106:5). (3.) Israel bore elsewhere the honourable title of the seed of the patriarch (Isa 41:8; Isa 45:19; cf., Gen 21:12); but in reality it was a seed of evil-doers (miscreants). This does not mean that it was descended from evil-doers; but the genitive is used in the sense of a direct apposition to zera (seed), as in Isa 65:23 (cf., Isa 61:9; Isa 6:13, and Ges. 116, 5), and the meaning is a seed which consists of evil-doers, and therefore is apparently descended from evil-doers instead of from patriarchs. This last thought is not implied in the genitive, but in the idea of "seed;" which is always a compact unit, having one origin, and bearing the character of its origin in itself. The rendering brood of evil-doers, however it may accord with the sense, would be inaccurate; for "seed of evil-doers" is just the same as "house of evil-doers" in Isa 31:2. The singular of the noun מרעים is מרע , with the usual sharpening in the case of gutturals in the verbs (' '(, מרע with patach, מרע with kametz in pause (Isa 9:16, which see) - a noun derived from the hiphil participle. (4.) Those who were of Israel were "children of Jehovah" through the act of God (Deu 14:1); but in their own acts they were "children acting destructively (bânim mashchithim), so that what the thorah feared and predicted had now occurred (Deu 4:16, Deu 4:25; Deu 31:29). In all these passages we find the hiphil, and in the parallel passage of the great song (Deu 32:5) the piel - both of them conjugations which contain within themselves the object of the action indicated (Ges. 53, 2): to do what is destructive, i.e., so to act as to become destructive to one's self and to others. It is evident from Isa 1:2, that the term children is to be understood as indicating their relation to Jehovah (cf., Isa 30:1, Isa 30:9). The four interjectional clauses are followed by three declaratory clauses, which describe Israel's apostasy as total in every respect, and complete the mournful seven. There was apostasy in heart: "They have forsaken Jehovah." There was apostasy in words: "They blaspheme the Holy One of Israel." The verb literally means to sting, then to mock or treat scornfully; the use of it to denote blasphemy is antiquated Mosaic (Deu 31:20; Num 14:11, Num 14:23; Num 16:30). It is with intention that God is designated here as "the Holy One of Israel,"a name which constitutes the keynote of all Isaiah's prophecy (see at Isa 6:3). It was sin to mock at anything holy; it was a double sin to mock at God, the Holy One; but it was a threefold sin for Israel to mock at God the Holy One, who had set Himself to be the sanctifier of Israel, and required that as He was Israel's sanctification, He should also be sanctified by Israel according to His holiness (Lev 19:2, etc.). And lastly, there was also apostasy in action: "they have turned away backwards;" or, as the Vulgate renders it, abalienati sunt. נזור is the reflective of זוּר, related to נור and סוּר, for which it is the word commonly used in the Targum. The niphal, which is only met with here, indicates the deliberate character of their estrangement from God; and the expression is rendered still more emphatic by the introduction of the word "backwards" (achor, which is used emphatically in the place of מאחריו). In all their actions they ought to have followed Jehovah; but they had turned their backs upon Him, and taken the way selected by themselves.

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

"Woe upon the sinful nation, the guilt-laden people, the miscreant race, the children acting corruptly! They have forsaken Jehovah, blasphemed Israel's Holy One, turned away backwards." The distinction sometimes drawn between hoi (with He) and oi (with Aleph) - as equivalent to oh! and woe! - cannot be sustained. Hoi is an exclamation of pain, with certain doubtful exceptions; and in the case before us it is not so much a denunciation of woe (vae genti, as the Vulgate renders it), as a lamentation (vae gentem) filled with wrath. The epithets which follow point indirectly to that which Israel ought to have been, according to the choice and determination of God, and plainly declare what it had become through its own choice and ungodly self-determination. (1.) According to the choice and determination of God, Israel was to be a holy nation (goi kadosh, Exo 19:6); but it was a sinful nation - gens peccatrix, as it is correctly rendered by the Vulgate. חטא is not a participle here, but rather a participial adjective in the sense of what was habitual. It is the singular in common use for the plural חטאי, sinners, the singular of which was not used. Holy and Sinful are glaring contrasts: for kadosh, so far as its radical notion is concerned (assuming, that is to say, that this is to be found in kad and not in dosh: see Psalter, i. 588, 9), signifies that which is separated from what is common, unclean, or sinful, and raised above it. The alliteration in hoi goi implies that the nation, as sinful, was a nation of woe. (2.) In the thorah Israel was called not only "a holy nation," but also "the people of Jehovah" (Num 17:6, Eng. ver. Num 16:41), the people chosen and blessed of Jehovah; but now it had become "a people heavy with iniquity." Instead of the most natural expression, a people bearing heavy sins; the sin, or iniquity, i.e., the weight carried, is attributed to the people themselves upon whom the weight rested, according to the common figurative idea, that whoever carries a heavy burden is so much heavier himself (cf., gravis oneribus, Cicero). עון (sin regarded as crookedness and perversity, whereas חטא suggests the idea of going astray and missing the way) is the word commonly used wherever the writer intends to describe sin in the mass (e.g., Isa 33:24; Gen 15:16; Gen 19:15), including the guilt occasioned by it. The people of Jehovah had grown into a people heavily laden with guilt. So crushed, so altered into the very opposite, had Israel's true nature become. It is with deliberate intention that we have rendered גּוי a nation (Nation), and עם(am a people (Volk): for, according to Malbim's correct definition of the distinction between the two, the former is used to denote the mass, as linked together by common descent, language, and country; the latter the people as bound together by unity of government (see, for example, Psa 105:13). Consequently we always read of the people of the Lord, not the nation of the Lord; and there are only two instances in which goi is attached to a suffix relating to the ruler, and then it relates to Jehovah alone (Zep 2:9; Psa 106:5).

(3.) Israel bore elsewhere the honourable title of the seed of the patriarch (Isa 41:8; Isa 45:19; cf., Gen 21:12); but in reality it was a seed of evil-doers (miscreants). This does not mean that it was descended from evil-doers; but the genitive is used in the sense of a direct apposition to zera (seed), as in Isa 65:23 (cf., Isa 61:9; Isa 6:13, and Ges. 116, 5), and the meaning is a seed which consists of evil-doers, and therefore is apparently descended from evil-doers instead of from patriarchs. This last thought is not implied in the genitive, but in the idea of "seed;" which is always a compact unit, having one origin, and bearing the character of its origin in itself. The rendering brood of evil-doers, however it may accord with the sense, would be inaccurate; for "seed of evil-doers" is just the same as "house of evil-doers" in Isa 31:2. The singular of the noun מרעים is מרע , with the usual sharpening in the case of gutturals in the verbs (' '(, מרע with patach, מרע with kametz in pause (Isa 9:16, which see) - a noun derived from the hiphil participle. (4.) Those who were of Israel were "children of Jehovah" through the act of God (Deu 14:1); but in their own acts they were "children acting destructively (bânim mashchithim), so that what the thorah feared and predicted had now occurred (Deu 4:16, Deu 4:25; Deu 31:29). In all these passages we find the hiphil, and in the parallel passage of the great song (Deu 32:5) the piel - both of them conjugations which contain within themselves the object of the action indicated (Ges. 53, 2): to do what is destructive, i.e., so to act as to become destructive to one's self and to others. It is evident from Isa 1:2, that the term children is to be understood as indicating their relation to Jehovah (cf., Isa 30:1, Isa 30:9). The four interjectional clauses are followed by three declaratory clauses, which describe Israel's apostasy as total in every respect, and complete the mournful seven. There was apostasy in heart: "They have forsaken Jehovah." There was apostasy in words: "They blaspheme the Holy One of Israel." The verb literally means to sting, then to mock or treat scornfully; the use of it to denote blasphemy is antiquated Mosaic (Deu 31:20; Num 14:11, Num 14:23; Num 16:30). It is with intention that God is designated here as "the Holy One of Israel,"a name which constitutes the keynote of all Isaiah's prophecy (see at Isa 6:3). It was sin to mock at anything holy; it was a double sin to mock at God, the Holy One; but it was a threefold sin for Israel to mock at God the Holy One, who had set Himself to be the sanctifier of Israel, and required that as He was Israel's sanctification, He should also be sanctified by Israel according to His holiness (Lev 19:2, etc.). And lastly, there was also apostasy in action: "they have turned away backwards;" or, as the Vulgate renders it, abalienati sunt. נזור is the reflective of זוּר, related to נור and סוּר, for which it is the word commonly used in the Targum. The niphal, which is only met with here, indicates the deliberate character of their estrangement from God; and the expression is rendered still more emphatic by the introduction of the word "backwards" (achor, which is used emphatically in the place of מאחריו). In all their actions they ought to have followed Jehovah; but they had turned their backs upon Him, and taken the way selected by themselves.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
A seed - The children of wicked parents, whose guilt they inherit, and whose evil example they follow. Corrupters - Heb. that corrupt themselves, or others by their counsel and example. Backward - Instead of proceeding forward and growing in grace.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
Ah sinful nation "Degenerate" - Five MSS., one of them ancient, read משחתים moschathim, without the first י yod, in hophal corrupted, not corrupters. See the same word in the same form, and in the same sense, Pro 25:26. Are corrupters "Are estranged" - Thirty-two MSS., five ancient, and two editions, read נזורו nazoru; which reading determines the word to be from the root זור zur, to alienate, not from נזר nazar, to separate; so Kimchi understands it. See also Annotat. in Noldium, 68. They are gone away backward "They have turned their backs upon him" - So Kimchi explains it:" they have turned unto him the back and not the face." See Jer 2:27; Jer 7:24. I have been forced to render this line paraphrastically; as the verbal translation, "they are estranged backward," would have been unintelligible.

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³ The wicked are estranged from the womb: they go astray as soon as they be born, speaking lies.

² You only have I known of all the families of the earth: therefore I will punish you for all your iniquities.

³⁰ They would none of my counsel: they despised all my reproof.
³¹ Therefore shall they eat of the fruit of their own way, and be filled with their own devices.

¹² And God looked upon the earth, and, behold, it was corrupt; for all flesh had corrupted his way upon the earth.

¹ When Israel was a child, then I loved him, and called my son out of Egypt.

¹³ But yet in it shall be a tenth, and it shall return, and shall be eaten: as a teil tree, and as an oak, whose substance is in them, when they cast their leaves: so the holy seed shall be the substance thereof.

²¹ Yet I had planted thee a noble vine, wholly a right seed: how then art thou turned into the degenerate plant of a strange vine unto me?

⁷ And the LORD appeared unto Abram, and said, Unto thy seed will I give this land: and there builded he an altar unto the LORD, who appeared unto him.

²⁸ Come unto me, all ye that labour and are heavy laden, and I will give you rest.

⁴ For mine iniquities are gone over mine head: as an heavy burden they are too heavy for me.

¹⁰ Yet the number of the children of Israel shall be as the sand of the sea, which cannot be measured nor numbered; and it shall come to pass, that in the place where it was said unto them, Ye are not my people, there it shall be said unto them, Ye are the sons of the living God.

³⁰ They were not estranged from their lust. But while their meat was yet in their mouths,

¹³ He hath put my brethren far from me, and mine acquaintance are verily estranged from me.

⁵ A fool despiseth his father's instruction: but he that regardeth reproof is prudent.

¹² And say, How have I hated instruction, and my heart despised reproof;

³⁰ They would none of my counsel: they despised all my reproof.

⁷ I said, Surely thou wilt fear me, thou wilt receive instruction; so their dwelling should not be cut off, howsoever I punished them: but they rose early, and corrupted all their doings.

¹² And they forsook the LORD God of their fathers, which brought them out of the land of Egypt, and followed other gods, of the gods of the people that were round about them, and bowed themselves unto them, and provoked the LORD to anger.

¹⁹ And it came to pass, when the judge was dead, that they returned, and corrupted themselves more than their fathers, in following other gods to serve them, and to bow down unto them; they ceased not from their own doings, nor from their stubborn way.

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.

¹⁶ Lest ye corrupt yourselves, and make you a graven image, the similitude of any figure, the likeness of male or female,

¹² And God looked upon the earth, and, behold, it was corrupt; for all flesh had corrupted his way upon the earth.

⁴ And they shall destroy the walls of Tyrus, and break down her towers: I will also scrape her dust from her, and make her like the top of a rock.

¹⁰ Many pastors have destroyed my vineyard, they have trodden my portion under foot, they have made my pleasant portion a desolate wilderness.

¹³ For we will destroy this place, because the cry of them is waxen great before the face of the LORD; and the LORD hath sent us to destroy it.

³³ And the thing pleased the children of Israel; and the children of Israel blessed God, and did not intend to go up against them in battle, to destroy the land wherein the children of Reuben and Gad dwelt.

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.

⁷ And I will establish my covenant between me and thee and thy seed after thee in their generations for an everlasting covenant, to be a God unto thee, and to thy seed after thee.

¹⁸ In the same day the LORD made a covenant with Abram, saying, Unto thy seed have I given this land, from the river of Egypt unto the great river, the river Euphrates:

⁵ And he brought him forth abroad, and said, Look now toward heaven, and tell the stars, if thou be able to number them: and he said unto him, So shall thy seed be.

¹⁵ For all the land which thou seest, to thee will I give it, and to thy seed for ever.
¹⁶ And I will make thy seed as the dust of the earth: so that if a man can number the dust of the earth, then shall thy seed also be numbered.

⁷ And the LORD appeared unto Abram, and said, Unto thy seed will I give this land: and there builded he an altar unto the LORD, who appeared unto him.

¹⁰ Because thou hast forgotten the God of thy salvation, and hast not been mindful of the rock of thy strength, therefore shalt thou plant pleasant plants, and shalt set it with strange slips:

²³ Then Joseph said unto the people, Behold, I have bought you this day and your land for Pharaoh: lo, here is seed for you, and ye shall sow the land.

¹¹ And God said, Let the earth bring forth grass, the herb yielding seed, and the fruit tree yielding fruit after his kind, whose seed is in itself, upon the earth: and it was so.
¹² And the earth brought forth grass, and herb yielding seed after his kind, and the tree yielding fruit, whose seed was in itself, after his kind: and God saw that it was good.

³ And so it was, when Israel had sown, that the Midianites came up, and the Amalekites, and the children of the east, even they came up against them;

²⁴ Who his own self bare our sins in his own body on the tree, that we, being dead to sins, should live unto righteousness: by whose stripes ye were healed.

¹¹ He shall see of the travail of his soul, and shall be satisfied: by his knowledge shall my righteous servant justify many; for he shall bear their iniquities.

⁶ All we like sheep have gone astray; we have turned every one to his own way; and the LORD hath laid on him the iniquity of us all.

¹ And the LORD said unto Aaron, Thou and thy sons and thy father's house with thee shall bear the iniquity of the sanctuary: and thou and thy sons with thee shall bear the iniquity of your priesthood.

²² And the goat shall bear upon him all their iniquities unto a land not inhabited: and he shall let go the goat in the wilderness.

⁹ They shall therefore keep mine ordinance, lest they bear sin for it, and die therefore, if they profane it: I the LORD do sanctify them.

¹⁷ Wherefore have ye not eaten the sin offering in the holy place, seeing it is most holy, and God hath given it you to bear the iniquity of the congregation, to make atonement for them before the LORD?

⁴³ And they shall be upon Aaron, and upon his sons, when they come in unto the tabernacle of the congregation, or when they come near unto the altar to minister in the holy place; that they bear not iniquity, and die: it shall be a statute for ever unto him and his seed after him.

³⁸ And it shall be upon Aaron's forehead, that Aaron may bear the iniquity of the holy things, which the children of Israel shall hallow in all their holy gifts; and it shall be always upon his forehead, that they may be accepted before the LORD.

¹⁰ And Moses said unto the LORD, O my Lord, I am not eloquent, neither heretofore, nor since thou hast spoken unto thy servant: but I am slow of speech, and of a slow tongue.

³¹ And the plenty shall not be known in the land by reason of that famine following; for it shall be very grievous.

¹⁰ And there was a famine in the land: and Abram went down into Egypt to sojourn there; for the famine was grievous in the land.

¹⁴ I am not able to bear all this people alone, because it is too heavy for me.

¹⁸ Thou wilt surely wear away, both thou, and this people that is with thee: for this thing is too heavy for thee; thou art not able to perform it thyself alone.

¹³ And Cain said unto the LORD, My punishment is greater than I can bear.

² Speak unto all the congregation of the children of Israel, and say unto them, Ye shall be holy: for I the LORD your God am holy.

³ And one cried unto another, and said, Holy, holy, holy, is the LORD of hosts: the whole earth is full of his glory.

³⁰ But if the LORD make a new thing, and the earth open her mouth, and swallow them up, with all that appertain unto them, and they go down quick into the pit; then ye shall understand that these men have provoked the LORD.

²³ Surely they shall not see the land which I sware unto their fathers, neither shall any of them that provoked me see it:

¹¹ And the LORD said unto Moses, How long will this people provoke me? and how long will it be ere they believe me, for all the signs which I have shewed among them?

²⁰ For when I shall have brought them into the land which I sware unto their fathers, that floweth with milk and honey; and they shall have eaten and filled themselves, and waxen fat; then will they turn unto other gods, and serve them, and provoke me, and break my covenant.

⁹ That this is a rebellious people, lying children, children that will not hear the law of the LORD:

¹ Woe to the rebellious children, saith the LORD, that take counsel, but not of me; and that cover with a covering, but not of my spirit, that they may add sin to sin:

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.

⁵ They have corrupted themselves, their spot is not the spot of his children: they are a perverse and crooked generation.

²⁵ When thou shalt beget children, and children's children, and ye shall have remained long in the land, and shall corrupt yourselves, and make a graven image, or the likeness of any thing, and shall do evil in the sight of the LORD thy God, to provoke him to anger:

¹⁶ Lest ye corrupt yourselves, and make you a graven image, the similitude of any figure, the likeness of male or female,

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.

¹⁶ For the leaders of this people cause them to err; and they that are led of them are destroyed.

² Yet he also is wise, and will bring evil, and will not call back his words: but will arise against the house of the evildoers, and against the help of them that work iniquity.

⁹ And their seed shall be known among the Gentiles, and their offspring among the people: all that see them shall acknowledge them, that they are the seed which the LORD hath blessed.

²³ They shall not labour in vain, nor bring forth for trouble; for they are the seed of the blessed of the LORD, and their offspring with them.

¹² And God said unto Abraham, Let it not be grievous in thy sight because of the lad, and because of thy bondwoman; in all that Sarah hath said unto thee, hearken unto her voice; for in Isaac shall thy seed be called.

¹⁹ I have not spoken in secret, in a dark place of the earth: I said not unto the seed of Jacob, Seek ye me in vain: I the LORD speak righteousness, I declare things that are right.

⁸ But thou, Israel, art my servant, Jacob whom I have chosen, the seed of Abraham my friend.

⁵ That I may see the good of thy chosen, that I may rejoice in the gladness of thy nation, that I may glory with thine inheritance.

⁹ Therefore as I live, saith the LORD of hosts, the God of Israel, Surely Moab shall be as Sodom, and the children of Ammon as Gomorrah, even the breeding of nettles, and saltpits, and a perpetual desolation: the residue of my people shall spoil them, and the remnant of my people shall possess them.

¹³ When they went from one nation to another, from one kingdom to another people;

¹⁵ And when the morning arose, then the angels hastened Lot, saying, Arise, take thy wife, and thy two daughters, which are here; lest thou be consumed in the iniquity of the city.

¹⁶ But in the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full.

²⁴ And the inhabitant shall not say, I am sick: the people that dwell therein shall be forgiven their iniquity.

⁴¹ But on the morrow all the congregation of the children of Israel murmured against Moses and against Aaron, saying, Ye have killed the people of the LORD.

⁶ And Moses spake unto the children of Israel, and every one of their princes gave him a rod apiece, for each prince one, according to their fathers' houses, even twelve rods: and the rod of Aaron was among their rods.

⁶ And ye shall be unto me a kingdom of priests, and an holy nation. These are the words which thou shalt speak unto the children of Israel.

²⁴ But they hearkened not, nor inclined their ear, but walked in the counsels and in the imagination of their evil heart, and went backward, and not forward.

²⁷ Saying to a stock, Thou art my father; and to a stone, Thou hast brought me forth: for they have turned their back unto me, and not their face: but in the time of their trouble they will say, Arise, and save us.

²⁶ A righteous man falling down before the wicked is as a troubled fountain, and a corrupt spring.