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Selected Verse: Isaiah 40:6 - King James

Verse	Translation	Text
Isa 40:6	King James	The voice said, Cry. And he said, What shall I cry? All flesh is grass, and all the goodliness thereof is as the flower of the field:

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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]
The voice--the same divine herald as in Isa 40:3. he--one of those ministers or prophets (see on Isa 40:1) whose duty it was, by direction of "the voice," to "comfort the Lord's afflicted people with the promises of brighter days." All flesh is grass--The connection is, "All human things, however goodly, are transitory: God's promises alone steadfast" (Isa 40:8, Isa 40:15, Isa 40:17, Isa 40:23-24); this contrast was already suggested in Isa 40:5, "All flesh . . . the mouth of the Lord." Pe1 1:24-25 applies this passage distinctly to the gospel word of Messiah (compare Joh 12:24; Jam 1:10).

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

The voice--the same divine herald as in Isa 40:3.

he--one of those ministers or prophets (see on Isa 40:1) whose duty it was, by direction of "the voice," to "comfort the Lord's afflicted people with the promises of brighter days."

All flesh is grass--The connection is, "All human things, however goodly, are transitory: God's promises alone steadfast" (Isa 40:8, Isa 40:15, Isa 40:17, Isa 40:23-24); this contrast was already suggested in Isa 40:5, "All flesh . . . the mouth of the Lord." Pe1 1:24-25 applies this passage distinctly to the gospel word of Messiah (compare Joh 12:24; Jam 1:10).

Notes on the Bible, by Albert Barnes, [1834]
The voice said - Or rather 'a voice.' Isaiah represents himself here again as hearing a voice. The word 'the' introduced in our translation, mars the sense, inasmuch as it leads to the supposition that it was the voice of the same person or crier referred to in Isa 40:3. But it is different. That was the voice of a crier or herald, proclaiming that a way was to be open in the desert. This is introduced for a different purpose. It is to proclaim distinctly that while everything else was fading and transitory, the promise of God was firm and secure. Isaiah therefore, represents himself as hearing a voice requiring the prophets (so the Chaldee) to make a proclamation. An inquiry was at once made, What should be the nature of the proclamation? The answer was, that all flesh was grass, etc. He had Isa 40:3-5 introduced a herald announcing that the way was to be prepared for their return. He now introduces another voice with a distinct message to the people, that God was faithful, and that his promises would not fail. A voice, a command is heard, requiring those whose duty it was, to make proclamation. The voice of God; the Spirit speaking to the prophets, commanded them to cry. And he said - Lowth and Noyes read this, 'And I said.' The Septuagint and the Vulgate read it also in this manner, in the first person. Two manuscripts examined by Kennicott also read it in the first person. Houbigant, Hensler, and Doderlin adopt this reading. But the authority is not sufficient to justify a change in the Hebrew text. The Syriac and Chaldee read it as it is in the present Hebrew text, in the third person. The sense is, that the person, or prophet to whom the command came to make proclamation, made answer, 'What shall be the nature of my proclamation?' It is equivalent to saying, 'It was answered;' or if Isaiah is the person to whom the voice is represented as coming, it means that he answered; and is, therefore, equivalent to the reading in the Septuagint and Vulgate, and adopted by Lowth. This is the probable supposition, that Isaiah represents himself as hearing the voice, and as expressing a willingness to make proclamation, but as waiting to know what he was to proclaim. All flesh - This is the answer; or this is what he was to proclaim. The general design or scope of the answer was, that he was to proclaim that the promise of Yahweh was secure and firm Isa 40:8, and that therefore God would certainly come to deliver them. To make this more impressive by way of contrast, he states that all people are weak and feeble like the grass that is soon withered. The expression does not refer particularly to the Jews in Babylon, or to any single nation or class of people, but to all people, in all places, and at all times. All princes, nobles, and monarchs; all armies and magistrates are like grass, and will soon pass away. On the one hand, they would be unable to accomplish what was needful to be done in the deliverance of the people; and on the other, their oppressors had no power to continue their bondage, since they were like grass, and must soon pass away. But Yahweh was ever-enduring, and was able to fulfill all his purposes. Is grass - It is as feeble, weak, and as easily consumed as the grass of the field. A similar sentiment is found in Psa 103:15-16 : As for man, his days are as grass; As a flower of the field so he flourisheth; For the wind passeth over it, and it is gone, And the place thereof shall know it no more. See also Jam 1:10-11. The passage in Isaiah is evidently quoted by Peter, Pe1 1:24-25 : 'All flesh is as grass, and all the glory of man as the flower of grass. The grass withereth, and the flower thereof falleth away: but the word of the Lord endureth forever; and this is the word which by the gospel is preached unto you' - a passage which proves that Isaiah had reference to the times of the Messiah in the place before us. And all the goodliness thereof - The word rendered 'goodliness' (חסד chesed) denotes properly, kindness, love, goodwill, mercy, favor. Here it is evidently used in the sense of elegance, comeliness, beauty. The Septuagint renders it: δόξα doxa, and so does Peter Pe1 1:24. Applied to grass, or to herbs, it denotes the flower, the beauty, the comeliness. Applied to man, it means that which makes him comely and vigorous - health, energy, beauty, talent, wisdom. His vigor is soon gone; his beauty fades; his wisdom ceases; and he falls, like the flower, to the dust. The idea is, that the plans of man must be temporary; that all that appears great in him must be like the flower of the field; but that Yahweh endures, and his plans reach from age to age, and will certainly be accomplished. This important truth was to be proclaimed, that the people might be induced not to trust in man, but put their confidence in the arm of God.

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

The voice said - Or rather 'a voice.' Isaiah represents himself here again as hearing a voice. The word 'the' introduced in our translation, mars the sense, inasmuch as it leads to the supposition that it was the voice of the same person or crier referred to in Isa 40:3. But it is different. That was the voice of a crier or herald, proclaiming that a way was to be open in the desert. This is introduced for a different purpose. It is to proclaim distinctly that while everything else was fading and transitory, the promise of God was firm and secure. Isaiah therefore, represents himself as hearing a voice requiring the prophets (so the Chaldee) to make a proclamation. An inquiry was at once made, What should be the nature of the proclamation? The answer was, that all flesh was grass, etc. He had Isa 40:3-5 introduced a herald announcing that the way was to be prepared for their return. He now introduces another voice with a distinct message to the people, that God was faithful, and that his promises would not fail. A voice, a command is heard, requiring those whose duty it was, to make proclamation. The voice of God; the Spirit speaking to the prophets, commanded them to cry.

And he said - Lowth and Noyes read this, 'And I said.' The Septuagint and the Vulgate read it also in this manner, in the first person. Two manuscripts examined by Kennicott also read it in the first person. Houbigant, Hensler, and Doderlin adopt this reading. But the authority is not sufficient to justify a change in the Hebrew text. The Syriac and Chaldee read it as it is in the present Hebrew text, in the third person. The sense is, that the person, or prophet to whom the command came to make proclamation, made answer, 'What shall be the nature of my proclamation?' It is equivalent to saying, 'It was answered;' or if Isaiah is the person to whom the voice is represented as coming, it means that he answered; and is, therefore, equivalent to the reading in the Septuagint and Vulgate, and adopted by Lowth. This is the probable supposition, that Isaiah represents himself as hearing the voice, and as expressing a willingness to make proclamation, but as waiting to know what he was to proclaim.

All flesh - This is the answer; or this is what he was to proclaim. The general design or scope of the answer was, that he was to proclaim that the promise of Yahweh was secure and firm Isa 40:8, and that therefore God would certainly come to deliver them. To make this more impressive by way of contrast, he states that all people are weak and feeble like the grass that is soon withered. The expression does not refer particularly to the Jews in Babylon, or to any single nation or class of people, but to all people, in all places, and at all times. All princes, nobles, and monarchs; all armies and magistrates are like grass, and will soon pass away. On the one hand, they would be unable to accomplish what was needful to be done in the deliverance of the people; and on the other, their oppressors had no power to continue their bondage, since they were like grass, and must soon pass away. But Yahweh was ever-enduring, and was able to fulfill all his purposes.

Is grass - It is as feeble, weak, and as easily consumed as the grass of the field. A similar sentiment is found in Psa 103:15-16 :

As for man, his days are as grass;

As a flower of the field so he flourisheth;

For the wind passeth over it, and it is gone,

And the place thereof shall know it no more.

See also Jam 1:10-11. The passage in Isaiah is evidently quoted by Peter, Pe1 1:24-25 : 'All flesh is as grass, and all the glory of man as the flower of grass. The grass withereth, and the flower thereof falleth away: but the word of the Lord endureth forever; and this is the word which by the gospel is preached unto you' - a passage which proves that Isaiah had reference to the times of the Messiah in the place before us.

And all the goodliness thereof - The word rendered 'goodliness' (חסד chesed) denotes properly, kindness, love, goodwill, mercy, favor. Here it is evidently used in the sense of elegance, comeliness, beauty. The Septuagint renders it: δόξα doxa, and so does Peter Pe1 1:24. Applied to grass, or to herbs, it denotes the flower, the beauty, the comeliness. Applied to man, it means that which makes him comely and vigorous - health, energy, beauty, talent, wisdom. His vigor is soon gone; his beauty fades; his wisdom ceases; and he falls, like the flower, to the dust. The idea is, that the plans of man must be temporary; that all that appears great in him must be like the flower of the field; but that Yahweh endures, and his plans reach from age to age, and will certainly be accomplished. This important truth was to be proclaimed, that the people might be induced not to trust in man, but put their confidence in the arm of God.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
The prophet now hears a second voice, and then a third, entering into conversation with it. "Hark, one speaking, Cry! And he answers, What shall I cry? All flesh is grass, and all its beauty as the flower of the field. Grass is withered, flower faded: for the breath of Jehovah has blown upon it. Surely grass is the people; grass withereth, flower fadeth: yet the word of our God will stand for ever." A second voice celebrates the divine word of promise in the face of the approaching fulfilment, and appoints a preacher of its eternal duration. The verb is not ואמר (et dixi, lxx, Vulg.), but ואמר; so that the person asking the question is not the prophet himself, but an ideal person, whom he has before him in visionary objectiveness. The appointed theme of his proclamation is the perishable nature of all flesh (Isa 40:5 πᾶσα σάρξ, here πᾶσα ἡ σάρξ), and, on the other hand, the imperishable nature of the word of God. Men living in the flesh are universally impotent, perishing, limited; God, on the contrary (Isa 31:3), is the omnipotent, eternal, all-determining; and like Himself, so is His word, which, regarded as the vehicle and utterance of His willing and thinking, is not something separate from Himself, and therefore is the same as He. Chasdō is the charm or gracefulness of the outward appearance (lxx; Pe1 1:24, δόξα: see Schott on the passage, Jam 1:11, εὐπρέπεια). The comparison instituted with grass and flower recals Isa 37:27 and Job 8:12, and still more Psa 90:5-6, and Job 14:2. Isa 40:7 describes what happens to the grass and flower. The preterites, like the Greek aoristus gnomicus (cf., Isa 26:10), express a fact of experience sustained by innumerable examples: exaruit gramen, emarcuit flos; (Note: נבל has munach here and in Isa 40:8 attached to the penultimate in all correct texts (hence milel, on account of the monosyllable which follows), and mehteg on the tzere to sustain the lengthening.) consequently the כּי which follows is not hypothetical (granting that), but explanatory of the reason, viz., "because rūăch Jehovah hath blown upon it," i.e., the "breath" of God the Creator, which pervades the creation, generating life, sustaining life, and destroying life, and whose most characteristic elementary manifestation is the wind. Every breath of wind is a drawing of the breath of the whole life of nature, the active indwelling principle of whose existence is the rūăch of God. A fresh v. ought to commence now with אכן. The clause העם חציר אכן is genuine, and thoroughly in Isaiah's style, notwithstanding the lxx, which Gesenius and Hitzig follow. עכן is not equivalent to a comparative כן (Ewald, 105, a), but is assuring, as in Isa 45:15; Isa 49:4; Isa 53:4; and hâ‛âm (the people) refers to men generally, as in Isa 42:5. The order of thought is in the form of a triolet. The explanation of the striking simile commences with 'âkhēn (surely); and then in the repetition of the words, "grass withereth, flower fadeth," the men are intended, resemble the grass and the flower. Surely grass is the human race; such grass withereth and such flower fadeth, but the word of our God (Jehovah, the God of His people and of sacred history) yâqūm le‛ōlâm, i.e., it rises up without withering or fading, and endures for ever, fulfilling and verifying itself through all times. This general truth refers, in the preset instance, to the word of promise uttered by the voice in the desert. If the word of God generally has an eternal duration, more especially is this the case with the word of the parousia of God the Redeemer, the word in which all the words of God are yea and amen. The imperishable nature of this word, however, has for its dark foil the perishable nature of all flesh, and all the beauty thereof. The oppressors of Israel are mortal, and their chesed with which they impose and bribe is perishable; but the word of God, with which Israel can console itself, preserves the fields, and ensures it a glorious end to its history. Thus the seal, which the first crier set upon the promise of Jehovah's speedy coming, is inviolable; and the comfort which the prophets of God are to bring to His people, who have now been suffering so long, is infallibly sure.

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

The prophet now hears a second voice, and then a third, entering into conversation with it. "Hark, one speaking, Cry! And he answers, What shall I cry? All flesh is grass, and all its beauty as the flower of the field. Grass is withered, flower faded: for the breath of Jehovah has blown upon it. Surely grass is the people; grass withereth, flower fadeth: yet the word of our God will stand for ever." A second voice celebrates the divine word of promise in the face of the approaching fulfilment, and appoints a preacher of its eternal duration. The verb is not ואמר (et dixi, lxx, Vulg.), but ואמר; so that the person asking the question is not the prophet himself, but an ideal person, whom he has before him in visionary objectiveness. The appointed theme of his proclamation is the perishable nature of all flesh (Isa 40:5 πᾶσα σάρξ, here πᾶσα ἡ σάρξ), and, on the other hand, the imperishable nature of the word of God. Men living in the flesh are universally impotent, perishing, limited; God, on the contrary (Isa 31:3), is the omnipotent, eternal, all-determining; and like Himself, so is His word, which, regarded as the vehicle and utterance of His willing and thinking, is not something separate from Himself, and therefore is the same as He. Chasdō is the charm or gracefulness of the outward appearance (lxx; Pe1 1:24, δόξα: see Schott on the passage, Jam 1:11, εὐπρέπεια). The comparison instituted with grass and flower recals Isa 37:27 and Job 8:12, and still more Psa 90:5-6, and Job 14:2. Isa 40:7 describes what happens to the grass and flower. The preterites, like the Greek aoristus gnomicus (cf., Isa 26:10), express a fact of experience sustained by innumerable examples: exaruit gramen, emarcuit flos;

(Note: נבל has munach here and in Isa 40:8 attached to the penultimate in all correct texts (hence milel, on account of the monosyllable which follows), and mehteg on the tzere to sustain the lengthening.)

consequently the כּי which follows is not hypothetical (granting that), but explanatory of the reason, viz., "because rūăch Jehovah hath blown upon it," i.e., the "breath" of God the Creator, which pervades the creation, generating life, sustaining life, and destroying life, and whose most characteristic elementary manifestation is the wind. Every breath of wind is a drawing of the breath of the whole life of nature, the active indwelling principle of whose existence is the rūăch of God. A fresh v. ought to commence now with אכן. The clause העם חציר אכן is genuine, and thoroughly in Isaiah's style, notwithstanding the lxx, which Gesenius and Hitzig follow. עכן is not equivalent to a comparative כן (Ewald, 105, a), but is assuring, as in Isa 45:15; Isa 49:4; Isa 53:4; and hâ‛âm (the people) refers to men generally, as in Isa 42:5. The order of thought is in the form of a triolet. The explanation of the striking simile commences with 'âkhēn (surely); and then in the repetition of the words, "grass withereth, flower fadeth," the men are intended, resemble the grass and the flower. Surely grass is the human race; such grass withereth and such flower fadeth, but the word of our God (Jehovah, the God of His people and of sacred history) yâqūm le‛ōlâm, i.e., it rises up without withering or fading, and endures for ever, fulfilling and verifying itself through all times. This general truth refers, in the preset instance, to the word of promise uttered by the voice in the desert. If the word of God generally has an eternal duration, more especially is this the case with the word of the parousia of God the Redeemer, the word in which all the words of God are yea and amen. The imperishable nature of this word, however, has for its dark foil the perishable nature of all flesh, and all the beauty thereof. The oppressors of Israel are mortal, and their chesed with which they impose and bribe is perishable; but the word of God, with which Israel can console itself, preserves the fields, and ensures it a glorious end to its history. Thus the seal, which the first crier set upon the promise of Jehovah's speedy coming, is inviolable; and the comfort which the prophets of God are to bring to His people, who have now been suffering so long, is infallibly sure.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
Cry - God speaks unto his ministers. He - The prophet. All flesh - The prophet having foretold glorious things, confirms the certainty of them, by representing the vast difference between the nature, and word, and work of men and of God. All that men are or have, yea, their highest accomplishments, are but like the grass of the field, weak and vanishing, soon nipt and brought to nothing; but God's word is like himself, immutable and irresistible: and therefore as the mouth of the Lord, and not of man, hath spoken these things, so doubt not but they shall be fulfilled.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
The voice saint Cry "A voice saith Proclaim" - To understand rightly this passage is a matter of importance; for it seems designed to give us the true key to the remaining part of Isaiah's prophecies, the general subject of which is the restoration of the people and Church of God. The prophet opens the subject with great clearness and elegance: he declares at once God's command to his messengers, (his prophets, as the Chaldee rightly explains it), to comfort his people in captivity, to impart to them the joyful tidings, that their punishment has now satisfied the Divine justice, and the time of reconciliation and favor is at hand. He then introduces a harbinger giving orders to prepare the way for God, leading his people from Babylon, as he did formerly from Egypt, through the wilderness, to remove all obstacles, and to clear the way for their passage. Thus far nothing more appears to be intended than a return from the Babylonish captivity; but the next words seem to intimate something much greater: - "And the glory of Jehovah shall be revealed; And all flesh shall see together the salvation of our God." He then introduces a voice commanding him to make a solemn proclamation. And what is the import of it? that the people - the flesh, is of a vain temporary nature; that all its glory fadeth, and is soon gone; but that the word of God endureth for ever. What is this, but a plain opposition of the flesh to the spirit; of the carnal Israel to the spiritual; of the temporary Mosaic economy to the eternal Christian dispensation? You may be ready to conclude, (the prophet may be disposed to say), by this introduction to my discourse, that my commission is only to comfort you with a promise of the restoration of your religion and polity, of Jerusalem, of the temple, and its services and worship in all its ancient splendor. These are earthly, temporary, shadowy, fading things, which shall soon pass away, and be destroyed for ever; these are not worthy to engage your attention in comparison of the greater blessings, the spiritual redemption, the eternal inheritance, covered under the veil of the former, which I have it in charge to unfold unto you. The law has only a shadow of good things; the substance is the Gospel. I promise you a restoration of the former, which, however, is only for a time, and shall be done away, according to God's original appointment: but under that image I give you a view of the latter, which shall never be done away, but shall endure for ever. This I take to be agreeable to St. Peter's interpretation of this passage of the prophet, quoted by him, Pe1 1:24, Pe1 1:25 : "All flesh is as grass, and all the glory of man as the flower of grass. The grass withereth and the flower thereof falleth away; but the word of the Lord endureth for ever. And this is the word which by the Gospel is preached unto you." This is the same word of the Lord of which Isaiah speaks, which hath now been preached unto you by the Gospel. The law and the Gospel are frequently opposed to one another by St. Paul, under the images of flesh and spirit: "Having begun in the spirit, are ye now made perfect by the flesh?" Gal 3:3. - L. All the Godliness thereof - "All its glory" - For חסדו chasdo read חדו chadu; the Septuagint and Vulgate, and Pe1 1:24.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826

The voice saint Cry "A voice saith Proclaim" - To understand rightly this passage is a matter of importance; for it seems designed to give us the true key to the remaining part of Isaiah's prophecies, the general subject of which is the restoration of the people and Church of God. The prophet opens the subject with great clearness and elegance: he declares at once God's command to his messengers, (his prophets, as the Chaldee rightly explains it), to comfort his people in captivity, to impart to them the joyful tidings, that their punishment has now satisfied the Divine justice, and the time of reconciliation and favor is at hand. He then introduces a harbinger giving orders to prepare the way for God, leading his people from Babylon, as he did formerly from Egypt, through the wilderness, to remove all obstacles, and to clear the way for their passage.

Thus far nothing more appears to be intended than a return from the Babylonish captivity; but the next words seem to intimate something much greater: -

"And the glory of Jehovah shall be revealed;

And all flesh shall see together the salvation of our God."

He then introduces a voice commanding him to make a solemn proclamation. And what is the import of it? that the people - the flesh, is of a vain temporary nature; that all its glory fadeth, and is soon gone; but that the word of God endureth for ever. What is this, but a plain opposition of the flesh to the spirit; of the carnal Israel to the spiritual; of the temporary Mosaic economy to the eternal Christian dispensation? You may be ready to conclude, (the prophet may be disposed to say), by this introduction to my discourse, that my commission is only to comfort you with a promise of the restoration of your religion and polity, of Jerusalem, of the temple, and its services and worship in all its ancient splendor. These are earthly, temporary, shadowy, fading things, which shall soon pass away, and be destroyed for ever; these are not worthy to engage your attention in comparison of the greater blessings, the spiritual redemption, the eternal inheritance, covered under the veil of the former, which I have it in charge to unfold unto you. The law has only a shadow of good things; the substance is the Gospel. I promise you a restoration of the former, which, however, is only for a time, and shall be done away, according to God's original appointment: but under that image I give you a view of the latter, which shall never be done away, but shall endure for ever. This I take to be agreeable to St. Peter's interpretation of this passage of the prophet, quoted by him, Pe1 1:24, Pe1 1:25 : "All flesh is as grass, and all the glory of man as the flower of grass. The grass withereth and the flower thereof falleth away; but the word of the Lord endureth for ever. And this is the word which by the Gospel is preached unto you." This is the same word of the Lord of which Isaiah speaks, which hath now been preached unto you by the Gospel. The law and the Gospel are frequently opposed to one another by St. Paul, under the images of flesh and spirit: "Having begun in the spirit, are ye now made perfect by the flesh?" Gal 3:3. - L.

All the Godliness thereof - "All its glory" - For חסדו chasdo read חדו chadu; the Septuagint and Vulgate, and Pe1 1:24.

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¹⁰ But the rich, in that he is made low: because as the flower of the grass he shall pass away.

²⁴ Verily, verily, I say unto you, Except a corn of wheat fall into the ground and die, it abideth alone: but if it die, it bringeth forth much fruit.

²⁴ For all flesh is as grass, and all the glory of man as the flower of grass. The grass withereth, and the flower thereof falleth away:
²⁵ But the word of the Lord endureth for ever. And this is the word which by the gospel is preached unto you.

⁵ And the glory of the LORD shall be revealed, and all flesh shall see it together: for the mouth of the LORD hath spoken it.

²³ That bringeth the princes to nothing; he maketh the judges of the earth as vanity.
²⁴ Yea, they shall not be planted; yea, they shall not be sown: yea, their stock shall not take root in the earth: and he shall also blow upon them, and they shall wither, and the whirlwind shall take them away as stubble.

¹⁷ All nations before him are as nothing; and they are counted to him less than nothing, and vanity.

¹⁵ Behold, the nations are as a drop of a bucket, and are counted as the small dust of the balance: behold, he taketh up the isles as a very little thing.

⁸ The grass withereth, the flower fadeth: but the word of our God shall stand for ever.

¹ Comfort ye, comfort ye my people, saith your God.

³ The voice of him that crieth in the wilderness, Prepare ye the way of the LORD, make straight in the desert a highway for our God.

²⁴ For all flesh is as grass, and all the glory of man as the flower of grass. The grass withereth, and the flower thereof falleth away:

¹⁰ But the rich, in that he is made low: because as the flower of the grass he shall pass away.
¹¹ For the sun is no sooner risen with a burning heat, but it withereth the grass, and the flower thereof falleth, and the grace of the fashion of it perisheth: so also shall the rich man fade away in his ways.

¹⁵ As for man, his days are as grass: as a flower of the field, so he flourisheth.
¹⁶ For the wind passeth over it, and it is gone; and the place thereof shall know it no more.

⁸ The grass withereth, the flower fadeth: but the word of our God shall stand for ever.

³ The voice of him that crieth in the wilderness, Prepare ye the way of the LORD, make straight in the desert a highway for our God.
⁴ Every valley shall be exalted, and every mountain and hill shall be made low: and the crooked shall be made straight, and the rough places plain:
⁵ And the glory of the LORD shall be revealed, and all flesh shall see it together: for the mouth of the LORD hath spoken it.

³ The voice of him that crieth in the wilderness, Prepare ye the way of the LORD, make straight in the desert a highway for our God.

⁵ Thus saith God the LORD, he that created the heavens, and stretched them out; he that spread forth the earth, and that which cometh out of it; he that giveth breath unto the people upon it, and spirit to them that walk therein:

⁴ Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted.

⁴ Then I said, I have laboured in vain, I have spent my strength for nought, and in vain: yet surely my judgment is with the LORD, and my work with my God.

¹⁵ Verily thou art a God that hidest thyself, O God of Israel, the Saviour.

⁸ The grass withereth, the flower fadeth: but the word of our God shall stand for ever.

¹⁰ Let favour be shewed to the wicked, yet will he not learn righteousness: in the land of uprightness will he deal unjustly, and will not behold the majesty of the LORD.

⁷ The grass withereth, the flower fadeth: because the spirit of the LORD bloweth upon it: surely the people is grass.

² He cometh forth like a flower, and is cut down: he fleeth also as a shadow, and continueth not.

⁵ Thou carriest them away as with a flood; they are as a sleep: in the morning they are like grass which groweth up.
⁶ In the morning it flourisheth, and groweth up; in the evening it is cut down, and withereth.

¹² Whilst it is yet in his greenness, and not cut down, it withereth before any other herb.

²⁷ Therefore their inhabitants were of small power, they were dismayed and confounded: they were as the grass of the field, and as the green herb, as the grass on the housetops, and as corn blasted before it be grown up.

¹¹ For the sun is no sooner risen with a burning heat, but it withereth the grass, and the flower thereof falleth, and the grace of the fashion of it perisheth: so also shall the rich man fade away in his ways.

²⁴ For all flesh is as grass, and all the glory of man as the flower of grass. The grass withereth, and the flower thereof falleth away:

³ Now the Egyptians are men, and not God; and their horses flesh, and not spirit. When the LORD shall stretch out his hand, both he that helpeth shall fall, and he that is holpen shall fall down, and they all shall fail together.

⁵ And the glory of the LORD shall be revealed, and all flesh shall see it together: for the mouth of the LORD hath spoken it.

²⁴ For all flesh is as grass, and all the glory of man as the flower of grass. The grass withereth, and the flower thereof falleth away:

³ Are ye so foolish? having begun in the Spirit, are ye now made perfect by the flesh?

²⁵ But the word of the Lord endureth for ever. And this is the word which by the gospel is preached unto you.

²⁴ For all flesh is as grass, and all the glory of man as the flower of grass. The grass withereth, and the flower thereof falleth away: