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Selected Verse: Isaiah 5:30 - King James

Verse	Translation	Text
Isa 5:30	King James	And in that day they shall roar against them like the roaring of the sea: and if one look unto the land, behold darkness and sorrow, and the light is darkened in the heavens thereof.

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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]
sorrow, and the light is darkened--Otherwise, distress and light (that is, hope and fear) alternately succeed (as usually occurs in an unsettled state of things), and darkness arises in, &c. [MAURER]. heavens--literally, "clouds," that is, its sky is rather "clouds" than sky. Otherwise from a different Hebrew root, "in its destruction" or ruins. HORSLEY takes "sea . . . look unto the land" as a new image taken from mariners in a coasting vessel (such as all ancient vessels were), looking for the nearest land, which the darkness of the storm conceals, so that darkness and distress alone may be said to be visible. Isaiah is outside, near the altar in front of the temple. The doors are supposed to open, and the veil hiding the Holy of Holies to be withdrawn, unfolding to his view a vision of God represented as an Eastern monarch, attended by seraphim as His ministers of state (Kg1 22:19), and with a robe and flowing train (a badge of dignity in the East), which filled the temple. This assertion that he had seen God was, according to tradition (not sanctioned by Isa 1:1; see Introduction), the pretext for sawing him asunder in Manasseh's reign (Heb 11:37). Visions often occur in the other prophets: in Isaiah there is only this one, and it is marked by characteristic clearness and simplicity.

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

sorrow, and the light is darkened--Otherwise, distress and light (that is, hope and fear) alternately succeed (as usually occurs in an unsettled state of things), and darkness arises in, &c. [MAURER].

heavens--literally, "clouds," that is, its sky is rather "clouds" than sky. Otherwise from a different Hebrew root, "in its destruction" or ruins. HORSLEY takes "sea . . . look unto the land" as a new image taken from mariners in a coasting vessel (such as all ancient vessels were), looking for the nearest land, which the darkness of the storm conceals, so that darkness and distress alone may be said to be visible.

Isaiah is outside, near the altar in front of the temple. The doors are supposed to open, and the veil hiding the Holy of Holies to be withdrawn, unfolding to his view a vision of God represented as an Eastern monarch, attended by seraphim as His ministers of state (Kg1 22:19), and with a robe and flowing train (a badge of dignity in the East), which filled the temple. This assertion that he had seen God was, according to tradition (not sanctioned by Isa 1:1; see Introduction), the pretext for sawing him asunder in Manasseh's reign (Heb 11:37). Visions often occur in the other prophets: in Isaiah there is only this one, and it is marked by characteristic clearness and simplicity.

Notes on the Bible, by Albert Barnes, [1834]
They shall roar against them - The army that shall come up shall roar against the Jews. The image of "the roaring of the sea" indicates the great number that would come; that of the roaring of the "lion" denotes their fierceness and terror. And if one look unto the land - This expression has given some perplexity, because it is supposed not to be full or complete. The whole image, it has been supposed (see "Lowth"), would be that of looking "upward" to the heaven for help, and then to the land, or "earth;" compare Isa 8:22, where the same expression is used. But there is no need of supposing the expression defective. The prophet speaks of the vast multitude that was coming up and roaring like the tumultuous "ocean." On "that" side there was no safety. The waves were rolling, and everything was suited to produce alarm. It was natural to speak of the "other" direction, as the "land," or the shore; and to say that the people would look there for safety. But, says he, there would be no safety there. All would be darkness. Darkness and sorrow - This is an image of distress and calamity. There should be no light; no consolation; no safety; compare Isa 59:9; Amo 5:18, Amo 5:20; Lam 3:2. And the light is darkened ... - That which gave light is turned to darkness. In the heavens thereof - In the "clouds," perhaps, or by the gloomy thick clouds. Lowth renders it, 'the light is obscured by the gloomy vapor.' The main idea is plain, that there would be distress and calamity; and that there would be no light to guide them on their way. On the one hand a roaring, ragtag multitude, like the sea; on the other distress, perplexity, and gloom. Thus shut up, they must perish, and their land be utterly desolate.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
"And it utters a deep roar over it in that day like the roaring of the sea: and it looks to the earth, and behold darkness, tribulation, and light; it becomes night over it in the clouds of heaven." The subject to "roars" is the mass of the enemy; and in the expressions "over it" and "it looks" (nibbat; the niphal, which is only met with here, in the place of the hiphil) the prophet has in his mind the nation of Judah, upon which the enemy falls with the roar of the ocean - that is to say, overwhelming it like a sea. And when the people of Judah look to the earth, i.e., to their own land, darkness alone presents itself, and darkness which has swallowed up all the smiling and joyous aspect which it had before. And what then? The following words, tzar vâ'ōr, have been variously rendered, viz., "moon (= sahar) and sun" by the Jewish expositors, "stone and flash," i.e., hail and thunder-storm, by Drechsler; but such renderings as these, and others of a similar kind, are too far removed from the ordinary usage of the language. And the separation of the two words, so that the one closes a sentence and the other commences a fresh one (e.g., "darkness of tribulation, and the sun becomes dark"), which is adopted by Hitzig, Gesenius, Ewald, and others, is opposed to the impression made by the two monosyllables, and sustained by the pointing, that they are connected together. The simplest explanation is one which takes the word tzar in its ordinary sense of tribulation or oppression, and 'ōr in its ordinary sense of light, and which connects the two words closely together. And this is the case with the rendering given above: tzar vâ'ōr are "tribulation and brightening up," one following the other and passing over into the other, like morning and night (Isa 21:12). This pair of words forms an interjectional clause, the meaning of which is, that when the predicted darkness had settled upon the land of Judah, this would not be the end; but there would still follow an alternation of anxiety and glimmerings of hope, until at last it had become altogether dark in the cloudy sky over all the land of Judah (‛ariphim, the cloudy sky, is only met with here; it is derived from âraph, to drop or trickle, hence also arâphel: the suffix points back to lâ'âretz, eretz denoting sometimes the earth as a whole, and at other times the land as being part of the earth). The prophet here predicts that, before utter ruin has overtaken Judah, sundry approaches will be made towards this, within which a divine deliverance will appear again and again. Grace tries and tries again and again, until at last the measure of iniquity is full, and the time of repentance past. The history of the nation of Judah proceeded according to this law until the destruction of Jerusalem by the Romans. The Assyrian troubles, and the miraculous light of divine help which arose in the destruction of the military power of Sennacherib, were only the foreground of this mournful but yet ever and anon hopeful course of history, which terminated in utter darkness, that has continued now for nearly two thousand years. This closes the third prophetic address. It commences with a parable which contains the history of Israel in nuce, and closes with an emblem which symbolizes the gradual but yet certain accomplishment of the judicial, penal termination of the parable. This third address, therefore, is as complete in itself as the second was. The kindred allusions are to be accounted for from the sameness of the historical basis and arena. During the course of the exposition, it has become more and more evident and certain that it relates to the time of Uzziah and Jotham - a time of peace, of strength, and wealth, but also of pride and luxury. The terrible slaughter of the Syro-Ephraimitish war, which broke out at the end of Jotham's reign, and the varied complications which king Ahaz introduced between Judah and the imperial worldly power, and which issued eventually in the destruction of the former kingdom - those five marked epochs in the history of the kingdoms of the world, or great empires, to which the Syro-Ephraimitish war was the prelude - were still hidden from the prophet in the womb of the future. The description of the great mass of people that was about to roll over Judah from afar is couched in such general terms, so undefined and misty, that all we can say is, that everything that was to happen to the people of God on the part of the imperial power during the five great and extended periods of judgment that were now so soon to commence (viz., the Assyrian, the Chaldean, the Persian, the Grecian, and the Roman), was here unfolding itself out of the mist of futurity, and presenting itself to the prophet's eye. Even in the time of Ahaz the character of the prophecy changed in this respect. It was then that the eventful relation, in which Israel stood to the imperial power, generally assumed its first concrete shape in the form of a distinct relation to Asshur (Assyria). And from that time forth the imperial power in the mouth of the prophet is no longer a majestic thing without a name; but although the notion of the imperial power was not yet embodied in Asshur, it was called Asshur, and Asshur stood as its representative. It also necessarily follows from this, that Chapters 2-4 and 5 belong to the times anterior to Ahaz, i.e., to those of Uzziah and Jotham. But several different questions suggest themselves here. If chapters 2-4 and 5 were uttered under Uzziah and Jotham, how could Isaiah begin with a promise (Isa 2:1-4) which is repeated word for word in Mic 4:1., where it is the direct antithesis to Isa 3:12, which was uttered by Micah, according to Jer 26:18, in the time of Hezekiah? Again, if we consider the advance apparent in the predictions of judgment from the general expressions with which they commence in Chapter 1 to the close of chapter 5, in what relation does the address in chapter 1 stand to chapters 2-4 and 5, inasmuch as Isa 5:7-9 are not ideal (as we felt obliged to maintain, in opposition to Caspari), but have a distinct historical reference, and therefore at any rate presuppose the Syro-Ephraimitish war? And lastly, if Isa 6:1-13 does really relate, as it apparently does, to the call of Isaiah to the prophetic office, how are we to explain the singular fact, that three prophetic addresses precede the history of his call, which ought properly to stand at the commencement of the book? Drechsler and Caspari have answered this question lately, by maintaining that Isa 6:1-13 does not contain an account of the call of Isaiah to the prophetic office, but simply of the call of the prophet, who was already installed in that office, to one particular mission. The proper heading to be adopted for Isa 6:1-13 would therefore be, "The ordination of the prophet as the preacher of the judgment of hardening;" and chapters 1-5 would contain warning reproofs addressed by the prophet to the people, who were fast ripening for this judgment of hardening (reprobation), for the purpose of calling them to repentance. The final decision was still trembling in the balance. But the call to repentance was fruitless, and Israel hardened itself. And now that the goodness of God had tried in vain to lead the people to repentance, and the long-suffering of God had been wantonly abused by the people, Jehovah Himself would harden them. Looked at in this light, Isa 6:1-13 stands in its true historical place. It contains the divine sequel to that portion of Isaiah's preaching, and of the prophetic preaching generally, by which it had been preceded. But true as it is that the whole of the central portion of Israel's history, which lay midway between the commencement and the close, was divided in half by the contents of Isa 6:1-13, and that the distinctive importance of Isaiah as a prophet arose especially from the fact that he stood upon the boundary between these two historic halves; there are serious objections which present themselves to such an explanation of Isa 6:1-13. It is possible, indeed, that this distinctive importance may have been given to Isaiah's official position at his very first call. And what Umbreit says - namely, that Isa 6:1-13 must make the impression upon every unprejudiced mind, that it relates to the prophet's inaugural vision - cannot really be denied. but the position in which Isa 6:1-13 stands in the book itself must necessarily produce a contrary impression, unless it can be accounted for in some other way. Nevertheless the impression still remains (just as at Isa 1:7-9), and recurs again and again. We will therefore proceed to Isa 6:1-13 without attempting to efface it. It is possible that we may discover some other satisfactory explanation of the enigmatical position of Isa 6:1-13 in relation to what precedes.

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

"And it utters a deep roar over it in that day like the roaring of the sea: and it looks to the earth, and behold darkness, tribulation, and light; it becomes night over it in the clouds of heaven." The subject to "roars" is the mass of the enemy; and in the expressions "over it" and "it looks" (nibbat; the niphal, which is only met with here, in the place of the hiphil) the prophet has in his mind the nation of Judah, upon which the enemy falls with the roar of the ocean - that is to say, overwhelming it like a sea. And when the people of Judah look to the earth, i.e., to their own land, darkness alone presents itself, and darkness which has swallowed up all the smiling and joyous aspect which it had before. And what then? The following words, tzar vâ'ōr, have been variously rendered, viz., "moon (= sahar) and sun" by the Jewish expositors, "stone and flash," i.e., hail and thunder-storm, by Drechsler; but such renderings as these, and others of a similar kind, are too far removed from the ordinary usage of the language. And the separation of the two words, so that the one closes a sentence and the other commences a fresh one (e.g., "darkness of tribulation, and the sun becomes dark"), which is adopted by Hitzig, Gesenius, Ewald, and others, is opposed to the impression made by the two monosyllables, and sustained by the pointing, that they are connected together. The simplest explanation is one which takes the word tzar in its ordinary sense of tribulation or oppression, and 'ōr in its ordinary sense of light, and which connects the two words closely together. And this is the case with the rendering given above: tzar vâ'ōr are "tribulation and brightening up," one following the other and passing over into the other, like morning and night (Isa 21:12). This pair of words forms an interjectional clause, the meaning of which is, that when the predicted darkness had settled upon the land of Judah, this would not be the end; but there would still follow an alternation of anxiety and glimmerings of hope, until at last it had become altogether dark in the cloudy sky over all the land of Judah (‛ariphim, the cloudy sky, is only met with here; it is derived from âraph, to drop or trickle, hence also arâphel: the suffix points back to lâ'âretz, eretz denoting sometimes the earth as a whole, and at other times the land as being part of the earth). The prophet here predicts that, before utter ruin has overtaken Judah, sundry approaches will be made towards this, within which a divine deliverance will appear again and again. Grace tries and tries again and again, until at last the measure of iniquity is full, and the time of repentance past. The history of the nation of Judah proceeded according to this law until the destruction of Jerusalem by the Romans. The Assyrian troubles, and the miraculous light of divine help which arose in the destruction of the military power of Sennacherib, were only the foreground of this mournful but yet ever and anon hopeful course of history, which terminated in utter darkness, that has continued now for nearly two thousand years.

This closes the third prophetic address. It commences with a parable which contains the history of Israel in nuce, and closes with an emblem which symbolizes the gradual but yet certain accomplishment of the judicial, penal termination of the parable. This third address, therefore, is as complete in itself as the second was. The kindred allusions are to be accounted for from the sameness of the historical basis and arena. During the course of the exposition, it has become more and more evident and certain that it relates to the time of Uzziah and Jotham - a time of peace, of strength, and wealth, but also of pride and luxury. The terrible slaughter of the Syro-Ephraimitish war, which broke out at the end of Jotham's reign, and the varied complications which king Ahaz introduced between Judah and the imperial worldly power, and which issued eventually in the destruction of the former kingdom - those five marked epochs in the history of the kingdoms of the world, or great empires, to which the Syro-Ephraimitish war was the prelude - were still hidden from the prophet in the womb of the future. The description of the great mass of people that was about to roll over Judah from afar is couched in such general terms, so undefined and misty, that all we can say is, that everything that was to happen to the people of God on the part of the imperial power during the five great and extended periods of judgment that were now so soon to commence (viz., the Assyrian, the Chaldean, the Persian, the Grecian, and the Roman), was here unfolding itself out of the mist of futurity, and presenting itself to the prophet's eye. Even in the time of Ahaz the character of the prophecy changed in this respect. It was then that the eventful relation, in which Israel stood to the imperial power, generally assumed its first concrete shape in the form of a distinct relation to Asshur (Assyria). And from that time forth the imperial power in the mouth of the prophet is no longer a majestic thing without a name; but although the notion of the imperial power was not yet embodied in Asshur, it was called Asshur, and Asshur stood as its representative. It also necessarily follows from this, that Chapters 2-4 and 5 belong to the times anterior to Ahaz, i.e., to those of Uzziah and Jotham. But several different questions suggest themselves here. If chapters 2-4 and 5 were uttered under Uzziah and Jotham, how could Isaiah begin with a promise (Isa 2:1-4) which is repeated word for word in Mic 4:1., where it is the direct antithesis to Isa 3:12, which was uttered by Micah, according to Jer 26:18, in the time of Hezekiah? Again, if we consider the advance apparent in the predictions of judgment from the general expressions with which they commence in Chapter 1 to the close of chapter 5, in what relation does the address in chapter 1 stand to chapters 2-4 and 5, inasmuch as Isa 5:7-9 are not ideal (as we felt obliged to maintain, in opposition to Caspari), but have a distinct historical reference, and therefore at any rate presuppose the Syro-Ephraimitish war? And lastly, if Isa 6:1-13 does really relate, as it apparently does, to the call of Isaiah to the prophetic office, how are we to explain the singular fact, that three prophetic addresses precede the history of his call, which ought properly to stand at the commencement of the book? Drechsler and Caspari have answered this question lately, by maintaining that Isa 6:1-13 does not contain an account of the call of Isaiah to the prophetic office, but simply of the call of the prophet, who was already installed in that office, to one particular mission. The proper heading to be adopted for Isa 6:1-13 would therefore be, "The ordination of the prophet as the preacher of the judgment of hardening;" and chapters 1-5 would contain warning reproofs addressed by the prophet to the people, who were fast ripening for this judgment of hardening (reprobation), for the purpose of calling them to repentance. The final decision was still trembling in the balance. But the call to repentance was fruitless, and Israel hardened itself. And now that the goodness of God had tried in vain to lead the people to repentance, and the long-suffering of God had been wantonly abused by the people, Jehovah Himself would harden them. Looked at in this light, Isa 6:1-13 stands in its true historical place. It contains the divine sequel to that portion of Isaiah's preaching, and of the prophetic preaching generally, by which it had been preceded. But true as it is that the whole of the central portion of Israel's history, which lay midway between the commencement and the close, was divided in half by the contents of Isa 6:1-13, and that the distinctive importance of Isaiah as a prophet arose especially from the fact that he stood upon the boundary between these two historic halves; there are serious objections which present themselves to such an explanation of Isa 6:1-13. It is possible, indeed, that this distinctive importance may have been given to Isaiah's official position at his very first call. And what Umbreit says - namely, that Isa 6:1-13 must make the impression upon every unprejudiced mind, that it relates to the prophet's inaugural vision - cannot really be denied. but the position in which Isa 6:1-13 stands in the book itself must necessarily produce a contrary impression, unless it can be accounted for in some other way. Nevertheless the impression still remains (just as at Isa 1:7-9), and recurs again and again. We will therefore proceed to Isa 6:1-13 without attempting to efface it. It is possible that we may discover some other satisfactory explanation of the enigmatical position of Isa 6:1-13 in relation to what precedes.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
Sorrow - Darkness; that is, sorrow; the latter word explains the former. The heavens - When they look up to the heavens, as men in distress usually do, they see no light there.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
If one look unto the land, etc. "And these shall look to the heaven upward, and down to the earth" - ונבט לארץ venibbat laarets. Και εμβλεψονται εις την γην. So the Septuagint, according to the Vatican and Alexandrian copies; but the Complutensian and Aldine editions have it more fully, thus: - Και εμβλεψονται εις τον ουρανον ανω, και κατω; and the Arabic from the Septuagint, as if it had stood thus: Και εμβλεψονται εις ουρανον, και εις την γην κατω, both of which are plainly defective; the words εις την γην, unto the earth, being wanted in the former, and the word ανω, above, in the latter. But an ancient Coptic version from the Septuagint, supposed to be of the second century, some fragments of which are preserved in the library of St. Germain des Prez at Paris, completes the sentence; for, according to this version, it stood thus in the Septuagint. - Και εμβλεψονται εις τον ουρανον ανω, και εις την γην κατω; "And they shall look unto the heavens above and unto the earth beneath," and so it stands in the Septuagint MSS., Pachom. and 1. D. II., according to which they must have read their Hebrew text in this manner: - ונבט לשמים למעלה ולארץ למטה. This is probably the true reading, with which I have made the translation agree. Compare Isa 8:22; where the same sense is expressed in regard to both particulars, which are here equally and highly proper, the looking upwards, as well as down to the earth: but the form of expression is varied. I believe the Hebrew text in that place to be right, though not so full as I suppose it was originally here; and that of the Septuagint there to be redundant, being as full as the Coptic version and MSS. Pachom. and 1. D. 2 represent it in this place, from which I suppose it has been interpolated. Darkness "The gloomy vapor" - The Syriac and Vulgate seem to have read בערפלח bearphalach; but Jarchi explains the present reading as signifying darkness; and possibly the Syriac and Vulgate may have understood it in the same manner.

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³⁷ They were stoned, they were sawn asunder, were tempted, were slain with the sword: they wandered about in sheepskins and goatskins; being destitute, afflicted, tormented;

¹ The vision of Isaiah the son of Amoz, which he saw concerning Judah and Jerusalem in the days of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah.

¹⁹ And he said, Hear thou therefore the word of the LORD: I saw the LORD sitting on his throne, and all the host of heaven standing by him on his right hand and on his left.

² He hath led me, and brought me into darkness, but not into light.

²⁰ Shall not the day of the LORD be darkness, and not light? even very dark, and no brightness in it?

¹⁸ Woe unto you that desire the day of the LORD! to what end is it for you? the day of the LORD is darkness, and not light.

⁹ Therefore is judgment far from us, neither doth justice overtake us: we wait for light, but behold obscurity; for brightness, but we walk in darkness.

²² And they shall look unto the earth; and behold trouble and darkness, dimness of anguish; and they shall be driven to darkness.

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.
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.
³ And one cried unto another, and said, Holy, holy, holy, is the LORD of hosts: the whole earth is full of his glory.
⁴ And the posts of the door moved at the voice of him that cried, and the house was filled with smoke.
⁵ Then said I, Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the LORD of hosts.
⁶ Then flew one of the seraphims unto me, having a live coal in his hand, which he had taken with the tongs from off the altar:
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.
⁸ Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then said I, Here am I; send me.
⁹ And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not.
¹⁰ Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed.
¹¹ Then said I, Lord, how long? And he answered, Until the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate,
¹² And the LORD have removed men far away, and there be a great forsaking in the midst of the land.
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.

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.
⁹ Except the LORD of hosts had left unto us a very small remnant, we should have been as Sodom, and we should have been like unto Gomorrah.

⁷ For the vineyard of the LORD of hosts is the house of Israel, and the men of Judah his pleasant plant: and he looked for judgment, but behold oppression; for righteousness, but behold a cry.
⁸ Woe unto them that join house to house, that lay field to field, till there be no place, that they may be placed alone in the midst of the earth!
⁹ In mine ears said the LORD of hosts, Of a truth many houses shall be desolate, even great and fair, without inhabitant.

¹⁸ Micah the Morasthite prophesied in the days of Hezekiah king of Judah, and spake to all the people of Judah, saying, Thus saith the LORD of hosts; Zion shall be plowed like a field, and Jerusalem shall become heaps, and the mountain of the house as the high places of a forest.

¹² As for my people, children are their oppressors, and women rule over them. O my people, they which lead thee cause thee to err, and destroy the way of thy paths.

¹ But in the last days it shall come to pass, that the mountain of the house of the LORD shall be established in the top of the mountains, and it shall be exalted above the hills; and people shall flow unto it.

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.

¹² The watchman said, The morning cometh, and also the night: if ye will enquire, enquire ye: return, come.

²² And they shall look unto the earth; and behold trouble and darkness, dimness of anguish; and they shall be driven to darkness.