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Selected Verse: Isaiah 55:3 - King James

Verse	Translation	Text
Isa 55:3	King James	Incline your ear, and come unto me: hear, and your soul shall live; and I will make an everlasting covenant with you, even the sure mercies of David.

Summary Of Commentaries Associated With The Selected Verse

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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]
me . . . live--by coming to me ye shall live: for "I am the life" (Joh 14:6). everlasting covenant-- (Jer 32:40; Sa2 23:5). with you . . . David--God's covenant is with the antitypical David, Messiah (Eze 34:23), and so with us by our identification with Him. sure--answering to "everlasting," irrevocable, unfailing, to be relied on (Psa 89:2-4, Psa 89:28-29, Psa 89:34-36; Jer 33:20-21; Sa2 7:15-16; Co2 1:18-20). mercies of David--the mercies of grace (Isa 63:7; Joh 1:16) which I covenanted to give to David, and especially to Messiah, his antitype. Quoted in Act 13:34.

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

me . . . live--by coming to me ye shall live: for "I am the life" (Joh 14:6).

everlasting covenant-- (Jer 32:40; Sa2 23:5).

with you . . . David--God's covenant is with the antitypical David, Messiah (Eze 34:23), and so with us by our identification with Him.

sure--answering to "everlasting," irrevocable, unfailing, to be relied on (Psa 89:2-4, Psa 89:28-29, Psa 89:34-36; Jer 33:20-21; Sa2 7:15-16; Co2 1:18-20).

mercies of David--the mercies of grace (Isa 63:7; Joh 1:16) which I covenanted to give to David, and especially to Messiah, his antitype. Quoted in Act 13:34.

Notes on the Bible, by Albert Barnes, [1834]
Hear, and your soul shall live - That is, if you attend to my command and embrace my promises, you shall live. Religion in the Scriptures is often represented as life Joh 5:40; Joh 6:33; Joh 8:13; Joh 20:31; Rom 5:17-18; Rom 6:4; Rom 8:6; Jo1 5:12; Rev 2:7-10. It stands opposed to the death of sin - to spiritual and eternal death. And I will make an everlasting covenant with you - On the word 'covenant,' see the notes at Isa 28:18; Isa 42:6; Isa 49:8. Here it means that God would bind himself to be their God, their protector, and their friend. This covenant would be made with all who would come to him. It would not be with the nation of the Jews, as such, or with any community, as such, but it would be with all who should embrace the offers of life and salvation. Even the sure mercies of David - I will confirm to you, and fulfill in you, the solemn promises made to David. The transaction here referred to is that which is celebrated in Psa 89:2-4 : For I have said, mercy shall be built up forever; Thy faithfulness hast thou established in the very heavens. I have made a covenant with my chosen, I have sworn unto David my servant, Thy seed will I establish forever, And build up thy throne to all generations. A kingdom had thus been promised to David, and he had been assured that the true religion should flourish among those who were to succeed him in Israel. The prophet here says that this solemn promise. would be fulfilled in those who should embrace the Messiah, and that God would ratify with them this covenant. The word rendered here 'mercies' (חסד chesed), properly means kindness, goodwill, pity, compassion; then goodness, mercy, grace. The word rendered 'sure,' denotes that which is established, or confirmed; that in which confidence may be placed. The whole expression denotes that the covenant made with David was one which promised great favors, and was one which was not to be abrogated, but which was to be perpetual. With all who embraced the Messiah, God would enter into such an unchanging and unwavering covenant - a covenant which was not to be revoked.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
And in this way it is possible to obtain not only the satisfaction of absolute need, but a superabundant enjoyment, and an overflowing fulfilment of the promise. "Incline your ear, and come to me: hear, and let your soul revive; and I will make an everlasting covenant with you, the true mercies of David. Behold, I have set him as a witness for nations, a prince and commander of nations. Behold, thou wilt call a mass of people that thou knowest not; and a mass of people that knoweth thee not will hasten to thee, for the sake of Jehovah thy God, and for the Holy One of Israel, that He hath made thee glorious." The expression "make a covenant" (kârath berı̄th) is not always applied to a superior in relation to an inferior (compare, on the contrary, Ezr 10:3); but here the double-sided idea implied in pactio is confined to one side alone, in the sense of a spontaneous sponsio having all the force of a covenant (Isa 61:8; compare Ch2 7:18, where kârath by itself signifies "to promise with the force of a covenant"), and also of the offer of a covenant or anticipated conclusion of a covenant, as in Eze 34:25, and in the case before us, where "the true mercies of David" are attached to the idea of offering or granting involved in the expression, "I will make an everlasting covenant with you," as a more precise definition of the object. All that is required on the part of Israel is hearing, and coming, and taking: let it do this, and it will be pervaded by new life; and Jehovah will meet with with an everlasting covenant, viz., the unchangeable mercies of David. Our interpretation of this must be dependent chiefly upon whether Isa 55:4 is regarded as looking back to the history of David, or looking forward to something future. In the latter case we are either to understand by "David" the second David (according to Hos 3:5; Jer 30:9; Eze 34:24), so that the allusion is to the mercies granted in the Messiah, and according to Isa 9:7, enduring "from henceforth even for ever;" or else David is the son of Jesse, and "the mercies of David" are the mercies bestowed upon him, which are called "the true mercies" as mercies promised and running into the future (Psa 89:50; Ch2 6:42), in which case Isa 55:4 explains what David will become in the person of his antitype the second David. The directly Messianic application of the name "David" is to be objected to, on the ground that the Messiah is never so called without further remark; whilst the following objections may be adduced to the indirectly Messianic interpretation of Isa 55:4 (David in the Messiah). (1.) The change of the tense in Isa 55:4, Isa 55:5, which requires that we should assume that Isa 55:4 points backwards into the past, and Isa 55:5 forwards into the future. (Note: F. Philippi observes that הן, which refers to the future in Isa 55:5 at any rate, must be taken as referring to the same sphere of time as that which immediately precedes. But hēn in Isaiah points sometimes backwards (Isa 50:1; Isa 64:4), sometimes forwards; and where two follow one another, of which the one points backwards and the other forwards, the former is followed by the perfect, the latter by the future (Isa 50:1-2). But if they both point to the future, the future tense is used in both instances (Isa 50:9). A better argument in favour of the prophetic interpretation of Isa 55:4 might be drawn from the fact that נתתּי הן may mean "I give (set, lay, or make) even now" (e.g., Jer 1:9). But what we have said above is sufficient proof that this is not the meaning here (if this were the meaning, we should rather expect נתתּיו הן).) (2.) That the choice of the expression in Isa 55:4, Isa 55:5 is designed to represent what Israel has to look for in the future as going beyond what was historically realized in David; for in Isa 55:5 the mass of the heathen world, which has hitherto stood out of all relation to Israel, answers to the לאמּים. (3.) That the juxtaposition of the Messiah and Israel would be altogether without parallel in these prophecies (chapters 40-66), and contrary to their peculiar character; for the earlier stereotype idea of the Messiah is here resolved into the idea of the "servant of Jehovah," from which it returns again to its primary use, i.e., from the national basis to the individual, by means of the ascending variations through which this expression passes, and thus reaches a more comprehensive, spiritual, and glorified form. The personal "servant of Jehovah" is undoubtedly no other than the "Son of David" of the earlier prophecy; but the premises, from which we arrive at this conclusion in connection with our prophet, are not that the "servant of Jehovah" is of the seed of David and the final personal realization of the promise of a future king, but that he is of the nation of Israel, and the final personal realization of the idea of Israel, both in its inward nature, and in its calling in relation to the whole world of nations. Consequently Isa 55:4 and Isa 55:5 stand to one another in the relation of type and antitype, and the "mercies of David" are called "the true mercies" (Probably with an allusion to Sa2 7:16; cf., Psa 89:29-30), as being inviolable-mercies which had both been realized in the case of David himself, and would be realized still further, inasmuch as they must endure for an everlasting future, and therefore be further and further fulfilled, until they have reached that lofty height, on the summit of which they will remain unchangeable for ever. It is of David the son of Jesse that Jehovah says in Isa 55:4, "I have given him for a witness to peoples, a leader and commander to the peoples." So far as the sense is concerned, נגיד is as much a construct as מצוּה. In the application to David of the term עד, which never means anything but testis, witness, in these prophecies, we may clearly see the bent of the prophet's mind towards what is spiritual. David had subdued nations by the force of arms, but his true and loftiest greatness consisted in the fact that he was a witness of the nations - a witness by the victorious power of his word, the conquering might of his Psalms, the attractive force of his typical life. What he expresses so frequently in the Psalms as a resolution and a vow, viz., that he will proclaim the name of Jehovah among the nations (Psa 18:50; Psa 57:10), he has really fulfilled: he has not only overcome them by bloody warfare, but by the might of his testimony, more especially as "the sweet psalmist of Israel" (Sa2 23:1). What David himself was able to say in Psa 18:43, "People that I did not know served me," will be fulfilled to a still wider extent in the experience of Israel. Having been presented with the promised "inviolable mercies of David," it will effect a spiritual conquest over the heathen world, even over that portion which has hitherto stood in no reciprocal relation to it, and gain possession of it for itself for the sake of Jehovah, whom it has for its God, and to the Holy One of Israel (ל of the object, in relation to which, or at the instigation of which, anything is done), because He hath glorified it (His people: פארך is not a pausal form for פארך, cf., Isa 54:6, but for פארך, פארך, hence = פארך, cf., ענך, Isa 30:19); so that joining themselves to Israel is the same as joining themselves to God and to the church of the God of revelation (cf., Isa 60:9, where Isa 55:5 is repeated almost word for word).

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

And in this way it is possible to obtain not only the satisfaction of absolute need, but a superabundant enjoyment, and an overflowing fulfilment of the promise. "Incline your ear, and come to me: hear, and let your soul revive; and I will make an everlasting covenant with you, the true mercies of David. Behold, I have set him as a witness for nations, a prince and commander of nations. Behold, thou wilt call a mass of people that thou knowest not; and a mass of people that knoweth thee not will hasten to thee, for the sake of Jehovah thy God, and for the Holy One of Israel, that He hath made thee glorious." The expression "make a covenant" (kârath berı̄th) is not always applied to a superior in relation to an inferior (compare, on the contrary, Ezr 10:3); but here the double-sided idea implied in pactio is confined to one side alone, in the sense of a spontaneous sponsio having all the force of a covenant (Isa 61:8; compare Ch2 7:18, where kârath by itself signifies "to promise with the force of a covenant"), and also of the offer of a covenant or anticipated conclusion of a covenant, as in Eze 34:25, and in the case before us, where "the true mercies of David" are attached to the idea of offering or granting involved in the expression, "I will make an everlasting covenant with you," as a more precise definition of the object. All that is required on the part of Israel is hearing, and coming, and taking: let it do this, and it will be pervaded by new life; and Jehovah will meet with with an everlasting covenant, viz., the unchangeable mercies of David. Our interpretation of this must be dependent chiefly upon whether Isa 55:4 is regarded as looking back to the history of David, or looking forward to something future. In the latter case we are either to understand by "David" the second David (according to Hos 3:5; Jer 30:9; Eze 34:24), so that the allusion is to the mercies granted in the Messiah, and according to Isa 9:7, enduring "from henceforth even for ever;" or else David is the son of Jesse, and "the mercies of David" are the mercies bestowed upon him, which are called "the true mercies" as mercies promised and running into the future (Psa 89:50; Ch2 6:42), in which case Isa 55:4 explains what David will become in the person of his antitype the second David. The directly Messianic application of the name "David" is to be objected to, on the ground that the Messiah is never so called without further remark; whilst the following objections may be adduced to the indirectly Messianic interpretation of Isa 55:4 (David in the Messiah). (1.) The change of the tense in Isa 55:4, Isa 55:5, which requires that we should assume that Isa 55:4 points backwards into the past, and Isa 55:5 forwards into the future.

(Note: F. Philippi observes that הן, which refers to the future in Isa 55:5 at any rate, must be taken as referring to the same sphere of time as that which immediately precedes. But hēn in Isaiah points sometimes backwards (Isa 50:1; Isa 64:4), sometimes forwards; and where two follow one another, of which the one points backwards and the other forwards, the former is followed by the perfect, the latter by the future (Isa 50:1-2). But if they both point to the future, the future tense is used in both instances (Isa 50:9). A better argument in favour of the prophetic interpretation of Isa 55:4 might be drawn from the fact that נתתּי הן may mean "I give (set, lay, or make) even now" (e.g., Jer 1:9). But what we have said above is sufficient proof that this is not the meaning here (if this were the meaning, we should rather expect נתתּיו הן).)

(2.) That the choice of the expression in Isa 55:4, Isa 55:5 is designed to represent what Israel has to look for in the future as going beyond what was historically realized in David; for in Isa 55:5 the mass of the heathen world, which has hitherto stood out of all relation to Israel, answers to the לאמּים. (3.) That the juxtaposition of the Messiah and Israel would be altogether without parallel in these prophecies (chapters 40-66), and contrary to their peculiar character; for the earlier stereotype idea of the Messiah is here resolved into the idea of the "servant of Jehovah," from which it returns again to its primary use, i.e., from the national basis to the individual, by means of the ascending variations through which this expression passes, and thus reaches a more comprehensive, spiritual, and glorified form. The personal "servant of Jehovah" is undoubtedly no other than the "Son of David" of the earlier prophecy; but the premises, from which we arrive at this conclusion in connection with our prophet, are not that the "servant of Jehovah" is of the seed of David and the final personal realization of the promise of a future king, but that he is of the nation of Israel, and the final personal realization of the idea of Israel, both in its inward nature, and in its calling in relation to the whole world of nations.

Consequently Isa 55:4 and Isa 55:5 stand to one another in the relation of type and antitype, and the "mercies of David" are called "the true mercies" (Probably with an allusion to Sa2 7:16; cf., Psa 89:29-30), as being inviolable-mercies which had both been realized in the case of David himself, and would be realized still further, inasmuch as they must endure for an everlasting future, and therefore be further and further fulfilled, until they have reached that lofty height, on the summit of which they will remain unchangeable for ever. It is of David the son of Jesse that Jehovah says in Isa 55:4, "I have given him for a witness to peoples, a leader and commander to the peoples." So far as the sense is concerned, נגיד is as much a construct as מצוּה. In the application to David of the term עד, which never means anything but testis, witness, in these prophecies, we may clearly see the bent of the prophet's mind towards what is spiritual. David had subdued nations by the force of arms, but his true and loftiest greatness consisted in the fact that he was a witness of the nations - a witness by the victorious power of his word, the conquering might of his Psalms, the attractive force of his typical life. What he expresses so frequently in the Psalms as a resolution and a vow, viz., that he will proclaim the name of Jehovah among the nations (Psa 18:50; Psa 57:10), he has really fulfilled: he has not only overcome them by bloody warfare, but by the might of his testimony, more especially as "the sweet psalmist of Israel" (Sa2 23:1). What David himself was able to say in Psa 18:43, "People that I did not know served me," will be fulfilled to a still wider extent in the experience of Israel. Having been presented with the promised "inviolable mercies of David," it will effect a spiritual conquest over the heathen world, even over that portion which has hitherto stood in no reciprocal relation to it, and gain possession of it for itself for the sake of Jehovah, whom it has for its God, and to the Holy One of Israel (ל of the object, in relation to which, or at the instigation of which, anything is done), because He hath glorified it (His people: פארך is not a pausal form for פארך, cf., Isa 54:6, but for פארך, פארך, hence = פארך, cf., ענך, Isa 30:19); so that joining themselves to Israel is the same as joining themselves to God and to the church of the God of revelation (cf., Isa 60:9, where Isa 55:5 is repeated almost word for word).

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
An everlasting covenant - That everlasting covenant of grace and peace which I made with Abraham, and his seed. Of David - Even that covenant which was made first with Abraham, and then with David, concerning those glorious and sure blessings which God hath promised to his people, one and the chief of which was giving Christ to die for their sins. David here seems to be put for the son of David.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
I will make an everlasting covenant - Hebrews אכרתה לכם ברית עולם echrethah lachem berith olam, "I will cut the old or everlasting covenant sacrifice with you." That covenant sacrifice which was pointed out of old from the very beginning; and which is to last to the consummation of ages; viz., the Lamb of God that was slain from the foundation of the world. The sure mercies of David - That is, says Kimchi, "The Messiah," called here David; as it is written, "David my servant shall be a prince over you."

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³⁴ And as concerning that he raised him up from the dead, now no more to return to corruption, he said on this wise, I will give you the sure mercies of David.

¹⁶ And of his fulness have all we received, and grace for grace.

⁷ I will mention the lovingkindnesses of the LORD, and the praises of the LORD, according to all that the LORD hath bestowed on us, and the great goodness toward the house of Israel, which he hath bestowed on them according to his mercies, and according to the multitude of his lovingkindnesses.

¹⁸ But as God is true, our word toward you was not yea and nay.
¹⁹ For the Son of God, Jesus Christ, who was preached among you by us, even by me and Silvanus and Timotheus, was not yea and nay, but in him was yea.
²⁰ For all the promises of God in him are yea, and in him Amen, unto the glory of God by us.

¹⁵ But my mercy shall not depart away from him, as I took it from Saul, whom I put away before thee.
¹⁶ And thine house and thy kingdom shall be established for ever before thee: thy throne shall be established for ever.

²⁰ Thus saith the LORD; If ye can break my covenant of the day, and my covenant of the night, and that there should not be day and night in their season;
²¹ Then may also my covenant be broken with David my servant, that he should not have a son to reign upon his throne; and with the Levites the priests, my ministers.

³⁴ My covenant will I not break, nor alter the thing that is gone out of my lips.
³⁵ Once have I sworn by my holiness that I will not lie unto David.
³⁶ His seed shall endure for ever, and his throne as the sun before me.

²⁸ My mercy will I keep for him for evermore, and my covenant shall stand fast with him.
²⁹ His seed also will I make to endure for ever, and his throne as the days of heaven.

² For I have said, Mercy shall be built up for ever: thy faithfulness shalt thou establish in the very heavens.
³ I have made a covenant with my chosen, I have sworn unto David my servant,
⁴ Thy seed will I establish for ever, and build up thy throne to all generations. Selah.

²³ And I will set up one shepherd over them, and he shall feed them, even my servant David; he shall feed them, and he shall be their shepherd.

⁵ Although my house be not so with God; yet he hath made with me an everlasting covenant, ordered in all things, and sure: for this is all my salvation, and all my desire, although he make it not to grow.

⁴⁰ And I will make an everlasting covenant with them, that I will not turn away from them, to do them good; but I will put my fear in their hearts, that they shall not depart from me.

⁶ Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by me.

⁸ Thus saith the LORD, In an acceptable time have I heard thee, and in a day of salvation have I helped thee: and I will preserve thee, and give thee for a covenant of the people, to establish the earth, to cause to inherit the desolate heritages;

⁶ I the LORD have called thee in righteousness, and will hold thine hand, and will keep thee, and give thee for a covenant of the people, for a light of the Gentiles;

¹⁸ And your covenant with death shall be disannulled, and your agreement with hell shall not stand; when the overflowing scourge shall pass through, then ye shall be trodden down by it.

⁷ He that hath an ear, let him hear what the Spirit saith unto the churches; To him that overcometh will I give to eat of the tree of life, which is in the midst of the paradise of God.
⁸ And unto the angel of the church in Smyrna write; These things saith the first and the last, which was dead, and is alive;
⁹ I know thy works, and tribulation, and poverty, (but thou art rich) and I know the blasphemy of them which say they are Jews, and are not, but are the synagogue of Satan.
¹⁰ Fear none of those things which thou shalt suffer: behold, the devil shall cast some of you into prison, that ye may be tried; and ye shall have tribulation ten days: be thou faithful unto death, and I will give thee a crown of life.

¹² He that hath the Son hath life; and he that hath not the Son of God hath not life.

⁶ For to be carnally minded is death; but to be spiritually minded is life and peace.

⁴ Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life.

¹⁷ For if by one man's offence death reigned by one; much more they which receive abundance of grace and of the gift of righteousness shall reign in life by one, Jesus Christ.)
¹⁸ Therefore as by the offence of one judgment came upon all men to condemnation; even so by the righteousness of one the free gift came upon all men unto justification of life.

³¹ But these are written, that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through his name.

¹³ The Pharisees therefore said unto him, Thou bearest record of thyself; thy record is not true.

³³ For the bread of God is he which cometh down from heaven, and giveth life unto the world.

⁴⁰ And ye will not come to me, that ye might have life.

⁵ Behold, thou shalt call a nation that thou knowest not, and nations that knew not thee shall run unto thee because of the LORD thy God, and for the Holy One of Israel; for he hath glorified thee.

⁹ Surely the isles shall wait for me, and the ships of Tarshish first, to bring thy sons from far, their silver and their gold with them, unto the name of the LORD thy God, and to the Holy One of Israel, because he hath glorified thee.

¹⁹ For the people shall dwell in Zion at Jerusalem: thou shalt weep no more: he will be very gracious unto thee at the voice of thy cry; when he shall hear it, he will answer thee.

⁶ For the LORD hath called thee as a woman forsaken and grieved in spirit, and a wife of youth, when thou wast refused, saith thy God.

⁴³ Thou hast delivered me from the strivings of the people; and thou hast made me the head of the heathen: a people whom I have not known shall serve me.

¹ Now these be the last words of David. David the son of Jesse said, and the man who was raised up on high, the anointed of the God of Jacob, and the sweet psalmist of Israel, said,

¹⁰ For thy mercy is great unto the heavens, and thy truth unto the clouds.

⁵⁰ Great deliverance giveth he to his king; and sheweth mercy to his anointed, to David, and to his seed for evermore.

⁴ Behold, I have given him for a witness to the people, a leader and commander to the people.

²⁹ His seed also will I make to endure for ever, and his throne as the days of heaven.
³⁰ If his children forsake my law, and walk not in my judgments;

¹⁶ And thine house and thy kingdom shall be established for ever before thee: thy throne shall be established for ever.

⁵ Behold, thou shalt call a nation that thou knowest not, and nations that knew not thee shall run unto thee because of the LORD thy God, and for the Holy One of Israel; for he hath glorified thee.

⁴ Behold, I have given him for a witness to the people, a leader and commander to the people.

⁵ Behold, thou shalt call a nation that thou knowest not, and nations that knew not thee shall run unto thee because of the LORD thy God, and for the Holy One of Israel; for he hath glorified thee.

⁴ Behold, I have given him for a witness to the people, a leader and commander to the people.

⁹ Then the LORD put forth his hand, and touched my mouth. And the LORD said unto me, Behold, I have put my words in thy mouth.

⁴ Behold, I have given him for a witness to the people, a leader and commander to the people.

⁹ Behold, the Lord GOD will help me; who is he that shall condemn me? lo, they all shall wax old as a garment; the moth shall eat them up.

¹ Thus saith the LORD, Where is the bill of your mother's divorcement, whom I have put away? or which of my creditors is it to whom I have sold you? Behold, for your iniquities have ye sold yourselves, and for your transgressions is your mother put away.
² Wherefore, when I came, was there no man? when I called, was there none to answer? Is my hand shortened at all, that it cannot redeem? or have I no power to deliver? behold, at my rebuke I dry up the sea, I make the rivers a wilderness: their fish stinketh, because there is no water, and dieth for thirst.

⁴ For since the beginning of the world men have not heard, nor perceived by the ear, neither hath the eye seen, O God, beside thee, what he hath prepared for him that waiteth for him.

⁵ Behold, thou shalt call a nation that thou knowest not, and nations that knew not thee shall run unto thee because of the LORD thy God, and for the Holy One of Israel; for he hath glorified thee.

⁴ Behold, I have given him for a witness to the people, a leader and commander to the people.

⁵ Behold, thou shalt call a nation that thou knowest not, and nations that knew not thee shall run unto thee because of the LORD thy God, and for the Holy One of Israel; for he hath glorified thee.

⁴ Behold, I have given him for a witness to the people, a leader and commander to the people.

⁴² O LORD God, turn not away the face of thine anointed: remember the mercies of David thy servant.

⁵⁰ Remember, Lord, the reproach of thy servants; how I do bear in my bosom the reproach of all the mighty people;

⁷ Of the increase of his government and peace there shall be no end, upon the throne of David, and upon his kingdom, to order it, and to establish it with judgment and with justice from henceforth even for ever. The zeal of the LORD of hosts will perform this.

²⁴ And I the LORD will be their God, and my servant David a prince among them; I the LORD have spoken it.

⁹ But they shall serve the LORD their God, and David their king, whom I will raise up unto them.

⁵ Afterward shall the children of Israel return, and seek the LORD their God, and David their king; and shall fear the LORD and his goodness in the latter days.

⁴ Behold, I have given him for a witness to the people, a leader and commander to the people.

²⁵ And I will make with them a covenant of peace, and will cause the evil beasts to cease out of the land: and they shall dwell safely in the wilderness, and sleep in the woods.

¹⁸ Then will I stablish the throne of thy kingdom, according as I have covenanted with David thy father, saying, There shall not fail thee a man to be ruler in Israel.

⁸ For I the LORD love judgment, I hate robbery for burnt offering; and I will direct their work in truth, and I will make an everlasting covenant with them.

³ Now therefore let us make a covenant with our God to put away all the wives, and such as are born of them, according to the counsel of my lord, and of those that tremble at the commandment of our God; and let it be done according to the law.