Show Bible Commentary For A Bible Verse

Click here to show/hide instructions.

Selected Verse: Isaiah 22:15 - Strong Concordance

Verse	Translation	Text
Isa 22:15	Strong Concordance	Thus saith [0559] the Lord [0136] GOD [03069] of hosts [06635], Go [03212], get [0935] thee unto this treasurer [05532], even unto Shebna [07644], which is over the house [01004], and say,
	King James	Thus saith the Lord GOD of hosts, Go, get thee unto this treasurer, even unto Shebna, which is over the house, and say,

Summary Of Commentaries Associated With The Selected Verse

Open All | Close All Open All | Close All

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
PROPHECY THAT SHEBNA SHOULD BE DEPOSED FROM BEING PREFECT OF THE PALACE, AND ELIAKIM PROMOTED TO THE OFFICE. (Isa 22:15-25) Go, get thee unto--rather, "Go in to" (that is, into the house to). treasurer--"him who dwells in the tabernacle" [JEROME]; namely, in a room of the temple set apart for the treasurer. Rather, "the king's friend," or "principal officer of the court" (Kg1 4:5; Kg1 18:3; Ch1 27:33, "the king's counsellor") [MAURER]. "This" is prefixed contemptuously (Exo 32:1). unto Shebna--The Hebrew for "unto" indicates an accosting of Shebna with an unwelcome message.

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

PROPHECY THAT SHEBNA SHOULD BE DEPOSED FROM BEING PREFECT OF THE PALACE, AND ELIAKIM PROMOTED TO THE OFFICE. (Isa 22:15-25)

Go, get thee unto--rather, "Go in to" (that is, into the house to).

treasurer--"him who dwells in the tabernacle" [JEROME]; namely, in a room of the temple set apart for the treasurer. Rather, "the king's friend," or "principal officer of the court" (Kg1 4:5; Kg1 18:3; Ch1 27:33, "the king's counsellor") [MAURER]. "This" is prefixed contemptuously (Exo 32:1).

unto Shebna--The Hebrew for "unto" indicates an accosting of Shebna with an unwelcome message.

Notes on the Bible, by Albert Barnes, [1834]
Analysis of Isa 22:15-25. - Vision 20. The remainder of this chapter Isa 22:15-25 is occupied with a prediction respecting Shebna, and the promotion of Eliakim in his place. From the prophecy itself it appears that Shebna was prefect of the palace Isa 22:15, or that he was in the highest authority in the time of Hezekiah. That he was an unprincipled ruler is evident from the prophecy, and hence, Isaiah was directed to predict his fall, and the elevation of another in his place. Whether this Shebna is the same that is mentioned in Isa 36:3, is not known. The Shebna there mentioned is called a "scribe" Isa 22:22, and that was "after" the fall of Shebna mentioned here, for it occurred after Eliakim had been placed over the palace. Eliakim was then in office, and was sent on that embassy to Sennacherib Isa 36:2, Isa 36:22; Isa 37:2. The probability is, therefore, that this was some other man of the same name, unless it may have been that "Shebna," after being degraded from the rank of prefect of the palace or prime minister, became "a scribe," or had an inferior office under Eliakim. The prophecy contains the following things: 1. A "command" to Isaiah to go to Shebna, and to reprove him for his self-confidence in his sin Isa 22:15-16. 2. A declaration that he should be carried captive to a foreign land Isa 22:17-18. 3. A declaration that he should be deposed and succeeded by Eliakim Isa 22:20. 4. A description of the character and honors of Eliakim, and his qualifications for the office Isa 22:21-24, and 5. A confirmation of the whole prophecy, or a summing up the whole in a single declaration Isa 22:25. Isa 22:15 Thus saith the Lord God of hosts - (see the note at Isa 1:9). Go, get thee - Hebrew, 'Go, come to.' This was one of the instances in which the prophets were directed to go personally, and even at the hazard of their life, to those who were high in office, and to denounce on them the divine judgment for their sins. Unto this treasurer - (הסכן hassokēn). The Vulgate renders this, 'To him who dwells in the tabernacle.' The Septuagint renders it, Εἰς τὸ παστοφόrion Eis to pastophorion, denoting properly what is borne into a recess, cell, or chapel, and referring properly to a place where an idol was placed in a temple; and then any recess, or chamber, as a treasury, and referring here to the room which the treasurer of the temple occupied. The Hebrew word שׁכן shâkan means "to dwell with anyone;" then to be an associate or friend, and hence, the participle is applied to one entrusted with the care of anything, a steward, a treasurer. Jerome explains this in his Commentary as meaning, 'go to him who dwells in the tabernacle, which in Hebrew is called Sochen.' He understands by this some room, or recess in the temple, where the treasurer or the prefect of the temple dwelt. Our translators have expressed probably the true sense by the word 'treasurer.' Which is over the house - That is, either who is over the temple, or over the palace. I understand it of the latter. Shebna was not high priest, and the expression, 'over the house,' more properly denotes one who had the rule of the palace, or who was the principal minister of the king. See Kg1 18:3 : 'And Ahab called Obadiah, which was the governor of his house.' What was the offence or crime of Shebna, it is impossible to say. The Jewish commentators say that he was intending to betray the city to Sennacherib, but although this is possible it has no direct proof.

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

Analysis of Isa 22:15-25. - Vision 20.

The remainder of this chapter Isa 22:15-25 is occupied with a prediction respecting Shebna, and the promotion of Eliakim in his place. From the prophecy itself it appears that Shebna was prefect of the palace Isa 22:15, or that he was in the highest authority in the time of Hezekiah. That he was an unprincipled ruler is evident from the prophecy, and hence, Isaiah was directed to predict his fall, and the elevation of another in his place. Whether this Shebna is the same that is mentioned in Isa 36:3, is not known. The Shebna there mentioned is called a "scribe" Isa 22:22, and that was "after" the fall of Shebna mentioned here, for it occurred after Eliakim had been placed over the palace. Eliakim was then in office, and was sent on that embassy to Sennacherib Isa 36:2, Isa 36:22; Isa 37:2. The probability is, therefore, that this was some other man of the same name, unless it may have been that "Shebna," after being degraded from the rank of prefect of the palace or prime minister, became "a scribe," or had an inferior office under Eliakim. The prophecy contains the following things:

1. A "command" to Isaiah to go to Shebna, and to reprove him for his self-confidence in his sin Isa 22:15-16.

2. A declaration that he should be carried captive to a foreign land Isa 22:17-18.

3. A declaration that he should be deposed and succeeded by Eliakim Isa 22:20.

4. A description of the character and honors of Eliakim, and his qualifications for the office Isa 22:21-24, and

5. A confirmation of the whole prophecy, or a summing up the whole in a single declaration Isa 22:25.

Isa 22:15

Thus saith the Lord God of hosts - (see the note at Isa 1:9).

Go, get thee - Hebrew, 'Go, come to.' This was one of the instances in which the prophets were directed to go personally, and even at the hazard of their life, to those who were high in office, and to denounce on them the divine judgment for their sins.

Unto this treasurer - (הסכן hassokēn). The Vulgate renders this, 'To him who dwells in the tabernacle.' The Septuagint renders it, Εἰς τὸ παστοφόrion Eis to pastophorion, denoting properly what is borne into a recess, cell, or chapel, and referring properly to a place where an idol was placed in a temple; and then any recess, or chamber, as a treasury, and referring here to the room which the treasurer of the temple occupied. The Hebrew word שׁכן shâkan means "to dwell with anyone;" then to be an associate or friend, and hence, the participle is applied to one entrusted with the care of anything, a steward, a treasurer. Jerome explains this in his Commentary as meaning, 'go to him who dwells in the tabernacle, which in Hebrew is called Sochen.' He understands by this some room, or recess in the temple, where the treasurer or the prefect of the temple dwelt. Our translators have expressed probably the true sense by the word 'treasurer.'

Which is over the house - That is, either who is over the temple, or over the palace. I understand it of the latter. Shebna was not high priest, and the expression, 'over the house,' more properly denotes one who had the rule of the palace, or who was the principal minister of the king. See Kg1 18:3 : 'And Ahab called Obadiah, which was the governor of his house.' What was the offence or crime of Shebna, it is impossible to say. The Jewish commentators say that he was intending to betray the city to Sennacherib, but although this is possible it has no direct proof.

The Scofield Bible Commentary, by Cyrus Ingerson Scofield, [1917]
Shebna (Isa 22:15-19). A foreigner and court favourite displaced as treasurer by Eliakim. (Isa 36:3); (Isa 37:2).

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
"Thus spake the Lord, Jehovah of hosts, Go, get thee to that steward there, to Shebna the house-mayor. What has thou here, and whom hast thou here, that thou hast hewn thyself out a sepulchre here, hewing out his sepulchre high up, digging himself a dwelling in rocks? Behold, Jehovah hurleth thee, hurling with a man's throw, and graspeth thee grasping. Coiling, He coileth thee a coil, a ball into a land far and wide; there shalt thou die, and thither the chariots of thy glory, thou shame of the house of thy lord! And I thrust thee from thy post, and from thy standing-place he pulleth thee down." לך־בּ, go, take thyself in - not into the house, however, but into the present halting-place. It is possible, at the same time, that the expression may simply mean "take thyself away," as in Gen 45:17 and Eze 3:4. The preposition אל is interchanged with על, which more commonly denotes the coming of a stronger man upon a weaker one (Sa1 12:12), and is here used to designate the overwhelming power of the prophet's word. "That steward there:" this expression points contemptuously to the position of the minister of the court as one which, however high, was a subordinate one after all. We feel at once, as we read this introduction to the divine address, that insatiable ambition was one of the leading traits in Shebna's character. What Isaiah is to say to Shebna follows somewhat abruptly. The words "and say to him," which are added in the Septuagint, naturally suggest themselves. The question, What hast thou to do here, and whom hast thou to bury here? is put with a glance at Shebna's approaching fate. This building of a sepulchre was quite unnecessary; Shebna himself would never lie there, nor would he be able to bury his relations there. The threefold repetition of the word "here" (poh) is of very incisive force: it is not here that he will stay - here, where he is even now placing himself on a bier, as if it were his home. The participles חצבי and חקקי (with chirek compaginis: see on Psa 113:1-9) are also part of the address. The third person which is introduced here is syntactically regular, although the second person is used as well (Isa 23:2-3; Hab 2:15). Rock-tombs, i.e., a collection of tombs in the form of chambers in the rocks, were indeed to be found to the east of Jerusalem, on the western slope of the Mount of Olives, and in the wall of rock to the west of Jerusalem; but the word mârom ("high up"), in connection with the threefold "here" (poh), and the contemptuous "that administrator there," warrants us in assuming that mârom refers to "the height of the sepulchres of the sons of David" (Ch2 32:33), i.e., the eastern slope of Zion, where the tombs of the kings were excavated in the rocks. So high did Shebna stand, and so great did he think himself, that he helped after his death to rest among kings, and by no means down at the bottom. But how he deceived himself! Jehovah would hurl him far away (tūl, to be long; pilpel, to throw or stretch out to a distance), (Note: In the later form of the language, this verbal stem signifies generally to move onward; hence tiyyūl, motion, or a walk, and metaltelı̄n, furniture, i.e., moveable goods.) גּבר טלטלה. This is either equivalent to גּבר טלטלת טלטלה, with a man's throw (Rosenmller), or גּבר is in apposition to Jehovah (Gesenius and Knobel). As taltēlah stands too baldly if the latter be adopted, for which reason the vocative rendering "O man," which is found in the Syriac, does not commend itself, and as such an elliptical combination of the absolute with the genitive is by no means unusual (e.g., Pro 22:21; Jer 10:10), we give the preference to the former. Jerome's rendering, "as they carry off a cock," which he obtained from the mouth of his Hebraeus, cannot be taken into consideration at all; although it has been retained by Schegg (see Geiger, Lesestcke aus der Mischna, p. 106). The verb עטה does not give a suitable sense as used in Jer 43:12, where it merely signifies to cover one's self, not to wrap up; nor can we obtain one from Sa1 15:19; Sa1 25:14; Sa1 14:32, since the verbal forms which we find there, and which are to be traced to עיט (from which comes עיט, a bird of prey), and not to עטה, signify "to rush upon anything" (when construed with either בּ or אל). It is better, therefore, to take it, as Michaelis, Rosenmller, Knobel, and others do, in the sense of grasping or laying hold of. On the other hand, tzânaph, which is applied in other instances to the twisting of a turban, also signifies to wrap up, make up into a bundle, or coil up. And caddūr, like tzenēphâh, signifies that into which Shebna would be coiled up; for the Caph is not to be taken in a comparative sense, since the use of caddūr in the sense of globus or sphaera is established by the Talmud (see at Job 15:24), whereas the Arabic daur only means gyrus, periodus. Shebna is made into a round coil, or ball, which is hurled into a land stretching out on both sides, i.e., over the broad surface of Mesopotamia, where he flies on farther and farther, without meeting with any obstacle whatever. (Note: Compare the old saying, "The heart of man is an apple driven by a tempest over an open plain.") He comes thither to die - he who, by his exaggeration and abuse of his position, has not only dishonoured his office, but the Davidic court as well; and thither do his state carriages also come. There can be no doubt that it was by the positive command of Jehovah that Isaiah apostrophized the proud and wealthy Shebna with such boldness and freedom as this. And such freedom was tolerated too. The murder or incarceration of a prophet was a thing of rare occurrence in the kingdom of Judah before the time of Manasseh. In order to pave the way for the institution of another in Shebna's office, the punishment of deposition, which cannot be understood in any other way than as preceding the punishment of banishment, is placed at the close of the first half of the prophecy. The subject in Isa 22:19 is not the king, as Luzzatto supposes, but Jehovah, as in Isa 22:19 (compare Isa 10:12).

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

"Thus spake the Lord, Jehovah of hosts, Go, get thee to that steward there, to Shebna the house-mayor. What has thou here, and whom hast thou here, that thou hast hewn thyself out a sepulchre here, hewing out his sepulchre high up, digging himself a dwelling in rocks? Behold, Jehovah hurleth thee, hurling with a man's throw, and graspeth thee grasping. Coiling, He coileth thee a coil, a ball into a land far and wide; there shalt thou die, and thither the chariots of thy glory, thou shame of the house of thy lord! And I thrust thee from thy post, and from thy standing-place he pulleth thee down." לך־בּ, go, take thyself in - not into the house, however, but into the present halting-place. It is possible, at the same time, that the expression may simply mean "take thyself away," as in Gen 45:17 and Eze 3:4. The preposition אל is interchanged with על, which more commonly denotes the coming of a stronger man upon a weaker one (Sa1 12:12), and is here used to designate the overwhelming power of the prophet's word. "That steward there:" this expression points contemptuously to the position of the minister of the court as one which, however high, was a subordinate one after all. We feel at once, as we read this introduction to the divine address, that insatiable ambition was one of the leading traits in Shebna's character. What Isaiah is to say to Shebna follows somewhat abruptly. The words "and say to him," which are added in the Septuagint, naturally suggest themselves. The question, What hast thou to do here, and whom hast thou to bury here? is put with a glance at Shebna's approaching fate. This building of a sepulchre was quite unnecessary; Shebna himself would never lie there, nor would he be able to bury his relations there. The threefold repetition of the word "here" (poh) is of very incisive force: it is not here that he will stay - here, where he is even now placing himself on a bier, as if it were his home. The participles חצבי and חקקי (with chirek compaginis: see on Psa 113:1-9) are also part of the address. The third person which is introduced here is syntactically regular, although the second person is used as well (Isa 23:2-3; Hab 2:15). Rock-tombs, i.e., a collection of tombs in the form of chambers in the rocks, were indeed to be found to the east of Jerusalem, on the western slope of the Mount of Olives, and in the wall of rock to the west of Jerusalem; but the word mârom ("high up"), in connection with the threefold "here" (poh), and the contemptuous "that administrator there," warrants us in assuming that mârom refers to "the height of the sepulchres of the sons of David" (Ch2 32:33), i.e., the eastern slope of Zion, where the tombs of the kings were excavated in the rocks.

So high did Shebna stand, and so great did he think himself, that he helped after his death to rest among kings, and by no means down at the bottom. But how he deceived himself! Jehovah would hurl him far away (tūl, to be long; pilpel, to throw or stretch out to a distance),

(Note: In the later form of the language, this verbal stem signifies generally to move onward; hence tiyyūl, motion, or a walk, and metaltelı̄n, furniture, i.e., moveable goods.)

גּבר טלטלה. This is either equivalent to גּבר טלטלת טלטלה, with a man's throw (Rosenmller), or גּבר is in apposition to Jehovah (Gesenius and Knobel). As taltēlah stands too baldly if the latter be adopted, for which reason the vocative rendering "O man," which is found in the Syriac, does not commend itself, and as such an elliptical combination of the absolute with the genitive is by no means unusual (e.g., Pro 22:21; Jer 10:10), we give the preference to the former. Jerome's rendering, "as they carry off a cock," which he obtained from the mouth of his Hebraeus, cannot be taken into consideration at all; although it has been retained by Schegg (see Geiger, Lesestcke aus der Mischna, p. 106). The verb עטה does not give a suitable sense as used in Jer 43:12, where it merely signifies to cover one's self, not to wrap up; nor can we obtain one from Sa1 15:19; Sa1 25:14; Sa1 14:32, since the verbal forms which we find there, and which are to be traced to עיט (from which comes עיט, a bird of prey), and not to עטה, signify "to rush upon anything" (when construed with either בּ or אל). It is better, therefore, to take it, as Michaelis, Rosenmller, Knobel, and others do, in the sense of grasping or laying hold of. On the other hand, tzânaph, which is applied in other instances to the twisting of a turban, also signifies to wrap up, make up into a bundle, or coil up. And caddūr, like tzenēphâh, signifies that into which Shebna would be coiled up; for the Caph is not to be taken in a comparative sense, since the use of caddūr in the sense of globus or sphaera is established by the Talmud (see at Job 15:24), whereas the Arabic daur only means gyrus, periodus. Shebna is made into a round coil, or ball, which is hurled into a land stretching out on both sides, i.e., over the broad surface of Mesopotamia, where he flies on farther and farther, without meeting with any obstacle whatever.

(Note: Compare the old saying, "The heart of man is an apple driven by a tempest over an open plain.")

He comes thither to die - he who, by his exaggeration and abuse of his position, has not only dishonoured his office, but the Davidic court as well; and thither do his state carriages also come. There can be no doubt that it was by the positive command of Jehovah that Isaiah apostrophized the proud and wealthy Shebna with such boldness and freedom as this. And such freedom was tolerated too. The murder or incarceration of a prophet was a thing of rare occurrence in the kingdom of Judah before the time of Manasseh. In order to pave the way for the institution of another in Shebna's office, the punishment of deposition, which cannot be understood in any other way than as preceding the punishment of banishment, is placed at the close of the first half of the prophecy. The subject in Isa 22:19 is not the king, as Luzzatto supposes, but Jehovah, as in Isa 22:19 (compare Isa 10:12).

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
Go - unto Shebna - The following prophecy concerning Shebna seems to have very little relation to the foregoing, except that it might have been delivered about the same time; and Shebna might be a principal person among those whose luxury and profaneness is severely reprehended by the prophet in the conclusion of that prophecy, Isa 22:11-14. Shebna the scribe, mentioned in the history of Hezekiah, chap. 36, seems to have been a different person from this Shebna, the treasurer or steward of the household, to whom this prophecy relates. The Eliakim here mentioned was probably the person who, at the time of Sennacherib's invasion, was actually treasurer, the son of Hilkiah. If so, this prophecy was delivered, as the preceding, (which makes the former part of the chapter), plainly was, some time before the invasion of Sennacherib. As to the rest, history affords us no information. "And say unto him" - Here are two words lost out of the text, which are supplied by two of Dr. Kennicott's MSS., one ancient, which read ואמרת אליו veamarta elaiv, and thou shalt say unto him; by the Septuagint, και ειπον αυτῳ, and in the same manner by all the ancient versions. It is to be observed that this passage is merely historical, and does not admit of that sort of ellipsis by which in the poetical parts a person is frequently introduced speaking, without the usual notice, that what follows was delivered by him.

Top

¹ And when the people [05971] saw [07200] that Moses [04872] delayed [0954] to come down [03381] out of the mount [02022], the people [05971] gathered themselves together [06950] unto Aaron [0175], and said [0559] unto him, Up [06965], make [06213] us gods [0430], which shall go [03212] before [06440] us; for as for this Moses [04872], the man [0376] that brought [05927] us up out of the land [0776] of Egypt [04714], we wot [03045] not what is become of him.

³³ And Ahithophel [0302] was the king's [04428] counsellor [03289]: and Hushai [02365] the Archite [0757] was the king's [04428] companion [07453]:

³ And Ahab [0256] called [07121] Obadiah [05662], which was the governor of his house [01004]. (Now Obadiah [05662] feared [03373] the LORD [03068] greatly [03966]:

⁵ And Azariah [05838] the son [01121] of Nathan [05416] was over the officers [05324]: and Zabud [02071] the son [01121] of Nathan [05416] was principal officer [03548], and the king's [04428] friend [07463]:

¹⁵ Thus saith [0559] the Lord [0136] GOD [03069] of hosts [06635], Go [03212], get [0935] thee unto this treasurer [05532], even unto Shebna [07644], which is over the house [01004], and say,
¹⁶ What hast thou here? and whom hast thou here, that thou hast hewed thee out [02672] a sepulchre [06913] here [06311], as he that heweth him out [02672] a sepulchre [06913] on high [04791], and that graveth [02710] an habitation [04908] for himself in a rock [05553]?
¹⁷ Behold, the LORD [03068] will carry thee away [02904] with a mighty [01397] captivity [02925], and will surely [05844] cover [05844] thee.
¹⁸ He will surely [06801] violently turn [06801] and toss [06802] thee like a ball [01754] into a large [07342] [03027] country [0776]: there shalt thou die [04191], and there the chariots [04818] of thy glory [03519] shall be the shame [07036] of thy lord's [0113] house [01004].
¹⁹ And I will drive [01920] thee from thy station [04673], and from thy state [04612] shall he pull thee down [02040].
²⁰ And it shall come to pass in that day [03117], that I will call [07121] my servant [05650] Eliakim [0471] the son [01121] of Hilkiah [02518]:
²¹ And I will clothe [03847] him with thy robe [03801], and strengthen [02388] him with thy girdle [073], and I will commit [05414] thy government [04475] into his hand [03027]: and he shall be a father [01] to the inhabitants [03427] of Jerusalem [03389], and to the house [01004] of Judah [03063].
²² And the key [04668] of the house [01004] of David [01732] will I lay [05414] upon his shoulder [07926]; so he shall open [06605], and none shall shut [05462]; and he shall shut [05462], and none shall open [06605].
²³ And I will fasten [08628] him as a nail [03489] in a sure [0539] place [04725]; and he shall be for a glorious [03519] throne [03678] to his father's [01] house [01004].
²⁴ And they shall hang [08518] upon him all the glory [03519] of his father's [01] house [01004], the offspring [06631] and the issue [06849], all vessels [03627] of small [06996] quantity, from the vessels [03627] of cups [0101], even to all the vessels [03627] of flagons [05035].
²⁵ In that day [03117], saith [05002] the LORD [03068] of hosts [06635], shall the nail [03489] that is fastened [08628] in the sure [0539] place [04725] be removed [04185], and be cut down [01438], and fall [05307]; and the burden [04853] that was upon it shall be cut off [03772]: for the LORD [03068] hath spoken [01696] it.

³ And Ahab [0256] called [07121] Obadiah [05662], which was the governor of his house [01004]. (Now Obadiah [05662] feared [03373] the LORD [03068] greatly [03966]:

⁹ Except [03884] the LORD [03068] of hosts [06635] had left [03498] unto us a very small [04592] remnant [08300], we should have been [01961] as Sodom [05467], and we should have been like [01819] unto Gomorrah [06017].

¹⁵ Thus saith [0559] the Lord [0136] GOD [03069] of hosts [06635], Go [03212], get [0935] thee unto this treasurer [05532], even unto Shebna [07644], which is over the house [01004], and say,

²⁵ In that day [03117], saith [05002] the LORD [03068] of hosts [06635], shall the nail [03489] that is fastened [08628] in the sure [0539] place [04725] be removed [04185], and be cut down [01438], and fall [05307]; and the burden [04853] that was upon it shall be cut off [03772]: for the LORD [03068] hath spoken [01696] it.

²¹ And I will clothe [03847] him with thy robe [03801], and strengthen [02388] him with thy girdle [073], and I will commit [05414] thy government [04475] into his hand [03027]: and he shall be a father [01] to the inhabitants [03427] of Jerusalem [03389], and to the house [01004] of Judah [03063].
²² And the key [04668] of the house [01004] of David [01732] will I lay [05414] upon his shoulder [07926]; so he shall open [06605], and none shall shut [05462]; and he shall shut [05462], and none shall open [06605].
²³ And I will fasten [08628] him as a nail [03489] in a sure [0539] place [04725]; and he shall be for a glorious [03519] throne [03678] to his father's [01] house [01004].
²⁴ And they shall hang [08518] upon him all the glory [03519] of his father's [01] house [01004], the offspring [06631] and the issue [06849], all vessels [03627] of small [06996] quantity, from the vessels [03627] of cups [0101], even to all the vessels [03627] of flagons [05035].

²⁰ And it shall come to pass in that day [03117], that I will call [07121] my servant [05650] Eliakim [0471] the son [01121] of Hilkiah [02518]:

¹⁷ Behold, the LORD [03068] will carry thee away [02904] with a mighty [01397] captivity [02925], and will surely [05844] cover [05844] thee.
¹⁸ He will surely [06801] violently turn [06801] and toss [06802] thee like a ball [01754] into a large [07342] [03027] country [0776]: there shalt thou die [04191], and there the chariots [04818] of thy glory [03519] shall be the shame [07036] of thy lord's [0113] house [01004].

² And he sent [07971] Eliakim [0471], who was over the household [01004], and Shebna [07644] the scribe [05608], and the elders [02205] of the priests [03548] covered [03680] with sackcloth [08242], unto Isaiah [03470] the prophet [05030] the son [01121] of Amoz [0531].

²² Then came [0935] Eliakim [0471], the son [01121] of Hilkiah [02518], that was over the household [01004], and Shebna [07644] the scribe [05608], and Joah [03098], the son [01121] of Asaph [0623], the recorder [02142], to Hezekiah [02396] with their clothes [0899] rent [07167], and told [05046] him the words [01697] of Rabshakeh [07262].

² And the king [04428] of Assyria [0804] sent [07971] Rabshakeh [07262] from Lachish [03923] to Jerusalem [03389] unto king [04428] Hezekiah [02396] with a great [03515] army [02426]. And he stood [05975] by the conduit [08585] of the upper [05945] pool [01295] in the highway [04546] of the fuller's [03526] field [07704].

²² And the key [04668] of the house [01004] of David [01732] will I lay [05414] upon his shoulder [07926]; so he shall open [06605], and none shall shut [05462]; and he shall shut [05462], and none shall open [06605].

³ Then came forth [03318] unto him Eliakim [0471], Hilkiah's [02518] son [01121], which was over the house [01004], and Shebna [07644] the scribe [05608], and Joah [03098], Asaph's [0623] son [01121], the recorder [02142].

¹⁵ Thus saith [0559] the Lord [0136] GOD [03069] of hosts [06635], Go [03212], get [0935] thee unto this treasurer [05532], even unto Shebna [07644], which is over the house [01004], and say,

¹² Wherefore it shall come to pass, that when the Lord [0136] hath performed [01214] his whole work [04639] upon mount [02022] Zion [06726] and on Jerusalem [03389], I will punish [06485] the fruit [06529] of the stout [01433] heart [03824] of the king [04428] of Assyria [0804], and the glory [08597] of his high [07312] looks [05869].

¹⁹ And I will drive [01920] thee from thy station [04673], and from thy state [04612] shall he pull thee down [02040].

²⁴ Trouble [06862] and anguish [04691] shall make him afraid [01204]; they shall prevail [08630] against him, as a king [04428] ready [06264] to the battle [03593].

³² And the people [05971] flew [05860] [06213] upon the spoil [07998], and took [03947] sheep [06629], and oxen [01241], and calves [01121], and slew [07819] them on the ground [0776]: and the people [05971] did eat [0398] them with the blood [01818].

¹⁴ But one [0259] of the young men [05288] told [05046] Abigail [026], Nabal's [05037] wife [0802], saying [0559], Behold, David [01732] sent [07971] messengers [04397] out of the wilderness [04057] to salute [01288] our master [0113]; and he railed [05860] on them.

¹⁹ Wherefore then didst thou not obey [08085] the voice [06963] of the LORD [03068], but didst fly [05860] upon the spoil [07998], and didst [06213] evil [07451] in the sight [05869] of the LORD [03068]?

¹² And I will kindle [03341] a fire [0784] in the houses [01004] of the gods [0430] of Egypt [04714]; and he shall burn [08313] them, and carry them away captives [07617]: and he shall array [05844] himself with the land [0776] of Egypt [04714], as a shepherd [07462] putteth on [05844] his garment [0899]; and he shall go forth [03318] from thence in peace [07965].

¹⁰ But the LORD [03068] is the true [0571] God [0430], he is the living [02416] God [0430], and an everlasting [05769] king [04428]: at his wrath [07110] the earth [0776] shall tremble [07493], and the nations [01471] shall not be able to abide [03557] his indignation [02195].

²¹ That I might make thee know [03045] the certainty [07189] of the words [0561] of truth [0571]; that thou mightest answer [07725] the words [0561] of truth [0571] to them that send [07971] unto thee?

³³ And Hezekiah [03169] slept [07901] with his fathers [01], and they buried [06912] him in the chiefest [04608] of the sepulchres [06913] of the sons [01121] of David [01732]: and all Judah [03063] and the inhabitants [03427] of Jerusalem [03389] did him [06213] honour [03519] at his death [04194]. And Manasseh [04519] his son [01121] reigned [04427] in his stead.

¹⁵ Woe [01945] unto him that giveth his neighbour [07453] drink [08248], that puttest [05596] thy bottle [02573] to him, and makest him drunken [07937] also, that thou mayest look [05027] on their nakedness [04589]!

² Be still [01826], ye inhabitants [03427] of the isle [0339]; thou whom the merchants [05503] of Zidon [06721], that pass over [05674] the sea [03220], have replenished [04390].
³ And by great [07227] waters [04325] the seed [02233] of Sihor [07883], the harvest [07105] of the river [02975], is her revenue [08393]; and she is a mart [05505] of nations [01471].

¹ Praise [01984] ye the LORD [03050]. Praise [01984], O ye servants [05650] of the LORD [03068], praise [01984] the name [08034] of the LORD [03068].
² Blessed [01288] be the name [08034] of the LORD [03068] from this time forth [06258] and for [05704] evermore [05769].
³ From the rising [04217] of the sun [08121] unto the going down [03996] of the same the LORD'S [03068] name [08034] is to be praised [01984].
⁴ The LORD [03068] is high [07311] above all nations [01471], and his glory [03519] above the heavens [08064].
⁵ Who is like unto the LORD [03068] our God [0430], who dwelleth [03427] on high [01361],
⁶ Who humbleth [08213] himself to behold [07200] the things that are in heaven [08064], and in the earth [0776]!
⁷ He raiseth up [06965] the poor [01800] out of the dust [06083], and lifteth [07311] the needy [034] out of the dunghill [0830];
⁸ That he may set [03427] him with princes [05081], even with the princes [05081] of his people [05971].
⁹ He maketh the barren woman [06135] to keep [03427] house [01004], and to be a joyful [08056] mother [0517] of children [01121]. Praise [01984] ye the LORD [03050].

¹² And when ye saw [07200] that Nahash [05176] the king [04428] of the children [01121] of Ammon [05983] came [0935] against you, ye said [0559] unto me, Nay; but a king [04428] shall reign [04427] over us: when the LORD [03068] your God [0430] was your king [04428].

⁴ And he said [0559] unto me, Son [01121] of man [0120], go [03212], get [0935] thee unto the house [01004] of Israel [03478], and speak [01696] with my words [01697] unto them.

¹⁷ And Pharaoh [06547] said [0559] unto Joseph [03130], Say [0559] unto thy brethren [0251], This do [06213] ye; lade [02943] your beasts [01165], and go [03212], get [0935] you unto the land [0776] of Canaan [03667];

¹¹ Ye made [06213] also a ditch [04724] between the two walls [02346] for the water [04325] of the old [03465] pool [01295]: but ye have not looked [05027] unto the maker [06213] thereof, neither had respect [07200] unto him that fashioned [03335] it long ago [07350].
¹² And in that day [03117] did the Lord [0136] GOD [03069] of hosts [06635] call [07121] to weeping [01065], and to mourning [04553], and to baldness [07144], and to girding [02296] with sackcloth [08242]:
¹³ And behold joy [08342] and gladness [08057], slaying [02026] oxen [01241], and killing [07819] sheep [06629], eating [0398] flesh [01320], and drinking [08354] wine [03196]: let us eat [0398] and drink [08354]; for to morrow [04279] we shall die [04191].
¹⁴ And it was revealed [01540] in mine ears [0241] by the LORD [03068] of hosts [06635], Surely this iniquity [05771] shall not be purged [03722] from you till ye die [04191], saith [0559] the Lord [0136] GOD [03069] of hosts [06635].