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Selected Verse: Isaiah 64:5 - Strong Concordance

Verse	Translation	Text
Isa 64:5	Strong Concordance	Thou meetest [06293] him that rejoiceth [07797] and worketh [06213] righteousness [06664], those that remember [02142] thee in thy ways [01870]: behold, thou art wroth [07107]; for we have sinned [02398]: in those is continuance [05769], and we shall be saved [03467].
	King James	Thou meetest him that rejoiceth and worketh righteousness, those that remember thee in thy ways: behold, thou art wroth; for we have sinned: in those is continuance, and we shall be saved.

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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]
meetest--that is, Thou makest peace, or enterest into covenant with him (see on Isa 47:3). rejoiceth and worketh--that is, who with joyful willingness worketh [GESENIUS] (Act 10:35; Joh 7:17). those--Thou meetest "those," in apposition to "him" who represents a class whose characteristics "those that," &c., more fully describes. remember thee in thy ways-- (Isa 26:8). sinned--literally, "tripped," carrying on the figure in "ways." in those is continuance--a plea to deprecate the continuance of God's wrath; it is not in Thy wrath that there is continuance (Isa 54:7-8; Psa 30:5; Psa 103:9), but in Thy ways ("those"), namely, of covenant mercy to Thy people (Mic 7:18-20; Mal 3:6); on the strength of the everlasting continuance of His covenant they infer by faith, "we shall be saved." God "remembered" for them His covenant (Psa 106:45), though they often "remembered not" Him (Psa 78:42). CASTELLIO translates, "we have sinned for long in them ('thy ways'), and could we then be saved?" But they hardly would use such a plea when their very object was to be saved.

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

meetest--that is, Thou makest peace, or enterest into covenant with him (see on Isa 47:3).

rejoiceth and worketh--that is, who with joyful willingness worketh [GESENIUS] (Act 10:35; Joh 7:17).

those--Thou meetest "those," in apposition to "him" who represents a class whose characteristics "those that," &c., more fully describes.

remember thee in thy ways-- (Isa 26:8).

sinned--literally, "tripped," carrying on the figure in "ways."

in those is continuance--a plea to deprecate the continuance of God's wrath; it is not in Thy wrath that there is continuance (Isa 54:7-8; Psa 30:5; Psa 103:9), but in Thy ways ("those"), namely, of covenant mercy to Thy people (Mic 7:18-20; Mal 3:6); on the strength of the everlasting continuance of His covenant they infer by faith, "we shall be saved." God "remembered" for them His covenant (Psa 106:45), though they often "remembered not" Him (Psa 78:42). CASTELLIO translates, "we have sinned for long in them ('thy ways'), and could we then be saved?" But they hardly would use such a plea when their very object was to be saved.

Notes on the Bible, by Albert Barnes, [1834]
Thou meetest him - Perhaps there are few verses in the Bible that have given more perplexity to interpreters than this; and after all that has been done, the general impression seems to be, that it is wholly inexplicable, or without meaning - as it certainly is in our translation. Noyes says of his own translation of the last member of the verse, 'I am not satisfied with this or any other translation of the line which I have seen.' Lowth says, 'I am fully persuaded that these words as they stand at present in the Hebrew text are utterly unintelligible. There is no doubt of the meaning of each word separately, but put together they make no sense at all. I conclude, therefore, that the copy has suffered by transcribers in this place.' And after proposing an important change in the text, without any authority, he says, 'perhaps these may not be the very words of the prophet, but, however, it is better than to impose upon him what makes no sense at all, as they generally do who pretend to render such corrupted passages.' Arch. Secker also proposed an important change in the Hebrew text, but there is no good authority in the manuscripts, it is believed, for any change. Without repeating what has been said by expositors on the text, I shall endeavor to state what seems to me to be its probable signification. Its general purpose, I think, is clear. It is to urge, as an argument for God's interposition, the fact that he was accustomed to regard with pleasure those who did well; yet to admit that he was now justly angry on account of their sins, and that they had continued so long in them that they had no hope of being saved but in his mercy. An examination of the words and phrases which occur, will prepare us to present at a single view the probable meaning. The word rendered 'thou meetest,' (פגעת pâga‛ethâ) means probably to strike upon, to impinge; then to fall upon in a hostile manner, to urge in any way as with petitions and prayers; and then to strike a peace or league with anyone. See the word explained in the notes at Isa 47:3. Here it means, as I suppose, to meet for purposes of peace, friendship, protection; that is, it was a characteristic of God that he met such persons as are described for purposes of kindness and favor; and it expresses the belief of the petitioners that whatever they were suffering, still they had no doubt that it was the character of God to bless the righteous. That rejoiceth - This translation evidently does not express the sense of the Hebrew, unless it be understood as meaning that God meets with favor those who rejoice in doing righteousness. So Gesenius translates it, 'Thou makest peace with him who rejoices to do justice; that is, with the just and upright man thou art in league, thou delightest in him.' So Noyes renders it, 'Thou art the friend of those who joyfully do righteousness.' Lowth 'Thou meetest with joy those who work righteousness.' Jerome, 'Thou meetest him who rejoices and does right.' The phrase used (את־שׂשׂ 'eth-s'ās') seems to me to mean, 'With joy,' and to denote the general habit of God. It was a characteristic of him to meet the just 'with joy,' that is, joyfully. And worketh righteousness - Hebrew, 'And him that doeth righteousness;' that is, 'thou art accustomed to meet the just with joy, and him that does right.' It was a pleasure for God to do it, and to impart to them his favors. Those that remember thee in thy ways - On the word 'remember,' used in this connection, see the notes at Isa 62:6. The idea is, that such persons remembered God in the modes which he had appointed; that is, by prayer, sacrifices, and praise. With such persons he delighted to meet, and such he was ever ready to succor. Behold, thou art wroth - This is language of deep feeling on the part of the suppliants. Notwithstanding the mercy of God, and his readiness to meet and bless the just, they could not be ignorant of the fact that he was now angry with them. They were suffering under the tokens of his displeasure; but they were not now disposed to blame him. They felt the utmost assurance that he was just, whatever they might have endured. It is to be borne in mind, that this is language supposed to be used by the exiles in Babylon, near the close of the captivity; and the evidences that God was angry were to be seen in their heavy sorrows there, in their desolate land, and in the ruins of their prostrate city and temple (see the notes at Isa 64:10-11). In those is continuance - Lowth has correctly remarked that this conveys no idea. To what does the word 'those' refer? No antecedent is mentioned, and expositors have been greatly perplexed with the passage. Lowth, in accordance with his too usual custom, seems to suppose that the text is corrupted, but is not satisfied with any proposed mode of amending it. He renders it, 'because of our deeds, for we have been rebellious;' changing entirely the text - though following substantially the sense of the Septuagint. Noyes renders it, 'Long doth the punishment endure, until we be delivered;' but expresses, as has been already remarked, dissatisfaction even with this translation, and with all others which he has seen. Jerome renders it, In ipsis fuimus semper - 'We have always been in them,' that is, in our sins. The Septuagint, Διὰ τοῦτο ἐπλανήθημεν Dia touto eplanēthēmen, etc. 'Because of this we wandered, and became all of us as unclean, and all our righteousness as a filthy rag.' It seems to me that the phrase בחם bâhem, 'in them,' or 'in those,' refers to sins understood; and that the word rendered 'continuance' (עולם ‛ôlâm) is equivalent to a long former period; meaning that their sins had been of long continuance, or as we would express it, 'we have been always sinners.' It is the language of humble confession, denoting that this had been the characteristic of the nation, and that this was the reason why God was angry at them. And we shall be saved - Lowth renders this, or rather substitutes a phrase for it, thus, 'For we have been rebellious' - amending it wholly by conjecture. But it seems to me that Castellio has given an intelligible and obvious interpretation by regarding it as a question: 'Jamdiu peccavimus, et serv-abimur?' 'Long time have we sinned, and shall we be saved?' That is, we have sinned so long, our offences have been so aggravated, how can we hope to be saved? Is salvation possible for such sinners? It indicates a deep consciousness of guilt, and is language such as is used by all who feel their deep depravity before God. Nothing is more common in conviction for sin, or when suffering under great calamities as a consequence of sin, than to ask the question whether it is possible for such sinners to be saved. I have thus given, perhaps at tedious length, my view of this verse, which has so much perplexed commentators. And though the view must be submitted with great diffidence after such a man as Lowth has declared it to be without sense as the Hebrew text now stands, and though no important doctrine of religion is involved by the exposition, yet some service is rendered if a plausible and probable interpretation is given to a much disputed passage of the sacred Scriptures, and if we are saved from the necessity of supposing a corruption in the Hebrew text.

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

Thou meetest him - Perhaps there are few verses in the Bible that have given more perplexity to interpreters than this; and after all that has been done, the general impression seems to be, that it is wholly inexplicable, or without meaning - as it certainly is in our translation. Noyes says of his own translation of the last member of the verse, 'I am not satisfied with this or any other translation of the line which I have seen.' Lowth says, 'I am fully persuaded that these words as they stand at present in the Hebrew text are utterly unintelligible. There is no doubt of the meaning of each word separately, but put together they make no sense at all. I conclude, therefore, that the copy has suffered by transcribers in this place.' And after proposing an important change in the text, without any authority, he says, 'perhaps these may not be the very words of the prophet, but, however, it is better than to impose upon him what makes no sense at all, as they generally do who pretend to render such corrupted passages.' Arch. Secker also proposed an important change in the Hebrew text, but there is no good authority in the manuscripts, it is believed, for any change.

Without repeating what has been said by expositors on the text, I shall endeavor to state what seems to me to be its probable signification. Its general purpose, I think, is clear. It is to urge, as an argument for God's interposition, the fact that he was accustomed to regard with pleasure those who did well; yet to admit that he was now justly angry on account of their sins, and that they had continued so long in them that they had no hope of being saved but in his mercy. An examination of the words and phrases which occur, will prepare us to present at a single view the probable meaning. The word rendered 'thou meetest,' (פגעת pâga‛ethâ) means probably to strike upon, to impinge; then to fall upon in a hostile manner, to urge in any way as with petitions and prayers; and then to strike a peace or league with anyone. See the word explained in the notes at Isa 47:3. Here it means, as I suppose, to meet for purposes of peace, friendship, protection; that is, it was a characteristic of God that he met such persons as are described for purposes of kindness and favor; and it expresses the belief of the petitioners that whatever they were suffering, still they had no doubt that it was the character of God to bless the righteous.

That rejoiceth - This translation evidently does not express the sense of the Hebrew, unless it be understood as meaning that God meets with favor those who rejoice in doing righteousness. So Gesenius translates it, 'Thou makest peace with him who rejoices to do justice; that is, with the just and upright man thou art in league, thou delightest in him.' So Noyes renders it, 'Thou art the friend of those who joyfully do righteousness.' Lowth 'Thou meetest with joy those who work righteousness.' Jerome, 'Thou meetest him who rejoices and does right.' The phrase used (את־שׂשׂ 'eth-s'ās') seems to me to mean, 'With joy,' and to denote the general habit of God. It was a characteristic of him to meet the just 'with joy,' that is, joyfully.

And worketh righteousness - Hebrew, 'And him that doeth righteousness;' that is, 'thou art accustomed to meet the just with joy, and him that does right.' It was a pleasure for God to do it, and to impart to them his favors.

Those that remember thee in thy ways - On the word 'remember,' used in this connection, see the notes at Isa 62:6. The idea is, that such persons remembered God in the modes which he had appointed; that is, by prayer, sacrifices, and praise. With such persons he delighted to meet, and such he was ever ready to succor.

Behold, thou art wroth - This is language of deep feeling on the part of the suppliants. Notwithstanding the mercy of God, and his readiness to meet and bless the just, they could not be ignorant of the fact that he was now angry with them. They were suffering under the tokens of his displeasure; but they were not now disposed to blame him. They felt the utmost assurance that he was just, whatever they might have endured. It is to be borne in mind, that this is language supposed to be used by the exiles in Babylon, near the close of the captivity; and the evidences that God was angry were to be seen in their heavy sorrows there, in their desolate land, and in the ruins of their prostrate city and temple (see the notes at Isa 64:10-11).

In those is continuance - Lowth has correctly remarked that this conveys no idea. To what does the word 'those' refer? No antecedent is mentioned, and expositors have been greatly perplexed with the passage. Lowth, in accordance with his too usual custom, seems to suppose that the text is corrupted, but is not satisfied with any proposed mode of amending it. He renders it, 'because of our deeds, for we have been rebellious;' changing entirely the text - though following substantially the sense of the Septuagint. Noyes renders it, 'Long doth the punishment endure, until we be delivered;' but expresses, as has been already remarked, dissatisfaction even with this translation, and with all others which he has seen. Jerome renders it, In ipsis fuimus semper - 'We have always been in them,' that is, in our sins. The Septuagint, Διὰ τοῦτο ἐπλανήθημεν Dia touto eplanēthēmen, etc. 'Because of this we wandered, and became all of us as unclean, and all our righteousness as a filthy rag.' It seems to me that the phrase בחם bâhem, 'in them,' or 'in those,' refers to sins understood; and that the word rendered 'continuance' (עולם ‛ôlâm) is equivalent to a long former period; meaning that their sins had been of long continuance, or as we would express it, 'we have been always sinners.' It is the language of humble confession, denoting that this had been the characteristic of the nation, and that this was the reason why God was angry at them.

And we shall be saved - Lowth renders this, or rather substitutes a phrase for it, thus, 'For we have been rebellious' - amending it wholly by conjecture. But it seems to me that Castellio has given an intelligible and obvious interpretation by regarding it as a question: 'Jamdiu peccavimus, et serv-abimur?' 'Long time have we sinned, and shall we be saved?' That is, we have sinned so long, our offences have been so aggravated, how can we hope to be saved? Is salvation possible for such sinners? It indicates a deep consciousness of guilt, and is language such as is used by all who feel their deep depravity before God. Nothing is more common in conviction for sin, or when suffering under great calamities as a consequence of sin, than to ask the question whether it is possible for such sinners to be saved. I have thus given, perhaps at tedious length, my view of this verse, which has so much perplexed commentators. And though the view must be submitted with great diffidence after such a man as Lowth has declared it to be without sense as the Hebrew text now stands, and though no important doctrine of religion is involved by the exposition, yet some service is rendered if a plausible and probable interpretation is given to a much disputed passage of the sacred Scriptures, and if we are saved from the necessity of supposing a corruption in the Hebrew text.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
(6) The people who ask the question in Isa 64:5 do not regard themselves as worthy of redemption, as their self-righteousness has been so thoroughly put to shame. "We all became like the unclean thing, and all our virtues like a garment soiled with blood; and we all faded away together like the leaves; and our iniquities, like the storm they carried us away." The whole nation is like one whom the law pronounces unclean, like a leper, who has to cry "tâmē, tâmē "as he goes along, that men may get out of his way (Lev 13:45). Doing right in all its manifold forms (tsedâqōth, like Isa 33:15, used elsewhere of the manifestations of divine righteousness), which once made Israel well-pleasing to God (Isa 1:21), has disappeared and become like a garment stained with menstruous discharge (cf., Eze 36:17); (lxx ὡς ῥάκος ἀποκαθημένης = dâvâ, Isa 30:22; niddâh, Lam 1:17; temē'âh, Lev 15:33). ‛Iddı̄m (used thus in the plural in the Talmud also) signifies the monthly period (menstrua). In the third figure, that of fading falling foliage, the form vannâbhel is not kal (= vannibbōl or vannibbal; Ewald, 232, b), which would be an impossibility according to the laws of inflexion; still less is it niphal = vanninnâbhel (which Kimchi suggests as an alternative); but certainly a hiphil. It is not, however, from nâbhēl = vannabbel, "with the reduplication dropped to express the idea of something gradual," as Bttcher proposes (a new and arbitrary explanation in the place of one founded upon the simple laws of inflexion), but either from bâlal (compare the remarks on belı̄l in Isa 30:24, which hardly signifies "ripe barley" however), after the form ויּגל (from גּלל) ויּסך (from סכך), or from būl, after the form ויּקם, etc. In any case, therefore, it is a metaplastic formation, whether from bâlal or būl = nâbhēl, like ויּשׂר (in Ch1 20:3, after the form ויּסר, from שּׂור = נשׂר, or after the form ויּרע, from שׂרר = נשׂר (compare the rabbinical explanation of the name of the month Bul from the falling of the leaves, in Buxtorf, Lex. talm. col. 271). The hiphil הבל or הביל is to be compared to האדים, to stream out red (= to be red); האריך, to make an extension (= to be long); השׁרישׁ, to strike root (= to root), etc., and signifies literally to produce a fading (= to fade away). In the fourth figure, עוננוּ (as it is also written in Isa 64:6 according to correct codices) is a defective plural (as in Jer 14:7; Eze 28:18; Dan 9:13) for the more usual עונתינוּ (Isa 59:12). עון is the usual term applied to sin regarded as guilt, which produces punishment of itself. The people were robbed by their sins of all vital strength and energy, like dry leaves, which the guilt and punishment springing from sin carried off as a very easy prey.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
Meetest - As the father the prodigal. Worketh - That rejoices to work righteousness. Continuance - To those that work righteousness. Be saved - In so doing, in working righteousness.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
Thou meetest him that rejoiceth and worketh righteousness "Thou meetest with joy those who work righteousness" - The Syriac reads פוגע אתה שש בעשי poga attah shesh baashi, as above. In those is continuance, and we shall be saved "Because of our deeds, for we have been rebellious" - בהם עולם ונושע bahem olam venivvashea. I am fully persuaded that these words as they stand in the present Hebrew text are utterly unintelligible; there is no doubt of the meaning of each word separately; but put together they make no sense at all. I conclude, therefore, that the copy has suffered by mistakes of transcribers in this place. The corruption is of long standing, for the ancient interpreters were as much at a loss for the meaning as the moderns, and give nothing satisfactory. The Septuagint render these words by δια τουτο επλανηθημεν, therefore we have erred: they seem to have read עליהם נפשע aleyhem niphsha, without helping the sense. In this difficulty what remains but to have recourse to conjecture? Archbishop Secker was dissatisfied with the present reading: he proposed הבט עלינו ונושע hebet aleynu venivvashea; "look upon us, and we shall, or that we may, be saved:" which gives a very good sense, but seems to have no sufficient foundation. Besides, the word ונושע venivvashea, which is attended with great difficulties, seems to be corrupted as well as the two preceding; and the true reading of it is, I think, given by the Septuagint, ונפשע veniphsha, επλανηθημεν, we have erred, (so they render the verb פשע pasha, Isa 46:8, and Eze 23:12), parallel to ונחטא vannecheta, ἡμαρτομεν, we have sinned. For בהם עולם bahem olam, which means nothing, I would propose המעללינו hammaaleleynu, "because of our deeds;" which I presume was first altered to במעלליהם bemaaleleyhem, an easy and common mistake of the third person plural of the pronoun for the first, (see note on Isa 33:2), and then with some farther alteration to בהם עולם behem olam. The עליהם aleyhem, which the Septuagint probably found in their copy, seems to be a remnant of במעלליהם bemaaleleyhem. This, it may be said, is imposing your sense upon the prophet. It may be so; for perhaps these may not be the very words of the prophet: but however it is better than to impose upon him what makes no sense at all; as they generally do, who pretend to render such corrupted passages. For instance, our own translators:" in those is continuance, and we shall be saved:" in those in whom, or what? There is no antecedent to the relative. "In the ways of God," say some: "with our fathers," says Vitringa, joining it in construction with the verb, קעפת katsaphta, "thou hast been angry with them, our fathers;" and putting ונחטא vannecheta, "for we have sinned," in a parenthesis. But there has not been any mention of our fathers: and the whole sentence, thus disposed, is utterly discordant from the Hebrew idiom and construction. In those is continuance; עולם olam means a destined but hidden and unknown portion of time; but cannot mean continuation of time, or continuance, as it is here rendered. Such forced interpretations are equally conjectural with the boldest critical emendation; and generally have this farther disadvantage, that they are altogether unworthy of the sacred writers. - L. Coverdale renders the passage thus: - But lo, thou art angrie, for we offende, and have been ever in synne; and there is not one whole. This is, I am afraid, making a sense. After all that this very learned prelate has done to reduce these words to sense and meaning, I am afraid we are still far from the prophet's mind. Probably בהם bahem, in them, refers to דרכיך deracheycha, thy ways, above. עולם olam may be rendered of old, or during the whole of the Jewish economy; and ונושע venivvashea, "and shall we be saved?" Thus: - Thou art wroth, for we have sinned in them (thy ways) of old; and can we be saved? For we are all as an unclean thing, etc.

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⁴² They remembered [02142] not his hand [03027], nor the day [03117] when he delivered [06299] them from the enemy [06862].

⁴⁵ And he remembered [02142] for them his covenant [01285], and repented [05162] according to the multitude [07230] of his mercies [02617].

⁶ For I am the LORD [03068], I change [08138] not; therefore ye sons [01121] of Jacob [03290] are not consumed [03615].

¹⁸ Who is a God [0410] like unto thee, that pardoneth [05375] iniquity [05771], and passeth by [05674] the transgression [06588] of the remnant [07611] of his heritage [05159]? he retaineth [02388] not his anger [0639] for ever [05703], because he delighteth [02654] in mercy [02617].
¹⁹ He will turn again [07725], he will have compassion [07355] upon us; he will subdue [03533] our iniquities [05771]; and thou wilt cast [07993] all their sins [02403] into the depths [04688] of the sea [03220].
²⁰ Thou wilt perform [05414] the truth [0571] to Jacob [03290], and the mercy [02617] to Abraham [085], which thou hast sworn [07650] unto our fathers [01] from the days [03117] of old [06924].

⁹ He will not always [05331] chide [07378]: neither will he keep [05201] his anger for ever [05769].

⁵ For his anger [0639] endureth but a moment [07281]; in his favour [07522] is life [02416]: weeping [01065] may endure [03885] for a night [06153], but joy [07440] cometh in the morning [01242].

⁷ For a small [06996] moment [07281] have I forsaken [05800] thee; but with great [01419] mercies [07356] will I gather [06908] thee.
⁸ In a little [08241] wrath [07110] I hid [05641] my face [06440] from thee for a moment [07281]; but with everlasting [05769] kindness [02617] will I have mercy [07355] on thee, saith [0559] the LORD [03068] thy Redeemer [01350].

⁸ Yea, in the way [0734] of thy judgments [04941], O LORD [03068], have we waited [06960] for thee; the desire [08378] of our soul [05315] is to thy name [08034], and to the remembrance [02143] of thee.

¹⁷ If [1437] any man [5100] will [2309] do [4160] his [846] will [2307], he shall know [1097] of [4012] the doctrine [1322], whether [4220] it be [2076] of [1537] God [2316], or [2228] whether I [1473] speak [2980] of [575] myself [1683].

³⁵ But [235] in [1722] every [3956] nation [1484] he that feareth [5399] him [846], and [2532] worketh [2038] righteousness [1343], is [2076] accepted [1184] with him [846].

³ Thy nakedness [06172] shall be uncovered [01540], yea, thy shame [02781] shall be seen [07200]: I will take [03947] vengeance [05359], and I will not meet [06293] thee as a man [0120].

¹⁰ Thy holy [06944] cities [05892] are a wilderness [04057], Zion [06726] is a wilderness [04057], Jerusalem [03389] a desolation [08077].
¹¹ Our holy [06944] and our beautiful [08597] house [01004], where our fathers [01] praised [01984] thee, is burned up [08316] with fire [0784]: and all our pleasant things [04261] are laid waste [02723].

⁶ I have set [06485] watchmen [08104] upon thy walls [02346], O Jerusalem [03389], which shall never [08548] hold their peace [02814] day [03117] nor night [03915]: ye that make mention [02142] of the LORD [03068], keep not silence [01824],

³ Thy nakedness [06172] shall be uncovered [01540], yea, thy shame [02781] shall be seen [07200]: I will take [03947] vengeance [05359], and I will not meet [06293] thee as a man [0120].

¹² For our transgressions [06588] are multiplied [07231] before thee, and our sins [02403] testify [06030] against us: for our transgressions [06588] are with us; and as for our iniquities [05771], we know [03045] them;

¹³ As it is written [03789] in the law [08451] of Moses [04872], all this evil [07451] is come [0935] upon us: yet made we not our prayer [02470] before [06440] the LORD [03068] our God [0430], that we might turn [07725] from our iniquities [05771], and understand [07919] thy truth [0571].

¹⁸ Thou hast defiled [02490] thy sanctuaries [04720] by the multitude [07230] of thine iniquities [05771], by the iniquity [05766] of thy traffick [07404]; therefore will I bring forth [03318] a fire [0784] from the midst [08432] of thee, it shall devour [0398] thee, and I will bring [05414] thee to ashes [0665] upon the earth [0776] in the sight [05869] of all them that behold [07200] thee.

⁷ O LORD [03068], though our iniquities [05771] testify [06030] against us, do [06213] thou it for thy name's [08034] sake: for our backslidings [04878] are many [07231]; we have sinned [02398] against thee.

⁶ But we are all as an unclean [02931] thing, and all our righteousnesses [06666] are as filthy [05708] rags [0899]; and we all do fade [05034] [01101] as a leaf [05929]; and our iniquities [05771], like the wind [07307], have taken us away [05375].

³ And he brought out [03318] the people [05971] that were in it, and cut [07787] them with saws [04050], and with harrows [02757] of iron [01270], and with axes [04050]. Even so dealt [06213] David [01732] with all the cities [05892] of the children [01121] of Ammon [05983]. And David [01732] and all the people [05971] returned [07725] to Jerusalem [03389].

²⁴ The oxen [0504] likewise and the young asses [05895] that ear [05647] the ground [0127] shall eat [0398] clean [02548] provender [01098], which hath been winnowed [02219] with the shovel [07371] and with the fan [04214].

³³ And of her that is sick [01739] of her flowers [05079], and of him that hath [02100] an issue [02101], of the man [02145], and of the woman [05347], and of him [0376] that lieth [07901] with her that is unclean [02931].

¹⁷ Zion [06726] spreadeth forth [06566] her hands [03027], and there is none to comfort [05162] her: the LORD [03068] hath commanded [06680] concerning Jacob [03290], that his adversaries [06862] should be round about [05439] him: Jerusalem [03389] is as a menstruous woman [05079] among them.

²² Ye shall defile [02930] also the covering [06826] of thy graven images [06456] of silver [03701], and the ornament [0642] of thy molten images [04541] of gold [02091]: thou shalt cast them away [02219] as a menstruous cloth [01739]; thou shalt say [0559] unto it, Get thee hence [03318].

¹⁷ Son [01121] of man [0120], when the house [01004] of Israel [03478] dwelt [03427] in their own land [0127], they defiled [02930] it by their own way [01870] and by their doings [05949]: their way [01870] was before [06440] me as the uncleanness [02932] of a removed woman [05079].

²¹ How is the faithful [0539] city [07151] become an harlot [02181] ! it was full [04392] of judgment [04941]; righteousness [06664] lodged [03885] in it; but now murderers [07523].

¹⁵ He that walketh [01980] righteously [06666], and speaketh [01696] uprightly [04339]; he that despiseth [03988] the gain [01215] of oppressions [04642], that shaketh [05287] his hands [03709] from holding [08551] of bribes [07810], that stoppeth [0331] his ears [0241] from hearing [08085] of blood [01818], and shutteth [06105] his eyes [05869] from seeing [07200] evil [07451];

⁴⁵ And the leper [06879] in whom the plague [05061] is, his clothes [0899] shall be rent [06533], and his head [07218] bare [06544], and he shall put a covering [05844] upon his upper lip [08222], and shall cry [07121], Unclean [02931], unclean [02931].

⁵ Thou meetest [06293] him that rejoiceth [07797] and worketh [06213] righteousness [06664], those that remember [02142] thee in thy ways [01870]: behold, thou art wroth [07107]; for we have sinned [02398]: in those is continuance [05769], and we shall be saved [03467].

² O LORD [03068], be gracious [02603] unto us; we have waited [06960] for thee: be thou their arm [02220] every morning [01242], our salvation [03444] also in the time [06256] of trouble [06869].

¹² She doted [05689] upon the Assyrians [01121] [0804] her neighbours [07138], captains [06346] and rulers [05461] clothed [03847] most gorgeously [04358], horsemen [06571] riding [07392] upon horses [05483], all of them desirable [02531] young men [0970].

⁸ Remember [02142] this, and shew yourselves men [0377]: bring it again [07725] to mind [03820], O ye transgressors [06586].