2 It shall happen in the latter days, that the mountain of Yahweh’s house shall be established on the top of the mountains, and shall be raised above the hills; and all nations shall flow to it.
3 Many peoples shall go and say, “Come, let’s go up to the mountain of Yahweh, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths.” For the law shall go out of Zion, and Yahweh’s word from Jerusalem.
4 He will judge between the nations, and will decide concerning many peoples. They shall beat their swords into plowshares, and their spears into pruning hooks. Nation shall not lift up sword against nation, neither shall they learn war any more.
5 House of Jacob, come, and let’s walk in the light of Yahweh.
6 For you have forsaken your people, the house of Jacob, because they are filled from the east, with those who practice divination like the Philistines, and they clasp hands with the children of foreigners.
7 Their land is full of silver and gold, neither is there any end of their treasures. Their land also is full of horses, neither is there any end of their chariots.
8 Their land also is full of idols. They worship the work of their own hands, that which their own fingers have made.
9 Man is brought low, and mankind is humbled; therefore don’t forgive them.
10 Enter into the rock, and hide in the dust, from before the terror of Yahweh, and from the glory of his majesty.
11 The lofty looks of man will be brought low, the arrogance of men will be bowed down, and Yahweh alone will be exalted in that day.
12 For there will be a day of Yahweh of Armies for all that is proud and arrogant, and for all that is lifted up, and it shall be brought low—
13 for all the cedars of Lebanon, that are high and lifted up, for all the oaks of Bashan,
14 for all the high mountains, for all the hills that are lifted up,
15 for every lofty tower, for every fortified wall,
16 for all the ships of Tarshish, and for all pleasant imagery.
17 The loftiness of man shall be bowed down, and the arrogance of men shall be brought low; and Yahweh alone shall be exalted in that day.
18 The idols shall utterly pass away.
19 Men shall go into the caves of the rocks, and into the holes of the earth, from before the terror of Yahweh, and from the glory of his majesty, when he arises to shake the earth mightily.
20 In that day, men shall cast away their idols of silver and their idols of gold, which have been made for themselves to worship, to the moles and to the bats,
21 to go into the caverns of the rocks, and into the clefts of the ragged rocks, from before the terror of Yahweh, and from the glory of his majesty, when he arises to shake the earth mightily.
22 Stop trusting in man, whose breath is in his nostrils; for of what account is he?
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
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Oldest first.
Justin Martyrc. 110–165Early church, EastThe First Apology · on Isaiah 2:3–4And when the Spirit of prophecy speaks as predicting things that are to come to pass, He speaks in this way: "For out of Zion shall go forth the law, and the word of the Lord from Jerusalem. And He shall judge among the nations, and shall rebuke many people; and they shall beat their swords into ploughshares, … nation shall not lift up sword against nation, neither shall they learn war any more." And that it did so come to pass, we can convince you. For from Jerusalem there went out into the world, men, twelve in number, and these illiterate, of no ability in speaking: but by the power of God they proclaimed to every race of men that they were sent by Christ to teach to all the word of God; and we who formerly used to murder one another do not only now refrain from making war upon our enemies, but also, that we may not lie nor deceive our examiners, willingly die confessing Christ.
And when the Spirit of prophecy speaks as predicting things that are to come to pass, He speaks in this way: "For out of Zion shall go forth the law, and the word of the Lord from Jerusalem. And He shall judge among the nations, and shall rebuke many people; and they shall beat their swords into ploughshares, … nation shall not lift up sword against nation, neither shall they learn war any more." And that it did so come to pass, we can convince you. For from Jerusalem there went out into the world, men, twelve in number, and these illiterate, of no ability in speaking: but by the power of God they proclaimed to every race of men that they were sent by Christ to teach to all the word of God; and we who formerly used to murder one another do not only now refrain from making war upon our enemies, but also, that we may not lie nor deceive our examiners, willingly die confessing Christ.
Justin Martyr, The First Apology, First Apology 39; translated for the Ante-Nicene Christian Library (Edinburgh, 1867), as printed in the Ante-Nicene Fathers, vol. 1 (Buffalo, 1885); the text of the Christian Classics Ethereal Library. The edition
A Greek philosopher from Samaria who became a Christian and taught in Rome, where he was put to death for his faith. His First Apology, addressed to the emperor, defends the Christians and shows them the prophets’ words about Christ.
John Calvin1509–1564ReformedCommentaries · on Isaiah 2:2This vision might be thought to wear the aspect of absurdity, not only because Zion was a little hill of no extraordinary height, just as if one should compare a handful of earth to huge mountains; but because he had but a little before predicted its destruction. … According to nature, this certainly was very improbable. What! shall Zion be hung up in the clouds? … And yet it was not in vain that Isaiah prophesied; for at length this hill was actually raised above all the mountains, because from it was heard the voice of God, and sounded through the whole world, that it might lift us up to heaven; because from it the heavenly majesty of God shone brightly; and lastly, because, being the sanctuary of God, it surpassed the whole world in lofty excellence.
This vision might be thought to wear the aspect of absurdity, not only because Zion was a little hill of no extraordinary height, just as if one should compare a handful of earth to huge mountains; but because he had but a little before predicted its destruction. … According to nature, this certainly was very improbable. What! shall Zion be hung up in the clouds? … And yet it was not in vain that Isaiah prophesied; for at length this hill was actually raised above all the mountains, because from it was heard the voice of God, and sounded through the whole world, that it might lift us up to heaven; because from it the heavenly majesty of God shone brightly; and lastly, because, being the sanctuary of God, it surpassed the whole world in lofty excellence.
John Calvin, Commentaries, on 2:2; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
John Calvin1509–1564ReformedCommentaries · on Isaiah 2:22But first we must see what is meant by breath in the nostril. It denotes human weakness, or, that the life of man is like a breath, which immediately vanishes away. … Since, therefore, nothing is more weak or frail than our life, what means that confidence, as if our strength were deeply rooted? We ought therefore to cease from man; that is, we ought to lay aside groundless confidence; because man has his breath in his nostril, for when his breath goes out, he is immediately dissolved like water. … Besides, when we are forbidden to place confidence in men, let us begin with ourselves; that is, let us not in any respect trust to our own wisdom or industry. Secondly, let us not depend on the aid of man, or on any creature; but let us place our whole confidence in the Lord.
But first we must see what is meant by breath in the nostril. It denotes human weakness, or, that the life of man is like a breath, which immediately vanishes away. … Since, therefore, nothing is more weak or frail than our life, what means that confidence, as if our strength were deeply rooted? We ought therefore to cease from man; that is, we ought to lay aside groundless confidence; because man has his breath in his nostril, for when his breath goes out, he is immediately dissolved like water. … Besides, when we are forbidden to place confidence in men, let us begin with ourselves; that is, let us not in any respect trust to our own wisdom or industry. Secondly, let us not depend on the aid of man, or on any creature; but let us place our whole confidence in the Lord.
John Calvin, Commentaries, on 2:22; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Isaiah 2:3As, when the Jews from all parts of the country went up thrice a year to worship at Jerusalem, they called on their friends in the road and excited them to go along with them, so shall many of the Gentiles court their relations, friends, and neighbours, to join with them in embracing the Christian religion … Note, Those that are entering into covenant and communion with God themselves should bring as many as they can along with them; it becomes Christians to provoke one another to good works, and to further the communion of saints by inviting one another into it: not, "Do you go up to the mountain of the Lord, and pray for us, and we will stay at home;" nor, "We will go, and do you do as you will;" but, "Come, and let us go, let us go in concert, that we may strengthen one another's hands and support one another's reputation:" not, "We will consider of it, and advise about it, and go hereafter;" but, Come, and let us go forthwith.
As, when the Jews from all parts of the country went up thrice a year to worship at Jerusalem, they called on their friends in the road and excited them to go along with them, so shall many of the Gentiles court their relations, friends, and neighbours, to join with them in embracing the Christian religion … Note, Those that are entering into covenant and communion with God themselves should bring as many as they can along with them; it becomes Christians to provoke one another to good works, and to further the communion of saints by inviting one another into it: not, "Do you go up to the mountain of the Lord, and pray for us, and we will stay at home;" nor, "We will go, and do you do as you will;" but, "Come, and let us go, let us go in concert, that we may strengthen one another's hands and support one another's reputation:" not, "We will consider of it, and advise about it, and go hereafter;" but, Come, and let us go forthwith.
Matthew Henry, Commentary on the Whole Bible, on 2:1–5; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Isaiah 2:11The lofty looks of man shall be humbled. The eyes that aim high, the countenance in which the pride of the heart shows itself, shall be cast down in shame and despair. … Note, Pride will, one way or other, have a fall. Men's haughtiness will be brought down, either by the grace of God convincing them of the evil of their pride, and clothing them with humility, or by the providence of God depriving them of all those things they were proud of and laying them low. Our Saviour often laid it down for a maxim that he who exalts himself shall be abased; he shall either abase himself in true repentance or God will abase him and pour contempt upon him.
The lofty looks of man shall be humbled. The eyes that aim high, the countenance in which the pride of the heart shows itself, shall be cast down in shame and despair. … Note, Pride will, one way or other, have a fall. Men's haughtiness will be brought down, either by the grace of God convincing them of the evil of their pride, and clothing them with humility, or by the providence of God depriving them of all those things they were proud of and laying them low. Our Saviour often laid it down for a maxim that he who exalts himself shall be abased; he shall either abase himself in true repentance or God will abase him and pour contempt upon him.
Matthew Henry, Commentary on the Whole Bible, on 2:10–22; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
Jamieson, Fausset and Brownpublished 1871Presbyterian and AnglicanA Commentary, Critical and Explanatory, on the Old and New Testaments · on Isaiah 2:2Same as Mic 4:1. As Micah prophesied in Jotham's reign, and Isaiah in Uzziah's, Micah rests on Isaiah, whom he confirms: not vice versa. HENGSTENBERG on slight grounds makes Mic 4:1 the original. … mountain of the Lord's house . . . in the top, &c.--the temple on Mount Moriah: type of the Gospel, beginning at Jerusalem, and, like an object set on the highest hill, made so conspicuous that all nations are attracted to it.
Same as Mic 4:1. As Micah prophesied in Jotham's reign, and Isaiah in Uzziah's, Micah rests on Isaiah, whom he confirms: not vice versa. HENGSTENBERG on slight grounds makes Mic 4:1 the original. … mountain of the Lord's house . . . in the top, &c.--the temple on Mount Moriah: type of the Gospel, beginning at Jerusalem, and, like an object set on the highest hill, made so conspicuous that all nations are attracted to it.
Jamieson, Fausset and Brown, A Commentary, Critical and Explanatory, on the Old and New Testaments, on 2:2; 1871; the text of the Free Use Bible API. The edition
Three ministers, two Scottish Presbyterians and an Irish Anglican, whose commentary on the whole Bible was written to be short and plain.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on Isaiah 2:2–4Isa 2:2-4 do not contain Isaiah's own words, but the words of another prophet taken out of their connection. We find them again in Mic 4:1-4; and whether Isaiah took them from Micah, or whether both Isaiah and Micah took them from some common source, in either case they were not originally Isaiah's. … It was the spirit of prophecy, which called to Isaiah's remembrance a prophetic saying that had already been uttered, and made it the starting-point of the thoughts which followed in Isaiah's mind. … The basaltic mountains of Bashan, which rose up in bold peaks and columns, might now look down with scorn and contempt upon the small limestone hill which Jehovah had chosen (Psa 68:16-17); but this was an incongruity which the last times would remove, by making the outward correspond to the inward, the appearance to the reality and the intrinsic worth. … it is not merely an exaltation of the temple mountain in the estimation of the nations that is predicted, but a physical and external elevation also.
Isa 2:2-4 do not contain Isaiah's own words, but the words of another prophet taken out of their connection. We find them again in Mic 4:1-4; and whether Isaiah took them from Micah, or whether both Isaiah and Micah took them from some common source, in either case they were not originally Isaiah's. … It was the spirit of prophecy, which called to Isaiah's remembrance a prophetic saying that had already been uttered, and made it the starting-point of the thoughts which followed in Isaiah's mind. … The basaltic mountains of Bashan, which rose up in bold peaks and columns, might now look down with scorn and contempt upon the small limestone hill which Jehovah had chosen (Psa 68:16-17); but this was an incongruity which the last times would remove, by making the outward correspond to the inward, the appearance to the reality and the intrinsic worth. … it is not merely an exaltation of the temple mountain in the estimation of the nations that is predicted, but a physical and external elevation also.
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 2:1–2; translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on Isaiah 2:20But are we necessarily to assume that they would throw their idols into lumber-rooms, and not hide them in holes and crevices out of doors? … The idolaters, convinced of the worthlessness of their idols through the judicial interposition of God, and enraged at the disastrous manner in which they had been deceived, would throw away with curses the images of gold and silver which artists' hands had made according to their instructions, and hide them in the holes of bats and in mole-hills, to conceal them from the eyes of the Judge
But are we necessarily to assume that they would throw their idols into lumber-rooms, and not hide them in holes and crevices out of doors? … The idolaters, convinced of the worthlessness of their idols through the judicial interposition of God, and enraged at the disastrous manner in which they had been deceived, would throw away with curses the images of gold and silver which artists' hands had made according to their instructions, and hide them in the holes of bats and in mole-hills, to conceal them from the eyes of the Judge
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 2:20; translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.
Isaiah 2
Isaiah 2:2–22, World English Bible
Isaiah 2 in the Bible
What others have written
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Oldest first.
Justin Martyrc. 110–165Early church, EastThe First Apology · on Isaiah 2:3–4And when the Spirit of prophecy speaks as predicting things that are to come to pass, He speaks in this way: "For out of Zion shall go forth the law, and the word of the Lord from Jerusalem. And He shall judge among the nations, and shall rebuke many people; and they shall beat their swords into ploughshares, … nation shall not lift up sword against nation, neither shall they learn war any more." And that it did so come to pass, we can convince you. For from Jerusalem there went out into the world, men, twelve in number, and these illiterate, of no ability in speaking: but by the power of God they proclaimed to every race of men that they were sent by Christ to teach to all the word of God; and we who formerly used to murder one another do not only now refrain from making war upon our enemies, but also, that we may not lie nor deceive our examiners, willingly die confessing Christ.
Justin Martyr, The First Apology, First Apology 39; translated for the Ante-Nicene Christian Library (Edinburgh, 1867), as printed in the Ante-Nicene Fathers, vol. 1 (Buffalo, 1885); the text of the Christian Classics Ethereal Library. The edition
A Greek philosopher from Samaria who became a Christian and taught in Rome, where he was put to death for his faith. His First Apology, addressed to the emperor, defends the Christians and shows them the prophets’ words about Christ.
John Calvin1509–1564ReformedCommentaries · on Isaiah 2:2This vision might be thought to wear the aspect of absurdity, not only because Zion was a little hill of no extraordinary height, just as if one should compare a handful of earth to huge mountains; but because he had but a little before predicted its destruction. … According to nature, this certainly was very improbable. What! shall Zion be hung up in the clouds? … And yet it was not in vain that Isaiah prophesied; for at length this hill was actually raised above all the mountains, because from it was heard the voice of God, and sounded through the whole world, that it might lift us up to heaven; because from it the heavenly majesty of God shone brightly; and lastly, because, being the sanctuary of God, it surpassed the whole world in lofty excellence.
John Calvin, Commentaries, on 2:2; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
John Calvin1509–1564ReformedCommentaries · on Isaiah 2:22But first we must see what is meant by breath in the nostril. It denotes human weakness, or, that the life of man is like a breath, which immediately vanishes away. … Since, therefore, nothing is more weak or frail than our life, what means that confidence, as if our strength were deeply rooted? We ought therefore to cease from man; that is, we ought to lay aside groundless confidence; because man has his breath in his nostril, for when his breath goes out, he is immediately dissolved like water. … Besides, when we are forbidden to place confidence in men, let us begin with ourselves; that is, let us not in any respect trust to our own wisdom or industry. Secondly, let us not depend on the aid of man, or on any creature; but let us place our whole confidence in the Lord.
John Calvin, Commentaries, on 2:22; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Isaiah 2:3As, when the Jews from all parts of the country went up thrice a year to worship at Jerusalem, they called on their friends in the road and excited them to go along with them, so shall many of the Gentiles court their relations, friends, and neighbours, to join with them in embracing the Christian religion … Note, Those that are entering into covenant and communion with God themselves should bring as many as they can along with them; it becomes Christians to provoke one another to good works, and to further the communion of saints by inviting one another into it: not, "Do you go up to the mountain of the Lord, and pray for us, and we will stay at home;" nor, "We will go, and do you do as you will;" but, "Come, and let us go, let us go in concert, that we may strengthen one another's hands and support one another's reputation:" not, "We will consider of it, and advise about it, and go hereafter;" but, Come, and let us go forthwith.
Matthew Henry, Commentary on the Whole Bible, on 2:1–5; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Isaiah 2:11The lofty looks of man shall be humbled. The eyes that aim high, the countenance in which the pride of the heart shows itself, shall be cast down in shame and despair. … Note, Pride will, one way or other, have a fall. Men's haughtiness will be brought down, either by the grace of God convincing them of the evil of their pride, and clothing them with humility, or by the providence of God depriving them of all those things they were proud of and laying them low. Our Saviour often laid it down for a maxim that he who exalts himself shall be abased; he shall either abase himself in true repentance or God will abase him and pour contempt upon him.
Matthew Henry, Commentary on the Whole Bible, on 2:10–22; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
Jamieson, Fausset and Brownpublished 1871Presbyterian and AnglicanA Commentary, Critical and Explanatory, on the Old and New Testaments · on Isaiah 2:2Same as Mic 4:1. As Micah prophesied in Jotham's reign, and Isaiah in Uzziah's, Micah rests on Isaiah, whom he confirms: not vice versa. HENGSTENBERG on slight grounds makes Mic 4:1 the original. … mountain of the Lord's house . . . in the top, &c.--the temple on Mount Moriah: type of the Gospel, beginning at Jerusalem, and, like an object set on the highest hill, made so conspicuous that all nations are attracted to it.
Jamieson, Fausset and Brown, A Commentary, Critical and Explanatory, on the Old and New Testaments, on 2:2; 1871; the text of the Free Use Bible API. The edition
Three ministers, two Scottish Presbyterians and an Irish Anglican, whose commentary on the whole Bible was written to be short and plain.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on Isaiah 2:2–4Isa 2:2-4 do not contain Isaiah's own words, but the words of another prophet taken out of their connection. We find them again in Mic 4:1-4; and whether Isaiah took them from Micah, or whether both Isaiah and Micah took them from some common source, in either case they were not originally Isaiah's. … It was the spirit of prophecy, which called to Isaiah's remembrance a prophetic saying that had already been uttered, and made it the starting-point of the thoughts which followed in Isaiah's mind. … The basaltic mountains of Bashan, which rose up in bold peaks and columns, might now look down with scorn and contempt upon the small limestone hill which Jehovah had chosen (Psa 68:16-17); but this was an incongruity which the last times would remove, by making the outward correspond to the inward, the appearance to the reality and the intrinsic worth. … it is not merely an exaltation of the temple mountain in the estimation of the nations that is predicted, but a physical and external elevation also.
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 2:1–2; translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on Isaiah 2:20But are we necessarily to assume that they would throw their idols into lumber-rooms, and not hide them in holes and crevices out of doors? … The idolaters, convinced of the worthlessness of their idols through the judicial interposition of God, and enraged at the disastrous manner in which they had been deceived, would throw away with curses the images of gold and silver which artists' hands had made according to their instructions, and hide them in the holes of bats and in mole-hills, to conceal them from the eyes of the Judge
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 2:20; translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.