English Standard Version
Behold, the LORD will empty the earth and make it desolate, and he will twist its surface and scatter its inhabitants.
King James Bible
Behold, the LORD maketh the earth empty, and maketh it waste, and turneth it upside down, and scattereth abroad the inhabitants thereof.
Darby Bible Translation
Behold, Jehovah maketh the land empty, and maketh it waste, and turneth it upside down, and scattereth abroad its inhabitants.
World English Bible
Behold, Yahweh makes the earth empty, makes it waste, turns it upside down, and scatters its inhabitants.
Young's Literal Translation
Lo, Jehovah is emptying the land, And is making it waste, And hath overturned it on its face, And hath scattered its inhabitants.
Isaiah 24:1 Parallel
CommentaryKeil and Delitzsch Biblical Commentary on the Old Testament
It is thoroughly characteristic of Isaiah, that the commencement of this prophecy, like Isaiah 19:1, places us at once in the very midst of the catastrophe, and condenses the contents of the subsequent picture of judgment into a few rapid, vigorous, vivid, and comprehensive clauses (like Isaiah 15:1; Isaiah 17:1; Isaiah 23:1, cf., Isaiah 33:1). "Behold, Jehovah emptieth the earth, and layeth it waste, and marreth its form, and scattereth its inhabitants. And it happeneth, as to the people, so to the priest; as to the servant, so to his master; as to the maid, so to her mistress; as to the buyer, so to the seller; as to the lender, so to the borrower; as to the creditor, so to the debtor. Emptying the earth is emptied, and plundering is plundered: for Jehovah hat spoken this word." The question, whether the prophet is speaking of a past of future judgment, which is one of importance to the interpretation of the whole, is answered by the fact that with Isaiah "hinnēh" (behold) always refers to something future (Isaiah 3:1; Isaiah 17:1; Isaiah 19:1; Isaiah 30:27, etc.). And it is only in his case, that we do meet with prophecies commencing so immediately with hinnēh. Those in Jeremiah which approach this the most nearly (viz., Jeremiah 47:2; Jeremiah 49:35, cf., Isaiah 51:1, and Ezekiel 29:3) do indeed commence with hinnēh, but not without being preceded by an introductory formula. The opening "behold" corresponds to the confirmatory "for Jehovah hath spoken," which is always employed by Isaiah at the close of statements with regard to the future and occurs chiefly,
though not exclusively,
in the book of Isaiah, whom we may recognise in the detailed description in Isaiah 24:2 (vid., Isaiah 2:12-16; Isaiah 3:2-3, Isaiah 3:18-23, as compared with Isaiah 9:13; also with the description of judgment in Isaiah 19:2-4, which closes in a similar manner). Thus at the very outset we meet with Isaiah's peculiarities; and Caspari is right in saying that no prophecy could possibly commence with more of the characteristics of Isaiah than the prophecy before us. The play upon words commences at the very outset. Bâkak and bâlak (compare the Arabic ballūka, a blank, naked desert) have the same ring, just as in Nahum 2:11, cf., Isaiah 24:3, and Jeremiah 51:2. The niphal futures are intentionally written like verbs Pe-Vâv (tibbōk and tibbōz, instead of tibbak and tibbaz), for the purpose of making them rhyme with the infinitive absolutes (cf., Isaiah 22:13). So, again, caggebirtâh is so written instead of cigbirtâh, to produce a greater resemblance to the opening syllable of the other words. The form נשׁה is interchanged with נשׁא) (as in 1 Samuel 22:2), or, according to Kimchi's way of writing it, with נשׁא) (written with tzere), just as in other passages we meet with נשׁא along with נשׁה, and, judging from Arab. ns', to postpone or credit, the former is the primary form. Nōsheh is the creditor, and בו נשׁא אשׁר is not the person who has borrowed of him, but, as נשה invariably signifies to credit (hiphil, to give credit), the person whom he credits (with ב obj., like בּ נגשׂ in Isaiah 9:3), not "the person through whom he is נשׁא)" (Hitzig on Jeremiah 15:10). Hence, "lender and borrower, creditor and debtor" (or taker of credit). It is a judgment which embraces all, without distinction of rank and condition; and it is a universal one, not merely throughout the whole of the land of Israel (as even Drechsler renders הארץ), but in all the earth; for as Arndt correctly observes, הארץ signifies "the earth" in this passage, including, as in Isaiah 11:4, the ethical New Testament idea of "the world" (kosmos).
LibraryThe Knowledge of God and of Ourselves Mutually Connected. --Nature of the Connection.
1. The sum of true wisdom--viz. the knowledge of God and of ourselves. Effects of the latter. 2. Effects of the knowledge of God, in humbling our pride, unveiling our hypocrisy, demonstrating the absolute perfections of God, and our own utter helplessness. 3. Effects of the knowledge of God illustrated by the examples, 1. of holy patriarchs; 2. of holy angels; 3. of the sun and moon. 1. Our wisdom, in so far as it ought to be deemed true and solid Wisdom, consists almost entirely of two parts: the …
John Calvin—The Institutes of the Christian Religion
The Life and Death of Mr. Badman,
And people shall enter the caves of the rocks and the holes of the ground, from before the terror of the LORD, and from the splendor of his majesty, when he rises to terrify the earth.
I will make it a waste; it shall not be pruned or hoed, and briers and thorns shall grow up; I will also command the clouds that they rain no rain upon it.
In that day the Lord will shave with a razor that is hired beyond the River--with the king of Assyria--the head and the hair of the feet, and it will sweep away the beard also.
They come from a distant land, from the end of the heavens, the LORD and the weapons of his indignation, to destroy the whole land.
Therefore I will make the heavens tremble, and the earth will be shaken out of its place, at the wrath of the LORD of hosts in the day of his fierce anger.
The earth is utterly broken, the earth is split apart, the earth is violently shaken.
The earth staggers like a drunken man; it sways like a hut; its transgression lies heavy upon it, and it falls, and will not rise again.
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