Isaiah

How Nave’s arranged it

• Also called ESAIAS
• Son of AmosIsaiah 1:1
• Prophesies in the days of Uzziah, Jotham, Ahaz, and Hezekiah, kings of JudahIsaiah 1:1Isaiah 6:1Isaiah 7:1Isaiah 7:3Isaiah 14:27Isaiah 20:1Isaiah 36:1Isaiah 38:1Isaiah 39:1
• Prophecy at the time of the invasion by Tartan, of AssyriaIsaiah 20:1
• Symbolically wears sackcloth, and walks barefoot as a sign to IsraelIsaiah 20:2Isaiah 20:3
• Comforts and encourages Hezekiah and the people during the siege of Jerusalem by Rab-shakeh2 Kings 182 Kings 19Isaiah 37:6Isaiah 37:7
• Comforts Hezekiah in his affliction2 Kings 20:1–11Isaiah 38
• Performs the miracle of the returning shadow to confirm Hezekiah's faith2 Kings 20:8–11
• Reproves Hezekiah's folly in exhibiting his resources to the commissioners from Babylon2 Kings 20:12–19Isaiah 39
• Is the chronicler of the times of Uzziah and Hezekiah2 Chronicles 26:222 Chronicles 32:32
• PROPHECIES, REPROOFS, AND EXHORTATIONS OF
• Foretells punishment of the Jews for idolatry, and reproves self-confidence and distrust of GodIsaiah 2:6–20

The passages, in Bible order (77)

The same references, sorted Genesis to Revelation. The first 16 are quoted in full; the rest are one click beneath them, book by book.

1. 2 Kings 18:1

   In the third year of the reign of Hoshea son of Elah over Israel, Hezekiah son of Ahaz became king of Judah.

   ›Commentary on 2 Kings 18:11 voice

   In the third year - If Hoshea ascended the throne toward the close of the 12th year of Ahaz 2Ki 17:1, and if Ahaz reigned not much more than 15 years 2Ki 16:2, the first of Hezekiah might synchronise in part with Hoshea’s third year. Hezekiah - The name given by our translators follows the Greek form, Ἐζεκίας Ezekias, rather than the Hebrew, which is Hizkiah. Its meaning is “strength of Yahweh.”

   Everything gathered on 2 Kings 18:1→

   Verse page →Original language →

2. 2 Kings 19:1

   On hearing this report, King Hezekiah tore his clothes, put on sackcloth, and entered the house of the LORD.

   ›Commentary on 2 Kings 19:11 voice

   “Hezekiah, like his officers, probably rent his clothes on account of Rab-shakeh’s blasphemies: and he put on sackcloth in self-humiliation and in grief. The only hope left was in Yahweh, for Egypt could not be trusted to effect anything of importance. Rab-shakeh’s boldness had told upon Hezekiah. He was dispirited and dejected. He perhaps began to doubt whether he had done right in yielding to the bolder counsels of Eliakim and Isaiah. He had not lost his faith in God; but his faith was being severely tried. He wisely went and strove by prayer to strengthen it.

   Everything gathered on 2 Kings 19:1→

   Verse page →Original language →

3. 2 Kings 20:1–11

   In those days Hezekiah became mortally ill. The prophet Isaiah son of Amoz came to him and said, “This is what the LORD says: ‘Put your house in order, for you are about to die; you will not recover.’”

   ›Commentary on 2 Kings 20:1–112 voices

   “Would you know the power of repentance? Would you understand this strong weapon of salvation and the might of confession? By confession Hezekiah routed 185,000 of the enemy. That was important, but it was little compared with what shall be told. The same king's repentance won the repeal of the sentence God had passed on him. For when he was sick, Isaiah said to him, "Give charge concerning your house, for you shall die and not live." What expectation was left? What hope of recovery was there, when the prophet said, "For you shall die"?

   “In those days - Hezekiah seems to have died 697 B.C.; and his illness must belong to 713 or 714 B.C. (compare 2Ki 20:6), a date which falls early in the reign of Sargon. The true chronological place of this narrative is therefore prior to all the other facts related of Hezekiah except his religious reforms. The prophet Isaiah the son of Amoz - This full description of Isaiah (compare 2Ki 19:2), by the addition of his father’s name and of his office, marks the original independence of this narrative.

   Everything gathered on 2 Kings 20:1–11→

   Verse page →Original language →

4. 2 Kings 20:8–11

   Now Hezekiah had asked Isaiah, “What will be the sign that the LORD will heal me and that I will go up to the house of the LORD on the third day?”

   ›Commentary on 2 Kings 20:8–111 voice

   “What shall be the sign - He wished to be fully convinced that his cure was to be entirely supernatural; and, in order to this, he seeks one miracle to prove the truth of the other, that nothing might remain equivocal.

   Everything gathered on 2 Kings 20:8–11→

   Verse page →Original language →

5. 2 Kings 20:12–19

   At that time Merodach-baladan son of Baladan king of Babylon sent letters and a gift to Hezekiah, for he had heard about Hezekiah’s illness.

   ›Commentary on 2 Kings 20:12–192 voices

   “At that time Berodachbaladan,.... He is called Merodachbaladan, Isa 39:1, so here in the Septuagint, Syriac, and Arabic versions; See Gill on Isa 39:1; and by Metasthenes (z) his father is called Merodach, and he Ben Merodach, who reigned twenty one years, and his father fifty two; from hence to the end of 2Ki 20:12 the same account is given in the same words as in Isa 39:1 throughout, except in 2Ki 20:13, where it is, "hearkened unto them", and there, "glad of them"; heard the letter the ambassadors brought with pleasure; see the notes there.

   “At that time Berodach-baladan - He is called Merodach-Baladan, Isa 39:1, and by the Septuagint, Syriac, and Arabic versions, and by several of Kennicott’s and De Rossi’s MSS.; and also by the Babylonian and Jerusalem Talmuds. The true reading seems to be Merodach; the מ mem and ב beth might be easily interchanged, and so produce the mistake. Sent letters and a present - It appears that there was friendship between the king of Babylon and Hezekiah, when the latter and the Assyrians were engaged in a destructive war.

   Everything gathered on 2 Kings 20:12–19→

   Verse page →Original language →

6. 2 Chronicles 26:22

   As for the rest of the acts of Uzziah, from beginning to end, they are recorded by the prophet Isaiah son of Amoz.

   ›Commentary on 2 Chronicles 26:221 voice

   “The rest of the acts of Uzziah, first and last, did Isaiah the prophet - write - This work, however, is totally lost; for we have not any history of this king in the writings of Isaiah. He is barely mentioned, Isa 1:1; Isa 6:1.

   Everything gathered on 2 Chronicles 26:22→

   Verse page →Original language →

7. 2 Chronicles 32:32

   As for the rest of the acts of Hezekiah and his deeds of loving devotion, they are indeed written in the vision of the prophet Isaiah son of Amoz in the Book of the Kings of Judah and Israel.

   ›Commentary on 2 Chronicles 32:321 voice

   “And in the book - The “and” is not in the original. The meaning is, that the acts were recorded in the prophecy of Isaiah, which formed a part of the compilation known as “the Book of the Kings of Judah and Israel.” See Introduction.

   Everything gathered on 2 Chronicles 32:32→

   Verse page →Original language →

8. Isaiah 1:1

   This is the vision concerning Judah and Jerusalem that Isaiah son of Amoz saw during the reigns of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah.

   ›Commentary on Isaiah 1:11 voice

   “The vision - The first verse evidently is a title, but whether to the whole book or only to a part of it has been questioned. As it stands here, however, it seems clearly intended to include the entire book, because it embraces all that was seen during the reigns of Uzziah, Jotham, Ahaz, and Hezekiah; that is, during the whole prophetic life of the prophet.

   Everything gathered on Isaiah 1:1→

   Verse page →Original language →

9. Isaiah 2:6–20

   For You have abandoned Your people, the house of Jacob, because they are filled with influences from the east; they are soothsayers like the Philistines; they strike hands with the children of foreigners.

   ›Commentary on Isaiah 2:6–202 voices

   “Therefore thou hast forsaken thy people, the house of Jacob,.... These words contain a reason of the divine conduct, in calling the Gentiles, and rejecting the Jews, because of the sins of the latter hereafter mentioned; though some, as the Targum and R. Moses, refer this to the Israelites; and read, "because ye have forsaken", &c. and interpret it of their forsaking the Lord, his worship, and his law.

   “They be replenished “And they multiply” - Seven MSS. and one edition, for ישפיקו yaspiku, read ישפיחו yaspichu, “and have joined themselves to the children of strangers;” that is, in marriage or worship. - Dr. Jubb. So Vulg., adhaeserunt. Compare Isa 14:

   Everything gathered on Isaiah 2:6–20→

   Verse page →Original language →

10. Isaiah 3:1

    For behold, the Lord GOD of Hosts is about to remove from Jerusalem and Judah both supply and support: the whole supply of food and water,

    ›Commentary on Isaiah 3:11 voice

    “For - This is a continuation of the previous chapter. The same prophecy is continued, and the force of the argument of the prophet will not be seen unless the chapters are read together; see the Analysis prefixed to Isa. 2. In the close of the second chapter Isa 2:22, the prophet had cautioned his countrymen against confiding in man. In this chapter, a reason is given here why they should cease to do it - to wit, that God would soon take away their kings and princes. The Lord - האדון hā'âdôn; see the note at Isa 1:

    Everything gathered on Isaiah 3:1→

    Verse page →Original language →

11. Isaiah 4:2–6

    On that day the Branch of the LORD will be beautiful and glorious, and the fruit of the land will be the pride and glory of Israel’s survivors.

    ›Commentary on Isaiah 4:2–62 voices

    “In that day - About that time: when the Lord shall have washed away the filth of Zion, by those dreadful judgments now described. The branch - The Messiah. The earth - The land which for the sins of the people was made barren, upon their return to Christ shall recover its fertility.

    “(Verse 2, 3) On that day, the Lord's shoot will be in splendor and glory, and the fruit of the earth will be exalted, and those who have been saved from Israel will rejoice. And it will be, everyone who is left in Zion and remains in Jerusalem will be called holy, everyone who is recorded in life in Jerusalem.

    Everything gathered on Isaiah 4:2–6→

    Verse page →Original language →

12. Isaiah 5:1–10

    I will sing for my beloved a song of his vineyard: My beloved had a vineyard on a very fertile hill.

    ›Commentary on Isaiah 5:1–101 voice

    “Now will I sing - This is an indication that what follows is poetic, or is adapted to be sung or chanted. To my well-beloved - The word used here - ידיד yedı̂yd - is a term of endearment. It properly denotes a friend; a favorite; one greatly beloved. It is applied to saints as being the beloved, or the favorites of God, in Psa 127:2; Deu 33:12. In this place, it is evidently applied to Yahweh, the God of the Jewish people.

    Everything gathered on Isaiah 5:1–10→

    Verse page →Original language →

13. Isaiah 5:8–30

    Woe to you who add house to house and join field to field until no place is left and you live alone in the land.

    ›Commentary on Isaiah 5:8–302 voices

    “The jubilee restoration of possessions was intended as a guard against avarice. till there be no place--left for any one else. that they may be--rather, and ye be. the earth--the land.

    “Wo unto them that - lay field to field “You who lay field unto field” - Read תקריבו takribu, in the second person; to answer to the verb following. So Vulgate.

    Everything gathered on Isaiah 5:8–30→

    Verse page →Original language →

14. Isaiah 6:1

    In the year that King Uzziah died, I saw the Lord seated on a throne, high and exalted; and the train of His robe filled the temple.

    ›Commentary on Isaiah 6:12 voices

    “We have talked about standing; we have talked about walking; let us talk about sitting. Whenever God is represented as seated, the portrayal takes one of two forms: either he appears as the ruler or as the judge. If he is like a king, one sees him as Isaiah does: "I saw the Lord seated on a high and lofty throne." There he is presented as the sovereign king.

    “In the year - This naturally denotes a period after the death of Uzziah, though in the same year. The mention of the time was evidently made when the prophecy was composed, and it is to be presumed that the death of Uzziah had occurred at the time when the prophet saw this vision. If so, it is clear that this was not the first of his prophecies, for he saw his visions ‘in the days of Uzziah;’ Isa 1:

    Everything gathered on Isaiah 6:1→

    Verse page →Original language →

15. Isaiah 7:1

    Now in the days that Ahaz son of Jotham, the son of Uzziah, was king of Judah, Rezin king of Aram marched up to wage war against Jerusalem. He was accompanied by Pekah son of Remaliah the king of Israel, but he could not overpower the city.

    ›Commentary on Isaiah 7:11 voice

    “In the days of Ahaz - Ahaz began to reign about 738 years before Christ. By a comparison of 2Ki 16:5, ..., with 2Ch 28:5, etc., it will be seen that Judea was twice invaded by Rezin and Pekah in the reign of Ahaz; see the Analysis of the chapter. That Rezin ... - This confederacy was formed in the time of Jotham; 2Ki 15:37. But it was not carried into execution during his reign.

    Everything gathered on Isaiah 7:1→

    Verse page →Original language →

16. Isaiah 7:3

    Then the LORD said to Isaiah, “Go out with your son Shear-jashub to meet Ahaz at the end of the aqueduct that feeds the upper pool, on the road to the Launderer’s Field,

    ›Commentary on Isaiah 7:31 voice

    “Then said the Lord - In regard to the purposes for which Isaiah was sent to meet Ahaz, and the reason why this place was selected, see the Analysis of the chapter. Thou and Shear-ashub - The meaning of the name “Shear-jashub” is, ‘the remnant shall return.’ The names which Isaiah gave to his sons were significant or emblematic of some important events which were to occur to the Jews.

    Everything gathered on Isaiah 7:3→

    Verse page →Original language →