Isaiah 8:13
Parallel Verses
English Standard Version
But the LORD of hosts, him you shall honor as holy. Let him be your fear, and let him be your dread.

King James Bible
Sanctify the LORD of hosts himself; and let him be your fear, and let him be your dread.

American Standard Version
Jehovah of hosts, him shall ye sanctify; and let him be your fear, and let him be your dread.

Douay-Rheims Bible
Sanctify the Lord of hosts himself: and let him be your fear, and let him be your dread.

English Revised Version
The LORD of hosts, him shall ye sanctify; and let him be your fear, and let him be your dread.

Webster's Bible Translation
Sanctify the LORD of hosts himself; and let him be your fear, and let him be your dread.

Isaiah 8:13 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

The heading or introduction, "And Jehovah proceeded still further to speak to me, as follows," extends to all the following addresses as far as Isaiah 12:1-6. They all finish with consolation. But consolation presupposes the need of consolation. Consequently, even in this instance the prophet is obliged to commence with a threatening of judgment. "Forasmuch as this people despiseth the waters of Siloah that go softly, and regardeth as a delight the alliance with Rezin and the son of Remalyahu, therefore, behold! the Lord of all bringeth up upon them the waters of the river, the mighty and the great, the king of Asshur and all his military power; and he riseth over all his channels, and goeth over all his banks." The Siloah had its name (Shiloach, or, according to the reading of this passage contained in very good MSS, Shilloach), ab emittendo, either in an infinitive sense, "shooting forth," or in a participial sense, with a passive colouring, emissus, sent forth, spirted out (vid., John 9:7; and on the variations in meaning of this substantive form, Concord. p. 1349, s.). Josephus places the fountain and pool of Siloah at the opening of the Tyropoeon, on the south-eastern side of the ancient city, where we still find it at the present day (vid., Jos. Wars of the Jews, v. 4, 1; also Robinson, Pal. i. 504). The clear little brook - a pleasant sight to the eye as it issues from the ravine which runs between the south-western slope of Moriah and the south-eastern slope of Mount Zion

(Note: It is with perfect propriety, therefore, that Jerome sometimes speaks in the fons Siloe as flowing ad radices Montis Zion, and at other times as flowing in radicibus Montis Moria.)

(V. Schulbert, Reise, ii. 573) - is used here as a symbol of the Davidic monarchy enthroned upon Zion, which had the promise of God, who was enthroned upon Moriah, in contrast with the imperial or world kingdom, which is compared to the overflowing waters of the Euphrates. The reproach of despising the waters of Siloah applied to Judah as well as Ephraim: to the former because it trusted in Asshur, and despised the less tangible but more certain help which the house of David, if it were but believing, had to expect from the God of promise; to the latter, because it had entered into alliance with Aram to overthrow the house of David; and yet the house of David, although degenerate and deformed, was the divinely appointed source of that salvation, which is ever realized through quiet, secret ways. The second reproach applied more especially to Ephraim. The 'eth is not to be taken as the sign of the accusative, for sūs never occurs with the accusative of the object (not even in Isaiah 35:1), and could not well be so used. It is to be construed as a preposition in the sense of "and (or because) delight (is felt) with (i.e., in) the alliance with Rezin and Pekah." (On the constructive before a preposition, see Ges. 116, 1: sūs 'ēth, like râtzâh ‛im.) Luzzatto compares, for the construction, Genesis 41:43, v'nâthōn; but only the inf. abs. is used in this way as a continuation of the finite verb (see Ges. 131, 4, a). Moreover, משׂושׂ is not an Aramaic infinitive, but a substantive used in such a way as to retain the power of the verb (like מסּע in Numbers 10:2, and מספר in Numbers 23:10, unless, indeed, the reading here should be ספר מי). The substantive clause is preferred to the verbal clause ושׂשׂ, for the sake of the antithetical consonance of משׂושׂס with מאס. It is also quite in accordance with Hebrew syntax, that an address which commences with כי יען should here lose itself in the second sentence "in the twilight," as Ewald expresses it (351, c), of a substantive clause. Knobel and others suppose the reproof to relate to dissatisfied Judaeans, who were secretly favourable to the enterprise of the two allied kings. But there is no further evidence that there were such persons; and Isaiah 8:8 is opposed to this interpretation. The overflowing of the Assyrian forces would fall first of all upon Ephraim. The threat of punishment is introduced with ולכן, the Vav being the sign of sequence (Ewald, 348, b). The words "the king of Asshur" are the prophet's own gloss, as in Isaiah 7:17, Isaiah 7:20.

Isaiah 8:13 Parallel Commentaries

Treasury of Scripture Knowledge

sanctify

Isaiah 26:3,4 You will keep him in perfect peace, whose mind is stayed on you: because he trusts in you...

Leviticus 10:3 Then Moses said to Aaron, This is it that the LORD spoke, saying, I will be sanctified in them that come near me...

Numbers 20:12,13 And the LORD spoke to Moses and Aaron, Because you believed me not, to sanctify me in the eyes of the children of Israel...

Numbers 27:14 For you rebelled against my commandment in the desert of Zin, in the strife of the congregation...

Romans 4:20 He staggered not at the promise of God through unbelief; but was strong in faith, giving glory to God;

and let him

Genesis 31:52 This heap be witness, and this pillar be witness, that I will not pass over this heap to you...

Psalm 76:7 You, even you, are to be feared: and who may stand in your sight when once you are angry?

Malachi 2:5 My covenant was with him of life and peace; and I gave them to him for the fear with which he feared me, and was afraid before my name.

Matthew 10:28 And fear not them which kill the body, but are not able to kill the soul...

Luke 12:5 But I will forewarn you whom you shall fear: Fear him, which after he has killed has power to cast into hell; yes, I say to you...

Revelation 15:4 Who shall not fear you, O Lord, and glorify your name? for you only are holy: for all nations shall come and worship before you...

Cross References
Exodus 20:20
Moses said to the people, "Do not fear, for God has come to test you, that the fear of him may be before you, that you may not sin."

Numbers 20:12
And the LORD said to Moses and Aaron, "Because you did not believe in me, to uphold me as holy in the eyes of the people of Israel, therefore you shall not bring this assembly into the land that I have given them."

Deuteronomy 14:23
And before the LORD your God, in the place that he will choose, to make his name dwell there, you shall eat the tithe of your grain, of your wine, and of your oil, and the firstborn of your herd and flock, that you may learn to fear the LORD your God always.

Isaiah 5:16
But the LORD of hosts is exalted in justice, and the Holy God shows himself holy in righteousness.

Isaiah 29:23
For when he sees his children, the work of my hands, in his midst, they will sanctify my name; they will sanctify the Holy One of Jacob and will stand in awe of the God of Israel.

Ezekiel 38:16
You will come up against my people Israel, like a cloud covering the land. In the latter days I will bring you against my land, that the nations may know me, when through you, O Gog, I vindicate my holiness before their eyes.

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