Yeremia 6:19

6:19 Hear this, you peoples of the earth: ¹ 

‘Take note! ²  I am about to bring disaster on these people.

It will come as punishment for their scheming. ³ 

For they have paid no attention to what I have said, ⁴ 

and they have rejected my law.

Ulangan 4:26

4:26 I invoke heaven and earth as witnesses against you ⁵  today that you will surely and swiftly be removed ⁶  from the very land you are about to cross the Jordan to possess. You will not last long there because you will surely be ⁷  annihilated.

Ulangan 31:19

31:19 Now write down for yourselves the following song and teach it to the Israelites. Put it into their very mouths so that this song may serve as my witness against the Israelites!

Ulangan 32:1

Invocation of Witnesses

32:1 Listen, O heavens, and I will speak;

hear, O earth, the words of my mouth.

Yesaya 1:1-2

Heading

1:1 Here is the message about Judah and Jerusalem ⁸  that was revealed to Isaiah son of Amoz during the time when Uzziah, Jotham, Ahaz, and Hezekiah reigned over Judah. ⁹ 

Obedience, not Sacrifice

1:2 Listen, O heavens,

pay attention, O earth! ¹⁰ 

For the Lord speaks:

“I raised children, ¹¹  I brought them up, ¹² 

but ¹³  they have rebelled ¹⁴  against me!

Yesaya 34:1

The Lord Will Judge Edom

34:1 Come near, you nations, and listen!

Pay attention, you people!

The earth and everything it contains must listen,

the world and everything that lives in it. ¹⁵ 

Mikha 1:2

The Judge is Coming

1:2 Listen, all you nations! ¹⁶ 

Pay attention, all inhabitants of earth! ¹⁷ 

The sovereign Lord will testify ¹⁸  against you;

the Lord will accuse you ¹⁹  from his majestic palace. ²⁰ 

Mikha 6:1-2

The Lord Demands Justice, not Ritual

6:1 Listen to what the Lord says:

“Get up! Defend yourself ²¹  before the mountains! ²² 

Present your case before the hills!” ²³ 

6:2 Hear the Lord’s accusation, you mountains,

you enduring foundations of the earth!

For the Lord has a case against his people;

he has a dispute with Israel! ²⁴ 

[6:19]  ¹ tn Heb “earth.”

[6:19]  ² tn Heb “Behold!”

[6:19]  ³ tn Heb “disaster on these people, the fruit of their schemes.”

[6:19]  ⁴ tn Heb “my word.”

[4:26]  ⁵ sn I invoke heaven and earth as witnesses against you. This stock formula introduces what is known form-critically as a רִיב (riv) or controversy pattern. It is commonly used in the ancient Near Eastern world in legal contexts and in the OT as a forensic or judicial device to draw attention to Israel’s violation of the Lord’s covenant with them (see Deut 30:19; Isa 1:2; 3:13; Jer 2:9). Since court proceedings required the testimony of witnesses, the Lord here summons heaven and earth (that is, all creation) to testify to his faithfulness, Israel’s disobedience, and the threat of judgment.

[4:26]  ⁶ tn Or “be destroyed”; KJV “utterly perish”; NLT “will quickly disappear”; CEV “you won’t have long to live.”

[4:26]  ⁷ tn Or “be completely” (so NCV, TEV). It is not certain here if the infinitive absolute indicates the certainty of the following action (cf. NIV) or its degree.

[1:1]  ⁸ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:1]  ⁹ tn Heb “The vision of Isaiah son of Amoz, which he saw concerning Judah and Jerusalem, in the days of Uzziah, Jotham, Ahaz, [and] Hezekiah, kings of Judah.”

[1:1]  sn Isaiah’s prophetic career probably began in the final year of Uzziah’s reign (ca. 740 b.c., see Isa 6:1) and extended into the later years of Hezekiah’s reign, which ended in 686 b.c.

[1:2]  ¹⁰ sn The personified heavens and earth are summoned to God’s courtroom as witnesses against God’s covenant people. Long before this Moses warned the people that the heavens and earth would be watching their actions (see Deut 4:26; 30:19; 31:28; 32:1).

[1:2]  ¹¹ tn Or “sons” (NAB, NASB).

[1:2]  sn “Father” and “son” occur as common terms in ancient Near Eastern treaties and covenants, delineating the suzerain and vassal as participants in the covenant relationship. The prophet uses these terms, the reference to heavens and earth as witnesses, and allusions to deuteronomic covenant curses (1:7-9, 19-20) to set his prophecy firmly against the backdrop of Israel’s covenantal relationship with Yahweh.

[1:2]  ¹² sn The normal word pair for giving birth to and raising children is יָלַד (yalad, “to give birth to”) and גָּדַל (gadal, “to grow, raise”). The pair גָּדַל and רוּם (rum, “to raise up”) probably occur here to highlight the fact that Yahweh made something important of Israel (cf. R. Mosis, TDOT 2:403).

[1:2]  ¹³ sn Against the backdrop of Yahweh’s care for his chosen people, Israel’s rebellion represents abhorrent treachery. The conjunction prefixed to a nonverbal element highlights the sad contrast between Yahweh’s compassionate care for His people and Israel’s thankless rebellion.

[1:2]  ¹⁴ sn To rebel carries the idea of “covenant treachery.” Although an act of פֶּשַׁע (pesha’, “rebellion”) often signifies a breach of the law, the legal offense also represents a violation of an existing covenantal relationship (E. Carpenter and M. Grisanti, NIDOTTE 3:707).

[34:1]  ¹⁵ tn Heb “the world and its offspring”; NASB “the world and all that springs from it.”

[1:2]  ¹⁶ tn Heb “O peoples, all of them.”

[1:2]  ¹⁷ tn Heb “O earth and all its fullness”; KJV “and all that therein is.”

[1:2]  ¹⁸ tn Heb “May the sovereign Lord testify against you.” The verb וִיהִי (vihiy) is jussive, which normally conveys a volitional sense of an urgent request or prayer (“may he testify!”). However, GKC 325-26 §109.k notes that here the jussive form is used without any volitional sense for the ordinary imperfect, as a rhythmic shortening at the beginning of a sentence, thus removed as far as possible from the principal accent (cf. Gen 49:17; Deut 28:8; 1 Sam 10:5; 2 Sam 5:24; Hos 6:1; 11:4; Amos 5:14; Zeph 2:13; Zech 9:5; Pss 72:16-17; 104:31; Job 18:12; 20:23, 26, 28; 27:8; 33:21; 34:37; Ruth 3:4). Thus, the translation here renders the jussive as an ordinary imperfect. Some translations render it in a traditional jussive sense: (1) urgent request: “And let my Lord God be your accuser” (NJPS); or (2) dependent purpose/result: “that the Sovereign Lord may witness against you” (NIV).

[1:2]  ¹⁹ tn Heb “the Lord from his majestic palace.” Since the verb is omitted it is unclear whether the implied term be supplied from the preceding line (“he will testify against you”) or the following line (“he is leaving”). So the line may be rendered “the Lord will accuse you from his majestic temple” or “the Lord will come forth from his majestic temple.” Most translations render it literally, but some remove the ambiguity: “the Lord God accuses you from his holy temple” (CEV); “He speaks from his holy temple” (TEV).

[1:2]  ²⁰ tn Or “his holy temple” (KJV, NAB, NASB, NIV, NRSV, NLT). This refers to the Lord’s dwelling in heaven, however, rather than the temple in Jerusalem (note the following verse, which describes a theophany).

[6:1]  ²¹ tn Or “plead your case” (NASB, NIV, NRSV); NAB “present your plea”; NLT “state your case.”

[6:1]  sn Defend yourself. The Lord challenges Israel to defend itself against the charges he is bringing.

[6:1]  ²² sn As in some ancient Near Eastern treaties, the mountains are personified as legal witnesses that will settle the dispute between God and Israel.

[6:1]  ²³ tn Heb “let the hills hear your voice.”

[6:2]  ²⁴ tn This verse briefly interrupts the Lord’s statement (see vv. 1, 3) as the prophet summons the mountains as witnesses. Because of this v. 2 has been placed in parentheses in the translation.