Bible Commentaries
Isaiah 26

Introduction

Isaiah 26:0

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

READING CYCLE THREE (see “Guide to Good Bible Reading”)

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compareyour subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

CONTEXTUAL INSIGHTS

A. It must be remembered that Isaiah 26:0 and 27 form part of a literary unit which began in Isaiah 24:0.

B. Isa. 24-27 is a literary unit positioned at the conclusion of a series of judgment oracles against the surrounding nations found in Isaiah 13-23. Judgment is not the last word! The God of grace and mercy has an eternal, inclusive, redemptive plan!

C. This entire section is a play on two cities.

1. the cities formed by the fallen human children of Cain, who try to meet their needs completely in their own resources (i.e., Genesis 10-11).

2. the city of Zion, where God dwells (i.e., above the wings of the two Cherubim located over the Ark of the covenant in the holiest inner shrine of the temple in Jerusalem) and where His people (Jew and Gentile) come to Him and worship Him (cf. Isaiah 2:2-4; Isaiah 19:18-25; Hebrews 11:10; Hebrews 12:22; Hebrews 13:14; Revelation 21:1-2).

D. Cities represent people groups/nations.

Verses 1-6

NASB (UPDATED) TEXT: Isaiah 26:1-6 1In that day this song will be sung in the land of Judah: “We have a strong city; He sets up walls and ramparts for security. 2Open the gates, that the righteous nation may enter, The one that remains faithful. 3The steadfast of mind You will keep in perfect peace, Because he trusts in You. 4Trust in the LORD forever, For in GOD the LORD, we have an everlasting Rock. 5For He has brought low those who dwell on high, the unassailable city; He lays it low, He lays it low to the ground, He casts it to the dust. 6The foot will trample it, The feet of the afflicted, the steps of the helpless.”

Isaiah 26:1 “In that day” This refers to God visiting His creation. It can be for blessing or for judgment. See full note at Isaiah 2:11.

▣ “song” There are several songs in this literary unit (i.e., Isa. 24-27).

1. judgment, Isaiah 23:15-18

2. judgment, Isaiah 24:7-11

3. worship, Isaiah 24:14-16

4. thanksgiving and praise, Isaiah 25:1, Isaiah 25:3, Isaiah 25:6, Isaiah 25:9

5. rejoicing, Isaiah 26:1, Isaiah 26:19

6. rejoicing, Isaiah 27:2

The type of music/praise reflects the coming of YHWH in judgment or blessing (cf. Deuteronomy 27-28).

▣ “We have a strong city” The city referred to in Isaiah 26:1-6, with the possible exception of Isaiah 26:5, is God's city, restored Jerusalem, which is symbolic of God's restoration of all His earth. See D in Background above.

▣ “He sets up walls and ramparts for security” These ramparts were earthen works which did not allow siege machines to reach the walls of the city. The PRONOUN refers to YHWH.

The term “security” is literally “salvation” (BDB 446), see Special Topic at Isaiah 33:2.

Isaiah 26:2 “Open the gates, that the righteous nation may enter” This refers to access to the holy city and the temple (cf. Isaiah 60:11, Isaiah 60:18; Isaiah 62:10).

The word “nation” (BDB 156) is usually used in a derogatory way referring to Gentiles, but here it has a positive connotation referring to the faithful of Judah. Remember, context, context, context!

▣ “The one that remains faithful” Verses Isaiah 26:2-4 seem to be a play on the Hebrew word “faithful” or “trustworthy.” See Special Topic at Isaiah 22:23. The verse emphasizes the continuance of faith by

1. the Qal ACTIVE PARTICIPLE of “keeps” (BDB 1036, KB 1581)

2. the PLURAL of “faith” (BDB 53)

Again, it is uncertain if this is an individual being referred to or a national entity (cf. NRSV, JB, REB). It is somewhat similar to the problem in Isaiah 24:13 (cf. Isaiah 30:15). This idea of remaining faithful can be related to the concept of waiting on the Lord (cf. Isaiah 25:9; Isaiah 26:8). In the midst of judgment God's true people still trust Him.

Isaiah 26:3 “The steadfast of mind You will keep in perfect peace” Notice the covenantal aspect.

1. The believer's mind is stayed on YHWH (BDB 701, KB 759, Qal PASSIVE PARTICIPLE, but used in an ACTIVE sense, cf. 1 Chronicles 29:18).

2. YHWH keeps him/her (BDB 665 I, KB 718, Qal IMPERFECT, the covenant relationship has two participants, see Special Topic at Isaiah 1:19).

3. “Perfect peace” is a doubling of shalom (BDB 1022, cf. DSS). This doubling of words is very common in this section of Isaiah.

▣ “he trusts in You” The word “trust” (BDB 105, KB 120, Qal PASSIVE PARTICIPLE) means “trust” in YHWH (cf. Isaiah 12:2; Isaiah 26:4; Isaiah 36:15; Isaiah 37:10; Isaiah 50:10). Notice that the next verse has the same word as an IMPERATIVE. This is such an important theological concept of the need for a personal relationship with God, not just obedience. Both are crucial!

Isaiah 26:4 “Trust in the LORD forever” For the VERB (BDB 105, KB 120, Qal IMPERATIVE), see Special Topic at Isaiah 22:23.

The name for Deity in the first line of Isaiah 26:4 is YHWH; in the second line a CONTRACTIONYah and YHWH, see Special Topic: Names for Deity.

The term “forever” (BDB 723 I), first the PLURAL form and then the SINGULAR form (CONSTRUCT, cf Isaiah 65:18; Psalms 83:17; Psalms 92:8). This construction, along with “everlasting” (BDB 761), used of YHWH, implies a personal relationship beyond this life (cf. Isaiah 26:14, Isaiah 26:19; Psalms 23:6).

▣”we have an everlasting Rock” The word “rock” is a metaphor for God's unchanging character (cf. Psalms 18:1, Psalms 18:2; Isaiah 17:10; Isaiah 30:29; Isaiah 44:8).

Isaiah 26:5 “the unassailable city” This may refer to the pride of Moab (cf. Isaiah 25:10-12), particularly Isaiah 26:12. Human pride and arrogance always result in Divine judgment.

Isaiah 26:6 Here YHWH acts on behalf of His people. The concept of “trampling” links this with Isaiah 25:10, which is God's judgment on Moab that seems, in this context, to be a symbol of all human, sinful, rebellious society (similar to the use of Babylon in Revelation).

Notice the different words that relate to the foot.

1. VERB, “tramples” (BDB 942, KB 1245, Qal IMPERFECT)

2. NOUN, “foot” (BDB 919, SINGULAR)

3. NOUN, “feet” (BDB 919, PLURAL)

4. NOUN, “steps” (BDB 821)

This chapter has several doubled words, which is characteristic of the larger context.

1. peace, Isaiah 26:3

2. YHWH, Isaiah 26:4

3. foot, Isaiah 26:6

Remember all the doubled VERBALS in Isa. 24-27.

1. “writhes,” BDB 615, KB 663, Qal PERFECT, Isaiah 24:4

2. “ceases,” BDB 991, KB 1407, Qal PERFECT, Isaiah 24:8

3. “drink,” BDB 1059, KB 1667, Qal IMPERFECT and PARTICIPLE, Isaiah 24:9

4. “treacherously,” BDB 93, KB 108, Qal PARTICIPLE and PERFECT (twice), Isaiah 24:16

5. “be trodden,” BDB 190, KB 218, Niphal PERFECT and INFINITIVE, Isaiah 25:10

6. “spread out,” BDB 831, KB 975, Piel PERFECT and IMPERFECT, Isaiah 25:11

7. “swim,” BDB 965, KB 1314, Qal PARTICIPLE and INFINITIVE CONSTRUCT, Isaiah 25:11

8. “trust,” BDB 105, KB 120, Qal PASSIVE PARTICIPLE and Qal IMPERATIVE, Isaiah 26:3, Isaiah 26:4

9. “lays low,” BDB 1050, KB 1631, Niphal IMPERFECT (twice), Isaiah 26:5

10. “see,” BDB 302, KB 301, Qal IMPERFECT (twice), Isaiah 26:11

11. “increase,” BDB 414, KB 418, Qal PERFECT (twice), Isaiah 26:15

12. “let him make,” BDB 793, KB 889, Qal IMPERFECT used in a JUSSIVE sense (twice), Isaiah 27:5

13. “strike,” BDB 645, KB 697, Hiphil PARTICIPLE and PERFECT, Isaiah 27:7

▣ “The feet of the afflicted, the steps of the helpless” It is YHWH who tramples, but He often uses delegates (i.e., Assyria, Babylon). Here the weak and poor who have been abused will be His delegates (cf. Isaiah 3:14-15).

Verses 7-10

NASB (UPDATED) TEXT: Isaiah 26:7-10 7The way of the righteous is smooth; O Upright One, make the path of the righteous level. 8Indeed, while following the way of Your judgments, O LORD, We have waited for You eagerly; Your name, even Your memory, is the desire of our souls. 9At night my soul longs for You, Indeed, my spirit within me seeks You diligently; For when the earth experiences Your judgments The inhabitants of the world learn righteousness. 10Though the wicked is shown favor, He does not learn righteousness; He deals unjustly in the land of uprightness, And does not perceive the majesty of the LORD.

Isaiah 26:7 “The way. . .smooth. . .level” This is a play on the concept of preparing a road for a royal visit. It came to be used metaphorically for the spiritual preparation for the visitation of God. This is the concept that John the Baptist used to describe his own ministry (cf. Isaiah 40:3, Isaiah 40:4; Isaiah 42:16; Isaiah 45:13; Matthew 3:3; Mark 1:3; Luke 3:4-6; John 1:25).

A level, smooth path would bring to mind a straight path which would denote lifestyle godliness and covenant obedience. A faithful believer is characterized by

1. a heart for God (personal relationship, cf. Isaiah 26:9)

2. a life for God (obedience, cf. Isaiah 26:8)

These must go together! They cannot be separate (cf. Luke 6:46).

NASB, NJB“O Upright One” NKJV“O Most Upright” NRSV, JPSOA“O Just One”

This is the only place in the Bible that this title is used for God. Some see it as being related to the concept of the “Righteous One” (cf. Isaiah 24:16), while other translations make this a title for God, while others say it relates to His righteous followers' (LXX, Peshitta, JB, REB) smooth travel as they return to Him in a restored Jerusalem (cf. Isaiah 42:16).

Isaiah 26:8 “the way” Notice how this word (lit. path, BDB 73) relates to “the way” of Isaiah 26:7.

Isaiah 26:1. Isaiah 26:7, literal path

Isaiah 26:2. Isaiah 26:8, lifestyle

▣ “We have waited for You eagerly” The VERB (BDB 875, KB 1082, Piel PERFECT) is translated by the NASB by adding the English ADVERB “eagerly.” Other English translations do not have it. This reflects a patient trusting/waiting in God in the midst of difficult circumstances (cf. Isaiah 8:17; Isaiah 25:9; Isaiah 33:2).

▣ “Your name, even Your memory, is the desire of our souls” This is the personal longing of a worshiper for his God (cf. Isaiah 26:9; Isaiah 25:9). “Your name” represented God's character (i.e., Exodus 3:15; Psalms 135:13). “Your memory” represented His great acts of redemption proclaimed in praise.

Isaiah 26:9 The first two lines of Isaiah 26:9 sound like the Psalms. The worshiper deeply desires YHWH, not facts about Him, but He, Himself.

1. longs, BDB 16, KB 20, Piel PERFECT

2. seeks, BDB 1007, KB 1465, Piel IMPERFECT, Psalms 63:1; Psalms 78:34; Hosea 5:15

This is such powerful, personal language. It reminds me of Psalms 42:1-2. We were made to know Him. We cannot find peace apart from Him! Our spirits, made in His image and likeness, long for Him!

▣ “judgments” See Special Topic: Judge, Judgment, Justice in Isaiah.

Isaiah 26:10 “Though the wicked is shown favor” This verse describes YHWH's revelatory intent (i.e., reach the wicked so as to convert them) and actions.

1. He shows them favor (i.e., gracious), BDB 335, KB 334, Hophal IMPERFECT

2. they are allowed to live “in the land of uprightness”

3. He clearly signals (i.e., lifts His hand) them, Isaiah 26:11

What is the wicked's response to YHWH's revelation of Himself?

1. does not learn righteousness, Isaiah 26:10

2. does not deal justly, Isaiah 26:10

3. does not perceive the majesty of the LORD, Isaiah 26:10

4. does not see His zeal for His people, and are put to shame, Isaiah 26:11

▣ The second two lines and Isaiah 26:10 speak of the wicked who misunderstand God's patience and take advantage of His kindness (cf. Romans 2:4-5). God's law (i.e., judgment) was meant to help the nations know Him (cf. Isaiah 26:11), but Israel's disobedience clouded the revelation. Even Israelites themselves took advantage of their family traditions (i.e., the promises to Abraham).

The faithful inhabitants of the world learn righteousness (Isaiah 26:0:9d), but the wicked do not (Isaiah 26:10b).

Verses 11-19

NASB (UPDATED) TEXT: Isaiah 26:11-19 11O LORD, Your hand is lifted up yet they do not see it. They see Your zeal for the people and are put to shame; Indeed, fire will devour Your enemies. 12LORD, You will establish peace for us, Since You have also performed for us all our works. 13O LORD our God, other masters besides You have ruled us; But through You alone we confess Your name. 14The dead will not live, the departed spirits will not rise; Therefore You have punished and destroyed them, And You have wiped out all remembrance of them. 15You have increased the nation, O LORD, You have increased the nation, You are glorified; You have extended all the borders of the land. 16O LORD, they sought You in distress; They could only whisper a prayer, Your chastening was upon them. 17As the pregnant woman approaches the time to give birth, She writhes and cries out in her labor pains, Thus were we before You, O LORD. 18We were pregnant, we writhed in labor, We gave birth, as it seems, only to wind. We could not accomplish deliverance for the earth, Nor were inhabitants of the world born. 19Your dead will live; Their corpses will rise. You who lie in the dust, awake and shout for joy, For your dew is as the dew of the dawn, And the earth will give birth to the departed spirits.

Isaiah 26:11 “Your hand is lifted up” This is an idiom for YHWH's actions, both past and present. They are clear, but the enemies of His people do not see and understand Him (cf. Isaiah 26:10; Isaiah 5:12, Isaiah 5:25; Isaiah 8:11; Isaiah 9:12; Isaiah 10:4, Isaiah 10:10; Isaiah 11:15; Isaiah 13:2; Isaiah 14:26-27; Isaiah 23:11; Isaiah 25:10; Isaiah 28:2, etc.).

▣ “fire will devour Your enemies” This could be an IMPERFECT used in a JUSSIVE sense (i.e., “let fire devour Your enemies”). See Special Topic: Fire.

Isaiah 26:12 This is a strong affirmation of the sovereignty of YHWH. He acts on Israel's behalf (cf. Ezekiel 36:22-38) for His greater redemptive purposes!

Isaiah 26:13 “other masters” It is possible that this refers to the false gods of Isaiah 2:8; Isaiah 27:9, but it could be an allusion to the national enemies (Syria, Assyria, Babylon) who Israel faced.

▣ “other masters than You have ruled us” This VERB (BDB 127, KB 142, Qal PERFECT) can mean

1. possess as a wife or concubine, Genesis 20:3; Exodus 21:3, Exodus 21:22; Deuteronomy 22:22; Deuteronomy 24:1

2. rule over, 26:13; 1 Chronicles 4:22

This verse may refer to idolatry, particularly fertility worship. YHWH is their only true “master,” “husband” (cf. Hosea 2:14-20).

NASB“we confess Your name” NKJV“we make mention of Your name” NRSV“we acknowledge your name” NJB, REB“we invoke your name” LXX“we name your name”

The VERB (BDB 269II, KB 269, Hiphil IMPERFECT) means “remember.” KB says it means “to profess in praise” (i.e., hymns). This, therefore, denotes a worship setting where the character and acts of Israel's God are extolled (positively, i.e., Psalms 71:14-16; and negatively, do not mention other gods in praise, Exodus 23:13).

Notice that it is YHWH (i.e., “through You”, see Special Topic: “The Name” of YHWH) that His people are able to worship.

1. national deliverance (cf. Isaiah 26:15, the temple)

2. personal deliverance (cf. Isaiah 26:16, desire to go there)

Isaiah 26:14 “The dead will not live, the departed spirits will not rise” This seems to be linked to Isaiah 26:13, “the other masters,” which refers to foreign kings who will not trouble Israel again. This verse is not meant to teach theology about the afterlife, specifically the annihilation of the wicked. There are too many other passages in the Bible which teach a general resurrection (cf. Daniel 12:2; Matthew 25:46; John 5:28-29; Acts 24:15). This verse is saying that those kings, now judged and dead, will never again come back to life personally or symbolically, in another time, to hurt the people of God.

NASB“departed spirits” NRSV, JPSOA“shades” TEV, JB“ghosts” NJB“shadows”

The Hebrew term (BDB 952 I) seems to be linked to the sunken ones, the powerless dead (cf. Job 26:5; Proverbs 2:18; Isaiah 14:9) In Isaiah 26:19 the word is used for the righteous who are to be raised.

The same root (BDB 952 II) was one of the terms used for the giants. See Special Topic at Isaiah 14:9. It is possible the Rephaim became a standardized metaphor for great warriors and symbolically for kings of powerful nations.

Isaiah 26:15 This was the covenant purpose of God towards Abraham's descendants. This is the same imagery often extended into the eschaton, whereby all nations come and worship YHWH in Jerusalem.

Isaiah 26:16 “They could only whisper a prayer” God's faithful were suffering under God's judgment on His people collectively. They sought God in low and guarded prayers amidst God's heavy hand.

There may be a theological word play.

1. whisper a prayer (BDB 538 #3)

2. whisper as part of Israel's idolatry (BDB 538 #1,2, cf. Isaiah 3:3, Isaiah 3:20)

Remember, context, context, context determines meaning!

Isaiah 26:17 “As the pregnant woman” Often in the Bible, birth is used as a metaphor for the sudden coming of the pain of God's judgment. Some interpret Isaiah 26:17-18 as the Messianic birth (i.e., metaphor of the birth pains of the New Age, cf. Mark 13:8), but in context it seems to refer to judgment.

Isaiah 26:18 “We gave birth, as it were, only to wind.

We could not accomplish deliverance for the earth,

Nor were inhabitants of the world born” This verse is a reference to the missionary mandate of Israel to be a royal priesthood (cf. Exodus 19:4-6). She was meant to be a light to the nations (cf. Isaiah 42:6; Isaiah 49:6; Isaiah 51:4). However, because she never kept the law of God, the peoples of the earth only saw YHWH in judgment. This was not God's intent (cf. Isaiah 26:15); therefore, God's purpose (cf. Isaiah 25:1) for Israel and the world was thwarted.

The term “wind” (BDB 924) has several connotations in Isaiah.

1. breath, Isaiah 11:4; Isaiah 25:4; Isaiah 27:8; Isaiah 30:28, Isaiah 30:33; Isaiah 33:11; Isaiah 59:19

2. wind, Isaiah 7:2; Isaiah 11:15; Isaiah 17:13; Isaiah 26:18; Isaiah 32:2; Isaiah 41:16, Isaiah 41:29; Isaiah 57:13; Isaiah 64:6

3. spirit

a. God's Spirit, Isaiah 11:2 (4 times); Isaiah 30:1; Isaiah 32:15; Isaiah 34:16; Isaiah 40:13; Isaiah 42:1; Isaiah 44:3; Isaiah 48:16; Isaiah 59:21; Isaiah 61:1; Isaiah 63:10, Isaiah 63:11, Isaiah 63:14

b. human spirit, Isaiah 4:4; Isaiah 19:3, Isaiah 19:14; Isaiah 26:9; Isaiah 28:6; Isaiah 29:10, Isaiah 29:24; Isaiah 31:3; Isaiah 37:7; Isaiah 38:16; Isaiah 42:5; Isaiah 54:6; Isaiah 57:15 (twice), Isaiah 57:16; Isaiah 61:3; Isaiah 65:14; Isaiah 66:2

However in Wisdom Literature the term denotes meaninglessness or emptiness (i.e., Ecclesiastes 1:14, Ecclesiastes 1:17; Ecclesiastes 2:11, Ecclesiastes 2:17, Ecclesiastes 2:26; Ecclesiastes 4:4, Ecclesiastes 4:6, Ecclesiastes 4:16; Ecclesiastes 5:16; Ecclesiastes 6:9). I think Isaiah's usage in Isaiah 26:18 and Isaiah 41:29 best fits this second connotation. Abraham's seed could not bring the nations to YHWH because of

1. their personal, individual fallenness

2. the nations' fallenness

but YHWH can (cf. Isaiah 26:12)!

The term “born” (BDB 656, KB 709, Qal IMPERFECT) in Isaiah 26:18d literally means “to drop” or “to fall,” but is used metaphorically of giving birth. The Arabic root means to give birth; it is primarily used of animals (cf. NIV).

Isaiah 26:19 “Your dead will live;

Their corpses will rise” Isaiah 26:19 is contrasted with Isaiah 26:14. That is why Isaiah 26:14 cannot be the source of theology. Isaiah 26:19 has much theological affinity to Isaiah 25:8. The question we looked at in Isaiah 26:3 deals with whether this refers to a national entity or to an individual. The term “their” in Isaiah 26:19b is literally “my” in Hebrew. Here again is this play on the individual versus the national. This resurrection of national Israel has much in common with Ezekiel 37:0.

There are two IMPERATIVES in the verse which describe what the dead (“you who lie in the dust”) should do.

1. awake, BDB 884, KB 1098, Hiphil IMPERATIVE

2. shout, BDB 943, KB 1247, Piel IMPERATIVE

Resurrection is a concept that was apparently common in the ANE.

1. Job (Edom in 2000 B.C. period), Job 14:13-15; Job 19:25-27

2. Egypt mummification (starting 3000+ B.C., perfected in the Twenty First Dynasty)

3. but not in Mesopotamia

If humans were created for fellowship with God but sin caused death, then a reversal for the faithful seems logical. The rabbis (i.e., Pharisees) believed in a resurrection (cf. Acts 23:6; Hebrews 6:1-2). Jesus believed in a resurrection (cf. Matthew 22:23-33; Luke 14:14; John 11:24-25). The concept of heaven is a fellowship issue. Gehenna is the permanent isolation of those who refuse faith and fellowship! The imagery of the Bible for the future is a restored Eden (cf. Revelation 21-22).

NASB“the dew of the dawn” NKJV“the dew of herbs” NRSV, NJB“a radiant dew” TEV“as the sparkling dew” REB“a dew of sparkling light” PESHITTA“a dew of light” JPSOA“the dew or fresh growth”

This is literally “for a dew of light.” The word “light” (BDB 21) has two connotations.

1. light of life vs. darkness of death (PLURAL, BDB 21 I, possibly Esther 8:16)

2. herb (BDB 21 II, Genesis 1:11, Genesis 1:12)

There are only two rainy seasons in Palestine. Between these times crops were sustained and grew by means of dew. Therefore, both “dew” and “light” are symbols of life and growth!

Verses 20-21

NASB (UPDATED) TEXT: Isaiah 26:20-21 20Come, my people, enter into your rooms And close your doors behind you; Hide for a little while Until indignation runs its course. 21For behold, the LORD is about to come out from His place To punish the inhabitants of the earth for their iniquity; And the earth will reveal her bloodshed And will no longer cover her slain.

Isaiah 26:20 God's people have sinned. There are consequences. Judgment is coming upon them, but it will pass.

There are four IMPERATIVES in this verse that address the faithful and how they should act during the period of divine judgment.

1. come, BDB 229, KB 246, Qal IMPERATIVE

2. enter, BDB 97, KB 112, Qal IMPERATIVE

3. close, BDB 688, KB 742, Qal IMPERATIVE

4. hide, BDB 285, KB 285, Qal IMPERATIVE

They are all MASCULINE SINGULAR, but refer collectively to the faithful.

This is an allusion to the Passover experience of Exodus 12:0.

1. close door

2. VERB, “pass over” (BDB 716) is not the same VERB used in Exodus 12:0 (BDB 820), but the same idea

The faithful are saved from God's judgment.

Isaiah 26:21 “the LORD is about to come out from His place” This phrase is used only here and Micah 1:3. It seems to refer to

1. heaven (i.e., God's throne)

2. the temple (i.e., God's footstool)

▣ “the earth” Isa. 24-27 speaks of a worldwide judgment!