Isaiah 11:3

Isa 11:3 And shall make him of quick understanding in the fear of the LORD: and he shall not judge after the sight of his eyes, neither reprove after the hearing of his ears:

Ver. 3. And shall make him of quick understanding.] Heb., It shall make him scent or smell - sc., by a singular sagacity and sharpness of judgment in smelling out a hypocrite, as Simon Peter did Simon Magus, who had deceived Philip, even unto baptism; but Peter soon found him out: how much more will Christ? His sharp nose easily discerneth and is offended with the stinking breath of the hypocrite’s rotten lungs, though his words be never so scented and perfumed with shows of holiness. So for the innocence of the godly, when "being defamed they pray" as Paul, apologise and cannot be heard, as the primitive Christians; Christ will "bring forth their righteousness as the light, and their judgment as the noonday." {Psa 37:6}

And he shall not judge after the sight of his eyes.] He cannot be deceived, as knowing all hearts, and as having all things naked and dissected before his eyes. {Heb 4:13 Mat 9:12 Joh 2:24} Others judge by relation of others, and secundum allegata et probata - not so Jesus Christ; but he shall always proceed upon his own knowledge, and so pass a most righteous sentence. Oecolampadius thinks the prophet here alludeth to Solomon’s sentence passed on the two harlots. {1Ki 3:16-28}

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Isa_11:3

And shall make Him of quick understanding in the fear of the Lord

Of quick understanding in the fear of the Lord

Of quick understanding in the fear of the Lord a word which relates to the power of smell or scent; He is to have that keen sense which the hound has when the game is not far away, and yet is deeply hidden; He is to know wisdom and right and truth as the thirsty hart smells the water brooks; or, by another etymology, He is to draw His breath in the fear of the Lord; i.., the fear of the Lord is to be His native breath. Religion is to be no burden to Him, no superimposition which He must carry, whether He will or no; His religion is His breath, He will pray because He breathes, He will speak because He breathes; it is part of Himself, of His very nature; it belongs to a great system of voluntariness, which constantly and continually gives itself out for the benefit of those who are within the range of its influence. (J. Parker, D. D.)

Christs penetrating insight

This prediction was fully verified in our Lord Jesus Christ, who was of such quick discernment and acute understanding in the dispositions of the human heart, that He could infallibly determine with respect to mens characters, of which some memorable instances are recorded in the New Testament. Such was His penetrating sagacity that, at first sight, He could easily discover a true Israelite in whom was the fear of the Lord, from those that were wicked, hypocritical or formal, and destitute of this internal qualification (Joh_1:47-48). He showed that He was perfectly acquainted with the character of the woman who was a sinner. According to this prophecy the Messiah, in admitting persons into His kingdom, was not to have respect to their external advantages, their descent or their riches, their reputation and condition in the world, or their exterior appearances of feigned piety; but to judge of them simply by their fear and reverence of the Lord, which forms the beauty of the inward man, and is inseparably connected with every other Divine grace and the exercises of dutiful obedience to God. (R. Macculloch.)

Christ and the fear of Jehovah

Fear of Jehovah is fragrance to Him. It is not meant that He has as regards Himself pleasure in fear of God, but that fear of God when He perceives it in men is fragrance to Him Gen_8:21); for the fear of God is a sacrifice of adoration, continually ascending to God. (F. Delitzsch.)

Religion quickens the intelligence

1. Those are most truly and valuably intelligent that are so in the fear of the Lord, in the business of religion; for that is both the foundation and topstone of wisdom.

2. By this it will appear that we have the Spirit of God if we have spiritual senses exercised, and are of quick understanding in the fear of the Lord. Those have Divine illumination that know their duty and know how to go about it.

3. Therefore Jesus Christ had the Spirit without measure, that He might perfectly understand His undertaking. (M. Henry.)

The fear of the Lord

The fear of the Lord may here denote the devout affection of reverence, which arises in the mind by means of the contemplation of the grandeur and dominion, the power and righteousness, with the other Divine excellences of Jehovah. It adores His greatness; it venerates His purity; it respects His omniscience; it does homage to His goodness; it stands in awe of His power; it honours His justice, and is solicitous to avoid His displeasure. It is such a profound reverence for God as is accompanied with love, and a becoming concern to yield an exact obedience to all His commands; it resembles the affection which a dutiful son discovers towards his esteemed parent, and faithful subjects entertain for a good prince. (R. Maccolloch.)

Effects of the fear of the Lord

When this principle reigns in the heart it produces the most powerful effects, and hath an extensive happy influence over all the purposes, affections, desires, and actions. It dispels the fear of man that bringeth a snare, and renders superior to all the threatenings and terrors of the world; it restrains from sin, and closely adheres to God and His ways; it renders cautious and circumspect, and proves the watchful guardian of the heart; it presides in every act of worship, and excites to the performance of every duty that may please the Lord. (R. Maccolloch.)

The relation of the fear of the Lord to other graces

This filial fear and reverence of Jehovah is the fruit of the Spirit; the offspring of faith, whereby it is cherished; the concomitant of love, which preserves it from degenerating into slavish dread; the companion of hope, which it keeps from falling into presumption, whilst hope preserves fear from sinking into despair; it qualifies joy and keeps it from levity, whilst joy shows that fear is genuine, and of the right kind. (R. Maccolloch.)

And He shall not Judge after the sight of His eyes

Christs impartial judgment

Impartial judgment and equitable reproof are foretold to be administered by Him. In the exercise of His penetrating judgment He was impartially to pronounce upon the characters of those who were to be admitted to participate in the privileges of His people, to determine according to the perfect rules of equity the differences that might arise among them respecting their conduct and interests, to defend them from the injuries to which they might be exposed, and to avenge the wrongs which they sustained. (R. Maccolloch.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Isa 11:3. And shall make him of quick understanding — Hebrew, והריחו, shall make him of quick scent, smell, or perception; or, of quick discernment, as Bishop Lowth renders it; in the fear of the Lord — In things which concern the worship and service of God, and every part of religion. Or the meaning may be, He shall not judge rashly and partially, but considerately and justly, as the fear of God obliges all judges to do. And he shall not judge — Of persons, things, or causes; after the sight of the eyes — According to outward appearance, as men do, because they cannot search men’s hearts; neither reprove — Condemn, or pass sentence against any person; after the hearing of the ears — By uncertain rumours or suggestions, but shall thoroughly examine all causes, and search out the truth of things, and the very hearts of men. It implies also, that, “in collecting the people who shall compose his kingdom, he shall principally regard in them this quality of fear, or reverence for the Lord; and with the greatest sagacity and perspicuity of judgment, shall discern and separate those subjects in whom he finds this quality; not suffering that judgment to be deluded by the external appearance of truth or honesty, but, penetrating into the interior recesses of the mind by his prophetic spirit, he shall discriminate truth from error, the good from the bad, the sincere and pious from the hypocritical and impious.” All the churches shall know, says he, that I am he who searcheth the reins and the hearts.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

11:3 obeying the Lord: Literally the fear of the Lord, as in 11:2 (see Prov 1:7).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

make him of quick understanding--literally, "quick-scented in the fear of Jehovah"; endowed with a singular sagacity in discerning the genuine principle of religious fear of God, when it lies dormant in the yet unawakened sinner (Mat 12:20; Acts 10:1-48; Act 16:14) [HORSLEY]. But MAURER, "He shall delight in the fear of God." The Hebrew means "to delight in the odors" of anything (Exo 30:38; Amo 5:21); "smell," that is, "delight in."

after . . . sight--according to mere external appearances (Joh 7:24; Joh 8:15; Jam 2:1; Sa1 16:7). Herein Messiah is represented a just Judge and Ruler (Deu 1:16-17).

reprove--"decide," as the parallelism shows.

after . . . ears--by mere plausible hearsays, but by the true merits of each case (Joh 6:64; Rev 2:23).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

(3) And shall make him of quick understanding . . .—Better, he shall draw his breath in the fear of the Lord. It shall be, as it were, the very air in which he lives and breathes. Some commentators, however, interpret he shall find a sweet savour. The Hebrew word rendered “understanding” means primarily, as the margin shows, “scent” or “smell,” either as the organ or the object of perception.

He shall not judge after the sight of his eyes . . .—Earthly kings are apt to judge “according to the appearance” (Joh_7:24), and the reports of interested or corrupt advisers, but the true King shall “know what is in man” (Joh_2:25), and judge righteous judgment.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

3. and shall make him … Lord] The best translation is that of R.V. and his delight shall be in the fear of Jehovah, lit. “his scent shall be in, &c.” The Messiah shall not only possess true religion himself, but shall be quick to recognise its presence in others and shall take delight in it wherever he finds it. The sense is perhaps appropriate, but the expression is very peculiar, and hence some critics consider that the clause is a corrupt repetition of the preceding words. (See Cheyne’s Commentary, crit. note.)

he shall not judge after the sight of his eyes, &c.] i.e. in virtue of the spirit with which he is endowed, he shall not be dependent on the evidence of his senses, but shall immediately and infallibly discern the moral condition of men’s hearts (cf. 2Sa_14:20). The second member of the parallelism shews that more than mere impartiality in judgment is intended. For reprove render decide, as R.V. marg.

3–5. Thus equipped with all the personal qualities needful for his high office, the ideal King will exercise a perfectly just and equitable government over his subjects. The Hebrew conception of kingship includes two functions, leadership in war and the administration of justice in time of peace (1Sa_8:20). Here, for an obvious reason (ch. Isa_9:5), only the civil aspect of the office is dwelt upon.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And shall make him of quick understanding in the fear of the Lord,.... Or "cause him to smell the fear of the Lord" (w); that is, to discern in whom it was: this is one effect of the Spirit's resting upon him, and particularly as the spirit of understanding, and of the fear of the Lord, whereby he has a quick and sharp discerning of it; not merely of the grace of fear, so as to know what that is, and what the exercise of it; or so as to make it the rule of his actions, though all this is true; but so as to discern where and in whom it was, and was not; he could distinguish between him that feared God and him that feared him not; he knew Nathanael to be an Israelite indeed, in whom there was no guile, Joh 1:47 and the Scribes and Pharisees to be hypocrites, Mat 22:18. As the Jews (x) understand this passage of the Messiah, and of his quick smell, as the word used signifies, or of his discerning of good and bad men, they make this to be a rule of judging the Messiah by; and accordingly made use of it with one that set up himself for the Messiah, and took the name of Barcochab, the son of a star, referring to Num 24:17 and tried him whether he could discern a good man from a bad man; and because he could not, they rejected him as a false Messiah, and called him Barcoziba, the son of a lie (y): compare with this Luk 7:39 where it may be seen the same notion obtained among the Jews in Christ's time:

and, he shall not judge after the sight of his eyes; or according to the outward appearance, the external guise of sanctity and religion men might put on; as the Scribes and Pharisees were outwardly righteous before men, but not to Christ, who knew their hearts; they seemed to be somewhat to others, but nothing to him, because he judged not by appearances to the eyes:

neither reprove after the hearing of his ears; he needed no testimony of men, for he knew what was in men; nor did he regard the words of men, the boastings of a Pharisee, any more than his outward actions; nor would he reprove or condemn, nor will he, upon a human testimony.

(w) "et faciet odorari eum timorem Jehovae", Munster, Vatablus; "et odorabitur timorem Jehovae", Cocceius. (x) Zohar in Exod. fol. 31. 3. & 86. 1. Tzeror Hammor, fol. 62. 3. (y) T. Bab. Sanhedrin. fol. 93. 2.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

And shall make him of quick understanding - (והריחו vahărı̂ychô) The Septuagint renders this, ‘And the spirit of the fear of God shall fill him.’ The Chaldee, ‘And the Lord shall draw him near to him in his fear.’ The Syriac, ‘And he shall be resplendent (like the sun, or the stars) in the fear of the Lord.’ The Hebrew word used here is probably derived from ריח rêyach, used only in Hiphil, “to smell;” and is kindred with רוח rûach, “wind, breath,” for fragrant substances “breathe out” an odor. - “Gesenius.” It then denotes “to take delight in smelling” Exo 30:38; Lev 26:31; and thence, by an easy transition, to take delight in anything; Amo 5:21. The reason is, that the objects of smell are usually pleasant and agreeable; and especially such as were the aromatics used in public worship. The sense here is, probably, that he would take pleasure in the fear of Yahweh, that is, in piety, and in devoting himself to his service. The interpretation given in our translation, is that given by many expositors; though that above suggested is probably the correct one. The word is used to denote “pleasure” in a thing; it is not used anywhere, it is believed, to denote a quick understanding; compare Exo 5:21; Phi 4:18. The idea which is conveyed by our translators is, probably, derived from “the discernment of the quality” of objects by an acute sense of smell, and hence, they interpreted the word to denote an acute discrimination of any objects.

And he shall not judge after the sight of his eyes - He sha 1 not judge of things by their external appearance. or with partiality. This is language which is applicable to a magistrate, and is spoken of the Messiah as the descendant of David, and as sitting on his throne as a ruler of his people. He who judges ‘after the sight of his eyes,’ does it according to external appearances, showing favor to rank, to the rich, and the great; or judging as things “appear” without a close and careful inquiry into their true nature and bearings; compare Joh 7:24 : ‘Judge not according to the appearance, but judge righteous judgment;’ Deu 1:16-17.

Neither reprove - יוכיח yôkiyach. This word means “to show, to prove; to correct, reprove, convince; to reproach, or censure; to punish; to judge, decide, etc.” Here it is evidently used as synonymous with ‘shall he judge’ in the former part of the parallelism - retaining the idea of a just judge, who decides not according to the hearing of the ears, but according to justice.

After the hearing of his ears - Not by plausible statements, and ingenious defenses, but by weighing evidence, and by an impartial examination of the true merits of the case. This belonged to the Lord Jesus, because,

(1) He was never influenced by any undue regard to rank, honor, or office. His opinions were always impartial; his judgments without bias or favoritism.

(2) He was able to discern the true merits of every case. He knew what was in man, saw the true state of the heart, and, therefore, was not deceived or imposed upon as human judges are; see Joh 2:24-25; compare Rev 2:28; Joh 6:64.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Filled. Hebrew, "breath or smell." So St. Paul says, (2 Corinthians ii. 15.) we are the good odour of Christ. (Calmet) --- Protestants, "he shall make him of quick understanding (marginal note, smell) in the fear," &c. (Haydock) --- Ears. Which are often deceived. (Menochius)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Shall make him of quick understanding, Heb. he shall make him smell, i.e. perceive, as that word is used, Jdg 16:9; Job 39 25; understand or judge, as it is explained in the next clause. Or, his smelling shall be. Smelling is put for judging, because the sense of smelling, where it is quick and good, is more exact and sure in the judging of its proper objects, than the senses of seeing and hearing are.

In the fear of the Lord; which is added, either,

1. As the object of his judging; he is most perspicacious and judicious in the things which concern the fear, i.e. the worship and service of God, which he was to order and establish in his church. Or rather,

2. As the rule and manner of his judging, as may be gathered from the opposite and following clause. So the sense is, He shall not judge rashly and partially, but considerately and justly, as the fear of God obligeth all judges to do.

He shall not judge, of persons or causes. And judging seems to be here synecdochically put for absolving or giving sentence for a person, as it is used Psa 7:8,11, and in many other places, because this is opposed to reproving in the next clause.

After the sight of his eyes; according to outward appearance, as men must do, because they cannot search men’s hearts, 1Sa 16:7, or with respect of persons, but with righteous judgment, which is opposed to judging by appearance, Joh 7:24. Reprove, i.e. condemn or pass sentence against a person; for Christ is here supposed to be a Judge, and so he speaks of a judicial reproof. After the hearing of his ears, by false or uncertain rumours or suggestions, but shall thoroughly examine all causes, and search out the truth of things, and the very hearts of men.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

3. Shall make him — The Spirit of Jehovah is still the subject.

Of quick understanding — This is a peculiar expression. Literally, Of quick smell, or his fragrance. The meaning seems to be, that he breathes in the fear of the Lord, as in a sweet fragrance, the element natural to him. Normally he takes delight in it. Gracious deeds are to him the greatest pleasure.

Not judge after the sight of his eyes — After the external appearance.

Neither reprove — Nor shall he decide or judge.

After the hearing of his ears — Or, by what sounds to the ear plausible merely. If the fear of Jehovah is fragrance to him, all his faculties are quick discerners for him of what is true, right, and good.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

And shall make him of quick understanding. This rendering of the original, though defended by Dr. Kay, is quite without support from any other passage where the same word is used. Modern writers almost all translate, either "the breath of his nostrils shall be in the fear of the Lord" (Herder, Ewald, Meier, Cheyne), or "a sweet savor shall he find in the fear of the Lord" (Gesenius, Delitzsch, Rosenm Knobel). He shall not judge after the sight of his eyes. "God sooth the heart." Our Lord "knew men"s thoughts", (Mat_9:4, etc.) and therefore did not need to "judge according to the appearance". (Joh_7:24) Thus his judgments were always righteous.

Vers. 3-5. The principles of Messianic rule.

These are exemplified in the actual administration of the head of the Messianic kingdom. The picture presented here is designed to be in sharp contrast with that of the unjust judges referred to in Isa_1:23 Isa_2:14, 15 10:1, 2. The figure of clothing one"s self, or being clothed, with moral attributes is not infrequent in the Scriptures. The girdle is mentioned as an essential part of Oriental dress, and that which keeps the other garments in their proper place and qualifies the wearer for exertion. The rules, or characteristics, of the Messianic or spiritual kingdom may be illustrated under the following headings.

I RIGHTEOUSNESS AS BEFORE GOD. The absolutely right is to be sought; and it will be found in what

(1) God is;

(2) what God commands;

(3) what God approves.

Matthew Henry says, "He shall be righteous in the administration of his government, and his righteousness shall be his girdle; it shall constantly compass him and cleave to him, shall be his ornament and honor; he shall gird himself for every action, shall gird on his sword for war in righteousness; his righteousness shall be his strength, and shall make him expeditious in his undertakings, as a man with his loins girt." Compare the kingdom ruled by considerations of righteousness with the kingdoms ruled by considerations of expediency.

II EQUITY BETWEEN MAN AND MAN. The determination that every man shall get his due, and bear his due. Many cases arise in which strict justice must be toned by consideration of circumstances. In view of human infirmity, the equitable must sometimes be put instead of the right.

III EFFICIENT PUNISHMENT OF THE WICKED. The strong hand on the wrong-doer is ever an essential of good government.

IV FAITHFULNESS TO DUTY. Duty being distinguished from right in this, that it is something we are bound to do, upon the authority of some one who has the right to command us. "Faithfulness" is closely kin with "loyalty." And Messiah is a theocratic King, a Vicegerent of Jehovah.

V PEACE EVERYWHERE. Because, if righteousness prevails, nobody will wrong others, and nobody will have wrongs to avenge. Jealousies, envyings, violence, covetings, all fade before advancing righteousness; and when Jesus, the righteous King, reigns over mind and heart and life, then the glory-day will have come, and "no war or battle-sound" will then be "heard the world around. R.T.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

In the fear - He shall not judge rashly and partially, but considerately and justly, as the fear of God obliges all Judges to do. Judge - Of persons or causes. After the sight - According to outward appearance, as men do, because they cannot search mens hearts. Reprove - Condemn or pass sentence against a person. His ears - By uncertain rumours or suggestions.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

And His regal conduct is regulated by this His thoroughly spiritual nature."And fear of Jehovah is fragrance to Him; and He judges not according to outward sight, neither does He pass sentence according to outward hearing." We must not render it: His smelling is the smelling of the fear of God, i.e., the penetration of it with a keen judicial insight (as Hengstenberg and Umbreit understand it); for hērı̄ach with the preposition Beth has not merely the signification to smell (as when followed by an accusative, Job 39:25), but to smell with satisfaction (like בּ ראה, to see with satisfaction), Exo 30:38; Lev 26:31; Amo 5:21. The fear of God is that which He smells with satisfaction; it is rēach nı̄choach to Him. Meier's objection, that fear of God is not a thing that can be smelt, and therefore that hērı̄ach must signify to breathe, is a trivial one. Just as the outward man has five senses for the material world, the inner man has also a sensorium for the spiritual world, which discerns different things in different ways. Thus the second David scents the fear of God, and only the fear of God, as a pleasant fragrance; for the fear of God is a sacrifice of adoration continually ascending to God. His favour or displeasure does not depend upon brilliant or repulsive external qualities; He does not judge according to outward appearances, but according to the relation of the heart to His God.

Keil & Delitzsch — Biblical Commentary on the Old Testament (1861–1891) — public domain (CC PDM 1.0). Text via the HelloAO Bible API. (Old Testament only.)

The Messiah is now described as taking pleasure in true piety and recognizing its existence by an infallible sagacity or power of discerning good and evil, which would render Him superior to the illusions of the senses and to every external influence. This faculty is figuratively described as an exquisite olfactory perception, such as enables its possessor to distinguish between different odours. “And His sense of smelling (i.e., His power of perception, with a seeming reference to the pleasure it affords Him, shall be exercised) in (or upon) the fear of Jehovah (as an attribute of others), and (being thus infallible) not by the sight (or according to the sight) of His eyes shall He judge, and not by the hearing of His ears shall He decide.” He shall take delight in goodness, and be able to distinguish it without fail from its counterfeits. The sight of the eyes and the hearing of the ears are put for the testimony of those senses by which men are chiefly governed in their judgments. He should not judge of character at all by the senses, but by an infallible sagacity or power of discerning good and evil, His consolation shall be in the fear of the Lord (i.e., afforded by religion). “He shall not judge according to the sight of His eyes” (i.e., shall not despair even under the most discouraging appearances). “He shall not reason according to the hearing of his ears” (i.e., He shall draw no conclusions from the rumors that may reach Him, but believe the declarations of the Prophets).

Joseph Addison Alexander, The Prophecies of Isaiah (1846–1847; New York: Scribner, 1870–1878) — public domain. Text from a community e-Sword module.

fear

(See Scofield Psa 19:9).

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

Connecting Statement:

Isaiah continues to describe the king.

he will not judge by what his eyes see

The phrase "what his eyes see" refers to seeing things that are not important for judging a person rightly. AT: "he will not judge a person simply by seeing what the person looks like" (See: Assumed Knowledge and Implicit Information)

nor decide by what his ears hear

"and he will not decide by what his ears hear." The phrase "what his ears hear" refers to hearing what people say about someone. AT: "and he will not judge a person simply by hearing what others say about him" (See: Assumed Knowledge and Implicit Information)

the poor ... the humble ... the wicked

These phrases refer to people who have these qualities. AT: "poor people ... humble people ... wicked people" (See: Nominal Adjectives)

He will strike the earth with the rod of his mouth ... with the breath of his lips he will slay the wicked

These two phrases mean basically the same thing. (See: Parallelism)

He will strike the earth with the rod of his mouth

The word "earth" here represents the people on earth. Striking them with the rod of his mouth represents judging them, and that judgement will lead to punishment. AT: "He will judge the people of the earth, and they will be punished" (See: Metonymy)

with the breath of his lips he will slay the wicked

The "breath of his lips" represents him judging them. AT: "he will judge wicked people, and they will be killed" (See: Metonymy)

the belt of his waist ... the belt around his hips

Possible meanings are 1) the belt is used to secure one's clothes so he can work, or 2) the belt is an undergarment, or 3) the belt is a sash that a king wears to show his authority.

Righteousness will be the belt of his waist

Wearing righteousness like a belt represents being righteous. Possible meanings are 1) the king's righteousness will enable him to rule. AT: "His righteousness will be a like a belt around his waist" or 2) the king's righteousness would show his authority to rule. AT: "He will rule righteously" (See: Metaphor)

faithfulness the belt around his hips

The words "will be" are understood in this phrase. AT: "faithfulness will be the belt around his hips" (See: Ellipsis)

faithfulness the belt around his hips

Wearing faithfulness like a belt represents being faithful. Possible meanings are 1) the king's faithfulness will enable him to rule, or 2) the king's faithfulness will show his authority to rule. AT: "his faithfulness will be a like a belt around his hips" or "he will rule faithfully" (See: Metaphor)

translationWords

fear

lord

judge

righteous

humble

rod

faithful

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

And he shall be animated by the fear of the Lord He shall be filled with the fear of the Lord. [ed enos mera il luy in O.F., and He shall be enlivened.]

and neither with the sight of his eyes shall he judge For, with the wisdom of the Holy One, blessed be He, which is within him, will he know and understand who is innocent and who is guilty.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.

והריחו And his enquiry. The ear is sometimes deceived in hearing sounds, which are only imaginary; the eye, too, sees things in motion, which in reality are at rest; the sense of smell alone is not deceived. He will properly investigate the question before him by his piety; he will not judge according to what he seems to see or to hear, because the testimony of the witnesses might be false.

The rebuking and judging mentioned in this verse are privileges of royalty.

Ibn Ezra on the Tanakh — English translations: “Sefaria Community Translation” (CC0 1.0 (public-domain dedication)); “Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009” (CC BY 4.0); and “Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873” (public domain). Text via Sefaria.