Isaiah 59:21

Isa 59:21 As for me, this [is] my covenant with them, saith the LORD; My spirit that [is] upon thee, and my words which I have put in thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seed’s seed, saith the LORD, from henceforth and for ever.

Ver. 21. My Spirit which is upon thee, and my words.] The efficacy of the Word is by the Spirit, the expression of the Spirit by the Word; both are here promised to the Church as her true goods. {Isa 30:20-21 Job 14:16-17} It is with the Word and Spirit as with the veins and arteries in the body; as the veins carry the blood, so the arteries carry the spirits to quicken the blood.

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.

59:21 The members of the new community have the Spirit, and they know and practice God’s word (see also Ezek 36:24-28). The Lord promises to regenerate the children by his Spirit and bring them into the covenant of obedience and love for the Lord (Joel 2:28; Acts 2:39).

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

Because the doctrine is made profitable by the virtue of the Spirit, he joineth the one with the other, and promiseth to give them both to his Church forever.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

covenant with them . . . thee--The covenant is with Christ, and with them only as united to Him (Heb 2:13). Jehovah addresses Messiah the representative and ideal Israel. The literal and spiritual Israel are His seed, to whom the promise is to be fulfilled (Psa 22:30).

spirit . . . not depart . . . for ever-- (Jer 31:31-37; Mat 28:20).

An ode of congratulation to Zion on her restoration at the Lord's second advent to her true position as the mother church from which the Gospel is to be diffused to the whole Gentile world; the first promulgation of the Gospel among the Gentiles, beginning at Jerusalem [Luk 24:47], is an earnest of this. The language is too glorious to apply to anything that as yet has happened.

Next: Isaiah Chapter 60

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

Verse 21. This is my covenant with them - "This is the covenant which I make with them"] For אותם otham, them, twenty-four MSS., (four ancient,) and nine editions have אתם ittam, with them.

My Spirit that is upon thee] This seems to be an address to the Messiah; Kimchi says it is to the prophet, informing him that the spirit of prophecy should be given to all Israelites in the days of the Messiah, as it was then given to him, i.e., to the prophet.

And my words which I have put in thy mouth] Whatsoever Jesus spoke was the word and mind of God himself; and must, as such, be implicitly received.

Nor out of the mouth of thy seed] The same doctrines which Jesus preached, all his faithful ministers preach; and his seed - genuine Christians, who are all born of God, believe; and they shall continue, and the doctrines remain in the seed's seed through all generations - for ever and ever. This is God's covenant, ordered in all things and sure.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(21) As for me, this is my covenant . . .—The words are, as to their form, an echo of Gen_17:4; as to their meaning, the germ of Jer_31:31; Heb_8:10; Heb_10:16. The new covenant is to involve the gift of the Spirit, that writes the law of God inwardly in the heart, as distinct from the Law, which is thought of as outside the conscience, doing its work as an accuser and a judge.

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

21. Confirmation of the covenant to the true Israel. The verse, on account of its apparent want of connexion with what precedes, and its change of person and number, is regarded by some as an insertion.

My spirit that is upon thee] The change of pronouns (with them … upon thee) presents little difficulty here. It is caused by the transition from indirect to direct address; what follows being the substance of an oracle that was already gone forth. Comp. the similar promise in ch. Isa_44:3. The person addressed is the spiritual Israel, which is even now endowed with the divine spirit and word. Whether Israel is conceived as “the bearer of the idea of the Servant of Jehovah” (Dillmann) is doubtful in view of the possible post-exilic origin of the prophecy. Against the view that the prophet himself is addressed, Dillmann pertinently remarks that the O.T. knows nothing of a hereditary transmission of the prophetic gift.

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.

As for me, this is my covenant with them, saith the Lord,.... Which shall be manifested and made good to them that repent of their sins, and, believe in Christ; and to whom the particular blessing of it shall be applied, the forgiveness of their sins; see Rom 11:27,

my Spirit which is upon thee, and my words which I have put in thy mouth; the Spirit of God, with his gifts and graces, which were upon Christ the Redeemer without measure; and the doctrines he received from his divine Father to teach others, and which he gave to his apostles; the same Spirit which in measure was put upon them, and the same truths which were delivered to them:

shall not depart out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seed's seed, saith the Lord, from henceforth and for ever; that is, shall always continue with the church and her spiritual seed, such as are born in her, and brought up by her, throughout all successive ages, and to the end of time; and it may be observed, that after the conversion of the Jews, to which this prophecy has a special regard, they shall no more apostatize; the Spirit of the Lord shall not depart from them; and the Gospel shall always be professed by them: and it may be further observed, that the Spirit and the word go together; and that the latter is only effectual as accompanied will, the former, and is a proof of the perseverance of the church of God, and of all such who have the Spirit and grace of God, Christ will always have a church, and that church a seed, in which the Spirit and word will always remain. The grace of the Spirit, in the hearts of God's people, never removes from them; nor his Gospel from such, in whose hearts it works effectually. The Targum interprets this of the words of prophecy; and the Talmud (o) of the law not departing from the disciples of wise men; but it is best to understand it of the Gospel not departing from the disciples of Christ, and the seed of the church.

(o) T. Bab. Bava Metzia, fol. 85. 1.

Next: Isaiah Chapter 60

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

As for me - In the previous part of the chapter, the prophet has spoken. Here Yahweh is introduced as speaking himself, and as declaring the nature of the covenant which he would establish. In the verse previous, it had been stated that the qualifications on the part of people for their partaking of the benefits of the Redeemer’s work, were, that they should turn from transgression. In this verse, Yahweh states what he would do in regard to the covenant which was to be established with his people. ‘So far as I am concerned, I will enter into a covenant with them and with their children.’

This is my covenant with them - (Compare the notes at Isa 42:6; Isa 49:8; Isa 54:10). The covenant here referred to, is that made with people under the Messiah. In important respects it differed from that made with the Jewish people under Moses. The word, ‘covenant’ here is evidently equivalent, as it is commonly, when applied to a transaction between God and human beings, to a most solemn promise on his part; and the expression is a most solemn declaration that, under the Messiah, God would impart his Spirit to those who should turn from transgression, and would abundantly bless them and their offspring with the knowledge of his truth. When it is said, ‘this is my covenant,’ the import evidently is, ‘this is the nature or the tenure of my covenant, or of my solemn promises to my people under the Messiah. It shall certainly occur that my Spirit will be continually imparted to thy seed, and that my words will abide with thee and them forever.’

My Spirit that is upon thee - The word ‘thee’ here does not refer, as Jerome and others suppose, to the prophet, but to the pious Hebrew people. The covenant under the Messiah, was not made especially with the prophet or his posterity, but is a promise made to the church, and here evidently refers to the true people of God: and the idea is, that the Spirit of God would be continually imparted to his people, and to their descendants forever. It is a covenant made with true believers and with their children.

And my words - The Chaldee understands this of prophecy. But it seems rather to refer to the truth of God in general which he had revealed for the guidance and instruction of his church.

Shall not depart out of thy mouth - This phrase probably means, that the truth of God would be the subject of perpetual meditation and conversation. The covenant would be deemed so precious that it would constantly dwell on the tongues of those who were interested in it.

Thy seed’s seed - Thy descendants; thy posterity.

From henceforth and for ever - This is in accordance with the promises which everywhere occur in the Scriptures, that God would bless the posterity of his people, and that the children of the pious should partake of his favor. See Exo 20:6 : ‘Showing mercy unto thousands (that is, thousands of generations) of them that love me and keep my commandments.’ Compare Deu 4:37; Deu 5:29; Deu 7:9; Psa 89:24, Psa 89:36; Jer 32:39-40. There is no promise of the Bible that is more full of consolation to the pious, or that has been more strikingly fulfilled than this. And though it is true that not all the children of holy parents become truly pious; though there are instances where they are signally wicked and abandoned, yet it is also true that rich spiritual blessings are imparted to the posterity of those who serve God and who keep his commandments. The following facts are well known to all who have ever made any observation on this subject:

1. The great majority of those who become religious are the descendants of those who were themselves the friends of God. Those who now compose the Christian churches, are not those generally who have been taken from the ways of open vice and profligacy; from the ranks of infidelity; or from the immediate descendants of scoffers, drunkards, and blasphemers. Such people usually tread, for a few generations at least, in the footsteps of their fathers. The church is composed mainly of the descendants of those who have been true Christians, and who trained their children to walk in the ways of pure religion.

2. It is a fact that comparatively a large proportion of the descendants of the pious themselves for many generations become true Christians. I know that it is often thought to be otherwise, and especially that it is often said that the children of clergymen are less virtuous and religious than others. But it should be remembered that such cases are more prominent than others, and especially that the profane and the wicked have a malicious pleasure in making them the subject of remark. The son of a drunkard will be intemperate without attracting notice - for such a result is expected; the son of an infidel will be an infidel; the son of a scoffer will be a scoffer; of a thief a thief; of a licentious man licentious, without being the subject of special observation. But when the son of an eminent Christian treads the path of open profligacy, it at once excites remark, because such is not the usual course, and is not usually expected; and because a wicked world has pleasure in marking the case, and calumniating religion through such a prominent instance of imperfection and sin.

But such is not the common result of religious training. Some of the most devotedly pious people of this land are the descendants of the Huguenots who were expelled from France. A very large proportion of all the piety in this country has been derived from the ‘Pilgrims,’ who landed on the rock of Plymouth, and God has blessed their descendants in New England and elsewhere with numerous revivals of religion. I am acquainted with the descendants of John Rogers, the first martyr in Queen Mary’s reign, of the tenth and eleventh generations. With a single exception, the oldest son in the family has been a clergymen - some of them eminently distinguished for learning and piety; and there are few families now in this land a greater proportion of whom are pious than of that. The following statistical account made of a limited section of the country, not more favored or more distinguished for piety than many others, accords undoubtedly with similar facts which are constantly occurring in the families of those who are the friends of religion. The Secretary of the Massachusetts Sabbath School Society made a limited investigation, in the year 1838, for the purpose of ascertaining the facts about the religious character of the families of ministers and deacons with reference to the charge so often urged that the ‘sons and daughters of ministers and deacons were worse than common children.’ The following is the result.

In 268 families which he canvassed, he found 1290 children over fifteen years of age. Of these children 884, almost three-fourths, are hopefully pious; 794 have united with the churches; sixty-one entered the ministry; only seventeen are dissipated, and about half only of these became so while with their parents. In eleven of these families there are 123 children, and all but seven pious. In fifty-six of these families there are 249 children over fifteen, and all hopefully pious. When and where can any such result be found in the families of infidels, of the vicious, or of irreligious people? Indeed, it is the great law by which religion and virtue are perpetuated in the world. that God is faithful to this covenant, and that he blesses the efforts of his friends to train up generations for his service.

3. All pious parents should repose on this promise of a faithful God. They may and should believe that it is his design to perpetuate religion in the families of those who truly serve and obey him. They should be faithful in imparting religious truth; faithful in prayer, and in a meek, holy, pure, and benevolent example; they should so live that their children may safely tread in their footsteps; they should look to God for his blessing on their efforts, and their efforts will not be in vain. They shall see their children walk in the ways of virtue; and when they die, they may leave the world with unwavering confidence that God will not suffer his faithfulness to fail; that he will not break his covenant, nor alter the thing that is gone out of his lips Psa 89:33-34.

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

Covenant. Note here a clear promise of perpetual orthodoxy to the Church of Christ. (Challoner) --- She hath still the spirit of truth. (Worthington) (Matthew xxviii. 20.) --- None will apply this to the synagogue, which is visibly in the dark, and abandoned. (Calmet)

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).

This is my covenant, or what I have promised, and so am engaged to see fulfilled, viz. to them that turn from their iniquity; or rather, the promise of his word and Spirit to abide in his church, upon which account it is also that the Spirit is promised in the next words, by which is understood either the gift of prophecy, or the prophecy itself, given here to Isaiah, and so to the church: and being here, as in the foregoing verse, explicative, not copulative; unless it note that in an ordinary way the Spirit and the word go together wherever either of them are effectual, the Spirit impressing what the word expresses, Joh 14:16-18; and it is the spirit of Satan that is different from the word.

My Spirit that is upon thee. See Poole "Num 11:17", See Poole "Num 11:25", &c.; See Poole "2Ki 2:15".

Which I have put in thy mouth; which thou hast uttered by virtue of my Spirit, it being the church’s great treasure and happiness to have God present with his word. Shall not depart out of thy mouth, &iowa.; the sense is either, these words, and the fulfilling of them, shall be always talked of, wherever the mention of this deliverance shall come, as is said of Mary’s ointment, Mat 26:13. Or rather, he seems to promise the perpetual presence of his word and Spirit with the prophets, apostles, and ministers, and teachers of the church to all succeeding ages thereof, and may have a special reference to the gospel, or new covenant in Christ.

For ever, i.e. for a long, though yet a definitive, space of time, as it is often used.

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

21. As for me… saith the Lord — Of late the prophet has been, but now Jehovah reappears as, the speaker; probably because he personates the “Redeemer” of the preceding verse.

This is my covenant — Namely, the covenant of the Gospel, with all its spiritual benefits, which is to run on till the world ends.

My Spirit… upon thee — First, on Messiah without measure; (Joh_3:36;) then, on his people, the devoted ones of Israel, the true Israel, they of the “west” and they of regions where is “the rising of the sun.” From these, that is, the true Israel, (Isa_49:3,)

“righteousness will now overflow to the whole people.” They will be raised to their high calling as God’s royal priesthood; and the oath to Abraham and the truth to Jacob will be fulfilled through successive generations, as it had been sworn to the fathers from the days of old. (Birks.)

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

As for me; literally, and I The prophet begins with one construction, and then checks himself, and introduces another. This is my covenant. (comp. Jer_31:31-34; and see the comment on Isa_53:3) The new covenant involved the giving of God"s Spirit to his people; (Joe_2:28) and this Spirit, it is here promised, shall not depart from God"s people while time endures. The Spirit will be accompanied with certain "words" which will be put into the Church"s mouth; and these words will remain unchanged and pass on from mouth to mouth, age after age, for ever. The "words" intended are probably those of the entire Bible God"s revelations" (Cheyne) which the Church will maintain as inspired truth through all ages. Upon thee; i.e. upon Israel. The change of number and person ("with them... upon thee") is not unusual in Isaiah. (Isa_1:29 Isa_33:2 Isa_49:5 Isa_62:11, Isa_62:12, etc.)

The hope of the rued.

Wherein shall we find the true hope of the human race? It would be but a sorry prospect if man had nothing better to build upon than the results of physical science, or political economy, or mental and moral philosophy. These are helpful handmaids, but they have shown themselves inefficient regenerators of mankind. We build our hope ultimately on

I THE FULFILMENT OF THE DIVINE PROMISE. God has "covenanted" or promised to do great things for us. Our hope is in him: it was in his Divine pity, unpledged, unexpressed. It is in his promise to be friend, to illumine, to renew. The world went utterly wrong, and in the greatness of his compassion he interposed with a marvellous redemption.

The Church became utterly corrupt, and in the fulness of his faithfulness he did not desert it, but cleansed and raised it.

II THE PLANTING OF DIVINE TRUTH. We may have a good hope for mankind if "God"s words are in the mouth" of men. Not enactments on the statute-book, nor institutions in society, nor the sword in the magistrate"s hand, but God"s truth in the mind, is the source of strength, the criterion of advancement, and the condition of security. When God"s thoughts are precious, (Psa_139:17) and God"s words are loved, the people are in the way of wisdom and of life.

III THE OUTPOURING OF HIS SPIRIT. "My Spirit is upon thee." The indwelling, illuminating, transforming Spirit will make all holy truth effectual and mighty.

IV THE TRANSMISSION OF GODLINESS FROM GENERATION TO GENERATION. "Nor out of the mouth of thy seed," etc. The "promise is to us and to our children." Far more than to evangelistic efforts or missionary labours do we look to the upgrowing in godly homes of a devout and holy generation. The future of the world is in the hands of Christian fathers and mothers! Let them be what they should be, and their sons and daughters will strengthen the cause of God and fulfil the hope of mankind. C.

The gospel-covenant.

The recipient of this covenant is the spiritual Israel. The old Jewish covenant is to provide figures that may help us to understand the spiritual covenant which we make with God and God makes with us, through Jesus Christ, the covenant-Negotiator. Here God"s side of covenant-pledge is that he will always be the inner life and inspiration of his people. And it is assumed that his people"s covenant-pledge is that they hold themselves as fully consecrated unto him, and in all holy and earnest activities seek to serve him.

I THE NEW COVENANT ON GOD"S SIDE. Compare the pledge in the older Jewish covenant preservation of bodily life, with all that this might demand of providing, guiding, and preserving everything needed for the life that now is. In the new covenant the pledge is of preservation of that Divine life, spiritual life, which in us has been divinely quickened, with all that this higher life may demand of sustenance, guidance, protection, and inspiration. God will be sure to supply all the needs of our soul-life, and put his Spirit in us and keep his Spirit with us, to be the life of our life, our security, our guarantee, our sanctification. Cramer says, "Does the Spirit of God remain? then also does his Word; does the Word remain? then preachers also remain; do preachers remain? then also hearers do; do hearers remain? then also remain believers; and therefore the Christian Church remains also." Too seldom do we take the comforting and strengthening assurance that our God is actually under pledge to us to carry on to its completion the work of grace in us which he has begun. "Though we believe not, yet he abideth faithful: he cannot deny himself." Matthew Henry says, "In the Redeemer there was a new covenant made with us, a covenant of promises; and this is the great and comprehensive promise of that covenant, that God will give and continue his Word and Spirit to his Church and people throughout all generations." Dean Plumptre says, "The new covenant is to involve the gift of the Spirit, that writes the law of God inwardly in the heart, as distinct from the Law, which is thought of as outside the conscience, doing its work as an accuser and a judge.

II THE NEW COVENANT ON MAN"S SIDE. Find what is the spiritual counterpart of the old Jewish covenant-conditions on man"s side. Then he pledged loyalty to Jehovah, strict and prompt obedience to the will of Jehovah. The answering spiritual pledge may be found in Rom_12:1, "I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable to God, which is your reasonable service. 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.

My covenant - What I have promised, to them that turn from their iniquity. My words - Which thou hast uttered by virtue of my spirit. Of thy seed - A promise of the perpetual presence of his word and spirit with the prophets, apostles, and teachers of the church to all ages.

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

Jehovah, having thus come as a Redeemer to His people, who have hitherto been lying under the curse, makes an everlasting covenant with them. "And I, this is my covenant with them, saith Jehovah: My Spirit which is upon thee, and my word which I have put in thy mouth, shall not depart out of thy mouth, and out of the mouth of thy seed, and out of the mouth of thy seed's seed, saith Jehovah, from henceforth and for ever." In the words, "And I, this is my covenant with them," we have a renewal of the words of God to Abram in Gen 17:4, "As for me, behold, my covenant is with thee." Instead of אתּם we have in the same sense אתם (not אותם, as in Isa 54:15); we find this very frequently in Jeremiah. The following prophecy is addressed to Israel, the "servant of Jehovah," which has been hitherto partially faithful and partially unfaithful, but which has now returned to fidelity, viz., the "remnant of Israel," which has been rescued through the medium of a general judgment upon the nations, and to which the great body of all who fear God from east to west attach themselves. This church of the new covenant has the Spirit of God over it, for it comes down upon it from above; and the comforting saving words of God are not only the blessed treasure of its heart, but the confession of its mouth which spreads salvation all around. The words intended are those which prove, according to Isa 51:16, the seeds of the new heaven and the new earth. The church of the last days, endowed with the Spirit of God, and never again forsaking its calling, carries them as the evangelist of God in her apostolic mouth. The subject of the following prophecy is the new Jerusalem, the glorious centre of this holy church.

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.)

“And I (or as for me), this (is) my covenant with them, saith Jehovah. My Spirit which is on thee, and my words which I have placed in thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seed’s seed, saith Jehovah, from henceforth and forever (or from now and to eternity).” The absolute pronoun at the beginning is not merely emphatic, but intended to intimate a change of person, God himself re-appearing as the speaker. There may also be allusion to the similar use of the pronoun in the promise to Noah (Gen 9:9) which was ever present to the mind of Jewish readers as the great standing type and model of God’s covenants and promises. The only natural antecedent of the pronoun ‘them’ is the converts of apostasy in Jacob, to whom the promise in v. 20 is limited. These are then suddenly addressed, or rather the discourse is turned to Israel himself, as the progenitor or as the ideal representative of his descendants, not considered merely as a nation but as a church, and therefore including proselytes as well as natives, Gentiles as well as Jews, nay believing Gentiles to the exclusion of the unbelieving Jews, This is not a mere incidental application of Old Testament expressions to another subject, but a protracted and repeated exposition of the mutual relations of the old and new economy and of the natural and spiritual Israel. To this great body, considered as the Israel of God, the promise now before us is addressed, a promise of continued spiritual influence exerted through the word and giving effect. The phrase ‘upon thee’ here as elsewhere implies influence from above and has respect to the figure of the Spirit’s descending and abiding on the object. The particular mention of the mouth cannot be explained as having reference merely to the reception of the word, in which case the ear would have been more appropriate. The true explanation seems to be that Israel is here, as in many other parts of this great prophecy, regarded not merely as a receiver but as a dispenser of the truth, an office with which as we have seen the Body is invested in connection with the Head, and in perpetual subordination to Him. Israel, as well as the Messiah, and in due dependence on Him, was to be the light of the Gentiles, the reclaimer of apostate nations, and in this high’ mission and vocation was to be sustained and prospered by the never-failing presence of the Holy Spirit, as the author and the finisher of all revelation. (See above, Isa 42:1-7; Isa 44:1-3; Isa 49:1-9; Isa 51:16; Isa 54:3; Isa 56:6-8; Isa 58:12, and compare Jer 31:31; Joe 2:28; Eze 36:27; Eze 39:29).

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

my words which I have put in your mouth

"the message I have given you to speak"

translationWords

covenant

Yahweh

Holy Spirit

word

children

eternity

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

As for Me, this is My covenant with them In this matter, I made a covenant with them, and I will fulfill it, for even in their exile, My Torah shall not be forgotten from them.

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.

As for me, this is my covenant. I shall make a covenant with them, namely, that my spirit which is upon thee, etc. Upon thee. Israel is addressed. My spirit. My prophecy; comp. And it shall come to pass afterward, that I will pour out my spirit upon all flesh, etc. (Joel 3:1).

And my words which I have put in thy mouth. Repetition of the same idea. God has revealed Himself to His people through prophets, whose divine words shall never depart from the hearts of the Israelites.

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.