Isaiah 66:2

Isa 66:2 For all those [things] hath mine hand made, and all those [things] have been, saith the LORD: but to this [man] will I look, [even] to [him that is] poor and of a contrite spirit, and trembleth at my word.

Ver. 2. For all those things hath my hand made.] And could not I, then, have made myself a house without your help if I had listed or needed? Required I a temple for any other use or purpose but for the furtherance of your faith in Christ and love one to another? "These things have I made," yet these all I regard not in comparison. But

To this man will I look,] viz., With special intimation of my care and kindness - q.d., To thee be it spoken, I have an eye to thee.

Even to him that is poor and of a contrite spirit.] Sept., Humble and quiet, {a} Vera Sabbata agens, that being poor in spirit hath a Sabbath of spirit, comforting himself in the Lord his God: to such God looketh. He cannot look upwards, saith one, because he hath none above him; nor on either side, because he hath none equal unto him: therefore he is said to look down, and that also upon the humble and broken-hearted, with singular delight and complacence. Humilitas est thronus sapphirinus in quo Deus cum maiestate residet.

And trembleth at my word,] viz., With a filial fear flowing from faith in Christ, trembling at the threatenings before they come into execution. This is a point of singular prudence, for God therefore threateneth that he may not inflict punishment: but ‘they that tremble not in hearing, shall be crushed to pieces in feeling,’ said that martyr. What, then, will be the end of such as hear the menaces of God’s mouth no otherwise than they do the stories of foreign wars or the predictions of a prognostication, which they think may come to pass, and it may be not?

{a} ηουχον.

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_66:2

To this man will I look

Gods regard for the humble

I.

THE CHARACTER MENTIONED.

II. JEHOVAHS ATTENTION TO SUCH AN ONE. (H. Davis.)

Religious affections attended with humility

Those that are destitute of true humility have no true religion. It is the object of the Gospel to produce this effect in the heart.

I. LEGAL HUMILITY. This attends the natural workings of the conscience, and the perception of Gods greatness, power and terrible majesty. It has in it no virtue; but yet it may be useful as a means to produce what is gracious.

II. EVANGELICAL HUMILITY. This arises from a sense of the transcendent beauty of Divine things in their moral quality, and a sense that a Christian has of his own utter insufficiency, despicableness and odiousness, with an answerable frame of mind.

1. It is the chief part in the doctrine of the Christian duty of self-denial.

2. Many hypocrites profess great humility and are loud in declaring their vileness. Yet, if a minister were to use, as Edwards suggests, the same language to them in private, and should signify that he feared they were very low and weak Christians, they would feel themselves highly injured, and ever after cherish a deep-rooted prejudice against that minister.

3. It is flee from the spirit of pride in ones own righteousness, goodness and the like. Some think themselves very humble and make a boast of it. This is spiritual pride.

III. SOME APPLICATIONS.

1. True humility is fundamental to the Christian life.

2. It is a bad sign to think we are better Christians than others.

3. If we think none are so bad as I, then have a care lest you think yourself better than others on this account.

4. Have a care also of self-conceit, lest you think too highly of your humility.

5. Let us think meanly of our attainments in religion and in humility.

6. Blessed are the poor in spirit. (Homiletic Review.)

The contrite heart

1. Such a spirit is the very essence of the religion of Christ.

2. There is no surer test of the genuineness of ones religious experience.

3. The exceeding value of this spirit in Gods sight, and the imperative duty of cultivating it, are too much lost sight of in this age of the world. (J. M. Sherwood, D. D.)

Poor and contrite spirits the objects of Divine favour

I. THE POOR MAN. This does not principally refer to those that are poor in this world: for though it be very common that the poor of this world are chosen to be rich in faith, and heirs of the kingdom, yet this is not an universal rule. The poor here signifies such as Christ characterizes more fully by the poor in spirit (Mat_5:3). And this character implies the following ingredients.

(1) The poor man to whom Jehovah looks is deeply sensible of his own insufficiency, and that nothing but the enjoyment of God can make him Psa_4:6-7; Psa_73:25-26; Psa_18:15).

(2) This spiritual poverty implies deep humility and self-abasement.

(3) He who is poor in spirit is sensible of his need of the influences of Divine grace to sanctify and enrich him.

(4) He is deeply sensible of the absolute necessity of the righteousness of Christ for his justification.

(5) He is an importunate beggar at the throne of grace.

II. CONTRITION OF SPIRIT. The word contrite signifies one that is beaten or bruised with hard blows, or a heavy burden. And it belongs to the mourning penitent whose heart is broken and wounded for sin. Sin is an intolerable burden that crushes and bruises him, and he feels himself pained and sore under it.

III. Consider the remaining character of the happy man to whom the Lord will look: HIM THAT TREMBLETH AT MY WORD. This character implies a tender sense of the great things of the Word, and a heart easily impressed with them as the most important realities. This was remarkably exemplified in the tender-hearted Josiah (2Ch_34:19-28). The threatenings of the Word do not appear vain terms, nor great swelling words of vanity, but the most tremendous realities. Such an one cannot bear up under them, but would tremble, and fall, and die away, if not relieved by some happy promise of deliverance. (S. Davies, M. A.)

Gods look towards the humble

1. He looks upon you with acceptance.

2. He looks to you so as to take particular notice of you. He sees all the workings of your hearts towards Him.

3. He looks to you so as to look after you, as we do after the sick and Psa_84:11). (S. Davies, M. A.)

Humility essential to success in prayer

The Times once, in recording petitions presented to the House of Lords, mentioned one which was rejected on account of an omission--the word humble was left out. How many petitions to a higher tribunal must be rejected for lack of humility in the hearts of those presenting them! (Free Methodist.)

The humility of Godliness

In the evening of the morning that Gordon, when in Palestine, received a telegram from England, asking him to undertake a mission which he had all his life longed to undertake, he was found outside the city wall, kneeling in prayer. When remonstrated with on account of the place being dangerous from Arabs, he replied, The telegrams from England this morning filled me with such elation, I felt I might get into trouble by being proud, and I thought I would just get upon my horse and go away by myself and humble myself before God. (Sunday School Chronicle.)

And trembleth at My word

Trembling at the word of the Lord

I. WHO ARE THESE PEOPLE THAT TREMBLE AT GODS WORD.

1. Who they are not.

(1) They are not a proud people: they do not cry, Who is the Lord, that I should obey His voice? ,

(2) They are not a profane people: they neither make a mock at sin nor at Gods word.

(3) They are not indifferent people.

(4) They are not a critical, sceptical people.

(5) They are not presumptuous people, who derive fictitious comfort from it.

2. Who they are.

(1) They are people who do believe that there is a Word of God.

(2) They are acquainted with Gods Word.

II. WHY DO THEY TREMBLE!,

1. Because of His exceeding majesty.

2. Because of the searching power of Gods Word.

3. They tremble at the word when it is in the form of threatening.

4. They tremble with fear lest they should break Gods law.

5. They tremble lest they should miss the promises when they are spread out before them. We hear of some who could not enter in because of unbelief; and we are taken with trembling lest we should be like them.

III. WHAT DOES GOD COMPARE THEM TO? To a temple (Isa_66:1-2). He prefers us to the temple; and, further, He prefers us even to the great temple of the universe, not made with human hands, which He Himself sets so much above the house that Solomon built. (C. H. Spurgeon.)

Trembling at Gods Word

What meaneth this trembling? It does not mean a slavish fear. They that tremble at Gods Word at the first may do so, because the word threatens them with death. But afterwards as they advance, and become familiar with the God of love, and enter into the secret of His covenant, they tremble for a very different reason. They tremble because they have a holy reverence of God, and consequently of that Word in which resides so much of the power and majesty of the Most High. (Ibid.)

Trembling at Gods Word

It was our privilege once to witness a very curious experiment by a scientific lecturer on the effects of musical sounds. The lecturer showed a disc of thin glass, delicately poised on a suitable apparatus. On this disc was spread a thin layer of very rink dust. A musical note was sounded underneath the disc, and the waves of sound caused the glass to vibrate, which again caused the fine dust on its surface to tremble and form itself into every conceivable shape of exquisite beauty, much after the manner of frost on the window pane. Thus, we presume, it is with the poor of the text, the dust of Gods footstool. The musical note of hope will cause them to vibrate and tremble and throb into the various forms of reverence, hope, joy, and gratitude. It implies precisely a similar attitude to that manifested on the memorable day of Pentecost. Here we have the multitude as the dust of the balance, and Peter, the Gospel experimentalist, sounding the musical note of Gospel hope, and behold! how the dust trembles and vibrates into such forms of spiritual beauty as faith and hope and gratitude and obedience. (A. J. Parry.)

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

66:2 God is pleased to dwell with those who have humble and contrite hearts (57:15; Ps 51:17). • who tremble at my word: The humble and contrite submit themselves to God’s will, whereas the arrogant resist it.

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

Seeing that both the Temple and the things therein, with the sacrifices, were made and done by his appointment, he showeth that he hath no need thereof, and that he can be without them, Ps. 50:10.

To him that is humble and pure in heart, which receiveth my doctrine with reverence and fear.

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

have been--namely, made by Me. Or, absolutely, were things made; and therefore belong to Me, the Creator [JEROME].

look--have regard.

poor--humble (Isa 57:15).

trembleth at . . . word-- (Kg2 22:11, Kg2 22:19; Ezr 9:4). The spiritual temple of the heart, though not superseding the outward place of worship, is God's favorite dwelling (Joh 14:23). In the final state in heaven there shall be "no temple," but "the Lord God" Himself (Rev 21:22).

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 2. And all those things have been - "And all these things are mine"] A word absolutely necessary to the sense is here lost out of the text: לי li, mine. It is preserved by the Septuagint and Syriac.

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

(2) All those things . . .—The sequence of thought runs thus:—God, the Maker of the universe, can need nothing that belongs to it. The most stately temple is to Him as the infinitely little. What He does delight in is something which is generically different, the spiritual life which answers to His own, the “contrite heart,” which is the true correlative of His own holiness. He who offers that is a true worshipper, with or without the ritual of worship; in its absence, all worship is an abomination to the Eternal. Here 1 and 2 Isaiah are essentially one in teaching. (Comp. Isa_1:11-18; Isa_57:15.)

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

2. all these things] i.e. the heavens and the earth, the whole visible creation. That the phrase refers to the Jewish community with its religious institutions (Duhm) is a thoroughly unnatural supposition. For have been read have come into being.

but to this man will I look (have regard) &c.] Cf. ch. Isa_57:15.

contrite is lit. “smitten”; it is the same word which is rendered “broken” or “wounded” (of the spirit) in Pro_15:13; Pro_17:22; Pro_18:14. In all the other passages where “contrite” is found in the E.V. (ch. Isa_57:15; Psa_34:18; Psa_51:17) it represents a formation from another root, meaning “to be crushed.”

trembleth at my word] Cf. Isa_66:5; Ezr_9:4; Ezr_10:3.

These two verses contain one of the most explicit declarations of the spirituality of religion to be found in the O.T., anticipating the principle enunciated by our Lord in Joh_4:24. It is not surprising that commentators have differed widely as to their precise significance in their present connexion. (1) The opinion of a few writers, that the prophet enters a protest against the rebuilding of the Temple at Jerusalem and desiderates a pure spiritual worship without sanctuary or sacrifice, is quite untenable. It is certain that no conception that would lead to a disparaging estimate of the Temple and its services can be attributed either to the second Isaiah or to any of his successors. (see to the contrary, ch. Isa_44:28, Isa_56:5; Isa_56:7, Isa_60:7, Isa_66:6; Isa_66:20 f. &c.) The idea suggested lies entirely beyond the most spiritual writers in the O.T.; and in the passages most nearly akin to this (e.g. Psa_40:6; Psa_50:8-15; Psa_51:16 f.) there is no suggestion that a material sanctuary and ritual could be dispensed with. (2) Hitzig and some others have supposed a reference to a project entertained by some of the exiles to erect a Temple of Jehovah in Babylonia. Not only, however, is the assumption absolutely destitute of historical evidence, but it is almost incredible that such an intention should have entered the thoughts of any Jews in exile. (3) If the passage was written in the near prospect of a return to Palestine, there is but one explanation which is at all plausible. The prophet is thinking of the character of the mass of the people who are eagerly looking forward to the restoration of the national worship; and he warns them that Jehovah needs no temple, and that their whole service of Him will be vitiated by the want of a right religious disposition. In other words, the polemic is directed not against the existence of the Temple in itself, but against the building of it being undertaken by such men as those addressed. (4) If, on the other hand, the prophecy was written some time after the restoration, it seems impossible to evade the conclusion reached by Duhm and Cheyne, that the reference is to a design of the Samaritans to erect a rival temple to that of Jerusalem. This theory is perhaps less improbable than it may at first sight appear. In the first place we know that such a temple was actually erected on Mt. Gerizim some time after Nehemiah’s second reformation in Judæa (see Ryle’s note on Neh_13:28); and it is to be supposed that the project had been talked of for some time previously. Nor is it any formidable objection to say that the argument here employed would tell equally against the pretensions of the sanctuary at Jerusalem. The prophet’s assertion must in any case be qualified by the fundamental principle of the Jewish religion that the validity of every act of worship rests on the positive enactment of Jehovah. While Jehovah needs no human service, He is graciously pleased to accept it if rendered in accordance with His expressed will. Now this sanction had been bestowed on the one sanctuary at Jerusalem, but could not possibly belong to any temple built elsewhere. The erection of such a temple could only be justified on the assumption that man could arbitrarily assign a dwelling-place to the Most High, and to show the futility of this assumption is the purpose of the prophet’s lofty declaration. The question turns largely on the interpretation of Isa_66:3. If that verse is rightly understood to mean that the worship of the parties spoken of was really infected by degrading superstitions, it may well be that the persons described are the Samaritans, and in that case it will follow almost of necessity that these are also addressed in Isa_66:1. At the same time, it must be admitted that if the erection of a schismatic Temple were referred to, we should have expected a much more explicit and vigorous condemnation of the project.

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.

For all those things hath mine hand made,.... The heavens and the earth, which are his throne and footstool; and therefore, since he is the Creator of all things, he must be immense, omnipresent, and cannot be included in any space or place:

and all those things have been, saith the Lord; or "are" (l); they are in being, and continue, and will, being supported by the hand that made them; and what then can be made by a creature? or what house be built for God? or what need of any?

but to this man will I look. The Septuagint and Arabic versions read, by way of interrogation, "and to whom shall I look?" and so the Syriac version, which adds, "in whom shall I dwell?" not in temples made with hands; not in the temple of Jerusalem; but in the true tabernacle which God pitched, and not man; in Christ the antitypical temple, in whom the fulness of the Godhead dwells bodily, and in whom Jehovah the Father dwells personally; see Heb 8:2 as also in every true believer, who is the temple of the living God, later described, for these words may both respect Christ and his members; the characters well agree with him:

even to him that is poor and of a contrite spirit, and trembleth at my word; Christ was poor literally, and his estate and condition in this world was very low and mean, Co2 8:9, or "afflicted" (m), as some render it, as he was by God, and by men, and by devils; or "humble" (n), meek and lowly, as the Septuagint and Targum; it was foretold of him that he should be lowly; and this character abundantly appeared in him, Zac 9:9 and he was of a "contrite" or broken spirit, not only was his body broken, but his spirit also; not through a sense of sin, and consciousness of it, but through his sorrows and sufferings:

he also trembled at the word of God; that is, had a suitable and becoming reverence of it; it was at the word of the Lord he assumed human nature; and according as his Father taught, and gave him commandment, so he spake; and, agreeably to it, laid down his life, and became obedient to death: and now the Lord looks, to him; he looks to him as his own Son, with a look of love, and even as in human nature, and is well pleased with all he did and suffered in it; he looked to him as the surety of his people, for the payment of their debts, and the security and salvation of their persons; and he now looks to his obedience and righteousness, with which he is well pleased, and imputes it to his people, and to his blood, sacrifice, and satisfaction, on account of which he forgives their sins, and to his person for the acceptance of theirs; and he looks to them in him, and has a gracious regard for them: they also may be described as "poor"; poor in spirit, spiritually poor, as they see and own themselves to be, and seek to Christ for the riches of grace and glory, which they behold in him, and expect from him; and are both "afflicted and humble", and become the one by being the other;

and of a contrite spirit, their hard hearts being broken by the Spirit and word of God, and melted by the love and grace of God; and so contrite, not in a mere legal, but evangelical manner:

and such tremble at the Word of God; not at the threatenings of wrath in it, or in a servile slavish manner; but have a holy reverence for it (o), and receive it, not as the word of man, but as the word of God: and to such the Lord looks; he looks on these poor ones, and feeds them; on these afflicted ones, and sympathizes with them; on these contrite ones, and delights in their sacrifices, and dwells with them, and among them; see Psa 51:17.

(l) sunt, Forerius, Gataker. (m) "ad afflictum", Pagninus, Montanus. (n) "Ad humilem", Calvin, Tigurine version, Vitringa; "qui est pauper vel humilis", Munster. (o) Gussetius observes, that the word does not design a mere trembling, but care, pains, and labour to serve, as one friend has for another; and, when applied to the service of God, is no other than a generous fear, flowing from love. Vid. Ebr. Comment. p. 285.

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

For all those things hath mine hand made - That is the heaven and the earth, and all that is in them. The sense is, ‘I have founded for myself a far more magnificent and appropriate temple than you can make; I have formed the heavens as my dwelling-place, and I need not a dwelling reared by the hand of man.’

And all those things have been - That is, have been made by me, or for me. The Septuagint renders it, ‘All those things are mine?’ Jerome renders it, ‘All those things were made;’ implying that God claimed to be the Creator of them all, and that, therefore, they all belonged to him.

But to this man will I look - That is, ‘I prefer a humble heart and a contrite spirit to the most magnificent earthly temple’ (see the notes at Isa 57:15).

That is poor - Or rather ‘humble.’ The word rendered ‘poor’ (עני ‛ânı̂y), denotes not one who has no property, but one who is down-trodden, crushed, afflicted, oppressed; often, as here, with the accessory idea of pious feeling Exo 24:12; Psa 10:2, Psa 10:9. The Septuagint renders it, Ταπεινὸν Tapeinon - ‘Humble;’ not πτωχόν ptōchon (poor). The idea is, not that God looks with favor on a poor man merely because he is poor - which is not true, for his favors are not bestowed in view of external conditions in life - but that he regards with favor the man that is humble and subdued in spirit.

And of a contrite spirit - A spirit that is broken, crushed, or deeply affected by sin. It stands opposed to a spirit that is proud, haughty, self-confident, and self-righteous.

And that trembleth at my word - That fears me, or that reveres my commands.

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

For all those things hath my hand made; the heavens and the earth are the work of my hands, Gen 1:1; Joh 1:3. (Some expound it of the temple and the sacrifices.)

All those things have been; they were not only made by God, but subsisted and were kept in being by him. These things were not therefore valued by him, nor could he have any need of or respect to any house, which is but a very little part of the earth; he having made the heavens and the earth, had all them at his command; and how could he need a temple, or wherein could he be advantaged from it? But God will look with a respect, and with a favourable eye, to him that hath

a broken and contrite spirit, whose heart is subdued to the will of God, and who is poor and low in his own eyes, Mat 5:3; Luk 6:20, and who trembleth when he heareth God’s threatening words, nor ever heareth any revelation of the Divine will without a just reverence.

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

2. All those things hath mine hand made — The heavens and the earth just mentioned, the universe created by me — those are to me an infinitely more magnificent temple than man can make.

But to this man will I look — The man of humble, contrite, reverent spirit, who is tremblingly penitent before me — to him will I give heed — not to you, proud, conceited worldlings, who hypocritically affect to worship Jehovah in profane, though professedly sacred, grandeur. To all such I give no heed.

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

All these thingsi.e. heaven and earth hath mine hand made; i.e. have I, Jehovah, brought into existence. How, then, can I need that men should build me a house? All these things have been, saith the Lord. The sentence seems incomplete. Mr. Cheyne supplies, "I spoke." The sentence will then run, "I spoke, and all these things crone into being, saith Jehovah;" i.e. heaven and earth, and all things that are therein, came into being at my word. (comp. Gen_1:1 Gen_2:1) But to this man will I look; i.e. though I have made all things and all men, I will not equally regard all. Him only will I respect who is of a poor and contrite spirit, etc.. (Isa_57:15)

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

Have been - They were not only made by God, but kept in being by him. Look - Yet God will look with a favourable eye to him that hath a broken and contrite spirit, whose heart is subdued to the will of God, and who is poor, and low in his own eyes. Trembleth - Who trembleth when he hears God's threatening words, and hears every Revelation of his will with reverence.

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

“And all these my own hand made, and all these were (or are), saith Jehovah; and to this one will I look, to the afflicted and contrite in spirit and trembling at my word.” By all these it is universally admitted that we are to understand the heavens and the earth, of which He claims to be not only the sovereign, as in the preceding verse, but the creator. The next expression may be differently understood. The reference in the first clause is to the time of actual creation, ‘my hand made them and they were, (i.e., began to be.’ (See Gen 1:3; Psa 33:9)). Both tenses of the verb are combined to express the same idea in Rev 4:11. It is important to the just interpretation of these verses to observe the climax in them. First the temples made by men are contrasted with the great material temple of the universe; then this is itself disparaged by Jehovah as His own handiwork, and still more in comparison with a nobler temple of a spiritual nature, the renewed and contrite heart. (See Isa 57:15; 2Co 6:16). The same condescending favour is expressed for the same objects elsewhere (Psa 34:18; Psa 138:6). To look to, is to have regard to, and implies both approbation and affection. (See Gen 4:4-5; Exo 2:25; Num 16:15; Jdg 6:14; Psa 25:16). Contrite or broken in heart or spirit is a scriptural description of the subjects of divine grace in its humbling and subduing influences (Isa 61:1).

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

General Information:

Yahweh continues speaking.

My hand has made all these things

Yahweh is represented by his hand which emphasizes his power and authority. AT: "I have made all these things" (See: Synecdoche)

this is Yahweh's declaration

Yahweh speaks of himself by name to express the certainty of what he is declaring. Translate as in Isaiah 30:1. AT: "this is what Yahweh has declared" or "this is what I, Yahweh, have declared" (See: First, Second, or Third Person)

the broken and contrite in spirit

Here "broken" and "contrite" refers to a person who is truly humble and who suffers for his faith.

translationWords

hand

Yahweh

declare

spirit

word

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 all these The heavens and the earth, and for this reason I confined My Shechinah among you when you obeyed Me, for so is My wont, to look at one poor and of crushed spirit, who hastens to do My bidding. But now, I have no desire for you, for whoever slaughters an ox, has smitten its owner and robbed him of it. Therefore, whoever slaughters a lamb seems to Me as one who beheads a dog, and whoever offers up a meal offering is before Me like swine blood, and מַזְכִּיר, he who burns incense. Comp. (Lev. 5:12) “its memorial part (אַזְכָּרָתָהּ).” Also (ibid. 24:7), “and it shall be for the bread as a memorial (לְאַזְכָּרָה).”

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.

For all, etc. This is a second reason, why all is in the power of God, why all is His; namely, that throne and that footstool are made by me.

ויהיו כל אלה And all those things have been, all those things, which my hand has made.

But to this man will I look, etc. Although heaven is my throne, yet will I look to the poor and to him that is of a contrite spirit. I will look, I will direct my eye, my attention to him; it is the opposite of I will hide my face from you (1:15)

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.