Mazmur 50:6

50:6 The heavens declare his fairness, ¹ 

for God is judge. ²  (Selah)

Ulangan 4:36

4:36 From heaven he spoke to you in order to teach you, and on earth he showed you his great fire from which you also heard his words. ³ 

Ulangan 30:19

30:19 Today I invoke heaven and earth as a witness against you that I have set life and death, blessing and curse, before you. Therefore choose life so that you and your descendants may live!

Ulangan 31:28

31:28 Gather to me all your tribal elders and officials so I can speak to them directly about these things and call the heavens and the earth to witness against them.

Ulangan 32:1

Invocation of Witnesses

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

hear, O earth, the words of my mouth.

Yesaya 1:2

Obedience, not Sacrifice

1:2 Listen, O heavens,

pay attention, O earth! ⁴ 

For the Lord speaks:

“I raised children, ⁵  I brought them up, ⁶ 

but ⁷  they have rebelled ⁸  against me!

Mikha 6:1-2

The Lord Demands Justice, not Ritual

6:1 Listen to what the Lord says:

“Get up! Defend yourself ⁹  before the mountains! ¹⁰ 

Present your case before the hills!” ¹¹ 

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

you enduring foundations of the earth!

For the Lord has a case against his people;

he has a dispute with Israel! ¹² 

[50:6]  ¹ tn Or “justice.”

[50:6]  ² tn Or “for God, he is about to judge.” The participle may be taken as substantival (as in the translation above) or as a predicate (indicating imminent future action in this context).

[4:36]  ³ tn Heb “and his words you heard from the midst of the fire.”

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

[1:2]  ⁵ tn Or “sons” (NAB, NASB).

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

[1:2]  ⁶ sn The normal word pair for giving birth to and raising children is יָלַד (yalad, “to give birth to”) and גָּדַל (gadal, “to grow, raise”). The pair גָּדַל and רוּם (rum, “to raise up”) probably occur here to highlight the fact that Yahweh made something important of Israel (cf. R. Mosis, TDOT 2:403).

[1:2]  ⁷ sn Against the backdrop of Yahweh’s care for his chosen people, Israel’s rebellion represents abhorrent treachery. The conjunction prefixed to a nonverbal element highlights the sad contrast between Yahweh’s compassionate care for His people and Israel’s thankless rebellion.

[1:2]  ⁸ sn To rebel carries the idea of “covenant treachery.” Although an act of פֶּשַׁע (pesha’, “rebellion”) often signifies a breach of the law, the legal offense also represents a violation of an existing covenantal relationship (E. Carpenter and M. Grisanti, NIDOTTE 3:707).

[6:1]  ⁹ tn Or “plead your case” (NASB, NIV, NRSV); NAB “present your plea”; NLT “state your case.”

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

[6:1]  ¹⁰ sn As in some ancient Near Eastern treaties, the mountains are personified as legal witnesses that will settle the dispute between God and Israel.

[6:1]  ¹¹ tn Heb “let the hills hear your voice.”

[6:2]  ¹² tn This verse briefly interrupts the Lord’s statement (see vv. 1, 3) as the prophet summons the mountains as witnesses. Because of this v. 2 has been placed in parentheses in the translation.