Preface to The Prophetenbibel (1529)
Overview
The Prophetenbibel of 1529—also known as Der Zürcher Propheten—was one of the most important Bible editions produced during the early Swiss Reformation under Huldrych Zwingli’s leadership. Published in Zurich and encompassing the prophetic books of the Old Testament (Isaiah through Malachi), it reflected both Zwingli’s humanist theological vision and the Reformation’s emphasis on Scripture as the sole authority (sola scriptura). The Prophetenbibel was a continuation of Zwingli’s and Leo Jud’s broader project of producing a full vernacular Bible grounded in philological accuracy, theological clarity, and pastoral utility.
The Prophetenbibel reflected the Erasmian inspired humanist scholarly aim: it was translated not from the Latin Vulgate (as in Catholic tradition), but from the original Hebrew, with annotations based on rabbinic scholarship, and included extensive marginal glosses to aid comprehension. The preface to the Prophets Bible does not name an author, emphasizing the collective work of the Zurich translators. However, scholars are in agreement that it was written by Zwingli himself.
Background
Beginning in 1525, the Zurich church—guided by Zwingli—undertook the translation of the Bible into a form of German accessible to Swiss readers. Although Luther’s New Testament was widely read, its Saxon dialect posed difficulties for Swiss speakers of Alemannic German. While some adaptations of Luther’s translation had been attempted, Zwingli and his colleagues aimed to produce a truly native version for the Swiss population.
The project began in earnest in June 1525 with the founding of the Prophezei in Zurich’s Grossmünster. Almost daily, Zwingli and a team of scholars gathered to work through the Old Testament, starting with Genesis. The biblical texts were examined in Hebrew, in Greek via the Septuagint, and in Latin via the Vulgate. Though the sessions were intended for the broader clergy, their use of Latin limited attendance. Still, the Prophezei was a service to the wider church. After each session, Leo Jud—a close associate of Zwingli—delivered a sermon in German summarizing the group’s findings.
The full Swiss-German Bible would take several years to complete, finally appearing in 1531 as the Zurich Bible, the first complete German Bible—predating Luther’s complete edition by three years. Along the way, individual sections were released. In March 1529, the printer Christoph Froschauer published the Prophets Bible (Prophetenbibel), a fresh translation of the prophetic books of the Old Testament.
This publication was produced in part as a swift reaction to the 1527 release of Alle Propheten / nach Hebraischer sprach verteutschet, printed in Worms—commonly referred to as the Worms Prophets. That version was the work of Ludwig Hätzer and Hans Denck, two highly skilled translators who worked with the aid of Jewish rabbis. Although the translation was praised—even by Zwingli and Luther—the radical theological positions of its authors, possibly aligned with Anabaptism, caused considerable alarm. Nonetheless, the Worms Prophets was a commercial success, with frequent reprintings in cities like Basel and even Zurich, including by Froschauer himself.
Indeed, Zwingli and his colleagues made extensive use of the Worms Prophets while preparing their own translation. Modern scholarship has shown that entire sections of the Zurich version were drawn directly from the earlier work. Even where the Zurich team prepared its own rendering, it is evident that Hätzer and Denck’s translation served as a key reference point. One reason for this reliance was urgency: Froschauer was eager to have the Zurich translation ready for the 1529 Frankfurt Book Fair, placing immense pressure on the translators. The result was a translation shaped as much by editorial haste as by theological precision.
The Prophets Bible appeared in two formats that year. The first was a folio edition that included the prophetic books alongside the Apocrypha and a German New Testament. The second was a smaller octavo edition containing only the Prophets. The differences were not merely in size: the folio was printed in Swiss German and intended primarily for the clergy—for study and preaching. The octavo edition, by contrast, used the Upper Rhine dialect, indicating a broader readership among German-speaking laypeople outside Switzerland. Neither version was reprinted. Nonetheless, the 1529 Prophets Bible was a critical step on the path to the completed Zurich Bible of 1531.
Exegetical Principles
The exegetical principles underlying Zwingli’s Prophetenbibel (1529) reflect the fusion of humanist philology, Reformed theology, and pastoral application that defined the Zurich Reformation. Zwingli and his collaborators—especially Leo Jud, Theodor Bibliander, and Konrad Pellikan—approached biblical interpretation as a communal, linguistic, and spiritually discerning enterprise. The Prophetenbibel stands as a paradigmatic example of how these principles were applied, especially to the prophetic books of the Old Testament.
Zwingli’s primary hermeneutical conviction was that Scripture is self-authenticating and self-interpreting. He did not rely on ecclesiastical tradition or church authority to determine the meaning of biblical texts. Instead, he believed the inner coherence of the biblical canon allowed for passages to elucidate one another.
Zwingli emphasized the need to understand each prophetic book in its historical setting—the political, social, and theological situation of Israel or Judah at the time of writing. He paid close attention to:
- Authorship and dating
- Occasion of the prophecy
- Literary structure and genre (e.g., oracles, laments, visions)
This historical sensitivity did not diminish the Christological dimension, but grounded it in salvation history (Heilsgeschichte), in which God’s covenant dealings with Israel prefigure the fulfillment in Christ. Zwingli read the prophets as guides for ethical and political life. Their condemnations of injustice, false worship, and corrupt rulers were applied directly to the Zurich context. For Zwingli, the prophetic office had a dual focus:
- Calling the people to repentance and faith
- Calling rulers to govern in accordance with divine justice
Thus, exegesis was never purely academic—it had concrete implications for preaching, governance, and education.
Theological Themes
Zwingli’s Prophetenbibel served both exegetical and ecclesial purposes. Theologically, it affirmed key Reformation principles:
- Sola Scriptura – The prophetic books were treated as authoritative texts that revealed God’s ongoing concern for the moral and spiritual life of His people. They were not mere history, but living words applicable to the Church and civil society.
- Continuity of the Testaments – Zwingli did not draw a sharp contrast between Law and Gospel. Rather, he saw the Old Testament prophets as teachers of the Gospel, calling for faith, justice, repentance, and trust in God’s promises. The prophets were “preachers of Christ,” as he sometimes put it.
- Prophetic Preaching – The edition undergirded the Zurich practice of prophecy lectures (Prophezei)—a daily public exercise in biblical exposition held at the Grossmünster in Zurich. There, ministers and students collaboratively studied the biblical text (often beginning with Hebrew), and their discussions shaped sermons and teaching. The Prophetenbibel was both a tool for this training and a model for prophetic proclamation.
- Moral and Political Vision – The prophetic books also spoke powerfully to Zwingli’s vision of a Christian city-state. The prophets’ denunciation of injustice, corruption, and false worship resonated with his reform of both Church and civic life. Isaiah, Jeremiah, and Amos were seen not just as religious voices, but as public theologians, confronting rulers and calling people to covenant faithfulness. The preface stands as one of Zwingli’s most comprehensive discussions of the role of prophets, which, for him, was central to the pastoral calling in Zurich and foundational to the later Reformed tradition.
The Prophets Bible (Prophetenbibel)
1529
Contents
A Foreword to the Prophets (1529)
Grace, mercy, and peace from God our Father through Christ Jesus our Lord [cf. Romans 1:7; 1 Timothy 1:2; 2 Timothy 1:2]—this is our sincere prayer for all the faithful and devout, from the servants of the Gospel in the city of Zurich.
For several years now, we have publicly and diligently read the books of the Old Testament, comparing the biblical languages carefully with one another. In this work, we have been urged—indeed, earnestly requested by many faithful and well-meaning Christians—to publish our German translation of the Prophets, which are among the most sought-after books of Scripture.
Though the task has been burdensome and difficult, after much consideration and repeated appeals, we have decided to proceed. First, because it would be unjust to deny the sincere requests of believers [cf. Sirach 4:4]. Second, because we must not bury the talent that God has entrusted to us [cf. Matthew 25:18], but instead use it to glorify Him and benefit the whole Church of Christ.
It is true that a translation of the Prophets has been published before. Yet many simple and sincere believers were troubled by it, knowing it came from the Anabaptists. Though that version was in many places carefully and faithfully rendered from the Hebrew, who would not recoil from a translation produced by leaders of sects and factions—those who, even now, cause more turmoil in the Church of God than the Papacy itself ever did?
Among these groups, some deny that Christ Jesus is truly God; others proclaim the devil and the wicked to be saved, while condemning to hell those who simply laugh. They preach disobedience to authority and advocate actions that plainly contradict Christ’s teaching. They present themselves as models of righteousness, yet their hypocrisy and self-interest betray them.
Can anyone reasonably trust such men to handle faithfully the prophetic texts that speak of Christ—the one who holds all things together [cf. Colossians 1:17], true God and true man? Could we expect integrity from those who deny Christ’s divinity and the completeness of His atoning work for human sin?
And if someone objects that the Prophets were translated long ago, we gladly affirm it. We do not disparage any honest translation. Still, anyone familiar with the nuances of language, grammar, and meaning must admit that many passages have not been fully or accurately explored. Who is so careful, so learned, so infallible that he never overlooks a detail or makes a mistake?
Even prophetic understanding, Paul says, can be partial and imperfect [cf. 1 Corinthians 11:18]. How much more so in translation? The Spirit gives diverse gifts [cf. 1 Corinthians 12:4–6], and just as one star differs from another in brightness, so in the Church one person may surpass another in insight and discernment.
If we all sought only to honor God, our Lord and Master, and to serve our neighbors rather than ourselves, we would not be offended when someone explains a passage more clearly or presents it more effectively than we can. Still less would we quarrel with them. Sadly, such disputes abound in our day. Did not Paul say, “If a prophet is speaking and another receives a revelation, the first should fall silent” [cf. 1 Corinthians 14:30]? And again, “Let the others judge what is said” [cf. 1 Corinthians 14:29]?
With this spirit, and for the good of the Church, we present what God has helped us to understand in the Scriptures. We do not do so to reject or criticize the labors of others. On the contrary, we give thanks, we praise God, and we pray that He would richly reward all who have faithfully worked to translate the Prophets, whether in Latin or German. We do not wish to diminish anyone’s service or honor.
We do not set this work before the scholars of our time as a challenge, but rather as encouragement—to invite others who search the Scriptures with diligence to go further and deeper. And if in our ignorance (for we are unaware of any dishonesty or deception in ourselves) we have erred or misunderstood anything, we gladly welcome others to offer what is clearer and better.
Our understanding of Scripture is like our vision before the brightness of the sun: some can see more sharply than others, but no one sees everything perfectly.
No one can rightly interpret or understand the Prophets unless guided by the very Spirit who first inspired them to speak and write. That same Spirit must be our light.
But those who have received a clearer measure of the Spirit should never look down on those who see less clearly. Likewise, those who do not yet enjoy greater spiritual clarity should not reject those who have been given more. Instead, each person should faithfully share what God has entrusted to them, for the good of the whole congregation and the entire body of Christ (cf. 1 Corinthians 12:7).
Consider the widow in the Gospel: although she gave only two small coins to the temple treasury, Christ praised her above all others (cf. Mark 12:42–44; Luke 21:2–4). In the same spirit, let each one bring what God has given—freely and humbly—for the building of His temple, without pride or jealousy.
Those who seek treasure must not be deterred by the labor it takes to unearth it. Just as different silver mines yield differing amounts, so too should each of us work with diligence to refine the silver of Scripture from the dross of human opinion (cf. Psalm 66:10; 1 Corinthians 3:12). Just as Isaac reopened the wells that had been stopped up by the Philistines (cf. Genesis 26:15), we too must uncover and draw once more from the pure streams of Scripture.
Since we are counted among those whom God has called to this work, we offer here what God has given us. Let the Church of God judge its worth (cf. 1 Corinthians 14:29). If there is any lack of clarity or deficiency in what we have done, we humbly ask that faithful readers would point it out to us—in a spirit of Christian love and trust, whether publicly or in private.
We do not make this request to boast that we are better than others or to belittle anyone’s efforts. Rather, we respond to the unjust criticisms of those who are not concerned with truth and justice but only with defending their own authority. They hold the arrogant view that if a work is not theirs, it should not be accepted by anyone. Such attitudes are born of pride, self-interest, and a lust for prominence.
Since error is a part of the human condition (cf. James 3:2), we think it wise to offer Christian readers a brief explanation of why our translation sometimes departs significantly from earlier versions, in both language and meaning.
Many Hebrew words, when translated into German, lose their richness and weight, their elegance and precision—or cannot be expressed fully at all. To make the original meaning more accessible to German readers, we have at times chosen alternate words that better convey the sense of the Hebrew.
In some places, we have added small words not found in the Hebrew, but only when such additions were necessary for clarity and grammatical correctness in German. Whenever we have done so (unless by oversight), we have printed these words in smaller type, so that readers can easily recognize them as editorial insertions. We have done this not to smuggle in our own words as if they were God’s, nor to falsify the divine Word (cf. Deuteronomy 4:2; 2 Corinthians 4:2), but because such additions are an unavoidable part of any faithful translation.
Every thoughtful and discerning reader will understand that a true translation must express one language in another in such a way that the meaning is clear—so that nothing further is needed to make the passage understandable. Those who insist on rendering Hebrew strictly word-for-word often end up producing such awkward, wooden translations that one can scarcely tell whether the result is still German or some foreign tongue.
Because no language on earth can be translated into another with absolute precision, a translator must always strive to preserve the meaning rather than cling rigidly to the form. To illustrate this, we now offer some examples of how we have handled such issues—and along the way, we will also explain the nature of prophecy and the role of the prophet.
Take, for example, the opening verse of Isaiah. It is often translated literally from the Hebrew as: “This is the vision of Isaiah son of Amoz, which he saw concerning Judah and Jerusalem” (cf. Isaiah 1:1). This rendering is indeed faithful to the Hebrew, as the word hazon does mean “vision.”
However, for a German reader, the word Gesicht (“vision”) can be ambiguous—does it refer to physical eyesight? An appearance? A supernatural revelation?
Since the German term Gesicht can mean any of these, we have instead chosen to use the word prophecy, and in place of “saw” (gesähen), we have written “prophesied” (prophetieren).
We would not have made this change if Gesicht were as clearly understood among Germans as hazon is for the Hebrews. In Hebrew, hazon refers explicitly to divine revelation—something shown or disclosed by God in a supernatural way. For example, Jeremiah saw a branch of an almond tree and a boiling pot in a vision (cf. Jeremiah 1:11,13), and Peter saw a sheet descending from heaven, full of unclean animals (cf. Acts 10:11–12).
But hazon can also refer to an internal enlightenment—a spiritual illumination—without any external vision. For example, God inspired David inwardly to gather wood and materials for building the temple, though there was no visible manifestation (cf. 2 Samuel 7). Therefore, we have adapted our translation not to distort the text, but to make it clearer and more intelligible for German readers.
If Germans understood the word Gesicht in the same way that the Hebrews understand hazon, we would have used it. But because Gesicht does not fully capture the nature and depth of Isaiah’s ministry, we chose instead the word prophecy.
This term is richer and broader than “vision.” It encompasses multiple meanings, especially as seen in Scripture. First, “prophecy” refers to the interpretation of God’s Word, as Paul writes in 1 Corinthians 14:1, 3, 4.
In the first sense, prophecy occurs when someone reads the Word of God—spoken by the Spirit—and then interprets, explains, and applies it to guide people toward God, reform their lives, and call them to righteousness. Second, prophecy also includes foretelling future events: for example, when the prophets offer comfort and salvation to the faithful (cf. Isaiah 40:1–2) or pronounce judgment on the wicked (cf. Isaiah 1:4,24). Third, the verb prophetieren (“to prophesy”) also refers to receiving divine revelations, issuing warnings, or announcing God’s promises—as seen in 1 Corinthians 11:2; 14:3, Amos 3:1,13; and Luke 2:25–26, 34–35.
To summarize: Prophecy is the office of proclaiming the will and commandments of God, faithfully and with conviction, and making His Word understandable.
Thus, when we say, “This is the prophecy of Isaiah, which he prophesied and proclaimed” (cf. Isaiah 1:1), we mean: “These are the sermons, messages, and entire ministry of the prophet Isaiah—how faithfully he tended God’s people, how boldly and steadfastly he warned them, and how sharply he rebuked and condemned their sins.”
Now that we understand what prophecy is, it is easier to grasp what a prophet is. To show the weight and dignity of the prophetic office, we must go further.
A prophet, whether he interprets God’s Word or foretells the future, must receive his message from either divine revelation or a deep and genuine understanding of God’s Law. Divine revelation may come through: Inner inspiration from the Spirit: A word delivered by an angel: A divine voice: A vision or appearance: A dream: or something previously revealed
Alternatively, a prophet may speak from a profound and faithful grasp of Scripture.
Whoever rightly understands God’s Word can easily can warn the wicked and disobedient of the judgment awaiting them, and comfort the faithful with the promises of God’s mercy.
Above all, a prophet must be completely certain that what he speaks—whether vision, inspiration, or Scripture—is truly from God. He must trust this without hesitation.
For example, even if an angel speaks, a person should not trust it unless he is completely convinced that the message is from God. Likewise, if someone could recite the entire Law of God by memory—“eating it,” as the saying goes—but lacks inner enlightenment by the Holy Spirit, his knowledge would be of little use. If the Spirit does not ignite in him a burning zeal to live out God’s Word, he will never stand against transgressors, never risk danger for the sake of truth, nor endure hardship with joy.
Consider Abraham: He was commanded to sacrifice his beloved son (cf. Genesis 22:2), even though God had previously promised that through Isaac, his descendants would be blessed (cf. Genesis 17:16,19). Why did Abraham obey this seemingly contradictory command? Because he was absolutely sure it came from God.
Where did this certainty come from? From faith—trust in the living God (cf. Genesis 15:6).
But such firm, unwavering faith is not from human strength. If faith were merely a human achievement, then none would surpass Abraham. His trust was a gift from God—a divine work of the Spirit, not a product of human effort.
Consider, for example, King Jeroboam. When the prophet from Judah came to Bethel at God’s command and proclaimed that the altar would be torn down and its ashes scattered, Jeroboam refused to believe that it was truly the voice and warning of God (cf. 1 Kings 13:1–4). Even when the sign came to pass exactly as the prophet had said, he still did not acknowledge it as God’s voice. And when his hand withered and was later restored through the prophet’s prayer, he still failed to repent or heed the warning (cf. 1 Kings 13:3, 33).
This demonstrates that true understanding of God’s Law depends on a firm and living faith. We see this clearly in the examples of the faithful kings Hezekiah and Josiah. These kings searched the Law of God diligently and held fast to it, fully convinced that what was written in it revealed God’s will and delight (cf. 2 Kings 18:5–6; 22:12–13). They were inwardly set aflame, filled with zeal to carry out and defend all that God commanded and to eliminate everything He had forbidden.
Had they not possessed this unwavering faith in God’s Word, they would have behaved like the priests, scribes, and hypocrites who boasted of their knowledge of the Law but did not live according to it. They thought it sufficient to speak smoothly and cleverly about Scripture without seeking true righteousness in their own lives (cf. Matthew 23:2–3). Why was this? Because they lacked the certainty of faith.
Hezekiah and Josiah, by contrast, examined themselves carefully and labored to ensure that all the people lived in accordance with God’s Law. They upheld the Law and removed all that contradicted it (cf. 2 Chronicles 29–31; 2 Kings 23).
Take also the example of John the Baptist. When he saw that the godless king had taken his brother’s wife in violation of God’s command, he approached him directly, grounded in firm faith, and declared that such an act was contrary to the divine law (cf. Matthew 14:3–4; Mark 6:18). Were there not other priests and scribes who also saw this sin? Of course. But why did none of them speak up? Because none of them had the fear of God in their hearts—none were horrified by the sin or willing to stand like a wall of iron against wickedness (cf. Jeremiah 1:18).
In times past, false prophets would go about proclaiming peace and prosperity (cf. Jeremiah 23:17). But they did not speak from true faith or from a calling by God. They assumed the office of prophet on their own, without being sent or commanded by the Lord (cf. Jeremiah 23:21).
Even today, we are quick to believe that anyone who preaches peace must be sent by God. Yet Christ, the Prince of Peace (cf. Isaiah 9:5), Himself declared that He came not to bring peace but a sword (cf. Matthew 10:34). There are, in fact, two kinds of peace: the peace of God, and the peace of the world. But whoever lives in peace with the world is, by that very fact, in conflict with God.
This is why the false prophets, who preached what people wanted to hear, were honored and praised—while the true and faithful prophets were ridiculed, persecuted, and even killed (cf. Matthew 23:24–25). The people were too foolish to see that God had something else in mind for them. If these prophets had possessed true reverence for God and genuine faith, they would have found in the Law the message they were truly called to preach. Seeing that the people’s lives were full of wickedness, rebellion, and sin, they should not have proclaimed peace. Instead, they should have announced judgment—sword, famine, death, and the like (cf. Revelation 6:3–8).
These are the very kind of preachers Paul calls “puffed up”—those who acted as if they were wise and learned among the Corinthians, yet did nothing to confront the man who sinned so openly and shamelessly (cf. 1 Corinthians 5:1–2). Why? Because they did not want to offend anyone, hoping instead to maintain their own standing and privileges.
If they had been truly faithful and firmly rooted in belief, they would have feared displeasing God far more than displeasing men.
We are deeply concerned that today, especially in the great cities and princely courts, there are far too many prophets, preachers, and bishops who proclaim Christ crucified (cf. 1 Corinthians 1:23; 2:2)—but without the cross. They are eloquent and refined in speech, able to discuss God’s Word with skill and learning. Yet when it comes to confronting usury and greed, the violent oppression of arrogant nobles, the abuse of power, wars and mercenaries, bloodshed, betrayal, corruption of justice, counterfeit money, dishonest weights and measures, land speculation, or monopolies that oppress the common people—they fall completely silent. They are like mute dogs that refuse to bark (cf. Isaiah 56:10). Why?
Because they are not faithful to their Lord and God. They are, as Paul describes, enemies of the cross of Christ (cf. Philippians 3:18–19)—preachers of the book only. They care more about being seen as educated and respected than about righteousness and the innocence of the people. If the role of a preacher were merely to speak what people want to hear, then we would have no need for prophets in the church at all. We might as well bring in a lute player or a bagpiper—someone who would entertain and offend no one (cf. Sirach 40:21).
But God has called His prophets and apostles “the salt of the earth” (cf. Matthew 5:13)—meant to be sharp and biting, to cleanse and prevent decay. He has called them “the light of the world” (cf. Matthew 5:14)—meant to shine and illuminate those who dwell in His house. He has appointed them over nations and kingdoms, that they may tear down, destroy, and uproot all that stands against God; and that they may build, plant, and establish what God desires: righteousness, innocence, faithfulness, love, and justice (cf. Jeremiah 1:10).
Where there is no salt, everything rots more each day. Where there is no light, darkness spreads unchecked. And where there are no faithful shepherds, the wolf comes and scatters the flock of God (cf. Acts 20:29).
In all of this, we see the fatherly care and faithful love of God for humanity. From the beginning of time, He has continually sent messengers and warners (cf. Hebrews 1:1), urging people away from sin and toward righteousness, faith, and truth. Even among pagan nations, He raised up individuals who, out of sincere conviction, spoke boldly in their communities, calling the people to virtue and away from vice. History bears witness to many such figures among the Greeks and Romans. In this way, God did not allow even the nations outside His covenant to wander completely in darkness. He let the light of His truth shine even among the heathen. But most of all, among His own people, the Israelites, He continually raised up prophets—those who admonished, warned, and called to repentance—until, in these final days, they were rejected by God because of their stubborn rebellion.
It has always been the case that when people are deeply immersed in wickedness, corruption, and every kind of depravity, they still wish to appear righteous. They try to justify their sins through hypocrisy, making evil seem good and wrongdoing seem just. They accomplish this through two strategies: false piety and smooth, flattering speech. With a show of reverence and outward devotion, they present themselves as God’s true servants—those who love, fear, and honor Him. And with pleasant, polished rhetoric, they portray themselves to the people as wise and learned.
Against these twin evils, God has set two true virtues: genuine reverence for Him and true wisdom. Out of His goodness, He has always raised up men filled with real faith and the fear of God—men whose hearts were pure and whose mouths were filled with sound doctrine and bold speech. These men could unmask and shame hypocrisy with clarity and power. For false faith cannot survive in the presence of true faith, and empty eloquence collapses before the Spirit-filled knowledge of God’s Word.
This is the purpose for which God raises up prophets: to expose all lies, to unveil all hypocrisy, and to stand as a perpetual and fearless witness against sin.
This concludes our discussion of the prophetic office.
What follows is an illustration of why a translator, depending on the nature and structure of language, must sometimes substitute one word for another.
We also want to explain briefly why a translator may, for the sake of clarity, occasionally add a word that does not appear in the original text, or leave out a word that is present. For example, in the first chapter of Isaiah, the Hebrew reads: “Every head is sick, every heart is weak; from the sole of the foot to the head, there is no soundness in it” (Isaiah 1:5–6). This wording is quite obscure, so we have modified and added certain words to make the meaning clearer. Without these additions, the sense would remain hidden.
In this passage, the Lord, speaking through the prophet, condemns the people of Judah. From the highest to the lowest—from rulers to common folk—they are entirely corrupt. The prophet conveys this by comparing them to a body covered in wounds, sick from head to toe. “Head” refers to the kings, prophets, and rulers; “body,” to the general population; and “feet,” to the lowest social classes. To make this image more comprehensible, we translated it: “The whole head is sick, and the heart is filled with sorrow; from the sole of the foot to the head, there is no health in your whole body.” We added “in your whole body” to clarify the metaphor, since the Hebrew merely says “in it,” which is less specific.
At the end of the same chapter, Isaiah 1:30 reads in Hebrew: “And as a garden in which the water is not in it.” In Hebrew, this is smooth, poetic, and clear, but when rendered literally into German, the phrasing is awkward and confusing. So we translated it, “Like a garden that has no moisture.” We omitted “in it,” since it is superfluous in German and would muddy the sentence. We also added “has” to smooth out the construction. Though the specific words have changed, the meaning remains intact.
In Isaiah 2:5, the Hebrew reads: “O house of Jacob, come, let us walk in the light of the Lord.” To make this clearer, we added, “I call to you, O house of Jacob.” Here, the prophet shifts his address from the Gentiles, whom he had just been speaking about, and turns his attention to the Jews. He rebukes them sternly, yet as a father might—inviting them toward the light and blessing of God, urging them to walk in His ways. Because this transition is not clearly marked in the Hebrew, we added the phrase “I call to you here” so that every reader would easily understand the shift in address. Similar adjustments have been made in other places where clarity demands it.
In some cases, we have changed personal pronouns to clarify who is being referred to in the prophetic speech. For we believe it is the duty of a faithful translator to make the meaning plain and accessible. When this can be done while keeping the original words, allowing them to flow naturally into the new language, that is a great benefit. But when the original words resist direct translation and lose clarity or elegance in another language, the translator must find fitting equivalents that preserve the intended meaning. To insist rigidly on word-for-word accuracy, at the expense of comprehension, would be both foolish and unskilled.
Later in Isaiah 2:10, the Hebrew reads: “Go into the rock and hide yourself from the fear of the Lord.” We translated this more vividly as, “Get yourself quickly to safety.” The tone and urgency of the prophet’s call demands a stronger expression. Saying “Get yourself quickly to safety” is far more vivid and urgent than simply saying, “Go into a rock.” That’s why we added “And therefore” and “quickly”—not to alter the meaning, but to express it more clearly.
Also, where the Hebrew says “from the fear of the Lord,” we rendered it “from the terrifying judgment,” replacing “Lord” with “judge.” In this passage, the prophet is speaking of divine punishment and wrath, so “judge” conveys the tone more effectively in German. We also translated “fear” as “terrifying,” because this sounds more natural in our language. Both “Lord” and “judge” refer to God, so the sense is unchanged.
In Isaiah 2:11, the Hebrew reads: “The eyes of the arrogant will be humbled, the pride of men will be brought low, and the Lord alone will be exalted on that day.” Here, we substituted “he” for “the Lord” in the final clause, following the common Hebrew style where pronouns often refer back to previously mentioned subjects. For example: “The Lord God alone is wise, and to Him alone belongs all honor.” Clearly, “Him” refers to the Lord God, and the sentence is smoother than repeating the name again: “The Lord alone is wise, and to the Lord alone belongs all honor.” Though both are correct in meaning, the former is more elegant and concise.
In the eleventh chapter of Zechariah, the Hebrew reads: “So the covenant was broken that I had made with all the peoples” (Zechariah 11:10). We have rendered “peoples” as “tribes,” since we understand the prophet not to be referring to a covenant with the Gentiles, but rather to the covenant made with the tribes of Israel.
A few verses later, the Hebrew reads: “If it seems good in your eyes, then give me my wages” (Zechariah 11:12). We have translated this more naturally into German as: “Does it seem good to you?” or “Do you find it fitting?” The original Hebrew phrase “Is it good in your eyes” is rarely used in our language and sounds unnatural to German ears.
Through these examples, we wish to show that we have not altered or departed from earlier interpretations without good reason. We have not added, removed, or modified any words [cf. Deuteronomy 4:2] unless we had a clear and faithful justification, grounded in Scripture and sound reasoning. A discerning and God-fearing reader, when comparing the old German with our translation, will recognize and understand this clearly.
We have also paid little attention to the punctuation, verse divisions, and other textual markings introduced by the Jewish rabbis. These were added only in recent times and do not determine the meaning or substance of the prophetic words.
Regarding allegories and figures of speech, which fill the prophetic writings, we find it necessary to offer a word of caution to the reader. Many people approach these texts in misguided ways. Some interpret everything allegorically, according to their own preferences and whims. For example, they may claim that the manger in which Christ was laid symbolizes the Church, and the swaddling cloths represent the Holy Scriptures [cf. Luke 2:7]. Or they may say that “the heavens” in Psalm 8 refer to the apostles [cf. Psalm 8:2].
But in that psalm, David is simply reflecting on the majesty of God’s creation—both the heavens above and the earth below—which leads him to praise and thank God. He is not offering a veiled theological metaphor, but marveling that God has given such dignity to humankind despite the grandeur of the universe. David says, in effect: “Lord, how magnificent is your name throughout the earth! Your glory reaches to the heavens.” Then, looking up at the heavens, sun, moon, and stars, and down to the earth, he marvels that God has set humankind above all creation.
Of course, in some places, “heavens” can represent spiritually enlightened individuals, but that is not the case here. There is no reason to force symbolic meaning onto the word “heavens” in this context. And if we did, what would we then make of the oxen, sheep, and wild beasts mentioned later in the same passage [cf. Psalm 8:9]?
On the other hand, some people reject allegorical interpretation altogether. They insist on a purely literal reading of the prophets, similar to how many Jews interpret these texts. They expect a physical return of Israel to the land, the rebuilding of Jerusalem, the restoration of political freedom, and a world without evil. This rigid literalism stems from a failure to understand how the prophets spoke. The prophets often used earthly language and imagery to convey deeper, spiritual truths. Those who miss this either do not notice the prophetic mode of speech, or they lack the understanding to interpret it. Their teachings, unfortunately, are not harmless. What happens when the people hear only about a coming age of earthly peace and freedom? They begin to desire revolt.
This is why we have warned faithful and sincere readers not to be misled by such false and deceptive interpretations. Rather, we encourage them to approach the prophets with a humble, open heart. In doing so, they will encounter the goodness, mercy, and grace of God toward all who love and fear Him. They will also encounter His righteousness, judgment, and wrath against the unfaithful. The prophets issue clear warnings to sinners, and harsh rebukes to the deceitful and corrupt.
Moreover, it will become clear that God does not tolerate those who harden themselves and refuse to repent. He punishes and uproots them—whether Gentile or Jew. History provides abundant examples. God showed great patience and kindness to Israel and Judah, but when they persisted in their unfaithfulness and ignored the repeated warnings of the prophets, He utterly cast them off. And yet, for the sake of the promised seed—the Savior who was to come—God always preserved a faithful remnant [cf. Isaiah 1:9; Romans 9:29], with whom He would ultimately be reconciled.
By God’s grace—and not by our own merit—the Gentiles have now been accepted in place of the Jews [cf. Isaiah 65:1; Romans 9:25–26] and made heirs of the promises [cf. Ephesians 1:11], just as the prophets long ago foretold. Therefore, all the promises concerning land, peace, joy, and happiness once given to Israel, Judah, Zion, and Jerusalem must not be understood in a material or political sense. The kingdom of Christ is not of this world [cf. John 18:36], and these promises point to spiritual blessings: the joy, peace, and rest of conscience that we now possess through Christ.
When the prophets speak of “Judah” and “Israel,” we should understand these as references to Christ—who was born from the tribe of Judah—and also to those from Judah and Israel who believed in Him or will one day believe: the apostles, for example, and other Jewish believers. But these names also now refer to the Gentiles who have been received in place of Israel, forming the true Judah, the true Israel, the true seed of Abraham, just as Paul affirms in Romans 2, 4, and 9 [cf. Romans 2:14–15, 29; 4:11, 16; 9:24].
Likewise, when the prophets speak of “Jerusalem” and “Zion,” they are speaking of the Church—Christ’s people gathered from all nations. This is made plain in Galatians 4 [cf. Galatians 4:26, 31]. It is certainly true that many Old Testament prophecies refer to real, historical events in the land of Israel, such as the return from Babylon and the rebuilding of the temple and the city [cf. e.g., Isaiah 45:13]. Yet the prophetic language is always so shaped that spiritually minded readers will recognize deeper, more lasting truths being conveyed through these historical events. There are always certain phrases or turns of speech that clearly reveal the prophets are speaking of spiritual and eternal matters—not merely physical ones. These are insights that the fleshly-minded, even many Jews, never understood—and still do not.
Some of these prophecies were fulfilled in the believing Jews of Christ’s time and the apostolic age, and others were fulfilled in the Church gathered from the Gentiles. Still others remain to be fulfilled in due course when God extends His grace to the remnant of the Jewish people. For example, in Haggai 2, God declares that the glory of the latter temple will surpass that of the former [cf. Haggai 2:7–9]. If one takes this to mean the physical temple built after the return from exile, it directly contradicts what God says just before: that anyone who saw the splendor of the first temple must admit that the second is nothing in comparison [Haggai 2:3].
Clearly, then, God is speaking not of a physical temple, but of a different kind altogether—despite what some Jews and even some Christians would prefer to believe. Moreover, God promises to establish lasting peace in that place [cf. Haggai 2:9]. But when did the Jews ever have peace in Jerusalem? When did they ever fully possess the nations and lands that the prophets promised would come under their dominion? If they claim that such things are still to come—that they will again rule in peace and prosperity over the earthly land—this is a fleshly fantasy and a false hope by which they deceive themselves.
Therefore, as we have already stated, it is essential to understand the prophetic use of allegory, anagogy, catagogy, and similar rhetorical figures. An allegory, for instance, is a way of speaking in which something is expressed differently from what the literal words might suggest—yet in a manner that allows the reader to discern the truth, as though viewing a reflection in a mirror [cf. 1 Corinthians 13:12].
Take the example from Acts 20. Paul says to the elders in Ephesus: “Take heed to yourselves and to the whole flock, over which the Holy Spirit has made you overseers, to shepherd the Church of God” [Acts 20:28]. Here we find an allegory: “flock” and “shepherds” refer not to animals and herdsmen, but to the people of God and their spiritual leaders. Still, Paul does not leave this ambiguous. He adds the phrase “Take heed and be diligent,” which clarifies the metaphor and points directly to the pastoral office.
Later, God also brought Christ, His Son, out of Egypt [cf. Matt. 2:21]. Thus, Matthew writes: “This was to fulfill what the Lord had spoken by the prophet: ‘Out of Egypt I called my Son’” [Matt. 2:15]. This is an example of anagogy—a lifting of meaning from a historical event to a spiritual fulfillment. The prophet Hosea had originally said, “When Israel was a child, I loved him, and out of Egypt I called my son” [Hos. 11:1]. In this context, the prophet is speaking of the people of Israel, whom God Himself calls His firstborn son, as recorded in Exodus 4:22.
What happened to Israel is now shown to prefigure what would happen to Christ, the true and natural Son of God, who was likewise brought out of Egypt. The prophecy is thus fulfilled, not because it predicted a future event in the ordinary sense, but because an earlier historical event takes on new and deeper meaning in Christ.
Consider another example: when Jacob departed from Mesopotamia with his wives and all his possessions [cf. Gen. 31:17–18], this too was a real historical event. And yet, it also served as a figure of something greater—that Christ would take to Himself both the synagogue and the Church drawn from the Gentiles as His bride. That is why Paul says, “These things happened to them as examples” [cf. 1 Cor. 10:6, 11]. These events truly occurred, but they also pointed forward to realities yet to come—and were only fully fulfilled when those future events unfolded.
So then, dear Christian reader, always read the prophets with Paul’s words in mind: “These things happened as examples for us” [cf. 1 Cor. 10:6]. Indeed, they were written for our instruction, for those of us who live in the last age [cf. 1 Cor. 10:11], so that we might be warned never to provoke God. Instead, we should live piously, uprightly, and in truth. We should remain faithful to the one true God, loving and giving thanks to the gracious Father who has rescued us from being children of wrath [cf. Eph. 2:3] and made us His own children through His beloved Son, Jesus Christ our Lord.
He has grafted us into the place of Israel, taking us from among the Gentiles [cf. Rom. 11:17]. Let us not provoke this faithful God, for if He did not spare His chosen people, Israel, He will certainly not spare us if we are ungrateful and unfaithful [cf. Rom. 11:21]. These are the kinds of lessons we should take to heart when we read the prophets.
May the almighty and gracious Father—who through His beloved Son has called us from death to life—grant us His Spirit, true faith, and genuine love. May He ignite in us the light of His truth, so that in reading the Scriptures we do not go astray, but grow each day in the knowledge and love of God [cf. Phil. 1:9]. Amen.