General Comments on Isaiah 40-47 Subject Chapters 40-47 are closely tied together in subject and symbolism. Ideally, all seven chapters would be treated at one sitting, but the amount of text prohibits it. Attempts will be made to cross reference similarities in symbolism and subject, but they will not be exhaustive. The general breakdown by chapter is as follows: 40 The redemption of Israel despite its offenses (Introduction: the redemption of Israel). 41 The God of Israel versus the gods of nations, the God of Israel provides a deliverer and controls history. 42 What the Lord's requires of Israel and what Israel actually gives the Lord. 43 Because of Israel's wickedness they are in captivity, but the Lord will redeem them. 44 Now that the Lord has redeemed Israel He requires them to abandon their idolatry. 45 The Lord establishes His superiority to idols by providing an extremely specific prophecy concerning Israel's deliverer from the impending Babylon captivity. 46 Israel's persistence in relying on idols, which are a burden to them, make Israel a burden on the Lord. 47 Babylon will be completely destroyed because of her offenses against Israel, and with her destruction comes the elimination of all idolatrous practices (Conclusion: the destruction of Babylon). Then, chapter 48 distills the ch. 40-47 block into a single chapter and combines it with a Torah [i.e. the Law, as in the Law of Moses, the Pentateuch] summary. Rhetoric and Imagery The rhetorical theme of these chapters is that of a trial. We have legalistic speech carried throughout these chapters (cf. 41:1, 41:21-22, 43:9-10, 43:26, 45:20-21, 50:1, 50:7-9) with numerous explanatory parenthesis along the way. The plaintiff is introduced in 40:12-16 and the defendant in 41:1. The plaintiff and His witnesses have much to say, while the defendant is rather quiet as guilty parties usually are. Various witnesses are summoned against Israel and even finally Isaiah himself (cf. 50:7-9). During the trial, in a magnificent twist of irony, the Nations are summoned and cursed as well with Israel acting as a witness against them (cf. 43:9-10). Only the testimony they would give against the Nations indicts them as well. As the trial proceeds we see the underlying themes are that of hypocricy in covenant making, and relying on idols (cf. 48:1-5 for a distillation of these two points). The matter of hypocricy is one that is clear. However, the matter of idolatry is not. The idolatry is presented in conjunction with various predictions and fulfilments. The Lord makes predictions and fulfils them while the idols are dumnb, lifeless, and go into captivity with their owners. This matter of predictions and fulfilments is one that is discussed extensively in these chapters, most notably in the imminent sack of Jerusalem by Babylon and the subsequent deliverance by Cyrus. What is the purpose of such diversions in the text? To prove that the Lord is God, He has power to predict and fulfil. No idol, no man, none but God can do this. The Lord is proving He is God unequivocally, and therefore rendering them without excuse (cf. 48:3-5, cp. Deut. 32:37-41, John 13:19, 1 Ne. 9:6). This is the evidence laid down at the trial, indisuptable evidence. Now with regard to idols, we should not be so naive as to accuse them of literally bowing down to gold calves and so on. We must recall Isaiah equates any creation of man that he relies on instead of the Lord to be an idol, cf. 2:8. This would include the simple chunk of wood fashioned into a figurine as well as any means of arm of flesh deliverance Judah sought after, whether it be swords, chariots, diplomacy, or necromancy. Isaiah hurls polemics at the literal idol maker in ch. 40 and 44, but consider the irony in the Judean diplomat who favors alliance with Egypt when scoffing at the idol maker when he is just as spiritually idolatrous. One makes a literal idol for some individual to worship while the other leads the entire nations away from the council of the Lord's prophet. Who is more the idolater? History and Prediction This block of chapters also comments to a considerable degree on the immediately preceding block of "historical" chapters, ch. 36-39. Thus, the reader should be looking for similarities in subjects there as well. Consider the primary subject of those chapters: the delivery of Jerusalem by the Lord. Then consider the side issues of those chapters: reliance on arm of flesh alliances with foreign nations, spurning the Lord's prophets, rebellion, repentance, forgiveness, redemption. All of these appear once again in this block of chapters except the focus is on the upcoming prophesied (now historical to us) sack of Jerusalem by Babylon (which closed the 36-39 block) and the subsequent delivery by Cyrus, king of Persia. Eschatology Knowing Isaiah's bent for eschatology, we have to be very careful with ch. 40-47 to discern where which prophecy applies. Since Isaiah himself has given a very specific event that is blatantly historical to contemporary readers, we have to be cautious not to read to much eschatology into the text. On the other hand, the text is loaded with major themes of redemption and gathering of Israel (not just Judah which occurred under Cyrus), which obviously has not occurred yet. The result is a minefield where we have to be careful to reference our eschatological interpretations outside of the ch. 40-47 block in order to be sure they are robust. Comments on Isaiah 40 v1-11 presents the theme of the redemption of Israel. v1-2 Isaiah announces the end of the exile imposed upon Jerusalem by the Lord, cp. 35:3-4. Her sins have been expiated, cp. 38:17, 43:24-25, 44:22 as well as 1:18, 26:18-19, 53:4. She has been punished for her sins, cp. Exod. 22:9. This concise statement identifies the Lord as their redeemer and comforter who has personally disposed of their sins of unfaithfulness. On v. 1-2 Westermann states: When 'comfort' is used with a negative, 'there is none to comfort', particularly in Lam. 1:2, 9, 16, 21, the context or the parallelism make clear that the comforter means helper. So too in Lam. 2:13 and the Psalms, e.g. 86:17, 'Because thou, Lord, hast helped me and comforted me'; similarly Isa. 12:1; Jer. 31:13; Zech. 1:17. The most marked examples of this usage in [Isaiah] come in 49:13; 51:3, 12; 52:9. All these passages have the following features in common: (a) the one who comforts is God, and the one comforted Israel; (b) comforting signifies God's intervention to help and restore; (c) the comforting is spoken of in the past tense (in 51:12 the participle is used). Presumably, therefore, this particular use of the "piel" of "nhm" was coined by [Isaiah] himself, perhaps on the basis of the lament common in Lamentations, 'There is no helper.' The cry... thus points away from the lament implied in the vanquished nation's question, 'Who helps you and comforts you?" (Lam. 2:13 and Isa. 51:19), to the exultant cry, the anticipated answer of those delivered. 'for Yahweh has comforted his people' (Isa. 49:13). What comforts Israel is the word of the messenger now sent to her with the proclamation that God has forgiven his people and resolved upon their deliverance. This word of comfort is spoken with authority, because the cry 'Comfort' proceeds to the cry 'Prepare'; the messenger's word that turns lamentation into joy has as its counterpart the intervention in history of the God who is lord of history, who exalts the humble and casts down the mighty. The duplication of the cry at the beginning, 'Comfort, comfort my people', is an example of an important stylistic feature in [Isaiah's] preaching, duplication as the expression of urgency [i.e. an emphatic]. It occurs similarly with imperatives in 51:9, 'Awake, awake', and 51:17, 'Rouse yourself, rouse yourself', cf. 52:1, and in a different way in 48:15, 'I even I, have spoken', and in 43:11; 48:11 and [elsewhere] frequently.... Verses 2b and c give the tersest possible summary of the message to God's people; all that we shall find later throughout the many facets of [Isaiah's] proclamation derives from this one fact which signifies the turning- point in Israel's fortunes, 'her time of service is ended, her iniquity is pardoned.' Upon this turning point all else depends. The two clauses form a synonymous parallelism; they are rhythmed expressions of the same situation.... The change in Israel's fortunes is based on the divine forgiveness. This at the same time means that [Isaiah's] view, the fundamental and determining factor in that period of Israel's history which led to the 'service' was iniquity or involvement in guilt.... The parallelism in the two clauses of v. 2b is an impressive example for [Isaiah] and the whole of the Old Testament, of how closely deliverance and forgiveness are bound together. The fact that God turns once again to his chosen people in forgiveness puts everything right. This, and this alone, is the cause of the change in their fortunes. Starting out a block of chapters on such a spiritual note shows us that we ought to be considering the issues of spiritual salvation when developing interpretations. Given the context of the preceding chapters, it would be entirely too easy to simply develop a physical interpretation of the redemption of Israel, or more specifically of Judah from Babylon under Nebuchadnezzer. Thus, Isaiah is careful to start us off on the right foot by letting us know the upcoming text has spiritual interpretations as well. v2 With regard to receiving double for sins, the source is Exod. 22:7-9. FOr similar usage cp. 61:7, Jer. 16:18, Hosea 10:10. v3-5 The means for gathering the Lord's people is expounded, the impediments to the gathering of His people will be removed and their way made easy. The phraseology and symbols employed here are similar to those employed when Isaiah speaks of the gathering of Israel in general, cp. 35:8, 51:10. They also invoke symbols from the Exodus from Egypt that are given an eschatological setting by Isaiah, cp. 43:2, 43:19, 44:10, 52:12, 58:8. Thus, we may safely apply an eschatological interpretation to this passage and apply it to the Day of the Lord as well as applying it to the first advent, cp. Matt. 3:3, Mark 1:3, Luke 3:4-6 (only the Luke account quotes all three verses, the other two simply quote v. 3 in reference to John Baptist). Curiously, the JST expands a good deal on the quote in Luke, but does not add it to the Isaiah account (the JST on Luke 3:4-6 is found in the appendix of the LDS KJV). The JST rendering makes use of a number of issues raised in the ch. 40-47 block and summarizes it nicely (e.g. gospel to Gentiles, expiation of sins, judgement of Babylon). Nyman suggests the JST rendering addresses the ancient as well as eschatological role of John Baptist in restoring the church and preparing for the Day of the Lord (cp. D&C 13 and TPJS p. 335), which seems entirely reasonable. Pushing any harder than that to say the JST on this quote is in fact a restoration of the original text is unreasonable as the JST is non- poetical and makes blatant statements that are simply not Isaianic. Seeking a physical only interpretation on this passage would be difficult given the statement in v. 5 concerning the revelation of the Lord to all people. v3 Note the change in the JPS rendering from the KJV. The KJV has the voice calling out of the desert where the JPS has the voice calling out referring to the desert. Pretty much all modern translations follow the same reading as that given by the JPS. v4 Compare D&C 109:61 and 133:22. v6-8 present a parable where the glory of the world is compared to grass. That the grass is representative of the glory of the world is established by v. 23-24, also cp. 28:1. The LDS Institute OT study manual (p. 181) points out that this would be a pertinent parable to those living in the valley of Canaan because as soon as the spring rains ceased the grasses of the plain were scorched by the sun and hot winds of the summer. That Isaiah compares the breath of the Lord to a withering wind that desiccates the pride of men is an authority statement. It also serves to contrast the ever repeating cycle of worldly dictators who are here today and gone tomorrow, just like the seasonal grasses, with the eternal Lord. These verses quoted in 1 Peter 1:23-25, where Peter inserts the "glory of man" interpretation into his quote. v6 The Lord calls Isaiah to preach, and Isaiah asks the Lord back "What do you want me to preach?" The rest of that verse and the two following are what he is informed he is to preach. On the herbage symbolism employed in this verse compare 37:27, 41:2, 47:14 and Ps. 37:1-20. v7 On the "breath" symbolism, cp. 27:8, 30:28, 30:33, 33:11. This term is alternately translated "spirit" (KJV) or "wind" (JPS, NAS) by various translators. The Hebrew term in question is "ruach", the Strong's entry follows: 07307 ruwach {roo'-akh} from 07306; TWOT - 2131a; n f AV - Spirit or spirit 232, wind 92, breath 27, side 6, mind 5, blast 4, vain 2, air 1, anger 1, cool 1, courage 1, misc 6; 378 1) wind, breath, mind, spirit 1a) breath 1b) wind 1b1) of heaven 1b2) quarter (of wind), side 1b3) breath of air 1b4) air, gas 1b5) vain, empty thing 1c) spirit (as that which breathes quickly in animation or agitation) 1c1) spirit, animation, vivacity, vigour 1c2) courage 1c3) temper, anger 1c4) impatience, patience 1c5) spirit, disposition (as troubled, bitter, discontented) 1c6) disposition (of various kinds), unaccountable or uncontrollable impulse 1c7) prophetic spirit 1d) spirit (of the living, breathing being in man and animals) 1d1) as gift, preserved by God, God's spirit, departing at death, disembodied being 1e) spirit (as seat of emotion) 1e1) desire 1e2) sorrow, trouble 1f) spirit 1f1) as seat or organ of mental acts 1f2) rarely of the will 1f3) as seat especially of moral character 1g) Spirit of God, the third person of the triune God, the Holy Spirit, coequal, coeternal with the Father and the Son 1g1) as inspiring ecstatic state of prophecy 1g2) as impelling prophet to utter instruction or warning 1g3) imparting warlike energy and executive and administrative power 1g4) as endowing men with various gifts 1g5) as energy of life 1g6) as manifest in the Shekinah glory 1g7) never referred to as a depersonalised force Clearly, the term has many applications. The context suggests the best translation is "wind" or "breath". The wind is similarly employed as an agent of dessication or destruction in 4:4, 11:15, 17:13, 27:8, 32:2, 57:13, 64:6. v8 For the "word", cp. 55:11. v9-11 Note here that the JPS varies on v. 9 on a significant point: JPS: Ascend a lofty mountain O herald of joy to Zion; Raise your voice with power, O herald of joy to Jerusalem-- Raise it, have no fear; Announce to the cities of Judah: Behold your God! NAS (and most other modern transaltions except JPS): Get yourself up on a high mountain, O Zion, bearer of good news, Lift up your voice mightily, O Jerusalem, bearer of good news; Lift it up, do not fear. Say to the cities of Judah, "Here is your God!" The difference being Zion is the herald (NAS) versus a herald being sent to Zion (JPS). If we assume the NAS is the more accurate translation we can follow what Westermann states on v. 9-11: The Zion here spoken to is called herald of good tidings, [the Hebrew] mebasseret. The verb is used of the bringing of good news, e.g., 1 Sam. 31:9 (news of the victory of the Philistines), 2 Sam. 18:19 (Ahimaaz wishes to bring David the good news), and Jer. 20:15 (news of the birth of a child). In these passages, the event which the glad tidings announce has already taken place. Not, what clearly differentiates the task imposed upon Zion from that of the herald, the one who cries on God's behalf in v. 6, is that, whereas the latter is to announce that God intends to deliver his chosen people, Zion as messenger of good tidings is joyfully to announce to the others (the cities of Judah) that this has already taken place. Does this mean, then, that the order here given is not to be carried out until the first caravans have already made the journey home and arrived in Jerusalem? Not at all. Rather, the 'herald of good tidings, Zion', is to proclaim the advent of Yahweh now, and to proclaim it 'without fear', even if it still lies in the future. She is to call for praise of the one who comes to help his people, as if the help were already given. There is now added to the task of proclamation, which concerns one single person (v. 6), an essentially different one, and it falls to the choir [i.e. Zion] which responds to the herald, and is even now striking up praise of the future miraculous act of God. [The greek word "evanggellion" most literally interpreted means "good-message", and in the KJV is rendered "gospel".] Now, if we are to assume that the JPS is the more accurate translation we would assume that the messenger heralding good news to Zion is the same character from v. 3-5 and v. 6-8. I cannot see how either translation can be supported from context as this chapter has a single character speaking (which would favor the JPS) but chapter 41-45 (esp. cf. 42:6) all push the "Israel is my servant" theme (which would support the NAS) which would be heralding to all the cities of Judah from Zion. One could attempt to argue for the NAS reading by cross reference with 2:2-4 where a multitude is necessarily implied, but in that case the multitude is summoned to Zion. In either case, I don't think it matters much to the meaning of the passage as what it is leading up to is more important (i.e. v. 10-11) and either interpretation's subject is found in the context. v9 On the cities of Judah, cp. 19:16-18. v10-11 For additional material establishing the context and setting, see Zeph. 3:16-20 (esp. the JPS rendering). v10 See the JPS footnote on this verse. v11 The symbolism of the Lord as shepherd is repeatedly employed in the NT by the gospel authors. The most powerful of which appears in John 10:14 where Jesus says "I am the good shepherd" and the "I am" is the Greek "ego eimi" which is an emphatic that is equivalent to the Hebrew "I am that I am" which forms the divine name YHWH (i.e. Jehovah), cp. Exod. 3:14. Thus, this is another Biblical proof that Jesus=YHWH. For other OT Lord=Shepherd, cp. Gen. 49:24, Ps. 28:9, Ps. 78:52, Ps. 80:2, Jer. 23:3. Jer. 31:10 and esp. Ps. 23. v12-26 presents the Lord's dispute with Israel framed in a very confrontational tone. It appears as four sins: Rejecting the Lord in favor of 1) the nations [v. 15], 2) the worship of idols [v. 19], 3) the rulers of the earth [v. 23], 4) the worship of heavenly bodies [v. 26]. Note that they are arranged in an A-B-A-B fashion, each with a leading question that identifies Israel's deliberate ignorance of the Lord. A - The nations B - The idol worship of the nations A - The rulers B - The astral worship of the rulers This section serves to establish the Lord's dispute with Israel that estranged them from Him in the first place, thus making a reconciliation and redemption necessary. One could also consider this a prophetic accusation of what Judah will do after they are gathered out from Babylon via Cyrus as this text falls between the redemption/gathering theme of v. 9- 11 (the gathering from Babylon using a historical-physical interpretation) and the final judgement/exaltation theme of v. 28- 31 (assuming an eschatological-physical interpretation). v12-17 The first accusation is that Israel is deliberately ignoring the Lord their Creator (v. 12-14, cp. Job 38, Ps. 90) in favor of alliances with the other nations of the earth. This subject is treated repeatedly by Isaiah in his attacks on the pro- Assyrian alliances of Ahaz (ch. 7) and the pro-Egyptian alliances of Hezekiah (ch. 36-37). McKenzie states: The question in vs. 12 [is] ironical, as is the question in 13; the answer to the question of 12 is not "Yahweh," but "no man"; the interrogative "Who" is the same in both 12 and 13. This interpretation has much in its favor. The lines so interpreted are uttered in the same ironic tone as the questions of Job 38. Verse 12, therefore, is not an imaginative picture of creation. Just as no one has exercised the creative power, so no one has comprehended the spirit of Yahweh, or instructed him how to carry on his providence. The vastness of the creative power reduces all nations and men to nothing; if men wish to worship the creator, they will find that the entire visible universe is not sufficient for a worthy sacrifice. In comparison with Yahweh, no nation is to be reckoned as important. In other words, the nations are nothing and all their wealth and land is nothing compared to the Lord. v13-14 Paul apparently paraphrased these two verses in Romans 11:33-35 v14 Compare 45:9. v15 "the coastlands" McKenzie states, "this translation is preferable to the older version 'islands.' The word designates the coastal region of Syria and Phoenicia, for the Israelites a remote area, the limits of the earth." Thus, the "coastlands" represent the very furthest reaches of the earth. v18-20 presents the second sin which is that of idolatry. In their affiliations with the various nations, Israel has adopted their gods and worshipped them instead of the Lord. Most notable among the rulers at Isaiah's time was Ahaz who even sacrificed his son to an idol. Again note that section starts out with a question that presents the eternal nature of the Lord and contrasts it with the foolishness of idolaters. This subject is treated at length in ch. 44 and 46. Isaiah's intent here is to expose the irony of rejecting the Creator in favor of man's creations. v21-24 addresses sin number three which is the abandonment of the Lord in favor of social and political power, more specifically the power of men selected over the power of the Lord. Again the strophe starts with a posed question that asks Israel if they are familiar with the power of the Lord. If they are then they must know that He will dispose of the powers of the earth as the wind carries away the straw (cp. v. 6-8 for the source of symbolism). Note that v. 22 presents the Lord as enthroned above the earth, whereas in 14:13-14 the king of Babylon announces himself to be a god sitting above the earth. v21 Both v. 12 and this one allude to the Creation story and ask the question of Israel, 'Are not you familiar with this?" See Ps. 24 where the creation is recounted in a temple entrance hymn. Isaiah is pointing out that in their own liturgy they learn of the Creation, yet they ignore it. v25-26 presents the fourth and final sin for this treatment, which is the worship of heavenly bodies. But, the irony is that the Lord Himself created the sun, moon and stars, yet His people bow down to them rather than Him. To establish the context of this passage as that of idolatrous worship of the sun, moon and stars, cf. 47:9-13 as well as the similarity between v. 25 and v. 18 where in the case of v. 18 the context is plainly one of idolatry. v27-31 presents the closing of the introduction chapter with a theme that forces a spiritual interpretation on the redemption of Israel. This section details who is truly redeemed (i.e. spiritually) and who is not. v27 Isaiah poses a rhetorical question to Israel where the answer is the accusations from v. 12-26. Compare 1:13-15, 58:3, 59:1-2 and Ps. 44:25. Those favored of the Lord who walk in His paths are those that do not resort to the various forms of either figurative (alliances with foreign nations or coveting power) or literal idolatry (idols or astrology). v28-31 forms a nice chiasm where the power and strength of the Lord is contrasted with the weakness of man, and the only way man can become truly strong is through the Lord. A - Do you not know Have you not heard? B - The Lord is God from of old, Creator of the earth from end to end, C - He never grows faint of weary, His wisdom cannot be fathomed. D - He gives strength to the weary, Fresh vigor to the spent. D - Youths may grow faint and weary, And young men stumble and fall; C - But they who trust in the Lord shall renew their strength [They will mount up with wings like eagles,] B - They shall run and not grow weary, They shall march and not grow faint. Note: I inserted the NAS translations in brackets in place of the JPS because I feel it is obtuse. The JPS is "As eagles grow new plumes". The interpretation is as follows: A - Follows the questioning patterns of v. 12-26 where Israel is asked a question they obviously know the answer to but have been deliberately ignoring. B - The Lord is eternal ("never grows faint or weary") and exercise power over creation. C - His physical strength and wisdom are unlimited. D - The Lord is the One Who imparts strength to mankind. D - Mankind left to themselves are weak, even the strongest of them. C - Mankind who relies on the Lord can have strength and be lifted up by the Lord. B - Those who do rely on the Lord shall be eternal ('not grow weary', 'not grow faint'). By virtue of His power over Creation, the Lord may impart His strength as He sees fit. Thus, those that worship Him can become like Him. Those who do not worship Him will be left to themselves and remain week. Those who ignore His council, which they know, are those who do not worship Him and will remain week, compare Ps. 20:7-10. Another possible arrangement of this section is a more simple chiasm: A - Non-weariness (v. 28) B - Weariness (v. 29) B - Weariness (v. 30) A - Non-weariness (v. 31) v29 Compare Ps. 86:16. v30 Compare 13:6-8. v31 For the references to the eagles, cp. 46:11, Exod. 19:4, Deut. 28:49 and 32:11. For the references to not being tired or faint, compare D&C 89:21.