Comments on Isaiah 49 Note: this chapter appears in 1 Ne. 21. Nephi comments on this chapter at length in 1 Ne. 22 and Jacob comments on selection from this chapter in 2 Ne. 6 and 10. Their comments will not be addressed to any great length as they are fairly straightforward. Following the judgmental tone of the previous chapter, this chapter presents a more merciful tone with regard to the relationship between the Lord and Israel. Here the Lord is Israel's Savior and Jacob's redeemer. As was the case in the last chapter, this chapter uses a considerable number of the symbols developed in the ch. 40-47 block. In doing so Isaiah establishes the setting for this chapter as well as reinforcing the symbolism he is intending to deliver, which in this case is the identity of one of the servants and his role in Israel's salvation. The chapter can be arranged as a series of two chiasmus as follows: A - (v. 1-3) Israel is Lord's elect, scattered because of corrupt leaders B - (v. 4) Israel's failure to accomplish the Lord's call C - (v. 5-6) The servant who is called to save Israel and the nations D - (v. 7a-e) The Lord to the despised Israel D - (v. 7f-i) The Lord has chosen Israel and will be exalted C - (v. 8-9) The Lord will save Israel B - (v. 10) The Lord's success A - (v. 11-13) Israel will be gathered by the Lord, their true Leader E - (v. 14) Zion says the Lord has forsaken it F - (v. 15) Can a woman forget her nursing child? G - (v. 16) I have graven thee upon mine hands H - (v. 17) Your children shall destroy your oppressors I - (v. 18) You will inherit many children J - (v. 19) All of your lands will be insufficient K - (v. 20a-b) Children thought lost, will say: K - (v. 20c-d) There isn't enough room for us J - (v. 21) Where did they all come from? I - (v. 22) The nations will return Israel's children H - (v. 23a-d) Kings who oppressed will bow down G - (v. 23e-f) Those who wait shall not be ashamed F - (v. 24-25) Shall the prey be taken from the mighty? E - (v. 26) Lord destroys Zion's oppressors exhibiting His might to all nations The first chiasm (v. 1-13) presents the Lord as Israel's leader who will gather them despite themselves. The second chiasm (v. 14-26) presents the Lord as their Savior who delivers them from the oppressive nations they have fallen into as a result of their rebellion. These two chiasmus are complementary in that they both present the Lord as Israel's Redeemer, yet He is saving them from two different oppressors (i.e. internal corrupt leaders and external oppressive kings) and two different fates (i.e. scattering and no posterity). In both cases the cause of their problems is wickedness and rebellion: first, wickedness of the leaders of Israel, second, it is the wickedness of Israel in general resulting in the curse of oppression by foreign nations (cf. Lev. 26, Deut. 28). Thus, while the primary interpretation would obviously be physical, the spiritual condition of Israel is necessarily implied. For had the leaders and people of Israel not rebelled, none of this scattering, exile, redemption and gathering would have been necessary. This theme of the vindication of Israel despite her mistakes creates an excellent transition to the upcoming Zion poems of ch. 50-52. v1 Here Isaiah is invoking the "Israel is my child" image by referring to "birth" and "womb". Compare 44:2, and ct. 42:14. See also v. 5b and ct. v. 15. The BofM rendition varies considerably from the KJV: KJV BofM --- ---- And again, Hearken, O ye house of Israel, all ye that are driven out, because of the wickedness of the pastors of my people; yea, all ye that are broken off, that are scattered abroad, who are of my people, O house of Israel. Listen, O isles, unto me; Listen, O isles, unto me; and hearken, ye people, from and hearken, ye people, from far; The Lord hath called me far; The Lord hath called me from the womb; from the from the womb; from the bowels of my mother hath he bowels of my mother hath he made mention of my name. made mention of my name. That the additional material is an interpolation or addition by Nephi is possible but unlikely as it occurs immediately between two lengthy quotes from Isaiah and maintains the Lord as speaker. See 1 Ne. 22:1-5 and 2 Ne. 10:20-22 from Nephi's and Jacob's comments on those who are scattered upon the isles of the sea. v1a-b Compare 41:1 for a similar statement. v1d "my mother's womb", this is a reference to the tradition that lineage among Israel is determined by the mother, probably instituted with the Sarai vs. Hagar issue. v2 forms a good synonymous parallel which helps us to interpret the meaning of this obscure verse: He made my mouth like a sharpened blade, He hid me in the shadow of His hand, And He made me like a polished arrow; He concealed me in His quiver. Being a "sharpened blade" indicates the servant is to speak with power, cp. 11:4, Rev. 1:16, Rev. 19:15, 1 Ne. 16:2. A polished arrow is one that flies faster and further because it has reduced air friction, so it is more accurate and effective. Being hid in the Lord's shadow indicates protection, cp. 4:6, 25:4, 31:5, 32:2 and Hosea 14:7. And, by way or parallel we can assume the symbol of being hid in the quiver is similar to being in the shadow of the Lord's hand. It could also indicate that Israel is being saved/used for some special purpose. Note that both the sword and arrow are weapons of offense. Joseph Smith referred to himself as a rough boulder being made smooth by its collisions with sectarians, and in the same statement referred to himself as a polished arrow (TPJS, p. 304). Some have sought to say that this is Smith referring to himself as what the scripture as talking about and is therefore a fulfillment, but he does nothing of the sort. He is simply using it as a type. v2a "mouth", compare 6:7, Jer. 1:9. v3-5 presents two servants. The first servant is identified as the Lord's servant who is to glorify Him (v. 3), but this servant laments over his failure (v. 4). We then have another servant called to bring Jacob back and gather Israel in (v. 5). In both v. 3 and 5 the term translated "servant" is the Hebrew " `ebed". This term is first applied to Israel (cp. 41:8), but is then applied to the Lord in 43:24 where He is said to be forced to condescend as a result of Israel's sins. Thus, I would argue the first servant (v. 3) is Israel and the second servant (v. 5) is the incarnate Lord. v3 The Lord is glorified through the redemption of Israel, cp. Moses 1:39. v4 The obvious pejorative interpretation is aimed at Israel, but one could also develop an interpretation that is less hostile. Given the Fall, none may merit redemption on their own. This redemption had to occur via the Atonement, thus it was impossible for Israel to bring about the redemption and glorification which is a result of the Atonement. However, this does not release Israel from their (our) covenantal obligations. Also contrast this verse with v. 21. v5 Aside from the evidence presented above, the second servant identified as being called to save Israel as well as be a light of the nations (v. 5-6) is in parallel to the Lord (v. 8-9). This pattern follows that of ch. 42 in both structure and syntax (see comments on ch. 420). Consider here the servant is called to reclaim Israel and Jacob as well as be a light to the nations. As these statements together are necessarily inclusive of all natural Israel, how could one develop an interpretation that this was some part of Israel out to save itself? It would be difficult. One could say it is Zion to redeem the rest of Israel per 40:9, but v. 14 indicates that Zion is not currently in the Lord's favor. Thus, a corporate Israel or righteous Israel interpretation is made extremely improbable and we must apply the incarnation of the Lord to this servant character. In v. 5b we also have a restatement of the subject of v. 1c-d. This further indicates this servant is different from the previous one by indicating that his birth is separate and distinct from Israel's, but does share the same election. v6 This verse is quoted in Acts 13:47 as a reference to the gospel going to the gentiles. v6e-f "light of nations", compare 42:1-6, 51:4-5. See the JPS footnote. Note the very similar content of the chiastic counter to this verse in v. 8c-d. v7 presents a typical "First shall be last and last shall be first" theme. The BofM rendition is actually shorter than the KJV: KJV BofM --- ---- Thus said the Lord, the Redeemer Thus saith the Lord, the Redeemer of Israel, and his Holy One, to of Israel, his Holy One, to him whom man despiseth, to him him whom man despiseth, to him whom the nation abhoreth, to a whom the nations abhoreth, to servant of rulers, Kings shall servant of rulers: Kings shall see and arise, princes also see and arise, princes also shall worship, because of the shall worship, because of the Lord that is faithful, and the Lord that is faithful. Holy One of Israel, and he shall choose thee. v7c-e Compare 1 Ne. 19:14. v8-9 Compare 42:6-7 for very similar statements. v8 This hour of favor and day of salvation is when that described in 40:1 is announced. Paul quotes this verse in 2 Cor. 6:2. See comments on v. 6e-f above. The BofM again differs with the KJV: KJV BofM --- ---- Thus saith the Lord, In an Thus saith the Lord: In an acceptable time have I heard acceptable time have I heard thee, thee, O isles of the sea, and in a day of salvation and in a day of salvation have I helped thee: and I will have I helped thee; and I will preserve thee, and give thee preserve thee, and give thee my servant for a covenant of the people, to for a covenant of the people, to establish the earth, to cause to establish the earth, to cause to inherit the desolate heritages. inherit the desolate heritages. Here the differences are significant and strongly favor the second servant being a character other than Israel who is come to establish a covenant for the people. This lends further credence to the second servant being Jesus Christ. v8d "a covenant people", the AB translates this "a covenant for a people", see the JPS footnote and see comments on 42:6. v8e-f The AB refers to Joshua 13-19 and mentions the tribal distribution of lands. This is likely Isaiah's intent as the context is the restoration of Israel which entails the fulfillment of the Abrahamic covenant. And the Abrahamic covenant has a specific parcel of land associated with it. Israel must be restored to her ancestral lands, and the above Joshua reference indicates what the bounds to these inheritances are. v9-12 Nephi interprets these verses in 1 Ne. 22:10-12. v9 This verse exhibits a number of similarities with Ps. 23 and obviously invokes Exodus from Egypt imagery. Also cp. 5:17. v9c "along the roads", the 1QIsa has "all the mountains" which would produce a better apposition. v11 This miraculous road of delivery is also referred to in 11:6, 19:23, 35:8, 40:3, 43:19, 51:10, 62:10. v12 The BofM rendition inserts the phrase "And then, O house of Israel," in front of the verse. Otherwise identical. v12c "Sinim", see the JPS footnote. v13 Compare 42:10-13, 44:23 for similar hymns of praise. With the day of redemption, the righteous remnant of Israel will praise the Lord for His justice and mercy. The BofM rendition maintains considerably more text: KJV BofM --- ---- Sing, O heavens; and be joyful, Sing, O heavens and be joyful, O earth, O earth, for the feet of those who are in the east shall be established; and break forth into singing, and break forth into singing, O mountains: O mountains; for they shall be smitten no more; for the Lord hath comforted his for the Lord hath comforted his people, and will have mercy upon people, and will have mercy upon his afflicted. his afflicted. The summons for the heavens and earth to rejoice is derivative of the Sinaitic-Mosaic Covenant, cf. Deut. 4:26-39, Deut. 30:19. The reference to the heavens and earth is a merism, a statment of all-inclusion. It means "all of creation" as everything that is falls into the category of either heaven or earth. In the Sinaitic Covenant the heavens and earth, all of Creation, are summoned as witnesses of the covenant. Here all of Creation rejoices at the fulfilment of the Sinaitic Covenant when the Lord redeems Israel and restores Zion. The reference to "feet of those who are in the east [being] established" probably refers to the subject of 52:7. v14-26 For a theme similar to the one appearing here, compare Micah 4:9-13. v14-15 The BofM again differs in its presentation: KJV BofM --- ---- But Zion said, But, behold, Zion hath said: The Lord hath forsaken me, The Lord hath forsaken me, and my Lord hath forgotten me. and my Lord hath forgotten me-- but he will show that he hath not. Can a woman forget her sucking For can a woman forget her sucking child, that she should not have child, that she should not have compassion on the son of her compassion on the son of her womb? yea, they may forget, yet womb? yea, they may forget, yet I will not forget thee. I will not forget thee, O house of Israel. v14 This statement by Zion seems obtuse as one would assume the Lord would never abandon Zion, but in the light of the contents of ch. 5 and 29, as well as 33:14, Micah 3:12, Jer. 7:1-15 it is understandable. Just as Israel is abandoned when she rebels so is Zion abandoned when rebellion is general. v15 Where a woman may forget her child, the Lord will not forget His elect servants whom were called from the womb, cp. v. 1, 5. Consider the story-like nature and subject of this verse and compare its similarities with its chiastic counter in v. 24-25. v16 presents two obscure symbols of the Lord having his palms engraved and of having walls ever before him. Virtually all christian commentators interpret the engraved palms to be a type of Jesus crucifixion, and certainly it can be used as a type (esp. in conjunction with Zech. 12:10 and 13:6, see also D&C 45:48-53). But the primary contextual interpretation would have to be derived from cross reference with 44:5 and from its chiastic counter of v. 23e- f. The symbolism thus derived is an image of the ever faithfulness of the Lord. This interpretation dovetails nicely with the type of Christ usage as Jesus' mortal actions were performed to faithfully redeem Israel. However, the walls issue is more difficult. Gileadi offers a speculative emendation of "homotayik", your walls, to "hatamtik", I have sealed you. This emendation would be contextual with the above interpretation of covenantal theology. Without the emendation, commentators typically come up with an interpretation that the walls are those of Jerusalem and the Lord is recollecting its sack and foreseeing its future rebuilding (cp. 56:5, Ps. 51:18). This latter interpretation would build on the Lord=walls=salvation theme per 26:1, 60:18. The latter reading is safer as it requires no emendation to the text. v17 The BofM presents a better rendition of this verse over the KJV: KJV BofM --- ---- Thy children shall make haste; Thy children shall make haste thy destroyers and they against thy destroyers; and they that made thee waste shall go that made thee waste shall go forth of thee. forth of thee. The BofM rendition changes the meaning to indicate that the remnant of Israel will go forth against the nations that formerly were her oppressors. It should be noted that most modern translations (NAS offered below) offer something to the effect of the following based primarily on 1QIsa: Your builders hurry; Your destroyers and devastators Will depart from you. Note the JPS does not follow suit with the other modern translators. Probably because the "children" rendition is more contextual and I suspect that the "builders" rendition still requires emendation of the Hebrew to come up with that reading. Those commentators who favor the "builders" consider it a reference to the reestablishment of millennial Jerusalem per 54:11-12. v18 presents Zion as the complete opposite of Babylon in 47:1, compare: Babylon (47:1, 2, 9) Zion (49:18) ------- ---- Get down, sit in the dust Look up Remove your veil Don them like jewels Strip off your train Deck them like a bride Loss of children They are assembled Widowhood They come to you For additional references to the lifting up of redeemed Zion/Israel, cp. ch. 52, 54, 56 which address the subject of this verse at length. Specifically cp. 54:5, 61:10, 62:5. Also note that, even though it is not explicitly stated, the redemption of Israel is concurrent with the submission of the nations, cp. 45:14-25. v19-23 For the fulfillment of this passage, see 66:7-8. v21-23 Contrast this passage with that of Lamentations 1:5, 20 and 5:3 for background on the nature of the curse reversal. v21b "Who bore these for me?", see 46:3-4 for the answer to this question. v21c-d Compare 26:17-18, 54:1. v22-26 is interpreted by Jacob in 2 Ne. 6:8-11, 14-15. v22-23 Compare 11:11, 14:1-2. v22d-e See 1 Ne. 22:8-11 for Nephi's interpretation of this passage. v23 See 1 Ne. 22:6-8 and 2 Ne. 6:7-13, 2 Ne. 10:9 for comments on this verse by Nephi and Jacob. v23a-b "Kings" and "Queens", cp. 54:11-12 (via 3 Ne. 24:17, D&C 42:39), 60:14-16, 62:2-3 for similar references. Interpretation of exactly who these "kings and "queens" are is difficult. In general they are portrayed as antagonistic to Israel and subsequently debased. However, we have a character like Cyrus (45:1), who is not only a benefactor to Israel but is also considered the Lord's anointed. I would conclude from this that one would draw a behavior dependant interpretation which hinges on how they treat Israel. v23c-d The AB states, "The figure of v. 23, somewhat crude to modern readers, indicates the conventional posture of submission before a sovereign in the Near East." As Israel was forced into this position of submission by her oppressive captors, they shall subsequently be forced into a servile position when the Lord redeems Israel. v24-26 Compare Ps. 35:1. The literal physical interpretation is obvious, but a figurative spiritual interpretation could be developed where the subject is the Lord redeeming people from death and hell and the devil. v24 The JST on this verse makes an insertion between lines c and d: "For the mighty God shall deliver his covenant people." Its absence in the BofM rendition indicates that the JST was not intended to be a restoration, but an inspired emendation. v25 Nephi's more inclusive quote of this entire chapter maintains text identical with the KJV, but Jacob's later selective quotation of the same verse in 2 Ne. 6:17 contains the addition of one line and the omission of the last line. It is safe to assume Jacob took the liberty of paraphrasing the Isaiah text as he knew it appears in Nephi's account. v26a-b The AB states, "The same phrase, the eating of flesh, is used to describe civil strife in Isa. 9:20." See comments on 9:18c-20, 19:2. On the wine/blood imagery, see 63:2. Also, Nephi comments at length on this verse, see 1 Ne. 22:13-17. In 1 Ne. 22:15, Nephi says, "Saith the prophet" and then gives us v. 15-17. Nephi appears to be giving us a paraphrased interpolation of a series of related passages from Isaiah, and not any direct quote.