Comments on Isaiah 51 Note: this chapter appears in 2 Ne. 8. This chapter and the next one round out the ch. 48-52 block with a series of statements concerning the redemption of Israel and the foundation of Zion. In this chapter the Lord encourages Zion to rely on Him and to not fear her oppressors (v. 1-13), for He will deliver them (v. 14-15). After her time of tribulation, she will stand exalted above all other nations (v. 16-52:2). This chapter draws on the subject of Deut. 12 to some degree. We are informed in Deut. 12 verses 5 and 12 the land which the Lord has given to Israel to posses is where the Lord has chosen to place His Name. In this land Israel is to do His will and not every man as he pleases (v. 8). In doing so they will enjoy protection from their enemies and happiness (v. 10, 12). That chapter then ends with a warning of avoiding the idolatrous practices committed by the nations they are to dispossess. As the history from the Scriptures indicate, Israel failed to do what the Lord required and ended up following after the idolatry of the nations. The result is the Lord's Name was profaned and Zion was desecrated. This chapter in Isaiah draws on these issues of the Lord's Name as well as Zion being the Lord's covenant people who do His will rather than every man as he pleases. Verses 1-13 can be arranged as a parallelism where Israel is called by the Lord to remember Him, their past, and what has been predicted concerning Zion's foundation. A - (v. 1-2) Hearken unto me, look at your source: a godly man Abraham was alone when called as is now blessed with many nations who have an eternal promise B - (v. 3) The Lord will make Zion like Eden C - (v. 4) Herald from Zion to call the remnants D - (v. 5) All nations shall trust in the Lord E - (v. 6) Creation is temporal, Lord's salvation is eternal A - (v. 7-8) Hearken unto me, do not fear ungodly men: the many nations of the world will die out, but the Lord is eternal B - (v. 9-10) The Lord will strike the Sea as He did before C - (v. 11) The redeemed remnants return to Zion D - (v. 12) Lord is comforting Zion, they should not fear E - (v. 13) You forget the Lord who made creation and fear man instead Verses 14-15 are a parenthetical statement connecting the subjects of v. 1-13 and v. 16-25 by presenting a fulfillment of 49:24-26 in response to v. 13. It also alludes to the Deut. 12 issue of Zion being where the Lord's name is. Verses 16-52:2 then presents a chiasm of the historical Israel (v. 16-19) versus the eschatological Israel (v. 20-52:2). A - (v. 16-17b) Arise Zion, thou art My people B - (v. 17c-18) Drink the cup of my wrath, none can deliver you C - (v. 19) You are smitten twofold: desolation, destruction C - (v. 20) All of your sons have fallen (save these two) B - (v. 21-23) I take cup of the Lord's fury out of your hand A - (v. 52:1-2) Awake Zion, put on thy beautiful garments v1 Israel is commanded to look to their source. The analogy of a mine or quarry is employed. They are to look to the rock they are hewn from. Considering the Abraham and Sarai account dealt with the lack of offspring to a considerable degree, the message here is look at the miraculous work the Lord has wrought in turning a barren couple into a populous nation. v2 Here, Israel is reminded of the covenant of Abraham, under which they enjoy certain rights by lineage. Abraham was called alone at that time, but for his righteousness he was promised to become a large nation (cf. Gen 12:2-3, 15:5, 18:18, 22:17-18). Now Israel is a large nation, but they are not righteous like Abraham their father was. The nation is corrupt, unlike their father. This reference to Abraham invokes the covenant theology from the previous chapter where the Lord reminded Israel that they left Him and therefore He had not divorced her, or in other words the letter of the covenant was still present. The Abrahamic covenant is also referred to in 41:8-9. Note the contrast in the parallelism with v. 8 of the "one" versus "generation to generation" (KJV/BofM). v3 Zion is compared with Eden, when she is founded. This is a common theme for Isaiah, cp. my comments on 35:1-7. Also cp. Ezek. 28:13 and 31:9 where other cities are compared to Eden, and Ezek. 36:35 for Israel's desolate land being made like Eden. See also 33:21, 41:18-19 for it being well watered like Eden, cp. Gen. 2:10-14, Hosea 14:5-7. For a more spiritual interpretation cf. 44:3, Joel 2:28. Note this verse and its parallel in v. 9-10 both employ historical references that are pushed into an eschatological theme. v3a-b Notice that Isaiah casts Zion as currently in ruin and is to be rebuilt. v4 Zion is to be the herald to call the cities of Judah unto her, cf. 40:9. v4-5 For similar statements compare 10:17, 42:1-8, 49:5-9 (the latter two I would argue are not in reference to Israel, but rather the Lord; but they have similar imagery). v4c "My way", The AB renders this "judgement" and says, "Judgement here does not mean the rendering of a verdict but the revelation of law, parallel to teaching. Yahweh promises for all nations what he did for Israel. v5 Note the similar usage of the emphatic pronoun "I" and "My" between this verse and its parallel in v. 12. The Lord is the one who has to do the work, Israel is adding to the Lord's work, cf. 46:3-4. Also note the contrasting of the arm of the Lord in v. 5 with the arm of flesh in v. 12. For additional references to the arm of the Lord see 40:10-11, 51:5, 52:10, 53:1. See 42:4 for the isles awaiting the Lord's law as opposed to the Lord's arm. v6-8 Peter may be paraphrasing these three verses in 2 Peter 3:10- 12. On the references to garments in verses 6 and 8, contrast this with the garments described in 61:3 and 10. v6 is similar to 50:9. The first two lines may be a subtle allusion to idolatrous astrology referred to in 40:25-26 and 47:13. If it is then the Lord is insulting their gods and saying that compared to Him, they are fleeting. Note the similar creation themes employed in this verse and in its parallel in v. 13. In v. 6 creation is presented as something transient and insubstantial compared to the eternal nature of the Lord. In v. 13 Israel has forgotten the power of the Lord who created all things, including mankind whom Israel now fears more than God. v7-8 The AB states, "[There] is ample reason why they should not fear any human power; they have learned from law and prophecy that there is nothing to fear except the judgement of Yahweh. The power of men cannot endure against the everlasting saving deeds of Yahweh [cp. 40:28-31]." Compare Zeph. 2:8 where Edom and Moab are presented as taunting and jeering at Israel, as occurs in v. 7c-d. v7 The BofM differs slightly from the KJV: KJV BofM --- ---- Hearken unto me, Hearken unto me, ye that know righteousness, ye that know righteousness, the people in whose heart the people in whose heart is my law; I have written my law, fear ye not fear ye not the reproach of men, the reproach of men, neither be ye afraid neither be ye afraid of their revilings. of their revilings. In either case the verse pushes for an interpretation that the Lord is telling those who trust in Him not to worry about what man can do to them. v9-10 These two verses present the Yahweh versus the Sea Monster theme (variously called Yam, Nahar, Rahab, Tehom rabba, cp. 27:1, 30:7) and the Exodus theme and push for an eschatological interpretation by its connection with v. 11. Israel is reminded of the historical events where the Lord has smitten her enemies and delivered her and shown that He can do the same for her in the eschatological delivery. See my comments on 24:14 and note that in 8:7-8 the king of Assyria is called a "river" and a "flood". The usage of these creation story characters is intended to parallel the eschatological combat of the Lord against the wicked world (cp. 34:1-8, 42:13-15) with His ancient combat at the creation with the Serpent Leviathan (cf. 27:1, which I would equate with the War in Heaven). Thus, we have a new eschatological creation where the Lord triumphs over the forces of chaos and establishes Eden on the earth. The Exodus references would also serve to be a historical creation reference as corporate Israel was created upon her departure from Egypt. The BofM rendering of these two verses differs from the KJV in that it renders the "it" to "he" in reference to the Lord. The BofM reading more closely conforms to the JPS in this case. v11 The road thrown up by the Lord to facilitate the gathering of the righteous remnant and is almost identical to 35:10. Compare my comments on 35:8-10. v12-16 Compare 54:15-17 for a similar statement. v12-13 Man is pronounced transient and insubstantial in contrast to the eternal Lord. See comments on v. 6 above. v14 As noted above this is a fulfillment of 49:24-26. On the lack of want for food, cp. 55:1 and ct. 3:1, 4:1. v15. In Amos 9:6 the Lord summons the waters of the sea and pours them out on the land. While this is obviously a reference to the Lord's power over creation, Isaiah's usage can easily be applied to the "sea" being an eschatological Noah's flood of war and desolation per 8:6-8. So, what the Lord would be saying is, "Don't worry, I control the situation and brought these armies up here to destroy the wicked so I can protect you from them as well." v16 The Lord would extend the same benefits His servants enjoy to Zion, cp. 49:2, 50:4. For similar statements compare Exod. 4:15-16 and 7:1-2, Jer. 1:9 where the Lord is putting His words in prophets mouths. The reference to being sheltered under His hand is a Semitism indicating divine protection. v17 The cup of the Lord's wrath is a common OT Prophet symbol, cp. Jer. 8:13, Jer. 25:15-29, Jer. 51:7, Ezek. 23:32-34, Zech. 12:2, Ps. 60:3. The symbol is that the Lord is offering them to drink something to strong and potent for them to deal with, namely their punishment. The result is they stumble and stagger about. For the judgement theme, compare Matt. 20:22 and 26:39. v18-19 No sons are delivering Israel from its fate (cp. 3:6-7), instead two sons are come upon her, namely desolation of famine and destruction of the sword. For why the punishment is a twofold one, see comments on 40:1. Note the carefully arranged parallelism in the text. v19-20 The BofM rendering differs significantly from the KJV: KJV BofM --- ---- These two things These two sons are come unto thee; are come unto thee, who shall be sorry for thee? who shall be sorry for thee-- desolation, and destruction, thy desolation and destruction, and the famine, and the sword: and the famine and the sword-- by whom shall I comfort thee? and by whom shall I comfort thee? Thy sons have fainted, Thy sons have fainted, save these two; they lie at the head they lie at the head of all the streets, of all the streets; as a wild bull in a net: as a wild bull in a net, they are full of the they are full of the fury of the Lord, fury of the Lord, the rebuke of they God. the rebuke of thy God. The BofM account has the additional statement concerning the two sons. This is interesting given these two verses for the center of a chiasm and present two sets of two sons. The first set is a pair of destroyers and the second set is a pair of stalwarts. The typical interpretation on who the two sons are in v. 20 is developed by cross reference with Rev. 11:4-13 and Zech 4:3, 11-14. In favor of the non-BofM reading, compare Lam. 2:19. v21-23 They were forced to drink the cup of the Lord's wrath as a result of their wickedness and apostasy, cf. 19:11-15, 28:1, 29:9, 32:6, also cf. 2 Ne. 27:1, Ether 15:22. But, now the cup of the Lord's wrath is placed in the hand of Zion's tormenters. Thus, we have a blatant curse reversal theme that follows Isaiah's contrasting of the fall of Babylon (ch. 47) concurrent with the exaltation of Zion (ct. 52:2 with 47:1). v22 Note the Lord is the one taking the cup of wrath from their hands, "I take from your hand the cup of reeling". We recall from ch. 40-47 that the Lord has been forced into the position of 'ebed, or servant, because of Israel's sins. Here we have the Lord removing Israel's cup Himself, cp. Matt. 26:39. Thus, we have another reference to the incarnation of the Lord. v52:1-2 (2 Ne. 8:24-25) See D&C 113:7-8 and the comments on Isa. 52 for the interpretation on these verse. That Nephi would include the two verses from what we call ch. 52 probably indicates Nephi was well aware of the textual structure of the passage where others were not.