Chapter 62

     Overall, this chapter continues the theme of the redemption of
Zion developed in the previous two chapters.  The imagery of light,
royalty, marriage, renaming, temple ingathering, and exaltation are
all employed and united.  This equation of symbols serves to place the
more solitary appearances of similar symbols into context and
establish a time frame as well.  The symbols in general are dealing
with the redemption and vindication of Israel and Zion that will
attend the Day of the Lord and subsequently establish the millennium. 
But note in this text the Lord is speaking from the position that the
Day of the Lord has not yet occurred.  The millennial day of peace is
still a future surety, it is not a present fact.  This chapter is a
series of comforting words spoken to ensure to the downtrodden that
predictions of the redemption of Zion are going to be fulfilled.

     This chapter complements its chiastic parallel of ch. 60 nicely,
but it can also be arranged as a very well structured synthetical
parallel.  I searched for a similar structure in ch. 60 but could not
find one.  This may indicate that the text of this chapter pre-existed
and was incorporated into the chiasm in Isaiah's final draft version. 
But, it certainly does not require this.  The structure is as follows:

  A - (v. 1) I (Isaiah) will not hold my peace, will not rest
    B - (v. 2-3) Curse reversal, ingathering, temple
      C - (v. 4-5) Marriage, the new name, rejoicing
  A - (v. 6-7) Watchmen will not hold their peace, will not rest
    B - (v. 8-10) Curse reversal, ingathering, temple
      C - (v. 11-12) Marriage, the new name, rejoicing

     The A portions of the parallelism serve to establish one of the
aspects of the relationship between the Lord and His prophets.  The
Lord calls prophets as intercessors between Himself and His people. 
The prophets are to witness the Lord to the people (v. 6), but also
are to plead the people's case before the Lord (v. 7).  This role as
intercessor for the people was established on numerous occasions by
Moses as he plead of for Israel when the Lord was going to destroy
them in His anger.  In this manner, Moses and the other of the Lord's
prophets, including Isaiah, are types of Christ in that the Son is our
intercessor before the Father.

v1  Here the speaker states he will not be silent or relent in his
mission until Jerusalem is redeemed.  Initially I attributed this
statement to the Lord, but it seems to me that this is Isaiah
speaking.  All of the references to the Lord in v. 1-5 are in the
third person (this is not conclusive though as there are times where
the Lord is obviously speaking and He refers to Himself in the third
person).  Verses 6-8 appear to be made up of quotes from the Lord and
in it the Lord states He establishes watchmen who will never be silent
(v. 6c-d).  I would thereby assume that Isaiah is speaking in v. 1 as
one of those watchmen who is to never be silent.

     That the Lord calls His watchmen to be tireless and unceasing in
their callings illustrates the Lord's unceasing efforts in reclaiming
Israel as well.  The Lord never gets to the point where He totally
gives up on Israel, despite their rebellion.  He is always working
tirelessly towards their salvation, whether it be personally or
vicariously through His servants the watchmen.

v1a "I will not be silent", cp. 42:14, 64:11, Ps. 83.

v1d "like a flaming torch", cp. 49:6, 60:1

v2a-b  Historically, Israel has relied on arm of the flesh kings and
politics and gone into bondage for it; here Zion has kings subject to
them, cp. 52:10, 60:1-3, 60:10-16.

v2c-d "new name", this new name will be issued by the Lord Himself and
is not revealed, only the bride and the groom know the new name. 
Instead, Isaiah gives a number of name-titles that express the
condition of redeemed Zion.  For other references to the new name cp.
56:5 and 15, 60:14 and 18, 65:15.

v3  Here the bride Zion is said to be a crown on the Lord's head or a
glittering jewel in His hand, where in 49:18 the nations are presented
as jewels that the bride Zion wears.  The equation follows the theme
of 56:3-8 where non-Israelites are given the same opportunities and
blessings as Israelites.  See also 54:11-12 for a more physical
interpretation.

v4-5  This new name indicates the Lord's acceptance of Israel as
opposed to His previous rejectance of her.  The acceptance is based
upon the purging which He Himself brought about.

v4  The JST/IV renders the KJV "Hephzi-bah" as "Delightful" and the
KJV "Beulah" as "Union".  This follows with modern translations, which
indicates that some of the emendations Smith made were of the
scholarly variety.

v4a-b  The land will be made bounteous by the Lord for His righteous
people.  A blatant covenantal benediction, cp. the chiastic parallel
of 60:13.  

     Some LDS commentators say that the espousal of the land means the
reuniting of the continents spoken of in D&C 133.  I would not present
that as the primary contextual interpretation.  However, it can be
forwarded as an alternative interpretation using a physical
interpretation on v. 10 to support it.

v4d "Espoused", for additional marriage refs. cp. Jer. 3, Hosea 1-3.

v5a "As a youth espouses a maiden", cp. 61:10.

v5b "Your sons", the JST/IV renders this "Your God".  Curiously enough
this does not appear in the 1979 LDS Edition KJV.  Note that Smith's
emendation is supported by parallelism and the JPS offers an
emendation on this as well.

     The interpretation one would develop without emendation is that
of Israel's scattered sons being reunited with corporate Israel in
general, cf. 49:22.

v5d  "God rejoice[s] over you", Compare 61:10, 65:19.

v6  The Lord has set watchmen upon Jerusalem's walls to keep
Judah/Israel in remembrance of the Lord.  These watchmen are to
perform their labors unceasingly, which would indicate they are being
supported by the hand of the Lord, cf. 40:28-31.

v6b "watchmen", cp. 40:9, 52:8. Ezek. 33.

v7  The watchmen/prophets are to keep the Lord in remembrance of the
people's afflictions just as they are to keep the people in
remembrance of the Lord's commands, cp. Zech. 1:12.  The intercessory
role of a prophet.

v8-9  We have here a covenantal malediction reversal (v. 8) and a
covenantal benediction fulfillment (v. 9).

v8  The AB states, "That others will eat and drink what the Israelites
planted is a fairly common prophetic threat; see Deut. 28:30-33, Amos
5:11, Micah 6:15."  Compare 3:10, 65:21.  See also 52:2-6 where Zion
is told to cast off the shackles of her oppressor Assyria.

v8a-b  The right hand is the covenanting hand, and the hand extended
in favor, cp. 41:10-13, 45:1, 48:13, 63:12.  That the Lord's arm is
mighty indicates He is able to accomplish His goals by the means of
His power.

v9 The WB states, "The verse speaks of the three great festivals which
from the time of Deuteronomy onwards were celebrated at the temple,
and at which men gave thanks to God for the new harvest or grain and
for the vintage, stuck up the note of festal joy, and `rejoiced before
God' as they enjoyed the new gifts."  This would be in fulfillment of
Lev. 26:11.  Compare 25:6.

v10  The image here is of the inhabitants of Zion going out through
the gates to summon the nations and clear the path for them to come up
to Zion.  Contrast this with 60:11.  This verse is the gospel of
salvation being spread to all nations, where 60:11 is the physical
subduing of Israel's neighbors and inheritance of wealth for the
rebuilding of Jerusalem.

v10b  "Clear the road", Compare 40:3.

v10c "build up the highway!", the highway is typically presented as
the means of gathering Israel in specific, but here the highway is
made for all nations to be gathered to Zion, cp. 35:8-10, 40:3.  If
all nations were gathered to Jerusalem, scattered Israel would
naturally be found among them.  The Lord's covenant is specifically
aimed at redeeming Israel, but the nations can be absorbed into Israel
as well.

v10e "Raise an ensign over the peoples!", hold up a symbol, a
gathering point, something to get their attention and draw them in,
cp. 11:10-12, 18:3, 49:22, 66:19.

v11 is similar in content to 40:10, also cp. 52:1-2.  Also see the
psalm of thanksgiving sung by the redeemed in ch. 12.

v12  A set of names similar to those from v. 4 but here the spiritual
nature of Zion is emphasized via the names applied.

v12d  Compare 52:9.