Chapter 66 Chapter 66 closes out the chiasm of ch. 57-66 as well as closing out the entire book of Isaiah. The chapter is presented so as to form a set of general conclusions on the chiasm and the book in general. The chapter serves to synthesize many images and symbols to unite them for the final apocalypse of the Lord. Aside from the chiastic arrangement, the chapter can be arranged in a series of antithetical parallelisms: A - (v. 1-2) The Lord's favor B - (v. 3-4) The Lord's disfavor A - (v. 5-14) The Lord's favor B - (v. 15-18a) The Lord's disfavor A - (v. 18b-23) The Lord's favor B - (v. 24-25) The Lord's disfavor The emphasis in this chapter is on the Lord's favor. Contrast this with ch. 57, the chiastic complement, where the emphasis is put on the Lord's disfavor. Note the heavy usage of temple and sacrifice themes in both of these chapter. v1-4 This section employs the same kind of rhetorical method of presenting antithesis as was used in 65:8-16. Following the structure presented above, it can be broken down further to the following: Aa - (v. 1-2c) Temple builders Ab - (v. 2d-f) Lord's favor on them Ba - (v. 3) Temple defilers Bb - (v. 4) Lord's disfavor on them v1-2 Taken alone v. 1-2b seem to be a statement contrasting the Lord's transcendence with the works of human hands, and therefore something of an aloof statement. However, taken in conjunction with v. 2e-f and compared with 57:15 and 65:8-10, we see the statement here is in fact indicative of the Lord's condescension. He is exalted above men, yet He pays heed to those who follow His teachings. Contrast the humble petitioner characterized in v. 2e-f with the rebellious defiler in v. 3 who offers prohibited sacrifices to idol gods. This section quoted by Stephen in Acts 7:47-50 and generally referred to in D&C 38:17. v1-2b Compare 1 Kings 8:27, 2 Sam. 7:4-7, Ps. 50, 113 for similar statements. See also the book of Haggai for background on how the Lord feels about His temple. v1e Contrast 44:13. v2a "made by My hand", an authority statement invoking the theme from ch. 40, esp see 40:12, 40:12-13. v2e "poor and broken hearted", compare 57:15. These people may be naturally humbled or compelled to be humble per Lev. 26, cp. Alma 32. v3-4 presents the antithesis of v. 1-2. In v. 1-2 you have people whom build the Lord's temple and He shows His favor on them. Here you have people who defile the temple (or at least themselves) with prohibited sacrifices. The result is He shows this rebellious group His disfavor. Compare 1:10-17, 43:23-24, 57:5-8, 65:3-5, 1 Sam. 15:22. v3a-d The WB states, "The problem here is, how are we to conceive the relationship between the two unconnected participles in the four lines of v. 3? The formulation is odd, and its background may possibly be the language of a torah on sacrifice. There are two possible ways of taking the relationship: (1) `he who sacrifices a sheep is as one who breaks a dog's neck', and (2) `he who sacrifices a sheep is also one who breaks a dog's neck'." The JPS rendering favors the latter interpretation, which is probably the correct one given the numerous accusations of literal acts of idolatry in the text. In support of (2), see Jer. 7:31 and 19:2-6, Ezek. 23:39 which indicate contemporary Israel was performing literal human sacrifices. In developing an eschatological interpretation for this passage, we would interpret the actions figuratively as the Law of Sacrifice is fulfilled. In the passage there are a series of acts which are prohibited, yet the rebellious engage in them in conjunction with or in the place of legitimate acts of worship. They try to either combine the legitimate with the illicit or replace it altogether with what they see fit. That it is prohibited by the Law does not matter to them. Consider the imagery of offering swine's blood. Historically, swine were not to be offered as a sacrifice or eaten as they were unclean. Here the rebellious are both sacrificing and eating (eating the sacrifice was commonly practiced unless it was a burned offering) that which is unclean as part of their own methods of worship. Consider the popular movements of our society and what they are seeking to legitimize in religion despite the Lord's prohibitions. Another eschatological interpretation could be developed via cross reference with 43:23. There the Lord states He has not asked for these sacrifices at all. If we assume the reference is to the fulfillment of the Law of Sacrifice, then this verse could be saying the Lord is offended by those who persist in offering animal sacrifices when He has fulfilled the Law of Sacrifice. v4a-b The Lord comes out as adversary to those who spurn Him, cp. 45:7, 62:10, Num. 23:32. The thing they dread is referenced in 51:13. v4c-f are the same as 65:12c-f. In that case the two lines preceding it state the Lord will destine them for the sword, and here the two lines preceding tell them He will bring what they dread upon them. We can therefore equate the two events. See 65:1-2 for more background on the persons being referenced here. v5-14 changes the theme back to address those who are in the Lord's favor. v5a-b is referring to those persons described in v. 1-2, see also 50:4 for someone who is vigilant for the Lord's word. v5c-d is referring to those persons described in v. 3-4. The text identifies the persecutors as "your kinsmen", indicating they are still part of the same community or society. The division among the community is brought about by the wickedness of some of its members, cp. Zech. 7:8-14 and 11:4-17, Mal. 3:5-18, Ps. 101. It would also paint the picture that the rebellious are a considerable or powerful fraction of the community that can impose its will on the rest of the community regardless of its injustice. The rebellious "hate" their devout brothers and "spurn" (AB renders this term "expel" and the WB renders it "thrust out") them. Compare this with Hela. 13:14, 3 Ne. 9:10-11 and contrast 3 Ne. 18:22- 25. These rebellious are introducing prohibited activities to the community (cf. v. 3) and are now seeking to silence or get rid of anyone who represents the devout position. As their position is obviously in opposition to the Law, the rebellious must eliminate the Law's adherents either by silencing them or casting them out. These two lines reveal a great deal of insight into human nature and behavior. The rebellious are not content to simply rebel, they mock and persecute the faithful simply because of their faithfulness. This is a theme presented repeatedly in the scriptures, cp. Hela. 3:34. v5e-g follows the subject of 5:19. The rebellious are demanding signs, and mocking the devout when no signs to their satisfaction are delivered. They are seeking to shame the devout, and break their faith, "but theirs shall be the shame", cp. 41:11. v6-8 The event described here are those referred to in 64:4. v6 is similar to 13:6 in language and structure. In ch. 13, Babylon is the target and the subject is the Day of the Lord. Here, the subject is the same, only the target is more specifically the Lord's enemies among Israel. Using this cross reference we can say that literal physical Israel is figurative spiritual Babylon, the rebellious among Israel that is. Note the Lord's retribution starts at the temple and goes outward, cp. D&C 112:24-26. v6a-c "tumult", "thunder", can also be translated "voice". For the voice of the Lord against His enemies, cf. 11:4. See Amos 1:2 and Joel 3:16 for the Lord's roar coming from Zion. v6d "retribution", cp. 59:18, Jer. 51:6, Joel 3:9-17. v7-12 could be treated as an explanatory parenthesis to the statement of v. 13 which once again is directed at the same audience as v. 5. The apocalyptic restoration of Jerusalem/Zion is likened to woman giving birth, it is painful and traumatic with joy following. The birth imagery is similar to that employed in 13:8, 49:20-23, Micah 4:10, John 16:21, Rev. 12:2. v7-9 present a miraculous and unprecedented event which clearly cannot be interpreted to be a reference to the natural organic growth of Israel through fecundity. The text states the birth occurs before the labor. This must therefore be referring to the gathering of scattered natural Israel and the grafting in of those nations that would worship the Lord, cf. 49:19-23, 55:5, 54:1-8, 56:3-8. The "birth" of this nation is seen as a sudden event where a huge number of Israelites come to form the nation in Zion. This kind of "birth" was certainly the kind of spiritual birth, or rebirth, that formed the foundation for the NT concept of being born again (see also Ps. 51:10, Ezek. 18:31 for other "born again" concepts in the OT). This sudden appearance of a large group of people to populate Zion also indicates that the "survivors" of v. 19 are a minority. v7 Compare 26:15-18. v7b "bore a son", some commentators see this as a messianic reference, cp. 9:6. This seems acontextual to me as the setting is plainly eschatological and the Lord will be coming in His glory. You could argue this is the Son's great advent and so forth, but He isn't the one being born here, Israel is the one being "born" by having the natural remnants gathered and the nations grafted. v8c "Can a land pass through travail", The AB renders this line "Shall a land be delivered" and states, "The translation renders the sense demanded by the context, but yuhal, a form occurring only here, does not agree with `eres, `land', which is feminine. 1QIsa reads tahil, `shall she deliver', which is grammatically acceptable but harsher than the passive. Perhaps the original text was tuhal, `he shall be delivered'". v9 It is the Lord who grants fecundity, cp. Gen 30:2, Deut. 7:12-14. v10 All who love Zion are summoned to rejoice, cp. 61:10, 62:5, 65:18. For those that were mourning for her, see their psalm of lament in ch. 64. For their psalm of salvation see ch. 12. v11 The restored Jerusalem as a consoling mother is presented as a symbol of fecundity and prosperity. The Lord is the husband of Israel/Zion and Israel/Zion is to be the mother and nurse of these incoming persons, cp. 52:1-2, 54:1-8, 55:2, 60:10, 62:4 and ct. 24:14- 18. See also 49:23 for a similar reference to nursing. v12 Compare 48:18 for the image of the stream. Compare 60:5, 61:6 for the wealth of the nations. Compare 49:22, 60:4 for the carrying of children to Zion. v12d "wealth of nations", cp. 45:14, 54:11-12, 56:6-7, 60:1-18. v13 The WB states, "This is the first time in the Old Testament that the witness borne to Yahweh breaks through the reserve which elsewhere it observes so strictly and associates feminine predications with him. This lends all the greater conviction to what is here said of the passionateness of God's love for those who in sorrow and with humility wait for his salvation." This is atypical for Isaiah as Isaiah typically casts the Lord as the husband and Jerusalem/Zion as the bride, cp. 50:1, 54:6-8. It is interesting to note that the scholarly commentators are usually eager to point out that such atypical images are indicative of some author other than Isaiah. Yet here they do not make such a statement, rather they accept the feminized image of God as authentic instead of following their usual path of attributing it to some later editor or scribe. This reveals the subjectivity and lack of rigor, as well as the influence of the feminist movement, on exegesis in general. For the subject of the verse, the consolation of Jerusalem, cp. 49:13, 65:13-15. v14a The humble who do not demand signs will see these miraculous events, but the rebellious who demand signs (cf. v. 5) will be destroyed when the Lord manifests Himself. Also compare 60:5 for the rejoicing of the righteous. v14b Contrast Ps. 31:10. The "flourish[ing] like grass" uses the imagery of the Millennial Eden (51:3) to say that as the land will flourish so will the people. The JPS has "limbs", KJV, WB, AB all have "bones" which may be a veiled reference to the resurrection along the lines of Ezekiel's valley of dry bones, cp. Ezek. 37. v15-16 employ the classical rhetorical statements equating the Lord's wrath and judgement on the wicked with a blazing fire, cp. 5:24, 29:6, 30:27-28, 33:10-13, 63:1-6, Ps. 18:8. Generally referring to the Day of the Lord. v15b appears to be referencing the Lord's chariot-throne (the "merkavah" in Hebrew) referenced in 19:1, Ezek. 1, 10, Hab. 3:8, Ps. 68:17. v16 Compare 10:4-6, 10:16-19, 34:5-9. v17-18a appears to be a distillation of 65:3-5 presented as substantiation to the judgement pronounced in v. 15-16, see also 1:29- 30. The reference to "imitating one in the center" is probably a reference to a priest or priestess who is leading them in some idolatrous rite. v18b-25 can be seen as the conclusion and summation of the entire book of Isaiah: it contrasts the redemption of the righteous with that of the destruction of the wicked with the Lord as the main character orchestrating the events. This is the thesis of the book of Isaiah and presents the final antithetical comparison between the righteous and the wicked which has been presented through ch. 65-66. Especially note the strong contrast drawn between the two groups in v. 22-23 and 24. One group is promised life and descendants and the other is condemned to death (i.e. no descendants) and endless torment. The applicability of both physical and spiritual interpretations is obvious. The implied imagery further pushes the theme: with Zion established on a mount (i.e. the temple mount) the people walk down from Zion to cast their eyes further down into the valley Gehenna where the dead bodies are burned with the rubbish from the city. v18b The gathering of all nations and tongues is a theme closely associated with the Day of the Lord and the millennial day of peace that follows it, cp. 2:2-3, 10:7, 52:10, Joel 3:2, Zech. 8:23, and suggested in Ezek. 38-39. The nations are gathered to be judged, and the surviving remnants of all nations worship the Lord. v19 A sign is set among them at Zion and thy go out to gather all nations to Zion, cp. 2:2-4, 11:11-12, 18:3, 19:16-25, 27:13, 57:14, 62:10. The sign set among them may be the mark laid on the believers per 44:5, or it may be the ensign raised up to all nations per 18:3. Note that the "survivors" are sent "to the nations". This follows Joel's (cf. Joel 1-3) theme that many nations will be gathered to Jerusalem and all of the wicked present will be destroyed. The righteous remnant out of all the nations (i.e. present at Jerusalem on the Day of the Lord) will then proselytize those others of the nations who did not come up to war against Jerusalem. This indicates that you do not already need to worship the Lord previous to the Day of the Lord in order to survive it, cp. 4 Ne. 1:1 where survivors were proselytized. The text of 45:20-25 may be seen as characterization of the invitation to and response from the nations. The various nations referenced are from all different scattered regions around Israel. That there are "survivors" indicates the events leading up to and including the apocalypse will include literal slaughter. v20 offers something of a distillation of ch. 60, especially 60:4-7. This is the result of the events described in v. 19. v21 indicates the nations drawn in to worship the Lord are accounted as equals to Israel in every respect. Not only are they permitted into the temple to worship and covenant per. 56:1-8, they are allowed to serve as administrants in the temple. There is no longer any distinction between Israelite and gentile as they are all the Lord's people. This statement is unparalleled in the OT. v22-24 are presented as the results of v. 15-16. v22 The "new heavens and new earth" presented as an event in 65:17 are now presented as a persistent and enduring thing. The persistence of the new heavens and earth is compared to the persistence of the people and their offspring, indicating their longevity and prosperity. This is presented in a similar fashion as was Noah's rainbow where the persistence of the rainbow indicated that the Lord would never again deluge the earth with water. Here is another physical sign indicative of a persistent covenant. See also 35:1, 51:3, 55:13, Dan. 12:1-2, D&C 29:22-28. v23 appears to indicate that the festivals instituted in the Law of Moses (cf. Lev. 23 for description of Passover, Weeks and Booths) are reestablished, cf. Zech.14:16. Obviously the festivals would be different to some degree, but the symbolism would probably be the same with the temple being the center of worship. v23c "all flesh", referring to all mankind as in Ps. 65:2-5. v24 The rebels mentioned here are those mentioned in v. 5 as well as the chiastic parallel in ch. 57. v24c-d These two lines appear in Mark 9:44-48 as a pronouncement on those who cause offenses, see also D&C 76:44. v24e "a horror", the Hebrew term "dera'on" only appears here and in Dan. 12:2 where the resurrection of life is contrasted with the resurrection of death. For those with the JPS translation or some other translation aimed at a Jewish audience, you will note v. 23 is repeated again after v. 24. This is because the Masorah states that when this passage is read in the synagogue it is to be repeated so as to end on a beneficent promise rather than a maledictive curse. Many of the Masoretic texts actually duplicate v. 23 in the text after v. 23. The JPS translation places it afterwards, centered in the middle of the page in smaller print.