Isaiah 65-66 - Indepthbible.org

A Vision of New Heavens and New Earth in Isaiah 65-6665:1 Wla'êv' aAlål. ‘yTiv.r:’d>nIHebrew Text with English TranslationynIvU+q.bi al{ål. ytiaceÞm.nIynINEëhi ynINEåhi ‘yTir>m;’a'`ymi(v.bi ar"îqo-al{) yAGà-la,I was sought after by those who did not call;I was found by those who did not seek Me.I said, Look at Me, Look at Me!,to a nation not being called by My name.65:2 ~AYàh;-lK' yd:²y" yTif.r:óPerrE+As ~[;ä-la,bAjê-al{ %r

yzIëx]h; rf:åB. ‘~ylik.ao)h'`~h,(yleK. ~yliÞGUPi Îqr:îm.WÐ ¿qr:p.WÀthose who sit among the graves,and they spend the night in the guarded places,those eating the pig’s flesh,and fragment(s) of detestable things (are in) their vessels.65:5 ^yl,êae br:äq. ‘~yrIm.ao)h'^yTi_v.d:q. yKiä yBiÞ-vG:Ti-la;yPiêa;B. !v"å[' hL,ae…`~AY*h;-lK' td rm:åa'~yrIêh'h,ä-l[; ‘WrJ.qi rvxe tA[ßb'G>h;-l[;w>`~q")yxeÎ-la,п-l[;À hn"ßvoarI) ~t'²L'[up. ytióDom;WYour iniquities, and your fathers’ iniquities together--YHWH said–who made sacrifices upon the mountains,and upon the hills reproached Me,2

and I will measure their first repayment into their lap.65:8 hw"©hy> rm:åa' ŸhKoålAKêv.a,B'( ‘vAryTih; aceÛM'yI rv,’a]K;AB+ hk'Þr"b. yKiî Whteêyxiv.T;-la; ‘rm;a'w>yd:êb'[] ![;m;äl. ‘hf,[/a,( !KEÜ`lKo)h; tyxiîv.h;¥ yTiÞl.bil.In this way YHWH spoke:Just as the new wine will be found in the cluster (of grapes),and he will say, Do not destroy it,because a blessing (is) in it,so I will do for the sake of My slaves,so as not to destroy the whole (nation).65:9 [r:zyr"_h' vrEäAy hd"ÞWhymiWyr:êyxib. h'WvårEywI`hM'v'(-WnK.v.yI yd:Þb'[]w:And I will bring forth a descendant from Jacob,and from Judah one inheriting My mountains.And My chosen ones will inherit it,and My slaves will dwell there.65:10 !acoê-hwEn>li ‘!ArV'h; hy"Üh'w>rq"+B' #b,rEäl. rAkà[' qm,[eîw>`ynIWv)r"D> rv

`%s")m.mi ynIïm.l; ~yaiÞl.m;m.h;(w>And you people who are forsaking YHWH,the ones forgetting My set-apart mountain,the ones arranging for the (God) Fortune a table,and the ones filling for the (God) Fate a mixed drink--65:12 ‘br yTir>B:ßDIyn:ëy[eB. ‘[r:h' WfÜ[]T;w:`~T,(r>x;B. yTic.p;Þx'-al{) rv yn"ådoa] Ÿrm:åa'-hKo !keúl'Wb['êr>Ti ~T,äa;w> ‘Wlke’ayO Ÿyd:Ûb'[] hNE“hiWam'_c.Ti ~T,äa;w> WTßv.yI yd:²b'[] hNEôhi`Wvbo)Te ~T,îa;w> Wxm'Þf.yI yd:²b'[] hNEôhiTherefore, in this way my Lord YHWH spoke--Look–My slaves will eat,and you, you will be hungry;look–My slaves will drink,and you, you people will thirst.Look–My slaves will rejoice,and you, you will be ashamed.65:14 WNroßy" yd:²b'[] hNEôhible_ bWJåmi‘Wq[]c.Ti ~T,Ûa;w>4

leê baeäK.mix:Wrß rb,VeîmiW`Wlyli(yET.Look–My slaves will give a ringing cryfrom goodness of heart;and you, you will cry aloudfrom pain of heart,and from brokenness of spirityou people will howl!65:15 ~k,Ûm.vi ~T,’x.N:hiw>yr:êyxib.li ‘h['Wbv.lihwI+hy> yn"ådoa] ^ßt.ymih/w

tAnëvoarIåh' ‘hn"r>k;’Z"ti al{Üw>`ble(-l[; hn"yl,Þ[]t; al{ïw>Because look at Me–creating new heavens and a new earth;and the former things will not be remembered,and they will not come up on heart(s).65:18 d[;ê-ydE[] ‘WlygI’w> WfyfiÛ-~ai-yKi(arE_Ab ynIåa] rvhi •yKihl'ÞyGI ~Øil;²v'Wry>-ta, arEóAb`fAf)m' HM'î[;w>But rather, rejoice and be glad until, until--because I am creating--because look at Me–creating Jerusalem a gladness,and her people a rejoicing.65:19 ~Øil;Þv'Wrybi yTiîl.g:w>yMi_[;b. yTiäf.f;w>ykiÞB. lAqï dA[ê ‘HB' [m;îV'yI-al{)w>`hq")['z> lAqïw>And I will be glad in Jerusalem,and I will rejoice in My people.And a voice of crying will not be heard in her again,and a voice of outcry.65:20 ‘~ymiy" lW[Ü dA[ª ~V'ømi hy hn"ßv' ha'îme-!B, aj,êAxh;äw>There will not again be from there a sucking child (who lives only a few) days,and an old man who will not fulfill his days.6

Because the youth will die at a hundred year(s) old,and the one who misses a hundred year(s) will be (considered) accursed.65:21 ~yTiÞb' Wnðb'WWbv'_y"w>~ymiêr"k. W[åj.n"w>`~y")r>Pi Wlßk.a'w>And they will build house,and inhabit (them);and they will plant vineyards,and they will eat their fruit.65:22 Wnb.yI al{ÜbveêyE rxEåa;w> ‘W[ßJ.yI al{ïlke_ayO rxEåa;w>‘#[eh' ymeÛyki-yKi(yMiê[; ymeäy>~h,ÞydEy> hfeî[]m;W`yr"(yxib. WLïb;y>They will not build,and another inhabit (their buildings);they will not plant,and another eat (their fruit).Because like the tree’s days–My people’s days,and the work of their hands,My chosen ones will use to the full.65:23 qyrIêl' ‘W[g>yyI) al{Ühl'_h'B,l; Wdßl.yE al{ïw>hM'heê ‘hw"hy> ykeÛWrB. [r:z7

They will not toil for for nothing;and they will not give birth for the sudden terror.Because they are descendant(s) of those blessed by YHWH;and their offspring with them.65:24 War"Þq.yI-~r

Where (is) this–a house which you people will build for Me?And where–a place for My rest?66:2 ‘hL,ae’-lK'-ta,w>ht'f'ê[' ydIäy"hL,aeÞ-lk' Wyðh.YIw:hw"+hy>-~aun>jyBiêa; hzx:Wrê-hken>W ‘ynI['-la,`yrI)b'D>-l[; drEÞx'w>And all of these–My hands made!and all these became–a saying of YHWH!And to this (person) I will look–to a poor person, and one contrite of spirit,and trembling before My word.66:3 vyaiª-hKem; rAVøh; jxe’Avbl,K,ê @rE)[oå ‘hF,h; x;beÛAzryzIëx]-~D: ‘hx'n>mi hleÛ[]m;!wm;~h,êyker>d:B. ‘Wrx]B'( hM'heª-~G:`hc'pe(x' ~v'îp.n: ~h,ÞyceWQvib.WOne slaughtering the bull–someone killing a man;and one sacrificing the sheep–someone breaking a dog’s neck;one offering up a grain offering–a pig’s blood;one making a memorial sacrifice of frankincense–one blessing a vain idol!Also they chose their ways--and their innermost being(s) took pleasure in their detested things.66:4 ~h,ªylelu[]t;B. rx:åb.a, ynIùa]-~G:‘~h,êl' aybiäa' ‘~t'roWg*m.Whn

W[me_v' al{åw> yTir>B:ßDI>yn:ëy[eB. ‘[r:h' WfÜ[]Y:w:`Wrx")B' yTic.p;Þx'-al{) rv dB;äk.yI~k,Þt.x;m.fib. ha,îr>nIw>`Wvbo)yE ~heîw>Listen to YHWH’s word,those who tremble at His word:Your brothers, those hating you, said--thrusting you away, because of My name,YHWH will honor,and we will look on your joy!and they will be put to shame.66:6 ry[iême ‘!Aav' lAqÜlk'_yheme( lAqßhw"ëhy> lAqå`wyb'(y>aol. lWmßG> ~Leîv;m.A voice of uproar from a city;a voice from a temple;a voice of YHWH,repaying to His enemies recompense!10

66:7 lyxiÞT' ~rBefore she will writhe (with labor pains),she gave birth!Before travail will come to her--and she will deliver a male child.66:8 tazO©K' [m;äv'-ymi(hL,aeêK' ‘ha'r" ymiÛdx'êa, ~AyæB. ‘#r dyli²AMh; ynIôa]-~ai%yIh")l{a/ rm:ïa'Shall I, I cause (water) to break,and not give birth?YHWH says;or (shall) I, the one impregnating,also I prevented (the birth)?Your God spoke!66:10 ~Øil;²v'Wry>-ta, Wxôm.fih'yb,_h]ao-lK Hb'Þ WlygIïw>11

fAfêm' ‘HT'ai WfyfiÛ'`h'yl,([' ~yliÞB.a;t.Mi(h;-lK'Rejoice with Jerusalem,and be glad over her, all her lovers!Be glad with her, (with) gladness,all the ones mourning over her!66:11 ~T,ê[.b;f.W ‘Wqn>yTi( ![;m;Ûl.h'ym,_xun>T; dVoßmi~T,Þg>N:[;t.hiw> WCmo±T' ![;m;ól.`Hd"(AbK. zyZIïmiSo that you people will nurse, and will be satisfiedfrom her breast’s comfort;so that you will drink fully,and delight yourselves from her abundance of honor!66:12 hw"©hy> rm:åa' Ÿhkoå-yKi(ynIån>hi~Aløv' rh'’n"K. h'yl,aeû-hj,(nO~yIßAG dAbïK. @jE±Av lx;n:ôk.WWafeêN"Ti ~T,_q.n:ywI)`W[v'([\v'T. ~yIK:ßr>Bi-l[;w>Because in this way YHWH spoke:Look at Me–reaching out to her like a river of peace,and like an overflowing wadi, honor of nations.And you people will nurse,you will be carried on the hip,and upon knees you will be played with.66:13 WNm,_x]n:T. AMßai rv

Like a man, whose mother comforts him,in this way I, I will comfort you;and in Jerusalem, you will be comforted.66:14 ~k,êB.li ff'äw> ‘~t,yair>Whn"x.r:_p.ti av,D‘wyd"êb'[]-ta, hw"hy>-dy: h['Ûd>Anw>`wyb'(y>ao-ta, ~[;Þz"w>,And you will see, and your hearts will rejoice;and your bones like green grass will sprout.and YHWH’s hand will be known to His slaves,and He will be indignant to His enemies.66:15 aAbêy" vaeäB' ‘hw"hy> hNEÜhi-yKi(wyt'_boK.r>m; hp'ÞWSk;w>APêa; ‘hm'xeB. byviÛh'l.`vae(-ybeh]l;B. Atßr"[]g:w>Because look–YHWH will come with the fire,and like a storm-wind, His chariots,to return with rage His anger,and His rebuke in flames of fire!66:16 jP'êv.nI hw"åhy> ‘vaeb' yKiÛrf"+B'-lK'-ta, ABßr>x;b.W`hw")hy> yleîl.x;( WBßr:w>Because with the fire YHWH is judging,and with His sword, all flesh,ane the ones slain (by) YHWH will be multiplied.66:17 tAN©G:h;-la, ~yrIøh]J;Mi(h;w> ~yvi’D>q;t.Mih;%w-~aun>13

The ones consecrating themselves and cleansing themselves (to go) into the gardensfollowing one in the midst,eating flesh of the pig, and the detestable thing, and the mice–together they will be brought to an end–a saying of YHWH!66:18 ~h,êyteboåv.x.m;W ~h,yfe[]m; ykiªnOa'w>tAn=voL.h;w ~yIßAGh;-lK'-ta, #Beîq;l. ha'§B'`ydI(AbK.-ta, Waïr"w> Wab'ÞWAnd I, because of their deeds and their thoughts,she is coming to gather all the nations and the tongues;and they will come, and they will see My glorious radiance.66:19 tAaª ~h,øb' yTi’m.f;w>~yIùAGh;-la,( ~yjiyleP.û Ÿ~h,äme yTiäx.L;viw>tv,q lWPï vyvi’r>T;~yqiªxor>h' ~yYIåaih' !w"+y"w> lb;äTu‘y[im.vi-ta, W[Üm.v'-al{ rv,’a]ydIêAbK.-ta, Waår"-al{w>`~yI)AGB; ydIÞAbK.-ta, WdyGIïhiw>And I will place among them a sign;and I will send forth from them survivors to the nations--Tarshish, Pul and Lud, drawers of (the) bow,Tubhal and Greece, the Islands that are far off,who did not hear My report,and who did not see My glorious radiance;and they will declare My glorious radiance among the nations.66:20 ~yIåAGh;-lK'mi ~k,äyxea]-lK'-ta, Waybiähew>hw"³hyl;( hx'än>mitArªK'r>Kib;W ~ydIør"P.b;W ~yBi’C;b;W bk,r yvi²d>q' rh:ï l[;ähw"+hy> rm:åa'14

hx'²n>Mih;-ta, laeór"f.yI ynE“b. •Waybiy" rv rm:ïa'And also from them I will take(some) for the priests, for the Levites,said YHWH.66:22 ~yvid"x\h;û ~yIm:åV'h; rv

all flesh will come to worship before Me–said YHWH.66:24 ~yviên"a]h' ‘yrEg>piB. Waêr"w> Waåc.y"w>yBi_ ~y[iÞv.Poh;tWmªt' al{å ~T'ú[.l;At yKiähB,êk.ti al{å ‘~V'aiw>`rf")B'-lk'l. !Aaßr"dE Wyðh'w>And they will go out, and they will look on (the) corpses of the men,the ones transgressing against Me–because their worm will not die,and their fire will not be quenched;and they will be an abhorrence to all flesh.16

A Vision of New Heavens and New Earth in Isaiah 65-661English Translation with Footnotes1NIVSB states that Isaiah 65:1-66:24 is “the grand conclusion to chapters 58-66, as wellas to chapters 40-66 and to the whole book.” (P. 1110)ESVSB entitles 65:1-25 “The Eagerness of God for His People’s Eternal Joy,” and commentsthat “Though the people of God have unfaithful sinners mixed among them now, He iseager to bring His true people into their glorious eternal home.” (P. 1357) But such a view canhardly stand up to an examination of these verses, which depict a renewed Jerusalem where lifeexpectancy is only a little over a hundred years and missers-of-the-mark / sinners are still present.We will quickly sense how Christian interpreters have read their preconceived ideas (based onNew Testament teaching) into this ancient Hebrew document.Motyer, pp. 522-23, gives the following “archway pattern” of chapters 65-66:A1 The Lord’s call to those who had not previously sought or known Him (65:1)B1 The Lord’s requital on those who have rebelled and followed cults (65:2-7)C1 A preserved remnant, His servants, who will inherit His land (65:8-10)D1 Those who forsake the Lord and follow cults are destined for slaughterbecause He called and they did not answer but chose what didnot please Him (65:11-12)E Joys for the Lord’s servants in the new creation. The newJerusalem and its people (65:13-25)D2 Those who have chosen their own way and their improper worship. Theyare under judgment because the Lord called and they did notanswer but chose what did not please Him (66:1-4)C2 The glorious future of those who tremble at the Lord’s word, the miracle childrenof Zion, the Lord’s servants (66:5-14)B2 Judgment on those who follow cults (66:15-17)A2 The Lord’s call to those who have not previously heard (66:18-21)Conclusion: Jerusalem, pilgrimage center for the whole world (66:22-24)Obviously, in the light of Motyer’s analysis of the structure of this passage, it reveals a verycareful, artistic design.Justin Martyr quotes 65:1 in his Dialogue with Trypho the Jew, 119, as being fulfilled inGod’s choosing of the Gentiles in Christ.TNISB holds that Isaiah 65:1-7 is “an oracle closely related to 57:3-13:57:3 `hnTiw: @aeÞn"m. [r;zqi ~T,îa;w> And you people, draw nearhere, children of a sooth-sayer / sorceress, seed of an adulterer and her (who) is sexually(continued...)17

1(...continued)immoral. 57:4 -aAl)h] !Av+l' WkyrIåa]T; hp,Þ Wbyxiîr>T; ymi²-l[; WgN"ë[;t.Ti ‘ymi-l[;`rq,v'( [r;zh; yjeÛx]vo !n"+[]r: #[eä-lK' tx;T;Þ'( You arethe ones inflaming themselves in the terebinth-trees, beneath every luxuriant tree, slaughteringthe children in the wadis, beneath cliffs of the rocks. 57:6 %qeêl.x, lx;n:å-yqeL.x;B.`~xe(N"a, hL,aeÞ l[;h;î hx'ên>mi tyliä[/h, ‘%s,n ‘tl,“D

2 3 465:1 I was sought after by those who did not call,1(...continued)genitals; therefore you were not sick. 57:11 ybiZEëk;t. yKiä ‘yair>yTi(w: T.g>a:ÜD" ymiú-ta,w>al{ï ytiÞAaw> ~l'ê[omeäW‘ hv,x.m; ynIÜa] al{’h] %Be_li-l[; T.m.f;Þ-al{ T.r>k;êz" al{å ‘ytiAaw>`yair")yti And for whom were you anxious, and afraid? Because you lied. And Me, youdid not remember; you did not place (it) upon your heart. Was I not silent, even for a longtime? And you would not fear / revere Me? 57:12 %yIf:ß[]m;-ta,(w> %te_q'd>ci dyGIßa; ynIïa]`%Wl)y[iAy al{ïw> I, I will declare your righteousness,and your deed(s)–and they will notprofit you! 57:13 lb,h'_-xQ;yI x:Wrß-aF'yI ~L'îKu.-ta,w> %yIc;êWBqi %luäyCiy: ‘%qe[]z:)B`yvi(d>q'-rh; vr:ßyyIw> #ryI ybi hs,îAxh;w> When you cry out, let your gathering (ofGods) deliver you! A wind will lift up / carry away all of them–it will take them (off), abreath! And the one who seeks refuge in Me will inherit land / earth, and will take possessionof My set-apart mountain!This is an unusually difficult passage to translate, but we believe its overall sense is fairlyclear. It is an example of the taking up in Judah and Jerusalem of the fertility religious practicesfrom the surrounding culture of the ancient Near East, which is also found here in Isaiah 65:1-7.Its language and shocking depictions remind us of the language of Ezekiel 16 (YHWH’s adopteddaughter and later wife, who becomes the worst kind of prostitute, and deserves death) and 23(the two prostitute sisters, Oholah (Samaria) and Oholibah (Jerusalem). Readers are not onlyshocked by the crude, explicit sexual language, but also here in Isaiah 57 by the charge thatJerusalem has murdered her children as sacrifices to the foreign Gods. See the article “SacredSex, Sacrifice and Death,” by Susan Ackerman in Bible Review, February 1990, Vol. 6, No. 1,pp. 38-44.2There are many varying translations of this first word in verse 1, yTiv.r:“d>nI. It is the niphalperfect, 1 person singular, literally “I was sought out,” or perhaps “I allowed Myself to be consulted.”Compare Ezekiel 14:3, where YHWH asks, ~h,(l' vrEßD"ai vroïD"aih;,, “Shall I be soughtout, will I be sought out by them?” The differing translations include the following:Slotki, “I gave access to...” or literally, “I allowed Myself to be inquired of by them”;Westermann, “I am ready to be sought...”;Elizabeth Achtemeier, “I was ready...”New American, “I was ready to respond to...” (we do not see any justification for translating by“ready” as done by each of these first three translations; neither do we see any justificationfor the translation “to respond to”;Watts, “I let Myself be consulted...”;New American Standard, “I permitted Myself to be sought...” (but where does the phrase “Ipermitted Myself” come from?;(continued...)19

5 6I was found by those who did not seek Me.2(...continued)New Jerusalem, “I let Myself be approached...” (where is the phrase “I let Myself” found?);New International, “I revealed Myself...” (but the phrase in Hebrew is passive, not active, and theverb means “to seek,” not “to reveal”);JPS 1917, “I gave access to them...” (but where does the phrase “I gave access” come from?;Tanakh, “I responded to those...” (but “being sought” is not the same as “responding”;,Greek, evmfanh.j evgeno,mhn, “I became visible...” (again, where is the word “visible” in the Hebrewtext?We translate, “I was sought after...” and we think this is the correct translation. But even ifthis is correct, the Divine statement is confusing or paradoxical, seemingly contradictory. If thesepeople did not call or ask, how is it that YHWH says He was sought after? Are these peopleseeking YHWH, but not calling out, not asking? Does YHWH mean that even though these peopledid not participate in the public religious services, did not pray or call out to Him, still they wereseeking after Him (perhaps unknown to themselves)?3Literally “to.”4 aWhere the Massoretic text reads Wla'êv', “they (did not) call,” 1QIs (the great first Isaiahscroll found at Qumran), a few other Hebrew manuscripts, the Greek translation, the Syriactranslation and Sperber’s Targum read yniWlaev., she)eluniy, “they (did not) call Me.”What do you think? If these people were not “calling,” “asking,” “praying” to YHWH, howthen were they “seeking after Him”? And note that in the next phrase YHWH says they “did notseek Me.” Can this mean that although they did make any overt signs of “calling upon YHWH,” orfollow the traditional means of prayer and temple worship, they were in fact, deep within theirhearts, longing for, reaching out to, “seeking” something, perhaps not knowing Who or what it wasthey were seeking?5Again, literally “to.” Compare footnote 3.6In the second line, the Divine statement becomes even more puzzling: “I was found bythose who did not seek Me.” But if these people were not seeking, how can it be that they have“found” YHWH? Have they stumbled upon YHWH, found Him “by accident,” apart from anyintentional seeking to find Him?Does this mean that people who gave no outward indications of seeking for YHWH, whodid not join in the worship of the Jewish temple, or come to Israel in search of Israel’s God, stillfound evidences of YHWH’s presence and grace in their lives, and enjoyed His blessings? Wethink the question implies this. What do you think? How can this be?Is this not an actual fact of world-wide experience? People everywhere are seeking something–somethingmysterious, elusive, that they cannot name, but that nonetheless they are hungryfor, and cannot be satisfied without. Augustine said, “Our hearts are restless, until they rest in(continued...)20

7I said, Look at Me, Look at Me!,6(...continued)God.” We think that is profoundly true, and that this is the religious quest that characterizeshumanity throughout the ages. Justin Martyr quotes verse 1 in Dialogue with Trypho 119, andapplies it to the followers of Jesus Christ–an application which we think is entirely fair. What doyou think?Roman Catholic Theologians, and Protestants, especially those influenced by John Wesley,have often spoken of “prevenient or preceding grace,” of God’s silent and hidden work inhuman hearts, long before their actively becoming “religious,” or praying, or giving any outwardsigns of a quest for God. It is a gracious favor that prepares the way for reception of the Divinemessage.The United Methodist Book of Discipline (2004) defines prevenient grace as "...Thedivine love that surrounds all humanity and precedes any and all of our conscious impulses. Thisgrace prompts our first wish to please God, our first glimmer of understanding concerning God'swill, and our 'first slight transient conviction' of having sinned against God. God's grace also awakensin us an earnest longing for deliverance from sin and death and moves us toward repentanceand faith." See the article on “Prevenient Grace” in Wikipedia on the Internet.Is this present passage an indication of “prevenient grace” that is at work in the hearts andlives of people before they actively call on Him or seek Him? We think that Westermann is correctwhen he states that verses 1-2 are “a particularly fine example of the Divine gratia praeveniens[‘prevenient grace’]...” (P. 400)There are Isaiah scholars such as Elizabeth Achtemeier and John Watts who hold thatthere is no way, according to the Bible, that human beings by searching can find out God.But we do not agree. We ask, what then does Isaiah mean at 55:6, “Seek YHWH whileHe may be found; call upon Him while He is near”? And what does Deuteronomy 4:29 meanwhen it promises, “If from (captivity) you seek YHWH your God, you will find Him if you look forHim with all your heart and with all your innermost being”? What does Jesus mean in Matthew7:7-8, when He commands, ‘seek and you will find’? And what does Paul mean in Acts 17:27,when he states that ‘God did this so that people would seek Him and perhaps reach out for Himand find Him, though He is not far from each one of us’?This present Divine statement claims that YHWH was both sought after and found withoutcalling and without seeking. It depicts YHWH God as readily available, easily capable of beingfound by even those not seeking Him! What do you think? Can it be that while we human beingsare anxiously seeking something that eludes us, God has already found us, and is within us,calling to us, inviting us to Himself?7 This is, we believe, the only place in the Hebrew Bible where the duplicated phrase, ynINEëhiynINEåhi, “Look at Me, look at Me!,” or “Hear I am! Here I am!” occurs. The single phrase ynINEëhi by(continued...)21

8to a nation not being called by My name.7(...continued)itself occurs some thousand times in the Hebrew Bible, and oftentimes implies, “Here I am–whatdo you want me / Me to do?”, ordinarily found on the lips of individuals such as Abraham, Jacoband Isaiah, who hear the Divine call, and respond with this phrase, indicating their readiness tolisten or obey. But the doubling of the phrase, occurring only here, indicates emphasis, urgency.And here, instead of some individual like Abraham hearing the Divine call, and respondingwith readiness to obey, it is YHWH God Himself, urgently calling to humans, before they call toHim, before they seek Him, asking for their attention, offering to be of help to them. “Here amI–says your God–Here am I--what can I do for you?”Is this not a Divine graciousness that reaches out to total strangers, to a “secular society,”that has no interest in religion? Indeed! We are reminded of the words of the risen Christ to thechurch at Laodicea, “Look–I stand at the door and knock!” (Revelation 3:20) The God of theBible is ready to be found by those who have fallen asleep in their responsibilities, and eventhose who are irreligious, who do not pray, who do not seek. He believes that even though theydo not realize it, they are seeking Him. What do you make of this?Is this not YHWH, the God of the Bible--reaching out to a secular society, to those who donot pray, who do not seek, who do not wear His name, with an urgent invitation: “Look at Me!Look at Me!” “I can meet your deepest need!” When the followers of Jesus are given the “greatcommission,” commanded to go into “all the world,” reaching out to the unreached, are they notbeing instructed to do just what YHWH is depicted as doing in Isaiah 65:1?In the planting of new churches, should not this passage play a role? Should we not findways and strategies to reach the unreached, to speak a message of holy invitation to those whoare not interested, not seeking religiously, but whose hearts are nonetheless hungry and needy?8 rdThe phrase ymi(v.bi ar"îqo-al{), has the pual perfect 3 masculine singular verb, “it wasnot called by My name.” Instead of the pual, both the Greek and Syriac translations and the LatinVulgate reflect a text with the qal perfect, ar'q'o-alo, lo)-qara), “it did not call (by My name).”Translations vary:JPS 1917: “a nation that was not called by My name” (so also, King James);Tanakh: “a nation that did not invoke My name” (along with many other versions);Slotki: “that was not called by My name,” and comments that this means “that refused to becalled.” (P. 313) Rashi also says it means a nation “that did not wish to be called by Myname.” (See The Complete Jewish Bible With Rashi Commentary on the Internet.)But Slotki much more reasonably comments that the passage is depicting “A great banquet[that will] be prepared for the nations. (Ibid.)22(continued...)

9 10 1165.2 I spread out My hands all day-long8(...continued)We hold that there was never a time in Israel’s history, when Israel was not called byYHWH’s name. Even if the verb is pointed as a qal perfect ar'q'-al', lo)-qara), “(did not) call,”this too could hardly be said of Israel at any time in its history, for even in its darkest hours ofapostasy and captivity, the national priestly worship services continued calling upon YHWH’sname in public or private prayer, even if sometimes not sincerely and humbly from the heart.Motyer holds that the reference is to the non-Jewish, “Gentile” nation(s), and holds that theparallel statement in 66:18-21 “matches the present verse in speaking of ‘nations’ ‘who have notseen My glory’ and ‘have not heard the report of Me.’” (P. 523)ESVSB holds that the passage 65:1-2 describes how “The eagerness of God is snubbedby Jews, welcomed by Gentiles,” adding that “These verses anticipate the drama of the Book ofActs and the spread of the gospel to the Gentiles, as seen especially in Acts 28:17-28 (compareRomans 10:20-21 [where this text is quoted by Paul]).” (P. 1357)Perhaps so, but in fact the Hebrew text here uses the singular yAGà, goy, not the plural~yIAG, “nations.” Does YHWH mean one particular nation that has not been called by His name?Or is the singular noun used with a collective reference to “nations”? That is, could it be meant interms of all the non-Jews as Motyer and ESVSB hold?Motyer adds that “This approach to the nations is all of God, both in its inception (they didnot ask for Me) and in its outcome (‘I let Myself be found’)...We can seek only because He hasfirst sought (compare John 15:16 [‘You did not choose Me, but I chose you’).” (P. 523)Is this not a clear affirmation of “prevenient grace”? And does not this passage clearlyteach that YHWH’s out-reaching heart and hands include far more than just Israel?9Justin Martyr quotes 65:2 in his Dialogue with Trypho the Jew, 114, claiming that it is aninstance of the “prophetic perfect” (our words, not Justin’s)–that is, it speaks of what YHWH hasdone already–“I was sought,” and “I spread out My hands,” as if this has to do with something thathas already happened in the time of Isaiah. But Justin insists that it had not already happened–itis a prophecy of what is going to happen in Jesus Christ and His church. We ask, Would it not bemore true to the text to say that this is the kind of God YHWH has always been, and always willbe–a God Who is seeking, spreading out His hands, inviting all who will hear to come to Him?What do you think?10The phrase yd:²y" yTif.r:óPe, perastiy yadhay, “I spread out My hands,” pictures YHWH as“praying,” as Himself being “in the attitude of prayer”--as He reached out His hands and prays tothe nation not called by His name. Again, we ask, “Is this not “prevenient grace”?23(continued...)

10(...continued)Ringgren in Theological Dictionary of the Old Testament, 12, p. 123, states that “Toindicate a gesture of prayer, fr;P' is often used with [‘hands’] as its object. Petitioners spread thepalms of their hands upward as if to receive God’s gifts or to express their desire for union. Assoon as Moses stretches out his hands in prayer to Yahweh, the [Divinely sent plague-] stormceases (Exodus 9:29, 33). Ezra spreads out his hands to Yahweh and confesses the people’ssins (Ezra 9:5). Zophar admonishes Job to stretch out his hands toward God that God may [remove]his guilt (Job 11:13). Solomon spreads out his hands toward heaven (1 Kings 8:22, 54; 2Chronicles 6:12-13) and asks God to grant the prayers made with hands outstretched toward thetemple (1 Kings 8:38; 2 Chronicles 6:29).”He goes on to state that Isaiah 65:2 means “God can stretch out His hands as an invitationto His people.” But we would change this to say, “God stretches out His hands in prayer as aninvitation to those who are not identified as His people.” What do you think?We think the clear implication is that YHWH is adopting the attitude or gesture of prayer inappealing to the nation not being called by His name, to a stubborn people walking in the wrongway. Just as He cries out “Here am I, here am I!”, adapting the attitude of a Servant, waiting forinstructions, or reporting for duty (see footnote 7), so He adapts this common gesture of prayer,as He reaches out to human beings, seeking to bless them, even though they rebel against Him.YHWH is praying to us humans! Indeed, YHWH is “thinking outside the box”!Do you agree?We agree with Motyer, who states, “What a reversal, then, of the rightful relationship! TheLord with His hands spread out! Such is His longing to move His people to the desired response.”(P. 524) And, we add, when we say “His people,” it means those nation(s) that are not called byHis name or do not call on His name!stWho would these people be in this 21 century in America? Would not this include thepeoples who are flocking to America from other countries, with their national religions such asHindus, Buddhists, Muslims, and many others? Is not YHWH / Jesus Christ anxious to reachthem? How can new church plants achieve such a goal? Are there examples of churches / orpara-church organizations that have successfully accomplished this? What can they teach us?See footnote 47.11For this phrase, ~Ayàh;-lK', “all the day,” or “all day long,” see the following passages inthe Hebrew Bible:Genesis 6:5, it obviously means “all the time,” “continually,” not just one 24-hour day;Exodus 10:13, the combined phrase, hl'y>L"+h;-lk'w> aWhßh; ~Ayðh;-lK'; “all that day and all thenight,” obviously meant literally, for one 24-hour period; Numbers 11:32, almost identical;24(continued...)

to a people being stubborn, 1211(...continued)Deuteronomy 28:32, 33, where first the singular, “all the day,” is followed by the plural, -lK'~ymi(Y"h;, “all the days,” obviously meaning “constantly,” not just one 24-hour period;Deuteronomy 33:12, Benjamin shields the beloved of YHWH all the day, obviously meaningmore than just one 24-hour period.See also Judges 9:45, meant literally, one 24-hour period; 1 Samuel 19:24, meant literallyof one day and night, same as in Exodus 10:13; 1 Samuel 28:20, same;Psalm 25:5, not meant literally, but = “all the time” as in Genesis 6:5; 32:3-4, similar; 35:28, similar; 37:26, same; 38:7, verse 6 in English; similar, 13, verse 12 in English; similar; 42:4,verse 3 in English; similar, 11, verse 10 in English; same; 44:9, 16, 23, verses 8, 15, 22 in English;all similar; 52:3, verse 1 in English; similar; 56:2, 3, 6, verses 1, 2, 5 in English; all similar;71:8, 15, 24, similar, only of constant praise; 72:15, similar; 73:14, similar; 74:22, similar; 86:3,similar; 88:18, verse 17 in English; similar; 89:17, verse 16 in English; similar; 102:9, verse 8 inEnglish; similar; 119:97, similar;Proverbs 21:26, “constantly,” as in Genesis 6:5; 23:17, similar; New Internationaltranslates by “always”; Isaiah 51:13, similar; 52:5, similar; 62:6, similar to Exodus 10:13); 65:2,here; similar to Genesis 6:5; Motyer translates by ‘incessant,’ p. 524, 5, similar; Jeremiah 20:7,8, similar; Lamentations 1:13, similar; 3:3, 14, 62, all similar; Hosea 12:2, verse 1 in English;similar.12“Being stubborn” is our translation of the qal active masculine singular participle rrE+As,awhich can also be translated “being rebellious,” or “back-sliding” (Achtemeier). 1QIs readsinstead hrwm, from the verb hr'm', “being rebellious.“ The Greek translation has lao.n avpeiqou/ntakai. avntile,gonta, “a people disobeying and speaking against,” interpolating the last twowords which reflect a Hebrew text reading hr,womW.This participle occurs in the Hebrew Bible at:Deuteronomy 21:18, 20, hr

13the ones walking (in) the way not good12(...continued)These passages let us know for sure that Isaiah 65:2 may well be speaking of Israel,exactly the way Paul understands this passage in Romans 10:21, “But concerning Israel (Isaiah)says, ‘All day long I have held out My hands to a disobedient and obstinate people,” in spite ofMotyer’s insistence that these words are spoken concerning Gentiles (see footnote 6).Knight comments that “Such a cry reveals therefore the amazing humility of the living God...[Who] is now faced with the problem of having to deal out of sheer grace with a people that hasplaced itself outside of the Covenant He had given them in the days of Moses...It was this lapsedhouse of Israel, then, that God was patiently waiting to ‘ask for Me’! In fact, the tables are turnedhere. To ‘spread out the hands’ is the position that a person takes when he seeks God in prayer.But here it is God Who spreads out His hands to mankind...The One Who does ‘terrible things’(64:3) is also the One Who is utterly humble before mankind. How astonishing is this Isaianpicture of God’s love.” (P. 89)TNISB states that “Paul quotes these verses [65:1-2] in Romans 10:20-21, applying verse1 to the Gentiles and verse 2 to the Jews; later Christian interpreters (e.g., Justin Martyr, Augustine,Isidore of Seville) often used these verses (as well as verse 3) to denounce the Jews forobduracy and blindness” (something this study Bible calls an example of “Anti-Semitic Interpretationof Isaiah”). (P. 1046)What do you think? Is Paul, himself a Jew, “anti-Semitic”? We think not–but believe thatPaul is interpreting Isaiah in its intended sense. Both Jesus (see especially Matthew 23 with itsseven woes pronounced against the Pharisees) and Paul say nothing more than what the prophetsof Israel have said in even stronger terms! We agree with Justin Martyr in his statements tothe Jews insisting that they should “read their prophets”!13The phrase bAjê-al{, “not good,” occurs some 34 times in the Hebrew Bible:Genesis 2:18, YHWH God pronounces the male without a female partner “not good”;Exodus 18:17, Moses’ taking too much responsibility for judging legal cases is pronounced “notgood” by his father-in-law;Numbers 14:3, the wandering Israelites grumble concerning their fate in the wilderness, asking“would it not be good [i.e., ‘better’]” to return to Egypt?;Judges 8:2, a similar question concerning the grape harvest of Ephraim, “is it not good [i.e.,‘better’]?);1 Samuel 2:24, the report Eli hears concerning his sons is “not good”;1 Samuel 26:16, David tells Abner that what he has done in failing to guard Saul is “not good”;1 Samuel 29:6, In the eyes of the Philistine princes, David is “not good”;2 Samuel 17:7, Hushai tells Absalom that Ahithophel’s advice is “not good”;1 Kings 19:4, the fleeing Elijah tells YHWH that he is “not good (i.e., ‘better than’) his fathers);2 Kings 5:12, Naaman asks, “Are not the rivers of Syria good [i.e., ‘better’] than Israel’s Jordan?”;26(continued...)

–after their imaginations– 1413(...continued)Isaiah 65:2, here; closest in meaning to Genesis 2:18; Exodus 18:17; Psalm 36:4; Proverbs16:29 and Jeremiah 5:9;Jeremiah 21:10, YHWH has determined to do what is hb'ÞAjl. al{ï, “not for good” to Jerusalem);Jeremiah 39:16, similar; 44:27 (similar, but concerning the Jews in Egypt);Ezekiel 18:18, a father who has done what is “not good” among his people; similar to Genesis2:18; Exodus 18:17; Isaiah 65:2; Psalm 36:4; Proverbs 16:29; Nehemiah 5:9);Ezekiel 20:25, YHWH has given Judah statutes that are ~ybi_Aj al{, “not good ones,” meaningthat judgment must be made concerning God-given statutes, whether or not they are truly“good”! We think, in the light of Isaiah 56:1-8 that among those statutes declared “notgood” by Ezekiel 20:25 would be Deuteronomy 23:1-8. What do you think? Can orshould the Bible student make distinctions between statutes that are good and those thatare “not good”? Is this not what Jesus did in His teaching, rejecting the Jewish kosher foodlaws and their teaching concerning “clean and unclean”?;Ezekiel 36:31, when Israel is returned from Babylonian captivity, and given a new heart, then theywill remember their deeds that were ~ybi_Aj al{, “not good ones”;Amos 9:4, when Northern Israel is driven by the Assyrians into captivity, YHWH will set His eyeon them for evil, hb'(Ajl. al{ï, not for good!;Psalm 34:11, verse 10 in English; those who seek YHWH will lack no good;Psalm 36:5, verse 4 in English; the wicked person while upon his bed commits himself to a %r

14(...continued)For some 49 occurrences of this noun plural noun, ~h,(ytebov.x.m;, “their imaginations,”“their thoughts,” in the Hebrew Bible, see:Genesis 6:5, the reason for the universal flood is that every inclination of the thoughts ofhumanity’s heart ‘ABêli tboåv.x.m;' rc,yE’-lk, were only evil all the time; that means, for theBible, evil is rooted in the thoughts, in the human heart;Exodus 31:4; 35:32, 35, YHWH has given the skill of the designer to make creative arts; 2Chronicles 2:13, similar to Exodus 31:4; 26:15, similar;2 Samuel 14:14, God “thinks thoughts,” or “devises means” whereby the banished, Absalom,may be returned;Isaiah 55:7, 8, 8, the wicked should abandon his thoughts, and return to YHWH; Whose thoughtsare so much higher than human thoughts),Isaiah 59:7, 7, human thoughts, apart from YHWH, are evil, leading to ruin and destruction;Isaiah 66:2, here; human thoughts that set forth a way that is not good;Isaiah 66:18, because of their (evil?) thoughts, YHWH is about to gather the nations, to comeand see His glorious radiance;Jeremiah 4:14, how long will Jerusalem harbor evil thoughts?;Jeremiah 6:19, disaster is coming upon the people because of their thoughts, that have taken theplace of YHWH’s word and torah / teaching);Jeremiah 11:19, the people of Jerusalem have devised schemes against Jeremiah, to kill him;18:18, similar;Jeremiah 18:11, 12, YHWH has thoughts, plans against Jerusalem, if she does not repent; butthey insist on following their own plans;Jeremiah 29:11, 11, YHWH has plans for His people following their punishment–plans of prosperity,hope and a future;Jeremiah 49:20, YHWH has a plan against Edom; 50:45, similar; only against Babylon; 51:29,same;Ezekiel 38:10, evil thoughts will come into the mind of Gog;Micah 4:12, the nations gathered together against the daughter of Zion do not know YHWH’sthoughts;Psalm 33:10, 11, YHWH foils the plans of the nations, but His plans stand firm forever;Psalm 40:6, verse 5 in English; YHWH’s numerous thoughts, plans for His people;Psalm 56:6, verse 5 in English; enemies have thoughts, plans to harm the psalmist;Psalm 94:11, YHWH knows the foolish thoughts of human beings;Job 5:12, Eliphaz says that God thwarts the plans of the wicked;Job 21:27, Job claims that he knows the thoughts of his adversaries;Proverbs 6:18, YHWH hates a heart that devises wicked thoughts / plans;Proverbs 12:5, the plans of the rightly-related are just;Proverbs 15:22, plans fail for lack of counsel, but where there are many advisers, successcomes;Proverbs 15:26, YHWH hates the plans / thoughts of the wicked, but loves those of the pure;Proverbs 19:21, many are the plans in the human heart, but it is YHWH’s purpose that prevails;(continued...)28

1565:3 the people, the ones provoking Me14(...continued)Proverbs 20:18, make plans by seeking advice; if you are going to wage war, obtain guidance;Proverbs 21:5, the plans of the diligent lead to profit, while haste leads to poverty;Lamentations 3:60, 61, YHWH knows the plans of the enemies;Esther 8:3, Haman’s evil plan, 5, same; 9:25, same;Daniel 11:24, wicked plans to overthrow fortresses;1 Chronicles 28:9, David tells Solomon that YHWH knows every motive behind thoughts / plans;1 Chronicles 29:18, David prays that YHWH will keep the thought / plan for giving generously inthe minds of His people forever.15The hiphil maculine plural participle ~ysiîy[ik.M;h;, “the ones provoking,” comes from theroot s[;K', which in the hiphil means “to vex, to provoke to anger, especially of provoking YHWHby worship of idols / other Gods. See:Deuteronomy 4:25, making idols, doing evil;Deuteronomy 9:18, the Israelites at Mount Sinai build the golden calf;Deuteronomy 31:29, Moses predicts that after his death the Israelites will do evil;Deuteronomy 32:16, 21, “Jeshurun” abandoned God, making Him jealous by turning to “non-Gods”;Judges 2:12, the generation of Israel following the conquest of the land forsook God to serveBaal and the Asherahs;1 Kings 14:9, 15, Ahijah tells Jeroboam that he has done more evil than any before him, makingmetal Gods for himself and Northern Israel to worship, including Asherah poles;1 Kings 15:30, Nadab followed in committing the same sins as Jeroboam; 1 Kings 16:2, 7,Baasha, king of Northern Israel does the same; 16:13, as does Elah likewise; 16:26, andalso Omri, even more; 16:33, and Ahab, even more; 21:22, similar, of Ahab; 22:53,Ahaziah, similar;2 Kings 17:11, 17, the exile of Northern Israel was caused by their setting up Asherah poles onevery high place, including their sacrificing of infants;2 Kings 21:6, 15, Manasseh of Judah sacrifice his infant son, adapting Near-Eastern religiouspractices, just as the Jewish forefathers had done;2 Kings 22:17; 2 Chronicles 34:25, Josiah is warned by Huldah the prophetess that destructionis coming on Judah because of these practices;2 Kings 23:26, Josiah’s great reforms did not stop YHWH’s anger because of Manasseh’s sins;Isaiah 65:3, here; the Jewish religious practices adapted from their Near-Eastern neighborsprovoke YHWH;Jeremiah 7:18, 19, common people of Israel’s families join together in making cakes for the“Queen of Heaven”;Jeremiah 11:17, burning incense to Baal; 32:29, on the roofs of their houses;Jeremiah 25:6, 7; 32:30; 44:3, 8, worshiping what their hands have made rather than YHWH;Jeremiah 32:32, doing evil;29(continued...)

16 17to My face constantly,18 19sacrificing in the gardens,15(...continued)Ezekiel 8:16-17, bowing down to the sun, “putting the branch to the nose,” evidently a symbolicgesture in nature worship;Ezekiel 16:26, Jerusalem’s prostitution with the Egyptians;Hosea 12:14, Ephraim’s guilt of bloodshed;Psalm 106:29, Israel’s eating sacrifices offered to lifeless idols at Baal-Peor (see Numbers 25);2 Chronicles 28:24-25, Ahaz of Judah shut the doors of the temple and set up altars at everystreet-corner in Jerusalem, as well as building high places for burning sacrifices to otherGods in every town in Judah;2 Chronicles 33:3-6, Manasseh of Judah built altars to the Baals and erected Asherah poles; hebowed down to the starry hosts, building altars to them in the temple. He sacrificed hissons in the the Valley of Ben Hinnom, practiced sorcery, divination and witchcraft, as wellas consulting mediums for guidance.What do you think? Do you wonder how Israel and Judah of old could have done suchthings to provoke YHWH, leading to their exile in foreign lands? What about ourselves? Do yousuppose that our worship of the “Almighty Dollar,” our addiction to pornography, and our trust inAmerica’s military might provokes God / Jesus Christ?16For this phrase, yn:ßP'-l[;, literally “upon My faces,” see the following occurrences in theHebrew Bible:Exodus 20:3; Deuteronomy 5:7, both of these, the first commandment, have this exact Hebrewphrase;Isaiah 65:3, here, of people provoking YHWH’s face constantly;Jeremiah 6:7, Israel’s sickness and wounds are ever before YHWH’s face.We think the phrase undoubtedly refers to the first of the ten commandments, and is usedto accuse Israel of having violated that commandment through the making of other Gods. Weagree with Motyer in his statement that the phrase refers to “the cultivation of alternative objectsof worship.” (P. 524)17The adverb dymi_T', means “continually,” of going on without interruption, or in a constantrepetition.18Where the Massoretic Text reads ~ynI)beL.h;-l[; ~yrIßJ.q;m.W* tANëG:B; ‘~yxib.zO*, “slaughtaering for sacrifice in the gardens and burning sacrifices upon the bricks,” 1QIs reads ßWq.n;y.w;~ynI)bah-l[; ~ydy twNëG:B; ‘~yxib.wz hmh, “and they (are) slaughtering, sacrificing in thegardens, hands upon the stones.” This variant reading makes a significant difference for the(continued...)30

and burning sacrifices upon the bricks-- 2018(...continued)meaning of this phrase, but makes little difference for the overall meaning. It indicates that theexact rituals occurring in the fertility-magic religious practices were not well known by the copyists.19Motyer comments that “The garden as a locus of false religion is peculiar to Isaiah.”Compare:1:29, “You (Jerusalem) will be ashamed because of the sacred oaks in which you have delighted;you will be disgraced because of the gardens that you have chosen”;66:17, “Those who consecrate themselves to go into the gardens, following the one in the midstof those who eat the flesh of pigs and rats and other abominable things...”;2 Kings 21:18, 26, “Manasseh...was buried in his palace garden, the garden of Uzza...”Motyer thinks this last passage “may indicate a widespread practice.” (P. 524)See the article by Jacobs-Hornig in Theological Dictionary of the Old Testament 3, p.34, who states that “The kings of Mesopotamia tell of their gardens, where they had fruit trees,cedars, and other kinds of trees planted. These gardens were planted with great skill and oftenattained the size of a park. Assyrian emperors like Tiglathpileser I, Ashurnasipal II, Sargon II, andSennacherib made sure that the horticulture of their land was well known far beyond their borders.Usually, too, the Babylonian sanctuaries were surrounded by gardens. According to Sumerianand Babylonian creation stories, man’s purpose and task consisted of ‘making the field of theGods grow.’ [We believe, as this footnote will go on to describe, that those gardens were used ascenters of the magical, fertility religious practices of the ancient Near East.] In a figurative sense,the king and prince is given the rule over a ‘garden of plenty’...when he worships the god Ashurand celebrates his holy New Year Festival.”We think that in Israel, lush gardens, copied after those of their Mesopotamian neighbors,were adapted by the Israelites as the location for worshiping the fertility Gods of Mesopotamia--with burials taking place in them, and with rituals designed to get in contact with the spirits of thedead (“necromancy”), as worshipers spent the night sitting by / in the graves and as Isaiah 66:17shows, eating pork and rats along with other “abominations,” including the offering of infant sacrificesin the Valley of the Sons of Hinnom, and the burning of incense on bricks as mentioned inthis present passage. See footnote 28.TNISB agrees with our interpretation, stating that “‘Sacrificing in gardens’ refers to fertilityrituals associated with the Canaanite Mother Goddess Asherah (as in Isaiah 1:29; 17:8, 10-11;27:9; and 57:5), Who was worshiped by some alongside the Lord.” (P. 1046)20The Greek translation interpolates the phrase toi/j daimoni,oij a] ouvk e;stin, “to thedemons [or ‘Gods’] that do not exist.”What do you think? Do the demons “not exist (in reality),” but “do exist (in people’s mindsand religious rituals)”? Do you think that when first century writers such as Josephus and theGospel writers describe demons as real beings, they are scientifically correct? Or, are they(continued...)31

20(...continued)reflecting the pre-scientific world-view and beliefs of the first century? Do you believe the Baalsand Asherahs existed in reality–or only in people’s minds and rituals? While His Jewish counterpartsbelieved in demons, and thought they made people “unclean,” what did Jesus teach in Mark7:1-23 concerning what makes people “unclean”? Did Jesus not teach that the real source ofuncleanness and evil is the human heart and its thoughts? How do you explain all of this?Motyer comments that “Just as the garden was an unauthorized place for sacrificing, sobricks were an unauthorized material for an altar (Exodus 20:25 [altars not to be built out of‘chiseled stones’; does this include bricks?]; Deuteronomy 27:5-6 [‘complete stones to beused’]...”For the piel participle used here, ~yrIßJ.q;m., “burning sacrifices,” see the followingpassages, which demonstrate that this participle is only used of illegal, unauthorized sacrifices inthe Hebrew Bible:1 Kings 22:44, Jehoshaphat did what was right in YHWH’s eyes, but did not remove the highplaces, and the people continued tAm)B'B; ~yrIßJ.q;m.W* ~yxiîB.z:m., slaughtering andsacrificing on the high places; 2 Kings 12:4, verse 3 in English; same, but in the time ofJosiah; 2 Kings 14:4, same, but in the time of Amaziah; 2 Kings 15:4, same, but in thetime of Azariah; 2 Kings 15:35, same, but in the time of Jotham;2 Kings 18:4, here the report is given how Hezekiah finally got rid of the practice: rysiähe ŸaWhåtv,xoøN>h; vx;’n> •tT;kiw> hr"+vea]h'(-ta, tr:ßk'w> tboêCeM;h;-ta‘rB;viw> tAmªB'h;-ta,Alê ~yrIåJ.q;m. ‘laer"f.yI-ynE)b. ,WyÝh' ‘hM'“heh' ~ymiÛY"h;-d[; yKiä hv,ªmo hf'ä['-rv,a]`!T'(v.xun> Alß-ar"q.YIw:, He took away the high places, and he shattered the pillar; and hecut (down) the Asherah [a Phoenician Goddess, in the form of a pole or tree]; and he beatto pieces the bronze serpent which Moses made; because until these days, Israel’schildren were sacrificing to it; and he called it Nechushtan [meaning perhaps, “BronzeGod”].2 Kings 23:5, among other reforms, Josiah ykeäl.m;‘Wnt.n") rv,Ûa] ~yrIªm'K.h;-ta, tyBiäv.hi~yrIåJ.q;m.h;(-ta,w> ~ØIl'_v'Wry> yBeÞsim.W hd"êWhy> yrEå['B. ‘tAmB'B; rJeÛq;y>w: hd"êWhy>`~yIm'(V'h; ab'îc. lkoßl.W tAlêZ"M;l;w> ‘x:“rEY"l;w> vm,V,Ûl; l[;B;ªl;, He caused the idolprieststo cease, whom Judah’s kings appointed; and he sacrificed (we should read “theysacrificed” or “to sacrifice” instead of the Massoretic Text’s “he sacrificed”) on the highplaces in Judah’s cities and Jerusalem’s surroundings; and the ones sacrificing to the Baal,to the Sun, and to the Moon and to the Constellations, and to all the heaven’s Host.Isaiah 65:3, here, of an unauthorized type of sacrifice offered by the people of Judah;(continued...)32

2165:4 those who sit among the graves,22 23and they spend the night in the guarded places,20(...continued)Jeremiah 11:12, YHWH says that the towns of Judah and the people of Jerusalem will cry out tothe Gods to Whom they are sacrificing, but those Gods will not help them when disastercomes;Jeremiah 44:15, 19, the women of Judah were sacrificing to other Gods, to the Queen of Heaven.21NIVSB comments that this was “Perhaps to consult the dead.” (P. 1111) We think this iscorrect. Slotki agrees, stating that this involved “forms of ancestor-worship and invocation of thespirits of the dead.” (P. 314)Compare:Isaiah 8:19, “And when / if they shall say to you people, seek / inquire to / by means of the pitsand familiar spirits [see footnote 27], the ones chirping and murmuring, should not a peopleseek / inquire to / by means of its God? Shall it seek the dead on behalf of the living?”Isaiah 57:9, included among the fertility religious practices which the Israelites were practicing(see verses 3-10) was that of lAa)v.-d[; yliyPiÞv.T;, you (feminine singular) caused todescend as far as sheol / the grave; meaning unclear);1 Samuel 28, the story of Saul and the Witch of Endor, in which Saul successfully communicateswith the dead spirit of Samuel through the witch’s magic.22The Greek translation interpolates the phrase diV evnu,pnia, “through dreams” at this pointin the text. We think that the sleeping in the guarded places was a matter of incubation (seekingto inculcate) Divine oracles.23The Greek translation has sphlai,oij, “in caves” for the Hebrew ~yrIßWcN>b;, “in the guard-ed places.” Watts translates by “and lodging between rocks.” (P. 339)Sitting among the graves, and spending the night in specially protected places is, we think,for the purpose of “incubation,” the calling up of spirits from the underworld, in order to communicatewith them, and receive revelation from them. Again, see footnote 28, for its description ofvarious elements in such a religious culture.TNISB comments that “Those who spend the night in secret places seek to induce theDeity to appear to them in a dream and grant them favors.” (P. 1046) This is a type of“necromancy,” communicating with the dead in order to predict the future.33

24those eating the pig’s flesh,25 26and fragment(s) of detestable things (are in) their vessels.2765:5 The ones who are saying, Keep to yourself24The definite masculine singular noun ryzIëx]h;, hachaziyr, means “the swine,” or “theboar,” or “the pig.” For its occurrences in the Hebrew Bible, see:Leviticus 11:7, “the pig, though it has a split hoof completely divided, does not chew the cud (i.e.,food regurgitated from the first stomach to the mouth of ruminants such as cattle, sheep,goats, deer and giraffes, and then chewed again; it is unclean for you”; Deuteronomy 14:8, similar, but also including camels, rabbits and coneys as unclean ruminants; we thinkthat the reason these animals, even though created by God and declared “very good” aredeclared “unclean” is that they were commonly used in Canaanite religious rituals;Isaiah 65:4, here; eating the flesh of pigs is a specific instance of sharing in the practices of theCanaanite religion forbidden by YHWH; 66:17, similar, eating the flesh of pigs and rats andother abominable things;Isaiah 66:3, another specific instance of sharing in Canaanite religion is ritual involving the pouringout of pig’s blood;Psalm 80:14, pigs from the forest ravage YHWH’s vine-yard;Proverbs 11:22, “like a gold ring in a pig’s nose.”TNISB comments that “The absence of pig bones among archaeological remains suggeststhat most ancient Israelites actually observed this prohibition.” (P. 1046)25Where the Hebrew text has the kethibh (“it is written”) qr:p.W, “and a fragment,” theMassoretes give the qere, (“it is read”) as qr:îm.W, “and juice,” or “and broth.” The qere isasupported by 1QIs , the Greek translation, the Targums and the Latin Vulgate.Slotki translates by “broth,” and comments that it was “prepared in some special way,” and“was believed to have magical properties.” (P. 314)26 a1QIs reads hmh(ylkb, perhaps meaning “in their (feminine plural) vessels,” along withSperber’s Targum and the Latin Vulgate, all with the preposition b “in” before the noun “vessels”;some other Hebrew manuscripts read the preposition “from” before the noun. The Greek translationhas memolumme,na pa,nta ta. skeu,h auvtw/n, “having stained all their vessels.”27 aWhere the Hebrew reads vG:Ti, tiggash, “(don’t) come near,” 1QIs reads [gt, “(don’t)touch.” Achtemeier translates (or paraphrases) by “Stand back!”34

--do not touch me, because I am set-apart (from) you! 2828The pointing of the Massoretes, ^yTi_v.d:q., “I am set apart (from) you,” qal perfect, canbe read as piel perfect, ^yTi_v.D:qi, “I set you apart.” However, as Watts points out, both meaningsare ambiguous, and the precise meaning is uncertain.We think that this warning to stay away from this person, because of his peculiar “setapartness,”or “holiness,” is a reflection of the ancient “magical” religious practices, in which thoseseeking to receive Divine communications from the spirit-underworld were considered to besacred, not to be touched by others, lest it interfere with their communications.Knight thinks this refers to those returned exiles who had rejected YHWH. “They had beenheard to sneer at the Mosaic legislation, saying ‘I have got myself into a state of holiness (65:5)without any need for the Mosaic law, and so without the help of God.” (P. 90)For the background in ancient Near-Eastern religious customs Isaiah is describing here,see Leviticus 19:26-31, with its list of pagan religious customs to be avoided by the Israelites,including eating meat with the blood still in it; practicing divination or sorcery; cutting the hair ofthe head or beard in certain ways; cutting the body in mourning for the dead; putting tattoo markson the body, and making a daughter a (temple) prostitute.In Pritchard’s Ancient Near-Eastern Texts Relating to the Old Testament, pp. 325-61,there are numerous examples of ancient texts which show the constant use of magical incantationsand rituals involving animal sacrifices, blood, fat, yeast, honey, clover, onions, fish, portableshrines, cedar, constant repetition of such words as “Lord!...Lord!” and “My Lady!...My Lady!”,pastes made of honey, cream, dates, flour, libations formed from beer, wine, and milk, ritualwashings, breaking of pots, musical instruments and singing, poems of appeasement, lamentations,use of substitutes to bear curses, sending away of animals bearing curses (compare the“scape-goat” of Leviticus 16:10!), the reading of omens;aromatic barley-seed and flour, oil and water, fringed garments upon which sacrifices wereoffered, tin bracelets, hand-raising gestures, all sorts of beers and wines, lumps of dough made inthe form of human organs (such as are found throughout the ancient Near Eastwith its healingcenters of Asclepius (including Jerusalem), rituals for Divine marriages accompanied by specialmeals, blessings and curses, knives made in manifold colors, soda-plants reduced to ashes,twisted cords, tiny boats with silver and gold “oaths,” trails made out of poured oil and honey,loaves of bread and small cheeses, clay, mud, wine-dregs, pieces of bitumen, pillars pushed over,burning of threads, spitting, twining together of blue, red, yellow, black, and white wools to makecrowns for rams;use of mutton tallow, pine cones, kneaded dough, arrows, pieces of fur, scraped animalskins, bow-strings, mice; use of liver, heart and womb of animals, fir-trees, bronze-cups filled withanimal blood, copper pegs, figs, grapes, pitchers of wine, cords made of red and white wool alongwith mirrors, use of bows and arrows in incantations designed to remove homosexuality, nightsfilled with dreams, fat, wax, trays, black and white sheep, olive oil, small pigs, holes dug in the(continued...)35

28(...continued)ground, with casting in of black seeds and blue wool, raisins, mutton-fat, stone pillars thrown intofire, gifts of cast-off fine garments to old women, yeast, sinews, malt and malt-loaves, parading ofdeaf and blind people, use of men with extruding hernias, fire-brands, pieces of raw and cookedmeat, precious metals placed underneath foundation stones, plaster, cold fat, and dog-men.Reading these texts from the ancient Near East enables us to enter into a quite differentculture for the average secularist westerner--although for native Haitians, Indonesians, Thais,Nigerians, Navajos and others still today these texts quickly bring smiles of recognition of the kindof world in which they themselves have grown up. It is very important that when we read Isaiah(or Leviticus) we think in terms of that kind of magic-filled, superstitious atmosphere, and notmake the mistake of reading such legislation in terms of modern scientific presuppositions.When the prohibition of “eating (meat) upon the blood” (Leviticus 19:26) is given, therecan be little doubt concerning the relationship of this commandment to the ancient Egyptian andCanaanite fertility religions that surrounded Israel, and that would especially endanger her worshipwhen the nation came into the promised land. In those fertility practices, the manipulation ofblood was prominent, being considered as a magical force, that imparted sacred powers to thoseingesting it, or rubbing it (especially menstrual blood) into cuts in their bodies.The phrase, ~D"_h;-l[; Wlßk.ato al{ï, is ambiguous. It is literally “You shall not eat uponthe blood,” and has led to varying interpretations. Does the phrase envision people standing in apool of blood, drawn or pouring forth from the animal being eaten in a “cannibalistic” manner?Jewish exegesis insists that what is meant is the eating of animal flesh from which the blood hasnot been fully drained--but that is not obvious from the Hebrew. The very fact that this first half ofthe verse is followed by the second half, with its commandment rejecting the use of omens andthe incubation of oracles (a ritual that enables the hearing of a Divine voice) makes it very certainthat this use of blood is involved in the fertility practices. The same thing is still true today inSatanic worship and in voodoo, in which ingestion of blood is believed to impart magical power.The phrase Wvßx]n:t. al{ï, lo) thenachashu In Leviticus 19:26 forbids the practice of“divination,” or “observance of signs,” in order to foretell the future. It is closely related to theHebrew word for “snake” or “serpent,” and may have reference to the use of serpents in theirmovements for the foretelling of the future. In Genesis 44:5, 5, 15, 15 the statement is madethat Joseph “practiced divination” by means of his cup, the one that he had placed in the mouth ofBenjamin’s sack of grain. In addition to Leviticus 19:26, see Genesis 30:27; Deuteronomy18:9-22; 1 Kings 20:33; 2 Kings 17:17; 21:6 and 2 Chronicles 33:6.The phrase WnnE)A[t. al{ïw>, welo) the(onenu, in Leviticus 19:26, has the root verb(oneyn, which is very closely related to the phrase Wvßx]n:t. al{ï, lo) thenachashu. It means“practice soothsaying,” i.e., foretelling the future by magical means. This verb is found at Genesis9:14; Deuteronomy 18:10, 14; 2 Kings 21:6; Isaiah 2:6; 57:3; Jeremiah 27:9; Micah 5:11(continued...)36

28(...continued)and 2 Chronicles 33:6. It is obvious that what is being referred to here is the magical meansemployed by the Canaanite fertility religions in order to obtain Divine counsel and guidance, in theabsence of Israel’s Torah and Nebiiym (as well as the priestly Urim and Thummim).Levine holds that the word may be closely related to, or derived from, the Hebrew word forcloud, !n"[', )anan. He notes that “We possess extensive information on the ominous role ofclouds in ancient Near Eastern divination. The forms of clouds, their times of appearance, theirmovements and positions, and the heavenly bodies they obscure were all factors in interpretingomens.” (P.133) We think that while this is possible, even probable (just as the verb nachasmay be related to the movement of serpents), it is in fact unproven.The prohibition of cutting the corners of one’s beard (Leviticus 19:27), uses the samenoun, ha'Pe, pe)ah that is used for the “corners” or “sides” of the grain-fields (see Leviticus 19:9). It occurs here with reference to the “side-burns,” or edges of a person’s hair on his head, orbeard on his face. Just as the Israelite farmers are to leave the peah alone on the sides andcorners of their grain-fields as a provision for the poor, letting this provision become a mark ofYHWH’s authority in their lives and in their incomes, so it is with their personal appearances.They are not to attempt to influence the deity by peculiar marks on their bodies, or by specialways of cutting and shaping the hair on their head or face. The devotees of the fertility religionspracticed these things as magical rituals, including cutting themselves with long gashes, andrubbing blood (both human and animal) into those gashes, seeking to gain Divine power thereby.The appearances of the children of YHWH must be quite different, says the law-code in Leviticus--no gashes, no rubbing with blood, no special cutting of the hair, or shaping of the beard, as ifsuch practices could impart magical power.It is a literalistic and legalistic mistake to understand this passage as forbidding certainhair-styles in modern times which have no religious connotations.The prohibition of making “an incision for the life,” vp,n

28(...continued)their prayers. Also see Leviticus 21:5, where a closely related noun, tj,r"(f', sareteth occurs ina similar context.Another practice that is forbidden in Leviticus 19:28 is that of [q;ê[]q; tb,toåk.. The firstword in this phrase means “writings of...” The second word occurs only here in the HebrewBible, and its meaning is therefore very uncertain. Suggestions for its meaning have included“incision,” “imprint,” and “tattoo.” It seems most probable that what is intended is some type ofwriting or engraving on the worshiper’s body, intended like the vp,n

28(...continued)and teraphim are to be identified as mantic properties of the underworld, in which it was thoughtthat the source of true knowledge was to be found...“The Old Testament uses this expression in three different senses: (1) the pit which hasbeen dug out, by means of which the spirits of the dead are called up (1 Samuel 28:7-8); (2) thespirit or spirits of the dead which are troubled (Isaiah 29:4); and (3) the necromancer [‘one whocommunicates with the spirits of the dead’] who calls forth the spirits to get information (Leviticus19:31; 20:6, 27; Deuteronomy 18:11; 1 Samuel 28:3, 9; 2 Kings 21:6 [= 2 Chronicles 33:6];23:24; Isaiah 8:19...)“The spirit ascends...from the ground and undoubtedly comes forth from a preparedopening. Although the language of Isaiah 29:4 is perhaps somewhat figurative, still in thescornful words found there we can get some impression of the way in which the spirits werecalled: ‘Then deep from the earth you shall speak, from low in the dust your words shall come;your voice shall come from the ground like the voice of a ghost, and your speech shall whisper outof the dust.’ The prophets of Yahweh describe the audible manifestations of the )obh as ‘whispering’or ‘chirping’ (tsaphtseph), an expression which denotes the cry of certain birds (Isaiah10:14) or the rustling of the leaves of the willow tree...The different verbs connected with )obhindicate only that here was the source of secret information: a person ‘turned to’...‘sought’... ‘used’...the necromancer, who asked advice of...the spirit or spirits who came up out of the pit, or ‘Divinedby’ (bAaêB' yli-ymis\q', ‘consult a spirit for me’) 1 Samuel 28:8) them.“1 Samuel 28 is the most fruitful and probably also the oldest witness in the Old Testamentfor the understanding of bAa, )obh. In this passage we learn that the crisis which gave riseto the consultation of the necromancer was a serious military threat (verses 4-5). Naturally, theapproved ways of seeking advice (...’prophets’; ‘urim’...’dreams’) were exhausted first, but Yahwehdid not answer...When this happened, out of desperation Saul commanded his officers toseek out for him a woman who had access to an bAa, )obh. Saul went to her at night partly toconceal his identity, and partly because necromancers of this sort preferred to do their work atnight. He made a twofold request: (1) ‘Divine (qasam) for me by a spirit ()obh),’ and (2) ‘Bringup for me...whomever I shall name to you’ (verse 8). After the woman had obtained a promise ofprotection from her client (verse 10), the name of the dead person who should be brought up wasgiven to her (verse 11).“This passage gives no information as to the procedure the woman used to entice the spiritof Samuel to come forth. When it appeared, she alone had a visionary experience (verses 12-13), because Saul had to ask her, ‘What do you see?’ This visionary experience gave the womangreater potential for comprehension, for suddenly she knew the true identity of her disguised client(verse 12). She described that which appeared to her in the vision as ‘spirits’ (~yhiîl{a/...Gods) coming up out of the (opening in the) earth’ (verse 13), and as ‘an old man...who is wrap-(continued...)39

28(...continued)ped in a robe’...(verse 14). The account of Saul’s nocturnal visit to the ba(al-ath )obh , femalemaster of a deceased spirit] is told in artistic literary style. But still there can be no doubt that thisdocument accurately reflects the practice of necromancy in ancient Israel.” (Harry Hoffner, TheologicalDictionary of the Old Testament I, pp. 130-34)Leviticus 19:31 also prohibits relying on ~ynIë[oD>YIh;, commonly translated by “familiarspirits,” with the implication that they are “knowing,” or “wise,” acquainted with the secrets of theunseen world of the dead. Elsewhere In the Hebrew Bible see:Leviticus 20:6, YHWH states, “And the person who shall turn to the communicators with thedead, and to the ones intimate with the unseen world, to practice prostitution after them;and I will set my face against that person”;Leviticus 20:27, “And a man, or a woman that will be among them--a communicator with thedead, or one intimate with the unseen world, they shall surely be put to death; with thestone(s) they shall stone them. Their blood is upon them.”;Deuteronomy 18:10-11, “There shall not be found among you anyone who causes his son or hisdaughter to pass through the fire (as an offering), anyone who practices divination or tellsfortunes or interprets omens, or a sorcerer or a charmer or a medium or a necromancer orone who inquires of the dead.” (adapted from English Standard 2007);1 Samuel 28:3, 9, the witch of Endor and Saul; see above;2 Kings 21:6; 2 Chronicles 33:6, Manasseh’s practices;2 Kings 23:24, Josiah gets rid of all these practices;Isaiah 8:19, “And when they say to you, "Inquire of the mediums and the necromancers who chirpand mutter," should not a people inquire of their God? Should they inquire of the dead onbehalf of the living?” (New English Standard, 2007).We take it that the ynIë[oD>Y, yidde(oni (singular) is one form of the )obh. But whereas)obh has a much broader meaning, including the pit, the spirits inhabiting the underworld, and thenecromancer, the yidde(oni is much more explicit--being a name for the spirit that inhabits theunderworld and that is called up, but nothing more.All of this, of course, is very strange to our modern secular, “western” eyes and ears. Butin order to understand Isaiah’s language, as well as that of Leviticus 19 in a genuine way, wemust think our way back into that ancient world-view, so saturated with magic and the rituals ofthe fertility religions. We believe that it is just this type of magical rituals, designed to communicatewith the dead, and obtain oracles, that is being described by Isaiah 65-66.What do you think? How do you explain all of these strange elements and practices ofancient Near Eastern rituals?40

These are smoke in My nostrils, 2930a fire burning all the day-long!31 3265:6 Look–(it is) written before Me--29This statement that such religious practicioners are “smoke in My nostrils,” means thatthey are irritating, nauseating to YHWH, causing His anger to arise. The true and living God doesnot have to be “incubated,” or manipulated in order to obtain His revelation. In fact, any so-called“God” that has to be, or can be incubated or manipulated is certainly not the true God!Compare 2 Samuel 22:9 / Psalm 18:9, verse 8 in English, “Smoke arose in His nose, andfire from His mouth will eat / devour; coals of fire burned from Him / it (His mouth).” If this is themeaning, it implies that YHWH’s anger over such practices is continual.YHWH God has revealed Himself through Moses and the Spokespersons; His word hasbeen spoken and recorded. It is an open denial of YHWH-religion to get involved in the fertilityreligions with their bizarre sexual practices, their murder of innocent children, and their use of allsorts of physical means to contact the spirits of the underworld for information. None of this isnecessary–since YHWH, the one and only true God, is near, anxiously inviting, even praying tohumanity to seek / call upon Him! And to be involved in such practices is to deliberately provokeYHWH God, substituting flimsy, human-made religion for the powerful ethical religion of YHWH!30The practice of this alternative religion in the heart of Israel is not something sporadic,only occasionally seen–it is going on all the time, and its fire is eating at the heart of Israel! Allday long YHWH is spreading out His hands, offering His help, praying for apostate Israel’s (or thenon-Jewish nation(s)’ attention, so He may come to their aid; but at the same time, all day long,the magical sacrificial fires of their religious rituals keep burning, provoking, irritating, nauseatingYHWH, Israel’s and the nation(s)’ only rightful God!31For occurrences of the feminine singular qal passive participle hb'ÞWtk., khethubhah,“written,” see:Joshua 10:13, reference to a non-canonical work called rv"+Y"h; rp,seä, “Book of the Upright”);2 Samuel 1:18, another reference to this same non-canonical work which contained the “lamentof the bow,” which David wanted taught to the men of Judah;Isaiah 65:6, here, where the reference is uncertain; see the next footnote;Jeremiah 17:1, Judah’s missing-of-the-mark is written with an iron engraving tool, with a flintpoint, upon their hearts, and upon their altars; obviously a metaphor for the depth ofJudah’s sin);Ezekiel 2:10, as a part of Ezekiel’s “call” to be a spokesperson for YHWH, he sees a scroll, withwords of lament and mourning and woe written on both sides;Daniel 9:11, the curses and sworn judgments written in the Law of Moses that have come true inIsrael’s history.41(continued...)

31(...continued)There are some 233 occurrences of the verb bt;K', kathabh, “to write,” in the HebrewBible. Ancient Israel is no stranger to the written word! See the article on this root by H. Haag inTheological Dictionary of the Old Testament VII, pp. 371-382.Haag states that “Scholars today generally agree that writing was widespread in Canaan atan early date...It is becoming increasingly clear that the alphabet originated in the Palestinian region,‘where the cuneiform and hieroglyphic spheres of influence met’ (Rolig). The earliest alphabeticcuneiform tablet found at Ugarit dates from about 1360 B.C.; the script itself is earlier. Theearliest known evidence for Israel’s adoption of the Phoenician-Canaanite alphabet of twenty-twoconsonants is a twelfth-century ostracon from Izget Sartah, near Aphek (‘the period of the judges’(J. Naveh)...The alphabet fragments from Lachish ‘make it reasonable to assume that there wasformal school instruction’ as early as the ninth or eighth century. The earliest extended Hebrewtext outside the Bible, however, is still the Siloam inscription.” (Pp. 374-75) That inscription wasfound chiseled into the rock wall of Hezekiah’s tunnel, describing the experience of digging thattunnel.See the article “Oldest Hebrew Writing” on the Internet, which claims that a Hebrew writingthfrom the 9 century B.C. has been discovered, written in proto-Hebrew, from the time of Davidand Solomon.32What does this mean? What is it that has been written? Where has it been written? Wethink that YHWH means the written messages that He has given to Israel through Moses and theSpokespersons, beginning with Elijah and continuing down through the many people called byYHWH and commissioned to speak His word, and to record that word for ensuing generations. Atthe heart of that message is the proclamation of judgment to come if Israel refuses to take YHWHseriously, and follow His on-going, continuing word. It is a clear, powerful message, that hasbeen handed down from generation to generation, and that is integral to Israel’s history.Where is it written that YHWH will not keep silence, ‘hf,x/a, al{Ü? We think the answer isclear–it is written in the following passages of Isaiah:42:14-15, “For a long time I [YHWH] have kept silent, I have been quiet and held Myself back.But now, like a woman in child-birth, I cry out, I gasp and pant. I will lay waste themountains...”;57:11-12, “Whom have you so dreaded and feared that you have been false to Me, and haveneither remembered Me nor pondered this in your hearts? Is it not because I have longbeen silent that you do not fear Me? I will expose your righteousness and your works...”;62:1, “For Zion’s sake I will not keep silent, for Jerusalem’s sake I will not remain quiet...”And where is it written that YHWH “will repay” (yTim.L;êvi, used twice in this verse, once aspast tense, once as future tense)? See the following passages:42(continued...)

I will not be silent, 33but rather, I repaid;32(...continued)Deuteronomy 7:10, those who hate YHWH will be repaid with destruction; He will not be slow torepay);2 Samuel 3:39, David prays that YHWH will repay the murderer of Abner according to his evildeeds;Isaiah 59:18, 18, “According to what they have done, so He will repay wrath to His enemies andretribution to His foes; He will repay the islands their due”;Isaiah 65:6, here;Isaiah 66:6, “A voice of uproar from a city; a voice from a temple; a voice of YHWH, repaying toHis enemies recompense!”;Jeremiah 16:18, “I will repay them double for their wickedness and their missing-of-the-mark...”);Jeremiah 32:18, “...You bring the punishment for the fathers’ missings-of-the-mark into the lapsof their children after them...”;Joel 4:4, “Why are you doing these things to me, Tyre and Sidon? Are you trying to get even withme, land of Philistia? I will very quickly repay you for what you have done!”;Job 21:19, “It is said, ‘God stores up a man’s punishment for his sons.’ Let Him repay the manhimself, so that he will know it!”;Job 34:11, Elihu states that God “repays a man for what he has done...”We conclude that this matter of YHWH’s “repayment” for evil is written clearly in the Torahand in the Spokespersons, including Isaiah and Jeremiah, especially Jeremiah 32:18 (“into thelaps”).Achtemeier holds that “what is written” refers to the sentence which YHWH pronouncesagainst the rebellious idolatrous worshipers. (P. 124) But it seems unlikely that a biblical authorwould refer to what he is writing at the time as being “what is written.”Slotki holds that “The tale of their vile practices is duly recorded in the heavenly annals.”(P. 316)ESVSB notes that YHWH’s vow to not keep silent answers the question of 64:12 [‘Will Youkeep silent?’], I will repay. God vows a reckoning with Israel for their historic accumulation of sins(compare 6:9-13; 10:22-23).” (P. 1358)33Where the Massoretic Text reads ‘hf,x/a, al{Ü, with the letter sin, Codex Leningraden-sis along with many other Hebrew manuscripts and editions of the Hebrew Bible read with theletter shin, ‘hv,x/a, al{Ü. We think that this variant spelling is a correction of a mistake in theMassoretic Text, but are reminded that the difference between shin and sin was not found in pre-Massoretic Hebrew texts (as becomes obvious in the Psalm 119 acrostic, where the two lettersare joined together as one section of the psalm).43

3665:7 your iniquities,34 35and I will repay into their lap--and your fathers’ iniquities together-- 3734The Massoretic Text reads a double occurrence: yTiÞm.L;viw> yTim.L;êvi, “I repaid and I willrepay.” The second verb is omitted by the Greek translation, the Harclean Syriac and the Arabictranslation. The second verb may have been omitted by homoteleuton (same endings), and wedisagree with D. Winton Thomas’ (editor of Isaiah in the Biblia Hebraica Stuttgartensia) decisionto delete the verb on the basis of this slight textual evidence. We think the repeated verb is aHebrew way of making the statement (doubly) emphatic.Could this double occurrence of the verb mean “I repaid such actions in the past, and I willrepay them again in the present and future”? If so, it warns, “Let not the present generation supposethey can escape the punishment that I sent upon their fathers.”35This phrase ~q")yxe-l[;, “into (or ‘upon’) their lap,” means that the repayment will comedirectly to them, “into their arms,” striking them “in their heart.” Watts translates by “Yes, I willrepay on their bodies.” (P. 339) Compare the similar statement in the very next verse 7; andsee:Jeremiah 32:18, “You bring the punishment for the fathers’ missings-of-the-mark into the laps oftheir children after them”;Psalm 79:12, “Pay back into the laps of our neighbors seven times the reproach they have hurledat You, YHWH!”36 ndInstead of the 2 person plural suffix of the Hebrew text, “your iniquities,” both the Greekrdand Syriac translations read the 3 person plural suffix, “their iniquities.”37For this combination of ~k,ÛyteAba] tnO“wO[]w: ~k,ytenOwO[], “your iniquities (or ‘guilts’) andiniquities (or ‘guilts’) of your fathers,” see the following passages from the Hebrew Bible:Exodus 34:7, “...He (YHWH) punishes the children and their children for the !wOæ[], iniquity of thefathers to the third and fourth generation”;Leviticus 26:39, 40, “Those of you who are left will waste away in the lands of their enemiesbecause of their iniquities; also because of their fathers’ iniquities they will waste away.But if they will confess their iniquities and the iniquities of their fathers...”Numbers 14:18, “He (YHWH) punishes the children for the iniquity of the fathers to the third andfourth generation.”Numbers 18:1, “YHWH said to Aaron, ‘You, your sons and your father’s family are to bear theresponsibility for offenses against the sanctuary...”Isaiah 65:7 (here), (“(I will repay into their laps) both your iniquities and the iniquities of yourfathers,’ says YHWH”)44(continued...)

YHWH said– 38(you) who made sacrifices upon the mountains, 3937(...continued)Ezekiel 18:20, “The innermost being that misses-the-mark is the one who will die. The son willnot share the iniquity of the father, nor will the father share the iniquity of the son...”Lamentations 5:7, “Our fathers missed-the-mark and are no more, and we bear their punishment.”Achtemeier comments that “”The Divine Warrior not only destroys His enemies among theforeign nations (compare 63:1-6). He also will destroy His enemies within His covenant community.Such is the only devastating result possible when God’s forgiving mercy is rejected. Thequestion that arises in connection with such a conclusion, however, is that age-old query of Abraham’s:‘Will You indeed destroy the righteous with the wicked?’...It is with this dilemma that thefollowing portions of...Isaiah [65:8-25] deal.” (P. 125)38The claim that YHWH has given this message is repeated in 65:7, 8, 13, 25; 66:1, 2, 5, 6,9, 12, 17, 20, 21, 22 and 23. Readers need to pay attention to this claim of Divine origin of theprophetic message. Jews who reject the messages of the prophets such as Isaiah, Jeremiahand Amos as “harangues,” need to rethink the matter. We say, “Listen to the Prophets!” And wemean this for Christians, just as well as for Jews.39For this matter of making sacrifices upon the mountains (and high hills / places), seeelsewhere:Deuteronomy 12:2, rv,îa] ~yI©AGh; ~v'ä-Wdb.['( rv,óa] tAmúqoM.h;-lK'-ta,( !WdB.a;T.û dBeäa;tx;t;Þw> tA[êb'G>h;-l[;w> ‘~ymir"h") ~yrIÜh'h,-l[; ~h,_yhel{a/-ta, ~t'Þao ~yviîr>yO ~T,²a;`!n"[]r: #[eî-lK', You shall certainly destroy all the places where the nations you aredispossessing worship their Gods, upon the high mountains and upon the hills and underevery spreading tree”;1 Kings 14:23, during the time of Rehoboam, Judah set up for themselves tAbßCem;W tAmïB'`!n")[]r: #[eî-lK' tx;t;Þw> hh'êbog> h['äb.GI-lK l[;… ~yrI+vea]w:', high places and pillars andAsherahs (trees or poles) upon every high hill and beneath every spreading tree”; 2 Kings16:4, Ahaz did these thing; 2 Kings 17:10, as did Northern Israel, causing them to go intoexile; 2 Chronicles 21:11, as did Jehoram, King of Judah; 2 Chronicles 28:4, as didAhaz, also King of Judah;Isaiah 57:7, “You made your bed on a high and lofty hill; there you went up to slaughter yoursacrifice;Jeremiah 2:20, long ago Judah broke off her yoke and turned from serving YHWH; on every highhill and under every spreading tree she lay down as a prostitute; 3:6, Jeremiah tells KingJosiah how Judah has done these things;45(continued...)

40and upon the hills reproached Me,39(...continued)Jeremiah 17:2, even the children of Judah remember Judah’s altars and Asherahs beside thespreading trees and on the high hills;Ezekiel 6:13, the people of Israel will know YHWH when their people lie slain among their idolson every high hill, on the tops of the mountains, under every spreading tree and every leafyoak–the place where they offered their soothing smell to their Gods;Ezekiel 18:15, the rightly related man does not eat upon the mountains, or lift up his eyes to theidols;Ezekiel 20:28, the people of Israel sacrificed on every high hill and under any leafy tree;Hosea 4:13, Northern Israel’s leaders “sacrifice on the mountaintops and burn offerings on thehills, under oak, poplar, and terebinth, where the shade is pleasant. Therefore yourdaughters prostitute themselves, and your daughters-in-law / brides are sexually immoral.”40 rdThe phrase ynIWp+r>xe, “they reproached Me,” has the 3 person plural piel perfect verb.For occurrences of this verb, see:Psalms 42:11, verse 10 in English; “My foes reproach me (the psalmist)”;Psalm 55:13, verse 12 in English; “if an enemy reproached me (the psalmist)”;Psalm 102:9, verse 8 in English; “all day long my enemies reproach me (the psalmist)”);Psalm 119:42, “I will answer the one who reproaches me (the psalmist)”;Proverbs 27:11, if the son is wise, the wise father can answer anyone reproaching him;Nehemiah 6:13, Nehemiah’s enemies have hired a man to cause him to be reproached;Isaiah 65:7, the fertility-style religion of Israel on the mountains and hills reproached YHWH.For other, similar phrases, see:Judges 8:15, Gideon is reproached concerning Zebah and Zalmunna;1 Samuel 17:10, 25, 36, 45, Goliath reproaches the soldiers of Israel and of the living God);2 Samuel 21:21; 1 Chronicles 20:7, huge man with 12 fingers and 12 toes who reproachesIsrael;2 Samuel 23:9, David and his 3 chosen men reproach the Philistines;2 Kings 19:4, 16, 22, 23; Isaiah 37:4, 17, 23, 24, the King of Assyria has sent his field commanderto reproach the living God, the Set-apart One of Israel, YHWH;Zephaniah 2:8, 10, Moab and the Ammonites have reproached Israel, the people of YHWH ofArmies;Psalm 44:17, verse 16 in English; the psalmist is reproached and reviled;Psalm 57:4, verse 3 in English; God Most High reproaches those who hotly pursue the psalmist;Psalm 69:10, verse 9 in English; the reproaches of those who reproach YHWH fall on thepsalmist;Psalm 74:10, how long will an adversary reproach God?;Psalm 74:18, remember how an enemy reproached YHWH;Psalm 79:12, “pay back into the laps of our neighbors seven times the reproach they gave You(YHWH)”;46(continued...)

41 42 43and I will measure their first repayment into their lap.44 4565:8 In this way YHWH spoke:40(...continued)Psalm 89:52, 52, verse 51 in English; YHWH’s enemies have reproached every step of YHWH’sanointed one;Job 27:6, Job claims that his conscience will not reproach him as long as he lives;Proverbs 14:31, he who oppresses the poor person reproaches his Maker; 17:5 (very similar).This great God, YHWH, is reaching out to them, praying to them, inviting them to allow Himto bless them; but instead of responding in thankfulness, they “reproach” Him, bringing Himshame and dishonor instead of loving service and obedience.41The noun ~t'²L'[up., can mean either “their work,” or “their wages (earned from work).”The Greek translation has ta. e;rga auvtw/n, “the works of theirs.” Does this imply that YHWH’sjudgment returns to people what they have done? See the following passages where this nounoccurs:Leviticus 19:13, wages of a day-worker;Ezekiel 29:20, YHWH has given Nebuchadnezzar Egypt as wages for him and his soldiers;Isaiah 40:10, My Lord YHWH comes with pay and wages; Isaiah 62:11, similar;Isaiah 49:4, what is due me is in YHWH’s hand and my wages with my God;Isaiah 61:8, the wages YHWH pays are true faithfulness and a new covenant;Psalm 109:20, desire of the psalmist that YHWH’s wages for his accusers be wrapped withcursing);Proverbs 10:16, the wages of the rightly-related bring life.42The kethibh (what is written) is the preposition l[;, “upon,” while the qere (what is read)is la,, “into.” Those who hold to the belief in a verbally infallible Bible need to take into considerationthis matter of the Massoretic Text’s inclusion of the kethibhs and the qeres, where theMassoretes make it known that they are not certain as to what should be read.43For this mention of sacrifices upon the mountains and hills, see the passages quoted infootnote 38.44TNISB comments on verses 8-25 that “The righteous in Israel will be saved and will livein peace and harmony in a restored Jerusalem.”ESVSB comments on verses 8-10 that “Though His judgments will destroy, God will alsobless His old covenant people by preserving a remnant (compare 1:9; 10:20-23; Matthew 13:24-30; Romans 9:27-29; 11:1-5).” (P. 1358)Slotki likewise comments that “Despite the debased practices of the majority, the nation willbe preserved for the sake of those who remained loyal to their God. The degenerate, however,(continued...)47

Just as the new wine will be found in the cluster (of grapes),46and he will say, Do not destroy it,because a blessing (is) in it, 4744(...continued)who persist in their idolatrous ritual will be delivered to slaughter...As the cluster of grapes is preservedon account of the little wine in it, so will the nation [of Israel] be spared from annihilation forthe sake of the faithful servants of God therein.” (P. 315) TNISB agrees, stating that “In SecondIsaiah, all Israel was designated God’s chosen servant...but here, the chosen servants are onlythe righteous among the Israelites.” (P. 1046)Justin Martyr quotes Isaiah 65:8 in his Dialogue with Trypho the Jew, 135, but takes theremnant or the good grapes to be referring to the Christians, not to loyal Israelites. See footnote82 with Susan Ackermann’s comments.45See footnote 38. This is another claim that Isaiah’s message comes from YHWH.46Or “one...”47Motyer comments that “Juice (vAryTi) is not unfermented wine but (compare Hosea 4:11 [prostitution, old wine and new wine take away the understanding]) ‘wine made from the firstdrippings of the juice before the press was trodden.’ ‘Finding’ this juice may mean that the grapeswere already oozing as they were being picked and thrown into the press and that this spontaneousjuice was collected as specially valued...“There is yet some good in it, for a blessing is in it, that is, it is prized for itself. We maydare to say that the Lord’s people are a blessing to Him, and He will carefully guard them fromdestruction...All merit the winepress but some are saved from it.” (P. 526)Westermann comments that “Verse 8a explains what follows it by means of a proverb-likefigure of speech...about the vintager at the vintage. In the same way as Isaiah (28:23-28) likensGod’s actions to that of the farmer, the phrase ‘do not destroy it, for there is a blessing in it’suggests that there is an idea of throwing the grapes away, but someone objects to it, saying‘there is blessing in it’–some of the fruit is still good, that is to say, there is still juice in the grapes.”(P. 404)Watts comments that “The first grapes cut were never the best for making wine. Yet someof them were kept for Yahweh as a sign of life and blessing.” (P. 344) Achtemeier comments that“The promise of Yahweh is that He will not destroy them all in the judgment announced in 65:1-7,but will preserve some of them as those who are blessed (compare 61:9).” (P. 130)Watts states that “The whole is preserved from deserved destruction for the sake of thefew faithful servants and the potential life and blessing inherent in them...The judgment is designedto get rid of the rebellious group, but is carefully administered not to destroy the whole. The48(continued...)

47(...continued)process by which a remnant is preserved in which God’s promised destiny can be fulfilled is beingput into effect.” (P. 344)The figure of YHWH treading the winepress in Isaiah 63:1-6 is certainly a symbolical pictureof YHWH’s judgment and destruction that has come upon Edom and the nations, without anythought of producing wine. But here, evidently, the imagery is varied. The winepress is beingtrodden, but the one treading the wine-press spies a cluster of good grapes, oozing new wine,and sets that cluster aside, to be the source of refreshing new wine. So it is with YHWH’s judgmentof His people–it is not indiscriminate. YHWH recognizes the good people in the midst of anation deserving destructive judgment, and saves them because of their goodness. This figurativelanguage supports Susan Ackerman’s interpretation of Isaiah as not rejecting all Judaism, butonly the “bad grapes.” See footnote 82.The “Song of the Vineyard” in 5:1-7 states concerning the vineyard, ~yvi(auB. f[;Y:ïw:, “andit made / produced worthless things / bad grapes (New International has “only bad fruit,” but thereno word for “only” in the Hebrew text. The Song goes on to depict YHWH as stating that He willutterly destroy the vineyard (Israel), with nothing said concerning any “remnant.” But here, anexception is made to that overall judgment on Israel, YHWH’s vineyard. The ones treading thevineyard (in judgment) find a cluster of grapes in which there is still some good juice–it is “goodfruit”! And YHWH draws the conclusion from this that He will not destroy all of Israel, but willpreserve a remnant–one of Isaiah’s prominent themes.Jesus takes up Isaiah’s Song of the Vineyard in Matthew 21:33-44, making the allegorymuch more explicit, and predicting that the vineyard / kingdom of God will be taken away fromIsrael, and given to a people who will produce its fruits. Jesus says nothing about exceptions inHis application of the vineyard to Israel of His day, just as Isaiah does not in Isaiah 5. See alsoMark 12:1-11 and Luke 20:9-18 which are closely similar to Matthew’s account.But in Luke 13:6-9, Jesus is depicted as adapting the vineyard metaphor specifically to afig-tree in the vineyard, and allows for the possibility that with proper horticulture, it is possible thatit will bear some good fruit–otherwise, it will be cut down. The New Testament makes it veryclear that there was a fairly large number of Israelites who followed Jesus (Who was Himself aJew, as were almost all of His followers as depicted in the Gospels), and who became a “remnant,”surviving the destruction of the vineyard in 70 A.D.But still, we ask, were there not some Israelites in the time of Jesus who, while not followingJesus, still produced “good fruit,” and who could be described in the same terms that Jesusgave to Nathanael when introduced to him, i;de avlhqw/j VIsrahli,thj evn w-| do,loj ouvk e;stin ,“Look--an Israelite in truth, in whom there is no guile / treachery”? Is that not an example of atleast one good grape in Israel? And, of course, there are many more, as described in the Nativitystories in Matthew and especially Luke–the parents of John the Immerser and Jesus, and thehumble, elderly worshipers in the Jerusalem temple, such as Simeon and Anna.49(continued...)

47(...continued)What do you think? Can someone be a part of a “good cluster” in Israel if they refuse tohear the Word of God made flesh in Jesus?Modern Jewish religious leaders will quickly answer, “Yes, of course!” And they will addthat it is unfair for Christians to accuse them of having refused to listen to God’s word in Jesus.But the fact is, that is exactly what has happened, and is happening, as some Jewish religiousleaders dismiss the New Testament as irrelevant and unimportant–if not absolutely wrong.We Christians have to acknowledge that there are many of us who have refused to listento the word of God in Moses and the Prophets, indeed in the entire Tanakh--who have for allpractical purposes dismissed the Hebrew Bible, not listening for the Divine message containedwithin it. And then we are confronted by Muslim religious leaders who claim that they respect theword of God in Moses and the Prophets, including Jesus–but then accuse Jews and Christians ofhaving refused to listen to the word of Allah / God through their prophet Mohammed in the Koran!A similar thing can be said for many other world religions with their “inspired books.” What aboutthe Book of Mormon? What about our native American religious traditions?Can we dare believe that God is acting through other religions than our own, and that weneed to be open to them and hear their testimonies? An important passage in answer to thisquestion is Amos 9:7:laeÞr"f.yI ynEïB. yli² ~T,îa; ~yYI’viku •ynEb.ki aAlåh]hw"+hy>-~aun>~yIr:êc.mi #r

47(...continued)Are not you Christians the same to Me as the Muslims / Hindus / American Indians?It is a saying of YHWH--Did I not bring salvation / deliverance to the non-Jewish nations through Jesus Christ,and did I not work in the same way among the Arabians,and among the Indian peoples of the world?Can we Christians honestly believe that God the Creator, the life-giving Spirit, and theloving Savior Jesus Christ are all at work, hiddenly, mysteriously, among all the peoples andnations and religions of earth, bringing salvation / deliverance to those whom we consider forsakenby God, abandoned? And if we do believe such a thing, does that mean we have to giveup our convictions concerning what God / Spirit / Jesus have accomplished, and are accomplishingin our language and culture? Did Amos hold that the Jews should give up their religiousconvictions in order to affirm YHWH universal work?What are we to do in such a confusing situation, which cannot be avoided--as the worldreligions have come to America, building their mosques and temples and shrines in the midst ofour cities and states, and as our neighbors and co-workers and our children’s class-mates sharein those religions? Do not the churches have an important responsibility in dealing with this matterpastorally and theologically, and especially by setting forth proper examples in our communities?What would Jesus Christ have us do? Would He encourage, or slam the door to open,honest dialogue with our neighbors?One thing we believe, Jesus Christ would have us do–it is to listen to our religiousneighbors with whom we differ, humbly and honestly, calling on the God we believe in to guide usand teach us in the midst of our confusion–refusing to simply reject others out of hand, withoutbeing open to and respectful of their religious convictions–confident that the truth will be victoriousin all such honest dialogue.Do we dare to believe with Isaiah that YHWH God is creating something new in our time,and that out of our confusion He will bring clarity and resolution with renewed hope for our world?And even though many of our older, established churches are ill-prepared for, or are unwilling tomeet this challenge, will this not be an integral responsibility for new church-starts in our modernmulti-cultural situations, enabling peaceful, constructive dialogue between the differing religiousview-points, trusting the power and light of Divine truth to prevail, as we get to know one anotherand treat each other respectfully rather than as antagonists?See the paper “Complexities of the World Urge Religions to Move from Co-existing toActing Together,” by His Holiness Aram I, Catholicas of Lebanon, available on the Internet, whichcontains important statements concerning the role of local churches and Christian schools ininter-religious dialogue.Or should we retreat with the various fundamentalisms to our past traditions, attempting tobuild even higher walls to protect against the influence of other world-religions, protecting our constituentsfrom hearing their claims, insisting that God has worked in our history, but not in theirs,51(continued...)

so I will do for the sake of My slaves, 48so as not to destroy the whole (nation). 495065:9 And I will bring forth a descendant from Jacob,51 52and from Judah one inheriting My mountains.47(...continued)refusing to prepare them for the interchange and dialogue that is already taking place? What doyou think? What are the followers of Jesus Christ called to do in such a situation?48 stThe plural noun with the 1 person pronominal suffix is yd:Þb'[], “My slaves / servants.”This is the noun which plays such an important role in Isaiah 40-55, in its discussion of YHWH’s“slave” or “servant,” and which is used as a title for the nation of Israel as well as for an individualwithin Israel who suffers for Israel’s sins.See Isaiah 41:8, 9; 42:1, 19, 19, 43:10; 44:1, 2, 21, 21, 26; 45:4; 48:20; 49:3, 5, 6, 7;50:10; 52:13; 53:11; 54:17; 56:6; 63:17; 65:8, 9 (here) 13, 13, 13, 14, 15 and 66:14.49That means, YHWH’s judgment is selective, not indiscriminate. Those who are rightlyrelated,trembling humbly at the word of YHWH, need not fear the judgment that is coming. Behindthis statement lies Isaiah’s view of the “remnant,” those who escape the judgment, and whobecome the seed or sprout or branch from which the future is built.Knight comments that “The concept of the remnant here [in verses 8-9] is one that runsthrough all Isaiah (1:9; 7:3; 10:20-22; 37:31; 46:3). So also is it the case with the metaphor ofthe vine, or of the vineyard (5:1-7). Here the two are placed together.” (P. 94)50Watts holds that this mention of “a seed / descendant from Jacob” confirms “the promiseto Abraham that his children will inherit the land. The later history as well as a part of that ancientpromise is recognized in the phrase and from Judah an heir. Yahweh stresses continuity with thepast at this point, even in the very new creation that is being announced...” (P. 344)51NIVSB holds that this mention of Jacob and then Judah means “the northern andsouthern kingdoms respectively.” (P. 1111) That is, the remnant that is preserved will come fromboth northern and southern Israel. But it may be that the mention of Jacob and Judah onlymeans the descendants of the common father of Israel (“Jacob”), through Judah, as the ancestorof the Israelites in the “kingdom of Judah.” What do you think? See the preceding footnote.52For the phrase yr"_h' vrEäAy, “one inheriting My mountains,” or “mountain,” see:Deuteronomy 11:11, “the land you are crossing the Jordan to possess is a land of mountainsand valleys”;Judges 1:19, Judah “was possessing [singular participle as here in Isaiah 65:9] the mountain”;52(continued...)

53 54 55And My chosen ones will inherit it,52(...continued)Isaiah 57:13, “the one who makes Me his refuge will inherit the land and possess My set-apartmountain”;Isaiah 65:9, here, one inheriting YHWH’s mountains, out of Judah;Obadiah 1:19, “people from the Negebh will possess the mountains of Esau...”Compare Isaiah 49:8-13, which predicts the restoration of Israel to the land, walking alongthe roads in the mountains, hearing the mountains themselves singing for joy along with the land.NIVSB claims that “‘Mountains’ refers to the whole land, since so much of it was hilly.” (P. 1111)See the prominence of “mountains” in Ezekiel 6:2-3.53The noun yr:êyxib., “My chosen ones,” means that those who are delivered from destruc-tion are those whom YHWH has “chosen.” For occurrences of this noun in the Hebrew Bible,see:2 Samuel 21:6, Saul is YHWH’s “chosen one”;Isaiah 42:1, YHWH’s slave or servant is “My chosen one”;Isaiah 45:4, Israel is “My chosen one”;Isaiah 65:9, here, in the plural, “My chosen ones,” those delivered from destruction;Isaiah 65:15, those under YHWH’s judgment “will leave their name for a curse for My chosenones”);Psalm 89:4, YHWH says, “I have made a covenant for My chosen one,” meaning king David,YHWH’s slave or servant;Psalm 106:5, the psalmist wants to be able to see the goodness enjoyed by YHWH’s chosenones;Psalm 106:23, Moses is YHWH’s “chosen one.”54The root vr;y", “to inherit,” occurs twice in this verse, “one inheriting My mountains,” and“My chosen ones will inherit it.” The root plays a prominent role in the Hebrew Bible, occurringsome 231 times. In Isaiah it occurs some ten times, at:Isaiah 14:20-21, at the close of Israel’s “taunt song” against the king of Babylon, the imprecationis raised, “May the offspring of evildoers nevermore be named! Prepare slaughter for hissons because of the guilt of their fathers–lest they rise and possess the earth, and fill theface of the world with cities!” (English Standard Version);Isaiah 34:11, the hawk and the porcupine shall possess Edom;Isaiah 34:17, YHWH has commanded, and marked out their portions in Edom–these wild animalsand birds shall possess it forever!;Isaiah 54:3, the children of the barren woman “will spread abroad to the right and to the left,” andher offspring “will possess the nations, and will people the desolate cities”;Isaiah 57:13, in the midst of Israel’s idolatry, the one who takes refuge in YHWH will possess theland, and inherit YHWH set-apart mountain; again showing that there can be “good grapes”in the midst of an evil vineyard / nation!;(continued...)53

and My slaves will dwell there. 5654(...continued)Isaiah 60:21, in this chapter, devoted to the future glory of Israel, when nations come to her light,seeing Israel’s children coming from afar, and foreigners building up her walls, Israel will becalled “the city of YHWH,” “the Zion of the Set-Apart One of Israel,” a city with gates openday and night, and with YHWH as its everlasting light. YHWH states that “Your peopleshall all be rightly-related / righteous; to long-lasting time they shall possess the land!”What a promise that stands alongside the many predictions Israel’s destruction in Isaiah!Students of the Book of Revelation will quickly recognize the deep influence that thischapter in Isaiah has had in John’s writing of chapters 21-22 of Revelation! Again, SusanAckerman is shown to be correct in her contention that not all Israel is marked out fordestruction in the Book of Isaiah! See footnote 82;Isaiah 61:7, in the year of YHWH’s favor, Israel shall return to the land to be called “oaks ofrighteousness,” who build up the ancient ruins, and who possess a “double portion”;Isaiah 63:18, the nation of Israel has been invaded, their temple trampled–which Israelpossessed only “for a little”;Isaiah 65:9, here–from Jacob and from Judah shall come possessors of YHWH’s mountains.55 rdHere the 3 person feminine singular pronominal suffix is used, even though the referenceis to the plural masculine noun, “My mountains.” That is the reason for BHS’s recommendationto change to the 3 person plural pronominal suffix. The Greek translation omits the suffix,rdbut others (Targum, Latin Vulgate) support the Massoretic Text. We think this is an example ofIsaiah’s grammatical mistake, which should not be “cleaned up” by later editors. What do youthink? And if you hold that every word in the Bible is “inspired” and “infallible,” do you think Godmade a grammatical mistake here?56There is a shift in verse 9 from singular to plural: descendant and one inheriting in thefirst two lines, and then chosen ones and slaves / servants in the second two lines. Are the firsttwo lines talking about Abraham’s promised descendant, i.e., the Messiah, or about the Jewishnation? Are the last two lines talking about individuals within the nation, or those individuals whofollow the Messiah? The language is not exact, but tantalizingly ambiguous.Watts states that “The inclusive views of the Vision [of Isaiah] are enforced again. Thereis to be a division here, but not between north and south or between Judah and the other tribes orbetween priest and people. It will be between true servants of Yahweh and those who rebel byinsisting on their own ways of worship and politics.” (P. 344)We have often commented that the Hebrew Bible “stands on tip-toe,” looking out into anunknown future with less than clear vision (remembering Numbers 12:6-8 and 1 Corinthians13:9-12!), and predicting a joyful, hope-filled future for the people of YHWH / God. The detailsmay be fuzzy, and confused–but the hope and the trust in YHWH that generate that vision issolid. In spite of the Divine threats of destruction, there is hope for the future!54(continued...)

5765.10 And the Sharon will become a habitation of sheep,58and Trouble Valley a resting-place (for) cattle,56(...continued)The question in this text is, Who is this “descendant from Jacob and from Judah whoinherits YHWH’s mountains, where YHWH’s chosen ones / slaves will live? Is it the Messiah? Isit the coming new David? Isaiah’s vision is unclear and is not specific as to identities–but hishope-filled faith is not! YHWH has a wondrous future in store for His people!57‘!ArV'h;, “the Sharon,” refers to the fertile maritime plain on the Mediterranean fromJoppa northwards, a very suitable location for the herding of sheep and goats in the present day,but as Knight notes, “‘Sharon’ in those days was a swamp, not a fit place for domestic animals.”(P. 95). In Isaiah’s vision, great changes in topography are going to occur.The noun occurs in the Hebrew Bible at:Joshua 12:18, dx'(a, !ArßV'l; %l,m,î, one king belonging to the Sharon;Isaiah 33:9, “the Sharon became like the Arabah,” probably meaning the Arabah both above andbelow the Dead Sea, i.e., desolate;Isaiah 35:2, the wilderness will be transformed with the splendor of the Carmel and the Sharon);Isaiah 65:10, here; the Sharon will become a habitation for sheep;Song of Solomon 2:1, the beloved woman says she is a “crocus (beautiful flower) of the Sharon”);1 Chronicles 5:16, the Gadites lived in all the pasture-lands of Sharon;1 Chronicles 27:29, “Shitrai the Sharonite was in charge of the herds grazing in Sharon”; similarto Isaiah 65:10).58rAkà[' qm,[eî, literally “Valley of Trouble,” is located to the west or southwest of Jericho,today the area between Jericho and Qumran.Knight comments that “‘The Valley of Achor’ too was proverbially accursed because it wasa barren gorge.” The phrase occurs in the Hebrew Bible at:Joshua 7:26, the name given to the area outside Jericho where Achan, who had brought troubleupon Israel, was buried beneath a pile of rocks;Joshua 15:7, mentioned among the many boundary markers for the Tribe of Judah;Isaiah 65:10, here; “Trouble Valley” will become a resting-place for cattle;Hosea 2:17, verse 15 in English; YHWH promises to make the “Valley of Trouble” into a “Door ofHope,” similar to Isaiah 65:10).Motyer notes that “Sharon was to the west and Achor to the east of Palestine, hence, thewhole land would be under blessing.” (P. 527) ESVSB holds this same view, stating that “Theirrespective locations on the western and eastern borders of Israel signify God’s restorative(continued...)55

59for My people who sought / inquired of Me.58(...continued)blessing covering the whole of the land.” (P. 1358)Knight comments that “God is the One Who not merely creates, He may actually creategood out of evil, out of chaos (Genesis 1:2-3).” (P. 95) See the development of this great themeof Biblical Theology in the story of Joseph in Genesis 45:5-7 and 50:15-21. Do you believe (andproclaim) such a God as this?Achtemeier notes that these faithful people “will not only inherit Zion, but the whole landfrom the Plain of Sharon along the northwest coast to the Valley of Achor at the norhwest cornerof the Dead Sea, east of Jerusalem...Deuteronomy and the Deuteronomic historian [meaning, inthe terminology of Martin Noth, the content of the books from Deuteronomy to 2 Kings] alwaysenvisioned God’s final gift of abundant life to His people as a gift of rest in the land, and thatfulfillment is here pictured given to the faithful.” (P. 130)What do you think? Do you think that the promise / blessing of Jesus in Matthew 5:5concerning the “meek” inheriting the land is a fulfillment / continuation of this ancient vision ofIsaiah? And what is that “land”? Is it the land of Israel, from Achor to Sharon? Or is the land inthe vision of the New Testament enlarged to include all of planet earth, or even a “heavenlyland”?In line with these questions, what “piece of land” do you think Hebrews 12:22-24 has inmind when it says that those who have faith in Jesus as their High Priest have already come toMount Zion, to the heavenly Jerusalem, the city of the living God? Where is that “Mount Zion,”and that “heavenly Jerusalem” located geographically?59The Divine promise is not for all the nation of Israel, but ynIWv)r"D> rvli, to seek / inquire of YHWH;Deuteronomy 4:29, if from their captivity Israel will seek (~T,îv.Q;biW, a synonym) YHWH yourGod, you will find Him if you seek Him (WNv,êr>d>ti) with all your heart and with all yourinnermost being;1 Samuel 9:9, the author’s note, informing the reader that “Formerly in Israel, when a personwent ~yhiêl{a/ vAråd>li, to inquire of / seek God, he said, ‘Come, let us go to the seer,’ for(continued...)56

60 6165:11 And you people who are forsaking YHWH,59(...continued)today's ‘prophet’ was formerly called a seer;1 Kings 22:5, 7, 8, three times the verb vr;D' occurs with reference to seeking YHWH’s guidancethrough a prophet / spokesperson; Micaiah is the one who, over against 300 otherprophets / spokesperson say the opposite, speaks the true word of YHWH;2 Kings 1:3, 6, 16, the people of Israel are instruced to go to Baal-zebub vråd>l, to seek /inquire concerning the injured Ahaziah’s health, whether or not he would recover; Elijahrebukes the king for this, and predicts his coming death as the word of YHWH;2 Kings 3:11, King Jehoshaphat calls for a prophet / spokesperson to inquire / seek directionfrom YHWH;2 Kings 8:8, Ben-Hadad, king of Aram / Syria, tells Hazael to go to Elisha, the man of God, toinquire / seek YHWH concerning his health;2 Kings 22:13, 18, Josiah commands his servants to go and inquire / seek YHWH concerning themeaning of the book of the law that had been found; they do so, and receive the word ofYHWH through Huldah the prophetess;Isaiah 8:19-20, ~ypiÞc.p.c;m.h;( ~ynIë[oD>YIh;-la,w> ‘tAbaoh'-la, WvÜr>DI ~k,ªylea] Wråm.ayO-yki(w>hr"ßAtl. `~yti(Meh;-la, ~yYIßx;h; d[;îB. vroêd>yI wyh'äl{a/-la, ‘~[;-aAlh] ~yGI+h.M;h;w>`rx;v'( Alß-!yae( rv,îa] hZ

61The definition of what it means “to forsake YHWH” is given in the next three lines: itmeans forgetting the temple in Jerusalem, arranging a table for the God “Fortune,” and filling amixed drink for the God “Fate”–that is, going to, seeking, other Gods than YHWH in His prescribedway. Again, see footnote 27 for its description of the many elements of the Near-Easternfertility religions, which we think would include these practices mentioned in this verse.For the phrase hw"ëhy> ybeäz.[o, “ones forsaking YHWH,” see the following passages from theHebrew Bible:Deuteronomy 29:24, verse 25 in English; the disaster that will come on Israel will be becausethe people forsook the (Sinai) covenant of YHWH; 1 Kings 9:9; Jeremiah 22:9; 2Chronicles 7:22, similar;Joshua 24:16, 20, the people tell Joshua that they will not forsake YHWH to serve other Gods;Joshua warns that if they do, they will face disaster;Judges 2:12, 13, after the generation of Joshua, the Israelites forsook YHWH to follow otherGods such as Baal and the Asthoreths; Judges 10:6, similar, but naming also Baals in theplural, the Gods of Aram / Syria, the Gods of Sidon, Moab, the Ammonites and thePhilistines;1 Samuel 12:10, the Israelites, under the invasion of Sisera, Moab and the Philistines, cry out toYHWH, confessing their forsaking Him to serve the Baals and the Ashtoreths;1 Kings 18:18, Elijah charges Ahab and his family with having forsaken YHWH’s commands tofollow the Baals;2 Kings 17:16, the Northern Israelites forsook all YHWH’s commands and built two calf-idols andan Asherah, bowed down to the heavenly host and worshiped Baal (leading to sacrificingtheir children);2 Kings 21:22, Amon, son of Manasseh, forsook YHWH, and did not walk in His way;Isaiah 1:4, Israel is a sinful nation that has forsaken YHWH, the Set-apart One;Isaiah 1:28, “those who forsake YHWH (will perish),” identical phrase found in 65:11, here;Jeremiah 2:17, 19, this is what Israel has done to itself by forsaking YHWH at the very time Hewas leading them in the way; it results in bad and bitter consequences!;Jeremiah 16:11, Israel’s fathers forsook YHWH to follow other Gods; Israel of Jeremiah’s dayhas done even worse, following the stubbornness of their hearts!;Jeremiah 17:13, all who forsake YHWH will be put to shame; they have forsaken the Fountain ofthe water of life!;2 Chronicles 12:1, after King Rehoboam was established as King, he and all Israel forsookYHWH;2 Chronicles 21:10, Jehoram, King of Judah, forsook YHWH;2 Chronicles 24:18, 20, 24, after the death of Jehoiada the High Priest, the officials of Judahpersuaded King Joash to forsake YHWH, which he did, bringing disaster on Judah;2 Chronicles 28:6, verse 7 in English; Pekah inflicted severe losses on Judah because they hadforsaken YHWH..58(continued...)

the ones forgetting My set-apart mountain, 62the ones arranging for the (God) Fortune a table, 6361(...continued)Yes, the same Bible that teaches YHWH will never forsake His people, teaches emphaticallythat His people may well forsake Him, and suffer the consequences!62This is the only place in the Hebrew Bible where this matter of “forgetting YHWH’s setapartmountain” occurs. It implies that there were those in Israel who no longer had regard for thetemple and its sacrificial worship, but turned instead to the religions of the peoples and nationssurrounding them.Motyer comments that the phrase contrasts with “the chosen people who possess Mymountains” (verse 9), and their practices identify them with the stubborn rebels of verses 2-7.”(P. 527)63The phrase !x'êl.vu ‘dG:l; ~ykiÛr>[oh;¥, means “the ones arranging for the (God) Gad /thFortune a table.” Gad is the name of Jacob’s 7 son, and also the name of the Israelite tribedescended from him. It is also the name of a spokesperson contemporary with Saul and David.But here it refers to the Canaanite deity, the “God of Fortune,” named oftentimes in Phoenicianand Aramaic inscriptions, but concerning whom we know little.Motyer states that it was “a Syrian God worshiped widely. Compare the appearance of thename in places like Baal-Gad [“Divine Husband Fortune”] (Joshua 11:17) and Migdal-Gad[“Watch-tower of Fortune]” (Joshua 15:37)...” (P. 527)Here it is said that the people of Israel who were forsaking YHWH “set a table for Fortune,”evidently referring to some ritual practices of the Canaanites which the Israelites were adopting.Instead of the table with twelve loaves of bread on it in the Jewish tabernacle / temple, an alternativeform of worship to the Canaanite deity was being practiced. Again, see footnote 26 for adescription of some of the practices of the nations surrounding Israel. We think that this ancientNear-Eastern worship of Gad / Fortune was the forerunner of later Goddesses of Luck / Fortunein Greece and in Rome.For the God Gad in the ancient Near East, see the Wikipedia article “Gad (Deity)” on theInternet, which states that “Gad was the name of the pan-Semitic God of fortune, and is attestedin ancient records of Aram [Syria] and Arabia. Gad is also mentioned [in Isaiah 65:11 (our text)]--some translations simply call Him (the God of) Fortune), as having been worshiped by a numberof Hebrews during the Babylonian captivity. Gad apparently differed from the God of destiny, whowas known as Meni. The root verb in Gad means cut or divide, and from this comes the idea offate being meted out.“How widespread the cult of Gad, the Deity, was in Canaanite times may be inferred fromthe names Baal-Gad, a city at the foot of Mount Hermon, and Migdal-Gad, in the territory of Judah.Compare also the proper names Gaddi and Gaddiel in the tribes of Manasseh and Zebulun(Numbers 13:10, 11). At the same time it must not be supposed that Gad was always regarded(continued...)59

63(...continued)as an independent Deity. The name was doubtless originally an appellative, meaning the PowerThat Allots. Hence any of the greater Gods supposed to favor men might be thought of as theGiver of Good Fortune and be worshiped under that title; it is possible that Jupiter, the planet,may have been the Gad thus honored--among the Arabs the planet Jupiter was called the greaterFortune (Venus was styled the lesser Fortune).”For the Greek equivalent of Gad / Fortune, see the Wikipedia article “Tyche” on theInternet, which states that “In ancient Greek city cults, Tyche (Tu÷ç, meaning "Luck" in Greek, theRoman equivalent is Fortuna) was the presiding tutelary [‘protective’] Deity that governed thefortune and prosperity of a city, its destiny. Stylianos Spyridakis (University of California at Davis)concisely expressed Tyche's appeal in a Hellenistic world of arbitrary violence and unmeaningreverses: "In the turbulent years of the Epigoni [or ‘Didadochi,’ successors] of Alexander, anawareness of the instability of human affairs led people to believe that Tyche, the blind Mistressof Fortune, governed mankind with an inconstancy which explained the vicissitudes of the time."Increasingly during the Hellenistic period, cities venerated their own specific iconic version ofTyche, wearing a mural crown (a crown like the walls of the city). In literature, She might be givenvarious genealogies, as a Daughter of Hermes and Aphrodite, or considered as One of theOceanids, daughters of Oceanus and Tethys or Zeus Pindar. She was connected with Nemesis[Goddess of Retribution and Indignation] and Agathos Daimon (‘Good Spirit’). She was uniquelyvenerated at Itanos in Crete, as Tyche Protogeneia, linked with the Athenian Protogeneia ("firstborn"),Daughter of Erechtheus, Whose Self-sacrifice saved the city. In Alexandria the Tychaeon,the temple of Tyche was described by Libanius as one of the most magnificent of the entireHellenistic world.“Tyche appears on many coins of the Hellenistic period in the three centuries before theChristian era, especially from cities in the Aegean. Unpredictable turns of fortune drive the complicatedplot lines of Hellenistic Romances, such as Leucippe and Clitophon or Daphnis andChloe. She experienced a resurgence in another era of uneasy change, the final days of publiclysanctionedpaganism, between the late-fourth-century [Christian] emperors Julian and TheodosiusI who definitively closed the temples. The effectiveness of Her capricious power even achievedrespectability in philosophical circles during that generation, though among poets it was acommonplace to revile her for a fickle Harlot. She had temples at Caesarea Maritima, Antioch,Alexandria and Constantinople.”For Tyche’s Roman equivalent Goddess, see the Wikipedia article “Fortuna” on the Internet,which states that “Fortuna...was the Goddess of fortune and personification of luck in Romanreligion. She might bring good luck or bad: she could be represented as veiled and blind, as inmodern depictions of justice, and came to represent life's capriciousness. She was also a Goddessof fate: as Atrox Fortuna, She claimed the young lives of the princeps Augustus' grandsonsGaius and Lucius, prospective heirs to the Empire.“Her Father was said to be Jupiter and like Him, She could also be bountiful Copia [‘Abundance’].As Annonaria She protected grain supplies. June 11 was sacred to Her: on June 24(continued...)60

and the ones filling for the (God) Fate a mixed drink-- 646565:12 and I will fate you people for the sword;and all of you for will kneel down for the slaughter. 6663(...continued)She was given cultic worship at the festival of Fors Fortuna. Fortuna's Roman cult was variouslyattributed to Servius Tullius whose exceptional good fortune suggested their sexual intimacy andto Ancus Marcius. She had a temple at the Forum Boarium and a sacred precinct on the Quirinalisas Fortuna Populi Romani (the Fortune of the Roman people). Her identity as personificationof chance events was closely tied to virtus (strength of character). Public officials who lacked virtuesinvited ill-fortune on themselves and Rome: Sallust uses the infamous Cataline as illustration"Truly, when in the place of work, idleness, in place of the spirit of measure and equity, capriceand pride invade, fortune is changed just as with morality."Here in Isaiah we witness a much earlier form of the Goddess “Fortune” or “Luck” in theNear-Eastern religious pantheon.64The phrase %s")m.mi ynIïm.l; ~yaiÞl.m;m.h;(w>, “and the ones filling for the Fate a mixeddrink,”indicates that instead of the “drink offerings” of the Levitical worship, the Israelites, forsakingYHWH, were preparing “mixed drinks” for another of the Canaanite Gods, one named ynIïm.,“Fate,” or “Destiny.” Again, see footnote 26 for a description of ancient Near Eastern magicalreligious practices.65Or, “assign,” or “number,” “count.” It is a play on words in Hebrew. Forsaking YHWH,they have chosen to worship the God “Fate.” In return for that, YHWH says, “I am going to “fate”(ytiynI“m'W, umaniythiy) them to destruction by the sword of their enemies.The Hebrew name of the God “Fate” is ynIïm.. The Hebrew verb hn"m', manah means “tocount,” “number,” or “assign.” It is this last meaning that is being played on here.Motyer comments that “Compromise is not possible. To follow the cults is to forsake[YHWH]; to be busy on those mountains (verse 7) is to forget His holy mountain. In action theyforsook, in mind they forgot. Religion is no substitute for personal relationship. They found nodifficulty being religious (verse 7c), in fact they would climb any mountain except the one wherethey might meet the holy God...Punishment matches offence, and false religion brings the oppositeof what it seems to promise.” (P. 527)66They will kneel down to expose their necks to the sword of their enemies, who willbehead them. Compare the use of this verb [r;K', to kneel or fall some four times in the song ofDeborah with reference to the female Jael’s killing of the Caananite military officer Sisera inNumbers 5:27. The verb is also used at:61(continued...)

Because I called, and you people did not answer; 6766(...continued)2 Samuel 22:40 / Psalm 18:40, where David praises YHWH for having caused his enemies tobow before him;Psalm 17:13, the psalmist calls upon YHWH to cause his enemies to kneel down;Psalm 20:9, says that those who trust in horses and chariots will be caused to kneel and fall;Psalm 22:30, verse 29 in English says that all those going down to the dust, dying, will kneel /bow before YHWH;Psalm 72:9, the desert tribes will kneel / bow before the ideal king / Messiah, and enemies will“lick the dust”; elsewhere the verb is used for bowing / kneeling in worship.Elsewhere in Isaiah, see the verb used at:10:4, when disaster comes on the oppressive wealthy, nothing will remain for them but to bowdown among the captives, perhaps meaning awaiting their slaughter;45:23, YHWH has sworn that to Him every knee will bow; does this mean bow down in defeat,awaiting their execution?;46:1-2, the Babylonian Gods Bel (or, Marduk) and Nebo (the son of Marduk, the God of learningand writing) bow down underneath the load of their people, unable to carry them.67See verse 2, “I spread out My hands (in prayer) all day-long to a people being stubborn...”For YHWH’s “calling” in the Book of Isaiah, see:13:3, YHWH has called His warriors to carry out His wrath;22:12, On the day of Jerusalem’s destruction, my Lord YHWH of Armies called the people toweeping and to mourning...;22:20, On that day, YHWH will call to His servant Eliakim, giving him a position of authority;40:26, YHWH calls each star by name;41:2, YHWH has called Cyrus from the east in right-relationship, to be at His feet (in service);41:4, YHWH has called / proclaimed the generations from the first;41:9, YHWH has called His servant Jacob from the farthest corners of the earth;42:6, YHWH has called His servant in right-relationship to be a light to the non-Jewish nations,and He will support him in that work;43:1, YHWH has called Jacob / Israel by name; they are His;45:3-4, YHWH calls His servant Cyrus by name, giving him a title of honor, though Cyrus does notacknowledge YHWH;46:11, YHWH calls for a bird of prey from the east (Cyrus);48:12, Jacob / Israel must listen, for YHWH, the great Creator has called;48:15, YHWH has called Cyrus, and he will accomplish his mission against Babylon;49:1, YHWH’s servant tells how YHWH called him before his birth;50:2, YHWH asks His divorced wife, Israel, Why, when I called, was there no one to answer?;51:2, when YHWH called Abraham he was only one person, but YHWH blessed him and hebecame many;54:6, though a divorced wife, YHWH will call her back (contrary to the law of Deuteronomy 24:1-4);(continued...)62

I spoke and you did not listen. 68And you did the evil in My eyes,69and you chose that with which I was not pleased.70 71 7265.13 Therefore, in this way my Lord YHWH spoke--67(...continued)65:12, here–YHWH has called to His people, but they did not answer; 66:4, same;65:15, While the wicked in Israel are in sorrow, YHWH will call His servants by another name;Watts comments that “The condemnation sums up God’s complaint against His people...Far more important than specific acts that were immoral or pagan was their unresponsiveness toGod.” (P. 345) It is no minor thing when YHWH, the active, calling God calls, and we fail toanswer!68This fourth line of verse 12 says the same thing as the third line, only in slightly differentwords. When God speaks, it is all important that we listen!69 aThe verb yTic.p;Þx', “I was (not) pleased,” or “I did (not) delight in,” is omitted by 1QIs , buta later hand has added it above the line.Watts comments that this statement “reverses the recommendation of 56:4 [the eunuchs,forbidden entrance to the temple, but accepted by YHWH, who choose what pleases YHWH].The self-will that was determined to make God do what they wanted Him to do is apparentthroughout.” (P. 345)NIVSB notes that the last four lines of 65:12 are almost identical to those of 66:4. (P.1111) The overall meaning of the two sets of parallel lines is simply that failure to listen to YHWHis the primary problem with Israel.70ESVSB holds that in 65:13-25 “The Lord describes the joys of His true people in theireternal home.” (P. 1359) But, as we have previously noted, this is very difficult to maintain, sincethe depiction includes death for those living to be over a hundred years old, and also includessinners living in the renewed Jerusalem.What do you think?Slotki comments that in verses 13-16 “a contrast is drawn between the fate of the loyalservants of God and that of the faithless.” (P. 316)71 aOne Hebrew manuscript omits yn"ådoa], )adhonay, ‘my Lord.” 1QIs also omits the phrase,but it has later been added to the text, written above the line.72This phrase, hwI©hy> yn"ådoa] rm:åa'-hKo, or just hwI©hy> rm:åa'-hKo, is the typical phraseused by the spokespersons of Israel, in introducing a Divine speech. It asserts that the message(continued...)63

73 74Look –My slaves / servants will eat,72(...continued)being given is of Divine origin, not something the spokesperson has thought up in his own mind.The problem is that the false spokespersons used this same phrase in introducing theirmessages as did the genuine prophets–see, for example the story of Jeremiah and the falseprophet Hananiah in Jeremiah 28:2, where he introduces his message with the words rm;úa'-hKo)rmo+ale laeÞr"f.yI yheîl{a/ tAa±b'c. hw"ôhy>, “In this way YHWH of Armies, God of Israel spoke,saying...“ and the reader must exercise caution and discrimination to determine if the followingmessage is truly from YHWH.How can we do that? It is not as difficult as it might at first seem. The true messagealways leads us to YHWH, and to the Divine will, almost always at great cost to ourselves–not tohuman schemes and desires for self-aggrandizement. An honest examination of the messagewill give many clues as to its origin–but there is no iron-clad certainty.What do you think? Can you with certainty tell from listening who is truly speaking for Godand who is not? What are your criteria?As you look at the writing prophets / spokespersons of Israel, you will quickly come to recognizethe truth of their messages. They constantly spoke against the establishment–whether thekings or the high priests–and at great cost to themselves (oftentimes paying the highest price–their deaths), they called for justice and righteousness. There was no charge for their message,no personal gain involved--and it was given freely to all who would hear.After years of studying the spokespersons / prophets, we say, “Listen to the prophets!”Indeed–for in their message is a powerful criticism of the Mosaic torah, avoiding its pit-falls; thereis the basis for ethics in society; there is hope in the face of evil and death. Yes, “Listen to theprophets!”It seems apparent that in the list of contrasts that follows in verses 13-14, the generalcondition of YHWH’s chosen people corresponds to the blessings promised in Leviticus 26:3-13and Deuteronomy 28:1-14, while the hunger and thirst, and overall terrifying condition of thoseforsaking YHWH corresponds the curses predicted against those forsaking YHWH in Leviticus26:14-39 and Deuteronomy 28:15-68.73This is the first of four hNEôhi,, “Look!” clauses, all of which contrast the condition of thosewho are YHWH’s “slaves / servants” with the condition of those who are forsaking YHWH.74TNISB comments that “As in Isaiah 56:10-12 and 63:18, some scholars see evidencehere of political factions in the post-exilic community.” (P. 1047)We think the evidence is not clear enough to indicate political factions. Do you agree?64

and you, you people will be hungry; 7575See the following occurrences of the verb lk;a' “to eat” in Isaiah:1:7, foreigners are eating up / devouring your ground / land;1:19-20, If you are willing and will listen, you shall eat the good things of the land–if not, you willbe eaten up / devoured by the sword;;3:10, “Tell the rightly-related / righteous that it shall be well with them, for they shall eat the fruit oftheir deeds,” probably not meaning physical food, but possibly including it;4:1, Seven women will take strong hold of one man saying We will eat our own bread...;5:17, When YHWH punishes the arrogant, temporary residents will feed among the ruins of thefat rich;7:15, 21-22, by the time Emmanuel learns to reject bad and choose good, people will be eatingcurds (like our cottage cheese) and honey; following the “shaving” of Israel by the Assyrianking, “a man will keep alive a young cow and two sheep, and because of the abundance ofmilk that they give, he will eat curds, for everyone who is left in the land will eat curds andhoney.” Motyer holds that curds and honey were the “food of poverty”; Mowinckel andRinggren hold that it can mean the “food of Gods,” or the food of a land that Baal hasfertilized, similar to the phrase “a land flowing with milk and honey”;9:11, verse 12 in English; Aram and Philistia ate up / devoured Northern Israel as instruments ofYHWH’s anger;9:19-20, verses 20-21 in English; al{åw> lwamoßf.-l[; lk;aYOðw: b[eêr"w> ‘!ymiy"-l[; rzOÝg>YIw:Wlke(ayO A[ßroz>-rf;B. vyaiî W[be_f', “and he divided (? sliced meat?) upon (the) right, andwas hungry; and he ate upon (the) left, and was not satisfied; each man ate his arm’s flesh;Manasseh devours Ephraim, and Ephraim devours Manasseh; together they are againstJudah.” a depiction of a terrible internal war in Northern Israel;10:17, the “Light of Israel” will become a fire that eats up / consumes proud Assyria;11:7, in the good times coming, when the earth is filled with the knowledge of YHWH, the formerlycarnivorous lion will eat straw like the ox;21:5, Isaiah is overcome by his vision of Elam and Media laying siege to Babylon–he sees Babylonian(?) officers set tables, spread rugs, eat and drink–instead of preparing for thedefense of Babylon;22:13-14, YHWH of Armies has called Jerusalem to mourning, but instead there is !Afåf', joy andrevelry, killing of cattle and slaughter of sheep, eating meat and drinking “because tomorrowwe die!”;23:18, the wages earned by the prostitute Tyre will be set apart for YHWH, and will go to thosewho live before YHWH to eat to their filling, and for purchase of fine clothes!;24:6, a curse consumes earth / land;26:11, may the fire of YHWH’s enemies consume them!;29:6-8, a flame of fire will devour those who fight against Ariel / Zion; they are said to be like ahungry man who dreams he is eating, but then awakens hungry; or a thirty man whodreams he is drinking, but awakens still thirsty;30:23-26, in the good days coming, those who have been given the hard bread of adversity and(continued...)65

look–My slaves will drink,75(...continued)the water of affliction will be given rain for seed, and rich and plenteous bread (to eat);work-animals will eat in a roomy pasture; on every high and lofty hill there will be brooksrunning with water, as YHWH binds up His people Israel’s wounds;30:27, 30, YHWH’s furious judgment is a flame of devouring fire that prepares a “topheth,” a“burning-place” for His enemies;31:8, the Assyrian will be devoured by a sword, not a human sword;33:11, 14, a Divinely prepared devouring, consuming fire in which no one can live;36:12, the Babylonian commander tells the Jewish leaders that all the Jews will have to eat theirown excrement and drink their own urine;36:16, if the Jews make peace with the Babylonians, the commander promises that they will alleat from their own vine and fig-tree, and drink water from their own cistern;37:30, the sign given to Hezekiah is that in the third year his people will sow and reap, plantvineyards and eat their fruit;44:16, 19, the maker of wooden idols uses some of the wood to cook, roasting his meat andeating his fill, but uses the rest of the wood for the idol, and then worships it;49:26, Israel’s oppressors will eat their own flesh and drink their own blood;50:9, those who condemn YHWH’s servant will wear out like a robe; the moths will devour them;51:8, similar, including worms that devour wool;55:1-2, YHWH’s invitation to the thirsty and hungry–Come, buy and eat, without money; eat andyour innermost being will be satisfied!;55:10, rain and snow water the earth, so that it brings forth bread for the eater;56:9, the beasts of the field are invited to come and devour Israel, whose watchmen are useless;58:14, those who go without food the way YHWH wants, caring for the needy, spendingthemselves on behalf of the hungry, YHWH will cause them to eat the inheritance of Jacob;59:5, the wicked in Israel hatch the eggs of vipers, and whoever eats them will die;61:6, the rebuilt people of Israel will “eat the wealth of nations”;62:9, instead of others enjoying the product of their labors, the returned Israelites will eat it andpraise YHWH;65:4, YHWH holds out His hands to an obstinate people who in their night-vigils eat the flesh ofpigs;65:13, here–YHWH’s servants who listen to His call will eat and drink, but the obstinate will be putto shame;65:21-22, in the new Jerusalem YHWH’s people will plant vineyards and eat their fruit; no longerwill others eat what they have planted;65:25, wolf and lamb will graze together, and the lion will eat straw like the ox, while the serpent’s“bread” will be dust;66:17, those who participate in the fertility religion practices eat the flesh of pigs and rats andother abominable things.Isaiah’s theology of nourishment can be developed out of these statements. Those whorefuse to listen to YHWH are depriving themselves of nourishment–both physical and spiritual;those who listen to YHWH in obedience are assured of nourishment–both physical and spiritual!66

and you, you people will thirst. 7677look–My slaves will rejoice,76Compare Isaiah 41:17-18, “The poor and the needy are seeking water, and there isnone; their tongue dried up with the thirst. I YHWH will answer them; Israel’s God, I will not leavethem. I will open on the barren heights rivers, and in the midst of valleys springs. I will make thewilderness a marsh of water, and the dry land sources of water.” See the list of passages in thepreceding footnote, where sometimes drinking is combined with eating.77Isaiah speaks of rejoicing using the verbs xm;f', samach, to rejoice, to be glad, and lyGI,giyl, “rejoice,” with their related nouns hx'm.f, simchah, “joy, gladness, mirth,” and hl'yGI, gilah,“rejoicing.” See:9:2, To those walking in darkness, a child is born, light shines on the nation, and the cry of joygoes up, “You multiplied the nation; You increased hx'_m.Fih;, the joy; WxÜm.f', they wereglad / rejoiced before You ryciêQ'B; tx;äm.fiK., like joy at the harvest, as WlygIßy", they willrejoice when they divide the spoil (following victory in battle).” This is an expression ofgreat joy, based on YHWH’s future actions in history, describing it as already havinghappened;9:16, when my Lord visits judgment on Israel, xm;äf.yI-al{), He will not rejoice / be glad over theirchosen young men, and ~xeêr:y> al{å, He will not have compassion on their orphans andwidows! It is a terrifying statement of Divine judgment on Israel, the very opposite of joyand gladness!;14:8, Israel’s “taunt song” against the fallen king of Babylon depicts the cedars of Lebanonrejoicing at his demise;14:29, Philistia is warned not to rejoice over the fall of Sargon (?), for destruction is coming;25:9, On the day when death is swallowed up forever, and all tears are wiped away, it will be said,At)['WvyBi hx'Þm.f.nIw> hl'ygIïn", “Let us rejoice and let us be glad / rejoice in His salvation!”29:19, in the good times coming, the blind will see, and the humble / afflicted / meek will “addhx'm.f, joy / gladness in the YHWH”;35:1, 2, in that good time coming, the wilderness lgEôt'w>, will rejoice and blossom, with greattl;äyGI rejoicing; see also the verb fWf, “exult”;39:2, Hezekiah rejoiced over the coming of the Babylonians officers to whom he showed the royalstorehouse treasures, and was rebuked by Isaiah for doing so41:16, YHWH’s servant Israel will be victorious over its enemies, as they rejoice in YHWH(hw"ëhyB;( lygIåT', literally “you will rejoice in the YHWH”);49:13, Shout for joy, O heavens! Rejoice, yliygIå O earth! Burst into song, O mountains! BecauseYHWH comforts His people...;(continued...)67

and you, you people will be ashamed.65.14 Look–My slaves will give a ringing cryfrom goodness of heart;and you, you people will cry aloudfrom pain of heart, 7879and from brokenness of spirit77(...continued)56:7, YHWH will bring the formerly excluded eunuchs and foreigners who choose to serveHim to His set-apart mountain, ~yTix.M;fiw>, “and I will cause them to be glad”;61:10, evidently Isaiah himself exclaims, fyfiäa' fAfô I will exult greatly in the YHWH; myinnermost being lgEÜT' will rejoice in my God!;65:13, here; YHWH’s servants Wxm'Þf.yI, will rejoice, but those who refuse to listen to YHWH willbe put to shame;65:18-19, ~ØIl;²v'Wry>-ta arEôAb ynI’n>hi •yKi arE+Ab ynIåa] rv,Þa] d[;ê-ydE[] ‘WlygI’w> WfyfiÛ-~ai-yKi(dA[ê ‘HB' [m;îV'yI-al{)w> yMi_[;b. yTiäf.f;w> ~ØIl;Þv'Wrybi yTiîl.g:w> `fAf)m' HM'î[;w> hl'ÞyGI,`hq")['z> lAqïw> ykiÞB. lAqï, But instead exult and rejoice until until–in that which I amcreating, because look–(I am) creating Jerusalem a rejoicing, and her people an exultation.And I will rejoice in Jerusalem, and I will exult in My people. And a voice of weeping and avoice of out-cry will not be heard in her again!”66:10, Zion is giving birth to a new day, and so all who love Jerusalem are commanded, Wxôm.fi,to rejoice with her, WlygIïw>, and be glad; fAfêm' ‘HT'ai WfyfiÛ, exult with her (in) exultation!.Isaiah’s “theology of joy, gladness and exultation can be developed from these statements.There is reason for joy in listening to YHWH, and sharing in the future He is creating!78For these four contrasting observations in verses 13-14, see especially the two chaptersLeviticus 26:3-33 and Deuteronomy 28:1-68, with their lists of the blessings that are promisedto those who hear and obey YHWH’s Self-revelation, and the curses that those who refuse tolisten and obey will bring upon themselves.79 aWhere the Massoretic Hebrew text reads rb,VeîmiW, “and from brokenness,” 1QIs readsa!wrbvmw, which means the same thing. This spelling found in 1QIs is also found at Jeremiah17:18 and Ezekiel 21:11.68

you people will howl! 8065.15 And you people will leave your namefor a curse for My chosen ones.And my Lord YHWH will put you (singular) to death. 8180The last 3 lines of verse 13, and the entirety of verses 14-15 give a sharp contrastbetween the future of YHWH’s chosen people and those who are forsaking Him:YHWH’s Chosen PeopleThose Forsaking YHWHeatingdrinkingrejoicingringing cry from goodness of heartanother nameused for universal blessingformer troubles forgottengoing hungrythirstshamehowl from brokenness of spiritnameused for a curseput to deathMotyer comments that the phrase “My servants (our ‘My slaves’)“ makes “a link with verse9, and the hunger and thirst motif contrasts with the spread table [for the God Fortune] of verse11. Eat and drink is to be understood as in 25:6; 55:1-2, that is, the contrasting elements necessaryto full bodily nourishment used as a picture of the meeting of every need of the person. Tothis is added the element of (literally) ‘joy of heart,’ internal satisfaction as well as external provision.By contrast, those who forsook [YHWH] and turned to the cults (verses 2-5, 11-12) will findthat they have condemned themselves to total non-fulfilment, to shame, that is disappointedhopes, anguish gripping the whole person at the center (heart) and brokenness of spirit, thebreakdown of every vital energy and purposeful activity.” (P. 528)Watts comments that “Yahweh’s servants are destined to obtain the blessing, firstannounced in chapter 40...while the rebellious and pagan group being addressed is cut out ofthese benefits...Luke 6:20-26 and Matthew 25:31-46 make a similar distinction between twogroups...The contrast in the fate of the two groups is shown by their responses. Yahweh’sservants will sing. The others will wail in their anguished spirit.” (P. 345)81Motyer comments that “Second person plural pronouns (13b-15a) are replaced by asecond person singular, put you to death, bringing the theat of judgment home to the individual(compare a similar singular in the judgment passage in Deuteornomy 28:48). The idiom of an‘individualizing singular’ is widespread.” (P. 528)Westermann comments that “This new form of simultaneous announcement of salvationand its opposite with its basis in blessing and cursing became very important in the post-exilicperiod. It continued on into Jesus’ proclamation, as we see from Matthew 25. It was also thesource from which the twofold judgment of the day of judgment derived.” (P. 406)69(continued...)

And for the slaves of Mine,82 83He will call (by) another name.81(...continued)We disagree with Westermann, and hold that this matter of blessing and cursing is foundthroughout biblical literature, beginning with the stories of Genesis (with blessings on Abrahamand his family, side-by-side with the destruction falling upon the cities of the plain). and continuingon, for example, in the predictions of blessings and curses of Leviticus 26 / Deuteronomy 28,and in the varying fortunes that befell Israel during the time of Judges. It seems naive to conceiveof this as something new, becoming very important only in the post-exilic period. Seefootnotes 74 and 103. What do you think?Slotki holds that this line of verse 15 “is the form which the curse will take,” that is, as hetranslates, “So may the Lord God slay thee.” (P. 317)82The phrase ar"Þq.yI wyd"îb'[]l;w>, “and to (or ‘for’) His slaves He will call,” is translated bythe Greek as toi/j de. douleu,ousin auvtw/| klhqh,setai, “but then for the ones slaving / serving forHim it will be called.” Aquila, Symmachus, the Targums and Latin Vulgate all agree with theHebrew text.83 a1QIs replaces ‘%rEB't.yI #r, “and the one swearing,” but changes it to read [bvnh hyhw, “and it will be,the one swearing...” All the versions support the Massoretic Text, none of them agreeing witha1QIs .Motyer comments that “The giving of a new [the text has ‘another,’ not ‘new’] name recallsGenesis 17:5, the foundation of [YHWH’s] Abrahamic plan. As then, so here, the different name‘means’ becoming a different person with different potentialities and prospects.” (P. 528) Is thatwhat Isaiah means? Is he calling for the Jewish religion of his day to be radically transformed, sothat another name can reflect its new character of humility and obedience to YHWH?What do you think this means–you people will leave your name for a curse for My chosenones...and for the slaves of Mine, He will call (by) another name”? Does this mean that the name“Israel” is no longer the name of YHWH’s chosen ones, but rather is used for cursing, or has acurse placed upon it, the curse of death? Or is the name to be understood as “Non-listeningIsrael,” not including those who listen to YHWH? Does it mean that YHWH intends to give a newname for His chosen ones / slaves–such a name as “Word-tremblers” (so, Motyer), or even“Christians” (see Acts 11:26; 26:28)?Such an interpretation will be quickly rebuffed in our modern world of ecumenism, of tryingto get along well and peaceably with people of other religions, claiming that all religions are equal-(continued...)70

83(...continued)ly true (and false). But what else can YHWH’s statement here mean? We think it certainlymeans that YHWH can reject any people He desires who will not listen to His word–regardless oftheir genealogy / heritage / name–and can give a new name to any who will listen to and tremblebefore His Self-revelation. Do you agree?YHWH, the calling, inviting God, is announcing His rejection of, and His sentence of capitalpunishment upon, those who refuse to listen to His voice–not on all Israel, but on those in Israelwho will not listen. But their refusal to be His obedient people does not stop YHWH from acting,from choosing a new people, either within or beyond historical Israel, or from giving those whomHe has chosen another, a new name. Of course, the message of Isaiah will apply equally tothose wearing that new name, if they cease to listen to YHWH.Susan Ackerman, whose notes on Isaiah are found in TNISB describes much Christianinterpretation of Isaiah (she names specifically “Church Fathers” who have called Isaiah the “FifthGospel,” including Justin Martyr, Tertullian, Origen, Eusebius, Athanasius, Ambrose, John Chrysostom,Jerome, Augustine, Isidore of Seville (and Martin Luther, who applied Isaiah’s message tothe Roman Catholic Church of his day) as being “anti-Semitic.” She states that “Isaiah has...beenfrequently cited by anti-Semitic interpreters who find a condemnation of all Judaism in the book’scondemnations of the unrighteous among the ancient Israelites. They thus claim God has rejectedJudaism in favor of their own Christian faith. This claim is a misreading of Isaiah.” (P. 956)We agree, and hold that Isaiah clearly and emphatically teaches that YHWH has rejectedonly a Jewish religion that refuses to listen humbly to His voice / Self-revelation, and that onlypeople who listen humbly to that voice / Self-revelation can be His people–by whatever name Hemay give them. For those who listen to His voice, the words of Isaiah 54:13 apply: “All yourchildren shall be taught by YHWH, and great shall be the prosperity of your children (who will beestablished in righteousness)!”But when interpreters say exactly what Isaiah–a full-blooded Semite–says, and apply it tothe new situations in which they live, is that being anti-Semitic? And when that message of Isaiahis applied to all religions, Christianity as well as Judaism–no matter their name–is that not beingtrue to the Semitic message? What do you think? And when Israel refuses to hear the on-goingmessage of YHWH in Jesus Christ, does that not make the application obvious? Is Israel notbeing “anti-Christian”?A similar reaction occurs in the study of Jesus’ stringent attack on Pharisaic Judaism inMatthew 23 (along with parallels in Mark 12:38-39; Luke 13:34-35, 20:45-46). It is claimed bysome ecumenically-minded interpreters, longing to establish friendly relations with modern Jews(including my beloved professor at Duke, W. D. Davies!), that Jesus could not have spoken suchharsh words (but we hold that Jesus says nothing more stringent than the words of Isaiah, Jeremiah,or Amos!). Such a reaction dilutes the biblical message–which stands in sharp condemnationof any and all proud religion that refuses to listen humbly to the Divine word / Self-revelation!71(continued...)

8465.16 Because the one who blesses himself in the earthwill bless himself by God of Amen; 85and the one who swears in the earthwill swear by God of Amen. 8683(...continued)Yes, Jesus in fact is clearly depicted by Matthew and Luke as speaking a devastatingcriticism of Judaism, and we do not do well to dis-miss or deny that criticism; but we Christianinterpreters must first apply that message to ourselves and to our churches, before applying themto modern-day Judaism. All religion needs desperately to hear and respond humbly to the Divinemessage–whether on the lips of Isaiah or on the lips of Jesus and His representatives!Do you agree? Why? Why not?This present author is reminded of a conversation with a Jewish leader who stated somethingto the effect that “Our religion has continually had to put up with harangues like this in Isaiah,and has continued on in spite of them.” He compared Isaiah’s language to that of Stephen inActs 7–whom he described as nothing more than a young upstart scolding his elders, who deservedto be stoned to death! He could have said the same thing concerning Jesus’ criticisms ofJewish religion in Matthew 23. In this way we all too easily dismiss YHWH’s word through Hisservants the prophets–whether Isaiah or Jesus!What do you think? We hold that the religious world is in desperate need of humble andopen, honest dialogue between Jewish rabbis and Christian ministers, and the development ofprograms in churches and synagogues designed to engender understanding between theirparishioners–and not only between Jews and Christians, but also between Christians and all theworld-religions, especially Islam, Hinduism, and Buddhism. See footnote 47 with its call for a newday of inter-religious dialogue. If this is not the responsibility of the churches, whose responsibilityis it?84The Greek translation omits this initial word rv,’a] which we have hesitatingly translated“Because...”85Motyer notes that “The verb ‘invokes a blessing (the reflexive of $rb) is a further Abra-hamic link (Genesis 22:18; 28:4; compare the reflexive niphal in Genesis 12:3; 18:18; 28:14).The thrust of the reflexive verb is, ‘whoever in the world would enter into the blessing designed forhim will enter into that blessing in the God of truth.” (Pp. 528-29)86What does the phrase !meêa' yheäl{aBe, “literally “by God of Amen” mean? !meêa' is anadverb, meaning “truly,” and it seems that the phrase should be understood as meaning the GodWhose promise or word can only be responded to by saying, “truly!”, or Who Himself confirms Hispromise or word by a Divine affirmation, “Truly!” His word is always true; His promise alwayscomes to reality.72(continued...)

87 88For the former troubles will be forgotten,89and because they are hidden from My eyes.86(...continued)Motyer and others, including Slotki, and New International translate by “God of Truth” or“God of the Amen.” Tanakh translates by “the true God” as does Achtemeier (p. 127). Thephrase is found only here in Isaiah 65 and in the New Testament at 2 Corinthians 1:20; Revelation3:14, Ta,de le,gei o` avmh,n( o` ma,rtuj o` pisto.j kai. avlhqino,j( h` avrch. th/j kti,sewj tou/qeou/, These things says the Amen, the Martyr, the Faithful One and True One, the Beginning ofthe creation of the God...”Motyer comments that “He is the God Who says ‘Amen!’ to all His promises, affirming theirreality and His trustworthiness in keeping them.” (P. 529). But it may mean it is God’s peoplewho pronounce the “Amen!” upon hearing His word, giving their backing to that word, not GodHimself. What do you think? NIVSB suggests that “Perhaps a contrast is intended with thosewho tok oaths in the name of Baal.” (P. 1112) See Jeremiah 12:16, which states that YHWH’speople were formerly taught to swear by the Baal.It is possible to point in a different way: !me,ao, “(God of) faithfulness,” or !meeao, (“God) WhoSupports,” or possibly !Wmae, “(God of) faithfulness.”87This feminine plural adjective, tAnëvoarIåh', apparently means “the former (things),” or “thepast events,” referring to troubles and difficulties experienced in former times.88Watts comments that “The former troubles refers to the judgments on pre-exilic Israelwhich were the subject of chapters 1-39...Forgotten stands in contrast to the deliberate ‘remembering’in chapters 63-64 where these were thrown into God’s face either as models for what theywant Him to do or as wrongs done to Israel. Hid from My eyes. God has turned to the future.The past is done with now and hidden. The stress for God is on what is new and real in thepresent and the future.” (P. 346)89The reason the former things will be forgotten, and are hidden from YHWH’s eyes, isgiven in the next verse (17). Things are forgotten, and are hidden from the Divine sight, becauseof what YHWH is doing, creating anew.Do you believe in a God like this, a God Who is not tied to the past, but Who is acting innew ways in the present? Does this message of Isaiah fit well with Christian theologies that insistthat everything has been done / revealed, that nothing really new is happening in the present? Isyour God a “static God” of the past, or a dynamic, “active God” of the present? And is yoursynagogue’s / church’s program designed to do something new and innovative, or tied to the past–and therefore condemned to repeat the mistakes of the past?If this message was initially directed to the Babylonian captives, who had been suffering forseventy years for their disobedience to and rebellion against YHWH, does it mean that YHWH(continued...)73

90 9165.17 Because look at Me–89(...continued)has forgiven and forgotten their disobedience and rebellion, and is actively creating a new beginning,a fresh start for those captives? And, as Christian readers of Isaiah, must we not say thatthis is exactly what YHWH was doing in Jesus Christ–forgiving and forgetting the past, creating anew beginning for His people?90Motyer entitles verses 17-20 “New creation, new city.” (P. 529)Slotki states concerning verses 17-25 that they depict “The glories and marvels of a newera in which all existing earthly conditions will undergo complete transformation.” (P. 317) Wethink this is overstatement, and that the depiction is that of a transformed earthly Jerusalem, butwhich still has the curse of death resting upon it. What do you think?ESVSB comments that in verses 17-25, “Isaiah uses images from his age to paint amagnificent poetic picture to describe the joys of the world to come [but where is ‘the world tocome’ found in this passage? It is not]. Christians differ over whether to read this as(1) an idealized description of restored Jerusalem (leading into eternal joys),(2) an intermediate ‘millennial’ state, or(3) the eternal state itself.Certainly the expression ‘new heavens and a new earth’ would seem to suggest the eternal state(because of Revelation 21:1). On the other hand, the mention of people dying, even at an advancedage, as well as the presence of the sinner (65:20), seem to suggest this is not the eternalstate...“Hence (and in view of the larger context of chapters 40-66) some interpreters read theseverses as describing an idealized future for Jerusalem–not simply as a restored city but as thecenter of the world, in which all manner of people know and delight in God and live at peace witheach other (as 2:2-4; 9:6-7; 11:1-10). Under such circumstances, human community and pietyflourish. At the same time, the description goes far beyond anything that the world has ever seen,inviting the believing reader to yearn for more and play his or her role as the story unfolds to itsglorious end (compare 2:5).” (P. 1359)The student should keep these differing viewpoints in mind while continuing to seek tounderstand Isaiah’s text.Justin Martyr, in His Dialogue with Trypho the Jew, 81, quotes the entirety of Isaiah65:17-25. He states that “Now we understand that the expression used among these words,‘According to the days of the tree shall be the days of My people’ the works of their toil shallabound,’ obscurely predicts a thousand years...And further, there was a certain man with us,whose name was John, one of the apostles of Christ, who prophesied, by a revelation that wasmade to him, that those who believed in our Christ would dwell a thousand years in Jerusalem;and that thereafter the general, and, in short, the eternal resurrection and judgment of all menwould likewise take place.”74

92 93 94 95creating new heavens and a new earth;91That is, don’t focus your attention on the troubles that surround you, but focus your eyeson YHWH God, and the future that is coming through His on-going Self-revelation and creativeactivity in the present! Is this not a God of new cities, new church-sites, new beginnings? Is thisnot a challenge to modern church-planters, encouraging them to break with old models, to beopen to completely new beginnings, trusting YHWH God to be actively creating in their midst?Watts comments that “The limits of this episode are marked by the exclamatory ynIïn>hi-yKi(,‘Indeed, look at Me!’ in verse 17 which introduces a change of mood and pace as the scene turnsto a description of Yahweh’s new world for His new city. It continues through 66:5 where the radicalnewness of the city is contrasted with the opponents who will be ‘shamed’ when the new citybecomes reality.” (P. 351)92The qal active masculine singular present participle arE²Ab, “creating,” means that theDivine creation did not end with the 7-day creation story of Genesis 1:1-2:3. No, YHWH God isstill busy, still creating, in spite of the claims of some that all creative activity of God ended withwith the seventh-day rest of YHWH God in that story.The verb ar'B', bara) occurs some 53 times in the Hebrew Bible:Genesis 1:1, 21, 27, 27, 27; 2:3, 4; 5:1, 2, 2; 6:7, all with reference to the initial 7-day creativeactivity; Deuteronomy 4:32, similar;Exodus 34:10 (YHWH will do wonders, which have never been created in the earth–continuingcreation);Numbers 16:30, YHWH ar"äb.yI ha'úyrIB., “a creation He will create,” the earth opening up toswallow the tents of Korah, Dathan and Abiram and their families–a continuing creation);Joshua 17:15, 18 (both with the unique meaning of the verb–“clearing” land);1 Samuel 2:29 (the hiphil infinitive, with the unique meaning “to fatten”);But see especially in Isaiah:4:5, in the good times coming, when YHWH raises up “the branch” that is, the Messiah, He willcreate a cloud of smoke by day and fire by night over Jerusalem–a continuing creation,reminiscent of the wilderness wanderings;40:26, lift up your eyes to the heavens, and ask, “Who created all these?”;40:28, YHWH is the Creator of the ends of the earth;41:20, YHWH will answer the needs of the poor, turning the desert into pools of water, makingtrees to grow, so that people may see and know that YHWH, the Set-apart One of Israel,has created it–a continuing creation in history;42:5, referring to the initial creation, but a creation which continues as YHWH gives breath andlife to earth’s people;43:1, YHWH created Jacob–long after the initial creation;43:7, everyone called by YHWH’s name, He created for His glorious radiance;(continued...)75

92(...continued)43:15, YHWH is Israel’s Creator;45:7: ‘rAa rcEïAy%v,xoê arEäAbW~Alßv' hf,î[o[r"_ arEAbåWhw"ßhy> ynIïa]hL,ae(-lk' hf,î[oForming (like a potter) light,and creating darknessmaking peace (or ‘prosperity’)and creating evil–I, YHWH–One doing all these things! (A continuing creation);45:8, “...Let salvation spring up, let right-relationship grow with it–I, YHWH, have created it–acontinuing creation;45:12, YHWH created humanity on the earth;45:18, YHWH created the heavens, and did not create the earth to be empty, uninhabited;48:7, From now on, YHWH will tell Israel of new things, being created now, not long ago–acontinuing creation;54:16, YHWH created the blacksmith, who fans the coals into flame and forges a weapon; YHWHhas created the destroyer to wreak havoc in history–a continuing creation;57:19, YHWH Who punishes His greedy people, will restore them, and is creating praise on theirlips–a continuing creation;65:17, 18, here; YHWH will create new heavens and a new earth, in which His people can rejoiceand be glad; NIVSB comments that the new heavens and new earth are “The climax of the‘new things’ Isaiah has been promising (see 42:9; 48:6).”Jeremiah 31:22, YHWH will create a new thing in the earth–a woman encircling a man(?);Ezekiel 21:24, verse 17 in English; the infinitive arEêB', bare) occurs twice, but its meaning isdifficult to determine;Ezekiel 21:35, verse 30 in English; the Ammonites are told by YHWH to return to the placewhere they were created, the land of their ancestry–Divine creation continues wheneverhuman beings are born, in any country!;Ezekiel 23:47, the phrase arEîb'W, literally “and to create,” occurs; its meaning is unclear;Ezekiel 28:13, the king of Tyre was in Eden, on the day he was created; surely meant symbolically;15, similar–this is another instance of on-going creation;Amos 4:13, Israel’s God, YHWH of Armies, creates the wind, a present, on-going creation;Malachi 2:10, Have we not all one Father? Did not one God create us? A continuing creation;Psalm 51:12, verse 10 in English; “Create in me a clean heart, O God!”, a present creation;Psalm 89:13, YHWH created the north and the south;(continued...)76

92(...continued)Psalm 89:48, YHWH created all men for futility;Psalm 102:19, a people not yet created, that is, a completely new people of YHWH, may praiseYHWH–continuing creation. We understand by this that Israel is not the end of YHWH’screation of a people for Himself!;Psalm 104:30, when YHWH sends His Spirit, the living creatures of the deep are created–a presentcreation);Psalm 148:5, YHWH commanded, and all the heavenly hosts were created;Ecclesiastes 12:1, “Remember your Creator in the days of your youth, before the days of troublecome.”Study of all these passages leads the reader to recognize YHWH God as the initial Creatorof heaven and earth, but also as the God Who is continually creating in human history–through allhuman births, and through the evolution / growth of new, wondrous creations never known before,including calling new bodies of people to belong to Him. He creates not only the good and thelight, but also the evil and the darkness; and He is creating a glorious future for His people. Whata powerful Creator!The teaching of the New Testament adds to all this that there is a “new creation” in JesusChrist–which fits hand-in-glove with this view of on-going, continuous creation in the HebrewBible!Achtemeier notes that this is a qal active participle, “signifying that Yahweh is alreadybeginning His new creation [that is, centuries before the coming of Jesus Christ] and that it is acontinuous process within Israel’s historical life.” (P. 133) See the footnote on 66:22, for Isaiah’sstatement that the new heavens and new earth “are standing” before YHWH, i.e., as presentrealities, not only as something in the future.Achtemeier notes that “What follows in the oracle deals with Jerusalem and houses andgardens and child-birth and prayer, and...is looking forward to a transformation that will take placewithin the sphere of its historical circumstances.” (Ibid.)That is, Isaiah’s vision of the new heavens and new earth does not depict some future,other-worldly hoped for reality, but this same earth, radically transformed for the better.93Watts comments that the adjective vd'x' “may mean several different things. It may betemporal in describing something that has never existed before and therefore is unknown to thistime. It may distinguish what is different from what has already existed. Or it may mean ‘to befresh, pure, young...or sharp, polished, bright’...The word is contrasted here with tAnëvoarIåh', ‘thefirst (or ‘former’) things,’ which is already familiar from earlier uses in Isaiah.” (P. 353)For occurrences of vd'x', “new” in Isaiah, see:41:15, a threshing sledge, with new, sharp teeth;(continued...)77

93(...continued)42:9, See, the former things have taken place, and new things I declare; before they spring intobeing, I announce them to you;42:10, Sing to YHWH a new song;43:18-19, Forget the former things; do not dwell on the past. See, I am doing a new thing! Now itsprings up; do you not perceive it?;48:6-7, From now on I will tell you of new things, of hidden things unknown to you. They arecreated now, and not long ago; you have not heard of them before today;62:2, you will be called by a new name;65:17, here; I am creating new heavens and a new earth; 66:22, same.For occurrences of tAnëvoari, in both singular and plural in Isaiah, see:1:26, I will restore your judges, as in former times;8:23, 9:1 in English; In the former times, He humbled Zebulun and Naphtali;41:4, aWh)-ynIa] ~ynIßrox]a;-ta,w> !AvêarI ‘hw"hy> ynIÜa], I, YHWH, (with) former times and withlater times–I (am) He!;41:22-23, Bring in your idols to tell us what is going to happen. Tell us what the former thingswere, so that we may consider them and know their final outcome. Or declare to us thethings to come, tell us what the future holds, so that we may know that you are Gods...’;41:27, YHWH was the first to tell Jerusalem the good news of Cyrus’ coming;42:9, the former things have happened; now YHWH declares new things;43:9, which of the nations has been able to foretell future events, or proclaim the former things?;43:18, Forget the former things; do no dwell on the past!;43:27, your first or former father missed-the-mark;44:6, YHWH is the First and the Last; 48:12, same;46:9, Remember former things, from long-lasting time! Note this sharp contrast with 43:18;48:3, the former things from past time, I YHWH declared;52:4, at the former, or first, Israel went down to Egypt;60:9, ships of Tarshish are at the first of those bringing Israel’s sons from afar;61:4, YHWH’s redeemed people will restore the formerly devastated places;65:7, those who have participated in the fertility religions will be repaid for their former deeds;65:16, here; the former troubles will be forgotten;65:17, the former things will not be remembered.Watts holds that here the reference is to “the new order that is being created is (likechapter 45) the one in which Persia holds sway over the entire area so that Jerusalem can berebuilt...’The first things’ are the past kingdoms of Israel under curse and judgment that werepictured in chapters 1-39...These are to be eliminated from memory and attention. This commandis understandable, but the vision [of Isaiah] will show that this was not totally possible withcontemporary rebels reviving dreams of the past in their current paganism and rebellion.” (Pp.353-54)78(continued...)

93(...continued)Chapter 45 certainly foretells the coming of Cyrus, YHWH’s “messiah,” who will enableboth the release of the Babylonian captives and the rebuilding of the temple, but the word “new”does not occur in chapter 45.What do you think? What are the “former things,” and what do the “new heavens and newearth” refer to? Do you agree with Watts that it means the new administration of Palestine byPersia instead of the Babylonians? During the time of Persian control of Palestine, did the averagelife-span of the Israelites increase to over 100 years? Did hostility between the animalsoccur? Our answer is no–the Persian rule was not such a “new creation.” The Jews returned toJerusalem, but it was hardly the “new Jerusalem” which Isaiah describes here.What then does Isaiah’s vision mean? Is it talking about a “heavenly” future beyond thisearth, and this life? Hardly–since surely such a hoped for future involves more than just a 100-year-long life span, and does not involve building houses and planting crops. What do you think?One thing is sure. Isaiah’s vision of the future is rooted in faith in God the Creator, Whosecreative work is not finished, but which is continuing–today, in the here and now. And its vision isfilled with hope, for the “good days coming,” a hope that is shared with religious people from alltimes and places. What do you think? Do you believe in such a God?94For the phrase “new heavens and a new earth,” see: Isaiah 65:17 (here); 66:22; 2 Peter3:13 and Revelation 21:1.Watts holds that “The new heavens may well represent the new order [he means thePersian Empire under Cyrus], Divinely instituted, which chapters 40-66 have revealed and inwhich the Persian Empire has Yahweh’s sanction and Israel is called to be a worshiping and apilgrim people with Jerusalem as its focus.” (P. 354) See the preceding footnote.Do you agree with Watts? And if so, how do you explain the obvious fact that lifeexpectancydid not increase dramatically in the new Jerusalem, and the carnivorous animals didnot become vegetarians? Is Isaiah only using this language metaphorically, and his prediction isnot to be taken literally?There can be no doubt that Isaiah’s vision of the future involves not just hope for Israel,but hope for all humanity; and the vision involves world-wide mission with the message of YHWHGod’s glorious radiance. We think interpretation of Isaiah should point forward to the coming ofJesus Christ, and His new creation of the church–His followers–whose lives are radically changedfor the good. As the early “church fathers” understood Isaiah, it is in a real sense “a fifth gospel,”pointing forward to a wondrous future, and we who believe in Jesus Christ can see all manner ofways in which the message of Isaiah is fulfilled in Him, in ways much greater than any fulfillmentin Cyrus and the Persian empire in the post-exilic period of Jewish history.What do you think?79(continued...)

96 97and the former things will not be remembered,94(...continued)But if it means the new creation through Jesus Christ and His church, how does the centralityof Jerusalem in Isaiah’s vision correspond with the Christian fulfillment? Is the world-widechurch of Jesus Christ called to return to Jerusalem in the land of Israel monthly and weekly inobservance of Israel’s new moon celebrations and seventh-day sabbaths (66:23)? And hasJesus Christ transformed the nature of carnivorous animals into vegetarian animals?Or has the New Testament transformed the literal City of Jerusalem into a lifted-up “heavenlyJerusalem,” which Christian believers have already come to and live in, no matter their geographicallocation on earth? See Hebrews 12:22-24.95Watts translates by “creating a new heaven and a new land” (p. 349), and in fact the noun#r

96(...continued)Motyer comments that “Former things picks up the reference to ‘former troubles’ in verse16 but expresses a ‘grander’ conception; not only its sorrows but everything about the old orderwill be gone in this total renewal.” (P. 529)We think that this is wishful thinking on Motyer’s part. The new Jerusalem which is describedhere is the same city as the old Jerusalem–with vast improvement, but still filled with death(after a century of life) and with a graveyard and crematorium outside its gates.What do you think? Do you agree with Motyer?97For occurrences of the verb rkz, “to remember” in Isaiah, see:12:4, cause it to be remembered that YHWH’s name is exalted;17:10, you have forgotten, you have not remembered YHWH, your Rock;19:17, everyone to whom Judah is caused to be remembered will be terrified;23:16, Tyre is described symbolically as a “forgotten prostitute” who sings and plays in order to beremembered;26:13, only in You, YHWH, will we cause Your name to be remembered;36:3, title of officer, the one who causes to be remembered, ‘recorder’, 22, same;38:3, Hezekiah prays for YHWH to remember how he has walked before Him;43:18, Wnn")Bot.Ti-la; tAYànImod>q;w> tAn=voarI) WrßK.z>Ti-la;(, you shall not remember formerthings; and previous / eastern things you shall not consider diligently; that is, forget thepast, quit dwelling on it!;43:25, 26, I, I am the One Who blots out your transgressions for My Own sake, and your missings-of-the-mark,I will not remember! Cause Me to remember, and let us enter intocontroversy...’ that is, let us argue the matter together);44:21-22, Remember these things, O Jacob...I made you...you shall not forget Me! I have blottedout your transgressions like a cloud...;46:8, 9, Wvv'_aot.hiw> tazOà-Wrk.zIble(-l[; ~y[iÞv.Ap Wbyviîh'~l'_A[me tAnàvoarI Wrïk.zIdA[ê !yaeäw> ‘lae ykiînOa' yKiäynIAm*K' sp,a,îw> ~yhiÞl{a/Remember this, make yourselves certain!Cause it to return upon (your) heart, rebels!Remember former things, from long ago!Because I (am) God (El), and there is not another–God (Elohiym) and nothing like Me!(That is, while there are some things that Israel is not to remember, but rather, to forget,(continued...)81

98and they will not come up on heart(s).99 100 10165.18 But rather, rejoice and be glad until until–97(...continued)Israel is still called to remember the basic truths of its faith, and keep them firm; to rememberformer things from the distant past–that YHWH alone is God! Note here that Isaiahhas YHWH saying both “forget the past” and “remember the past”; and this is not contradictory–itmeans don’t dwell on the past, but see YHWH’s hand creating a future; still, atthe same time, remember the past in terms of its teaching the will of YHWH!);47:7, The Queen Babylon did not remember her future[!];48:1, Jacob / Israel causes YHWH’s name to be remembered;49:1, YHWH has caused His servant’s name to be remembered from his mother’s womb;54:4, Zion will remember no more the reproach of her widowhood,57:11, Israel has gone to Molech, the Canaanite God, and not remembered YHWH;62:6, those who cause YHWH to be remembered;63:7, I will cause YHWH’s loving-kindnesses to be remembered);63:11, YHWH’s people remembered the days of old;64:4, verse 5 in English; YHWH comes to the help of those who remember His ways;64:8, verse 9 in English; O YHWH, do not remember our missings-of-the-mark for long-lastingtime;65:17, here; the former things will not be remembered;66:3, a memorial offering.Here, just as with “former things” (see footnote 89), there are things to be remembered,and things that should not be remembered, according to the teaching of Isaiah.98The previous statement, in the last two lines of verse 16, is “For the former troubles willbe forgotten, and because they are hidden from My eyes.” Here, the statement is similar, butvaried: “and the former things will not be remembered--which means the same things as ‘will beforgotten’--and they will not come up on heart(s)--which changes the subject from YHWH’s eyesto human hearts, meaning that not only will YHWH not see them any longer, but neither will thepeople even think of them again!Something new and glorious is happening, in the light of which all former troubles will disappearand be forgotten--while the great truths of Israel’s faith, rooted in the past, will be remembered!99The phrase ~ai-yKi(, which we take to mean “but rather” (see BDB, p. 475), is translatedby the Greek as avll’, the adversative particle which means “on the contrary,” “but rather.” Thecontrast is with remembering the troubles and sad experiences of the past. In their place, bysharp contrast, will be the joyous happiness of the future that YHWH is creating.Motyer comments that “The awareness will be of a total newness without anything even(continued...)82

ecause I am creating; 10299(...continued)prompting a recollection of what used to be. The Divine forgetfulness of verse 16 will be matchedby general amnesia.” (P. 529) We think this is overstatement.100For passages in the Hebrew Bible in which these two verbs ‘WlygI’w> WfyfiÛ, occur, see:Isaiah 35:1, In the good times coming, The desert and the parched land will be glad, the wildernesswill rejoice and blossom...it will rejoice greatly and shout for joy;61:10, 10, I delight greatly in YHWH; my innermost being rejoices in my God;65:18, 18, 19, here, rejoice and be glad for what YHWH is creating;Zephaniah 3:17, YHWH will take great delight in you...He will rejoice over you with singing.The two verbs in Hebrew, ‘WlygI’w> WfyfiÛ, are both qal imperative, masculine plural,“Rejoice!” and “Be glad!” But Watts translates them by “they rejoice and find continuinggladness.” (P. 349) Compare footnote 73.101The unique phrase d[;ê-ydE[] repeats the same word twice, the first time in its poeticform, and the latter in its ordinary form--both of which mean “until,” and so the phrase meansliterally “as far as, as far as,” or “until, until.” English translations usually have “forever,” but this isreading a philosophical concept into the ancient Hebrew phrase that is not genuinely contained init.The phrase occurs in the Hebrew Bible at:Psalm 83:18, verse 17 in English; may YHWH’s enemies be ashamed and dismayed as far as,as far as!;Psalm 92:8, verse 7 in English; though the wicked spring up like grass and all evildoers flourish,they will destroyed as far as, as far as;Psalm 132:12, if David’s sons keep YHWH’s covenant, they will sit on his throne as far as, as faras;Psalm 132:14, Zion is YHWH resting-place as far as, as far as;Isaiah 26:4, trust in YHWH as far as, as far as;Isaiah 65:18, here; Israel is to rejoice as far as, as far as.We take the phrase to mean “continually,” “into the distant future.”102Why should YHWH’s chosen people be glad and rejoice? Because they have come toknow that YHWH “is actively creating”–and that means, the God Who created a completely gooduniverse (Genesis 1:1-2:3) is continuing His creative work, and faith in YHWH tells believers thatYHWH’s future will be truly “good” for His people!. His people can entrust their futures into Hiscreative power, which includes evil and death within its grasp!83(continued...)

ecause look at Me–creating Jerusalem a gladness, 103and her people a rejoicing. 10465.19 And I will be glad in Jerusalem, 105102(...continued)They may not be able, indeed they are not able to fill in the details of what that future holds(for even the prophets / spokespersons see through a mirror darkly, in enigmas–see Numbers12:6-8 and 1 Corinthians 13:9-12), but they can rejoice in it nonetheless!103It isn’t just that YHWH “is creating” in a general way. Very specifically, YHWH is creatingJerusalem, the city at the heart of Israel. The old city is being given a face-lift, a complete “onceover.”YHWH is at work in her midst, re-creating the city chosen by Him to be the place of Hisworship! In the place of her suffering and sadness (see especially Lamentations!) will come acity of gladness, where sorrow and sadness are forgotten.What do you think? Do you believe in such a God as this–a God of city-renewal, of urbandevelopment, who wants and enables His people to live to at least a hundred years old in citiesmade more liveable and enjoyable?104Not only the city of Jerusalem, but Jerusalem’s people–they too are the objects ofYHWH’s creativity–they too will become a people of rejoicing, with their mourning over, theirsadness gone! Here the two root-words, fwf, “to rejoice” and lyGI, “to exult,” occur again, onlyhere in the reverse order, and in the form of nouns, hl'ÞyGI, “rejoicing,” and fAfm', “exultation.”See footnote 87.Watts comments on verse 18 that “The new creation is intended to be enjoyed. Thiscontrasts with the sadness of chapters 1-39 [but this is overstatement. There is sadness in thosechapters, but there is also rejoicing–see 9:3; 25:9; 35:1-2, 10]. The building of Jerusalem, thefocal point of God’s creative action is intended to be a rejoicing. Her people are to become a joyin themselves and for Yahweh’s scattered people everywhere.” (P. 354)105Not only will the people of YHWH rejoice in Jerusalem, but YHWH Himself will rejoice inHis transformed city!For the picture of the Jerusalem that Isaiah envisions, compare Zechariah 8:1-8:`rmo)ale tAaßb'c. hw"ïhy>-rb;D> yhi²y>w:hm'îxew> hl'_Adg> ha'än>qi !AYàcil. ytiaNEïqi tAaêb'c. hw"åhy> ‘rm;a' hKoÜ`Hl'( ytiaNEïqi hl'ÞAdg>~ØIl'_v'Wr)y> %AtåB. yTiÞn>k;v'w> !AYëci-la yTib.v;… hw"ëhy> rm;äa' hKo…(continued...)84

and I will rejoice in My people. 106105(...continued)`vdq.nIw>tAbßxor>Bi tAnëqez>W ~ynIåqez>‘ Wbv.yE) d[oÜ tAaêb'c. hw"åhy> ‘rm;a' hKoÜ .Waêl.M'äyI ‘ry[ih' tAbÜxor>W `~ymi(y" broïme Adßy"B. AT±n>[;v.mi vyaiów ~ØIl'_v'Wry>`h'yt,(boxo)r>Bi ~yqIßx]f;m. tAd+l'ywI) ~ydIßl'y>~ymiÞY"B; hZmi #r ‘rm;a' hKoÜ~yhiêl{ale( ‘~h,l' hy

107 108And a voice of crying will not be heard in her again,106Not only will Jerusalem and her people be filled with gladness and rejoicing, YHWHHimself will rejoice in her and in her people. Here again, the two root-words, fwf, “to rejoice”and lyGI, “to exult,” occur (see footnotes 96 and 73), only here in the form of verbs, yTiîl.g:w>, “and Iwill rejoice,” and yTiäf.f;w>, “and I will exult.”Watts comments that “Undoubtedly God’s tears had flowed for both the city and His peoplemany times during the previous four centuries. Finally this can be reversed.” (P. 354)What do you think? Do you think YHWH wept over New York City with her fallen TwinTowers? Did He weep over New Orleans following Hurricane Katrina, or after the Gulf of Mexicooil spill? Did He weep over Baghdad, Iraq, or Port-au-Prince in Haiti? And does genuine faithbelieve that He is creating, re-creating the fallen cities of this world?Parents know that when their children are happy, and filled with gladness, they themselvesare filled with joy too. So with YHWH, the great Father of His people. He wants all His children tolive in a “city of gladness,” and He wants their hearts to be filled with long-lasting, genuine rejoicing.When that happens–and YHWH is causing it to happen–YHWH too will rejoice! WhatYHWH commands His people to do, He too will do–because the future He is creating is certain!Do you believe this? Why? Why not? Does your Christian faith tell you that God does notcare for the cities of this world–such as Chicago, or Amsterdam, or Miami, or Los Angeles–that allHe cares about is getting people saved out of this world and taken to a heavenly country / home?107For the noun ykiÞB.ï, “(voice of) crying” in the Hebrew Bible, see:Deuteronomy 34:8, a time of crying at the death of Moses;Judges 21:2, the people of Israel cry over the loss of the tribe of Benjamin;2 Samuel 13:36, David and his sons cry over the murder of Amnon;2 Kings 20:3; Isaiah 38:3, King Hezekiah cries over the announcement of his soon-comingdeath;Ezra 3:13, loud shouts of joy could not be distinguished from the sound of crying;Job 16:16, Job’s face is red from crying;Psalm 30:6, crying remains for a night, but rejoicing comes in the morning;Isaiah 65:19, here; in the newly created Jerusalem, crying over loss and death, desolatingjudgment and broken relationship with YHWH, will no longer be present;Jeremiah 3:21, the people of Israel crying because of their perverted ways and their forgetting ofYHWH;Jeremiah 9:9, Jeremiah will cry over the desolation coming to his country;Jeremiah 31:15, Rachel crying over the loss of her children;Jeremiah 48:5, the Moabites crying over the destruction that has come upon their country;(continued...)86

109and a voice of outcry.107(...continued)Malachi 2:13, the people of Judah cry at YHWH’s altar, because of His failure to take pleasure intheir offerings.Does the New Testament depict Jesus as caring for the earthly City of Jerusalem?Indeed, it does–see Matthew 23:37; Luke 13:34; 19:41-45; 21:20-24 and 23:38-31.108The voice of crying has oftentimes been heard in Jerusalem–see for a classic example,Lamentations–with its five powerful chapters filled with crying over Jerusalem’s destruction. Butin the Jerusalem that YHWH is creating, that voice will no longer be heard!Here, the vision of Isaiah closely corresponds to the vision of John in Revelation 21-22,where all tears are wiped away (Revelation 21:4). It is a common conviction of the biblical visionof the new heavens and new earth, no matter their differences, that the Creator doesn’t want anymore crying or tears in them! Compare Isaiah 25:8 and Revelation 7:17.Beginning with this statement in verse 19b, and continuing through verse 25, there is acontinuing series of contrasts between the new and the old, between the Jerusalem that wassubject to capture and destruction, and the new Jerusalem in which conditions will have totallychanged.Basically, we think, the old world is depicted as a world suffering the curses predicted inLeviticus 26:14-39 and Deuteronomy 28:15-44, a world in which YHWH is not being obeyed.By contrast, the “new heavens and earth” are depicted as enjoying the blessings promisedin Leviticus 26:3-13 and Deuteronomy 28:1-15 (and Isaiah 58:6-12), a condition that resultswhen YHWH is respected and His word “trembled before” and obeyed, and His justice is impartedto the oppressed.In other words, the “new heavens and new earth” are not to be understood chronologically,but spiritually–it is a newness that only comes when what the torah teaches is fulfilled. Only anobedient Israel can enter into that newness. Likewise, the “old heavens and old earth” are notjust some condition of the past, but are what happened and will always happen to a disobedientIsrael. That means, just to return from Babylonian captivity will not result in that newness–onlyfull-hearted, humble obedience to the word of YHWH!What do you think? Do you agree with this assessment? Would you agree that whileJesus promises newness of life, and “inheritance of the earth” to His disciples (see Matthew 5:3-12), such a condition can only result from genuine discipleship to Jesus? Under such an interpretation,the coming of “new heavens and new earth” always remains a possibility–but is alwaysconditioned upon human decision and obedience. How do you interpret this biblical teaching?109The voice of hq")['z>., is the voice of “outcry,” “distress” For occurrences of this noun inthe Hebrew Bible see:87(continued...)

11065:20 There will not again be from there109(...continued)Genesis 18:20>., the outcry that has risen to YHWH from Sodom and Gomorrah;Isaiah 15:5, 8>., the outcry that comes up from Moab over her destruction;Isaiah 30:19>., YHWH will hear Zion’s outcry, and come to their aid;Isaiah 65:19>., here; that outcry, mentioned in 30:19, will no longer be heard in the JerusalemYHWH is creating;Jeremiah 18:22>., Jeremiah prays that an outcry will be heard arising from the households thathave persecuted him;Jeremiah 20:16>., Jeremiah prays that the man who announced his birth will hear an outcry in themorning and in the evening;Jeremiah 48:4>., Moab’s little ones will hear an outcry as a result of their country’s destruction,Jeremiah 48:34>., the sound of their outcry, joined in by Jeremiah, arises from all over Moab;Jeremiah 50:46>., Babylon’s outcry upon her fall will resound throughout the nations; 51:54>.,similar;Ezekiel 27:28>., Tyre’s seamen make an outcry over the fall of their city;Proverbs 21:13>., the outcry of the poor, to which some stop their ears;Ecclesiastes 9:17>., the outcry of a ruler of fools;Esther 4:1>., Mordecai’s outcry over Haman’s plan to destroy the Jews;Nehemiah 5:6>., the outcry of returned exiles who are becoming slaves of the wealthy;Nehemiah 9:9>., the outcry of Israel at the Sea of Reeds, when Pharaoh was about to destroythem.Such outcries–over oppression, destruction, persecution of spokespersons, social injustice,genocide, and dishonest treatment, will be a thing of the past in the Jerusalem YHWH is creating–its sound will not be heard again! Such a condition was not found in the new Persian rule ofPalestine, nor is it found in Christian history–far from it! Nonetheless, it is the hoped for futurethat YHWH is creating, and that can become a reality where YHWH’s will is trusted and obeyed–or where people genuinely follow Jesus Christ, the Conqueror of death. What do you think?110Motyer comments that “Throughout this passage Isaiah uses aspects of present life tocreate impressions of the life that is yet to come. It will be a life totally provided for (verse 13),totally happy (verse 19cd), totally secure (verses 22-23) and totally at peace (verses 24-25).Things we have no real capacity to understand can be expressed only through things we knowand experience. So it is that in this present order of things death cuts life off before it has wellbegun or before it has fully matured. But it will not be so then. No infant will fail to enjoy life noran elderly person come short of total fulfilment. Indeed, one would be but a youth were one to die(continued...)88

110(...continued)aged a hundred! This does not imply that death will still be present (contradicting 25:7-8), butrather affirms that over the whole of life, as we should now say from infancy to old age, the powerof death will be destroyed. He who fails to reach a hundred will be considered accursed is apossible translation, save that it softens the literal ‘will be accursed.’ ‘But the sinner, a hundredyears old, will be accursed’ is a more likely rendering...not least because it matches and preparesfor the reference to the serpent in verse 25c and also because it provides negative strengtheningfor the assertion of the Lord’s total delight in the new city (verse 19ab)...“Of course, there will be no sinners in the new Jerusalem (verses 6-7, 12, 15c). Oncemore metaphor is being used, but the reality is that even if, per impossible, a sinner were toescape detection for a century the curse would still search him out and destroy him. Thus verse20 expresses a double thought: death will have no more power and sin no more presence.” (P.530)However, we think this is wishful thinking, rather than solid exegesis. Motyer assumes thatthere can be no contradiction in the prophetic vision, and because Isaiah 25:7-8 envisions theovercoming of death, this present passage cannot possibly mean it when it says people will notdie until they have passed the century mark. This present vision depicts the possibility of the continuingexistence of some sinners in the new Jerusalem, but Motyer’s wooden interpretation hasto say this is only metaphor, because it is impossible that sin can be present there.What this reveals is that Motyer has not come to this text to learn what it says the newJerusalem will be like. Rather, he has brought his conviction concerning the nature of the newJerusalem with him to this text, and holds that whatever contradicts that conviction must be metaphor,or explained away!What do you think? We think it is much better, and more honest exegesis, to acknowledgethe limitations of the prophetic vision (as is described in Numbers 12:7-8 and 1 Corinthians 13:9-12) and not expect biblical visions to be perfectly clear and without contradictions–but rather, toexpect them to be filled with enigmas, seeming contradictions and inconsistencies.What do you think? How much confidence do you think the believer should place inbiblical predictions of the future? Do you think this prediction by Isaiah of new heavens and newearth, and a renewed Jerusalem has ever come to pass? And if it is fulfilled in the new heavensand new earth and new Jerusalem of Christian teaching, how is it that death still remains in thatcity?We hold that the text of Isaiah is not depicting a Jerusalem where there is no longer anydeath, nor a Jerusalem where is no more sinfulness, as Motyer claims. Do you agree? Do youthink it is fair interpretation of this passage to force it to conform to John’s vision in Revelation 21-22?Knight comments that “God is offering here and now, not the immortality of the soul (aGreek and Hindu concept), but a life knowing full satisfaction.” (P. 100) Do you agree with(continued...)89

a sucking child (who lives only a few) days, 111and an old manwho will not fulfill his days. 112113Because the youth will die at a hundred year(s) old,110(...continued)Motyer, or with Knight?TNISB comments on verses 20–24 that “The Jerusalem of the new creation will be like anew Eden, its inhabitants blessed with long life, abundant food, and closeness in their relationshipwith God. This idea is adumbrated in...Isaiah 51:3 but greatly elaborated upon here, also in 66:6-16.” (P. 1047)We doubt that this is Isaiah’s intention. In Eden there was no death, but here in Isaiah’snew Jerusalem the life-span is only a little beyond one hundred years. In Eden there was no sin(originally), but here in Isaiah’s new Jerusalem there are sinners. Not a word is said in Genesisconcerning Eden’s animals being vegetarians. Isaiah 51:3 mentions Zion’s desert-land becominglike Eden, but Isaiah 66:6-16 has nothing relating to Eden.What do you think?111What is meant by ~ymiy" lW[Ü, literally “a sucking child of days”? BDB states that thismeans a child “a few days old.” Does that imply that the child being described dies shortly afterbirth, and does not reach adulthood? The meaning becomes somewhat clearer in the third line ofthis verse: “the youth will die at a hundred years’ old.” We translate by “a sucking child (who livesonly a few) days,” assuming that Isaiah means there will be no more infant deaths, but all childrenwill grow into maturity and advanced age. What do you think?112The phrase wym'_y"-ta, aLeÞm;y>-al{) rv

114 115and the one who misses a hundred year(s) will be (considered) accursed.113(...continued)quenchable fire consuming the corpses of transgressors, which those coming to worship willwitness as they leave the city.This is in sharp contrast to the vision of John in Revelation 21:4, where death is goneforever. In its description of the new Jerusalem in Revelation 21:9-22:5, there is no cemetery,but only the trees of life, with leaves for the healing of the nations, and there is no mention of atime-limit on the life of its citizens. There is a lake of fire, which is the “second death” (21:8), butnothing is said of anyone witnessing its consumption of transgressors. What do you think? AreIsaiah and Revelation both envisioning the same “new Jerusalem”?The fact is, the two visions are not by any means consistent, or identical, and are in someways enigmatic and contradictory. Should that fact shock us, if we are believers? We think not–itshould only remind us of the truth of how limited and enigmatic the prophetic vision of both Jewishand Christian prophets is!One thing unites the two visions of Isaiah and Revelation--it is the conviction that YHWHis creating a wonderful future for His people. And while the prophets are not able to accuratelyenvision or depict the details of that future, which essentially remains veiled in mystery, theirpowerful visions encourage the believer to reach out to the future in trusting hope!What do you think? Will you join with the cynical (like Art Linkletter) who, because we donot know exactly what the future holds, or what heaven will be like, simply dismiss the entire biblicalvision of hope as an illusion, with which we will not be concerned? That may be fairly easyfor the healthy young person to do, but when death comes knocking at our family door, and wecome face to face with our mortality and weakness, such a vision takes on much more importance,especially when we are burying or cremating our dearest loved ones, or when our nationhas been devastated by conquering armies.114The Hebrew text reads aj,êAxh;äw>, literally “and the one missing-the-mark,” usually meaning“the misser-of-the-mark,” the “transgressor,” or “the sinner.” But here the noun is used in itsoriginal sense of failure to hit a target–the target here being a full life-time of a hundred years. AsWatts notes, “It is more effective to simply translate aj,êAxh, ‘sinner,’ as ‘one who fails.’” (P.351)115We take this to mean that anyone failing to live to a hundred years of age will be consideredto have been “cursed” by YHWH, or must have in fact been so “cursed.” Living to a hundredyears of age is the opposite of the phrase “not fulfilling one’s days” in the second line.Westermann comments on verse 20 that “In the Old Testament life is fulfilled life. Butonly if it is not cut off prematurely is it such. Thus long life, life lived to the end, is to be everyone’sin the era of salvation [but where has Westermann found this phrase in the text, ‘era ofsalvation’?]...Unlike Isaiah 25:8, even in the era of salvation death still remains. It is only prema-91(continued...)

11665.21 And they will build houses,115(...continued)ture death, death that cuts off in the midst of the years or at the beginning, that is no more.” (P.409)We both agree and disagree with Westermann at this point. Here in Isaiah’s vision, life isfulfilled life--as Westermann has stated. But Isaiah 25:8 is also part of the Hebrew Bible (the“Old Testament”), and of Isaiah’s vision. Its voice too must be heard, when it tells us that inYHWH’s future death will be “swallowed up forever.” We must not forget the stories of Enoch andElijah who were “taken” by YHWH, nor the beautiful convictions expressed in Psalms 49:15 and73:23-26 (etc.).What do you think? Did you expect the biblical visions to be unanimous, without inconsistencies,even contradictions?See a similar situation in Paul’s predictions of the future, contrasting his statements in 1Thessalonians 4:13-18 with his statements in 2 Corinthians 4:16-5:10, and the resultingconflicting church doctrines of “soul-sleeping” (until the coming of Christ), over against thedoctrine of immediate immortality (the swallowing up of death, the putting on of the heavenlybody) whenever death occurs. Is Paul contradicting himself? One thing is sure: Paul, andChristian believers, have unyielding confidence and hope in the face of death, even though deathis still a mystery for them, and their predictions of exactly when and what are inexact andinaccurate.What do you think?116Westermann comments on verses 21-22 that “There is to be no more work that is vainand pointless...[It is] perfectly clear that the era of salvation [we say, ‘the hope of believers’] ashere envisaged is in no sense thought of as lying beyond space and time. It remains within thelimitations imposed by existence in history, part of which is work. This work was just of the kindwith which the speaker’s own circumstances had made him familiar, building houses, sowingfields and planting vineyards, and tending these. The only difference now is that the worker isassured of the fruits of his labor. This is the voice of experience, of ordinary experience of menliving under enemy occupation.” (P. 410)Slotki states that verses 21-23 teach that the longevity of those living in the new Jerusalem“will enable each of them to enjoy the fruit of his labor.” (P. 318)NIVSB notes that verses 21-22 should be contrasted with “Moses’ curse for disobediencein Deuteronomy 28:30.” (P. 1112)The biblical vision of the future does not exclude work–it does not see work itself as acurse. Only work that is unfulfilled, that accomplishes nothing is lacking in Isaiah’s picture.Some have criticized Christian hope, claiming that it is a picture of spiritual beings floatingon clouds, playing harps throughout eternity, as being “boring”–“I’m not interested in that!” But(continued...)92

and inhabit (them); 117118and they will plant vineyards,and they will eat their fruit. 11965.22 They will not build, 120116(...continued)here, in Isaiah’s vision, there is plenty to do, there is work to be accomplished–work that achievesits goals, the fruits of which can be enjoyed!Those who are acquainted with the history of the Jews in eastern Europe, will recognizehow dynamically this vision of Isaiah can speak to those who have built buildings, only to seethem occupied by others, or who have planted fields, only to see the crops harvested by others.No more of that in the future that YHWH is creating!117In the new Jerusalem envisioned by Isaiah, the construction industry will be in full swing.Not only will its citizens build houses, they will be able to live in those houses; not only will itscitizens be able to plant vineyards, they will be able to eat the fruit of their vineyards–in sharpcontrast to the curse for disobedience pronounced by Moses in Deuteronomy 28:30 (“You willbuild a house, but you will not live in it; you shall plant a vineyard, but you shall not enjoy its fruit”);see the entire passage, 28:15-68. The Mosaic curse for disobedience will be overcome in thisnew Jerusalem of Isaiah’s vision–not a curse, with premature death, but a blessing with long,fulfilled life!118Motyer comments that “Vineyards are the chosen example because they took so long tocultivate and bring into production that they required settled conditions.” (P. 531)Obviously, Isaiah’s vision of the new Jerusalem is a vision in which the blessings of Leviticus26 and Deuteronomy 28 are being enjoyed, and where the curses of those two chaptersare avoided.119Compare Isaiah 62:8-9, where it is said that YHWH has sworn, “Never again will I giveyour grain as food for your enemies, and never again will foreigners drink the new wine for whichyou have toiled; but those who harvest it will eat it...and those who gather the grapes will drinkit...”This is also related to the curses announced against disobedient Israel in Leviticus 26:16,“You will plant seed in vain, because your enemies will eat it,” and Deuteronomy 28:33, “a peoplethat you do not know will eat what your land and your labor produce.” Compare Jeremiah 5:17.“(a distant nation) will devour your harvests and food...your vines and fig-trees.” Not so, inIsaiah’s vision of the future Jerusalem!120Watts translates by the present tense, “they build houses” (p. 349), but the Hebrew Wnðb'W,should be translated by “and they will build,” the qal perfect preceded by “waw-consecutive / conversive,”which changes the tense from perfect to imperfect, or future. Watts does the same thingin the next phrase, changing the Hebrew “they will plant” to “they plant.”93

and another inhabit (their buildings);they will not plant,and another eat (their fruit) 121Because like the tree’s days–My people’s days, 122and the work of their hands,My chosen ones will use to the full. 12312465.23 They will not toil for nothing;125 126and they will not give birth for the sudden terror.121The first two lines of verse 22 are parallel with the two lines of verse 21, stating negativelywhat verse 21 states positively.122That is, instead of the ordinary 70 to 80 years of an individual’s life (as stated in Psalm90:10), their lives will be like the life of a tree–which commonly lasts for generations before dying.Motyer calls this “a picture of durability and longevity.” (P. 531) This is not at all a vision of “eternallife,” in which death is conquered–as in John’s vision in Revelation 21-22, but rather is avision of long, fulfilled life.ESVSB notes that this is “A picture of longevity and durability (some [yes, some–butprecious few!] trees live 2,000 years), as compared (in 40:7-8) to grass, which withers and fades.”(P. 1359-69) Even so, that is a far cry from “eternal life” of the New Testament’s vision of thefuture.123Again, as in verse 21, verse 22 depicts the new Jerusalem as a city blessed by YHWH–not subject to the Divine curse described in Leviticus 26:16 and Deuteronomy 28:30. Thissame theme is continued in verse 23.Motyer translates the piel imperfect verb WLïb;y>, in the last line of verse 22 by “will longenjoy,” but notes that it is literally “will wear out,” and means “use to the full, live to enjoy full useof.” (P. 531) Watts translates by “And My chosen ones wear out by their own use the thing madeby their hands.” (P. 349)124It is a biblical mark of a Divine curse when people have to work for nothing, when theycannot enjoy the fruits of their labors. In YHWH’s new world that He is creating, such an abuse ofhuman efforts will be ended!125Where the Hebrew text reads the qal imperfect verb Wdßl.yE, “they will (not) give birth,” theGreek translation (along with the Syriac and the Latin Vulgate) has teknopoih,sousin, “they will(not) make children.”126The first two lines of verse 23 are directly related to Leviticus 26:16 and 20, which(continued...)94

127Because they are descendant(s) of those blessed by YHWH;128 129and their offspring with them.126(...continued)describe the punishment for disobedience, punishments that will not exist in the new Jerusalem.The phrase qyrIêl', literally “for the nothingness” in the first line is probably referring to this phrasefound in Leviticus 26:20, ~k,_x]Ko qyrIßl' ~t;îw> , “and your strength will be spent for nothing.”The phrase in the second line, hl'_h'B,l;, “for the sudden terror,” probably refers to thestatement in Leviticus 26:16, “I will bring upon you hl'h'B,(, sudden terror, wasting diseases andfever that will destroy your sight and drain away your life...“ Achtemeier translates by “and theyshall not bear children (only to have them] suddenly destroyed.” (P. 128)127Achtemeier translates by “for a seed blessed by Yahweh are they.” (P. 128) Watts has“But they are the seed of Yahweh’s blessed ones.” (P. 349)Motyer says “This blessing comes in accordance with the promise to the ‘seed’ in Genesis17:7 and, more immediately, because they are the ‘seed’ of the Servant (53:10).” (P. 531)128The noun ~h,Þyaec'a/c,, formed from the verb acy, “to go out,” means “their issue,” “theiroffspring,” as Motyer observes, “indicating the direct line from parent to child” (p. 531). The nounoccurs some 11 times in the Hebrew, but only in Isaiah and Job:Isaiah 22:24, Eliakim’s offspring; parallel with tA[êpiC.h;, “the offshoots”;Isaiah 34:1, YHWH’s call to the nations to judgment; included are nations, peoples, the earth andall that is in it, the world and all its offspring;Isaiah 42:5, the God YHWH spread / beat out the earth and its offspring;Isaiah 44:3, YHWH promises to pour out His Spirit on His servant Jacob’s seed / descendant(s)and His blessing on Jacob’s offspring;Isaiah 48:19, if only Israel had obeyed YHWH’s commands, her seed / descendant(s) would havebeen like sand; her offspring of her belly like the sand’s grains;Isaiah 61:9, YHWH is going to cut an everlasting covenant with the returnees to Zion–their seed /descendant(s) will be known among the nations, and their offspring in the midst of thepeoples;Isaiah 65:23, here the people of the new Jerusalem will be blessed, along with their offspring;Job 5:25, Eliphaz tells Job that if he will let God correct him, his offspring will be like the herbageof the earth;Job 21:8, Job grieves that the wicked’s children are established before them, their offspringbefore their eyes;Job 27:14, here Job maintains the opposite–the offspring of the wicked will not be satisfied withbread;95(continued...)

13065.24 And it will be, before they will call–and I, I will answer; 131while they are still speaking–and I, I will hear. 132128(...continued)Job 31:8, Job says, if he has been wicked, then may others eat what he has planted, and may hisoffspring be rooted up.129Westermann notes that what is said for the men in their labor not being in vain, “holdstrue for the women’s ‘labor’; ‘they do not bear children for sudden terror.’ The meaning is perfectlyclear. It is what many a mother today thinks of as she wonders about what the future has instore for the children whom she has borne.” (P. 410)Isaiah’s vision depicts parents and their children sharing in the blessings of YHWH, and asthe next verse shows, sharing in intimate communication with YHWH.130Watts notes that verse 24 “recalls the motif of 65:1 which promises a satisfying kind ofworship in which reciprocal participation is experienced.” (P. 355)Slotki comments on verses 24-25, that “All human desires will be Divinely fulfilled evenbefore they have been expressed, and there wil be peace and contentment even in the animalworld.” (P. 319)131Motyer comments that “There is such a oneness with the Lord that He anticipates theirneeds with His constant provident watchfulness for their good.” (P. 531) Compare:Isaiah 30:19, “He will surely be gracious to you at the sound of your cry. As soon as He heard it,He answered you.” Note the qal perfects in this verse;Isaiah 58:9, “Then you shall call, and YHWH will answer; you shall cry, and He will say, ‘Here amI!’”;Psalm 139:4, “Before a word is on my tongue, You know it completely, O Lord!”;Matthew 6:8, Jesus said, “Your Father knows what need you have, before you ask Him.”132Motyer adds that “There is such an identity of will that while they are still speaking whatthey say immediately commends itself to Him for action.” (P. 531) See the preceding footnote.Westermann notes that “When men call upon God, they are given an answer...With thisaccess to God via word and answer, there is free access to the Well-spring of life.” (P. 410)This is the kind of “access” to God, and to the “throne of grace” that the New Testamentdescribes. See Romans 5:2; Ephesians 2:18 and 3:12, along with Hebrews 4:16. Christianinterpreters need to note that access to God is not something that began with Christianity–but itcertainly lies at the heart of Christian experience.96

133 13465.25 Wolf and lamb will feed as one;133Motyer comments on verse 25 that “Eden is restored [so also Knight, p. 100];” but in factthere is not a word in the text about Eden being restored! There is immediate access to God, butthat kind of access to God continued when Adam and Eve were expelled from Eden, as YHWHcounseled with Cain, and as Enoch walked with God and was not, for God took him.Motyer refers to 11:6-9 [which depicts the idyllic peace that Isaiah envisions as existing inthe Messianic kingdom of the future, but says nothing about Eden being restored!]. He states that“old enmities are gone (wolf) and fears removed (lamb); natures are changed (the lion will eatstraw), the carnivore will become a herbivore. There is no reference to the great agent of the fall,the serpent, in 11:6-9 but it is accurately in position here...The only point in the whole of the newcreation where there is no change (compare verse 20) is in the curse pronounced on sin, whichstill stands (compare Genesis 3:14).” (P. 531)Motyer and Knight have both brought their conviction concerning the restoration of Eden tothe text, and have not genuinely read it out of the text. In the biblical story of Eden (Genesis 2:4-3:24) there is not one word concerning wolves and lambs, or about lions eating straw. There isenmity in that garden, but it is enmity between the woman and the serpent, and between herdescendants and the serpent’s descendants–not between the different species of animals!Motyer is right in stating that the serpent is depicted as “eating dust,” but he (along withothers) is reading all of the rest of this back into the Genesis story.TNISB comments that “In the old Eden, the serpent was condemned to eat dust afterAdam’s and Eve’s transgressions (Genesis 3:14), whereas in the new Eden, this curse isimposed on the serpent from the beginning; thus the new Eden cannot suffer its predecessor’sfate by falling victim to the snake’s craftiness.” (P. 1047) While we disagree with calling the newJerusalem of Isaiah “the new Eden,” we agree with this observation concerning the serpent.What do you think?In Isaiah’s vision, there is no tree of life, no river flowing–as there is in Genesis 1-3, and inRevelation 21-22. We can much more accurately say that in John’s vision in Revelation there isa sort of “restoration of Eden”–but even there, it is not a primitive garden that John sees, but anawesome foursquare cube-shaped city, built by God, with the river of the water of life, and thetree(s) of life, offering life and healing to the nations–almost totally different from Genesis 1-3 andIsaiah 65.What do you think?Knight comments that “Here we find no trace of what the secularist today calls ‘pie in thesky,’ of a heaven to which individual souls are transmitted as they are plucked out of an evil world[is Knight thinking of Enoch and Elijah? Or, the so-called ‘rapture’ of Christian teaching?] orreleased from the weight of their human bodies [is Knight thinking of Plato’s teaching? Or thelater Christian belief of immediate giving of a ‘heavenly body’ upon death to believers who die?].(continued...)97

and lion like the ox will eat straw; 135and a snake–dust (will be) its food. 136133(...continued)The biblical heaven is social, where all are in fellowship both with God and with one another, anda heaven where matter matters! [But is this text in Isaiah speaking about heaven? We thinknot]...“’The lion shall eat straw like the ox,’ for the ‘world’ too will have been redeemed, and notmerely the souls of people. And so, the two-sided dream of Isaiah will have been realized whenall nations will flow up to the house of the Lord, to be found on the highest of the mountains (Isaiah2:1-5), and the earth shall be full of the knowledge of the Lord as the waters cover the sea(11:9).” (P. 100)There is no mention of animals in the Book of Revelation’s new Jerusalem, but there ishere in Isaiah’s vision. What do you think? Do you believe the animals will share in God’sblessed future for His people? Why? Why not?It is certainly the case that the biblical vision of the new heavens and the new earth emphasizesthe importance of the material world–both here in Isaiah 65-66, and in Revelation 21-22,where the nations walk in its Divine light, the kings of the earth bring their splendor into it (Revelation21:24), and the nations are healed by eating the leaves of its trees of life (Revelation 22:2).What do you think? Do you agree with Knight? Why? Why not? How much do you thinkwe really know about the actual content of our future hope? How accurately do you think we canbe in describing “heaven”?134For wolves and lambs to feed side by side is contrary to what we know from natural history–inwhich lambs are the choice victims of wolves! As Watts notes, “A wolf and a lamb areproverbial opposites. The first is aggressive and voracious, the latter weak and helpless, thewolf’s natural food.” (P. 355)But, says Isaiah, such a condition will no longer be true in the new heavens and new earthand in the new Jerusalem that YHWH is creating!135For lions, the natural source of food is other animals–cattle, herds, oxen. But not so inthe new Jerusalem which Isaiah envisions! As Motyer puts it (see footnote 133), the carnivorehas become a herbivore–the meat-eater has become a vegetarian!136This is a clear reference to Genesis 3:14, where the Divine sentence upon the serpentis, ^yY-lK' lk;ÞaTo rp"ï['w> %leête ^ån>xoG>-l[;, “upon your belly you will move, and dustyou will eat, all (the) days of your life!” And what Isaiah means by this seems obvious–in that newJerusalem, instead of this creature of YHWH God being a source of temptation to the citizens ofthat city–as it was to Eve–it will just “eat dust”! Nothing more. Compare Micah 7:17, “nations willlick dust like the serpent.”(continued...)98

They will not do evil,136(...continued)Of course, serpents do not literally “eat dust,” even though the ancient biblical story holdsthat the serpent was cursed by YHWH God to “eating dirt” (the Greek translation has gh/n w`ja;rton, “earth as bread”) throughout its entire life. And it seems obvious that the ancient storytellerthought that serpents / snakes actually had a diet of “dust” or “dirt.”How do you explain this? The literalist believer in an infallible Bible says, The Bible saysit, I believe it, that settles it! So, the Bible teaches us that the diet of snakes is nothing other thandirt! But is that the truth?Herpatologists know that reptiles have a different diet than that: they eat earthworms, fish,amphibians (such as frogs), and other reptiles. But literalistic interpretation of the story as Divinelytrue in all its details has to think in terms of reptiles literally “eating dirt”–in the same mannerthat they are prone to think of men as having one less rib than women, and of the original reptilesas walking on legs that YHWH God removed as part of a literal curse.Such problems in interpretation point to the obvious truth that the ancient story, if it is tohave any meaning for modern understanding, must be understood symbolically–that is, not literally,but rather as a parable, explaining the origin of suffering, pain, and death, in a world created“all good” by the great Creator God–and in which evil is caused by human choice to disobey God.The literal understanding of this biblical story, and of any such literature, is at the sametime both unfortunate and grossly inadequate. Parables and allegories must be understood forwhat they are--not as literal, factual, historical statements (compare Plato’s “Allegory of the Cave,”in The Republic, vii). Parabolic, symbolical stories such as those in Genesis 1-4 are not intendedto be taken literally in this manner, nor should we ask such questions of them--for example,“Where did Cain get his wife?” Or, “Who was Cain afraid of–who was going to kill him, Adam orEve?” Or, “How did the people chained to the wall in Plato’s allegory go to the bathroom?”Hamilton (who sometimes himself tends towards literalism), states that “Obviously, snakesdo not eat dust, and no ancient writer ever thought they did. One has to take this passage symbolically,not literally. Therefore, it is fruitless to see in this particular verse an etiology of whysnakes no longer walk on legs and why they lost their legs.” (P. 196)We agree with this conclusion, but are not sure that ancient writers did not think serpentsate dust, or once had legs and walked upright on feet (as Rashi holds, see Bereishis 1, p. 128).Rabbi Hirsch, to the contrary, states that “Actually, snakes do not eat earth, but feed on livingcreatures. The ‘eating of dust’ may be a figurative picture of creeping about on its belly...” (Ibid.)Think about it, and the important consequences for biblical interpretation this observationcan have!99

and they will not destroy 137137In Isaiah’s vision of the new heavens and earth, and the Jerusalem that YHWH is cre-ating, there are two things that will no longer be found: the doing of evil (W[rEóy"-al{), “they will notdo evil” or “injure,” “hurt”) and destroying (Wtyxi²v.y:-al{), “they will not destroy”). Lines 4-6 ofverse 25 are an exact quotation from Isaiah 11:9. No more injury, no more hurt, no more evil; nomore destroying, no more destruction–what a wonderful world to live in! What a place to callhome!You may dismiss it all, saying It’s only a “pipe-dream,” meaning a fantasy wish caused bysmoking an opium pipe. But no one who has experienced the terrifying evil such as the Jewsexperienced in Nazi Germany, or the American Indians experienced in the United States ofAmerica, or that many others have experienced in different times and places, can deny that it issomething devoutly to be hoped for!What do you think? Do you wish for a world where evil has been destroyed, and wherepeace can take the place of war? Such is the kind of world the biblical authors, in their differingways dream of. Do you dare to share with them in “dreaming the impossible dream”? WeChristians believe that this is the kind of world that is being created by Jesus Christ.Watts comments that such a place is “the earthly spot where the reality of God’s presence,His peace and joy, may be experienced.” (P. 355) He states that such a place occurs in Isaiahat:11:9, where the shoot or root of Jesse judges with right-relationships, bringing justice to the poor,and destroying the wicked, calling the nations to himself;27:13, when, in the aftermath of Divine judgment, the former exiles from Assyria and Egypt comeand worship on the set-apart mountain in Jerusalem;56:7, when those excluded from the temple because of physical deformities, along with foreigners,are welcomed into the house of prayer for all nations;57:13, when oppression is ended and YHWH’s people give themselves in service to the hungryand naked, observing the days of rest;65:25, here, in YHWH’s mountain, and in the new Jerusalem He is creating;66:20, when YHWH’s glorious radiance is proclaimed among the nations, and brothers arebrought to His set-apart mountain in Jerusalem.The creation of new heavens and a new earth is YHWH’s desire for His people–but obviously,such a glorious future cannot happen without the cooperation of His people, who tremble atHis word, and do the acts of lovingkindness, mercy, acceptance of those who have been excluded,and commit themselves to worldwide mission. Only so can the new heavens and new earthcome into being!What do you think? We think this is the world that lies at the finger-tips of faith as possibility–butone that constantly eludes our grasp, as we human being opt for unbelief and disobed-(continued...)100

in all My set-apart mountain. 138139YHWH said!140 14166:1 In this way YHWH spoke:142The heavens–My throne!137(...continued)ience, refusing to enter into the world God wants to give His people.see:138For the phrase yviÞd>q' rh:ï, “My set-apart mountain,” or “Mountain of My set-apartness,”Isaiah 11:9, same as here;Isaiah 56:7, foreigners who keep rest-days and hold fast to YHWH’s covenant will be brought toHis set-apart mountain, and given joy in His house of prayer for all nations, offeringup acceptable sacrifices;Isaiah 57:13, the person who makes YHWH his refuge will possess the land and possessYHWH’s set-apart mountain;Isaiah 65:11, those who join in the Near-eastern magical religious practices are forgettingYHWH’s set-apart mountain;Isaiah 65:25, here, a place YHWH is creating where evil and destruction are no longer present;Isaiah 66:20, the surviving brothers from all nations will be brought to YHWH’s set-apartmountain;Joel 4:17, Zion is YHWH’s set-apart mountain, where He dwells;Obadiah 1:16, Edom and the nations have drunk from Israel’s riches on YHWH’s set-apartmountain;Psalm 2:6, YHWH proclaims that He has installed His king on Zion, His set-apart mountain.139This is the simple 2-word statement, hw")hy> rm:ïa',, “He said, YHWH,” that is found manytimes in the Hebrew Bible. It occurs already in this chapter at verses 7 and 8.140ESVSB entitles 66:1-24 “True Worship Now and Forever,” and states that “Though theworship of God is violated now, in the future falsehood will be judged, true worship will spread,and God will be honored forever.” (P.1360)Motyer states that in verses 1-4, “Those who have chosen their own way and worshipedimproperly are under judgment.” There is, of course, nothing new in this. It has always been thetruth, and always will be–so the Bible teaches from Genesis through Revelation!141This is again the constantly recurring “prophetic” formula, hw"ëhy> rm:åa' hKo, “in this wayHe spoke, YHWH.” We think that here, the phrase indicates the beginning of a new vision, andthat therefore the division of chapters at this point is appropriate.142TNISB notes that “The house referred to in verse 1 is the Jerusalem temple, which wasin the process of being rebuilt at the time of this oracle.” (P. 1048)(continued...)101

142(...continued)For occurrences of this phrase yaiÞs.ki, khis)iy, “My throne,” on the lips of YHWH, see:Jeremiah 49:38, “I will set My throne in Elam, and destroy her king and officials, a saying ofYHWH”;Ezekiel 43:6-7, “I heard someone speaking to me from inside the house (temple; where YHWH’sglorious radiance has just been described as having returned). He said, Son of man,this is the place of My throne and the place for the soles of My feet. This is where I will liveamong the Israelites for long-lasting time.”In the light of these two passages, we ask, “Where is YHWH’s throne?” The answer theygive is, “both in Elam and in a future Jerusalem.” But here, in Isaiah 66:1, the answer is “heaven”is YHWH’s throne, and the whole earth (or ‘land’) is His footstool. Under this imagery, the wholeearth is part of heaven, serving as a footstool for YHWH Whose throne is above the earth, andfills creation.Do you conceive planet earth as being included as part of heaven?What do you make of this contrast between Jeremiah 48:38 and Isaiah 66:1? Are the twopassages contradictory? Or is YHWH’s “throne” anywhere His Kingdom is manifested in humanhistory, and yet far greater than any of those places, including Jerusalem with its house / temple?See our study of 1 Kings 8:22-53 (Endnote 1).In a number of biblical passages, YHWH’s “throne” is said to be “above the cherubim”–thatis, just above the ark / chest of the covenant in the “holy of holies” in the moveable sanctuary inthe wilderness, and later in the temple in Jerusalem. But then also, there are a number of biblicalpassages, like this in Isaiah 66:1, where it is said that YHWH’s “throne” is in heaven–and Solomonmakes this clear in his prayer at the dedication of the temple in Jerusalem–just as it is depictedin the great “throne-room scenes” in Revelation 4-5.How do you understand this? Is it a contradiction? Or is it the profound truth that YHWH ispresent in all the earth, all creation, at all times–and yet manifests His presence in particularplaces and at particular times?The Jewish commentator Slotki states that the answer to the question, Where is the houseyou will build for Me? is, “Nowhere, since God is infinite. The function of the temple was not toprovide a dwelling-place for God, but to serve as a religious center for the people and as a symbolof the covenant between them and Him.” (P. 320) And, Slotki adds, while God is infinite, “Yet Heis near to man and ready to listen to the voice of the humble, contrite and truly pious.” (Ibid.) Weagree, and insist that this is mighty good news about our God!The Christian martyr Stephen quoted this passage, Isaiah 66:1-2 according to the story inActs 7:49-50, in his rehearsal of the history of Israel, arguing that the physical temple in Jerusa-102(continued...)

And the earth–footstool for My feet!143 144142(...continued)lem is not God’s dwelling-place, a view which resulted in his being stoned to death. However,Stephen was saying nothing that Isaiah had not said seven centuries earlier!143 aThe original reading of 1QIs has the indefinite noun #raw, “and earth,” but a later handhas written in the definite article above the line.Watts translates by “the land,” meaning Palestine. He states that “The place that demonstratesYahweh’s sovereignty to humankind is Palestine: promised to Abraham, given throughMoses and Joshua, secured through David and Solomon.” (P. 355)We think it much more likely that the new heavens and the new earth should be understoodin the light of Genesis 1:1–not in terms of the tiny country of Palestine, but of planet earth.And we believe that not just the land of Israel, but the whole earth, and all of nature, demonstratethe dependence on God, and the reliability of God. What do you think?144For occurrences of this noun, ~doåh], “footstool,” see:Isaiah 66:1 (here; the earth / land is the footstool of YHWH’s feet; Motyer comments that “this isthe only place where earth itself is the Divine footstool,“ p. 533);Psalm 99:5 (Israel is called to worship at YHWH the universal God’s footstool, in His set-apartmountain, meaning in Jerusalem);Psalm 110:1 (David is invited to “sit at YHWH’s right hand,” until YHWH has made David’senemies the footstool for David’s feet);Psalm 132:7 (David invites Israel to go to YHWH’s dwelling-place, to worship at His footstool, His“resting-place,” where the ark of the covenant is located);Lamentations 2:1 (in allowing Jerusalem to be destroyed, and her people taken captive, YHWHis accused of having hurled down Israel’s splendor from heaven to earth; He has notremembered His footstool);1 Chronicles 28:2 (when David wanted to build the temple in Jerusalem, it was to be a place ofrest for YHWH’s ark of the covenant and the footstool of Israel’s God).This present passage is, we think, a sort of “demythologization” of the temple as YHWH’sfootstool–not one tiny temple in Jerusalem, but the whole earth / land is His footstool! And whenyou consider the entire Book of Isaiah, with its magnificent depiction of YHWH’s surpassinggreatness (as in chapter 40–With His hand’s breadth He marked off the heavens, holds earth’sdirt in a basket, weighs the mountains of the earth in scales; earth’s nations are like a drop in thebucket, like nothing before Him; He sits enthroned above the circle of the earth; its people likegrasshoppers, the heavens His tent; He controls the stars of heaven; He is the Creator of theends of the earth!), you have to ask, How can one tiny land like Israel literally be His “footstool”–much less a building on the top of a tiny hill in Jerusalem? Surely this can only be meant symbolically!What do you think?We are reminded of Solomon’s prayer at the dedication of the temple in Jerusalem, in(continued...)103

145 146Where (is) this–a house which you people will build for Me?144(...continued)which he asks, “But will God really dwell on earth? The heavens, even the highest heaven, cannotcontain You. How much less this temple I have built!” (1 Kings 8:27–see our study of 1 Kings8:12-53 in Endnote 1)ESVSB notes that “The Creator cannot be walled in–not even by His Own temple in Jerusalem(compare 1 Kings 8:27; Jeremiah 7:8-15 [in Jeremiah’s ‘temple sermon,’ he expressesYHWH’s promise to let the Israelites worship in the temple if it is the home of genuine repentance,justice, and compassion for the weakest members of society; if not, and if it becomes a ‘den ofrobbers,’ it will be destroyed just like the sanctuary at Shiloh in 1050 B.C.]...Acts 7:44-50 [Stephenquotes Isaiah 66:1, insisting that the Most High does not live in man-made houses like theJewish temple]). The Old Testament is constantly at pains to remind God’s people that He isgreater than the institutions He has authorized, and He will not be manipulated by their use.” (P.1360)145The phrase here in line 3, hz

1360)145(...continued)146See footnote 145, with Solomon’s honest confession that no earthly temple, not even theuniverse itself, can contain YHWH! The true and living God is too big for any building we humanbeings may build to contain! This is the implication of YHWH’s question here. Where on earth isthere any place big enough to build a house for Me?Compare Amos 9:6, “He builds His (temple-) stairs in the heavens and sets its arches onthe earth” (a difficult passage to read; but one that envisions a heavenly temple, far greater thanany earthly building). Still, as will be shown in the next footnote, there was the belief in Israel thatJerusalem and its tabernacle / temple were in fact YHWH’s “place of rest.”Motyer comments that “Solomon’s prayer at the dedication of the temple (1 King 8:12-29)provides an interpretative background because in it he offers a rationale for the temple. Hisquestion in verse 27 is crucial: ‘But will God really dwell on earth? The heavens...cannot containYou. How much less this temple I have built!’ The question itself seems to be moving towardsthe answer ‘No,’ but the answer necessitated by the whole prayer is ‘Yes’...“Solomon began by stating the fact of the house as a Divine dwelling (verse 12 [13, hnOð±b''~ymi(l'A[ ^ßT.b.vil. !Akïm' %l"+ lbuÞz> tyBeî ytiynI±b'', ‘I indeed built a house of elevation for You,a fixed place for Your dwelling [for] ages); next, he affirmed publicly the Divine mandate given forthe building of such a house (verses 14-21); thirdly, he gave thanks that the promise to David hadbeen kept (verses 22-26). Against this background, the answer to verse 27 is never in doubt: inall His greatness the Lord will live in this house because He has promised to do so...“This provides perspective for Isaiah 66:1. The Lord is transcendent but, yes, He doescome to live among His people. He does not scorn an earthly house. But where did you say itwas? It is hard to resist a certain irony in the question! Human beings build towering, obtrusiveedifices for God and God professes them hard to find. This is not because He despises them orrejects the motives that prompted them but because it is not where His eye most easily andreadily focuses. Thus the [‘where this’] of verse 1 takes second place to the [‘But this’] of verse2. The Lord’s priority is the individual who has a trembling reverence for His word.”We think that Motyer is misunderstanding the narrative in 1 Kings 8, which we thinkteaches emphatically that while YHWH’s “name,” or “glorious radiance” dwells in the Solomonichouse / temple, it is in reality no more than a “sounding-board,” a “listening station” for YHWH,Who dwells in heaven. See our Endnote 1 on 1 Kings 8:22-53. Nowhere in 1 Kings 8 is it saidthat YHWH “in all His greatness will live in this house / temple”!Achtemeier describes 66:1-2 as “a prophetic torah or teaching...It sets forth the...propheticprotest against imprisoning the Ruler of the universe in a house made by human hands, a protestthat was present in Israel from very early times (compare 2 Samuel 7:4-7 [where Nathan tellsDavid that YHWH has not dwelt in a house since Israel’s leaving Sinai, but has been moving from(continued...)105

147And where–a place for My rest?146(...continued)place to place in a tent, never asking anyone to build Him a house of cedar– YHWH is building ahouse for David–He does not need David to build a house for him!]...“Yahweh is a God Who is on the move, according to the Old Testament. He is a GodWho goes with His people during the wilderness wanderings, enthroned above His portableshrine, the ark...He can be in Babylonia as easily as in Palestine (compare...Ezekiel 1 [Ezekielsees visions of God and experiences the hand of YHWH upon him in Babylonia]). He does notconfine Himself to a temple, but only places His name there (compare Deuteronomy 12:11 [andelsewhere] so that He may be worshiped by His people. And, as here, He destroys all efforts todomesticate Him within a house or cult (compare Jeremiah 7:1-15 [where YHWH declares thatHis presence / name can only be found in the temple, whether at Shiloh or in Jerusalem, if it is ahouse of justice and ethical purity, not a den of robbers!]).“As in...Isaiah...40:12-31...God is enthroned above the universe in the picture of this oracle(compare Psalm 11:4 [YHWH is in His set-apart temple, ‘YHWH–in the heavens His throne’]), theearth a mere footstool for His feet...So He waves His hand out across His universe and says, ‘Allof this is Mine, because I fashioned it (compare Psalm 24:1-2). Are you going to confine Me,then, within a tiny temple?” (P. 139)147The noun here is yti(x'Wnm., menuchathiy, “My rest,” or “My resting-place.” For occur-rences of this noun in the Hebrew Bible, see:Genesis 49:15, in Jacob’s predictions of his sons’ futures, he depicts Issachar as a “raw-boneddonkey” who saw a resting-place that it is good, and a land that it is pleasant, that is, thearea in the promised land where his tribe would settle;Numbers 10:33, the ark of the covenant traveled with the Israelites through the wilderness, spyingout, or seeking for them a resting-place, that is, a stopping place on their journey;Deuteronomy 12:9, in the Arabah, east of the Jordan, Moses explains to Israel that they have notyet reached the resting-place and the inheritance that YHWH was giving them; that is, theland of the Canaanites to the west of the Jordan, which was intended to be Israel’s final“stopping-place,” or “resting-place”;Judges 20:43, probably the name of a place near Gibeah;2 Samuel 14:17, the noun occurs in the mouth of a woman addressing King David, evidentlymeaning something like David’s decision giving her “rest”;1 Kings 8:56, laeêr"f.yI Amæ[;l. ‘hx'Wnm. !t:Ün" rv,’a] hw"©hy> %WråB' King Solomon blessesYHWH, “Who gave a place of rest to His people Israel”; this is different from the temple’sbeing YHWH’s place of rest;Isaiah 11:10, in the time when the “Branch” or “Root” out of Jesse’s stump comes--obviously thepromised King of the future–to whom the nations of earth will rally, his resting-place will beglorious; we naturally ask, where will that be? Jesus, the Messiah, says, “Come to Me, allwho are weary and heavy-laden, and I will give you rest”, Matthew 11:28. Jesus Himself isthe resting-place!;(continued...)106

(147(...continued)Isaiah 28:12, God has said to Israel, “this is the resting-place, let the weary rest,” and “this ish['_GEr>M;h;, the place of repose, a synonym of hx'WnM.h;”–but Israel would not listen;Isaiah 32:18, tAN*n:a]v; txoßWnm.biW ~yxiêj;b.mi ‘tAnK.v.mib.W* ~Al+v' hwEån>Bi yMiÞ[; bv;îy"w>, “AndMy people will dwell in peaceful settlements, and in secure homes, and in secure restingplaces”;Isaiah 66:1, here; YHWH asks, “Can a building on earth truly be YHWH’s resting-place?”, implyingthat any building on earth is too small, and cannot be such, because the heavens areHis throne, and the earth is the footstool of His feet!;Jeremiah 45:3, Baruch, Jeremiah’s scribe, complains that he has found no resting-place, evidentlymeaning a home and security;Jeremiah 51:59, the “whispering wizard” editor informs the reader that Seraiah was hx'(Wnm. rf:ï,“chief of resting place(s),” probably meaning officer in charge of arranging camps for Israel’scaptives;Micah 2:10, people are being driven out from their resting-place, their pleasant homes;Zechariah 9:1, strangely, this passage states literally in Hebrew that YHWH’s word is in Syria,and that Damascus is His resting-place; English translations refuse to translate this way;Psalm 23:2, ynIlE)h]n:y> tAxånUm. ymeÞ-l[; ynIcE+yBir>y: av,DBi, “In pastures of grass (YHWHmy Shepherd) causes me to lie down; beside waters of resting-places He leads me”; hispersonal relationship with YHWH means the psalmist has found guidance and provision forhis deepest needs; the psalmist is using the metaphor of shepherding to describe religiousrealities; he has found his “resting-place” in YHWH; compare Matthew 11:28-30;Psalm 95:11, Israel is called to worship God their Shepherd; but a prophetic voice speaks in themidst of their worship, warning that they must listen to His voice, and not have hardenedhearts like Israel in the wilderness at Meribah and Massa; for forty years YHWH wasdisgusted with their fathers, and swore in His anger, “they will not enter into My restingplace”–meaningthat the wilderness generation would not be able to enter into YHWH’spromised resting-place, the land of Israel; this is the key text from the Hebrew Bible inHebrews 3:1-4:13;Psalm 132:8, speaking of the bringing of the ark of the covenant from the fields of Jair to themoveable sanctuary in Jerusalem, to its resting-place, where Israel will worship at YHWH’sfootstool;Psalm 132:13-14,!AY=ciB. hw"åhy> rx:åb'-yKi`Al* bv'îAml HW"©ai÷d[;_-ydE[] ytiîx'Wnm.-tazO107(continued...)

14866.2 And all of these–My hands made!147(...continued)`h'yti(WIaiiä.÷ yK bveªae-hPo)Because YHWH chose Zion;He desired it for a dwelling-place for Himself.This is My resting-place until until [so, the Hebrew text literally];Here I will dwell, because I desired it.Is this the kind of belief that Isaiah 66:1 is questioning? We think it is.Ruth 1:9, Naomi tells her daughters-in-law that they should return to their mothers’ homes, andasks YHWH’s blessing on them that they may find a resting-place in the home of anotherhusband;1 Chronicles 22:9, YHWH tells David that his son Solomon ytiAxïnIh]w: hx'êWnm. vyaiä ‘hyAa-lK'm Al± “will be a man of a place of rest, and I will give rest to himfrom all his enemies from (all) around”;1 Chronicles 28:2, David tells how he had it in his heart to build a house (or ‘temple’) as a placeof rest for the chest / ark of the covenant.People need to find a “place of rest”–and that is exactly what they find when they come toknow YHWH as their Shepherd (or, for the New Testament, when they come to Jesus–see Matthew11:28-30). But in addition, human beings need a secure home to live in, here in this life, onthis earth–a physical “place of rest.”But when humans attempt to build a secure home for YHWH to occupy, a Divine “place ofrest,” it is impossible, says Isaiah 66:1. Isaiah knows that in Israel’s tradition, just such a termhas been applied to the house / temple in Jerusalem, and the chest / ark of the covenant hasbeen called ”YHWH’s footstool” (see Psalm 132:8). But Isaiah hears YHWH questioning whetherthat can be true–since the heavens are His throne, and the earth is His footstool.Achtemeier comments that “It is questionable if this oracle [in Isaiah 66] is intended toreject the temple as such. Rather, it is a protest against...misunderstanding of the function of thetemple as a guarantee of Yahweh’s presence in the midst of His people. Nothing can guaranteeGod. No one can manipulate Him or command His will and Presence (compare Isaiah 40:13-14).If He dwells with His people, He does so out of His Own free choice and gracious condescendence,and the final lines of His oracle tell with whom Yahweh will dwell.” (P. 140)What do you think? Is Isaiah 66:1 rejecting the Jewish temple in Jerusalem as such? Wethink it is–and that the only true place of rest for YHWH is the humble hearts of believers.Do you believe that? Is it not a marvelous biblical teaching that the Creator of the universewants to make His dwelling-place, His place of rest, not in houses made by human hands, but inhumble human hearts? What about your heart? Is it God’s dwelling-place?108

and all these became 149–a saying of YHWH! 150And to this (person) I will look–to a poor person,151and one contrite of spirit,152and trembling before My word.148It is an excellent question. If YHWH is the Creator-God of the entire universe, if Hemade everything that there is–how can little human beings even conceive of building a “place ofrest” for Him, located on a hill-top only a few acres in size, in Jerusalem? Is that not the height ofirreverence? As a place for His “calling card,” with His “name” written on it, yes–it can be that.But as a place able to contain YHWH, the God of heaven and earth–no way!This is what we take this Divine question to imply. What do you think? See Slotki’s commentsin footnote 142.149Where the Hebrew text reads Wyðh.YIw:, “and they were,” or, “and they became,: the Greektranslation has kai. e;stin evma, “and it is Mine.” Compare the Old Latin and the Syriac transla-aions and 1QIs , which reads wyðhw, “and they will be” if waw-conversive / consecutive, or “andthey were,” if not waw-conversive / consecutive.Since YHWH God is the First and the Last (see Isaiah 41:4; 44:6) can a place that“became” be an adequate place of rest for Him? Christian readers of Isaiah are reminded of howthe Book of Revelation affirms that Jesus Christ is the First and the Last–see Revelation 1:8;21:6 and 22:13.150The phrase here, hw"+hy>-~aun>, “it is a saying of YHWH,” occurs some 275 times in theHebrew Bible.151Where our Hebrew Text reads hken>W, “and broken,” or “and stricken,” some otheraHebrew manuscripts read aken>W, “and stricken,” a synonym with identical meaning. 1QIs readsbyaknw, “and stricken ones,” in the plural rather than the singular. Compare 1QIs which readshaknw, a singular form with similar meaning.152This is a powerful and deeply meaningful affirmation concerning YHWH’s “place of rest,”or “dwelling-place.” YHWH is not looking for, nor interested in, beautiful, massive buildings. WhatYHWH is looking for is a “poor” person, one contrite of spirit, who trembles before YHWH’s word.There is the place YHWH can dwell, and find His resting-place! Compare Isaiah 57:15:‘aF'ªnIw> ~r"ä rm;øa' hko’ •yKi(continued...)109

152(...continued)Amêv. vAdåq'w> d[; !kEïvo!AK+v.a, vAdßq'w> ~Arïm'x:Wrê-lp;v.W ‘aK'D:-ta,w>~yliêp'v. x:Wrå ‘tAyx]h;l.~yai(K'd>nI bleî tAyàx]h;l.W*Because in this way He spoke–One Being High and Being Exalted,One Dwelling until (the future), and Set-apart (is) His Name:height (of heaven) and set-apart–(there) I will dwell–and with a contrite (or ‘crushed’) person, and low(ly) of spirit–to bring to life lowly people’s spirit,and to bring to life contrite (or ‘crushed’) peoples’ heart.These two passages together emphasize Isaiah’s vision of YHWH God as being far toobig for any earthly building–but at the same time as deliberately choosing to come to, and makeHis “place of rest” in the hearts of the lowly and needy. Compare:Psalm 34:19, verse 18 in English: “YHWH is close to the broken-hearted, and saves those whoare crushed in spirit.”Matthew 5:3, “Blessed are the poor in spirit, for theirs is the kingdom of God”;Luke 18:9-14, the parable of the proud Pharisee and the humble tax-collector, concluding that“Everyone who exalts himself will be humbled, but the one who humbles himself will beexalted.”These passages again join in demonstrating how the teaching of Jesus is a fulfillment ofIsaiah’s teaching.Motyer comments that “It is certainly legitimate to build a house [that is, ‘temple’] and, greatthough He is, the Lord will condescend to live there [Motyer is adding this last statement to thetext, which states that YHWH chooses to live in the hearts of the contrite and lowly of spirit, thattremble at His word–not in physical buildings!], yet the foremost Divine desire is the individualtrembling at His word. Cultic practices can become debased and unacceptable, and the Lord willhave no truck [meaning ‘dealings with’] with those who refuse His word and way.He quotes Birks as commenting, “‘One object in creation, amid suns and stars, secures thegaze of the great Creator.’ The humble (ynI[', to.n tapeino,n) are socially those who are at thebottom of the heap, pushed down by stronger, dominant interests. However, religiously they arethose who are ready to take the lowest place before and for God.” (P. 534)Achtemeier notes that “As earlier in...57:15...He promises that He will ‘look to,’ that is, hear(continued...)110

152(...continued)the prayers, accept the worship, and draw near to those who humbly approach Him in repentanceand trust...Then a new description is given of the faithful: they are those who ‘tremble at’ or ‘revere’Yahweh’s word (compare Ezra 9:4; 10:3)...No temple worship is acceptable, the oracle issaying, which is not carried out in pure and sincere trust in Yahweh alone...” (P. 140)Knight states “It would seem that the prophet whose words we have in Isaiah 66:1-2 doesnot believe that it is God’s will that the temple should be rebuilt. For him the locus of the sacred isno longer [but, was it ever?] such a building, but is rather human possibility, humanity’s future,mankind’s destiny, broken indeed by sin yet restorable and transformable by God...“This means that God can be worshiped equally as Transcendent Being and as ImmanentFriend. Because of this there is no need for a special ‘house’ where God is to be found, such asa temple [or, we add, ‘synagogue,’ or ‘cathedral’ or ‘church building’]; for ‘the place of My rest’cannot be confined to a building made by human hands...What God looks for is obedience, notritual, not ecstatic worship, but a personal acceptance of God’s call to be His suffering servant.This experience can be heard and known directly by an individual man or woman without the aidof a temple or of any human activity.” (Pp. 102-03)This is a very important matter for consideration by all who are interested in Biblical Theology,and especially for those whose lives are committed to serving the synagogue or church–thereligious community--through buildings built for such a purpose.And we ask, Is Knight correct in drawing the conclusion that because YHWH is lookingtoward those with a contrite heart, who tremble at His word, that therefore temple-buildings,synagogues, and church buildings are unnecessary, and useless?We think that is not at all a necessary conclusion. Such religious buildings (and their rituals)can serve very important and helpful purposes, in drawing people together for worship, teaching,and the powerful role that organized lovers of God (“word-tremblers”) can play in so many importantways, but especially as examples to and influences on others. What Isaiah’s words warnagainst is thinking YHWH can be confined to religious edifices–a magical, superstitious view ofreligion and sacrifice, that always needs to be guarded against! What do you think?Watts holds that this statement in 66:2b-5 confirms YHWH’s “rejection of the old priestlyways and His installation of a more direct spirituality for the meek who tremble at His word.” (P.351)We think that this is mistaken, and that YHWH is not “installing a new spirituality” at all.Rather, this is what has always been the truth, as old as Enoch in Genesis 5:21-24, who walkedwith God without benefit of priest or temple (compare the stories of Abraham, Isaac, Jacob, Joseph,etc., which also have no temples / cathedrals / synagogues / church buildings). But this doesnot mean that Enoch’s or Abraham’s descendants would not have the necessity for religiousbuildings and rituals. We think Isaiah 66:2-5 is rejecting the old magical ways of conceiving thenature of the temple and its rituals–not rejecting organized religion or buildings of worship assuch.(continued...)111

152(...continued)And we insist that we should not make 66:2-5 fly in the face of Isaiah 56:1-8, where thoseformerly rejected from the temple and its worship because of physical deformities, and because ofbeing foreigners, are invited into YHWH’s temple and its rituals of burnt offerings and sacrificesupon YHWH’s altar, and the temple is depicted as being what YHWH desires–a “house of prayerfor all nations.” Are we to conceive of Isaiah 66:2-5 as rejecting that view? We think not.Does this sharp criticism of the temple and of the priestly worship there mean the end oftemples and priests? Or, does it not make clear the limit of temples and priestly rituals, and thetrue goal of all external religious practices?When Jesus teaches the woman of Samaria that God is worshiped in Spirit and in truthover against being worshiped exclusively on this mountain in Samaria or that mountain in Jerusalem(John 4:21-24), does He mean that there is no more need for temples, synagogues, cathedrals,churches? Why, then, have His followers built religious buildings–schools, churches, hospitals,universities, wherever they went? When you understand that you can worship God in theprivacy of your own home or heart, does that mean the elimination of religious edifices and allpublic religious services? Is there no more need for public prayer and worship? Is there no moreneed for organized world-missions?We think not. It means we should recognize the limits of what such religious buildings andreligious rituals can accomplish–but not eliminate them altogether! Do you agree?Watts again states that “The issue of the nature of worship in the new temple helps toplace the passage historically. The nature of worship and the status of the priests were majorconcerns in the restoration of Jerusalem from 520 through the reforms of Ezra and Nehemiah inththe latter 5 century B.C. They were still burning issues at the end of that period. The Vision [ofIsaiah] does not support the rising power of the priesthood that Ezra is installing with the intentionof continuing the sacrifices of the Levites. [Are we then to understand Isaiah’s message aswritten in opposition to the work of Ezra and Nehemiah? We don’t think so–do you?]“The reference in 66:1 to ‘a house built for’ Yahweh brings the passage back to an historicalissue. The episode challenges plans for building the temple. It does not reject the practice ofworship, as verse 2 b makes plain. Verse 3 shows that the issue turns on the kind of house andthe nature of that worship...This position is consonant with that of the Vision [of Isaiah] throughout,opposing sacrifice (1:11-14), urging commitment to justice (1:16-17) and supporting a view ofreligion as pilgrimage to experience God’s presence and hear His teaching that lead to peace(2:1-4).“This view is apparently set against a doctrine of temple worship that is exclusive in theclaim that God is only present there (not in the rest of the city [or world!]) and that only certainpriests may practice because they are the only ones authorized to sacrifice. These issues areemphasized in Leviticus and portions of Numbers dealing with priestly privileges.” (P. 352)112(continued...)

153 15466.3 One slaughtering the bull152(...continued)What do you think? While we are taking issue with Watts, we think his view is very important,and certainly worthy of deep consideration. We think this pointed criticism of temple worshipin Isaiah 66:2-4 should be kept in mind throughout our study of Exodus and Leviticus, andin our consideration of the meaning of the Levitical worship in the temple in Jerusalem. The questionis: Is Isaiah rejecting the teachings concerning the temple and the Levitical priesthood in Exodus/ Leviticus as invalid, as no longer useful or applicable? Or is the spokesperson pointingout the absurdity of making too much of the temple and its priestly rituals, turning them into magicrather than humble worship of the people of God? Has Israel misconstrued the teaching of theTorah? This is not just a question with relevance in the time of Ezra and Nehemiah–it is a questionwith biting relevance in all times and places for organized religion!153Watts holds that in verse 3 “a series of legitimate sacrifices, as far as the Torah is concerned,is then identified with some that are prohibited.” He outlines them as follows: (p. 355)AcceptableUnacceptableslaughtering an ox (Leviticus 17:3-4) striking a person (Leviticus 24:17-21;Deuteronomy 19:6; 27:24-25)sacrificing a lamb (Leviticus 14:10-24)breaking a dog’s neck (Exodus 34:20, of adonkey)presenting a cereal offering (Leviticus swine’s blood (Leviticus 11:7;14:8; Isaiah 65:4; 66:17 Deuteronomy 2:1, 13)a memorial with frankincense (Leviticusblessing a vain thing2:2, 16; 6:8 [verse 15]But what is the purpose of placing these “acceptable items in worship” in such a parallel listwith “unacceptable items in worship”? Is it to identify them as being identical? Is this passagesaying that there is no difference between them, and that the worship of the Jewish house /temple is no different from the worship of the surrounding Canaanite religious practices?TNISB comments that “A list of four sacrifices (ox, lamb, grain, frankincense) consideredreligiously acceptable is paralleled by a list of sacrifices condemned as illegitimate...Some suggestthat the entire sacrificial system is being rejected here, but because the word ‘like’ is not inthe Hebrew, the point seems, rather, that any worshiper who participated in inappropriate rituals,even alongside appropriate rituals, should be castigated.” (P. 1048)Slotki holds the view that “The mechanical, unspiritual offering of sacrifices by men steepedin idolatry and addicted to its abominable rites is as contemptible in the eyes of God as theactual performance of these horrible practices and will receive retribution, measure for measure.”(P. 320)What do you think?Motyer, like TNISB, notes that the phrases “is like” and “is like one who presents” which are(continued...)113

153(...continued)oftentimes interpolated into English translations [so, JPS 1917 and New American Standard; butnot Tanakh, which has ‘As for those who slaughter oxen and slay humans, Who sacrifice sheepand immolate [‘kill as a sacrifice’] dogs, Who present as oblation [‘offering’] the blood of swine,Who offer incense and worship false gods--Just as they have chosen their ways And take pleasurein their abominations’] amount to “an outright condemnation of the sacrificial side of religion.”But Motyer states, “This is not [Isaiah’s] position. What he does here is simply to set itemsside by side. He contrasts the lawful with the sinful (one slaughters a bull: one kills a man); thelawful with the meaningless (one sacrifices a lamb: one strangles a dog); the lawful with theunacceptable (one brings a gift: pig’s blood); and the lawful with the apostate (one makes anincense memorial: one blesses an idol)...“According to Ezekiel 8, pre-exilic worship of the Lord went hand in hand with the secretpractice of just such deviations [the spokesperson Ezekiel is shown worship going on in the Jerusalemtemple alongside which he sees ‘the idol that provokes to jealousy,’ probably a statue ofAsherah, and all sorts of crawling, creeping animals along with idols, painted on the walls of thetemple; incense arising, but at the shrines of idols; women mourning for Tammuz, a Babylonianfertility God; a group of men worshiping the Sun in the east! It is an amalgamation of the Near-Eastern religions with the worship of YHWH in His temple!]...“The purpose of Isaiah’s catalogue is to present a call to be clear-cut. The distinction betweenthe two lists is that one expresses a consent to the word of God and the other is deviationist.The building of a house [temple] means nothing of itself; the sacrificial cult divorced from‘trembling at the Lord’s word’ is sinful, meaningless, unacceptable and apostate. When Amossaid ‘Go to Bethel and sin’ (4:4) his meaning was the same–ritual conformity without moral obligationsonly extends sin into another area of life. It is possible to be religiously meticulous and atworst incur guilt, at best achieve nothing. The word of God is the key to everything.” (P. 534)What do you think? Is the parallel list of acceptable worship and unacceptable worshipmeant to identify the two–saying that Israel’s sacrificial worship in the temple is worthless? Or isit, as Motyer holds, saying that Israel is combining both acceptable and unacceptable worship? Infact, the list is ambiguous, and both views have been and can be interpreted in these differentways.Watts states that “Either the pairs express identification (the one doing this also does that)making these an accusation of syncretism [‘the attempt to combine or reconcile differing beliefs’](which is not really credible here [we ask, Why not? That is exactly what is happening in Ezekiel!])or the one doing legal sacrifices is portrayed as no more acceptable to God than one who isdoing the illegal and abhorrent things. The latter seems most fitting: a heavy insult heaped onthe practicing priests. And it is also a claim that the ancient sacrifices are no longer valid in thenew age.” (P. 356)Do you agree with Watts? Is there to be no more sacrifice in the new age Isaiah envisions?Compare:(continued...)114

--someone killing a man; 155and one sacrificing the sheep–someone breaking a dog’s neck;one offering up a grain offering153(...continued)Isaiah 56:6-7, foreigners and those formerly excluded from the temple because of physical deformitiesare welcomed into the temple worship, with their burnt offerings and sacrificesbeing acceptable upon YHWH’s altar;Isaiah 66:20-22, the “brothers” gathered in from the nations are depicted in that new age as beingbrought as “gifts” in clean vessels to the house of YHWH, with some of them serving as“priests,” and all humanity observing weekly (sabbaths) and monthly (new moons), worshipingin Jerusalem. Does that not indicate a continuation of the temple worship andpriestly service, although in a renewed, modified way, with the exclusiveness broken infavor of openness to all?What do you think? What kind of conclusion should we draw concerning public worship inthe temple of the new Jerusalem? And how do you relate this to John’s vision in Revelation 21-22 in which there is no temple building (21:22), but the entirety of the new Jerusalem is one giant“holy of holies”?154We are tempted to interpolate the phrase “(is like)” into each of the four lines, althoughthere is no verb in the original text, and no comparative word such as “like.” See the precedingfootnote.King James has “He that killeth an ox is as if he slew a man; he that sacrificeth a lamb, as if hecut off a dog's neck; he that offereth an oblation, as if he offered swine's blood; he thatburneth incense, as if he blessed an idol...”New English has “The one who slaughters a bull also strikes down a man; the one who sacrificesa lamb also breaks a dog's neck; the one who presents an offering includes pig's bloodwith it; the one who offers incense also praises an idol...”New Jerusalem has “Some slaughter a bull, some kill a human being, some sacrifice a lamb,some strangle a dog, some present an offering of pig's blood, some burn memorialincense, a revolting blessing...”Tanakh has “As for those who slaughter oxen and slay humans, Who sacrifice sheep andimmolate dogs, Who present as oblation the blood of swine, Who offer incense andworship false gods...”155Slotki comments that “The former [killing an ox] is as hateful as the latter [killing a man].But it is to be noted that there is nothing in the Hebrew corresponding to as if, and a more literalrendering is: ‘he that kills an ox slays a man,’ and similarly throughout the verse. The meaningmay be that simultaneous with the lawful acts of worship are practices which God loathes.” (P.320) Do you agree with Slotki?115

–(one offering) a pig’s blood; 156one making a memorial sacrifice of frankincense–one blessing an idol-nothing!157Also they chose their ways–158 159and their innermost being(s) took pleasure in their detested idols.156See footnote 24 for references in these two chapters to pigs. Here, instead of eatingpork, it is a matter of pouring out pig’s blood as a religious ritual, adapted from the Canaanites.157This is the heart of the criticism of the worship that is going on in Israel: it is not a matterof seeking YHWH’s choice, and following it, but rather, the people are making their own choices,on the basis of their likes and dislikes, refusing to seek YHWH’s guidance, “trembling at Hisword.” For the phrase “choosing a way,” see besides here:Job 29:25, Job claims that in earlier times he chose the way for others;Proverbs 3:31, “Do not envy a violent man, or choose any of his ways.”Watts comments that “They delight in their abominations, that is their unacceptable paganpractices...They continue practices from older times, pagan and legal, without regard to Yahweh’swill for His new age. The charge may well apply to remnants of the old Zadokite priesthood whowere fighting to maintain their grip on Zion’s ritual.” (P. 356)158It was something that deeply satisfied the worshipers–it was from their innermost beings–an expression of their own heart’s desire but done without thought for YHWH’s will or desire.It is quite true that human beings have likes and dislikes in worship styles, some choosingthis style, others choosing a very different style. But the question in worship, according to Isaiah,is not what we worshipers like, but what YHWH likes, what YHWH chooses.–and Isaiah makes itvery clear that what YHWH likes and chooses is humble, contrite hearts. That’s what counts inworship!159The masculine plural noun ~h,ÞyceWQvi, means “their detested things.” The noun occursin some 28 places in the Hebrew Bible:Deuteronomy 29:16 (verse 17 in English; #[eä ~h,_yleLuGI taeÞw> ~h,êyceWQåvi-ta, ‘War>Tiw:~h,(M'[i rv

159(...continued)1 Kings 11:7, 7, Chemosh, detested idol of Moab and Molech, detested idol of the Ammonites;note here the change from Milkom to “Molech.” switching from a root meaning “king” to aroot meaning “filth”; 2 Kings 23:13, 13 (similar; Josiah’s reform removed Ashtoreth,detestable idol of the Sidonians Chemosh and Molech), 23:24 (Josiah also got rid of all thedetestable idols and practitioners of their worship in Israel);Isaiah 66:3, here; the worshipers have chosen “abominations” to worship;Jeremiah 4:1, Israel will be blessed by YHWH if she will put away her detestable idols;Jeremiah 7:30, Israel has set up detestable idols in the temple in Jerusalem; 32:34 (similar);Jeremiah 13:27, YHWH has seen sexually immoral Jerusalem’s detestable idols in her valleys;Jeremiah 16:18, yti(l'x]n:-ta Waßl.m' ~h,êyteAbå[]Atw>‘ ~h,yceWQ)vi tl;Ûb.nIB.,; yci_r>a;-ta, ~l'äL.x,,,“...their defiling my land with [the] carcass of their detestable idols, and (with) theirabominations [another synonym for idols] they filled My inheritance”);Ezekiel 5:11, %yIt"+bo[]AT-lk'b.W %yIc:ßWQvi-lk'B. taMeêji yviäD"q.mi, “...My set-apart place you(singular) defiled with all your detestable idols and with all your abominations”; similar toDeuteronomy 29:16 (17));Ezekiel 7:20, Ab+ Wf['ä ~h,ÞyceWQvi ~t'²bo[]At ymeól.c;, “images of their abominations, theirdetestable idols, they made”; again the two synonyms); 11:18 (similar), 21 (similar);Ezekiel 20:7, 8, yceÛWQvi appears along with ~yIr:ßc.mi yleîWLgI, “idols of Egypt” as in Deuteronomy29:16, 30 (verses 17 and 31 in English), “their detestable idols”;Ezekiel 37:23, dA[ª WaåM.j;yI) al{ôw> ~h,êyceWQåvib.W ~h,yleWL)gIB., “and they will not defilethemselves again with their idols even with their detestable idols”;Hosea 9:10, ~b'(h\a'K. ~yciÞWQvi Wyðh.YIw: tv,Boêl; Wrz>N")YIw: rA[ªP.-l[;b;( WaB'ä hM'heø, “theycame (to) Baal-Peor, and they were consecrated to the shame (a play on words; baal ispronounced bosheth, ‘shame’), and detestable idols became like they loved them”);Nahum 3:6, ~yciÞQuvi %yIl:±[' yTiîk.l;v.hiw>, “and I will throw your (Nineveh’s) detestable idolsupon you,”);Zechariah 9:7, wyN"ëvi !yBeämi ‘wyc'Quviw> wyPiªmi wym'ød" yti’rosih]w:, “and I will remove his bloodfrom his mouth, and his detestable idol(-food)s from between his teeth”;Daniel 9:27, the phrase ~meêvom. ‘~yciWQvi @n:ÜK. l[;’w>, “and upon wing of detestable idols, onemaking desolate”;Daniel 11:31, ~me(Avm. #WQïVih; Wnàt.n"w> dymiêT'h; Wrysiähew>, “and they will remove the continual(burnt offering), and they will (re)place (it with) the detestable idol making desolate”; 12:11(closely similar);117(continued...)

16066.4 Also, I, I will choose among their immoral cruelties;161 162and their terrors, I will bring to them.159(...continued)2 Chronicles 15:8, upon hearing the prophecy of Oded, Asa removed the detestable idols fromthe land of Judah.It is difficult for us in modern times to understand or explain how appealing the obviouslylifeless idols were to the ancient Israelites. But the fact is, this was Israel’s surrounding culture--that proclaimed loudly and insistently in Israel’s ears the belief that worship of idols was the sureway to better crops and animal production, the way to a much higher gross national product–aclaim that was very difficult for Israelites to ignore–just as the modern claim that the only way totrue happiness is through acquisition of money and property, and devotion to those things thatgive pleasure, such as extra-marital sexual pursuits.Keep in mind that in the New Testament, Ephesians 5:5, the constant desire for morestand more is identified as “idolatry”! And we who live in the 21 century know well how appealingthis modern form of idol-worship is!160The masculine plural noun ~h,ªylelu[]t;, means “their wantonness (that is, ‘their immoralcruelties’),” or “their caprice (that means ‘their impulsive changes of mind’).” This noun only occurstwice in the Hebrew Bible, here and at Isaiah 3:4, where in the following verses 5-6, it isdescribed as a condition when “People oppress each other–man against man, a man against hisneighbor. The young rise up against the elderly, the base against the honorable.”161The feminine plural noun ~t'roWg*m., means “their fears,” “their terrors.” The noun occursonly three times in the Hebrew Bible–here, and:Psalm 34:5, translated into Greek by paroikiw/n, “those staying in a foreign land withoutcitizenship”;Proverbs 10:24, !TE)yI ~yqIåyDIc; tw:ßa]t;w> WNa,_Abt. ayhiä [v'r"â tr:äAgm., “A wicked person’sterror–it will come to him; and rightly-related peoples’ desire will be given.”This proverb is helpful for understanding Isaiah 66:4. These supposedly religious peopleare in fact wicked people–and that which they fear the most, YHWH will bring upon them as apunishment.162“The punishment fits the crime.” The things they have trembled before will become theirdestiny.Motyer comments that this language suggests that “they flew to their questionable practicesas a protective technique. This matches the earlier reference to cultivating the GodsFortune and Destiny (65:11). But far from escaping, Divine justice will bring on them what they118(continued...)

Because I called, and there was no one answering; 163I spoke, and they did not listen. 164And they did the evil in My eyesand among whatever I did not like, they chose! 165162(...continued)sought to avoid–as it always does when security is sought some place other than in the Lord(Genesis 11: 4, 8 [the tower of Babel]).” (Pp. 534-35)163See Isaiah 50:2 for this same phrase, hn, “no one answering”: “When I came,why was there no one? When I called, why was there no one answering?” YHWH wants andexpects intimate interpersonal relationship–and finds none.Slotki comments that the reader should compare Isaiah 65:12, “Because I called, and youpeople did not answer,” in which “the same phrase occurs with the change of the third person tothe second.” (P. 321)164Watts comments that “Verse 4b-d duplicates 65:12b-d [‘Because I called, and you peopledid not answer; I spoke, and you did not listen’] and obviously refers to the same group.” (P.356)YHWH has been constantly calling, speaking, inviting, praying–but there has been noresponse. For this motif of Divine speech (that sometimes goes unheeded) in Isaiah, see:13:3, YHWH has called His mighty men to be instruments of His anger against Babylon;22:20, YHWH will call to His servant Eliakim to be His steward, replacing Shebna;30:7, YHWH calls (that is, calls out a name for) Egypt: “Rahab, Cessation”;41:9, from the farthest corners of the earth YHWH has called His servant Israel;42:6, YHWH has called His servant in right-relationship;43:1, YHWH has called Israel / Jacob by name;48:15, YHWH has called Cyrus, the Persian emperor, His “messiah,” to be His chosen ally;50:2, when YHWH called to the Jews in Babylonian captivity, why was there no one to answer?;51:2, YHWH called Abraham, just one man;65:12, YHWH called those who forsake Him, but they did not answer;66:4, here; YHWH called those who have forsaken Him, but they did not answer.165For Biblical Theology, YHWH God is the standard for human ethics and behavior. WhatGod does, is what humanity should do. What God chooses is what human beings should choose.But Israel, supposedly YHWH’s people, has done what is evil in YHWH’s eyes, and has chosenwhat displeases YHWH. That is the essence of rebellion against YHWH!Motyer asks, “Did they say, ‘It is so helpful, it must be right’ or ‘It is so uplifting, it can’t bewrong’?” But then he responds that “actually what they chose was abominations, a very strongword covering all that the Lord detests.” (P. 534)119(continued...)

166 16766:5 Listen to YHWH’s word,those who tremble at His word: 168165(...continued)Achtemeier comments that “As Yahweh is never bound to the temple, verses 1-2, so hereHe is never coerced by ritual, and sacrifices are never automatically efficacious. They must beoffered in trust and not fear, in obedience and not rebellion, in love for Yahweh alone, Who holdsthe future in His hands...Isaiah is concerned with freedom here–the freedom of a sovereign God–and the freedom of worshipers from fear and anxious ritualism...” (P. 141)166Motyer comments that in verses 5-14 “Two groups are described. On the one hand,those who tremble at His word (5b...) and on the other, those who set themselves against anexpectant spirituality and its adherents (5c-f)...The one group hates the other, opposes its membershipof the community and scorns its spiritual expectations (5c-e). The heart of the presentsection (10-11) instructs the ‘word-tremblers’ how to behave in this situation...For the one group,‘bringing upon them what they dread’ becomes the wholesale destruction of city and temple(6ab). They are themselves the Lord’s enemies, receiving full, wrathful requital (6cd, 14d). Forthe other group, metaphors of birth and infancy (7-9, 12-13) are used to indicate the supernaturalaction which will initiate them into the new Zion and the comforts they will enjoy there. They aredignified by the grand title of the Lord’s servants (14c).” (P. 535)ESVSB notes that those who hate “are people who profess biblical faith but lack a trembingheart, who scorn the humble and contrite.” (Pp. 1160-61)167This phrase, hw"ëhy>-rb;D> ‘W[m.vi, “Listen to YHWH’s word!”, is a phrase occurring atleast 20 times in the Hebrew Bible. There is no more important commandment in the religion ofYHWH!We remember Mark 12:28-34, how Jesus responded to the question concerning the mostimportant commandment by quoting Deuteronomy 6:4-5, “Hear, O Israel...!”, the “Shema”[“Listen”]. Of course, Jesus summed up the Torah by the two laws of love for God and love forneighbor–but He held, according to this passage, that the most important command is to hear!What do you think? How important is it for us to listen to God’s word?168For this phrase, “tremble at the word of YHWH,” see:Isaiah 66:2, “to this (person) I will look–to a poor person, and one contrite of spirit, and tremblingbefore My word”);Isaiah 66:5, here; “those who tremble at (YHWH’s) word”;Ezra 9:4, “Then everyone who trembled at the word of the God of Israel gathered around me”;Ezra 10:3, Wnyhe_l{a/ tw:åc.miB. ~ydIÞrEx]h;w>, “and those trembling at our God’s commandment”.120(continued...)

169Your brothers, those hating you, said--168(...continued)This similarity between the language of Isaiah 66 and that of Ezra 9, 10, can be used in anargument for dating the Isaianic material in the post-exilic period, as is done by many scholars.Watts comments that verse 5 is “A speech directed to the faithful that says they hear theword and tremble at the word. The measure of piety, instead of being related to temple and sacrifice,is said to relate to God’s word and the response to that word...Yahweh seems to say: thecity will be built, but no temple and no sacrifice. They are not essential...Those things that areessential in the new city are clearly shown: Yahweh’s creative power, direction, and presencewith humble worshipers who are hungry for Yahweh’s word in the city open to all who want tocome. In Yahweh’s new creation that is enough.” (Pp. 356, 358)But we think this is obviously overstatement in the light of Isaiah 56:6-7. See footnote 150.169Here, Achtemeier identifies those called “brothers” as “the Zadokite priests who haveexcluded the Levites from service at Yahweh’s altar” (p. 142), a view which she mentions timeand again throughout her commentary. Without being so specific, we hold that it is obvious fromthis language that there is a conflict between “word-tremblers,” who refuse to assimilate their worhipwith that of the Canaanite cults around them, and those who seek to combine the worship ofYHWH with that of the fertility Gods.Knight holds that “‘Your brothers who hate you’ may refer to the descendants of thoseIsraelites who had never been in Babylon, and who were now known as...the ‘people of the land.’They had long ago taken possession of the properties that had belonged to the exiles of old. Nowthe rightful owners had returned and were very naturally claiming these properties as their own.In consequence, antagonism and jealousy had developed between the two parties.” (P. 106)Perhaps, but we see no real indication of this in Isaiah’s text. Do you?Watts comments that “Your brothers is a remarkably generous designation for those elsewherecalled rebels. Brothers is used for fellow members of covenant in Deuteronomy 1:16; 2:4;3:18; Jeremiah 7:15; 29:16. This shows how the division between servants and enemies cutsthrough the heart of the community, perhaps even through families. Who hate you accents thebitterness of the fraternal struggle which had occasioned their previous expulsion.” (Pp. 356-57)In the light of this passage, we are reminded of the teaching of Jesus in Matthew 10:34-36(using the language of Micah 7:6): “Do not think that I have come to bring peace to the earth. Ihave not come to bring peace but a sword. For I have come to set a man against his father, adaughter against her mother, and a daughter-in-law against her mother-in-law, and a man's enemieswill be the members of his household.” Again we remark how the teaching of Jesus fulfillsthe teaching of Isaiah!121

170thrusting you away, because of My name–171YHWH will honor,172 173and we will look on your joy!And they will be put to shame. 174175 17666.6 A voice of uproar from a city;170Slotki comments that “The Hebrew verb for cast out means in late Hebrew ‘to excommunicate.’”(P. 321)171Where the Hebrew text reads the qal active imperfect dB;äk.yI, “He will honor,” the Greek,Syriac and Latin Vulgate translations all read the passive imperfect, dbeK†'yi, “He will be honored.”172 aWhere the Massoretic Text reads ha,îr>nIw>, “and we will see,” or “and we will look,” 1QIsreads ha,îr>yIw>, “and He will see,” or “and He will look.”173Motyer thinks that the statement in these last two lines constitute “cynical mockery ofspiritual expectation.” (P. 535)ESVSB likewise notes that “This is the cynical contempt of the self-righteous, excluding thehumble.” (P. 1361)174If Motyer and ESVSB are right, and the preceding two lines are cynical mockery, this lineis the response of the “word-tremblers,” answering the cynical statement of their opponents withthe affirmation that the mockers will be put to shame.Slotki holds that this is Isaiah’s own statement, “assuring to the faithful relating to theiradversaries.” (P. 321)Motyer comments that “The Lord holds out to His beleaguered ‘word-tremblers’ the hope ofthe [soon-coming] reversal...The shame they will reap is dramatically presented: city and templegone and themselves exposed as objects of Divine enmity.” (P. 536)But does Isaiah say that the temple will be gone? What do you think?175Watts comments that “The limits of this section [66:6-24] are set at the beginning by theuproarious recognition that the decisive moment in Jerusalem’s renaissance is occurring (verses6-8) and at the end by the sad recognition of the fate of the rebels (verse 24)...People from thenations will facilitate the return of Jews (verse 20). Some of these will become priests and Levites(verse 21). Jewish successors in blood and name are assured for the period of the new creation(verse 22). And all humanity may come to worship in the new city (verse 23). Thus theepisode ties up the loose ends from the Vision [of Isaiah] and establishes the ground rules for the122(continued...)

a voice from a temple;a voice of YHWH,repaying to His enemies recompense! 177178 17966.7 Before she will writhe (with labor pains), she gave birth!175(...continued)new era...Not all Israel or Judah or Jerusalem are participants in the celebration. God’s victoriousjoy cannot be complete without a mixture of pain...“The Vision [of Isaiah] closes as it began with a scene in the heavenly court of God. It isvitally related to the happenings in Jerusalem’s temple and the people who worship there. But, inthese scenes at least, the point relates more to that worship and the attitudes of the worshipersthan to any historical issues...The city on a hill to which all people would flow (2:1-4) finds its fulfillmenthere in verses 18-20. The great announcement of good news for Jerusalem (40:1-9) is fulfilledin this scene. The promises of the restoration of Jerusalem in chapters 45, 49, and 54 andespecially chapters 60-62 are picked up and closed here. It is a grand finale indeed.” (P. 362)176Watts translates by “A sound.” (P. 358).177This is a prophetic “audition”–that is, there is no description of a vision, but only the reportof a double voice that is heard. It is the voice of YHWH in a city (doubtless Jerusalem) andfrom a temple (of course, the Jerusalem temple)–it is the voice of YHWH repaying His enemies!Motyer comments that “Because they did not ‘tremble at His word” they will certainly tremblebefore His wrath,” as YHWH makes full settlement with His enemies.” (P. 536)For other examples of a double “voice” see:Isaiah 13:4, two voices are heard as YHWH gathers an army for war;Isaiah 40:3, 6, two voices proclaiming comfort for the Babylonian captives and the unfailingnature of God’s word;Isaiah 52:8, the voice of watchmen, lifting up their voice in joy at YHWH return to Zion;Zechariah 11:3, the voice (wail) of shepherds and the voice (growl) of lions, over the destructionof the forests with their trees and the lush thickets of the Jordan.178ESVSB comments on verses 7-14 that “The people of God are set apart by miraculousblessing...Mother Zion gives birth, effortlessly and instantly, to a new nation...Compare:Isaiah 49:19-21 [the ruined city and land will be too small for its newly born occupants];Isaiah 54:1-3 [more are the children of the desolate woman than of her who had a husband]...The poetic imagery is of a nursing baby who finds comfort, joy, nourishment, and satisfaction inthe arms of its mother...The same Hebrew word for comfort found in 40:1...is repeated threetimes here...” (P. 1161)123(continued...)

178(...continued)TNISB comments on verses 7-8 that “Mother Zion (another name for Jerusalem) deliversthe renewed nation.” (P. 1048) For Jerusalem as a mother, see also:Isaiah 49:14-18, Zion’s sons are returning to her;Isaiah 49:19-23, children born to Zion during her bereavement, carried home by the non-Jews,with kings and queens serving as their foster-parents;Isaiah 50:1, YHWH has divorced mother Zion;Isaiah 51:18, Jerusalem has borne sons, but none able to guide her, or take her by the hand;Isaiah 54:1-3, Zion, now devastated and barren, is urged to burst into song, for the desolate Zionwill have even more children than before;Isaiah 54:13, the afflicted city has a bright future, with all her children taught by YH’WH;Isaiah 60:4, Zion’s light has come; the nations are coming to her; her sons will come from afar,and her daughters carried to her;Isaiah 66:10-11, those who mourn over Jerusalem can rejoice with her, nursing and beingsatisfied from her consoling breast.Watts notes that “The next eight verses use birth and child imagery to describe the emergenceof the new city. The suddenness of the events is portrayed in this verse...Jerusalem’sdestruction in 587 B.C. had left marks on the city which were not removed until Nehemiah rebuiltthe walls in 437 B.C...After that long wait of well over a century, it took only two years for Nehemiahto complete the wall. It was an unbelievable feat. The metaphor picks up imagery from 49:20-21.” (P. 363)Knight likewise comments that “The historical fact facing the returnees...was that God’sholy Spirit had in fact come upon their virgin mother, Zion (61:1). Thus the pains of the exilewhich Israel had endured were actually the pains of labor. Now that Mother Israel is back homefrom Babylon, she will...bring forth a new generation of the people of God, to be known as thenew Israel...God has by no means ‘shut the womb’ and so ceased to create (see 66:22).” (P.108)But is this what the text is talking about? Was Zion a “virgin mother”? Was she notinstead a divorced woman, with a sordid past which had led her into exile? Was the returnedcommunity anything near “a new nation born in one day”? Instead, was it not a tiny community,living in the midst of threats from surrounding enemies, with an inglorious rebuilt temple, nothingto compare with the former temple of Solomon (see Ezra 3:2)? Isn’t Isaiah’s vision pointingforward to something far greater, something much more significant than that?In fact, aren’t Christian interpreters who see the birth of the Christian Church on the day ofPentecost following the death, burial and resurrection of Jesus Christ, with thousands added tothe church, a “new Israel” and new spiritual temple, in one day, in what within decades wouldbecome a world-wide movement of faith, reaching out to the nations, a much greater and betterfulfillment of Isaiah’s language? We think it is. What do you think?179Tanakh translates by “Before she labored, she was delivered; Before her pangs came,(continued...)124

Before travail will come to her--and she will deliver a male child. 180179(...continued)she bore a son.”180The two statements in verse 7 describe one and the same unusual event that is contraryto normal human experience. Birth comes before labor-pains, delivery of a male child comesbefore the pains of travail are experienced by the woman giving birth.Motyer comments that “Painless birth (compare Genesis 3:16) is a symbol of Eden restoredand the curse removed. The picture is of motherhood without labor, that is, the child isreally hers, but at no cost.” (P. 536). TNISB agrees, stating that “Jerusalem’s delivery isaccomplished without labor; however, women had been cursed with pain in childbirth since theexpulsion from Eden...The promised restoration is thus envisioned as a return to paradise.” (P.1048)But is this what is being described–Eden restored? We think not (see footnote 130). Thenew heavens and new earth have not yet appeared in the vision, and instead of babies beingborn through the natural process of population growth, the depiction is of a land or nation beinggiven birth in one day–we think in terms of a nation such as Judah being restored to statehoodsuddenly, with little forewarning or painful negotiations–or of the delivery of the Hebrew slavesfrom Egyptian captivity at the same time as the death of Egypt’s firstborn, or especially the birth ofthe Christian Church on the day of Pentecost following the resurrection of Jesus.This is not so much a vision of painless motherhood, as of a land or nation’s being givenbirth in one moment–and then the statement is made that “Zion was in labor, and gave birth to herchildren.” What do you think? Is this an example of what we insist is true of the propheticvision–it is enigmatic, oftentimes seemingly contradictory?Achtemeier thinks the reference here is to the formation of a new people of YHWH:“Yahweh will create a new elect people, a new ‘son’ for Himself...from the faithful in Judah andJerusalem, specifically from the Isaianic and Jeremianic prophets, from the Levites, and from theirfollowers...” (P. 143)We thinks that this is far more specific than the text itself, which would identify this elect“son” as being those with contrite hearts, who tremble at YHWH’s word, without naming specificparties or “sects.”Obviously, Isaiah sees a great future being brought about by YHWH’s action in history–butthe vision is far from clear and exact, and as we are seeing in these notes, many varying interpretationscan be and are given as to what Isaiah envisions.There is a sharp variation in tenses used in this statement. “She gave birth,” and “she willdeliver a male child.” Is Isaiah 66:7-8 describing something that has already happened in thepast, or something that is going to happen in the future? Or, instead of saying “either / or,” should(continued...)125

66.8 Who heard (anything) like this? 181Who saw (anything) like these things? 182183Shall a land be brought to birth in one day?Or a nation be given birth (in) one moment? 184180(...continued)we say “both / and”? Has YHWH always brought forth a newly born people from what seems tobe a hopeless situation? Is this YHWH’s way of acting in history, which can also be expected inthe future?Our answer is that yes, this is YHWH God’s “modus operandi.” He always brings forth the“remnant” from the fallen oak. He has judged and rejected, and given new birth to and blessedHis people Israel again and again in history. We should learn from history to expect just this sortof novelty to happen, again and again. What do you think?181Slotki comments that the phrase “such a thing” means “Such a rapid transformation fromdesolation to a teeming population.” (P. 322)182The first four lines of verse 8 are a response of astonishment to the unusual event ofpainless birth described in verse 7. Such an event is unheard of–it has never before been seen.If the original creation took seven days, how can it be that an earth is brought to birth in one day?183Or, perhaps, “earth.” The noun #r

Because Zion was in labor,and gave birth to her children. 185184(...continued)Would anyone have thought that suddenly Cyrus would overthrow Babylon, and send thecaptive Israelites home with resources to rebuild the temple? Who could have imagined that happening?No one, likewise, would have thought that following the death of Jesus, His followerswould be able to regroup and suddenly on Pentecost give birth to a worldwide religious movement.No–that could never happen! But in fact, it happened.And, we ask, if such things have happened in the past, should we not look to God forsimilar new developments in our own future, and in the world’s future? It is our conviction that theserious Bible student will learn to look to the future with vibrant hope and expectancy, to “stand ontip-toes,” believing that God, Who has acted so unexpectedly and suddenly in the past, is stillcreating, still bringing out the “new.” Do you agree?185For this matter of suffering Zion, depicted as a barren woman without children, butbecause of YHWH’s great compassion and love as still having a future with descendants (the“remnant motif”), see:2 Kings 19:31; Isaiah 37:32, ta;²n>qi !AY=ci rh;äme hj'Þylep.W tyrIêaev. aceäTe ‘~ØIl;“v'Wrymi yKiÛ`taZO*-hf,[]T;( ÎtAab'Þc.Ð ¿$kÀ hw"ïhy>, because from Jerusalem will go forth a remnant,and escapee(s) from Mount Zion–YHWH of Armies’ jealousy will do this!; part of Isaiah’smessage to Hezekiah at the time of the Assyrian Sennacherib’s coming invasion;Isaiah 54:1-8, 11-13,54:1 hd"l'_y" al{å hr"Þq'[] yNIïr"hl'x'ê-al{ ‘ylih]c;w> hN"ÜrI yxi’c.Pihm'²meAv-ynEB>) ~yBiór:-yKi(hl'ÞW[b. ynEïB.mi`hw")hy> rm:ïa'Give a ringing cry, barren woman–(who) did not give birth;break forth a ringing shout, and cry out, (you who) did not have labor-pains!Because more (are the) children of her who is desolate,than the married woman’s children!YHWH said (it).54:2 %leªh\a' ~Aqåm. Ÿybiyxiär>h;ykifo+x.T;-la; WJßy: %yIt:±AnK.v.mi tA[ôyrIywI%yIr:êt'yme( ‘ykiyrI’a]h;`yqiZE)x; %yIt:ßdoteywI(continued...)127

185(...continued)Enlarge your tent’s place,and your dwelling-places’ curtains, spread out–don’t hold back;lengthen your cords,and strengthen your tent-pegs!54:3 yciro+p.Ti lwamoßf.W !ymiîy"-yKvr"êyyI ~yIåAG ‘%[er>z:w>`Wbyvi(Ay tAMßv;n> ~yrIï['w>Because you will spread out to (the) right and (to the) left;and your descendants will possess nations!And desolated cities they will inhabit!54:4 yair>yTi(-la;yviAbête al{å-yKiymiÞl.K'Ti-la;w>yrIyPi_x.t; al{å yKiäyxiK'êv.Ti ‘%yIm;’Wl[] tv,boÜ yKiä`dA[)-yrIK.z>ti al{ï %yIt:ßWnm.l.a; tP;îr>x,w>Do not be afraid,because you will not be put to shame;and you will not be humiliated--because you will not be caused ashamedness!Because your youth’s shame, you will forget,and (the) reproach of your widowhood you will not remember again!54:5 %yIf;ê[o ‘%yIl;’[]bo yKiÛAm=v. tAaßb'c. hw"ïhy>laeêr"f.yI vAdåq. ‘%lea]gO*w>`arE(Q'yI #r tv,aeów>(continued...)128

185(...continued)`%yIh")l{a/ rm:ïa'Because like a forsaken woman and pained of spirit, YHWH called you,and a wife (married in) youth that will be rejected,said your God.54:7 %yTi_b.z:[] !joàq' [g:r ~ymiîx]r:b.WFor a small moment I forsook you;and with great compassions I will gather you together!54:8 %Meêmi ‘[g:rAnd I will place your pinnacles like the precious-stone,and your gates for sparkling-stonesand all your boundaries for stones-of delight.54:13 hw"+hy> ydEäWMli %yIn:ßB'-lk'w>`%yIn")B' ~Alïv. br :Þw >And all your children–learners of YHWH;and great peace / prosperity (for) your children!Without going into detail in discussing this beautiful passage, we simply note that this isexactly what Isaiah is referring to here in Isaiah 66:8-9, as well as being one of the sources for(continued...)129

18666.9 Shall I, I cause (water) to break,and not give birth? 187185(...continued)the prophetic vision of Revelation 21:10, 18-21. YHWH God is continuing His new creation,building His new Jerusalem out of the barren and the desolate, the forsaken and rejected, thestorm-driven, in spite of their former shame and reproach!186Whereas the questions in verse 8 are those of an unidentified person, here in verse 9YHWH asks His Own questions.Watts comments that “Yahweh pictures the stages of birth. He is the Midwife. The processof birth will be carried through. If I am the One Who brings to birth. He has claimed fromchapter 10 on that He had initiated all the things that had happened. All of them pointed to thismoment when Jerusalem would resume its functions and open its gates to believing pilgrims.Shall I hinder it? After having brought this project this far, it is unthinkable that God would turnback now.” (P. 363)Of course, this same imagery can be applied to many other historical situations, as becomesevident from the different views of commentators.187The “water breaking” has reference to the procedure of a mid-wife or doctor who rupturesthe amniotic sac surrounding a fetus in order to deliver the baby. Here, YHWH is evidentlybeing depicted as the “Mid-wife,” or “Mid-Husband,” Who is assisting in the birth. YHWH’squestion is, “Shall I cause (water) to break, and then quit the procedure, that is, not go forward ingiving birth to the child?” Of course, the answer is negative. When YHWH causes water tobreak, He is going to complete the birth process. And He has begun the process of giving birth tothe new heavens and new earth. It will not be aborted; it will be brought to successful completion!Motyer does not interpolate the word “water” into the phrase, and states that it means “tobreak out of the womb in birth.” (P. 537) See the related noun in:2 Kings 19:3, hd"(lel. !yIa:ß x:koïw> rBeêv.m;-d[; ‘~ynIb' Wab'Û, “children came to breaking (ofwater); and there is no strength to give birth”; Isaiah 37:3 (exactly the same);Hosea 13:13, rB:ïv.miB. dmoß[]y:-al{) t[eî-yKi( ~k'êx' al{å ‘!be-aWh Al+ Waboåy" hd"ÞleAy* yleîb.x,~ynI)B',, “labor-pains of a woman giving birth will come to him; he (is) an unwise son. Because(it is) time–he will not stand (up to help?) when children are breaking (water).” Wolfftranslates by “When the pangs of birth come for him, he is an unwise son. At the propertime, he does not present himself at the mouth of the womb,” with a note stating that thelast phrase is literally “the place where the sons burst forth.” (P. 221) New English has“The labor pains of a woman will overtake him, but the baby will lack wisdom; when thetime arrives, he will not come out of the womb!”130(continued...)

YHWH says! 18818966:9 Or (shall) I, the One impregnating,prevent (the birth)? 190Your God spoke!19166.10 Rejoice with Jerusalem,187(...continued)Motyer comments that the statement here in Isaiah 66:9 expresses two truths.“First, the illustration of a process well advanced but not brought to completion...shows thatthe Lord does not proceed so far with His purposes only to abandon them before they are fulfilled...“Secondly, the illustration of something begun and frustrated before it can even movetoward fulfilment...shows that the Lord does not begin what He does not propose to finish...Ineach illustration the personal pronoun I is emphatic (‘It is I Who...I am the One Who...’). If theDivine ‘I’ is in charge what can fail? The illustration of the birth processes links this vision of thefuture with the earlier Zion passages (49:21; 54:1.” (P. 537)188The phrase hw"+hy> rm:åayO, is literally, “He will say, YHWH (will).” The phrase is foundsome 12 times in the Hebrew Bible.189The hiphil participle with the definite article is dyli²AMh;, “the One begetting,” the Onefathering a child.” Tanakh translates by “Shall I Who cause birth shut the womb?” Englishtranslations commonly have “shall I bring to the birth,” which evidences a desire to keep YHWHout of the sexual imagery of Fathering children (which, of course, is meant figuratively, notliterally).190Achtemeier translates by “Shall I, Who bring forth [see the preceding footnote], not (also)complete (literally ‘close’)?” (P. 137)She comments that “It is inconceivable that Yahweh should not fulfill His Word, that Heshould start a saving action and not bring it to completion...God will complete His good work inthem. That has been the firm ground of hope for the faithful in every generation (compare Philippians1:16).” (P. 144)191Motyer comments on verses 10-11, that “These verses are the pivot of the whole section...Inthe present the call is to identify with Jerusalem: to rejoice in her joy, to love her for whatshe is and to mourn over her sorrows...Then Motyer states, as a Christian commentator, “In a word, as members of Zion here andnow (Hebrews 12:22 [‘But you,’ first century Christians, ‘have come to Mount Zion, to the heavenlyJerusalem, the city of the living God’]), we are to be fully involved in, and committed to, thewhole life of the earthly church. Zion is looking forward to blessings, still in store; to rejoice with(continued...)131

and be glad over her, all her lovers!Be glad with her, (with) gladness,all the ones mourning over her! 19219366:11 So that you people will nurse,and will be satisfied from her breast’s comfort;so that you will drink fully,194and delight yourselves from her abundance of honor!191(...continued)Jerusalem is to share this forward look. To love her is to prize what she stands for: the citywhere the Lord dwells in holiness, mercy and law. We are to live in the benefit of Divine mercy,enjoy the richness of Divine fellowship and fashion our lives in obedience to the Divine word...“To mourn over her (compare Ezekiel 9:4 [‘those who grieve and lament over all the detestablethings done in Jerusalem]) is to lament the sins of the visible church, its shortcomings, itsweakness and ineffectuality in the face of the world and the presence within of compromisers andapostates, but to do so as a fellow-sinner, longing for the blessings and perfection yet to come(compare 59:9-13). This identification with Jerusalem will issue in participation in the blessingsconcentrated in her; both present and [future].” (Pp. 537-38)What do you think about Motyer’s identification of Zion and the new Jerusalem with theChristian Church? Is this valid exegesis of Isaiah? We think it is.192Watts comments that “Yahweh finds that mourning indicates lack of faith in His plans. Itis no longer appropriate.” (P. 363)193TNISB comments on verse 11 that “Jerusalem’s bosom [the noun dvo means ‘breast’] isdescribed as ‘full-laden’ [but the phrase h'ym,_xun>T; means ‘her comfort,’ hardly ‘full-laden’] (ratherthan glorious); the point is that the new Eden will be filled with food for its inhabitants, as was theold (Genesis 2:16). Implicit is an identification of Mother Jerusalem with God (see similarly 49:15, 22 [we do not think these verses identify Jerusalem with God, but rather make a distinctionbetween God and Jerusalem–Jerusalem may forget her children, but YHWH will not!]), as the citytakes on the role of provider that God assumed in Eden.”As noted earlier, we doubt that the identification of the new Jerusalem with the garden ofEden is correct. But in the creation story, God quickly calls on His creatures to join with Him inthe work of bringing forth new life on the earth–it is this role that Isaiah is claiming now belongs tothe new Jerusalem.What do you think?194Jerusalem is depicted as a great mother, from whose flowing breasts all those who havemourned for her in the midst of her labor pains can now nurse and be satisfied.(continued...)132

195 19666:12 Because in this way YHWH spoke:194(...continued)For this imagery of the faithful people of Israel nursing in Isaiah, see:49:23, “See, I will beckon to the nations, I will lift up My banner to the peoples; they will bring yoursons in their arms and carry your daughters on their shoulders. Kings will be your fosterfathers, and their queens your nursing mothers”;60:16, 16, “You will drink the milk of nations and be nursed at royal breasts”;66:11, here; “you will nurse and be satisfied at Jerusalem’s comforting breasts; you will drinkdeeply, and delight yourselves in her abundance of honor”);66:12, “You people will nurse, you will be carried, and upon knees you will be played with.”YHWH’s people are His children; and YHWH will see to it that His children are properlynourished!Knight comments that the spokesperson here is speaking from his heart, “for he now possessesthe immense satisfaction of knowing who he is and what he exists for. Clearly he is nowutterly aware that God is his Father, that Zion is his Mother, and that he is a child of the unionbetween them.” (P. 108) Do you agree with Knight? Do you think that Isaiah doubted thisspiritual fact before this present statement?195Knight comments on verses 12-14 that “What we have here is a picture of idyllic peace,of happy, healthy children no longer in danger of a serpent’s bite, but now being ‘dandled upontheir mother’s ‘knees’ (compare Isaiah 11:8: [tr:åWam. ‘l[;w> !t,P'_ rxuä-l[; qnEßAy [v;î[]vi(w>hd")h' Adïy" lWmßG" ynIëA[p.ci, ‘and a nursing child will play / take delight upon / over a venomousserpent’s hole, and upon / over a snake’s hole a weaned child will stretch out his hand’]. But thisis what Israel actually is in God’s sight, a child (Hosea 11:1-4), and what Jesus expects the newIsrael to be, children in their faith (John 13:3). Again, the trusting parent-child relationship seenhere is a picture of complete freedom, freedom from anxiety about oneself...“The passage also reveals to us the ‘Mother love’ of the living God, for Zion is called to doand to be on earth what God is like in His eternity.” (Pp. 110-11)Motyer comments that verses 12-13 “match the metaphor of birth (verses 7-9).” (P. 538)The future for the “word-tremblers,” for those who love and have mourned for Jerusalem isnot only one of total nourishment from her breasts, but also a flowing “river of peace / prosperity,”with honor and comfort in addition for all YHWH’s people.There can be no question that the prophetic vision is filled with symbolism–such as “drinkingfrom Jerusalem’s breasts,” and “a river of shalom”–and while there is much that is enigmaticand puzzling with regards to the vision and its symbolism, there can be no mistaking its vibranthope for the future, rooted in the conviction that YHWH is actively creating a wondrous future ofpeace and welfare for His faithful people!(continued...)133

Look at Me 197198–reaching out to her like a river of peace,195(...continued)What do you think? Do you see this prophecy as being fulfilled in the return of the exiles tothe physical city of Jerusalem under the control of the Persians?Perhaps–in a very minor way. But the prophecy points far beyond that physical return, andcan very naturally be applied to the new Jerusalem of Christian faith.In John’s prophetic vision in Revelation 21-22, there is likewise just such a dynamic, throbbinghope for the future. Not a “river of shalom,” but the water of life flowing through the streets ofthe city, with the tree of life producing its healing fruits; not earth’s kings and queens carrying thepeople of God in their arms, nursing them from royal breasts, but the earth’s kings bringing tributeinto the city, gaining healing for the nations from the leaves of its trees.196The phrase hw"©hy> rm:åa' Ÿhkoå-yKi(, is literally “because this way He spoke, YHWH(did).” The phrase occurs some 46 times in the Hebrew Bible.197This phrase on the lips of YHWH, “Look at Me,” is found in the following places in Isaiah:13:17; 28:16, 16, 29:14; 37:7; 38:5, 8; 43:19; 52:6; 58:9; 65:1, 1, 17, 18 and 66:12 (here).The source of Jerusalem’s hope is in YHWH alone! We may say, If God is, and if Godcares for His people as Isaiah claims, then there is hope–lasting, vibrant hope for the future! Wemay not--indeed we cannot--know its exact shape and details; we may be able only to draw up(or, YHWH may only give us) imaginative pictures that can foreshadow its reality. But the hopethat gives rise to those pictures remains strong and vibrant!198For this metaphor of a “river of ~Aløv', shalom / peace / prosperity,” see:Isaiah 48:18, “If only you people had paid attention to My commands, your shalom / peace /prosperity would have been like a river, your right relationship like the waves of the sea”);Isaiah 66:12, here; “I will extend peace to her like a river, and the wealth of nations like a floodingstream”;Psalm 78:16, “He brought streams out of a rocky crag and made water flow down like rivers.”We take it from these passages that YHWH’s “peace” is something that Israel could havehad at any time in her historical existence through obedience to YHWH’s commands, but far toooften has been rejected by Israel herself.Should we not see a close relationship between these Divine promises and the promise ofJesus that the water He gives “will become a spring of water welling up to eternal life” (John4:14)? Is this not closely related to the “river of life” that flows through the streets of the newJerusalem of Revelation 22:1-2? Is this not the river that Ezekiel sees in vision flowing eastward(continued...)134

198(...continued)from Jerusalem’s temple, descending into the Dead Sea, filling it with life (Ezekiel 47:1-12)?Achtemeier translates shalom by “abundant life.” (P. 138) And Watts comments that~Aløv “means much more than absence of conflict. Its completeness includes health andprosperity.” (P. 363)The theme of peace / security / welfare runs throughout Isaiah, sometimes as a promisefor the future, and sometimes as a present possibility or possession. See:9:5, 6, verses 6 and 7 in English; “To us a child is born...the prince of peace...Of the increase ofhis government and peace there will be no end,” a promise for the future;26:3, x:Wj)B' ^ßb yKiî . ~Al+v' Ÿ~Alåv' rCoàTi %Wmês' rc,yEå, “a decided (or ‘leaned,” ‘rested’) mind/ purpose You will keep in peace–peace, because in You it trusted”; JPS 1917 has “Themind stayed on Thee Thou keepest in perfect peace; because it trusteth in Thee”; Tanakhhas “The confident mind You guard in safety, In safety because it trusts in You”; NewEnglish has “You keep completely safe the people who maintain their faith, for they trust inYou,” something that can be enjoyed in this life–here and now--through trust in YHWH;26:12, “YHWH, You will establish peace for us; because also, all our deeds You have done forus,” an expression of Israel’s hope for the future, not based on any proud claims;27:5, 5, YHWH says, “let them, the thorns and briers, make peace with Me, yes, let them makepeace with Me”–a metaphor for something possible in the present;32:17, 18 `~l'(A[-d[; xj;b,Þw" jqEïv.h; hq'êd"C.h; ‘td:bo[]w:) ~Al+v' hq"ßd"C.h; hfeî[]m; hy"±h'w>`tAN*n:a]v; txoßWnm.biW ~yxiêj;b.mi ‘tAnK.v.mib.W* ~Al+v' hwEån>Bi yMiÞ[; bv;îy"w>, “And thework of the right-relationship--peace; and the labor of the right-relationship–to be quiet, andsecurity until long-lasting time. And My people will live in a habitation of peace, and indwelling-places of confidence, and in resting-places at ease,” a possibility in this life, prodcedby right-relationships; but also a hope for the future;33:7, “the envoys of peace weep bitterly”;38:17, Hezekiah’s prayer says that his bitterness was for his shalom, welfare);39:8, Hezekiah thinks, “There will be peace and security in my lifetime,” obviously something thatcan be enjoyed in this life;41:3, evidently meaning Cyrus goes on his way in welfare, something he enjoys in this life;45:7, hL,ae('-lk hf,î[o hw"ßhy> ynIïa] [r"_ arEAbåW ~Alßv' hf,î[o %v,xoê arEäAbW ‘rAa rcEïAyYHWH claims that He is the One “forming light and creating darkness; making peace andcreating evil–I, YHWH, Who does all these!” This is a passage that radically rejectsdualism, such as that found in Persian religion. It affirms that YHWH makes peace inhistory–as well as creating evil, forming light and creating darkness. There is no way tomore emphatically state the biblical view of radical monotheism!;48:22, “There is no peace, says YHWH, for the wicked”–a present reality;52:7, “How beautiful on the mountains are the feet of those who bring good news, who proclaimpeace, who bring good tidings, who proclaim salvation,” something being proclaimed as(continued...)135

and like an overflowing wadi,honor of nations. 199200And you people will nurse,198(...continued)having come to people in this life-time;53:5, “the punishment that brought us peace was upon him” (the suffering servant)–those benefittingfrom the sacrifice of the servant have received peace as a result;54:10, “Though the mountains be shaken and the hills be removed, yet My unfailing love for youwill not be shaken; nor My covenant of peace be removed,” something that YHWH continuallywants His people to enjoy;54:13, “All your sons will be taught by YHWH, and great will be your children’s peace,” a wonderfulpromise for Israel’s future;55:12, “You will go out in joy and be led forth in peace,” another promise for the future;57:2, “Those who walk uprightly enter into peace; they find rest as they lie in death,” somethingentered into by those who walk uprightly, and that continues in death;57:19, “Peace, peace, to those far and near, says YHWH”–this is what YHWH desires for allpeople;57:21, “There is no peace, says my God, for the wicked,” but peace cannot come apart from rightrelationships;59:8, “The way of peace they do not know”–a present reality;60:17, “I will make peace your governor, and right relationship your ruler,” YHWH’s promise forthe future of His people.For the entire Book of Isaiah, peace / welfare / security is a wonderful goal, promised byYHWH to His faithful people, but withheld from the wicked, who do not know His way. Not onlythat, it is also something that can be had in this life, a present possession that the people ofYHWH enjoy in life, and upon dying, can continue to enjoy. And, we add, such a condition of“peace” is exactly what is promised to the faithful people of YHWH in Leviticus 26 / Deuteronomy28.What do you think? Do you think that the Divine gift of peace is something that onlyoriginated with the coming of Jesus Christ?199Watts comments that ~yIßAG dAbïK., “glory of nations,” continues “the picture of prosperityas the wealth of nations converges on the city. See:Isaiah 60:5-7, 11, 13, [the wealth on the seas, the riches of nations; caravans loaded with goldand incense; flocks and herds; the wealth of nations];Isaiah 61:6, [“You will feed on the wealth of nations,” their riches]).” (P. 363)200 ndWhere the Hebrew has the 2 masculine plural ~T,_q.n:ywI), “and your people nursed,” or“will nurse,” the Greek omits the verb.136(continued...)

201you will be carried on (the) hip,202 203and upon knees you will be played with.200(...continued)See footnote 193 for this imagery of YHWH’s people being nursed. In verse 11 the nursingis done at Jerusalem’s comforting breasts; here the nursing is apparently from the breasts ofthose carrying them, and playing with them upon their knees (i.e., the nations who bring theirhonor to YHWH’s people). As Slotki notes, these are “the nations that had hitherto oppressedthem.” (P. 343)Compare:Isaiah 49:22,ySi_nI ~yrIåa' ~yMiÞ[;-la,w> ydIêy" ‘~yIAG-la aF'Ûa, hNE’hi hwI©hy> yn"ådoa] rm;úa'-hKo)`hn"af,(N"Ti @teîK'-l[; %yIt:ßnOb.W !c,xoêB. ‘%yIn:’b' WaybiÛhew>, “In this way spoke my LordYHWH: Look–I will lift up My hand to nations and to peoples; I will raise My signal /standard; and they will bring your sons in (their) arms / bosom, and your daughters upon(their) shoulder(s) they shall be lifted up”;Isaiah 60:4, Waboêy" qAxår"me ‘%yIn:’B' %l'_-Wab'( WcåB.q.nI ~L'ÞKu yaiêr>W ‘%yIn:’y[e bybiÛs'-yai(f.`hn"m;(a'Te dc;î-l[; %yIt:ßnOb.W, “Lift up (all) around your eyes, and see–all of them wereassembled; they came to you; your sons from afar will come, and your daughters uponhip(s) will be nourished.”201 aWhere the Hebrew text has WafeêN"Ti, tinnase)u, “you (plural) will be carried,” 1QIs readsndhnafnt, the 2 feminine singular, “you (singular) will be carried. The Greek translation hasavrqh,sontai, “they will be carried.”202Watts translates by “and you may play on her knees (like a toddler).” (P. 359)203Where the Hebrew text reads W[v'([\v'T. ~yIK:ßr>Bi-l[;w> WafeêN"Ti ‘dc;-l[;, “upon a side(or ‘hip’) you people will be carried, and upon knees you will be played with,” the Greek translationreads evpV w;mwn avrqh,sontai kai. evpi. gona,twn paraklhqh,sontai, “upon shoulders they will becarried, and upon knees they will be comforted.”The root for the verb W[v'([\v'T., “you will be played with,” (or, perhaps, ‘cuddled,’ ‘mademuch of’) occurs some 9 times in the Hebrew Bible at:Isaiah 6:10, Isaiah is instructed by YHWH to wyn"åy[e [v;_h', “to smear over his eyes,” make the(continued...)137

66.13 Like a man, whose mother comforts him,204in this way I, I will comfort you;203(...continued)people not able to see;Isaiah 11:8, qnEßAy [v;î[]vi(w>, “and a nursing child will ‘take delight,’ ‘play’;Isaiah 29:9, 9, W[vo+w" W[ßv.[;T;¥v.hi, “blind yourselves and be blind,” compare 6:10;Isaiah 66:12, here, evidently with the same meaning as 11:8, “take delight,” “play”;Psalm 94:19, yvi(p.n: W[ïv.[;v;y>);÷ ^ym,ªWxn>T, “Your consolations will delight my innermost being,”Divine cure for anxiety;Psalm 119:16, “in Your statutes I will delight myself”;Psalm 119:47, “and I will delight myself in Your commandments, which I love”;Psalm 119:70, “I, in Your law, I took delight.”Watts comments that The figure pictures Jerusalem nurturing the faithful as a mothernurtures a baby or a toddler.” (P. 363)204This is unique, feminine imagery used by YHWH for Himself, comparing Himself to amother who comforts her grown son. Here, YHWH is the Mother Comforter, and the people ofYHWH are like “a man,” that is, an “adult son” being comforted. English translations commonlyweaken the imagery, by translating:“As a mother comforts her son, so I will comfort you,” Tanakh;“As one whom his mother comforts, so I will comfort you,” New American Standard;Both of these translations are easily understood of a mother comforting a child. Thephrase vyai§K. can be translated by “as one,” but more likely by “like a man.”Westermann comments on this verse that “This is the first time in the Old Testament thatthe witness borne to Yahweh breaks through the reserve which elsewhere it observes so strictlyand associates feminine predication with Him. This lends all the greater conviction to what is heresaid of the passionateness of God’s love for those who in sorrow and with humility wait for Hissalvation.” (P. 420; Westermann is quoting Kessler.) Compare:Isaiah 49:15, “Can a mother forget the baby at her breast, and have no compassion on the childshe has borne?”, where the imagery is of a mother with her baby / child, but this is not thelanguage here.Isaiah 51:12, ~k,_m.x,n:m. aWhß yki²nOa' ykiónOa' , “I, I (am) He, your Comforter.”Watts comments that “Yahweh is the ultimate Source of comfort.”Christian readers of Isaiah are reminded of Paul’s language in 2 Corinthians 1:3-7, whereGod is described as the “God of all comfort.” There are many earthly comforters–especially moth-(continued...)138

and in Jerusalem, you will be comforted. 205206 20766.14 And you will see, and your hearts will rejoice;204(...continued)ers–who attempt to comfort in times of suffering, pain and loss. But ultimate comfort comes fromGod alone!What do you think? Do you think that people living in the secular city can find lastingcomfort in poetry, music, memories, etc., apart from calling on God? What do you think the roleof the synagogue / church should be when located in the midst of the secular city?205 rdThe root verb ~xn, nacham occurs three times in 66:13, Wnm,_x]n:T., 3 person singular,stpiel imperfect, “she will comfort him”); ~k,êm.x,n:åa], 1 person singular, piel imperfect, “I will comfortndyou people”), Wmx'(nUT., pual imperfect, 2 person masculine plural, “you people will be comfort-aed”). Here, 1QIs reads wmxntt, the hithpael form of the verb, “you people will comfort your-selves.”Elsewhere in Isaiah this root verb occurs some 14 times:1:24, niphal imperfect, “I will be comforted or, ‘get relief’ from My enemies”;12:1, ynImE)x]n:t.W* ^ßP.a; bvoïy", “Your anger turned, and You comforted me”;22:4, piel infinitive, “do not hasten to comfort me”;40:1, 1, repetition of the piel plural imperative, “Comfort! Comfort My people!”;49:13, piel perfect, YHWH comforted His people; 52:9, same;51:3, 3, piel perfect used twice, YHWH comforted Zion, comforted her ruins;51:12, piel participle, “I, I am He, the One comforting you”;51:19, in the wake of double calamities, how can I comfort you?, piel imperfect;54:11, Jerusalem is hm'x'_nU al{å, lo) nuchamah, pual perfect, “not comforted”);st57:6, ~xe(N"a,, 1 person singular, niphal imperfect, “will I be comforted or, ‘relent’”;61:2, ~yli(bea]-lK' ~xeÞn:l., piel infinitive, “to comfort all those mourning.”206It is more than just a promise that is heard and believed; it is an experience which thepeople of YHWH will actually see happening for themselves. That is the basis for rejoicing–thecertain knowledge that YHWH is bringing His promises to pass.Motyer comments that “Verse 14 matches verses 5-6. The mockery of those who dismissedthe future glory as something they would never see is countered by the affirmative promise,‘and you will see.’” (P. 538)Watts holds that “The address to all who love Jerusalem continues [in verse 14]. They cansee, rejoice, and flourish in the sight of what is happening there.” (P. 364) Compare:(continued...)139

206(...continued)Isaiah 49:18, 22, “Lift up your eyes and look around; all your children gather and come to you;Isaiah 60:4-5, “Lift up your eyes and look about you: all assemble and come to you. Your sonscome from afar, and your daughters are carried on the arm. Then you will look and beradiant, your heart will throb and swell with joy; the wealth on the seas will be brought toyou...”This is not a description of hope for YHWH’s saving action; it is a matter of observation ofYHWH’s salvation actually occurring in history, which is the foundation for joyful worship.We think that this call to immediate worship because of YHWH’s saving action can hardlybe something distant in the future (the coming of the new Jerusalem in Christ), but must beunderstood in terms of the returning exiles from Babylonian captivity. But if this is so, how muchmore applicable it will be to that future fulfillment!Do you agree? If so, why? If not, why not?207Compare a very similar statement by Jesus in John 16:22, ‘I will see you again, and youwill rejoice.”For statements in Isaiah concerning the heart, see:1:5, “every heart is yW")D:, “faint”; compare Jeremiah 8:18 and Lamentations 1:22;7:2, the hearts of Ahaz and his people wavered like the trees of a forest in a strong wind;7:4, Isaiah is to tell Ahaz his heart shall not be afraid;13:7, because the Day of YHWH is coming, every man’s heart will melt; 19:1, similar;35:4, say to bleê-yrEh]m.nI, those hurried of heart (too fast a pulse), Be strong; do not fear!;57:15, YHWH tAyàx]h;, revives the heart of the crushed; compare Psalm 23:3, bbe_Avy> yviîp.n:,“my innermost being He (YHWH) restores’;60:5, when YHWH rises upon Israel, %be_b'l. bx;Þr"w> dx;îp', “your heart will be filled with awe /reverence, and will grow large, swell with joy;61:1, YHWH’s servant binds up the broken-hearted;63:17, Why, YHWH do you harden our hearts so they will not tremble in awe before You?; comparethe powerful theme in Exodus of the hardening of Pharaoh’s heart;65:14, YHWH’s slaves will shout from goodness of heart;66:14, here; when you see YHWH’s comfort, your heart will rejoice.Motyer comments that “Heart and bones comprise the whole person, the psychic and thephysical.” (P. 538) Watts likewise notes that Heart and bones...point to the very center andstructure of their being.” (P. 364)140(continued...)

and your bones like green grass will sprout. 208209and YHWH’s hand will be known to His slaves,207(...continued)The joy that comes from YHWH’s comfort is not a partial, temporary thing; it reaches deepinto the entire being of those who experience it!208Compare the promise made to those who do away with oppression in Isaiah 58:11,“YHWH will guide you always; He will satisfy your needs in a sun-scorched land and will invigorate(or ‘strengthen’) your bones.”Here, 66:14, the promise is that “your bones like green grass will sprout.” That is, yourskeletal system–the foundation of your physical being--will take on new growth and strength.In the two other occurrences of the noun av,D

209(...continued)Deuteronomy 4:34, Has any other nation ever experienced being taken out from another nationby the mighty hand and outstretched arm of its God, such as happened in YHWH’sdeliverance of Israel from Egypt? See Amos 9:7 for an answer to this question; 5:15;6:21; 7:8, 19; 9:26; 26:8, all similar;Deuteronomy 11:2, the generation that came to Moab, ready to cross the Jordan into the promisedland, had not witnessed the mighty hand of YHWH in His deliverance from Egypt;Deuteronomy 32:40, 41, YHWH lifts up His hand to heaven and swears vengeance on Hisadversaries as His hand grasps His sword of vengeance;Joshua 4:24, YHWH dried up the Jordan for Israel to cross over so that all the peoples of theearth may know that His hand is powerful;Joshua 22:31, the Israelites, by acting faithfully, have been rescued from YHWH’s hand;Judges 2:15, when disobedient Israel went out to fight their enemies, the hand of YHWH wasagainst them to defeat them;Ruth 1:13, Naomi, having lost her husband and two sons, exclaims that YHWH’s hand has goneout against her;1 Samuel 5:6, 9, 11; 6:3, 5, 9, YHWH’s hand was heavy upon the people of Ashdod, devastatingthem with tumors;1 Samuel 7:13, throughout Samuel’s lifetime, YHWH’s hand was against the Philistines;1 Samuel 12:15, Samuel warns Israel that if they rebel against YHWH’s commands, His hand willbe against them;2 Samuel 24:14; 1 Chronicles 21:13, 17, David wants to fall into YHWH’s hands, not humanhands;1 Kings 8:42; 2 Chronicles 6:32, foreigners will hear of YHWH’s great name, mighty hand, andoutstretched arm, and will come to worship towards Solomon’s temple;1 Kings 18:46; 2 Kings 3:15, YHWH’s hand came upon Elijah;1 Chronicles 4:10, Jabez prays that God’s hand will be with him and keep him from harm;1 Chronicles 28:19, David gives Solomon the plan for the chariot with its gold winged-animals,which he says he has in writing from YHWH’s hand, who gave him understanding in alldetails for the plan;1 Chronicles 29:12, as part of his prayer, David acknowledges that strength and power are inYHWH’s hands (verses 10-13 are a wonderful prayer for all times!);2 Chronicles 6:4, 15, Solomon acknowledges that YHWH’s hands have fulfilled what He promisedto David;2 Chronicles 20:6, Jehoshaphat prays to YHWH, saying “You rule over all the kingdoms of thenations. Power and might are in Your hand, and no one can withstand You...”2 Chronicles 29:25, 31, musical instruments in the temple worship were hw"ßc.Mih hw"±hy>-dy:b.wya'(ybin>-dy:B.;, by the hand of YHWH the commandment, by His prophets’ / spokespersons’hand;2 Chronicles 30:12, in Judah the hand of the God was on the people to give them one heart, i.e.,unity of mind to obey the orders of King Hezekiah and his officials;Ezra 7:6, 9, 28; 8:18, 22, 31; Nehemiah 2:8, 17, the hand of YHWH his God was on Ezra andother leaders of the returnees, including Nehemiah and anybody else who looks to Him;Nehemiah 1:10, Nehemiah identifies the returnees as those whom YHWH God has redeemed by(continued...)142

209(...continued)His great strength and mighty hand;Job 1:11; 2:5, the satan urges YHWH to reach out His hand and strike Job;Job 5:18, Eliphaz states that the Almighty wounds, but He also binds up; He injures, but Hishands also heal;Job 10:7, 8, Job states that God knows that no one can rescue Job from God’s hand, the handsthat shaped / made him;Job 12, 9, 10, Job states that the animals, the birds, the earth and the fish know that the hand ofYHWH “has done this”; in His hand is the life of every creature;Job 13:21, Job appeals to God to withdraw His hand from him, to stop frightening him;Job 14:15, Job believes that if he dies, still God will call to him, and he will answer; God will longfor the creature His hands have made;Job 19:21, Job cries out for pity, since Eloah’s (God’s) hand has struck him;Job 27:11, Job will teach his “friends” lae_-dy:B. , “by God’s hand”;Job 30:21, Job states that with the might of His hand, God attacks / bears a grudge against Job;Job 34:19, Elihu claims that the Mighty One shows no partiality to the rich or poor, for they are allthe work of His hands;Isaiah 1:25, YHWH promises that He will turn His hand against His sinful people, purifying themfrom their sins;Isaiah 5:25; 9:12, 17, 21; 10:4, YHWH’s hand is raised against His people to strike them downby various means; His hand is still upraised;Isaiah 8:11, YHWH spoke to Isaiah with His strong hand upon him;Isaiah 11:11, in the time of Jesse’s Root (the Messiah), YHWH wlll reach out His hand a secondtime to reclaim the remnant of His people;Isaiah 14:26, 27:#rh; dY"ïh; tazO°w>rpe_y" ymiäW #['Þy" tAa±b'c. hw"ôhy>-yKi(`hN"b,(yviy> ymiîW hy"ßWjN>h; Adïy"w>This is the counsel / advice that has been counseled / advised over all the earth;and this is the hand that has been stretched out over al the nations.Because YHWH of Armies counseled / advised, and who will frustrate (that counsel)?And His hand (is) the stretched out one, and who will cause it to turn back?;(YHWH is the One Who uses the kingdoms of the earth, like Assyria and Babylon, to fulfillHis purposes–and then punishes them for their arrogance, overthrowing them–this is whatHe does in all the earth, over all the nations!);Isaiah 19:16, in a coming day, the Egyptians will be like women; they will shudder in fear at theuplifted hand of YHWH of Armies, as they see Judah coming against them;Isaiah 19:25, in a coming day, Israel’s former enemies, the Egyptians and the Assyrians willworship YHWH together with Israel; YHWH will bless both Egypt and Assyria, calling Egypt143(continued...)

209(...continued)“My people,” and Assyria “the work of My hand,” and also Israel His inheritance. What apowerful universalistic affirmation this is!;Isaiah 23:11, YHWH has stretched out His hand over the sea, and made its kingdoms tremble;Tyre will soon be destroyed;Isaiah 25:10, the hand of YHWH will rest on the mountain where death is swallowed up forever;Isaiah 26:11, Isaiah exclaims that though YHWH’s hand is lifted high, the people of the world donot see it;Isaiah 29:23, when YHWH’s people see among themselves their children, the work of YHWH’shands, they will revere Him;Isaiah 31:3, when YHWH stretches out His hand, both the Egyptians, who trust in horses, andthose they are attempting to help (Israel) will fall; both will perish;Isaiah 34:17, YHWH’s hand distributes portions for all the animals and birds by measure;Isaiah 40:2, Israel (in Babylonian captivity) has received double (full / enough punishment) fromYHWH’s hand for all her sins;Isaiah 40:12, YHWH has measured the waters (of the earth) in the hollow of His hand;Isaiah 41:10, Israel, YHWH’s servant, need not fear, for He will uphold her with His righteousright hand;Isaiah 41:20, the hand of YHWH has put water in the desert, and planted trees there, in an ongoingcreation;Isaiah 43:13, from ancient times, YHWH is He–no one can deliver out of His hand!;Isaiah 45:11, 12, do you question YHWH about things to come, or the work of His hands? Hemade the earth, and created humanity upon it; His Own hands stretched out the heavens;this same God will raise up Cyrus and set His exiles free!;Isaiah 48:13, YHWH’s Own hand laid the foundation of the earth; His right hand spread out theheavens;Isaiah 49:2, before YHWH’s servant was born, YHWH called him; He made his mouth like asharpened sword, and hid him in the shadow of His hand;Isaiah 49:16, YHWH has engraved Zion on the palms of His hands;Isaiah 50:2, Is YHWH’s hand too short to ransom?; 59:1 says it is certainly not!;Isaiah 50:11, those who refuse to walk in YHWH’s light, kindling their own source of light, will liedown in pain–this is from YHWH’s hand;Isaiah 51:16, YHWH has put His word in (His people’s) mouth, and covered them with the shadowof His hand–the same One Who set the heavens in place says to Zion, “You are Mypeople!”Isaiah 51:17, Jerusalem is called to awake, rise up–she has drunk from the hand of YHWH thecup of His wrath;Isaiah 60:21, YHWH’s shoot which He has planted, the work of His hands, will possess the landforever;Isaiah 62:3, Zion / Jerusalem will be a crown of splendor in YHWH’s hand, a royal diadem;Isaiah 62:8, YHWH has sworn by His right hand, that never again will Israel’s grain be given totheir enemies to be devoured;Isaiah 64:8, Israel acknowledges that YHWH is the Potter; we are all the work of His hand;Isaiah 65:2, all day long YHWH has held out His hands, begging, inviting an obstinate people;Isaiah 66:2, YHWH’s hand made heaven and earth, so that they came into being;(continued...)144

209(...continued)Isaiah 66:14, YHWH’s hand will be made known to His servants, but His fury to His foes;Jeremiah 1:9, YHWH reached out His hand, and touched Jeremiah’s mouth;Jeremiah 15:6, since the people of Israel keep on back-sliding, YHWH will lay hands on themand destroy them!;Jeremiah 15:17, Jeremiah did not join the revelers, but sat along, because YHWH’s hand wasupon him;Jeremiah 18:6, like clay in the hand of a potter, so is Israel in YHWH’s hand; compare Isaiah64:8;Jeremiah 21:5, Jeremiah tells Zedekiah that YHWH will fight against him with an outstretchedhand and a mighty arm, in anger and fury and great wrath;Jeremiah 22:24, even if Jehoiachin, the king’s son, were a seal-ring on YHWH’s right hand, Hewould still pull him off, and hand him over to Nebudhadnezzar, king of Babylon;Jeremiah 25:15, 17, 28, Jeremiah is to take from YHWH’s hand a cup filled with the wine of Hiswrath, and make the nations drink it;Jeremiah 32:21, in his prayer, Jeremiah mentions how YHWH brought Israel out from Egypt by amighty hand and outstretched arm, and with great terror;Jeremiah 51:7, Babylon was a gold cup in YHWH’s hand, who made the nations drink from herwineJeremiah 51:25, YHWH is against Babylon, the destroying mountain–He will stretch out His handto roll Babylon off the cliffs;Lamentations 1:14, the Jerusalemite lamenter’s sins have been made into a yoke, woventogether by YHWH’s hands;Lamentations 2:3, 4, 8, YHWH has withdrawn His right hand; His right hand is ready to shoot hisarrows; He did not withhold His hand from destroying Jerusalem!;Lamentations 3:3, YHWH has turned His hand against the Jerusalemite lamenter, again andagain, all day long;Ezekiel 1:3, by the Kebar River, in Babylonia, the hand of YHWH was on Ezekiel; 3:14, 22; 37:1;40:1, similar; 8:1, while Ezekiel is at home, the Lord YHWH’s hand came upon him; 33:22,at the time of Jerusalem’s fall, causing Ezekiel to break his silence and speak;Ezekiel 6:14, YHWH will stretch out His hand to make the land of Israel a desolate waste; 14:13;16:27; 20:33, 34, similar;Ezekiel 13:9; 14:9, the Lord YHWH’s hand will be against the false prophets;Ezekiel 20:22, YHWH withheld His hand for the sake of His name;Ezekiel 21:17, the Lord YHWH will strike His hands, and His wrath will subside;Ezekiel 22:13, YHWH will strike His hands together at the unjust gain and shedding of blood bythe people of Jerusalem;Ezekiel 25:7, 13; 35:3, the Lord YHWH will stretch out His hand against Ammon, Edom andPhilistia;Ezekiel 37:19, the two sticks for Ephraim and Israel will become one stick in YHWH’s hand;Ezekiel 39:21, the nations will see the Lord YHWH’s hand of punishment that He has laid onthem;Hosea 2:10, (YHWH) will expose His unfaithful wife, and no one will take her out of His hands;Amos 1:8, YHWH will turn His hand against Ekron;145(continued...)

209(...continued)Amos 9:2, though the sinful Northern Israelites seek to hide in the grave, from there YHWH’shand will take them (“no escape from YHWH!”);Habakkuk 2:16, the cup from YHWH’s hand is coming around to Babylon;Habakkuk 3:4, in a theophany, Habakkuk sees rays flashing from YHWH’s hand;Zephaniah 1:4, YHWH will stretch out His hand against Judah;Zephaniah 2:13, YHWH will stretch out His hand against Assyria;Zechariah 13:7, YHWH of Armies will turn His hand against the shepherd of the sheep;Daniel 4:35, Nebuchadnezzar confesses that the Most High does as He pleases with all thepeoples of the earth, and no one can turn back His hand;Daniel 9:15, Daniel mentions in prayer how YHWH brought His people out of Egypt with a mightyhand;Psalm 8:6, verse 7 in English; YHWH our Lord has made humanity ruler over the works of Hishands;Psalm 10:12, 14, YHWH is appealed to, to lift up His hand; when seeing trouble or grief, to take itin hand;Psalm 16:11, enduring, delightful things are in YHWH’s right hand;Psalm 17:7, 14; 31:5; 63:9, YHWH saves / delivers by His right hand from wicked people;Psalm 18:35, verse 36 in English; God’s right hand sustains the soldier, giving him victory;Psalm 20:6, verse 7 in English; YHWH saves / delivers His anointed one with the saving powerof His right hand;Psalm 31:16, my times are in Your hand, YHWH;Psalm 32:4, when the psalmist kept silent concerning his transgressions, day and night YHWH’shand was heavy upon him;Psalm 37:24, if the person in whom YHWH delights stumbles, YHWH will uphold him with Hishand / or, YHWH gives him support by holding his hand;Psalm 38:2, verse 3 in English; the psalmist says that YHWH’s arrows have pierced him, and Hishand has come down upon him;Psalm 39:11, through the hostility of Your hand, I am finished;Psalm 44:2, 3, verses 3 and 4 in English; YHWH’s hand dispossessed nations, and plantedIsrael; not their sword, but YHWH’s right hand and the light of His face gave them victory;Psalm 74:11, why do You, YHWH, hold back Your hand, Your right hand?;Psalm 75:9, there is a cup of foaming wine in YHWH’s hand for the wicked to drink;Psalm 77:11, I said, It is my fault that the right hand of the Most High has changed;Psalm 78:54, God brought Israel to the border of the hill-country which His right hand hadacquired;Psalm 80:16, verse 15 in English; O God of Armies, watch over the vine Your right hand planted;let Your hand be over the man at Your right hand;Psalm 81:15, if Israel would only listen to YHWH, He would turn His hand against their foes;Psalm 89:14, 22, verses 13 and 21 in English; YHWH’s hand is strong; His right hand exalted;His hand will sustain David;Psalm 92:5, verse 4 in English; at the works of YHWH’s hands I sing for joy;Psalm 95:4, 5, 7, the depths of the earth are in YHWH’s hands; His hands formed the dry land;we are the sheep of His hand;Psalm 98:1, YHWH’s right hand has worked salvation / deliverance for Him;(continued...)146

209(...continued)Psalm 102:26, verse 25 in English; the heavens are the work of Your hands, YHWH;Psalm 104:28; 145:16, all living creatures look to YHWH for nourishment; when He opens Hishand they are filled with good things;Psalm 106:26, YHWH swore with uplifted hand that Israel would perish in the wilderness;Psalm 108:6, verse 5 in English; save / deliver us, O God, and help us with Your right hand;Psalm 109:27, let them know, O YHWH, that Your hand has done it!;Psalm 110:1, it is a saying of YHWH to my Lord: Sit at My right hand until I make your enemiesa footstool of your feet!’;Psalm 111:7, the works of YHWH’s hands are true faithfulness and justice;Psalm 118:15, 16, glad songs are heard in the tents of the righteous–YHWH’s right hand hasdone mighty things! YHWH’s righ hand is lifted high...!;Psalm 119:73, Your hand, YHWH, made me and established me;Psalm 119:173, let Your hand, O YHWH, be ready to help me;Psalm 136:12, YHWH brought Israel out from Egypt with a mighty hand;Psalm 138:7, 8, YHWH stretches out His hand against the anger of my foes, with His right handHe saves / delivers me;Psalm 139:5, YHWH, You have laid Your hand on me;Psalm 139:10, even on the far side of the ocean, Your hand, YHWH, will guide me, Your righthand will hold me tightly;Psalm 143:5, I ponder the work of Your hand;Psalm 144:7, stretch out Your hand from on high and save / deliver me, O YHWH;Proverbs 21:1, the king’s heart is in the hand of YHWH; He directs it like a watercourse whereverHe pleases;Ecclesiastes 2:24, the wise teacher saw that to eat and drink, and find enjoyment in work, is fromthe hand of God.The biblical authors are ordinary human beings, with many faults–but they share in the factthat they have experienced the hand of YHWH in their lives, in many different ways. YHWH’shand has touched them, calling them to speak for Him, and write down the message, giving Hiscommandments through them (specifically, Elijah, David, Isaiah, Jeremiah, Ezekiel, Ezra andNehemiah). YHWH’s hand has revealed YHWH’s plan / purpose in history to His servants.Those who have felt the hand of YHWH / God touching them can never be the same.They see everything in a different light; they have a whole new world-view, one that is filled withethical demand and ringing hope for the future. The writings of these biblical authors are filledwith instances in which they have seen and felt YHWH’s hand at work in human history–in therise and fall of nations, especially of their own nation, Israel, in its deliverance from Egypt, but alsoas being fiercely against them in their times of rebellion. It is YHWH’s hand that has raised upCyrus, His messiah, to bring freedom to the captive Israelites in Babylon. But the biblical writersextend this observation much more broadly, seeing YHWH / God’s hand in all of nature / creation,in providing living-space and nourishment for animals, in the birth of every child, in the heartof every king, even in the bad things that happen (Naomi),147(continued...)

210and He will be indignant to His enemies.211 212 21366:15 Because look–YHWH will come with the fire,209(...continued)These numerous passages concerning the hand of YHWH challenge us, the readers, to beopen to the experience of that Divine hand in our own lives, and to let that touch transform us.What about you? What about in your birth? If you haven’t consciously experienced the touch ofthe Divine hand, is it because It has not touched you, or because you have been insensitive /blind to It?210The phrase ~[;Þz"w> means “and He will be indignant,” or “and He will be furious.” For theBible, YHWH God is a God of passion, of feelings, Who cares deeply when people forget His willand carelessly disobey His commandments, fighting against His causes. He is long-suffering andkind, but the time comes when “enough is enough,” and YHWH decides to punish the rebellious.What do you think? Do you believe in such a God as this? Or is your God your “Buddy,”all sweetness and light, “the Man upstairs,” upon Whom you can call whenever you get in trouble,but not at all a God of infinite demand, Who comes in fire to destroy the rebellious? And if so, isyour God the God of the Bible?211Motyer comments on verses 15-17 that they “arise out of verse 14d and focus on cominguniversal judgment...In verse 17 those slain by the Lord (16c) are defined as the compromisingand apostate cultists of verse 3.” (P. 539)Watts notes that in verses 15-16 “Yahweh appears as the Divine Warrior...The two versesdraw on imagery that is very old in Israel. He comes in a fire, His chariots are like the storm windis a quotation from Jeremiah 4:13 (see also Psalm 68:17 (‘the chariots of God are tens of thousandsand thousands of thousands’) and Habakkuk 3:8).” (P. 364)In the New Testament, see Revelation 19:11-16, where the Rider on the white horse, theWord of God, strikes down the nations–again the “Divine Warrior” motif, taken up and applied toJesus, Who because He is YHWH become flesh, is the “Lord of History,” Whose will is ultimatelyvictorious over all the powers of evil.What do you think? Do you believe in such a Jesus as this? Or is the Jesus you believe in“Gentle Jesus, Meek and Mild,” Who wouldn’t harm a flea? Many modern religionists who saythey believe in God, and in Jesus Christ, cannot fathom the biblical picture of YHWH and of JesusChrist. The God / Jesus Christ they believe in is a concoction of their own think-sos and desires,not the biblical God / Jesus Christ!Do you agree? Do you dare to let the Bible determine your beliefs? Or, are you so wisethat you do not need God’s Self-revelation?212Watts changes the imperfect tense of the Hebrew, aAbêy", “He will come,” to the presenttense, “Yahweh comes” (p. 359). Throughout Biblical Theology, YHWH is the “coming God.” Not(continued...)148

212(...continued)the God Who came in the past, and one day will come again in the future–but the God Who constantlycomes, to inspect, to forgive, to heal, to guide, to destroy evil with flaming fire.213Where our Hebrew text reads vaeäB', “in the fire,” two Hebrew manuscripts read vaeäK',“like the fire.”For occurrences of the noun “fire” in Isaiah, see:1:7, here; Judah’s country is burned by fire as part of YHWH’s judgment on her insipid religion;4:5, in the day of YHWH’s “Branch,” YHWH’s fire by night will protects Zion, just as in thewilderness wandering;5:24-25, fire burns the enemies of YHWH among His people Israel;9:4, verse 5 in English; warriors clothing is to become fuel for the fire, as a child bringing peace isborn;9:17-20, verses 18-21 in English; wickedness burns like a fire by the wrath of YHWH of Armies–adescription of internecine warfare in Northern Israel;10:16-17, YHWH will send a fire against the proud ruler of Assyria;26:11, a prayer–let YHWH’s fire, reserved for His enemies, consume them!;29:6, YHWH of Armies will come with fire against the hordes of enemies of His people;30:27-28, YHWH comes in judgment, His tongue like a consuming fire, shaking the nations in thesieve of destruction; note that Hebrews 12:29 states “Our God is a consuming fire”!;30:31-33, YHWH will shatter Assyria, fighting against her to music; a topheth / burial place forchildren sacrificed and cremated to the fertility Goddess, filled with fire, has been preparedfor the Assyrian king;33:11-14, the sinners / missers-of-the-mark in Zion have to endure consuming fire, long-lastingburning;37:19, Hezekiah in his prayer admits that the Assyrian kings have laid waste peoples and lands,and have thrown their hand-made Gods into the fire, destroying them;43:2; YHWH will protect His people from the fire when they walk through it;44:16-20, a log from the forest is used by the idol-maker for two purposes: some for a fire to cookwith, and some to shape into an idol to be bowed down to;47:14, Babylon’s magic and sorceries are worthless–like stubble the fire burns up; the magiciansand sorcerers cannot save themselves from the power of the flame;50:11; whereas those who trust in YHWH can walk in the dark, those who light fires for themselvesand walk in their light will lie down in torment;54:16; ‘Whfe_[]m;l. yliÞk. ayciîAmW ~x'êP, vaeäB. x:“penO vr"êx' ytiar"åB' ‘ykinOa'( ÎhNEÜhiÐ ¿!heÀ`lBe(x;l. tyxiÞv.m; ytiar"ïB' yki²nOa'w>, Look–I, I created an engraver, one blowing on a coalfire,and one bringing forth an instrument for his work; and I created a destroyer to destroy!;64:1, note that the verse division here is faulty; the last half of 63:19 should go with 64:1, as NewInternational has done; O that You, YHWH, would tear the heavens apart--(that) Youcame down, mountains trembled before You, as when fire sets brushwood...;(continued...)149

213(...continued)64:10, verse 11 in some English Bibles (not Tanakh); rv,Ûa] WnTeªr>a;p.tiw> Wnveäd>q' tyBeó`hB'(r>x'l. hy"ïh' WnyDEßm;x]m;-lk'w> vae_ tp;rEåf.li hy"ßh' Wnyteêboa] ‘^Wl’l.hi(, House ofour set-apartness and our beauty / glorying, where our fathers praised You, has become toa burning of fire; and all pleasant things has (so the Hebrew) become to a desolation!;there can be no doubt that this statement was uttered after 586 B.C.;65:5, people claiming to be too holy to touch are smoke in YHWH’s nostrils, a fire burning all daylong;66:15-16, here; YHWH will come with the fire...and His rebuke in flames of fire! Because with thefire YHWH is judging...;66:24, As pilgrims from all over the world who have come to the new Jerusalem to worship leavethe city, they will see the corpses of people, whose worm will not die, and their fire will notbe quenched...Just as we have seen with reference to YHWH’s “hand” that it has a two-fold usage, comingin both salvation and judgment (footnote 209), so it is with “fire.” The fire can be a symbol ofYHWH’s protective presence with His people, but much more often it is a symbol of His judgmentupon His enemies, including those who do not tremble at His word in Jerusalem. Here, as Wattsnotes, “Yahweh’s intervention to ‘bring to birth’ also involves settlement of issues relating to Hisenemies.” (P. 364) This matter of Divine coming in fire is one of the prominent motifs in theBook of Revelation.Achtemeier comments that “Yahweh the Divine Warrior comes, as we have seen so oftenbefore, with salvation for the faithful and with death for the unfaithful.” (P. 146)Knight comments on verses 15-16 that “Much biblical theology is enshrined in the imageryof fire...’Fire’ can incorporate within itself the paradox of destruction and of the cleansing whichIsaiah looked for at 1:21-26...Fire is representative of the nature of God Himself, as Deuteronomy4:24 declares: ‘YHWH your God is a devouring fire’...This verse forms part of the ‘quintessenceof Old Testament faith’ (as some Old Testament theologians suggest) that belongs in thecore of passages comprising Deuteronomy 4:32-34; 6:4-9, 20-25; 26:5-19; Joshua 24:1-28...“Fire and tempest were...the usual accompaniments of a Divine theophany, when Godunveiled His Self:Isaiah 29:5b-6 [‘Suddenly, in an instant, YHWH of Armies will come with thunder and earthquakeand great noise, with windstorm and tempest and flames of a devouring fire’];Isaiah 30:27 [‘See, the name of YHWH comes from afar, with burning anger and dense clouds ofsmoke; His lips are full of wrath, and His tongue is a consuming fire’];Psalm 50:3 [‘Our God comes, and will not be silent; a fire devours before Him, and around Him atempest rages’]) or sent forth His WordDeuteronomy 5:22 [‘These are the commandments YHWH proclaimed in a loud voice to yourwhole assembly there on the mountain from out of the fire, the cloud and the deepdarkness’) or when He entered into judgment with the forces of evil(continued...)150

213(...continued)Ezekiel 38:22 [‘I will execute judgment upon Gog with plague and bloodshed; I will pour downtorrents of rain, hail-stones and burning sulphur on him and on his troops and on the manynations with him’])...The fires of God, however, cannot be merely capricious flames, sentagainst the powers of evil in His anger and wrath (Psalm 89:46 [‘How long will Your wrathburn like fire?’] God is the Holy God, and so the fire of His wrath is His holy fire...“Since God’s fire is the profound and ultimate picture of His loving nature, it burns in orderto refine:Isaiah 48:10 [‘See, I have refined you, though not as silver; I have tested you in the furnace ofaffliction’];Malachi 3:2 [‘But who can endure the day of His coming? Who can stand when He appears?For He will be like a refiner’s fire, or a launderer’s soap’]).“The fire of God’s nature is His passionate, burning love, in that He is determined, at all costs,even at the cost of [burning fires of] hell, as we might say–that the gold should be melted out ofthe alloy ‘in the furnace of affliction,’ in the heat of His love:Isaiah 48:10 [ynI[o) rWkïB. ^yTiÞr>x;B. @s,k'_b. al{åw> ^yTiÞp.r:c. hNEïhi,, Look–I refined / testedyou, and not with / as silver / money; I chose you in a furnace of affliction / poverty!Then He adds, ‘for My Own sake I do it’ (48:11),[which Knight interprets to mean] because I am what I am: passionate love itself...” (Pp. 112-13)Knight adds that, “How very different the Isaian awareness of God as love is from that ofmany people today whose concept of God as ‘love’ is weak, insipid, and shallow...God is the lovingGod; consequently He is the God of action Who extends His ‘arm’ into human history. Thenthe casting of fire becomes historical event...“This is an issue that puzzles those who examine the New Testament before studying theOld Testament, which is the original text. They are unable to grasp the historical significance, forexample, of the words of John the Baptist about Jesus: ‘He will baptize you with the Holy Spiritand with fire.’ (Matthew 3:11)...”One particular basic ‘statement of faith’ which Israel used throughout the centuries is theSong of Moses (Deuteronomy 32:22a: lAaåv.-d[; dq:ßyTiw: yPiêa;b. hx'äd>q' ‘vae-yKi,[tyTi_x.T;, Because a fire was kindled in My anger; and it kindled (fire) as far as (the) grave/ underworld beneath.’]...“We can understand in consequence why the early Church without division of mind included in itscreeds the phrase ‘He descended into hell.’ That clause declares for us that the passionate(continued...)151

214 215and like a storm-wind, His chariots,to return with rage His anger, 216213(...continued)saving love of God envelopes even what our verse here declares (Isaiah 66:15): ‘For behold, theLord will come in fire...’ Such then is the eschatological picture of God’s furious, re-creative love.It is this which the New Testament takes over and which it calls ‘hell,’ as it speaks of the love thatwill not let us go, the love that lays down its life for its friends. But so fierce will be the conflict thatthere will be many casualties to the heat of the flames. The reality of hell, as a modern writer hasput it, is the greatest compliment that the Divine can pay to humanity.” (Pp. 113-14)What do you think? Do you agree with Knight’s definition of the fire of God, and that thefire of “hell” is the fire of Divine love? And If it is God’s fire, and God is love, can that fire beanything other than the fire of God’s love? And will it not result in the ultimate salvation of those itburns and purges?214For occurrences of the noun hp'Ws, suphah, “storm-wind” in Isaiah, see:5:28, the chariot-wheels of enemies are like a storm-wind;17:13, YHWH’s enemies are driven away like chaff before a storm-wind;21:1, invaders come from the desert like storm-winds;29:6, YHWH comes like a storm-wind to destroy Zion’s enemies;66:15 YHWH’s chariots are like a storm-wind; closely similar to 5:28.215For this imagery of YHWH’s chariots coming in judgment on His enemies, see:Jeremiah 4:11-13, “At that time this people and Jerusalem will be told, A scorching wind from thebarren heights in the desert blows toward My people, but not to winnow or cleanse; a windtoo strong for that comes from Me. Now I pronounce My judgments against them. Look!He advances like the clouds, His chariots come like a whirlwind, His horses are swifter thaneagles. Woe to us! We are ruined!” We think the chariots of Israel’s enemies are beingdescribed as YHWH’s chariots of judgment!;Habakkuk 3:8, “Were You angry with the rivers, O YHWH? Was Your wrath against thestreams? Did You rage against the sea when You rode with Your horses and Your victoriouschariots?...” This is a depiction of YHWH’s coming in judgment upon His enemies andin deliverance for His people.Motyer comments that “Chariots, an earthly manifestation of destructive power, are symbolicof the irresistible power of the holy God acting in judgment.” (P. 539)216The noun @a;, literally “nose,” but meaning “anger,” is sometimes used as a conjunctionameaning “also,” or “yea,” or “surely.” It occurs some 56 times in Isaiah. Here, 1QIs reduplicatesthe noun, reading wpa owpa, “anger anger.”See the occurrences of this noun in Isaiah:(continued...)152

and His rebuke in flames of fire! 21766.16 Because with the fire YHWH (is) judging, 218216(...continued)2:22 (nose);3:21 (nose);5:25, 25 (YHWH’s anger);7:4 (human anger);9:11, 16, 20 (verses 12, 17 and 21 in English; YHWH’s anger); 10:4 (same);10:5 (the Assyrian is the rod of YHWH’s anger);10:25 (YHWH’s anger against His people in Zion);12:1 (YHWH’s anger has turned away);13:3 (YHWH has summoned His warriors to carry out His anger);13:9 (the day of YHWH is a day of fierce anger);13:13 (YHWH of Armies’ burning anger);14:6 (rulers in anger struck down peoples);26:8 (used as a conjunction, denoting addition, especially of something greater, “also,” “yea”), 9(same), 11 (similar); 30:27 (YHWH’s burning anger), 30 (same); 33:2 (conjunction, “also”);35:2 (similar); 37:29 (YHWH will put a hook in Sennacherib’s nose!); 41:10, 10 (“surely”),23 (same), 26, 26, 26 (all three, the same);42:13 (YHWH’s anger roaring against His enemies), 25 (similar);43:7 (conjunction, “surely”), 19 (same); 44:15, 15 (similar), 16 (same), 19 (similar); 45:21 (similar);46:6, 7 (both similar), 11, 11, 11 (similar);48:9 (YHWH’s delayed anger);48:12 (conjunction “also”), 13 (conjunction, “surely”), 15 (similar);49:23 (“noses” of kings and queens bow to the earth as they take “foster care” of the returningIsraelites);63:3 (YHWH’s anger), 6 (same);65:5 (people who are smoke in YHWH’s nose);66:15 (here; YHWH’s anger).217See footnote 213.218Where our Hebrew text reads jP'êv.nI hw"åhy> ‘vaeb' yKiÛ, “because in the fire YHWH (is)ajudging (a niphal present participle),” 1QIs reads jPvl awby, “He will come to judge.” TheGreek translation reads evn ga.r tw/| puri. kuri,ou kriqh,setai pa/sa h` gh, “for in the fire of Lord’sit will be judged, all the earth.” This statement concerning God’s judgment in fire is a theme foundmany parts of Revelation--see chapters 8-9, and also see:Psalm 96:13, `At)n"Wma/B ~yMiª[;w>÷ qd

219 220and with His sword --all flesh,218(...continued)1 Chronicles 16:33, Then trees of the forest will give a ringing-cry before YHWH–because He iscoming (qal active participle) to judge the earth.219For the “sword of YHWH,” see:Exodus 22:22-24, “Do not take advantage of a widow or an orphan. If you do and they cry out toMe, I will certainly hear their cry. My anger will be aroused, and I will kill you with thesword; your wives will become widows and your children fatherless”;Leviticus 26:25, “I will bring the sword upon you to avenge the breaking of the covenant.” (Seeverses 33, 36, 37);Deuteronomy 32:39-42,aWhê ‘ynIa] ynIÜa] yKiä hT'ª[; ŸWaår>ydI_M'[i ~yhiÞl{a/ !yaeîw>hYa, ynIåa]w: ‘yTic.x;’m'`lyCi(m; ydIÞY"mi !yaeîw>yTir>m;§a'w> ydI_y" ~yIm:ßv'-la, aF'îa,-yKi(`~l'([ol. ykiÞnOa' yx;îyBiêr>x; qr:äB. ‘ytiANv;-~aiydI_y" jP'Þv.miB zxîatow>yr"êc'l. ‘~q'n" byviÛa'.`~Le(v;a] ya;Þn>f;m.liw>~D"êmi ‘yC;xi ryKiÛv.a;rf"+B' lk;äaTo yBiÞr>x;w>hy"ëb.viw> ‘ll'x' ~D:Ûmi`byE)Aa tA[ïr>P; varoßmeSee now that I, I am He,and there is no God besides Me!I, I will put to death,and I will make alive!I wounded, and I, I will heal.and there is no one delivering from My hand!When I lift up My hand to (the) heavens, and I will say,As I live into long-lasting time,(continued...)154

219(...continued)if I sharpened My sword’s lightning,and My hand took hold in judgment,.I will return vengeance to My adversaries,and I will fully repay those who hate Me!I will make My arrows drunk with bloodand My sword will devour fleshfrom (the) blood of (the) fatally wounded and captives,from (the) head of enemy leaders (?);Deuteronomy 33:29 , “YHWH is your Shield and Helper and your glorious Sword”;1 Chronicles 21:12, the spokesperson Gad tells David to choose between 3 years of famine, 3months of being swept away by enemies, and 3 days of YHWH’s sword–explained as“days of plague.” David chooses the sword of YHWH–the plague in which 70,000 peopledied;Psalm 7:10-13, “My Shield is God Most High, Who saves the upright in heart. God is a rightlyrelatedJudge, a God Who expresses His wrath every day. If He does not relent, He willsharpen His sword; He will bend and string His bow. He has prepared His deadly weapons;He makes ready His flaming arrows”;Psalm 17:13, “Rescue me from the wicked by Your sword!”;Isaiah 27:1, “In that day, YHWH will punish with His sword, Liviathan, the gliding serpent...”;Isaiah 31:8, “Assyria will fall by a sword that is not of man; a sword, not of mortals, will devourthem. They will flee before the sword...”;Isaiah 34:5-6, “My (YHWH’s) sword has drunk its fill in the heavens; see, it descends in judgmenton Edom, the people I have totally destroyed. The sword of YHWH is bathed in blood...”;Isaiah 66:16 (here), “with the fire YHWH entered into judgment, and with His sword, with ll flesh,and the ones slain (by) YHWH will be multiplied”;Jeremiah 9:16, “I will pursue them with the sword until I have destroyed them (the Jews whohave forsaken YHWH’s law)”;Jeremiah 12:12, “for the sword of YHWH will devour from one end of the land to the other”;Jeremiah 14:12, “...though they offer burnt offerings and grain offerings, I will not accept them.Instead, I will destroy them with the sword, famine and plague.” (Compare 15:3; etc. etc.);Jeremiah 47:6, “Ah, sword of YHWH, you cry, how long till you rest? Return to your scabbard;cease and be still. But how can it rest when YHWH has commanded it...?”;Jeremiah 49:37, “I will pursue [Elam] with the sword until I have made and end of them”;Ezekiel 5:2, “I (YHWH) will pursue them with the drawn sword.” (Compare 5:12, etc., etc.);Ezekiel 21:3, 4, 5, 9, 11, 12, 14, 15, 28: the entire chapter 21 is about Babylon, YHWH’s swordof judgment used against Jerusalem, the Land of Israel, and Ammon;Ezekiel 30:24-25, “I will strengthen the arms of the king of Babylon and put My sword in hishand...” See 32:10; 33:2, etc., etc.;Amos 4:10, “I (YHWH) killed your young men by the sword.” Compare 9:1, 4, 10.This continued mention of YHWH’s “sword” is but one element in the Hebrew Bible’stheme of “YHWH, the Divine Warrior,” Who, as Lord of History, enters into the continuing wars inhistory, bringing about deliverance of the oppressed, and rendering judgment upon the oppressors.(continued...)155

221 222and the one(s) slain (by) YHWH will be multiplied.22366.17 The ones consecrating themselves219(...continued)Pacifist interpretations of the Bible find great difficulty in dealing with (or disposing of) thiskind of material that is part and parcel of the Hebrew Bible–and that continues in the New Testament–seefor only two examples, Mark 13 and Revelation 19:11-21.220The phrase rf'ªB'-lk', “all flesh,” occurs here and two other places in Isaiah:49:26, when Israel’s oppressors are made to eat their own flesh and drink their own blood, thenall humanity will know that YHWH is Israel’s Savior;66:23, 24, in the new Jerusalem, all humanity will come to worship before YHWH; as they leavethe city, they will see the corpses of transgressors whose worm will not die and whose firewill not be quenched–and they will be an abhorrence to all humanity.221 a1QIs omits the name YHWH.222For this phrase, hw")hy> yleîl.x;(, “those slain by YHWH,” compare:Jeremiah 25:33, “At that time, those slain by YHWH will be everywhere–from one end of the land/ earth to the other.”223Motyer comments that here in Isaiah 66:17. “In essence we meet here the people of65:2-7 [an obstinate / rebellious people, who walk in ways not good; offering sacrifices in gardens,sitting among the graves, eating pork, etc.], 11-12 [those who spread a table for fortune withmixed bowls of wine for destiny] and 66:3-4 [those who kill a man, break a dog’s neck, presentspig’s blood, etc.]: the compromisers and apostates among the Lord’s professing people, thosewho did not tremble at His word. For when people cease to heed the word of revelation, it is notthat they then believe nothing but that they will believe anything–gardens, pigs, and rats included.”(P. 540)Do you agree with Motyer?There are some who claim that they “don’t believe anything!” But when you observe theirlives and their actions, you quickly learn that they believe in many things, such as money, thestock market, science, “natural laws,” godless evolution, their nation, their family, etc. etc. Thefact is, human beings cannot live without faith. The real question is, What will we place our faithin? When the Germans under Hitler renounced their Christian faith, they quickly placed faith inthe Third Reich and in the destructive consequences that followed. When the Communists in theSoviet Union renounced their Christian faith they quickly placed their faith in the murderous regimeof Lenin and Stalin that resulted in the murder of even more people than died under Hitler.What do you think? Can we live without faith?156

224 225and cleansing themselves (to go) into the gardens226 227following one in the midst,224Knight comments that “This [sanctifying and purifying themselves] is what the priest mustdo before pursuing his holy calling as an intermediary between God and mankind (Exodus 19:20)...But here Israel’s act was a perversion of any preparation to serve the true God.” (P. 114)225Motyer comments that “Gardens (compare 1:29; 65:3) were the loci of fertility cults purportingto offer the key to fulness of life and prosperity.” (P. 540)226Where the Massoretes state that the text is to be read (the “qere”) tx;a;, the feminineaform, the written text (the “kethibh”) has dx'a,, the masculine form, as does 1QIs and manyHebrew manuscripts.Slotki comments that “The former [feminine form] may denote the leader of the procession,the latter [masculine form] a Goddess, possibly the Asherah. Maimonides explains as ‘behindone tree in the midst,’ which he understands as indulgence in forbidden lust (Guide to the Perplexed,III, p. 33).” (P. 324) We think Slotki has reversed the possible meaning–that is, the feminineform would refer to the Goddess (Asherah) and the masculine to the male leader of theprocession.227We think that this may have to do with a religious leader in the Canaanite worship ritual–perhaps a sacred prostitute, or a homosexual priest (thus the variant reading, changing from feminineto masculine), or some other form of religious leader.Motyer notes that “The nearest Bible parallel to following the one in the midst is Ezekiel8:7-11, where the prophet saw the pre-exilic cultists at their worship, seventy elders of Israel with‘Jaazaniah standing in the midst of them.’ The same preposition (%w ha,§r>a,w" rce_x'h,( xt;P,ä-la, ytiÞao abeîY"w:157(continued...)

228eating flesh of the pig,229and the detestable thing, and the mice227(...continued)yl'_ae rm,aYOàw: `dx'(a, xt;P,î hNEßhiw> ryQiêB; rToåx.a,w" ryQI+b; an"å-rt'x] ~d"ßa'-!B, yl;êaeèha,r>a,w") éaAba'w" `hPo) ~yfiÞ[o ~heî rv,²a] tA[êr"h' tAbå[eATh;-ta, ‘haer>W aBoÜl[; hQz:a]y:w> laer"f.yIû-tybe( ynEåq.ZImi vyaiä ~y[iäb.viw> `bybi(s' Ÿbybiîs' ryQIßh;-tr

230–together they will be brought to an end –(it is) a saying of YHWH! 23123266.18 And I...their deeds and their thoughts...229(...continued)Isaiah 66:17, here; joined together with pig’s flesh and rats / mice;Ezekiel 8:10, Ezekiel goes into the pre-exilic temple and sees portrayed all over the walls allkinds of crawling things and detestable animals and idols.230The verb WpsuÞy" / avnalwqh,sontai, “they will be brought to an end,” “they will be destroyed”means termination–not conscious torment. See:Isaiah 1:28, Wl)k.yI, “they will be finished / spent”;Isaiah 1:31, “they will burn and there will be no one quenching the fire,” that is, no one stops thecremation.231Again we see the phrase hw"+hy>-~aun>, “a saying of YHWH,” which occurs some 275times in the Hebrew Bible, affirming that the message comes from YHWH, not from the individualspeaking.232The Jewish scholar Slotki sums up verses 18-22 by stating that “God’s glory and powerwill be manifest over all the nations of the world who, as a tribute to His sovereignty, will bring,with many marks of respect and honor, all the Israelites who lived among them in exile.” (P. 321)Westermann comments on verses 18-21 that “The present speaker means that God’sadvent to judge the world is far from being the final act. It is followed by something else, a gatheringfor which there is no precedent. God’s action in gathering, which elsewhere refers exclusivelyto the dispersed of Israel, is here extended to include all nations and tongues. This utterancemakes God’s salvation truly universal.” (P. 214)What do you think? There is a sharp disagreement between Jewish and Christianinterpretations of this passage. Do you agree with Slotki, the Jew, or with Westermann, theChristian?Motyer argues for the Christian view, stating that “The spotlight swings back to the othergroup, those whom the Lord will gather into the new Jerusalem. In this passage we come fullcircle, both to 65:1 [where YHWH is calling to a nation not called by His name] and...on the widerscreen, to 56:1-8 [where foreigners and eunuchs, once excluded from YHWH’s assembly, arewelcomed into YHWH’s ‘House of Prayer for All Nations’]...“In New Testament perspective [that is, looking back at Isaiah from the standpoint of theChristian Church], this final section spans the first and second comings of the Lord Jesus Christ:His purpose for the world (verse 18), His means of carrying it out (verses 19-21), the sign setamong the nations, the remnant sent to evangelize them (verse 19) and the gathering of His peo-(continued...)159

233 234she / it (feminine) is coming to gather all the nations and the tongues;232(...continued)ple to Jerusalem (verse 20) with Gentiles in full membership (verse 21). Jerusalem is not theliteral city, but the city of Galatians 4:25-26; Hebrews 12:22; Revelation 21...”Exactly so, but for Isaiah, not privileged as we with hindsight, it was a vision of staggeringproportions. Somehow in relation to the Lord’s new-creation purposes for Zion, it would devolveupon those who were already its citizens to gather in from the whole world those who would beco-equal with themselves in citizenship and privilege in the day when Jerusalem would be thepilgrimage center for all creation and when every opposing factor and person would be a thing ofthe past...“In verses 18-19 the Lord announces that the time has come to set His sign among thenations and to send emissaries to those who have not heard His message or seen His glory...“In verses 20-22 the emissaries bring back to Jerusalem those who are called their‘brothers,’ and they will be received by the Lord as full members of the cultic community...“In verses 23-24 monthly and annual festivals will see ‘all flesh’ gathering in worship,enjoying the privileges into which they have been brought and aware of the fate from which theyhave been saved.” (P. 540)Concerning verse 18 itself, Motyer states that “the translation of verse 18 is an unresolvedconundrum [‘riddle,’ ‘problem with no satisfactory solution’]...[It] is so broken that no ingenuity hasso far been able to reconstruct it. It consists of three or maybe four words: ‘And I...their deedsand their thoughts...(it) has come [no–‘she is coming’]..’ Either linking words have dropped out intransmission, or the whole context has become disorganized leaving these words isolated, or weare dealing with idiomatic Hebrew beyond our ken.” (Pp. 540-41)Achtemeier states that “Verse 18 of this prose section is obviously corrupt.” (P. 147)JPS 1917 has “For I know their works and their thoughts; the time cometh...”Tanakh has “For I know their deeds and purposes. The time has come...”New Revised Standard has “For I know their works and their thoughts, and I am coming...”New American Standard has “For I know their works and their thoughts; the time is coming...”New English has “I hate their deeds and thoughts! So I am coming...”New Jerusalem skips words and has only “I am coming...”English Revised Standard has “For I know their works and their thoughts, and the time iscoming...Greek has kavgw. ta. e;rga auvtw/n kai. to.n logismo.n auvtw/n evpi,stamai e;rcomai... Literally, ”Ialso, the works of theirs and the reasoning of theirs I know; I am coming...Those who say, “The Bible says it, I believe it, that settles it” must ask themselves, Butwhat does this verse say? A simple answer simply won’t do!160

233The qal active participle here, ha'§B', is feminine singular, and the only subject of theparticiple must be YHWH. Is this another instance of YHWH being described in feminine terms?Compare footnotes 204 and 226, where feminine / motherly imagery for YHWH is involved. Theonly other place in Isaiah where this same feminine singular participle occurs is 63:4, ha'§B'yl;ÞWaG> tn:ïv., ba)ah shenath ge)ulay, “year of My redemption is coming.” The Greek translationhere at 66:18 (see also the Syriac and the Latin Vulgate), instead of using a participle, has thephrase evpi,stamai e;rcomai, “to understand I come (or “am coming”).”Watts comments that “The idea of God’s coming is pervasive in the Bible...The purpose ofGod’s appearance [Watts translates by ‘I...am coming,’ p. 359] is to gather all the nations and thelanguage groups (see:Isaiah 55:1-8 [‘you will summon nations you know not, and nations that do not know you willhasten to you...’];Zechariah 8:23 [‘in those days, ten men from all languages and nations will take firm hold of oneJew...and say, Let us go with you, because we have heard that God is with you’]).He wants them all to see His glory (see:Isaiah 40:5 [‘the glorious radiance of YHWH will be revealed, and all mankind together will seeit’];Isaiah 59:19 [‘from the west, men will tremble in awe before the name of YHWH; and from therising of the sun, they will revere His glorious radiance’];Isaiah 60:1-3 [’darkness covers the earth...but YHWH rises upon you and His glorious radianceappears over you. Nation will come to your light, and kings to the brightness of yourdawn’]).” (P. 364)What do you think? Does Isaiah’s “gathering of the nations” refer solely to the Jewishdiaspora, those living outside the land of Israel? Or does it include the non-Jews?234Watts translates by “language groups.” (P. 359).For this matter of gathering all the nations, see:Isaiah 2:2-4, ~yrIêh'h, varoåB. ‘hw"hy>-tyBe rh;Û hy tA[+b'G>mi aF'ÞnIw>hk'Þl.nEw> wyk'êr"D>mi ‘Wn“rEyOw> bqoê[]y: yheäl{a/ ‘tyBe-la, hw"©hy>-rh;-la, hl,ä[]n:w>~yIëAGh; !yBeä ‘jp;v'w> `~ØIl'(v'Wrymi hw"ßhy>-rb;d>W hr"êAt aceäTe ‘!AYCimi yKiÛ wyt'_xor>aoB.tArêmez>m;l. ‘~h,yteAt)ynIx]w: ~yTiªail. ~t'øAbr>x; Wt’T.kiw> ~yBi_r: ~yMiä[;l. x:ykiÞAhw>`hm'(x'l.mi dA[ß Wdïm.l.yI-al{w> br

235and they will see My glorious radiance.234(...continued)And it will be / happen in a latter part / close of the days, the mountain of YHWH’shouse will be established on top of the mountains; and it will be lifted up from (the) hills.And all the nations will flow / stream to it. And many peoples will go, and they will say,Come, and we will go up to YHWH’s mountain, to (the) house of Jacob’s God; and He willteach us from His ways, and we will walk in His paths. Because from Zion will go forthteaching, and YHWH’s word from Jerusalem. And He will judge between the nations (i.e.,give decisions concerning their legal disputes), and He will reprove / decide for manypeoples. And they will beat their swords into cutting instruments / plows, and their spearsinto pruning shears. Nation will not lift up sword against nation; and they will nto learn waragain.Isaiah 45:23, ,ê-lK [r:åk.Ti ‘yli-yKi bWv+y" al{åw> rb'ÞD" hq"±d"c. yPiómi ac'’y" yTi[.B;êv.nI yBiä!Av)l'-lK' [b;ÞV'Ti %r

23666.19 And I will place among them a sign;235(...continued)before His glorious radiance’]; 60:1-3 [‘the light has come, the glorious radiance of YHWH risesupon you... YHWH rises upon you, and His glorious radiance appears over you. Nations willcome to your light, and kings to the brightness of your dawn’]).” (P. 147)Knight states that the coming of the nations and the seeing of YHWH’s glorious radiance“will be the doing of God alone. Isaiah has spoken of ‘all the nations flowing to Mount Zion (2:2),the end result of which would be worldwide shalom. But here we see that mankind will ‘flow’ thitheronly because God is creating the movement...’All mankind shall see My glory,’ meaning allwill obtain the heavenly vision. But even then, the attainment to ‘it’ will not yet be the end. Theend will be an event that can be paralleled with the manner in which Matthew’s Gospel finishes[meaning, the “great commission,” and the promise of Divine presence to the end of the age].”(Pp 115-16)Westermann says that “This is the first sure and certain mention of mission as we todayemploy the term–the sending of individuals to distant peoples in order to proclaim God’s gloryamong them. This completely corresponds to the mission of the apostles when the church firstbegan. One is amazed at it; here, just as the Old Testament is coming to its end, God’s way isalready seen as leading from the narrow confines of the chosen people out into the wide, wholeworld...“This not only agrees with what [is] said in 45:20-25 [God is enthroned above the circle ofthe earth]. It also agrees with the places in the servant-songs where the Servant is appointed tobe a light to the Gentiles, and is destined to bring God’s justice to them. There can be no doubtabout it: the people who tell the tidings of God’s glory are also characterized as witnesses. Asthose saved from a catastrophe (the ‘survivors’) and, as saved, having experienced that Yahwehis God, they go to those who have not seen or heard. As His witnesses they can be made intopeople who proclaim His glory among the nations.” (P. 425)What do you think? Are these Christian commentators reading their ideas into this ancientHebrew document? Or does this vision of Isaiah genuinely point forward to something very similarto Jesus’ “great commission”?stAnd what will we say in this 21 century when the nations are literally coming to America,living side by side with us in our cities? How can our synagogues and churches deal with this?How multi-national and multi-lingual do we dare to become? How willing are we to welcome thoseof very different religious backgrounds, seeking to understand them and their religions, learninghow to enter into constructive dialogue with them? What will it take? Or will we deny that this isour urgent task, and retreat into the confines of homogeneity?236The noun tAa / shmei/a means “a sign.” Watts comments that “In 7:14 the sign was achild yet to be born. In 19:20 it was a monument on Egypt’s border. In 55:13 the joyful returnand the land’s renewal was the sign. Here the sign is not defined. It is in them, that is, in thenations, and established by Yahweh.” (P. 365)(continued...)163

236(...continued)Motyer asks, “How is this world-wide privilege to come about? I will set a sign among themrefers not to a banner raised at a distance to attract...but to a sign...among them, round whichthey rally where they are. Knowing as we do [in Christian interpretation of the Hebrew Bible] thatthis passage refers to the interim between the comings of the Lord Jesus, the ‘sign’ can only beHis cross. Isaiah, however, knows and says only that the world finds common cause round asign the Lord sets among them.” (P. 540)What do you think? Do you agree with Motyer?Achtemeier holds that the “sign” is “Yahweh’s salvation of His people by His Presence intheir midst (compare:Isaiah 11:10 [‘In that day the Root of Jesse will stand as a banner for the peoples; the nations willrally to him...],Isaiah 11:12 [‘He will raise a banner for the nations, and gather the exiles of Israel...from the fourcorners of the earth’];Isaiah 62:10 [‘Raise a banner for the nations’]).“By this sign, all peoples will know that Yahweh is true God and Savior. Therefore, from amongthose in the nations who have survived Yahweh’s universal judgment, there will be those willing tobecome missionaries, those willing to go into all the world to tell of Yahweh’s saving acts and todeclare His honor to all peoples.” (P. 148)Another passage with the noun tAa / shmei/a to be considered is Isaiah 55:12-13:‘~k,ynEp.li WxÜc.p.yI tA[ªb'G>h;w> ~yrIåh'h, !Wl+b'WT) ~Alßv'b.W Waceête hx'äm.fib.-yKi(¿tx;T;À vArêb. hl,ä[]y: ‘#Wc[]N:h;( tx;T;Û `@k'(-Wax]m.yI hd hN"ërI`trE)K'yI al{ï ~l'ÞA[ tAaïl. ~veêl. ‘hw"hyl hy"Üh'w> sd:+h] hl,ä[]y: dP;Þr>Sih; Îtx;t;îw>Ð;(Because you shall go forth in joy / gladness, and in peace / welfare you will becarried along. The mountains and the hills will break forth before you (with a) ringing cry;and all trees of the field will clap hand(s). Instead of the thorn-bush, a cypress-tree willgrow up; (and) instead of the desert-plant / nettle, a myrtle-tree; and it will be for YHWH fora name, for a long-lasting sign; it will not be cut off!What do you take this prediction of Isaiah 55 to mean? Does it mean that when the peopleof YHWH experience His deliverance / salvation, and respond in joy and peace, and thedesert around them is filled with trees instead of thorn-bushes, it will proclaim YHWH’s name, andbe a long-enduring sign to the world, a sign that will not be cut off? Does it mean that the joy ofYHWH / Jesus Christ, seen in the people who have experienced deliverance / salvation–Israelfrom Babylonian captivity, Christians through Jesus Christ--is the powerful sign that the world164(continued...)

237and I will send from them survivors to the nations238 239 240Tarshish, Pul and Lud, drawers of (the) bow,236(...continued)cannot overcome? What do you think? Do you agree with Motyer, or Achtemeier? Can yousuggest a better interpretation?It is a very important matter. What can the synagogue or church do in the modern world to“raise a banner” which will enable the many different nationalities and languages who are in ourmidst to come and learn about YHWH / Jesus Christ? Is it the banner of YHWH’s deliverance ofIsrael / the banner of Christ’s love? See John 13:35:By this all men will know that you are My disciples, if you love one another.If we say that the banner is Jesus Christ Himself, how can we raise Him up in such a waythat all nationalities and languages will come to Him? Can we accomplish this without reachingout to those people in loving acceptance and welcome? Can we “set a sign” among them byhating them and telling them they are going to hell?237Watts comments that “In context their survivors refers to those who survive among thenations, although the antecedent for their is not defined. Or does it refer to survivors who areamong the group in Jerusalem? Some of these Yahweh will send to the nations.” (P. 365)Motyer comments that the phrase “‘And I will send some...’ is the clearest Old Testamentstatement of the theme of missionary outreach...The missionaries are those who survive, the‘escapees’...In context they are those who have escaped the manifestation of the Lord in fire andsword (verse 16...) Some of these are now His emissaries to the world.” (P. 542)Knight likewise holds that the “sign” will be “the use God will make of His Servant people,the remnant whom He has delivered and saved, and who are now living in full view of the nationsof the world. These are the ‘survivors,’ and it is these whom God will ‘send to the nations.’” (P.116)ESVSB likewise holds that the survivors are “the remnant of Israelites believers whosurvive the judgment of God.” (P. 1362)Who do you think these “survivors” are? Are they the people who out of the midst of aworld in conflict, and under Divine judgment, experience the salvation / deliverance of YHWHsuch as Israel experienced from Babylonian captivity, or the salvation / deliverance experiencedby both Jews and non-Jews in Jesus Christ, and who hear the Divine call to tell their story to theworld around them?238Where the Hebrew text reads lWPï, pul, the Babylonian name of Tiglath-Pileser, theGreek translation reads kai. Foud, “and Phoud,” of unknown meaning (see Genesis 10:6 and 1Chronicles 1:8).165(continued...)

241Tubhal and Greece, the Islands that are far off,242who did not hear My report,238(...continued)For occurrences of the name lWPï, pul in the Hebrew Bible, see 2 Kings 15:19, 19;Isaiah 66:19 and 1 Chronicles 5:26 (where his other name is given as ‘rs,n

243and did not see My glorious radiance;244and they will declare My glorious radiance245among the nations.242(...continued)We agree with Knight’s comment, but note that the noun hq'd'c. does not appear in thesetwo chapters of Isaiah.243Motyer notes that “They have this in common, that they have not heard of my fame /‘they have not heard a hearing / message / report of Me’ / ‘have heard nothing at all of Me’ orseen My glory.”244We understand this “they” to refer to those survivors who have gone to the nations.Watts, however, evidently understands this differently, as he translates, “and those whohave not seen My glory will make known My glory among the nations.” (P. 360) But, we ask, Ifthey have not seen YHWH’s glorious radiance, how can they make it known?245This passage is describing a world-wide “mission” of those who have survived the Divinejudgment in history, and who have seen YHWH’s glorious radiance, some of whom He will sendto the far-flung, non-Jewish nations, who will hear their report concerning YHWH. YHWH wantsall the world to know Him!This is very similar to the constantly repeated statement in Exodus that YHWH wantsEgypt and Pharaoh to know Him. See Exodus 7:5, 17; 8:10, 22; 9:14, 16, 29; 11:7; 14:4, 18.For this vision of universal mission of 66:19-21 compare:Isaiah 2:2-3, And it will be / happen in a latter part / close of the days, the mountain of YHWH’shouse will be established on top of the mountains; and it will be lifted up from (the) hills.And all the nations will flow / stream to it. And many peoples will go, and they will say,Come, and we will go up to YHWH’s mountain, to (the) house of Jacob’s God; and He willteach us from His ways, and we will walk in His paths;Isaiah 56:1-8, those formerly rejected from the temple and its worship because of physical deformities,and because of being foreigners, are invited into YHWH’s temple and its ritualsof burnt offerings and sacrifices upon YHWH’s altar, and the temple is depicted as beingwhat YHWH desires–a “house of prayer for all nations;Isaiah 59:19, from the west, men will tremble in awe before the name of YHWH; and from therising of the sun, they will revere His glorious radiance;Isaiah 60:1-3, darkness covers the earth...but YHWH rises upon you and His glorious radianceappears over you. Nation will come to your light, and kings to the brightness of your dawn;In addition see the description of YHWH’s servant as a “light to the nations”:167(continued...)

24666:20 And they will bring all your brothers from all the nations,247the gift to the YHWH,245(...continued)Isaiah 42:6, ...I will keep you, and will make you to be a covenant for the people, and a light forthe non-Jews;Isaiah 49:6, It is too small a thing for you to be My servant to raise up the tribes of Israel...and Iwill give for a light of nations / non-Jews, so that My salvation may be as far as earth’s end.There can be no doubt that YHWH’s intention in saving / delivering reaches far beyond thereturn of the Israelite captives from Babylonia. YHWH is raising up His servant to reach outbeyond the boundaries of Israel, to all the nations / non-Jews, to bring them into covenant withHimself, so that they may share in His salvation / deliverance.246The Jewish commentator J. W. Slotki comments in the Soncino Press Isaiah, p. 325 that“This reference is ambiguous; it may relate to the nations conveying the Israelites, or the Israeliteswho are so conveyed, or both; most probably it is the second.” That is, no matter who does theconveying, the passage is describing the return of the Israelites from their scattering throughoutthe earth–and they are “brother Israelites.”Motyer, however, comments that “Your brothers are not fellow-Israelites–what an anticlimaxthat would be! What would be the point of saying that returned Israelites would becomepriests and Levites (verse 21)?...[Former] Gentiles [non-Jews] are gathered as brothers (compareIsaiah 19:24-25 [where Egypt and Assyria are joined together as one with Israel]; 45:14-25[foreigners out of Egypt and Ethiopia come, worshiping the God of the Jews; all the ends of theearth come, bowing in confession to YHWH]), and thus the promise of 56:8 [foreigners who bindthemselves to YHWH, and whose worship is accepted by YHWH] is fulfilled.” (P. 542)ESVSB likewise states that this mention of priests and Levites “speaks of Gentiles, perhapsas those who will carry out the calling of Israel (see 61:5-7 [in the year of YHWH’s favor,‘strangers will stand and will shepherd your flocks; and children of foreignness will be yourploughmen and vine-tenders. And you will be called priests of YHWH; you will be namedministers of our God...’]), or else (in view of the mention of Levites) as those who will provideworship leadership within the people of God.” (P. 1362)Although we are inclined to agree with Motyer at this point, we have to admit that the text issomewhat ambiguous, and both can be and has been interpreted in slightly differing ways. Butthere can be no doubt as to YHWH’s desire for the universal proclamation of His glorious radianceand the gathering of the nations and tongues to come and see that radiance. See thepreceding footnote.247The definite noun hx'²n>Mih;, hamminchah, “the gift,” or “the offering,” occurs over 200times in the Hebrew Bible, and is, as Motyer notes, “the most widely used word in the offeringvocabulary” (p. 542). The gift here is apparently “the brothers” who are brought back by the misionariesfrom the foreign nations–offered up to God as the fruits of their universal proclamation.168(continued...)

on the horses and in the chariot(s)248and on the litters and on the mules and on the dromedary camels,247(...continued)Knight comments that “All these are to come as an ‘offering’ to God, a hx'²n>mi. This kind ofoffering was not intended to go up in flames, as was a burnt offering (hl'A[... It was a ‘substitute’offering, here evidently for the sins of the Gentiles...“The view held by some Old Testament prophets was that at the end all the nations wouldassemble to be destroyed in one great burnt offering, one great sacrifice:Zephaniah 3:8 [‘I have decided to assemble the nations, to gather the kingdoms and to pour outMy wrath on them–all My fierce anger. The whole world will be consumed by the fire of Myjealous anger’];Joel 3:2 [‘I will gather all nations and bring them down to the Valley of YHWH Judged. There Iwill enter into judgment against them...’];Zechariah 14:1-3 [‘...I will gather all the nations to Jerusalem to fight against it...Then YHWH willgo out and fight against those nations...’].Not so the theology of the Isaian tradition.” (P. 116)Watts comments that “The believers in the diaspora will bring your brothers in covenantand faith from all the nations [but where does this text mention ‘covenant’ and ‘faith’?]. They dothis as an offering to Yahweh which is obviously far more acceptable than the ox or lamb in verse3...The vision of 2:2-3 is coming true. (See also 11:9 [‘the earth will be full of the knowledge ofYHWH’]; 56:7-8 [these foreigners who bind themselves to YHWH, ‘I will bring to My set-apartmountain and give them joy in My house of prayer. Their burnt offerings and sacrifices will beaccepted on My altar...’ Note that this passage disagrees with the view that there will be no moreLevitical sacrifices in the temple in the new Jerusalem]; 65:1 [YHWH revealed Himself to a nationthat was not called by His name]...)” (P. 365)248The plural noun tArªK'r>Ki, kirkaroth, “dromedary / one hump camels,” occurs only herein the Hebrew Bible. There is no corresponding word in the Greek translation.Where the Hebrew has tArªK'r>Kib;W ~ydIør"P.b;W ~yBi’C;b;W bk,r

249to My set-apart mountain, Jerusalem250–said YHWH –just as Israel’s children will bring the gift(s) in a clean vessel251(to the) house of YHWH.25266:21 And also from them248(...continued)formed to works of the gospel of peace; there will be wagons where there are roads, camelswhere there are deserts, but, in whatever way, all will come safely to my holy mountain.” (P. 542)Nothing is said in this list of sea-going transportation such as ships or boats, or of course,of air transportation.249Or, “upon.”250Again the phrase is hw"+hy> rm:åa', “said YHWH.”251As a result of this world-wide mission of making YHWH known to the nations, Israel’s“brothers” who have been scattered abroad throughout the nations will be brought back to Israel,to Jerusalem, by all sorts of transportation.Can this mean that the “missionaries” are involved in returning the Jewish diaspora toPalestine, whom they present as an offering to YHWH, in the fifth and sixth centuries B.C.? Orare these “brothers” those from the nations, peoples and tongues who have seen the gloriousradiance of YHWH, and are being brought to share in Israel’s worship?Motyer, who holds that the reference is to Christ’s missionaries reaching out to the non-Jews, states that “Coming to the holy place they will be as acceptable to the Lord as one of theofferings He Himself authorized His Own people to bring and which was brought with full attentionto the rules of cleanness.” (P. 542)252The statement is ambiguous–does YHWH mean from the Jewish people being returnedto Jerusalem following their dispersion, or does He mean from among the non-Jewish nationswho bring them back? The statement can be, and has been understood in either sense. Wewish that Isaiah’s predictions were more specific–but in fact, they are full ambiguity and somewhatenigmatic statements–as we should have expected.Watts holds that “From them also means from the diaspora and the believers that comefrom everywhere.” (P. 365)170

253 254I will take (some) for the priests, for the Levites,253The Greek translation interpolates the phrase evmoi., “for Me,” or “for Myself,” as doesa1QIs which reads ayl.254Where our Hebrew text reads ~ynIïh]Kol;, literally “for the priests,” a large number ofHebrew manuscripts, the Greek translation and the Harclean Syriac read ~ynIïh]Kol;w., “and for thepriests.”The Jewish commentator Slotki notes that “Some commentators hold that convertedGentiles as well as the returning Israelites will, by Divine decree, be appointed as priests andLevites; but this is improbable since it is contrary to the laws of the priesthood.” (P. 325)The Christian commentator Motyer comments that “In Isaiah’s day only some Israeliteswere priests or Levites, and he works on this analogy, but by doing so demonstrates that theGentiles come in on equal terms and into equal privileges.” (Pp. 542-43).Another Christian commentator, Achtemeier calls this “The most daring announcement,paralleling that of 56:3-8...From among the foreigners streaming to Zion, Yahweh will choosesome to become Levitical priests ...Just as in 56:7, the temple is to be a house of prayer for allnations...But even more is said: foreigners can be priests, offering sacrifices to God and performingthe duties of the sacred altar.” (Pp. 148-49)Compare 1 Peter 2:5, 9, where Christians are described as a spiritual house and a setapartpriesthood, offering spiritual sacrifices acceptable to God through Jesus Christ, and quotingthe Hebrew Bible’s description in Exodus 19:6 of Israel as a “royal priesthood” and applying it tothe Christian church.The Christian commentator Knight gives a similar interpretation: “Some of these outlandishforeigners ‘I will take for priests and for Levites...says the Lord.’ This was an honor not attainableeven by ordinary Israelites...For it there is no precedent in the Torah. As Arthur Summer Herbert[author of a commentary on Isaiah 40-66 in The Cambridge Bible Commentary has put it: ‘Thisis in very truth (a sign of) a new heaven and a new earth’!”The Christian commentator Watts states that”Yahweh will take some to be Levites andpriests. The new openness will keep nothing reserved for special groups. Leadership in worshipmay be accorded to the pilgrims (see 56:3-8 [see footnote 37 of the End-Note 1]...The temple, insteadof being a place where privileged priests perform sacrifices, will have truly become ‘a houseof prayer for all nations’ (56: 7).” (P. 365)The Christian commentator Westermann likewise comments that “The witnesses andmessengers from the nations are really just as much a part of the chosen people as those whomthey won over by their witness. They are therefore qualified for service in the holy place...171(continued...)

said YHWH. 25525666:22 Because just as the heavens, the new ones,and the earth, the new one, which I am making 257254(...continued)“This is a thing the orthodox [Jews] never dreamed of–the admission to the innermostcircles of priesthood, the prerogative of descent, of heathen!” (P. 426)We agree with these Christian commentators, although the text is not unambiguous.Those who are bringing the “brothers” are from the non-Jewish nations; they are bringing the“brothers” in vessels, some of which could not possibly be considered “clean” by Levitical standards(camels–see Deuteronomy 14:7, which declares camels as “unclean”). But these areamong the vessels in which the offering is carried, and offered up to YHWH–they are performinga priestly function, and the unusual vessels in which they bring the offering are considered“clean”!What do you think? Is the biblical text depicting YHWH doing a “new thing,” somethingunimaginable to orthodox Judaism? We think it is.255The phrase here in verse 25 is again hw")hy> rm:ïa', “He said, YHWH (did).” Compareverses 7 and 8.256The Christian ESVSB comments on verses 22-23 that “The cosmos, which bore witnessto Israel’s sins in 1:2-3, is renewed as the environment for the endless worship of the new peopleof God, who represent all flesh.” (P. 1362)By contrast, the Jewish commentator Slotki holds that verse 22 depicts “Israel’s eternalexistence and fame.” (P. 325)What do you think?257Where our Hebrew text reads ~yvid"x\h;, “the new ones,” many Hebrew manuscriptsand editions of the Hebrew Bible spell with chatef-patach instead of chatef-qamets, ~yvid"x]h;.The variant spelling makes no difference for the meaning.Here the vision returns to the earlier statement in 65:17-25, concerning new heavens and anew earth.The phrase with the qal present participle hf,²[ ynIïa], “I am making,” occurs in the HebrewBible at:Genesis 18:17, what YHWH is doing, or is about to do, to Sodom and Gomorrah;(continued...)172

–are standing before Me 258257(...continued)Exodus 34:10, YHWH is making, or is on the verge of making a new covenant with the apostateIsraelites;Isaiah 5:5, what YHWH is doing, or is about to do, to His vineyard that has yielded only badgrapes, not good grapes;Isaiah 66:22, here; YHWH is making, or is about to make / create enduring new heavens andnew earth;Jeremiah 29:32, Shemaiah will not see the good things that YHWH is doing, or is about to do, forHis people;Ezekiel 22:14, the days which YHWH is making, or will make, on which He will deal withJerusalem;Ezekiel 36:22, YHWH is not acting, or about to act, for Israel’s sake, but for the sake of His nameamong the nations, 32, same;Malachi 3:17, the day when YHWH is making, or will make, His treasured possession, 21, theday on which YHWH is acting, or is about to act;Nehemiah 2:16, the officials did not know what Nehemiah “is doing”;Nehemiah 6:3, Nehemiah sends his opponents the message that “I am doing a great work...”Motyer calls this qal active participle “a participle of the impending future, ‘going to make.’”(P. 543) We agree that this is probably the case–that the present tense is used of the immediatefuture–but it seems inappropriate if something more than half a millennium distant is intended.Motyer comments that “The new creation and new city is the climax towards which all ismoving. It has not happened yet but it has the certainty and perpetuity of something settledbefore Me and affirmed by the word of the Lord.” (P. 543) See the next footnote.258The phrase yn:ßp'l. ~ydIîm.[o, “standing before Me,” involves another qal active participle.The statement means that the new heavens and the new earth that YHWH “is making” alreadyexist, that they are “standing before Him.” What should we take this to mean?Is Motyer correct in understanding this to mean something that has not happened yet, butwhich “has the certainty and perpetuity of something settled” by YHWH’s word?We are reminded of the New Testament affirmation that believers have already come toMount Zion and to the heavenly Jerusalem, the city of the Living God (Hebrews 12:22-24) butalso holds forth the promise of entry into that city as their future hope (Revelation 21-22). Howdo you understand this?Achtemeier evidently takes it to mean “will remain standing forever.” She states, “Just asthe new, transformed universe will last forever and never be destroyed, so the descendants of thefaithful and the names of the faithful which they bear shall continue forever, in generation aftergeneration (compare 56:5 [a long-lasting name that will not be cut off]). The thought is not ofeternal life for the faithful...but for the one form of immortality that the Hebrews knew at the time–(continued...)173

–a saying of YHWH-- 259258(...continued)namely, perpetuation of one’s name and person in one’s children and one’s childrens’ children(compare 59:21 [YHWH’s word will continue in their mouths and in the mouth of their descendants];61:9 [their descendants will be known among the nations]; 65:9, 23). The community ofYahweh’s new chosen people will now continue forever.” (Pp. 149-50)What do you think? Do you agree with Achtemeier? Is a genalogical line of descendantsthe “one form of immortality that the Hebrews knew at the time”? How does Isaiah 25:6-8, fit withher statement?hTeäv.mi ~ynIßm'v. hTeîv.mi hZ-~aun>, means “a saying of YHWH.” It occurs more than 250 times inthe Hebrew Bible.174

260so your descendant(s) will stand, and your name.26166:23 And it will happen as often as a month (comes) in its month,260YHWH has a purpose, a plan for the future. It involves new heavens and a new earth–and what YHWH has purposed is standing. It will not fall. But not only will the new heavens andthe new earth stand–so will the “word-tremblers,” the faithful people of YHWH who are saved fromYHWH’s fiery judgments on the unfaithful. YHWH has a future for them that will not end!Motyer draws the conclusion that “The blessings of salvation cannot be forfeited, becausethe Lord has promised that their ‘name’ is as durable as the new creation itself.” (P. 543) Thetext itself does not say this–and we insist that the promises of YHWH to His people are alwaysconditioned on their faithfulness to His word, their continuing to be “word-tremblers.”Watts comments that “This does not promise them eternal life in the New Testamentsense (John 10:27-29; 1 Peter 1:23...), but it does promise permanence through a rememberedname and line of children (51:11; 61:9; 65:9, 23).” (P. 365) This is similar to Achtemeier’s viewin footnote 253, and our response to Watts is the same as we made to her.Knight comments that this passage tells us that “God’s love for His people and the forgivenessinherent in His nature actually belong to eternity. Because this is so, God’s beloved andforgiven people too will necessarily ‘remain’ to all eternity.” (P. 117)Knight is reading Greek philosophical ideas into this passage, which does not speak ofGod’s belonging to “eternity,” nor of His people “remaining to all eternity”–it simply describes themas “standing.”What do you think? Need it be said that Christian interpreters of Isaiah quite often readtheir Christian theologies (Motyer’s ‘the blessings of salvation cannot be forfeited,’ Knight’s ‘alleternity’) into the text, rather than finding them there? We think that whereas Jewish scholarsinsist on reading Jesus Christ out of the text, Christian scholars insist on reading Jesus Christ andChristian theological ideas into the text. Can we not, both Christians and Jews, learn to let thetext speak for itself?261Modern Hebrew Bibles and their English counterparts print the text of Isaiah 66:23-24in small fonts, making these verses distinct from the rest of Isaiah, in an effort to keep this textfrom being read in the synagogue services, and then print verse 22 at the end of them just in casethey are read. The ancient textual witnesses make no such distinction in the text.Slotki notes that “Jewish custom and tradition revolt against ending upon an unhappy orinauspicious note. Hebrew Bibles and Manuscripts, therefore, repeat the preceding verse withits noble and universal aspiration. The same practice is followed in the public and private readingof this chapter which is the haphtarah (prophetical lesson) of the sabbath that coincides with thenew moon. Similar repetitions are found at the end of Malachi, Lamentations and Ecclesiastesfor the same reason.” (P. 326)175(continued...)

262a Rest-day in its Rest-day,261(...continued)Slotki comments on the meaning of verses 23-24 that “God’s universal sovereignty will berecognized by all men, and they will regularly, month by month, and week by week, come to worshipin His holy temple; but the dead bodies of the rebels and apostates will lie condemned toeverlasting disgrace and horror.” (P. 326)TNISB comments on verse 24 that “This verse seems an unnecessarily gruesome end toIsaiah, so much so that many editors delete is as secondary, and Jewish liturgical tradition concludesthe synagogue reading of this portion by repeating a previous verse. Yet the verse doesecho some of the language of 66:15-16. Mark 9:48 uses the verse to describe Gehenna, and itsubsequently became one of the church’s major proof-texts for the notion of hellfire.262 aWhere the Massoretic Hebrew text reads AT=B;v;B., “on its (masculine) rest-day,” 1QIsreads htbvb, “on its (feminine) rest-day.” The noun shabbath is sometimes consideredmasculine, sometimes feminine.Watts notes that “From a new moon to its (following) new moon means every month.Sabbath to...sabbath means weekly.” (P. 365)The people who enjoy YHWH’s new heavens and new earth, and who live in the newJerusalem, are those who observe monthly and weekly times of worship. Here we think of the“new moon festivals” and the weekly “rest-days” of the Jews, turned into more than just Jewishobservances, expanded to universal celebrations.Knight states that “The new heavens and the new earth are now described finally in termsof God’s Own sabbath, God’s eternal rest (Genesis 2:3). But in so saying, Knight is again readingphilosophical ideas into the Hebrew text. Genesis does not speak of “God’s eternal rest,” butrather of God’s rest on the seventh day of creation.Motyer states that those who enjoy the new creation “are specifically the people of the newmoon and the sabbath,” and adds that “Isaiah ends with the perfect keeping of the two feastswhose corruption distressed him in 1:13 [because they were filled with iniquity!]. They are feasts,not fasts: the days of mourning are over (65:17-19). Also, the emphasis throughout chapters56-66 on the sabbath arose from the fact that this is the commandment which more than anyother necessitates the submission of the practical planning of life to the Lord’s timetable, asearching test of practical holiness (58:13-14). The addition of the new moon, the celebrationand hallowing of each month as it comes, increases the pressure to give first place to the Lord inthe ordering of life. Only a true commitment of heart and no mere conformist motive can accomplishthis.” (P. 543)Contrast with this the New Testament passage, Colossians 2:16-17, which describes theJewish new moons and sabbaths as “a shadow of things to come,” in an apparent warning toChristians not to observe them.(continued...)176

263 264all flesh will come to worship before Me –262(...continued)What do you think?263The phrase rf"±B'-lk' means much more than “all Jews.” It is a universal term, meaning“all human beings.” In Isaiah, see this phrase at 40:5, 6; 49:26; 66:16 and 23 (here).Here the purpose of YHWH is expanded to include far more than just the Jews–it is adepiction of “universal salvation.” Motyer describes this as “the redeemed humanity.” (P. 543).Watts notes that “All flesh is a term used three times in chapter 40 [see verses 5, ‘allflesh,’ 6, ‘all the flesh,’ 17, ‘all the nations’] and three times in chapter 66 [verses 16, 23 and 24]to describe Zion’s congregation representing all mankind.” (P. 365) We see no reason for sayingthat “all flesh” means “Zion’s congregation representing all mankind,” unless that is meant to say“Zion’s congregation is made up of all mankind.”What do you think?Achtemeier comments that “In that community will be included representatives of all peoples[but where does the text mention ‘representatives’?], and verse 23 pictures their processionup Zion to worship Yahweh on the occasion of every month’s festival and every week’s sabbath.Compare:Isaiah 19:21, 23 [the Egyptians and the Assyrians will join with Israel in worship];Isaiah 45:22-23 [turn to Me and be saved, all the nations; every knee will bow and confess].“The whole world now centers in Jerusalem and pays homage to God in His temple.” (P. 150)Of course, such a literal universal worship service every week and every month would beimpossible; the earthly city of Jerusalem could never accommodate such crowds!For the New Testament understanding, such worship is fully possible, as the physical,geographically limited city of Jerusalem is transformed into the spiritual Jerusalem, the Jerusalemlifted up above the hills and mountains, a universally accessible Zion / Jerusalem. See Hebrews12:22-24:Avlla. proselhlu,qate Siw.n o;rei kai. po,lei qeou/ zw/ntoj( VIerousalh.m evpourani,w|(kai. muria,sin avgge,lwn( panhgu,rei kai. evkklhsi,a| prwtoto,kwn avpogegramme,nwnevn ouvranoi/j kai. krith/| qew/| pa,ntwn kai. pneu,masi dikai,wn teteleiwme,nwn kai. diaqh,-khj ne,aj mesi,th| VIhsou/ kai. ai[mati r`antismou/ krei/tton lalou/nti para. to.n {AbelÅBut rather, you people have come (perfect active) (to) Mount Zion, and (to) a city of(the) living God, a heavenly Jerusalem, and myriads / tens of thousands of (heavenly) messengers,to a festal gathering, and to an assembly / church of first-born people, having(continued...)177

265said YHWH.263(...continued)been registered in (the) heavens; and to a Judge, to God of all people; and to (the) innermostbeings of rightly-related people, having been made perfect / complete, and to a Mediatorof a new covenant, Jesus; and to a blood of sprinkling, speaking better (things) thanthe (blood of) Abel.What do you think? Do you think this interpretation of the new Jerusalem in the Book ofHebrews is valid, where the finite, limited earthly City of Jerusalem has been transposed into aninfinite, limitless “heavenly city,” which has room for all flesh, for all humanity? If not, why not? Ifso, how so?264The implication of this statement is that this universal worship of YHWH will take place inone particular place–and we assume that Isaiah understands that there will be a new temple inthe new Jerusalem, to which the universal people of YHWH will come weekly and monthly, to joinin their celebrations. If he is thinking of the temple built by the returning exiles from Babylonia, hisprediction is impossible of fulfillment, since that temple was destroyed by the Romans in 70 A.D.,ststill today in the 21 century not having been rebuilt.Motyer states that “The context requires that the locus of this worship is the new Jerusalem.That ‘all flesh’ could come to one city shows that Isaiah is running beyond the concept of asingle location. This is the world city of the redeemed which we met in chapters 25-26 followingthe fall of the world city of meaninglessness (24:10). Just as the latter described the whole worldorganized around humankind and excluding God, so the former, the new Jerusalem, is the newcreation organized as the ‘city’ where the Lord dwells among His people; open and available tothem in holy fellowship. The motif of pilgrimage adds the thought of their commitment to come toHim, their desire to be where He is.” (P. 543)What do you think? Is Motyer reading all of this “running beyond the concept of a singlelocation” into the text? We understand why he says this, as a world-wide community composedof all God’s people throughout the ages coming both monthly and weekly to Jerusalem to worshipstrains credibility, being apparently impossible of fulfillment. But this is what the text states. Whatdo you think?Should we think of a “heavenly Jerusalem,” lifted up high above the mountains and hills,existing wherever humble “word-tremblers” exist? See the preceding footnote.265Isaiah’s vision of the future includes monthly and weekly sabbath-day (“rest-day”) observanceand worship of YHWH, the exact observances that YHWH declared Himself as hating inIsaiah 1:14, because of their being accompanied by iniquity. Obviously, the temple-ritual isimplied, since some of those coming to Jerusalem will be made priests and Levites–which wouldbe unnecessary unless the temple-sacrificial rituals were to continue. See verse 21.We note that in John’s vision in Revelation 21-22, there is no such thing as “priests andLevites,” and no separate building used for a temple. Rather, the whole cube-shaped city is onegigantic “Holy of Holies,” where both God and the Little Lamb are constantly present.178

26666.24 And they will go out,and they will look on (the) corpses of the men,the ones transgressing against Me– 267268because their worm will not die,266Achtemeier comments on verse 24 that here, the book closes “on a terrible note. As theworshipers leave the holy place, they see, on the city’s refuse heap, the dead, unburied bodies ofthe unfaithful in Judah...They have not only been slain but have suffered the ultimate indignity, forthe Hebrew mind, lack of proper burial. At the city’s dump, their bodies feed worms (compare 14:11 [the king of Babylon is told, ‘All your pomp has been brought down to the grave... hM'êrI, maggot(s)are spread out beneath you and h['(leAT, worm(s) cover you”]...) and fire...and they serveas a source of disgust and aversion to all true worshipers of God...God’s enemies will be destroyed,and His new realm will come.” (P. 150)What do you make of this? Is this, in fact the biblical “hell,” if taken literallly, no larger thanOld Jerusalem’s city-dump? Or is this symbolical language?267Motyer comments that “Remarkably, there is a cemetery beside the city. Always as theycome to worship, the redeemed deliberately make themselves face (go out and look), vividly, horribly,the fate from which they have been spared. Such grimness is not out of place in these finalchapters of Isaiah.” He is referring to:Isaiah 59:17-18, YHWH wears a garment of vengeance, repaying wrath to His enemies andretribution to His foes;Isaiah 61:2, the day of vengeance of our God; 63:4, same;Isaiah 66:16, with fire and sword YHWH will execute judgment upon all; many will be slain byYHWH.“In the truest sense of the word, the scene is too awful in its ceaseless corruption (theirworm will not die) and unending holy wrath (nor will their fire be quenched).” (Pp. 543-44)Those whose corpses are being consumed in the cemetery are identified as ~y[iÞv.Poh;yBi, the ones rebelling (a qal active participle) against Me.” This implies that the cemetery is notyet full–those rebelling are continuously being added to it.268This phrase, tWmªt' al{å ~T'ú[.l;At, “their worm will not die,” and the next, have beentaken as a proof-text for the doctrine of “eternal, conscious suffering in hell.”This passage was quoted by Jesus according to Mark 9:48, where He equates it withge,enna, shorthand for “Valley of (the sons) of Hinnom.”179(continued...)

269and their fire will not be quenched;270 271and they will be an abhorrence to all flesh.268(...continued)It is to be noted that there is not a word in the text concerning “hell,” or “Valley of the Sonsof Hinnom” (although this is possible, since the cemetery is just outside the gates of Jerusalem,and this is the view of Jewish commentators such as Rashi and Slotki), nor is there a mentionconcerning conscious suffering. It is the consuming worm that doesn’t die, and the worm is consumingthe corpses of dead people, not of living people. It is a picture of total extermination– notof conscious suffering.What do you think? Do you take the phrase “their worm will not die” to mean they will liveforever in terrible, agonizing suffering? We take it to mean that their suffering is final, that theyhave no future.269This phrase, hB,êk.ti al{å ‘~V'ai, “their fire will not be quenched,” means that the firethat cremates the dead does not go out–it can’t be quenched. But that is not a depiction of eternal,conscious torment. It only has to do with the nature of the fire that cremates, burns up thecorpses of those transgressing against YHWH. The reason that it does not go out, is that thecorpses of those rebelling against YHWH continue to be added to the crematorium! See thepreceding footnote.What do you think? Do you take the phrase “their fire will not be quenched” to mean theywill continue to exist in burning flames forever and ever? This is the way the phrase has beenunderstood in traditional Christian interpretation, and used, unfortunately, to “scare the hell out ofpeople.”Motyer describes this as an “endless state” (p. 544), but we think this is unfounded. Whatdo you think?270The noun !Aaßr"dE, “aversion,” “abhorrence,” “loathsomeness” occurs only here and atDaniel 12:2: tApßr"x]l; hL,aeîw> ~l'êA[ yYEåx;l. hL,ae… WcyqI+y" rp'Þ['-tm;d>a; ynEïveY>mi ~yBi§r:w>`~l'(A[ !Aaïr>dIl., And many from those sleeping (in the) ground / dust will awake; these to longlastinglife, and these to the reproaches for long-lasting aversion / abhorrence. Here, in Daniel, itis translated by the Greek by o[rasin, horasin, “a vision,” “a sight.”In contrast to Isaiah 66:24, Daniel 12:2 describes resurrection from death, with the contrastingalternatives of long-lasting lives and long-lasting abhorrence, evidently describing conscious,long-lasting suffering.See Jesus’ use of Isaiah 66:24 in Mark 9:43-48, where He is warning against our beingdestroyed in ge,enna, geenna, found in Jewish targums as ~N"hiygE, gheyhinnom, a shortened(continued...)180

270(...continued)form of the Hebrew phrase ~NOhi-!b, (a)yGE, “Valley of Hinnom’s son.”Just as we have stated that to take the Zion and Jerusalem of this prediction literally isimpossible--for the earthly Zion and Jerusalem are far too small for all humanity to gather, so wesay of this noun used by Jesus–the Valley of Hinnom is far too small for an eternal hell inhabitedby all sinners–Jesus must be using the phrase symbolically, warning against the possibility of Hisfollowers committing the same kind of apostasy that led to the destruction of Jerusalem. It waswhat the Jewish kings, Ahaz and Manasseh did in the Valley of the Sons of Hinnom, sacrificingtheir children to the Near-Eastern Gods (Baal and Asherah), burning their bodies there, that gaverise to the horrifying view of Divine punishment.But whether taken literally or symbolically, the warning is clear–there is a fate worse thandeath–we need to do all in our power to escape the never dying worm and the unquenchable fire!What do you think?Motyer comments that “The purpose of visiting the cemetery is not to gloat, not even to pity(though who could restrain pity?), but to be repelled. To see and constantly refresh the memorythat these are the consequences of rebellion, and so to turn in revulsion from such a thing and tobe newly motivated to obedience by seeing that the wages of sin are indeed death.” (P. 544)Motyer concludes his commentary on Isaiah by writing, “There is a grandeur about Isaiahnot found elsewhere even in the most majestic of the rest of Scripture, a majesty full of glory andof solemnity, plain alike in the revelation vouchsafed to him and the language in which he wasinspired to express it. But with the grandeur went a stern resoluteness, that if the glory does notwin us to the life of obedience, if visions of the coming King, the sin-bearing Servant and theliberating Anointed Conqueror will not suffice, then maybe the unmistakably horrible rewards ofdisobedience will drive our wayward hearts to tremble at the word of the Lord.” (P. 544)Watts concludes his commentary as follows: “The Vision [of Isaiah] has affirmed God andHis purpose as revealed in His original creation. It has recognized the persistence of sin as rebellionand its terrible consequences. It has affirmed God’s continuing efforts to establish a neworder. It has recognized divisions, even in Israel, between believers and unbelievers. It has affirmedGod’s commitment to resist the rebels and support the humble, meek believers. The Visionhas recognized the rebels as the religious conservatives of that day: the priests and the teachersof Torah who looked for God in the past. The Vision has affirmed that God is to be found inthe new. He is out front in the future turning His back on the old ways. The Vision affirms Hisopposition to institutions and authorities, be they kingdom or temple, sacrifice, priesthood, or king.It affirms His commitment to open His city to ‘all flesh’ who want to worship and meet Him there.”(P. 366)We both agree and disagree with Watts. Yes, Isaiah teaches its reader that YHWH God,the Creator, is still creating–bringing into being His new heavens and new earth, making it a“good” creation, fulfilling His will. But we doubt that Isaiah is as specific as Watts thinks, naming(continued...)181

270(...continued)the “religious conservatives,” “the priests and the teachers of Torah who looked for God in thepast.” In fact, Isaiah teaches its reader to look both to the future and to the past; the two viewsare held together in tension. God is certainly to be found in the new, but the God Isaiah worshipsis also the God of the past.We also think Watts has greatly overstated the Divine opposition to institutions, sacrifice,and priesthood–and that Isaiah’s criticism is not of those things as such, but rather their magicaluse and perversion–especially their exclusion of foreigners and humble “word-tremblers” fromparticipating in them. It is not the temple itself that Isaiah rejects–but a temple that is closed toforeigners, and that is treated as the exclusive possession of a religious hierarchy–exactly whatJesus fought against in the final week of His life.What do you think?271Here again, we raise the question concerning the nature of the prophetic vision. We arereminded of the teaching of Numbers 12:7-8 and 1 Corinthians 13:9-12, with their insistencethat the prophetic vision, seen in dreams, is enigmatic, partial, and “seen through a mirror darkly.”And we ask, are we to understand that Isaiah 65-66 presents an exact, factually correctdepiction of the future, with its new heavens and new earth? Or, should we take the vibrant hopealong with the warning seriously, but still, recognizing the limitations of the prophetic vision of thefuture, not attempt to take every word and every detail of the vision as exact reality? What do youthink?There can be no doubt of the deep faith and conviction that undergird this prophetic vision,with its depiction of a future for the faithful people of YHWH (including Jews and non-Jews together),and their world-wide mission of making YHWH known to the nations. There can be no missingof the prophet’s conviction that YHWH Who created the first heavens and the first earth, isstill at work, creating new heavens and a new earth, doing new things, creating a wonderful futurefor His people, including more than just the Jews, refusing to be bound by the narrow restrictionsthat characterized legalistic Judaism. But, we ask, is Isaiah’s vision of a cemetery just outsidethe gates of the new Jerusalem a photographically correct picture of YHWH’s judgment on thewicked? If it is the literal Valley of Hinnom that is being described, with never-dying worms andunquenchable fire, is that tiny valley large enough for “hell”?Are all the other details of Isaiah’s vision correct? Will they harmonize with the vision ofJohn in Revelation 21-22? Is the life-span of God’s people in the new Jerusalem limited to onlyslightly over one hundred years? And will sinners still be present in that city?182

End-note 1Solomon’s Prayer of Dedication of the House / Temple1 Kings 8:12-53, Hebrew Text with English Translation and Footnotes:8:12 `lp,(r"[]B' !Koßv.li rm;êa' hw"åhy> hmo+l{v. rm;äa' za'Þ Then Solomon said, YHWH1said (He would) dwell in the heavy cloud. 8:13 ^ßT.b.vil. !Akïm' %l'_ lbuÞz> tyBeî ytiynI±b' hnOðB'1For the noun lp,r'[], “heavy cloud,” translated by “thick darkness” (English StandardVersion) and “a thick cloud” by Tanakh, see:Exodus 20:21, `~yhi(l{a/h' ~v'Þ-rv,a] lp,êr"[]h'(-la, vG:ånI ‘hv,moW qxo+r"me ~['Þh' dmoï[]Y:w:,and the people stood from afar, and Moses drew near to the heavy cloud, where the Godwas;Deuteronomy 4:11, Moses tells that people that stood beneath Mount Sinai, r[eÛBo rh'úh'w>`lp,(r"[]w: !n"ï[' %v,xoß ~yIm;êV'h; bleä-d[; ‘vaeB', and the mountain (was) burning with thefire, as far as the heavens’ heart–darkness, cloud, and heavy cloud;Deuteronomy 5:22, YHWH spoke the Ten Commandments “from the midst of the fire, cloud, andheavy cloud;2 Samuel 22:10; Psalm 18:10, in description of a Theophany, David states, dr:+YEw: ~yIm:ßv' jYEïw:`wyl'(g>r: tx;T;î lp,Þr"[]w:, and He stretched out heavens and He came down; and a heavycloud beneath His feet;1 Kings 8:12, here; 2 Chronicles 6:1, Solomon reminds Israel of YHWH’s promise to “dwell in aheavy cloud”;Isaiah 60:2, while darkness covers earth, and a heavy cloud (covers) peoples, YHWH arises andHis glorious radiance is seen over His people;Jeremiah 13:16, Jeremiah warns that while the people are looking for light, YHWH will bringdeath’s shadow and a heavy cloud (of darkness);Ezekiel 34:12, sheep get lost on a day of cloud(s) and heavy cloud(s); but YHWH will seek for Hissheep;;Joel 2:2; Zephaniah 1:15, the day of YHWH is near, it is coming–a day of darkness and gloom,of cloud(s) and heavy cloud(s);Psalm 97:2, Aa)s.Ki !Akåm. jP'ªv.miW÷ qd

2 3`~ymi(l'A[ I have certainly built a lofty house for You, a foundation / fixed place for Your1(...continued)Job 38:9, God states that He made the ocean, with cloud(s) as its garment, and heavy cloud(s)as its diaper.TNISB comments that “Solomon declares that the Creator of the universe had chosen todwell in the darkness of the Holy of Holies.” (P. 495) But this is not what the text says–there isnothing concerning the innermost room of the temple in this statement. That most set-apart placewas probably dark, but that is not the same thing as being an lp,r'[], “heavy cloud.”ESVSB says, somewhat differently, that “The God of the exodus and Sinai has come todwell in His temple.” (P. 610) But the text only says that YHWH has chosen to “dwell in theheavy cloud.”Do you think these comments in the two study Bibles are true? Is this chapter, 1 Kings 8,teaching that the temple, specifically the most set-apart place in that temple, is where YHWHdwells / lives? Or is it only the place where His “name,” and the symbols of His presence dwell /live?In terms of Isaiah 66:1-2, if the heavens are His throne, how can the tiny ark / chest of thecovenant in that small space of the most holy place be His throne other than symbolically? If theplanet earth, or possibly the land of Israel is the footstool for His feet, how can that be reduced tothe tiny area of the “Holy of Holies”?What do you take the statement that YHWH “dwells in a heavy cloud” to mean? Is it a factthat the true and living God is always veiled in mystery, surrounded by heavy clouds, not capableof being seen clearly and exactly except on rare occasions of Self-manifestation, and then returningto hiddenness?Keep these questions in mind as you continue the study of Solomon’s prayer in 1 Kings 8.2The use of the infinitive absolute hnOðB, “building,” followed by the finite verb ytiynI±b', “Ibuilt,” is a Hebrew idiom expressing emphasis.3Tanakh translates by “stately,” and English Standard by “exalted.” The noun is tyBeîlbuÞz>, beyth zebhul, which we recognize from the Philistine God’s name, Baalzebul, ExaltedHusband, to Baalzebub, Husband of Flies. See 2 Kings 1:1-2. The noun zebhul means “loftyabode,” “height,” “elevation.” It has been changed by Jewish copyists to zebub, “flies.”184

4 5dwelling (for) long-lasting times. 8:14 lh;äq.-lK' taeÞ %r AmaeªbiT.^yd T'l.[;ÞP' ^±T.b.vil !Akôm' ^êt.l'(x]n:. rh;äB., You willbring them, and You will plant them in a mountain of Your inheritance, foundation / fixedplace for Your dwelling You made, YHWH; a set-apart place O my Lord, your handsestablished.1 Kings 8:13, here; `~ymi(l'A[ ^ßT.b.vil. !Akïm' %l'_ lbuÞz> tyBeî ytiynI±b' hnOðB', I have certainlybuilt a lofty house for You (YHWH), a foundation / fixed place for Your dwelling (for) longlastingtimes; 2 Chronicles 6:2, almost identical;1 Kings 8:39; 8:43, ‘^“T,b.vi !AkÜm. ~yIm;øV'h; [m;’v.Ti hT'a;w>, and You (YHWH) will hear (in)the heavens, a foundation / fixed place of Your dwelling; here instead of the lofty houseSolomon has built, it is “the heavens” which constitute “a foundation / fixed place of (His)dwelling; the Greek translation is kai. su. eivsakou,sh| evk tou/ ouvranou/ evx e`toi,moukatoikhthri,ou sou, and You will hear out of the heaven out of Your prepared dwellingplace;1 Kings 8:49, almost identical; 2 Chronicles 6:30, almost identical, but adding thepreposition “from” before “heaven,” where we have interpolated the preposition “in”; 2Chronicles 6:33, almost identical, but adding the preposition “from” both before “heaven”and before “a foundation / fixed place of Your dwelling; 2 Chronicles 6:39, again, almostidentical;Psalm 33:14, #r

6`dme([o laeÞr"f.yI lh;îq.-lk'w> lae_r"f.yI And the king turned his faces, and he blessed all Israel’s7assembly, and all Israel’s assembly (was) standing.8:15 ybi_a' dwIåD" taeÞ wypiêB. rB,äDI ‘rv,a] laeêr"f.yI yheäl{a/ ‘hw"hy> %WrÜB' rm,aYo©w:`rmo)ale aLeÞmi Adïy"b.W And he said, Blessed (is) YHWH, God of Israel, Who spoke by Hismouth to David my father; and by his hand He fulfilled (it), saying, 8:16 rv,’a] ~AY©h;-!milaeêr"f.yI yjeäb.vi ‘lKomi ry[iªb. yTir>x:åb'-al{) è~yIr:c.Mimi élaer"f.yI-ta yMiä[;-ta, ytiaceøAh`lae(r"f.yI yMiî[;-l[; tAyàh.li( dwIëd"B. rx;äb.a,w" ~v'_ ymiÞv. tAyðh.li tyIB;ê tAnæb.li From the daywhen I brought My people Israel forth from Egypt, I did not choose a city from all Israel’s tribes (inwhich) to build a house for My name to be there; and I chose David to be over My people Israel.8:17 `lae(r"f.yI yheîl{a/ hw"ßhy> ~veîl. tyIB;ê tAnæb.li ybi_a' dwIåD" bb;Þl.-~[i yhi§y>w: And it was8with David my father’s heard to build a house for (the) name of YHWH, God of Israel. 8:18ymi_v.li tyIB:ß tAnðb.li ^êb.b'äl.-~[i ‘hy"h' rv,Ûa] ![;y:© ybiêa' dwIåD"-la, ‘hw"hy> rm,aYOÝw:6The phrase wyn"ëP'-ta, ‘%l,“M,h; bSeÛY:w:, is somewhat strange. Literally, it is “and he(Solomon) caused his faces to turn,” but the plural faces is commonly used in Hebrew where inEnglish we would only use the singular, face. It means whereas Solomon had his back to thepeople at first, as he addressed YHWH, he now turned toward the people, to address them.7The noun lh'q' means “assembly,” a group of people called together. The Greektranslation of this noun is evkklhsi,a, “assembly,” or “a regularly summoned legislative body,” or“church.”8ESVSB comments that “In Solomon’s speech (verses 16-20) and also in the prayer thatfollows (verses 22-53), the word ‘name’ is used to avoid saying that God Himself actually dwellsin the temple (compare also 3:2; 5:3, 5 [in all three verses, the temple is said to be ‘for the nameof God.’ See also verses 16, 17, 18, 19, 20, 29, 33, 43, 44 and 48]). God’s presence in thetemple was real (for God’s ‘name’ represents all that He is...), and the people would get Hisattention by calling His name, but He was not to be thought of as ‘living’ in the temple (as wasimagined of the false Gods of other nations) in any sense that would detract from the reality of Histranscendence [above and independent of the material universe].” (P. 611)186

`^b,(b'l.-~[I hy"ßh' yKiî t'boêyjih/ And YHWH said to David my father, Because it was with yourheart to build a house for My name, you did well that it was with your heart. 8:19 hT'êa; qr:å`ymi(v.li tyIB:ßh; hn ~q,Y"åw:hw"ßhy> ~veîl. tyIB;êh; hn rB,äDI ‘rv,a]K;( laeªr"f.yI aSeäKi-l[; bveäaew" ybiøa'`lae(r"f.yI yheîl{a/ And YHWH upheld His word which He spoke; and I have stood in David myfather’s place; and I will sit upon Israel’s throne, just as YHWH said; and I will build the house forYHWH the God of Israel’s name. 8:21 tyrIåB. ~v'Þ-rv,a] !Arêa'l'( ‘~Aqm' ~v'Û ~fi’a'w" ‘`~yIr")c.mi #r

10`~yIm")V'h; 8:23 rm;ªaYOw: And Solomon stood before YHWH’s altar, in front of Israel’s whole11 12assembly; and he spread out his hands to the heavens. And he said:10Gray notes that this is the first mention of the altar in the description of the temple. Headds that “Here there is a faithful reflection of the priestly status of the king in pre-exilic times.”(P. 219)11C. F. Burney called the use of ~yIm")V'h;, “the heavens” in this chapter (verses 22, 30 (withthe preposition la,, ‘into’) 32, 34, 36, 39, 43, 45 and 49) a “local accusative,” which he translatesby “in heaven.” (P. 114) We think Burney is correct, and throughout the prayer we will translateby either “in the heavens” or “to the heavens,” except for places where it obviously just means“the heavens.”Note well Solomon’s location. He is depicted as being in Jerusalem, in the temple, in frontof the altar–and he is lifting up his hands to the heavens, addressing YHWH. It is not at all a depictionof YHWH as dwelling inside the temple, in the “holy of holies”! This is not only true here atthe opening of Solomon’s prayer, but throughout the prayer.Motyer, in his commentary on Isaiah 66:1, as he interprets 1 Kings 8, implies that in spiteof Solomon’s mention that no earthly building could be YHWH’s dwelling-place, yet says thatYHWH had promised to David that He would dwell in the temple, and in fact that is implied in therest of the prayer. We think this is simply mistaken. Nowhere in Solomon’s prayer is it impliedthat YHWH dwells in the temple. All that is claimed in 1 Kings is that YHWH’s cloud and gloriousradiance are housed there–but not that Solomon’s house / temple could “contain YHWH”!The house or temple is where YHWH has placed His name; it is a place where humanbeings can get in touch with YHWH, through prayer and through sacrifice--but no more so thanwhen they pray towards the temple in the midst of their Babylonian captivity. It is certainly a placefor prayer and request for favor, but the prayers and requests that come to the temple are thendirected toward the heavens, which are the “foundation of YHWH’s dwelling-place.”Compare 2 Chronicles 2:5-6, where Solomon is quoted as telling Hiram of Phoenicia,“The house / temple I am going to build will be great, because our God is greater than all otherGods. But who is able to build a house / temple for Him, since the heavens, even the highestheavens, cannot contain Him? Who then am I to build a house / temple for Him, except as aplace to burn sacrifices before Him?”In the light of this, DeVries states that Solomon first expresses “the wondering questionwhether such a God as Yahweh, Who is too great for earth and heaven to contain, will indeeddwell on earth, and in a man-made temple (verse 27). For this characteristic...sentiment theclosest parallel is the post-exilic passage Isaiah 66:1 [but see 2 Chronicles 2:5-6]. But Solomonprays nonetheless that Yahweh may deign to make this temple the place where his Name dwells,the Name being...an extension of Yahweh’s true being, but not the Deity in the fullness of His(continued...)188

11(...continued)being (verses 28-29). The purpose is that the temple may serve as a listening-post or soundingboard, continually receptive to any prayer that may be directed toward it (verse 29b; compareverses 30, 33, 35, 42, 44, 48).” (P. 125)Montgomery and Gehman state that “In the history of the Israelite religion YHWH came tobe localized peculiarly only with the building of the temple [we would say ‘the tabernacle /temple’], and even then it was His distinct Presence (Person in Christian theology), or Name, orGlory-Shekinah, that was in residence [think of the ‘pillar of cloud and of fire’ that accompaniedIsrael throughout the wilderness wanderings, and that took up its dwelling-place in the tabernacleand temple in the promised land].” (P. 194)In Christian thought, Jesus is viewed as being the incarnation of God the Father here onearth, but He Himself prays to His Father in the heavens–a view that combines transcendenceand immanence, in a way similar to the Hebrew Bible’s view of YHWH’s glorious radiance beingin the house / temple in Jerusalem, but in no way meaning that all of YHWH was contained in thatbuilding made by human hands.We note here that Solomon’s “spreading out his hands” in prayer, is an example of whatYHWH says He was doing in Isaiah 65:2.12Verses 23-53 constitute Solomon’s prayer at the dedication of the house / temple inJerusalem. Montgomery and Gehman state that “These prayers attributed to Solomon composeone of the noblest flights in sacred oratory from the Deuteronomic school. There are notes of theinfiniteness of Deity and yet of His readiness to dwell with His faithful, of Divine grace and ofhuman responsibility, not only of the people but of the individual conscience (verse 38), of thestern righteousness of God which can scatter the nation, and equally of the door of repentance bywhich they may regain His favor.” (Pp. 194-95)TNISB notes that “Solomon makes nine petitions:(1) for God to continue faithfulness to the promises made to David by hearing the prayersmade in the temple, ‘the house of prayer’ (verses 25-30);32);(2) for God to judge disputes righteously by upholding the sanctity of the oath (verses 31-(3) for God to forgive the people when they confessed their sins after defeat in war (verses33-34);(4) for God to forgive the people when their sins brought calamities caused by drought(verses 35-36);(5) for forgiveness and Divine assistance in time when the sins of the people led to naturaldisasters...(verses 37-40)...;189(continued...)

mEÜvo tx;T'_mi #r l[;M;êmi ~yIm:åV'B; ~yhiêl{a/ ^AmåK'-!yae laer"f.yI yheÛl{a/ hw"ùhy>`~B'(li-lk'B. ^yn) ‘tyrIB.h; YHWH, God of Israel, there13 14is none like You, God in the heavens above, and upon the earth beneath –Who keeps the12(...continued)(6) for God to grant the requests of non-Israelites who went to pray in the temple becauseGod’s name was there making the temple a house of prayer for all peoples (verses 41-43)...45);(7) for God to vincicate the cause of the people by granting them victory in war (verses 44-(8) for restoration of the people when they called from the exile in a foreign land (verses46-51).” (Pp. 495-96)13For this theme of the “Incomparability of YHWH,” see Exodus 8:10, where Mosheh tellsPharaoh, “there is no one like YHWH our God”; 9:13 (similar); 15:11, “Who among the gods islike You, O YHWH? Who is like You–majestic in set-apartness, awesome in glorious radiance,working wonders”; Psalm 77:13, “What God is so great as our God?”; Psalm 86:6; Isaiah 46:5,“To whom will you compare Me, or count the equal? To whom will you liken Me that we may becompared?”; Job 41:10b-11, “Who then is able to stand against Me? Who has a claim againstMe that I must pay? Everything under heaven belongs to Me.” But see especially Isaiah 40;12-28:Who has measured the waters in the hollow of his hand,or with the breadth of his hand marked off the heavens?Who has held the dust of the earth in a basket,or weighed the mountains on the scales and the hills in a balance?Who has understood the mind of YHWH,or instructed Him as His counselor?Whom did YHWH consult to enlighten Him,and who taught Him the right way?Who was it that taught Him knowledgeor showed Him the path of understanding?Surely the nations are like a drop in a bucket;they are regarded as dust on the scales;He weighs the islands as though they were fine dust.Lebanon is not sufficient for altar fires,nor its animals enough for burnt offerings.Before Him all the nations are as nothing;they are regarded by Him as worthless and less than nothing.(continued...)190

13(...continued)To whom, then, will you compare God?What image will you compare Him to?...[i.e., which idol made by human hands?And we add, can a God Who is so great possibly be housed in a house /temple made by human hands?]...Do you not know?Have you not heard?Has it not been told you from the beginning?Have you not understood since the earth was founded?He sits enthroned above the circle of the earth;and its people are like grasshoppers.He stretches out the heavens like a canopy,and spreads them out like a tent to live in.He brings princes to naught,and reduces the rulers of this world to nothing...To whom will you compare Me?Or who is My equal?, says the Set-apart One.Lift your eyes and look to the heavens:who created all these?He Who brings out the starry host one by one,and calls each of them by name.Because of His great power and mighty strength,not one of them is missing...Do you not know?Have you not heard?YHWH is the everlasting God,the Creator of the ends of the earth.He will not grow tired or weary,and His understanding no one can fathom.In the light of this teaching concerning the incomparability of God, how could anyonedisagree with Solomon’s conclusion that no earthly house / temple could possibly “containYHWH”? Yet the unanimous biblical witness is that this incomparably great God still chooses toenter into human history, and take up residence among His people, and as Isaiah 57:15 and66:1-2 proclaim, He especially chooses to make His dwelling-place in the hearts of the humble,the contrite and lowly of spirit, those who tremble at His word! This utterly transcendent God isthe God Who has miraculously entered into human history, becoming a baby in the womb ofMary! Such a God defies human logic and ability to comprehend–but in fact, the logical, understandablegods are nothing more than idols, human creations!14If we ask, where can YHWH be found, the answer which Solomon’s prayer gives is thatthere is no place–in the heavens above, or on the earth beneath, where He cannot be found! ForHe is the God both of the heavens and of the earth! He is the God Who can hear the prayers ofHis people, and of all humanity, from wherever they are prayed on the earth, especially when theyare directed to the house / temple, where He has caused His name (we add, His cloud, Hisglorious radiance) to dwell. But that is quite different from claiming that the Solomonic temple is(continued...)191

covenant and the steadfast love for the slaves of Yours, who conduct themselves before You with15all their heart. 8:24 rBEïd:T.w: Al= T'r>B:ßDI-rv,a] taeî ybiêa' dwIåD" ‘^D>b.[;l. T'r>m;ªv' rv

178:25 rv,’a] •tae ybia' dwIÜd" ‘^D>b.[;l. rmov.û laeªr"f.yI yheäl{a/ Ÿhw"åhy> hT'ú[;w>-~ai qr:û lae_r"f.yI aSeäKi-l[; bveÞyO yn:ëp'L.mi vyai ^ïl. trE’K'yI-al{ rmoêale ‘AL‘ T'r>B:ÜDI`yn")p'l. T'k.l;Þh' rvÐ ¿^yr

`~AY*h; ^yn ‘hN"rIh") la, [:moÜv.li And will Youturn toward Your slave’s prayer, and toward my request for favor, YHWH my God? –to listen tothe ringing cry, and to the prayer, which Your slave is praying before You today? 8.29 •tAyh.liymiÞv. hy hZ T"ß[.m;v'w> ~yIm;êV'h;-la, And will You listen to Your slave’s request for favor, and Your20people Israel’s, who will pray towards this place? And You, will You listen towards Your18(...continued)NIVSB states that “With the construction of the temple and the appearance of a visiblemanifestation of the presence of God within its courts, the erroneous notion that God was irreversiblyand exclusively bound to the temple in a way that guaranteed His assistance to Israel nomatter how the people lived could very easily arise (see Jeremiah 7:4-14; Micah 3:11). Solomonconfessed that even though God had chosen to dwell among His people in a special and localizedway, He far transcended containment by anything in all creation.” (P. 487)We think that is against this erroneous notion that Isaiah 66:1-2 is directed: “The heavens–My throne! And the earth–foorstool for My feet! Where is this–a house which you people willbuild for Me? And where–a place for My rest?”19Watts comments that in verses 30-43, “Solomon...describes five (original) cases orsituations in which this function [‘sounding-board,’ ‘listening-post’] will be carried out. He asks thatas he or the people pray toward the temple Yahweh will be listening up in heaven and respond(verse 30; so also verses 32, 34, 36, 39, 43, 45).” (P. 126)20NIVSB comments that “When an Israelite was unable to pray in the temple itself, he wasto direct his prayers toward the place where God had pledged to be present among His people.”See Daniel 6:11, verse 10 in English, where Daniel, serving the Persian Darius, who hadforbidden prayer to any other God but himself, opens his windows towards Jerusalem, gets downon his knees, and prays three times daily just as he had done before.194

21dwelling-place, towards the heavens –and will You listen and forgive?228.31 hl'²a' ab'ªW At+l{a]h;(l. hl'Þa' Abï-av'n")w> Wh[eêrEl. ‘vyai aj'îx/y< rv,’a] •tae`hZmI) ynEïp.li The one who will miss-the-mark against his neighbor–and he willraise against him an oath, to put him under an oath, and an oath will come before Your altar inthis house– 8.32 [v'êr" [:yviär>h;l. ^ydciK. Alß tt,l'î qyDIêc; qyDIäc.h;l.W Av+aroB. Akßr>D: tteîl' and You, will You hear in21There is an ambiguity in this statement with regards to where YHWH is. Solomon andIsrael’s prayers are directed la,, (“to,” “into,” “towards”) “this place,” i.e., the house / temple inJerusalem, to which His eye(s) are open night and day. Just as His people pray “to this place,” soYHWH will listen ~yIm;êV'h;-la, ‘^T.b.vi ~AqÜm.-la,, “to (or ‘into,’ or ‘towards’) place of Yourdwelling, to (or ‘into,’ or ‘towards’) the heavens.”The phrase “place of Your dwelling” can be understood as referring to Jerusalem’s house /temple, or to “the heavens.” English translations make it explicit that Heaven is YHWH’s dwellingplace,but the Hebrew text is not that clear. The Greek translation makes it very clear: kai. su.eivsakou,sh| evn tw/| to,pw| th/j katoikh,sew,j sou evn ouvranw, “And You, will You hear in the placeof Your dwelling, in heaven?”22Watts explains that in verses 31-32, Solomon’s request is that “when two men makecontradictory oaths, swearing to Yahweh, Yahweh will cause the truth to come out.” (P. 126)Solomon prays that YHWH’s house / temple in Jerusalem will be the source of true justicein Israel. The priests who served in the temple would serve as “judges” to whom the peoplewould come in disputed cases, to find the Divine decision in their case, and because of that,coming to the priest for the Divine decision was described as “coming to God.” See our study ofthe Covenant Code in the Book of Exodus, with its subsequent development and expansion inlater codes, which embody the later decisions made by Jewish leaders and officials, including thepriestly decisions, and which are said in Exodus 20:25 to include “not good decisions.”ESVSB comments that verses 31-32 contain “the first of seven specific petitions concerninga legal case in which difficulties arise over evidence or witnesses which make it impossible toresolve the case in any normal way (compare 3:16-38 [where Solomon the king gives the decisionthat demonstrates the wisdom of God is in him]). A priestly ritual is involved here (compareNumbers 5:11-31 [the case of a wife suspected of sexual immorality, but no witnesses, and onlya husband’s jealousy–in which the wife has to drink water mixed with dust from the moveablesanctuary earthen floor, to determine her guilt of innocence]): God Himself is invoked as judge tocondemn the guilty and clear the righteous individual.” (P. 611)195

23the heavens, and will You act, and will You judge Your slaves, to condemn a wicked person, toreturn his way on his head? And will You justify a rightly-related person, to give to him accordingto his right-relationship?248.33 ‘^yl,’ae Wbv'Ûw>%l"+-Waj.x,y< rv Wlôl.P;(t.hi(w> ^m,êv.-ta, WdåAhw> When Your people Israel is25defeated (in battle) before an enemy, because they will miss-the-mark against You; and they willreturn to You, and they will confess Your name, and will pray, and will request Your favor in thishouse, 8.34 -la, ~t'bove(h]w: lae_r"f.yI ^åM.[; taJ;Þx;l. T'êx.l;s'äw>~yIm;êV'h; [m;äv.Ti ‘hT'a;w>23There can be little doubt that here the prayers are depicted as being directed towards thehouse / temple in Jerusalem, but are being heard “in the heavens.”24Gray comments on verses 33-37 that “This passage provides for prayer and supplicationin national calamities in history and nature. In the theology typical of [Deuteronomy] these areregarded as the just penalty for sin, which, however, may be an unwitting offence (ajx), ratherthan deliberate rebellion against the Divine will ([vp)...The particular disasters now visualizedreflect the specific curses invoked in Deuteronomy 28:15ff.” (P. 223)ESVSB comments on verses 33-40 that “The second, third, and fourth petitions concerndefeat in battle, and subsequent exile from the land (verses 33-34), drought (verses 35-36), andassorted perils such as famine, pestilence, and siege (verses 37-40). In each case the cause ofthe problem is sin, and the main requirement of the situation is forgiveness, although Divine instructionis also requested (verse 36).” (P. 611)Solomon prays that the house / temple will be the source of forgiveness and restoration–especially when Israel is driven from its land due to its missing-of-the-mark, even from there thepeople can pray "to / towards this house / temple." We ask, how? And the answer of the text isthat they will simply turn towards, or face this house / temple, and YHWH will hear their prayerand forgive, and return them to their land--a tremendously important statement for exiles!See footnote 43 for this matter of praying towards the temple while in other countries suchas Babylon during Israel’s exile, and later in Persia.25Gray notes that rv

26`~t'(Aba]l; T't;Þn", ‘rv %l"+-Waj.x,y< yKiä rj"ßm' hy ~yIm:±v' rcEï['heB.`~nE)[]t; yKiî !WbßWvy> ~t'îaJ'x;meW ^m,êv.-ta, WdåAhw> ‘hZ ‘^yd

which You gave to Your people for a possession?318.37 yKiä ‘lysix' hB,Ûr>a;( !Aqør"yE !Ap’D"vi hy

36every request for favor which will be for every human, for all Your people Israel, who will know,each one, (by the) plague of his heart; and he will spread out his hands to this house, 8.39wyk'êr"D>-lk'K. ‘vyail' T'Ût;n"w> t'yfiê['w> T"åx.l;s'w> ‘^T,’b.vi !AkÜm. ~yIm;øV'h; [m;’v.Ti hT'a;w>û`~d"(a'h' ynEïB.-lK' bb;Þl.-ta, ^êD>b;l. ‘T'[.d:’y"( hT'Ûa;-yKi Ab+b'l.-ta, [d:ÞTe rv

39(...continued)there (Josephus, Antiquities xi, 8, 5)...But there may well have been cases of sincere devotionon the part of Gentiles--compare the story of Naaman (2 Kings 2:5).” (P. 198) See Psalm68:31-33, “Envoys will come from Egypt; Cush will submit herself to God. Sing to God, Okingdoms of the earth, sing praise to YHWH, to Him Who rides the ancient skies above...”Watts likewise comments that these verses “represent possibly the most marvelouslyuniversalistic passage in the Old Testament; it asks that the prayer of every foreigner may beheard, so that all the peoples may fear and know Yahweh.” (P. 126)See the following Isaianic passages, which may be just as universalistic as 1 Kings 8, oreven more so:Isaiah 2:2-4, ~yrIêh'h, varoåB. ‘hw"hy>-tyBe rh;Û hy tA[+b'G>m aF'ÞnIw> ihk'Þl.nEw> wyk'êr"D>mi ‘Wn“rEyOw> bqoê[]y: yheäl{a/ ‘tyBe-la, hw"©hy>-rh;-la, hl,ä[]n:w>‘!yBeä jp;v'w> `~ØIl'(v'Wrymi hw"ßhy>-rb;d>W hr"êAt aceäTe ‘!AYCimi yKiÛ wyt'_xor>aoB.‘~h,yteAt)ynIx]w: ~yTiªail. ~t'øAbr>x; Wt’T.kiw> ~yBi_r: ~yMiä[;l. x:ykiÞAhw> ~yIëAGh;`hm'(x'l.miÞ dA[ß Wdïm.l.yI-al{w> br`vbe(y" #[eî ynIßa] !heî syrIêS'h; ‘rm;ayO-la;w> AM+[; l[;äme hw"ßhy>tAyðh.li hw"ëhy> ~veä-ta, ‘hb'h]a;l.W* Atêr>v"ål. ‘hw"hy>-l[; ~ywIÜl.NIh; rk'ªNEh; ynEåb.W-la, ~ytiúAaybih]w: `yti(yrIb.Bi ~yqIßyzIx]m;W AlêL.x;me( ‘tB'v; rmeÛvo-lK' ~ydI+b'[]l; Alßyxi_B.z>mi-l[;( !Acßr"l. ~h,²yxeb.zIw> ~h,óytel{A[ ytiêL'piT. tybeäB. ‘~yTix.M;fiw> yviªd>q' rh;ä(continued...)200

40^mnI #BeÞq;m. hwIëhy> yn"ådoa] ‘~aun> `~yMi([;h'-lk'l. arEßQ'yI hL'îpiT.-tyBe ytiêybe yKiä`wyc'(B'q.nIl. wyl'Þ[' #Beîq;a] dA[± lae_r"f.yIAnd children of the foreignness, the ones joined to / upon YHWH, to minister (to)Him, and to love YHWH’s name, to be / become for Him for servants / slaves–everyoneobserving rest-day (to keep) from profaning it, and those holding strongly to My covenant--and I will bring them to My set-apart mountain; and I will cause them to rejoice in (the)house of My praise; their offerings-up and their sacrifices (will be) for acceptance upon Myaltar–because My house will be called a house of praise for all the peoples! It is a sayingof my Lord YHWH, One Who is gathering Israel’s banished people: I will again gather to it(My mountain) to the ones gathered!Isaiah 66:18-20,tAn=voL.h;w> ~yIßAGh;-lK'-ta, #Beîq;l ha'§B' ~h,êyteboåv.x.m;W ‘~h,yfe[]m; ykiªnOa'w>-la,( ~yjiyleP.û Ÿ~h,äme yTiäx.L;viw> tAaª ~h,øb' yTi’m.f;w> `ydI)AbK.-ta, Waïr"w> Wab'ÞWrv,’a] ~yqiªxor>h' ~yYIåaih' !w"+y"w> lb;äTu tv,q lWPï vyvi’r>T; ~yIùAGh;`~yI)AGB; ydIßAbK.-ta, WdyGIïhiw> ydIêAbK.-ta, Waår"-al{w> ‘y[im.vi-ta, W[Üm.v'-al{bk,rmi Ÿ~yIåAGh;-lK'mi ~k,äyxea]-lK'-ta, Waybiähew>rv,äa]K; hw"+hy> rm;äa' ~ØIl;Þv'Wry> yvi²d>q' rh;î l[;ä tArªK'r>Kib;W ~ydIør"P.b;W ~yBi’C;b;W`hw")hy> tyBeî rAhßj' yliîk.Bi hx'²n>Mih;-ta, laeór"f.yI ynE’b. •Waybiy"And I, from / because of their deeds and their thoughts, she (the time?) is coming togather all the nations and the tongues; and they will come, and they will see My gloriousradiance. And I will place among them a sign; and I will send forth from them survivors tothe nations--Tarshish, Pul and Lud, drawers of (the) bow, Tubhal and Greece, the Islandsthat are far off, who did not hear My report, and who did not see My glorious radiance; andthey will declare My glorious radiance among the nations. And they will bring all theirbrothers from all the nations, a gift to the YHWH, on the horses aqnd in the chariot(s) andon the litters and on the mules and on the dromedary camels, to My set-apart mountain,Jerusalem–said YHWH–just as Israel’s children will bring the gift(s) in a clean vessel (tothe) house of YHWH.40Gray notes that “‘The stranger’ (yrIêk.N") is not the protected alien permanently resident inIsrael nor a fugitive from blood-revenge who has found asylum in the religious community ofIsrael, both of whom were classed as ~yrIGE...but foreigners who were attracted to the worship of(continued...)201

from a land far away, because of Your name. 8.42 ta,w> lAdêG"h; ^åm.vi-ta, ‘!W[m.v.yI yKiÛ`hZ ab'îW hy"+WjN>h; ^ß[]roz>W* hq'êz"x]h;¥ ^d>y")-‘ Because they will hear41Your great name, and Your strong hand, and Your stretched-out arm; and he will come, and hewill pray to this house, 8.43 -rv,a] lko±K. t'yfi§['w> ^T,êb.vi !Akåm. ‘~yI“m;V'h; [m;Ûv.Ti hT'úa;^åM.[;K. ‘^t.ao) ha'Ûr>yIl. ^m,ªv.-ta, #r

458.44 Wlål.P;(t.hiw> ~xe_l'v.Ti rv

498.46 ~T'Þt;n>W ~b'ê T'äp.n:a'w> aj'êx/y byE+Aa ynEåp.li When they will50miss-the-mark against You–because there is no human who will not miss-the-mark –and You will51be angry against them, and You will give them (up) before an enemy; and they will take them52captive to a land of the enemy, far away, or nearby. 8.47 rv

54And we did wrong –we acted wickedly!” 8.48 ~v'êp.n:-lk'b.W ‘~b'b'l.-lk'B. ^yl,ªae Wbv'äw>T't;än" rv,äa] ‘~c'r>a; %r ~t'_ao Wbåv'-rv,a] ~h,Þybey>ao #rx;êB' rv,äa] ‘ry[ih' ~t'êAba]l; And they will55return to You, with all their heart, and with all their innermost being, in their enemies’ land where56they took them captive, and they will pray to You–way (towards their land which) You gave to57 58their fathers, the city which You chose, and the house which You built / I built for Your name–8.49 `~j'(P'v.mi t'yfiÞ['w>; ~t'_N"xiT.-ta,w> ~t'ÞL'piT.-ta, ^êT.b.vi !Akåm. ‘~yIm;’V'h T'Û[.m;v'w>54For the hiphil verb used here, WnywIß[/h,w>, “and we committed iniquity,” see 2 Samuel 7:14(if David’s son does wrong, commits iniquity); 19:20 (Shimei’s confession to King David); 24:17(David’s confession, in order to avert the destruction of Jerusalem); 1 Kings 8:47 (here;confession of captives); Jeremiah 3:21 (this is what causes the cry Jeremiah hears on the barrenhills); 9:4 (verse 5 in English; included in list of things that YHWH condemns)l Psalm 106:6 (oneof three synonyms in Israel’s confession); Job 33:27 and 2 Chronicles 6:37 (very similar to 1Kings 8:47).55Gray comments that the phrase here, which he translates by “whole-heartedly andsincerely,” is “a typically Deuteronomic phrase, recalling the Shema in Deuteronomy 6:5.” (P.228) This important passage for Judaism reads as follows:`^d

59 60and will You hear in the heavens, foundation of Your dwelling-place, their prayer and theirrequest for favor, and will You do the justice? 8.50 lk'l.W %l'ê-Waj.x'( rv`~Wm)x]rI)w> ~h,Þybevo ynEïp.li ~ymi²x]r:l. ~T'ót;n>W %b"+-W[v.P' rvh;B.~d"_a' ynEåB. AdßyrIp.h;B.~yMiê[; tl{åbuG> ‘bCey:`lae(r"f.yI ynEïB. rP:ßs.mil.206(continued...)

~h,êylea] [:moåv.li lae_r"f.yI ^åM.[; tN:ßxiT.-la,w> ^êD>b.[; tN:åxiT.-la, ‘tAxtup ^yn

65`^yl,(ae ~a'îr>q' lkoßB. (Will) Your eyes be open to a request for favor of Your slave, and to arequest for favor of Your people Israel–to listen to them, in all their calling to You? 8.53 -yKi(^D) ^l. ~T'Ûl.D:b.hi hT'úa;`hwI)hy> yn"ïdoa] ~yIr:ßc.Mimi Wnyte²boa]-ta, ^ôa]yciAhB. Because You, You separated them forYourself for a possession from all peoples of the earth / land, just as You said by the hand ofMosheh Your slave, when You brought forth our fathers from Egypt, my Lord YHWH!65Gray comments that “Here [‘Your slave’] is mentioned as distinct from Israel. Usually itdenotes the king, though...prophet or priest may also be so designated...It may refer to Jehoiachinafter 597. Even later restoration under a prince of the house of David was anticipated in exile byEzekiel (34:23-24), if not by...Isaiah (55:3); Zerubbabel the grandson of Jehoiachin is, in fact,termed [‘My slave’] (Haggai 2:23).” (P. 229)208