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Isaiah 66

1

Thus saith the Lord, The heaven is my throne, and the earth is my footstool: where is the house that ye build unto me? and where is the place of my rest?

2

For all those things hath mine hand made, and all those things have been, saith the Lord: but to this man will I look, even to him that is poor and of a contrite spirit, and trembleth at my word.

3

He that killeth an ox is as if he slew a man; he that sacrificeth a lamb, as if he cut off a dog’s neck; he that offereth an oblation, as if he offered swine’s blood; he that burneth incense, as if he blessed an idol. Yea, they have chosen their own ways, and their soul delighteth in their abominations.

4

I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before mine eyes, and chose that in which I delighted not.

5

Hear the word of the Lord, ye that tremble at his word; Your brethren that hated you, that cast you out for my name’s sake, said, Let the Lord be glorified: but he shall appear to your joy, and they shall be ashamed.

6

A voice of noise from the city, a voice from the temple, a voice of the Lord that rendereth recompence to his enemies.

7

Before she travailed, she brought forth; before her pain came, she was delivered of a man child.

8

Who hath heard such a thing? who hath seen such things? Shall the earth be made to bring forth in one day? or shall a nation be born at once? for as soon as Zion travailed, she brought forth her children.

9

Shall I bring to the birth, and not cause to bring forth? saith the Lord: shall I cause to bring forth, and shut the womb? saith thy God.

10

Rejoice ye with Jerusalem, and be glad with her, all ye that love her: rejoice for joy with her, all ye that mourn for her:

11

That ye may suck, and be satisfied with the breasts of her consolations; that ye may milk out, and be delighted with the abundance of her glory.

12

For thus saith the Lord, Behold, I will extend peace to her like a river, and the glory of the Gentiles like a flowing stream: then shall ye suck, ye shall be borne upon her sides, and be dandled upon her knees.

13

As one whom his mother comforteth, so will I comfort you; and ye shall be comforted in Jerusalem.

14

And when ye see this, your heart shall rejoice, and your bones shall flourish like an herb: and the hand of the Lord shall be known toward his servants, and his indignation toward his enemies.

15

For, behold, the Lord will come with fire, and with his chariots like a whirlwind, to render his anger with fury, and his rebuke with flames of fire.

16

For by fire and by his sword will the Lord plead with all flesh: and the slain of the Lord shall be many.

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17

They that sanctify themselves, and purify themselves in the gardens behind one tree in the midst, eating swine’s flesh, and the abomination, and the mouse, shall be consumed together, saith the Lord.

18

For I know their works and their thoughts: it shall come, that I will gather all nations and tongues; and they shall come, and see my glory.

19

And I will set a sign among them, and I will send those that escape of them unto the nations, to Tarshish, Pul, and Lud, that draw the bow, to Tubal, and Javan, to the isles afar off, that have not heard my fame, neither have seen my glory; and they shall declare my glory among the Gentiles.

20

And they shall bring all your brethren for an offering unto the Lord out of all nations upon horses, and in chariots, and in litters, and upon mules, and upon swift beasts, to my holy mountain Jerusalem, saith the Lord, as the children of Israel bring an offering in a clean vessel into the house of the Lord.

21

And I will also take of them for priests and for Levites, saith the Lord.

22

For as the new heavens and the new earth, which I will make, shall remain before me, saith the Lord, so shall your seed and your name remain.

23

And it shall come to pass, that from one new moon to another, and from one sabbath to another, shall all flesh come to worship before me, saith the Lord.

1
24

And they shall go forth, and look upon the carcases of the men that have transgressed against me: for their worm shall not die, neither shall their fire be quenched; and they shall be an abhorring unto all flesh.

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Isaiah 66

The Lord declares that heaven is His throne and earth His footstool, questioning who could build Him a house or provide Him a resting place, establishing divine transcendence and the inadequacy of human religious efforts. The oracle announces that the Lord looks favorably on the humble, contrite spirit who trembles at His word, establishing the proper orientation of authentic faith. The passage condemns those who slaughter oxen and kill lambs, establishing that ritual without the proper internal orientation is abhorrent to God. The oracle includes visions of Zion giving birth to the new community without labor pains and of the salvation that flows forth from her, establishing the dramatic reversal of the exiled community's barrenness. The passage promises that the Lord will comfort all who mourn in Zion and will extend peace and prosperity like a river, establishing the flow of blessing to the restored community. The vision includes the promise that all flesh will come to worship before the Lord and that those who rebel will be judged with fire, establishing final judgment and vindication. Isaiah 66 concludes the book with the promise that the new heavens and earth will endure and that God's purposes will be fulfilled. The chapter demonstrates that authentic faith is characterized by humility and receptiveness to God's word and that the ultimate culmination of history is the establishment of God's sovereignty over all creation.

Isaiah 66:17

Those sanctifying themselves in gardens, eating pig flesh, abominable things, and mice will be consumed together in divine judgment, indicating that idolatrous and unclean-practice adherents face destruction. The specific mention of syncretistic practices indicates these are the targets of judgment. The promise of consumption indicates total elimination. The verse consolidates the judgment pronounced: those engaging in covenant-violation and idolatry will not survive the eschatological transformation.

Isaiah 66:1

YHWH announces that heaven is a throne and earth a footstool, asking what kind of house the people could build and what kind of place for divine rest. The rhetorical questions establish YHWH's transcendence: human constructions are infinitesimal relative to divine magnitude. The statement that YHWH has made all these things indicates divine cosmic sovereignty. The implicit answer to the questions is that human structures cannot contain or satisfy the divine. This verse transitions to the final chapter's critique of temple-centralism: YHWH's true dwelling exceeds institutional location.

Isaiah 66:2

YHWH states that he regards those of humble and contrite spirit who tremble at divine word, reversing the expectation that large structures honor YHWH. The emphasis on spiritual disposition—humility, contrition, reverence—establishes that divine regard is directed toward inner state rather than external offerings or buildings. The phrase "trembles at my word" indicates the proper response to divine truth. This verse articulates radical spiritual reorientation: YHWH's favor rests not on temple magnificence but on the broken-spirited and faithful. The verse's democratization of access to divine presence suggests that anyone with proper disposition can encounter YHWH.

Isaiah 66:3

The verses contrast those slaughtering oxen, offering lamb or cereal offerings, burning frankincense, or blessing idols—whose practices are equated with destroying livestock, breaking necks of birds, or making bloodstained offerings—establishing that covenant infidelity and idolatry are the true abominations. The accusation equates religious practice with violence: the difference between legitimate sacrifice and idolatry collapses. The statement that such people chose their own ways and delighted in abominations indicates intentional rebellion. The verse establishes that external religious practice is inseparable from moral-spiritual orientation: right action requires right intention.

Isaiah 66:4

YHWH announces that just as the faithless chose their own ways and their soul delighted in abominations, YHWH will choose harshness and bring upon them what they fear most. The mirroring structure—they chose abominations, YHWH chooses harshness—indicates that divine judgment matches human rebellion. The promise to bring upon them what they fear indicates divine knowledge of the faithless' inner terror. The verse articulates cosmic justice: the order established by human choice generates the disorder experienced in judgment. This verse asserts that rebellion and judgment are organically connected: choice generates consequence.

Isaiah 66:5

The voice of those trembling at YHWH's word announces judgment against those who hate and exclude the faithful: YHWH's glory will appear and the enemies will be shamed. The identification of the faithful as those trembling at YHWH's word echoes 66:2, establishing that the saved are the humble and spiritually alert. The promise that enemies will be shamed indicates divine vindication of the righteous through enemy humiliation. The emergence of YHWH's glory indicates that divine presence becomes visible as salvation. This verse positions the faithful as the community to whom divine favor is directed and against whom judgment falls on enemies.

Isaiah 66:6

A voice from the city, a voice from the temple, YHWH's voice rendering recompense to the enemies indicates divine judgment-pronouncement emanating from the sanctuary. The identification of the voice as YHWH's establishes authoritative source. The specific mention of the temple indicates that divine justice is proclaimed from the covenant center. The recompense indicates proportional response to enemy opposition. The proliferation of voices—city, temple, YHWH—creates cacophony of judgment. This verse positions divine judgment as cosmic proclamation: enemies cannot escape the multiplying voices of condemnation.

Isaiah 66:7

The rhetorical question asks who has heard such a thing and who has seen such things, following with the answer that a land will be born in one day and a nation brought forth at once. The unprecedented speed of nation-creation indicates eschatological transformation exceeding natural processes. The image of cosmic acceleration suggests that time itself is transformed: what normally requires generations occurs instantaneously. The assertion of unprecedented transformation indicates eschatological rupture: the new world operates according to different principles. This verse's eschatological vision articulates transformation so radical it transcends normal causality and time.

Isaiah 66:8

The question whether Zion will travail and not bring forth or bear a son is answered affirmatively: her sons will come and Zion will rejoice. The imagery of childbirth indicates life-generation and renewal. The promise that sons will return indicates diaspora ingathering. The assertion that Zion will rejoice indicates emotional transformation: suffering gives way to joy. The verse asserts that Zion's eschatological restoration includes generational continuity and relational reunion. This verse's birth-imagery connects cosmic renewal to intimate human relationships: eschatology involves family reunion and joy.

Isaiah 66:9

The question asks whether YHWH brings labor to birth and does not cause delivery, answering that YHWH does and therefore Zion's children will be born. The divine midwifery metaphor indicates active divine assistance in bringing about restoration. The assertion that YHWH causes delivery establishes divine agency in eschatological birth. The promise that Zion's children will be born ensures generational continuation. This verse articulates divine enablement: YHWH assists in the labor of restoration, ensuring successful outcome. The verse's focus on reproductive success indicates that continuation and increase characterize the restored community.

Isaiah 66:10

The command to rejoice with Jerusalem and be glad for her, to weep and mourn for those mourning her, indicates emotional participation in Jerusalem's restoration. The invitation to rejoice echoes earlier eschatological celebrations. The command to sympathize with Jerusalem's mourners indicates compassion toward those experiencing Jerusalem's suffering. The emotional register is elevated: joy and sorrow are appropriate responses to Jerusalem's transformation. This verse invites universal participation in eschatological joy while honoring the mourning process. The emotional intensity articulates that Jerusalem's restoration matters cosmically.

Isaiah 66:11

The promise that one will nurse and be satisfied with the breast of divine comfort, drink deeply from the abundant glorious breast, indicates intimate nourishment and deep satisfaction. The maternal imagery suggests that divine comfort is experientially intimate and deeply sustaining. The emphasis on abundant provision indicates that divine care exceeds expectation. The verse uses physical sensation—nursing, drinking—to articulate spiritual experience: divine comfort is tangible and immediate. This verse's sensory imagery makes eschatological promise concrete and embodied rather than abstract or merely future.

Isaiah 66:12

The promise that YHWH will extend peace like a river and the wealth of nations like an overflowing stream establishes that eschatological blessing is abundant, flowing, and continuous. The river-imagery suggests inexhaustible supply. The connection between peace and wealth indicates that these are inseparable aspects of eschatological blessing. The stream metaphor suggests that blessing is natural and inevitable like water-flow. This verse articulates that peace and prosperity will characterize the restored world, flowing continuously to sustain the redeemed.

Isaiah 66:13

The promise that one will be comforted on Jerusalem's knees and carried on hips like a mother comforts a child indicates parental, intimate divine care. The repetition of comfort-language emphasizes emotional restoration. The physical intimacy—knees, hips—suggests close contact and secure holding. The comparison to maternal comfort indicates tenderness and unconditional care. This verse suggests that eschatological salvation includes deep emotional and relational healing: those traumatized by exile experience restoration of secure attachment and profound comfort.

Isaiah 66:14

The promise that when the faithful see this their heart will rejoice and bones will flourish, with YHWH's hand known to the servants and divine indignation to enemies, establishes that visual encounter with restoration triggers joy, physical renewal, and knowledge of divine power. The physical manifestations—joy, flourishing—indicate that salvation is experienced in the body. The assertion that YHWH's hand will be known indicates that divine agency becomes visible and apparent. The dual reference—joy for servants, indignation for enemies—maintains the binary division of eschatology. This verse articulates that salvation is holistic: cognitive, emotional, and physical renewal occur together.

Isaiah 66:15

YHWH announces coming in fire, riding on a swift cloud with troops, to render divine anger in fury and rebuke with flaming fire. The warrior-theophany imagery indicates divine judgment as cosmic event. The mention of fire-rendering anger echoes previous judgment imagery. The troops indicate cosmic assembly for judgment. The movement from consolation to judgment suggests that eschatological transformation includes both: salvation for the faithful, judgment for the wicked. This verse's return to judgment-language after consolation maintains the dual eschatological outcome: blessing and curse coexist in the new order.

Isaiah 66:16

The reference to God executing judgment and slaying the transggressors with fire indicates that the final judgment will involve the destruction of those who have persistently rebelled against God. This verse presents the ultimate consequence of covenant violation: exclusion from the restoration and destruction in the fire of divine judgment. The specificity of slaying transggressors establishes that the judgment will differentiate between the righteous who are preserved and the wicked who are destroyed. The verse indicates that the restoration promised throughout Isaiah's prophecies will involve both the preservation of the righteous and the destruction of the persistently rebellious.

Isaiah 66:18

YHWH announces knowing their works and thoughts and coming to gather all nations and tongues, with the faithful from all nations seeing divine glory. The gathering of nations indicates universal eschatological pilgrimage. The emphasis that YHWH knows works and thoughts indicates divine omniscience justifying judgment. The vision of nations witnessing divine glory echoes earlier universalist eschatology. This verse establishes that eschatological judgment and salvation are public and cosmic: all peoples witness YHWH's vindication. The verse's universalism suggests that the God of Israel becomes God of all nations through eschatological manifestation.

Isaiah 66:19

YHWH announces setting a sign among them and sending survivors to the nations—Tarshish, Put, Lud, Tubal, Javan, and distant coastlands—to declare divine glory to nations unfamiliar with divine fame. The enumeration of distant nations establishes that the gospel extends globally. The mention of survivors indicates that some will testify about divine action. The sending of survivors as witnesses establishes that testimony to divine power becomes eschatological task. This verse articulates universal mission: those who survive will extend knowledge of YHWH to all peoples. The verse suggests that eschatological salvation includes missionary commission: the redeemed become witnesses to unredeemed nations.

Isaiah 66:20

The promise that all the nations will bring your brothers and sisters as an offering to YHWH, from all the nations on horses, in chariots, litters, mules, and camels to Jerusalem's holy mountain, establishes that eschatological pilgrimage includes diaspora ingathering. The reference to brothers and sisters indicates family reunion. The gathering of diverse peoples from all nations indicates universal convergence on Zion. The varied transportation indicates varied peoples and wealth. The destination—Jerusalem's holy mountain—establishes Zion as eschatological center. This verse articulates one dimension of eschatology: all peoples converge on Zion bearing the scattered diaspora as offering.

Isaiah 66:21

The promise that YHWH will take some of them as priests and Levites indicates that members of the restored community will serve priestly function, continuing the democratization of priesthood articulated in chapter 61. The statement that "as the new heavens and new earth that I make will endure before me, says YHWH, so will your name and descendants endure" establishes perpetual covenant continuity for the faithful. The parallelism between cosmic permanence and covenant permanence suggests that eschatological restoration is eternal. This verse asserts that the faithful will serve divine purposes forever: priesthood becomes perpetual role.

Isaiah 66:22

The reiteration that as the new heavens and new earth endure before YHWH, so will the restored community's descendants endure, establishing perpetual continuity and covenant fidelity. The repetition emphasizes cosmic significance of communal restoration: eschatological permanence is cosmic-scale. The emphasis on descent indicates that covenant is generational: blessing extends to descendants indefinitely. The parallelism between cosmic and communal persistence suggests that the community's fate is tied to creation's ultimate permanence. This verse articulates that eschatological salvation includes eternal generational continuation.

Isaiah 66:23

The promise that all flesh will come to bow before YHWH from new moon to new moon and from Sabbath to Sabbath, establishing that eschatological worship is universal and perpetual. The rhythmic language—new moon to new moon, Sabbath to Sabbath—indicates perpetual sacred time. The assertion that all flesh will bow indicates universal submission. The centering of worship at Jerusalem (implied destination) establishes Zion as eternal worship-center. This verse articulates the eschatological liturgy: all peoples perpetually worship YHWH in rhythmic sacred time.

Isaiah 66:24

The final verse states that those going out will look upon the corpses of those who rebelled, where their worm will not die and their fire will not be quenched, and they will be an abhorrence to all flesh. The imagery of eternal worm and fire suggests unending torment. The statement that the wicked will be abhorrent to all flesh establishes their ultimate social-cosmic rejection. The verse's placement at the conclusion emphasizes that the final vision includes both salvation's glory and judgment's horror. The pairing of worship (66:23) with corpses (66:24) indicates that the new world contains both exaltation and punishment, neither fully eclipsing the other. This final verse establishes that Isaiah's vision of the future includes cosmic division: the righteous eternally worship while the wicked eternally suffer.