Isaiah 66 Fulfilled
Partial Preterism approved
People often jump head first into prophecies and assume that most of what was written somehow was written for the end of time. This is because people are not aware of the historic or cultural climate of context in which the prophecy was written. Upon doing this, one will find the usage of language so time sensitive that the setting for it can not be denied. With that, let's begin.
Timing of Isaiah's Writings
From 739 to 686 B.C., Isaiah performed religious duties in and near Jerusalem in Judah. From 739 to 686 B.C. when Uzziah (also known as Azariah in 2 Kings), Jotham, Ahaz, and Hezekiah were kings. In 739 B.C., the year of King Uzziah's demise, God called him to prophesy. C. (joining fellow prophets Hosea and Micah).
Given his extensive education and familiarity with both political and religious issues, Isaiah was well-versed in both. He was a gifted speaker and prophet because of his training and devotion to God. Despite his willingness to serve, he knew that Israel would not heed his warnings, so he chose to remain in service.
From 739-681 B. C. More than any other author in either testament of the Bible, Isaiah described Israel's future in great detail. He presented it using a technique known as "prophetic foreshortening.". "Unlike John's prophecy in Revelation, which described upcoming events in a chronological or sequential order, Isaiah's prophecy did not follow a set timeline. But many events that came.
Let's begin.
(Verses 1 and 2) Isa 66:1-2 AKJV 1 Thus said the LORD, The heaven is my throne, and the earth is my footstool: where is the house that you build to me? and where is the place of my rest? 2 For all those things has my hand made, and all those things have been, said the LORD: but to this man will I look, even to him that is poor and of a contrite spirit, and trembles at my word.
Some apply God's concern about the temple to the jews who would soon return from Babylon to build the temple. Ferdinand Hitzig(German theologian), thought that jews who stayed in Babylon desired to build a rival temple as the jews in Egypt did in leonopolis[i] which God would obviously take issue with concerning The Mosaic Law. Hence the "Heaven and Earth" explanations found in verse one. But notice the other kind of person that God turns his affection toward, being one who is humble and obeys him.[1] The idolatrous jews and the faithful remnant of Jews is spoken by God throughout this chapter and the prior chapter(65).
(Verses 3 to 5) 3 He that kills an ox is as if he slew a man; he that sacrifices a lamb, as if he cut off a dog's neck; he that offers an oblation, as if he offered swine's blood; he that burns incense, as if he blessed an idol. Yes, they have chosen their own ways, and their soul delights in their abominations. 4 I also will choose their delusions, and will bring their fears on them; because when I called, none did answer; when I spoke, they did not hear: but they did evil before my eyes, and chose that in which I delighted not. 5 Hear the word of the LORD, you that tremble at his word; Your brothers 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.
Slaying a man violates Genesis 9:4-6
Dogs are regarded as lesser classed animals in the Bible, especially the new testament.
Pigs and Idols are the biggest abominations among the sins of Israel.
So its pretty clear that the complaint is against the idolatrous jews who offer corrupt sacrifices and wouldn't answer when God called for them to repent.[2][3] The remnant in this verse however are once again called ones who "tremble at his word".
Compare how these jews are being described to what Jesus says to his disciples
Isaiah, 66 - "Your brothers 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. "
Jesus, Luke 21 - Luk 21:12,13,15-17 LEB 12 “But before all these things, they will lay their hands on you and will persecute you, handing you over to the synagogues and prisons. You will be brought before kings and governors because of MY NAME. 13 This will turn out to you for a time of witness...16 And you will be handed over even by parents and brothers and relatives and friends, and they will put to death some of you. 17 And you will be HATED by all because of MY NAME.
(Verse 6) 6 A voice of noise from the city, a voice from the temple, a voice of the LORD that renders recompense to his enemies.
Isaiah now begins to focus on an event in Jerusalem. An event that happened during the days of Josephus who wrote of it and lived through and survived the destruction of the temple in 70AD.
"Four years before the war, when the city was enjoying profound peace and prosperity, there came to the feast at which it is the custom of all Jews to erect tabernacles to God, one Jesus, son of Ananias, a rude peasant, who suddenly began to cry out, "A voice from the east, a voice from the west, a voice from the four winds, a voice against Jerusalem and the sanctuary, a voice against the bridegroom and the bride, a voice against all the people." Day and night he went about all the alleys with this cry on his lips. Some of the leading citizens, incensed at these ill-omened words, arrested the fellow and severely chastised him. But he, without a word on his own behalf or for the private ear of those who smote him, only continued his cries as before. Thereupon, the magistrates, supposing, as was indeed the case, that the man was under some supernatural impulse, brought him before the Roman governor; there, although flayed to the bone with scourges, he neither sued for mercy nor shed a tear, but, merely introducing the most mournful of variations into his utterances, responded to each lashing with "Woe to Jerusalem!" When Albinus, the governor, asked him who and whence he was and why he uttered these cries, he answered him never a word, but unceasingly reiterated his dirge over the city, until Albinus pronounced him a maniac and let him go. During the whole period up to the outbreak of war he neither approached nor was seen talking to any of the citizens, but daily, like a prayer that he had conned, repeated his lament, "Woe to Jerusalem!" He neither cursed any of those who beat him from day to day, nor blessed those who offered him food: to all men that melancholy presage was his one reply. His cries were loudest at the festivals. So for seven years and five months he continued his wail, his voice never flagging nor his strength exhausted, until in the siege, having seen his presage verified, he found his rest. For, while going his round and shouting in piercing tones from the wall, "Woe once more to the city and to the people and to the temple," as he added a last word, "and woe to me also," a stone hurled from the ballista struck and killed him on the spot.
So with those ominous words still upon his lips he passed away. " – Book 6, Chapter 5, Section 3 of the historian Flavius Josephus' The Wars of the Jews or History of the Destruction of Jerusalem
Bible commentator Adam Clarke noted how similar Ben Annanias’ words hearken to Isaiah 66:6. "A voice of noise in the city, a voice from the temple, a voice of the LORD that rendereth recompense to his enemies."
A child representing an entire nation
(Verses 7 to 9) 7 Before she travailed, she brought forth; before her pain came, she was delivered of a man child. 8 Who has heard such a thing? who has 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? said the LORD: shall I cause to bring forth, and shut the womb? said your God.
Verses 7-8: Isaiah sees a woman identified as Zion (verse 8),
verse 7 gives birth to a male child
verse 8 she begets a nation!
the "Seed" = Jesus,
and the "Heir" = Chosen Servants, mentioned in the previous chapter (Isaiah 65:9) There's no getting around this context.
Jews and Romans persecuted the Church soon after her birth at Pentecost, her pangs being after her birth inferestingly enough. observe the words of jesus before the time of pentecost.
Matthew 24:7-8 LEB 7 For nation will rise up against nation and kingdom against kingdom, and there will be famines and earthquakes in various places. 8 But all these things are the beginning of birth pains.
Verses 5 and 6 of Matthew 24 speak of false messiahs and rumors of wars which would also be part of what jesus called birth pangs.
These birth pangs were experienced by the apostles and new testament church which of whom christ spoke to in matthew 24.
Again, compare Isaiah's questions to Christ's words just cited above:
"Who has heard such a thing? who has seen such things? Shall the earth be made to bring forth in one day? or shall a nation be born at once?"
(Isaiah 66) A nation was brought forth in a day. The Day of Pentecost where 3000 souls were baptized(born again Acts 2:38-41)
Matthew Poole (1683) and John Gill (1763) are among those who taught that Isaiah foretold what would happen on the day of Pentecost, when 3,000 Jews heard Peter preach the gospel and believed (Acts 2:38-41). In other words, the birth of a nation in one day took place on the day of Pentecost with the birth of the church.
(Verses 10 to 13) 10 Rejoice you with Jerusalem, and be glad with her, all you that love her: rejoice for joy with her, all you that mourn for her: 11 That you may suck, and be satisfied with the breasts of her consolations; that you may milk out, and be delighted with the abundance of her glory. 12 For thus said the LORD, Behold, I will extend peace to her like a river, and the glory of the Gentiles like a flowing stream: then shall you suck, you shall be borne on her sides, and be dandled on her knees. 13 As one whom his mother comforts, so will I comfort you; and you shall be comforted in Jerusalem.
In the beginning of the verse and at the end of the verses there is clearly seen a time of mourning turned to rejoicing and comforting. The mourning obviously from the sufferings afflicted on them by the rebellious israel. The faithful jews and later gentiles who followed christ were persecuted by the unbelieving jews in the new testament. they suffered, yet jesus said that he would "not leave them comfortless(orphans)"(John 14:18-23), and that he would send the Holy Spirit to be the comforter of his bride The Church(John 14:16, 15:26)
The "Jerusalem fron above" is where we are from and is "the mother of us all"(Galatians 4:26) She wants everyone to have "milk"—"the milk of the word" that being the faith (1 Pet. 2:2), from which both Jews and Gentiles "will benefit in no small measure" (Psalm 73:10). She will also give them the riches of her glory. James speaks of the word being "implanted" within the faithful:
James 1:21 LEB Therefore, putting aside all moral uncleanness and wicked excess, welcome with humility the implanted message which is able to save your souls.
This theme continues into the beginning of (verse 14) of Isaiah 66
(Verse 14) 14 And when you 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. 17 They that sanctify themselves, and purify themselves in the gardens behind one tree in the middle, eating swine's flesh, and the abomination, and the mouse, shall be consumed together, said the LORD.
The imagery intensifies for the faithful. The garden language of plentiful herbs, plants, and greenery now describes them. This experience is clearly seen of them in the new testament being called plants.
Mat 15:13 LEB And he answered and said, “Every plant that my heavenly Father did not plant will be uprooted.
Joh 15:1-2,5 LEB 1 “I am the true vine, and my Father is the vinedresser. 2 Every branch that does not bear fruit in me, he removes it, and every branch that bears fruit, he prunes it in order that it may bear more fruit... 5 LEB “I am the vine; you are the branches. The one who remains in me and I in him—this one bears much fruit, for apart from me you are not able to do anything.
1Co 3:6-8 LEB 6 I planted, Apollos watered, but God was causing it to grow. 7 So then, neither the one who plants nor the one who waters is anything, but God who is causing it to grow. 8 Now the one who plants and the one who waters are one, but each one will receive his own reward according to his own labor.
(Verse 15) For the rebellious however, the wrath of God abides on them. And in that of fire.[5]
This is significant and personal because it is theophany language. Theophany is the divine manifestation of a god on earth. Usually, a "theophany" is accompanied by "fire.". God "answered David from heaven by fire upon the altar of burnt offering'' (1Ch 21:26), and in the same way answered Solomon (2Ch 7:1) and Elijah (1Ki 18:38). He also led the Israelites through the wilderness by a pillar of cloud and of fire (Exo 13:21, Exo 13:22, and filled the tabernacle with a glory as of fire (Exo 40:34). Theophany is almost always described in Isaiah as a "coming with fire" (see Isa 10:16–18; Isa 27:4; Isa 29–6; Isa 30:27, Isa 30:30; Isa 33:12, Isa 33:14 , etc.). According to 2Th 1:8 and 2Pe 3:7:10, fire will play a role in the judgment of the wicked that will come at the same time as Christ's second coming. He rode in chariots (compare: Hab 3:8 and Psa 68:17. Chariots, when used in the plural, can be viewed as a symbol for the "hosts" of natural and supernatural forces that God is able to call upon (Cheyne) like a windstorm. This metaphor is most appropriate given the whirring of chariot wheels, their noise, their rapid pace, and the destruction they bring about. This imagery expresses anger.[6]
(Verse 16) to plead with all flesh is somewhat misleading.
In English the KJV often reads "to plead". However, the Hebrew word is H8199 SHAPAT
Which means "to judge".
Gesenius hebrew lexicon: שָׁפַט (H8199) (1) to judge... When Jehovah is said to contend with men, it has sometimes the notion of punishing, Eze 38:22 Isa 66:16
Brown-Driver-Briggs' Hebrew Definitions: H8199 to judge, govern, vindicate, punish
So God is not coming to plead with those who judge them as the English misleads in translation but his judgment is NOT WORLDWIDE but specific obviously seen in his complaints to the idolatrous and unbelieving jews.[iii]
Another way this judgment is local to Israel and not to the whole world is the Greek Septuagint rendering of the passage:
Isa 66:16 LXXE For with the fire of the Lord ALL THE EARTH shall be JUDGED, and all flesh with his sword: many shall be slain by the Lord.
The Greek word for earth here is G1093 γῆ gē
meaning "ariable land", "region/soil". It speaks of a location such as a city, or country. Not the entire planet. If Isaiah intended to mean the whole world he could have easily used the Greek word KOSMOS G2889. But he didnt.[ii]
(Verse 17) This verse gets even more specific about the sins of the rebellious jews. Sins that only they can commit. Not the entire planet.
First, the complaint of the sin is spoken of just a chapter earlier:
Isa 65:4 MLV who sit among the graves and lodge in the secret places, who eat swine's flesh and broth of abominable things is in their vessels,
So this offense is repeated. A second thing to notice is that the Greek Septuagint renders both verses in a way that only leaves the jews alone to fit this specific abominable sin.
Isa 65:4 LXXE They lie down to sleep in the tombs and in the caves for the sake of dreams, even they that eat swine's flesh, and the broth of their sacrifices: all their vessels are defiled:
This echoes the complaint of sacrficing and eating swine just a chapter later, "The one who offers an offering, the blood of swine"(66:3)
Isa 66:17 LXXE They that sanctify themselves and purify themselves in the gardens, and eat swine's flesh in the porches, and the abominations, and the mouse, shall be consumed together, saith the Lord.
Now they are also seen not only with swine in the tombs(perhaps of the prophets maybe) and caves, but also in "The Porches"
These porches are part of the temple, meaning the jews again are targeted by God for doing such things. The Greek word for temple in the passage is προθύροις("prothyrοis").[iv]
"'uwlam[in Hebrew]. 1Ch 28:11, of Solomon's temple, a "vestibule open in front and on the sides"... The "porches" (Joh 5:2) were arches or porticoes opening upon and surrounding the reservoir Solomon's porch (Joh 10:23) was on the E. side of the temple (Josephus, Ant. 20:9, section 7)." - The Fausset's Bible Dictionary by A.R. Fausset
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 to 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 brothers for an offering to the LORD out of all nations on horses, and in chariots, and in litters, and on mules, and on swift beasts, to my holy mountain Jerusalem, said 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, said the LORD.
(Verses 18-19) These same nations are the gentiles already spoken of in verse 10, “Rejoice with Jerusalem and shout in exultation with her, all those who love her! Rejoice with her in joy, all those who mourn over her". They will also see God's glory.
Also, the T4T(Translation 4 Translators) translation explains the verse more clear.
Isa 66:19 T4Tb I will put a mark on them, and those whom I have spared will go to various distant countries: to Tarshish, Put, Lud, Meshech, Tubal, Javan, and to distant islands. I will send them to proclaim to nations that have never heard about me that I am very great and glorious.
Isaiah earlier spoke of those being judged will die, "and the slain of the LORD shall be many". But the faithful bearing the mark or sign, similar to what God did to the faithful in Ezekiel 9, will survive and escape but also would be sent out with a mission. One that sounds strikingly similar to the apostles and early church.
Also, the places they are sent to are the surrounding nations and any unknown islands and lands.
Tarshish (in Spain)
the people in Libya(Africa)
the people in Lydia(Turkey), who are famous because they shoot *arrows so well
Tubal(The Black Sea, Turkey)
Greece
islands a long way away. - Easy English Bible
Continuing on about the mission of the survivors, John Diodati (1576-1649) accurately exegetes the passage:
"And I will set, that is to say, I will save those whom I have chosen amongst the Jews, of which he had spoken, vers. 5. which shall be marked with my mark, Ephesians 1:13. 2Ti 2:19. Rev 7:3. and amongst them will I choose mine Apostles as mine Ambassadors, who shall carry my banners, that is to say, the undoubted proofs of my Spirit, Heb 2:4. to go and preach my Gospel to the Gentiles -
- Tarshish, namely, the great sea;
Pul is a nation towards the south;
Lud or Lydia towards the east, Gen 10:22.
Tubal towards the north, Gen 10:2. and Javan, that is to say, Greece, towards the west, and by these is meant the whole world seen my glory, namely, my glorious deliverance, the revelation of my soveraign mercy, the manifestation of my Kingdom in my Sons person, and the destruction of all false gods."
The Gentiles indeed who have not heard of The glory and goodness of God are evangelized by the Gospel. A portion of this happened during the new testament, and of course after.
Romans 15:16 with the result that I am a servant of Christ Jesus to the Gentiles, serving the gospel of God as a priest, in order that the offering of the Gentiles may become acceptable, sanctified by the Holy Spirit.
(Verse 20) Isaiah explicitly uses priestly imagery in the acts of the apostles sent out to evangelize. The sacrifice that comes to mind here is the minchah, a bloodless grain offering according to the Levitical law (Leviticus 2:1-2). The underlying idea was that returning exiles who were dispersed would be the most acceptable sacrifice that could be offered to Yahweh. Zephaniah also had the same idea. (Zeph 3:10), and similar concepts were transferred to Gentile believers of the new covenant Rom. 15:16 being a kind of fulfilment.
The strongest matching imagery however is in acts 2, where jews from every nation under heaven gathered for pentecost. this matches some of the places isaiah mentioned such as pul, tubal etc.
For example.[7]
isaiah 66 New Testament
Tarshish - Spain) Spain Romans 15:24
Libya(Africa) Libya, Cyrene(in Libya acts 2)
Lydia(Turkey) Lydia acts 16:14
Tubal(Black Sea, Turkey)
Greece
Islands afar off Crete(islands) acts 2
New Testament ACTS 2
[ALL IN TURKEY] 🇹🇷
Pamphylia,
Phrygia,
Pontus,
Cappadocia
So it is clear that the same places the jews came to jerusalem from are also the same areas where some of the disciples were preaching the gospel to the nations as well.[4]
(verse 21) Another highlight is that the faithful would not only bring them into the heavenly jerusalem but also those same faithful would be made priests and levites.
Notice the literal version of the verse:
Isa 66:20 LSV And they have brought all your brothers out of all the nations, || A present to YHWH, || On horses, and on chariot, and on litters, || And on mules, and on dromedaries, || To My holy mountain Jerusalem,” said YHWH, “As the sons of Israel bring the present in a clean vessel, || Into the house of YHWH.
Priests are most commonly cited for bringing clean vessels into the temple to perform the sacrifices of the law. God in response makes some of them priests which the is seen in the new testament as believers are called priests and they also baptized jews "from all nations under heaven" who believed in christ.[8]
In jeremiah 35 this is something that already had happened. so isaiah shows that this will again in the new covenant.
In chapter 35 the rechabites obey their forefather jonadab's commandments of living. God compares his own people to them, disappointed that they will not listen to him. In short, he brings judgment on his own people, but blesses the rechabites, tho being gentiles, who are not his people by incorporating them into the levitical priesthood.
The intertestamental literature prophesied of Gentiles attaining a priesthood. These texts were written in 100 B.C.
Testament of Levi chapter 3:12-13
12 And the first portion shall be great; yea, greater than it shall none be. 13 The second shall be in the priesthood. 14 And the third shall be called by a new name, because a king shall arise in Judah, and shall establish a new priesthood, after the fashion of the Gentiles to all the Gentiles. 15 And his presence is beloved, as a prophet of the Most High, of the seed of Abraham our father.
The main 3 passages demonstrate that gentile priests were both valid and a reality of the new covenant.
Rev 1:6 NET and has appointed us as a kingdom, as priests serving his God and Father – to him be the glory and the power for ever and ever! Amen.
Rev 5:10 NET You have appointed them as a kingdom and priests to serve our God, and they will reign on the earth.”
Rev 20:6 NET Blessed and holy is the one who takes part in the first resurrection. The second death has no power over them, but they will be priests of God and of Christ, and they will reign with him for a thousand years.
Early voices of the church also affirm the priests mentioned in revelation are of the Gentiles. And even use Peter's epistle where he calls them a priesthood.
Revelation 1:6, 5:10, 20:6
Victorinus of Pettau AD 303
“and priests. That is to say, a Church of all believers; as also the Apostle Peter says: "A holy nation, a royal priesthood.(1 Peter 2:9)"
Tertullian of Carthage AD 220
“Are not even we laics priests? It is written: "A kingdom also, and priests to His God and Father, hath He made us.". Have put on Christ"-has made "priests to God His Father"
Bede AD 735
“priests of God and Christ. it is not said of bishops only and of presbyters, who properly are called "priests" in the Church. But as we are all called Christs because of the mystical chrism, so are we all called priests, because we are members of the one Priest, of Whom the Apostle Peter says, "a holy people, a royal priesthood." 1Pet 2:9
The Apostle Peter
In chapter 2 of his first epistle Peter calls the churches a priesthood.
1Pe 2:5 LEB And you yourselves, as living stones, are being built up as a spiritual house for a holy priesthood, to offer up spiritual sacrifices acceptable to God through Jesus Christ.
1Pe 2:9 LEB But you are a chosen race, a royal priesthood, a holy nation, a people for God’s possession, so that you may proclaim the virtues of the one who called you out of darkness into his marvelous light,
22 For as the new heavens and the new earth, which I will make, shall remain before me, said 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, said the LORD. 24 And they shall go forth, and look on the carcasses 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 to all flesh.
(Verse 22) The phrase "Heaven and earth" is used just one chapter before, and the Greek Septuagint reads slightly different from the Hebrew:
Greek - new heavens and new earth
Hebrew - new heavens and a new earth
The second thing to notice is the Greek word used for earth is again "Ge", meaning region, territory, geographical ariable land, as opposed to KOSMOS meaning the whole planet or even universe.
The chapter prior gives context to "Heaven and earth" being a Jerusalem district from the existing Jerusalem.
King David in the resurrection sitting,
looking over Christ’s new creation
Isa 65:17-18 LEB 17 For look! I am about to create new heavens and a new earth, and the former things shall not be remembered, and they shall not come to mind. 18 But rejoice and shout in exultation forever and ever over what I am about to create! For look! I am about to create Jerusalem as a source of rejoicing, and her people as a source of joy.
The new testament often speaks about the Jerusalem above(Galatians 4) and the new Jerusalem(Hebrews 12, revelation 21). The believers being the church are being called these things.
The final context is something that won't be going on in heaven.
Isa 65:23 BSB They will not labor in vain or bear children doomed to disaster; for they will be a people blessed by the LORD— they and their descendants with them.
Birth... No one is going to be having children in heaven since Jesus said "For in the resurrection they neither marry nor are given in marriage, but are like angels of God in heaven. - Matthew 22:30
No one would bear children outside marriage in heaven obviously. That's fornication. Back to chapter 66 where the rest of the verse says "your seed and your name shall remain", in this NEW JERUSALEM being in the body of believers i.e. The Church. Not the physical land.
(Verse 23) The phrase in this verse is interesting in the Hebrew. Below are translations by notable sources
Albert barnes: "The Hebrew literally is, ‘As often as the month cometh in its month;’ that is, in its time, every month, every new moon (Gesenius, Lexicon, on the word מדי midēy)."
EasyEnglish Bible Commentaries "That is, month after month and week after week. In other words, all the time."
John Gill's Exposition of the Entire Bible
“Forerius Midrash Tillim in Psal. xc. 15. apud Galatia de Arcan and aramaic targum
"from month in its months"
The Targum is,
"in the time of the beginning of the "month in its month";''
The timing language can be interpreted in light of 1 Kings 8:59, בּיומו יום דּב, which does not mean a duty from day to day, but "until the day" (cf. Numbers 28) :10, Num. 28:14 ). The same is true for isaiah 66:23 where the emphasis is not on the timing of a feast day but isaiah using worship as being perpetual.
Lastly, the book of revelation speaks of the new heaven and new earth as having no night or any division of days in chapter 21. This would make feast day and sabbath day keeping impossible in the new covenant and bwyond, which give credence to isaiah's peculiar expression in the hebrew of verse 23.
(verse 24) the worm, fire and corpse imagery have been used in the apocrypha as a sign of vengeance and judgment, even in length of time being forever.
Wisdom of Sirach 7:17 Humble yourself greatly: for the vengeance of the ungodly is fire and worms.
Judith 16:17 17 “Woe to the nations that rise up against my people! The Lord Almighty will take vengeance on them in the day of judgment; he will send fire and worms into their flesh; they shall weep in pain forever.”
This imagery is one of judgment that awaits those who reject God. And in the case of the new covenant, The Messiah. Hinnom is immediately associated with the worm and the fire.
Hinnon Valley is where all the waste ends up. From this Hebrew name is derived the Greek word "gehenna", which is translated as "hell" in the New Testament. If you've ever lived in an underdeveloped country, these little dumps are in every village, no matter what kind of neighborhood people live in. At night, the daily dumps are burned. In a great city like Jerusalem, this waste would be burned and the fire would never go out. It would burn until the next morning and then be ignited by more debris. This place is always disgusting, always smelly, always burning and full of insects. As such, it becomes a symbol of hell in the New Testament. In the valley of Hinnom, two wicked kings of Israel burned their sons as sacrifices to false gods (Ahaz, see 2 Chronicles 28:3; Manasseh, see 2 Chronicles 2 33:6). Others imitated this evil practice (see Jeremiah 7:32; 19:5-6; 32:35). Later Jerusalem's residents threw their garbage in the valley of Hinnom. What insects and worms do not eat, fire burns. The fire never went out which becomes a powerful image of hell.
Jesus used this verse here in Isaiah 66 to mean “utter destruction” (see Mark 9:48). Isaiah 66:24 describes those who refuse to serve God. Their worms, i.e. torchure (Sir 7:17; Jdt 16:17), is confirmed by Christ (Mark 9:43-48). This torchure is seen as fulfilled both physically by the account of Josephus on the slaughter of the jews by the Romans in 70AD, and by those who's souls tormented in hades.
And this is the true meaning of the final chapter of Isaiah.
Till Nextime
Footnotes
A. Chapter Summary & Key Notes
1. The College Press Bible Study Textbook Series (The Old Green Commentaries) - "godly servants like Mary, Joseph, Elizabeth, Zechariah, Simeon, Anna, etc.) for the new creation (Isa. 66:18-24) (the Messiah’s Zion). This sifting must take place because of the abominable rebellion of a majority of Israel in Isaiah’s day. Many of these rebels will never find Jehovah even though He has plead with them (through prophets and leaders) for century after century. They would not give up their idols. So it is predicted that God will have a people turn to Him in the future who had never inquired about Him before. This will be the goiy (singular of goiym), Isa. 65:1 substantiates Eph. 3:1-6 that Jehovah did not in ancient times make known to the Gentiles the messianic program as He did to the Jews. But Isa. 65:1 predicts a time when the Gentiles would find Him; the Gentiles will behold Him and they will be called by His name. The time will come, says Isaiah, when God will reveal Himself and invite the Gentiles, “behold Me, behold Me!” That invitation will be through the preaching of the gospel of Christ says Paul in Rom. 10:14-21. But until the time comes for Jehovah to open the messianic kingdom to the Gentiles, He “spreads out His hands all the day to a rebellious people.” Jehovah was more than patient, more than merciful, more than just with Israel. Century after century He plead with them through His prophets (cf. 2Ch. 24:18-19; 2Ch. 36:15-16; Jer. 7:13; Luk. 11:50 (refs4), etc.). But they would not listen (cf. Hos. 11:1-2; Hos. 12:10-14; Mic. 2:6-11; Isa. 30:8-11; Jer. 5:3; Jer. 6:16-19; Jer. 7:27-28; Jer. 8:5-6 (refs8), etc.). The Hebrew word soorer is translated rebellious but is more specifically, stubborn. They have their own ways and their own ideas and they stubbornly refuse God’s thought and ways. With centuries of evidence behind them that God’s ways result in good and man’s result in evil, they still reject God’s ways! The Hebrew phrase in verse three, ha’am hammake’isiym, is literally, “the people, the ones angering me” to My face continually. The Hebrew word is actually stronger than provoke—it emphasizes anger! The sin of Israel here depicted is insensitive and blatant. Knowing it angers Jehovah, they persist; not only do they persist, they invent new ways to provoke Him"
2. The Complete Pulpit Commentary - Isa 65:1-7
"ISRAEL'S SUFFERINGS THE JUST MEED OF THEIR SINS. God's mercy is such that it even overflows upon those who are outside the covenant (Isa 65:1). It has been offered to Israel, but Israel has rejected it. Their rebellion, their idolatries, and their pride have caused, and must continue to cause, their punishment (Isa 65:2-7)... [Chapter 66]Israel, being about to return from the Captivity, had the design of rebuilding the temple and re-establishing the temple worship. God rebukes this design in persons devoid of any spirit of holiness, and warns them that mere formal outward worship is an abomination to him (Isa 66:1-3). In Isa 66:4 he threatens them with punishment."
3. Kingcomments-EN - "The opening section of this chapter is a continuation of the glorious vision of the future in the previous chapter. However, the great point of connection with the previous chapter is the contrast between the true and faithful servant of God and the apostate and worldly character of the majority of the nation.
God protests against the latter and their ideas to establish a temple in Jerusalem. There are forms of sacrifice that the LORD hates. One form is idolatry, in which sacrifices are made to idols. The other form is that in which people come to Him, but with an untruthful, hypocritical heart or out of rut and no more than tradition."
4. A Commentary on the Old and New Testaments by Joseph Sutcliffe - "Isa 66:19 . I will send those that escape to Tarshish, Pul, and Lud. That is, to Egypt, Ethiopia, or the countries of Africa, To Tubal, or Spain; and to Javan, or Greece. Jer 46:9. Ezekiel 35.
Isa 66:21 . I will also take of them for priests. This the law of Moses did not allow; therefore in the christian church, only the converts made a royal priesthood, or kings and priests unto God. 1Pe 2:9. Rev 1:6. Isa 61:6.
Isa 66:23 . From one new moon to another. There were mysteries in the levitical law not yet unfolded."
5. Keil & Delitzsch Commentary on the Old Testament - "He is compared to a warrior, driving along upon war-chariots resembling stormy wind, which force everything out of their way, and crush to pieces whatever comes under their wheels. The plural מרכּבתיו (His chariots) is probably not merely amplifying, but a strict plural; for Jehovah, the One, can manifest Himself in love or wrath in different places at the same time."
6. Pulpit Commentery - "Fire" is a usual accompaniment of a "theophany." God descended on Sinai "in fire" (Exo 19:18), and led the Israelites through the wilderness by the pillar of the cloud and of fire (Exo 13:21, Exo 13:22 (refs2)), and filled the tabernacle with a glory as of fire (Exo 40:34), and "answered David from heaven by fire upon the altar of burnt offering'' (1Ch 21:26), and in the same way answered Solomon (2Ch 7:1) and Elijah (1Ki 18:38). Isaiah almost always describes a theophany as a "coming with fire" (see Isa 10:16-18; Isa 27:4; Isa 29:6; Isa 30:27, Isa 30:30; Isa 33:12, Isa 33:14 (refs7), etc.). The agency of fire in the judgment that will overtake the wicked simultaneously with Christ's second coming, appears in 2Th 1:8; 2Pe 3:7-10 (refs2). With his chariots (comp. Psa 68:17; Hab 3:8 (refs2)). "Chariots," in the plural, may be regarded as symbolizing the "hosts" of natural and supernatural forces that God has at his command (Cheyne). Like a whirlwind. The whirring of the wheels of chariots, their noise, the swiftness of their pace, and the destruction that they cause, make this simile most appropriate. To render his anger; or, to expend his anger—to vent it."
7. Easy English Bible -
Tarshish (in Spain)
the people in Libya(Africa)
the people in Lydia(Turkey), who are famous because they shoot *arrows so well
Tubal(The Black Sea, Turkey)
Greece
islands a long way away
8. Ellicott's Commentary for English Readers -
The offering is the minchah, the bloodless meatoffering of the Levitical law (Lev. 2:1-2). The underlying thought is that the returning exiles would be the most acceptable offering that could be brought to Jehovah. The same idea appears in Zep. 3:10, and a similar one, transferred, however, to the Gentile converts, in Rom. 15:16
[9]. Albert barnes:
"The Hebrew literally is, ‘As often as the month cometh in its month;’ that is, in its time, every month, every new moon (Gesenius, Lexicon, on the word מדי midēy)."
[10]. EasyEnglish Bible Commentaries
"That is, month after month and week after week. In other words, all the time."
[11]. John Gill's Exposition of the Entire Bible
Forerius Midrash Tillim in Psal. xc. 15. apud Galatia de Arcan
"from month in its months"
The Targum is,
"in the time of the beginning of the "month in its month";''
B. Background and context insights
i. ChatGPT on Leontopolis - "The Jews in Leontopolis, Egypt built a temple in the 2nd century BCE during the reign of Ptolemy VI Philometor. The temple was built as a center for the Jewish cult of Onias, also known as the Oniad priesthood. The Oniads were a Jewish priestly group who claimed descent from the high priest Onias III, who had fled from Jerusalem to Egypt in the mid-2nd century BCE to escape the persecution of the Seleucid king Antiochus IV Epiphanes. The temple in Leontopolis was built to serve as a rival to the Second Temple in Jerusalem and was seen as a symbol of the Oniads' independence from the Jerusalem-based priestly hierarchy. However, there is limited historical evidence for the existence of this temple. Flavius Josephus, the Jewish historian, mentions the temple in his "Jewish Antiquities" but provides few details. The temple was probably short-lived, as it was destroyed by the Romans during their conquest of Egypt in the 1st century BCE."
ii. a.[Earth LXX(Septuagint) Ge]
Mounce Concise Greek-English Dictionary - "Definition: earth, soil, Mt. 13:5; Mk. 4:8 (refs2), et al.; the ground, surface of the earth, Mt. 10:29; Lk. 6:49 (refs2), et al.; the land, as opposed to the sea or a lake, Lk. 5:11; Jn. 21:8; 9; 11 (refs4); the earth, world, Mt. 5:18, 35 (refs2), et al.; by synec. the inhabitants of the earth, Mt. 5:13; 6:10; 10:34 (refs3); a land, region, tract, country, territory, Mt. 2:20; 14:34 (refs2);by way of eminence, the chosen land, Mt. 5:5; 24:30; 27:45; Eph. 6:3 (refs4); the inhabitants of a region or country, Mt. 10:15; 11:24 (refs2), et al."
b. The Holy Bible, Berean Interlinear Bible
The earth, soil, land, region, country, inhabitants of a region.
c. Morphological GNT
gloss: the earth, soil, land
d. Thayers Greek Lexicon
G1093
Original: γῆ
Transliteration: gē
Phonetic: ghay
Thayer Definition:
arable land
the ground, the earth as a standing place
a country, land enclosed within fixed boundaries, a tract of land, territory, region
iii. Plead. Judge. SHAPAT(Hebrew)
a. Brown-Driver-Briggs' Hebrew Definitions -
H8199 Original: שׁפט Transliteration: shâphaṭ
Phonetic: shaw-fat'
BDB Definition:
to judge, govern, vindicate, punish
b. Gesenius' Hebrew and Chaldee Lexicon to the Old Testament Scriptures -
Gesenius: שָׁפַט (H8199 in 46 WLC... (1) to judge.
... When Jehovah is said to contend with men, it has sometimes the notion of punishing, Eze 38:22 Isa 66:16
IV. Porches, portico, "prothyrοis"
a. Smith's Bible Dictionary
"1. Ulam, or ulam. (1 Chronicles 28:11)
2. Misderon ulam, (Judges 3:23) strictly a vestibule, was probably a sort of veranda chamber in the works of Solomon, open in front and at the sides, but capable of being enclosed with awnings or curtains."
b. Nave's Topical Bible
"See Temple"
c. International Standard Bible Encyclopedia
"Chiefly in the Old Testament 'alam, used of the temples of Solomon and Ezekiel (see TEMPLE); once micderon, a "vestibule," in Jud 3:23. In the New Testament, the word occurs in connection with the high priest's palace (Mt 26:71, pulon; Mr 14:68, proaulion), and as the rendering of stoa, a "portico," in Joh 5:2 (pool of Bethesda); and John 10:23; Acts 3:11; Acts 5:12"
d. The Fausset's Bible Dictionary by A.R. Fausset
"'uwlam. 1Ch 28:11, of Solomon's temple, a "vestibule open in front and on the sides"... The "porches" (Joh 5:2) were arches or porticoes opening upon and surrounding the reservoir Solomon's porch (Joh 10:23) was on the E. side of the temple (Josephus, Ant. 20:9, section 7)."
e. ChatGPT
"próthyron" is another word for "porch" or "portico" in Koine Greek. It refers to the entrance hall or vestibule of a Greek house. The term is often used to describe the entrance to a private residence, as opposed to the more public spaces of a temple or marketplace, which were typically referred to as "stoas"."