CHAPTER 1

The first chapter is like a court scene with Israel being the defendant and Jehovah acting as both the plaintiff and the judge.

1:1
This first verse is essentially a heading for the book.

Amoz – the name means ‘strong’. Nothing else is known about this man. Talmudic tradition says that he was also a prophet.

Uzziah – meaning God is my strength. Also known as Azariah. He was the tenth king of the Judah and one of Amaziah’s sons. (2 Chronicles 26:1) Uzziah was 16 when he became king of Judah and reigned for 52 years. The first 24 years of his reign were as co-regent with his father, Amaziah. Matthew lists Uzziah in the genealogy of Jesus.

Jotham – Jotham or Yotam was the eleventh king of Judah, and son of King Uzziah and Jerusha, daughter of Zadok. Jotham was 25 when he began his reign, and reigned for 16 years.

Ahaz – was twenty years old when he succeeded his father Jotham to the throne of Judea. He was a weak and idolatrous king.

Hezekiah -Hezekiah was a son of a godless father, King Ahaz (2 Kings 16:2-4). Yet we are told that Hezekiah did “right in the sight of the Lord” (2 Kings 18:3). 

Many scholars believe that Isaiah ministered between the years 740 and 700 BC.

Verses 2-6 – The accusation. The Lord charges Israel of being guilty of sin and spiritual sickness.

1:2
God is introduced as pleading before the whole world, against his rebellious children. The prophet calls upon all created beings, celestial and terrestrial, to attend and bear witness to the truth of his plea and the justice of his cause. Jehovah had nourished and brought the Israelites up as children (in Egypt and the wilderness), and now in their adulthood (in the promised land) they had turned against the Lord.

1:3
Even animals are grateful for what their masters do for them, but the people of Judah show no gratitude to their heavenly Father. 

Crib = stall or manger

1:4
The people of Israel are apostate, rebellious and corrupt. They’re not going forward towards God but going backwards from God , ie walking away from their covenant.. Isaiah sets out four types of wickedness – sin, iniquity, evildoing, corruption. Even the children are being taught to do evil.

1:5
Sin overpowers good thinking and sound judgement of the heart. Isaiah compares Israel to a sick and diseased body, all overspread with leprosy. The whole head is sick, the whole heart is faint. The sickness goes through every level of society.

Faint = diseased

1.6
The sickness, or wickedness goes from head to foot, that is, in every part of the body. The implication is that it extends from the lowest to the highest among the people. The sores represent unchecked open rebellion. Israel has not given attention to the wounds.

Closed = squeezed out.

Mollified = softened.

Verses 7-15 – Immediate judgements. Physical and spiritual consequences are coming upon Israel because the people have not obeyed the Lord.

1.7
Isaiah prophesies what will be the result of the rebellion. Assyria attacked and left Israel destroyed and desolate.

1.8
Daughter points to the future ie a prophecy.

When the vineyard and the cucumber crops were ready to harvest, small booths, or huts, were built in the fields so the owner or his servants could watch over the harvest and protect it from thieves or animals. These huts were generally crudely made and hastily erected. After the harvest, they were abandoned and quickly became dilapidated and forlorn relics of the harvest. Jerusalem was to be like that—once proud and useful, but now, through her own spiritual neglect, an empty and forlorn relic. (See Edward J. Young, The Book of Isaiah, 1:55–56.) (Old Testament Institute Manual)

Lodge = a watchman’s hut.

1.9
Only a few remain faithful.

The prophetic declaration promises the preservation of the lineage of Judah for future time. (Old Testament Institute Manual).

Israel would have been destroyed long ago, had not God shown mercy on account of the few faithful believers scattered throughout the nation.

1.10
They are compared to the people of Sodom and Gomorrah.

1.11
The people’s sacrifices are rejected.

These verses do not mean that the Lord rejected the law of Moses, particularly the performances and ordinances of the law. The condemnation here is of the hypocritical fulfillment of the Mosaic offerings and feasts. Israel misused these religious activities because they fulfilled only the outward requirements and did not worship with full purpose of heart, turning their worship toward the Savior. (See Joseph Smith, Teachings of the Prophet Joseph Smith, pp. 58–59; Young, Book of Isaiah, 1:61–62). (Old Testament Institute Manual).

Full of = weary of

1.12
Israel is treating the temple grounds like some animal tromping through with no respect.

1.13
Vain oblations = offerings when the spirit and meaning of the offering and ordinance has been lost.

Away with = endure.

1.14
God does not want our outward religious observance if our heart is not in it.

1.15
Even their prayers would be ineffective if their attitude to God was not right.

Blood = bloodshed.

Verses 16-20 – promise of pardon.

1.16
They are called to repent and work righteousness.

President Joseph Fielding Smith suggested that the washing mentioned in verse 16 could be baptism. (Institute Old Testament Manual)

1.17
The people must turn from their selfishness and treachery, and begin to show love and honesty in their everyday dealings if they want to be pleasing to God. The things that God was really concerned about is that they would really seek an honest judgment, that they would relieve the oppressed people, that they would give a true judgment to the fatherless and to the widow. 

Judgement = justice.

Judge the fatherless = give a just verdict to the fatherless.

1.18
The word scarlet has as its background, double-died, soaked in the dye so long, dried and soaked again until the dye has permeated the very fibres of the fabric and it is impossible to remove. And some people are so steeped in sin that it has penetrated the very fibres of their being and sin has become second nature to them. 

When we repent, we have the Lord’s assurance that our sins, including our acts and desires, will be cleansed and our merciful final judge will “remember them no more”

‘On occasion, I have met with good Saints who have had trouble forgiving themselves, who have innocently but incorrectly placed limits on the Savior’s redemptive powers. Unwittingly, they have converted an infinite Atonement to a finite one that somehow falls short of their particular sin or weakness. But it is an infinite Atonement because it encompasses and circumscribes every sin and weakness, as well as every abuse or pain caused by others.’ Tad Callister, General Conference, April 2019.

Scarlet = bright red, symbolic of easily noticed sins. Crimson = dark red, symbolic of hidden sins.

‘When we repent, we have the Lord’s assurance that our sins, including our acts and desires, will be cleansed and our merciful final judge will “remember them no more”.  Cleansed by repentance, we can qualify for eternal life, which King Benjamin described as “dwell[ing] with God in a state of never-ending happiness” ‘ Dallin H Oaks, General Conference, April 2019.

1:19
If you’re willing, if you’ll be obedient, you can have the best. See D&C 64:34-35.

1:20
The Lord warns that unrepented rebellion will bring punishment.

Verses 21-31 Final sentencing. The Lord will purge the wicked and redeem the righteous through apostasy, restoration and judgement.

‘The joyful news for anyone who desires to be rid of the consequences of past poor choices is that the Lord sees weaknesses differently than He does rebellion. Whereas the Lord warns that unrepented rebellion will bring punishment, when the Lord speaks of weaknesses, it is always with mercy.’ Elder Richard G Scott, General Conference, October 2013.

1:21
Jerusalem is so morally filthy that it is likened to a prostitute. The city that was once pure is now unclean.

1:22
It is like silver that has become covered with dirt, like wine that has been watered down.

1:23
The rulers and judges are corrupt, favouring the rich in return for bribes, but ignoring the poor and denying them justice.

Gifts = a bribe.

1:24
They had been a trouble to God, and had wearied Him with their sins, and now He will ease himself removing them. 

Ah = Alas!

1:25
Rather than throw away the dross, God is going to purify it. He is going to purify not destroy. Tin looks like silver but is less valuable – a reference to the self-righteousness of the Jews.

Turn = repeatedly chastise.

1:26
Corrupt rulers and judges will be replaced by those who are just. Jerusalem, instead of being like a prostitute, will be like a faithful wife.

1:27
Zion will be redeemed in the day of restoration. God will redeem Israel. Those who return will come back in righteousness.

1:28
The punishment of those who rebel against God shall come at the same time as the redemption of Israel. They that forsake the Lord shall perish.

1:29
The oaks and the gardens represent the different false religions that they had embraced in Jerusalem. The oaks and gardens were objects and places of idolatry.

Oaks = terebinth trees and gardens used in idol worship.

1:30
They will wither and dry up.

1:31
Tow = a tuft of inflammable fibres. Nothing can stop this destruction.

CHAPTER 2

Compare 2 Nephi 12

2:1
The beginning of a new prophecy. Footnote 1b indicates that Isaiah received his message through a vision from the Lord.

2:2
Isaiah sees the latter-day temple and the gathering of Israel. The “mountain of the Lord” in the last dispensation refers to the restoration of the Church. President Harold B. Lee said: “The coming forth of his church in these days was the beginning of the fulfillment of the ancient prophecy when ‘the mountain of the Lord’s house shall be established in the top of the mountains’” (in Conference Report, Apr. 1973, p. 5). On another occasion President Lee observed that “with the coming of the pioneers to establish the Church in the tops of the mountains, our early leaders declared this to be the beginning of the fulfillment of that prophecy” (“The Way to Eternal Life,” Ensign, Nov. 1971, p. 15). (Old Testament Institute Manual)

‘Over the years, presidents of the United States, kings, judges, prime ministers, ambassadors, and officials from many lands have come to Salt Lake City and met with our leaders. President Nelson hosted leaders of the National Association for the Advancement of Colored People, a United States organization committed to equal rights without discrimination based on race. I remember standing shoulder to shoulder with these friends and leaders as President Nelson joined them in calling for greater civility and racial harmony in the world.

Many more have come to Temple Square and met in council with Church leaders. For example, this past year, to name just a few, we welcomed the United Nations 68th Civil Society Conference, a global gathering and the first of its kind outside of New York City. We have met with Vietnam’s Committee for Religious Affairs and ambassadors from Cuba, the Philippines, Argentina, Romania, Sudan, Qatar, and Saudi Arabia. We also welcomed the secretary general of the Muslim World League.

What I am describing is a fulfillment of Isaiah’s prophecy that in the last days, nations shall flow unto “the mountain of the Lord’s house.” he great Salt Lake Temple stands in the center of that majesty and glory. It is not the landscape that has drawn people, though our setting is magnificent; it is the  essence of pure religion exhibited in the spirit, growth, goodness, and generosity of The Church of Jesus Christ of Latter-day Saints and its people; our love as God loves; our commitment to a higher cause, what Joseph Smith called “the cause of Christ.” ^‘ Elder Ronald A Rasband, General Conference, April 2020.

2:3
Isaiah sees the gathering of Israel.

The establishment of the Church headquarters in Salt Lake City is only a beginning of the fulfillment of that inspired declaration. Obviously, the effect of the Church center in Utah has been great. Elder LeGrand Richards said: “How literally [Isaiah 2:3] has been fulfilled, in my way of thinking, in this very house of the God of Jacob right here on this block! This temple [Salt Lake], more than any other building of which we have any record, has brought people from every land to learn of his ways and walk in his paths.” (In Conference Report, Apr. 1971, p. 143.)

But this scriptural statement extends far beyond Salt Lake City. Verse 3 suggests that eventually other world centers will be included. Then this prophetic statement will reach its fulfillment. (Old Testament Institute Manual)

“We are informed in the revelation given to Joseph Smith the Prophet, that the city of Zion and the New Jerusalem is one and the same. [D&C 28:9; 42:9; 45:66–67; 57:2; 58:7.] …

“Jerusalem of old, after the Jews have been cleansed and sanctified from all their sin, shall become a holy city where the Lord shall dwell and from whence he shall send forth his word unto all people. Likewise, on this continent, the city of Zion, New Jerusalem, shall be built, and from it the law of God shall also go forth. There will be no conflict, for each city shall be headquarters for the Redeemer of the world, and from each he shall send forth his proclamations as occasion may require. Jerusalem shall be the gathering place of Judah and his fellows of the house of Israel, and Zion shall be the gathering place of Ephraim and his fellows, upon whose heads shall be conferred ‘the richer blessings.’ …

“These two cities, one in the land of Zion and one in Palestine, are to become capitals for the kingdom of God during the millennium.

“In the meantime, while the work of preparation is going on and Israel is being gathered, many people are coming to the land of Zion saying: ‘Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob.’ The Latter-day Saints are fulfilling this prediction, since they are being gathered from all parts of the earth and are coming to the house of the Lord in these valleys of the mountains. Here they are being taught in the ways of the Lord through the restoration of the gospel and by receiving blessings in the temples now erected. Moreover, before many years have passed away, the Lord will command the building of the City Zion, and Jerusalem in Palestine will in due time be cleansed and become a holy city and the habitation of the Jews after they are cleansed and are willing to accept Jesus Christ as their Redeemer.” (Doctrines of Salvation, 3:69–71.)

‘In the ever-increasing number of temples dotting the earth, we learn of Jesus Christ and His role in the Father’s plan as the Creator of this world, as our Savior and Redeemer, and as the source of our peace.’ Bishop W Christopher Waddell, General Conference, April 2016.

2:4
Isaiah sees the Millennial judgement and peace. They shall change the arts of war to those of peace; they shall abandon the pursuit of war for the useful arts of farming.

Isaiah now switches from the future back to his own time.

2:5
The house of Jacob = the house of Israel.

An invitation for the house of Israel to obey the commandments of God.

“Sometimes the spirit of revelation will operate immediately and intensely, other times subtly and gradually, and often so delicately you may not even consciously recognize it. But regardless of the pattern whereby this blessing is received, the light it provides will illuminate and enlarge your soul, enlighten your understanding (see  Alma 5:7  32:28 and direct and protect you and your family.”[David A. Bednar, “The Spirit of Revelation,” Liahona and Ensign, May 2011, 90.]

Isaiah now goes on to explain why the blessings of the Lord are not coming upon the Israelites of his day.

2:6
They were “replenished from the east,” or in other words, they looked to the religious philosophies and the gods of the Assyrians and other heathen countries for power and sustenance. Today people look to many other religions and philosophies of men for wisdom and guidance instead of to the gospel.

They “hearken unto soothsayers” (2 Nephi 12:6), those false prophets who claimed to be able to foretell the future. Today, true prophets are largely ignored, and all kinds of false religionists and counselors are looked to for guidance.

“They please themselves in the children of strangers” or, as C. F. Keil and F. Delitzsch translated the phrase, “and with the children of foreigners they go hand in hand” (Commentary on the Old Testament, 7:1:118). In short, ancient Israel was joining the heathen nations in all their wickedness, and modern society is joining with the influences of the world rather than looking to the Lord. (Institute Old Testament Manual)

Please = strike hand with or make covenants with.

2:7
The land was “full of silver and gold,” that is, the people were wealthy and materialistic. Their hearts were set on the things of the world. Again in the last days, materialism runs rampant.

The land was “full of horses, neither is there any end of their chariots.” The horse was a symbol of warfare, as was the chariot. Today is an age characterized by “wars and rumors of war” (see JS—M 1:28.) (Institute Old Testament Manual)

2:8
The land was filled with idolatry then, and people still turn to false gods today, though not necessarily to idols made of wood or stone. (Institute Old Testament Manual)

2:9
The “mean man boweth not down, and the great man humbleth himself not” (2 Nephi 12:9; emphasis added). The differences in the Book of Mormon account of Isaiah’s writings, noted by the italics, show that Isaiah was not making further reference to idolatry but was referring to the fact that men would not worship the true God. In the preface to the Doctrine and Covenants, the Lord indicated this failure would be a major concern of the last days. (see D&C 1:16.)

Because of her sins, ancient Israel brought upon herself the judgments of God, and because of the same problems the people of the last days will likewise bring sorrow and problems upon themselves. (Institute Old Testament Manual)

Mean man = ordinary man

Verses 10-22 – Christ’s Second Coming

2:10
The prophet warns them to flee from danger. The people will not be able to stand the brightness of the Lord’s glory at the Second Coming.

2:11

The proud and the wicked shall be brought low at the Second Coming. Because they proudly trust in their own achievements, God will bring them low.

2:12
The Lord will inflict severe punishment upon every one that is lofty ie proud and arrogant.

2:13
What Were the “Cedars of Lebanon” and the “Oaks of Bashan”? They were the loftiest and most impressive trees in the ancient Middle East. They therefore symbolized not only the great beauty of the land that would be destroyed but also the proud and lofty people of the earth (see Keil and Delitzsch, Commentary, 7:1:122–23). (Old Testament Institute Manual).

The cedars can also represent the groves of trees in which idol worshippers participated in sexual immorality with temple prostitutes as part of their idolatrous wordhip.

2:14
High mountains and hills are not only objects of beauty or grandeur, but also places of defence and protection. It would be easy for the people to find refuge in such places when the land was invaded. However, the day of God’s vengeance will be upon the places of refuge and strength.

2:15
All their places of protection will be overturned.

2:16
Trade with other nations would cease. Such trade had been established and had prospered during the reign of kings Uzziah and Jotham. (Old Testament Institute Manual)

2:17
Their arrogant self confidence will not save them.

2:18
Their idols shall not save them.

2:19
They shall hide in caves and holes in the rock.

2:20
People will see the worthlessness of the things in which they have trusted, and will flee in a last desperate effort for safety when the day of God’s judgment comes.

2:21
Reiterates verse 19.

2:22
Don’t trust in man.  He is of little power compared to God.

CHAPTER 3

Compare 2 Nephi 13

3:1
Judah and Jerusalem will be punished for their disobedience.

The whole of this chapter is a prophecy of the calamities resulting from the Babylonian invasion and captivity. There will be a shortage of the basic necessities such as food or water.

The word host refers to a group of soldiers. The Lord of hosts is the God of an army. The stay and the staff – every kind of support, whether great or small. The whole kingdom of the Jews will collapse.

3:2
The collapse of the government. All the stable, capable leaders will be gone.

3:3
There will be no-one found to lead the people.

3:4The babes and children is a reference to the incompetence, weakness, and ignorance of the people that will be elevated to places of authority as the decline of Israel continues. This was fulfilled in a succession of weak and wicked princes.

3:5
Society will be divided. There will be a disregard of God’s law concerning respect for the aged.

3:6
In a time when food and clothing are so scarce, anyone who appears a little better off than others will be invited to take over the leadership in an effort to restore order in the chaotic city. 

3:7
No one wants to be in charge because there is nothing left for a leader to do except tend to the wounded. They will quickly make excuses and refuse the invitation, for no one will want to be leader in such a troubled time.

3:8
Judah and Jerusalem will be punished for their disobedience. They have brought their destruction upon their own heads.

3:9
The Book of Mormon clarifies the meaning of this significant verse (see 2 Nephi 13:9). Individuals radiate the quality of their spirit and attitude. They manifest the real person—good or evil. Isaiah warned that the disobedient cannot hide the effects of their transgressions from others. President David O. McKay provided the following insights into this principle:

“Every man and every person who lives in this world wields an influence, whether for good or for evil. It is not what he says alone; it is not alone what he does. It is what he is. Every man, every person radiates what he or she really is. … It is what we are and what we radiate that affects the people around us.

“As individuals, we must think nobler thoughts. We must not encourage vile thoughts or low aspirations. We shall radiate them if we do. If we think noble thoughts; if we encourage and cherish noble aspirations, there will be that radiation when we meet people, especially when we associate with them.’ (Man May Know for Himself, p. 108.) (Old Testament Institute Manual)

Their sins are visible in their faces. They have brought evil upon themselves by their actions.

3:10
The righteous will receive the appropriate reward for their works.

3:11
Wrongdoers will suffer a fitting punishment. As ye sow, so shall ye reap.

3:12
Unqualified leaders were leading the people astray and giving them confusing directions concerning God’s will. (Children and women are probably not meant literally but represent leaders lacking in maturity or experience).

3:13
The Lord pleads for and judges his people.

3:14
The leaders used their positions entirely for their own benefit. The vineyard represents the Jewish people.

3:15
By what right do you trample on my people and put them to pain as if they were ground in a mill?

3:16

Daughters of Zion refers to Jerusalem and Judah in the future.

“Stretched forth necks” is an idiom describing haughtiness—pride in self and scorn toward others (see Young, Book of Isaiah, 1:162).

 “Mincing … and making a tinkling with their feet.” The women wore costly ornamental chains connecting rings about the ankles. These were often adorned with bells. (See Keil and Delitzsch, Commentary, 7:1:143.) (Institute Old Testament Manual)

3:17

The daughters of Zion are cursed and tormented for their worldliness. The Hebrew word translated ‘will smite with a scab,’ means to “make bald,” particularly to make the hair fall off by sickness. God will humble and punish them.

“Discover their secret parts” is an idiom meaning that they would be put to shame (see Isaiah 3:17a). (Institute Old Testament Manual)

3:18
In that day – the Babylonian captivity.

The Lord will take away – through the Babylonians.

“Cauls … round tires like the moon” were ornamental jewelry in the shape of suns and moons according to the fashions of that day (see Young, Book of Isaiah, 1:165). (Institute Old Testament Manual)

If something influences you to be proud God will cause it to be taken away from you.

3:19
Muffler = a veil

3:20
Bonnet = headdress

Tablets = perfume boxes

3:21
More jewellery

3:22
“wimples”—a type of shawl or veil worn over the head; “crisping pins”—erroneously rendered as hair curling implements. The Hebrew suggests a bag, like modern purses or handbags (Institute Old Testament Manual)

3:23
“glasses”—most authorities translate as a metal mirror, although some suggest transparent clothing, “hoods”—turbans, head cover wrapped by hand. (See Young, Book of Isaiah, 1:165–66; Keil and Delitzsch, Commentary, 7:1:144–47.) (Institute Old Testament Manual)

3:24
The prophet contrasts their former beauty with the results of judgment. Because of their wickedness, the beauty, the pride, and the fashion will become tragedy, disaster, and slavery. The girdle in verse 24 was the sash used to fasten the outer clothing. Keil and Delitzsch showed that the “rent” which was to replace it was the rope used to bind slaves. Sackcloth was black goat’s hair worn at times of great mourning. The “burning” refers to the branding that often accompanied one’s being made a slave. Thus Keil and Delitzsch translated this verse: “And instead of balmy scent there will be mouldiness, and instead of the sash, a rope, and instead of artistic ringlets a baldness, and instead of the dress cloak a frock of sackcloth, branding instead of beauty” (Commentary, 7:1:147). (Institute Old Testament Manual)

3:25
In the calamities to come, their strong men will be overcome and fall in battle.

3:26
Sitting on the ground denotes mourning and great distress. What awaits the prideful is forced humility.

CHAPTER 4

Compare 2 Nephi 14

4:1
The numbers killed in battle shall be so great that there will be seven women for each surviving man.

Reproach = the stigma of being unmarried and childless.

Verses 2-6 Those who escape the judgements of God are to be cleansed.

4:2
The branch of the Lord = Jesus

The fruit of the earth = Jesus

God will bless the righteous. The earth will be renewed, and will be productive, prosperous and beautiful.

4:3
He that is left in Zion – could refer to those who were not taken into captivity in Babylon, those who would come back from Babylon or those who will remain at the Second Coming.

Everyone that is written among the living – those whose names are written in the Book of Life ie those saved by the approval of the Messiah.

4:4
Zion and her daughters will be redeemed and cleansed in the millennial day.

The prophet in this verse states the benefits of “affliction” in purifying the people of God. 

The filth – their pride, vanity, haughtiness; and perhaps to the idolatry and general sins of the people. 

The blood of Jerusalem – It is possible that the murder of infants in sacrifice to Moloch may be in the prophet’s mind. 

In this verse the word for spirit literally means ‘blast’.

By the spirit of burning – fire is used symbolically as a symbol of both punishment and purification.

4.5
God will take his people into his holy care and protection. The cloud and smoke refer to the exodus when the Israelites were protected and guided by a cloud of smoke by day and a pillar of fire by night.

The word for “dwelling-place” is almost invariably used for the tabernacle or temple. The assemblies are the solemn assemblies in the temple. Can also refer to our homes and our wards and stakes.

All the glory shall be for a defence – the presence of God shall rest like a canopy, protecting the temple and the people. 

4.6
God will provide a place of shelter, a hiding-place from the storm.

CHAPTER 5

Compare 2 Nephi 15

Verses 1-7 Isaiah’s parable of the vineyard

5.1
The prophet composes a song or prophetic parable of a vineyard, showing God’s mercy and Israel’s unresponsiveness. The very fruitful hill is Israel.

5.2
The “fence” could symbolise the protection of the Lord for the house of Israel, the stones could represent the effects of sin; in the “tower” of the vineyard, the prophets; in the “winepress,” the temple.

Grapes represent the righteous fruits expected from the vineyard. These grapes are sweet. Wild grapes represent wickedness and are bitter.

5.3
God here calls upon the guilty themselves to pass sentence in the case, and leaving it to them; because they could do no other than condemn themselves when they had received so many blessings from God and had been so ungrateful to him.

5.4
God has done all that could be done and is amazed at the unnatural fruit of so well-cared a vineyard.

5.5
He warns them that he will withdraw his protection from them, and give them up into the hands of their enemies.

5.6
The Lord’s vineyard (Israel) will become desolate.

God will remove His ministers and give the people up to their own wicked lusts. He will deprive them of his blessings. The Spirit of God will no longer rain down on their heads to guide, comfort and bless them.

5.7
God had treated the Jews as a farmer does a vineyard. This was “his” vineyard – the object of his faithful, unceasing care. 

and the men of Judah his pleasant plant –  plants in whom he took great delight and pleasure

Behold oppression.—The Hebrew word carries with it the idea of bloodshed.

A cry = a riotous or raucous outcry.

Verse 8-25 Warning of the consequences of apostasy and transgression

5.8
The wealthy landowners absorb the small farms of the poor.

5.9
The result will be that many great houses will be left desolate.

5.10
The bath was equal to about seven and a half gallons, and this was to be the whole produce of ten acres, from which an average yield of 500 baths might have been expected. The ephah was one tenth of a homer. So the harvest would only be one tenth of the seed sown.

5.11
Drunkenness and partying prevail, with no regard for God.

5.12
They did not see any plan or divine order in the world around them.

Viol = lyre. Tabret = drums.

5.13
The Lord’s people will be scattered.

Isaiah foresees the people going into captivity and describes it as an event already occurring. They have no knowledge of God. Even the rich people are starving and the common people thirst.

5.14
Hell, or the grave, is ready to receive vast numbers who will die. The rich and the poor, their noise and all they pride themselves on will be destroyed.

5.15
Everyone, both high and low, will be destroyed.

5.16
Through this righteous judgement God shows His holiness.

5.17
Then the poor and meek followers of God will be able to go wherever they want and strangers will possess the lands of the rich.

5.18
Woes will come upon them in their apostate and scattered state.

Evil-doers are depicted as harnessing themselves to a chariot of sin and pulling it with ropes of lies.

5.19
They will not believe in the Messiah until they see him

5.20
Woe to those who seek to confuse virtue and vice, good and evil. We see this prevalent in society today.

“There’s a lot of confusion in the world about what is right and wrong. Truth gets twisted to make evil seem good and good seem evil.

But when you earnestly seek the truth—eternal, unchanging truth—your choices become much clearer. Yes, you still have temptation and trials. Bad things still happen. Puzzling things. Tragic things. But you can manage when you know who you are, why you are here, and when you trust God.” Elder Dieter F Uchtdorf, General Conference, October 2020.

5.21
This verse refers to those who believe they know more than God. 

5.22
This refers to those who prided themselves on their ability to drink without becoming intoxicated.

5.23
Those who were guilty of crimes were declared innocent by bribed judges and other officials, whereas the innocent were found guilty so that they could be silenced or their property exploited. Obviously the dark evils that prevailed among the Israelites of the ancient kingdom of Judah help modern readers understand why the judgments of God come upon them. But today’s world can also learn a great lesson, for one need only look to see the same evils prevailing on many sides. The effects of sin today are as devastating as they were anciently. That is the message of Isaiah for today. (Institute Old Testament Manual)

5.24
They will be destroyed as easily as fire eats up stubble or dry grass. They shall be like a tree which not only withers in its branches, but dies and rots at the roots, and therefore is past all hopes of recovery. The root has reference to one’s parentage and the blossoms to offspring. The unrepentant wicked will not enjoy family ties in the eternities.

5.25
The Lord is angry. The “cause” of his anger was the crimes which are specified in this chapter. To stretch forth the hand can mean to protect but in this case means to punish.

And the hills did tremble – This expression is one that is often used in the Scriptures to denote the presence and anger of God. There would be many slain, and lying unburied, in the streets of Jerusalem. And this is not the end of the punishments.

Verses 26-30 He will lift up an Ensign to the Nations in the latter days.

5.26
The Lord will lift an ensign and gather Israel.

Isaiah foretells that the Lord will establish His church as an ensign to the nations of the world.

Hiss = whistle ie signal for gathering

5.27
Those who are called to the work will be strengthened and assisted. They shall be watchful and diligent.

5.28
The arrows being sharpened refers to the training that missionaries receive. The bent bows refers to their readiness to do their work. The horses’ hoofs and the whirlwind wheels refer to modern modes of transport.

5.29
The roaring like a lion could refer to the noise of jet engines. The prey refers to those who accept the gospel of Jesus Christ.

5.30
In this case the lions could be the Lord’s messengers.

CHAPTER 6

Compare 2 Nephi 16

Verse 1-4 Vision of the Lord and the celestial realms

A vision of the celestial sphere would be difficult if not impossible to describe. That was the dilemma of the prophet Isaiah. He endeavored in these verses to portray something of the power and glory of his experience, using images and terms with which his readers could identify. Even then he sensed how much he fell short of communicating the reality of the experience. Later in his writing, Isaiah described the inadequacy of words and even of the senses of mortal man to comprehend heavenly things. He wrote: “For since the beginning of the world men have not heard, nor perceived by the ear, neither hath the eye seen, O God, beside thee, what he hath prepared for him that waiteth for him” (Isaiah 64:4). (Old Testament Institute Manual).

6.1
Isaiah sees the Lord.

In the year King Uzziah died – about 740 BC.

The Lord = the premortal Jesus Christ.

The train = the hem of his garment or the skirts thereof

6.2
“Seraphs are angels who reside in the presence of God, giving continual glory, honor, and adoration to him. ‘Praise ye him, all his angels: praise ye him, all his hosts.’ (Ps. 148:2.) It is clear that seraphs include the unembodied spirits of pre-existence, for our Lord ‘looked upon the wide expanse of eternity, and all the seraphic hosts of heaven, before the world was made.’ (D. & C. 38:1.) Whether the name seraphs also applies to perfected and resurrected angels is not clear. While petitioning on behalf of the saints, the Prophet prayed that ‘we may mingle our voices with those bright, shining seraphs around thy throne, with acclamations of praise, singing Hosanna to God and the Lamb!’ (D. & C. 109:79.)

“In Hebrew the plural of seraph is seraphim or, as incorrectly recorded in the King James Version of the Bible, seraphims . Isaiah saw seraphim in vision and heard them cry one to another ‘Holy, holy, holy, is the Lord of hosts; the whole earth is full of his glory.’ ([JST], Isa. 6:1–8.) The fact that these holy beings were shown to him as having wings was simply to symbolize their ‘power, to move, to act, etc.’ as was the case also in visions others had received. (D. & C. 77:4.)” (Bruce R. McConkie, Mormon Doctrine, pp. 702–3.)

6.3
His glory not only appears in the heavens but through all the world, and therefore all creatures are bound to praise him.

“Righteous Saints are the glory of God, and there are mighty legions gathered here and in many lands.” – Sister Elaine Jack, General Conference, April 1994.

6.4
The posts of the door moved = the foundations of the thresholds trembled.

Smoke is symbolic of the presence of God.

6.5
Isaiah was not expecting to have this experience in the temple and became aware of his unworthiness.

Undone = cut off ie he was overwhelmed by the consciousness of the sins of himself and his people.

“I’ve been struck by the fact that when Isaiah received his charge from the Lord, he bemoaned that he was “a man of unclean lips” and dwelt “in the midst of a people of unclean lips”  This sin too had to be purged from Isaiah if he was to bear the word of the Lord. Is it any wonder that psalmists and prophets alike have beseeched the Lord to “set a watch” before their lips and guard the “door” of their lips to help them sin not with their tongue.

When we speak and act, we should ask whether our words and expressions are calculated to invite the powers of heaven into our lives and to invite all to come unto Christ. We must treat sacred things with reverence. We need to eliminate from our conversations the immodest and the lewd, the violent and the threatening, the demeaning and the false. As the Apostle Peter wrote, “But as he which hath called you is holy, so be ye holy in all manner of conversation”.  The expression conversation refers here not only to speech but also to our entire comportment. As Nephi, he is inviting us to so live that we may speak with the “tongue of angels.”” – Elder Robert S Wood, General Conference, October 1999.

6.6
Live coal = a symbol of his cleansing. The altar is the altar of burnt offerings.

6.7
Isaiah’s sins are forgiven.

In verse 5 Isaiah had complained that he was a man of unclean lips. The lips are now symbolically cleansed. Note that the cleansing was accomplished by a coal from an altar of sacrifice – symbol of the atonement of Christ.

6.8
Now that he is cleansed, for the first time, Isaiah hears the word of God. Whom shall I send and who will go for us indicates that Jehovah sits in a council of Gods.

Here am I; send me – previously Isaiah had felt unworthy; now he has the confidence to go and represent the Lord.

Verses 9-13 Prophecy of the rejection of spiritual things

6.9
Isaiah is called to prophesy.

Note ‘this people’ not ‘my people’. They may hear and see but they will not understand.

6.10
Isaiah prophesies of the Jews’ rejection of Christ’s teachings.

The effect of truth is often to harden people’s hearts and make them more wicked. The truth must, nevertheless, be proclaimed.

6.11
The prophet wonders how long men will be so, and the Lord answers until mortal man is no more.

6.12
The men shall be taken to a distant land.

6.13
A remnant shall return.

This verse records the prophecy that the house of Israel would survive the coming devastation as does a tree that is stripped of its leaves in winter but still remains alive. (Old Testament Institute Manual)

CHAPTER 7

Compare 2 Nephi 17

7.1
Ephraim and Syria wage war against Judah.

The object of the alliance between Pekah and Rezin, was to organise a resistance against Assyria. Ahaz, apparently refused to join the confederacy.  The object of the attack of the allied kings was either to force Ahaz to join, or else to depose him.

7.2
This is Isaiah’s first prophecy to Judah. All Northern Israel was called by the name of Ephraim, the leading northern tribe.  The idea seems to be that the Syrian armies already occupy the Ephraimitish territory  preparatory to the joint attack.

Was moved as the trees of the wood – This image expresses universal trembling and alar, as the trees are moved “together” when the wind passes violently over them.

7.3
The remnant shall return.

Shear-jashub was one of Isaiah’s sons.

7.4
The image is that of a torch that has burned out. The charred pieces of wood have no strength and carry no real threat. Don’t be alarmed by the attack; those two kings have little fire left.

7.5
Son of Remaliah = Pekah.

7.6
And vex it – Weaken it.

And let us make a breach therein – Let us break down the walls.

The son of Tabeal – Nothing more is known of this person. He might have been some disaffected member of the royal family of David.

7.7
The counsel of God shall stand, but not the counsel of men.

7.8
Damascus shall still continue to be the capital and chief city of the kingdom of Syria; and therefore Jerusalem shall not be taken, nor become a part of Rezin’s dominion. At the end of sixty five years, the kingdom of the house of Israel shall cease.

7.9
Samaria shall continue to be the chief city of the kingdom of Israel, and Pekah shall not conquer Jerusalem. If you lack faith you will not be saved.

7.10
Jehovah spoke further.

7.11
Since you don’t believe the prophet ask for a sign in heaven or on earth,

7.12
Ahaz’ true reason for declining was not to do God’s will, but to negotiate with Assyria, and persevere in his idolatry.

7.13
The prophet no longer addresses himself to Ahaz singly, who would not regard his words, but to the whole royal family, all of whom he reproves.

You are not satisfied with wearying people, but you would also fatigue and wear out the patience of God.

7.14
Christ will be born of a virgin.

Isaiah’s second prophecy.

This passage is cited in the New Testament as being fulfilled by the birth of Jesus Christ (see Matthew 1:25). Some commentators point out that the word translated virgin means only a young woman and not someone who has never had sexual relations. They do this in an attempt to refute this passage as proof of the virgin birth of Jesus Christ. But it can be shown that the term is properly translated and did mean an unmarried woman (see Young, Book of Isaiah, 1:286–88). (Institute Old Testament Manual)

Immanuel = with us is God

7.15
Butter and honey = curd and honey – the only foods available to the poor at times. Christ will be born of humble circumstances.

7.16
The third prophecy.

In ancient Hebrew culture a child knew good from evil at three years old. Pekah and Rezin were killed within three years.

7.17
The fourth prophecy.

The prophet having assured Ahaz that his kingdom should be free from the invasion that then threatened it, proceeds, however, to state to him that it would be endangered from another source. The immediate danger is the threat of Assyria.

7.18
And it shall be at that time that the Lord shall call to a people, bands of armies, of mighty men, who are numerous as flies, and shall bring them from the ends of the land of Egypt; and to mighty armies, who are powerful as bees, and shall bring them from the uttermost parts of the land of Assyria:

Hiss = whistle; ie signal, summon.

For the fly – ie for attacking forces (as numerous as flies in Egypt)

7.19
The idea in this verse is, that they would spread over the land, and lay it waste.

7.20
God will bring upon them this punishment, but that he will make use of the Assyrians as an “instrument” by which to do it. The act of shaving off the hair denotes punishment or disgrace.

Verses 21-25 The consequences of war.

7.21
Only a few self-sustaining survivors shall remain. The verse refers to the scarcity of men and animals.

7.22
Whoever escapes the Assyrian razor will eat thickened milk and honey, that and nothing but that, without variation. The reason being that there would be nothing else to eat.

7.23
Where there had previously been valuable vineyards there would now only be briars..

Silverlings = pieces of silver

7.24
Only the hunter will go there, armed with his weapons of chase, to kill the wild animals that will haunt the thickets.

7.25
The place that used to be  fertile, that was cultivated, shall now be so completely covered with thorns that men will be deterred from going there. It will be good only for wild sheep and goats.

Digged with the mattock = hoed with the hoe.

Lesser cattle = sheep or goats.

CHAPTER 8

Compare 2 Nephi 18

8.1
Isaiah was commanded to write his prophecy on a large tablet because the letters were to be large. It was to be writing in the language of the common people so that it could be easily read. Maher-shalal-hash-baz means To speed to the spoil. This was a warning about the Assyrians.

8.2
Isaiah was told to take witnesses of unquestionable reputation, who coud bear witness that the name and prophecy were written and published according to God’s command.

8.3
The prophetess = Isaiah’s wife.

8.4
Before the child is able to say Daddy or Mammy the riches of the two capitals of the kings of the confederate armies will be carried to the king of Assyria.

8.5
The Lord speaks again.

8.6
The prophet reproves the whole nation of the Jews for despising the mild and gentle reign of the family of David, and for seeking the aid of foreign nations.

8.7
The river is the Euphrates – the symbol of Assyria. The “channels” and “banks” describe the intended course of the Assyrian army as invading Syria and Israel; but it was to overflow those banks and sweep over Judah. 

8.8
The flood shall not stop at Syria and Samaria, but shall penetrate into Judea.

Judah is described as a body with the water coming up to the neck but not over the head (Jerusalem).

Thy land O Immanuel ie the land of the future birth of Immanuel.

8.9

The prophet challenges the enemies of the Jews. Their efforts would be vain, and they themselves would be broken to pieces.

Associate yourselves ie form alliances.

8.10
If you form a plan against God’s people your plan will be frustrated. Judah will be spared.

8.11
With a strong hand = in power. Isaiah was told not to do as the people did.

8.12
Judah should not rely on secret plots with others for safety.

8.13
Trust in God and do not be alarmed at what man can do.

8.14
Christ will be a stone of stumbling and a rock of offence.

God shall be your refuge and a stumbling block for the ruling houses of Israel and Judah. The inhabitants of Judah will be caught in a trap.

8.15
Many were taken captive; many killed, and many were carried to Babylon. 

8.16
Now the prophecy is complete,  bind it up and place it in the custody of his disciples.

8.17
I will now look patiently for the Lord who has withdrawn His favour from the people of Israel.

Tests and trials are given to all of us. These mortal challenges allow us and our Heavenly Father to see whether we will exercise our agency to follow His Son. He already knows, and we have the opportunity to learn, that no matter how difficult our circumstances, “all these things shall [be for our] experience, and … [our] good.”Robert D Hales, General Conference, October 2011.

8.18
The names of Isaiah and his children are symbolic messages from the Lord to the people of Israel.

8.19
Seek the Lord, not muttering wizards.

Isaiah recommends that the people look to God rather than to necromancers and soothsayers.

8.20
Turn to the law and to the testimony for guidance.

8.21
Israel will be taken into captivity distressed and famished and in their despair they will curse their King and their God and look heavenward.

8.22
Finding no help from heaven they will look to the earth for help and see only trouble and darkness and they will be driven form one calamity to another.

CHAPTER 9

Compare 2 Nephi 19

Verses 1-7 – The Messianic promise reaffirmed

9.1
The invasion of Israel by Assyria. The calamity of this land and its inhabitants shall be great, yet not so great as that which was brought upon Zebulun and Naphtali by the king of Assyria.

Rabbinical commentators relate this to the attacks by Assyria under Tiglath-pileser and Sargon II.

9.2
Isaiah speaks about the Messiah. The people in darkness will see a great Light.

The Jews will see Jesus Christ. This verse refers to the people of Galilee at the time of Christ. At the time of Christ’s birth the Jewish people would be in spiritual darkness. The great light is Christ.

9.3
The righteous receive eternal joy when Christ comes to earth. The promise made to Abraham that his seed would be multiplied will be fulfilled. The word ‘not’ should be removed. The people will rejoice in the presence of the Lord just as men do who receive the reward for their labours or like victors dividing the spoils of war.

9.4
Christ rescues mankind from sins and physical death. The people will be freed from bondage. Joshua’s victory over the Midianites was one of the most notable in Israel’s history.

9.5
The coming of the Messiah will not be with the confused noise and battles of war.

The burning is to be the cleansing of the earth by fire prior to the setting up of the Messianic kingdom.

9.6

Unto us a Child is born. He will be the Prince of Peace and reign on David’s throne.

The prophet saw in vision the darkness and gloom of the nation, and saw also the son that would be born to remove that darkness, and to enlighten the world. He would be the King of both the church and the world. The Messiah would be “wonderful” (perhaps better translated as miraculous) in his nature as God descended to earth in the form of man; in his teaching, which astonished those who heard it; in his miracles; in the circumstances of his birth and death; in his resurrection, and in his ascension. His name is Counsellor because he knew the counsels of God from eternity and counsels man accordingly. The name Mighty God identifies Him as Jehovah. He will always be a Father to His people. He is the source and and embodiment of peace.

‘President Joseph Fielding Smith wrote about the Savior’s various titles:

“Isaiah … speaks of Christ as ‘Wonderful, Counselor, the Mighty God, the Everlasting Father, the Prince of Peace.’ (Is. 9:6)

“These titles, and the sayings that Jesus was the Creator and all things were made by him, have proved to be a stumbling block to some who are not well informed. The question arises, ‘How could he, if he had not body and flesh and bones, before he was born of Mary, accomplish these things as a spirit?’ Jesus had no body of flesh and bones until he was born at Bethlehem. This he fully explained to the brother of Jared. The answer to this question is simply that he did these wonderful works because of the glory his Father had given him before he was born (John 17:5–24) and because at that time he was God. In an epistle issued by the First Presidency and Council of Twelve Apostles in 1916, these matters are clearly explained. (see Era, Vol. 19:34.) From this epistle the following is taken:

“‘… scriptures that refer to God in any way as the Father of the heavens and in the earth are to be understood as signifying that God is the Maker, the Organizer, the Creator of the heavens and the earth.

“‘With this meaning, as the context shows in every case, Jehovah, who is Jesus Christ, the Son of Elohim, is called “the Father,” and even “the very eternal Father of heaven and earth.” (See … Mosiah 16:15.) With analogous meaning, Jesus Christ is called “The Everlasting Father,” (Isaiah 9:6; compare 2 Nephi 19:6.) The descriptive titles “Everlasting” and “eternal” in the foregoing texts are synonymous.

“‘That Jesus Christ who we also know as Jehovah, was the executive of the Father, Elohim, in the work of creation is set forth in the book Jesus the Christ, Chap. 4. Jesus Christ, being the Creator, is constantly called the Father of heaven and earth in the sense explained above; and since his creations are of eternal quality, he is very properly called the Eternal Father of heaven and earth.’” (Church History and Modern Revelation, 1:168).’ )Old Testament Institute Manual)

9.7
Christ’s millennial government. His peaceable and happy government shall be enlarged without end. The Messiah will be descended from David. His kingdom will be just and right. This will be done because of His love and care for His people.

9.8
The prophetic message that follows was a warning to the northern ten tribes, called Israel.

9.9
Pride. And all the proud and self-confident people of Israel shall receive God’s warning.

9.10
This verse contains the confession of the inhabitants of Samaria, that their affairs were in a ruinous and dilapidated state; but also their self-confident assurance that they would be able to repair the evils, and restore their nation to more than their former magnificence. —Sun-dried bricks and the cheap timber of the sycamore were the common materials used for the dwellings of the poor, hewn stones and cedar for the palaces of the rich.

9.11
The Assyrians, who shall first attack Damascus, shall next advance against him Ephraim. 

9.12
The Syrians, though now allies of Ephraim shall join the Assyrians against Ephraim.  In spite of all the Lord is available if they will turn to Him

9.13
Despite this, the people will not turn to the Lord.

9.14
Head and tail—proverbial for the highest and lowest. Branch and rush—another image for the same thought. 

9.15
Their rulers were the head, the false prophets were the tail and the rush.

9.16
And the leaders of this people have become misleaders, and those that are led are swallowed up .

9.17
Not even the youth, the widows and the orphans will be spared because they are all idolators (better translation than hypocrites). Folly = wickedness. Despite all this His anger is not turned away.

9.18
Wickedness spreads as rapidly as fire. The wicked are often compared to thorns and briers. The fire will devour the wicked and the mighty. The flames of wickedness give no light but heavy columns of smoke.

9.19
The spreading desolation is the proof of His anger. A man will have no compassion on his own brother.

9.20
Men shall devour both on the right and left hand and not be satisfied. They will destroy their nearest kinfolk.

9.21
Tribes of Israel that had previously been close will turn on each other. Despite this His anger is not turned away.

CHAPTER 10

Compare 2 Nephi 20

The neglect of the poor and needy (These verses really belong with the previous chapter).

10.1
A condemnation of those that make unjust laws and give unjust sentences.

10.2
Their sentences pervert justice and oppress the poor or deprive them of their rights.

10.3
The destruction of Assyria is a type of the destruction of the wicked at the Second Coming.

What will you do to save yourselves from God’s wrath and from the destruction that will come from the Assyrians? Where will you turn for help and where will you put your riches?

10.4
The wicked will be used to destroy the wicked. Because they reject me some will go into captivity and some will be slain. Notwithstanding these calamities there is more to come.

10.5
Assyria is the rod of my anger, and my wrath is a staff in their hand.

10.6
The real plot of the king of Assyria.

I will send Assyria against the Jews (who are polluted). They will take the spoils and easily conquer them.

10.7
It is not his purpose to be the instrument in the hands of God. He has a plan of his own which he intends to accomplish – to utterly destroy nations.

10.8
This is a confident boast of his own might and power. Even his princes were endowed with the power of kings.

10.9
The meaning of this confident boasting is, that none of the cities and nations against which be had directed his arms, had been able to resist him. All had fallen before him.

10.10
The nations which I have subdued were professedly under the protection of idol gods. Yet those idols were not able to defend them – though stronger than the gods worshipped by Jerusalem and Samaria.

10.11
Shall I not meet with the same success at Jerusalem that I have elsewhere?

10.12
The boast of the proud king is interrupted by the reassertion of the fact that he is but an instrument in the hand of Jehovah, and that when his work was done he too will be punished for his pride.

10.13
This is the king of Assyria speaking again.  He says, I owe all my successes to my own power, and valour, and wise conduct, and to no other god or man. I have invaded their lands and added them to my own dominions. I have taken their treasures and deprived them of their former power and glory like a mighty one.

10.14
The simile represents the ease with which the Assyrians had rifled the countries of their treasures, and the panic which their approach produced.

10.15
All the metaphors in this verse ask the same question: Can man (e.g. the Assyrian king) prosper against God?

“I readily attest to the reality and greatness of our God, to his goodness and grace, to his justice and mercy, to the truth of his gospel and the power of his priesthood and the authenticity of the calling of his latter-day seers. At the outset of this ministry, I acknowledge that anything I may achieve will be by virtue of the power and the grace and the gift of God. I am not, in Isaiah’s words, the axe that shall “boast itself against him that heweth therewith”; I am not the saw that shall “magnify itself against him that shaketh it.”  With Nephi, I know in whom I have trusted.” – Elder D Todd Christofferson, General Conference, April 1993.

The judgement of the Assyrian king and the final judgement. The next three verses apply to the king of Assyria and to the wicked at the time of the Second Coming.

10.16
The prophet sets out what the nature of Assyria’s punishment shall be. He expresses it by two images – first, that of a wasting sickness; and secondly, that of a fire.

10.17
Some poetic repetition here. The light of Israel and his Holy One both refer to Jehovah. His Power shall destroy the Assyrians like thorns and briers in a fire.

10.18
Assyria will vanish completely.

10.19
To count the killed and wounded after a battle,was commonly the work of the royal scribe. Here the survivors were to be so few (literally, a number) that even a boy who could hardly count would be skilled enough to number them.

10.20
Few will be left after the Lord comes again.

The prophet proceeds to state the effect on the Jews, of the judgment that would overtake the army of the Assyrian. One of those effects, as stated in this verse, would be, that they would be led to see that it was in vain to look to the Assyrians any more for aid, or to form any further alliance with them, but that they should trust in the Lord alone.

10.21
The remnant of Jacob will return in that day.

Those who are left will abandon their idolatry and return to God.

10.22
Only a remnant will be preserved out of the multitude, however great it was. God’s righteous judgement is inevitable and shall overflow the land.

10.23
The destruction is fixed in the mind of God, and will be carried out.

10.24
O my people – An expression of tenderness, showing that God regarded them as his children despite the judgments that He would bring upon them for their sins. They were told not to be afraid of the Assyrians even though they would smite them just as the Egyptians did.

10.25
A future day of redemption for the Lord’s Saints.

The anger of God against his offending people shall come to an end; his purposes of chastisement shall be completed.

10.26
Take courage in the Lord.

The Lord will send a destroying angel against the Assyrian king. The Assyrians will be slain just as the Midianites were and just as God punished the Egyptians in the Red Sea.

10.27
Millennial day – the burdens shall be removed.

The Assyrian oppressions will be taken away. The burdens will be taken away by the Anointed One.

The progress of the Assyrian army through the towns of Judah

10.28
Progress of the Assyrian armies towards Jerusalem is traced.

10.29
All of these places are close to Jerusalem.

10.30
The progress of the Assyrian army continues.

10.31
These towns or villages are unknown.

10.32
This is still a description of the advance towards Jerusalem. Shaking his hand in menace implies that he is now in sight of Jerusalem.

10.33
The Lord will cut off the King in a terrifying and amazing way. The chief men of the army will be cut down. The boastful will be brought low.

10.34
The army will be cut down like a forest with an axe. Assyria will be cut down by Jehovah.