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Isa 66:1 This is what the LORD says: Heaven is my throne. The earth is my footstool. Where can you build a house or resting place for me?
Isa 66:2 I have made all these things. “That is why all these things have come into being,” declares the LORD. I will pay attention to those who are humble and sorry for their sins and who tremble at my word.
Isa 66:3 Whoever kills a bull is like someone who kills a person. Whoever sacrifices a lamb is like someone who breaks a dog’s neck. Whoever offers a grain sacrifice is like someone who offers pig’s blood. Whoever burns incense is like someone who worships an idol. People have certainly chosen their own ways, and their souls delight in detestable things.
Isa 66:4 So I will choose harsh treatment for them and bring on them what they fear. I called, but no one answered. I spoke, but they didn’t listen. They did what I consider evil. They chose what I don’t like.
Isa 66:5 Listen to the word of the LORD, all who tremble at his word. Your relatives, who hate you and exclude you for my name’s sake, say, “Let the LORD show his glory; then we will see your joy.” But they will be put to shame.
Isa 66:6 Listen to the uproar from the city. Listen to the sound from the temple. It is the sound of the LORD paying back his enemies as they deserve.
Isa 66:7 Before a woman goes into labor, she gives birth. Before she has labor pains, she delivers a child.
Isa 66:8 Who has heard of such a thing? Who has seen such things? Can a country be born in one day? Can a nation be born in a moment? When Zion went into labor, she also gave birth to her children.
Isa 66:9 “Do I bring a mother to the moment of birth and not let her deliver?” asks the LORD. “Do I cause a mother to deliver and then make her unable to have children?” asks your God.
Isa 66:10 All who love Jerusalem, be happy and rejoice with her. All who mourn for her, be glad with her.
Isa 66:11 You will nurse and be satisfied from her comforting breasts. You will nurse to your heart’s delight at her full breasts.
Isa 66:12 This is what the LORD says: I will offer you peace like a river and the wealth of the nations like an overflowing stream. You will nurse and be carried in Jerusalem’s arms and cuddled on her knees.
Isa 66:13 As a mother comforts her child, so will I comfort you. You will be comforted in Jerusalem.
Isa 66:14 When you see it, your heart will rejoice and you will flourish like new grass. The power of the LORD will be made known to his servants, but he will condemn his enemies.
Isa 66:15 The LORD will come with fire and with his chariots like a thunderstorm. He will pay them back with his burning anger and punish them with flames of fire.
Isa 66:16 The LORD will judge with fire, and he will judge all people with his sword. Many people will be struck dead by the LORD.
Isa 66:17 People make themselves holy and prepare themselves for their garden rituals. They go into the garden and devour pork, disgusting things, and mice. “They will come to an end at the same time,” declares the LORD.
Isa 66:18 Because of their actions and their thoughts, I am coming to gather the nations of every language. They will come and see my glory.
Isa 66:19 I will set up a sign among them and send some of their survivors to the nations: to Tarshish, Put and Lud, Meshech, Rosh, Tubal, Javan, and to the distant coastlands who have not heard of my fame or seen my glory. They will tell about my glory among the nations.
Isa 66:20 They will bring all your relatives from every nation like a grain offering to the LORD. “They will come on horses, in chariots, in wagons, on mules and camels to my holy mountain, Jerusalem,” declares the LORD. They will come like the people of Israel who bring their grain offerings in clean dishes to the LORD’S temple.
Isa 66:21 “I will make some of them priests and Levites,” declares the LORD.
Isa 66:22 “The new heaven and earth that I am about to make will continue in my presence,” declares the LORD. “So your descendants and your name will also continue in my presence.
Isa 66:23 From one month to the next and from one week to the next all people will come to worship me,” declares the LORD.
Isa 66:24 Then they will go out and look at the corpses of those who have rebelled against me. The worms that eat them will not die. The fire that burns them will not go out. All humanity will be disgusted by them.

Isa 66:1 –
The heaven is my throne – (See the notes at Isa_57:15). Here he is represented as having his seat or throne there. He speaks as a king. heaven is the place where he holds his court; from where he dispenses his commands; and from where he surveys all his works (compare 2Ch_6:18; Mat_5:34). The idea here is, that as God dwelt in the vast and distant heavens, no house that could be built on earth could be magnificent enough to be his abode.
The earth is my footstool – A footstool is that which is placed under the feet when we sit. The idea here is, that God was so glorious that even the earth itself could be regarded only as his footstool. It is probable that the Saviour had this passage in his eye in his declaration in the sermon on the mount, Swear not at all; neither by heaven, for it is Gods throne; nor by the earth, for it is his footstool Mat_5:34-35.
Where is the house that ye build unto me? – What house can you build that will be an appropriate dwelling for him who fills heaven and earth? The same idea, substantially, was expressed by Solomon when he dedicated the temple: But will God indeed dwell on the earth? Behold, the heaven, and heaven of heavens cannot contain thee; how much less this house that I have builded! 1Ki_8:27. Substantially the same thought is found in the address of Paul at Athens: God, that made the world, and all things therein, seeing that he is Lord of heaven and earth, dwelleth not in temples made with hands Act_17:24.
And where is the place of my rest? – It has already been intimated (in the analysis) that this refers probably to the time subsequent to the captivity. Lowth supposes that it refers to the time of the rebuilding of the temple by Herod. So also Vitringa understands it, and supposes that it refers to the pride and self-confidence of those who then imagined that they were rearing a structure that was worthy of being a dwelling-place of Yahweh. Grotius supposes that it refers to the time of the Maccabees, and that it was designed to give consolation to the pious of those times when they were about to witness the profanation of the temple by Antiochus, and the cessation of the sacrifices for three years and a half. God therefore shows, says he, that there was no reason why they should be offended in this thing. The most acceptable temple to him was a pious mind; and from that the value of all sacrifices was to be estimated. Abarbanel supposes that it refers to the times of redemption.
His words are these: I greatly wonder at the words of the learned interpreting this prophecy, when they say that the prophet in this accuses the people of his own time on account of sacrifices offered with impure hands, for lo! all these prophecies which the prophet utters in the end of his book have respect to future redemption. See Vitringa. That it refers to some future time when the temple should be rebuilt seems to me to be evident. But what precise period it refers to – whether to times not far succeeding the captivity, or to the times of the Maccabees, or to the time of the rebuilding of the temple by Herod, it is difficult to find any data by which we can determine. From the whole strain of the prophecy, and particularly from Isa_66:3-5, it seems probable that it refers to the time when the temple which Herod had reared was finishing; when the nation was full of pride, self-righteousness, and hypocrisy; and when all sacrifices were about to be superseded by the one great sacrifice which the Messiah was to make for the sins of the world. At that time, God says that the spirit which would be evinced by the nation would be abominable in his sight; and to offer sacrifice then, and with the spirit which they would manifest, would be as offensive as murder or the sacrifice of a dog (see the notes at Isa_66:3).

Isa 66:2 –
For all those things hath mine hand made – That is the heaven and the earth, and all that is in them. The sense is, I have founded for myself a far more magnificent and appropriate temple than you can make; I have formed the heavens as my dwelling-place, and I need not a dwelling reared by the hand of man.
And all those things have been – That is, have been made by me, or for me. The Septuagint renders it, All those things are mine? Jerome renders it, All those things were made; implying that God claimed to be the Creator of them all, and that, therefore, they all belonged to him.
But to this man will I look – That is, I prefer a humble heart and a contrite spirit to the most magnificent earthly temple (see the notes at Isa_57:15).
That is poor – Or rather humble. The word rendered poor (òðé ), denotes not one who has no property, but one who is down-trodden, crushed, afflicted, oppressed; often, as here, with the accessory idea of pious feeling Exo_24:12; Psa_10:2, Psa_10:9. The Septuagint renders it, Ôáðåéíïí Tapeinon – Humble; not ðôù÷ïí pto (poor). The idea is, not that God looks with favor on a poor man merely because he is poor – which is not true, for his favors are not bestowed in view of external conditions in life – but that he regards with favor the man that is humble and subdued in spirit.
And of a contrite spirit – A spirit that is broken, crushed, or deeply affected by sin. It stands opposed to a spirit that is proud, haughty, self-confident, and self-righteous.
And that trembleth at my word – That fears me, or that reveres my commands.

Isa 66:3 –
He that killeth an ox is as if he slew a man – Lowth and Noyes render this, He that slayeth an ox, killeth a man. This is a literal translation of the Hebrew. Jerome renders it, He who sacrifices an ox is as if (quasi) he slew a man. The Septuagint, in a very free translation – such as is common in their version of Isaiah – render it, The wicked man who sacrifices a calf, is as he who kills a dog; and he who offers to me fine flour, it is as the blood of swine. Lowth supposes the sense to be, that the most flagitious crimes were united with hypocrisy, and that they who were guilty of the most extreme acts of wickedness at the same time affected great strictness in the performance of all the external duties of religion. An instance of this, he says, is referred to by Ezekiel, where he says, When they had slain their children to their idols, then they came the same day into my sanctuary to profane it Eze_23:39.
There can be no doubt that such offences were often committed by those who were very strict and zealous in their religious services (compare Isa_1:11-14, with Isa_66:21-23. But the generality of interpreters have supposed that a different sense was to be affixed to this passage. According to their views, the particles as if are to be supplied; and the sense is, not that the mere killing of an ox is as sinful in the sight of God as deliberate murder, but that he who did it in the circumstances, and with the spirit referred to, evinced a spirit as odious in his sight as though he had slain a man. So the Septuagint, Vulgate, Chaldee, Symmachus, and Theodotion, Junius, and Tremellius, Grotius, and Rosenmuller, understand it. There is probably an allusion to the fact that human victims were offered by the pagan; and the sense is, that the sacrifices here referred to were no more acceptable in the sight of God than they were.
The prophet here refers, probably, first, to the spirit with which this was done. Their sacrifices were offered with a temper of mind as offensive to God as if a man had been slain, and they had been guilty of murder. They were proud, vain, and hypocritical. They had forgotten the true nature and design of sacrifice, and such worship could not but be an abhorrence in the sight of God. Secondly, It may also be implied here, that the period was coming when all sacrifices would be unacceptable to God. When the Messiah should have come; when he should have made by one offering a sufficent atonement for the sins of the whole world; then all bloody sacrifices would be needless, and would be offensive in the sight of God. The sacrifice of an ox would be no more acceptable than the sacrifice of a man; and all offerings with a view to propitiate the divine favor, or that implied that there was a deficiency in the merit of the one great atoning sacrifice, would be odious to God.
He that sacrificeth a lamb – Margin, Kid The Hebrew word (ùÒ^TM s’eh) may refer to one of a flock, either of sheep or goats Gen_22:7-8; Gen_30:32. Where the species is to be distinguished, it is usually specified, as, e. g., Deu_14:4, ëùÒáéí ùÒ^TM òæéí åùÒ^TM v^es’e s’e ki (one of the sheep and one of the goats). Both were used in sacrifice.
As if he cut off a dogs neck – That is, as if he had cut off a dogs neck for sacrifice. To offer a dog in sacrifice would have been abominable in the view of a Jew. Even the price for which he was sold was not permitted to be brought into the house of God for a vow (Deu_23:18; compare 1Sa_17:43; 1Sa_24:14). The dog was held in veneration by many of the pagan, and was even offered in sacrifice; and it was, doubtless, partly in view of this fact, and especially of the fact that such veneration was shown for it in Egypt, that it was an object of such detestation among the Jews. Thus Juvenal, Sat. xiv. says:
Oppida tota canem venerantur, nemo Dianam.
Every city worships the dog; none worship Diana. Diodorus (B. i.) says, Certain animals the Egyptians greatly venerate (óåâïíôáé sebontai), not only when alive, but when they are dead, as cats, ichneumons, mice, and dogs. Herodotus says also of the Egyptians, In some cities, when a cat dies all the inhabitants cut off their eyebrows; when a dog dies, they shave the whole body and the head. In Samothracia there was a cave in which dogs were sacrificed to Hecate. Plutarch says, that all the Greeks sacrificed the dog. The fact that dogs were offered in sacrifice by the pagan is abundantly proved by Bochart (Hieroz. i. 2. 56). No kind of sacrifice could have been regarded with higher detestation by a pious Jew. But God here says, that the spirit with which they sacrificed a goat or a lamb was as hateful in his sight as would be the sacrifice of a dog: or that the time would come when, the great sacrifice for sin having been made, and the necessity for all other sacrifice having ceased, the offering of a lamb or a goat for the expiation of sin would be as offensive to him as would be the sacrifice of a dog.
He that offereth an oblation – On the word rendered here oblation (îðç^TM mincha). See the notes at Isa_1:13.
As if he offered swines blood – The sacrifice of a hog was an abomination in the sight of the Hebrews (see the notes at Isa_65:4). Yet here it is said that the offering of the îðç^TM mincha, in the spirit in which they would do it, was as offensive to God as would be the pouring out of the blood of the swine on the altar, Nothing could more emphatically express the detestation of God for the spirit with which they would make their offerings, or the fact that the time would come when all such modes of worship would be offensive in his sight.
He that burneth incense – See the word incense explained in the notes at Isa_1:13. The margin here is, Maketh a memorial of. Such is the usual meaning of the word used here (æëø za), meaning to remember, and in Hiphil to cause to remember, or to make a memorial. Such is its meaning here. incense was burned as a memorial or a remembrance-offering; that is, to keep up the remembrance of God on the earth by public worship (see the notes at Isa_62:6).
As if he blessed an idol – The spirit with which incense would be offered would be as offensive as idolatry. The sentiment in all this is, that the most regular and formal acts of worship where the heart is lacking, may be as offensive to God as the worst forms of crime, or the most gross and debasing idolatry. Such a spirit often characterized the Jewish people, and eminently prevailed at the time when the temple of Herod was nearly completed, and when the Saviour was about to appear.

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Isaiah 65 –
It is generally supposed that this chapter is closely connected in sense with the preceding; and that its object is, to defend the proceedings of God in regard to the Jews, and especially with reference to the complaint in the preceding chapter. If so, it is designed to state the reasons why he had thus afflicted them, and to encourage the pious among them with the expectation of great future prosperity and safety. A general view of the chapter may be obtained by a glance at the following analysis of the subjects introduced in it.

I. God states in general that he had called another people who had not sought him, and extended the blessings of salvation to those who had been strangers to his name Isa_65:1. This is evidently intended to show that many of his ancient people would be rejected, and that the blessings of salvation would be extended to others Rom_10:20. In the previous chapter they had pled Isa_64:9, that they were all his people; they had urged, because their nation had been in covenant with God, that he should interpose and save them. Here an important principle is introduced, that they were not to be saved of course because they were Jews; and that others would be introduced to his favor who belonged to nations which had not known him, while his ancient covenant people would be rejected. The Jews were slow to believe this; and hence, Paul says Rom_10:20 that Isaiah was very bold in advancing so unpopular a sentiment.

II. God states the true reason why he had punished them Isa_65:2-7. It was on account of their sins. It was not because he was changeable, or was unjust in his dealings with them. He had punished them, and he had resolved to reject a large portion of them, though they belonged to his ancient covenant people, on account of their numerous and deeply aggravated crimes. He specifies particularly:
1. That they had been a rebellious people, and that he had stretched out his hands to them in vain, inviting them to return.
2. That they were a people which had constantly provoked him by their idolatries; their abominable sacrifices; and by eating the things which he had forbidden.
3. That they were eminently proud and self-righteous, saying to others, Stand by yourselves, for we are holier than you.
4. That for these sins God could not but punish them. His law required it, and his justice demanded that he should not pass such offences by unnoticed.

III. Yet he said that the whole nation should not be destroyed. His elect would be saved; in accordance with the uniform doctrine of the Scriptures, that all the seed of Abraham should not be cut off, but that a remnant should be kept to accomplish important purposes in reference to the salvation of the world Isa_65:8-10.

IV. Yet the wicked portion of the nation should be cut off, and God, by the prophet, describes the certain punishment which awaited them Isa_65:11-16.
1. They would be doomed to slaughter.
2. They would be subjected to hunger and want, while his true servants would have abundance.
3. They would cry in deep sorrow, while his servants would rejoice.
4. Their destruction would be a blessing to his people, and the result of their punishment would be to cause his own people to see more fully the value of their religion, and to prize it more.

V. Yet there would be future glory and prosperity, such as his true people had desired, and such as they had sought in their prayers; and the chapter concludes with a glowing description of the glory which would bless his church and people Isa_65:17-25.
1. God would create new heavens and a new earth – far surpassing the former in beauty and glory Isa_65:17.
2. Jerusalem would be made an occasion of rejoicing Isa_65:18.
3. Its prosperity is described as a state of peace, security, and happiness Isa_65:19-25.

There can be no doubt, I think, that this refers to the times of the Messiah. Particular proof of this will be furnished in the exposition of the chapter. It is to be regarded, indeed, as well as the previous chapter, as primarily addressed to the exiles in Babylon, but the mind of the prophet is thrown forward. He looks at future events. He sees a large part of the nation permanently rejected. He sees the Gentiles called to partake of the privileges of the true religion. He sees still a remnant of the ancient Jewish people preserved in all their sufferings, and future glory rise upon them under the Messiah, when a new heavens and a new earth should be created. It is adapted, therefore, not only to comfort the ancient afflicted people of God, but it contains most important and cheering truth in regard to the final prevalence of the true religion, and the state of the world when the gospel shall everywhere prevail.

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Reprinted from Gods Word

Isa 62:1 For Zion’s sake I will not remain silent. For Jerusalem’s sake I will not rest, until its righteousness shines like the dawn and its salvation burns brightly like a torch.
Isa 62:2 The nations will see your righteousness. All kings will see your glory. You will be given a new name that the LORD will announce.
Isa 62:3 Then you will be a beautiful crown in the hand of the LORD, a royal crown in the hand of your God.
Isa 62:4 You will no longer be called Deserted, and your land will no longer be called Destroyed. But you will be named My Delight, and your land will be named Married. The LORD is delighted with you, and your land will be married.
Isa 62:5 As a young man marries a woman, so your sons will marry you. As a bridegroom rejoices over his bride, so your God will rejoice over you.
Isa 62:6 I have posted watchmen on your walls, Jerusalem. They will never be silent day or night. Whoever calls on the LORD, do not give yourselves any rest,
Isa 62:7 and do not give him any rest until he establishes Jerusalem and makes it an object of praise throughout the earth.
Isa 62:8 The LORD has sworn with his right hand and with his mighty arm, “I will never again let your enemies eat your grain, nor will foreigners drink the new wine which you made.”
Isa 62:9 Those who harvest grain will eat it and praise the LORD. Those who gather grapes will drink wine in my holy courtyards.
Isa 62:10 Go through! Go through the gates! Prepare a way for the people! Build up! Build up the highway! Clear away the stones! Raise a flag for the people!
Isa 62:11 The LORD has announced to the ends of the earth: “Tell my people Zion, ‘Your Savior is coming. His reward is with him, and the people he has won arrive ahead of him.’”
Isa 62:12 They will be called Holy People, Those Reclaimed by the LORD, and you will be called Sought After, a City Not Deserted.

Commentarty on Isaiah 62

Isa 62:1 –
For Zions sake – (See the notes at Isa_1:8). On account of Zion; that is, on account of the people of God.
I will not hold my peace – There have been very various opinions in regard to the person referred to here by the word I. Calvin and Gesenius suppose that the speaker here is the prophet, and that the sense is, he would not intermit his labors and prayers until Zion should be restored, and its glory spread through all the earth. The Chaldee Paraphrast supposes that it is God who is the speaker, and this opinion is adopted by Grotius. Vitringa regards it as the declaration of a prophetic choir speaking in the name of the officers of the church, and expressing the duty of making continual intercession for the extension of the Redeemers kingdom. Estius supposes it to be the petition of the Jewish people praying to God for their restoration. Amidst such a variety of interpretation it is not easy to determine the true sense. If it is the language of God, it is a solemn declaration that he was intent on the deliverance of his people, and that he would never cease his endeavors until the work should be accomplished.
If it is the language of the prophet, it implies that he would persevere, notwithstanding all opposition, in rebuking the nation for its sins, and in the general work of the prophetic office, until Zion should arise in its glory. If the former, it is the solemn assurance of Yahweh that the church would be the object of his unceasing watchfulness and care, until its glory should fill the earth. If the latter, it expresses the feelings of earnest and devoted piety; the purpose to persevere in prayer and in active efforts to extend the cause of God until it should triumph. I see nothing in the passage by which it can be determined with certainty which is the meaning; and when this is the case it must be a matter of mere conjecture. The only circumstance which is of weight in the case is, that the language, I will not be silent, is rather that which is adapted to a prophet accustomed to pray and speak in the name of God than to God himself; and if this circumstance be allowed to have any weight, then the opinion will incline to the interpretation which supposes it to refer to the prophet. The same thing is commanded the watchman on the walls of Zion in Isa_62:6-7; and if this be the correct interpretation, then it expresses the appropriate solemn resolution of one engaged in proclaiming the truth of God not to intermit his prayers and his public labors until the true religion should be spread around the world.
I will not rest – While I live, I will give myself to unabated toil in the promotion of this great object (see the notes at Isa_62:7).
Until the righteousness thereof – The word here is equivalent to salvation, and the idea is, that the deliverance of his people would break forth as a shining light.
Go forth as brightness – The word used here is commonly employed to denote the splendor, or the bright shining of the sun, the moon, or of fire (see Isa_60:19; compare Isa_4:5; 2Sa_23:4; Pro_4:18). The meaning is, that the salvation of people would resemble the clear shining light of the morning, spreading over hill and vale, and illuminating all the world.
As a lamp that burneth – A blazing torch – giving light all around and shining afar.

Audio of Isaiah 60

Isaiah 60 -
In this chapter there is commenced a most glowing and beautiful description of the golden age under the Messiah. The description is continued to the close of Isa_62:1-12. It is adorned with the highest ornaments of poetry; the future glory of the church is displayed under the most splendid colors, and with every variety of imagery. It is designed to set forth the glory of that time when the Gentries shall be gathered into the church, and when the whole world shall become tributary to the Messiah, and be illuminated with the light of Christian truth. The main design of the chapter is to foretell the conversion of the pagan world, and the happy and peaceful times which shall exist when that has occurred. In doing this, the highest beauties of prophetic imagery are introduced, and the powers of the inspired prophet seem to have been taxed to the utmost to convey a just view of the glory of the scene. That it refers to the time of the Messiah no one can doubt who reads it. And that it refers to events which have not yet fully occurred is, I think, equally clear, and will be made apparent in the notes. In accordance with the usual mede in Isaiah (see the Introduction, Section 7, 4), the prophet throws himself into the midst of the future scene Isa_60:1, and the events are described as passing in vision before his eyes. He sees the light as already shining, and the glory of Yahweh as actually arisen upon the church; he sees the Gentiles flocking to the Redeemer, and bringing their most valued and precious objects, and laying them at his feet.
The chapter may, for convenience, be regarded as consisting of three parts:
I. An invocation to the church to arise, and to enjoy and diffuse the light which had risen upon her Isa_60:1-2, the earth elsewhere was enveloped in deep darkness, but the light of Messiahs reign and of truth was with her.
II. The declaration that the Gentile world would be converted to the true religion, and would participate in the blessings of the reign of the Messiah.
1. The assurance that this event would occur Isa_60:3.
2. The church directed to look around, and behold the multitudes that were flocking to her Isa_60:4.
3. Specifications of those who would come and participate in the benefits of the reign of the Messiah.
(1) The abundance of the sea would come.
(2) The wealth of the Gentiles Isa_60:5.
(3) The camels and dromedaries from Midian, Ephah, and all they who resided in Sheba would come with their gold and incense Isa_60:6.
(4) The flocks of Kedar, and the rams of Nebaioth would be offered Isa_60:7.
(5) The multitude would be so great as to excite astonishment: and lead to the inquiry who they were. They would come like clouds; they would fly for safety as doves do to their windows in an approaching tempest Isa_60:8.
(6) The distant islands – the pagan coasts, would wait for the gospel; and the commerce of the world be made tributary to the spread of truth Isa_60:9.
(7) The sons of strangers would be employed in defending Zion, and kings would become the servants of the church Isa_60:10.
4. So great would be the anxiety to embrace the provisions of mercy, and so numerous the converts from the Pagan world, that the gates of Zion would never be closed day or night Isa_60:11.
5. The nation that refused this homage would be certainly destroyed Isa_60:12.
6. Then follows a beautiful poetical description of the conversion of the Pagan world, and of the fact that the most valued and valuable objects of the Gentiles would be consecrated to the church, under the image of bringing the beautiful trees of Lebanon to adorn the grounds around the temple Isa_60:13-14.
7. Zion would be made an eternal excellency Isa_60:15.
8. There would thus be furnished the fullest proof of the faithfulness of God, and of the fact that Yahweh was the Redeemer and Saviour of his people.
III. The happy state of the church in those times.
1. It would be an age when peace and justice would characterize the rulers Isa_60:17.
2. Violence, contention, wasting, would be known no more Isa_60:18.
3. There would be uninterrupted prosperity, and the constant reign of truth Isa_60:19-20.
4. The people would be all holy Isa_60:21.
5. Their numbers would be greatly augmented, as if a small one should become a strong nation Isa_60:22.Sam

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