Isaiah 66:10
Parallel Verses
English Standard Version
“Rejoice with Jerusalem, and be glad for her, all you who love her; rejoice with her in joy, all you who mourn over her;

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

American Standard Version
Rejoice ye with Jerusalem, and be glad for her, all ye that love her: rejoice for joy with her, all ye that mourn over her;

Douay-Rheims Bible
Rejoice with Jerusalem, and be glad with her, all you that love her: rejoice for joy with her, all you that mourn for her.

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

Webster's Bible Translation
Rejoice ye with Jerusalem, and be glad with her, all ye that love her: rejoice for joy with her, all ye that mourn for her:

Isaiah 66:10 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

Although the note on which this prophecy opens is a different one from any that has yet been struck, there are many points in which it coincides with the preceding prophecy. For not only is Isaiah 65:12 repeated here in Isaiah 66:4, but the sharp line of demarcation drawn in chapter 65, between the servants of Jehovah and the worldly majority of the nation with reference to the approaching return to the Holy Land, is continued here. As the idea of their return is associated immediately with that of the erection of a new temple, there is nothing at all to surprise us, after what we have read in Isaiah 65:8., in the fact that Jehovah expresses His abhorrence at the thought of having a temple built by the Israel of the captivity, as the majority then were, and does so in such words as those which follow in Isaiah 66:1-4 : "Thus saith Jehovah: The heaven is my throne, and the earth my footstool. What kind of house is it that ye would build me, and what kind of place for my rest? My hand hath made all these things; then all these thing arose, saith Jehovah; and at such persons do I look, at the miserable and broken-hearted, and him that trembleth at my word. He that slaughtereth the ox is the slayer of a man; he that sacrificeth the sheep is a strangler of dogs; he that offereth a meat-offering, it is swine's blood; he that causeth incense to rise up in smoke, blesseth idols. As they have chosen their ways, and their soul cheriseth pleasure in their abominations; so will I choose their ill-treatments, and bring their terrors upon them, because I called and no one replied, I spake and they did not hear, and they did evil in mine eyes, and chose that in which I took no pleasure." Hitzig is of opinion that the author has broken off here, and proceeds quite unexpectedly to denounce the intention to build a temple for Jehovah. Those who wish to build he imagines to be those who have made up their minds to stay behind in Chaldea, and who, whilst their brethren who have returned to their native land are preparing to build a temple there, want to have one of their own, just as the Jews in Egypt built one for themselves in Leontopolis. Without some such supposition as this, Hitzig thinks it altogether impossible to discover the thread which connects the different vv. together. This view is at any rate better than that of Umbreit, who imagines that the prophet places us here "on the loftiest spiritual height of the Christian development." "In the new Jerusalem," he says, "there will be no temple seen, nor any sacrifice; Jehovah forbids these in the strongest terms, regarding them as equivalent to mortal sins." But the prophet, if this were his meaning, would involve himself in self-contradiction, inasmuch as, according to Isaiah 56:1-12 and 60, there will be a temple in the new Jerusalem with perpetual sacrifice, which this prophecy also presupposes in Isaiah 66:20. (cf., Isaiah 66:6); and secondly, he would contradict other prophets, such as Ezekiel and Zechariah, and the spirit of the Old Testament generally, in which the statement, that whoever slaughters a sacrificial animal in the new Jerusalem will be as bad as a murderer, has no parallel, and is in fact absolutely impossible. According to Hitzig's view, on the other hand, v. 3a affirms, that the worship which they would be bound to perform in their projected temple would be an abomination to Jehovah, however thoroughly it might be made to conform to the Mosaic ritual. But there is nothing in the text to sustain the idea, that there is any intention here to condemn the building of a temple to Jehovah in Chaldaea, nor is such an explanation by any means necessary to make the text clear. The condemnation on the part of Jehovah has reference to the temple, which the returning exiles intend to build in Jerusalem. The prophecy is addressed to the entire body now ready to return, and says to the whole without exception, that Jehovah, the Creator of heaven and earth, does not stand in need of any house erected by human hands, and then proceeds to separate the penitent from those that are at enmity against God, rejects in the most scornful manner all offerings in the form of worship on the part of the latter, and threatens them with divine retribution, having dropped in Isaiah 66:3-4 the form of address to the entire body. Just as in the Psalm of Asaph (Psalm 50) Jehovah refuses animal and other material offerings as such, because the whole of the animal world, the earth and the fulness thereof, are His possession, so here He addresses this question to the entire body of the exiles: What kind of house is there that ye could build, that would be worthy of me, and what kind of place that would be worthy of being assigned to me as a resting-place? On mâqōm menūchâthı̄, locus qui sit requies mea (apposition instead of genitive connection). He needs no temple; for heaven is His throne, and the earth His footstool. He is the Being who filleth all, the Creator, and therefore the possessor, of the universe; and if men think to do Him a service by building Him a temple, and forget His infinite majesty in their concern for their own contemptible fabric, He wants to temple at all. "All these" refer, as if pointing with the finger, to the world of visible objects that surround us. ויּהיוּ (from היה, existere, fieri) is used in the same sense as the ויהי which followed the creative יהי. In this His exaltation He is not concerned about a temple; but His gracious look is fixed upon the man who is as follows (zeh pointing forwards as in Isaiah 58:6), viz., upon the mourner, the man of broken heart, who is filled with reverential awe at the word of His revelation.

We may see from Psalm 51:9 what the link of connection is between Isaiah 66:2 and Isaiah 66:3. So far as the mass of the exiles were concerned, who had not been humbled by their sufferings, and whom the preaching of the prophet could not bring to reflection, He did not want any temple or sacrifice from them. The sacrificial acts, to which such detestable predicates are here applied, are such as end with the merely external act, whilst the inward feelings of the person presenting the sacrifice are altogether opposed to the idea of both the animal sacrifice and the meat-offering, more especially to that desire for salvation which was symbolized in all the sacrifices; in other words, they are sacrificial acts regarded as νεκρὰ ἔργα, the lifeless works of men spiritually dead. The articles of hasshōr and hasseh are used as generic with reference to sacrificial animals. The slaughter of an ox was like the slaying (makkēh construct with tzere) of a man (for the association of ideas, see Genesis 49:6); the sacrifice (zōbhēăch like shâchat is sometimes applied to slaughtering for the purpose of eating; here, however, it refers to an animal prepared for Jehovah) of a sheep like the strangling of a dog, that unclean animal (for the association of ideas, see Job 30:1); the offerer up (me‛ōlēh) of a meat-offering (like one who offered up) swine's blood, i.e., as if he was offering up the blood of this most unclean animal upon the altar; he who offered incense as an 'azkârâh (see at Isaiah 1:13) like one who blessed 'âven, i.e., godlessness, used here as in 1 Samuel 15:23, and also in Hosea in the change of the name of Bethel into Beth 'Aven, for idolatry, or rather in a concrete sense for the worthless idols themselves, all of which, according to Isaiah 41:29, are nothing but 'âven. Rosenmller, Gesenius, Hitzig, Stier, and even Jerome, have all correctly rendered it in this way, "as if he blessed an idol" (quasi qui benedicat idolo); and Vitringa, "cultum exhibens vano numini" (offering worship to a vain god). Such explanations as that of Luther, on the other hand, viz., "as if he praised that which was wrong," are opposed to the antithesis, and also to the presumption of a concrete object to מברך (blessing); whilst that of Knobel, "praising vainly" ('âven being taken as an acc. Adv.), yields too tame an antithesis, and is at variance with the usage of the language. In this condemnation of the ritual acts of worship, the closing prophecy of the book of Isaiah coincides with the first (Isaiah 1:11-15). But that it is not sacrifices in themselves that are rejected, but the sacrifices of those whose hearts are divided between Jehovah and idols, and who refuse to offer to Him the sacrifice that is dearest to Him (Psalm 51:19, cf., Psalm 50:23), is evident from the correlative double-sentence that follows in Isaiah 66:3 and Isaiah 66:4, which is divided into two masoretic verses, as the only means of securing symmetry. Gam ... gam, which means in other cases, "both ... and also," or in negative sentences "neither ... nor," means here, as in Jeremiah 51:12, "as assuredly the one as the other," in other words, "as ... so." They have chosen their own ways, which are far away from those of Jehovah, and their soul has taken pleasure, not in the worship of Jehovah, but in all kinds of heathen abominations (shiqqūtsēhem, as in many other places, after Deuteronomy 29:16); therefore Jehovah wants no temple built by them or with their co-operation, nor any restoration of sacrificial worship at their hands. But according to the law of retribution, He chooses tha‛ălūlēhem, vexationes eorum (lxx τὰ ἐμπαίγματα αὐτῶν: see at Isaiah 3:4), with the suffix of the object: fates that will use them ill, and brings their terrors upon them, i.e., such a condition of life as will inspire them with terror (megūrōth, as in Psalm 34:5).

Isaiah 66:10 Parallel Commentaries

Treasury of Scripture Knowledge

rejoice ye

Isaiah 44:23 Sing, O you heavens; for the LORD has done it: shout, you lower parts of the earth: break forth into singing, you mountains...

Isaiah 65:18 But be you glad and rejoice for ever in that which I create: for, behold, I create Jerusalem a rejoicing, and her people a joy.

Deuteronomy 32:43 Rejoice, O you nations, with his people: for he will avenge the blood of his servants, and will render vengeance to his adversaries...

Romans 15:9-12 And that the Gentiles might glorify God for his mercy; as it is written, For this cause I will confess to you among the Gentiles...

all ye that love

Psalm 26:8 LORD, I have loved the habitation of your house, and the place where your honor dwells.

Psalm 84:1-4 How amiable are your tabernacles, O LORD of hosts!...

Psalm 122:6 Pray for the peace of Jerusalem: they shall prosper that love you.

Psalm 137:6 If I do not remember you, let my tongue stick to the roof of my mouth; if I prefer not Jerusalem above my chief joy.

that mourn

Isaiah 61:2,3 To proclaim the acceptable year of the LORD, and the day of vengeance of our God; to comfort all that mourn...

Ezekiel 9:4 And the LORD said to him, Go through the middle of the city, through the middle of Jerusalem...

John 16:20-22 Truly, truly, I say to you, That you shall weep and lament, but the world shall rejoice: and you shall be sorrowful...

Revelation 11:3-15 And I will give power to my two witnesses, and they shall prophesy a thousand two hundred and three score days, clothed in sackcloth...

Cross References
Romans 15:10
And again it is said, "Rejoice, O Gentiles, with his people."

Deuteronomy 32:43
"Rejoice with him, O heavens; bow down to him, all gods, for he avenges the blood of his children and takes vengeance on his adversaries. He repays those who hate him and cleanses his people's land."

Psalm 26:8
O LORD, I love the habitation of your house and the place where your glory dwells.

Psalm 122:6
Pray for the peace of Jerusalem! "May they be secure who love you!

Psalm 137:6
Let my tongue stick to the roof of my mouth, if I do not remember you, if I do not set Jerusalem above my highest joy!

Isaiah 9:3
You have multiplied the nation; you have increased its joy; they rejoice before you as with joy at the harvest, as they are glad when they divide the spoil.

Isaiah 25:9
It will be said on that day, "Behold, this is our God; we have waited for him, that he might save us. This is the LORD; we have waited for him; let us be glad and rejoice in his salvation."

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