[ This continuing with the anti-Babylon theme from chapter 13. Isaiah presents an image of Babylon as "glory of kingdoms" (13:19), tells us of its corrupt, arrogant rulers (13:11) and informs us that it is to be utterly annihilated (13:20), he now addresses the fate of the ruling elite. He also fleshes out his definition of Babylon and comments on what will happen to the remaining nations after Babylon's fall. ] 1 FOR the LORD will have mercy [ Compassion - denoting the elect status of those who prove faithful in keeping the term's of Jehovah's covenant. ] on Jacob, and will yet choose Israel, and set them in their own land: and the strangers shall be joined with them, and they shall cleave to the house of Jacob. [ The gathering of Israel in this verse logically follows the destruction of Babylon at the end of the preceding chapter. JST Isa 13:22 And the wild beasts of the islands shall cry in their desolate houses, and dragons in their pleasant palaces: and her time is near to come, and her days shall not be prolonged. For I will destroy her speedily; yea, for I will be merciful unto my people, but the wicked shall perish, and 2 Ne 23:22 create a bridge. In 539 BC, Persia defeated Babylon and allowed the Jews, who had been deported by Babylon, to return home. v1-3 form an open parenthesis which is closed by v. 32. The subject is the redemption of Israel and the intervening text portrays the destruction of the wicked king of Babylon. ]

2 And the people shall take them, and bring them to their place: and the house of Israel shall possess them in the land of the LORD for servants and handmaids: and they shall take them captives, whose captives they were; and they shall rule over their oppressors. [ Historically, these verses were fulfilled when Cyrus the Great of Persia issued an order allowing all captive peoples in Babylon to return to their place of origin …Jews returned in 538 B.C. and started to rebuild Jerusalem and Judea.…[and] eventually …rebuild the walls of Jerusalem, the city itself, and the temple. Later, under the Maccabees (167-70 B.C.), the Jews enjoyed autonomy and prosperity, being so successful that they began to proselyte other people in the area and to grow in numbers. Indeed, the body of Jews grew into the millions by the time of Christ; while Babylon became desolate, Judea flourished …these verses can also find two fulfillments in the latter days. First, they may refer to The Church of Jesus Christ of Latter-day Saints, whose missionary work spreads to all nations and prepares for the peaceful conditions under which the Savior will establish his kingdom at the time of his second coming. Second, these verses may refer to the modern-day return of the Jews to the Holy Land and their building of the modern state of Israel. However, the full blessings of these verses will not be realized until the second coming of Christ, when the Jews will accept him as their Savior. Overall the suggestion made here is that while the wicked are to be destroyed, the righteous remnant of Israel will be spared and gathered together. The 2 Nephi 24:1-2 rendering adds some text emphasizing the speed with which Babylon will be destroyed, that all of scattered Israel will be gathered, and them that are not wicked are the Lord's people. Also, in v. 2 the identity of the "servants and handmaids" changes from those captivated by Israel to Israel itself being the servants of the Lord and therefore being blessed by Him. Thus, them that serve the Lord are they that will inherit the promised land. The general meaning of the KJV rendition is preserved, but the BofM account adds a little. ]

3 And it shall come to pass in the day [ In that day …means the day of the Lord (13:6, 9, 13) and refers to God’s judgments on the nations and Jesus’ second coming (2:12). Lord shall give thee rest from thy sorrow,…fear, and…hard bondage. Temporal rest from fear and hard bondage came to the house of Israel under the leadership of King David (David received “rest round about from all his enemies” 2 Sam. 7:1) and King solomon (1 Kgs. 8:56), both of whom were types and shadows of the King of kings, Jesus Christ, who will give the house of Israel eternal rest. The expression of hard bondage recalls the time the Israelites spent in Egypt as slaves of the Egyptian taskmasters. ] that the LORD shall give thee rest from thy sorrow, and from thy fear, and from the hard bondage wherein thou wast made to serve, [ the oppressive nature of these taskmasters. Note that this passage has wide application as it identifies "taskmasters" and "tyrants" who oppress. All merciless leaders will cease from the earth, both great and small, at the Day of the Lord as Theocracy is imposed. ]

[ Verses 4–21 are known as the “Taunt song” against Babylon. Pride and arrogance are personified by the ruler of Babylon, symbolizing Satan or Lucifer.4 Structured in flowing poetry, “this taunt, in the form of a lament, upon the death of a world ruler and the fall of his empire, is one of the most powerful poems not only of the Old Testament but of the whole literature of the world.” (Kaiser, Isaiah 13-39, p. 29; Isa. 14, footnote 4a.) In its historical context, the taunt song refers to the fall of the king of Babylon; in an eschatological context, it symbolizes any leader of wickedness, especially Satan ] 4 ¶ That thou shalt take up this proverb against the king of Babylon, [ the cultural, commercial center to the east. "king of Babylon", when one typically thinks of Babylon the image of wealth and opulence springs to mind. But, Isaiah's intent here is to present Babylon more as an antithesis to Zion than as simply a political kingdom corrupted by wealth. Isaiah presents Babylon as idolatrous (21:9), self-exalted (47:1-10), engaging in astrology and divination (47:9-13) and defiled (48:20, 52:11). Doing so, Isaiah creates a spiritual dichotomy of the sanctified Zion and the apostate Babylon where the members of these nations are defined not by arbitrary political boundaries but by their individual behavior. And this king of Babylon fits into that Babylonian mold as one who would supplant God in favor of himself. If Isaiah's king of Assyria sacks Babylon, then he himself becomes the king of Babylon. In Revelation, John presents Babylon (the apostate whore) as riding upon a beast (the false messiah) which later turns on and destroys her. This symbolism presents two nations accounted as being together, but later one destroys the other and is ultimately destroyed by the Lord. This follows the imagery employed here in Isaiah to a degree as Babylon is presented as different from Assyria then later equated with it. Note that in the previous chapter's comments I argue that "Babylon" there was more specifically referencing arm of flesh politics, a rather sanitized definition compared to the one for this chapter. The rationale for this is that in the last chapter the only specific sins referenced were pride and haughtiness which were associated with being a tyrant. But in this chapter the image of Satan is invoked and the king of Babylon is portrayed as self- exalting himself to the position of a god. This kind of language goes well beyond implying that the king, the epitome of Babylon, is just a selfish and conniving ruler. Thus, I incorporated the other negative connotations applied to Babylon by Isaiah and filled out the definition. I think the references in this chapter to Zion that formed a parenthesis around the description of the king also pushed for a more complete antithesis between the two. ] and say, How hath the oppressor ceased! the golden city ceased! [ IE a satirical song (see also Isaiah 13:1c The historic destruction of wicked Babylon, prophesied in Isa. 13 and 14, is made typical of the ultimate destruction of the whole wicked world. D&C 133:14 (5, 7, 14)).Remembering that the term Babylon has both literal and spiritual meaning helps to clarify the awkward passages in chapters 13 and 14; as is the case with many of Isaiah’s prophecies, there are dual fulfillments hidden in his words. This creates a “tension which results from the interviewing of prophecies of a local and a universal future event.” (Kaiser, Isaiah 18-39, p. 9.): ] [ v4-21 records a song of scorn railing against the deposed king of Babylon. Determining who this song applies to is a rather tricky business. The recipient is the "king of Babylon", but nowhere else in the book of Isaiah is this character referenced. The king of Assyria is referenced frequently by Isaiah. And, in the immediately preceding chapter Isaiah equates Babylon with despotic, monarchical governments so perhaps it is a general reference to despots. Isaiah also uses some imagery that invokes the character of Satan. I suspect that Isaiah's intent is to reference all of the above possibilities. By doing so Isaiah is grouping these self-seeking individuals together with their father, the original murderer (John 8:44). The single greatest example of despotism in human history is Satan. The single greatest example in the book of Isaiah is the king of Assyria. But, by no means are these the only examples of merciless, self-seeking rulers. Thus, by naming the character ambiguously Isaiah makes its application is broader (compare 19:11-15 where the political leaders of Egypt are ridiculed in a like manner).]

5 The LORD hath broken the staff of the wicked, and the sceptre [a rod or staff which represented authority. The terms staff and scepter are used to symbolize the Babylonian’s authority, which the Lord will destroy. ] of the rulers.

6 He who smote the people in wrath with a continual stroke, he that ruled the nations in anger, is persecuted, and none hindereth. [ Babylon’s king was cruel and murderous; also Satan and his followers apparently do not sleep or rest, but they continuously attack and strike out at mortals with unceasing blows. that ruled the nations in anger with relentless aggression. …The king of Babylon’s (as well as Satan’s) very essence is anger, aggression, and the desire to rule (14:13–14). ]

7 The whole earth is at rest, and is quiet: they break forth into singing. [ Isaiah prophesies the fall of the king of Babylon. For Isaiah, the day was still in the distant future when Babylon would defeat the house of Israel in and around Jerusalem and carry them away captive. But, as Isaiah notes, Babylon would thereafter be conquered and destroyed by Cyrus and become part of the Persian empire (see LDS Bible Dictionary, s.v. “Assyria and Babylonia,” 615–16). The people of the earth will “rest” and “rejoice” at the spiritual fall of Babylon. ]

8 Yea, the fir trees rejoice at thee, and the cedars of Lebanon, saying, Since thou art laid down, no feller is come up against us. [ The verse recalls other scriptures in which God’s creations (the trees, forest, mountains, earth, and heavens) “break forth into singing” when the Lord redeems Jacob (44:23), comforts his people, and has mercy on the afflicted (49:13; D&C 128:22). The trees, representative of people (Judg. 9:15; Ezek. 31:8; Hosea 14:8; Zech. 11:2), now rejoice and sing because Satan has been cast down to hell. …the king of Babylon had cut down some of the trees, or murdered the people. Thus the king was seeking to become like God, who has authority to end life. We recall also that Jehovah is the great forester identified in 10:33–34, and hence the king of Babylon attempts to imitate God’s ability to cut down nations and peoples. Yet, as J. Alec Motyer observes, “With exact justice the arrogant woodsman [the king of Babylon] has ‘had the chop!’”12 Satan, similarly, attempts to make people suffer the second death. Imagery of trees as people is again invoked (compare 2:13, 10:15). Note that in contrast to the 2:13 reference to trees, these trees are not identified as "lofty", "tall", or "stately" (symbols of pride). Thus, the proud trees among Israel have been felled.]

[ In vv. 9–11, the scene moves from the earth to the spirits of the dead in the underworld (she’ol). ] 9  Hell [ The word hell in this verse may refer to the place of departed spirits; in particular, spirit prison where the wicked spirits dwell. “The inhabitants (prisoners) of hell are stirred or excited about the arrival of this once-powerful person” ] from beneath is moved for thee to meet thee at thy coming: it stirreth up the dead for thee, even all the chief ones of the earth; it hath raised up from their thrones all the kings of the nations.

10 All they shall speak and say unto thee, Art thou also become weak as we? art thou become like unto us? [ As the king of Babylon enters the abode of the wicked in the spirit world, he is greeted by other once-powerful leaders (“chief ones”) in mortality. They are amazed that he has become as weak and powerless as they are and they note that his once-influential voice is no longer listened to. ]

11 Thy pomp is brought down to the grave, and the noise of thy viols: the worm is spread under thee, and the worms cover thee. [ See NRSV translation. The king of Babylon is subject to the putrefying decay of death.14 Isaiah delivered a bitter taunt against the king of Babylon and his universal counterpart Satan, the ultimate king of Babylon, who at the end of the world would be cast into spirit prison with all the other fallen wicked souls (2 Ne. 24: 3– 23) while the Lord’s people would enjoy millennial rest (2 Ne. 24: 1– 3, 7). ]

[ Verses 12-21 Isaiah Compares the Fall of the King of Babylon to Lucifer’s Fall from Heaven v4-8 During the Millennium the earth rests as Satan is bound. v9-11 Satan restricted to spirit world during the Millennium as are the spirits that do not participate in the First Resurrection. v12-14 The War and Heaven and ultimate expulsion of Satan from the presence of God reviewed. v15-17 Satan being cast into the pit of eternal torment after the end of the Millennium. v18-21 While those who followed Satan in mortality participate in the Second Resurrection and receive some glory, Satan receives neither. ] 12 How art thou fallen from heaven, O Lucifer, [ In the Hebrew Bible uses the term helel ben shahar, meaning “shining one, son of the dawn” or “morning star.” This verse is part of a taunt against the king of Babylon, likely a human ruler (possibly Nebuchadnezzar II), symbolizing his fall from power. The “morning star” refers to the planet Venus, visible at dawn, symbolizing pride and ambition. There is no explicit reference to Satan or a demonic figure in the original Hebrew text. The passage is a poetic critique of a prideful king, not a cosmic narrative about a fallen angel. The name here, Lucifer, means “light bringer”. And the son of the morning refers to the morning star, or Venus, right? Which has a level of glory to it. So, both of these seem to hearken back to Satan’s former glory as an archangel. ] son of the morning! how art thou cut down to the ground, which didst weaken the nations! [ HEB morning star, son of dawn. The ruler of the wicked world (Babylon) is spoken of as Lucifer, the ruler of all wickedness. TG Devil. Lucifer is the king of Babylon and the arch-rebel who typifies all other rebels. A son of the morning, he aspired to ascend above the stars of God and be like the Most High (Isa. 14:13-14; D&C 76:25-27). With pride and arrogance, he promised to do what God himself would not do—save all men—and thus laid claim to God’s glory (D&C 29:36-37; Moses 4:1-4). Thus God’s heavenly arch-rival became the type or model for all earthly rivals. When Babylon, the wicked world, presumes to fight against God, it follows Satan’s model and becomes the antithesis of everything God represents. St. Jerome, tasked with translating the Bible into Latin, chose the word Lucifer (meaning “light-bearer” in Latin) to translate heosphoros in Isaiah 14:12. The verse reads: “Quomodo cecidisti de caelo, Lucifer, qui mane oriebaris?” (“How you have fallen from heaven, O Lucifer, who rose in the morning?”).In Jerome’s time, Lucifer was not a name for Satan. It was a common Latin term used for the morning star, even applied to Jesus in 2 Peter 1:19 (lucifer as “day star”) and in early Christian hymns (e.g., Lucifer as a title for Christ as the light). Jerome’s choice was linguistically accurate, reflecting the Greek and Hebrew meanings.However, Jerome’s translation laid the groundwork for later interpretations, as Lucifer in Isaiah 14:12 became a proper noun in Latin texts. ]

13 For thou hast said in thine heart, [ Isaiah explains to us Lucifer’s motives that led to his rebellion: Why is is so important what is in our heart? Because we like Satan can see ourselves as so grand, as more than we are and think that we are greater than God. In Psalm 89:10 we learn that one of his names was also "Rahab" which literally means “pride” or “arrogance”. pride, or arrogance, is one of the most catastrophic characteristics that human beings can harbor. And the reason why, is because, deep down, those with pride think that there can be no one greater than themselves. They think they know more than God. They think they’re smarter. They think they could do it better, and they think that they deserve greater status. All pride is fundamentally like the rebel son, a direct challenge to God’s ultimate supreme authority as governor of the universe. Pride is rebellion. ] I will ascend into heaven, [ I will be the highest; “It is plain from the words of Isaiah that Lucifer, already of exalted rank, sought to aggrandize himself without regard to the rights and agency of others.”...“Satan's plan of compulsion, whereby all would be safely conducted through the career of mortality, bereft of freedom to act and agency to choose, so circumscribed that they would be compelled to do right—that one soul would not be lost—was rejected;” Excerpt From: James E. Talmage. “Jesus the Christ / A Study of the Messiah and His Mission According to Holy / Scriptures Both Ancient and Modern.” See Moses 4:1-4 ] I will exalt my throne above the stars of God: [ Lucifer says, “I will ascend”, “I will exalt my throne”, “I will ascend above the heights”. And then, in what’s quite a stunning statement, “I will be like the Most High.” In these verses, it’s all about Lucifer, and what he wants. And, what he wants, is the high God’s throne. He wants the power that Elohim has, to rule the heavens, even if that means he has to take it. Now that’s categorical rebellion. ] I will sit also upon the mount of the congregation, [ "mount of assembly", council of the gods. "Zaphon", legendary abode of Babylonian gods. ] in the sides of the north: [ Mythical mountain in the north where gods assemble. ]

14 I will ascend above the heights of the clouds; I will be like the most High. [ I will ascend above the heights of the clouds; I will be like the most High (as described in Moses 4:1–3) Here Isaiah gives us an echo from the premortal existence by comparing the conquered king of Babylon to the fallen “son of the morning” (see 2 Nephi 24:12, footnote a, and Isaiah 14:12, footnote c).18 “I will be like the most High.” Ambition is pride’s first cousin. Lucifer aspired to ascend to heaven, to have a throne higher than the stars of God, to be like God—all of which was ambitious indeed. It appears that he felt he could displace God. His selfish ambition ruined his eternal existence. Jesus said, “whosoever shall exalt himself shall be abased” (Matthew 23:12) and “that which is now exalted of itself shall be laid low of power” (D&C 49:10). The higher up we are, the farther we can fall; Lucifer apparently fell from a very high position. He is described as “an angel of God who was in authority in the presence of God” (D&C 76:25). ] []

15 Yet thou shalt be brought down to hell, to the sides of the pit. [ Likening the fall of the king of Babylon to that of Lucifer evokes images of his arrogance, but it also shows how futile his work will be when it all fails: “Thou shalt be brought down to hell, to the sides of the pit” ]

16 They that see thee [ Wormwood and the son's of Perdition. ] shall narrowly look upon thee, and consider thee, saying, Is this the man that made the earth to tremble, that did shake kingdoms; [ When all the children of God see Lucifer as he is consigned to his ultimate fate, they will squint at him with disgust and amazement and wonder aloud: Is this the person who caused such incredible physical and spiritual devastation in the world? this spiteful, pathetic figure of misery and degradation? While the king of Babylon shakes the earth and makes realms tremble v16, the Lord of Hosts will shake the heavens and make earth tremble (compare 13:13). Intended by Isaiah to be derogatory as the king of Babylon dreams of supplanting God, yet he is considerably weaker than God.]

17 That made the world as a wilderness, and destroyed the cities thereof; that opened not the house of his prisoners? [ Other translations render this verse, “would not let his captives go home” (Holy Bible, New International Version). Similarly, Satan does not want to let us go once we are bound by his “awful chains” (2 Nephi 1:13). The Savior is the only one who holds the key that can unlock us from spiritual bondage. ]

18 All the kings of the nations, even all of them, lie in glory, [ They repented in the spirit world and therefore will inherit a kingdom of glory. ] every one in his own house. [ The free gifts of salvation and resurrection are given to all mortals; even the most wicked kings on earth will still “lie in glory, every one in his own house” (or “degree of eternal glory”; see KJV, v. 18). But Lucifer will have no tomb(…he has no body). ]

19  But thou art cast out of thy grave [ or left unburied after death which is a classical covenant curse that denotes not only shame and dishonor in general but also suggests that not enough of your camp survive the battle so as to be able to bury the dead. ] like an abominable branch, and as the raiment of those that are slain, thrust through with a sword, that go down to the stones of the pit; as a carcase trodden under feet. [ Satan will not receive any glory, however, but will be cast into outer darkness. This doctrine is enlarged upon in Doctrine and Covenants 88:21-35 (see also D&C 77:8; 133:73). ]

20 Thou shalt not be joined with them in burial, because thou hast destroyed thy land, and slain thy people: the seed of evildoers shall never be renowned. [ Satan will be thrown into a pit (of outer darkness) without any posterity. ]

21 Prepare slaughter for his children for the iniquity of their fathers; that they do not rise, nor possess the land, nor fill the face of the world with cities. [ Given the symbolic nature of this chapter, Isaiah is probably referring to figurative "fathers" and "sons" who are related by their behavior rather than lineage.The children of evildoers will perish because they heeded their wicked fathers’ sayings. that they do not rise, nor possess the land, nor fill the face of the world with cities. The righteous will possess the lands of promise (14:1–2) and build cities of Zion for the pure in heart. The wicked, however, will not be blessed to inherit such cities of Zion. ]

[ The Physical Destruction of, or Fall of Babylon (14:22-23) ] 22 For I will rise up against them, saith the LORD of hosts, and cut off [ The term cut off is the same as excommunication (Ex. 12:15, 19). Hence, those in Babylon who are cut off will be excommunicated from God and his saints, and they will not have any part of God’s covenants. The reference to son and nephew here indicates that the line of inheritance will be cut off to make room for the new King Messiah to reign. ] from Babylon the name, and remnant, and son, and nephew, saith the LORD. [ Suggesting that the destruction being done is the will of the Lord. ]

23 I will also make it a possession for the bittern, [ The lowly “bittern” (a large marsh bird of the heron family—Byetheway states that bittern has also been translated as “owl,” “hedgehog,” and “porcupine.”) would typify the future life form of this once-proud land. When Cyrus conquered Babylon, he destroyed her irrigation works, turning the once lush and fruitful land into fetid pools of water (swamps or bogs). ] and pools of water: and I will sweep it with the besom [ A besom is a broom made of twigs tied around a stick ] of destruction, saith the LORD of hosts.

[ v24-27 A sudden change in characters occurs and Assyria is specifically identified. This strophe is a brief summary of chapter 10 where Assyria is judged and condemned (compare 10:26- 34). This change in characters without any real change in subject indicates that the Assyria addressed in the preceding chapters is to be likened to the Babylon of this chapter (as well as equating the king of Babylon with the king of Assyria). Especially note v. 26 when it states the Lord's plans will be upon "all the earth" and "all nations", further indicating that the chapter is to be interpreted typologically.] [ The Fall of Assyria (24–27) - God controls the destiny of nations. ] 24 ¶ The LORD of hosts hath sworn, saying, Surely as I have thought, so shall it come to pass; and as I have purposed, so shall it stand: [ The previous verses applied also to the evil empire Babylon. Now the scene changes back to her infamous predecessor. In the year 701 b.c., Assyria attacked Judah and succumbed to catastrophe at the hand of the Lord himself (Isaiah 36–37). Isaiah’s vision of historical events is like the panoramic vision of John the Revelator in that both move back and forth through periods without too much concern for strict chronology. ]

25 That I will break the Assyrian [ The Assyrian is the name that Isaiah gave to the Anti-Christ. Those who come from the military superpower to the northeast ] in my land, and upon my mountains [indicates the land of Israel (compare 11:9 and Exod. 15:17). ] tread him under foot: then shall his yoke depart from off them, and his burden depart from off their shoulders. [ Verse 25 in the Book of Mormon (2 Nephi 24) is rendered “I will bring the Assyrian in my land” instead of “break the Assyrian,” as in the KJV. The Assyrian represents the Gentiles, and the purpose of the Lord is to give all the gentile nations an opportunity to be numbered with Israel (see 3 Nephi 30:1-2). The judgments of God will be poured out upon those who reject this opportunity. ]

26 This is the purpose that is purposed upon the whole earth: and this is the hand that is stretched out upon all the nations. [ This is the Lord’s decision and it will certainly come to pass …Assyria wanted to conquer all nations (10:14), but the Lord’s purposes are greater. He is in control of all nations and has power over all the earth. ]

27 For the LORD of hosts hath purposed, and who shall disannul it? and his hand is stretched out, and who shall turn it back? [ Nothing the Lord proclaims shall be disannulled (be completely annulled or come to naught) by any means; neither man, nature, nor the forces of the adversary shall stay His hand or make void His words. Said the Lord to the Prophet Joseph, “Behold, I, the Lord, declare unto you, and my words are sure and shall not fail.” (D&C 64:31.) ]

[ v28-32 Zion will be built up as all other nations fall powerless. Even after the great and terrible Day of the Lord some unrepentant nations will persist, but they will be dealt with (cp. ch. 34, 59, Zech 14:16-19). By way of review: Historically the Philistines and Israel were mortal enemies locked in combat during the rulership of kings Saul and David. The Philistines were a foreign nation that emigrated into the provinces of Israel. An idolatrous lot, their uncircumcised condition rendered them ritually unclean in the eyes of Israel. After defeat at the hands of David, the Philistines were later subjugated by Assyria as a body of traders and craftsmen but were later annihilated by Babylon. Also notable of the Philistines was their skill at producing iron which gave them a keen military edge over their enemies, most notably Israel. The Philistines also captured the Ark of the Covenant from Israel during one of their campaigns and the Ark was so bothersome to them because of subsequent plagues they returned it gratis. so, by using the Philistines and contrasting it with Zion in v. 32, Isaiah sets them up as a symbol of uncircumcised heathens that rely on arm of the flesh tactics to usurp land and overpower their enemies but are ultimately annihilated. Thus, Philistia here represents heathens external to Babylon/Assyria that survive the Day of the Lord but still persist in their idolatrous ways. The result is that the Lord will dispose of them by famine (compare Zech. 14:16-19, although the JPS translation emends "famine" to "venom") and by "a stout one from the north". To determine who these various snakes are let us review the emended version of the JPS translation: a Rejoice not, all Philistia, b Because the staff of him that beat you is broken. c For from the stock of a snake there sprouts an asp, d A flying seraph branches out from it. e It shall kill your offspring with its venom, f And it shall slay the very last of you. g Howl, O gate; cry out, O city; h Quake, all Philistia! i For a stout one is coming from the north j And there is no straggler in his ranks. k And what will he answer the messengers of any nation? l That Zion has been established by the Lord: m In it, the needy of His people shall find shelter. n The poor shall graze in his pasture o And the destitute lie down securely. Equating the broken staff from line b with the snake from line c we determine them to be the king of Babylon as v. 5 uses this phrase and indicates that it is referencing the king of Babylon by context. In this chapter, as well as others, Assyria is portrayed as the destroyer of Babylon, we may equate the asp in line c with the king of Assyria. The equating of Babylon and Assyria is again achieved through connection of the rhetorical term "staff" as well as the similarity of the snake/asp terms applied (9:4 uses similar wording as line b to this describing the overthrow of Assyria, and calls Assyria a staff and rod in 10:5,15,24 [the term "staff" is used of the Lord punishing Assyria in 10:26, 30:32 but it seems unlikely that this staff being referenced would ever be called "broken"]). Unfortunately, Isaiah uses "seraph" to represent both a literal biting poisonous snake (30:6) and angels (6:2). In the case of the angels, the title "seraph" denotes a particularly sanctified or "burning" state. But, in lines e-j we are informed that this seraph is to destroy them so they should be weeping rather than rejoicing at the demise of the king of Babylon. This destroyer is then equated with a "stout one from the north". A similar phrase appears in 41:25 and has obvious reference the Jesus Christ himself (as established by cross reference with (41:2-4 and 42:1-4, 42:13). The fiery flying serpent/seraph is also a blatant type of Christ (Num. 21:9). While it seems odd that Isaiah would use the image of a serpentine lineage, when the context of the shifts in political power are considered it is more tenable. Also, as the term "seraph" denotes a sanctified state it differentiates itself from the two ordinary snakes. This interpretation also follows several other scriptural references that state the Lord Himself will wage war on His enemies at the Last Day.(lines k-o above) tell of the restoration of Zion. I would interpret the "he" in line k to be referring to the "one from the north" or the Lord, so it is Him speaking in lines l-o. But, the JPS obviously wouldn't connect this character with the Second Coming so they did not capitalize the "H" in "he".] [ The fall of Philistia (28-32) The country of Philistia [or Palestina] consisted essentially of five city-states, each governed by its own lord. The nation was home of the Philistines, detested enemies of Judah and the Israelites. This country was at the height of its power at the time of King Saul’s death, but declined during the reign of King David. The Philistines were conquered by the Assyrians in 734 b.c., later they became part of the Persian Empire, and finally the land was annexed to Syria by the Romans. “Strangely enough the name of the territory of these detested enemies of the Jews has become one familiar title (Palestine) for the whole of the Holy Land.” (LDS Bible Dictionary, “Philistines,” 751.) ” ] 28 In the year that king Ahaz died was this burden. [ or prophecy of doom. This time the victim is yet another enemy of Judah—Palestina, or Philistia. Sidney Sperry noted that “although the prophecy is more especially directed against Philistia, Judah is also involved. Unfortunately,” he then adds, “a number of thorny, unresolved historical problems prevent the giving of a reasonably exact interpretation of some parts of the prophecy. But Isaiah seems to be telling Philistia not to rejoice over his predictions of the ruin and downfall of Judah, her traditional.” ]

29 ¶ Rejoice not thou, whole Palestina, [ was also known as Philistia and was conquered by the Assyrians along with Israel in about 722 B.C. See the map above. ] because the rod of him that smote thee is broken: for out of the serpent’s root shall come forth a cockatrice, [ a poisonous snake (see LDS Bible Dictionary) ] and his fruit shall be a fiery flying serpent. [ One “snake” is dead—Shalmaneser—and a worse one will yet come—Sennacherib, King of Assyria, 705–687 B.C. The Philistines rejoiced when Sargon, King of Assyria from 722–705 B.C. took over at Shalmaneser’s death. Sargon was not as hard on them as his predecessor was …his son, Senacherib shall be a fiery flying serpent. ]

30 And the firstborn of the poor shall feed, and the needy shall lie down in safety: and I will kill thy root with famine, and he shall slay thy remnant. [ There are two options before the Philistines at this point: Those who are humble and who suffer (the poor and needy) will join Zion, which was founded by Jehovah (14:32). The New International Version suggests that the first-born of the poor are the poorest of the poor …God will create a famine in Philistia, or Palestine, that will destroy its remaining inhabitants after the wars with Assyria have ended. The root may refer to the Philistines who are yet producing children, those who are about to bring forth another generation. ]

31 Howl, O gate; cry, O city; thou, whole Palestina, art dissolved: for there shall come from the north a smoke, and none shall be alone in his appointed times. [ Isaiah speaks prophetically of the future, as if it had already happened. 39 The gate, and the city which it represents, will howl and cry and ultimately be dissolved by a power coming down from the north, Assyria and then Babylon. 40 ]

32  What shall one then answer the messengers of the nation? [ a In the NIV, it reads, “What answer shall be given to the envoys of that nation?” b The Book of Mormon change to the plural “nations” matches the Dead Sea Scrolls change to the plural “kings.” ] That the LORD hath founded Zion, and the poor of his people shall trust in it. [ In the midst of the destruction of nations, the Lord will take care of His faithful poor and needy in Zion. Zion is where the Lord’s people dwell with “one heart and one mind” having “no poor among them” (Moses 7:18). ]