1 ^aAWAKE, awake; [ some versions render the second awake as "rise". Suggesting those saints who ascend to an elect level of glory by proving themselves worthy as they pass through the tests of their loyalty to God. ] put on thy strength, [ Like the term “holy,” the term “power” or “strength” (‘oz) forms a word link: “Your faithfulness in time [of trial] shall prove to be a strength” (Isaiah 33:6). ] , O Zion; put on thy beautiful garments, O Jerusalem, the holy city: [ Comprising a “holy city,” these holy and valiant ones Jehovah protects by his direct intervention in his Day of Judgment (Isaiah 4:3-6; 6:13; 13:3; 35:8-10). They become the “holy people” to whom Jehovah comes after they have prepared the way before him (Isaiah 40:1-5; 62:10-12). After they prove loyal to him by keeping the terms of the Davidic Covenant and become “holy” or sanctified, Jehovah empowers them when their enemies come against them. That empowerment occurs on the heels of his empowering his arm—his servant—to restore his people: “Awake, arise; clothe yourself with power, O arm of Jehovah!” (Isaiah 51:9); “For I won honor in the eyes of Jehovah when my God became my strength” (Isaiah 49:5). ] for henceforth there shall no more come into thee the uncircumcised and the unclean. [ Fortunately, we have an interpretation of Isaiah 52:1–2 in the Doctrine and Covenants:

Questions by Elias Higbee: What is meant by the command in Isaiah, 52nd chapter, 1st verse, which saith: Put on thy strength, O Zion-and what people had Isaiah reference to?

He had reference to those whom God should call in the last days, who should hold the power of priesthood to bring again Zion, and the redemption of Israel; and to put on her strength is to put on the authority of the priesthood, which she, Zion, has a right to by lineage; also to return to that power which she had lost. ]

2  Shake thyself from the dust; arise, [The rebirth and re-creation of Jehovah’s people thus means that the servant’s mission is succeeding. At the time the Woman Zion rises from the dust to sit on her throne, moreover, the Harlot Babylon descends from her throne into the dust (Isaiah 47:1) as an integral part of their reversal of circumstances. Belonging to the Babylon category are the “uncircumcised and defiled”—“sinners in Zion” and other reprobates (Isaiah 33:14; 59:2-4). These suffer the same fate as the Harlot Babylon (Isaiah 9:13-19; 26:10-11) whom Jehovah destroys as he did sodom and Gomorrah (Genesis 19:24; Isaiah 13:19). ] and sit down, [ Suggesting sitting on a throne, a place of standing, leadership. ] O Jerusalem: loose thyself from the bands of thy neck, [ What are the bands around her neck? Their political and ecclesiastical leaders have kept them in bondage as they have not known God as they could have. As they regain their Priesthood power they are able to remove the bands that have bond them in the past. ] O captive daughter of Zion. [ Historically, two precedents of bondage became types for a third: (1) Israel’s bondage in Egypt (Deuteronomy 26:6; Isaiah 10:24); (2) Israel’s subjection to Assyria (2 Kings 15:29; Isaiah 10:24); and (3) Judah’s captivity in Babylon (2 Kings 24:10-16; Isaiah 47:6). All three are types of an end-time captivity of “my people”—Jehovah’s covenant people. Profane political leaders manage to subjugate them “without price” or bloodshed while ecclesiastical leaders dupe them (Isaiah 9:15-16; 32:5-7). Jehovah freely redeems them, however (v 3), at the time his servant fulfills his mission (Isaiah 45:13; 55:1-5). ] [ Fortunately, we have an interpretation of Isaiah 52:1–2 in the Doctrine and Covenants:

Questions by Elias Higbee: What are we to understand by Zion loosing herself from the bands of her neck; 2nd verse?

We are to understand that the scattered remnants are exhorted to return to the Lord from whence they have fallen; which if they do, the promise of the Lord is that he will speak to them, or give them revelation. See the 6th, 7th, and 8th verses. The bands of her neck are the curses of God upon her, or the remnants of Israel in their scattered condition among the Gentiles. These verses shed light upon Israel’s future and the fulfillment of Isaiah’s prophecies. Note that they refer to those of the latter days with priesthood power to restore Zion and to restore her to the knowledge of her true lineage. Most of the world knows who the Jews are and where they may be found, but fewer recognize the existence of the eleven other tribes, ten of whom are “lost.” It is obvious from the verses of scripture cited above that Zion’s eventual restoration will come with power and by revelation, for the Lord will speak to her by revelation. Most of the world does not know this, either.]

3 For thus saith the LORD, Ye have sold yourselves for nought; and ye shall be redeemed without money.

4 For thus saith the Lord ^aGOD, My people went down aforetime into Egypt to sojourn there; and the Assyrian [ The Assyrian is the name that Isaiah gave to the Anti-Christ. Those from the military superpower to the northeast. ] oppressed them without cause.

5 Now therefore, what have I here, saith the LORD, that my people is taken away for nought? they that rule over them make them to howl, saith the LORD; and my name continually every day is blasphemed.

6 Therefore my people shall know my name: [ Those who become “my people” do so by renewing his covenant and keeping its terms (Isaiah 19:21, 25). Knowing about him is based on exercising faith and receiving a testimony of him through his holy Spirit. Which is a great first step. ] therefore they shall know in that day that I am he that doth speak: behold, it is I. [ In the millennial age, the “knowledge of Jehovah” that overspreads the earth (Isaiah 11:9) implies much more than a belief in him. At his coming, Jehovah reveals himself personally to his elect as he did to Moses and Israel’s elders (Exodus 24:9-11; Isaiah 24:23; cf. 6:1-8). ]

7 ¶ [ This verse is probably best known as a result of its appearance in Handel's Messiah. This verse is paraphrased in D&C 19:29, 31:3 and 79:1 in reference to the missionaries sent out to preach the gospel. This messenger could include 1) the end-time servant (Isaiah 41:27;44:26) 2) Those who teach the world of peace, good and salvation - watchmen or missionaries 3)the servant ministers of Zion/Jerusalem (Isaiah 40:9) ] How beautiful [ The use of the word "Beautiful means something different in Hebrew thought than it does for us. The beautiful is something that comes about not just the image of the object, but the work to get it there... therefore the messenger's feet would not be the object of the beauty . Their beauty would be from the coming of the tidings; they would be beautiful because it awakens jubilations." ] upon the mountains[ “mountains” is a metaphor for nations (Isaiah 13:4; 64:1-3). That the messenger is upon the mountains represents his being established upon the heights, or being set above his enemies, extending his message to all nations. Another interesting connection between mountains / temples - how beautiful is the work that those who find their feet in the temples doing temple work. see Ps. 93:1-5, 96:10-13, 99:1-9 ] are the feet [ the messenger is delivering good news of Zion's establishment and the redemption of Israel and so forth. Considering this herald would be shortly after the downfall of Babylon and the destruction of wicked, the people left over would be happy about the message of the Lord's arrival at Mt. Zion. A Note on feet Following the KJV reading and assuming a more Western concept of beauty (as it is possible that Isaiah was referring to the objective beauty of the feet), we wonder what the symbolism of the feet and their being beautiful would mean. In the Hebrew tradition the feet were the lowest part of the body, both figuratively and literally (cf. 1:5-6, also cp. 10:14-15). None but a slave was allowed to bathe another's feet because of the lowly nature of the task, and rabbi's were expressly forbidden from having/allowing their disciples wash their feet because it was too demeaning (cf. John 1:27). When considering the climate and lifestyle of these people, we recall that they largely wore sandals and walked whenever they traveled. The typical custom of hospitality upon welcoming people into your house was to offer them water so they could wash their feet (hence the "dusting off the feet as a testimony" as the people rejected them rudely, cf. Matt. 10:14). From these cultural practices we may assume that the feet were generally regarded as pretty filthy. For Isaiah here to call them "beautiful", then seems rather odd. However, in Ezekiel 1:7 the four cherubim are described as having feet like burnished bronzed and a similar statement is made describing the son in Rev. 2:18. In both of these cases the persons being described are obviously exalted. In this case the beauty of their feet may be a reference contrasting the exalted condition of the resurrected and glorified body where even the feet are magnificently lustrous. Thus, Isaiah's reference to the feet of the herald of Zion may be a prediction of the exalted position they are due to inherit. ] of him [ As for who the herald/messenger is, Abinidai presents any believer who evangelizes as being one of them, cf. Mosiah 15:10-18. Alma also characterizes Jesus Christ as heralding salvation to his people in Alma 39:15. ] that bringeth good tidings, [ Greek "evanggelion", most literally interpreted "well-message", is translated "gospel" in the KJV. The herald here is proclaiming the good message, the good news, the gospel. ] that publisheth peace; that bringeth good tidings of good, that publisheth salvation; [ All synonyms that comprise covenant blessings that flow from keeping covenants. ] that saith unto Zion, Thy God reigneth! [ Note the close connection between this pronouncement and Temple worship, cp. Ps. 93:1-5, 96:10-13, 99:1-9 ]

8  Thy watchmen [ After the appearance of Jehovah’s servant in the Book of Isaiah implies that he occasions their emergence and ministry. Those who “follow” and “know” righteousness (Isaiah 51:1, 7)—Jehovah’s servant—in other words, ultimately ascend spiritually and assume restorative functions toward Jehovah’s people as the servant does: “I have appointed watchmen on your walls, O Jerusalem, who shall not be silent day or night. You who call upon Jehovah, let not up nor give him respite till he reestablishes Jerusalem and makes it renowned in the earth” (Isaiah 62:6-7). Those whom Jehovah’s servant endows in the holy priesthood are thus called “oaks of righteousness” and “priests of Jehovah” (Isaiah 61:3, 6). ] shall lift up the voice; [ signifying (1) that they herald Jehovah’s coming as the servant does; and (2) that they sustain the servant—Jehovah’s voice to his people (Isaiah 40:3; 50:10). ] with the voice together shall they sing: for they shall see eye to eye, [ Have seen the same vision of the end, they are part of it they understand it. They are one with God in fulfilling it. ] when the LORD shall bring again Zion.

9 ¶ Break forth into joy, sing together, ye waste places of Jerusalem: for the LORD hath comforted his people, [ In essence a new day is beginning for those who are keeping their covenants. They are being redeemed and ascending to higher levels. ] he hath redeemed Jerusalem.

10 The LORD hath made bare his holy arm [ “revealing” his righteousness, implying that at first that his arm is withheld or kept hidden from the world ] in the eyes of all the nations; and all the ends of the earth shall see the salvation of our God. [ As Jehovah’s coming to the earth draws near—as his people’s salvation approaches—Jehovah empowers his servant to intervene on their behalf. ]

11 ¶ Depart ye, depart ye, go ye out from thence, [ some versions render it from Babylon. The new exodus out of Greater Babylon—out of a wicked world ripe for its destruction (Isaiah 13:1, 9, 11, 19; 21:9)—is the signal event that separates the righteous from the wicked and sets in motion their reversal of circumstances. As Israel was born as a nation following its exodus out of Egypt—the Red Sea representing the birth canal—so Zion is born at the new exodus. ] touch no unclean thing; go ye out of the midst of her; be ye clean, that bear the vessels of the LORD. [ Those who bear Jehovah’s “vessels”—a metaphor that designates Jehovah’s people (Isaiah 22:24; 66:20)—are the spiritual kings and queens of the Gentiles who gather Jehovah’s sons and daughters to Zion (Isaiah 43:6; 49:22-23).]

12 For ye shall not go out with haste, nor go by flight: [ The new exodus to Zion consists of an orderly event accompanied by Jehovah’s presence and characterized by extraordinary divine intervention. While the wicked flee in terror from the destructions that comes at them (Isaiah 13:14; 21:15; 24:17-18; 30:17), the kings and queens of the Gentiles—those who are “pure,” who “touch nothing defiled”—lead home their charges in joyous processions from the four directions of the earth (Isaiah 11:12, 16; 30:29; 35:8-10; 43:5-6). Jehovah’s presence with them marks the latter as his elect, those who have ascended to the son/servant category of his people. ] for the LORD will go before you; and the God of Israel will be your rereward.

13 ¶ Behold, my servant shall deal prudently, he shall be exalted and extolled, and be very high.

14 As many were astonied at thee; his visage was so marred more than any man, and his form more than the sons of men:

15 so shall he sprinkle many nations; [ sprinkle is used to show surprise - as when you are spashed with water. So great will be thier (the kings) surprise when the people of their nations accept the atonement ] the kings shall shut their mouths at him: [ powerful kings of the Gentiles will be stunned and awed at the manner in which the Lord gathers Israel. They will look upon him with such admiration that they will not know what to say. see 3 Ne 21:8] for that which had not been told them shall they see; and that which they had not heard shall they consider.