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Hmm...

I'm

not

so

very

convinced

of that.

The next and final chapter is called Judgement and Hope. Everyone on this planet has read the Book of Isaiah and probably said "That's nice" during every instance. But hidden inside the text are words of great importance to the modern world. If we taught little kids about this book in the proper way, this planet might look like a different place. Observe now the conversion between just one more boring long-winded psalm about God's glory and the actual text and you will wet yourself, or set yourself on fire with regret over how ridiculous you have all become:

Judgment and Hope

66 This is what the Lord says:

“Heaven is my throne,     and the earth is my footstool. Where is the house you will build for me?     Where will my resting place be? 2 Has not my hand made all these things,     and so they came into being?” declares the Lord.

“These are the ones I look on with favor:     those who are humble and contrite in spirit,     and who tremble at my word. 3 But whoever sacrifices a bull     is like one who kills a person, and whoever offers a lamb     is like one who breaks a dog’s neck; whoever makes a grain offering     is like one who presents pig’s blood, and whoever burns memorial incense     is like one who worships an idol. They have chosen their own ways,     and they delight in their abominations; 4 so I also will choose harsh treatment for them     and will bring on them what they dread. For when I called, no one answered,     when I spoke, no one listened. They did evil in my sight     and chose what displeases me.”

5 Hear the word of the Lord,     you who tremble at his word: “Your own people who hate you,     and exclude you because of my name, have said, ‘Let the Lord be glorified,     that we may see your joy!’     Yet they will be put to shame. 6 Hear that uproar from the city,     hear that noise from the temple! It is the sound of the Lord     repaying his enemies all they deserve.

7 “Before she goes into labor,     she gives birth; before the pains come upon her,     she delivers a son. 8 Who has ever heard of such things?     Who has ever seen things like this? Can a country be born in a day     or a nation be brought forth in a moment? Yet no sooner is Zion in labor     than she gives birth to her children. 9 Do I bring to the moment of birth     and not give delivery?” says the Lord. “Do I close up the womb     when I bring to delivery?” says your God. 10 “Rejoice with Jerusalem and be glad for her,     all you who love her; rejoice greatly with her,     all you who mourn over her. 11 For you will nurse and be satisfied     at her comforting breasts; you will drink deeply     and delight in her overflowing abundance.”

12 For this is what the Lord says:

“I will extend peace to her like a river,     and the wealth of nations like a flooding stream; you will nurse and be carried on her arm     and dandled on her knees. 13 As a mother comforts her child,     so will I comfort you;     and you will be comforted over Jerusalem.”

14 When you see this, your heart will rejoice     and you will flourish like grass; the hand of the Lord will be made known to his servants,     but his fury will be shown to his foes. 15 See, the Lord is coming with fire,     and his chariots are like a whirlwind; he will bring down his anger with fury,     and his rebuke with flames of fire. 16 For with fire and with his sword     the Lord will execute judgment on all people,     and many will be those slain by the Lord.

17 “Those who consecrate and purify themselves to go into the gardens, following one who is among those who eat the flesh of pigs, rats and other unclean things—they will meet their end together with the one they follow,” declares the Lord.

18 “And I, because of what they have planned and done, am about to come[a] and gather the people of all nations and languages, and they will come and see my glory.

19 “I will set a sign among them, and I will send some of those who survive to the nations—to Tarshish, to the Libyans[b] and Lydians (famous as archers), to Tubal and Greece, and to the distant islands that have not heard of my fame or seen my glory. They will proclaim my glory among the nations. 20 And they will bring all your people, from all the nations, to my holy mountain in Jerusalem as an offering to the Lord—on horses, in chariots and wagons, and on mules and camels,” says the Lord. “They will bring them, as the Israelites bring their grain offerings, to the temple of the Lord in ceremonially clean vessels. 21 And I will select some of them also to be priests and Levites,” says the Lord.

22 “As the new heavens and the new earth that I make will endure before me,” declares the Lord, “so will your name and descendants endure. 23 From one New Moon to another and from one Sabbath to another, all mankind will come and bow down before me,” says the Lord. 24 “And they will go out and look on the dead bodies of those who rebelled against me; the worms that eat them will not die, the fire that burns them will not be quenched, and they will be loathsome to all mankind.”

Judgement in Hebrew is derived from the word Dan, "judgement" or "jurisdiction." Hope, elpis, is its partner:

"Hope is not something wished-for but something worked-toward. Hope is a calm and unceremonious comprehension of something that is known to exist at the end of a process or path. Hoping involves no yearning or panting or supplication but rather knowledge, reason and calculation. Hope is not an emotional thing; it's a science thing."

Within this frame then God is saying He wants our governments and counties and states run based on a "comprehensible process path." Teach this to the Sunday School or to the pimply faced jocks and middle school aged whores on the weekends in Catechism class and the world will see a different kind of adult emerge.

Isaiah 66 is the culmination of the book's vision. Its language revolves around a series of Hebrew roots that contrast humility versus self-will, true worship versus empty ritual, judgment versus restoration, and the old creation versus the new heavens and new earth. Below is a root-centered analysis using the Hebrew vocabulary of the chapter.

1. Heaven — שׁמים (Shamayim)

Root: שם (shem) / related to elevation and placement

The heavens are portrayed as God's throne. The underlying idea is that which is placed high above, the realm of transcendence and authority.

Theme: Divine sovereignty.

2. Earth — ארץ (Eretz)

Root: ארץ

The earth is the footstool of God. The word often denotes the inhabited land, territory, or the earthly realm itself.

Theme: Creation belongs entirely to God.

3. House — בית (Bayit)

Root: בית

A house is a dwelling, habitation, or established household.

In this passage God asks:

"Where is the house you will build for me?"

The question challenges the assumption that the Creator can be confined within a structure.

Theme: God's presence transcends temples.

4. Resting Place — מנוחה (Menuchah)

Root: נוח (nuach)

Fundamental meaning:

To rest

To settle

To come to repose

God's true resting place is not a building but among certain people.

Theme: Divine indwelling.

5. Favor / Look Upon — נבט (Nabat)

"These are the ones I look on with favor."

Root: נבט

Meaning:

To look

To regard

To pay attention

God's gaze falls not upon ritual performance but upon inner character.

6. Humble — עני (Ani)

Root: ענה

Meaning:

Afflicted

Lowly

Poor

Humble

The humble person recognizes dependence upon God.

Theme: Spiritual poverty.

7. Contrite — נכה רוח (Nekeh Ruach)

Root: נכה

Meaning:

Struck

Smitten

Crushed

Combined with רוח (spirit), it describes one whose pride has been broken.

Theme: Repentant consciousness.

8. Spirit — רוח (Ruach)

Root: רוח

Meaning:

Wind

Breath

Spirit

The word connects invisible movement, life, and divine activity.

Theme: Interior life before God.

9. Tremble — חרד (Charad)

"Who tremble at my word."

Meaning:

To quake

To tremble

To stand in awe

Not fear alone but profound reverence.

Theme: Reverence for revelation.

10. Word — דבר (Davar)

Meaning:

Word

Matter

Event

Reality

A divine word is never merely information; it is active and effective.

Theme: Divine authority.

11. Sacrifice — זבח (Zevach)

Meaning:

To slaughter

To sacrifice

Isaiah attacks sacrifices detached from obedience.

Theme: Ritual without righteousness.

12. Choose — בחר (Bachar)

Repeated throughout the chapter.

Meaning:

To choose

To select

To prefer

The people choose their own ways.

God in turn chooses judgment.

Theme: Reciprocal choice.

13. Way — דרך (Derekh)

Meaning:

Road

Path

Course of life

A person's "way" is their moral direction.

Theme: Human self-determination.

14. Delight — חפץ (Chafetz)

"They delight in their abominations."

Meaning:

To desire

To take pleasure in

To delight

The chapter contrasts delight in evil with delight in God.

Theme: Desire reveals allegiance.

15. Abomination — שקוץ / תועבה

Most closely represented here by terms for detestable practices.

Meaning:

Something loathsome

Something spiritually corrupt

Theme: Moral corruption.

16. Call — קרא (Qara)

"When I called, no one answered."

Meaning:

To call

To summon

To proclaim

A central prophetic term.

Theme: Divine invitation rejected.

17. Hear — שמע (Shama)

Meaning:

Hear

Listen

Obey

Biblical hearing implies response.

Theme: Obedience.

18. Shame — בוש (Bush)

Meaning:

To be ashamed

To be disappointed

The persecutors expect triumph but receive shame.

Theme: Reversal.

19. Repay — שלם (Shalam)

God repaying His enemies.

Meaning:

To complete

To recompense

To restore balance

Justice restores moral order.

Theme: Divine recompense.

20. Zion — ציון (Tziyon)

Likely connected with a marked place or monument.

Represents:

Jerusalem

God's dwelling

Covenant community

Theme: Restoration.

21. Birth — ילד (Yalad)

A dominant image.

Meaning:

To bear

To give birth

To bring forth

Zion suddenly gives birth to a nation.

Theme: Miraculous renewal.

22. Womb — רחם (Rechem)

Meaning:

Womb

Related to:

רחמים (rachamim), compassion and mercy

The imagery joins creation and divine compassion.

Theme: Nurturing restoration.

23. Rejoice — שמח (Samach)

Meaning:

To rejoice

To be glad

Jerusalem becomes the source of communal joy.

Theme: Restoration after grief.

24. Comfort — נחם (Nacham)

Repeated throughout Isaiah.

Meaning:

To comfort

To console

God compares Himself to a comforting mother.

Theme: Divine consolation.

25. Peace — שלום (Shalom)

Meaning:

Wholeness

Peace

Completeness

Well-being

Peace flows like a river.

Theme: Abundance and restoration.

26. Glory — כבוד (Kavod)

Meaning:

Weight

Honor

Glory

Splendor

God's glory becomes visible to all nations.

Theme: Universal revelation.

27. Hand — יד (Yad)

Meaning:

Hand

Power

Authority

The hand of the Lord signifies active intervention.

Theme: Divine power.

28. Fury / Anger — אף (Aph), חמה (Chemah)

Meaning:

Nose (figuratively anger)

Burning wrath

The imagery suggests heat and intensity.

Theme: Judgment.

29. Fire — אש (Esh)

One of the dominant images.

Meaning:

Fire

Consuming force

Purification

God comes with fire both to judge and purify.

Theme: Divine holiness.

30. Judge — שפט (Shaphat)

Meaning:

To judge

To govern

To render justice

Judgment restores proper order.

Theme: Universal accountability.

31. Gather — קבץ (Qavatz)

Meaning:

To gather

To assemble

To collect

God gathers people from every nation.

Theme: Universal restoration.

32. Sign — אות (Ot)

Meaning:

Sign

Mark

Token

A visible indication of divine action.

Theme: Witness among nations.

33. Holy — קדש (Qadash)

Meaning:

To set apart

To consecrate

God's mountain is holy because it belongs uniquely to Him.

Theme: Separation unto God.

34. Priest — כהן (Kohen)

Meaning:

Priest

Minister

The astonishing promise is that people from among the nations will serve in sacred roles.

Theme: Expansion of covenant blessing.

35. New — חדש (Chadash)

"New heavens and new earth."

Meaning:

New

Renewed

Restored

Not merely replacement but transformative renewal.

Theme: New creation.

36. Sabbath — שבת (Shabbat)

Root: שבת

Meaning:

To cease

To rest

All humanity comes to worship before God.

Theme: Cosmic worship.

37. Rebel — פשע (Pasha)

Meaning:

To rebel

To revolt

To break covenant

The final warning concerns those who persist in rebellion.

Theme: Defiant separation from God.

38. Worm — תולעה (Tole'ah)

Meaning:

Worm

Maggot

Represents the ongoing consequences of corruption and judgment.

Theme: The fate of rebellion.

Overall Root Structure of Isaiah 66

The chapter revolves around four major root clusters:

Humility: ענה, נכה, חרד

Choice: בחר, דרך, חפץ

Restoration: ילד, רחם, נחם, שלום

Judgment: שפט, אש, חמה, פשע

Together these roots create Isaiah's final message: God is not seeking a building but a people who are humble, attentive to His word, and aligned with His purposes. Those who choose their own path encounter judgment, while those who tremble at His word become participants in the renewal of Zion, the gathering of the nations, and the creation of a new heavens and a new earth.

To achieve Shabbat, the Sabbath day, things have to change first. You cannot just plop down, stretch and say it's time for a little siesta. First, there must be work and a lot of it. The nature of this work is the yielding up of an equitable, free, just, and fully functional federal government and state. If we do not happen to have one of these on the shelf waiting, then one must be insisted upon and effort must be applied to its creation and management.

The Value in Gematria is 91819, ץאףיט‎, tseaphit, "A viper to watch."

1. Tsēpha (צֶפַע) Meaning: a venomous serpent, viper, or adder. In Biblical usage (e.g., Isaiah 14:29), the viper often functions as a metaphor for hidden danger, sudden harm, deceit, and concealed malice.

2. Tsāphah (צָפָה) Meaning: to watch, look out, or keep vigil. The root carries the sense of leaning forward to observe from a height or distance. It is used for sentinels or watchmen (e.g., Ezekiel 3:17) and metaphorically refers to spiritual alertness, prophetic awareness, and faithful attentiveness.

God warned Isaiah and us, the nation is like a viper, it will hide its intentions until it is too late. This is why all persons must be raised up in a manner different from the way nature raises up a snake.

Conclusion

Isaiah 66 closes not with a meditation on private spirituality, but with a vision of public order. The chapter moves from humility to judgment, from judgment to restoration, and from restoration to the renewal of the world itself. Its central lesson is that no nation can endure on ceremony alone. Temples, rituals, slogans, and patriotic displays are meaningless when detached from justice, attentiveness, and moral discipline. God seeks a people who listen, who govern themselves with wisdom, and who build institutions capable of sustaining peace.

Within the framework presented here, judgment is not arbitrary punishment but the inevitable consequence of abandoning a comprehensible and righteous path. Hope is not wishful thinking but confidence in the outcome of a well-ordered process. Isaiah's final chapter therefore becomes a lesson in civic formation: teach humility, responsibility, reverence for truth, and commitment to the common good, and a nation can be renewed. Neglect these things, and decline follows as surely as night follows day.

The closing image of the watchful viper serves as a warning. Human beings, communities, and governments possess the capacity to conceal corruption beneath appearances of virtue. For this reason, Isaiah calls for vigilance. A healthy society is not produced automatically by nature. It must be cultivated deliberately through education, law, discipline, and shared moral purpose. The prophet's final message is that enduring peace—shalom—is the fruit of justice, wisdom, and constant watchfulness.

The Book of Isaiah as a Handbook of Jewish Statecraft

Viewed through the lens of statecraft, the Book of Isaiah is not primarily a collection of mystical predictions but a manual for the governance, preservation, and renewal of a nation. Isaiah addresses kings, priests, judges, military leaders, landowners, merchants, and ordinary citizens because all of them participate in the success or failure of the commonwealth.

The book begins with a diagnosis of national decline. Corruption in government, exploitation of the poor, judicial failure, empty religious performance, and shortsighted leadership are presented as threats more dangerous than foreign armies. Isaiah repeatedly argues that a state cannot survive on military strength or economic wealth alone. Justice must serve as the foundation of national life.

Throughout the middle chapters, Isaiah develops a philosophy of governance. Leaders are expected to possess wisdom, restraint, and accountability. Courts must defend the vulnerable. Economic life must be productive rather than predatory. Foreign policy must be guided by prudence rather than panic. National security depends not merely upon weapons but upon social cohesion, public trust, and moral legitimacy.

The book also presents a theory of national renewal. When institutions become corrupt, reform must begin with character. Humility, self-examination, discipline, and attentiveness to truth are treated as prerequisites for political restoration. The nation is repeatedly compared to a vineyard, a city, a household, and a body—images that emphasize stewardship rather than domination.

Isaiah's vision ultimately extends beyond Israel. The ideal commonwealth becomes a model capable of attracting other nations. Jerusalem is portrayed as a center of learning where peoples gather to study justice, law, and peace. The famous image of swords being beaten into plowshares is therefore not merely a prophecy but a policy objective: a society ordered so wisely that war ceases to be necessary.

The book concludes with Isaiah 66, where the principles of governance are brought to their highest expression. God is not seeking magnificent buildings but a population marked by humility, integrity, and obedience to truth. Nations are judged according to how they exercise power, and they flourish when justice and compassion become embedded in their institutions. The "new heavens and new earth" represent the ultimate goal of statecraft: the creation of a stable, peaceful, and enduring social order in which the welfare of the people, the rule of law, and reverence for what is good exist together.

Under this interpretation, Isaiah is a handbook for building a civilization. Its subject is not merely the fate of souls, but the creation of a just society capable of transmitting wisdom, prosperity, and peace from one generation to the next.