Is 11 is widely regarded as eschatological, presenting an overall picture of peace in God’s futurekingdom. Is 11:6-9 present a picture of non-violence and innocence in the animal kingdom wherehuman children play in safety among even dangerous animals. Is 11:7 suggests animal birth. Thispassage may be interpreted metaphorically/poetically or symbolic of human society, but a literalinterpretation would also be consistent with overall theme due to multiple imagery presented (peaceamong wolf, lamb, leopard, goat, ox, lion, snake, humans) and the parallel with Is 65:25 (see below).
Starting at vs 19 this section appears to lead into the eschatological framework of Is 60, where Godpromises “children” and “descendants” to the repentant (presumably of Israel); these oﬀspring willnot have God’s word depart from their mouths “from this time forward” (i.e. from now on andforever), hence the eschatological “ﬂavor” and also possible implication of continued (generational)descent. However, the oﬀspring may also (or simply) refer to “spiritual seed” (cf. Is 1:4; 14:20;53:10; 57:3-4) rather than just biological descendants and hence more generally (and perhaps non-eschatologically) this passage refers to the continued existence of the God-fearing community.
Not a very good example, but still possibly relevant. Set within eschatological framework of Is 60.60:22 – “the least of you will multiply into [or become] a thousand; the smallest of you will become alarge nation”. Like Is 11 the splendor depicted seems ultimately fulﬁlled in eschaton rather than thepresent age (hyperbole notwithstanding). Suggests increase of population (of ethnic Jewry), althoughthis might be prior to the eschaton (e.g. post-exilic period leading up to eschaton). Possibly symbolicof strength or prosperity.
Set within eschatological context of Is 61:4ﬀ on the restoration of presumably national and/or ethnicIsrael, where righteous Jews will have “descendants ... known among the nations, their oﬀspringamong the peoples”. However, similar considerations from Is 59:21 can be applied here where suchdescendants may also/only refer to spiritual seed e.g. believing Gentiles who could enter into God’scommunity (previously accessible only to Jews or Jewish proselytes) with the coming of Jesus (Is61:1-2). However, the biological and continued descent of such oﬀspring in this Messianic age andthe physicality of the restoration of geographic Israel/Zion and ethnic Jews don’t seem to be ruledout by Isaiah’s audience.
Bears similarity to Is 11:6-11 (cf. Is 65:25), and understood to be eschatological. The idea is of apeaceful state in God’s new Jerusalem (Is 65:17) with prosperity and longevity for God’s people inthat age. Is 65:20, 23 suggest existence of children and descendants in this era. As before, languagemay be simply overarching poetic description of peace and tranquility, although it also seems to methat Isaiah’s audience would’ve had no problem with literal fulﬁllment of more minor details e.g.peace in the animal kingdom. Interestingly Is 65:20 also might hint at possibility (although perhapsnot actuality) of death even in that age.
Similar to Is 61:9, and set within a broadly eschatological context (though perhaps already inau-gurated in part with the coming of Jesus). God promises Israel (presumably at Isaiah’s time, butalso perhaps ethnic Israel in general) that their “descendants will remain” (presumably even in theeschatological age). Similar considerations regarding Is 61:9 apply here, but also here it might be2