כֹּה, אָמַר יְהוָה, הַשָּׁמַיִם כִּסְאִי, וְהָאָרֶץ הֲדֹם רַגְלָי; אֵי-זֶה בַיִת אֲשֶׁר תִּבְנוּ-לִי, וְאֵי-זֶה מָקוֹם מְנוּחָתִי. וְאֶת-כָּל-אֵלֶּה יָדִי עָשָׂתָה, וַיִּהְיוּ כָל-אֵלֶּה נְאֻם-יְהוָה; וְאֶל-זֶה אַבִּיט--אֶל-עָנִי וּנְכֵה-רוּחַ, וְחָרֵד עַל-דְּבָרִי. שׁוֹחֵט הַשּׁוֹר מַכֵּה-אִישׁ, זוֹבֵחַ הַשֶּׂה עֹרֵף כֶּלֶב, מַעֲלֵה מִנְחָה דַּם-חֲזִיר, מַזְכִּיר לְבֹנָה מְבָרֵךְ אָוֶן--גַּם-הֵמָּה, בָּחֲרוּ בְּדַרְכֵיהֶם, וּבְשִׁקּוּצֵיהֶם, נַפְשָׁם חָפֵצָה. גַּם-אֲנִי אֶבְחַר בְּתַעֲלֻלֵיהֶם, וּמְגוּרֹתָם אָבִיא לָהֶם--יַעַן קָרָאתִי וְאֵין עוֹנֶה, דִּבַּרְתִּי וְלֹא שָׁמֵעוּ; וַיַּעֲשׂוּ הָרַע בְּעֵינַי, וּבַאֲשֶׁר לֹא-חָפַצְתִּי בָּחָרוּ. גַּם-אֲנִי אֶבְחַר בְּתַעֲלֻלֵיהֶם, וּמְגוּרֹתָם אָבִיא לָהֶם--יַעַן קָרָאתִי וְאֵין עוֹנֶה, דִּבַּרְתִּי וְלֹא שָׁמֵעוּ; וַיַּעֲשׂוּ הָרַע בְּעֵינַי, וּבַאֲשֶׁר לֹא-חָפַצְתִּי בָּחָרוּ. שִׁמְעוּ, דְּבַר-יְהוָה, הַחֲרֵדִים, אֶל-דְּבָרוֹ; אָמְרוּ אֲחֵיכֶם שֹׂנְאֵיכֶם מְנַדֵּיכֶם, לְמַעַן שְׁמִי יִכְבַּד יְהוָה--וְנִרְאֶה בְשִׂמְחַתְכֶם, וְהֵם יֵבֹשׁוּ. קוֹל שָׁאוֹן מֵעִיר, קוֹל מֵהֵיכָל; קוֹל יְהוָה, מְשַׁלֵּם גְּמוּל לְאֹיְבָיו. בְּטֶרֶם תָּחִיל, יָלָדָה; בְּטֶרֶם יָבוֹא חֵבֶל לָהּ, וְהִמְלִיטָה זָכָר. מִי-שָׁמַע כָּזֹאת, מִי רָאָה כָּאֵלֶּה--הֲיוּחַל אֶרֶץ בְּיוֹם אֶחָד, אִם-יִוָּלֵד גּוֹי פַּעַם אֶחָת: כִּי-חָלָה גַּם-יָלְדָה צִיּוֹן, אֶת-בָּנֶיהָ. הַאֲנִי אַשְׁבִּיר וְלֹא אוֹלִיד, יֹאמַר יְהוָה; אִם-אֲנִי הַמּוֹלִיד וְעָצַרְתִּי, אָמַר אֱלֹהָיִךְ
The first verse appeared in our list. The English Standard Version is as follows:Thus says the Lord: Heaven is my throne, and the earth is my footstool; what is the house that you would build for me, and what is the place of my rest? All these things my hand has made, and so all these things came to be, declares the Lord. But this is the one to whom I will look: he who is humble and contrite in spirit and trembles at my word. “He who slaughters an ox is like one who kills a man; he who sacrifices a lamb, like one who breaks a dog’s neck; he who presents a grain offering, like one who offers pig’s blood; he who makes a memorial offering of frankincense, like one who blesses an idol. These have chosen their own ways, and their soul delights in their abominations; I also will choose harsh treatment for them and bring their fears upon them, because when I called, no one answered, when I spoke, they did not listen; but they did what was evil in my eyes and chose that in which I did not delight.” Hear the word of the Lord, you who tremble at his word: “Your brothers who hate you and cast you out for my name’s sake have said, ‘Let the Lord be glorified, that we may see your joy’; but it is they who shall be put to shame. “The sound of an uproar from the city! A sound from the temple! The sound of the Lord, rendering recompense to his enemies! “Before she was in labor she gave birth; before her pain came upon her she delivered a son. Who has heard such a thing? Who has seen such things? Shall a land be born in one day? Shall a nation be brought forth in one moment? For as soon as Zion was in labor she brought forth her children. Shall I bring to the point of birth and not cause to bring forth?” says the Lord; “shall I, who cause to bring forth, shut the womb?” says your God.
This deals with an internal Jewish issue, which 'Eliyahu will come to resolve.' "A sound from the temple! The sound of the Lord, rendering recompense to his enemies!" The sound, the voice of Hashem that heralds, refers to Eliyahu. Eliyahu is from the root soul of Moshiach ben Yosef (Kol Hator). But on the level of Pshat, it is 'just' the voice of Hashem, which causes an uproar, from the city. Why does Eliyahu come, about what does he herald? What does the voice of Hashem say? He is said to be "rendering recompense to his enemies!" Who are they, his enemies? The voice of Hashem comes to reinstall, as it were, Zerubavel, Moshiach ben David, who lost the power struggle against the Kohanim. He will come to reinstall the Torah of Zerubavel, and to denounce the Torah of the Kohanim, what we call P. The hateful and smooth-tongued hypocrisy "Let the Lord be glorified, that we may see your joy" will stop working: "it is they who shall be put to shame." It says "He who slaughters an ox is like one who kills a man," because they murdered in the struggle for power, they killed in the struggle for the truth. The power that was bought with the blood of Zerubavel and others, obviously is still in their hands. "He who slaughters an ox," "he who sacrifices a lamb", "he who presents a grain offering", "he who makes a memorial offering of frankincense" are subjects that are still being learned and taught in the Yeshivot. The blood of Zerubavel, it has left a stain, real Tum'ah. Zerubavel would say that the Kohanim are "like one who blesses an idol." It would make them furious; it would make them wanting to ban him, the criticizer, the man of truth: they "cast you out for my name’s sake." And they have done so many times throughout history, the wolf has caused hazard to the flock of the lambs. But Eliyahu will come, "קוֹל מֵהֵיכָל", a sound will come, from the study hall. It is the sound of Hashem removing the Tum'ah! It will be confirmed that they are indeed like idol worshippers, the worshippers of P. The voice of Hashem will establish that they "chose that in which I did not delight." "Because when I called, no one answered, when I spoke, they did not listen." Zerubavel spoke, and they did not listen. "Thus says the Lord: Heaven is my throne, and the earth is my footstool; what is the house that you would build for me, and what is the place of my rest?"