Introduction Isaiah 62:1-12
Isaiah 62:1-12 continued the thoughts that are described according to Isaiah 60:1-22 and Isaiah 61:1-11. Isaiah 62 is a chapter that is filled with themes of profound hope and renewal for Zion (Jerusalem). The imagery of light symbolizes Zion’s righteousness and salvation shining brightly for all nations to see, conveying a sense of divine revelation and the spread of God’s salvation to the world. The metaphor of marriage illustrates the intimate and joyous relationship between God and His people, signifying a deep, personal connection filled with joy and celebration. The passage speaks to the transformation from a state of abandonment and desolation to one of delight and marital union, symbolizing relief from past oppression and the ushering in of a new era marked by God’s favor and presence. Furthermore, the restoration theme is evident as Jerusalem is no longer seen as forsaken but as a city sought after and blessed by God. This promise of restoration extends to both the people and the land, highlighting the comprehensive renewal brought by divine intervention. These themes collectively present a vision of a future where Zion’s righteousness and salvation illuminate the world, the joy of a divine union is celebrated, relief from oppression is achieved, and the land is fully restored to its former glory. The passage powerfully testifies to God’s commitment to His people and His plans for their ultimate redemption and honor.
Themes Presented in Isaiah 62
- Promise of Restoration: The passage speaks to the eventual restoration and redemption of Jerusalem (also known as Zion). This restoration signifies a time of joy, peace, and righteousness. (Isaiah 62:1)
- Divine Favor and Love: It emphasizes God’s unwavering love and dedication to His people. The metaphor of marriage is used to illustrate the intimate and committed relationship between God and Jerusalem. (Isaiah 62:4)
- New Identity and Glory: God promises that Jerusalem will receive a new name, symbolizing a transformed identity. This new identity will reflect the glory and splendor bestowed upon the city and its inhabitants by God. (Isaiah 62:2)
- Vindication and Salvation: The theme of vindication is prominent, as God will ensure that His people are recognized and honored among the nations. Salvation and deliverance are assured, bringing about a time of renewal and celebration. (Isaiah 62:3, 62:11)
- Role of Watchmen: The passage mentions watchmen who are continually praying and reminding God of His promises, symbolizing the importance of persistent prayer and vigilance. (Isaiah 62:6-7)
These themes collectively convey a message of hope, renewal, and the transformative power of God’s love and grace. When we take the broader perspective, looking at Isaiah 60, 61, and 62, these chapters form a cohesive narrative that revolves around the themes of divine favor, restoration, and the glory of Jerusalem. Together, they provide a comprehensive vision of God’s redemption and transformation of His people. These chapters (Isaiah 60, 61, and 62) are interconnected in the following way:
Isaiah 60
- Glory and Light: Isaiah 60 emphasizes the theme of light and glory shining upon Jerusalem. “Arise, shine, for your light has come, and the glory of the LORD rises upon you.” (Isaiah 60:1). This theme of light and glory continues in Isaiah 62, where Zion’s righteousness shines out like the dawn.
- Gathering of Nations: In Isaiah 60, the nations are drawn to the light and glory of Jerusalem, bringing their wealth and honor. “Nations will come to your light, and kings to the brightness of your dawn.” (Isaiah 60:3). This gathering of nations is echoed in Isaiah 62, where the salvation and righteousness of Zion are revealed to all people.
- Restoration and Blessing: The chapter speaks of the restoration of Jerusalem, where the city is rebuilt, and its people are blessed with abundance. “Your gates will always stand open, they will never be shut, day or night.” (Isaiah 60:11). This restoration theme is further elaborated in Isaiah 62, where Jerusalem is no longer called Deserted or Desolate.
Isaiah 61
- Proclamation of Good News: Isaiah 61 begins with the proclamation of good news by the Servant King Messiah to the poor and the brokenhearted. “The Spirit of the Sovereign LORD is on me, because the LORD has anointed me to proclaim good news to the poor.” (Isaiah 61:1). This proclamation continues in Isaiah 62, where the watchmen seek the Lord God to remind Him of His promises and proclaim His goodness.
- Year of the LORD’s Favor: The chapter speaks of the year of the LORD’s favor and the day of vengeance of our God. “To proclaim the year of the LORD’s favor and the day of vengeance of our God.” (Isaiah 61:2). The favor and love of God are highlighted in Isaiah 62, where Jerusalem is given a new name and becomes a delight to God.
- Joy and Transformation: Isaiah 61 emphasizes joy and transformation, where those who mourn in Zion are given a crown of beauty instead of ashes. “To bestow on them a crown of beauty instead of ashes, the oil of joy instead of mourning.” (Isaiah 61:3). This theme of joy is mirrored in Isaiah 62, where the imagery of marriage joy is used to describe the relationship between God and His people.
Isaiah 62
- Continuation and Fulfillment: Isaiah 62 continues and fulfills the promises made in Isaiah 60 and 61. The themes of light, glory, restoration, divine favor, and joy are brought to fruition in a vivid and hopeful vision of Jerusalem’s future.
- Role of Watchmen: The role of the watchmen in Isaiah 62 reflects the persistent prayer and proclamation seen in Isaiah 61. The watchmen are vigilant, seek the Lord God in His promises, and ensure that His word is fulfilled in their lives.
Isaiah 60, 61, and 62 together create a rich tapestry of prophetic promises that culminate in the restoration and glorification of Jerusalem. They highlight God’s unwavering commitment to His people, the transformative power of His love, and the ultimate redemption that brings light, joy, and glory to Zion. The themes presented in Isaiah 62 are deeply connected to the New Testament (NT) and find their fulfillment in various ways, particularly through the life, ministry, and teachings of Yeshua the Messiah.
In the NT, Yeshua is often referred to as the “Light of the World” (John 8:12). His arrival brings salvation not only to Israel but to all nations. This universal offer of salvation is a fulfillment of the prophecy in Isaiah 62, where Zion’s righteousness shines out like the dawn and her salvation like a blazing torch (Isaiah 62:1). The imagery of marriage is also prominent in the NT, where the relationship between Christ and the Church is likened to that of a bridegroom and bride. Ephesians 5:25-27 speaks of Christ loving the Church and giving Himself up for her to make her holy, cleansing her by the washing with water through the word. Revelation 19:7-9 describes the “wedding of the Lamb” and the joy of the marriage supper, reflecting the joyous union between the Messiah and His believers. In addition, Yeshua’s ministry brings relief from various forms of oppression. In Luke 4:18-19, Yeshua reads from the scroll of Isaiah, proclaiming that He has come to set the oppressed free and proclaim the year of the Lord’s favor. His teachings and miracles throughout the Gospels demonstrate His commitment to relieving the suffering and burdens of the oppressed.
The promise of restoration extends beyond the physical land to the spiritual restoration of God’s people. In Acts 3:21, Peter speaks of the time when Yeshua will return and bring about the restoration of all things, as promised long ago through the prophets. This ultimate restoration is also echoed in Revelation 21:1-5, where a new heaven and a new earth are described, and the Lord God of Israel will dwell with His people, wiping away every tear and making all things new.
The NT emphasizes God’s unwavering love and favor through the work of Yeshua the Messiah. John 3:16 beautifully captures this saying, “For God so loved the world that he gave his one and only Son, that whoever believes in him shall not perish but have eternal life.” This divine favor and love extend to all who believe in Yeshua and what he has done, bringing them into a new relationship with God. These things reveal how the themes in Isaiah 62 find their fulfillment in the NT through the life, ministry, and ultimate sacrifice of Yeshua. He brings light, salvation, and joy to all nations, provides relief from oppression, peace in the heart and between men, and promises the restoration of all things, demonstrating God’s unwavering love and favor.
Masoretic Text (MSS) on Isaiah 62:1-12
Isaiah opens saying the following according to Isaiah 62:1-6.
ספר ישעיה פרק סב
א לְמַעַן צִיּוֹן לֹא אֶחֱשֶׁה וּלְמַעַן יְרוּשָׁלַם לֹא אֶשְׁקוֹט עַד-יֵצֵא כַנֹּגַהּ צִדְקָהּ וִישׁוּעָתָהּ כְּלַפִּיד יִבְעָר: ב וְרָאוּ גוֹיִם צִדְקֵךְ וְכָל-מְלָכִים כְּבוֹדֵךְ וְקֹרָא לָךְ שֵׁם חָדָשׁ אֲשֶׁר פִּי יְהֹוָה יִקֳּבֶנּוּ: ג וְהָיִית עֲטֶרֶת תִּפְאֶרֶת בְּיַד-יְהֹוָה וּצְנִוף [וּצְנִיף] מְלוּכָה בְּכַף-אֱלֹהָיִךְ: ד לֹא-יֵאָמֵר לָךְ עוֹד עֲזוּבָה וּלְאַרְצֵךְ לֹא-יֵאָמֵר עוֹד שְׁמָמָה כִּי לָךְ יִקָּרֵא חֶפְצִי-בָהּ וּלְאַרְצֵךְ בְּעוּלָה כִּי-חָפֵץ יְהֹוָה בָּךְ וְאַרְצֵךְ תִּבָּעֵל: ה כִּי-יִבְעַל בָּחוּר בְּתוּלָה יִבְעָלוּךְ בָּנָיִךְ וּמְשֹוֹשֹ חָתָן עַל-כַּלָּה יָשִֹישֹ עָלַיִךְ אֱלֹהָיִךְ: ו עַל-חוֹמֹתַיִךְ יְרוּשָׁלַם הִפְקַדְתִּי שֹׁמְרִים כָּל-הַיּוֹם וְכָל-הַלַּיְלָה תָּמִיד לֹא יֶחֱשׁוּ הַמַּזְכִּרִים אֶת-יְהֹוָה אַל-דֳּמִי לָכֶם:
Isaiah 62:1 states, “For Zion’s sake will I not hold my peace, and for Jerusalem’s sake I will not rest, until the righteousness thereof go forth as brightness, and the salvation thereof as a lamp that burneth. (לְמַעַן צִיּוֹן לֹא אֶחֱשֶׁה וּלְמַעַן יְרוּשָׁלַם לֹא אֶשְׁקוֹט עַד-יֵצֵא כַנֹּגַהּ צִדְקָהּ וִישׁוּעָתָהּ כְּלַפִּיד יִבְעָר)” Isaiah 62:2 “And the Gentiles shall see thy righteousness, and all kings thy glory: and thou shalt be called by a new name, which the mouth of the LORD shall name. (וְרָאוּ גוֹיִם צִדְקֵךְ וְכָל-מְלָכִים כְּבוֹדֵךְ וְקֹרָא לָךְ שֵׁם חָדָשׁ אֲשֶׁר פִּי יְהֹוָה יִקֳּבֶנּוּ)” Isaiah 62:3 “Thou shalt also be a crown of glory in the hand of the LORD, and a royal diadem in the hand of thy God. (וְהָיִית עֲטֶרֶת תִּפְאֶרֶת בְּיַד-יְהֹוָה וּצְנִוף [וּצְנִיף] מְלוּכָה בְּכַף-אֱלֹהָיִךְ)” Isaiah 62:4 “Thou shalt no more be termed Forsaken; neither shall thy land any more be termed Desolate: but thou shalt be called Hephzibah, and thy land Beulah: for the LORD delighteth in thee, and thy land shall be married. (לֹא-יֵאָמֵר לָךְ עוֹד עֲזוּבָה וּלְאַרְצֵךְ לֹא-יֵאָמֵר עוֹד שְׁמָמָה כִּי לָךְ יִקָּרֵא חֶפְצִי-בָהּ וּלְאַרְצֵךְ בְּעוּלָה כִּי-חָפֵץ יְהֹוָה בָּךְ וְאַרְצֵךְ תִּבָּעֵל)” Isaiah 62:5 “For as a young man marrieth a virgin, so shall thy sons marry thee: and as the bridegroom rejoiceth over the bride, so shall thy God rejoice over thee. (כִּי-יִבְעַל בָּחוּר בְּתוּלָה יִבְעָלוּךְ בָּנָיִךְ וּמְשֹוֹשֹ חָתָן עַל-כַּלָּה יָשִֹישֹ עָלַיִךְ אֱלֹהָיִךְ)” Isaiah 62:6 “I have set watchmen upon thy walls, O Jerusalem, which shall never hold their peace day nor night: ye that make mention of the LORD, keep not silence, (עַל-חוֹמֹתַיִךְ יְרוּשָׁלַם הִפְקַדְתִּי שֹׁמְרִים כָּל-הַיּוֹם וְכָל-הַלַּיְלָה תָּמִיד לֹא יֶחֱשׁוּ הַמַּזְכִּרִים אֶת-יְהֹוָה אַל-דֳּמִי לָכֶם)”
Cross References for Isaiah 62:1-6: Ge 32:28; Le 26:43; Dt 28:63; 2 Ki 21:1; Es 4:14; Job 11:17; 29:14; Ps 50:21; 67:2; 74:2; 83:1; 98:2; 102:15–16; 132:4; 138:4–5; 148:11, 13; Pr 4:18; So 3:3, 11; 5:7; Is 1:26; 6:12; 26:13; 28:5; 40:5; 42:14; 45:8, 14; 46:13; 49:14–16, 19, 22; 51:18–19; 52:8, 10; 54:1–8, 11–12; 56:5, 10; 58:8; 60:3–4, 14–15, 18; 61:11; 62:2, 4, 6–7, 12; 63:7, 64:12; 65:6, 15, 19; 66:3; Je 3:14; 6:17; 14:21; 31:12; 32:41; La 5:1, 20; Eze 3:17; 16:8–19; 33:7; Ho 1:10; 2:1–23; Zep 3:17; Zec 9:16; Mal 3:12; Wis 5:16; Jn 3:29; Ac 11:26; 1 Th 2:19; 2 Ti 4:8; Heb 13:17; 1 Pe 2:10; Re 2:17; 3:12; 22:4
Isaiah 62:1-6 contains rich and vivid imagery of the power of God in the lives of His people. In verse 1 we see the צִיּוֹן which refers to Zion, a term used to represent Jerusalem or the people of Israel. The term צִיּוֹן has a rich development in the biblical narrative. Its first use appears in 2 Samuel 5:7, where we are told that David captured the fortress of Zion, which then became the City of David. Initially, Zion referred specifically to this stronghold and the surrounding city of Jerusalem. As the biblical narrative progresses, Zion’s significance expands beyond its geographical location. It comes to symbolize the entire city of Jerusalem, representing the religious and political center of Israel. In the Neviim section of the Tanakh, Zion becomes a powerful symbol of God’s presence and the future hope of Israel’s restoration. For instance, in Isaiah, Zion is depicted as the place where God’s salvation and righteousness shine forth, drawing nations to its light. The Psalms also celebrate Zion as God’s chosen dwelling place, emphasizing its spiritual significance. We also note in the NT text; Zion continues to hold symbolic importance. It is used in Hebrews 12:22, representing the heavenly Jerusalem, the eternal city of God, where believers are invited to dwell. This extension of meaning underscores Zion as a concept that transcends physical geography, embodying the ultimate fulfillment of God’s promise and presence among His people. These things reveal the broader spiritual symbol of צִיּוֹן Zion, reflecting its deep theological and eschatological significance throughout the biblical narrative. In verse 1, the prophet declares that for the sake of Zion and Jerusalem, he will not remain silent until their righteousness and salvation shine brightly. The term צִדְקָהּ (tzedakah, righteousness) implies justice and moral integrity. This righteousness is compared to the brightness of the dawn (כַנֹּגַהּ), emphasizing how righteousness brings clarity in the darkness. The Lord God making salvation like a “blazing torch” (כְּלַפִּיד, kelapid) also emphasizes the transformative power of God’s redemption and the visibility of His work among the nations.
In Isaiah 62:2 we are told how the gentiles will see this righteousness and be drawn to the righteousness that Gove provides. As a result, they are given a שֵׁם חָדָשׁ (a new name) which emphasizes a transformation or renewal given by the mouth of God (פִּי יְהֹוָה) which is again something that the Lord God of Israel is doing. The idea is that when one turns away from his or her unrighteousness and seeks the God of Israel, enters into the rest that God provides through faith, then the Lord God will give him or her a new identity. This new identity indicates a profound change in status and destiny, reflecting God’s favor and purpose.
In Isaiah 62:3, the imagery of a עֲטֶרֶת תִּפְאֶרֶת (crown of splendor) in God’s hand symbolizes honor and glory, indicating that the people are precious and highly valued by God. The Bible frequently emphasizes the high value and preciousness of people in God’s eyes. This theme is woven throughout both the Tanakh and the NT texts. For example, in Genesis 1:26-27, it is stated that mankind was created in the image of God, “Then God said, ‘Let us make mankind in our image, in our likeness’…So God created mankind in his own image, in the image of God he created them; male and female he created them.” This foundational concept indicates that every person reflects aspects of God’s nature and holds intrinsic worth. We note that this also states how there are only two genders! In Psalm 139:13-14 we read about how the psalmist beautifully expresses God’s intimate knowledge and care in creating each individual, “For you created my inmost being; you knit me together in my mother’s womb. I praise you because I am fearfully and wonderfully made.” This passage highlights the personal attention and love God invests in every person. In the NT, Matthew 10:29-31 reassures believers of their value, “Are not two sparrows sold for a penny? Yet not one of them will fall to the ground outside your Father’s care. And even the very hairs of your head are all numbered. So don’t be afraid; you are worth more than many sparrows.” This teaches that God’s watchful care extends to the smallest details of our lives, affirming our significant worth. Furthermore, John 3:16 underscores the ultimate demonstration of God’s love and value for humanity which states, “For God so loved the world that he gave his one and only Son, that whoever believes in him shall not perish but have eternal life.” This sacrificial love highlights the immense value God places on people, willing to give His Son for their redemption.
In Isaiah 62:4, we read how God says the people will no longer be forsaken and the land no longer desolate, and state they will be like Hephzibah (חֶפְצִי-בָהּ) and Beulah (בְּעוּלָה). We note according to the Scriptures; these terms carry profound meanings and histories. The term Hephzibah (חֶפְצִי-בָהּ) means “my delight is in her” and signifies God’s renewed pleasure and favor towards His people. This name implies a loving relationship, where God takes delight in Zion, no longer forsaking her. The term Beulah (בְּעוּלָה) means “married,” indicating a covenantal relationship that is binding and intimate, contrasting the previous state of abandonment. The name Hephzibah is also historically significant as it is the name of the wife of King Hezekiah and the mother of King Manasseh, as seen in 2 Kings 21:1. This association further emphasizes the concept of a cherished and honored position. Beulah appears elsewhere in the context of Isaiah 54:1, where the term is used metaphorically to describe the joyous and fruitful state of Jerusalem after its restoration. This imagery underscores a transformation from desolation to a vibrant, flourishing community united with God. These names are deeply rooted in their historical and scriptural contexts, reflecting the transformation from desolation and abandonment to delight and a covenantal relationship with God. They symbolize hope, renewal, and the fulfillment of God’s promises to His people. These things are emphasized by the use of the words עֲזוּבָה (forsaken), and the land no longer being called שְׁמָמָה (desolate). Instead, they will be called חֶפְצִי-בָהּ (my delight is in her) and בְּעוּלָה (married). We note that God promises we will no longer be called “forsaken,” and Israel will no longer be called “desolate.” These demonstrate the power of God to do anything!
Isaiah 62:6 states “I have set watchmen upon thy walls, O Jerusalem, which shall never hold their peace day nor night: ye that make mention of the LORD, keep not silence, (עַל-חוֹמֹתַיִךְ יְרוּשָׁלַם הִפְקַדְתִּי שֹׁמְרִים כָּל-הַיּוֹם וְכָל-הַלַּיְלָה תָּמִיד לֹא יֶחֱשׁוּ הַמַּזְכִּרִים אֶת-יְהֹוָה אַל-דֳּמִי לָכֶם)” Isaiah 62:6 highlights the vigilance and continuous devotion required in the relationship between God and His people. The verse mentions watchmen (שֹׁמְרִים) who are set upon the walls of Jerusalem, who are to keep constant watch, symbolizing a perpetual guardianship and responsibility over the city’s spiritual and physical well-being. These watchmen are tasked with a continuous duty, neither holding their peace day nor night, reflecting an unceasing commitment to their role which includes also speaking of the glory of God continually! This vigilance signifies the importance of being ever-watchful and alert in safeguarding the spiritual integrity of the community. The phrase “ye that make mention of the LORD, keep not silence” (הַמַּזְכִּרִים אֶת-יְהֹוָה אַל-דֳּמִי לָכֶם) calls for those who invoke God’s name to maintain constant communication and remembrance of Him. This underscores the necessity of persistent prayer, worship, and declaration of God’s promises and faithfulness. This verse encapsulates the idea that maintaining a close relationship with God requires diligence, constant remembrance, and active participation. It serves as a reminder of the essential role of spiritual vigilance and the continuous affirmation of God’s presence and promises in the life of the faithful.
The NT text does contain parallels to these things, such as what is found in Revelation 2:17 and 3:12, where it speaks of believers receiving a new name written on them. Another connection is in Ephesians 5:25-27, where the relationship between Christ and the church is described using the metaphor of a bridegroom and bride, similar to Isaiah’s imagery of God rejoicing over His people like a bridegroom rejoices over his bride. In Revelation 21:2, the New Jerusalem is also described as “prepared as a bride adorned for her husband,” echoing the marriage imagery in Isaiah 62:5. Additionally, the concept of God’s people being a light to the nations, as seen in Isaiah 62:1-2, is echoed in Matthew 5:14-16, where Yeshua tells His followers, “You are the light of the world. A city set on a hill cannot be hidden. Nor do people light a lamp and put it under a basket, but on a stand, and it gives light to all in the house. In the same way, let your light shine before others, so that they may see your good works and give glory to your Father who is in heaven.” These connections highlight the continuity between the Tanakh and NT texts and demonstrate how the promises made to Israel find their fulfillment in Christ and His Church. By understanding the Hebrew words and cultural context of Isaiah 62:1-6, readers can gain a deeper appreciation for the significance of these verses and their relevance to their lives today.
Isaiah goes on saying the following according to Isaiah 62:7-12
ספר ישעיה פרק סב
ז וְאַל-תִּתְּנוּ דֳמִי לוֹ עַד-יְכוֹנֵן וְעַד-יָשִֹים אֶת-יְרוּשָׁלַם תְּהִלָּה בָּאָרֶץ: ח נִשְׁבַּע יְהֹוָה בִּימִינוֹ וּבִזְרוֹעַ עֻזּוֹ אִם-אֶתֵּן אֶת-דְּגָנֵךְ עוֹד מַאֲכָל לְאֹיְבַיִךְ וְאִם-יִשְׁתּוּ בְנֵי-נֵכָר תִּירוֹשֵׁךְ אֲשֶׁר יָגַעַתְּ בּוֹ: ט כִּי מְאַסְפָיו יֹאכְלֻהוּ וְהִלְלוּ אֶת-יְהֹוָה וּמְקַבְּצָיו יִשְׁתֻּהוּ בְּחַצְרוֹת קָדְשִׁי: י עִבְרוּ עִבְרוּ בַּשְּׁעָרִים פַּנּוּ דֶּרֶךְ הָעָם סֹלּוּ סֹלּוּ הַמְסִלָּה סַקְּלוּ מֵאֶבֶן הָרִימוּ נֵס עַל-הָעַמִּים: יא הִנֵּה יְהֹוָה הִשְׁמִיעַ אֶל-קְצֵה הָאָרֶץ אִמְרוּ לְבַת-צִיּוֹן הִנֵּה יִשְׁעֵךְ בָּא הִנֵּה שְֹכָרוֹ אִתּוֹ וּפְעֻלָּתוֹ לְפָנָיו: יב וְקָרְאוּ לָהֶם עַם-הַקֹּדֶשׁ גְּאוּלֵי יְהֹוָה וְלָךְ יִקָּרֵא דְרוּשָׁה עִיר לֹא נֶעֱזָבָה:
Isaiah 62:7 states, “And give him no rest, till he establish, and till he make Jerusalem a praise in the earth. (וְאַל-תִּתְּנוּ דֳמִי לוֹ עַד-יְכוֹנֵן וְעַד-יָשִֹים אֶת-יְרוּשָׁלַם תְּהִלָּה בָּאָרֶץ)” Isaiah 62:8 “The LORD hath sworn by his right hand, and by the arm of his strength, Surely I will no more give thy corn to be meat for thine enemies; and the sons of the stranger shall not drink thy wine, for the which thou hast laboured: (נִשְׁבַּע יְהֹוָה בִּימִינוֹ וּבִזְרוֹעַ עֻזּוֹ אִם-אֶתֵּן אֶת-דְּגָנֵךְ עוֹד מַאֲכָל לְאֹיְבַיִךְ וְאִם-יִשְׁתּוּ בְנֵי-נֵכָר תִּירוֹשֵׁךְ אֲשֶׁר יָגַעַתְּ בּוֹ)” Isaiah 62:9 “But they that have gathered it shall eat it, and praise the LORD; and they that have brought it together shall drink it in the courts of my holiness. (כִּי מְאַסְפָיו יֹאכְלֻהוּ וְהִלְלוּ אֶת-יְהֹוָה וּמְקַבְּצָיו יִשְׁתֻּהוּ בְּחַצְרוֹת קָדְשִׁי)” Isaiah 62:10 “Go through, go through the gates; prepare ye the way of the people; cast up, cast up the highway; gather out the stones; lift up a standard for the people. (עִבְרוּ עִבְרוּ בַּשְּׁעָרִים פַּנּוּ דֶּרֶךְ הָעָם סֹלּוּ סֹלּוּ הַמְסִלָּה סַקְּלוּ מֵאֶבֶן הָרִימוּ נֵס עַל-הָעַמִּים)” Isaiah 62:11 “Behold, the LORD hath proclaimed unto the end of the world, Say ye to the daughter of Zion, Behold, thy salvation cometh; behold, his reward is with him, and his work before him. (הִנֵּה יְהֹוָה הִשְׁמִיעַ אֶל-קְצֵה הָאָרֶץ אִמְרוּ לְבַת-צִיּוֹן הִנֵּה יִשְׁעֵךְ בָּא הִנֵּה שְֹכָרוֹ אִתּוֹ וּפְעֻלָּתוֹ לְפָנָיו)” Isaiah 62:12 “And they shall call them, The holy people, The redeemed of the LORD: and thou shalt be called, Sought out, A city not forsaken. (וְקָרְאוּ לָהֶם עַם-הַקֹּדֶשׁ גְּאוּלֵי יְהֹוָה וְלָךְ יִקָּרֵא דְרוּשָׁה עִיר לֹא נֶעֱזָבָה)”
Cross References for Isaiah 62:7-12: Ge 22:16; 32:28; Ex 19:6; Le 23:39; 26:16; Dt 7:6; 12:7, 11–12, 17–18; 14:23, 26; 16:11, 14; 26:19; 28:30–33; 30:4; Jdg 6:3–6; Ps 9:14; 24:7; 27:9; 106:10; 107:2; Is 1:7, 19; 4:3; 5:2; 11:10, 12, 16; 14:24; 19:23; 26:1, 17–21; 35:4, 8–10; 40:3, 9–17; 41:17; 42:10, 16; 44:23; 45:23; 46:13; 49:6, 11, 18, 22; 51:5, 10; 52:10, 54:6, 9; 57:14; 58:14; 60:10–11, 18; 61:4, 6; 61:11–62:2, 4; 63:4, 18; 65:13, 21–23; Je 5:17; 33:9; Ho 2:8; Joe 2:26; Am 9:14; Zep 3:19–20; Zec 9:9–13; Sir 21:10; 2 Esd 1:13; Mt 15:21–28; 21:1–9; Lk 18:1–8; Jn 12:15; Heb 6:13; 1 Pe 2:9; Re 22:12
Isaiah 62:7-12 contains several interesting features for instance, verse 7 follows verse 6 which speaks of the watchmen on the walls. Verse 7 highlights the importance of persistence in prayer, as seen in the phrase אַל-תִּתְּנוּ דֳמִי לוֹ (give Him no rest), which implies that believers should continuously intercede until God’s promises are fulfilled. This imperative suggests an urgent and persistent call as watchmen, emphasizing the importance of continually seeking God’s presence and intervention on behalf of His people. The phrase תְּהִלָּה בָּאָרֶץ (praise in the earth) in the same verse signifies Jerusalem as a place of praise in the earth, emphasizing role of this place in God’s plan throughout history.
In Isaiah 62:8, the phrase נִשְׁבַּע יְהֹוָה בִּימִינוֹ (The LORD has sworn by His right hand), signifies a strong commitment from the Lord God to ensure that the enemies will no longer consume the produce of the land, reflecting divine protection and provision. Verse 8 also includes the phrase נִשְׁבַּע יְהֹוָה בִּימִינוֹ וּבִזְרוֹעַ עֻזּוֹ (The LORD has sworn by His right hand and by His mighty arm), which provides powerful imagery highlighting God’s strength and commitment to fulfilling His promises, assuring His people of His reliability and sovereignty. The Scriptures offer numerous assurances of God’s reliability and sovereignty through both the Tanakh (Hebrew Bible) and the NT. In the Tanakh, the Book of Isaiah emphasizes God’s unwavering faithfulness when Isaiah declares, “The grass withers, the flower fades, but the word of our God will stand forever” (Isaiah 40:8). This underscores the eternal nature of God’s promises. The Psalms also echo this sentiment, portraying the God of Israel as a dependable shepherd who guides and protects, “The Lord is my shepherd; I shall not want” (Psalm 23:1). Yeshua also affirms this sentiment in the NT text when he said, “Heaven and earth will pass away, but my words will not pass away” (Matthew 24:35). Additionally, the apostle Paul, in his letter to the Romans, highlights God’s sovereignty and plan for salvation, writing, “And we know that in all things God works for the good of those who love him, who have been called according to his purpose” (Romans 8:28). Through these select verses, the Bible consistently assures us of God’s steadfastness and supreme authority over all creation and therefore we should not fear!
Verse 10 uses the command עִבְרוּ עִבְרוּ בַּשְּׁעָרִים (Pass through, pass through the gates), is a call for preparation and removal of obstacles and an invitation to enter into the gates and into the blessing of God, indicated by the phrase סֹלּוּ הַמְסִלָּה סַקְּלוּ מֵאֶבֶן (Build up, build up the highway, remove the stones). This signifies making way for the people and can be interpreted as a call for spiritual readiness. In verse 10, the repetition of the word סֹלּוּ (build up) provides emphasis in this action, to build or to clear the way. This also indicates our action to be proactive in Teshuvah (repentance) as a means for preparation and making way for the coming salvation. This call to action suggests that believers are actively participating in God’s redemptive work by creating an environment conducive to spiritual growth and transformation. The NT frequently addresses this topic of the active participation of believers in God’s redemptive process. For instance, the Great Commission in Matthew 28:18-20 highlights Yeshua’s directive for believers to engage in the mission of spreading the gospel, “Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you.” This command underlines the active role of believers in bringing others to faith. Additionally, Paul emphasizes the importance of believers’ involvement in the ministry of reconciliation in 2 Corinthians 5:18-20 “All this is from God, who through Christ reconciled us to himself and gave us the ministry of reconciliation… We are therefore Christ’s ambassadors, as though God were making his appeal through us.” Believers are called to be ambassadors of Christ, facilitating or perpetuating the knowledge of the Messiah so that all men, women, and children have the opportunity to know the God of Israel, who He is, and what He has done on our behalf in the Messiah. Furthermore, in Ephesians 4:11-12, Paul speaks of equipping the saints for the work of ministry to build up the body of Christ, “And he gave the apostles, the prophets, the evangelists, the shepherds and teachers, to equip the saints for the work of ministry, for building up the body of Christ.” These selected passages collectively illustrate how believers are called to actively participate in God’s redemptive plan by spreading the gospel, facilitating reconciliation, and building up the church.
The NT has similar themes as we see here in Isaiah 62:7-12 on being persistent in prayer and the fulfillment of God’s promises can be found. For example, Yeshua taught in Luke 18:1-8 about the importance of persistent prayer through the parable of the persistent widow. In Revelation 21:2, the vision of the New Jerusalem coming down from heaven as a bride adorned for her husband parallels the idea of Jerusalem being a place of praise and glory. The call to prepare the way of the Lord in Isaiah 62:10 echoes John the Baptist’s ministry in Matthew 3:3, Mark 1:3, and Luke 3:4-6, where he quotes Isaiah 40:3, urging people to “prepare the way of the Lord, make His paths straight.” Furthermore, the idea of God’s faithfulness and the fulfillment of His promises are also central to the NT’s message from the sense of Hebrews 10:23 encouraging believers to “hold fast the confession of our hope without wavering, for He who promised is faithful.” This verse echoes the assurance found in Isaiah 62:8, emphasizing God’s trustworthiness and the certainty of His redemptive plan. In applying these verses to our lives, we are reminded of the importance of persistent prayer, trust in God’s faithfulness, and active participation in His redemptive work. By continually seeking God’s presence, relying on His strength, and preparing the way for His coming, we can align ourselves with His purposes and experience the fulfillment of His promises in our lives.
Rabbinic Commentary on Isaiah 62:1-12
The Targum Jonathan is an Aramaic and Rabbinic translation of the book of Isaiah and therefore is a valuable resource for continuing to study the book of Isaiah!
תרגום יונתן בן עוזיאל אל ישעיה פרק סב:א-יב
א עַד דְאַעְבֵּד פּוּרְקַן לְצִיוֹן לָא אָנִיחַ לְעַמְמַיָא וְעַד דְאַיְתֵי נְחָמָא לִירוּשְׁלֵם לָא אַשְׁקֵט לְמַלְכְּוָתָא עַד דְיִתְגְלֵי כִּשְׁפַרְפָרָא נְהוֹרָא וּפוּרְקָנָא כְּבָעִיר יִבְעָר: ב וְיֶחְזוּן עַמְמַיָא זְכוּתִיךְ וְכָל מַלְכַיָא יְקָרִיךְ וְיִקְרוֹן לִיךְ שְׁמָא חַדְתָּא דִי בְמֵימְרֵהּ דַייָ יִפְרְשִׁינָהּ: ג וּתְהוֹן כְּלִיל דְחֶדְוָא קֳדָם יְיָ וּכְתַר דְתוּשְׁבְּחָא קֳדָם אֱלָהָיִךְ: ד לָא יִתְאֲמַר לִיךְ עוֹד שְׁבִיקָא וּלְאַרְעִיךְ לָא יִתְאֲמַר עוֹד צַדְיָא אֲרֵי לִיךְ יִתְקְרֵי עָבְדֵי רְעוּתִי בָה וּלְאַרְעִיךְ יָתְבָא אֲרֵי תְהֵי רַעֲוָא מִן קֳדָם יְיָ בִיךְ וְאַרְעֵיךְ תִּתְיַתָב: ה אֲרֵי כְמָא דְמִתְיַתַּב עוּלֵים עִם בְּתוּלְתָּא כֵּן יִתְיַתְבוּן בְּגַוַיְכִי בְּנַיְכִי וּכְמָא דְחָדֵי חֲתָנָא עִם כַּלְתָא יֶחְדֵי עֲלָךְ אֱלָהָיִךְ: ו הָא עַל עוֹבָדֵי אֲבָהָתָךְ צַדִיקַיָא קַרְתָּא דִירוּשְׁלֵם מְתַקְנִין נַטְרִין קֳדָמַי כָּל יְמָמָא וְכָל לֵילְיָא תְּדִירָא לָא פָּסְקִין מִתְאֲמַר דָכְרָן טַבְוָתִיךְ קֳדָם יְיָ לָא פָסֵיק לְכוֹן: ז וְלָא יִפְסוֹק דָכְרַנְהוֹן מִן קָדָמוֹהִי עַד דִיתַקֵן וְעַד דִישַׁוֵי יַת יְרוּשְׁלֵם תּוּשְׁבַּחְתָּא בְּאַרְעָא: ח קַיָם יְיָ בִּימִינֵהּ וּבִדְרַע תּוּקְפֵהּ אִם אֶתֵּן יַת עִבּוּרִיךְ עוֹד מֵיכַל לְבַעֲלֵי דְבָבֵיךְ וְאִם יִשְׁתּוּן בְּנֵי עַמְמַיָא חַמְרִיךְ דִלְאֵית בֵּיהּ: ט אֲרֵי דְכַנְשׁוֹהִי לְעִבּוּרָא יֵיכְלוּנֵהּ וִישַׁבְּחוּן קֳדָם יְיָ וּדְעַצְרוֹהִי לְחַמְרָא יִשְׂתּוּנֵהּ בְּדָרַת קוּדְשִׁי: י אֲמַר נְבִיָא עֲבָרוּ וְתוּבוּ בְּתַרְעַיָא אַפְנוֹ לֵב עַמָא לְאוֹרַח תַּקְנָא בַּסְרוּ בְּשׂוּרָן טָבָן וְנֶחָמָן לְצַדִיקַיָא דִסְלִיקוּ הִירְהוּר יִצְרָא דְהוּא כְּאֶבֶן תַּקְלָא אֲרִימוּ אָתָא עַל עַמְמַיָא: יא הָא יְיָ אַשְׁמַע לִסְיָפֵי אַרְעָא אֱמָרוּ לִכְנִשְׁתָּא דְצִיוֹן דָא פָרְקִיךְ מִתְגְלֵי הָא אֲגַר עָבְדֵי מֵימְרֵהּ עִמֵהּ וְכָל עוֹבָדֵיהוֹן גְלַן קֳדָמוֹהִי: יב וְיִקְרוֹן לְהוֹן עַמָא דְקוּדְשָׁא פְּרִיקַיָא דַייָ וְלִיךְ יִתְקְרֵי תְבִיעֲתָא קַרְתָּא דְלָא אִתְרְחָקַת:
Targum Jonathan son of Uziel Isaiah 62:1-12
62:1 Till I work salvation for Zion, I will give no rest to the nations, until I bring consolation to Jerusalem, I will give no rest to the kingdoms, till her light be revealed as the early dawn, and her salvation shall burn as a lamp. 62:2 And the Gentiles shall see thy righteousness, and all kings thy glory: and they shall call thee by a new name, which the WORD of the Lord shall declare. 62:3 Ye shall be a crown of joy before the Lord, and a diadem of glory before thy God. 62:4 Thou shalt no more be termed Forsaken; neither shall thy land any more be termed Desolate: but thou shalt be called Abӗday Rӗoothee Bahh, and thy land Inhabited: for the Lord shall delight in thee, and thy land shall be inhabited. 62:5 For as a young man dwelleth with a virgin, thus thy sons shall dwell in thee: and as the bridegroom rejoiceth over the bride, so shall thy God rejoice over thee. 62:6 Behold, the works of thy righteous fathers, O city of Jerusalem, are right, and kept by me all the day and all the night, continually; the remembrance of thine excellencies is declared before the Lord, it shall not fail you. 62:7 Their remembrance shall not cease from before Him, till He establish and make Jerusalem a praise in the earth. 62:8 The Lord hath sworn by His right hand, and by the arm of His strength, I will no more give thy corn to be food for thy enemies; and the sons of the Gentiles shall not drink thy wine, for the which thou hast laboured. 62:9 But they that gather the corn, they shall eat it, and offer praise before the Lord; and they that tread out the wine, they shall drink it in the courts of my holiness. 62:10 O prophets, pass through and return through the gates; turn the heart of the people into the right way; bring good tidings of good things, and consolations to the righteous, who remove the thoughts of an evil imagination, which are like a stone of stumbling; lift up a standard for the people. 62:11 Behold, the Lord hath proclaimed unto the ends of the world, Say ye to the congregation of Zion, Behold, thy Redeemer shall be revealed; Behold, the reward for them that do His word is with Him: and all their works are manifest before Him. 62:12 And they shall call them, The holy people, The redeemed of the Lord: and thou shalt be called Teviātha, (i. e. “Sought out,”) A city not forsaken. (TgJ)
| ספר ישעיה פרק סב א לְמַעַן צִיּוֹן לֹא אֶחֱשֶׁה וּלְמַעַן יְרוּשָׁלַם לֹא אֶשְׁקוֹט עַד-יֵצֵא כַנֹּגַהּ צִדְקָהּ וִישׁוּעָתָהּ כְּלַפִּיד יִבְעָר: ב וְרָאוּ גוֹיִם צִדְקֵךְ וְכָל-מְלָכִים כְּבוֹדֵךְ וְקֹרָא לָךְ שֵׁם חָדָשׁ אֲשֶׁר פִּי יְהֹוָה יִקֳּבֶנּוּ: ג וְהָיִית עֲטֶרֶת תִּפְאֶרֶת בְּיַד-יְהֹוָה וּצְנִוף [וּצְנִיף] מְלוּכָה בְּכַף-אֱלֹהָיִךְ: ד לֹא-יֵאָמֵר לָךְ עוֹד עֲזוּבָה וּלְאַרְצֵךְ לֹא-יֵאָמֵר עוֹד שְׁמָמָה כִּי לָךְ יִקָּרֵא חֶפְצִי-בָהּ וּלְאַרְצֵךְ בְּעוּלָה כִּי-חָפֵץ יְהֹוָה בָּךְ וְאַרְצֵךְ תִּבָּעֵל: ה כִּי-יִבְעַל בָּחוּר בְּתוּלָה יִבְעָלוּךְ בָּנָיִךְ וּמְשֹוֹשֹ חָתָן עַל-כַּלָּה יָשִֹישֹ עָלַיִךְ אֱלֹהָיִךְ: ו עַל-חוֹמֹתַיִךְ יְרוּשָׁלַם הִפְקַדְתִּי שֹׁמְרִים כָּל-הַיּוֹם וְכָל-הַלַּיְלָה תָּמִיד לֹא יֶחֱשׁוּ הַמַּזְכִּרִים אֶת-יְהֹוָה אַל-דֳּמִי לָכֶם: | לוגוס א עַד דְאַעְבֵיד פוּרקַן לְצִיֹון לָא אְנִיַח לְעַמְמַיָא וְעַד דְאַיתִי נַחָמָא לִירוּשלַם לָא אַשקֵיט לְמַלכְוָתָא עַד דְיִתגְלֵי כִשפַרפָרָא נְהֹורַה וּפֻרקָנַה כְבָעֹור יִבעָר׃ ב וְיִחזֹון >כָל< עַמְמַיָא זָכוּתִיך וְכָל מַלכַיָא יְקָרִיך וְיִקרֹון לִיך שְמָא חְדַתָא דִבמֵימְרֵיה יוי יְפָרְשִנֵיה׃ ג וּתהַן כְלִיל דְחַדוָא קֳדָם יוי וּכתַר דְתֻשבְחָא קֳדָם אְלָהִיך׃ ד לָא יִתאְמַר לִיך עֹוד שְבִיקָא וּלאַרעִיך לָא יִתאְמַר עֹוד צָדיָא אְרֵי לִיך יִתקְרֵי עָבְדֵי רְעוּתִי בַה וּלאַרעִיך יָתְבָא אְרֵי תְהֵי רַעְוָא מִן קֳדָם יוי בִיך וְאַרעִיך תִתיַתַב׃ ה אְרֵי כְמָא דְמִתיַתַב עֹולֵים עִם בְתוּלָה כֵין יִתיַתְבוּן בְגַוִיך בְנַכִי וּכמָא דְחָדֵי חַתנָא עִם כַלְתָא יִחדֵי עְלַך אְלָהִיך׃ ו הָא עוּבָדֵי אְבָהָתַך צַדִיקַיָא קַרתָא יְרוּשלַם מְתֻקְנִין וּנטִירִין קֳדָמַי כָל יְמָמָא וְכָל לֵיליָא תְדִירָא לָא פָסְקִין מִתאְמַר דֻכרַן טָבוָתִיך קֳדָם יוי לָא פָסִיק׃ | ספריה א עַד דְאַעְבֵּד פּוּרְקַן לְצִיוֹן לָא אָנִיחַ לְעַמְמַיָא וְעַד דְאַיְתֵי נְחָמָא לִירוּשְׁלֵם לָא אַשְׁקֵט לְמַלְכְּוָתָא עַד דְיִתְגְלֵי כִּשְׁפַרְפָרָא נְהוֹרָא וּפוּרְקָנָא כְּבָעִיר יִבְעָר: ב וְיֶחְזוּן עַמְמַיָא זְכוּתִיךְ וְכָל מַלְכַיָא יְקָרִיךְ וְיִקְרוֹן לִיךְ שְׁמָא חַדְתָּא דִי בְמֵימְרֵהּ דַייָ יִפְרְשִׁינָהּ: ג וּתְהוֹן כְּלִיל דְחֶדְוָא קֳדָם יְיָ וּכְתַר דְתוּשְׁבְּחָא קֳדָם אֱלָהָיִךְ: ד לָא יִתְאֲמַר לִיךְ עוֹד שְׁבִיקָא וּלְאַרְעִיךְ לָא יִתְאֲמַר עוֹד צַדְיָא אֲרֵי לִיךְ יִתְקְרֵי עָבְדֵי רְעוּתִי בָה וּלְאַרְעִיךְ יָתְבָא אֲרֵי תְהֵי רַעֲוָא מִן קֳדָם יְיָ בִיךְ וְאַרְעֵיךְ תִּתְיַתָב: ה אֲרֵי כְמָא דְמִתְיַתַּב עוּלֵים עִם בְּתוּלְתָּא כֵּן יִתְיַתְבוּן בְּגַוַיְכִי בְּנַיְכִי וּכְמָא דְחָדֵי חֲתָנָא עִם כַּלְתָא יֶחְדֵי עֲלָךְ אֱלָהָיִךְ: ו הָא עַל עוֹבָדֵי אֲבָהָתָךְ צַדִיקַיָא קַרְתָּא דִירוּשְׁלֵם מְתַקְנִין נַטְרִין קֳדָמַי כָּל יְמָמָא וְכָל לֵילְיָא תְּדִירָא לָא פָּסְקִין מִתְאֲמַר דָכְרָן טַבְוָתִיךְ קֳדָם יְיָ לָא פָסֵיק לְכוֹן: |
Isaiah opens saying the following in the TgJ on Isaiah 62:1-6, א עַד דְאַעְבֵּד פּוּרְקַן לְצִיוֹן לָא אָנִיחַ לְעַמְמַיָא וְעַד דְאַיְתֵי נְחָמָא לִירוּשְׁלֵם לָא אַשְׁקֵט לְמַלְכְּוָתָא עַד דְיִתְגְלֵי כִּשְׁפַרְפָרָא נְהוֹרָא וּפוּרְקָנָא כְּבָעִיר יִבְעָר: 62:1 Till I work salvation for Zion, I will give no rest to the nations, until I bring consolation to Jerusalem, I will give no rest to the kingdoms, till her light be revealed as the early dawn, and her salvation shall burn as a lamp. ב וְיֶחְזוּן עַמְמַיָא זְכוּתִיךְ וְכָל מַלְכַיָא יְקָרִיךְ וְיִקְרוֹן לִיךְ שְׁמָא חַדְתָּא דִי בְמֵימְרֵהּ דַייָ יִפְרְשִׁינָהּ: 62:2 And the Gentiles shall see thy righteousness, and all kings thy glory: and they shall call thee by a new name, which the WORD of the Lord shall declare. ג וּתְהוֹן כְּלִיל דְחֶדְוָא קֳדָם יְיָ וּכְתַר דְתוּשְׁבְּחָא קֳדָם אֱלָהָיִךְ: 62:3 Ye shall be a crown of joy before the Lord, and a diadem of glory before thy God. ד לָא יִתְאֲמַר לִיךְ עוֹד שְׁבִיקָא וּלְאַרְעִיךְ לָא יִתְאֲמַר עוֹד צַדְיָא אֲרֵי לִיךְ יִתְקְרֵי עָבְדֵי רְעוּתִי בָה וּלְאַרְעִיךְ יָתְבָא אֲרֵי תְהֵי רַעֲוָא מִן קֳדָם יְיָ בִיךְ וְאַרְעֵיךְ תִּתְיַתָב: 62:4 Thou shalt no more be termed Forsaken; neither shall thy land any more be termed Desolate: but thou shalt be called Abӗday Rӗoothee Bahh, and thy land Inhabited: for the Lord shall delight in thee, and thy land shall be inhabited. ה אֲרֵי כְמָא דְמִתְיַתַּב עוּלֵים עִם בְּתוּלְתָּא כֵּן יִתְיַתְבוּן בְּגַוַיְכִי בְּנַיְכִי וּכְמָא דְחָדֵי חֲתָנָא עִם כַּלְתָא יֶחְדֵי עֲלָךְ אֱלָהָיִךְ: 62:5 For as a young man dwelleth with a virgin, thus thy sons shall dwell in thee: and as the bridegroom rejoiceth over the bride, so shall thy God rejoice over thee. ו הָא עַל עוֹבָדֵי אֲבָהָתָךְ צַדִיקַיָא קַרְתָּא דִירוּשְׁלֵם מְתַקְנִין נַטְרִין קֳדָמַי כָּל יְמָמָא וְכָל לֵילְיָא תְּדִירָא לָא פָּסְקִין מִתְאֲמַר דָכְרָן טַבְוָתִיךְ קֳדָם יְיָ לָא פָסֵיק לְכוֹן: 62:6 Behold, the works of thy righteous fathers, O city of Jerusalem, are right, and kept by me all the day and all the night, continually; the remembrance of thine excellencies is declared before the Lord, it shall not fail you. (TgJ) In Isaiah 62:1-6, both the Hebrew Bible and the Targum Jonathan in Aramaic share the theme of divine promise and restoration. In the Aramaic text Isaiah emphasizes the determination of God to bring פוּרְקַן (redemption) to Zion and נְחָמָא (comfort) to Jerusalem. For example, the phrase לְצִיוֹן (to Zion) in verse 1 is rendered in the Targum as לְצִיוֹן פּוּרְקַן (to Zion redemption), emphasizing the theme of redemption and deliverance associated with Zion. Similarly, the term נְחָמָא (comfort) in the same verse is translated as נְחָמָא נְהוֹרָא (bright comfort), suggesting a more vivid and encompassing sense of consolation. These interpretative choices in the Targum can influence how readers understand and apply these verses to their lives. The emphasis on redemption and bright comfort may encourage a more hopeful and forward-looking perspective, focusing on the transformative power of God’s intervention. In Isaiah 62:3 the phrase כתר דְתוּשְׁבְּחָא (crown of praise) suggests a communal aspect of worship and recognition by nations. The Aramaic text also emphasizes God’s joy, comparing it to the joy of a bridegroom (חֲתָנָא) for the bride (כַּלְתָא), highlighting a more relational and celebratory dimension of divine love and restoration.
In the NT, parallels can be drawn from passages that speak of the Church’s role and identity in God’s plan. Revelation 21:2 describes the New Jerusalem as a bride adorned for her husband, resonating with the imagery in Isaiah. Additionally, Ephesians 5:25-27 portrays the Church as a bride made holy and radiant, echoing themes of transformation and divine delight seen in both the Hebrew and Aramaic texts. We also find the idea of a new name being given to God’s people, as mentioned in verse 2, finds an echo in Revelation 2:17, where the faithful are promised a new name that only they will know. Similarly, the imagery of a bridegroom rejoicing over his bride in verse 5 is reminiscent of Christ’s relationship with the Church, as described in Ephesians 5:25-32. Moreover, the Targum’s emphasis on redemption and comfort aligns with the NT message of salvation and the comfort provided by the Holy Spirit (John 14:16-17, 2 Corinthians 1:3-4). The notion of God’s people being called “sought out” and “not forsaken” in verse 4 corresponds with the idea of believers being chosen and adopted into God’s family (Ephesians 1:4-5). In summary, the Targum’s emphasis on redemption and comfort aligns with themes found in the New Testament, highlighting the continuity between the two testaments and the overarching message of God’s love and faithfulness to His people.
Stiensaltz’s commentary draws out a few interesting points in relation to Isaiah 62:1.
Steinsaltz on Isaiah 62:1
את דברי הנחמות על ירושלים הנביא פותח בדברי עצמו: לְמַעַן צִיּוֹן לֹא אֶחֱשֶׁה, אשתוק, וּלְמַעַן יְרוּשָׁלִַם לֹא אֶשְׁקוֹט. ברצוני להתפלל או להרים קולי למען ירושלים, עַד יֵצֵא כַנֹּגַהּ צִדְקָהּ, כוחה, ישועתה וצדקת דרכה יאירו לעיני כול, וִישׁוּעָתָהּ תאיר כְּלַפִּיד אשר יִבְעָר.
Here the prophet speaks in his own voice: For the sake of Zion I will not be silent, and for the sake of Jerusalem I will not be still. I will raise my voice and pray on behalf of Jerusalem, until its rightness emerges as a glow. Jerusalem’s strength and the righteousness of her ways will be apparent to all, and its salvation will blaze like a torch.
Steinsaltz’s commentary on Isaiah 62:1 captures the prophet’s passionate resolve to advocate relentlessly for Jerusalem. Speaking from his own heart, the prophet declares he won’t stay silent or remain still for Zion’s sake. He is committed to raising his voice and praying until Jerusalem’s righteousness shines like a radiant glow, evident to everyone. The imagery of salvation blazing כְּלַפִּיד אשר יִבְעָר (like a torch aflame) underscores the dramatic and undeniable impact of divine intervention. When we take into consideration the principles highlighted in this commentary, we are invited into a journey of unwavering commitment to justice and righteousness. This means choosing not to be passive in the face of challenges but actively engaging with the issues that affect our communities. Standing in the strength of God involves drawing upon a power beyond our own capabilities. It’s about recognizing that while our efforts matter, it’s the indwelling of God’s presence via the Holy Spirit that provides divine empowerment enabling true transformation.
Consider what it means to not be silent for the sake of the causes that stirs your heart. Like the prophet, we can choose to raise our voices, advocate passionately, and remain steadfast until positive change emerges כַנֹּגַהּ—like a shining light. This isn’t just about grand gestures; it’s also about the everyday actions we take to uphold integrity and compassion. Standing in God’s strength is an invitation to move beyond our limitations. It’s acknowledging that when we align with a purpose greater than ourselves, we tap into an inexhaustible source of resilience and inspiration. This stance empowers us to face obstacles with confidence, knowing we’re not relying solely on our own abilities. The implications to these things are profound if we incorporate this approach in our lives. By embodying this commitment, we become catalysts for change, much like a blazing torch that illuminates and guides. Our actions can inspire others, create ripple effects of positivity, and contribute to the collective pursuit of a just and compassionate society.
In a world often marked by noise and distraction, the challenge is to maintain focus and persistence. The prophet’s example encourages us to persevere until the vision of righteousness and salvation becomes a reality visible to all. It’s about being proactive, stepping out in faith, and trusting that our dedication, empowered by divine strength, can make a meaningful difference. Have you ever felt a deep conviction about an issue but hesitated to act? Embracing the call to stand in the strength of God might just be the catalyst needed to transform that conviction into impactful action. After all, when we choose not to be silent, we allow our inner light to shine brightly, that light that is given from God which will then encourage others to do the same.
| ספר ישעיה פרק סב ז וְאַל-תִּתְּנוּ דֳמִי לוֹ עַד-יְכוֹנֵן וְעַד-יָשִֹים אֶת-יְרוּשָׁלַם תְּהִלָּה בָּאָרֶץ: ח נִשְׁבַּע יְהֹוָה בִּימִינוֹ וּבִזְרוֹעַ עֻזּוֹ אִם-אֶתֵּן אֶת-דְּגָנֵךְ עוֹד מַאֲכָל לְאֹיְבַיִךְ וְאִם-יִשְׁתּוּ בְנֵי-נֵכָר תִּירוֹשֵׁךְ אֲשֶׁר יָגַעַתְּ בּוֹ: ט כִּי מְאַסְפָיו יֹאכְלֻהוּ וְהִלְלוּ אֶת-יְהֹוָה וּמְקַבְּצָיו יִשְׁתֻּהוּ בְּחַצְרוֹת קָדְשִׁי: י עִבְרוּ עִבְרוּ בַּשְּׁעָרִים פַּנּוּ דֶּרֶךְ הָעָם סֹלּוּ סֹלּוּ הַמְסִלָּה סַקְּלוּ מֵאֶבֶן הָרִימוּ נֵס עַל-הָעַמִּים: יא הִנֵּה יְהֹוָה הִשְׁמִיעַ אֶל-קְצֵה הָאָרֶץ אִמְרוּ לְבַת-צִיּוֹן הִנֵּה יִשְׁעֵךְ בָּא הִנֵּה שְֹכָרוֹ אִתּוֹ וּפְעֻלָּתוֹ לְפָנָיו: יב וְקָרְאוּ לָהֶם עַם-הַקֹּדֶשׁ גְּאוּלֵי יְהֹוָה וְלָךְ יִקָּרֵא דְרוּשָׁה עִיר לֹא נֶעֱזָבָה: | לוגוס ז וְלָא יִפסוּק דֻכרָנְהֹון מִן קֳדָמֹוהִי עַד דִיתַקֵין וְעַד דִישַוֵי יָת יְרוּשלַם תֻשבְחַא בְאַרעָא׃ ח קַיֵים יוי בְיַמִינֵיה וּבִדרָע תוּקפֵיה אִם אַתֵין יָת עְבוּרִיך עֹוד מֵיכַל לְבַעְלֵי דְבָבִיך וְאִם יִשתֹון בְנֵי עַמְמַיָא חַמרִיך דִלאֵית בֵיה׃ ט אְרֵי דְכַנשוּהִי לַעְבוּרָא יֵיכְלוּנֵיה וִישַבְחוּן קֳדָם יוי וּדעַצרוּהִי לְחַמרָא יִשתֹונֵיה בְדָרַת קֻדשִי׃ י נְבִיַיָא עֵיבַרוּ וְתוּבוּ בְתַרעַיָא אַפנֹו לַב עַמָא לְאֹורַח תָקְנָא בַסַרוּ בְסֹורָן טָבָן וְנַחָמָן לְצַדִיקַיָא דְסַלִיקוּ הַרהוּר יִצרָא דְהוּא כְאַבַן תַקלָא אְרִימוּ אָתָא עַל עַמְמַיָא׃ יא הָא יוי אַשמַע לִסיָפֵי אַרעָא אֵימַרוּ לִכנִשתָא דְצִיֹון הָא פָרְקִיך מִתגְלֵי הָא אְגַר עָבְדֵי מֵימְרֵיה עִמֵיה דְכָל עוּבָדֵיהֹון גְלַן קֳדָמֹוהִי׃ יב וְיִקרֹון לְהֹון עַמָא דְקוּדשָא פְרִיקַיָא דַיוי וְלִיך יִתקְרֵי תְבִיעְתָא קַרתָא דְלָא אִתרַחַקַת׃ | ספריה ז וְלָא יִפְסוֹק דָכְרַנְהוֹן מִן קָדָמוֹהִי עַד דִיתַקֵן וְעַד דִישַׁוֵי יַת יְרוּשְׁלֵם תּוּשְׁבַּחְתָּא בְּאַרְעָא: ח קַיָם יְיָ בִּימִינֵהּ וּבִדְרַע תּוּקְפֵהּ אִם אֶתֵּן יַת עִבּוּרִיךְ עוֹד מֵיכַל לְבַעֲלֵי דְבָבֵיךְ וְאִם יִשְׁתּוּן בְּנֵי עַמְמַיָא חַמְרִיךְ דִלְאֵית בֵּיהּ: ט אֲרֵי דְכַנְשׁוֹהִי לְעִבּוּרָא יֵיכְלוּנֵהּ וִישַׁבְּחוּן קֳדָם יְיָ וּדְעַצְרוֹהִי לְחַמְרָא יִשְׂתּוּנֵהּ בְּדָרַת קוּדְשִׁי: י אֲמַר נְבִיָא עֲבָרוּ וְתוּבוּ בְּתַרְעַיָא אַפְנוֹ לֵב עַמָא לְאוֹרַח תַּקְנָא בַּסְרוּ בְּשׂוּרָן טָבָן וְנֶחָמָן לְצַדִיקַיָא דִסְלִיקוּ הִירְהוּר יִצְרָא דְהוּא כְּאֶבֶן תַּקְלָא אֲרִימוּ אָתָא עַל עַמְמַיָא: יא הָא יְיָ אַשְׁמַע לִסְיָפֵי אַרְעָא אֱמָרוּ לִכְנִשְׁתָּא דְצִיוֹן דָא פָרְקִיךְ מִתְגְלֵי הָא אֲגַר עָבְדֵי מֵימְרֵהּ עִמֵהּ וְכָל עוֹבָדֵיהוֹן גְלַן קֳדָמוֹהִי: יב וְיִקְרוֹן לְהוֹן עַמָא דְקוּדְשָׁא פְּרִיקַיָא דַייָ וְלִיךְ יִתְקְרֵי תְבִיעֲתָא קַרְתָּא דְלָא אִתְרְחָקַת: |
Isaiah goes on saying the following in the TgJ on Isaiah 62:7-12, ז וְלָא יִפְסוֹק דָכְרַנְהוֹן מִן קָדָמוֹהִי עַד דִיתַקֵן וְעַד דִישַׁוֵי יַת יְרוּשְׁלֵם תּוּשְׁבַּחְתָּא בְּאַרְעָא: 62:7 Their remembrance shall not cease from before Him, till He establish and make Jerusalem a praise in the earth. ח קַיָם יְיָ בִּימִינֵהּ וּבִדְרַע תּוּקְפֵהּ אִם אֶתֵּן יַת עִבּוּרִיךְ עוֹד מֵיכַל לְבַעֲלֵי דְבָבֵיךְ וְאִם יִשְׁתּוּן בְּנֵי עַמְמַיָא חַמְרִיךְ דִלְאֵית בֵּיהּ: 62:8 The Lord hath sworn by His right hand, and by the arm of His strength, I will no more give thy corn to be food for thy enemies; and the sons of the Gentiles shall not drink thy wine, for the which thou hast laboured. ט אֲרֵי דְכַנְשׁוֹהִי לְעִבּוּרָא יֵיכְלוּנֵהּ וִישַׁבְּחוּן קֳדָם יְיָ וּדְעַצְרוֹהִי לְחַמְרָא יִשְׂתּוּנֵהּ בְּדָרַת קוּדְשִׁי: 62:9 But they that gather the corn, they shall eat it, and offer praise before the Lord; and they that tread out the wine, they shall drink it in the courts of my holiness. י אֲמַר נְבִיָא עֲבָרוּ וְתוּבוּ בְּתַרְעַיָא אַפְנוֹ לֵב עַמָא לְאוֹרַח תַּקְנָא בַּסְרוּ בְּשׂוּרָן טָבָן וְנֶחָמָן לְצַדִיקַיָא דִסְלִיקוּ הִירְהוּר יִצְרָא דְהוּא כְּאֶבֶן תַּקְלָא אֲרִימוּ אָתָא עַל עַמְמַיָא: 62:10 O prophets, pass through and return through the gates; turn the heart of the people into the right way; bring good tidings of good things, and consolations to the righteous, who remove the thoughts of an evil imagination, which are like a stone of stumbling; lift up a standard for the people. יא הָא יְיָ אַשְׁמַע לִסְיָפֵי אַרְעָא אֱמָרוּ לִכְנִשְׁתָּא דְצִיוֹן דָא פָרְקִיךְ מִתְגְלֵי הָא אֲגַר עָבְדֵי מֵימְרֵהּ עִמֵהּ וְכָל עוֹבָדֵיהוֹן גְלַן קֳדָמוֹהִי: 62:11 Behold, the Lord hath proclaimed unto the ends of the world, Say ye to the congregation of Zion, Behold, thy Redeemer shall be revealed; Behold, the reward for them that do His word is with Him: and all their works are manifest before Him. יב וְיִקְרוֹן לְהוֹן עַמָא דְקוּדְשָׁא פְּרִיקַיָא דַייָ וְלִיךְ יִתְקְרֵי תְבִיעֲתָא קַרְתָּא דְלָא אִתְרְחָקַת:62:12 And they shall call them, The holy people, The redeemed of the Lord: and thou shalt be called Teviātha, (i. e. “Sought out,”) A city not forsaken. (TgJ) The Targum Jonathan offers an Aramaic rendering that adds depth and nuance to the original Hebrew text, influencing interpretation and application in meaningful ways. By examining key Aramaic terms and their definitions, we can explore how these differences impact our understanding of the passage and its relevance to our lives.
Isaiah 62:7
וְלָא יִפְסוֹק דָכְרַנְהוֹן מִן קָדָמוֹהִי עַד דִיתַקֵן וְעַד דִישַׁוֵי יַת יְרוּשְׁלֵם תּוּשְׁבַּחְתָּא בְּאַרְעָא
“And their remembrance will not cease before Him until He establishes and makes Jerusalem a praise in the earth.”
The Aramaic term דָכְרַנְהוֹן (their remembrance) emphasizes continual mindfulness of Jerusalem in prayer. The phrase עַד דִיתַקֵן (until it is established) and תּוּשְׁבַּחְתָּא (praise). This underscores a persistent intercession for Jerusalem’s restoration until it becomes a source of praise worldwide. Applying this to our lives encourages relentless devotion in prayer and action for the healing and betterment of our communities, mirroring the unwavering commitment depicted in the Targum.
Isaiah 62:8
קַיָם יְיָ בִּימִינֵהּ וּבִדְרַע תּוּקְפֵהּ אִם אֶתֵּן יַת עִבּוּרִיךְ עוֹד מֵיכַל לְבַעֲלֵי דְבָבֵיךְ וְאִם יִשְׁתּוּן בְּנֵי עַמְמַיָא חַמְרִיךְ דִלְאֵית בֵּיהּ
“The Lord has sworn by His right hand and by the arm of His strength: ‘I will not give your grain anymore as food to your enemies, nor shall foreigners drink your new wine for which you have labored.'”
The term דְרַע תּוּקְפֵהּ (the arm of His strength) highlights God’s mighty power. עִבּוּרִיךְ (your grain) and בַּעֲלֵי דְבָבֵיךְ (your enemies) assures that God’s people will no longer be plundered by adversaries. The emphasis on divine protection and justice can inspire us to trust in God’s strength (תּוּקְפֵהּ) as we face challenges, knowing that He values fairness and will intervene on behalf of the oppressed.
Isaiah 62:9
אֲרֵי דְכַנְשׁוֹהִי לְעִבּוּרָא יֵיכְלוּנֵהּ וִישַׁבְּחוּן קֳדָם יְיָ וּדְעַצְרוֹהִי לְחַמְרָא יִשְׂתּוּנֵהּ בְּדָרַת קוּדְשִׁי
“But those who gather it shall eat it and praise before the Lord; those who bring it together shall drink it in My holy courts.”
Here the words, דְכַנְשׁוֹהִי (those who gather), עִבּוּרָא (harvest), and וִישַׁבְּחוּן קֳדָם יְיָ (and they shall praise before the Lord) portrays a picture of rejoicing in God’s provision within His presence. The term דָרַת קוּדְשִׁי (My holy courts) emphasizes the sanctity of this celebration. The application here is about gratitude and recognizing God’s blessings, encouraging us to honor Him through thankful acknowledgment of His sustenance in our lives.
Isaiah 62:10
אֲמַר נְבִיָא עֲבָרוּ וְתוּבוּ בְּתַרְעַיָא אַפְנוֹ לֵב עַמָא לְאוֹרַח תַּקְנָא בַּסְרוּ בְּשׂוּרָן טָבָן וְנֶחָמָן לְצַדִיקַיָא דִסְלִיקוּ הִירְהוּר יִצְרָא דְהוּא כְּאֶבֶן תַּקְלָא אֲרִימוּ אָתָא עַל עַמְמַיָא
“The prophet said, ‘Pass through, pass through the gates; prepare the hearts of the people for the way of restoration. Bring good news and comfort to the righteous who have removed the evil inclination, which is like a stumbling stone; lift up a sign over the nations.'”
The command עֲבָרוּ (pass through) and בְּתַרְעַיָא (the gates) symbolize removing barriers to progress. אַפְנוֹ לֵב עַמָא (prepare the hearts of the people) focuses upon internal readiness. The term אוֹרַח תַּקְנָא (the way of restoration) suggests a path toward renewal. הִירְהוּר יִצְרָא (the evil inclination) and אֶבֶן תַּקְלָא (a stumbling stone). This emphasizes the need to overcome internal obstacles. By addressing personal shortcomings and fostering spiritual preparedness, we align ourselves with the transformative journey God intends for us.
Isaiah 62:11
הָא יְיָ אַשְׁמַע לִסְיָפֵי אַרְעָא אֱמָרוּ לִכְנִשְׁתָּא דְצִיוֹן דָא פָרְקִיךְ מִתְגְלֵי הָא אֲגַר עָבְדֵי מֵימְרֵהּ עִמֵהּ וְכָל עוֹבָדֵיהוֹן גְלַן קֳדָמוֹהִי
“Behold, the Lord has proclaimed to the ends of the earth: Say to the congregation of Zion, ‘Behold, your Savior comes; behold, His reward is with Him, and His work is before Him.'”
The word כְנִשְׁתָּא (congregation) highlights the communal aspect of God’s message. פָרְקִיךְ (your Savior) and מִתְגְלֵי (“is revealed” or “comes.”) is a universal proclamation signifies hope and anticipation of divine intervention. Recognizing that God’s salvation is imminent encourages us to live expectantly and to share this hope with others.
Isaiah 62:12
וְיִקְרוֹן לְהוֹן עַמָא דְקוּדְשָׁא פְּרִיקַיָא דַייָ וְלִיךְ יִתְקְרֵי תְבִיעֲתָא קַרְתָּא דְלָא אִתְרְחָקַת
“And they shall be called ‘The Holy People, the Redeemed of the Lord’; and you shall be called ‘Sought Out, a City Not Forsaken.'”
Here the words, עַמָא דְקוּדְשָׁא (the Holy People) and פְּרִיקַיָא דַייָ (the Redeemed of the Lord) coupled with the words תְבִיעֲתָא (Sought Out) and דְלָא אִתְרְחָקַת (Not Forsaken) affirms a restored identity and a renewed relationship with God. Embracing this identity calls us to live in a manner worthy of being called His holy and redeemed people, fostering a sense of purpose and belonging.
The differences between the Aramaic Targum and the Hebrew text enrich the interpretation by emphasizing internal transformation (הִירְהוּר יִצְרָא), communal preparation (אַפְנוֹ לֵב עַמָא), and the assured arrival of salvation (פָרְקִיךְ מִתְגְלֵי). These nuances encourage us to actively participate in spiritual renewal, both personally and collectively.
In the NT text, the parallels to these themes are evident. For instance, Hebrews 12:12-13 echoes the call to preparedness, “Therefore, strengthen your feeble arms and weak knees. ‘Make level paths for your feet,’ so that the lame may not be disabled, but rather healed.” This aligns with preparing the way (אוֹרַח תַּקְנָא) and removing stumbling blocks (אֶבֶן תַּקְלָא) mentioned in Isaiah. Additionally, 1 Peter 2:9 reflects the identity declared in verse 12, “But you are a chosen people, a royal priesthood, a holy nation (עַמָא דְקוּדְשָׁא), God’s special possession, that you may declare the praises of Him who called you out of darkness into His wonderful light.” This reinforces the concept of believers as a holy and redeemed community. Furthermore, Revelation 22:12 mirrors the proclamation of salvation coming with reward, “Look, I am coming soon! My reward is with me (הָא אֲגַר עָבְדֵי מֵימְרֵהּ עִמֵהּ), and I will give to each person according to what they have done.” This affirms the anticipation of Christ’s return and the fulfillment of God’s promises.
In summary, the Aramaic Targum Jonathan’s rendering of Isaiah 62:7-12 offers rich insights that affect interpretation and application. By highlighting persistent intercession, reliance on God’s strength, internal purification, and a restored communal identity, these verses inspire us to deepen our spiritual commitment. The parallels in the New Testament further emphasize these themes, encouraging us to prepare our hearts, embrace our identity as God’s holy people, and live in anticipation of His redemptive work in the world.
We also note what Steinsaltz has to say concerning Isaiah 62:10 on the importance of people turning to Zion to seek the God of Israel.
Steinsaltz on Isaiah 62:10
ועוד בעניין בוא הגאולה: עִבְרוּ עִבְרוּ בַּשְּׁעָרִים, בשערי הערים ההומים מאדם כדי לקרוא לאנשים לצאת לציון, פַּנּוּ דֶּרֶךְ הָעָם, סֹלּוּ סֹלּוּ, סללו וישרו את הַמְסִלָּה, הדרך שבה עולים אל הר ה’, סַקְּלוּ אותה מֵאֶבֶן. הסירו את מכשוליה, על מנת להקל על הבאים לציון. הָרִימוּ נֵס, דגל, כלונס עַל הָעַמִּים, כדי להכריז שהגיעה עת שיבת ישראל לציון.
The prophet continues to describe the coming of the redemption: Pass, pass through the gates of the crowded cities, to call upon the people to travel to Zion, clear the way of the people; pave, pave, and straighten the highway on which they will travel to the mountain of God, clear the stones and any other impediments, in order to facilitate easier access to Zion; raise a banner over the peoples, as a signal that the time has arrived for Israel to return to Zion.
The commentary by Steinsaltz on Isaiah 62:10 emphasizes the profound significance of Jerusalem (Zion) as a central destination for the nations. A place where people are called to journey, both physically and spiritually, to encounter the God of Israel. The prophet’s call to “pass through the gates,” “clear the way of the people,” and “raise a banner over the peoples” underscores a universal invitation to partake in the blessings and redemption found in Zion. This vision portrays Zion not only as a geographical location but also as a spiritual beacon drawing all nations toward divine truth and unity.
In contrast, certain modern theologies have, at times, shifted focus away from this path to Zion. One way this has occurred is through the spiritualization of Israel, where Israel is interpreted metaphorically and not a specific place or people (Jewish people). In some theological frameworks, particularly within supersessionist or replacement theology, the promises and significance of Zion and Jerusalem are seen as fully realized or superseded by the Church. This perspective leads to a diminished emphasis on the importance of Jerusalem and the Jewish people in God’s ongoing redemptive plan.
For example, the concept of the Church as the “New Israel” suggests that the Church inherits the promises originally made to Israel, including those concerning Zion. This theological stance can inadvertently turn people away from the biblical path to Zion by suggesting that the physical city of Jerusalem no longer holds a unique role in divine prophecy or eschatology. Consequently, the urgency to “clear the way” and “raise a banner” toward Zion, as depicted in the book of Isaiah is minimized and becomes obscured.
Additionally, modern secular ideologies can contribute to a departure from the path to Zion. The rise of secularism and materialism often shifts focus toward human-centered progress and away from spiritual journeys or seeking the God of Israel. In such contexts, the idea of pilgrimage to a holy city or striving toward a spiritual Zion might be viewed as outdated or irrelevant. Furthermore, geopolitical complexities surrounding Jerusalem in contemporary times can influence theological perspectives. Political tensions and conflicts may lead some to avoid engagement with the significance of Zion altogether, seeking to sidestep contentious issues rather than embracing the prophetic calls associated with the city. As a result, the prophetic vision of nations streaming to Zion and acknowledging the God of Israel can be overshadowed by temporal concerns. This is why remaining in God’s word daily is so important, to avoid falling into societal disengagement with the truth.
In contrast to these modern theologies and societal ideologies, the NT text reiterates the importance of Zion and Jerusalem in God’s plan. For instance, Hebrews 12:22-24 speaks of believers coming to “Mount Zion and to the city of the living God, the heavenly Jerusalem,” highlighting the continued spiritual relevance of Zion. Similarly, Revelation 21:2 describes the “holy city, New Jerusalem,” descending from heaven, symbolizing the culmination of God’s redemptive work. These passages affirm that, while there may be both physical and spiritual dimensions to Zion, its significance remains integral to seeking and finding the truth of God! The prophetic invitation to prepare the way, remove obstacles, and signal to all people the importance of turning toward Zion remains as relevant today for us as it did back in the day Isaiah wrote these words.
In light of Steinsaltz’s commentary, it’s clear that the path to Zion involves active participation סַקְּלוּ (clear) the stones, פַּנּוּ (prepare) the road, הָרִימוּ נֵס (raise a banner). These actions symbolize removing barriers that hinder spiritual progress and create avenues for others to draw near to God, especially the nations. Modern theologies that neglect or reinterpret the role of Zion may inadvertently discourage such active engagement.
To counteract this trend, believers and faith communities must remain in God’s word and true to God’s word in order to understand and live out Zion’s role in God’s plan. By acknowledging both the historical and prophetic significance of Jerusalem according to the biblical text, believers can realign with the vision of being conduits through which others are guided toward divine truth. Embracing the call to facilitate the journey to Zion, which is spoken of about the nations, both metaphorically and literally, can inspire renewed commitment to spiritual growth and unity among all peoples. In conclusion, while modern theologies have, in some cases, led people away from the path to Zion by reinterpreting or de-emphasizing its significance, a return to the prophetic messages found in scriptures like Isaiah 62:10 can reignite the importance of Zion. By understanding and embracing the multifaceted role of Zion, as the place where He has established His Name, we can participate in the fulfillment of the timeless invitation to journey toward the heart of the divine presence.
