62:1 “For the sake of Zion I will not be silent;
for the sake of Jerusalem 1 I will not be quiet,
until her vindication shines brightly 2
and her deliverance burns like a torch.”
62:2 Nations will see your vindication,
and all kings your splendor.
You will be called by a new name
that the Lord himself will give you. 3
62:3 You will be a majestic crown in the hand of the Lord,
a royal turban in the hand of your God.
62:4 You will no longer be called, “Abandoned,”
and your land will no longer be called “Desolate.”
Indeed, 4 you will be called “My Delight is in Her,” 5
and your land “Married.” 6
For the Lord will take delight in you,
and your land will be married to him. 7
62:5 As a young man marries a young woman,
so your sons 8 will marry you.
As a bridegroom rejoices over a bride,
so your God will rejoice over you.
1 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
2 tn Heb “goes forth like brightness.”
3 tn Heb “which the mouth of the Lord will designate.”
4 tn Or “for”; KJV, NAB, NASB, NIV, NRSV “but.”
5 tn Hebrew חֶפְצִי־בָהּ (kheftsi-vah), traditionally transliterated “Hephzibah” (so KJV, ASV, NIV).
6 tn Hebrew בְּעוּלָה (bÿ’ulah), traditionally transliterated “Beulah” (so KJV, ASV, NIV).
7 tn That is, the land will be restored to the Lord’s favor and once again enjoy his blessing and protection. To indicate the land’s relationship to the Lord, the words “to him” have been supplied at the end of the clause.
8 tc The Hebrew text has “your sons,” but this produces an odd metaphor and is somewhat incongruous with the parallelism. In the context (v. 4b, see also 54:5-7) the Lord is the one who “marries” Zion. Therefore several prefer to emend “your sons” to בֹּנָיִךְ (bonayikh, “your builder”; e.g., NRSV). In Ps 147:2 the Lord is called the “builder of Jerusalem.” However, this emendation is not the best option for at least four reasons. First, although the Lord is never called the “builder” of Jerusalem in Isaiah, the idea of Zion’s children possessing the land does occur (Isa 49:20; 54:3; cf. also 14:1; 60:21). Secondly, all the ancient versions support the MT reading. Thirdly, although the verb בָּעַל (ba’al) can mean “to marry,” its basic idea is “to possess.” Consequently, the verb stresses a relationship more than a state. All the ancient versions render this verb “to dwell in” or “to dwell with.” The point is not just that the land will be reinhabited, but that it will be in a relationship of “belonging” to the Israelites. Hence a relational verb like בָּעַל is used (J. N. Oswalt, Isaiah [NICOT], 2:581). Finally, “sons” is a well-known metaphor for “inhabitants” (J. de Waard, Isaiah, 208).