Isaiah 52
52
1 Wake up! Wake up!
Clothe yourself with strength, O Zion!
Put on your beautiful clothes,
O Jerusalem,#map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4. holy city!
For uncircumcised and unclean pagans
will no longer invade you.
2 Shake off the dirt!#tn Heb âShake yourself free from the dirt.â
Get up, captive#tc The Hebrew text has Ś©ŚÖŒÖ°ŚÖŽŚ (shĂżvi), which some understand as a feminine singular imperative from ŚÖžŚ©ŚÖ·Ś (yashav, âsitâ). The LXX, Vulgate, Syriac, and the Targum support the MT reading (the Qumran scroll 1QIsaa does indirectly). Some interpret this to mean âtake your throneâ: The Lord exhorts Jerusalem to get up from the dirt and sit, probably with the idea of sitting in a place of honor (J. N. Oswalt, Isaiah [NICOT], 2:361). However, the form is likely a corruption of Ś©ŚÖ°ŚÖŽŚÖŒÖžŚ (shĂżviyyah, âcaptiveâ), which appears in the parallel line. Jerusalem!
Take off the iron chains around your neck,
O captive daughter Zion!
3 For this is what the Lord says:
âYou were sold for nothing,
and you will not be redeemed for money.â
4 For this is what the sovereign Lord says:
âIn the beginning my people went to live temporarily in Egypt;
Assyria oppressed them for no good reason.
5 And now, what do we have here?â#tn Heb âand now what [following the marginal reading (Qere)] to me here?â says the Lord.
âIndeed my people have been carried away for nothing,
those who rule over them taunt,â#tn The verb appears to be a Hiphil form from the root ŚÖžŚÖ·Ś (yalal, âhowlâ), perhaps here in the sense of âmock.â Some emend the form to ŚÖ°ŚŚÖčŚÖŒÖžŚŚÖč (yĂżhollalo) and understand a Polel form of the root ŚÖžŚÖ·Ś meaning here âmock, taunt.â says the Lord,
âand my name is constantly slandered#tn The verb is apparently a Hitpolal form (with assimilated tav, ŚȘ) from the root Ś ÖžŚÖ·Ś„ (naâats), but GKC 151-52 §55.b explains it as a mixed form, combining Pual and Hitpolel readings. all day long.
6 For this reason my people will know my name,
for this reason they will know#tn The verb is understood by ellipsis (note the preceding line). at that time#tn Heb âin that dayâ (so KJV, NASB, NIV, NRSV). that I am the one who says,
âHere I am.ââ
7 How delightful it is to see approaching over the mountains#tn Heb âHow delightful on the mountains.â
the feet of a messenger who announces peace,
a messenger who brings good news, who announces deliverance,
who says to Zion, âYour God reigns!â#tn Or âhas become king.â When a new king was enthroned, his followers would give this shout. For other examples of this enthronement formula (Qal perfect 3rd person masculine singular ŚÖžŚÖ·ŚÖ° [malakh], followed by the name of the king), see 2 Sam 15:10; 1 Kgs 1:11, 13, 18; 2 Kgs 9:13. The Lord is an eternal king, but here he is pictured as a victorious warrior who establishes his rule from Zion.
8 Listen,#tn Ś§ŚÖčŚ (qol, âvoiceâ) is used at the beginning of the verse as an interjection. your watchmen shout;
in unison they shout for joy,
for they see with their very own eyes#tn Heb âeye in eyeâ; KJV, ASV âeye to eyeâ; NAB âdirectly, before their eyes.â
the Lordâs return to Zion.
9 In unison give a joyful shout,
O ruins of Jerusalem!
For the Lord consoles his people;
he protects#tn Or âredeems.â See the note at 41:14. Jerusalem.
10 The Lord reveals#tn Heb âlays bareâ; NLT âwill demonstrate.â his royal power#tn Heb âhis holy arm.â This is a metonymy for his power.
in the sight of all the nations;
the entire#tn Heb âthe remote regions,â which here stand for the extremities and everything in between. earth sees
our God deliver.#tn Heb âthe deliverance of our God.â âGodâ is a subjective genitive here.
11 Leave! Leave! Get out of there!
Donât touch anything unclean!
Get out of it!
Stay pure, you who carry the Lordâs holy items!#tn Heb âthe vessels of the Lordâ (so KJV, NAB).
12 Yet do not depart quickly
or leave in a panic.#tn Heb âor go in flightâ; NAB âleave in headlong flight.â
For the Lord goes before you;
the God of Israel is your rear guard.
The Lord Will Vindicate His Servant
13 âLook, my servant will succeed!#tn Heb âact wisely,â which by metonymy means âsucceed.â
He will be elevated, lifted high, and greatly exalted#tn This piling up of synonyms emphasizes the degree of the servantâs coming exaltation. â
14 (just as many were horrified by the sight of you)#tn Some witnesses read âhim,â which is more consistent with the context, where the servant is spoken about, not addressed. However, it is possible that the Lord briefly addresses the servant here. The present translation assumes the latter view and places the phrase in parentheses.
he was so disfigured#tn Heb âsuch was the disfigurement.â The noun ŚÖŽŚ©ŚÖ°ŚÖ·ŚȘ (mishkhat) occurs only here. It may be derived from the verbal root Ś©ŚÖžŚÖ·ŚȘ (shakhat, âbe ruinedâ; see BDB 1007-8 s.v. Ś©ŚÖžŚÖ·ŚȘ). The construct form appears here before a prepositional phrase (cf. GKC 421 §130.a). he no longer looked like a man;#tn Heb âfrom a man his appearance.â The preposition ŚÖŽŚ (min) here carries the sense âaway from,â i.e., âso as not to be.â See BDB 583 s.v.
15 his form was so marred he no longer looked human#tn Heb âand his form from the sons of men.â The preposition ŚÖŽŚ (min) here carries the sense âaway from,â i.e., âso as not to be.â â
so now#tn This statement completes the sentence begun in v. 14a. The introductory ŚÖŒÖ”Ś (ken) answers to the introductory ŚÖŒÖ·ŚÖČŚ©ŚÖ¶Śš (kaâasher) of v. 14a. Verses 14b-15a are parenthetical, explaining why many were horrified. he will startle#tn Traditionally the verb ŚÖ·ŚÖŒÖ¶Ś (yazzeh, a Hiphil stem) has been understood as a causative of Ś ÖžŚÖžŚ (nazah, âspurt, spatterâ) and translated âsprinkle.â In this case the passage pictures the servant as a priest who âsprinklesâ (or spiritually cleanses) the nations. Though the verb Ś ÖžŚÖžŚ does occur in the Hiphil with the meaning âsprinkle,â the usual interpretation is problematic. In all other instances where the object or person sprinkled is indicated, the verb is combined with a preposition. This is not the case in Isaiah 52:15, unless one takes the following ŚąÖžŚÖžŚŚ (âalayv, âon himâ) with the preceding line. But then one would have to emend the verb to a plural, make the nations the subject of the verb âsprinkle,â and take the servant as the object. Consequently some interpreters doubt the cultic idea of âsprinklingâ is present here. Some emend the text; others propose a homonymic root meaning âspring, leap,â which in the Hiphil could mean âcause to leap, startleâ and would fit the parallelism of the verse nicely. many nations.
Kings will be shocked by his exaltation,#tn Heb âBecause of him kings will shut their mouths,â i.e., be speechless.
for they will witness something unannounced to them,
and they will understand something they had not heard about.
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Isaiah 52: NET
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Isaiah 52
52
1 Wake up! Wake up!
Clothe yourself with strength, O Zion!
Put on your beautiful clothes,
O Jerusalem,#map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4. holy city!
For uncircumcised and unclean pagans
will no longer invade you.
2 Shake off the dirt!#tn Heb âShake yourself free from the dirt.â
Get up, captive#tc The Hebrew text has Ś©ŚÖŒÖ°ŚÖŽŚ (shĂżvi), which some understand as a feminine singular imperative from ŚÖžŚ©ŚÖ·Ś (yashav, âsitâ). The LXX, Vulgate, Syriac, and the Targum support the MT reading (the Qumran scroll 1QIsaa does indirectly). Some interpret this to mean âtake your throneâ: The Lord exhorts Jerusalem to get up from the dirt and sit, probably with the idea of sitting in a place of honor (J. N. Oswalt, Isaiah [NICOT], 2:361). However, the form is likely a corruption of Ś©ŚÖ°ŚÖŽŚÖŒÖžŚ (shĂżviyyah, âcaptiveâ), which appears in the parallel line. Jerusalem!
Take off the iron chains around your neck,
O captive daughter Zion!
3 For this is what the Lord says:
âYou were sold for nothing,
and you will not be redeemed for money.â
4 For this is what the sovereign Lord says:
âIn the beginning my people went to live temporarily in Egypt;
Assyria oppressed them for no good reason.
5 And now, what do we have here?â#tn Heb âand now what [following the marginal reading (Qere)] to me here?â says the Lord.
âIndeed my people have been carried away for nothing,
those who rule over them taunt,â#tn The verb appears to be a Hiphil form from the root ŚÖžŚÖ·Ś (yalal, âhowlâ), perhaps here in the sense of âmock.â Some emend the form to ŚÖ°ŚŚÖčŚÖŒÖžŚŚÖč (yĂżhollalo) and understand a Polel form of the root ŚÖžŚÖ·Ś meaning here âmock, taunt.â says the Lord,
âand my name is constantly slandered#tn The verb is apparently a Hitpolal form (with assimilated tav, ŚȘ) from the root Ś ÖžŚÖ·Ś„ (naâats), but GKC 151-52 §55.b explains it as a mixed form, combining Pual and Hitpolel readings. all day long.
6 For this reason my people will know my name,
for this reason they will know#tn The verb is understood by ellipsis (note the preceding line). at that time#tn Heb âin that dayâ (so KJV, NASB, NIV, NRSV). that I am the one who says,
âHere I am.ââ
7 How delightful it is to see approaching over the mountains#tn Heb âHow delightful on the mountains.â
the feet of a messenger who announces peace,
a messenger who brings good news, who announces deliverance,
who says to Zion, âYour God reigns!â#tn Or âhas become king.â When a new king was enthroned, his followers would give this shout. For other examples of this enthronement formula (Qal perfect 3rd person masculine singular ŚÖžŚÖ·ŚÖ° [malakh], followed by the name of the king), see 2 Sam 15:10; 1 Kgs 1:11, 13, 18; 2 Kgs 9:13. The Lord is an eternal king, but here he is pictured as a victorious warrior who establishes his rule from Zion.
8 Listen,#tn Ś§ŚÖčŚ (qol, âvoiceâ) is used at the beginning of the verse as an interjection. your watchmen shout;
in unison they shout for joy,
for they see with their very own eyes#tn Heb âeye in eyeâ; KJV, ASV âeye to eyeâ; NAB âdirectly, before their eyes.â
the Lordâs return to Zion.
9 In unison give a joyful shout,
O ruins of Jerusalem!
For the Lord consoles his people;
he protects#tn Or âredeems.â See the note at 41:14. Jerusalem.
10 The Lord reveals#tn Heb âlays bareâ; NLT âwill demonstrate.â his royal power#tn Heb âhis holy arm.â This is a metonymy for his power.
in the sight of all the nations;
the entire#tn Heb âthe remote regions,â which here stand for the extremities and everything in between. earth sees
our God deliver.#tn Heb âthe deliverance of our God.â âGodâ is a subjective genitive here.
11 Leave! Leave! Get out of there!
Donât touch anything unclean!
Get out of it!
Stay pure, you who carry the Lordâs holy items!#tn Heb âthe vessels of the Lordâ (so KJV, NAB).
12 Yet do not depart quickly
or leave in a panic.#tn Heb âor go in flightâ; NAB âleave in headlong flight.â
For the Lord goes before you;
the God of Israel is your rear guard.
The Lord Will Vindicate His Servant
13 âLook, my servant will succeed!#tn Heb âact wisely,â which by metonymy means âsucceed.â
He will be elevated, lifted high, and greatly exalted#tn This piling up of synonyms emphasizes the degree of the servantâs coming exaltation. â
14 (just as many were horrified by the sight of you)#tn Some witnesses read âhim,â which is more consistent with the context, where the servant is spoken about, not addressed. However, it is possible that the Lord briefly addresses the servant here. The present translation assumes the latter view and places the phrase in parentheses.
he was so disfigured#tn Heb âsuch was the disfigurement.â The noun ŚÖŽŚ©ŚÖ°ŚÖ·ŚȘ (mishkhat) occurs only here. It may be derived from the verbal root Ś©ŚÖžŚÖ·ŚȘ (shakhat, âbe ruinedâ; see BDB 1007-8 s.v. Ś©ŚÖžŚÖ·ŚȘ). The construct form appears here before a prepositional phrase (cf. GKC 421 §130.a). he no longer looked like a man;#tn Heb âfrom a man his appearance.â The preposition ŚÖŽŚ (min) here carries the sense âaway from,â i.e., âso as not to be.â See BDB 583 s.v.
15 his form was so marred he no longer looked human#tn Heb âand his form from the sons of men.â The preposition ŚÖŽŚ (min) here carries the sense âaway from,â i.e., âso as not to be.â â
so now#tn This statement completes the sentence begun in v. 14a. The introductory ŚÖŒÖ”Ś (ken) answers to the introductory ŚÖŒÖ·ŚÖČŚ©ŚÖ¶Śš (kaâasher) of v. 14a. Verses 14b-15a are parenthetical, explaining why many were horrified. he will startle#tn Traditionally the verb ŚÖ·ŚÖŒÖ¶Ś (yazzeh, a Hiphil stem) has been understood as a causative of Ś ÖžŚÖžŚ (nazah, âspurt, spatterâ) and translated âsprinkle.â In this case the passage pictures the servant as a priest who âsprinklesâ (or spiritually cleanses) the nations. Though the verb Ś ÖžŚÖžŚ does occur in the Hiphil with the meaning âsprinkle,â the usual interpretation is problematic. In all other instances where the object or person sprinkled is indicated, the verb is combined with a preposition. This is not the case in Isaiah 52:15, unless one takes the following ŚąÖžŚÖžŚŚ (âalayv, âon himâ) with the preceding line. But then one would have to emend the verb to a plural, make the nations the subject of the verb âsprinkle,â and take the servant as the object. Consequently some interpreters doubt the cultic idea of âsprinklingâ is present here. Some emend the text; others propose a homonymic root meaning âspring, leap,â which in the Hiphil could mean âcause to leap, startleâ and would fit the parallelism of the verse nicely. many nations.
Kings will be shocked by his exaltation,#tn Heb âBecause of him kings will shut their mouths,â i.e., be speechless.
for they will witness something unannounced to them,
and they will understand something they had not heard about.
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:
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1996 - 2007 by Biblical Studies Press, LLC