Logos Bible Study

Isaiah 52:1–10

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52:1Wake up! Wake up!

Clothe yourself with strength, O Zion!

Put on your beautiful clothes,

O Jerusalem,1 holy city!

For uncircumcised and unclean pagans

will no longer invade you.

52:2Shake off the dirt!2

Get up, captive3 Jerusalem!

Take off the iron chains around your neck,

O captive daughter Zion!

52:3For this is what the Lord says:

“You were sold for nothing,

and you will not be redeemed for money.”

52:4For this is what the sovereign Lord says:

“In the beginning my people went to live temporarily in Egypt;

Assyria oppressed them for no good reason.

52:5And now, what do we have here?”4 says the Lord.

“Indeed my people have been carried away for nothing,

those who rule over them taunt,”5 says the Lord,

“and my name is constantly slandered6 all day long.

52:6For this reason my people will know my name,

for this reason they will know7 at that time8 that I am the one who says,

‘Here I am.’ ”

52:7How delightful it is to see approaching over the mountains9

the feet of a messenger who announces peace,

a messenger who brings good news, who announces deliverance,

who says to Zion, “Your God reigns!”10

52:8Listen,11 your watchmen shout;

in unison they shout for joy,

for they see with their very own eyes12

the Lord’s return to Zion.

52:9In unison give a joyful shout,

O ruins of Jerusalem!

For the Lord consoles his people;

he protects13 Jerusalem.

52:10The Lord reveals14 his royal power15

in the sight of all the nations;

the entire16 earth sees

our God deliver.17

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Footnotes

  1. 1 For location see ; ; ; ; ; ; ; ; .
  2. 2 Heb “Shake yourself free from the dirt.”
  3. 3 The Hebrew text has שְּׂבִי (shévi), which some understand as a feminine singular imperative from יָשַׁב (yashav, “sit”). The , , , and the support the reading (the Qumran scroll 1QIsaa does indirectly). Some interpret this to mean “take your throne”: 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 [], 2:). However, the form is likely a corruption of שְׁבִיָּה (shéviyyah, “captive”), which appears in the parallel line.
  4. 4 Heb “and now what [following the marginal reading (Qere)] to me here?”
  5. 5 The verb appears to be a Hiphil form from the root יָלַל (yalal, “howl”), perhaps here in the sense of “mock.” Some emend the form to יְהוֹלָּלוֹ (yéhollalo) and understand a Polel form of the root הָלַל meaning here “mock, taunt.”
  6. 6 The verb is apparently a Hitpolal form (with assimilated tav, ת) from the root נָאַץ (na’ats), but §55.b explains it as a mixed form, combining Pual and Hitpolel readings.
  7. 7 The verb is understood by ellipsis (note the preceding line).
  8. 8 Heb “in that day” (so , , , ).
  9. 9 Heb “How delightful on the mountains.”
  10. 10 Or “has become king.” 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 מָלַךְ [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.
  11. 11 קוֹל (qol, “voice”) is used at the beginning of the verse as an interjection.
  12. 12 Heb “eye in eye”; , “eye to eye”; “directly, before their eyes.”
  13. 13 Or “redeems.” See the note at .
  14. 14 Heb “lays bare”; “will demonstrate.”
  15. 15 Heb “his holy arm.” This is a metonymy for his power.
  16. 16 Heb “the remote regions,” which here stand for the extremities and everything in between.
  17. 17 Heb “the deliverance of our God.” “God” is a subjective genitive here.

The NET Bible First Edition, Copyright 1996-2005 by Biblical Studies Press