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4:1 seven women The male population will be severely reduced, resulting in a shortage of eligible husbands. The women insist they can provide for themselves; they may desire a husband for protection or to avoid the stigma of widowhood.

4:2 On that day Previously in Isaiah, “that day” referred to the day of judgment (see 3:7; 4:1). Here, it refers to the day of ultimate restoration in the messianic age.

the branch of Yahweh A metaphor referring to the Messiah, as indicated by Jer 23:5; 33:15 and Zech 6:12. In Zech 3:8, God’s heir—being the messianic branch (which can also be rendered as “sprout” or “shoot”)—is further identified as Yahweh’s “servant.” This links the messiah to the servant imagery of Isa 40–55 (compare 11:1 for a similar metaphor).

The Hebrew term usually translated “branch” (tsemach) also occurs in Jer 23:5; 33:15 and Zech 3:8; 6:12. While English translations read “branch” in Isa 11:1, to make the messianic connection more apparent, the Hebrew word in 11:1 (netser) more precisely means “shoot” or “sprout.” Although two different terms are used, the words are semantically related in meaning—thus the passages are related.

The “branch of Yahweh” may also identify the believing remnant (based on the reference to the survivors of Israel), but the messianic imagery in Jeremiah and Zechariah makes this less plausible. The context makes the branch something valued by the remnant, not the remnant themselves. Jesus’ reference to Himself as the vine in John 15:1 may be an allusion to this messianic motif.

Branch HIBD

the survivors of Israel The fate of Judah’s survivors is a key theme of Isaiah (see Isa 1:9 and note; 10:20).

4:3 He who is left in Zion and he who remains in Jerusalem Refers to the remnant after the act of judgment. That the entire remnant is now “holy” suggests the future fulfillment of a messianic Zion, not the near fulfillment of a rebuilt and repopulated city. This also reinforces the identification of the “branch” as the Messiah (see note on v. 2).

Remnant HIBD

Remnant ISBE

everyone written for life This reference suggests a future period of total reconciliation between God and His people. The reference also indicates that the names of the holy remnant have been recorded. This implies the existence of a divine record of who will be saved—a Book of Life. Such a book is alluded to in Exod 32:32–33 and Dan 12:1.

The nt also refers to God keeping a record of who would believe (see Luke 10:20; Acts 13:48; Rev 3:5; 13:8; 17:8; 21:27).

4:4 the daughters of Zion A reference to Jerusalem, using the daughters rebuked in Isa 3:16 as representative of the city’s inhabitants. See note on 1:8.

by a spirit of judgment This phrase is parallel to the phrase variously rendered “by a spirit of burning” or “by a spirit of fire”; they function together to describe Yahweh’s judgment by fire.

a spirit of burning Fire is a theological symbol associated with judgment, purification, and divine presence. Divine judgment often comes by a purifying fire—as in 1:25, where the cleansing of sin by judgment is compared to the removal of impurity in the smelting process (compare Mal 3:2–5). Fire symbolizes Yahweh’s presence in Isa 4:5, so the image of burning here bridges the related associations of divine judgment and presence.

The Hebrew term for “spirit” also means breath or wind. This image may be behind John the Baptist’s statement in Matt 3:11 that Jesus will baptize with the Holy Spirit and with fire. In addition, a flame of fire symbolizes the presence of the Holy Spirit at Pentecost (Acts 2:1–4). Also, Yahweh appears to Moses in Exod 3:2 as a burning bush; He manifested His nightly presence among the Israelites as a flame of fire (Exod 40:38).

Fire HIBD

Pentecost TBD

4:5 assembly Refers to God’s presence during their sacred gatherings. The Hebrew term used here refers to the act of calling God’s people together, but came to be used for the gathering itself as well.

Miqra TWOT

flaming fire by night God’s presence in Zion will be as it was with Israel in the wilderness (see Exod 13:21–22; 40:34–38; Num 9:15–23): He will dwell visibly in their midst.

Israel’s covenant with Yahweh had three major parts: He would be their God, they would be His people, and He would dwell among them (Exod 6:7,25:8; 33:14; 40:34; Jer 30:22). Sin required God to turn His face away or remove His presence (Lev 17:10; 20:3; Ezek 14:8; 15:7). Isaiah spends much of Isa 1–3 criticizing Judah for three sins: idolatry, social injustice, and empty religious ritualism. Ezekiel dramatically depicts the removal of the divine presence from the Jerusalem temple in Ezek 10:1–19. The defilement of the temple through idolatry and injustice finally reaching a breaking point (Ezek 9:9).

Presence EDB

Face HIBD

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About Faithlife Study Bible

Faithlife Study Bible (FSB) is your guide to the ancient world of the Old and New Testaments, with study notes and articles that draw from a wide range of academic research. FSB helps you learn how to think about interpretation methods and issues so that you can gain a deeper understanding of the text.

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