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62:1 For the sake of Zion See note on 1:8; refers to the redeemed of God’s people who are brought back to Zion or Jerusalem in 54:1–17.

62:2 the nations shall see your righteousness Yahweh’s redemption of Israel created a righteous remnant. They are righteous because of God’s forgiveness, not because of their merit or ability to keep the covenant on their own. The nations eventually see and respond to the righteousness established by God’s salvation. A similar sentiment is found in 60:3 and Psa 98:2. See note on Isa 2:2; note on 56:7.

you will be called a new name Jerusalem is named “City of Yahweh” in 60:14. Isaiah 1:26 also predicts Jerusalem will be called the “city of righteousness,” and Zech 8:3 names it the “faithful city.” In Isa 62:4, the city is called Hephzibah or “My Delight is in Her,” which may be the new name indicated here.

The renaming of locations and individuals is a common motif for declaring change. Abram is renamed Abraham (Gen 17:5); Jacob is renamed Israel (Gen 32:28). Places are named based on events or associations with the location, such as Bethel in Gen 28. The name captures the essence of the person or place, so renaming signifies a fundamental change of purpose or status. Receiving a new and secret name is part of the coded symbolism of apocalyptic literature, such as the book of Revelation (see Rev 2:17; 3:12).

Name DBI

Name in the OT ZEB M—P

62:4 It shall no longer be said of you, “Forsaken Zion lamented that God had forsaken her in Isa 49:14, using the same Hebrew verb; the reversal of that status was announced in 60:15.

it shall no longer be said of your land, “Desolation In 54:1, Zion is called “desolate.”

My Delight Is In Her See note on v. 2.

Symbolic Names of People in Hebrew Table

your land, “Married The name be'ulah is Hebrew for “married.” This marriage represents a restoration of the covenant that had been broken. The prophets describe Israel’s idolatry metaphorically as adultery. Yahweh explicitly pointed out that He had not divorced them in 50:1.

The marriage imagery in vv. 4–5 foreshadows the nt metaphor for the Church as the Bride of Christ (see 2 Cor 11:2; Eph 5:25–27; Rev 19:7–9). This nt metaphor is based on the ot representations of Yahweh’s relationship with Israel as a marriage. The marriage metaphor expresses the intimacy of the bond between God and His people and the severity of violating that bond. Positive uses of the metaphor include Isa 54:1–7 and Ezek 16:8. Portrayals of the broken marital bond include Hos 2 and Jer 31:32. The nt writers saw the Church in the role of Israel’s righteous remnant, so the imagery was appropriate to describe the Church’s relationship with Christ.

62:8 Yahweh has sworn An oath is sworn invoking the witness of one greater than the one swearing. Since no one is greater than Yahweh, He must swear on Himself.

right hand Symbolic of His power to intervene in human affairs. See note on Isa 41:10.

62:10 Make the way clear for the people Echoes 40:3 and 57:14, preparing for the coming salvation.

pile up the highway See 11:16; 19:23; 35:8–10, and 40:3.

an ensign over the peoples The signal indicates it was time to return to Zion (see 11:10, 12; 49:22 and note).

62:11 daughter Zion Refers to Jerusalem. See note on 1:8.

his reward An echo of 40:10. These repetitions were likely used to evoke thematic and textual connections throughout all the prophetic material connected with Isaiah.

62:12 The Holy People Refers to the inhabitants of Zion (compare 60:21; 61:6).

Sought After, A City Not Forsaken The nations will all seek Yahweh at Zion and be attracted to the righteousness of the city (see v. 2 and note; and v. 4 and note).

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