1:8 Daughter Zion 1 is left isolated,
like a hut in a vineyard,
or a shelter in a cucumber field;
she is a besieged city. 2
4:3 Those remaining in Zion, 3 those left in Jerusalem, 4
will be called “holy,” 5
all in Jerusalem who are destined to live. 6
12:6 Cry out and shout for joy, O citizens of Zion,
for the Holy One of Israel 7 acts mightily 8 among you!”
14:32 How will they respond to the messengers of this nation? 9
Indeed, the Lord has made Zion secure;
the oppressed among his people will find safety in her.
16:1 Send rams as tribute to the ruler of the land, 10
from Sela in the desert 11
to the hill of Daughter Zion.
33:5 The Lord is exalted, 12
indeed, 13 he lives in heaven; 14
he fills Zion with justice and fairness.
37:32 “For a remnant will leave Jerusalem;
survivors will come out of Mount Zion.
The intense devotion of the Lord who commands armies 15 will accomplish this.
46:13 I am bringing my deliverance near, it is not far away;
I am bringing my salvation near, 16 it does not wait.
I will save Zion; 17
I will adorn Israel with my splendor.” 18
52:2 Shake off the dirt! 19
Get up, captive 20 Jerusalem!
Take off the iron chains around your neck,
O captive daughter Zion!
64:10 Your chosen 21 cities have become a desert;
Zion has become a desert,
Jerusalem 22 is a desolate ruin.
1 tn Heb “daughter of Zion” (so KJV, NASB, NIV). The genitive is appositional, identifying precisely which daughter is in view. By picturing Zion as a daughter, the prophet emphasizes her helplessness and vulnerability before the enemy.
2 tn Heb “like a city besieged.” Unlike the preceding two comparisons, which are purely metaphorical, this third one identifies the reality of Israel’s condition. In this case the comparative preposition, as in v. 7b, has the force, “in every way like,” indicating that all the earmarks of a siege are visible because that is indeed what is taking place. The verb form in MT is Qal passive participle of נָצַר (natsar, “guard”), but since this verb is not often used of a siege (see BDB 666 s.v. I נָצַר), some prefer to repoint the form as a Niphal participle from II צוּר (tsur, “besiege”). However, the latter is not attested elsewhere in the Niphal (see BDB 848 s.v. II צוּר).
3 tn The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.
4 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
5 tn Or “set apart,” cf. CEV “special.”
6 tn Heb “all who are written down for life in Jerusalem.” A city register is envisioned; everyone whose name appears on the roll will be spared. This group comprises the remnant of the city referred to earlier in the verse.
5 sn See the note on the phrase “the Holy One of Israel” in 1:4.
6 tn Or “is great” (TEV). However, the context emphasizes his mighty acts of deliverance (cf. NCV), not some general or vague character quality.
7 sn The question forces the Philistines to consider the dilemma they will face – surrender and oppression, or battle and death.
9 tc The Hebrew text reads literally, “Send [a plural imperatival form is used] a ram [to] the ruler of the land.” The term כַּר (kar, “ram”) should be emended to the plural כָּרִים (karim). The singular form in the text is probably the result of haplography; note that the next word begins with a mem (מ).
10 tn The Hebrew text has “toward [across?] the desert.”
11 tn Or “elevated”; NCV, NLT “is very great.”
12 tn Or “for” (KJV, NASB, NIV).
13 tn Heb “on high” (so KJV, NAB, NASB, NIV, NRSV); CEV “in the heavens.”
13 tn Heb “the zeal of the Lord who commands armies [traditionally, the Lord of hosts].” In this context the Lord’s “zeal” refers to his intense devotion to and love for his people which prompts him to protect and restore them.
15 tn Heb “my salvation.” The verb “I am bringing near” is understood by ellipsis (note the previous line).
16 tn Heb “I will place in Zion salvation”; NASB “I will grant salvation in Zion.”
17 tn Heb “to Israel my splendor”; KJV, ASV “for Israel my glory.”
17 tn Heb “Shake yourself free from the dirt.”
18 tc The Hebrew text has שְּׂבִי (shÿvi), which some understand as a feminine singular imperative from יָשַׁב (yashav, “sit”). The LXX, Vulgate, Syriac, and the Targum support the MT 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 [NICOT], 2:361). However, the form is likely a corruption of שְׁבִיָּה (shÿviyyah, “captive”), which appears in the parallel line.
19 tn Heb “holy” (so KJV, NASB, NRSV, NLT); NIV “sacred.”
20 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.