Isaiah 62:4
Parallel Verses
English Standard Version
You shall no more be termed Forsaken, and your land shall no more be termed Desolate, but you shall be called My Delight Is in Her, and your land Married; for the LORD delights in you, and your land shall be married.

King James Bible
Thou shalt no more be termed Forsaken; neither shall thy land any more be termed Desolate: but thou shalt be called Hephzibah, and thy land Beulah: for the LORD delighteth in thee, and thy land shall be married.

American Standard Version
Thou shalt no more be termed Forsaken; neither shall thy land any more be termed Desolate: but thou shalt be called Hephzi-bah, and thy land Beulah; for Jehovah delighteth in thee, and thy land shall be married.

Douay-Rheims Bible
Thou shalt no more be called Forsaken: and thy land shall no more be called Desolate: but thou shalt be called My pleasure in her, and thy land inhabited. Because the Lord hath been well pleased with thee: and thy land shall be inhabited.

English Revised Version
Thou shalt no more be termed Forsaken; neither shall thy land any more be termed Desolate: but thou shalt be called Hephzi-bah, and thy land Beulah: for the LORD delighteth in thee, and thy land shall be married.

Webster's Bible Translation
Thou shalt no more be termed Forsaken; neither shall thy land any more be termed Desolate: but thou shalt be called Hephzi-bah, and thy land Beulah: for the LORD delighteth in thee, and thy land shall be married.

Isaiah 62:4 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

The shame of banishment will then be changed into an excess of joy, and honourable distinction. "Instead of shame ye will have double, and (instead) of insult they rejoice at their portion: thus in their land they will possess double; everlasting joy will they have. For I Jehovah love right, hate robbery in wickedness; and give them their reward in faithfulness, and conclude an everlasting covenant with them. And their family will be known among the nations, and their offspring in the midst of the nations: all who see them will recognise them, for they are a family that Jehovah hath blessed." The enigmatical first half of Isaiah 61:7 is explained in Isaiah 61:2, where mishneh is shown to consist of double possession in the land of their inheritance, which has not only been restored to them, but extended far beyond the borders of their former possession; and yârōnnū chelqâm (cf., Isaiah 65:14) denotes excessive rejoicing in the ground and soil belonging to them (according to the appointment of Jehovah): chelqâm as in Micah 2:4; and mishneh as equivalent not to כבוד משׁנה, but to ירשּׁה משׁנה. Taking this to be the relation between Isaiah 61:7 and Isaiah 61:7, the meaning of lâkhēn is not, "therefore, because they have hitherto suffered shame and reproach;" but what is promised in Isaiah 61:7 is unfolded according to its practical results, the effects consequent upon its fulfilment being placed in the foreground; so that there is less to astonish us in the elliptically brief form of Isaiah 61:7 which needed explanation. The transition from the form of address to that of declaration is the same as in Isaiah 1:29; Isaiah 31:6; Isaiah 52:14-15. וּכלמּה is a concise expression for כלמה ותחת, just as וּתהלּתי in Isaiah 48:9 is for תהלתי וּלמען. Chelqâm is either the accusative of the object, according to the construction of רנּן, which occurs in Psalm 51:16; or what I prefer, looking at חמה in Isaiah 42:25, and וּזבחיך in Isaiah 43:23, an adverbial accusative equals בחלקם. The lxx, Jerome, and Saad. render the clause, in opposition to the accents, "instead of your double shame and reproach;" but in that case the principal words of the clause would read הלקכם תּרנּוּ. The explanation adopted by the Targum, Saad., and Jerome, "shame on the part of those who rejoice in their portion," is absolutely impossible. The great majority of the modern commentators adopt essentially the same explanation of Isaiah 61:7 as we have done, and even A. E. Kimchi does the same. Hahn's modification, "instead of your shame is the double their portion, and (instead) of the insult this, that they will rejoice," forces a meaning upon the syntax which is absolutely impossible. The reason for the gracious recompense for the wrong endured is given in Isaiah 61:8, "Jehovah loves the right," which the enemies of Israel have so shamefully abused. "He hates בּעולה גזל, i.e., not rapinam in holocausto (as Jerome, Talmud b. Succa 30a, Luther, and others render it; Eng. ver. "robbery for burnt-offering") - for what object would there be in mentioning sacrifices here, seeing that only heathen sacrifices could be intended, and there would be something worse than gâzēl to condemn in them? - but robbery, or, strictly speaking, "something robbed in or with knavery" (lxx, Targ., Syr., Saad.), which calls to mind at once the cruel robbery or spoiling that Israel had sustained from the Chaldeans, its bōzezı̄m (Isaiah 42:24) - a robbery which passed all bounds. עולה is softened from עולה (from עול, עול), like עלתה in Job 5:16, and עולת in Psalm 58:3 and Psalm 64:7; though it is doubtful whether the punctuation assumes the latter, as the Targum does, and not rather the meaning holocaustum supported by the Talmud. For the very reason, therefore, that Israel had been so grievously ill-treated by the instruments of punishment employed by Jehovah, He would give those who had been ill-treated their due reward, after He had made the evil, which He had not approved, subservient to His own salutary purposes. פּעלּה is the reward of work in Leviticus 19:13, of hardship in Ezekiel 29:20; here it is the reward of suffering. This reward He would give בּאמת, exactly as He had promised, without the slightest deduction. The posterity of those who have been ill-treated and insulted will be honourably known (נודע as in Proverbs 31:23) in the world of nations, and men will need only to catch sight of them to recognise them (by prominent marks of blessing), for they are a family blessed of God. כּי, not quod (because), although it might have this meaning, but nam (for), as in Genesis 27:23, since hikkı̄r includes the meaning agnoscere (to recognise).

Isaiah 62:4 Parallel Commentaries

Treasury of Scripture Knowledge

shalt no

Isaiah 62:12 And they shall call them, The holy people, The redeemed of the LORD: and you shall be called, Sought out, A city not forsaken.

Isaiah 32:14,15 Because the palaces shall be forsaken; the multitude of the city shall be left; the forts and towers shall be for dens for ever...

Isaiah 49:14 But Zion said, The LORD has forsaken me, and my Lord has forgotten me.

Isaiah 54:1,6,7 Sing, O barren, you that did not bear; break forth into singing, and cry aloud, you that did not travail with child...

Hosea 1:9,10 Then said God, Call his name Loammi: for you are not my people, and I will not be your God...

Romans 9:25-27 As he said also in Osee, I will call them my people, which were not my people; and her beloved, which was not beloved...

Hebrews 13:5 Let your conversation be without covetousness; and be content with such things as you have: for he has said, I will never leave you...

1 Peter 2:10 Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy.

Hephzibah. that is, My delight is in her

Isaiah 62:5 For as a young man marries a virgin, so shall your sons marry you: and as the bridegroom rejoices over the bride...

Psalm 149:4 For the LORD takes pleasure in his people: he will beautify the meek with salvation.

Jeremiah 32:41 Yes, I will rejoice over them to do them good, and I will plant them in this land assuredly with my whole heart and with my whole soul.

Zephaniah 3:17 The LORD your God in the middle of you is mighty; he will save, he will rejoice over you with joy; he will rest in his love...

Beulah. that is, Married

Isaiah 54:5 For your Maker is your husband; the LORD of hosts is his name; and your Redeemer the Holy One of Israel...

Isaiah 61:10 I will greatly rejoice in the LORD, my soul shall be joyful in my God; for he has clothed me with the garments of salvation...

Jeremiah 3:14 Turn, O backsliding children, said the LORD; for I am married to you: and I will take you one of a city, and two of a family...

Hosea 2:19,20 And I will betroth you to me for ever; yes, I will betroth you to me in righteousness, and in judgment, and in loving kindness...

John 3:29 He that has the bride is the bridegroom: but the friend of the bridegroom, which stands and hears him...

2 Corinthians 11:2 For I am jealous over you with godly jealousy: for I have espoused you to one husband...

Ephesians 5:25-27 Husbands, love your wives, even as Christ also loved the church, and gave himself for it...

Revelation 21:2,9,10 And I John saw the holy city, new Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband...

Cross References
Isaiah 54:1
"Sing, O barren one, who did not bear; break forth into singing and cry aloud, you who have not been in labor! For the children of the desolate one will be more than the children of her who is married," says the LORD.

Isaiah 54:6
For the LORD has called you like a wife deserted and grieved in spirit, like a wife of youth when she is cast off, says your God.

Isaiah 54:7
For a brief moment I deserted you, but with great compassion I will gather you.

Isaiah 60:15
Whereas you have been forsaken and hated, with no one passing through, I will make you majestic forever, a joy from age to age.

Isaiah 60:18
Violence shall no more be heard in your land, devastation or destruction within your borders; you shall call your walls Salvation, and your gates Praise.

Isaiah 62:2
The nations shall see your righteousness, and all the kings your glory, and you shall be called by a new name that the mouth of the LORD will give.

Isaiah 62:12
And they shall be called The Holy People, The Redeemed of the LORD; and you shall be called Sought Out, A City Not Forsaken.

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