Yesaya 4:2--5:7

The Branch of the Lord

4:2 At that time ¹ 

the crops given by the Lord will bring admiration and honor; ² 

the produce of the land will be a source of pride and delight

to those who remain in Israel. ³ 

4:3 Those remaining in Zion, ⁴  those left in Jerusalem, ⁵ 

will be called “holy,” ⁶ 

all in Jerusalem who are destined to live. ⁷ 

4:4 At that time ⁸  the sovereign master ⁹  will wash the excrement ¹⁰  from Zion’s women,

he will rinse the bloodstains from Jerusalem’s midst, ¹¹ 

as he comes to judge

and to bring devastation. ¹² 

4:5 Then the Lord will create

over all of Mount Zion ¹³ 

and over its convocations

a cloud and smoke by day

and a bright flame of fire by night; ¹⁴ 

indeed a canopy will accompany the Lord’s glorious presence. ¹⁵ 

4:6 By day it will be a shelter to provide shade from the heat,

as well as safety and protection from the heavy downpour. ¹⁶ 

A Love Song Gone Sour

5:1 I ¹⁷  will sing to my love –

a song to my lover about his vineyard. ¹⁸ 

My love had a vineyard

on a fertile hill. ¹⁹ 

5:2 He built a hedge around it, ²⁰  removed its stones,

and planted a vine.

He built a tower in the middle of it,

and constructed a winepress.

He waited for it to produce edible grapes,

but it produced sour ones instead. ²¹ 

5:3 So now, residents of Jerusalem, ²² 

people ²³  of Judah,

you decide between me and my vineyard!

5:4 What more can I do for my vineyard

beyond what I have already done?

When I waited for it to produce edible grapes,

why did it produce sour ones instead?

5:5 Now I will inform you

what I am about to do to my vineyard:

I will remove its hedge and turn it into pasture, ²⁴ 

I will break its wall and allow animals to graze there. ²⁵ 

5:6 I will make it a wasteland;

no one will prune its vines or hoe its ground, ²⁶ 

and thorns and briers will grow there.

I will order the clouds

not to drop any rain on it.

5:7 Indeed ²⁷  Israel ²⁸  is the vineyard of the Lord who commands armies,

the people ²⁹  of Judah are the cultivated place in which he took delight.

He waited for justice, but look what he got – disobedience! ³⁰ 

He waited for fairness, but look what he got – cries for help! ³¹ 

[4:2]  ¹ tn Or “in that day” (KJV).

[4:2]  ² tn Heb “and the vegetation of the Lord will become beauty and honor.” Many English versions understand the phrase צֶמַח יְהוָה (tsemakh yÿhvah) as a messianic reference and render it, “the Branch of the Lord” (so KJV, NAB, NASB, NIV, NRSV, NLT, and others). Though צֶמַח (tsemakh) is used by later prophets of a royal descendant (Jer 23;5; 33:15; Zech 3:8; 6:12), those passages contain clear contextual indicators that a human ruler is in view and that the word is being used in a metaphorical way of offspring. However, in Isa 4:2 there are no such contextual indicators. To the contrary, in the parallel structure of the verse צֶמַח יְהוָה corresponds to “produce of the land,” a phrase that refers elsewhere exclusively to literal agricultural produce (see Num 13:20, 26; Deut 1:25). In the majority of its uses צֶמַח refers to literal crops or vegetation (in Ps 65:10 the Lord is the source of this vegetation). A reference to the Lord restoring crops would make excellent sense in Isa 4 and the prophets frequently included this theme in their visions of the future age (see Isa 30:23-24; 32:20; Jer 31:12; Ezek 34:26-29; and Amos 9:13-14).

[4:2]  ³ tn Heb “and the fruit of the land will become pride and beauty for the remnant of Israel.”

[4:3]  ⁴ tn The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.

[4:3]  ⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[4:3]  ⁶ tn Or “set apart,” cf. CEV “special.”

[4:3]  ⁷ 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.

[4:4]  ⁸ tn Heb “when” (so KJV, NAB, NASB); CEV “after”; NRSV “once.”

[4:4]  ⁹ tn The Hebrew term translated “sovereign master” here is אֲדֹנָי (’adonai).

[4:4]  ¹⁰ tn The word refers elsewhere to vomit (Isa 28:8) and fecal material (Isa 36:12). Many English versions render this somewhat euphemistically as “filth” (e.g., NAB, NIV, NRSV). Ironically in God’s sight the beautiful jewelry described earlier is nothing but vomit and feces, for it symbolizes the moral decay of the city’s residents (cf. NLT “moral filth”).

[4:4]  ¹¹ sn See 1:21 for a related concept.

[4:4]  ¹² tn Heb “by a spirit of judgment and by a spirit of burning.” The precise meaning of the second half of the verse is uncertain. רוּחַ (ruakh) can be understood as “wind” in which case the passage pictures the Lord using a destructive wind as an instrument of judgment. However, this would create a mixed metaphor, for the first half of the verse uses the imagery of washing and rinsing to depict judgment. Perhaps the image would be that of a windstorm accompanied by heavy rain. רוּחַ can also mean “spirit,” in which case the verse may be referring to the Lord’s Spirit or, more likely, to a disposition that the Lord brings to the task of judgment. It is also uncertain if בָּעַר (ba’ar) here means “burning” or “sweeping away, devastating.”

[4:5]  ¹³ tn Heb “over all the place, Mount Zion.” Cf. NLT “Jerusalem”; CEV “the whole city.”

[4:5]  ¹⁴ tn Heb “a cloud by day, and smoke, and brightness of fire, a flame by night.” Though the accents in the Hebrew text suggest otherwise, it might be preferable to take “smoke” with what follows, since one would expect smoke to accompany fire.

[4:5]  sn The imagery of the cloud by day and fire by night recalls the days of Moses, when a cloud and fire were tangible reminders that the Lord was guiding and protecting his people (Exod 13:21-22; 14:19, 24). In the future age envisioned in Isa 4, the Lord’s protective presence will be a reality.

[4:5]  ¹⁵ tn Heb “indeed (or “for”) over all the glory, a canopy.” This may allude to Exod 40:34-35, where a cloud overshadows the meeting tent as it is filled with God’s glory.

[4:6]  ¹⁶ tn Heb “a shelter it will be for shade by day from heat, and for a place of refuge and for a hiding place from cloudburst and rain.” Since both of the last nouns of this verse can mean rain, they can either refer to the rain storm and the rain as distinct items or together refer to a heavy downpour. Regardless, they do not represent unrelated phenomena.

[5:1]  ¹⁷ tn It is uncertain who is speaking here. Possibly the prophet, taking the role of best man, composes a love song for his friend on the occasion of his wedding. If so, יָדִיד (yadid) should be translated “my friend.” The present translation assumes that Israel is singing to the Lord. The word דוֹד (dod, “lover”) used in the second line is frequently used by the woman in the Song of Solomon to describe her lover.

[5:1]  ¹⁸ sn Israel, viewing herself as the Lord’s lover, refers to herself as his vineyard. The metaphor has sexual connotations, for it pictures her capacity to satisfy his appetite and to produce children. See Song 8:12.

[5:1]  ¹⁹ tn Heb “on a horn, a son of oil.” Apparently קֶרֶן (qeren, “horn”) here refers to the horn-shaped peak of a hill (BDB 902 s.v.) or to a mountain spur, i.e., a ridge that extends laterally from a mountain (HALOT 1145 s.v. קֶרֶן; H. Wildberger, Isaiah, 1:180). The expression “son of oil” pictures this hill as one capable of producing olive trees. Isaiah’s choice of קֶרֶן, a rare word for hill, may have been driven by paronomastic concerns, i.e., because קֶרֶן sounds like כֶּרֶם (kerem, “vineyard”).

[5:2]  ²⁰ tn Or, “dug it up” (so NIV); KJV “fenced it.’ See HALOT 810 s.v. עזק.

[5:2]  ²¹ tn Heb “wild grapes,” i.e., sour ones (also in v. 4).

[5:2]  sn At this point the love song turns sour as the Lord himself breaks in and completes the story (see vv. 3-6). In the final line of v. 2 the love song presented to the Lord becomes a judgment speech by the Lord.

[5:3]  ²² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[5:3]  ²³ tn Heb “men,” but in a generic sense.

[5:5]  ²⁴ tn Heb “and it will become [a place for] grazing.” בָּעַר (ba’ar, “grazing”) is a homonym of the more often used verb “to burn.”

[5:5]  ²⁵ tn Heb “and it will become a trampled place” (NASB “trampled ground”).

[5:6]  ²⁶ tn Heb “it will not be pruned or hoed” (so NASB); ASV and NRSV both similar.

[5:7]  ²⁷ tn Or “For” (KJV, ASV, NASB, NRSV).

[5:7]  ²⁸ tn Heb “the house of Israel” (so NASB, NIV, NRSV).

[5:7]  ²⁹ tn Heb “men,” but in a generic sense.

[5:7]  ³⁰ tn Heb “but, look, disobedience.” The precise meaning of מִשְׂפָּח (mishpakh), which occurs only here in the OT, is uncertain. Some have suggested a meaning “bloodshed.” The term is obviously chosen for its wordplay value; it sounds very much like מִשְׁפָּט (mishpat, “justice”). The sound play draws attention to the point being made; the people have not met the Lord’s expectations.

[5:7]  ³¹ tn Heb “but, look, a cry for help.” The verb (“he waited”) does double duty in the parallelism. צְעָקָה (tsa’qah) refers to the cries for help made by the oppressed. It sounds very much like צְדָקָה (tsÿdaqah, “fairness”). The sound play draws attention to the point being made; the people have not met the Lord’s expectations.