Comentário sobre Isaías 62:13

For the sake of Zion I will do, and I will not be silent concerning what they did to her.

"for Zion's sake" He came back to speak of two matters which he recalled in the previous section. 1. The righteousness which Gd desires to reveal, the righteousness of Israel and the truth of their Torah and their faith. 2. The salvation which Gd desires to bring to them. Zion represents the righteousness of Israel because Zion was the location of the Sanhedrin and the Holy Temple, and Jerusalem represents the salvation of Israel because there the masses dwelt and to there the scattered ones were gathered, as it is written "...put on your strength, O Zion; put on the garments of your beauty, Jerusalem..." (Is. 52:1) Zion will clothe herself with inner might, the spiritual successes, and Jerusalem external garments - the physical successes. In order to clarify the righteousness of Israel and the truth of their Torah one must argue with words and claims, and on this it says -

For Zion’s sake will I not, etc. Thus Israel will speak, when in exile.

I will not rest There will be no peace before Me until her righteousness comes out like brilliance.

"for Zion's sake I will not hold my peace" I will not cease from arguing and proving her truth. To bring the salvation of Israel out of their exile requires practical action, and on this it says -

יבער That burneth. The relative אשר that must be supplied; for the verb agrees with לפיד lamp.¹יבער being the third person masculine cannot be connected as predicate with the feminine noun יבער; וישועתה is therefore connected with the masculine noun לפיד, by supplying the relative אשר; and the whole phrase is to be translated: And the salvation thereof as a lamp that burneth.

"for Jerusalem's sake I will not rest" I will not sit at ease without doing a thing, rather I will be diligent to save them...

shall pronounce Heb. יִקֳּבֶנּוּ, shall pronounce.

קורא Shall be called. It is Pual.

יקבנו Will name. Comp. אשר נקבו which are expressed (Num. 1:17)

In the hand of the Lord. In some countries people wear crowns on their hands.²This is equivalent to saying that the word עטרת, mostly used in the meaning of crown, that is, an ornament of the head, has sometimes the general meaning ornament, referring to ornaments of other parts of the body, as e.g., here, of the hand. But it is, in fact, not necessary to join ביד with עטרת; we may join it with והיית and explain the phrase thus: Thou shalt be a crown of glory in the hand of the Lord—that is, well protected and guarded by the Lord. Comp. Kimchi ad locum.

“inhabited” Heb. בְּעוּלָה, [lit. possessed,] inhabited.

Thou shalt no more be termed forsaken, etc. This verse shows that the words For Zion’s sake, etc. are spoken by the Lord; the expression I will not rest, etc. must be taken in a figurative sense.

חפצי בה My delight is in it.³A. V., Hephzi-bah. These are two separate words.

Shalt be married. The next verse explains the meaning thereof.

As a young man lives with a virgin, etc. As a young man lives with a virgin, so shall your children live in you [after Jonathan].

So shall thy sons marry thee. This is a figurative expression for the kingdom will be restored to thee.

On your walls, O Jerusalem Our Rabbis expounded it according to its apparent meaning as referring to the angels who remind the Lord concerning its destruction, to build it. What do they say? (Ps. 102:14) “You shall rise, You shall have mercy on Zion”; (ibid. 132:13) “For the Lord has chosen Zion.” As is found in the Tractate Menahoth (87a, Rashi ad loc.). Jonathan, [however,] renders “your walls,” the early forefathers, who protect us like a wall.

Watchmen. By this name those that mourn for Zion are meant, who do nothing else but cry, who do not sleep during the night, but are like watchmen upon the walls,

I have appointed watchmen to inscribe a book of remembrances, that their merit be not forgotten from before Me.

nor do they sleep during the day, while watchmen may at least sleep during the day; comp. They that cause to watch for lying vanities, forsake their idol (Jon. 2:9).⁴A. V., They that observe lying vanities.—I. E. proves by this quotation that the expression to watch signifies sometimes to wait for help, to pray; because משמרים means they that cause to pray, and refers to the people in the ship that stirred each other up to prayer; so here also the word שמרים watchmen refers to those that feel themselves continually stirred up to pray to the Almighty for the restoration of Jerusalem and the temple. The prophet himself explains the expression watchmen by the words המזכירים את יי that remind the Lord. מזכירים is a causative verb; lit., that cause the Lord to remember; comp. הזכירני put me in remembrance (43:26)

they shall never be silent not to mention their merit before Me.

those who remind the Lord of the merit of the forefathers.

be not silent Heb. אַל-דֳּמִי לָכֶם, [lit. let there be no silence to you,] be not silent.

The Lord hath sworn, etc. This verse also proves⁵The Hebrew text has the words גם נשבע גם זה לאות וגו׳. The first גם connects this verse with the preceding verse in this way: Till He make Jerusalem a praise in the earth. Yea, he has sworn to do it. But it is also possible that it is an erroneous repetition of the second גם.—The Lord here promised to establish Jerusalem in such a way that it should no more be spoiled. This cannot refer to the deliverance from the Babylonian exile, because Jerusalem was repeatedly spoiled after that event; and since the word that cometh out of the mouth of the Lord, does not return void, these predictions are explained to refer to the deliverance yet to come. clearly, that this prophecy refers to the time yet to come; for the Lord hath sworn, that is, has made an unconditional decree.⁶The predictions of good or evil events are generally connected with the condition pronounced or understood, if you hearken unto me or if you hearken not unto me. But a prediction introduced by a phrase like He hath sworn will be accomplished unconditionally. By His right hand. By His might, which is everlasting. The right hand is mentioned here to indicate His power of preventing enemies despoiling the Israelites of their corn, etc.

shall eat it This refers back to “your grain.”

Shall eat it. Shall eat thy corn. And they that have brought it together, that have brought the wine together.

shall drink it This refers back to “your wine.”

Pass, pass through the portals Said the prophet, “Pass and return in the portals; turn the heart of the people to the proper path” [after Jonathan].

Go through, etc. Having mentioned the prosperity of the land for the sake of the mourners for Zion, who will enjoy it without anxiety, the prophet continues to describe, how the deliverance of Israel from his exile, and his return to his own land will be with honour; the princes of the nations will say Go through, etc. that is, go through the gates to proclaim in every place Prepare the way of the people, clear it of stones, lift up a standard throughout the whole world.

pave, pave the highway Heb. סֹלּוּ. Pave the road, batec lokemin in O.F., beat down the road. סֹלּוּ is the same root as מְסִלָּה.

clear it of stones Clear the highway of stones and cast the stumbling blocks to the sides. clear it of stones Heb. סַקְּלוּ, espedrec in O.F., to rid of stones.

of stones of there being there a stone, and he is alluding to the evil inclination. It may also be interpreted as referring to the repairs of the road for the ingathering of the exiles.

lift up a banner A staff, perche in French. That is a sign, that they gather to Me and bring Me those exiled beside them [i.e., those exiled in their land].

Behold his reward [that is prepared] to give to His servants is prepared with Him.

The daughter of Zion. The daughter, whom she has born.⁷The words of the Hebrew text are הבת שהולידה; they seem to be incorrect, because the Hiphil of ילד is not used of women; moreover, there is no necessity at all to explain the daughter of Zion by the daughter, whom she (Zion) has born. It is difficult to tell what I. E. intended to say by these words. Comp. his remark on 47:1 and Note 1.

and His wage [Lit. His deed.] The reward for the deed they did with Him, is before Him, prepared to give.

ופעלתו And His wages.⁸A. V., And his work. I have already explained this word (61:8).

His reward, for those that bear patiently the exile, or for those that will honour Israel.

And unto thee. The second person refers to Zion.