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

יבער That burneth. The relative אשר that must be supplied; for the verb agrees with לפיד lamp.¹

footnotes: ¹ יבער 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.

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.², 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.

footnotes: ² This 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.

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.*³ These are two separate words.

footnotes: ³ A. V., Hephzi-bah.

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

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

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,

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).⁴ 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)

footnotes: ⁴ A. 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 Lord hath sworn, etc. This verse also proves⁵ clearly, that this prophecy refers to the time yet to come; for the Lord hath sworn, that is, has made an unconditional decree.⁶ 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.

footnotes: ⁵ The 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. ⁶ The 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.

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

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.

The daughter of Zion. The daughter, whom she has born.⁷

footnotes: ⁷ The 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.

ופעלתו *And His wages.*⁸ I have already explained this word (61:8).

footnotes: ⁸ A. V., And his work.

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.