Isaiah Chapter 62

What is the meaning of Isaiah 62?

Introduction to Isaiah 62

Isaiah 62 stands as one of the most radiant prophecies in the Hebrew Scriptures, depicting the future glory of Zion and the intimate relationship between God and His people. This chapter serves as a profound declaration of God’s unwavering commitment to restore and elevate Jerusalem, both in its physical and spiritual dimensions. The imagery is breathtaking – from watchmen on the walls to a crown of splendor in God’s hand – making this chapter a masterpiece of prophetic literature that continues to inspire hope and faith today.

The chapter’s significance lies in its dual fulfillment nature, speaking both to the historical restoration of Jerusalem after the Babylonian exile and the ultimate redemption through the Messiah Yeshua. Its themes of divine marriage, new identity, and relentless intercession have profound implications for believers today, making it a crucial text for understanding God’s heart for His people and His commitment to fulfill His promises.

Context of Isaiah 62

Isaiah 62 forms part of the larger “Book of Comfort” (Isaiah 56-66), which follows the prophecies of judgment in earlier chapters. This section specifically belongs to the trilogy of chapters (61-63) that focus on Zion’s transformation and redemption. Coming after Isaiah 61, where the Messiah’s mission is proclaimed, and before Isaiah 63’s vision of divine judgment, chapter 62 serves as a beautiful interlude focusing on Jerusalem’s future glory.

Within the broader biblical narrative, this chapter connects with several key themes throughout Scripture. It echoes the marriage imagery found in Hosea 2:19-20 and anticipates the New Jerusalem described in Revelation 21. The chapter’s emphasis on new names and identity parallels God’s pattern of renaming individuals throughout Scripture, from Abram to Abraham, and Jacob to Israel, signifying divine transformation and purpose.

The positioning of this chapter is strategic, coming after the Messiah’s proclamation of His mission in Isaiah 61 (which Yeshua quoted in Luke 4:18-19). It demonstrates how the Messiah’s work leads to the transformation and elevation of God’s people, a theme that reverberates throughout both the Tanakh and the New Testament.

Ancient Key Word Study

• Righteousness (צֶדֶק/tzedeq) – Verse 1 uses this term not merely as moral rightness but as vindication and restored relationship. The word carries the idea of things being set right in their proper order, suggesting a comprehensive restoration of God’s original intent for Jerusalem.
• Glory (כָּבוֹד/kavod) – In verse 2, this term literally means “weight” or “substance,” implying a tangible manifestation of God’s presence and favor. It’s the same word used for God’s presence in the Temple, suggesting a return of divine manifestation to Jerusalem.
• Crown (עֲטָרָה/atarah) – Appearing in verse 3, this word specifically refers to a royal crown, symbolizing authority and sovereignty. Unlike the more common word “nezer” used for priestly crowns, “atarah” emphasizes regal dignity.
• Delight (חֵפֶץ/chephetz) – Used in verse 4, this term goes beyond mere pleasure to indicate God’s purposeful choice and determined will. It suggests an active, passionate investment in the object of delight.
• Married (בְּעוּלָה/beulah) – This term in verse 4 comes from the root “ba’al” meaning “to possess” or “to master,” but in this context carries the intimate connotation of marriage protection and provision.
• Watchmen (שֹׁמְרִים/shomrim) – In verse 6, these are not mere guards but appointed intercessors. The root “shamar” implies both protection and preservation, suggesting a spiritual as well as physical vigilance.
• Highway (מְסִלָּה/mesillah) – Verse 10’s use of this word implies a raised road, carefully prepared and maintained. It’s often used metaphorically for preparing the way for God’s purposes.
• Salvation (יְשׁוּעָה/yeshuah) – Appearing in verse 11, this word shares the same root as the name Yeshua (Jesus), meaning “to save” or “to deliver.” It implies both spiritual and physical deliverance.

Compare & Contrast

• Verse 1’s declaration “For Zion’s sake I will not keep silent” uses the Hebrew word “chashah” (keep silent) rather than “damam” (be still). This choice emphasizes active vocal intervention rather than mere absence of speech, suggesting God’s passionate advocacy for His people rather than passive observation.
• The phrase “crown of splendor” (verse 3) employs “tiphereth” rather than “hod” for splendor. While both words denote beauty, “tiphereth” specifically implies aesthetic glory that reflects moral excellence, making it particularly appropriate for describing Zion’s restoration.
• The new name “Hephzibah” (verse 4) literally means “My delight is in her,” chosen over other possible terms like “ahuvah” (beloved). This specific choice emphasizes God’s sovereign choice and active delight rather than just emotional attachment.
• Verse 6’s “watchmen” (shomrim) uses a participial form, indicating continuous, never-ceasing action. This was chosen over the noun form “tzophim” to emphasize the ongoing nature of their vigilance.
• The command to “build up” (verse 10) uses “sollu” rather than “banah,” emphasizing the preparation and elevation of the highway rather than mere construction, pointing to spiritual preparation for God’s coming.

Isaiah 62 Unique Insights

The Hebrew text reveals a fascinating pattern of divine names in this chapter that progressively unveils God’s relationship with His people. The chapter begins with El (God in His might), moves to YHWH (God in His covenant faithfulness), and concludes with references to His salvation (Yeshua), creating a beautiful progression of divine revelation.

Ancient Jewish commentaries, particularly the Targum Jonathan, interpret this chapter as describing the Messianic age when Jerusalem would be elevated to unprecedented glory. The Targum’s interpretation of verse 1’s “righteousness” as “merit” (זכותא) suggests an understanding that Jerusalem’s restoration would come through a divine act of justification, foreshadowing the Messiah’s redemptive work.

The concept of watchmen on Jerusalem’s walls (verses 6-7) connects to an ancient Jewish practice of having designated intercessors who would pray in shifts, ensuring continuous prayer for Jerusalem’s peace and restoration. This practice was seen as a physical enactment of spiritual warfare, maintaining a spiritual shield over the city.

Rabbi David Kimchi (Radak) noted that the change of names in verse 4 parallels the transformation of the Jewish people from a state of abandonment to one of intimate union with God. This insight aligns perfectly with the New Testament’s teaching about the transformation of believers through their union with Messiah.

The chapter’s marriage imagery employs specific Hebrew terms that suggest a progression from betrothal to consummation, mirroring the rabbinic understanding of God’s relationship with Israel as described in the Song of Songs. This progression points prophetically to the ultimate union between Messiah and His bride, the church.

Isaiah 62 Connections to Yeshua

The imagery of the crown held in God’s hand (verse 3) finds its ultimate fulfillment in Yeshua, who both wears the crown of glory and shares His royal status with His followers, as described in Revelation 3:21. The Messiah’s role as both king and bridegroom converges in this chapter, prefiguring His dual role in the New Testament.

The chapter’s emphasis on new names (verses 2, 4) points to the transformative power of relationship with Yeshua, who gives His followers new names and identities (Revelation 2:17). The progression from “Forsaken” to “Hephzibah” parallels the believer’s journey from alienation to intimate relationship with God through the Messiah.

Isaiah 62 Scriptural Echoes

This chapter resonates deeply with Revelation 21:1-4, where the New Jerusalem descends as a bride adorned for her husband. The marriage imagery here finds its ultimate fulfillment in the wedding supper of the Lamb (Revelation 19:7-9).

The theme of watchmen on the walls echoes Psalm 122:6-7, where believers are called to pray for Jerusalem’s peace. This intercessory role continues in the New Testament through the Holy Spirit’s empowerment of believers to pray without ceasing (1 Thessalonians 5:17).

The imagery of preparing the highway (verse 10) connects with Isaiah 40:3, which is later applied to John the Baptist’s ministry of preparing the way for the Messiah (Matthew 3:3).

Isaiah 62 Devotional

This chapter challenges us to embrace our role as watchmen on the walls, maintaining faithful intercession for God’s purposes to be fulfilled in our generation. Just as the watchmen were called to give God no rest until He establishes Jerusalem, we too are called to persistent prayer for the fulfillment of God’s promises.

The transformation of names in this chapter reminds us that our identity is not determined by our past but by God’s declaration over us. When we feel forsaken or desolate, we can claim the new identity He gives us as His delight and His bride.

Did You Know

• The Hebrew word for “crown” (atarah) in verse 3 is the same word used in Proverbs 12:4 to describe a virtuous wife, creating a beautiful connection between God’s people as both His crown and His bride.
• The concept of watchmen on walls was a common practice in ancient Middle Eastern cities, but Isaiah elevates it to a spiritual dimension by making these watchmen intercessors rather than just security guards.
• The name “Hephzibah” was actually given to King Hezekiah’s wife, making this prophecy particularly meaningful to Isaiah’s immediate audience while pointing to a greater future fulfillment.
• The command to “go through the gates” in verse 10 uses a plural form, suggesting multiple gates and possibly referring to the various gates of Jerusalem, each with its own symbolic meaning in Jewish tradition.
• The phrase “lift up a banner” in verse 10 connects to ancient military practices where a banner would be raised to gather troops, here symbolizing the gathering of God’s people.
• The Hebrew word for “reward” (sakar) in verse 11 is the same word used in Genesis 15:1 when God promises to be Abraham’s great reward, suggesting a personal rather than merely material blessing.
• The imagery of a bride adorned with jewels would have reminded Isaiah’s audience of the high priest’s breastplate, suggesting that restored Jerusalem would function as a mediator between God and the nations.