3You will also be a crown of beauty in Yahweh‘s hand, and a royal diadem in your God’s hand.
4You will not be called Forsaken any more, nor will your land be called Desolate any more; but you will be called Hephzibah, and your land Beulah; for Yahweh delights in you, and your land will be married.
5For as a young man marries a virgin, so your sons will marry you. As a bridegroom rejoices over his bride, so your God will rejoice over you.
3 You will also be a crown of beauty in Yahweh‘s hand, and a royal diadem in your God’s hand.
4 You will not be called Forsaken any more, nor will your land be called Desolate any more; but you will be called Hephzibah, and your land Beulah; for Yahweh delights in you, and your land will be married.
5 For as a young man marries a virgin, so your sons will marry you. As a bridegroom rejoices over his bride, so your God will rejoice over you.
KJVKing James Version
3 Thou shalt also be a crown of glory in the hand of the LORD, and a royal diadem in the hand of thy God.
4 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.
5 For as a young man marrieth a virgin, so shall thy sons marry thee: and as the bridegroom rejoiceth over the bride, so shall thy God rejoice over thee.
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JPSJPS Tanakh (1917)
3 Thou shalt also be a crown of beauty in the hand of the LORD, and a royal diadem in the open hand of thy God.
4 Thou shalt no more be termed Forsaken, neither shall thy land any more be termed Desolate; but thou shalt be called, My delight is in her, and thy land, Espoused; for the LORD delighteth in thee, and thy land shall be espoused.
5 For as a young man espouseth a virgin, so shall thy sons espouse thee; and as the bridegroom rejoiceth over the bride, so shall thy God rejoice over thee.
Zephaniah 3:17(v4)Yahweh, your God, is among you, a mighty one who will save. He will rejoice over you with joy. He will calm you in his love. He will…
Hosea 2:19-20(v4)I will betroth you to me forever. Yes, I will betroth you to me in righteousness, in justice, in loving kindness, and in compassion. I will…
Isaiah 62:12(v4)They will call them “The Holy People, Yahweh’s Redeemed”. You will be called “Sought Out, A City Not Forsaken”.
Isaiah 54:5-7(v4)For your Maker is your husband; Yahweh of Armies is his name. The Holy One of Israel is your Redeemer. He will be called the God of the…
Jeremiah 32:41(vv4–5)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.”
Show all 32 cross-references
Isaiah 61:10(v4)I will greatly rejoice in Yahweh! My soul will be joyful in my God, for he has clothed me with the garments of salvation. He has covered me…
1 Peter 2:10(v4)In the past, you were not a people, but now are God’s people, who had not obtained mercy, but now have obtained mercy.
Psalms 149:4(v4)For Yahweh takes pleasure in his people. He crowns the humble with salvation.
Isaiah 54:1(v4)“Sing, barren, you who didn’t give birth; break out into singing, and cry aloud, you who didn’t travail with child: for more are the…
Isaiah 28:5(v3)In that day, Yahweh of Armies will become a crown of glory and a diadem of beauty to the residue of his people,
Isaiah 60:15(v4)“Whereas you have been forsaken and hated, so that no one passed through you, I will make you an eternal excellency, a joy of many…
Jeremiah 3:14(v4)“Return, backsliding children,” says Yahweh; “for I am a husband to you. I will take one of you from a city, and two from a family, and I…
Isaiah 62:5(v4)For as a young man marries a virgin, so your sons will marry you. As a bridegroom rejoices over his bride, so your God will rejoice over…
Zechariah 9:16(v3)Yahweh their God will save them in that day as the flock of his people; for they are like the jewels of a crown, lifted on high over his…
2 Corinthians 11:2(v4)For I am jealous over you with a godly jealousy. For I married you to one husband, that I might present you as a pure virgin to Christ.
Ephesians 5:25-27(v4)Husbands, love your wives, even as Christ also loved the assembly, and gave himself up for it; that he might sanctify it, having cleansed…
1 Thessalonians 2:19(v3)For what is our hope, or joy, or crown of rejoicing? Isn’t it even you, before our Lord Jesus at his coming?
Revelation 21:2(v4)I saw the holy city, New Jerusalem, coming down out of heaven from God, prepared like a bride adorned for her husband.
Isaiah 32:14-15(v4)For the palace will be forsaken. The populous city will be deserted. The hill and the watchtower will be for dens forever, a delight for…
Isaiah 49:14(v4)But Zion said, “Yahweh has forsaken me, and the Lord has forgotten me.”
Revelation 21:9-10(v4)One of the seven angels who had the seven bowls, who were loaded with the seven last plagues came, and he spoke with me, saying, “Come…
Romans 9:25-27(v4)As he says also in Hosea, “I will call them ‘my people,’ which were not my people; and her ‘beloved,’ who was not beloved.” “It will be…
Isaiah 62:4(v5)You will not be called Forsaken any more, nor will your land be called Desolate any more; but you will be called Hephzibah, and your land…
Isaiah 65:19(v5)I will rejoice in Jerusalem, and delight in my people; and the voice of weeping and the voice of crying will be heard in her no more.
Hosea 1:9-10(v4)He said, “Call his name Lo-Ammi; for you are not my people, and I will not be yours. Yet the number of the children of Israel will be as…
Hebrews 13:5(v4)Be free from the love of money, content with such things as you have, for he has said, “I will in no way leave you, neither will I in any…
John 3:29(v4)He who has the bride is the bridegroom; but the friend of the bridegroom, who stands and hears him, rejoices greatly because of the…
Hebrews 12:2(v5)looking to Jesus, the author and perfecter of faith, who for the joy that was set before him endured the cross, despising its shame, and…
Psalms 45:11-16(v5)So the king will desire your beauty, honor him, for he is your lord. The daughter of Tyre comes with a gift. The rich among the people…
Isaiah 49:18-22(v5)Lift up your eyes all around, and see: all these gather themselves together, and come to you. As I live,” says Yahweh, “you shall surely…
Song of Solomon 3:11(v5)Go out, you daughters of Zion, and see king Solomon, with the crown with which his mother has crowned him, in the day of his weddings, in…
Luke 2:14(v3)“Glory to God in the highest, on earth peace, good will toward men.”
32 distinct cross-references across this passage (33 total citations).
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (20 sources)
Historical commentary, presented as a primary source — not an endorsement.
Geneva Bible translators1599 · Public DomainOn vv3–5He shall esteem thee as dear and precious as…
He shall esteem thee as dear and precious as a king doth his crown.
Geneva Bible (1599) marginal notes — public domain.
John Trapp1656 · Public DomainOn vv3–5Isa 62:3 Thou shalt also be a crown of…
Isa 62:3 Thou shalt also be a crown of glory in the hand of the LORD, and a royal diadem in the hand of thy God.
Ver. 3. And thou shalt be a crown of glory in the hand of the Lord.] Or, A glorious crown by the hand, the good hand, of the Lord upon thee. The saints are God’s glory.; {Isa 46:13} the house of his glory; {Isa 60:7} a crown of glory and a royal diadem here: the throne of glory; {Jer 14:21} the ornament of God; {Eze 7:20} the beauty of his ornament, and that also set in majesty (ib.) Oh learn and labour to live up to such high preferment.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole1685 · Public DomainOn vv3–5A crown of glory; an expression to set forth…
A crown of glory; an expression to set forth the dignity of her state.
In the hand of the Lord, i.e. either as placed upon thee by God’s hand, that he will dispose of or dispense to thee; a usual form of speech in Scripture, as Hag 1:1, by the hand of Haggai: so Mal 1:1. Or, in the hand of God; he shall so manage thine honourable estate, that thou shalt be a crown, a credit, and honour to him; and so the word crown may be used for any kind of ornament, or matter of honour. Or, preserved and defended by God’s hand; a phrase that expresseth it to be out of all danger, as to put a man’s life in his hands is to expose it to dangers, Jdg 12:3; 1Sa 19:5; 28:21.
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A royal diadem; the same thing with the former for substance. Or, the royal priesthood, whereof the apostle speaks, 1Pe 2:9.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill1763 · Public DomainOn vv3–5Thou shalt also be a crown of glory in…
Thou shalt also be a crown of glory in the hand of the Lord,.... The church and her members are glorious in themselves, through the righteousness of Christ put upon them; through the grace of Christ wrought in them; and through the honour they are raised unto, being made kings and priests unto God, all which will be more manifest in the latter day: and they are a glory to the Lord; there is a glory arises to him from their election, redemption, sanctification, and glorification, and from the ascriptions of glory made unto him; and they are regarded by him as a crown is by a prince; as a crown of massy gold, stuck with jewels, is rich and valuable, so are they in the eyes of Christ; they are dear and precious to him; high in his esteem; which he will not suffer to be trampled upon, or to be taken away from him, no more than a prince will suffer his crown to be so used or lost: and these are "in" his "hand" as such, which he holds in his hand, and looks at with pleasure and delight, and which he preserves and keeps safe and secure: or, "by the hand of the Lord" (f); and then the sense is, that the church and its members should become so glorious, through his hand communicating grace and glory to them, through the operations of his hand, and the wonderful effects of his power on them:
and a royal diadem in the hand of thy God; the same thing expressed in different words, for the further confirmation and illustration of it.
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(f) "per manum Jovae", Gataker.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley1765 · Public DomainOn vv3–4Crown of glory - An expression to set forth…
Crown of glory - An expression to set forth the dignity of her state. In the hand - Preserved and defended by God's hand. Royal diadem - The same thing with the former for substance. Or, the royal priesthood, whereof the apostle speaks, 1 Pet. ii, 9.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke1810 · Public DomainOn vv4–5Verse 4. Thy land Beulah] בעולה beulah, married. In…
Verse 4. Thy land Beulah] בעולה beulah, married. In the prophets, a desolate land is represented under the notion of a widow; an inhabited land, under that of a married woman, who has both a husband and children.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson1811 · Public DomainOn vv3–4Isa 62:3. Thou shalt be a crown of glory…
Isa 62:3. Thou shalt be a crown of glory — Or, a beautiful crown, as Bishop Lowth renders עשׂרה תפארה. The expression is meant to set forth the dignity of her state. In the hand of the Lord — Preserved and defended by God’s hand. And a royal diadem — The same thing with the former for substance. Or the royal priesthood, whereof the apostle speaks, 1Pe 2:9. In the hand of thy God — Or palm, or grasp, as בכŠought rather to be rendered. The meaning is, that the Christian Church should become glorious in the hand of the Lord, that is, under his protection and blessing, and that God would hold it fast in his hand, figuratively speaking, and in the very palm of it, as what was extremely dear and precious in his sight, so that none should take it from him.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes1834 · Public DomainOn vv3–5Thou shalt also be a crown of glory -…
Thou shalt also be a crown of glory - On the application of the word ‘crown’ to a place, see the notes at Isa 28:1, where it is applied to Samaria. Some difficulty has been felt by expositors in explaining this, from the fact that a crown or diadem was worn on the head and not held in the hand, and some have supposed that the word ‘crown’ here is equivalent to any ornament which might be either horne in the hand or worn on the head; others have supposed that the reference is to the custom of carrying a chaplet or garland in the hand on festival occasions. But probably the sense is this, ‘Thou shalt I be so beautiful and prosperous as to be appropriately regarded as a splendid crown or diadem. God shall keep thee as a beautiful diadem - the crown of beauty among the cities of the earth, and as that which is most comely and valuable in his sight.’ This is the sense expressed by Gataker and Rosenmuller.
And a royal diadem - Hebrew, ‘A diadem of a kingdom.’ The diadem is the wreath or chaplet, usually set with diamonds, which is “encircled” (צניף tsânı̂yph from צנף tsânaph) to roll or wind around, to encircle) around the head. It here means such as was usually worn by monarchs; and the sense is, that Jerusalem would become exceedingly beautiful in the sight of God.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary1859 · Public DomainOn vv3–5Hand. Chaldean, "before." Hebrew, "by the protection."
Hand. Chaldean, "before." Hebrew, "by the protection."
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown1871 · Public DomainOn vv3–5(Zac 9:16)
(Zac 9:16)
in . . . hand of . . . Lord--As a crown is worn on the head, not "in the hand," hand must here be figurative for "under the Lord's protection" (compare Deu 33:3). "All His saints are in thy hand." His people are in His hand at the same time that they are "a crown of glory" to Him (Rev 6:2; Rev 19:12); reciprocally, He is "a crown of glory and a diadem of beauty" to them (Isa 28:5; compare Mal 3:17).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon1874 · Public DomainOn v44, 5. Thou shalt no more be termed Forsaken…
4, 5. Thou shalt no more be termed Forsaken — Messiah and his Zion are concreted. “Thou” refers to both in one. No more shall the terms, Forsaken and Desolate be thy reproachful name. But thy new name shall be,
Hephzi-bah — “My-delight-in-her,” (Hebrew.) For Jehovah does have delight in thee.
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And thy land — Thy home.
Beulah — And this means, Happily-married one, with a home springing with joy to its possessor. This idea of possession in the words marrying a land, helps one to understand the sentence so shall thy sons marry thee; that is, shall possess thee. Wife, children, and servants, in Hebrew law, and in ruling ideas in the early ages, (Mozley,) were held in absolute possession by the chief, or head, of the family. So in the tender social sense, a young man always possesses, when he marries, his bride. As is the joy of such possession, so shall God have joy in Zion, is the thought here.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges1878 · Public DomainOn vv3–53. a crown of glory] R.V. of beauty. There…
3. a crown of glory] R.V. of beauty. There is probably an allusion to the mural crown which tutelary deities of cities are sometimes represented as wearing, on ancient coins &c. The prophet for some reason hesitates to adopt the heathen image in its completeness; and pictures Jehovah as holding the crown in His hand.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers1878 · Public DomainOn vv3–5(3) A crown of glory . . .—The “crown”…
(3) A crown of glory . . .—The “crown” as distinctively kingly; the “diadem” implies a “tiara,” like the mitre of the High Priest (Exo_28:4; Zec_3:5). The two “hands” are expressed by different words in the Hebrew, the second having the sense of the open palm of the hand. The “new crown,” i.e., the new glory accruing to Jehovah from the restoration of Jerusalem, is not worn on the head (thought of, we may believe, as already crowned from eternity), but held forth in the hand for the gaze of the adoring nations.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary1880 · Public DomainOn vv3–5Thou shalt also be a crown of glory, etc.…
Thou shalt also be a crown of glory, etc. God will exhibit Israel to an admiring world, as a man might exhibit a "crown" or "diadem" which he held in his hand. They will look on with admiration and reverence they shall perceive that it is his work". (Psa_64:9)
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator1887 · Public DomainOn vv3–5Thou shalt also be a crown of glory
Isa_62:3-5
Thou shalt also be a crown of glory
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Zion a crown of glory Gods hand
It is only through figurative representations that prophecy here sees what Zion will be in the future; she becomes a crown of adornment, a tiara (the head-dress of the high priest, Exo_33:4; Zec_3:5; and of the King, Eze_21:26) of royal dignity in the hand of Jehovah her God.
It is a leading feature in the picture that Jehovah holds the crown in His hand. Zion is not the ancient crown which the Eternal bears on His head, but she is the crown which He holds in His hand, because in Zion He is recognized by all creation; the whole history of redemption is the history of Jehovahs taking the kingdom and bringing it to perfection, in other words, the history of the working out of this crown. (F. Delitzsch, D. D.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary1892 · Public DomainOn v3Isa_62:3. Thou shalt also be a crown of glory,…
THE CHURCH A CROWN OF GLORY
Isa_62:3. Thou shalt also be a crown of glory, &c.
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A very interesting promise made to the Church of God. God will not rest until Zion is as perfect as His hand can make her. Notice three things:—
I. The Church of God is highly prized. She is dearer to Him than all created beings. What makes her precious in His sight? No finite being can tell. Why He prized her before He visited her, is known only to Himself. Infinite wisdom can do nothing without reason: He says that He loved her, and in this truth we rest. She has no worth in herself, and is rendered precious by free, unmerited, unchangeable love.
II. As she is so prized, she is eminently honoured. Having paid such a price for her (1Jn_4:10), He will beautify her by all that infinite wisdom, love, and power can do.
III. As she is so precious and 30 highly honoured, she shall be safely preserved. Secure in His hands. Can any overcome Omnipotence? Then may they snatch the crown out of the hands of Jehovah (Joh_10:28-29). Attempts are indeed made to destroy her. Satan tries to do so,
1. By error.
2. By persecution.
3. By snares and temptations. But she is safe (Mat_16:18. See pp. 357, 558; H.E.I., 1246–1251, 2449).—William Howels: Sermons, vol. i. pp. 235–241.
Isa_62:3. I. The estimate God puts upon His people. II. The honour He confers, upon them. III. The care He exercises over them (p. 341).
Isa_62:4. I. Zion’s reproach. II. Exaltation. III. The occasion of the change.
Isa_62:5. I. The joy of Israel at their return. II. The joy of God over them (Isa_65:19).
I. The rapid increase of Zion (see pp. 348, 546). II. The joy it occasions (see p. 546). On earth. In heaven.—J. Lyth, D.D.
Isa_62:6-7. The text is the Divine summons to prayer Tor the prosperity of the Church. It points out—
I. The persons by whom it should be presented.
1. The ministers of the Gospel.
2. The members of the Church. II. The blessings for which it should be presented. Pray—
1. That the Church may be built on sure foundations.
2. That it may be distinguished by spiritual characteristics.
3. That it may be extended. III. The manner in which it should be presented.
1. It must be sincere.
2. Believing.
3. Persevering. Qualify yourselves to be the Lord’s remembrancers, in the retirement of the closet, and in the assembly of the brethren.—J. Rawlinson.
Isa_62:6-7. I. There is always need of watchmen. II. God has never left the Church without watchmen. III. Christ’s call is to all the members of His Church. How are you responding to the call?—The Homiletical Library, vol. ii. p. 275.
Isa_62:8-9. God’s oath. I. The matter of it.
1. The protection.
2. The happiness of His people. II. The certainty and solemnity of it. He has sworn. Who is true. By His right hand—has power to effect it (see on Isa_1:2-3; Isa_59:1).—J. Lyth, D.D.
Isa_62:10-12. I. The preparation. II. The proclamation. III. The felicitous result.—Dr. Lyth.
Isa_62:10. The work of God’s people. I. Gates to enter. Of righteousness. II. A way to prepare (Isa_57:14). III. Stones of stumbling to be removed (Isa_57:14). IV. A standard to uplift (vol. i. p. 219).—J. Lyth, D.D.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
Alexander MacLaren1905 · Public DomainOn v3Isa 28:5. - Isa 62:3.
Isaiah
MAN’S CROWN AND GOD’S
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Isa 28:5. - Isa 62:3.
Connection of first prophecy-destruction of Samaria. Its situation, crowning the hill with its walls and towers, its fertile ‘fat valley,’ the flagrant immorality and drunkenness of its inhabitants, and its final ruin, are all presented in the highly imaginative picture of its fall as being like the trampling under foot of a garland on a reveller’s head, the roses of which fade and droop amid the fumes of the banqueting hall, and are then flung out on the highway. The contrast presented is very striking and beautiful. When all that gross and tumultuous beauty has faded and died, then God Himself will be a crown of beauty to His people.
The second text comes into remarkable line with this. The verbal resemblance is not quite so strong in the original. The words for diadem and crown are not the same; the word rendered glory in the second text is rendered beauty in the first, but the two texts are entirely one in meaning. The same metaphor, then, is used with reference to what God is to the Church and what the Church is to God. He is its crown, it is His.
I. The Possession of God is the Coronation of Man.
{a} Crowns were worn by guests at feasts. They who possess God sit at a table perpetually spread with all which the soul can wish or want. Contrast the perishable delights of sense and godless life with the calm and immortal joys of communion with God; ‘a crown that fadeth not away’ beside withered garlands.
{b} Crowns were worn by kings. They who serve God are thereby invested with rule over selves, over circumstances, over all externals. He alone gives completeness to self-control.
{c} Crowns were worn by priests. The highest honour and dignity of man’s nature is thereby reached. To have God is like a beam of sunshine on a garden, which brings out the colours of all the flowers; contrast with the same garden in the grey monotony of a cloudy twilight.
II. The Coronation of Man in God is the Coronation of God in Man.
That includes the following thoughts.
The true glory of God is in the communication of Himself. What a wonderful light that throws on divine character! It is equivalent to ‘God is Love.’
He who is glorified by God glorifies God, as showing the most wonderful working of His power in making such a man out of such material, by an alchemy that can convert base metal into fine gold; as showing the most wonderful condescension of His love in taking to His heart man, into whose flesh the rotting leprosy of sin has eaten.
Such a man will glorify God by becoming a conscious herald of His praise. He who has God in his heart will magnify Him by lip and life. Redeemed men are ‘secretaries of His praise’ to men, and ‘to principalities and powers in heavenly places is made known by the Church the manifold wisdom of God.’
He who thus glorifies God is held in God’s hand.
‘None shall pluck them out of My Father’s hand.’
All this will be perfected in heaven. Redeemed men lead the universal chorus that thunders forth ‘glory to Him that sitteth on the throne.’
‘He shall come to be glorified in His saints.’
‘Glorify Thy Son, that Thy Son also may glorify Thee.’
Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.
C. I. Scofield1917 · Public DomainOn v4i.e. My delight is in her.
Hephzibah
i.e. My delight is in her.
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes2017 · CC BY-SA 4.0On vv3, 5You will also be a crown of beauty in…
You will also be a crown of beauty in the hand of Yahweh, and a turban of kingship in the hand of your God
These mean the same thing and are combined for emphasis. They say that Jerusalem will become a royal city under the power and authority of God. Yahweh's hand is a metonym for his power and authority. (See: Parallelism and Metonymy)
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It will no more ... will it be said, "Desolate."
These mean the same thing are combined for emphasis. (See: Parallelism)
It will no more be said of you
This can be stated in active form. AT: "People will no longer say about you" (See: Active or Passive)
nor of your land any longer will it be said
This can be stated in active form. AT: "nor will people any longer say about your land" (See: Active or Passive)
your land will be married
This means Yahweh will love the people of Israel and will always be with them as is a husband. (See: Metaphor)
Tyndale Open Study Notes2022 · CC BY-SA 4.0On v462:4 The Forsaken City: In the Exile, the Lord…
62:4 The Forsaken City: In the Exile, the Lord abandoned his people to the judgment they deserved (54:7). • The Bride of God: The people will be “married” to the Lord—an appropriate image for the close covenant relationship (54:5; Hos 1–3).
GEBible — Godless Engineer's Bible App
Geneva Bible translators 1599 · Public Domain On vv3–5 He shall esteem thee as dear and precious as…
He shall esteem thee as dear and precious as a king doth his crown.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv3–5 Isa 62:3 Thou shalt also be a crown of…
Isa 62:3 Thou shalt also be a crown of glory in the hand of the LORD, and a royal diadem in the hand of thy God.
Ver. 3. And thou shalt be a crown of glory in the hand of the Lord.] Or, A glorious crown by the hand, the good hand, of the Lord upon thee. The saints are God’s glory.; {Isa 46:13} the house of his glory; {Isa 60:7} a crown of glory and a royal diadem here: the throne of glory; {Jer 14:21} the ornament of God; {Eze 7:20} the beauty of his ornament, and that also set in majesty (ib.) Oh learn and labour to live up to such high preferment.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv3–5 A crown of glory; an expression to set forth…
A crown of glory; an expression to set forth the dignity of her state.
In the hand of the Lord, i.e. either as placed upon thee by God’s hand, that he will dispose of or dispense to thee; a usual form of speech in Scripture, as Hag 1:1, by the hand of Haggai: so Mal 1:1. Or, in the hand of God; he shall so manage thine honourable estate, that thou shalt be a crown, a credit, and honour to him; and so the word crown may be used for any kind of ornament, or matter of honour. Or, preserved and defended by God’s hand; a phrase that expresseth it to be out of all danger, as to put a man’s life in his hands is to expose it to dangers, Jdg 12:3; 1Sa 19:5; 28:21.
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A royal diadem; the same thing with the former for substance. Or, the royal priesthood, whereof the apostle speaks, 1Pe 2:9.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain On vv3–5 Thou shalt also be a crown of glory in…
Thou shalt also be a crown of glory in the hand of the Lord,.... The church and her members are glorious in themselves, through the righteousness of Christ put upon them; through the grace of Christ wrought in them; and through the honour they are raised unto, being made kings and priests unto God, all which will be more manifest in the latter day: and they are a glory to the Lord; there is a glory arises to him from their election, redemption, sanctification, and glorification, and from the ascriptions of glory made unto him; and they are regarded by him as a crown is by a prince; as a crown of massy gold, stuck with jewels, is rich and valuable, so are they in the eyes of Christ; they are dear and precious to him; high in his esteem; which he will not suffer to be trampled upon, or to be taken away from him, no more than a prince will suffer his crown to be so used or lost: and these are "in" his "hand" as such, which he holds in his hand, and looks at with pleasure and delight, and which he preserves and keeps safe and secure: or, "by the hand of the Lord" (f); and then the sense is, that the church and its members should become so glorious, through his hand communicating grace and glory to them, through the operations of his hand, and the wonderful effects of his power on them:
and a royal diadem in the hand of thy God; the same thing expressed in different words, for the further confirmation and illustration of it.
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(f) "per manum Jovae", Gataker.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv3–4 Crown of glory - An expression to set forth…
Crown of glory - An expression to set forth the dignity of her state. In the hand - Preserved and defended by God's hand. Royal diadem - The same thing with the former for substance. Or, the royal priesthood, whereof the apostle speaks, 1 Pet. ii, 9.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv4–5 Verse 4. Thy land Beulah] בעולה beulah, married. In…
Verse 4. Thy land Beulah] בעולה beulah, married. In the prophets, a desolate land is represented under the notion of a widow; an inhabited land, under that of a married woman, who has both a husband and children.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv3–4 Isa 62:3. Thou shalt be a crown of glory…
Isa 62:3. Thou shalt be a crown of glory — Or, a beautiful crown, as Bishop Lowth renders עשׂרה תפארה. The expression is meant to set forth the dignity of her state. In the hand of the Lord — Preserved and defended by God’s hand. And a royal diadem — The same thing with the former for substance. Or the royal priesthood, whereof the apostle speaks, 1Pe 2:9. In the hand of thy God — Or palm, or grasp, as בכŠought rather to be rendered. The meaning is, that the Christian Church should become glorious in the hand of the Lord, that is, under his protection and blessing, and that God would hold it fast in his hand, figuratively speaking, and in the very palm of it, as what was extremely dear and precious in his sight, so that none should take it from him.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv3–5 Thou shalt also be a crown of glory -…
Thou shalt also be a crown of glory - On the application of the word ‘crown’ to a place, see the notes at Isa 28:1, where it is applied to Samaria. Some difficulty has been felt by expositors in explaining this, from the fact that a crown or diadem was worn on the head and not held in the hand, and some have supposed that the word ‘crown’ here is equivalent to any ornament which might be either horne in the hand or worn on the head; others have supposed that the reference is to the custom of carrying a chaplet or garland in the hand on festival occasions. But probably the sense is this, ‘Thou shalt I be so beautiful and prosperous as to be appropriately regarded as a splendid crown or diadem. God shall keep thee as a beautiful diadem - the crown of beauty among the cities of the earth, and as that which is most comely and valuable in his sight.’ This is the sense expressed by Gataker and Rosenmuller.
And a royal diadem - Hebrew, ‘A diadem of a kingdom.’ The diadem is the wreath or chaplet, usually set with diamonds, which is “encircled” (צניף tsânı̂yph from צנף tsânaph) to roll or wind around, to encircle) around the head. It here means such as was usually worn by monarchs; and the sense is, that Jerusalem would become exceedingly beautiful in the sight of God.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv3–5 Hand. Chaldean, "before." Hebrew, "by the protection."
Hand. Chaldean, "before." Hebrew, "by the protection."
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv3–5 (Zac 9:16)
(Zac 9:16)
in . . . hand of . . . Lord--As a crown is worn on the head, not "in the hand," hand must here be figurative for "under the Lord's protection" (compare Deu 33:3). "All His saints are in thy hand." His people are in His hand at the same time that they are "a crown of glory" to Him (Rev 6:2; Rev 19:12); reciprocally, He is "a crown of glory and a diadem of beauty" to them (Isa 28:5; compare Mal 3:17).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On v4 4, 5. Thou shalt no more be termed Forsaken…
4, 5. Thou shalt no more be termed Forsaken — Messiah and his Zion are concreted. “Thou” refers to both in one. No more shall the terms, Forsaken and Desolate be thy reproachful name. But thy new name shall be,
Hephzi-bah — “My-delight-in-her,” (Hebrew.) For Jehovah does have delight in thee.
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And thy land — Thy home.
Beulah — And this means, Happily-married one, with a home springing with joy to its possessor. This idea of possession in the words marrying a land, helps one to understand the sentence so shall thy sons marry thee; that is, shall possess thee. Wife, children, and servants, in Hebrew law, and in ruling ideas in the early ages, (Mozley,) were held in absolute possession by the chief, or head, of the family. So in the tender social sense, a young man always possesses, when he marries, his bride. As is the joy of such possession, so shall God have joy in Zion, is the thought here.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv3–5 3. a crown of glory] R.V. of beauty. There…
3. a crown of glory] R.V. of beauty. There is probably an allusion to the mural crown which tutelary deities of cities are sometimes represented as wearing, on ancient coins &c. The prophet for some reason hesitates to adopt the heathen image in its completeness; and pictures Jehovah as holding the crown in His hand.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv3–5 (3) A crown of glory . . .—The “crown”…
(3) A crown of glory . . .—The “crown” as distinctively kingly; the “diadem” implies a “tiara,” like the mitre of the High Priest (Exo_28:4; Zec_3:5). The two “hands” are expressed by different words in the Hebrew, the second having the sense of the open palm of the hand. The “new crown,” i.e., the new glory accruing to Jehovah from the restoration of Jerusalem, is not worn on the head (thought of, we may believe, as already crowned from eternity), but held forth in the hand for the gaze of the adoring nations.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv3–5 Thou shalt also be a crown of glory, etc.…
Thou shalt also be a crown of glory, etc. God will exhibit Israel to an admiring world, as a man might exhibit a "crown" or "diadem" which he held in his hand. They will look on with admiration and reverence they shall perceive that it is his work". (Psa_64:9)
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv3–5 Thou shalt also be a crown of glory
Isa_62:3-5
Thou shalt also be a crown of glory
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Zion a crown of glory Gods hand
It is only through figurative representations that prophecy here sees what Zion will be in the future; she becomes a crown of adornment, a tiara (the head-dress of the high priest, Exo_33:4; Zec_3:5; and of the King, Eze_21:26) of royal dignity in the hand of Jehovah her God.
It is a leading feature in the picture that Jehovah holds the crown in His hand. Zion is not the ancient crown which the Eternal bears on His head, but she is the crown which He holds in His hand, because in Zion He is recognized by all creation; the whole history of redemption is the history of Jehovahs taking the kingdom and bringing it to perfection, in other words, the history of the working out of this crown. (F. Delitzsch, D. D.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On v3 Isa_62:3. Thou shalt also be a crown of glory,…
THE CHURCH A CROWN OF GLORY
Isa_62:3. Thou shalt also be a crown of glory, &c.
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A very interesting promise made to the Church of God. God will not rest until Zion is as perfect as His hand can make her. Notice three things:—
I. The Church of God is highly prized. She is dearer to Him than all created beings. What makes her precious in His sight? No finite being can tell. Why He prized her before He visited her, is known only to Himself. Infinite wisdom can do nothing without reason: He says that He loved her, and in this truth we rest. She has no worth in herself, and is rendered precious by free, unmerited, unchangeable love.
II. As she is so prized, she is eminently honoured. Having paid such a price for her (1Jn_4:10), He will beautify her by all that infinite wisdom, love, and power can do.
III. As she is so precious and 30 highly honoured, she shall be safely preserved. Secure in His hands. Can any overcome Omnipotence? Then may they snatch the crown out of the hands of Jehovah (Joh_10:28-29). Attempts are indeed made to destroy her. Satan tries to do so,
1. By error.
2. By persecution.
3. By snares and temptations. But she is safe (Mat_16:18. See pp. 357, 558; H.E.I., 1246–1251, 2449).—William Howels: Sermons, vol. i. pp. 235–241.
Isa_62:3. I. The estimate God puts upon His people. II. The honour He confers, upon them. III. The care He exercises over them (p. 341).
Isa_62:4. I. Zion’s reproach. II. Exaltation. III. The occasion of the change.
Isa_62:5. I. The joy of Israel at their return. II. The joy of God over them (Isa_65:19).
I. The rapid increase of Zion (see pp. 348, 546). II. The joy it occasions (see p. 546). On earth. In heaven.—J. Lyth, D.D.
Isa_62:6-7. The text is the Divine summons to prayer Tor the prosperity of the Church. It points out—
I. The persons by whom it should be presented.
1. The ministers of the Gospel.
2. The members of the Church. II. The blessings for which it should be presented. Pray—
1. That the Church may be built on sure foundations.
2. That it may be distinguished by spiritual characteristics.
3. That it may be extended. III. The manner in which it should be presented.
1. It must be sincere.
2. Believing.
3. Persevering. Qualify yourselves to be the Lord’s remembrancers, in the retirement of the closet, and in the assembly of the brethren.—J. Rawlinson.
Isa_62:6-7. I. There is always need of watchmen. II. God has never left the Church without watchmen. III. Christ’s call is to all the members of His Church. How are you responding to the call?—The Homiletical Library, vol. ii. p. 275.
Isa_62:8-9. God’s oath. I. The matter of it.
1. The protection.
2. The happiness of His people. II. The certainty and solemnity of it. He has sworn. Who is true. By His right hand—has power to effect it (see on Isa_1:2-3; Isa_59:1).—J. Lyth, D.D.
Isa_62:10-12. I. The preparation. II. The proclamation. III. The felicitous result.—Dr. Lyth.
Isa_62:10. The work of God’s people. I. Gates to enter. Of righteousness. II. A way to prepare (Isa_57:14). III. Stones of stumbling to be removed (Isa_57:14). IV. A standard to uplift (vol. i. p. 219).—J. Lyth, D.D.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
Alexander MacLaren 1905 · Public Domain On v3 Isa 28:5. - Isa 62:3.
Isaiah
MAN’S CROWN AND GOD’S
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Isa 28:5. - Isa 62:3.
Connection of first prophecy-destruction of Samaria. Its situation, crowning the hill with its walls and towers, its fertile ‘fat valley,’ the flagrant immorality and drunkenness of its inhabitants, and its final ruin, are all presented in the highly imaginative picture of its fall as being like the trampling under foot of a garland on a reveller’s head, the roses of which fade and droop amid the fumes of the banqueting hall, and are then flung out on the highway. The contrast presented is very striking and beautiful. When all that gross and tumultuous beauty has faded and died, then God Himself will be a crown of beauty to His people.
The second text comes into remarkable line with this. The verbal resemblance is not quite so strong in the original. The words for diadem and crown are not the same; the word rendered glory in the second text is rendered beauty in the first, but the two texts are entirely one in meaning. The same metaphor, then, is used with reference to what God is to the Church and what the Church is to God. He is its crown, it is His.
I. The Possession of God is the Coronation of Man.
{a} Crowns were worn by guests at feasts. They who possess God sit at a table perpetually spread with all which the soul can wish or want. Contrast the perishable delights of sense and godless life with the calm and immortal joys of communion with God; ‘a crown that fadeth not away’ beside withered garlands.
{b} Crowns were worn by kings. They who serve God are thereby invested with rule over selves, over circumstances, over all externals. He alone gives completeness to self-control.
{c} Crowns were worn by priests. The highest honour and dignity of man’s nature is thereby reached. To have God is like a beam of sunshine on a garden, which brings out the colours of all the flowers; contrast with the same garden in the grey monotony of a cloudy twilight.
II. The Coronation of Man in God is the Coronation of God in Man.
That includes the following thoughts.
The true glory of God is in the communication of Himself. What a wonderful light that throws on divine character! It is equivalent to ‘God is Love.’
He who is glorified by God glorifies God, as showing the most wonderful working of His power in making such a man out of such material, by an alchemy that can convert base metal into fine gold; as showing the most wonderful condescension of His love in taking to His heart man, into whose flesh the rotting leprosy of sin has eaten.
Such a man will glorify God by becoming a conscious herald of His praise. He who has God in his heart will magnify Him by lip and life. Redeemed men are ‘secretaries of His praise’ to men, and ‘to principalities and powers in heavenly places is made known by the Church the manifold wisdom of God.’
He who thus glorifies God is held in God’s hand.
‘None shall pluck them out of My Father’s hand.’
All this will be perfected in heaven. Redeemed men lead the universal chorus that thunders forth ‘glory to Him that sitteth on the throne.’
‘He shall come to be glorified in His saints.’
‘Glorify Thy Son, that Thy Son also may glorify Thee.’
Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On v4 i.e. My delight is in her.
Hephzibah
i.e. My delight is in her.
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv3, 5 You will also be a crown of beauty in…
You will also be a crown of beauty in the hand of Yahweh, and a turban of kingship in the hand of your God
These mean the same thing and are combined for emphasis. They say that Jerusalem will become a royal city under the power and authority of God. Yahweh's hand is a metonym for his power and authority. (See: Parallelism and Metonymy)
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It will no more ... will it be said, "Desolate."
These mean the same thing are combined for emphasis. (See: Parallelism)
It will no more be said of you
This can be stated in active form. AT: "People will no longer say about you" (See: Active or Passive)
nor of your land any longer will it be said
This can be stated in active form. AT: "nor will people any longer say about your land" (See: Active or Passive)
your land will be married
This means Yahweh will love the people of Israel and will always be with them as is a husband. (See: Metaphor)
translationWords
crown
hand
Yahweh
God
desolate
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On v4 62:4 The Forsaken City: In the Exile, the Lord…
62:4 The Forsaken City: In the Exile, the Lord abandoned his people to the judgment they deserved (54:7). • The Bride of God: The people will be “married” to the Lord—an appropriate image for the close covenant relationship (54:5; Hos 1–3).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.