Isaiah 52:2
Parallel Verses
English Standard Version
Shake yourself from the dust and arise; be seated, O Jerusalem; loose the bonds from your neck, O captive daughter of Zion.

King James Bible
Shake thyself from the dust; arise, and sit down, O Jerusalem: loose thyself from the bands of thy neck, O captive daughter of Zion.

American Standard Version
Shake thyself from the dust; arise, sit on thy throne , O Jerusalem: loose thyself from the bonds of thy neck, O captive daughter of Zion.

Douay-Rheims Bible
Shake thyself from the dust, arise, sit up, O Jerusalem: loose the bonds from off thy neck, O captive daughter of Sion.

English Revised Version
Shake thyself from the dust; arise, sit thee down, O Jerusalem: loose thyself from the bands of thy neck, O captive daughter of Zion,

Webster's Bible Translation
Shake thyself from the dust; arise, and sit down, O Jerusalem: loose thyself from the bands of thy neck, O captive daughter of Zion.

Isaiah 52:2 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

Just as we found above, that the exclamation "awake" (‛ūrı̄), which the church addresses to the arm of Jehovah, grew out of the preceding great promises; so here there grows out of the same another "awake" (hith‛ōrerı̄), which the prophet addresses to Jerusalem in the name of his God, and the reason for which is given in the form of new promises. "Wake thyself up, wake thyself up, stand up, O Jerusalem, thou that hast drunk out of the hand of Jehovah the goblet of His fury: the goblet cup of reeling hast thou drunk, sipped out. There was none who guided her of all the children that she had brought forth; and none who took her by the hand of all the children that she had brought up. There were two things that happened to thee; who should console thee? Devastation, and ruin, and famine, and the sword: how should I comfort thee? Thy children were benighted, lay at the corners of all the streets like a snared antelope: as those who were full of the fury of Jehovah, the rebuke of thy God. Therefore hearken to this, O wretched and drunken, but not with wine: Thus saith thy Lord, Jehovah, and thy God that defendeth His people, Behold, I take out of thine hand the goblet of reeling, the goblet cup of my fury: thou shalt not continue to drink it any more. And I put it into the hand of thy tormentors; who said to thy soul, Bow down, that we may go over; and thou madest thy back like the ground, and like a public way for those who go over it." In Isaiah 51:17, Jerusalem is regarded as a woman lying on the ground in the sleep of faintness and stupefaction. She has been obliged to drink, for her punishment, the goblet filled with the fury of the wrath of God, the goblet which throws those who drink it into unconscious reeling; and this goblet, which is called qubba‛ath kōs (κύπελλον ποτηιρίου, a genitive construction, though appositional in sense), for the purpose of giving greater prominence to its swelling sides, she has not only had to drink, but to drain quite clean (cf., Psalm 75:9, and more especially Ezekiel 23:32-34). Observe the plaintive falling of the tone in shâthı̄th mâtsı̄th. In this state of unconscious stupefaction was Jerusalem lying, without any help on the part of her children; there was not one who came to guide the stupefied one, or took her by the hand to lift her up. The consciousness of the punishment that their sins had deserved, and the greatness of the sufferings that the punishment had brought, pressed so heavily upon all the members of the congregation, that not one of them showed the requisite cheerfulness and strength to rise up on her behalf, so as to make her fate at any rate tolerable to her, and ward off the worst calamities. What elegiac music we have here in the deep cadences: mikkol-bânı̄m yâlâdâh, mikkol-bânı̄m giddēlâh! So terrible was her calamity, that no one ventured to break the silence of the terror, or give expression to their sympathy. Even the prophet, humanly speaking, is obliged to exclaim, "How (mı̄, literally as who, as in Amos 7:2, Amos 7:5) should I comfort thee!" He knew of no equal or greater calamity, to which he could point Jerusalem, according to the principle which experience confirms, solamen miseris socios habuisse malorum. This is the real explanation, according to Lamentations 2:13, though we must not therefore take mı̄ as an accusative equals bemı̄, as Hitzig does. The whole of the group is in the tone of the Lamentations of Jeremiah. There were two kinds of things (i.e., two kinds of evils: mishpâchōth, as in Jeremiah 15:3) that had happened to her (קרא equals קרה, with which it is used interchangeably even in the Pentateuch) - namely, the devastation and ruin of their city and their land, famine and the sword to her children, their inhabitants.

In Isaiah 51:20 this is depicted with special reference to the famine. Her children were veiled (‛ullaph, deliquium pati, lit., obvelari), and lay in a state of unconsciousness like corpses at the corner of every street, where this horrible spectacle presented itself on every hand. They lay ketho' mikhmâr (rendered strangely and with very bad taste in the lxx, viz., like a half-cooked turnip; but given correctly by Jerome, sicut oryx, as in the lxx at Deuteronomy 14:5, illaqueatus), i.e., like a netted antelope (see at Job 39:9), i.e., one that has been taken in a hunter's net and lies there exhausted, after having almost strangled itself by ineffectual attempts to release itself. The appositional וגו המלאים, which refers to בניך, gives as a quippe qui the reason for all this suffering. It is the punishment decreed by God, which has pierced their very heart, and got them completely in its power. This clause assigning the reason, shows that the expression "thy children" (bânayikh) is not to be taken here in the same manner as in Lamentations 2:11-12; Lamentations 4:3-4, viz., as referring to children in distinction from adults; the subject is a general one, as in Isaiah 5:25. With lâkhē̄n (therefore, Isaiah 51:21) the address turns from the picture of sufferings to the promise, in the view of which the cry was uttered, in Isaiah 51:17, to awake and arise. Therefore, viz., because she had endured the full measure of God's wrath, she is to hear what His mercy, that has now begun to move, purposes to do. The connecting form shekhurath stands here, according to Ges. 116, 1, notwithstanding the (epexegetical) Vav which comes between. We may see from Isaiah 29:9 how thoroughly this "drunk, but not with wine," is in Isaiah's own style (from this distinction between a higher and lower sphere of related facts, compare Isaiah 47:14; Isaiah 48:10). The intensive plural 'ădōnı̄m is only applied to human lords in other places in the book of Isaiah; but in this passage, in which Jerusalem is described as a woman, it is used once of Jehovah. Yârı̄bh ‛ammō is an attributive clause, signifying "who conducts the cause of His people," i.e., their advocate or defender. He takes the goblet of reeling and wrath, which Jerusalem has emptied, for ever out of her hand, and forces it newly filled upon her tormentors. There is no ground whatever for reading מוניך (from ינה, to throw down, related to יון, whence comes יון, a precipitate or sediment) in the place of מוגי (pret. hi. of יגה, (laborare, dolere), that favourite word of the Lamentations of Jeremiah (Lamentations 1:5, Lamentations 1:12; Lamentations 3:32, cf., Isaiah 1:4), the tone of which we recognise here throughout, as Lowth, Ewald, and Umbreit propose after the Targum ליך מונן דהוו. The words attributed to the enemies, shechı̄ vena‛ăbhorâh (from shâchâh, the kal of which only occurs here), are to be understood figuratively, as in Psalm 129:3. Jerusalem has been obliged to let her children be degraded into the defenceless objects of despotic tyranny and caprice, both at home in their own conquered country, and abroad in exile. But the relation is reversed now. Jerusalem is delivered, after having been punished, and the instruments of her punishment are given up to the punishment which their pride deserved.

Isaiah 52:2 Parallel Commentaries

Treasury of Scripture Knowledge

shake

Isaiah 3:26 And her gates shall lament and mourn; and she being desolate shall sit on the ground.

Isaiah 51:23 But I will put it into the hand of them that afflict you; which have said to your soul, Bow down, that we may go over...

Jeremiah 51:6,45,50 Flee out of the middle of Babylon, and deliver every man his soul: be not cut off in her iniquity...

Zechariah 2:6 Ho, ho, come forth, and flee from the land of the north, said the LORD: for I have spread you abroad as the four winds of the heaven...

Revelation 18:4 And I heard another voice from heaven, saying, Come out of her, my people, that you be not partakers of her sins...

arise. The common mode of sitting in the East is upon the floor, with the legs crossed; and when sitting is spoken of as a posture of more than ordinary state, it means sitting on high, on a chair of state, or throne. loose

Isaiah 49:21 Then shall you say in your heart, Who has begotten me these, seeing I have lost my children, and am desolate, a captive...

Isaiah 51:14 The captive exile hastens that he may be loosed, and that he should not die in the pit, nor that his bread should fail.

Isaiah 61:1 The Spirit of the Lord GOD is on me; because the LORD has anointed me to preach good tidings to the meek...

Luke 4:18 The Spirit of the Lord is on me, because he has anointed me to preach the gospel to the poor; he has sent me to heal the brokenhearted...

Luke 21:24 And they shall fall by the edge of the sword, and shall be led away captive into all nations...

Cross References
Isaiah 9:4
For the yoke of his burden, and the staff for his shoulder, the rod of his oppressor, you have broken as on the day of Midian.

Isaiah 10:27
And in that day his burden will depart from your shoulder, and his yoke from your neck; and the yoke will be broken because of the fat."

Isaiah 14:25
that I will break the Assyrian in my land, and on my mountains trample him underfoot; and his yoke shall depart from them, and his burden from their shoulder."

Isaiah 29:4
And you will be brought low; from the earth you shall speak, and from the dust your speech will be bowed down; your voice shall come from the ground like the voice of a ghost, and from the dust your speech shall whisper.

Isaiah 51:14
He who is bowed down shall speedily be released; he shall not die and go down to the pit, neither shall his bread be lacking.

Isaiah 60:1
Arise, shine, for your light has come, and the glory of the LORD has risen upon you.

Ezekiel 34:27
And the trees of the field shall yield their fruit, and the earth shall yield its increase, and they shall be secure in their land. And they shall know that I am the LORD, when I break the bars of their yoke, and deliver them from the hand of those who enslaved them.

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