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1–3. Wonderful branch of the Lord. 4. Purification of Israel. 5–6. His external well-being. Isa.4:1. And seven women will grab hold of one man on that day and say: “We will eat our own bread and wear our own clothes, just let us be called by your name - take away the shame from us.” Conclusion to the previous prophecy concerning the women of Judah. “Seven women” - that is, many women will be left without husbands, which in ancient times was considered by the Jews to be a disgraceful circumstance for women. The Law of Moses made it possible for one man to marry several women. ( Ex. 21:10 ). Isa.4:2–6. Following the storm, the sun will shine again over Jerusalem. The thunderstorm of God's wrath cleansed the heavy sinful atmosphere in which Jerusalem lived, and the new life that it will bring with it will gradually increase. “Branch of the Lord”, or Messiah, called after his earthly homeland - the fruit of the earth (Jewish). People will then become holy and worthy of approaching the Almighty. The cloud of God's glory will overshadow Zion as a sign of God's favor towards this anciently sacred mountain. Jerusalem itself will become a new city, in which the crimes that took place in it will no longer be repeated. Isa.4:2. On that day the branch of the Lord will appear in beauty and honor, and the fruit of the land in majesty and glory, to the surviving children of Israel. “In that day” is the same as at the end of days or in the last days (cf. Isa. 2:2). “Branch of the Lord” – Zemach Iehova. This expression of the prophet is interpreted differently. Some here simply mean the fertility of the country, as in the following expression the fruit of the earth. But one cannot agree with such a narrow and extremely superficial understanding, especially since fertility will be presented as a reason for decorating (Zebi) Israel. In addition, the passage parallel to verse 2 from chapter 28. Isaiah: “The Lord of hosts will be a magnificent (Zebi) crown and a glorious diadem for the remnant of His people” (v. 5) directly speaks against such an understanding, for it is impossible to put the Lord and the fertility of the earth on the same line. Finally, fertility, that is, full fields, can serve as an adornment for a country, not a people. Others (eg, Orelli) see in this Zemach a messianic salvation, which the Lord grants to the Jews after their judgment, or a new and holy life, increased under the influence of the rays of divine grace. But this interpretation also seems very artificial, since salvation is conceived in it as something separate from those being saved. The most correct interpretation seems to be that which has been accepted since ancient times in both the Jewish and Christian Churches. Therefore, the interpretation of Zemach Iehova is the Messiah Himself. The correctness of this explanation is confirmed by parallel passages from other prophecies of Isaiah and from the book of the prophets Jeremiah and Zechariah. In Jeremiah (Jer. 23 and Jer. 33:15), under the name Zemach, the Messianic king is clearly deduced from the house of David. In the prophet Zechariah, this term becomes the proper name of the Messiah (Zech. 6 and Zech. 3:8). Isaiah himself provides the basis for such an understanding (see Is. 53:2). 5 “Fruit of the earth” is a synonymous expression with the expression: “branch of the Lord,” but it is more correct to translate it as “fruit of the country.” By this the prophet foretells that the Messiah will be a Jew by earthly birth. In accordance with this and in ch. 9. Isaiah (v. 6) says that “a child is born to us,” that is, to the Jews. However, Isaiah did not mean by this that the Messiah will be the savior of only the Jews. In verse 3, participants in the enjoyment of the blessings of the Messianic kingdom, in addition to those remaining in Zion, are called all who will be recognized by God as worthy to enter this kingdom - a clear hint at the universality of future salvation. 6 “Survivors” - implies: from the terrible judgments of God. Isa.4:3. Then those who remain in Zion and those who survive in Jerusalem will be called saints, all written in the book for living in Jerusalem, “They will be called” - that is, according to the use of this verb in many places in the Bible, they will actually be like that. “Holy”, i.e. dedicated to God and together cleansed from sins (cf. Is. 6:13). “Book for Living” – lists of citizens who have the right to live in the city. Here, of course, we are talking about the fact that God recognizes many as worthy to live in close communion with Him (cf. Ex. 32:32). Isa.4:4. when the Lord will wash away the filthiness of the daughters of Zion and purify the blood of Jerusalem from among her with the spirit of judgment and the spirit of fire. “Defilement” is the same as sins (cf. Ps. 50:9-11). “Blood of Jerusalem,” that is, the blood of innocent people, with which the streets and squares of Jerusalem were often stained (cf. Matt. 23:35). “The spirit of judgment and the spirit of fire” - more precisely from Heb. the winnowing (the image is borrowed from the winnowing of grain on the threshing floor) of judgment and the wind of cleansing or devastation. Both expressions indicate the action of the terrible judgment of God. Isa.4:5. And the Lord will make over every place of Mount Zion and over its assemblies a cloud and smoke during the day and a blaze of blazing fire during the night; for there will be a veil over everything that is honored. Isa.4:6. And there will be a tent for shade during the day from the heat and for shelter and protection from bad weather and rain. “Assemblies” are festive solemn gatherings of Jews on the Zion-Church Mount. LXX interpreters, however, better conveyed the meaning of the Hebrew expression with the words: all the surroundings (of Zion), which gives a clearer indication of the universality of future salvation. “Cloud..., smoke... and shine” are long-known symbols of the Divine presence among the chosen people (Numbers 14:14; Exodus 13:21). Those who oppose the authenticity of this little speech of the prophet Isaiah point to very weak grounds to prove their opinion. (Lack of rhythm, later images and ideas). On the contrary, this speech is in direct connection with the previous speech of Chapter 3. (1–15) about the bad rulers of Judea, in whose place the Branch of the Lord will appear, to the greatness and glory of Judea. If in the 16th et seq. verses of the 3rd chapter. The prophet castigated the passion of the women of Jerusalem for insignificant adornments, but here he consistently speaks about the true adornment for the remnant of Israel, which will appear when the uncleanness of the women of Zion is washed away (Is. 4:4). Finally, the main idea of ​​the speech - about the salvation of the remnant after the terrible judgments of God - is in complete agreement with Isaiah’s general view of the future of the Jewish nation. The Slavic text translated from Greek LXX-i reads: On that day God will rise in council with glory on earth to exalt and glorify the remnant of Israel. Without completely losing the prophetic meaning of the coming of the Messiah, the presence of the word “in council” makes it possible to see an indication of the trinity of the Lord. At the same time, the words fruit of the earth somewhat contradict the established terminology about the incarnate heavenly seed, which “grounds” the personality of the Messiah. Note ed. It is interesting to compare the Russian and Slavic texts of Is.9:6. Russian: ...they will call His name: Wonderful, Counselor, Mighty God, Everlasting Father, Prince of Peace. Slavic: ...and his name is called: great angel of counsel, wonderful, adviser, mighty God, ruler, prince of the world, father of the next century... You might be interested in: