Isaiah 52:2

Isa 52:2 Shake thyself from the dust; arise, [and] sit down, O Jerusalem: loose thyself from the bands of thy neck, O captive daughter of Zion.

Ver. 2. Shake thyself from the dust.] Wherein thou layest along when trampled on. {Isa 51:23}

Arise, and sit down, O Jerusalem.] Rather, Arise, sit up, O Jerusalem. It hath been noted before, that when Vespasian had subdued Judea, money was stamped with a woman sitting in the dust, with this inscription, Iudaea subacta.

Loose thyself from the bonds of thy neck.] From thy spiritual servitude especially. {as Luk 1:74 Rom 6:19} Shake the devil’s yoke from off thy neck, gestague monilia sponsae et libertatis, and get on the spouse’s ornaments.

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.

Isa_52:2

Shake thyself from the dust

Sin as dust

It is very often what we call little sins which mar the beauty of the Church.

They are like dust. Dust comes imperceptibly, it settles down so silently, that not an insect hears it fall; it is caused by our ordinary avocations and not by exceptional events; and if neglected long, becomes thicker and thicker, till all that is fair and beautiful is lost. Shake thyself from the dust, etc. (A. Rowland, LL.B.)

Arise, and sit down, O Jerusalem

Rather, Arise, sit up, O Jerusalem. When Vespasian had subdued Judaea money was stamped with a woman sitting in the dust, with this inscription, Judaea subacta. (J. Trapp.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Put off the garments of sorrow and heaviness, and put on the apparel of joy and gladness.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

from the dust--the seat of mourners (Job 2:12-13).

arise, and sit--namely, in a more dignified place: on a divan or a throne [LOWTH], after having shaken off the dust gathered up by the flowing dress when seated on the ground; or simply, "Arise, and sit erect" [MAURER].

bands of . . . neck--the yoke of thy captivity.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 2. Sit down, O Jerusalem - "Ascend thy lofty seat, O Jerusalem"] The literal rendering here is, according to our English translation, "arise, sit;" on which a very learned person remarks: "So the old versions. But sitting is an expression of mourning in Scripture and the ancients; and doth not well agree with the rising just before." It does not indeed agree, according to our ideas; but, considered in an oriental light, it is perfectly consistent. The common manner of sitting in the eastern countries is upon the ground or the floor with the legs crossed. The people of better condition have the floors of their chambers or divans covered with carpets for this purpose; and round the chamber broad couches, raised a little above the floor, spread with mattresses handsomely covered, which are called sofas. When sitting is spoken of as a posture of more than ordinary state, it is quite of a different kind; and means sitting on high, on a chair of state or throne called the musnud; for which a footstool was necessary, both in order that the person might raise himself up to it, and for supporting the legs when he was placed in it. "Chairs," says Sir John Chardin, "are never used in Persia, but at the coronation of their kings. The king is seated in a chair of gold set with jewels, three feet high. The chairs which are used by the people in the east are always so high as to make a footstool necessary. And this proves the propriety of the style of Scripture, which always joins the footstool to the throne." (Isa 66:1; Ps 110:1.) Voyages, tom. ix. p. 85, 12mo. Besides the six steps to Solomon's throne, there was a footstool of gold fastened to the seat, 2Ch 9:18, which would otherwise have been too high for the king to reach, or to sit on conveniently.

When Thetis comes to wait on Vulcan to request armour for her son, she is received with great respect, and seated on a silver-studded throne, a chair of ceremony, with a footstool: -

Την μεν επειτα καθεισεν επι θρονου αργυροηλου,

Καλου, δαιδαλεου· ὑπο δε θρηνυς ποσιν ηεν.

Iliad xviii. 389.

"High on a throne, with stars of silver graced,

And various artifice, the queen she placed;

A footstool at her feet."

POPE.

Ὁ γαρ θρονος αυτος μονον ελευθεριος εστι καθεδρα συν ὑποποδιῳ. Athenaeus, v. 4.

"A throne is nothing more than a handsome sort of chair with a footstool." - L.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(2) Sit down . . .—As Jerusalem has risen from the dust, the “sitting” here implies a throne, and so stands in contrast with that of Babylon in Isa_47:1.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

Shake thyself from the dust,.... Or "the dust from thee" (g), in which she had sat, or rolled herself as a mourner; or where she had been trampled upon by her persecutors and oppressors; but now being delivered from them, as well as from all carnal professors and false teachers, she is called upon to shake herself from the dust of debasement and distress, of false doctrine, superstition, and will worship, in every form and shape, a great deal of which adheres to those churches called reformed.

Arise, and sit down, O Jerusalem; or "sit up", as it may be rendered; arise from thy low estate, from the ground and dust where thou art cast;

"and sit upon the throne of thy glory,''

so the Targum: it denotes the exaltation of the church from a low to a high estate, signified by the ascension of the witnesses to heaven, Rev 11:12. Some render it, "arise, O captivity"; or "captive" (h); so the word is used in Isa 49:24 and agrees with what follows:

loose thyself from the bands of thy neck, O captive daughter of Zion; or loose thou "the bands off thy neck from thee"; which seems to denote the people of God in mystical Babylon, a little before its destruction, who will be called out of it, as they afterwards are in this chapter; and to throw off the Romish yoke, and release themselves from that captivity and bondage they have been brought into by the man of sin, who now himself shall be led captive, Rev 13:10.

(g) "exute pulverem a te", Sanctius, Gataker. (h) "surge captivas", Forerius; so Ben Melech interprets it.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Shake thyself from the dust - To sit on the ground, to sit in the dust, is an expression descriptive of mourning Job 2:13. Jerusalem is here called on to arise and shake off the dust, as indicating that the days of her grief were ended, and that she was about to be restored to her former beauty and splendor.

Arise and sit down - There is an incongruity in this expression in our translation, which does not occur in the original. The idea in the Hebrew is not that which seems to be implied in this expression to arise and sit down in the same place, but it means to arise from the dust, and sit in a more elevated, or honorable place. She had been represented as sitting on the earth, where her loose flowing robes would be supposed to become covered with dust. She is here called on to arise from that humble condition, and to occupy the divan, or a chair of dignity and honor. Lowth renders this, ‘Ascend thy lofty seat,’ and supposes it means that she was to occupy a throne, or an elevated seat of honor, and he quotes oriental customs to justify this interpretation. Noyes renders it, ‘Arise and sit erect.’ The Chaldee renders it, ‘Rise, sit upon the throne of thy glory.’ The following quotation, from Jowett’s Christian Researches, will explain the custom which is here alluded to: ‘It is no uncommon thing to see an individual, or group of persons, even when very well dressed, sitting with their feet drawn under them, upon the bare earth, passing whole hours in idle conversation.

Europeans would require a chair, but the natives here prefer the ground. In the heat of summer and autumn, it is pleasant to them to while away their time in this manner, under the shade of a tree. Richly adorned females, as well as men, may often be seen thus amusing themselves. As may naturally be expected, with whatever care they may, at first sitting down, choose their place, yet the flowing dress by degrees gathers up the dust; as this occurs, they, from time to time, arise, adjust themselves, shake off the dust, and then sit down again. The captive daughter of Zion, therefore, brought down to the dust of suffering and oppression, is commanded to arise and shake herself from that dust, and then, with grace, and dignity, and composure, and security, to sit down; to take, as it were, again her seat and her rank, amid the company of the nations of the earth, which had before afflicted her, and trampled her to the earth.’

Loose thyself from the bands of thy neck - Jerusalem had been a captive, and confined as a prisoner. She is now called on to cast off these chains from her neck, and to be again at liberty. In captivity, chains or bands were attached to various parts of the body. They were usually affixed to the wrists or ankles, but it would seem also that sometimes collars were affixed to theneck. The idea is, that the Jews, who had been so long held captive, were about to be released, and restored to their own land.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Shake thyself from the dust, in which thou hast lain as a prisoner, or sat as a mourner.

Sit down upon thy throne. Or, sit up, as this word is rendered, Gen 27:19.

Loose thyself from the bands of thy neck; the yoke of thy captivity shall be taken off from thee. It is a metaphor from beasts that have the yoke fastened by bands to their necks.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

Shake thyself from the dust (compare the opposite command given to Babylon, "Come down, sit in the dust". (Isa_47:1) Zion was to arise, shake from her all trace of the dust in which she had been so long lying, and then calmly seat herself upon a seat of dignity. Loose thyself from the bands of thy neck. The Hebrew text has. "The bands of thy neck are unloosened;" i.e. I have caused thy chains to fall from thee thou hast only to "rise," and thou wilt find thyself free. Captives in ancient times were often fastened together by a thong or chain passed round their necks (see Rawlinson, "History of Ancient Egypt," vol. 1 p. 473). Daughter of Zion. The prophet passes, by an easy transition, from the city to the nation, which continues to be the object of address in the remainder of the discourse.

The dignity of the Church. Jerusalem was to arise from the dust of humiliation, and to sit down "with dignity and composure" on a seat of honour, taking her true position among the nations of the earth. The Church of Christ is called to rise from any undignified position into which she may have fallen, and to assume One that is in keeping with her origin and her estate. But the question is, in what the dignity of the Church consists. It is clear that dignity has various applications, according to its subject. The dignity of a sovereign is in one thing; that of a scholar is in another thing; that, again, of a servant is something quite different. It is not found in any particular deportment or in any especial surroundings. The Church that seeks to secure its dignity by attaching to itself those external honours or trappings which worldly kingdoms demand for the maintenance of their honour completely mistakes its position. To be truly dignified is to act in a way that is worthy of our origin and in harmony with our position. The true dignity of the Church is realized by its acting in a way that becomes the offspring of Christ, and that is suited to an institution which exists to illustrate his truth and to extend his reign. It consults its dignity and commends itself to the honour of the wise when

I IT MAKES ITS APPEAL TO THE HUMAN JUDGMENT, and not to superstitious fears.

II IT RELIES ON THE ATTACHMENT OF ITS FRIENDS for the necessities of its existence.

III IT REFUSES TO COUNT IMPOSSIBLE THAT WHICH ITS MASTER CHARGES IT TO ACCOMPLISH, viz. the subjection of the whole world to his sway.

IV IT LISTENS WITHOUT ALARM TO THE PREDICTIONS OF ITS FOES, and goes calmly and energetically on its way of holy service. C.

Vers. 2-9. The liberty of the Church.

"Loose thyself from the bands of thy neck, O captive daughter of Zion.

I THE RIGHT OF THE CHURCH TO LIBERTY. The sight of the daughter of Zion in chains was very pitiable in the prophet"s eye. How much more grievous the spectacle of a Christian Church in bondage, enslaved and oppressed! The Christian Church, being composed of those who have received Jesus Christ as their Lord and Saviour, and being called into existence for the purpose of extending a spiritual kingdom amongst men, cannot possibly submit itself to the rule of the world without abdicating its functions and forfeiting its essential privileges. It has a native, Christ-given right to decide upon its own constitution, to choose its own officers, to worship God according to its own convictions, to act freely upon the world in disseminating its principles. It is oppressed and (more or less) enslaved when authority presumes to dictate, or when rank or wealth claims to direct, in these high, and spiritual matters.

II THE LIMITATIONS OF ITS FREEDOM. The Church is not free to "do what it likes" in all these matters; that is licence, not liberty. Its freedom is limited by the will, and defined by the word, of its Divine Lord. Under all circumstances, it is bound to consider what Christ would have it do. Beyond his will it may not move.

III ITS ATTITUDE UNDER OPPRESSION.

1. A patient submission to the absolutely inevitable. In early Christian times, and under the domination of tyrannical powers since then, the Church has had to accept such share of liberty as was allowed, patiently and devoutly waiting for an extension.

2. A calm, brave assertion of its duty to its Lord; often under censure, hardship, cruel suffering.

3. A seizure of the earliest opportunity to enter upon its right. "Loose thyself," God says to his people. When the bonds can be broken, break them; when the door can be opened, unbar it; when the way is clear to holy liberty, take it without hesitation or delay.

IV ITS EXULTATION IN THE HOUR OF RELEASE. (Vers. 7-10). The prophet foresees the liberation of Israel, and breaks out into a strain of surpassing eloquence and joy. Probably the escape from bondage to freedom is calculated to excite the keenest transports of delight of which the human heart is capable. So has it been in many hundreds of instances of individual release, and so it has been in cases of national and of ecclesiastical deliverance. Speech and song have been far too feeble to utter the rapture of the hour. At such a time the best forms which abounding and overwhelming joy can take are:

1. Gratitude to God, showing itself in praise. It is the Lord whose providence opens the way, whose arm strikes off the shackles (see vers. 3, 6, 10).

2. Recognition of the fact that liberty is useless, and even dangerous, unless t is well employed, and a consequent determination to spend the acquired freedom in holy service. C.

A priceless redemption.

"Ye shall be redeemed without money." This truth is more fully stated in Isa_55:1. Here we only note two senses in which God"s redemption of Israel from the captivity of Babylon, and of us from the captivity of sin, may be called a priceless redemption.

I BECAUSE ITS VALUE IS BEYOND ANY PRICE MAN CAN FIND. A man may hear of a "pearl of great price," and be willing to sell all else that he may have in order to get possession of it. But redemption is a pearl of such price that no man"s all could suffice for its purchase. Illustrate what returning to a regenerate Jerusalem was for the captives. And what had they by which they could buy such a national restoration? What relation would it bear to the matter if they put all their wealth together? And we are not redeemed from sin with "corruptible things, such as silver and gold," so that we could recompense him who gave the silver and gold for us, by giving him our silver and gold; "but with the precious blood of Christ," the value of which no human scales can measure, and which no human wealth could buy. The price of our redemption is "beyond all measure of so much." Compare the poetical estimate of the value of "wisdom," in Job_28:12-19.

II BECAUSE IT IS GIVEN WITHOUT ASKING ANY PRICE AT ALL. We could not pay the price. We should not have it at a price, if we could pay. It cannot be bought. Illustrate how men put a fictitious price on things which they do not wish to sell; and how they refuse to name any price at all when they are determined that the thing shall be a free gift. So God"s redemption is priceless, for he does not want to sell. Nay, it is priceless, for it can only be received as a gift. "God hath given unto us eternal life, and this life is in his Son." How strange that this very "pricelessness" should be our greatest stumbling-block! We have a saying that only nothing worth can be got for nothing;" and we find ourselves applying it to God"s free gift of salvation. To illustrate this very human weakness, a man bought the entire stock of a herring-vendor, and sent him round a district of poor people, to cry, "Herrings for nothing!" and give them away. He was laughed to scorn, and not one person was found willing to receive. It is hard to believe that a priceless redemption is offered to us "without money and without price. R.T.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

The dust - In which thou hast sat as a mourner. The bands - The yoke of thy captivity shall be taken off from thee.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

“Shake thyself from the dust, arise, sit, oh Jerusalem! loose the bands of thy neck, oh captive daughter Zion (or of Zion)!” The dust, from which she is to free herself by shaking it off, is either that in which she had been sitting as a mourner (Isa 3:26; Isa 47:1; Job 2:13) or that which, in token of her grief, she had sprinkled on her head (Job 2:12). The common English version, ‘sit down’, until explained, suggests an idea directly opposite to that intended. Some make it mean ‘sit up’, in opposition to a previous recumbent posture. To this it may be objected, that the verb is elsewhere absolutely used in the sense of sitting down, especially in reference to sitting on the ground as a sign of grief; and also, that the other verb does not merely qualify this, but expresses a distinct idea, not merely that of rising but that of standing up, which is inconsistent with an exhortation to sit up, immediately ensuing. As a whole, the verse is a poetical description of the liberation of a female captive from degrading servitude, designed to represent the complete emancipation of the Church from tyranny and persecution.

Joseph Addison Alexander, The Prophecies of Isaiah (1846–1847; New York: Scribner, 1870–1878) — public domain. Text from a community e-Sword module.

General Information:

Isaiah continues speaking to the people of Israel.

Shake yourself off from the dust; arise and sit, Jerusalem

Here "Jerusalem" represents the people who live there. AT: "People of Jerusalem, sit up and shake the dirt off of yourself" (See: Metonymy)

take off the chain from your neck, captive

It is implied that the people of Jerusalem were wearing chains because they were slaves while exiled in Babylon. The full meaning of this statement can be made clear. (See: Metonymy and Assumed Knowledge and Implicit Information)

daughter of Zion

This is an idiom. The "daughter" of a city means the people of the city. See how you translated this in Isaiah 1:8. AT: "people of Zion" or "people who live in Zion" (See: Idiom)

You were sold for nothing, and you will be redeemed without money

This speaks about Yahweh as if he were the owner of the people of Israel. Since he is the rightful owner he can give them away or take them back whenever he wants. This can be stated in active form. AT: "I sold you for nothing, and I will redeem you without money" (See: Metaphor and Active or Passive)

translationWords

Jerusalem

captive

Zion

Yahweh

redeem

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

Shake yourself Heb. הִתְנַעֲרִי, escourre in O.F., to shake strongly, like one who shakes out a garment.

arise from the ground, from the decree (supra 3:26), “She shall sit on the ground.”

sit down on a throne.

free yourself Untie yourself [from Jonathan].

bands of Heb. מוֹסְרֵי, cringatro umbriah in O.F., [strap].

captive Heb. שְׁבִיָה, like שְׁבוּיָה, captive.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.

Shake thyself from the dust. It is a figurative expression. The prophet therefore continues, Arise, sit down; for Jerusalem is compared to one that has been lying down in dust.

Loose thyself, etc. Thou wilt be no more under the dominion of another nation.

Ibn Ezra on the Tanakh — English translations: “Sefaria Community Translation” (CC0 1.0 (public-domain dedication)); “Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009” (CC BY 4.0); and “Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873” (public domain). Text via Sefaria.