Isaiah 62:4

KJV

Thou shalt no more be termed Forsaken; neither shall thy land any more be termed Desolate: but thou shalt be called Hephzibah, and thy land Beulah: for the LORD delighteth in thee, and thy land shall be married.

KJV (with Strong's)

Thou shalt no more be termed {H559} Forsaken {H5800}; neither shall thy land {H776} any more be termed {H559} Desolate {H8077}: but thou shalt be called {H7121} Hephzibah {H2657}, and thy land {H776} Beulah {H1166}: for the LORD {H3068} delighteth {H2654} in thee, and thy land {H776} shall be married {H1166}.

Complete Jewish Bible

You will no longer be spoken of as 'Azuvah [Abandoned] or your land be spoken of as 'Sh'mamah [Desolate]; rather, you will be called Heftzi-Vah [My-Delight-Is-In-Her] and your land Be'ulah [Married]. For ADONAI delights in you, and your land will be married

Berean Standard Bible

No longer will you be called Forsaken, nor your land named Desolate; but you will be called Hephzibah, and your land Beulah; for the LORD will take delight in you, and your land will be His bride.

American Standard Version

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 Jehovah delighteth in thee, and thy land shall be married.

Commentary

### SUMMARY
Isaiah 62:4 heralds a glorious transformation for Jerusalem and the land of Israel, prophesying an end to their former labels of abandonment and desolation. This divine declaration bestows new, honorific names—Hephzibah and Beulah—that signify God's profound delight and unwavering commitment, symbolizing a renewed, intimate, and permanent covenant relationship akin to a joyful marriage between the Lord and His cherished people.

### CONTEXT
* **Literary Context:** Isaiah 62 serves as a magnificent climax within the prophetic section of Isaiah 40-66, often referred to as "Second Isaiah," which predominantly focuses on themes of comfort, restoration, and the future glory of Zion following the Babylonian exile. Chapters 60-62 form a cohesive unit, vividly portraying Jerusalem's future splendor, divine vindication, and the Lord's zealous dedication to His people. Chapter 61 outlines the Anointed One's mission to proclaim good news and freedom, while chapter 62 intensifies the theme of God's unceasing watchfulness and passionate desire for Jerusalem's full restoration. The immediate preceding verses (Isaiah 62:1-3) underscore the prophet's relentless intercession and God's solemn promise that Jerusalem's righteousness and salvation will radiate like a brilliant light, drawing the admiration of nations and kings. This verse, therefore, functions as a direct and powerful manifestation of that promised glory and honor, culminating in the profound renaming of the city and land.

* **Historical & Cultural Context:** The prophecy in Isaiah 62 is deeply rooted in Israel's historical trauma of the Babylonian exile and the subsequent return to a ravaged homeland. The people had endured the devastation of Jerusalem's destruction and the land's desolation, fostering widespread feelings of abandonment and despair. This period led to the perception that God had "forsaken" His covenant people. Culturally, names carried immense significance, often reflecting identity, destiny, or a pivotal event. To be "termed Forsaken" (Hebrew: *ʻăzûḇâ*) or for the land to be "termed Desolate" (Hebrew: *šemāmâ*) was a public declaration of their perceived state of divine disfavor and ruin. The imagery of marriage was a pervasive biblical metaphor for the covenant relationship between God and Israel, where God was the faithful husband and Israel the often-straying wife. The promise of the land being "married" directly addresses the shame of perceived abandonment, signifying a restoration of honor, security, and fruitfulness, much like a bride being claimed by her husband and brought into a secure home.

* **Key Themes:** This verse powerfully encapsulates several overarching themes prevalent in Isaiah and the broader prophetic literature. Central is the theme of **Divine Restoration and New Identity**, where God actively intervenes to reverse the fortunes of His people, transforming their status from one of shame and desolation to one of honor and delight. This is intrinsically linked to **God's Unwavering Covenant Faithfulness**, demonstrating that despite Israel's failures, the Lord remains committed to His promises, as seen in passages like [Jeremiah 31:3](/jeremiah/31-3 "Jeremiah 31:3 - God's Everlasting Love"). The new names, "Hephzibah" and "Beulah," highlight **God's Personal Affection and Delight** in His people, moving beyond mere obligation to a profound emotional connection. Finally, the imagery of **Spiritual Marriage and Intimate Union** underscores the depth and permanence of the renewed relationship between God and His land/people, echoing the covenant language found in [Hosea 2:19-20](/hosea/2-19 "Hosea 2:19-20 - God's Betrothal to Israel"). This promise of a secure and fruitful union contrasts sharply with the previous state of spiritual barrenness and abandonment.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Hephzibah (Hebrew, _Chephtsîy bâhh'_):** From H2657, meaning "my delight (is) in her." This is a divinely bestowed name, not merely a descriptive term. It signifies God's personal, deep-seated pleasure, affection, and joy in Jerusalem. It replaces the old name of "Forsaken," indicating a complete reversal of God's perceived disposition towards His people. The name itself is a profound declaration of God's intimate love and favor, revealing His passionate delight in His chosen city.
* **Beulah (Hebrew, _bâʻal'_):** This name, derived from the primitive root H1166, meaning "to be master" or "to marry," directly contrasts with "Desolate" (H8077, _shᵉmâmâh_), which implies emptiness and lack of ownership. "Beulah" signifies a secure, permanent, and fruitful relationship, where the land (and by extension, the people) is rightfully claimed and cherished by the Lord as a husband cherishes his wife. It speaks to an end of barrenness and an ushering in of fruitfulness, security, and divine possession under God's loving care.
* **delighteth (Hebrew, _châphêts'_):** From H2654, properly meaning "to incline to; by implication... to be pleased with, desire." This verb emphasizes the active, volitional, and joyful nature of God's affection. It is not a passive acceptance but an eager, fervent inclination towards His people. This divine delight is the very foundation and motivation for the radical renaming and the comprehensive restoration of the land, demonstrating God's deep emotional investment in their well-being and glorious future.

#### Verse Breakdown
* **"Thou shalt no more be termed Forsaken;":** This clause directly addresses Jerusalem, personified as a woman, promising a definitive end to the derogatory and painful label of "Forsaken" (Hebrew: _ʻăzûḇâ_). This name reflected the profound shame, despair, and perceived abandonment that the city and its inhabitants endured during the exile, when they felt God had left them to their enemies. The divine declaration here is a powerful negation of that past identity, signaling a new era of divine presence and care.
* **"neither shall thy land any more be termed Desolate:":** Complementing the first clause, this part extends the promise of transformation to the physical land itself. "Desolate" (Hebrew: _šemāmâ_) refers to the state of ruin, emptiness, and barrenness that afflicted the land during and after the exile. God promises to remove this label, signifying an end to its physical and spiritual barrenness and a return to vibrant fruitfulness, habitation, and flourishing under His blessing.
* **"but thou shalt be called Hephzibah,":** This introduces the new, divinely-given name for Jerusalem. "Hephzibah" (Hebrew: _Chephtsîy bâhh_) means "My delight is in her," directly expressing God's personal affection, profound pleasure, and overflowing joy in His city and people. This renaming is a public and intimate declaration of God's restored favor and intimate relationship, signifying a complete shift from perceived abandonment to cherished delight.
* **"and thy land Beulah:":** The land also receives a new, symbolic name, "Beulah," meaning "Married." This powerful metaphor signifies the secure, permanent, and intimate covenant relationship between the Lord and His land/people. It stands in stark contrast to the previous state of desolation and abandonment, implying a renewed union that will bring forth abundant fruitfulness, security, and divine protection.
* **"for the LORD delighteth in thee,":** This clause provides the divine rationale and underlying motivation for the entire transformation. The radical change in identity and status is not arbitrary but flows directly from the Lord's intrinsic pleasure, deep affection, and eager inclination towards His people. This delight (from the Hebrew _châphêts_) is the driving force behind the comprehensive restoration, highlighting God's passionate commitment.
* **"and thy land shall be married.":** This reiterates and reinforces the meaning of "Beulah," solidifying the imagery of a covenant marriage. It emphasizes the active and volitional role of the Lord in claiming and cherishing His land, ensuring its security, fruitfulness, and perpetual union with Him. This is the ultimate expression of the restored, intimate, and unbreakable relationship between God and His people.

#### Literary Devices
Isaiah 62:4 is rich with profound literary devices that amplify its message of divine transformation. **Personification** is prominently used, treating Jerusalem and the land as living entities capable of being "termed," "called," and even "married." This device imbues the prophecy with deep emotional resonance, making the divine interaction feel intensely personal and relational. The verse also employs powerful **Contrast**, juxtaposing the former names of "Forsaken" and "Desolate" with the new, glorious names "Hephzibah" and "Beulah." This stark opposition highlights the radical and complete nature of God's restorative work, emphasizing the dramatic shift from shame to honor. **Metaphor** is central to the verse's meaning, particularly the **Marriage Metaphor**, which portrays the relationship between God and His land/people as a sacred, intimate, and unbreakable union between husband and wife. This metaphor conveys themes of fidelity, security, fruitfulness, and profound love. The **Repetition** of "termed" and "land" emphasizes the comprehensive nature of the transformation, affecting both the city's identity and the physical territory, reinforcing the certainty of God's promise.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Isaiah 62:4 stands as a profound testament to God's redemptive character and His unwavering commitment to His covenant people. It reveals a God who does not abandon His promises but actively intervenes to reverse shame and desolation with delight and intimate union. This passage underscores the theological truth that God's love is not contingent on human perfection or performance but flows from His own faithful nature, leading Him to restore and rename those who were once considered lost. It speaks to the ultimate hope of a renewed relationship between the Creator and His creation, foreshadowing a time of perfect harmony, security, and joy, rooted in God's passionate delight.

* [Jeremiah 32:41](/jeremiah/32-41 "Jeremiah 32:41 - God Delights in Doing Good to Israel")
* [Zephaniah 3:17](/zephaniah/3-17 "Zephaniah 3:17 - The Lord Delights in You")
* [Revelation 21:2](/revelation/21-2 "Revelation 21:2 - The New Jerusalem as a Bride")

### REFLECTION AND APPLICATION
Isaiah 62:4 offers a profoundly hopeful and identity-affirming message for believers today. Just as God promised to transform Jerusalem from "Forsaken" and "Desolate" to "Hephzibah" (My delight is in her) and "Beulah" (Married), He extends a similar promise of new identity and intimate relationship to all who are in Christ. For those who have felt abandoned, neglected, unloved, or spiritually barren, this verse assures us that God's ultimate desire is to delight in us and to draw us into a secure, fruitful, and permanent union with Him. Our past labels, perceived failures, or even the shame we carry do not define our future in God's eyes; His boundless love and redemptive power rename us, transforming our shame into glory and our emptiness into overflowing life. This passage calls us to embrace our new identity in Christ, trusting in God's unwavering delight and His covenant faithfulness, which promises a future of deep intimacy, security, and abundant blessing. It invites us to live as those cherished by God, reflecting His joy and fruitfulness in a world that often feels forsaken and desolate.

#### Questions for Reflection
* **What "forsaken" or "desolate" labels have you carried in your life, and how does God's promise to rename you as "Hephzibah" and "Beulah" speak to those labels and your current identity?**
* **How does understanding God's active "delight" in you personally change your perception of your worth, your prayers, and your daily walk with Him?**
* **In what practical ways can you live out your identity as one "married" to the Lord, reflecting His secure and fruitful presence in your relationships, work, and spiritual disciplines?**

### FAQ
**What is the significance of the new names, Hephzibah and Beulah?**

Answer: The new names are profoundly significant because they represent a complete reversal of Israel's former status and a public declaration of God's renewed covenant relationship. "Hephzibah" (Hebrew: *Chephtsîy bâhh'*) means "My delight is in her," signifying God's personal affection, pleasure, and joy in Jerusalem. It replaces the name "Forsaken" (Hebrew: *ʻăzûḇâ*), which reflected the despair and shame of exile. "Beulah" (Hebrew: derived from *bâʻal*) means "Married" or "Possessed (by a husband)," symbolizing a secure, permanent, and intimate union between God and His land/people. This replaces "Desolate" (Hebrew: *šemâmâ*), which indicated barrenness and abandonment. Together, these names declare that God has not forgotten or abandoned His people but has chosen them for a special, joyful, and fruitful relationship, as highlighted by the Lord's delight in them, as stated in [Isaiah 62:4](/isaiah/62-4 "Isaiah 62:4 - God's Delight and Marriage to the Land").

**Does this prophecy apply only to the nation of Israel, or does it have broader implications?**

Answer: While Isaiah 62:4 is primarily a prophecy for the literal nation of Israel and the city of Jerusalem, promising their restoration after exile, its theological themes have profound broader implications for all believers. The imagery of God's delight and the spiritual marriage relationship transcends national boundaries. In the New Testament, the Church is often depicted as the "bride of Christ" (e.g., [Ephesians 5:25-27](/ephesians/5-25-27 "Ephesians 5:25-27 - Christ's Love for the Church")), suggesting that the intimacy and security promised to Israel are extended to all who are united with Christ. Therefore, while the historical fulfillment is tied to Israel, the spiritual principles of God's delight, His redemptive renaming, and His desire for an intimate, secure relationship apply to every individual believer and the global Church. This verse offers a universal message of hope, identity, and divine love, showing God's desire to "marry" Himself to His people.

### CHRIST-CENTERED FULFILLMENT
Isaiah 62:4 finds its ultimate and most profound fulfillment in Jesus Christ, who is the embodiment of God's delight and the means by which humanity is brought into an eternal marriage covenant with God. Just as God delighted in Jerusalem, His ultimate delight is in His Son, Jesus, as declared at His baptism and transfiguration (e.g., [Matthew 3:17](/matthew/3-17 "Matthew 3:17 - God's Delight in Jesus")). Through Christ, those who were once "forsaken" by sin and "desolate" in their spiritual state are now renamed and brought into a new, vibrant relationship with God. The Church, composed of believers from every nation, is presented in the New Testament as the "bride of Christ" (e.g., [Revelation 21:9](/revelation/21-9 "Revelation 21:9 - The Bride, the Lamb's Wife")), signifying the intimate, secure, and permanent union foreshadowed in Isaiah. Christ, the faithful Bridegroom, gave Himself for His bride, the Church, to make her holy and blameless (as seen in [Ephesians 5:25-27](/ephesians/5-25-27 "Ephesians 5:25-27 - Christ's Sacrificial Love for the Church")). Through His sacrificial death and glorious resurrection, He has "married" His people, bringing an end to spiritual desolation and ushering in an era of divine favor, fruitfulness, and eternal joy, culminating in the consummation of the marriage supper of the Lamb (revealed in [Revelation 19:7-9](/revelation/19-7-9 "Revelation 19:7-9 - The Marriage Supper of the Lamb")). Thus, Isaiah 62:4 points forward to the glorious reality of God's delight in His redeemed people, made possible and perfected through the person and work of Jesus Christ, the one who truly makes us "Hephzibah" and "Beulah."

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Zephaniah 3:17

The LORD thy God in the midst of thee [is] mighty; he will save, he will rejoice over thee with joy; he will rest in his love, he will joy over thee with singing.

Hosea 2:19

And I will betroth thee unto me for ever; yea, I will betroth thee unto me in righteousness, and in judgment, and in lovingkindness, and in mercies.

Hosea 2:20

I will even betroth thee unto me in faithfulness: and thou shalt know the LORD.

Isaiah 62:12

And they shall call them, The holy people, The redeemed of the LORD: and thou shalt be called, Sought out, A city not forsaken.

Isaiah 54:5

For thy Maker [is] thine husband; the LORD of hosts [is] his name; and thy Redeemer the Holy One of Israel; The God of the whole earth shall he be called.

Isaiah 54:7

For a small moment have I forsaken thee; but with great mercies will I gather thee.

Jeremiah 32:41

Yea, 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.