Исаия 12:4

As Israel, when redeemed from Egypt beyond the Red Sea, sang songs of praise, so also will the Israel of the second redemption, when brought, in a no less miraculous manner, across the Red Sea and the Euphrates. "And in that day thou wilt say, I thank Thee, O Jehovah, that Thou wast angry with me: Thine anger is turned away, and Thou hast comforted me. Behold, the God of my salvation; I trust, and am not afraid: for Jah Jehovah is my pride and song, and He became my salvation." The words are addressed to the people of the future in the people of the prophet's own time. They give thanks for the wrath experienced, inasmuch as it was followed by all the richer consolation. The formation of the sentence after כּי is paratactic; the principal tone falls upon 1b, where yâshōb is written poetically for vayyâshob (cf., Deu 32:8, Deu 32:18; Psa 18:12; Hos 6:1). We hear the notes of Psa 90:13; Psa 27:1, resounding here; whilst Isa 12:2 is the echo of Exo 15:2 (on which Psa 118:14 is also founded). עזי (to be read ‛ozzi, and therefore also written עזי) is another form of עזּי, and is used here to signify the proud self-consciousness associated with the possession of power: pride, and the expression of it, viz., boasting. Zimrath is equivalent in sense, and probably also in form, to zimrâti, just as in Syriac zemori (my song) is regularly pronounced zemōr, with the i of the suffix dropped (see Hupfeld on Psa 16:6). It is also possible, however, that it may be only an expansion of the primary form zimrath = zimrâh, and therefore that zimrath is only synonymous with zimrâti, as chēphetz in Sa2 23:5 is with chephtzi. One thing peculiar to this echo of Exo 15:2 is the doubling of the Jah in Jâh Jehōvâh, which answers to the surpassing of the type by the antitype.

This is the second part of this evangelical song, and to the same purport with the former; there believers stir up themselves to praise God, here they invite and encourage one another to do it, and are contriving to spread his praise and draw in others to join with them in it. Observe, I. Who are here called upon to praise God - the inhabitants of Zion and Jerusalem, whom God had in a particular manner protected from Sennacherib's violence, Isa 12:6. Those that have received distinguishing favours from God ought to be most forward and zealous in praising him. The gospel church is Zion. Christ is Zion's King. Those that have a place and a name in the church should lay out themselves to diffuse the knowledge of Christ and to bring many to him. Thou inhabitress of Zion; the word is feminine. Let the weaker sex be strong in the Lord, and out of their mouth praise shall be perfected. II. How they must praise the Lord. 1. By prayer: Call upon his name. As giving thanks for former mercy is a decent way of begging further mercy, so begging further mercy is graciously accepted as a thankful acknowledgment of the mercies we have received. In calling upon God's name we give unto him some of the glory that is due to his name as our powerful and bountiful benefactor. 2. By preaching and writing. We must not only speak to God, but speak to others concerning him, not only call upon his name, but (as the margin reads it) proclaim his name; let others know something more from us than they did before concerning God, and those things whereby he has made himself known. Declare his doings, his counsels (so some read it); the work of redemption is according to the counsel of his will, and in that and other wonderful works that he has done we must take notice of his thoughts which are to us-w…

12:4-5 Tell the nations what he has done: The story of salvation must be told, even beyond the community of Israel (Pss 67:2; 70:4; 98:2).