וּבָרָ֣א יְהוָ֡ה עַל־כָּל־מְכֹ֨ון הַר־צִיֹּ֜ון וְעַל־מִקְרָאֶ֗הָ עָנָ֤ן יֹומָם֙ וְעָשָׁ֔ן וְנֹ֛גַהּ אֵ֥שׁ לֶהָבָ֖ה לָ֑יְלָה כִּ֥י עַל־כָּל־כָּבֹ֖וד חֻפָּֽה׃
1. Verb Form and Theological Implication: וּבָרָ֣א יְהוָה
The verse opens with וּבָרָ֣א (“and [He] will create”), a Qal perfect 3rd masculine singular from the root בָּרָא (“to create”), famously used in Genesis 1:1. Although a perfect form, its use here is prophetic perfect—a completed form used to describe a future event with absolute certainty. The subject is יְהוָה—the covenant God—indicating that the coming act is a divine initiative, echoing creation itself.
By using בָּרָא, a verb reserved almost exclusively for divine activity, Isaiah stresses that what is to follow is no mere natural phenomenon, but a supernatural, eschatological re-creation centered on Zion.
2. Spatial Scope: עַל כָּל־מְכֹון הַר־צִיֹּון וְעַל־מִקְרָאֶהָ
עַל כָּל־מְכֹון הַר־צִיֹּון (“upon every dwelling place of Mount Tsiyyon”) includes:
- מְכֹון — from the root כּוּן (“to establish”), meaning a fixed or prepared place, here referring to individual homes or habitations.
- הַר־צִיֹּון — Mount Tsiyyon, symbolizing not only a geographical site but also the spiritual heart of Israel and locus of divine presence.
וְעַל־מִקְרָאֶהָ (“and upon her assemblies”) uses the noun מִקְרָא (from קרא, “to call”), here meaning gathering or convocation. The suffix -ֶהָ links it to Zion as “her assemblies.” The phrase expands the scope from dwellings to communal gatherings, reinforcing that both private and public spheres will come under divine protection.
3. Divine Covering Imagery: עָנָ֤ן יֹומָם וְעָשָׁ֔ן וְנֹ֛גַהּ אֵ֥שׁ לֶהָבָ֖ה לָ֑יְלָה
This phrase lists the manifestations of God’s presence:
- עָנָן יֹומָם — “a cloud by day,” echoing the wilderness imagery of Exodus 13:21–22.
- וְעָשָׁן — “and smoke,” possibly alluding to Sinai theophanies.
- וְנֹגַהּ אֵשׁ לֶהָבָה לַיְלָה — “and the brightness of a flaming fire by night.” The word נֹגַהּ (“brightness, radiance”) emphasizes glorious, consuming light.
The grammar features nominal phrases without verbs, creating a poetic litany of divine manifestations. These elements serve as visible signs of God’s protection and presence—just as in the Exodus, but now centered on Zion.
4. Theological Climax: כִּי עַל־כָּל־כָּבֹוד חֻפָּה
כִּי here introduces a reason or explanation: “for upon all the glory shall be a canopy.” כָּבֹוד (“glory”) refers to God’s manifest presence. חֻפָּה (“canopy” or “bridal chamber”) evokes imagery of protection, intimacy, and covenant.
The phrase is remarkably rich. It can be read as:
- “Over all the glory there will be a canopy” — suggesting that wherever God’s glory dwells, it will be protected.
- Or, poetically, “the glory itself will be like a canopy,” merging divine presence and shelter.
Grammatically, this is a verbless clause—a stylistic device in Hebrew poetry that enhances solemnity and allows multiple interpretive layers.
5. Literary Devices and Prophetic Vision
This verse is densely poetic:
- Alliteration and rhythm — especially with the repeated gutturals in עָנָן, עָשָׁן, נֹגַהּ.
- Parallelism — each divine phenomenon pairs with a time marker: יֹומָם (day), לַיְלָה (night).
- Eschatological transformation — ordinary elements (cloud, fire) are reimagined as the means of new creation centered on a purified Zion.
6. Spiritual and Redemptive Reflection
This verse portrays Zion not as a war-torn remnant, but as a sanctified city, covered and lit by the very presence of YHWH. The divine “canopy” (חֻפָּה) implies both protection and covenantal marriage—evoking the image of God as a bridegroom to His people (cf. Isaiah 62:5).
Grammatically, the use of the prophetic perfect (וּבָרָא), the layered prepositions, and the asyndetic poetic style all contribute to a sense of immediacy, certainty, and hope. The re-creation of Zion mirrors the creation of the cosmos—God once again speaks light, cloud, and fire into being, but this time as symbols of eternal protection.
