Introduction: Contextual and Theological Framing of Isaiah 4:3

Isaiah 4:3 appears at a pivotal juncture in the prophetic literature of Isaiah, marking a thematic shift from divine judgment to purification and restoration. The verse reads:

וְהָיָ֣ה הַנִּשְׁאָ֣ר בְּצִיֹּ֗ון וְהַנֹּותָר֙ בִּיר֣וּשָׁלִַ֔ם קָדֹ֖ושׁ יֵאָ֣מֶר לֹ֑ו כָּל־הַכָּת֥וּב לַחַיִּ֖ים בִּירוּשָׁלִָֽם׃

And the one who is left in Tsiyyon and the one who remains in Yerushalayim will be called holy, everyone who is written down for life in Yerushalayim.

Situated within the oracle of Isaiah 2–4, this verse belongs to a broader literary unit that envisions Zion’s eschatological cleansing. The passage confronts the corrupt leadership and societal decay of Jerusalem, but concludes with a purified remnant sanctified by divine judgment. Verse 3’s grammatical construction plays a central role in conveying this transformation, particularly through the use of the Nifʿal imperfect יֵאָמֵר (“will be called”). This passive form encapsulates divine designation and eschatological identity. The verse is densely packed with theological and literary markers, offering fertile ground for grammatical and exegetical exploration.

Grammatical Feature Analysis: The Nifʿal Imperfect יֵאָמֵר

The verb יֵאָמֵר (yeʾamer), a Nifʿal imperfect 3ms from the root אָמַר (“to say”), is of critical importance. As a passive stem, the Nifʿal in Biblical Hebrew often functions as either a true passive or a reflexive. In this case, the usage is clearly passive: “he will be called.” The imperfect tense here suggests a future or potential event, in alignment with the prophetic idiom that often blends future hope with present assurance.

What is striking is that יֵאָמֵר governs the nominal predicate קָדֹושׁ (“holy”), constructing a passive verbal clause in which the subject is identified through divine speech or decree. This marks the remnant not merely as survivors but as redefined by divine initiative. The theological force of the passive is essential—the remnant does not declare itself holy; rather, holiness is conferred upon it by an unnamed agent, implicitly YHWH.

This construction mirrors other uses of the Nifʿal where naming or designation by divine authority occurs, as in Genesis 21:12 (“through Yitsḥaq your seed will be called”). The grammatical pattern reinforces the theological motif of election and divine authorship.

Exegetical Implications of the Nifʿal Imperfect

The passive designation in יֵאָמֵר conveys that holiness is not intrinsic to the remnant’s character but is attributed to them by divine judgment and grace. Theologically, this intersects with broader themes of purification in Isaiah, especially the imagery of cleansing fire in Isaiah 4:4. The use of the imperfect suggests this sanctification is not yet complete but anticipated—a future transformation aligning with eschatological hope.

Jewish commentators such as Rashi emphasize the remnant’s moral refinement, while Christian exegetes have seen in this verse a foreshadowing of the New Jerusalem (cf. Revelation 21:27). The passive verb supports both readings: holiness is the result of divine action, not human merit. It is this divine speech-act—embedded in the verb יֵאָמֵר—that confers identity and destiny.

Cross-Linguistic Comparisons and Historical Context

Comparative Semitic analysis reveals parallels in Aramaic and Arabic. In Biblical Aramaic, the equivalent passive stem is the Itpaʿel, and in Arabic the passive voice of Form I verbs is often formed by internal vowel change (e.g., yuqālu, “it is said”). Both share with Hebrew the notion that the subject is acted upon, often in formal declarations or legal contexts.

The notion of divine naming and election also appears in Ugaritic texts, where the passive voice is employed to signify divine decrees (e.g., KTU 1.3 I:24). This linguistic heritage underscores the Semitic worldview that names and identities are not autonomously chosen but conferred by higher authority.

In post-biblical Hebrew, particularly Mishnaic Hebrew, the Nifʿal becomes more regularized in its passive function, often standing in for a lost Pual. This development illustrates the shift toward greater morphological clarity in the transmission of passive meaning. The Septuagint’s rendering of יֵאָמֵר as κληθήσεται (“will be called”) reflects the Greek middle/passive future and supports the interpretation of divine designation.

Theological and Literary Significance of the Passive Designation

Theologically, the passive verb form invites reflection on the role of divine sovereignty in Israel’s restoration. It is YHWH, not human agency, who sanctifies the remnant. Literary structure reinforces this point: the participles הַנִּשְׁאָר and הַנּוֹתָר describe survivors of judgment, while יֵאָמֵר introduces a dramatic change in status—these are not merely survivors, but holy ones.

Moreover, the final clause, כָּל־הַכָּתוּב לַחַיִּים, introduces the idea of a written register—an early precursor to later Jewish concepts of the “Book of Life.” The participial and verbal forms create a structure that highlights divine action: those written by YHWH are those called holy. The literary symmetry between writing and naming—two divine actions—underscores the centrality of God’s will in the identity of the remnant.

Divine Speech and Identity Formation in Prophetic Discourse

The grammatical architecture of Isaiah 4:3, centered around the Nifʿal imperfect יֵאָמֵר, illuminates how divine speech functions within prophetic literature. Here, the act of being “called holy” is not merely descriptive but performative. It establishes identity, community boundaries, and theological status. The voice that declares is not heard but assumed, intensifying the mystery and majesty of divine prerogative.

This use of the Nifʿal reflects a broader trend in Hebrew prophecy, where grammatical forms mediate divine-human interaction. Passive forms, in particular, highlight divine agency while foregrounding human receptivity. The survivors in Zion are not self-declared holy ones but recipients of a new status that anchors Isaiah’s vision of eschatological hope. Thus, grammatical detail contributes to a grand theological drama in which God re-creates and re-names a purified people.