12:1. Masoretic Text: And you will say in that day, I will give thanks [literally, “cast”] to you, YHWH, for you were angry with me [but] your anger turned away, and you did comfort me.
Septuagint: And you will say in that day, I will bless you, Lord, because you were angry with me and you have turned away your wrath and shown mercy to me.
The thought of giving thanks being conveyed by a Hebrew verb basically denoting “cast” may be attributed to the reality that an expression of appreciation or acknowledgment is “cast” or offered to the recipient.
“That day” designates the time when the remnant of Israel would be restored to YHWH’s favor. They would then be moved to give thanks to YHWH for what he had done for them or, as rendered in the Septuagint, they would bless or praise him. His anger had been directed against the people when he permitted them to experience the devastation of war and the subsequent deportation from their land. Upon being allowed to leave the territory of their exile, they would no longer be the recipients of YHWH’s wrath but would thus be granted a tangible expression of his favor. This expression would comfort them, making them fully aware of YHWH’s “mercy” (LXX) or his compassionate feeling for them.
The singular first person verbs suggest that, individually, the remnant of Israel would make the same appreciative acknowledgment.
12:2. Masoretic Text: Look! God [is] my salvation. I will trust [in him] and not fear, for Yah YHWH [is] my strength and [my (not included in numerous Hebrew manuscripts)] song, and he has become my salvation.
Septuagint: Look! My God, my Savior, Lord — I will trust in him and will be saved in him. And I will not fear, because the Lord [is] my glory and my praise, and he has become my salvation.
In the Dead Sea Scroll of Isaiah, “God” is repeated at the beginning of the verse.
The acknowledgment identifies God as the source of salvation or deliverance from the distressing situation that had resulted from his being angry with the disobedient people. In the past, the Israelites had failed to trust in God and given way to fear (7:2, 8:12), looking instead to foreign powers with their military might to provide security. Individually, those of the remaining ones of Israel who would experience deliverance from exile and the return of YHWH’s favor would trust him exclusively to secure their well-being and would not yield to fear when faced with troubling circumstances.
“Yah” is the abbreviated form of the divine name YHWH. In being spoken of as “my strength,” YHWH is identified as the source of strength when the human response to a situation would be a feeling of weakness on account of fear. As “my song,” YHWH is identified as the one who provides the occasion for praising him (as when he delivers the afflicted one from distress). The Hebrew verb for “become” is in the imperfect state, indicating that YHWH is and will continue to be the source of salvation or deliverance from hardship and trouble.
12:3. Masoretic Text: And you will draw water with rejoicing from the springs of salvation.
Septuagint: And you will draw water with rejoicing from the springs of salvation.
For the remnant of Israel, their salvation or deliverance and all the blessings associated therewith would be comparable to drawing up an abundance of refreshing water. YHWH is the source of salvation, deliverance, or help, and so the “springs of salvation” are the unfailing provisions of his aid. In being designated as “springs,” the divine provisions for aid and deliverance are not like streams that may dry up during the heat of summer. Instead, they are like springs bubbling up with refreshing water that can strengthen those who are thirsty. Rejoicing is associated with drawing up water from the “springs of salvation” because the deliverance or help that has YHWH as its source never fails and never leads to disappointment. Thus the remnant of Israel was assured that they would find joy when again being able to avail themselves of the abundant aid that YHWH would supply as from ever-flowing springs.
12:4. Masoretic Text: And you will say in that day, Give thanks to YHWH. Call on his name. Make known among the nations his deeds. Remember that his name is exalted.
Septuagint: And you will say in that day, Sing to the Lord. Cry out his name. Announce his glorious deeds among the nations. Remember that his name has been exalted.
At the beginning of this verse, the Dead Sea Scroll of Isaiah has the second person singular where the Masoretic Text has the plural form (“you will say”).
Regarding giving thanks, see verse 1. The Hebrew imperative rendered “give thanks” is not an imperative in the Dead Sea Scroll of Isaiah (“I give thanks”).
In view of what YHWH would have done for the remaining ones of Israel, they are represented as encouraging one another to express gratitude to him and to make known his dealings among the nations. To “call” on the name signifies to acknowledge the person represented by the name (YHWH), turning to him for guidance and aid. It is also possible that the calling could involve making known the name or person of YHWH. The marvelous things he had done in effecting the deliverance of the remnant of Israel and bestowing his favor and blessing deserved to be made known among the non-Jewish peoples. The reference to the name being “exalted” could indicate that YHWH would have made a great name for himself by delivering the remnant of Israel from exile, and this would be something to be remembered for all time to come (just as was the deliverance from Egyptian enslavement in the time of Moses). The imperative to “remember” may also be understood to signify “call to remembrance” or to “make mention.” In that case, the remaining ones of Israel are being directed to call attention to the great name YHWH had made for himself.
12:5. Masoretic Text: Sing to YHWH, for he has done a majestic thing. Let this be known in all the earth.
Septuagint: Sing to the name of the Lord, because he has done exalted things. Announce these things in all the earth.
To “sing to YHWH” would mean to praise him in song. The reason for this would be because of what he has done, which in the Hebrew text is designated by a word meaning “majesty.” In the Septuagint, the rendering is a term that may be rendered “exalted,” “high” or “lofty things.” The deliverance from exile would indeed have been something majestic, glorious, lofty, or highly exalted. This rightly deserved to be made known in all the earth or far beyond the land of Israel.
12:6. Masoretic Text: Shout and cry aloud, inhabitress of Zion, for great [is] the Holy One of Israel in your midst.
Septuagint: Be joyful and rejoice, inhabitants of Zion, because the Holy One of Israel has been exalted in her [Zion’s] midst.
The Hebrew word rendered “inhabitress” is a participle in the feminine gender. It is a collective singular referring to all those dwelling in Zion or Jerusalem.
As the Septuagint rendering indicates, the shouting and crying out would be with joy (comparable to the shouting of and the resounding of a shrill cry from a victorious army). The reason for the joyous expression that the inhabitants of Zion are directed to make is their again being favored with presence of YHWH, the Holy One, the God who is holy or pure in every way and in all his dealings. The remnant of Israel that was restored from Babylonian exile did have reason to shout for joy, as they had received tangible evidence of YHWH’s forgiveness and favor. Likewise, all who have accepted Jesus as the “root of Jesse,” the promised Messiah in the line of David, have reason to shout for joy. They have been forgiven of their sins, enjoy God’s favor, and he is dwelling in their midst by means of his spirit. (Acts 2:38, 39; 3:19; 1 Corinthians 6:19; 2 Corinthians 6:16)