Isaiah 1:27
Parallel Verses
English Standard Version
Zion shall be redeemed by justice, and those in her who repent, by righteousness.

King James Bible
Zion shall be redeemed with judgment, and her converts with righteousness.

American Standard Version
Zion shall be redeemed with justice, and her converts with righteousness.

Douay-Rheims Bible
Sion shall be redeemed in judgment, and they shall bring her back in justice.

English Revised Version
Zion shall be redeemed with judgment, and her converts with righteousness.

Webster's Bible Translation
Zion shall be redeemed with judgment, and her converts with righteousness.

Isaiah 1:27 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

"How is she become a harlot, the faithful citadel! she, full of right, lodged in righteousness, and now-murderers." It is the keynote of an elegy (kinah) which is sounded here. איכה, and but rarely איך, which is an abbreviated form, is expressive of complaint and amazement. This longer form, like a long-drawn sigh, is a characteristic of the kinah. The kinoth (Lamentations) of Jeremiah commence with it, and receive their title from it; whereas the shorter form is indicative of scornful complaining, and is characteristic of the mâshōl (e.g., Isaiah 14:4, Isaiah 14:12; Micah 2:4). From this word, which gives the keynote, the rest all follows, soft, full, monotonous, long drawn out and slow, just in the style of an elegy. We may see clearly enough that forms like מלאתי for מלאת, softened by lengthening, were adapted to elegiac compositions, from the first v. of the Lamentations of Jeremiah, where three of these forms occur. Jerusalem had previously been a faithful city, i.e., one stedfastly adhering to the covenant of Jehovah with her (vid., Psalm 78:37).

(Note: We have translated the word kiryah "citadel" (Burg), instead of "city;" but Burg also became the name of the town which sprang up around the citadel, and the persons living in and around the Burg or citadel were called burgenses, "burghers." Jerusalem, which was also called Zion, might be called, with quite as much right, a citadel (Burg), as a city.)

This covenant was a marriage covenant. And she had broken it, and had thereby become a zonâh (harlot) - a prophetic view, the germs of which had already been given in the Pentateuch, where the worship of idols on the part of Israel is called whoring after them (Deuteronomy 31:16; Exodus 34:15-16; in all, seven times). It was not, however, merely gross outward idolatry which made the church of God a "harlot," but infidelity of heart, in whatever form it might express itself; so that Jesus described the people of His own time as an "adulterous generation," notwithstanding the pharisaical strictness with which the worship of Jehovah was then observed. For, as the v. before us indicates, this marriage relation was founded upon right and righteousness in the broadest sense: mishpat, "right," i.e., a realization of right answering to the will of God as positively declared; and tzedek, "righteousness," i.e., a righteous state moulded by that will, or a righteous course of conduct regulated according to it (somewhat different, therefore, from the more qualitative tzedâkâh). Jerusalem was once full of such right; and righteousness was not merely there in the form of a hastily passing guest, but had come down from above to take up her permanent abode in Jerusalem: she tarried there day and night as if it were her home. The prophet had in his mind the times of David and Solomon, and also more especially the time of Jehoshaphat (about one hundred and fifty years before Isaiah's appearance), who restored the administration of justice, which had fallen into neglect since the closing years of Solomon's reign and the time of Rehoboam and Abijah, to which Asa's reformation had not extended, and re-organized it entirely in the spirit of the law. It is possible also that Jehoiada, the high priest in the time of Joash, may have revived the institutions of Jehoshaphat, so far as they had fallen into disuse under his three godless successors; but even in the second half of the reign of Joash, the administration of justice fell into the same disgraceful state, at least as compared with the times of David, Solomon, and Jehoshaphat, as that in which Isaiah found it. The glaring contrast between the present and the past is indicated by the expression "and now." In all the correct MSS and editions, mishpat is not accented with zakeph, but with rebia; and bâh, which ought to have zakeph, is accented with tiphchah, on account of the brevity of the following clause. In this way the statement as to the past condition is sufficiently distinguished from that relating to the present.

(Note: It is well known that rebia has less force as a disjunctive than tiphchah, and that zakeph is stronger then either. With regard to the law, according to which bâh has rebia instead of zakeph, see Br, Thorath Emeth, p. 70. To the copies enumerated by Luzzatto, as having the correct accentuation (including Brescia 1494, and Venice, by J. B. Chayim, 1526), we may add Plantin (1582), Buxtorf (1618), Nissel (1662), and many others (cf., Dachselt's Biblia accentuata, which is not yet out of date).)

Formerly righteousness, now "murderers" (merazzechim), and indeed, as distinguished from rozechim, murderers by profession, who formed a band, like king Ahab and his son (2 Kings 6:32). The contrast was as glaring as possible, since murder is the direct opposite, the most crying violation, of righteousness.

Isaiah 1:27 Parallel Commentaries

Treasury of Scripture Knowledge

redeemed

Isaiah 5:16 But the LORD of hosts shall be exalted in judgment, and God that is holy shall be sanctified in righteousness.

Isaiah 45:21-25 Tell you, and bring them near; yes, let them take counsel together: who has declared this from ancient time...

Romans 3:24-26 Being justified freely by his grace through the redemption that is in Christ Jesus...

Romans 11:26,27 And so all Israel shall be saved: as it is written, There shall come out of Sion the Deliverer...

2 Corinthians 5:21 For he has made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him.

Ephesians 1:7,8 In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace...

Titus 2:14 Who gave himself for us, that he might redeem us from all iniquity, and purify to himself a peculiar people, zealous of good works.

1 Peter 1:18,19 For as much as you know that you were not redeemed with corruptible things, as silver and gold...

her converts. or, they that return of her

1 Corinthians 1:30 But of him are you in Christ Jesus, who of God is made to us wisdom, and righteousness, and sanctification, and redemption:

Cross References
Isaiah 35:9
No lion shall be there, nor shall any ravenous beast come up on it; they shall not be found there, but the redeemed shall walk there.

Isaiah 35:10
And the ransomed of the LORD shall return and come to Zion with singing; everlasting joy shall be upon their heads; they shall obtain gladness and joy, and sorrow and sighing shall flee away.

Isaiah 51:4
"Give attention to me, my people, and give ear to me, my nation; for a law will go out from me, and I will set my justice for a light to the peoples.

Isaiah 52:3
For thus says the LORD: "You were sold for nothing, and you shall be redeemed without money."

Isaiah 54:14
In righteousness you shall be established; you shall be far from oppression, for you shall not fear; and from terror, for it shall not come near you.

Isaiah 62:12
And they shall be called The Holy People, The Redeemed of the LORD; and you shall be called Sought Out, A City Not Forsaken.

Isaiah 63:4
For the day of vengeance was in my heart, and my year of redemption had come.

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