English Standard Version
In that day the LORD of hosts will be a crown of glory, and a diadem of beauty, to the remnant of his people,
King James Bible
In that day shall the LORD of hosts be for a crown of glory, and for a diadem of beauty, unto the residue of his people,
American Standard Version
In that day will Jehovah of hosts become a crown of glory, and a diadem of beauty, unto the residue of his people;
In that day the Lord of hosts shall be a crown of glory, and a garland of joy to the residue of his people:
English Revised Version
In that day shall the LORD of hosts be for a crown of glory, and for a diadem of beauty, unto the residue of his people:
Webster's Bible Translation
In that day will the LORD of hosts be for a crown of glory, and for a diadem of beauty, to the residue of his people,
Isaiah 28:5 Parallel
CommentaryKeil and Delitzsch Biblical Commentary on the Old Testament
But when Israel repents, the mercy of Jehovah will change all this. "And it will come to pass on that day, Jehovah will appoint a beating of corn from the water-flood of the Euphrates to the brook of Egypt, and ye will be gathered together one by one, O sons of Israel. And it will come to pass in that day, a great trumpet will be blown, and the lost ones in the land of Asshur come, and the outcasts in the land of Egypt, and cast themselves down before Jehovah on the holy mountain in Jerusalem." I regard every exposition of Isaiah 27:12 which supposes it to refer to the return of the captives as altogether false. The Euphrates and the brook of Egypt, i.e., the Wady el-Arish, were the north-eastern and south-western boundaries of the land of Israel, according to the original promise (Genesis 15:18; 1 Kings 8:65), and it is not stated that Jehovah will beat on the outside of these boundaries, but within them. Hence Gesenius is upon a more correct track, when he explains it as meaning that "the kingdom will be peopled again in its greatest promised extent, and that as rapidly and numerously as if men had fallen like olives from the trees." No doubt the word châbat is applied to the beating down of olives in Deuteronomy 24:20; but this figure is inapplicable here, as olives must already exist before they can be knocked down, whereas the land of Israel is to be thought of as desolate. What one expects is, that Jehovah will cause the dead to live within the whole of the broad expanse of the promised land (according to the promise in Isaiah 26:19, Isaiah 26:21). And the figure answers this expectation most clearly and most gloriously. Châbat as the word commonly applied to the knocking out of fruits with husks, which were too tender and valuable to be threshed. Such fruits, as the prophet himself affirms in Isaiah 28:27, were knocked out carefully with a stick, and would have been injured by the violence of ordinary threshing. And the great field of dead that stretched from the Euphrates to the Rhinokoloura,
(Note: Rhinokoloura (or Rhinokoroura): for the origin of this name of the Wady el-Arish, see Strabo, xvi. 2, 31.)
resembled a floor covered over with such tender, costly fruit. There true Israelites and apostate Israelites lay mixed together. But Jehovah would separate them. He would institute a beating, so that the true members of the church would come to the light of day, being separated from the false like grains sifted from their husks. "Thy dead will live;" it is to this that the prophet returns. And this view is supported by the choice of the word shibboleth, which combines in itself the meanings of "flood" (Psalm 69:3, Psalm 69:16) and "ear" (sc., of corn). This word gives a fine dilogy (compare the dilogy in Isaiah 19:18 and Habakkuk 2:7). From the "ear" of the Euphrates down to the Peninsula of Sinai, Jehovah would knock - a great heap of ears, the grains of which were to be gathered together "one by one," i.e., singly (in the most careful manner possible; Greek, καθεῖς κατη ̓ ἓνα). To this risen church there would be added the still living diaspora, gathered together by the signal of God (compare Isaiah 18:3; Isaiah 11:12). Asshur and Egypt are named as lands of banishment. They represent all the lands of exile, as in Isaiah 19:23-25 (compare Isaiah 11:11). The two names are emblematical, and therefore not to be used as proofs that the prophecy is within the range of Isaiah's horizon. Nor is there any necessity for this. It is just as certain that the cycle of prophecy in chapters 24-27 belongs to Isaiah, and not to any other prophet, as it is that there are not two men to be found in the world with faces exactly alike.
Treasury of Scripture Knowledge
for a diadem
And he who is left in Zion and remains in Jerusalem will be called holy, everyone who has been recorded for life in Jerusalem,
From the ends of the earth we hear songs of praise, of glory to the Righteous One. But I say, "I waste away, I waste away. Woe is me! For the traitors have betrayed, with betrayal the traitors have betrayed."
you shall winnow them, and the wind shall carry them away, and the tempest shall scatter them. And you shall rejoice in the LORD; in the Holy One of Israel you shall glory.
In the LORD all the offspring of Israel shall be justified and shall glory."
Arise, shine, for your light has come, and the glory of the LORD has risen upon you.
The sun shall be no more your light by day, nor for brightness shall the moon give you light; but the LORD will be your everlasting light, and your God will be your glory.
You shall be a crown of beauty in the hand of the LORD, and a royal diadem in the hand of your God.
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ESV Text Edition: 2016. The Holy Bible, English Standard Version® copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers.