King James Version
Isaiah 27
13 verses with commentary
Deliverance of Israel
In that day the LORD with his sore and great and strong sword shall punish leviathan the piercing serpent, even leviathan that crooked serpent; and he shall slay the dragon that is in the sea. piercing: or, crossing like a bar
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In that day the LORD with his sore and great and strong sword shall punish leviathan the piercing serpent, even leviathan that crooked serpent; and he shall slay the dragon that is in the sea. This apocalyptic vision depicts God's final triumph over evil using ancient Near Eastern mythological imagery. The Hebrew livyatan (לִוִיָתָן) appears elsewhere in Job 41 and Psalm 74:14, representing chaos monsters God subdued at creation. The threefold description—piercing serpent (nachash bariach, נָחָשׁ בָּרִחַ), crooked serpent (nachash 'aqallaton, נָחָשׁ עֲקַלָּתוֹן), and dragon in the sea (tannin asher bayam, תַּנִּין אֲשֶׁר בַּיָּם)—uses Canaanite mythological language to describe God's enemies. Ugaritic texts speak of Lotan, the seven-headed serpent, which Israel's prophets reinterpreted as symbols of hostile nations and spiritual powers opposing God.
His sore and great and strong sword (cherev haqashah vehagdolah vehachazaqah) emphasizes God's absolute power to judge. The triple adjectives (harsh, great, strong) underscore certainty of victory. In that day (bayom hahu) points eschatologically to the Day of the LORD when God finally vanquishes all rebellion. Revelation 12-13 and 20 use similar dragon imagery for Satan and antichrist, showing Isaiah's vision extends beyond historical enemies (Assyria, Babylon, Egypt) to ultimate spiritual warfare. The serpent of Genesis 3 who introduced sin will be finally destroyed by the sword of the LORD.
His sore and great and strong sword (cherev haqashah vehagdolah vehachazaqah) emphasizes God's absolute power to judge. The triple adjectives (harsh, great, strong) underscore certainty of victory. In that day (bayom hahu) points eschatologically to the Day of the LORD when God finally vanquishes all rebellion. Revelation 12-13 and 20 use similar dragon imagery for Satan and antichrist, showing Isaiah's vision extends beyond historical enemies (Assyria, Babylon, Egypt) to ultimate spiritual warfare. The serpent of Genesis 3 who introduced sin will be finally destroyed by the sword of the LORD.
In that day sing ye unto her, A vineyard of red wine .
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In that day sing ye unto her, A vineyard of red wine. This verse opens the Song of the Vineyard (vv.2-6), echoing but reversing Isaiah's earlier vineyard song (5:1-7) where Israel was an unproductive vineyard destined for judgment. Here in that day points to restoration after judgment. The Hebrew kerem chemer (כֶּרֶם חֶמֶר) literally means "vineyard of wine" or "pleasant vineyard"—some translations render chemer as "red wine" or "choice wine," emphasizing quality and fruitfulness.
The command sing ye unto her (annu lah, עֱנוּ־לָהּ) means "answer her" or "sing responsively to her," suggesting joyful celebration of the vineyard's restored productivity. Unlike chapter 5 where God expected grapes but got wild fruit (be'ushim), now the vineyard produces abundantly. This reversal from judgment (ch.5) to blessing (ch.27) illustrates God's redemptive purposes—discipline is not abandonment but preparation for restoration. Jesus later identifies Himself as the true vine (John 15:1-8), with His people as fruitful branches in God's vineyard.
The command sing ye unto her (annu lah, עֱנוּ־לָהּ) means "answer her" or "sing responsively to her," suggesting joyful celebration of the vineyard's restored productivity. Unlike chapter 5 where God expected grapes but got wild fruit (be'ushim), now the vineyard produces abundantly. This reversal from judgment (ch.5) to blessing (ch.27) illustrates God's redemptive purposes—discipline is not abandonment but preparation for restoration. Jesus later identifies Himself as the true vine (John 15:1-8), with His people as fruitful branches in God's vineyard.
I the LORD do keep it; I will water it every moment: lest any hurt it, I will keep it night and day.
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I the LORD do keep it; I will water it every moment: lest any hurt it, I will keep it night and day. God Himself becomes the vineyard's guardian, using emphatic first-person pronouns: I the LORD (ani Yahweh notserah, אֲנִי יְהוָה נֹצְרָהּ). The verb natsar (נָצַר) means to guard, watch over, preserve—the same root used for watchman. This divine watching is comprehensive: every moment (lirega'im, לִרְגָעִים, literally "at moments" or constantly), night and day (laylah vayom, לַיְלָה וָיוֹם, continuous protection).
I will water it (ashqenah, אַשְׁקֶנָּה) shows God's active nurture, not mere passive watching. He provides what the vineyard needs for growth. Lest any hurt it (pen yifqod 'aleyha, פֶּן־יִפְקֹד עָלֶיהָ) reveals protective purpose—God intervenes to prevent harm. The contrast with chapter 5 is striking: there God removed the hedge and let the vineyard be trampled (5:5); here He personally guards it constantly. This reflects the New Covenant promise where God writes His law on hearts (Jeremiah 31:33) and keeps believers through His power (1 Peter 1:5). Jesus promises that no one can snatch His sheep from the Father's hand (John 10:28-29).
I will water it (ashqenah, אַשְׁקֶנָּה) shows God's active nurture, not mere passive watching. He provides what the vineyard needs for growth. Lest any hurt it (pen yifqod 'aleyha, פֶּן־יִפְקֹד עָלֶיהָ) reveals protective purpose—God intervenes to prevent harm. The contrast with chapter 5 is striking: there God removed the hedge and let the vineyard be trampled (5:5); here He personally guards it constantly. This reflects the New Covenant promise where God writes His law on hearts (Jeremiah 31:33) and keeps believers through His power (1 Peter 1:5). Jesus promises that no one can snatch His sheep from the Father's hand (John 10:28-29).
Fury is not in me: who would set the briers and thorns against me in battle? I would go through them, I would burn them together. go: or, march against
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Fury is not in me: who would set the briers and thorns against me in battle? I would go through them, I would burn them together. God declares that His former fury (chemah, חֵמָה, burning anger) against the vineyard is gone—a dramatic reversal from chapter 5:25 where His anger burned against His people. The rhetorical question challenges any who would oppose: who would set the briers and thorns against me in battle? (mi yitteneni shamir shayi bamil chamah, מִי יִתְּנֵנִי שָׁמִיר שַׁיִת בַּמִּלְחָמָה).
Briers and thorns (shamir vashayit, שָׁמִיר וָשַׁיִת) symbolize worthless, destructive elements that choke fruitful plants—used in 5:6 for what would grow in the judged vineyard. Now these enemies of the vineyard face God's wrath instead of the vineyard itself. I would go through them, I would burn them together (ep'se'ah bah atsitenah yachad, אֶפְשְׂעָה בָהּ אֲצִיתֶנָּה יָחַד) uses military language of marching through enemies and burning them completely. The twice-repeated "I would" emphasizes God's readiness to defend His vineyard. His fury has turned from His people to their enemies—a gospel picture of Christ bearing wrath so believers receive protection (Romans 8:1, 1 Thessalonians 5:9).
Briers and thorns (shamir vashayit, שָׁמִיר וָשַׁיִת) symbolize worthless, destructive elements that choke fruitful plants—used in 5:6 for what would grow in the judged vineyard. Now these enemies of the vineyard face God's wrath instead of the vineyard itself. I would go through them, I would burn them together (ep'se'ah bah atsitenah yachad, אֶפְשְׂעָה בָהּ אֲצִיתֶנָּה יָחַד) uses military language of marching through enemies and burning them completely. The twice-repeated "I would" emphasizes God's readiness to defend His vineyard. His fury has turned from His people to their enemies—a gospel picture of Christ bearing wrath so believers receive protection (Romans 8:1, 1 Thessalonians 5:9).
Or let him take hold of my strength, that he may make peace with me; and he shall make peace with me.
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Or let him take hold of my strength, that he may make peace with me; and he shall make peace with me. This verse offers stunning grace: enemies (the "briers and thorns" of v.4) can avoid destruction by taking hold of God's strength (ma'uzzi, מָעוּזִּי, literally "my stronghold" or "my fortress"). Instead of fighting God and being burned, they can flee TO Him for refuge. The phrase take hold (yachazek, יַחֲזֵק) means to seize, grasp firmly, cling to—depicting urgent, desperate faith.
The repetition make peace with me...make peace with me (ya'aseh shalom li...ve'ya'aseh shalom li, יַעֲשֶׂה שָׁלוֹם לִי...וְיַעֲשֶׂה שָׁלוֹם לִי) emphasizes certainty—whoever takes hold of God's strength will definitely make peace. Shalom (שָׁלוֹם) encompasses wholeness, reconciliation, covenant relationship, not merely cease-fire. This is gospel in the Old Testament: enemies of God can become friends by fleeing to God Himself as their refuge. Paul echoes this in Romans 5:1: "Therefore being justified by faith, we have peace with God through our Lord Jesus Christ." Christ is our ma'oz (stronghold) and our peace (Ephesians 2:14). We who were enemies are reconciled by grasping Christ by faith (Colossians 1:21-22).
The repetition make peace with me...make peace with me (ya'aseh shalom li...ve'ya'aseh shalom li, יַעֲשֶׂה שָׁלוֹם לִי...וְיַעֲשֶׂה שָׁלוֹם לִי) emphasizes certainty—whoever takes hold of God's strength will definitely make peace. Shalom (שָׁלוֹם) encompasses wholeness, reconciliation, covenant relationship, not merely cease-fire. This is gospel in the Old Testament: enemies of God can become friends by fleeing to God Himself as their refuge. Paul echoes this in Romans 5:1: "Therefore being justified by faith, we have peace with God through our Lord Jesus Christ." Christ is our ma'oz (stronghold) and our peace (Ephesians 2:14). We who were enemies are reconciled by grasping Christ by faith (Colossians 1:21-22).
He shall cause them that come of Jacob to take root: Israel shall blossom and bud, and fill the face of the world with fruit.
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He shall cause them that come of Jacob to take root: Israel shall blossom and bud, and fill the face of the world with fruit. This prophecy shifts from individual peace-making (v.5) to corporate restoration of Jacob/Israel. The Hebrew yashrish (יַשְׁרִשׁ, cause to take root) uses agricultural imagery of deep, secure rooting—no longer the shallow planting vulnerable to removal. The triple promise—blossom and bud (yatsits ufarach, יָצִיץ וּפָרַח) and fill the face of the world with fruit (umalu pnei tevel tenu'ah, וּמָלְאוּ פְנֵי־תֵבֵל תְּנוּבָה)—escalates from rooting to flowering to worldwide fruit-bearing.
This reverses the barren vineyard of chapter 5. God's restored people won't just survive but flourish globally. The phrase fill the face of the world suggests universal scope—Israel's blessing extending to all nations, fulfilling Abrahamic covenant promises (Genesis 12:3). Paul applies this to the gospel's worldwide spread through Jewish-Gentile church (Romans 11:12-15). Jesus's parable of the mustard seed (Matthew 13:31-32) and His promise of disciples bearing much fruit (John 15:8, 16) echo this vision. Pentecost began this fulfillment as Spirit-empowered witnesses went to all nations (Acts 1:8).
This reverses the barren vineyard of chapter 5. God's restored people won't just survive but flourish globally. The phrase fill the face of the world suggests universal scope—Israel's blessing extending to all nations, fulfilling Abrahamic covenant promises (Genesis 12:3). Paul applies this to the gospel's worldwide spread through Jewish-Gentile church (Romans 11:12-15). Jesus's parable of the mustard seed (Matthew 13:31-32) and His promise of disciples bearing much fruit (John 15:8, 16) echo this vision. Pentecost began this fulfillment as Spirit-empowered witnesses went to all nations (Acts 1:8).
Hath he smitten him, as he smote those that smote him? or is he slain according to the slaughter of them that are slain by him? as: Heb. according to the stroke of
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Hath he smitten him, as he smote those that smote him? or is he slain according to the slaughter of them that are slain by him? This rhetorical double-question contrasts God's discipline of Israel with His judgment of Israel's enemies. The Hebrew uses wordplay with nakah (נָכָה, smite/strike): has He smitten him [Israel] as He smote those that smote him [Israel's enemies]? The implied answer is "No!" God's chastening of His people differs from His destroying of their oppressors.
The parallel second question reinforces this: is he slain according to the slaughter of them that are slain by him? Again, "No!" The nations that slaughtered Israel face total destruction; Israel faces measured correction. This reflects Jeremiah 10:24: "O LORD, correct me, but with judgment; not in thine anger, lest thou bring me to nothing." And Jeremiah 30:11: "I will correct thee in measure, and will not leave thee altogether unpunished." God's covenant faithfulness means His people receive discipline for restoration, not wrath for destruction. Hebrews 12:5-11 explains this fatherly discipline as proof of sonship—God chastens those He loves.
The parallel second question reinforces this: is he slain according to the slaughter of them that are slain by him? Again, "No!" The nations that slaughtered Israel face total destruction; Israel faces measured correction. This reflects Jeremiah 10:24: "O LORD, correct me, but with judgment; not in thine anger, lest thou bring me to nothing." And Jeremiah 30:11: "I will correct thee in measure, and will not leave thee altogether unpunished." God's covenant faithfulness means His people receive discipline for restoration, not wrath for destruction. Hebrews 12:5-11 explains this fatherly discipline as proof of sonship—God chastens those He loves.
In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind. it shooteth: or, thou sendest it forth he: or, when he removeth it with
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In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind. This difficult verse describes God's measured, calibrated discipline. The phrase in measure (bese'se'ah, בְּסַאסְאָה, literally "by seah by seah," a unit of measurement) emphasizes proportionate, controlled judgment—not excessive or destroying. When it shooteth forth (beshalchah, בְּשַׁלְחָהּ) means "when you send her away," referring to exile as divorce imagery found in Hosea and Jeremiah.
Thou wilt debate with it (terivennah, תְּרִיבֶנָּה) means contend, strive, bring to court—suggesting God's judicial process even in discipline. He stayeth his rough wind in the day of the east wind (hagah berucho haqashah beyom qadim, הָגָה בְּרוּחוֹ הַקָּשָׁה בְּיוֹם קָדִים) uses meteorological imagery. The fierce east wind (qadim) from the desert was scorching and destructive (Exodus 10:13, Hosea 13:15), but God restrains (hagah, removed, stayed) its harshness. He doesn't unleash full fury but moderates judgment. Lamentations 3:22 captures this: "It is of the LORD'S mercies that we are not consumed."
Thou wilt debate with it (terivennah, תְּרִיבֶנָּה) means contend, strive, bring to court—suggesting God's judicial process even in discipline. He stayeth his rough wind in the day of the east wind (hagah berucho haqashah beyom qadim, הָגָה בְּרוּחוֹ הַקָּשָׁה בְּיוֹם קָדִים) uses meteorological imagery. The fierce east wind (qadim) from the desert was scorching and destructive (Exodus 10:13, Hosea 13:15), but God restrains (hagah, removed, stayed) its harshness. He doesn't unleash full fury but moderates judgment. Lamentations 3:22 captures this: "It is of the LORD'S mercies that we are not consumed."
By this therefore shall the iniquity of Jacob be purged; and this is all the fruit to take away his sin; when he maketh all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up. images: or, sun images
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By this therefore shall the iniquity of Jacob be purged; and this is all the fruit to take away his sin; when he maketh all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up. This verse reveals the purpose of measured discipline: purging sin. Iniquity...purged (avon...yekupar, עָוֺן...יְכֻפַּר) uses the Hebrew root for atonement/covering—discipline serves redemptive purposes. This is all the fruit indicates the complete result or purpose of God's dealings.
To take away his sin (hasir chattato, הָסִר חַטָּאתוֹ) literally means "the removing of his sin"—the goal is sin's elimination, not mere punishment. The evidence of genuine repentance follows: when he maketh all the stones of the altar as chalkstones that are beaten in sunder—destroying pagan altars so thoroughly they become like pulverized chalk. The groves and images shall not stand up (asherim vechamanim lo yaqumu, אֲשֵׁרִים וְחַמָּנִים לֹא יָקֻמוּ)—no toleration of idolatrous asherim (wooden poles representing fertility goddess Asherah) or chamanim (incense altars/sun pillars). True repentance means radical rejection of false worship.
To take away his sin (hasir chattato, הָסִר חַטָּאתוֹ) literally means "the removing of his sin"—the goal is sin's elimination, not mere punishment. The evidence of genuine repentance follows: when he maketh all the stones of the altar as chalkstones that are beaten in sunder—destroying pagan altars so thoroughly they become like pulverized chalk. The groves and images shall not stand up (asherim vechamanim lo yaqumu, אֲשֵׁרִים וְחַמָּנִים לֹא יָקֻמוּ)—no toleration of idolatrous asherim (wooden poles representing fertility goddess Asherah) or chamanim (incense altars/sun pillars). True repentance means radical rejection of false worship.
Yet the defenced city shall be desolate, and the habitation forsaken, and left like a wilderness: there shall the calf feed, and there shall he lie down, and consume the branches thereof.
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Yet the defenced city shall be desolate, and the habitation forsaken, and left like a wilderness: there shall the calf feed, and there shall he lie down, and consume the branches thereof. After promises of restoration (vv.2-9), this verse describes ongoing desolation of enemy cities. The defenced city (ir betsura, עִיר בְּצוּרָה, fortified city) likely refers to hostile capitals like Samaria, Damascus, or symbolically to all God-opposing powers. Desolate...forsaken...like a wilderness (badad...ne'ezav...kamidbar, בָּדָד...נֶעֱזָב...כַּמִּדְבָּר) emphasizes complete abandonment.
The image of domestic animals grazing in ruins—there shall the calf feed...lie down...consume the branches—depicts pastoral peace replacing urban power. Ruins return to nature, cattle graze where armies once drilled. This judgment is permanent, contrasting with Israel's temporary exile. Isaiah 5:17 similarly pictures lambs grazing in ruins of the wealthy's estates. Babylon's prophesied desolation (Isaiah 13:19-22) where wild animals dwell rather than humans exemplifies this. Revelation 18 applies similar imagery to spiritual Babylon's fall.
The image of domestic animals grazing in ruins—there shall the calf feed...lie down...consume the branches—depicts pastoral peace replacing urban power. Ruins return to nature, cattle graze where armies once drilled. This judgment is permanent, contrasting with Israel's temporary exile. Isaiah 5:17 similarly pictures lambs grazing in ruins of the wealthy's estates. Babylon's prophesied desolation (Isaiah 13:19-22) where wild animals dwell rather than humans exemplifies this. Revelation 18 applies similar imagery to spiritual Babylon's fall.
When the boughs thereof are withered, they shall be broken off: the women come, and set them on fire: for it is a people of no understanding: therefore he that made them will not have mercy on them, and he that formed them will shew them no favour.
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When the boughs thereof are withered, they shall be broken off: the women come, and set them on fire: for it is a people of no understanding: therefore he that made them will not have mercy on them, and he that formed them will shew them no favour. This verse continues describing the desolate city, now using agricultural imagery. When the boughs thereof are withered (beyavesh qetsireyha, בִּיבֹשׁ קְצִירֶיהָ, literally "when its harvest/branches dry up") pictures dead, brittle branches. They shall be broken off (tishavarna, תִּשָּׁבַרְנָה) suggests easy snapping of lifeless wood.
The women come, and set them on fire (nashim ba'ot me'irot otah, נָשִׁים בָּאוֹת מְאִירוֹת אֹתָהּ)—women gathering dead branches for fuel, the most mundane domestic task, occurs in ruins of once-great powers. The reason for this irreversible judgment: for it is a people of no understanding (ki lo am-binot hu, כִּי לֹא עַם־בִּינוֹת הוּא). Binah (בִּינָה) means discernment, insight, wisdom—specifically spiritual understanding. Romans 1:21-22 describes Gentiles who "became vain in their imaginations...professing themselves to be wise, they became fools." Rejecting knowledge of God leads to judicial abandonment.
Therefore he that made them will not have mercy on them, and he that formed them will shew them no favour reverses covenant language. God as Creator (osehu, עֹשֵׂהוּ, maker) and Former (yotsero, יֹצְרוֹ, potter/shaper) normally implies care, but willful rejection of understanding results in forfeited mercy (lo yerachamenu, לֹא יְרַחֲמֶנּוּ) and favour (lo yechannenu, לֹא יְחֻנֶּנּוּ). This is Hosea's "Lo-ruhamah" ("no mercy," Hosea 1:6) and "Lo-ammi" ("not my people," Hosea 1:9) made permanent for those who finally reject God.
The women come, and set them on fire (nashim ba'ot me'irot otah, נָשִׁים בָּאוֹת מְאִירוֹת אֹתָהּ)—women gathering dead branches for fuel, the most mundane domestic task, occurs in ruins of once-great powers. The reason for this irreversible judgment: for it is a people of no understanding (ki lo am-binot hu, כִּי לֹא עַם־בִּינוֹת הוּא). Binah (בִּינָה) means discernment, insight, wisdom—specifically spiritual understanding. Romans 1:21-22 describes Gentiles who "became vain in their imaginations...professing themselves to be wise, they became fools." Rejecting knowledge of God leads to judicial abandonment.
Therefore he that made them will not have mercy on them, and he that formed them will shew them no favour reverses covenant language. God as Creator (osehu, עֹשֵׂהוּ, maker) and Former (yotsero, יֹצְרוֹ, potter/shaper) normally implies care, but willful rejection of understanding results in forfeited mercy (lo yerachamenu, לֹא יְרַחֲמֶנּוּ) and favour (lo yechannenu, לֹא יְחֻנֶּנּוּ). This is Hosea's "Lo-ruhamah" ("no mercy," Hosea 1:6) and "Lo-ammi" ("not my people," Hosea 1:9) made permanent for those who finally reject God.
And it shall come to pass in that day, that the LORD shall beat off from the channel of the river unto the stream of Egypt, and ye shall be gathered one by one, O ye children of Israel.
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And it shall come to pass in that day, that the LORD shall beat off from the channel of the river unto the stream of Egypt, and ye shall be gathered one by one, O ye children of Israel. After judgment on enemies (vv.10-11), focus returns to Israel's restoration. In that day points eschatologically to God's final gathering. The LORD shall beat off (yachbot Yahweh, יַחְבֹּט יְהוָה) uses agricultural imagery of beating olive trees to harvest fruit (Deuteronomy 24:20) or threshing grain. Here God beats/shakes the land to dislodge His scattered people.
From the channel of the river (mishib'olet hannahar, מִשִּׁבֹּלֶת הַנָּהָר, from the flowing of the Euphrates) indicates Mesopotamia/Babylon. Unto the stream of Egypt (ad-nachal Mitsrayim, עַד־נַחַל מִצְרָיִם, to the brook/wadi of Egypt) defines southern boundary. These represent the full extent of the Promised Land (Genesis 15:18) and directions of exile. God will reclaim His people from all dispersion points.
Ye shall be gathered one by one (tulqatu le'achad echad, תְּלֻקְּטוּ לְאַחַד אֶחָד, literally "gleaned one one") emphasizes individual, careful collection—like gleaning grain or gathering scattered sheep. No one is overlooked; each person matters. Jesus echoed this in the parable of the lost sheep (Luke 15:4-7) and promised to lose none the Father gave Him (John 6:39). The Hebrew term for gathering (laqat, לָקַט) is used of Ruth gleaning (Ruth 2:2-3), suggesting God's tender care in restoration.
From the channel of the river (mishib'olet hannahar, מִשִּׁבֹּלֶת הַנָּהָר, from the flowing of the Euphrates) indicates Mesopotamia/Babylon. Unto the stream of Egypt (ad-nachal Mitsrayim, עַד־נַחַל מִצְרָיִם, to the brook/wadi of Egypt) defines southern boundary. These represent the full extent of the Promised Land (Genesis 15:18) and directions of exile. God will reclaim His people from all dispersion points.
Ye shall be gathered one by one (tulqatu le'achad echad, תְּלֻקְּטוּ לְאַחַד אֶחָד, literally "gleaned one one") emphasizes individual, careful collection—like gleaning grain or gathering scattered sheep. No one is overlooked; each person matters. Jesus echoed this in the parable of the lost sheep (Luke 15:4-7) and promised to lose none the Father gave Him (John 6:39). The Hebrew term for gathering (laqat, לָקַט) is used of Ruth gleaning (Ruth 2:2-3), suggesting God's tender care in restoration.
And it shall come to pass in that day, that the great trumpet shall be blown, and they shall come which were ready to perish in the land of Assyria, and the outcasts in the land of Egypt, and shall worship the LORD in the holy mount at Jerusalem.
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And it shall come to pass in that day, that the great trumpet shall be blown, and they shall come which were ready to perish in the land of Assyria, and the outcasts in the land of Egypt, and shall worship the LORD in the holy mount at Jerusalem. This climactic verse describes the eschatological gathering. The great trumpet (shofar gadol, שׁוֹפָר גָּדוֹל) recalls key moments: Sinai's theophany (Exodus 19:16), Jubilee year release (Leviticus 25:9), and prophetic Day of the LORD (Joel 2:1, Zephaniah 1:16). Jesus spoke of angels gathering elect "with a great sound of a trumpet" (Matthew 24:31). Paul describes the resurrection trumpet (1 Corinthians 15:52, 1 Thessalonians 4:16). Revelation's seven trumpets announce final judgments and Christ's kingdom (Revelation 8-11).
They shall come which were ready to perish (ha'ovedim be'erets Ashur, הָאֹבְדִים בְּאֶרֶץ אַשּׁוּר, those lost/perishing in land of Assyria) and the outcasts in the land of Egypt (vehaniddachim be'erets Mitsrayim, וְהַנִּדָּחִים בְּאֶרֶץ מִצְרָיִם, those driven out in land of Egypt) represents all dispersed Israelites. "Ready to perish" suggests desperate straits, near total loss. "Outcasts" (niddachim, from nadach, נָדַח, driven away, banished) emphasizes forced exile. Yet none are beyond God's reach or restoration.
And shall worship the LORD in the holy mount at Jerusalem (vehishtachavu la-Yahweh behar haqqodesh biYrushalayim, וְהִשְׁתַּחֲווּ לַיהוָה בְּהַר הַקֹּדֶשׁ בִּירוּשָׁלִָם) depicts the goal: not merely geographic return but restored worship. Hishtachavah (הִשְׁתַּחֲוָה) means to bow down, prostrate oneself—covenant worship of Yahweh. Jerusalem's holy mount (Temple Mount/Zion) represents God's presence. Hebrews 12:22-24 spiritualizes this as believers coming to heavenly Jerusalem. Revelation 21-22 pictures New Jerusalem descending, ultimate restoration where God dwells with His people forever.
They shall come which were ready to perish (ha'ovedim be'erets Ashur, הָאֹבְדִים בְּאֶרֶץ אַשּׁוּר, those lost/perishing in land of Assyria) and the outcasts in the land of Egypt (vehaniddachim be'erets Mitsrayim, וְהַנִּדָּחִים בְּאֶרֶץ מִצְרָיִם, those driven out in land of Egypt) represents all dispersed Israelites. "Ready to perish" suggests desperate straits, near total loss. "Outcasts" (niddachim, from nadach, נָדַח, driven away, banished) emphasizes forced exile. Yet none are beyond God's reach or restoration.
And shall worship the LORD in the holy mount at Jerusalem (vehishtachavu la-Yahweh behar haqqodesh biYrushalayim, וְהִשְׁתַּחֲווּ לַיהוָה בְּהַר הַקֹּדֶשׁ בִּירוּשָׁלִָם) depicts the goal: not merely geographic return but restored worship. Hishtachavah (הִשְׁתַּחֲוָה) means to bow down, prostrate oneself—covenant worship of Yahweh. Jerusalem's holy mount (Temple Mount/Zion) represents God's presence. Hebrews 12:22-24 spiritualizes this as believers coming to heavenly Jerusalem. Revelation 21-22 pictures New Jerusalem descending, ultimate restoration where God dwells with His people forever.