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Read the Bible
La Biblia Reina-Valera Gomez
Isaías 28:5
Bible Study Resources
Concordances:
- Nave'sDictionaries:
- AmericanEncyclopedias:
- InternationalParallel Translations
En aquel día el Señor de los ejércitos será hermosa corona, gloriosa diadema para el remanente de su pueblo,
En aquel da Jehov de los ejrcitos ser por corona de gloria y diadema de hermosura las reliquias de su pueblo;
En aquel da el SEOR de los ejrcitos ser por corona de gloria y diadema de hermosura al remanente de su pueblo;
Bible Verse Review
from Treasury of Scripure Knowledge
shall the: Isaiah 41:16, Isaiah 45:25, Isaiah 60:1-3, Isaiah 60:19, Isaiah 62:3, Jeremiah 9:23, Jeremiah 9:24, Zechariah 6:13-15, Luke 2:32, 1 Corinthians 1:30, 1 Corinthians 1:31, 2 Corinthians 4:17, 1 Peter 5:4
for a diadem: Job 29:14, Psalms 90:16, Psalms 90:17
residue: Isaiah 10:20, Isaiah 10:21, Isaiah 11:16, Isaiah 37:31, Isaiah 37:32, Romans 11:5, Romans 11:6
Reciprocal: Proverbs 4:9 - a crown Isaiah 2:11 - in that day Ezekiel 16:11 - and a 1 Peter 2:7 - precious
Gill's Notes on the Bible
In that day shall the Lord of hosts be for a crown of glory,.... Or, "glorious crown" p; surrounding, adorning, and protecting his people; granting them his presence; giving them his grace, and large measures of it; causing them to live soberly, righteously, and godly: this stands opposed to "the crown of pride" before mentioned, and refers to the time when that should be trampled under foot, or when the ten tribes should be carried into captivity, which was in the sixth year of Hezekiah's reign, 2 Kings 18:10 at which time, and in whose reign, as well as in the reign of Josiah, this prophecy had its accomplishment:
and for a diadem of beauty: or, "a beautiful diadem" q; the same as expressed by different words, for the confirmation and illustration of it:
unto the residue of his people; the Arabic version adds, "in Egypt"; the people that remained there, when the others were carried captive, but without any foundation. Jarchi interprets it of the righteous that were left in it, in Samaria, or in Ephraim, in the ten tribes before spoken of; but it is to be understood, as Kimchi observes, of the other two tribes, Judah and Benjamin, which remained in their own land, when others were carried captive, to whom God gave his favours, spiritual and temporal, in the times of Hezekiah and Josiah; and especially the former is meant, and who was a type of Christ, to whom this passage may be applied, who is the glory of his people Israel; and so the Targum paraphrases it,
"in that day shall the Messiah of the Lord of hosts be for a crown of joy;''
and Kimchi says their Rabbins expound this of the King Messiah, in time to come, when both the kingly and priestly glory should be restored; the one being signified by the "crown of glory", the other by the "diadem of beauty".
p לעטרת צבי "pro corona decora", Piscator. q ולצפירת תפארה "et pro diademate ornante", Piscator.
Barnes' Notes on the Bible
In that day - This verse commences a new subject, and affirms that while the kingdom of Israel should be destroyed, the kingdom of Judah would be preserved, and restored (compare Isa. 7–9)
Be for a crown of glory - He shall reign there as its king, and he shall guard and defend the remnant of his people there. This reign of Yahweh shall be to them better than palaces, towers, walls, and fruitful fields, and shall be a more glorious ornament than the proud city of Samaria was to the kingdom of Israel.
And for a diadem of beauty - A beautiful garland. The phrase stands opposed to the wreath of flowers or the diadem which was represented Isaiah 28:1, Isaiah 28:3 as adorning the kingdom and capital of Israel. Yahweh and his government would be to them their chief glory and ornament.
Unto the residue of his people - To the kingdom of Judah, comprising the two tribes of Judah and Benjamin. This doubtless refers to the comparatively prosperous and happy times of the reign of Hezekiah.
Clarke's Notes on the Bible
Verse Isaiah 28:5. In that day — Thus far the prophecy relates to the Israelites, and manifestly denounces their approaching destruction by Shalmaneser. Here it turns to the two tribes of Judah and Benjamin, the remnant of God's people who were to continue a kingdom after the final captivity of the Israelites. It begins with a favourable prognostication of their affairs under Hezekiah; but soon changes to reproofs and threatenings for their intemperance, disobedience, and profaneness.
Jonathan's Targum on this verse is worthy of notice: "In that time Messiah, the Lord of hosts משיחא דיי צבאות meshicha dayai tsebaoth, shall be a crown of joy and a diadem of praise to the residue of his people." Kimchi says the rabbins in general are of this opinion. Here then the rabbins, and their most celebrated Targum, give the incommunicable name, יהוה צבאות Yehovah tsebaoth, the Lord of hosts, to our ever blessed Redeemer, Jesus Christ.
