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Selected Verse: Isaiah 28:5 - Strong Concordance

Verse	Translation	Text
Isa 28:5	Strong Concordance	In that day [03117] shall the LORD [03068] of hosts [06635] be for a crown [05850] of glory [06643], and for a diadem [06843] of beauty [08597], unto the residue [07605] of his people [05971],
	King James	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,

Summary Of Commentaries Associated With The Selected Verse

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
The prophet now turns to Judah; a gracious promise to the remnant ("residue"); a warning lest through like sins Judah should share the fate of Samaria. crown--in antithesis to the "fading crown" of Ephraim (Isa 28:1, Isa 28:3). the residue--primarily, Judah, in the prosperous reign of Hezekiah (Kg2 18:7), antitypically, the elect of God; as He here is called their "crown and diadem," so are they called His (Isa 62:3); a beautiful reciprocity.

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

The prophet now turns to Judah; a gracious promise to the remnant ("residue"); a warning lest through like sins Judah should share the fate of Samaria.

crown--in antithesis to the "fading crown" of Ephraim (Isa 28:1, Isa 28:3).

the residue--primarily, Judah, in the prosperous reign of Hezekiah (Kg2 18:7), antitypically, the elect of God; as He here is called their "crown and diadem," so are they called His (Isa 62:3); a beautiful reciprocity.

Notes on the Bible, by Albert Barnes, [1834]
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 Isa 28:1, Isa 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.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
The threat is now followed by a promise. This is essentially the same in character as Isa 4:2-6. The place of the false glory thus overthrown is now filled by a glory that is divine and true. "In that day will Jehovah of hosts be the adorning crown and the splendid diadem to the remnant of His people; and the spirit of justice to them that sit on the judgment-seat, and heroic strength to them that drive back war at the gate." "The remnant of His people" (שׁאר with a fixed kametz, as in Isa 21:17) is not Judah, as distinguished from Ephraim that had utterly perished; but Judah and the remaining portion of Ephraim, as distinguished from the portion which had perished. After the perishable thin in which they gloried had been swept away, the eternal person of Jehovah Himself would be the ornament and pride of His people. He, the Lord of the seven spirits (Isa 11:1), would be to this remnant of His people the spirit of right and heroic strength. There would be an end to unjust judging and powerless submission. The judges are called "those who sit ‛al-hammishpât" in the sense of "on the seat of judgment" (Psa 9:5; Psa 122:5); the warriors are called "those who press back milchâmâh shâ‛râh" (war at the gate), i.e., either war that has reached their own gate (Isa 22:7), or war which they drive back as far as the gate of the enemy (Sa2 11:23; 1 Macc. 5:22). The promise in this last passage corresponds to Mic 5:4-5. The athnach in Isa 28:6 ought to stand at hammishpât; the second clause of the v. may be completed from the first, ולגבוּרה being equivalent to גבורה ולרוח, and משיבי to למישבי. We might regard 2 Chron 30 as a fulfilment of what is predicted in Isa 28:6, if the feast of passover there described really fell in the age succeeding the fall of Samaria; for this feast of passover did furnish a representation and awaken a consciousness of that national unity which had been interrupted from the time of Rehoboam. But if we read the account in the Chronicles with unprejudiced minds, it is impossible to shut our eyes to the fact that this feast of passover took place in the second month of the first year of Hezekiah's reign, and therefore not after the depopulation of the northern kingdom by Shalmanassar, but after the previous and partial depopulation by Tiglath-pileser. In fact, the fulfilment cannot be looked for at all in the space between the sixth and fourteenth years of Hezekiah, since the condition of Judah during that time does not answer at all to the promises given above. The prophet here foretells what might be hoped for, when Asshur had not only humbled Ephraim, but Judah also. The address consists of two connected halves, the promising beginnings of which point to one and the same future, and lay hold of one another.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]

The threat is now followed by a promise. This is essentially the same in character as Isa 4:2-6. The place of the false glory thus overthrown is now filled by a glory that is divine and true. "In that day will Jehovah of hosts be the adorning crown and the splendid diadem to the remnant of His people; and the spirit of justice to them that sit on the judgment-seat, and heroic strength to them that drive back war at the gate." "The remnant of His people" (שׁאר with a fixed kametz, as in Isa 21:17) is not Judah, as distinguished from Ephraim that had utterly perished; but Judah and the remaining portion of Ephraim, as distinguished from the portion which had perished. After the perishable thin in which they gloried had been swept away, the eternal person of Jehovah Himself would be the ornament and pride of His people. He, the Lord of the seven spirits (Isa 11:1), would be to this remnant of His people the spirit of right and heroic strength. There would be an end to unjust judging and powerless submission. The judges are called "those who sit ‛al-hammishpât" in the sense of "on the seat of judgment" (Psa 9:5; Psa 122:5); the warriors are called "those who press back milchâmâh shâ‛râh" (war at the gate), i.e., either war that has reached their own gate (Isa 22:7), or war which they drive back as far as the gate of the enemy (Sa2 11:23; 1 Macc. 5:22). The promise in this last passage corresponds to Mic 5:4-5. The athnach in Isa 28:6 ought to stand at hammishpât; the second clause of the v. may be completed from the first, ולגבוּרה being equivalent to גבורה ולרוח, and משיבי to למישבי. We might regard 2 Chron 30 as a fulfilment of what is predicted in Isa 28:6, if the feast of passover there described really fell in the age succeeding the fall of Samaria; for this feast of passover did furnish a representation and awaken a consciousness of that national unity which had been interrupted from the time of Rehoboam. But if we read the account in the Chronicles with unprejudiced minds, it is impossible to shut our eyes to the fact that this feast of passover took place in the second month of the first year of Hezekiah's reign, and therefore not after the depopulation of the northern kingdom by Shalmanassar, but after the previous and partial depopulation by Tiglath-pileser. In fact, the fulfilment cannot be looked for at all in the space between the sixth and fourteenth years of Hezekiah, since the condition of Judah during that time does not answer at all to the promises given above. The prophet here foretells what might be hoped for, when Asshur had not only humbled Ephraim, but Judah also. The address consists of two connected halves, the promising beginnings of which point to one and the same future, and lay hold of one another.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
In that day - When the kingdom of Israel shall be destroyed. A diadem - God shall give eminent glory and beauty, to the kingdom of Judah.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
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 favorable 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.

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³ Thou shalt also be a crown [05850] of glory [08597] in the hand [03027] of the LORD [03068], and a royal [04410] diadem [06797] [06797] in the hand [03709] of thy God [0430].

⁷ And the LORD [03068] was with him; and he prospered [07919] whithersoever he went forth [03318]: and he rebelled [04775] against the king [04428] of Assyria [0804], and served [05647] him not.

³ The crown [05850] of pride [01348], the drunkards [07910] of Ephraim [0669], shall be trodden [07429] under feet [07272]:

¹ Woe [01945] to the crown [05850] of pride [01348], to the drunkards [07910] of Ephraim [0669], whose glorious [06643] beauty [08597] is a fading [05034] flower [06731], which are on the head [07218] of the fat [08081] valleys [01516] of them that are overcome [01986] with wine [03196]!

³ The crown [05850] of pride [01348], the drunkards [07910] of Ephraim [0669], shall be trodden [07429] under feet [07272]:

⁶ And for a spirit [07307] of judgment [04941] to him that sitteth [03427] in judgment [04941], and for strength [01369] to them that turn [07725] the battle [04421] to the gate [08179].

⁴ And he shall stand [05975] and feed [07462] in the strength [05797] of the LORD [03068], in the majesty [01347] of the name [08034] of the LORD [03068] his God [0430]; and they shall abide [03427]: for now shall he be great [01431] unto the ends [0657] of the earth [0776].
⁵ And this man shall be the peace [07965], when the Assyrian [0804] shall come [0935] into our land [0776]: and when he shall tread [01869] in our palaces [0759], then shall we raise [06965] against him seven [07651] shepherds [07462], and eight [08083] principal [05257] men [0120].

²³ And the messenger [04397] said [0559] unto David [01732], Surely the men [0582] prevailed [01396] against us, and came out [03318] unto us into the field [07704], and we were upon them even unto the entering [06607] of the gate [08179].

⁷ And it shall come to pass, that thy choicest [04005] valleys [06010] shall be full [04390] of chariots [07393], and the horsemen [06571] shall set [07896] themselves in array [07896] at the gate [08179].

⁵ For there are set [03427] thrones [03678] of judgment [04941], the thrones [03678] of the house [01004] of David [01732].

⁵ Thou hast rebuked [01605] the heathen [01471], thou hast destroyed [06] the wicked [07563], thou hast put out [04229] their name [08034] for ever [05769] and ever [05703].

¹ And there shall come forth [03318] a rod [02415] out of the stem [01503] of Jesse [03448], and a Branch [05342] shall grow [06509] out of his roots [08328]:

¹⁷ And the residue [07605] of the number [04557] of archers [07198], the mighty men [01368] of the children [01121] of Kedar [06938], shall be diminished [04591]: for the LORD [03068] God [0430] of Israel [03478] hath spoken [01696] it.

² In that day [03117] shall the branch [06780] of the LORD [03068] be beautiful [06643] and glorious [03519], and the fruit [06529] of the earth [0776] shall be excellent [01347] and comely for [08597] them that are escaped [06413] of Israel [03478].
³ And it shall come to pass, that he that is left [07604] in Zion [06726], and he that remaineth [03498] in Jerusalem [03389], shall be called [0559] holy [06918], even every one that is written [03789] among the living [02416] in Jerusalem [03389]:
⁴ When the Lord [0136] shall have washed away [07364] the filth [06675] of the daughters [01323] of Zion [06726], and shall have purged [01740] the blood [01818] of Jerusalem [03389] from the midst [07130] thereof by the spirit [07307] of judgment [04941], and by the spirit [07307] of burning [01197].
⁵ And the LORD [03068] will create [01254] upon every dwelling place [04349] of mount [02022] Zion [06726], and upon her assemblies [04744], a cloud [06051] and smoke [06227] by day [03119], and the shining [05051] of a flaming [03852] fire [0784] by night [03915]: for upon all the glory [03519] shall be a defence [02646].
⁶ And there shall be a tabernacle [05521] for a shadow [06738] in the daytime [03119] from the heat [02721], and for a place of refuge [04268], and for a covert [04563] from storm [02230] and from rain [04306].