Yesaya 1:26-27

1:26 I will reestablish honest judges as in former times,

wise advisers as in earlier days. ¹ 

Then you will be called, ‘The Just City,

Faithful Town.’”

1:27 ² Zion will be freed by justice, ³ 

and her returnees by righteousness. ⁴ 

Yesaya 56:7

56:7 I will bring them to my holy mountain;

I will make them happy in the temple where people pray to me. ⁵ 

Their burnt offerings and sacrifices will be accepted on my altar,

for my temple will be known as a temple where all nations may pray.” ⁶ 

Yeremia 30:18-20

The Lord Will Restore Israel and Judah

30:18 The Lord says,

“I will restore the ruined houses of the descendants of Jacob.

I will show compassion on their ruined homes. ⁷ 

Every city will be rebuilt on its former ruins. ⁸ 

Every fortified dwelling will occupy its traditional site. ⁹ 

30:19 Out of those places you will hear songs of thanksgiving ¹⁰ 

and the sounds of laughter and merriment.

I will increase their number and they will not dwindle away. ¹¹ 

I will bring them honor and they will no longer be despised.

30:20 The descendants of Jacob will enjoy their former privileges.

Their community will be reestablished in my favor ¹² 

and I will punish all who try to oppress them.

Yeremia 31:23-24

Judah Will Be Restored

31:23 The Lord God of Israel who rules over all ¹³  says,

“I will restore the people of Judah to their land and to their towns.

When I do, they will again say ¹⁴  of Jerusalem, ¹⁵ 

‘May the Lord bless you, you holy mountain,

the place where righteousness dwells.’ ¹⁶ 

31:24 The land of Judah will be inhabited by people who live in its towns

as well as by farmers and shepherds with their flocks. ¹⁷ 

Yehezkiel 20:40-41

20:40 For there on my holy mountain, the high mountain of Israel, declares the sovereign Lord, all the house of Israel will serve me, all of them ¹⁸  in the land. I will accept them there, and there I will seek your contributions and your choice gifts, with all your holy things. 20:41 When I bring you out from the nations and gather you from the lands where you are scattered, I will accept you along with your soothing aroma. I will display my holiness among you in the sight of the nations.

Yehezkiel 43:26-27

43:26 For seven days they will make atonement for the altar and cleanse it, so they will consecrate it. ¹⁹  43:27 When the prescribed period is over, ²⁰  on the eighth day and thereafter the priests will offer up on the altar your burnt offerings and your peace offerings; ²¹  I will accept you, declares the sovereign Lord.”

Zakharia 8:3

8:3 The Lord says, ‘I have returned to Zion and will live within Jerusalem. ²²  Now Jerusalem will be called “truthful city,” “mountain of the Lord who rules over all,” “holy mountain.”’

Zakharia 14:20-21

14:20 On that day the bells of the horses will bear the inscription “Holy to the Lord.” The cooking pots in the Lord’s temple ²³  will be as holy as the bowls in front of the altar. ²⁴  14:21 Every cooking pot in Jerusalem and Judah will become holy in the sight of the Lord who rules over all, so that all who offer sacrifices may come and use some of them to boil their sacrifices in them. On that day there will no longer be a Canaanite ²⁵  in the house of the Lord who rules over all.

[1:26]  ¹ tn Heb “I will restore your judges as in the beginning; and your counselors as in the beginning.” In this context, where social injustice and legal corruption are denounced (see v. 23), the “judges” are probably government officials responsible for making legal decisions, while the “advisers” are probably officials who helped the king establish policies. Both offices are also mentioned in 3:2.

[1:27]  ² sn The third person reference to the Lord in v. 28 indicates that the prophet is again (see vv. 21-24a) speaking. Since v. 27 is connected to v. 28 by a conjunction, it is likely that the prophet’s words begin with v. 27.

[1:27]  ³ tn Heb “Zion will be ransomed with justice.” Both cola in this verse end with similar terms: justice and righteousness (and both are preceded by a בְּ [bet] preposition). At issue is whether these virtues describe the means or result of the deliverance and whether they delineate God’s justice/righteousness or that of the covenant people. If the righteousness of Israelite returnees is in view, the point seems to be that the reestablishment of Zion as a center of justice (God’s people living in conformity with God’s demand for equity and justice) will deliver the city from its past humiliation and restore it to a place of prominence (see 2:2-4; cf. E. Kissane, Isaiah, 1:19). Most scholars conclude that “righteousness and “justice” refers to God alone (J. Ridderbos, Isaiah [BSC], 50; J. Watts, Isaiah [WBC], 1:25; E. J. Young, Isaiah [NICOT], 1:89; cf. NLT, TEV) or serves as a double reference to both divine and human justice and righteousness (J. A. Motyer, The Prophecy of Isaiah, 51; J. N. Oswalt, Isaiah [NICOT], 1:10; H. Wildberger, Isaiah, 1:72). If it refers to both sides of the coin, these terms highlight the objective divine work of redemption and the subjective human response of penitence (Motyer, 51).

[1:27]  ⁴ tc The Hebrew text has, “her repentant ones/returnees with righteousness.” The form שָׁבֶיהָ (shaveha, “her repentant ones”), as pointed in MT, is a masculine plural Qal participle from שׁוּב (shuv, “return”). Used substantivally, it refers to the “returning (i.e., repentant) ones.” It is possible that the parallel line (with its allusion to being freed by a ransom payment) suggests that the form be repointed to שִׁבְיָהּ (shivyah, “her captivity”), a reading that has support from the LXX. Some slightly emend the form to read וְשָׁבָה (vÿshavah, “and will return”). According to this view, the verb from the first line applies to the second line as well with the following translation as a result: “she will be released when fairness is restored.” Regardless, it makes best sense in the context to regard this as a reference to repentant Israelites returning to the land of promise. This understanding provides a better contrast with the rebels and sinners in 1:28.

[56:7]  ⁵ tn Heb “in the house of my prayer.”

[56:7]  ⁶ tn Heb “for my house will be called a house of prayer for all the nations.”

[30:18]  ⁷ tn Heb “I will restore the fortunes of the tents of Jacob and will have compassion on his habitations.” For the meaning of the idiom “restore the fortunes of” see the translator’s note on 29:14. The “tents of Jacob” refers to their homes or houses (see BDB 14 s.v. אֹהֶל 2 and compare usage in Judg 19:9; Mal 2:12). The word “ruined” has been supplied in the translation to show more clearly the idea of restoration of their houses on their former sites in conformity to the concepts in the latter half of the verse.

[30:18]  ⁸ sn Heb “on its tel.” A tel is a site where successive layers of occupation are built upon one another after the destruction or decay of the former city. The original site was not abandoned because it had been chosen for strategic purposes, such as proximity to water or ease of defense. Many modern archaeological sites have the designation “Tel” as a component of their name because of this practice.

[30:18]  ⁹ tn Heb “according to its custom [or plan].” Cf. BDB 1049 s.v. מִשְׁפָּט 6.d and compare usage in 1 Sam 27:11.

[30:19]  ¹⁰ tn Heb “Out of them will come thanksgiving and a sound of those who are playful.”

[30:19]  ¹¹ sn Compare Jer 29:6.

[30:20]  ¹² tn Heb “his children will be as in former times and his congregation/community will be established before me.” “His children” refers to “Jacob” who has been referred to in v. 18 in the phrase “I will restore the fortunes of the tents of Jacob.” “His children” are thus the restored exiles. Some commentaries see the reference here to the restoration of numbers in accordance with the previous verse. However, the last line of this verse and the reference to the ruler in the following verse suggests rather restoration of the religious and political institutions to their former state. For the use of the word translated “community” (עֵדָה, ’edah) to refer to a political congregation as well as its normal use to refer to a religious one see 1 Kgs 12:20. For the idea of “in my favor” (i.e., under the eye and regard of) for the Hebrew phrase used here (לְפָנַי, lÿfanay) see BDB 817 s.v. פָּנֶה II.4.a(b).

[31:23]  ¹³ tn Heb “Yahweh of armies, the God of Israel.” See 7:3 and the study note of 2:19 for the rendering of this title and an explanation of its significance.

[31:23]  ¹⁴ tn Heb “They [i.e., people (the indefinite plural, GKC 460 §144.g)] will again say in the land of Judah and in its cities when I restore their fortunes.” For the meaning of the idiom “to restore the fortunes” see the translator’s note on 29:14.

[31:23]  ¹⁵ tn The words “of Jerusalem” are not in the text but it is implicit in the titles that follow. They have been supplied in the translation for clarity to aid in identifying the referent.

[31:23]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[31:23]  ¹⁶ sn The blessing pronounced on the city of Zion/Jerusalem by the restored exiles looks at the restoration of its once exalted state as the city known for its sanctity and its just dealing (see Isa 1:21 and Ps 122). This was a reversal of the state of Jerusalem in the time of Isaiah and Jeremiah where wickedness not righteousness characterized the inhabitants of the city (cf. Isa 1:21; Jer 4:14; 5:1; 13:27). The blessing here presupposes the rebuilding of the city of Jerusalem and the temple which gave the city its sanctity.

[31:24]  ¹⁷ tn The translation “those who move about with their flocks” is based on an emendation of the Hebrew text which reads a third plural Qal perfect (נָסְעוּ, nos’u) to a masculine plural Qal participle in the construct (נֹסְעֵי, nosÿ’e) as suggested in the BHS fn. For the use of the construct participle before a noun with a preposition see GKC 421 §130.a. It is generally agreed that three classes of people are referred to here, townspeople, farmers, and shepherds. But the syntax of the Hebrew sentence is a little awkward: “And they [i.e., “people” (the indefinite plural, GKC 460 §144.g)] will live in it, Judah and all its cities [an apposition of nearer definition (GKC 425-26 §131.n)], [along with] farmers and those who move about with their flocks.” The first line refers awkwardly to the townspeople and the other two classes are added asyndetically (i.e., without the conjunction “and”).

[20:40]  ¹⁸ tn Heb “all of it.”

[43:26]  ¹⁹ tn Heb “fill its hands.”

[43:27]  ²⁰ tn Heb “and they will complete the days.”

[43:27]  ²¹ sn The people also could partake of the food of the peace offering (Lev 3).

[8:3]  ²² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[14:20]  ²³ tn Heb “house” (also in the following verse).

[14:20]  ²⁴ sn In the glory of the messianic age there will be no differences between the sacred (the bowls before the altar) and the profane (the cooking pots in the Lord’s temple) – all will be dedicated to his use.

[14:21]  ²⁵ tn Or “merchant”; “trader” (because Canaanites, especially Phoenicians, were merchants and traders; cf. BDB 489 s.v. I and II כְּנַעֲנִי). English versions have rendered the term as “Canaanite” (KJV, NKJV, NASB, NIV), “trader” (RSV, NEB), “traders” (NRSV, NLT), or “merchant” (NAB), although frequently a note is given explaining the other option. Cf. also John 2:16.

[14:21]  sn This is not to preclude the Canaanite (or anyone else) from worship; the point is that in the messianic age all such ethnic and religious distinctions will be erased and all people will be eligible to worship the Lord.