Isaiah 27 13

Isaiah 27:13 kjv

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.

Isaiah 27:13 nkjv

So it shall be in that day: The great trumpet will be blown; They will come, who are about to perish in the land of Assyria, And they who are outcasts in the land of Egypt, And shall worship the LORD in the holy mount at Jerusalem.

Isaiah 27:13 niv

And in that day a great trumpet will sound. Those who were perishing in Assyria and those who were exiled in Egypt will come and worship the LORD on the holy mountain in Jerusalem.

Isaiah 27:13 esv

And in that day a great trumpet will be blown, and those who were lost in the land of Assyria and those who were driven out to the land of Egypt will come and worship the LORD on the holy mountain at Jerusalem.

Isaiah 27:13 nlt

In that day the great trumpet will sound. Many who were dying in exile in Assyria and Egypt will return to Jerusalem to worship the LORD on his holy mountain.

Isaiah 27 verses

Isaiah 27 13 Meaning

Isaiah 27:13 prophesies a future day when the Lord will gather His scattered people, who were exiled or dispersed, primarily those in Assyria and Egypt. This global restoration will be announced by a "great trumpet" blast, signaling a momentous divine act. The purpose of their return is not merely repatriation but for them to come to Jerusalem, to the holy mountain of God, and worship the Lord, signifying a spiritual and physical reunion centered on devotion to Him. It speaks of a divinely orchestrated homecoming and spiritual revival for the covenant people.

Isaiah 27 13 Context

Isaiah chapter 27 is part of a larger section (chapters 24-27) sometimes called Isaiah's "Little Apocalypse," which depicts global judgment, salvation, and the ultimate establishment of God's kingdom. Chapter 27 begins with the Lord's judgment on "Leviathan," symbolic of evil oppressive powers, ensuring God's ultimate victory. It then shifts to a comforting image of God's renewed care for His "vineyard" (Israel), assuring them that His discipline is not meant for destruction but for purification and fruitfulness. Verse 12 immediately precedes verse 13, stating, "And in that day from the Euphrates River to the Brook of Egypt the LORD will thresh, and you will be gathered one by one, O children of Israel." This sets the stage for the specific regathering described in verse 13. Historically, the exiles and scattered peoples from the Northern Kingdom were taken captive by Assyria, while some from the Southern Kingdom fled or were taken to Egypt (e.g., during Babylonian invasion), highlighting these two dominant imperial powers of Isaiah's time as the places from which God's people would be miraculously retrieved. The entire chapter emphasizes God's sovereign control over nations and His unwavering commitment to His covenant people.

Isaiah 27 13 Word analysis

• And in that day (וְהָיָה בַּיּוֹם הַהוּא - v'hayah bayyom hahu): This phrase serves as a significant prophetic marker throughout Isaiah and the Old Testament. It points to a definitive future time of divine intervention, signaling either judgment or salvation. Here, it ushers in a momentous eschatological event of redemption.
• a great trumpet (בְּשׁוֹפָר גָּדוֹל - b'shophar gadol):
  • שׁוֹפָר (shophar): The ram's horn, not a manufactured trumpet. It was used for various purposes: announcing war (Judg 3:27), signaling alarm (Joel 2:1), calling assemblies (Num 10:2), celebrating feasts (Ps 81:3), inaugurating kings (1 Ki 1:34), and most importantly, signaling God's presence or intervention (Exod 19:16). Its sound could be terrifying or celebratory.
  • גָּדוֹל (gadol): "Great." The adjective emphasizes the unparalleled significance, power, and magnitude of this particular shofar blast. It is not an ordinary summons but a monumental divine summons of cosmic importance, reverberating across the nations where God's people are scattered.
• will be blown (יִתָּקַע - yittaqa'): This is in the Niphal (passive) stem, meaning "it will be blown" or "caused to be blown." The passive voice subtly implies divine agency – God Himself is the one causing this great shofar to sound, not human hands, underscoring the sovereign nature of the event.
• and those who were perishing (הָאֹבְדִים - ha'ovedim): Lit. "the lost ones," or "those on the verge of destruction." This refers to those scattered or assimilated into foreign lands, risking losing their identity and covenant relationship with God. They were not merely displaced but in spiritual danger of vanishing.
• in the land of Assyria (בְּאֶרֶץ אַשּׁוּר - b'eretz Ashur): Assyria was the imperial power that conquered the Northern Kingdom of Israel (Samaria) and exiled its inhabitants (722 BC), scattering them throughout its empire (2 Ki 17:6). It represents a significant historical place of Israel's dispersion and oppression.
• and who were scattered (וְהַנִּדָּחִים - v'hanniddakhim): Refers to those driven out, pushed away, or exiled. This emphasizes the involuntary and forceful nature of their displacement. It also carries the nuance of being outcast or alienated.
• in the land of Egypt (בְּאֶרֶץ מִצְרַיִם - b'eretz Mitzrayim): Egypt served both as a historical place of enslavement and later a refuge for some Judeans after the Babylonian invasions (e.g., Jer 43:5-7). These two nations (Assyria and Egypt) represent the two poles of the then-known world, signifying a comprehensive, global gathering from all directions of dispersion.
• will come (וּבָאוּ - uvau): Simple verb indicating movement towards a destination, implying willingness and divinely enabled ability to travel back.
• and worship (וְהִשְׁתַּחֲווּ - v'hishtakhvu): From the root שָׁחָה (shachah), meaning "to bow down" or "prostrate oneself." This is a profound act of reverence and submission. It signifies the spiritual purpose of the gathering: restored relationship and devotion to God. Their physical return is intrinsically linked to their spiritual realignment.
• the LORD (לַה' - laYahweh): Specific worship of Yahweh, the covenant God of Israel, distinguishing Him from any pagan deities they might have encountered or worshipped in exile.
• on the holy mountain (בְּהַר הַקֹּדֶשׁ - b'har haKodesh): Mount Zion, referring to Jerusalem, the city chosen by God as His dwelling place, where the Temple stood. It represents the center of God's presence and true worship.
• in Jerusalem (בִּירוּשָׁלָ‍ִם - biYerushalayim): Specifies the exact location of the holy mountain, reinforcing the centrality of God's chosen city for this grand worship event.

Words-group analysis:

• "And in that day a great trumpet will be blown": This phrase signals a powerful, decisive, and divine intervention that marks the turning point for God's scattered people. The shofar is not just a call to assembly, but a majestic proclamation of a new era of restoration initiated by God himself.
• "and those who were perishing in the land of Assyria and who were scattered in the land of Egypt": This highlights the desperate condition of God's people – "perishing" (spiritually and physically endangered) and "scattered" (forcibly dispersed) – in the hands of two powerful historical enemies of Israel. It emphasizes the extent of their diaspora and the dire need for divine rescue.
• "will come and worship the LORD on the holy mountain in Jerusalem": This phrase captures the culmination of the prophecy. The gathering is not for political autonomy alone but for a renewed and unified spiritual purpose: to gather in the appointed place to render exclusive and heartfelt worship to Yahweh, marking a full restoration of their covenant relationship.

Isaiah 27 13 Bonus section

The concept of the "great trumpet" (shofar gadol) finds significant echoes in both Jewish tradition concerning the Messianic Age and in the New Testament. In Jewish eschatology, the sounding of the great shofar is associated with the ingathering of exiles, the resurrection of the dead, and the advent of the Messiah. The New Testament similarly connects a "trumpet of God" (1 Thess 4:16) and a "loud trumpet call" (Matt 24:31) with the gathering of God's elect, the resurrection, and the return of Christ, suggesting a fulfillment or parallel in the ultimate Christian hope. Thus, Isaiah 27:13 speaks to both a historical partial return from exile and a much grander, ultimate eschatological event orchestrated by God for the universal restoration and worship of His people. This trumpet signifies not just an audible call but a spiritual awakening and a compelling force drawing people from all directions to their divine center of worship.

Isaiah 27 13 Commentary

Isaiah 27:13 serves as a capstone to a series of prophetic declarations about God's future dealings with Israel and the nations. Following themes of global judgment and specific deliverance for Israel, this verse articulates the glorious climax: a divine summoning of His dispersed people. The "great trumpet" signifies God's own direct, powerful, and undeniable call for His scattered remnant. This is no ordinary sound, but a celestial summons reverberating to the farthest reaches of exile, specifically naming Assyria and Egypt to encompass the primary historical locations of Israel's dispersion, thereby symbolizing a complete global regathering. The return is not just a physical repatriation; its ultimate purpose is worship. Coming to "the holy mountain in Jerusalem" means resuming their sacred calling to worship the Lord their God in His designated dwelling place, thereby reaffirming His sovereignty and their restored covenant relationship. This vision is deeply eschatological, pointing beyond historical returns to a future, ultimate gathering where God's people are unified in worship. An example of its practical usage is in the anticipation of ultimate restoration and peace for the church, seen as God's spiritual Israel, united in worship around Christ. It reminds us that even from desperate circumstances, God can and will call His people back to Himself for redemptive purposes.