Isaiah 51:11

Isa 51:11 Therefore the redeemed of the LORD shall return, and come with singing unto Zion; and everlasting joy [shall be] upon their head: they shall obtain gladness and joy; [and] sorrow and mourning shall flee away.

Ver. 11. Therefore the redeemed of the Lord, &c.] This is God’s answer, as some; or the good people’s confidence, as others, that God would deliver them now, as he had done their forefathers from Pharaoh.

And everlasting joy.] As a fair and precious crown. {2Ti 4:8} Some make it a metaphor from those that carry heavy burdens on their heads; St Paul calleth it a "weight of glory."

They shall obtain joy.] See Isa 35:10.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Isa_51:11

Therefore the redeemed of the Lord shall return

Great deliverances

The return of the light of morning after the darkness of the night; of a fine summer after a cold and cheerless winter; of health and strength after a season of sickness and pain, is refreshing and delightful, and demands the gratitude of the heart.

The deliverance of a nation from temporal slavery or subjection has often kindled a fire in the breast of the patriot, the painter, the poet and the historian; but what are all earthly blessings when compared with those which are spiritual and eternal? (New Irish Pulpit.)

The present and future joy of the redeemed of the Lord

There is the greatest harmony throughout the whole Bible, and its glowing descriptions of future events have always some relation to the spiritualizing effects of the Gospel of Christ.

1. Who can with such propriety be called the redeemed of the Lord, as they whom He has delivered from the power as well as penalty of sin?

2. Who again can with such propriety be ca]led the redeemed of the Lord, as they whom He ransoms from that all-conquering foe, who puts all things under his feet?

3. But must the soul lie insensible with the body until this general redemption? Must ages pass before the redeemed of the Lord enjoy a foretaste of their redemption? No! To-day shalt thou be with Me in paradise.

4. But are there not some considerations, to be taken by us into account on this subject? Is there not some blessing--a blessing beyond all other blessings, which makes these a matter of everlasting joy to the redeemed of the Lord? In bringing many sons to glory Jesus has been made perfect through sufferings; He has made reconciliation for sin. (W. M. Harte.)

The joy of the ransomed

No New Testament utterance could be more beautiful than this picturing of the return of the redeemed of the Lord to Zion.

1. It points, at the outset, to the grounds of their confidence and joy. They are ransomed travellers: they have found the righteousness and the salvation spoken of at the commencement of the chapter. They go, on their pilgrim way exulting in Him whose arm hath wounded the dragon--the Man of Gods right hand, who in His cross and passion hathdestroyed him that had the power of death, that is the devil, and delivered them who through fear of death were all their lifetime subject to bondage. They are more than conquerors through Him that loved them.

2. They are further here truthfully represented, even in the course of their journey through the wilderness, as filled with peace and joy in believing, abounding in hope. The Christian is a joyful man. Though it be a wilderness he treads, and though sorrow and mourning are also depicted as tracking his footsteps, yet he has elements of tranquil happiness within him which make the song, not the tear, the appropriate exponent of his thoughts and emotions. It were strange, indeed, were it otherwise. At peace with God; sin forgiven; the heart changed; the affections elevated; grace moulding, sustaining, quickening, sanctifying; and, rising above all, the assured hope of glory hereafter.

3. The words, too, seem to tell of an ever-augmenting joy. As the portals of glory draw nearer, the song,, deepens in melody and strength. They come to. Zion with singing; then everlasting joy is on their head. Then, they obtain a new anointing of gladness; and finally sorrow and mourning--these two companions of the wilderness-rise on their sombre, gloomy wings, and speed away for ever! (J. R. Macduff, D. D.)

Journey and song

I. A REDEEMED PEOPLE.

II. THE REDEEMED OF THE LORD AS TRAVELLERS.

III. THE REDEEMED OF THE LORD AS SINGERS. (J. M. Blackie, LL.B.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

THE GLAD HOME-GOING

Isa_51:11. Therefore the redeemed of the Lord shall return, &c. [1569]

[1569] See Outlines on Isa_35:8-10, in vol. i. pp. 409–413.

The words of the text, fulfilled in the history of the return from captivity, are in our case awaiting the richer, fuller interpretation of death.

I. THOSE WHO ARE DESTINED TO THIS GLORIOUS HOME-GOING. “The redeemed of the Lord.”

The expression is one which grows out of the Levitical law, and means one set free by the payment of a price. The precise signification of the word is that of substitution. A man redeemed his first-born by substituting an animal for him. The first-born were also freed by the substitution of a special offering of equal value, made for all classes. The sons of Levi rendered substituted service for all the tribes. These were types and shadows of another Substitute, who, bearing the sins of many, guiltless but treated as guilty, should deliver from the curse and power of sin.

The deliverance of humanity from wilfulness and its woes was costly to Almighty love. This law of substitution, and painful substitution, runs through all human history. You find it everywhere (H. E. I. 393–395.) We must live for others and die for others. God has placed Himself under the same law. “He hath borne our griefs and carried our sorrows.” By crucifixion of His own love; by self-sacrifice; by pain, and pang, and death, He breaks the bonds of moral slavery, condemns sin in the flesh, works a hatred of it which insures its extermination. What law could not do, God, sending His own Son in the flesh, did. The ransom was Himself. The redeemed compose “the Church of God, which He has purchased with His own blood.” Men who by faith have appropriated and rest upon this great wonder of suffering love, are placed in a new condition by means of it. The Redeemer is a ransom for all, to be testified in due time. The old Church was redeemed through Him. Nations unborn are included in the gracious purpose. The children, called to His embrace, share the benefit of His loving substitution, are numbered among the redeemed. Our loved ones who have tasted death, swell the gathering crowd of immortals redeemed. Bought with a price, faithful unto death, they escaped its sting and destructive energy, and are now triumphant, rejoicing spirits,—“the redeemed of the Lord.”

II. THEIR DESTINATION. “They shall return and come to Zion.”

After the woes and privations of the Captivity, a prosperous Church state was to be restored. Zion was the place of Divine, manifested grace. God recorded His name there. The Shekinah cloud rested there. There He met the people, and conferred the boons of His salvation.

The earthly Zion was a type of the heavenly. Two ideas are here suggested—nearness to God and holy association.

1. The redeemed on high are brought into nearer fellowship with God. There are easily conceivable visible manifestations of glory far beyond what are now possible. Emancipated from dependence upon sense, there will be a vast increase of spiritual capacity, and a corresponding enlargement of the means and opportunities of knowledge. Their acquaintance with the purposes and character of God, their feeling of His love, and grace, and tenderness, will be immeasurably greater and more intense than any known on earth. There is an infinite variety of Divine manifestations throughout the universe. There can be no dull uniformity in that higher life. No veil hides the eternal brightness. The beatific vision is face to face. The communications of the Divine mind are constant and familiar; the tokens of Divine grace are never withdrawn; the pledges of Divine fidelity are received and enjoyed without restriction. God is manifested in His highest glory, and humanity reaches its highest exaltation. Now in part—then, as also we are known.

2. The coming to Zion is expressive of personal association and fellowship. The return from the Captivity was that of a multitude. The words recall the joyous going up and assembling of the tribes to observe the solemn rites of their religion, and to enjoy social intercourse with each other. The heavenly state knows no loneliness. Every spirit forms one of a blissful company. Heaven is a social state. Lost loves are found, and broken relations are united, and interrupted fellowships are resumed. The mutual recognition of the faithful departed is one of the beliefs which nature suggests, and revelation implies and authenticates (P. D. 2926–2928). It does not so much rest upon single texts, as it is the keynote of the melody, and the uniting principle of the harmony of many. Every description implies it—every pictured scene discloses it. Love abides through death. Memory abides through death. We shall find what we have lost, and know we have found it. As the years pass how rich heaven becomes! Those who are there forbid the thought of it as a strange place (H. E. I. 470, 2739). It is our home—our Father’s house.

III. THEIR NEW CONDITIONS AND CIRCUMSTANCES. “Everlasting joy,” &c.

During the Captivity there were sore longings for freedom and home. The captives wept when they remembered Zion. They could not sing the Lord’s song in a strange land. Here all that is reversed. Inappeasable desire is gone. Heaven will contain much we have never imagined (H. E. I. 2714–2727).

There is, then, no loss in death. We are saved by hope. The future of the redeemed is assured by the Redeemer. Life is theirs. Death is theirs. Heaven is theirs. They shall go no more out for ever!—W. Hope Davison: The Preacher’s Monthly, vol. vii. pp. 25–27.

I. THE CHARACTER OF THE PEOPLE WHO ARE GOING HOME TO HEAVEN.

“The redeemed of the Lord.”

1. They were once captives. Of Satan (2Ti_2:16). Slaves to their own depraved affections and desires—“sold under sin” (Rom_7:23). Prisoners to the Divine law—owing a debt which they could not discharge, and exposed to the righteous penalty.

2. They could not redeem themselves. The price was too great for such insolvents to pay, &c. (see on Isa_52:3).

3. It was the work of an Almighty Saviour to ransom the captives. He alone could pay the price, and deliver them from the grasp of Satan and the thraldom of sin, &c. He is emphatically called the “Redeemer,” and His people “the redeemed” (Eph_1:7; Col_1:14; 1Co_6:19).

4. They are redeemed to be the Lord’s people. They are no longer slaves, but the Lord’s freemen—His property, servants, children, &c.; redeemed that they may share in the privileges and joys of the sons of God (Rom_14:9).

II. THE NATURE OF THEIR JOURNEY.

1. They are journeying heavenward. “Shall return and come to Zion.” Zion was the type of the heavenly city—one of its names (Heb_12:22; Rev_14:1; Psa_65:1; Psa_84:7). Heaven the place of perfect worship, fellowship, &c. The object of the Christian pilgrims’ highest hope, around which their best affections centre, &c. Can never be fully at rest till they reach their Father’s home on high, and repose on His paternal bosom.

2. They are journeying heavenward in dependence upon God. They feel themselves weak, &c., but they rely upon the promised strength, &c. In Christ they have perfect strength, for perfect weakness. The homeward journey may be trying; they may have to tread on thorns, to shiver in the keen winds, &c.; but notwithstanding all, they advance under the benediction of heaven. God in all the Omnipotence of His might is with them, and therefore, “through winds and stormy seas,” “they shall return to Zion.”

3. They journey joyfully. “They come to Zion with singing. As the ransomed captives would return from Babylon, and as travellers commonly do now in the East; as a bird got loose out of a cage. They gratefully sing the praises of their great Deliverer and Conductor; they confidently sing of His loving care, &c.; of their glorious prospects, and of their ultimate triumph, “and find it nearer while they sing.”

III. THE BLISSFUL TERMINATION OF THE JOURNEY.

1. They shall finish their course with triumphant joy. “Everlasting joy,” &c. They reach home with difficulty (1Pe_4:18), but certainly. Enemies conquered—beatific vision—exalted society, &c. What a blissful termination! What are other journeys compared with this? What sources of joy and gladness are here!

2. They shall receive an incorruptible crown. “Songs and everlasting joy upon their heads.” This may refer to the custom of wearing a wreath or chaplet of flowers in times of festivity, as is often done now, and as was commonly done among the ancients in triumphal processions.

3. They shall be eternally exempt from all that creates pain and uneasiness. “Sorrow and sighing shall flee away.” It must be so in the heavenly home (Rev_21:4). No sigh was ever heaved there, no head ever ached there, &c. “In this world of changes it is a short step from joy to sorrow, but in that world sorrow and mourning shall flee away, never to return or come in view again.” Eternal health, wealth, purity, security, happiness, light, &c. “Eternal life!” Life in its highest forms and manifestations. Life with Christ—eternal and ineffable, ever developing in all perfection of strength, and beauty, and joy!

CONCLUSION:

1. The value of Christianity. No other religion can furnish such consolation amid human woes; and no other religion is, therefore, adapted to humanity. We are under infinite obligations to Christ, for from Him we derive all our present and future bliss. Let the prospect of such a home hearten us under the trials and difficulties of life. Press nobly on with assured confidence and eager desire.

2. The heavenly home belongs to “the redeemed of the Lord.” But there are some of you who are the bond-slaves of Satan, &c. “Repent and believe the Gospel” of freedom. Come to Christ, trust Him for emancipation from the thraldom of sin and Satan, and then let your ransomed life be one of praise and devotion to your great Deliverer.—Alfred Tucker.

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

From Babylon.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

(Isa 35:10).

Therefore--assurance of faith; or else the answer of Jehovah corresponding to their prayer. As surely as God redeemed Israel out of Egypt, He shall redeem them from Babylon, both the literal in the age following, and mystical in the last ages (Rev 18:20-21). There shall be a second exodus (Isa 11:11-16; Isa 27:12-13).

singing--image from the custom of singing on a journey when a caravan is passing along the extended plains in the East.

everlasting joy-- (Jde 1:24).

sorrow . . . flee away-- (Rev 21:4).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 11. They shall obtain gladness and joy; and sorrow and mourning shall flee away.] Nineteen MSS. and the two oldest editions have ישגו yasigu; and forty-six MSS. of Kennicott's and ten of De Rossi's, and the same two editions, and agreeably to them the Chaldee and Syriac, have ונסו venasu; and so both words are expressed, Isa 35:10, of which place this is a repetition. And from comparing both together it appears that the ו vau in this place is become by mistake in the present text final, nun of the preceding word.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(11) Therefore the redeemed.—Note worthy as being either a quotation by Isaiah from himself (Isa_35:10), or by the unknown writer of Isaiah from the earlier prophet. The assumption that it is an interpolation by a copyist rests on no adequate ground.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

11. For Therefore render as R.V. And. The verse is almost verbally identical with Isa_35:10, which is clearly its original setting. Here its connexion with what precedes is somewhat loose, and since ch. 35 is of more recent date than this prophecy, the verse must have been transferred by a copyist.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Therefore the redeemed of the Lord shall return,.... Or "and", or "so" (q). In like manner, and as sure as the Israelites had a way made for them through the sea to pass over, so sure shall all those that are redeemed by the blood of Christ from sin, Satan, the law, death, and hell, be gathered out of the nations of the world, and from the antichristian states, and shall be converted and turn to the Lord. Or these words are a continuation of the above prayer, as Jarchi, "let them return"; or rather are an answer to it, and a promise that they should:

and come with singing unto Zion; to the Gospel church, and join themselves to it, praising God for his grace in calling and converting them, adoring the riches of his distinguishing love, and singing the new song of redeeming grace; and hereafter they shall return from the grave, and come to Zion above, singing the song of Moses and of the Lamb:

and everlasting joy shall be upon their head; visible in the present state, more so hereafter, when there will be upon them an eternal weight of glory, a crown of life and righteousness:

they shall obtain joy and gladness; by having the presence of God, communion with him, views of interest in Christ, and the gracious influences of the blessed Spirit; all these they enjoy in the church now, but in full perfection hereafter:

and sorrow and mourning shall flee away: either for sin, having the discoveries and application of forgiving love; or on account of desertion, now enjoying the light of God's countenance; or by reason of persecution, which in the latter day glory will entirely cease. But all this will be most fully accomplished in the New Jerusalem church state, and ultimate glory, Rev 21:4. See Gill on Isa 35:10.

(q) "et nunc", V. L. "ita", Junius & Tremellius, Piscator. And Ben Melech observes, that "and", is in the room of "thus".

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Therefore the redeemed of the Lord - This is probably the language of Yahweh assuring them, in answer to their prayer, that his ransomed people should again return to Zion.

And everlasting joy shall be upon their head - This entire verse occurs also in Isa 35:10. See it explained in the note on that verse. The custom of singing alluded to here on a journey is now very common in the East. It is practiced to relieve the tediousness of a journey over extended plains, as well as to induce the camels in a caravan to move with greater rapidity. The idea here is, that the caravan that should return from Babylon to Jerusalem, across the extended plains, should make the journey amidst general exultation and joy - cheered on their way by songs, and relieving the tedium of their journey by notes of gladness and of praise.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Therefore; or, So; Heb. And. This verse contains an answer to the prophet’s prayer. It is true, I did these great things, and I will do the like again.

Everlasting joy shall be upon their head, like a crown of glory. But for the accomplishment of this magnificent promise we must needs look beyond their return from Babylon into their own land, when they met with many discouragements, and troubles, and calamities, and extend it unto the coming of Christ, by whom these great things were procured and actually conferred upon his people.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

No sorrow nor mourning in the final kingdom of the Redeemer.

The promise here set forth with all brevity is graciously expanded in the revelation of St. John, and is inexpressibly comforting to grieved and harassed souls. "Behold, the tabernacle of God is with men," says the apostle, "and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God. And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow nor crying, neither shall there be any more pain: for the former things are passed away". (Rev_21:3, Rev_21:4) It may be well to consider

I THE CAUSES OF THE CHANGE. The apostle notes two causes of the change.

1. There is no more death. The "first death" is past, and the second death" is not for those who have attained to the glories of the Redeemer"s final kingdom. They are secure of "life for evermore

2. There is no more pain. No bodily pain, since the resurrection-body shall not be liable to any of those pains and sufferings which cause our present body to be a burden to us here below. No mental pain, since the mind shall be at rest, securely stayed upon him who has given it life, and who is its Life. To these causes we may add two more:

3. There is no more parting: no more separation of loving souls, no more loss of friends, or parents, or children, or wife, or brother. or sister; no more tearing of heartstrings through such separation; no more giving or receiving of last adieus.

4. And there is no more sin. "Old things have passed away; all things have become new." New hearts have been given to the redeemed hearts that are "from sin set free;" hearts sprinkled with the blood of Christ, and so made clean and pure. The sense of sin is gone; shame is gone; remorse, regret, are gone; and so the worst of all the pains of which man is susceptible are fled away.

II THE GREATNESS OF THE CHANGE. This world is well called "a vale of tears." Pain and suffering cling to us throughout the whole course of our lives from our first breath to our last. We enter life with a cry. All the bodily functions are painful, till use dulls the pain. Life is little but "labour and sorrow," disappointment and illusion. Hunger, thirst, toil, weariness, cold, heat, desire, passion, accompany us through the whole of our worldly existence, and are all of them pains. All of us experience sickness at times, and many of us have chronic ailments which never quit us, and from which we suffer constantly, more or less. There is so much misery in life that numbers quit it voluntarily, at, d thousands more would do the same were they not restrained by a religious motive. Can a greater change be imagined than a transfer from "the miseries of this sinful world" to the glories of the heavenly kingdom? "There is a blessed home Beyond this hind of woe, Where trials never come, Nor tears of anguish flow; Where faith is lost in sight, And patient hope is crown"d, And everlasting light Its glory throws around. "Look up, ye saints of God, Nor fear to tread below The path your Saviour trod Of daily toil and woe. Wait but a little while In uncomplaining love, His own most gracious smile Shall welcome you above.

III THE BLESSEDNESS OF THE CHANGE. It is scarcely necessary to enlarge on this it is involved in all that has been said. On the one hand, pain, grief, labour, sickness, partings, tears, qualms of conscience, fear of coming evils, sense of sin; on the other, rest, peace, the sense of pardon, of security, of God"s favour, of God"s love; no more vicissitudes, no more partings, no more lapses into sin one constant, unending life of perfect peace and restful joy, in the midst of those we love, and in the continual presence and sight of him who so loved us as to die for us! "O Paradise, O Paradise, "Tis weary waiting here; We long to be where Jesus is, To feel and see him near Where loyal hearts and true Stand ever in the light, All rapture through and through, In God"s most holy sight.

Joy-song on the way to Zion.

There may be an allusion to the custom, so common in the East, of singing upon a journey, particularly with a view to quicken the pace of the camels. Isa_35:10. Bush writes, "We should not have passed this plain so rapidly, but for the common custom of the Arabs of urging on their camels by singing. The effect is very extraordinary; this musical excitement increases their pace at least one-fourth. First one camel-driver sings a verse, then the others answer in chorus. It reminded me somewhat of the Venetian gondoliers. I often asked the camel-drivers to sing, not only to hasten our progress, but also for the pleasure of hearing their simple melodies! Some of their best songs possess a plaintive sweetness that is almost as touching as the most exquisite European airs." And Pitts, in describing the order of the caravans, tells us, "Some of the camels have bells about their necks, and some about their legs, like those which our carders put about their fore-horses" necks, which, together with the servants (who belong to the camels and travel on foot) singing all night, make a pleasant noise, and the journey passes away delightfully." The picture is of the return of Israel from captivity to Jerusalem.]t is an ideal picture of what might have been, but the actual circumstances of the return came very far short of the pictured ideal. As an earlier homily has dealt with this verse, only a fresh line of thought need be suggested. It is that through all the Christian pilgrim-way there ought to be joy and song; the "joy of the Lord our Strength.

I THE JOY OF BEGINNING A CHRISTIAN LIFE, This is usually an intense joy, born of the freshness of our experience, the brightness of our newly kindled hope, and our ignorance of the conflict which the Christian life must witness. It is the joy of the ransomed. Illustrate from the freed slave. It is the joy of the delivered. Illustrate by song of Israel on the Red Sea shore. People usually set out on an expedition with much song and hope.

II JOY ON THE WAY IN CHRISTIAN LIVING. This is a calmer joy; found rather in what God"s grace proves able to do for us, than in any circumstances through which we pass; for the way itself is often rough and hard we can seldom sing about it.

III JOY AT THE END WHEN HOME IS WON. Illustrate by Moore"s "Paradise and the Peri"Joy, joy for ever! the work is done, The gate is passed, and heaven is won.

True joy, be it remembered, is not a fitful response to circumstances, but an ever-bubbling and upspringing soul-well R.T.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Therefore - This verse contains an answer to the prophet's prayer. I did these great things, and I will do the like again. Joy - Like a crown of glory.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

“And the ransomed of Jehovah shall return and come to Zion with shouting, and everlasting joy upon their heads; gladness and joy shall overtake (them), sorrow and sighing have fled away.” The same words occur in Isa 35:10.

Joseph Addison Alexander, The Prophecies of Isaiah (1846–1847; New York: Scribner, 1870–1878) — public domain. Text from a community e-Sword module.

General Information:

This is very similar to Isaiah 35:10.

The ransomed of Yahweh

To "ransom" means to "rescue." This refers to people whom Yahweh has rescued. AT: "Those whom Yahweh has rescued" (See: Nominal Adjectives)

with gladness forever on their heads

This uses a person's head to mean the person as a whole. AT: "they will be glad forever" (See: Synecdoche)

gladness and joy ... sorrow and mourning

The words "gladness" and "joy" mean basically the same thing, as do "sorrow" and "mourning." Together they emphasize the intensity of these emotions. (See: Doublet)

gladness and joy will overtake them

This speaks of the people being overwhelmed by gladness and joy by giving these emotions the human quality of being able to overtake someone. AT: "they will be overwhelmed by joy and gladness" or "they will be extremely glad and joyful" (See: Personification)

sorrow and mourning will flee away

This speaks of the people no longer being sorrowful and mourning by speaking of these emotions as if they could run away. AT: "they will no longer be sorrowful and mourning" (See: Personification)

translationWords

ransom

Yahweh

Zion

joy

eternity

mourn

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

And the redeemed of the Lord shall return This is an expression of prayer, and it is connected to “Awaken, awaken.”

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.

And the redeemed, etc. The connection between this and the preceding verses is: Awake, O arm, etc., and then, when this is the case, the redeemed of the Lord shall return. I have explained this already (35:10)

Ibn Ezra on the Tanakh — English translations: “Sefaria Community Translation” (CC0 1.0 (public-domain dedication)); “Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009” (CC BY 4.0); and “Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873” (public domain). Text via Sefaria.