Isaiah 26:2
in Isaiah 26Open the gates so a righteous nation may enter—one that remains faithful.
BSB
The same verse in ASV and KJV ▾
ASV
Open ye the gates, that the righteous nation which keepeth faith may enter in.
KJV
Open ye the gates, that the righteous nation which keepeth the truth may enter in.
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This verse in Isaiah 26
Commentary
9 notes on this verseThe righteous nation - The converted Gentiles shall have the gates opened - a full entrance into all the glories and privileges of the Gospel; being fellow heirs with the converted Jews. The Jewish peculiarity is destroyed, for the middle wall of partition is broken down. The truth - The Gospel itself - as the fulfillment of all the ancient types, shadows, and ceremonies; and therefore termed the truth, in opposition to all those shadowy rites and ceremonies. “The law was given by Moses; but grace and Truth came by Jesus Christ; “Joh 1:17, and see the note there.
This site's exposition
We have a strong city
on Isaiah 26:1-3
The strong city of verse one answers the lofty city brought low in verse five and the fallen cities of the burden just finished, and its gates open only to the righteous nation which keepeth the truth. Verse three gives the chapter its most quoted line, perfect peace for the mind stayed on thee, a peace grounded in trust rather than in circumstance. Henry reads the whole song as Judah's answer sung after deliverance, and Barnes notes the Hebrew behind perfect peace doubles the word for peace itself, shalom shalom.
The record, by era
The Church Fathers1 voice
(Vers. 2-4.) Open the gates, and let the just nation enter, guarding the truth. The ancient error has gone away, you shall keep peace: peace, because we have hoped in you. You have hoped in the Lord in eternal ages. LXX: Open the gates, let the nation enter, guarding justice, and guarding truth, holding onto truth, and guarding peace: peace, because they have hoped in you, Lord, forever. This entire chant, which is sung on earth by those who confess and praise the holy ones, suddenly changes personas, and is woven as if through question and answer.
The Medieval Church1 voice
598. Second, the Lord foretells their justice, saying to the angels: open the gates, of heaven or of virtue, closed by sins; or, literally: it is not necessary for you to close the gates because of the unfaithful, for they are all just: this is …
The Puritans and the Awakening3 voices
The nation - The whole body of righteous men, whether Jews or Gentiles. For he seems to speak here, as he apparently did in the foregoing chapter, of the times of the gospel. Keepeth truth - Which is sincere in the true religion.
Open ye the gates,....
They had been banished and driven out by the iniquity of the former times, but now the laws that were made against them are repealed, and they have liberty to enter in again. Or, There is an act for a general naturalization of all the righteous, whatever nation they are of, encouraging them to come and settle in Jerusalem.
2 more voices on this verse
The Nineteenth Century2 voices
A commentator
Jamieson, Fausset & Brown1802–1910
Commentary Critical and Explanatory on the Whole Bible (1871)
Address of the returning people to the gates of Jerusalem (type of the heavenly city, Heb 12:22); Antitypically (Re 22:14; 21:25, 27). righteous nation--that had not apostatized during the captivity.
A commentator
Albert Barnes1798–1870
Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869)
proposed
Open ye the gates - This is probably the language of a chorus responding to the sentiment in Isa 26:1. The captive people are returning; and this cry is made that the gates of the city may be thrown open, and that they may be permitted to enter without obstruction (compare Psa 24:7, Psa 24:9; Psa 118:19). That the righteous nation which keepeth the truth - Who, during their long captivity and contact with pagan nations, have not apostatized from the true religion, but have adhered firmly to the worship of the true God. This was doubtless true of the great body of the captive Jews in Babylon.
How the passage was read
What the Jewish commentators add
On the verses either side of this one
The city that was our strength, salvation shall He place The city of Jerusalem, which was always our strength from time immemorial, the Savior shall place salvation for its walls and its bulwark.
This section is reception history: how the passage was read and kept in the Jewish tradition. Where a reading parts from an essential of the Christian faith, the section says so at that point.
Texts and citation data: Sefaria; each excerpt follows its version’s licence. 2 further sources are cited on this chapter that carry no English text this site may quote or only restate the verse.
The words behind it
7 Hebrew wordsEvery Hebrew word of this verse in the order it stands, with what it means and the door to its own study. The last column counts the times a word stands in the whole Bible: the rarer the word, the more the places it appears belong together.
| Hebrew | Sound | Meaning | Word study | In the Bible |
|---|---|---|---|---|
| פִּתְח֖וּ | pitchu | open | H6605 → | 144 times |
| שְׁעָרִ֑ים | shearim | [the] gates | H8179 → | 374 times |
| וְיָבֹ֥א | veyavo' | so it may enter | H935 → | 2568 times |
| גוֹי־ | goy- | a nation | H1471 → | 561 times |
| צַדִּ֖יק | tzadik | righteous | H6662 → | 206 times |
| שֹׁמֵ֥ר | shomer | [which] keeps | H8104 → | 468 times |
| אֱמֻנִֽים׃ | ʾemunim | faithfulness<es> | H529 → |
פִּתְח֖וּopen
pitchuH6605 →144 times
שְׁעָרִ֑ים[the] gates
shearimH8179 →374 times
וְיָבֹ֥אso it may enter
veyavo'H935 →2568 times
גוֹי־a nation
goy-H1471 →561 times
צַדִּ֖יקrighteous
tzadikH6662 →206 times
שֹׁמֵ֥ר[which] keeps
shomerH8104 →468 times
אֱמֻנִֽים׃faithfulness<es>
ʾemunimH529 →
A shaded row is a word that stands 400 times or fewer in the Bible.
The walk
8 stopsEach card is a verse this one points to, and under it the verses that one points to in turn. Where several paths arrive at the same place, that place is listed first: the text keeps returning to it.
Through
1 Peter 2:9But you are a chosen people, a royal priesthood, a holy nation, a people for God’s own possession, to proclaim the virtues of Him who called you out of darkness into His marvelous light.
it leads to
- Exodus 19:5–6
Now if you will indeed obey My voice and keep My covenant, you will be My treasured possession out of all the nations—for the whole earth is Mine.
- Deuteronomy 7:6
For you are a people holy to the LORD your God. The LORD your God has chosen you to be a people for His prized possession out of all peoples on the face of…
- Revelation 1:6
who has made us to be a kingdom, priests to His God and Father—to Him be the glory and power forever and ever! Amen.
- Revelation 5:10
You have made them to be a kingdom and priests to serve our God, and they will reign upon the earth.”
- Isaiah 61:6
But you will be called the priests of the LORD; they will speak of you as ministers of our God; you will feed on the wealth of nations, and you will boast in their…
- Exodus 19:5–6
Through
Revelation 5:9And they sang a new song: “Worthy are You to take the scroll and open its seals, because You were slain, and by Your blood You purchased for God those from every tribe and…
it leads to
- 1 Peter 1:18–19
For you know that it was not with perishable things such as silver or gold that you were redeemed from the empty way of life you inherited from your forefathers,
- 1 John 1:7
But if we walk in the light as He is in the light, we have fellowship with one another, and the blood of Jesus His Son cleanses us from all sin.
- Matthew 26:28
This is My blood of the covenant, which is poured out for many for the forgiveness of sins.
- 1 Peter 1:18–19
Where this verse is studied
On this page
Studies2
About Isaiah
This page draws on 9 works. Open the list of works
This page draws on Adam Clarke, Commentary on the Bible; Albert Barnes, Notes on the Book of Isaiah; Albert Barnes, Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869); Jamieson, Fausset & Brown, Commentary Critical and Explanatory on the Whole Bible; Jerome, Commentary on Isaiah; John Gill, Exposition of the Old Testament (1748-1763); John Wesley, Explanatory Notes upon the Old Testament; Matthew Henry, Commentary on the Whole Bible and Thomas Aquinas, Commentary on Isaiah.