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Selected Verse: Isaiah 60:10 - King James

Verse	Translation	Text
Isa 60:10	King James	And the sons of strangers shall build up thy walls, and their kings shall minister unto thee: for in my wrath I smote thee, but in my favour have I had mercy on thee.

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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]
kings . . . minister unto thee--(See on Isa 60:7; Isa 49:23). in my wrath I smote thee-- (Isa 54:7-8; Isa 57:17).

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

kings . . . minister unto thee--(See on Isa 60:7; Isa 49:23).

in my wrath I smote thee-- (Isa 54:7-8; Isa 57:17).

Notes on the Bible, by Albert Barnes, [1834]
And the sons of strangers - They who have been devoted to a foreign and a false religion shall become devoted to the true religion, and engage in the service of the true God. Shall build up thy walls - Jerusalem is represented as a ruined city. Her walls had been thrown down, and were lying prostrate. In restoring her to her former magnificence, strangers and foreigners would lend their cheerful aid. The idea is, that they would become tributary to the church, and esteem it a privilege to be engaged in any service, however laborious, that would promote its best interests. And their kings - (See the notes at Isa 49:23). For in my wrath I smote thee - Referring to the calamities which he had, from time to time, brought on Jerusalem (see Isa 57:17). But in my favor - (See the notes at Isa 54:8).

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
The first turn (Isa 60:1-3) described the glorification of Zion through the rising of the glory of Jehovah; the second (Isa 60:4-9) her glorification through the recovery of her scattered children, and the gifts of the Gentiles who bring them home; and now the third depicts her glorification through the service of the nations, especially of her former persecutors, and generally through the service of all that is great and glorious in the world of nature and the world of men. Not only do the converted heathen offer their possessions to the church on Zion, but they offer up themselves and their kings to pay her homage and render service to her. "And sons of strangers build thy walls, and their kings serve thee: for in my wrath I have smitten thee, and in my favour I have had mercy upon thee. And thy gates remain open continually day and night, they shall not be shut, to bring in to thee the possessions of the nations and their kings in triumph. For the nation and the kingdom which will not serve thee will perish, and the nations be certainly laid waste." The walls of Zion (חמתיך doubly defective) rise up from their ruins through the willing co-operation of converted foreigners (Isa 56:6-7), and foreign kings place themselves at the service of Zion (Isa 49:23); the help rendered by the edicts of Cyrus, Darius, and Artaxerxes Longimanus being only a prelude to events stretching on to the end of time, though indeed, in the view of the prophet himself, the period immediately succeeding the captivity really would be the end of time. Of the two perfects in Isa 60:10, הכּיתיך points to the more remote past; רחמתּיך to the nearer past, stretching forward into the present (cf., Isa 54:8). On pittēăch, patescere, hiscere, see Isa 48:8, where it is applied to the ear, as in Sol 7:13 to a bud. The first clause of Isa 60:11 closes with ולילה; tiphchah divides more strongly than tebir, which is subordinate to it. At the same time, "day and night" may be connected with "shall not be shut," as in Rev 21:25-26. The gates of Zion may always be left open, for there is no more fear of a hostile attack; and they must be left open ad importandum, that men may bring in the possession of the heathen through them (a thing which goes on uninterruptedly), נהוּגים וּמלכיהם. The last words are rendered by Knobel, "and their kings are leaders (of the procession);" but nâhūg would be a strange substantive, having nothing to support it but the obscure יקוּש from יקושׁ, for אחוּז in Sol 3:8 does not mean a support, but amplexus (Ewald, 149, d). The rendering "and their kings escorted," i.e., attended by an escort, commends itself more than this; but in the passage quoted in support of this use of nâhag, viz., Nah 2:8, it is used as a synonym of hâgâh, signifying gemere. It is better to follow the lxx and Jerome, and render it, "and their kings brought," viz., according to Isa 20:4; Sa1 30:2, as prisoners (Targ. zeqı̄qı̄n, i.e., beziqqı̄m, in fetters) - brought, however, not by their several nations who are tired of their government and deliver them up (as Hitzig supposes), but by the church, by which they have been irresistibly bound in fetters, i.e., inwardly conquered (compare Isa 45:14 with Psa 149:8), and thus suffer themselves to be brought in a triumphal procession to the holy city as the captives of the church and her God. Isa 60:12 is connected with this nehūgı̄m; for the state of every nation and kingdom is henceforth to be determined by its subjection to the church of the God of sacred history (עבד, δουλεύειν, in distinction from shērēth, διακονεῖν, θεραπεύειν), and by its entrance into this church - the very same thought which Zechariah carries out in Isa 14:16. Instead of כי־הגוי, כי is more properly pointed according to certain MSS with munach (without makkeph); the article before haggōyim is remonstrative, and the inf. intens. chârōbh makes the thing threatened unquestionable.

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

The first turn (Isa 60:1-3) described the glorification of Zion through the rising of the glory of Jehovah; the second (Isa 60:4-9) her glorification through the recovery of her scattered children, and the gifts of the Gentiles who bring them home; and now the third depicts her glorification through the service of the nations, especially of her former persecutors, and generally through the service of all that is great and glorious in the world of nature and the world of men. Not only do the converted heathen offer their possessions to the church on Zion, but they offer up themselves and their kings to pay her homage and render service to her. "And sons of strangers build thy walls, and their kings serve thee: for in my wrath I have smitten thee, and in my favour I have had mercy upon thee. And thy gates remain open continually day and night, they shall not be shut, to bring in to thee the possessions of the nations and their kings in triumph. For the nation and the kingdom which will not serve thee will perish, and the nations be certainly laid waste." The walls of Zion (חמתיך doubly defective) rise up from their ruins through the willing co-operation of converted foreigners (Isa 56:6-7), and foreign kings place themselves at the service of Zion (Isa 49:23); the help rendered by the edicts of Cyrus, Darius, and Artaxerxes Longimanus being only a prelude to events stretching on to the end of time, though indeed, in the view of the prophet himself, the period immediately succeeding the captivity really would be the end of time. Of the two perfects in Isa 60:10, הכּיתיך points to the more remote past; רחמתּיך to the nearer past, stretching forward into the present (cf., Isa 54:8). On pittēăch, patescere, hiscere, see Isa 48:8, where it is applied to the ear, as in Sol 7:13 to a bud. The first clause of Isa 60:11 closes with ולילה; tiphchah divides more strongly than tebir, which is subordinate to it. At the same time, "day and night" may be connected with "shall not be shut," as in Rev 21:25-26. The gates of Zion may always be left open, for there is no more fear of a hostile attack; and they must be left open ad importandum, that men may bring in the possession of the heathen through them (a thing which goes on uninterruptedly), נהוּגים וּמלכיהם. The last words are rendered by Knobel, "and their kings are leaders (of the procession);" but nâhūg would be a strange substantive, having nothing to support it but the obscure יקוּש from יקושׁ, for אחוּז in Sol 3:8 does not mean a support, but amplexus (Ewald, 149, d). The rendering "and their kings escorted," i.e., attended by an escort, commends itself more than this; but in the passage quoted in support of this use of nâhag, viz., Nah 2:8, it is used as a synonym of hâgâh, signifying gemere. It is better to follow the lxx and Jerome, and render it, "and their kings brought," viz., according to Isa 20:4; Sa1 30:2, as prisoners (Targ. zeqı̄qı̄n, i.e., beziqqı̄m, in fetters) - brought, however, not by their several nations who are tired of their government and deliver them up (as Hitzig supposes), but by the church, by which they have been irresistibly bound in fetters, i.e., inwardly conquered (compare Isa 45:14 with Psa 149:8), and thus suffer themselves to be brought in a triumphal procession to the holy city as the captives of the church and her God. Isa 60:12 is connected with this nehūgı̄m; for the state of every nation and kingdom is henceforth to be determined by its subjection to the church of the God of sacred history (עבד, δουλεύειν, in distinction from shērēth, διακονεῖν, θεραπεύειν), and by its entrance into this church - the very same thought which Zechariah carries out in Isa 14:16. Instead of כי־הגוי, כי is more properly pointed according to certain MSS with munach (without makkeph); the article before haggōyim is remonstrative, and the inf. intens. chârōbh makes the thing threatened unquestionable.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
Minister - Shall administer all necessaries to thee. I had mercy - As I afflicted thee in my anger, so out of my compassion I will abundantly bless thee.

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¹⁷ For the iniquity of his covetousness was I wroth, and smote him: I hid me, and was wroth, and he went on frowardly in the way of his heart.

⁷ For a small moment have I forsaken thee; but with great mercies will I gather thee.
⁸ In a little wrath I hid my face from thee for a moment; but with everlasting kindness will I have mercy on thee, saith the LORD thy Redeemer.

²³ And kings shall be thy nursing fathers, and their queens thy nursing mothers: they shall bow down to thee with their face toward the earth, and lick up the dust of thy feet; and thou shalt know that I am the LORD: for they shall not be ashamed that wait for me.

⁷ All the flocks of Kedar shall be gathered together unto thee, the rams of Nebaioth shall minister unto thee: they shall come up with acceptance on mine altar, and I will glorify the house of my glory.

⁸ In a little wrath I hid my face from thee for a moment; but with everlasting kindness will I have mercy on thee, saith the LORD thy Redeemer.

¹⁷ For the iniquity of his covetousness was I wroth, and smote him: I hid me, and was wroth, and he went on frowardly in the way of his heart.

¹⁶ They that see thee shall narrowly look upon thee, and consider thee, saying, Is this the man that made the earth to tremble, that did shake kingdoms;

¹² For the nation and kingdom that will not serve thee shall perish; yea, those nations shall be utterly wasted.

⁸ To bind their kings with chains, and their nobles with fetters of iron;

¹⁴ Thus saith the LORD, The labour of Egypt, and merchandise of Ethiopia and of the Sabeans, men of stature, shall come over unto thee, and they shall be thine: they shall come after thee; in chains they shall come over, and they shall fall down unto thee, they shall make supplication unto thee, saying, Surely God is in thee; and there is none else, there is no God.

² And had taken the women captives, that were therein: they slew not any, either great or small, but carried them away, and went on their way.

⁴ So shall the king of Assyria lead away the Egyptians prisoners, and the Ethiopians captives, young and old, naked and barefoot, even with their buttocks uncovered, to the shame of Egypt.

⁸ But Nineveh is of old like a pool of water: yet they shall flee away. Stand, stand, shall they cry; but none shall look back.

⁸ They all hold swords, being expert in war: every man hath his sword upon his thigh because of fear in the night.

²⁵ And the gates of it shall not be shut at all by day: for there shall be no night there.
²⁶ And they shall bring the glory and honour of the nations into it.

¹¹ Therefore thy gates shall be open continually; they shall not be shut day nor night; that men may bring unto thee the forces of the Gentiles, and that their kings may be brought.

¹³ The mandrakes give a smell, and at our gates are all manner of pleasant fruits, new and old, which I have laid up for thee, O my beloved.

⁸ Yea, thou heardest not; yea, thou knewest not; yea, from that time that thine ear was not opened: for I knew that thou wouldest deal very treacherously, and wast called a transgressor from the womb.

⁸ In a little wrath I hid my face from thee for a moment; but with everlasting kindness will I have mercy on thee, saith the LORD thy Redeemer.

¹⁰ And the sons of strangers shall build up thy walls, and their kings shall minister unto thee: for in my wrath I smote thee, but in my favour have I had mercy on thee.

⁶ Also the sons of the stranger, that join themselves to the LORD, to serve him, and to love the name of the LORD, to be his servants, every one that keepeth the sabbath from polluting it, and taketh hold of my covenant;
⁷ Even them will I bring to my holy mountain, and make them joyful in my house of prayer: their burnt offerings and their sacrifices shall be accepted upon mine altar; for mine house shall be called an house of prayer for all people.

⁴ Lift up thine eyes round about, and see: all they gather themselves together, they come to thee: thy sons shall come from far, and thy daughters shall be nursed at thy side.
⁵ Then thou shalt see, and flow together, and thine heart shall fear, and be enlarged; because the abundance of the sea shall be converted unto thee, the forces of the Gentiles shall come unto thee.
⁶ The multitude of camels shall cover thee, the dromedaries of Midian and Ephah; all they from Sheba shall come: they shall bring gold and incense; and they shall shew forth the praises of the LORD.
⁷ All the flocks of Kedar shall be gathered together unto thee, the rams of Nebaioth shall minister unto thee: they shall come up with acceptance on mine altar, and I will glorify the house of my glory.
⁸ Who are these that fly as a cloud, and as the doves to their windows?
⁹ Surely the isles shall wait for me, and the ships of Tarshish first, to bring thy sons from far, their silver and their gold with them, unto the name of the LORD thy God, and to the Holy One of Israel, because he hath glorified thee.

¹ Arise, shine; for thy light is come, and the glory of the LORD is risen upon thee.
² For, behold, the darkness shall cover the earth, and gross darkness the people: but the LORD shall arise upon thee, and his glory shall be seen upon thee.
³ And the Gentiles shall come to thy light, and kings to the brightness of thy rising.