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Selected Verse: Isaiah 66:18 - Strong Concordance

Verse	Translation	Text
Isa 66:18	Strong Concordance	For I know their works [04639] and their thoughts [04284]: it shall come [0935], that I will gather [06908] all nations [01471] and tongues [03956]; and they shall come [0935], and see [07200] my glory [03519].
	King James	For I know their works and their thoughts: it shall come, that I will gather all nations and tongues; and they shall come, and see my glory.

Summary Of Commentaries Associated With The Selected Verse

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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]
know--not in the Hebrew. Rather, understand the words by aposiopesis; it is usual in threats to leave the persons threatened to supply the hiatus from their own fears, owing to conscious guilt: "For I . . . their works and thoughts," &c.; namely, will punish [MAURER]. it shall come--the time is come that I will, &c. [MAURER]. gather . . . nations--against Jerusalem, where the ungodly Jews shall perish; and then the Lord at last shall fight for Jerusalem against those nations: and the survivors (Isa 66:19) shall "see God's glory" (Zac 12:8-9; Zac 14:1-3, Zac 14:9). tongues--which have been many owing to sin, being confounded at Babel, but which shall again be one in Christ (Dan 7:14; Zep 3:9; Rev 7:9-10).

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

know--not in the Hebrew. Rather, understand the words by aposiopesis; it is usual in threats to leave the persons threatened to supply the hiatus from their own fears, owing to conscious guilt: "For I . . . their works and thoughts," &c.; namely, will punish [MAURER].

it shall come--the time is come that I will, &c. [MAURER].

gather . . . nations--against Jerusalem, where the ungodly Jews shall perish; and then the Lord at last shall fight for Jerusalem against those nations: and the survivors (Isa 66:19) shall "see God's glory" (Zac 12:8-9; Zac 14:1-3, Zac 14:9).

tongues--which have been many owing to sin, being confounded at Babel, but which shall again be one in Christ (Dan 7:14; Zep 3:9; Rev 7:9-10).

Notes on the Bible, by Albert Barnes, [1834]
For I know their works - The word 'know,' says Lowth, is here evidently left out of the Hebrew text, leaving the sense quite imperfect. It is found in the Syriac; the Chaldee evidently had that word in the copy of the Hebrew which was used; and the Aldine and Complutensian editions of the Septuagint have the word. Its insertion is necessary in order to complete the sense; though the proof is not clear that the word was ever in the Hebrew text. The sense is, that though their abominable rites were celebrated in the deepest recesses of the groves, yet they were not concealed from God. That I will gather all nations and tongues - They who speak all languages (compare Rev 7:9; Rev 10:11; Rev 11:9). The sense is, that the period would come when Yahweh would collect all nations to witness the execution of his vengeance on his foes. And see my glory - That is, the manifestation of my perfections in the great events referred to here - the destruction of his enemies, and the deliverance of his people. To what particular period this refers has been a point on which expositors are by no means agreed. Grotius says it means, that such shall be the glory of the Jewish people that all nations shall desire to come and make a covenant with them. The Jewish interpreters, and among them Abarbanel (see Vitringa), suppose that it refers to a hostile and warlike assembling of all nations in the time of the Messiah, who, say they, shall attack Jerusalem with the Messiah in it, and shall be defeated. They mention particularly that the Turks and Christians shall make war on Jerusalem and on the true Messiah, but that they shall be overthrown. Vitringa supposes that it refers to the assembling of the nations when the gospel should be at first proclaimed, and when they should be called into the kingdom of God. Many of the fathers referred it to the final judgment. It is difficult to determine, amidst this variety of opinion, what is the true meaning. Opinions are easily given, and conjectures are easily made; and the opinions referred to above are entitled to little more than the appellation of conjecture. It seems to me, that there is involved here the idea of the judgment or punishment on the enemies of God, and at about the same time a collecting of the nations not only to witness the punishment, but also to become participants of his favor. In some future time, Yahweh would manifest himself as the punisher of his enemies, and all the nations also would be permitted to behold his glory, as if they were assembled together.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
The prophecy now marks out clearly the way which the history of Israel will take. It is the same as that set forth by Paul, the prophetic apostle, in Rom 9-11 as the winding but memorable path by which the compassion of God will reach its all-embracing end. A universal judgment is the turning-point. "And I, their works and their thoughts - it comes to pass that all nations and tongues are gathered together, that they come and see my glory." This v. commences in any case with a harsh ellipsis. Hofmann, who regards Isa 66:17 as referring not to idolatrous Israelites, but to the idolatrous world outside Israel, tries to meet the difficulty by adopting this rendering: "And I, saith Jehovah, when their thoughts and actions succeed in bringing together all nations and tongues (to march against Jerusalem), they come and see my glory (i.e., the alarming manifestation of my power)." But what is the meaning of the opening ואנכי (and I), which cannot possibly strengthen the distant כּבודי, as we should be obliged to assume? Or what rule of syntax would warrant our taking בּאה וּמחשׁבתיהם מעשׂיהם as a participial clause in opposition to the accents? Again, it is impossible that ואנכי should mean "et contra me;" or ומחשׁבתיהם מעשׂיהם, "in spite of their works and thoughts," as Hahn supposes, which leaves ואנכי sevael hc quite unexplained; not to mention other impossibilities which Ewald, Knobel, and others have persuaded themselves to adopt. If we wanted to get rid of the ellipsis, the explanation adopted by Hitzig would recommend itself the most strongly, viz., "and as for me, their works and thoughts have come, i.e., have become manifest (ἥκασιν, Susanna v. 52), so that I shall gather together." But this separation of לקבּץ בּאה (it is going to gather together) is improbable: moreover, according to the accents, the first clause reaches as far as ומחסבתיהם (with the twin-accent zakeph-munach instead of zakeph and metheg); whereupon the second clause commences with באה, which could not have any other disjunctive accent than zakeph gadol according to the well-defined rules (see, for example, Num 13:27). But if we admit the elliptical character of the expression, we have not to supply ידעתּי (I know), as the Targ., Syr., Saad., Ges., and others do, but, what answers much better to the strength of the emotion which explains the ellipsis, אפקד (I will punish). The ellipsis is similar in character to that of the "Quos ego" of Virgil (Aen. i. 139), and comes under the rhetorical figure aposiopesis: "and I, their works and thoughts (I shall now how to punish)." The thoughts are placed after the works, because the reference is more especially to their plans against Jerusalem, that work of theirs, which has still to be carried out, and which Jehovah turns into a judgment upon them. The passage might have been continued with kı̄ mishpâtı̄ (for my judgment), like the derivative passage in Zep 3:8; but the emotional hurry of the address is still preserved: בּאה (properly accented as a participle) is equivalent to העת(בּא) בּאה in Jer 51:33; Eze 7:7, Eze 7:12 (cf., הבּאים, Isa 27:6). At the same time there is no necessity to supply anything, since באה by itself may also be taken in a neuter sense, and signify venturum (futurum) est (Eze 39:8). The expression "peoples and tongues" (as in the genealogy of the nations in Gen. 10) is not tautological, since, although the distinctions of tongues and nationalities coincided at first, yet in the course of history they diverged from one another in many ways. All nations and all communities of men speaking the same language does Jehovah bring together (including the apostates of Israel, cf., Zac 14:14): these will come, viz., as Joel describes it in Joe 3:9., impelled by enmity towards Jerusalem, but not without the direction of Jehovah, who makes even what is evil subservient to His plans, and will see His glory - not the glory manifest in grace (Ewald, Umbreit, Stier, Hahn), but His majestic manifestation of judgment, by which they, viz., those who have been encoiled by sinful conduct, are completely overthrown.

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

The prophecy now marks out clearly the way which the history of Israel will take. It is the same as that set forth by Paul, the prophetic apostle, in Rom 9-11 as the winding but memorable path by which the compassion of God will reach its all-embracing end. A universal judgment is the turning-point. "And I, their works and their thoughts - it comes to pass that all nations and tongues are gathered together, that they come and see my glory." This v. commences in any case with a harsh ellipsis. Hofmann, who regards Isa 66:17 as referring not to idolatrous Israelites, but to the idolatrous world outside Israel, tries to meet the difficulty by adopting this rendering: "And I, saith Jehovah, when their thoughts and actions succeed in bringing together all nations and tongues (to march against Jerusalem), they come and see my glory (i.e., the alarming manifestation of my power)." But what is the meaning of the opening ואנכי (and I), which cannot possibly strengthen the distant כּבודי, as we should be obliged to assume? Or what rule of syntax would warrant our taking בּאה וּמחשׁבתיהם מעשׂיהם as a participial clause in opposition to the accents? Again, it is impossible that ואנכי should mean "et contra me;" or ומחשׁבתיהם מעשׂיהם, "in spite of their works and thoughts," as Hahn supposes, which leaves ואנכי sevael hc quite unexplained; not to mention other impossibilities which Ewald, Knobel, and others have persuaded themselves to adopt. If we wanted to get rid of the ellipsis, the explanation adopted by Hitzig would recommend itself the most strongly, viz., "and as for me, their works and thoughts have come, i.e., have become manifest (ἥκασιν, Susanna v. 52), so that I shall gather together." But this separation of לקבּץ בּאה (it is going to gather together) is improbable: moreover, according to the accents, the first clause reaches as far as ומחסבתיהם (with the twin-accent zakeph-munach instead of zakeph and metheg); whereupon the second clause commences with באה, which could not have any other disjunctive accent than zakeph gadol according to the well-defined rules (see, for example, Num 13:27). But if we admit the elliptical character of the expression, we have not to supply ידעתּי (I know), as the Targ., Syr., Saad., Ges., and others do, but, what answers much better to the strength of the emotion which explains the ellipsis, אפקד (I will punish). The ellipsis is similar in character to that of the "Quos ego" of Virgil (Aen. i. 139), and comes under the rhetorical figure aposiopesis: "and I, their works and thoughts (I shall now how to punish)." The thoughts are placed after the works, because the reference is more especially to their plans against Jerusalem, that work of theirs, which has still to be carried out, and which Jehovah turns into a judgment upon them. The passage might have been continued with kı̄ mishpâtı̄ (for my judgment), like the derivative passage in Zep 3:8; but the emotional hurry of the address is still preserved: בּאה (properly accented as a participle) is equivalent to העת(בּא) בּאה in Jer 51:33; Eze 7:7, Eze 7:12 (cf., הבּאים, Isa 27:6). At the same time there is no necessity to supply anything, since באה by itself may also be taken in a neuter sense, and signify venturum (futurum) est (Eze 39:8). The expression "peoples and tongues" (as in the genealogy of the nations in Gen. 10) is not tautological, since, although the distinctions of tongues and nationalities coincided at first, yet in the course of history they diverged from one another in many ways. All nations and all communities of men speaking the same language does Jehovah bring together (including the apostates of Israel, cf., Zac 14:14): these will come, viz., as Joel describes it in Joe 3:9., impelled by enmity towards Jerusalem, but not without the direction of Jehovah, who makes even what is evil subservient to His plans, and will see His glory - not the glory manifest in grace (Ewald, Umbreit, Stier, Hahn), but His majestic manifestation of judgment, by which they, viz., those who have been encoiled by sinful conduct, are completely overthrown.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
Come - It shall come to pass that I will cast them off, and then l will gather all nations, &c. My glory - My oracles, my ordinances, which hitherto have been locked up in the church of the Jews, and been their glory, shall be published to the Gentiles.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
For I know their works - A word is here lost out of the present text, leaving the text quite imperfect. The word is יודע yodea, knowing, supplied from the Syriac. The Chaldee had the same word in the copy before him, which he paraphrases by קדמי גלן kedemi gelon, their deeds are manifest before me; and the Aldine and Complutensian editions of the Septuagint acknowledge the same word επισταμαι, which is verified by MS. Pachom. and the Arabic version. I think there can be little doubt of its being genuine. The concluding verses of this chapter refer to the complete restoration of the Jews, and to the destruction of all the enemies of the Gospel of Christ, so that the earth shall be filled with the knowledge and glory of the Lord. Talia saecla currite! Lord, hasten the time! It shall come "And I come" - For באה baah, which will not accord with any thing in the sentence, I read בא ba, with a MS.; the participle answering to יודע yodea, with which agree the Septuagint, Syriac, and Vulgate. Perhaps it ought to be ובא veba, when I shall come, Syr.; and so the Septuagint, according to Edit. Ald. and Complut., and Cod. Marchal.

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⁹ After [3326] this [5023] I beheld [1492], and [2532], lo [2400], a great [4183] multitude [3793], which [3739] no man [3762] could [1410] number [705] [846], of [1537] all [3956] nations [1484], and [2532] kindreds [5443], and [2532] people [2992], and [2532] tongues [1100], stood [2476] before [1799] the throne [2362], and [2532] before [1799] the Lamb [721], clothed [4016] with white [3022] robes [4749], and [2532] palms [5404] in [1722] their [846] hands [5495];
¹⁰ And [2532] cried [2896] with a loud [3173] voice [5456], saying [3004], Salvation [4991] to our [2257] God [2316] which [3588] sitteth [2521] upon [1909] the throne [2362], and [2532] unto the Lamb [721].

⁹ For then will I turn [02015] to the people [05971] a pure [01305] language [08193], that they may all call [07121] upon the name [08034] of the LORD [03068], to serve [05647] him with one [0259] consent [07926].

¹⁴ And there was given [03052] him dominion [07985], and glory [03367], and a kingdom [04437], that all [03606] people [05972], nations [0524], and languages [03961], should serve [06399] him: his dominion [07985] is an everlasting [05957] dominion [07985], which shall not [03809] pass away [05709], and his kingdom [04437] that which shall not [03809] be destroyed [02255].

⁹ And the LORD [03068] shall be king [04428] over all the earth [0776]: in that day [03117] shall there be one [0259] LORD [03068], and his name [08034] one [0259].

¹ Behold, the day [03117] of the LORD [03068] cometh [0935], and thy spoil [07998] shall be divided [02505] in the midst [07130] of thee.
² For I will gather [0622] all nations [01471] against Jerusalem [03389] to battle [04421]; and the city [05892] shall be taken [03920], and the houses [01004] rifled [08155], and the women [0802] ravished [07901] [07693]; and half [02677] of the city [05892] shall go forth [03318] into captivity [01473], and the residue [03499] of the people [05971] shall not be cut off [03772] from the city [05892].
³ Then shall the LORD [03068] go forth [03318], and fight [03898] against those nations [01471], as when [03117] he fought [03898] in the day [03117] of battle [07128].

⁸ In that day [03117] shall the LORD [03068] defend [01598] the inhabitants [03427] of Jerusalem [03389]; and he that is feeble [03782] among them at that day [03117] shall be as David [01732]; and the house [01004] of David [01732] shall be as God [0430], as the angel [04397] of the LORD [03068] before [06440] them.
⁹ And it shall come to pass in that day [03117], that I will seek [01245] to destroy [08045] all the nations [01471] that come [0935] against Jerusalem [03389].

¹⁹ And I will set [07760] a sign [0226] among them, and I will send [07971] those that escape [06412] of them unto the nations [01471], to Tarshish [08659], Pul [06322], and Lud [03865], that draw [04900] the bow [07198], to Tubal [08422], and Javan [03120], to the isles [0339] afar off [07350], that have not heard [08085] my fame [08088], neither have seen [07200] my glory [03519]; and they shall declare [05046] my glory [03519] among the Gentiles [01471].

⁹ And [2532] they [991] of [1537] the people [2992] and [2532] kindreds [5443] and [2532] tongues [1100] and [2532] nations [1484] shall see [991] their [846] dead bodies [4430] three [5140] days [2250] and [2532] an half [2255], and [2532] shall [863] not [3756] suffer [863] their [846] dead bodies [4430] to be put [5087] in [1519] graves [3418].

¹¹ And [2532] he said [3004] unto me [3427], Thou [4571] must [1163] prophesy [4395] again [3825] before [1909] many [4183] peoples [2992], and [2532] nations [1484], and [2532] tongues [1100], and [2532] kings [935].

⁹ Proclaim [07121] ye this among the Gentiles [01471]; Prepare [06942] war [04421], wake up [05782] the mighty men [01368], let all the men [0582] of war [04421] draw near [05066]; let them come up [05927]:

¹⁴ And Judah [03063] also shall fight [03898] at Jerusalem [03389]; and the wealth [02428] of all the heathen [01471] round about [05439] shall be gathered together [0622], gold [02091], and silver [03701], and apparel [0899], in great [03966] abundance [07230].

⁸ Behold, it is come [0935], and it is done [01961], saith [05002] the Lord [0136] GOD [03069]; this is the day [03117] whereof I have spoken [01696].

⁶ He shall cause them that come [0935] of Jacob [03290] to take root [08327]: Israel [03478] shall blossom [06692] and bud [06524], and fill [04390] the face [06440] of the world [08398] with fruit [08570].

¹² The time [06256] is come [0935], the day [03117] draweth near [05060]: let not the buyer [07069] rejoice [08055], nor the seller [04376] mourn [056]: for wrath [02740] is upon all the multitude [01995] thereof.

⁷ The morning [06843] is come [0935] unto thee, O thou that dwellest [03427] in the land [0776]: the time [06256] is come [0935] [0935], the day [03117] of trouble [04103] is near [07138], and not the sounding again [01906] of the mountains [02022].

³³ For thus saith [0559] the LORD [03068] of hosts [06635], the God [0430] of Israel [03478]; The daughter [01323] of Babylon [0894] is like a threshingfloor [01637], it is time [06256] to thresh [01869] her: yet a little while [04592], and the time [06256] of her harvest [07105] shall come [0935].

⁸ Therefore wait [02442] ye upon me, saith [05002] the LORD [03068], until the day [03117] that I rise up [06965] to the prey [05706]: for my determination [04941] is to gather [0622] the nations [01471], that I may assemble [06908] the kingdoms [04467], to pour [08210] upon them mine indignation [02195], even all my fierce [02740] anger [0639]: for all the earth [0776] shall be devoured [0398] with the fire [0784] of my jealousy [07068].

²⁷ And they told [05608] him, and said [0559], We came [0935] unto the land [0776] whither thou sentest [07971] us, and surely it floweth [02100] with milk [02461] and honey [01706]; and this is the fruit [06529] of it.

¹⁷ They that sanctify [06942] themselves, and purify [02891] themselves in the gardens [01593] behind [0310] one [0259] tree in the midst [08432], eating [0398] swine's [02386] flesh [01320], and the abomination [08263], and the mouse [05909], shall be consumed [05486] together [03162], saith [05002] the LORD [03068].