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Selected Verse: Isaiah 66:19 - Strong Concordance

Verse	Translation	Text
Isa 66:19	Strong Concordance	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].
	King James	And I will set a sign among them, and I will send those that escape of them unto the nations, to Tarshish, Pul, and Lud, that draw the bow, to Tubal, and Javan, to the isles afar off, that have not heard my fame, neither have seen my glory; and they shall declare my glory among the Gentiles.

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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]
sign--a banner on a high place, to indicate the place of meeting for the dispersed Jewish exiles, preparatory to their return to their land (Isa 5:26; Isa 11:12; Isa 62:10). those that escape of them--the Gentile survivors spared by God (see on Isa 66:18; Zac 14:16). Isa 2:2-3; Mic 5:7; and Zac 14:16-19 represent it, not that the Jews go as missionaries to the Gentiles, but that the Gentiles come up to Jerusalem to learn the Lord's ways there. Tarshish--Tartessus in Spain, in the west. Pul--east and north of Africa: probably the same as Philoe, an island in the Nile, called by the Egyptians Pilak, that is, the border country, being between Egypt and Ethiopia [BOCHART]. Lud--the Libyans of Africa (Gen 10:13), Ludim being son of Mizraim (Egypt): an Ethiopian people famous as bowmen (Jer 46:9): employed as mercenaries by Tyre and Egypt (Eze 27:10; Eze 30:5). Tubal--Tibarenians, in Asia Minor, south of the Caucasus, between the Black Sea and Araxes. Or, the Iberians [JOSEPHUS]. Italy [JEROME]. Javan--the Greeks; called Ionians, including all the descendants of Javan, both in Greece and in Asia Minor (Gen 10:2-4). my glory . . . Gentiles-- (Mal 1:11).

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

sign--a banner on a high place, to indicate the place of meeting for the dispersed Jewish exiles, preparatory to their return to their land (Isa 5:26; Isa 11:12; Isa 62:10).

those that escape of them--the Gentile survivors spared by God (see on Isa 66:18; Zac 14:16). Isa 2:2-3; Mic 5:7; and Zac 14:16-19 represent it, not that the Jews go as missionaries to the Gentiles, but that the Gentiles come up to Jerusalem to learn the Lord's ways there.

Tarshish--Tartessus in Spain, in the west.

Pul--east and north of Africa: probably the same as Philoe, an island in the Nile, called by the Egyptians Pilak, that is, the border country, being between Egypt and Ethiopia [BOCHART].

Lud--the Libyans of Africa (Gen 10:13), Ludim being son of Mizraim (Egypt): an Ethiopian people famous as bowmen (Jer 46:9): employed as mercenaries by Tyre and Egypt (Eze 27:10; Eze 30:5).

Tubal--Tibarenians, in Asia Minor, south of the Caucasus, between the Black Sea and Araxes. Or, the Iberians [JOSEPHUS]. Italy [JEROME].

Javan--the Greeks; called Ionians, including all the descendants of Javan, both in Greece and in Asia Minor (Gen 10:2-4).

my glory . . . Gentiles-- (Mal 1:11).

Notes on the Bible, by Albert Barnes, [1834]
And I will set a sign among them - (See the notes at Isa 11:12; Isa 18:3). On the meaning of the word 'sign' (אות 'ôth), see the notes at Isa 7:11. What is its meaning here is to be determined by the connection. That would seem to me to require some such interpretation as this: That when God should come Isa 66:17-18 to take vengeance on his foes, and to manifest his glory, he would establish some mark or memorial; would erect some standard, or give some signal, by which his true friends would escape, and that he would send them to distant nations to proclaim his truth and gather together those who had not seen his glory. What that sign should be, he does not here say. Whether a standard, a secret communication, or some intimation beforehand, by which they should know the approaching danger and make their escape, is not declared. It is by no means easy to determine with certainty on this passage; and it certainly becomes no one to speak dogmatically or very confidently. But it seems to me that the whole passage may have been intended, by the Holy Spirit, to refer to the propagation of the gospel by the apostles. The heavy judgments referred to may have been the impending calamities over Jerusalem. The glory of God referred to, may have been the signal manifestation of his perfections at that period in the approaching destruction of the city, and in the wonders that attended the coming of the Messiah. The gathering of the nations Isa 66:18 may possibly refer to the collecting together of numerous people from all parts of the earth about that time; that is, either the assembled people at the time of the Saviour's death Act 2:8, Act 2:11, or the gathering of the armies of the Romans - a commingled multitude from all nations - to inflict punishment on the Jewish nation, and to behold the manifestation of the divine justice in the destruction of the guilty Jewish capital. The 'sign' here referred to, may denote the intimations which the Redeemer gave to his disciples to discern these approaching calamities, and to secure their safety by flight when they should be about to appear Mat 24:15-18. By these warnings and previous intimations they were to be preserved. The sign was 'among them,' that is, in the very midst of the nation; and the object of the intimation was, to secure their safety, and the speedy propagation of the true religion among all nations. Deeply sensible that there is great danger of erring here, and that the above view may be viewed as mere conjecture, I cannot, however, help regarding it as the true exposition. If there is error in it, it may be pardoned, for it will probably be felt by most readers of these notes that there has not been a too frequent reference in the interpretation proposed to the times of the Christian dispensation. And I will send those that escape of them - According to the interpretation suggested above, this refers to the portion of the Jewish nation that should escape from the tokens of the divine displeasure; that is, to the apostles and the early disciples of the Redeemer. The great mass of the nation would be abandoned and devoted to destruction. But a remnant would be saved (compare Isa 1:9; Isa 11:11, Isa 11:16). Of that remnant, God would send a portion to make his name known to those who had not heard it, and they would lead distant nations to the knowledge of his truth. The whole passage is so accurately descriptive of what occurred in the times when the gospel was first preached to the pagan world, that there can be little danger of error in referring it to those times. Compare Vitringa on the passage for a more full view of the reasons of this interpretation. The names of the places which follow are designed to specify the principal places where the message would be sent, and stand here as representatives of the whole pagan world. To Tarshish - (See the notes at Isa 2:16; Isa 23:1; Isa 60:19). Tarshish was one of the most distant seaports known to the Hebrews; and whether it be regarded as situated in Spain, or in the East Indies, or south of Abyssinia (see the notes above) it equally denotes a distant place, and the passage means that the message would be borne to the most remote regions. Pul - This is supposed to denote some region in Africa. Jerome renders it, 'Africa.' The Septuagint, Φοὺδ Foud - 'Phud.' Bochart, Phaleg. iv. 26, supposes that it means Philae, a large island in the Nile, between Egypt and Ethiopia; called by the Egyptians Pilak, i e., the border, or far country (see Champollion, l'Egypte, i. 158). There are still on that island remains of some very noble and extensive temples built by the ancient Egyptians. And Lud - Jerome renders this, 'Lydia.' The Septuagint 'Lud.' There was a Lydia in Asia Minor - the kingdom of the celebrated Croesus; but it is generally supposed that this place was in Africa. Ludim was a son of Mizraim Gen 10:13, and the name Ludim, or Lybians, referring to a people, several times occurs in the Bible Jer 46:9; Eze 27:10; Eze 30:5. These African Lybians are commonly mentioned in connection with Pul, Ethiopia, and Phut. Bochart supposes that Abyssinia is intended, but it is by no means certain that this is the place referred to. Josephus affirms that the descendants of Ludim are long since extinct, having been destroyed in the Ethiopian wars. It is clear that some part of Egypt is intended, says Calmer, but it is not easy to show exactly where they dwelt. That draw the bow - (קשׁת משׁכי moshekēy qeshet). The Septuagint here renders the Hebrew phrase simply by Μοσὸχ Mosoch,' understanding it of a place. Lowth supposes that the Hebrew phrase is a corruption of the word Moschi, the name of a nation situated between the Euxine and the Caspian seas. But there is no authority for supposing, as he does, that the word 'bow' has been interpolated. The Chaldee renders it, 'Drawing and smiting with the bow.' The idea is, that the nations here referred to were distinguished for the use of thw bow. The bow was in common use in wars; and it is by no means improbable that at that time they had acquired special fame in the use of this weapon. To Tubal - Tubal was the fifth son of Japhet, and is here joined with Javan because they were among the settlers of Europe. The names before mentioned together relate to Africa, and the sense there is, that the message should be sent to Africa; here the idea is, that it should be sent to Europe. Tubal is commonly united with Meshech, and it is supposed that they populated countries bordering on each other. Bochart labors to prove that by Meshech and Tubal are intended the Muscovites and the Tibarenians. The Tibarenians of the Greeks were the people inhabiting the country south of the Caucasus, between the Black Sea and the Araxes. Josephus says, that 'Tubal obtained the Thobelians (Θωβήλους Thōbēlous) who are reckoned among the Iberians.' Jerome renders it, 'Italy.' It is not possible to determine with certainty the country that is referred to, though some part of Europe is doubtless intended. And Javan - Jerome renders this, 'Greece.' So the Septuagint, Εἰς τήν Ἑλλάδα Eis tēn Hellada - 'To Greece.' Javan was the fourth son of Japhet, and was the father of the Ionians and the Greeks Gen 10:2-4. The word 'Ionia,' Greek Ἰων Iōn, Ἰωνία Iōnia, is evidently derived from the word rendered here 'Javan' (יון yâvân), and in the Scriptures the word comprehends all the countries inhabited by the descendants of Javan, as well in Greece as in Asia Minor. Ionia properly was the beautiful province on the western part of Asia Minor - a country much celebrated in the Greek classics for its fertility and the salubrity of its climate - but the word used here includes all of Greece. Thus Daniel Dan 11:2, speaking of Xerxes, says, 'He shall stir up all against the realm of Javan.' Alexander the Great is descried by the same prophet as 'king of Javan' Dan 8:21; Dan 10:20. The Hindus call the Greeks Yavanas - the ancient Hebrew appellation. It is needless to say, on the supposition that this refers to the propagation of the gospel by the apostles, that it was fulfilled. They went to Greece and to Asia Minor in the very commencement of their labors, and seme of the earliest and most flourishing churches were founded in the lands that were settled by the descendants of Javan. To the isles afar off - (See the notes at Isa 41:1). That have not heard my fame - Hebrew, 'Who have not heard my report,' that is, who were ignorant of the true God. Neither have seen my glory - The glory which he had manifested to the Hebrews in giving his law, and in the various exhibitions of his character and perfections among them.

Notes on the Bible, by Albert Barnes, [1834]

And I will set a sign among them - (See the notes at Isa 11:12; Isa 18:3). On the meaning of the word 'sign' (אות 'ôth), see the notes at Isa 7:11. What is its meaning here is to be determined by the connection. That would seem to me to require some such interpretation as this: That when God should come Isa 66:17-18 to take vengeance on his foes, and to manifest his glory, he would establish some mark or memorial; would erect some standard, or give some signal, by which his true friends would escape, and that he would send them to distant nations to proclaim his truth and gather together those who had not seen his glory. What that sign should be, he does not here say. Whether a standard, a secret communication, or some intimation beforehand, by which they should know the approaching danger and make their escape, is not declared. It is by no means easy to determine with certainty on this passage; and it certainly becomes no one to speak dogmatically or very confidently.

But it seems to me that the whole passage may have been intended, by the Holy Spirit, to refer to the propagation of the gospel by the apostles. The heavy judgments referred to may have been the impending calamities over Jerusalem. The glory of God referred to, may have been the signal manifestation of his perfections at that period in the approaching destruction of the city, and in the wonders that attended the coming of the Messiah. The gathering of the nations Isa 66:18 may possibly refer to the collecting together of numerous people from all parts of the earth about that time; that is, either the assembled people at the time of the Saviour's death Act 2:8, Act 2:11, or the gathering of the armies of the Romans - a commingled multitude from all nations - to inflict punishment on the Jewish nation, and to behold the manifestation of the divine justice in the destruction of the guilty Jewish capital.

The 'sign' here referred to, may denote the intimations which the Redeemer gave to his disciples to discern these approaching calamities, and to secure their safety by flight when they should be about to appear Mat 24:15-18. By these warnings and previous intimations they were to be preserved. The sign was 'among them,' that is, in the very midst of the nation; and the object of the intimation was, to secure their safety, and the speedy propagation of the true religion among all nations. Deeply sensible that there is great danger of erring here, and that the above view may be viewed as mere conjecture, I cannot, however, help regarding it as the true exposition. If there is error in it, it may be pardoned, for it will probably be felt by most readers of these notes that there has not been a too frequent reference in the interpretation proposed to the times of the Christian dispensation.

And I will send those that escape of them - According to the interpretation suggested above, this refers to the portion of the Jewish nation that should escape from the tokens of the divine displeasure; that is, to the apostles and the early disciples of the Redeemer. The great mass of the nation would be abandoned and devoted to destruction. But a remnant would be saved (compare Isa 1:9; Isa 11:11, Isa 11:16). Of that remnant, God would send a portion to make his name known to those who had not heard it, and they would lead distant nations to the knowledge of his truth. The whole passage is so accurately descriptive of what occurred in the times when the gospel was first preached to the pagan world, that there can be little danger of error in referring it to those times. Compare Vitringa on the passage for a more full view of the reasons of this interpretation. The names of the places which follow are designed to specify the principal places where the message would be sent, and stand here as representatives of the whole pagan world.

To Tarshish - (See the notes at Isa 2:16; Isa 23:1; Isa 60:19). Tarshish was one of the most distant seaports known to the Hebrews; and whether it be regarded as situated in Spain, or in the East Indies, or south of Abyssinia (see the notes above) it equally denotes a distant place, and the passage means that the message would be borne to the most remote regions.

Pul - This is supposed to denote some region in Africa. Jerome renders it, 'Africa.' The Septuagint, Φοὺδ Foud - 'Phud.' Bochart, Phaleg. iv. 26, supposes that it means Philae, a large island in the Nile, between Egypt and Ethiopia; called by the Egyptians Pilak, i e., the border, or far country (see Champollion, l'Egypte, i. 158). There are still on that island remains of some very noble and extensive temples built by the ancient Egyptians.

And Lud - Jerome renders this, 'Lydia.' The Septuagint 'Lud.' There was a Lydia in Asia Minor - the kingdom of the celebrated Croesus; but it is generally supposed that this place was in Africa. Ludim was a son of Mizraim Gen 10:13, and the name Ludim, or Lybians, referring to a people, several times occurs in the Bible Jer 46:9; Eze 27:10; Eze 30:5. These African Lybians are commonly mentioned in connection with Pul, Ethiopia, and Phut. Bochart supposes that Abyssinia is intended, but it is by no means certain that this is the place referred to. Josephus affirms that the descendants of Ludim are long since extinct, having been destroyed in the Ethiopian wars. It is clear that some part of Egypt is intended, says Calmer, but it is not easy to show exactly where they dwelt.

That draw the bow - (קשׁת משׁכי moshekēy qeshet). The Septuagint here renders the Hebrew phrase simply by Μοσὸχ Mosoch,' understanding it of a place. Lowth supposes that the Hebrew phrase is a corruption of the word Moschi, the name of a nation situated between the Euxine and the Caspian seas. But there is no authority for supposing, as he does, that the word 'bow' has been interpolated. The Chaldee renders it, 'Drawing and smiting with the bow.' The idea is, that the nations here referred to were distinguished for the use of thw bow. The bow was in common use in wars; and it is by no means improbable that at that time they had acquired special fame in the use of this weapon.

To Tubal - Tubal was the fifth son of Japhet, and is here joined with Javan because they were among the settlers of Europe. The names before mentioned together relate to Africa, and the sense there is, that the message should be sent to Africa; here the idea is, that it should be sent to Europe. Tubal is commonly united with Meshech, and it is supposed that they populated countries bordering on each other. Bochart labors to prove that by Meshech and Tubal are intended the Muscovites and the Tibarenians. The Tibarenians of the Greeks were the people inhabiting the country south of the Caucasus, between the Black Sea and the Araxes. Josephus says, that 'Tubal obtained the Thobelians (Θωβήλους Thōbēlous) who are reckoned among the Iberians.' Jerome renders it, 'Italy.' It is not possible to determine with certainty the country that is referred to, though some part of Europe is doubtless intended.

And Javan - Jerome renders this, 'Greece.' So the Septuagint, Εἰς τήν Ἑλλάδα Eis tēn Hellada - 'To Greece.' Javan was the fourth son of Japhet, and was the father of the Ionians and the Greeks Gen 10:2-4. The word 'Ionia,' Greek Ἰων Iōn, Ἰωνία Iōnia, is evidently derived from the word rendered here 'Javan' (יון yâvân), and in the Scriptures the word comprehends all the countries inhabited by the descendants of Javan, as well in Greece as in Asia Minor. Ionia properly was the beautiful province on the western part of Asia Minor - a country much celebrated in the Greek classics for its fertility and the salubrity of its climate - but the word used here includes all of Greece. Thus Daniel Dan 11:2, speaking of Xerxes, says, 'He shall stir up all against the realm of Javan.' Alexander the Great is descried by the same prophet as 'king of Javan' Dan 8:21; Dan 10:20. The Hindus call the Greeks Yavanas - the ancient Hebrew appellation. It is needless to say, on the supposition that this refers to the propagation of the gospel by the apostles, that it was fulfilled. They went to Greece and to Asia Minor in the very commencement of their labors, and seme of the earliest and most flourishing churches were founded in the lands that were settled by the descendants of Javan.

To the isles afar off - (See the notes at Isa 41:1).

That have not heard my fame - Hebrew, 'Who have not heard my report,' that is, who were ignorant of the true God.

Neither have seen my glory - The glory which he had manifested to the Hebrews in giving his law, and in the various exhibitions of his character and perfections among them.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
But a remnant escapes; and this remnant is employed by Jehovah to promote the conversion of the Gentile world and the restoration of Israel. "And I set a sign upon them, and send away those that have escaped from them to the Gentiles to Tarshiish, Phl, and Ld, to the stretchers of the bow, Tbal and Javan - the distant islands that have not heard my fame and have not seen my glory, and they will proclaim my glory among the Gentiles. And they will bring your brethren out of all heathen nations, a sacrifice for Jehovah, upon horses and upon chariots, and upon litters and upon mules and upon dromedaries, to my holy mountain, to Jerusalem, saith Jehovah, as the children of Israel bring the meat-offering in a clear vessel to the house of Jehovah." The majority of commentators understand vesamtı̄ bâhem 'ōth (and I set a sign upon them) as signifying, according to Exo 10:2, that Jehovah will perform such a miraculous sign upon the assembled nations as He formerly performed upon Egypt (Hofmann), and one which will outweigh the ten Egyptian 'ōthōth and complete the destruction commenced by them. Hitzig supposes the 'ōth to refer directly to the horrible wonder connected with the battle, in which Jehovah fights against them with fire and sword (compare the parallels so far as the substance is concerned in Joe 3:14-16, Zep 3:8, Eze 38:18., Zac 14:12.). But since, according to the foregoing threat, the expression "they shall see my glory" signifies that they will be brought to experience the judicial revelation of the glory of Jehovah, if vesamtı̄ bâhem 'ōth (and I set a sign upon them) were to be understood in this judicial sense, it would be more appropriate for it to precede than to follow. Moreover, this vesamtı̄ bâhem 'ōth would be a very colourless description of what takes place in connection with the assembled army of nations. It is like a frame without a picture; and consequently Ewald and Umbreit are right in maintaining that what follows directly after is to be taken as the picture for this framework. The 'ōth (or sign) consists in the unexpected and, with this universal slaughter, the surprising fact, that a remnant is still spared, and survives this judicial revelation of glory. This marvellous rescue of individuals out of the mass is made subservient in the midst of judgment to the divine plan of salvation. those who have escaped are to bring to the far distant heathen world the tidings of Jehovah, the God who has been manifested in judgment and grace, tidings founded upon their own experience. It is evident from this, that notwithstanding the expression "all nations and tongues," the nations that crowd together against Jerusalem and are overthrown in the attempt, are not to be understood as embracing all nations without exception, since the prophet is able to mention the names of many nations which were beyond the circle of these great events, and had been hitherto quite unaffected by the positive historical revelation, which was concentrated in Israel. By Tarshish Knobel understand the nation of the Tyrsenes, Tuscans, or Etruscans; but there is far greater propriety in looking for Tarshish, as the opposite point to 'Ophir, in the extreme west, where the name of the Spanish colony Tartessus resembles it in sound. In the middle ages Tunis was combined with this. Instead of ולוּד פּוּל we should probably read with the lxx ולוּד פּוּט, as in Eze 27:10; Eze 30:5. Stier decides in favour of this, whilst Hitzig and Ewald regard פול as another form of פוט. The epithet קשׁת משׁכי (drawers of the bow) is admirably adapted to the inhabitants of Pūt, since this people of the early Egyptian Phet (Phaiat) is represented ideographically upon the monuments by nine bows. According to Josephus, Ant. i. 6, 2, a river of Mauritania was called Phout, and the adjoining country Phoute; and this is confirmed by other testimonies. As Lud is by no means to be understood as referring to the Lydians of Asia Minor here, if only because they could not well be included among the nations of the farthest historico-geographical horizon in a book which traces prophetically the victorious career of Cyrus, but signifies rather the undoubtedly African tribe, the לוד which Ezekiel mentions in Isa 30:5 among the nations under Egyptian rule, and in Isa 27:10 among the auxiliaries of the Tyrians, and which Jeremiah notices in Jer 46:9 along with Put as armed with bows; Put and Lud form a fitting pair in this relation also, whereas Pul is never met with again. The Targum renders it by פּוּלאי, i.e., (according to Bochart) inhabitants of Φιλαί, a Nile island of Upper Egypt, which Strabo (xvii. 1, 49) calls "a common abode of Ethiopians and Egyptians" (see Parthey's work, De Philis insula); and this is at any rate better than Knobel's supposition, that either Apulia (which was certainly called Pul by the Jews of the middle ages) or Lower Italy is intended here. Tubal stands for the Tibarenes on the south-east coast of the Black Sea, the neighbours of the Moschi (משׁך), with whom they are frequently associated by Ezekiel (Eze 27:13; Eze 38:2-3; Eze 39:1); according to Josephus (Ant. i. 6, 1), the (Caucasian) Iberians. Javan is a name given to the Greeks, from the aboriginal tribe of the Bawones. The eye is now directed towards the west: the "isles afar off" are the islands standing out of the great western sea (the Mediterranean), and the coastlands that project into it. To all these nations, which have hitherto known nothing of the God of revelation, either through the hearing of the word or through their own experience, Jehovah sends those who have escaped; and they make known His glory there, that glory the judicial manifestation of which they have just seen for themselves. The prophet is speaking here of the ultimate completion of the conversion of the Gentiles; for elsewhere this appeared to him as the work of the Servant of Jehovah, for which Cyrus the oppressor of the nations prepared the soil. His standpoint here resembles that of the apostle in Rom 11:25, who describes the conversion of the heathen world and the rescue of all Israel as facts belonging to the future; although at the time when he wrote this, the evangelization of the heathen foretold by our prophet in Isa 42:1. was already progressing most rapidly. A direct judicial act of God Himself will ultimately determine the entrance of the Pleroma of the Gentiles into the kingdom of God, and this entrance of the fulness of the Gentiles will then lead to the recovery of the diaspora of Israel, since the heathen, when won by the testimony borne to Jehovah by those who have been saved, "bring your brethren out of all nations." On the means employed to carry this into effect, including kirkârōth, a species of camels (female camels), which derives its name from its rapid swaying motion, see the Lexicons. (Note: The lxx render it σκιαδίων, i.e., probably palanquins. Jerome observes on this, quae nos dormitoria interpretari possumus vel basternas. (On this word, with which the name of the Bastarnians as ̔Αμαξόβιοι is connected, see Hahnel's Bedeutung der Bastarner fr das german. Alterthum, 1865, p. 34.)) The words are addressed, as in Isa 66:5, to the exiles of Babylonia. The prophet presupposes that his countrymen are dispersed among all nations to the farthest extremity of the geographical horizon. In fact, the commerce of the Israelites, which had extended as far as India and Spain ever since the time of Solomon, the sale of Jewish prisoners as slaves to Phoenicians, Edomites, and Greeks in the time of king Joram (Oba 1:20; Joe 3:6; Amo 1:6), the Assyrian captivities, the free emigrations - for example, of those who stayed behind in the land after the destruction of Jerusalem and then went down to Egypt - had already scattered the Israelites over the whole of the known world (see at Isa 49:12). Umbreit is of opinion that the prophet calls all the nations who had turned to Jehovah "brethren of Israel," and represents them as marching in the most motley grouping to the holy city. In that case those who were brought upon horses, chariots, etc., would be proselytes; but who would bring them? This explanation is opposed not only to numerous parallels in Isaiah, such as Isa 60:4, but also to the abridgment of the passage in Zep 3:10 : "From the other side of the rivers of Ethiopia (taken from Isa 18:1-7) will they offer my worshippers, the daughters of my dispersed ones, to me for a holy offering." It is the diaspora of Israel to which the significant name "my worshippers, the daughters of my dispersed ones," is there applied. The figure hinted at in minchâtı̄ (my holy offering) is given more elaborately here in the book of Isaiah, viz., "as the children of Israel are accustomed (fut. as in Isa 6:2) to offer the meat-offering" (i.e., that which was to be placed upon the altar as such, viz., wheaten flour, incense, oil, the grains of the first-fruits of wheat, etc.) "in a pure vessel to the house of Jehovah," not in the house of Jehovah, for the point of comparison is not the presentation in the temple, but the bringing to the temple. The minchah is the diaspora of Israel, and the heathen who have become vessels of honour correspond to the clean vessels.

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

But a remnant escapes; and this remnant is employed by Jehovah to promote the conversion of the Gentile world and the restoration of Israel. "And I set a sign upon them, and send away those that have escaped from them to the Gentiles to Tarshiish, Phl, and Ld, to the stretchers of the bow, Tbal and Javan - the distant islands that have not heard my fame and have not seen my glory, and they will proclaim my glory among the Gentiles. And they will bring your brethren out of all heathen nations, a sacrifice for Jehovah, upon horses and upon chariots, and upon litters and upon mules and upon dromedaries, to my holy mountain, to Jerusalem, saith Jehovah, as the children of Israel bring the meat-offering in a clear vessel to the house of Jehovah." The majority of commentators understand vesamtı̄ bâhem 'ōth (and I set a sign upon them) as signifying, according to Exo 10:2, that Jehovah will perform such a miraculous sign upon the assembled nations as He formerly performed upon Egypt (Hofmann), and one which will outweigh the ten Egyptian 'ōthōth and complete the destruction commenced by them. Hitzig supposes the 'ōth to refer directly to the horrible wonder connected with the battle, in which Jehovah fights against them with fire and sword (compare the parallels so far as the substance is concerned in Joe 3:14-16, Zep 3:8, Eze 38:18., Zac 14:12.). But since, according to the foregoing threat, the expression "they shall see my glory" signifies that they will be brought to experience the judicial revelation of the glory of Jehovah, if vesamtı̄ bâhem 'ōth (and I set a sign upon them) were to be understood in this judicial sense, it would be more appropriate for it to precede than to follow. Moreover, this vesamtı̄ bâhem 'ōth would be a very colourless description of what takes place in connection with the assembled army of nations. It is like a frame without a picture; and consequently Ewald and Umbreit are right in maintaining that what follows directly after is to be taken as the picture for this framework. The 'ōth (or sign) consists in the unexpected and, with this universal slaughter, the surprising fact, that a remnant is still spared, and survives this judicial revelation of glory. This marvellous rescue of individuals out of the mass is made subservient in the midst of judgment to the divine plan of salvation. those who have escaped are to bring to the far distant heathen world the tidings of Jehovah, the God who has been manifested in judgment and grace, tidings founded upon their own experience. It is evident from this, that notwithstanding the expression "all nations and tongues," the nations that crowd together against Jerusalem and are overthrown in the attempt, are not to be understood as embracing all nations without exception, since the prophet is able to mention the names of many nations which were beyond the circle of these great events, and had been hitherto quite unaffected by the positive historical revelation, which was concentrated in Israel. By Tarshish Knobel understand the nation of the Tyrsenes, Tuscans, or Etruscans; but there is far greater propriety in looking for Tarshish, as the opposite point to 'Ophir, in the extreme west, where the name of the Spanish colony Tartessus resembles it in sound. In the middle ages Tunis was combined with this. Instead of ולוּד פּוּל we should probably read with the lxx ולוּד פּוּט, as in Eze 27:10; Eze 30:5. Stier decides in favour of this, whilst Hitzig and Ewald regard פול as another form of פוט. The epithet קשׁת משׁכי (drawers of the bow) is admirably adapted to the inhabitants of Pūt, since this people of the early Egyptian Phet (Phaiat) is represented ideographically upon the monuments by nine bows. According to Josephus, Ant. i. 6, 2, a river of Mauritania was called Phout, and the adjoining country Phoute; and this is confirmed by other testimonies. As Lud is by no means to be understood as referring to the Lydians of Asia Minor here, if only because they could not well be included among the nations of the farthest historico-geographical horizon in a book which traces prophetically the victorious career of Cyrus, but signifies rather the undoubtedly African tribe, the לוד which Ezekiel mentions in Isa 30:5 among the nations under Egyptian rule, and in Isa 27:10 among the auxiliaries of the Tyrians, and which Jeremiah notices in Jer 46:9 along with Put as armed with bows; Put and Lud form a fitting pair in this relation also, whereas Pul is never met with again. The Targum renders it by פּוּלאי, i.e., (according to Bochart) inhabitants of Φιλαί, a Nile island of Upper Egypt, which Strabo (xvii. 1, 49) calls "a common abode of Ethiopians and Egyptians" (see Parthey's work, De Philis insula); and this is at any rate better than Knobel's supposition, that either Apulia (which was certainly called Pul by the Jews of the middle ages) or Lower Italy is intended here. Tubal stands for the Tibarenes on the south-east coast of the Black Sea, the neighbours of the Moschi (משׁך), with whom they are frequently associated by Ezekiel (Eze 27:13; Eze 38:2-3; Eze 39:1); according to Josephus (Ant. i. 6, 1), the (Caucasian) Iberians. Javan is a name given to the Greeks, from the aboriginal tribe of the Bawones. The eye is now directed towards the west: the "isles afar off" are the islands standing out of the great western sea (the Mediterranean), and the coastlands that project into it. To all these nations, which have hitherto known nothing of the God of revelation, either through the hearing of the word or through their own experience, Jehovah sends those who have escaped; and they make known His glory there, that glory the judicial manifestation of which they have just seen for themselves.

The prophet is speaking here of the ultimate completion of the conversion of the Gentiles; for elsewhere this appeared to him as the work of the Servant of Jehovah, for which Cyrus the oppressor of the nations prepared the soil. His standpoint here resembles that of the apostle in Rom 11:25, who describes the conversion of the heathen world and the rescue of all Israel as facts belonging to the future; although at the time when he wrote this, the evangelization of the heathen foretold by our prophet in Isa 42:1. was already progressing most rapidly. A direct judicial act of God Himself will ultimately determine the entrance of the Pleroma of the Gentiles into the kingdom of God, and this entrance of the fulness of the Gentiles will then lead to the recovery of the diaspora of Israel, since the heathen, when won by the testimony borne to Jehovah by those who have been saved, "bring your brethren out of all nations." On the means employed to carry this into effect, including kirkârōth, a species of camels (female camels), which derives its name from its rapid swaying motion, see the Lexicons.

(Note: The lxx render it σκιαδίων, i.e., probably palanquins. Jerome observes on this, quae nos dormitoria interpretari possumus vel basternas. (On this word, with which the name of the Bastarnians as ̔Αμαξόβιοι is connected, see Hahnel's Bedeutung der Bastarner fr das german. Alterthum, 1865, p. 34.))

The words are addressed, as in Isa 66:5, to the exiles of Babylonia. The prophet presupposes that his countrymen are dispersed among all nations to the farthest extremity of the geographical horizon. In fact, the commerce of the Israelites, which had extended as far as India and Spain ever since the time of Solomon, the sale of Jewish prisoners as slaves to Phoenicians, Edomites, and Greeks in the time of king Joram (Oba 1:20; Joe 3:6; Amo 1:6), the Assyrian captivities, the free emigrations - for example, of those who stayed behind in the land after the destruction of Jerusalem and then went down to Egypt - had already scattered the Israelites over the whole of the known world (see at Isa 49:12). Umbreit is of opinion that the prophet calls all the nations who had turned to Jehovah "brethren of Israel," and represents them as marching in the most motley grouping to the holy city. In that case those who were brought upon horses, chariots, etc., would be proselytes; but who would bring them? This explanation is opposed not only to numerous parallels in Isaiah, such as Isa 60:4, but also to the abridgment of the passage in Zep 3:10 : "From the other side of the rivers of Ethiopia (taken from Isa 18:1-7) will they offer my worshippers, the daughters of my dispersed ones, to me for a holy offering." It is the diaspora of Israel to which the significant name "my worshippers, the daughters of my dispersed ones," is there applied. The figure hinted at in minchâtı̄ (my holy offering) is given more elaborately here in the book of Isaiah, viz., "as the children of Israel are accustomed (fut. as in Isa 6:2) to offer the meat-offering" (i.e., that which was to be placed upon the altar as such, viz., wheaten flour, incense, oil, the grains of the first-fruits of wheat, etc.) "in a pure vessel to the house of Jehovah," not in the house of Jehovah, for the point of comparison is not the presentation in the temple, but the bringing to the temple. The minchah is the diaspora of Israel, and the heathen who have become vessels of honour correspond to the clean vessels.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
A sign - By this may be understood Christ, Luk 2:34, or the ministry of the word attended with miracles, these were set up among the Jews first, then among the Gentiles. Afar off - To all the quarters of the world. They shall - This was eminently made good after the destruction of Jerusalem, when the believers among the Jews, as well as the apostles went about publishing the gospel to all people, which was declaring the Lord's glory.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
That draw the bow - I much suspect that the words משכי קשת moshechey kesheth, who draw the bow, are a corruption of the word משך meshek, Moschi, the name of a nation situated between the Euxine and Caspian seas; and properly joined with תבל tubal, the Tibareni. See Bochart, Phaleg. Isa 3:12. The Septuagint have μοσοχ, without any thing of the drawers of the bow: the word being once taken for a participle, the bow was added to make sense of it קשת kesheth, the bow, is omitted in a MS. and by the Septuagint. That have not heard my fame "Who never heard my name" - For שמעי shimi, my fame, I read, with the Septuagint and Syriac, שמי shemi, my name.

Top

¹¹ For from the rising [04217] of the sun [08121] even unto the going down [03996] of the same my name [08034] shall be great [01419] among the Gentiles [01471]; and in every place [04725] incense [06999] shall be offered [05066] unto my name [08034], and a pure [02889] offering [04503]: for my name [08034] shall be great [01419] among the heathen [01471], saith [0559] the LORD [03068] of hosts [06635].

² The sons [01121] of Japheth [03315]; Gomer [01586], and Magog [04031], and Madai [04074], and Javan [03120], and Tubal [08422], and Meshech [04902], and Tiras [08494].
³ And the sons [01121] of Gomer [01586]; Ashkenaz [0813], and Riphath [07384], and Togarmah [08425].
⁴ And the sons [01121] of Javan [03120]; Elishah [0473], and Tarshish [08659], Kittim [03794], and Dodanim [01721].

⁵ Ethiopia [03568], and Libya [06316], and Lydia [03865], and all the mingled [06153] people, and Chub [03552], and the men [01121] of the land [0776] that is in league [01285], shall fall [05307] with them by the sword [02719].

¹⁰ They of Persia [06539] and of Lud [03865] and of Phut [06316] were in thine army [02428], thy men [0582] of war [04421]: they hanged [08518] the shield [04043] and helmet [03553] in thee; they set forth [05414] thy comeliness [01926].

⁹ Come up [05927], ye horses [05483]; and rage [01984], ye chariots [07393]; and let the mighty men [01368] come forth [03318]; the Ethiopians [03568] and the Libyans [06316], that handle [08610] the shield [04043]; and the Lydians [03866], that handle [08610] and bend [01869] the bow [07198].

¹³ And Mizraim [04714] begat [03205] Ludim [03866], and Anamim [06047], and Lehabim [03853], and Naphtuhim [05320],

¹⁶ And it shall come to pass, that every one that is left [03498] of all the nations [01471] which came [0935] against Jerusalem [03389] shall even go up [05927] from [01767] year [08141] to year [08141] to worship [07812] the King [04428], the LORD [03068] of hosts [06635], and to keep [02287] the feast [02282] of tabernacles [05521].
¹⁷ And it shall be, that whoso will not come up [05927] of all the families [04940] of the earth [0776] unto Jerusalem [03389] to worship [07812] the King [04428], the LORD [03068] of hosts [06635], even upon them shall be no rain [01653].
¹⁸ And if the family [04940] of Egypt [04714] go not up [05927], and come [0935] not, that have no rain; there shall be the plague [04046], wherewith the LORD [03068] will smite [05062] the heathen [01471] that come not up [05927] to keep [02287] the feast [02282] of tabernacles [05521].
¹⁹ This shall be the punishment [02403] of Egypt [04714], and the punishment [02403] of all nations [01471] that come not up [05927] to keep [02287] the feast [02282] of tabernacles [05521].

⁷ And the remnant [07611] of Jacob [03290] shall be in the midst [07130] of many [07227] people [05971] as a dew [02919] from the LORD [03068], as the showers [07241] upon the grass [06212], that tarrieth [06960] not for man [0376], nor waiteth [03176] for the sons [01121] of men [0120].

² And it shall come to pass in the last [0319] days [03117], that the mountain [02022] of the LORD'S [03068] house [01004] shall be established [03559] in the top [07218] of the mountains [02022], and shall be exalted [05375] above the hills [01389]; and all nations [01471] shall flow [05102] unto it.
³ And many [07227] people [05971] shall go [01980] and say [0559], Come [03212] ye, and let us go up [05927] to the mountain [02022] of the LORD [03068], to the house [01004] of the God [0430] of Jacob [03290]; and he will teach [03384] us of his ways [01870], and we will walk [03212] in his paths [0734]: for out of Zion [06726] shall go forth [03318] the law [08451], and the word [01697] of the LORD [03068] from Jerusalem [03389].

¹⁸ 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].

¹⁰ Go through [05674], go through [05674] the gates [08179]; prepare [06437] ye the way [01870] of the people [05971]; cast up [05549], cast up [05549] the highway [04546]; gather out [05619] the stones [068]; lift up [07311] a standard [05251] for the people [05971].

¹² And he shall set up [05375] an ensign [05251] for the nations [01471], and shall assemble [0622] the outcasts [01760] of Israel [03478], and gather together [06908] the dispersed [05310] of Judah [03063] from the four [0702] corners [03671] of the earth [0776].

²⁶ And he will lift up [05375] an ensign [05251] to the nations [01471] from far [07350], and will hiss [08319] unto them from the end [07097] of the earth [0776]: and, behold, they shall come [0935] with speed [04120] swiftly [07031]:

¹ Keep silence [02790] before me, O islands [0339]; and let the people [03816] renew [02498] their strength [03581]: let them come near [05066]; then let them speak [01696]: let us come near [07126] together [03162] to judgment [04941].

²⁰ Then said [0559] he, Knowest [03045] thou wherefore I come [0935] unto thee? and now will I return [07725] to fight [03898] with the prince [08269] of Persia [06539]: and when I am gone forth [03318], lo, the prince [08269] of Grecia [03120] shall come [0935].

²¹ And the rough [08163] goat [06842] is the king [04428] of Grecia [03120]: and the great [01419] horn [07161] that is between his eyes [05869] is the first [07223] king [04428].

² And now will I shew [05046] thee the truth [0571]. Behold, there shall stand up [05975] yet three [07969] kings [04428] in Persia [06539]; and the fourth [07243] shall be far [06239] richer [06238] than they all [01419]: and by his strength [02393] through his riches [06239] he shall stir up [05782] all against the realm [04438] of Grecia [03120].

¹³ And Mizraim [04714] begat [03205] Ludim [03866], and Anamim [06047], and Lehabim [03853], and Naphtuhim [05320],

¹⁹ The sun [08121] shall be no more thy light [0216] by day [03119]; neither for brightness [05051] shall the moon [03394] give light [0216] unto thee: but the LORD [03068] shall be unto thee an everlasting [05769] light [0215], and thy God [0430] thy glory [08597].

¹ The burden [04853] of Tyre [06865]. Howl [03213], ye ships [0591] of Tarshish [08659]; for it is laid waste [07703], so that there is no house [01004], no entering in [0935]: from the land [0776] of Chittim [03794] it is revealed [01540] to them.

¹⁶ And upon all the ships [0591] of Tarshish [08659], and upon all pleasant [02532] pictures [07914].

¹⁶ And there shall be an highway [04546] for the remnant [07605] of his people [05971], which [0834] shall be left [07604], from Assyria [0804]; like as it was to Israel [03478] in the day [03117] that he came up [05927] out of the land [0776] of Egypt [04714].

¹¹ And it shall come to pass in that day [03117], that the Lord [0136] shall set [03254] his hand [03027] again [03254] the second time [08145] to recover [07069] the remnant [07605] of his people [05971], which shall be left [07604], from Assyria [0804], and from Egypt [04714], and from Pathros [06624], and from Cush [03568], and from Elam [05867], and from Shinar [08152], and from Hamath [02574], and from the islands [0339] of the sea [03220].

⁹ Except [03884] the LORD [03068] of hosts [06635] had left [03498] unto us a very small [04592] remnant [08300], we should have been [01961] as Sodom [05467], and we should have been like [01819] unto Gomorrah [06017].

¹⁵ When [3752] ye therefore [3767] shall see [1492] the abomination [946] of desolation [2050], spoken of [4483] by [1223] Daniel [1158] the prophet [4396], stand [2476] [2476] in [1722] the holy [40] place [5117], (whoso readeth [314], let him understand [3539]
¹⁶ Then [5119] let them which be in [1722] Judaea [2449] flee [5343] into [1909] the mountains [3735]:
¹⁷ Let him which is on [1909] the housetop [1430] not [3361] come down [2597] to take [142] any thing [5100] out of [1537] his [846] house [3614]:
¹⁸ [2532] Neither [3361] let him which is in [1722] the field [68] return [1994] back [3694] to take [142] his [846] clothes [2440].

¹¹ Cretes [2912] and [2532] Arabians [690], we do hear [191] them [846] speak [2980] in our [2251] tongues [1100] the wonderful works [3167] of God [2316].

⁸ And [2532] how [4459] hear [191] we [2249] every [1538] man in our [2257] own [2398] tongue [1258], wherein [1722] [3739] we were born [1080]?

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].
¹⁸ 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].

¹¹ Ask [07592] thee a sign [0226] of the LORD [03068] thy God [0430]; ask [07592] it either in the depth [06009], or in the height [01361] above [04605].

³ All ye inhabitants [03427] of the world [08398], and dwellers [07931] on the earth [0776], see [07200] ye, when he lifteth up [05375] an ensign [05251] on the mountains [02022]; and when he bloweth [08628] a trumpet [07782], hear [08085] ye.

² Above [04605] it stood [05975] the seraphims [08314]: each one [0259] had six [08337] wings [03671]; with twain [08147] he covered [03680] his face [06440], and with twain [08147] he covered [03680] his feet [07272], and with twain [08147] he did fly [05774].

¹ Woe [01945] to the land [0776] shadowing [06767] with wings [03671], which is beyond [05676] the rivers [05104] of Ethiopia [03568]:
² That sendeth [07971] ambassadors [06735] by the sea [03220], even in vessels [03627] of bulrushes [01573] upon [06440] the waters [04325], saying, Go [03212], ye swift [07031] messengers [04397], to a nation [01471] scattered [04900] and peeled [04178], to a people [05971] terrible [03372] from their beginning hitherto [01973]; a nation [01471] meted out [06978] and trodden down [04001], whose land [0776] the rivers [05104] have spoiled [0958] !
³ All ye inhabitants [03427] of the world [08398], and dwellers [07931] on the earth [0776], see [07200] ye, when he lifteth up [05375] an ensign [05251] on the mountains [02022]; and when he bloweth [08628] a trumpet [07782], hear [08085] ye.
⁴ For so [03541] the LORD [03068] said [0559] unto me, I will take my rest [08252], and I will consider [05027] in my dwelling place [04349] like a clear [06703] heat [02527] upon herbs [0216], and like a cloud [05645] of dew [02919] in the heat [02527] of harvest [07105].
⁵ For afore [06440] the harvest [07105], when the bud [06525] is perfect [08552], and the sour grape [01155] is ripening [01580] in the flower [05328], he shall both cut off [03772] the sprigs [02150] with pruning hooks [04211], and take away [05493] and cut down [08456] the branches [05189].
⁶ They shall be left [05800] together [03162] unto the fowls [05861] of the mountains [02022], and to the beasts [0929] of the earth [0776]: and the fowls [05861] shall summer [06972] upon them, and all the beasts [0929] of the earth [0776] shall winter [02778] upon them.
⁷ In that time [06256] shall the present [07862] be brought [02986] unto the LORD [03068] of hosts [06635] of a people [05971] scattered [04900] and peeled [04178], and from a people [05971] terrible [03372] from their beginning hitherto [01973]; a nation [01471] meted out [06978] and trodden under foot [04001], whose land [0776] the rivers [05104] have spoiled [0958], to the place [04725] of the name [08034] of the LORD [03068] of hosts [06635], the mount [02022] Zion [06726].

¹⁰ From beyond [05676] the rivers [05104] of Ethiopia [03568] my suppliants [06282], even the daughter [01323] of my dispersed [06327], shall bring [02986] mine offering [04503].

⁴ Lift up [05375] thine eyes [05869] round about [05439], and see [07200]: all they gather themselves together [06908], they come [0935] to thee: thy sons [01121] shall come [0935] from far [07350], and thy daughters [01323] shall be nursed [0539] at thy side [06654].

¹² Behold, these shall come [0935] from far [07350]: and, lo, these from the north [06828] and from the west [03220]; and these from the land [0776] of Sinim [05515].

⁶ Thus saith [0559] the LORD [03068]; For three [07969] transgressions [06588] of Gaza [05804], and for four [0702], I will not turn away [07725] the punishment thereof; because they carried away captive [01540] the whole [08003] captivity [01546], to deliver them up [05462] to Edom [0123]:

⁶ The children [01121] also of Judah [03063] and the children [01121] of Jerusalem [03389] have ye sold [04376] unto the Grecians [03125] [01121], that ye might remove them far [07368] from their border [01366].

²⁰ And the captivity [01546] of this host [02426] of the children [01121] of Israel [03478] shall possess that of the Canaanites [03669], even unto Zarephath [06886]; and the captivity [01546] of Jerusalem [03389], which is in Sepharad [05614], shall possess [03423] the cities [05892] of the south [05045].

⁵ Hear [08085] the word [01697] of the LORD [03068], ye that tremble [02730] at his word [01697]; Your brethren [0251] that hated [08130] you, that cast you out [05077] for my name's [08034] sake, said [0559], Let the LORD [03068] be glorified [03513]: but he shall appear [07200] to your joy [08057], and they shall be ashamed [0954].

¹ Behold my servant [05650], whom I uphold [08551]; mine elect [0972], in whom my soul [05315] delighteth [07521]; I have put [05414] my spirit [07307] upon him: he shall bring forth [03318] judgment [04941] to the Gentiles [01471].

²⁵ For [1063] I would [2309] not [3756], brethren [80], that ye [5209] should be ignorant [50] of this [5124] mystery [3466], lest [3363] ye should be [5600] wise [5429] in [3844] your own conceits [1438]; that [3754] blindness [4457] in [575] part [3313] is happened [1096] to Israel [2474], until [891] [3739] the fulness [4138] of the Gentiles [1484] be come in [1525].

¹ Therefore, thou son [01121] of man [0120], prophesy [05012] against Gog [01463], and say [0559], Thus saith [0559] the Lord [0136] GOD [03069]; Behold, I am against thee, O Gog [01463], the chief [07218] prince [05387] of Meshech [04902] and Tubal [08422]:

² Son [01121] of man [0120], set [07760] thy face [06440] against Gog [01463], the land [0776] of Magog [04031], the chief [07218] prince [05387] of Meshech [04902] and Tubal [08422], and prophesy [05012] against him,
³ And say [0559], Thus saith [0559] the Lord [0136] GOD [03069]; Behold, I am against thee, O Gog [01463], the chief [07218] prince [05387] of Meshech [04902] and Tubal [08422]:

¹³ Javan [03120], Tubal [08422], and Meshech [04902], they were thy merchants [07402]: they traded [05414] the persons [05315] of men [0120] and vessels [03627] of brass [05178] in thy market [04627].

¹⁰ Yet the defenced [01219] city [05892] shall be desolate [0910], and the habitation [05116] forsaken [07971], and left [05800] like a wilderness [04057]: there shall the calf [05695] feed [07462], and there shall he lie down [07257], and consume [03615] the branches [05585] thereof.

⁵ They were all ashamed [03001] of a people [05971] that could not profit [03276] them, nor be an help [05828] nor profit [03276], but a shame [01322], and also a reproach [02781].

¹² And this shall be the plague [04046] wherewith the LORD [03068] will smite [05062] all the people [05971] that have fought [06633] against Jerusalem [03389]; Their flesh [01320] shall consume away [04743] while they stand [05975] upon their feet [07272], and their eyes [05869] shall consume away [04743] in their holes [02356], and their tongue [03956] shall consume away [04743] in their mouth [06310].

¹⁸ And it shall come to pass at the same time [03117] when [03117] Gog [01463] shall come [0935] against the land [0127] of Israel [03478], saith [05002] the Lord [0136] GOD [03069], that my fury [02534] shall come up [05927] in my face [0639].

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].

¹⁴ Multitudes [01995], multitudes [01995] in the valley [06010] of decision [02742]: for the day [03117] of the LORD [03068] is near [07138] in the valley [06010] of decision [02742].
¹⁵ The sun [08121] and the moon [03394] shall be darkened [06937], and the stars [03556] shall withdraw [0622] their shining [05051].
¹⁶ The LORD [03068] also shall roar [07580] out of Zion [06726], and utter [05414] his voice [06963] from Jerusalem [03389]; and the heavens [08064] and the earth [0776] shall shake [07493]: but the LORD [03068] will be the hope [04268] of his people [05971], and the strength [04581] of the children [01121] of Israel [03478].

² And that thou mayest tell [05608] in the ears [0241] of thy son [01121], and of thy son's [01121] son [01121], what things I have wrought [05953] in Egypt [04714], and my signs [0226] which I have done [07760] among them; that ye may know [03045] how that I am the LORD [03068].

³⁴ And [2532] Simeon [4826] blessed [2127] them [846], and [2532] said [2036] unto [4314] Mary [3137] his [846] mother [3384], Behold [2400], this [3778] child is set [2749] for [1519] the fall [4431] and [2532] rising again [386] of many [4183] in [1722] Israel [2474]; and [2532] for [1519] a sign [4592] which shall be spoken against [483];

¹² As for my people [05971], children [05953] are their oppressors [05065], and women [0802] rule [04910] over them. O my people [05971], they which lead [0833] thee cause thee to err [08582], and destroy [01104] the way [01870] of thy paths [0734].