English Standard Version
Then you shall see and be radiant; your heart shall thrill and exult, because the abundance of the sea shall be turned to you, the wealth of the nations shall come to you.
King James Bible
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.
American Standard Version
Then thou shalt see and be radiant, and thy heart shall thrill and be enlarged; because the abundance of the sea shall be turned unto thee, the wealth of the nations shall come unto thee.
Then shalt thou see, and abound, and thy heart shall wonder and be enlarged, when the multitude of the sea shall be converted to thee, the. strength of the Gentiles shall come to thee.
English Revised Version
Then thou shalt see and be lightened, and thine heart shall tremble and be enlarged; because the abundance of the sea shall be turned unto thee, the wealth of the nations shall come unto thee.
Webster's Bible Translation
Then thou shalt see, and flow together, and thy heart shall fear, and be enlarged; because the abundance of the sea shall be converted to thee, the forces of the Gentiles shall come to thee.
Isaiah 60:5 Parallel
CommentaryKeil and Delitzsch Biblical Commentary on the Old Testament
The prophet now proceeds to depict the ישׁוּעה, the symbol of which is the helmet upon Jehovah's head. "And they will fear the name of Jehovah from the west, and His glory from the rising of the sun: for He will come like a stream dammed up, which a tempest of Jehovah drives away. And a Redeemer comes for Zion, and for those who turn from apostasy in Jacob, saith Jehovah." Instead of ויראוּ, Knobel would strike out the metheg, and read ויראוּ, "and they will see;" but "seeing the name of Jehovah" (the usual expression is "seeing His glory") is a phrase that cannot be met with, though it is certainly a passable one; and the relation in which Isaiah 59:19 stands to Isaiah 59:19 does not recommend the alteration, since Isaiah 59:19 attributes that general fear of the name of Jehovah (cf., Deuteronomy 28:58) and of His glory (see the parallel overlooked by Knobel, Psalm 102:16), which follows the manifestation of judgment on the part of Jehovah, to the manner in which this manifestation occurs. Moreover, the true Masoretic reading in this passage is not ויראו (as in Micah 7:17), but וייראו (see Norzi). The two מן in ממּערב (with the indispensable metheg before the chateph, and a second to ensure clearness of pronunciation)
(Note: See the law in Br's Metheg-Setzung, 29.)
and וּממּזרח־שׁמשׁ (also with the so-called strong metheg)
(Note: See idem, 28.)
indicate the terminus a quo. From all quarters of the globe will fear of the name and of the glory of Jehovah become naturalized among the nations of the world. For when God has withdrawn His name and His glory from the world's history, as during the Babylonian captivity (and also at the present time), the return of both is all the more intense and extraordinary; and this is represented here in a figure which recals Isaiah 30:27-28; Isaiah 10:22-23 (cf., Ezekiel 43:2). The accentuation, which gives pashta to כנּהר, does indeed appear to make צר the subject, either in the sense of oppressor or adversary, as in Lamentations 4:12, or in that of oppression, as in Isaiah 25:4; Isaiah 26:16; Isaiah 30:20. The former is quite out of the question, since no such transition to a human instrument of the retributive judgment could well take place after the לצריו חמה in Isaiah 59:18. In support of the latter, it would be possible to quote Isaiah 48:18 and Isaiah 66:12, since צר is the antithesis to shâlōm. But according to such parallels as Isaiah 30:27-28, it is incomparably more natural to take Jehovah (His name, His glory) as the subject. Moreover, בּו, which must in any case refer to כנהר, is opposed to the idea that צר is the subject, to which בו would have the most natural claim to be referred - an explanation indeed which Stier and Hahn have really tried, taking נוססח as in Psalm 60:4, and rendering it "The Spirit of Jehovah holds up a banner against him, viz., the enemy." If, however, Jehovah is the subject to יבא, צר כנּהר must be taken together (like מכסּים ... כּמּים, Isaiah 11:9; טובה רוּחך, Psalm 143:10; Ges. 111, 2, b), either in the sense of "a hemming stream," one causing as it were a state of siege (from tsūr, Isaiah 21:2; Isaiah 29:3), or, better still, according to the adjective use of the noun צר (here with tzakeph, צר from צרר) in Isaiah 28:20; Job 41:7; 2 Kings 6:1, a closely confined stream, to whose waters the banks form a compressing dam, which it bursts through when agitated by a tempest, carrying everything away with it.
Accordingly, the explanation we adopt is this: Jehovah will come like the stream, a stream hemmed in, which a wind of Jehovah, i.e., (like "the mountains of God," "cedars of God," "garden of Jehovah," Isaiah 51:3, cf., Numbers 24:6) a strong tempestuous wind, sweeps away (בּו נססה, nōsesa-b-bô, with the tone drawn back and dagesh forte conj. in the monosyllable, the pilel of nūs with Beth: to hunt into, to press upon and put to flight) - a figure which also indicates that the Spirit of Jehovah is the driving force in this His judicially gracious revelation of Himself. Then, when the name of Jehovah makes itself legible once more as with letters of fire, when His glory comes like a sea of fire within the horizon of the world's history, all the world form west to east, from east to west, will begin to fear Him. But the true object of the love, which bursts forth through this revelation of wrath, is His church, which includes not only those who have retained their faith, but all who have been truly converted to Him. And He comes (וּבא) a continuation of יבא) for Zion a Redeemer, i.e., as a Redeemer (a closer definition of the predicate), and for those who turn away from apostasy (פשׁע שׁבי, compare Isaiah 1:27, and for the genitive connection Micah 2:8, מלחמה שׁוּבי, those who have turned away form the war). The Vav here does not signify "and indeed," as in Isaiah 57:18, but "more especially." He comes as a Redeemer for Zion, i.e., His church which has remained true, including those who turn again to Jehovah from their previous apostasy. In Romans 11:26 the apostle quotes this word of God, which is sealed with "Thus saith Jehovah," as a proof of the final restoration of all Israel; for יהוה (according to the Apocalypse, ὁ ὤν καὶ ὁ ἦν καὶ ὁ ἐρχόμενος) is to him the God who moves on through the Old Testament towards the goal of His incarnation, and through the New Testament towards that of His parousia in Christ, which will bring the world's history to a close. But this final close does not take place without its having become apparent at the same time that God "has concluded all in unbelief that He may have compassion upon all" (Romans 11:32).
Treasury of Scripture Knowledge
thou shalt see
abundance of the sea shall be converted unto thee, or, noise of the sea shall be turned towards thee
forces, or, wealth
2 Corinthians 6:11
We have spoken freely to you, Corinthians; our heart is wide open.
By its light will the nations walk, and the kings of the earth will bring their glory into it,
They shall call peoples to their mountain; there they offer right sacrifices; for they draw from the abundance of the seas and the hidden treasures of the sand."
Those who look to him are radiant, and their faces shall never be ashamed.
I will run in the way of your commandments when you enlarge my heart!
Her merchandise and her wages will be holy to the LORD. It will not be stored or hoarded, but her merchandise will supply abundant food and fine clothing for those who dwell before the LORD.
They lift up their voices, they sing for joy; over the majesty of the LORD they shout from the west.
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ESV Text Edition: 2016. The Holy Bible, English Standard Version® copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers.