Introduction to Isaiah 66:13-24
The passages in Isaiah 66, specifically verses 13-24, are rich with eschatological imagery. It projects a vision where God’s final work is not merely about vindicating or exalting Zion for its own sake but about mobilizing its mission, to be a living witness of His glory to all the earth. In this eschatological outlook, deliverance is not a reward for lavish indulgence in comfort and wealth; rather, it is the means by which God’s people become active ambassadors of His transforming power. We become witnesses to the power of God in our lives! This is why the emphasis of chapters 56-66 is on the incorporation of the nations into the covenant community. This speaks to a community whose identity is defined not by adherence to ritual purity as such but by its participation in the transformative testimony of the overwhelming power of God.
Eschatological Vision and Divine Witness
In Isaiah 66:13-24 we see a dual emphasis: a message of comfort (as with the maternal comfort in Isaiah 66:13) intertwined with a bold declaration of God’s universal reign (Isaiah 66:18-21). Isaiah’s words are eschatological because it anticipates a new order where the final judgment, the renewal of creation, and the transformation of established boundaries become realities. Rather than a deliverance meant for God’s people to simply bathe in His glory, God’s purpose is to use Israel as a channel through which the entire world is invited to witness His glory. Notice how this brings us full circle to the theme that echoed these things back in Isaiah 2:2-5 and was deepened in chapters 60–62.
The Mission of Zion and the People of God
While many might expect that deliverance would be an end in itself, the text makes clear that it is the starting point of a far grander mission. The deliverance is the spark that ignites a global proclamation of God’s glory. Zion is not erected merely as a sanctuary for eternal rest but as a mission field. The Word of God is focused as a light meant to expose the darkness that in the hearts of all people. The Lord God Almighty narrows in on the root of the issue of sin, and through the power of transformation in the Messiah of God all people are offered the victorious deliverance that God offers and then to become witnesses of the power of God to transform. This is the purpose of our lives, to be outward-reaching: to declare that the God who transforms our lives is also at work among all peoples, from every corner of the earth.
This draws in the concepts of the holiness and righteousness our lives are to reflect as the people of God! Note that Eschatology is the study of “last things” and speaks profoundly to last-day events by addressing both the culmination of history and the ultimate fulfillment of God’s divine plan. Note also how this text mentions those who eat swine flesh. According to the Scriptures, the practice of eating port was emblematic of impurity / uncleanness and was an outward expression for how God’s people set themselves apart from their neighbors. Based upon these things, the commandment (Leviticus 11) is obviously not done away with but is representative of those who do not keep the commands of God and are not concerned with sanctifying their lives in this world. We note that Isaiah 65-66 has been speaking about transformation, how God transforms us to be conformed unto His son Yeshua the Messiah. The point is that God’s purpose is to transform our lives from what they once were, to reveal His glory and power to do so. The calling on our lives is radical, and to the point of reordering our lives to be consistent with what God’s word states.
This interpretation naturally leads us to consider how or to ask the question whether our faith and lives are consistent with who God says we are to be? What actions in our lives do we still cling to that may limit the revolutionary scope of God’s mission? How might our understanding of community and witness be transformed if we simply chose to live for the glory of God and obey His commands according to the Torah? We would see people from all nations become part of the tapestry of God’s kingdom? Isaiah’s vision is a call to step up to the plate, to put our words into action, to live what we claim to believe! All of these things are centered on the witness of God’s glory. This is the heartbeat of the prophetic message, that through faith in the Servant King Messiah of God, both Jew and Gentile can become light bearers of the power of God in our lives!
Masoretic Text (MSS) on Isaiah 66:13-24
Isaiah continues saying the following according to Isaiah 66:13-18.
ספר ישעיה פרק סו
יג כְּאִישׁ אֲשֶׁר אִמּוֹ תְּנַחֲמֶנּוּ כֵּן אָנֹכִי אֲנַחֶמְכֶם וּבִירוּשָׁלַם תְּנֻחָמוּ: יד וּרְאִיתֶם וְשָֹשֹ לִבְּכֶם וְעַצְמוֹתֵיכֶם כַּדֶּשֶׁא תִפְרַחְנָה וְנוֹדְעָה יַד-יְהֹוָה אֶת-עֲבָדָיו וְזָעַם אֶת-אֹיְבָיו: טו כִּי-הִנֵּה יְהֹוָה בָּאֵשׁ יָבוֹא וְכַסּוּפָה מַרְכְּבֹתָיו לְהָשִׁיב בְּחֵמָה אַפּוֹ וְגַעֲרָתוֹ בְּלַהֲבֵי-אֵשׁ: טז כִּי בָאֵשׁ יְהֹוָה נִשְׁפָּט וּבְחַרְבּוֹ אֶת-כָּל-בָּשָֹר וְרַבּוּ חַלְלֵי יְהֹוָה: יז הַמִּתְקַדְּשִׁים וְהַמִּטַּהֲרִים אֶל-הַגַּנּוֹת אַחַר אַחַד [אַחַת] בַּתָּוֶךְ אֹכְלֵי בְּשַֹר הַחֲזִיר וְהַשֶּׁקֶץ וְהָעַכְבָּר יַחְדָּו יָסֻפוּ נְאֻם-יְהֹוָה: יח וְאָנֹכִי מַעֲשֵֹיהֶם וּמַחְשְׁבֹתֵיהֶם בָּאָה לְקַבֵּץ אֶת-כָּל-הַגּוֹיִם וְהַלְּשֹׁנוֹת וּבָאוּ וְרָאוּ אֶת-כְּבוֹדִי:
Isaiah 66:13 states, “As one whom his mother comforteth, so will I comfort you; and ye shall be comforted in Jerusalem. (כְּאִישׁ אֲשֶׁר אִמּוֹ תְּנַחֲמֶנּוּ כֵּן אָנֹכִי אֲנַחֶמְכֶם וּבִירוּשָׁלַם תְּנֻחָמוּ:)” Isaiah 66:14 “And when ye see this, your heart shall rejoice, and your bones shall flourish like an herb: and the hand of the LORD shall be known toward his servants, and his indignation toward his enemies. (וּרְאִיתֶם וְשָֹשֹ לִבְּכֶם וְעַצְמוֹתֵיכֶם כַּדֶּשֶׁא תִפְרַחְנָה וְנוֹדְעָה יַד-יְהֹוָה אֶת-עֲבָדָיו וְזָעַם אֶת-אֹיְבָיו:)” Isaiah 66:15 “For, behold, the LORD will come with fire, and with his chariots like a whirlwind, to render his anger with fury, and his rebuke with flames of fire. (כִּי-הִנֵּה יְהֹוָה בָּאֵשׁ יָבוֹא וְכַסּוּפָה מַרְכְּבֹתָיו לְהָשִׁיב בְּחֵמָה אַפּוֹ וְגַעֲרָתוֹ בְּלַהֲבֵי-אֵשׁ:)” Isaiah 66:16 “For by fire and by his sword will the LORD plead with all flesh: and the slain of the LORD shall be many. (כִּי בָאֵשׁ יְהֹוָה נִשְׁפָּט וּבְחַרְבּוֹ אֶת-כָּל-בָּשָֹר וְרַבּוּ חַלְלֵי יְהֹוָה:)” Isaiah 66:17 “They that sanctify themselves, and purify themselves in the gardens behind one tree in the midst, eating swine’s flesh, and the abomination, and the mouse, shall be consumed together, saith the LORD. (הַמִּתְקַדְּשִׁים וְהַמִּטַּהֲרִים אֶל-הַגַּנּוֹת אַחַר אַחַד [אַחַת] בַּתָּוֶךְ אֹכְלֵי בְּשַֹר הַחֲזִיר וְהַשֶּׁקֶץ וְהָעַכְבָּר יַחְדָּו יָסֻפוּ נְאֻם-יְהֹוָה:)” Isaiah 66:18 “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. (וְאָנֹכִי מַעֲשֵֹיהֶם וּמַחְשְׁבֹתֵיהֶם בָּאָה לְקַבֵּץ אֶת-כָּל-הַגּוֹיִם וְהַלְּשֹׁנוֹת וּבָאוּ וְרָאוּ אֶת-כְּבוֹדִי:)”
Cross References for Isaiah 66:13-18: Ge 6:12; 16:1–4; 29:1–30:6; Ex 16:7; Le 11:7, 29; Dt 28:20; 32:2; 2 Ki 2:1, 11; Ezr 5:5; 7:9; 8:22, 31; Es 9:28; Ps 9:5; 37:20; 39:11; 50:3; 68:17; 69:26; 72:16; 86:9, 17; 97:3; 131:2; Pr 3:8; 11:28; 17:21–28; 24:2; Is 1:20, 28–29, 31; 2:2–3; 5:28; 9:5; 10:4–5, 17; 12:1; 13:5, 9, 11; 21:1; 25:9; 26:19; 27:1; 30:27, 30, 33; 31:9, 33:14, 20; 34:2, 6; 35:10; 40:1–2; 41:20; 42:25; 45:22–25; 49:13, 15; 51:3, 12–13; 52:1–3, 9; 54:17; 56:1, 8; 58:11; 59:4, 7, 18–20; 60:1–6; 61:1–3; 65:1–8, 12; 66:24; Je 2:35; 3:17; 12:12; 18:2–12; 25:31, 33; Eze 8:10–11; 14:21; 20:48; 21:4–5; 36:5; 37:1–10; 38:21–22; Joe 2:23; 3:2; Am 7:4; Hab 3:8; Zec 10:7; 12:3; 14:1–4, 16; Mal 3:1–2; 4:1; Sir 46:12; 49:10; Mt 5:13–20; 9:1–38; Mk 9:41–50; Jn 16:22; Ro 12:1–6; 2 Co 1:3–4; Ga 4:26; 1 Th 2:7; 2 Th 1:7–8; 1 Pe 2:1–25; 2 Pe 3:7; Re 19:11–15, 21
The passages in Isaiah 66:13-18 offer a wealth of information in the original Hebrew that deepens its promise of both divine comfort and forthcoming judgment in the eschatological event of the culmination of time (the end of the age). For example, these verses begin with the striking simile, כְּאִישׁ אֲשֶׁר אִמּוֹ תְּנַחֲמֶנּוּ (as one whom his mother comforts). the Hebrew verb תְּנַחֲמֶנּוּ (from the root נ-ח-ם, meaning “to comfort” or “console”) is deliberately used to evoke the intimate, nurturing care uniquely associated with maternal love. This choice of imagery invites believers to envision God’s approach not as a distant judge but as a tender caregiver who meets our deepest needs with personal compassion. Similarly, words like שָֹשֹ לִבְּכֶם (“your heart will rejoice”) and עַצְמוֹתֵיכֶם כַּדֶּשֶׁא תִפְרַחְנָה (your bones will flourish like tender grass) enrich the imagery of renewal and restoration, indicating that God’s care addresses both our emotional and physical well-being, a promise that remains powerfully relevant in our lives today.
In Isaiah 66:15, there is the warning of God’s judgment. The passage introduces judgment through fire, using the word אֵשׁ (“fire”) in phrases such as כִּי-הִנֵּה יְהֹוָה בָּאֵשׁ יָבוֹא (for behold, the LORD is coming with fire). We notice how strikingly similar this is to 2 Thessalonians 1:7-8 where Paul writes about the revelation of the Yeshua the Messiah returning from heaven, accompanied by His mighty angels, and the mighty judgment that is rendered “in flaming fire.” This judgment is directed against those who do not know God and who do not obey the gospel of Yeshua the Messiah. The imagery of fire symbolizes God’s justice and purification as well as the seriousness of the event. It connects how the Tanakh describes the eschatological event will occur with the fire of God’s judgment as seen in passages like Isaiah 66:15 and Daniel 7:9-10. This verse highlights both the justice of God in bringing retribution and the comfort for believers who will find rest in the presence of the Lord. Here in Isaiah the fire is not solely a symbol of destruction but also one of purification, containing a dual role familiar in biblical literature where fire refines as it consumes. The term חֵמָה, referring to a fierce anger or wrath, underscores the seriousness of that judgment. This juxtaposition of gentle comfort and consuming fire invites us to embrace a balanced view of God. The idea here is to see the God of Israel as one who restores and heals while also upholding justice.
Isaiah 66:17 is a vivid and challenging text that warns against a false or superficial attempt at sanctification. We note Isaiah is speaking about a self-made purity that deliberately disregards God’s clear commandments. This verse speaks of הַמִּתְקַדְּשִׁים (those who sanctify themselves) and הַמִּטַּהֲרִים (those who purify themselves). These terms typically connote a sincere dedication to holiness, yet here they are used ironically to describe people who believe that adopting certain practices such as eating swine’s flesh (בְּשַֹר הַחֲזִיר), along with what is termed הַשֶּׁקֶץ (often translated as “the abomination”) and הָעַכְבָּר (the mouse) is acceptable to God in their understanding, and that their kind of faith will bring them closer to God. We note in the Torah, these foods are clearly designated as unclean (see Leviticus 11 and Deuteronomy 14), and their consumption within the context of ritual purification in the gardens, behind a single tree, symbolizes a misguided and syncretistic effort to achieve holiness by mixing pagan or culturally diluted practices with what remains of the intended worship of The God of Israel. This serves as a stern reminder that true sanctification cannot be achieved by merely following self-invented rituals that contradict God’s word. For those who choose to disobey the easiest of the commands (dietary) in the Torah, the verse warns of a collective judgment, as these practices represent a deliberate turning away from God’s word and signal a deeper spiritual issue. This does not necessarily imply that the physical act of eating pork is inherently condemnable for all believers; rather, it is about the underlying intent where one disregards holiness in their walk with God. This is the modern trend of self-sanctification apart from the obedience and transformation that God requires. Many modern theologians, particularly within Christianity, assert that the dietary laws of the Torah have passed away or have been fulfilled in Christ. They miss apply passages from Mark 7:18-19 and Acts 10:15, not understanding these scriptures that teach that sinfulness and consequently uncleanness comes from the heart, and how Peter was being taught by God about gentile inclusion. These NT teachings do not negate the clear teaching of the Torah. And the reason this is so is due to how Isaiah 66:17 is speaking of the events in the end of the age where God continues to speak powerfully about the danger of adopting forms of worship or self-derived purity that do not align with His will according to the Scriptures. It challenges believers today to recognize that God’s word is eternal, and to examine whether one’s practices truly honor the holiness of God or if one has diluted that holiness by mixing in elements that the Lord has explicitly rejected. Isaiah 66:17 remains a prophetic caution against the broader issue of religious compromise. It warns that a reliance on ritual acts divorced from genuine obedience and spiritual transformation will lead to judgment. This again is a message meant to provoke a deeper self-examination about what it truly means to be set apart as holy by God.
The language of gathering in Isaiah 66:18, where God speaks of collecting כָּל-הַגּוֹיִם (all the nations) and הַלְּשֹׁנוֹת (tongues), deepens the text’s prophetic dimension. The Hebrew word לְקַבֵּץ (to gather) is significant because it conveys not just inclusion but a purposeful drawing in of diverse peoples to witness His glory, a theme that is also echoed throughout the NT text. For instance, in John 12:32 Yeshua says, “And I, when I am lifted up from the earth, will draw all people to myself,” which mirrors the Tanakh promise of a universal recognition of the power and majesty of God. Likewise, the intimate promise of comfort found in the text here is consistent with the NT portrayal of divine consolation. We read in Matthew 11:28 where Yeshua invites all who are weary to come and find rest in Him. This resonates with the maternal imagery of comfort from Isaiah. The comfort expressed in 2 Corinthians 1:3-4 also echoes this sentiment as Paul describes God as the “Father of mercies and God of all comfort,” affirming that the nurturing care promised in Isaiah is fully realized in the person of Christ.
Thus, the Hebrew text of Isaiah 66:13-18 are rich with words like תְּנַחֲמֶנּוּ (comfort), נִשְׁפָּט (judged), and לְקַבֵּץ (to gather) which offers a multidimensional vision of a God who both soothes and enacts justice. This duality holds profound implications for our lives today: it reassures us of a God whose compassion mirrors the tender care of a mother while also reminding us that His righteous judgment is an essential element of His salvific work. In the NT, these themes find clear parallels in passages such as Matthew 11:28, 2 Corinthians 1:3-4, John 12:32, and Revelation 7:9, where the promise of divine comfort is paired with the proclamation of a universal call to witness God’s glory. Together, these texts encourage us to trust in the God of Israel and in His Messiah drawing all humanity into the light of His saving grace.
Isaiah continues saying the following according to Isaiah 66:19-24.
ספר ישעיה פרק סו
יט וְשַֹמְתִּי בָהֶם אוֹת וְשִׁלַּחְתִּי מֵהֶם | פְּלֵיטִים אֶל-הַגּוֹיִם תַּרְשִׁישׁ פּוּל וְלוּד מֹשְׁכֵי קֶשֶׁת תֻּבַל וְיָוָן הָאִיִּים הָרְחֹקִים אֲשֶׁר לֹא-שָׁמְעוּ אֶת-שִׁמְעִי וְלֹא-רָאוּ אֶת-כְּבוֹדִי וְהִגִּידוּ אֶת-כְּבוֹדִי בַּגּוֹיִם: כ וְהֵבִיאוּ אֶת-כָּל-אֲחֵיכֶם מִכָּל-הַגּוֹיִם | מִנְחָה לַיהֹוָה בַּסּוּסִים וּבָרֶכֶב וּבַצַּבִּים וּבַפְּרָדִים וּבַכִּרְכָּרוֹת עַל הַר קָדְשִׁי יְרוּשָׁלַם אָמַר יְהֹוָה כַּאֲשֶׁר יָבִיאוּ בְנֵי יִשְֹרָאֵל אֶת-הַמִּנְחָה בִּכְלִי טָהוֹר בֵּית יְהֹוָה: כא וְגַם-מֵהֶם אֶקַּח לַכֹּהֲנִים לַלְוִיִּם אָמַר יְהֹוָה: כב כִּי כַאֲשֶׁר הַשָּׁמַיִם הַחֳדָשִׁים וְהָאָרֶץ הַחֲדָשָׁה אֲשֶׁר אֲנִי עֹשֶֹה עֹמְדִים לְפָנַי נְאֻם-יְהֹוָה כֵּן יַעֲמֹד זַרְעֲכֶם וְשִׁמְכֶם: כג וְהָיָה מִדֵּי-חֹדֶשׁ בְּחָדְשׁוֹ וּמִדֵּי שַׁבָּת בְּשַׁבַּתּוֹ יָבוֹא כָל-בָּשָֹר לְהִשְׁתַּחֲוֹת לְפָנַי אָמַר יְהֹוָה: כד וְיָצְאוּ וְרָאוּ בְּפִגְרֵי הָאֲנָשִׁים הַפֹּשְׁעִים בִּי כִּי תוֹלַעְתָּם לֹא תָמוּת וְאִשָּׁם לֹא תִכְבֶּה וְהָיוּ דֵרָאוֹן לְכָל-בָּשָֹר:
Isaiah 66:19 states, “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. (וְשַֹמְתִּי בָהֶם אוֹת וְשִׁלַּחְתִּי מֵהֶם | פְּלֵיטִים אֶל-הַגּוֹיִם תַּרְשִׁישׁ פּוּל וְלוּד מֹשְׁכֵי קֶשֶׁת תֻּבַל וְיָוָן הָאִיִּים הָרְחֹקִים אֲשֶׁר לֹא-שָׁמְעוּ אֶת-שִׁמְעִי וְלֹא-רָאוּ אֶת-כְּבוֹדִי וְהִגִּידוּ אֶת-כְּבוֹדִי בַּגּוֹיִם:)” Isaiah 66:20 “And they shall bring all your brethren for an offering unto the LORD out of all nations upon horses, and in chariots, and in litters, and upon mules, and upon swift beasts, to my holy mountain Jerusalem, saith the LORD, as the children of Israel bring an offering in a clean vessel into the house of the LORD. (וְהֵבִיאוּ אֶת-כָּל-אֲחֵיכֶם מִכָּל-הַגּוֹיִם | מִנְחָה לַיהֹוָה בַּסּוּסִים וּבָרֶכֶב וּבַצַּבִּים וּבַפְּרָדִים וּבַכִּרְכָּרוֹת עַל הַר קָדְשִׁי יְרוּשָׁלַם אָמַר יְהֹוָה כַּאֲשֶׁר יָבִיאוּ בְנֵי יִשְֹרָאֵל אֶת-הַמִּנְחָה בִּכְלִי טָהוֹר בֵּית יְהֹוָה:)” Isaiah 66:21 “And I will also take of them for priests and for Levites, saith the LORD. (וְגַם-מֵהֶם אֶקַּח לַכֹּהֲנִים לַלְוִיִּם אָמַר יְהֹוָה:)” Isaiah 66:22 “For as the new heavens and the new earth, which I will make, shall remain before me, saith the LORD, so shall your seed and your name remain. (כִּי כַאֲשֶׁר הַשָּׁמַיִם הַחֳדָשִׁים וְהָאָרֶץ הַחֲדָשָׁה אֲשֶׁר אֲנִי עֹשֶֹה עֹמְדִים לְפָנַי נְאֻם-יְהֹוָה כֵּן יַעֲמֹד זַרְעֲכֶם וְשִׁמְכֶם:)” Isaiah 66:23 “And it shall come to pass, that from one new moon to another, and from one sabbath to another, shall all flesh come to worship before me, saith the LORD. (וְהָיָה מִדֵּי-חֹדֶשׁ בְּחָדְשׁוֹ וּמִדֵּי שַׁבָּת בְּשַׁבַּתּוֹ יָבוֹא כָל-בָּשָֹר לְהִשְׁתַּחֲוֹת לְפָנַי אָמַר יְהֹוָה:)” Isaiah 66:24 “And they shall go forth, and look upon the carcases of the men that have transgressed against me: for their worm shall not die, neither shall their fire be quenched; and they shall be an abhorring unto all flesh. (וְיָצְאוּ וְרָאוּ בְּפִגְרֵי הָאֲנָשִׁים הַפֹּשְׁעִים בִּי כִּי תוֹלַעְתָּם לֹא תָמוּת וְאִשָּׁם לֹא תִכְבֶּה וְהָיוּ דֵרָאוֹן לְכָל-בָּשָֹר:)”
Cross References for Isaiah 66:19-24: Ge 10:2, 5; 16:1–4; 29:1–30:6; Ex 19:6; Nu 10:10; Dt 33:19; 1 Ki 10:22; 2 Ki 19:31; 1 Ch 16:24; Ezr 2:66; Job 7:5; 14:22; Ps 2:6; 22:29; 65:2; 86:9; 89:29; 96:3; 110:6; Pr 17:21–28; Is 1:2, 13–14, 27–28, 31; 2:2–3, 16; 5:25; 11:9–12; 14:2, 11; 17:7; 18:7; 19:21, 23; 24:15, 20; 27:13; 34:3; 42:12; 43:6; 44:5; 45:20; 48:19; 49:7, 22; 51:5; 52:1–3, 11; 53:10, 56:5, 7; 60:1–7, 9; 61:1–3, 6, 8–9; 62:10; 65:1–7, 11, 17, 22–23, 25; 66:15–16; Je 18:2–12; 25:22; 31:10, 23; 46:9; Eze 20:40; 27:10, 13; 34:13; 37:1–8; 46:1–3, 6; Da 11:18; 12:2; Joe 3:17; Zec 14:1–4, 16–21; Mal 1:11; Jdt 16:17; Sir 7:17; Bar 5:6; Mt 3:12; 5:13–20; 9:1–38; 24:30; 25:41; 28:19; Mk 9:41–50; Lk 2:34; Jn 5:23; 10:27–29; Ro 12:1–6; 15:16, 20–21; Heb 12:26–27; 1 Pe 1:4–5; 2:1–25; 2 Pe 3:13; Re 1:6; 15:4; 21:1, 8
The passages in Isaiah 66:19-24 begins with the striking usage of specific proper names: תַּרְשִׁישׁ (Tarshish), פּוּל (Pul), לוּד (Lud), מֹשְׁכֵי קֶשֶׁת (literally “drawers of the bow”), תֻּבַל (Tubal), and יָוָן (Yavan), which historically denote far‐reaching peoples and regions. The proper names in Isaiah 66:19 serve a significant purpose in emphasizing the global scope of God’s redemptive plan. These names represent distant and diverse regions, symbolizing the breadth of God’s outreach to nations that have not yet heard of His שִׁמְעִי (fame) or seen His כְּבוֹדִי (glory). By including these specific locations, the text underscores how the name and glory of God will be proclaimed to the ends of the earth.
Historical Context of the Locations in Isaiah 66:19:
- תַּרְשִׁישׁ (Tarshish): is often associated with a distant maritime trading hub, Tarshish is thought to be located in the western Mediterranean, possibly in modern-day Spain. It was renowned for its wealth and resources, such as silver, iron, tin, and lead, and is frequently mentioned in the Bible as a symbol of distant lands and economic prosperity.
- פּוּל (Pul): Pul is identified with Tiglath-Pileser III, a prominent Assyrian king who reigned during the 8th century BCE. His reign marked a period of significant expansion for the Assyrian Empire, and Pul’s interactions with Israel highlight the geopolitical dynamics of the time.
- לוּד (Lud): Lud is traditionally associated with the Lydians, an ancient people of Asia Minor (modern-day Turkey). Known for their archery skills, Lud represents a region of military prowess and cultural significance.
- מֹשְׁכֵי קֶשֶׁת (Drawers of the Bow): This phrase likely refers to skilled archers, emphasizing the martial abilities of certain nations. It may be a descriptive term for Lud or other regions known for their expertise in warfare.
- תֻּבַל (Tubal): Tubal is often linked to a region in eastern Anatolia (modern-day Turkey). It was known for its trade in metals and its role in ancient commerce.
- יָוָן (Yavan): Yavan is traditionally identified with the Greeks and the Aegean region. It represents the spread of Greek culture and influence, which later played a significant role in the Hellenistic period and the New Testament era.
These names collectively highlight distant nations and cultures that God intends to reach, reinforcing the theme of the proclamation of His glory to all corners of the earth. These nations that “have not heard שִׁמְעִי” (My fame, i.e., knowledge of My name) or seen כְּבוֹדִי (My glory) emphasizes the God of Israel’s intent to use even those on the periphery as living signs (אוֹת) of His redemptive plan. In our lives today, this challenges us to consider how our own witness and practice display God’s glory beyond our familiar circles. The idea is regardless of where we go or travel, we are to be characterized as the people of God. Likewise, phrases such as מִדֵּי-חֹדֶשׁ (measures of the new moon, symbolizes periodic renewal) and שַׁבָּת (Shabbat, refers to sacred rest) call attention to the importance of taking time to spend time with the Lord. These things are commanded of, to remember the Lord your God.
We note that Isaiah 66:22-23 serves as a climactic affirmation of God’s eternal plans for His creation and His people, underscoring themes of renewal, stability, and how He is calling out to all peoples to come and worship. These verses connect the eschatological promise of a “new heavens and a new earth” (שָּׁמַיִם הַחֳדָשִׁים וְהָאָרֶץ הַחֲדָשָׁה) with the perpetuity of Israel’s lineage (זַרְעֲכֶם) and name (שִׁמְכֶם). This powerful parallel assures the faithful that just as the new creation will endure, so too will their identity and heritage as God’s chosen people remain secure. The emphasis in Isaiah 66:23 on מִדֵּי-חֹדֶשׁ בְּחָדְשׁוֹ (from one new moon to another) and מִדֵּי שַׁבָּת בְּשַׁבַּתּוֹ (from one sabbath to another) highlights the regularity of worship. The mention of כָל-בָּשָֹר (all flesh) coming to worship before the LORD reinforces the idea of gentile inclusion in the eschatological vision, where the boundaries of ethnicity, geography, and culture dissolve in the presence of glory of God. This placement invites believers to reflect on the culmination of God’s redemptive work, emphasizing a future where mankind collectively acknowledges God’s sovereignty.
Isaiah 66:24 concludes the book of Isaiah with a stark and sobering image, one that has been a subject of theological debate and interpretation. The verse vividly describes the fate of those who have rebelled against God stating they are those who are הַפֹּשְׁעִים בִּי (the transgressors against Me). We also note how Isaiah uses symbols such as תוֹלַעְתָּם לֹא תָמוּת (their worm shall not die) and אִשָּׁם לֹא תִכְבֶּה (“their fire shall not be quenched”) to depict their perpetual judgment. This verse has often been associated with the concept of eternal punishment, and many interpret it as a foreshadowing of the NT teachings on hell. The phrases about undying worms and unquenchable fire resonate closely with the words of Yeshua in the Gospel of Mark (see Mark 9:43-48), where He quotes this passage from Isaiah speaking about Gehenna. Gehenna, is a term used in the NT text to describe hell, and evokes a place of ongoing judgment for those who reject God. This connection suggests that Isaiah’s depiction does indeed have an eschatological dimension, pointing to the ultimate fate of the wicked. The imagery is graphic and is meant to evoke a sense of divine justice and the consequences of rejecting God’s authority. These descriptions serve as a visible, eternal reminder of God’s holiness and the seriousness of sin, becoming a deterrent to rebellion for “all flesh” (כָל-בָּשָֹר). We note that regardless of how this verse is interpreted, as a reference to hell or as a portrayal of earthly divine judgment, this verse emphasizes the enduring consequences of rebellion against God. For believers, it underscores the importance of aligning with God’s will and His call to righteousness. It also invites reflection on the nature of God’s justice, which ultimately seeks to preserve the holiness of His creation and the integrity of His covenant. Therefore, Isaiah 66:24 serves both as a solemn warning and as a reminder of the glory and sovereignty of the God of Israel.
There are NT passages that echo and expand on these themes, demonstrating a continuity in the eschatological events.
NT Passages Echo the Themes in Isaiah 66:19-24
- Revelation 7:9 reflects the universal gathering of peoples described in Isaiah. In Revelation, we see a vision of “a great multitude from every nation, tribe, people, and language” standing before the throne of God, clothed in white robes. This parallels Isaiah’s portrayal of God sending פְּלֵיטִים (survivors) to distant lands to proclaim His כְּבוֹדִי (glory). Both texts emphasize God’s intention to draw the nations to Him under His grace and glory.
- Revelation 21:1 builds on Isaiah’s promise of a “new heavens and a new earth” (שָּׁמַיִם הַחֳדָשִׁים וְהָאָרֶץ הַחֲדָשָׁה). In Revelation, this renewal is fully realized as John describes the passing away of the old order and the establishment of God’s eternal kingdom. This theme reminds believers today of the hope for ultimate transformation and the restoration of creation, a promise deeply rooted in Isaiah’s prophetic vision.
- 1 Peter 2:9 echoes Isaiah’s idea of priestly roles extending to all who are chosen by God. Isaiah states that in the world to come God will take some of the nations’ survivors to become כֹּהֲנִים (priests). In 1 Peter, the concept is spiritualized as believers are identified as a “royal priesthood,” chosen to declare God’s praises. This shift underscores the universality of priesthood in both the Torah (Exodus 19:6) and the NT, where all who follow Christ are called to live as witnesses to His glory.
- Hebrews 4:16 resonates with Isaiah’s theme of sanctified access to God. Isaiah emphasizes the presentation of offerings (מִנְחָה) in טָהוֹר (pure vessels), highlighting the importance of holiness. Hebrews builds on this by encouraging believers to approach God’s throne of grace with confidence, assured of His mercy in the Messiah of God. This ties into the overarching theme of worship, renewal, and reverence found in Isaiah.
These parallels remind us that the story of redemption spans across Scripture, inviting all people into a relationship with God that is very personal. These NT parallels not only affirm the eschatological and gentile inclusion promises of Isaiah but also invite contemporary believers to boldly come to the God of Israel by faith in His Servant King Messiah Yeshua! Note how these things are central to the gospel message, that all people have an opportunity for renewal and active participation in God’s kingdom. These truths continue to hold profound relevance for our lives today. What a Wonderful and powerful God we serve!
Rabbinic Commentary on Isaiah 66:13-24
The Targum Jonathan is an Aramaic and Rabbinic translation of the book of Isaiah and therefore is a valuable resource for continuing to study the book of Isaiah!
תרגום יונתן בן עוזיאל אל ישעיה פרק סו:יג-כד
יג כִּגְבַר דְאִמֵיהּ מְנַחֲמָא לֵיהּ כֵּן מֵימְרִי יְנַחֵים יַתְכוֹן וּבִירוּשְׁלֵם תִּתְנַחֲמוּן: יד וְתֶחֱזוּן וְיֶחְדֵי לִבְּכוֹן וּגְוִיַתְכוֹן כְּדִתְאִין יִזְהֲרוּן וְתִתְגְלֵי גְבוּרְתָּא דַייָ לְאוֹטָבָא לְעַבְדוֹהִי צַדִיקַיָא וְיֵתֵי לְוָט לְבַעֲלֵי דְבָבוֹהִי: טו אֲרֵי הָא יְיָ בְאֶשְׁתָּא מִתְגְלֵי וּכְעַלְעוּלִין רְתִיכוֹהִי לַאֲתָבָא בִּתְקוֹף רוּגְזֵיהּ וּמְזוֹפִיתֵיהּ בְּשַׁלְהוֹבִית אֶשְׁתָּא: טז אֲרֵי בְּאֶשְׁתָּא עֲתִיד יְיָ לְמִידַן וּבְחַרְבֵּיהּ יַת כָּל בִּשְׂרָא וְסַגִיאִין קְטִילַיָא קֳדָם יְיָ: יז דְמִזְדַמְנִין וְדִמְדַכָּן לְגִנָן דְטַעֲוָתָא סִיעָא בָּתַר סִיעָא אָכְלֵי בְּשַׂר חֲזִירָא וְשִׁקְצָא וְעַכְבְּרָא כַּחֲדָא יְסוּפוּן אֲמַר יְיָ: יח וּקֳדָמַי גְלַן עוֹבָדֵיהוֹן וְעֶשְׁתּוֹנֵיהוֹן עֲתִידָנָא לְכַנָשָׁא יַת כָּל עַמְמַיָא אוּמַיָא וְלִישָׁנַיָא וְיֵתוּן וְיֶחְזוּן יַת יְקָרִי: יט וַאֲשַׁוֵי בְהוֹן אָתָא וַאֲשַׁלַח מִנְהוֹן מְשֵׁיזְבִין לְבֵינֵי עַמְמַיָא לִמְדִינַת יַמָא פּוּלָאֵי וְלוּדָאֵי דְנַגְדִין וּמָחָן בְּקַשְׁתָּא לִמְדִינַת תּוּבַל וְיָוָן נַגְוָתָא רְחִיקָן דְלָא שְׁמָעוּ יַת שְׁמַע גְבוּרְתִי וְלָא חֲזוֹ יַת יְקָרִי וְיַחְווּן יַת יְקָרִי בְּעַמְמֵיָא: כ וְיֵיתוּן יַת כָּל אֲחֵיכוֹן מִכָּל עַמְמַיָא קוּרְבָּנָא קֳדָם יְיָ בְסוּסְוָן וּבִרְתִיכִין וּבִרְחֵילִין וּבְכִדְנְוָן וּבְכִרְכְּרָן וּבְתוּשְׁבְּחָן עַל טוּרָא דְקוּדְשָׁא אֲמַר יְיָ כְּמָא דְיֵיתוּן בְּנֵי יִשְׂרָאֵל יַת קוּרְבָּנָא בְּמָנָא דְכֵי לְבֵית מַקְדְשָׁא דַיָי: כא וְאַף מִנְהוֹן אֲקָרֵב לְמֶהֱוֵי כַהֲנַיָא וְלֵוָאֵי אֲמַר יְיָ: כב אֲרֵי כְּמָא דִשְׁמַיָא חַדְתִּין וְאַרְעָא חַדְתָּא דַאֲנָא עָבִיד קַיְמִין קֳדָמַי אֲמַר יְיָ כֵּן יִתְקַיֵם זַרְעֲכוֹן וְשׁוּמְכוֹן: כג וִיהֵי בִּזְמַן רֵישׁ יְרַח בִּירַח וּבִזְמַן שַׁבָּא בְּשַׁבָּא יֵיתוּן כָּל בִּשְׂרָא לְמִסְגַד קֳדָמַי אֲמַר יְיָ: כד וְיִפְקוּן וְיֶחְזוּן בְּפִגְרֵי גַבְרַיָא חַיָבַיָא דִמְרָדוּ בְמֵימְרִי אֲרֵי נִשְׁמַתְהוֹן לָא יְמוּתוּן וְאֶשְׁתְּהוֹן לָא תִטְפֵי וִיהוֹן מִתְדָנִין רַשִׁיעַיָא בְּגֵיהִנָם עַד דְיֵימְרוּן עֲלֵיהוֹן צַדִיקַיָא מִיסַת חֲזֵינָא:
Targum Jonathan son of Uziel Isaiah 66:1-12
66:13 As a man whom his mother comforts, so my WORD shall comfort you; and ye shall be comforted in Jerusalem. 66:14 And when ye see this, your heart shall rejoice, and your bodies shall flourish like grass; and the power of the Lord shall be revealed to do good to His righteous servants; but a curse shall come upon His enemies. 66:15 For, behold, the Lord shall be revealed with fire, and His chariots as a whirlwind, to render His anger with fury, and His rebuke with flames of fire. 66:16 For by fire and by His sword will the Lord judge all flesh, and the slain shall be many before the Lord. 66:17 They who prepare and purify themselves in the gardens of idols, multitude after multitude, eating swines’ flesh, and the abomination, and the mouse, shall be consumed together, saith the Lord. 66:18 Their works and their thoughts are revealed before me: I will gather all people, nations and tongues; and they shall come and see my glory. 66:19 And I will set a sign among them, and I will send those that escape of them among the nations to the province of the sea, Pul and Lud, that draw the bow, and smite with it, to the province of Tubal, and Javan, the isles that are afar off, that have not heard the fame of my might, neither have seen my glory; but they shall declare my glory among the nations. 66:20 And they shall bring all your brethren out of all nations an offering before the Lord upon horses, and in chariots, and litters, and upon mules, yea, with songs unto my holy mountain in Jerusalem, saith the Lord, as the children of Israel bring an offering in a clean vessel into the house of the sanctuary of the Lord. 66:21 And I will also take of them to be priests and Levites, saith the Lord. 66:22 For as the new heavens and the new earth, which I will make, shall remain before me, saith the Lord, thus shall your seed and your name be made to remain. 66:23 And it shall come to pass at the time of the beginning of each month, and at the time of each Sabbath, that all flesh shall come to worship before me, saith the Lord. 66:24 And they shall go forth, and look upon the carcases of the men, the sinners, who have rebelled against my WORD: for their souls shall not die, and their fire shall not be quenched; and the wicked shall be judged in hell, till the righteous shall say concerning them, we have seen enough. (TgJ)
| ספר ישעיה פרק סו יג כְּאִישׁ אֲשֶׁר אִמּוֹ תְּנַחֲמֶנּוּ כֵּן אָנֹכִי אֲנַחֶמְכֶם וּבִירוּשָׁלַם תְּנֻחָמוּ: יד וּרְאִיתֶם וְשָֹשֹ לִבְּכֶם וְעַצְמוֹתֵיכֶם כַּדֶּשֶׁא תִפְרַחְנָה וְנוֹדְעָה יַד-יְהֹוָה אֶת-עֲבָדָיו וְזָעַם אֶת-אֹיְבָיו: טו כִּי-הִנֵּה יְהֹוָה בָּאֵשׁ יָבוֹא וְכַסּוּפָה מַרְכְּבֹתָיו לְהָשִׁיב בְּחֵמָה אַפּוֹ וְגַעֲרָתוֹ בְּלַהֲבֵי-אֵשׁ: טז כִּי בָאֵשׁ יְהֹוָה נִשְׁפָּט וּבְחַרְבּוֹ אֶת-כָּל-בָּשָֹר וְרַבּוּ חַלְלֵי יְהֹוָה: יז הַמִּתְקַדְּשִׁים וְהַמִּטַּהֲרִים אֶל-הַגַּנּוֹת אַחַר אַחַד [אַחַת] בַּתָּוֶךְ אֹכְלֵי בְּשַֹר הַחֲזִיר וְהַשֶּׁקֶץ וְהָעַכְבָּר יַחְדָּו יָסֻפוּ נְאֻם-יְהֹוָה: יח וְאָנֹכִי מַעֲשֵֹיהֶם וּמַחְשְׁבֹתֵיהֶם בָּאָה לְקַבֵּץ אֶת-כָּל-הַגּוֹיִם וְהַלְּשֹׁנוֹת וּבָאוּ וְרָאוּ אֶת-כְּבוֹדִי: | לוגוס יג כִגבַר דְאִמֵיה מְנַחְמָא לֵיה כֵין מֵימְרִי יְנַחֵים יָתְכֹון וּבִירוּשלַם תִתנַחְמוּן׃ יד וְתִחזֹון וְיִחדֵי לִבְכֹון וְגִויָתְכֹון כְדִתאִין יַזהְרָן וְתִתגְלֵי גְבוּרְתָא דַיוי לְאֵיטָבָא לְעַבדֹוהִי צַדִיקַיָא וְיַיתֵי לְוָט לְבַעְלֵי דְבָבֹוהִי׃ טו אְרֵי הָא יוי בְאִשָתָא מִתגְלֵי וּכעַלעוּלִין רְתִכֹוהִי לְאָתָבָא בִתקֹוף רוּגזֵיה וּמַזֹופִיתֵיה בְשַלהֹובִית אִשָתָא׃ טז אְרֵי בְאִשָתָא עְתִיד יוי לִמדָן וּבחַרבֵיה יָת כָל בִסרָא וְסַגִיאִין קְטִילַיָא קֳדָם יוי׃ יז דְמִזדָמְנִין וּדמִדַכַן לְגִנֵיאַך טָעְוָתָא סִיעָא בָתַר סִיעָא אָכְלֵי בְסַר חְזִירָא וְשִקצָא וְעַכבְרָא כַחדָא יְסוּפוּן אְמַר יוי׃ יח וּקֳדָמַי גְלַן עֹובָדֵיהֹון וְעַשתֹונֵיהֹון עְתִידנָא לְכַנָשָא יָת כָל עַמְמַיָא אוּמַיָא וְלִישָנַיָא וְיֵיתֹון וְיִחזֹון יָת יְקָרִי׃ | ספריה יג כִּגְבַר דְאִמֵיהּ מְנַחֲמָא לֵיהּ כֵּן מֵימְרִי יְנַחֵים יַתְכוֹן וּבִירוּשְׁלֵם תִּתְנַחֲמוּן: יד וְתֶחֱזוּן וְיֶחְדֵי לִבְּכוֹן וּגְוִיַתְכוֹן כְּדִתְאִין יִזְהֲרוּן וְתִתְגְלֵי גְבוּרְתָּא דַייָ לְאוֹטָבָא לְעַבְדוֹהִי צַדִיקַיָא וְיֵתֵי לְוָט לְבַעֲלֵי דְבָבוֹהִי: טו אֲרֵי הָא יְיָ בְאֶשְׁתָּא מִתְגְלֵי וּכְעַלְעוּלִין רְתִיכוֹהִי לַאֲתָבָא בִּתְקוֹף רוּגְזֵיהּ וּמְזוֹפִיתֵיהּ בְּשַׁלְהוֹבִית אֶשְׁתָּא: טז אֲרֵי בְּאֶשְׁתָּא עֲתִיד יְיָ לְמִידַן וּבְחַרְבֵּיהּ יַת כָּל בִּשְׂרָא וְסַגִיאִין קְטִילַיָא קֳדָם יְיָ: יז דְמִזְדַמְנִין וְדִמְדַכָּן לְגִנָן דְטַעֲוָתָא סִיעָא בָּתַר סִיעָא אָכְלֵי בְּשַׂר חֲזִירָא וְשִׁקְצָא וְעַכְבְּרָא כַּחֲדָא יְסוּפוּן אֲמַר יְיָ: יח וּקֳדָמַי גְלַן עוֹבָדֵיהוֹן וְעֶשְׁתּוֹנֵיהוֹן עֲתִידָנָא לְכַנָשָׁא יַת כָּל עַמְמַיָא אוּמַיָא וְלִישָׁנַיָא וְיֵתוּן וְיֶחְזוּן יַת יְקָרִי: |
Isaiah continues saying the following according to the TgJ on Isaiah 66:13-18, יג כִּגְבַר דְאִמֵיהּ מְנַחֲמָא לֵיהּ כֵּן מֵימְרִי יְנַחֵים יַתְכוֹן וּבִירוּשְׁלֵם תִּתְנַחֲמוּן: 66:13 As a man whom his mother comforts, so my WORD shall comfort you; and ye shall be comforted in Jerusalem. יד וְתֶחֱזוּן וְיֶחְדֵי לִבְּכוֹן וּגְוִיַתְכוֹן כְּדִתְאִין יִזְהֲרוּן וְתִתְגְלֵי גְבוּרְתָּא דַייָ לְאוֹטָבָא לְעַבְדוֹהִי צַדִיקַיָא וְיֵתֵי לְוָט לְבַעֲלֵי דְבָבוֹהִי: 66:14 And when ye see this, your heart shall rejoice, and your bodies shall flourish like grass; and the power of the Lord shall be revealed to do good to His righteous servants; but a curse shall come upon His enemies. טו אֲרֵי הָא יְיָ בְאֶשְׁתָּא מִתְגְלֵי וּכְעַלְעוּלִין רְתִיכוֹהִי לַאֲתָבָא בִּתְקוֹף רוּגְזֵיהּ וּמְזוֹפִיתֵיהּ בְּשַׁלְהוֹבִית אֶשְׁתָּא: 66:15 For, behold, the Lord shall be revealed with fire, and His chariots as a whirlwind, to render His anger with fury, and His rebuke with flames of fire. טז אֲרֵי בְּאֶשְׁתָּא עֲתִיד יְיָ לְמִידַן וּבְחַרְבֵּיהּ יַת כָּל בִּשְׂרָא וְסַגִיאִין קְטִילַיָא קֳדָם יְיָ: 66:16 For by fire and by His sword will the Lord judge all flesh, and the slain shall be many before the Lord. יז דְמִזְדַמְנִין וְדִמְדַכָּן לְגִנָן דְטַעֲוָתָא סִיעָא בָּתַר סִיעָא אָכְלֵי בְּשַׂר חֲזִירָא וְשִׁקְצָא וְעַכְבְּרָא כַּחֲדָא יְסוּפוּן אֲמַר יְיָ: 66:17 They who prepare and purify themselves in the gardens of idols, multitude after multitude, eating swines’ flesh, and the abomination, and the mouse, shall be consumed together, saith the Lord. יח וּקֳדָמַי גְלַן עוֹבָדֵיהוֹן וְעֶשְׁתּוֹנֵיהוֹן עֲתִידָנָא לְכַנָשָׁא יַת כָּל עַמְמַיָא אוּמַיָא וְלִישָׁנַיָא וְיֵתוּן וְיֶחְזוּן יַת יְקָרִי: 66:18 Their works and their thoughts are revealed before me: I will gather all people, nations and tongues; and they shall come and see my glory. (TgJ) The Targum Jonathan on Isaiah 66:13-18 adds interpretive nuances that expand on the Hebrew text, and these differences can affect contemporary interpretation and application. For instance, in Isaiah 66:13 the Targum uses the phrase כִּגְבַר דְאִמֵיהּ מְנַחֲמָא לֵיהּ (As a man whom his mother comforts), where the Aramaic term מְנַחֲמָא (comforter) not only conveys consolation but also evokes a particularly intimate model of parental care. This is reminiscent of a man receiving comfort from a nurturing mother. While the Hebrew Bible states, “as a mother comforts her child,” this Targumic expansion emphasizes the dignity and personal relevance of God’s comfort. Such language suggests that God’s consolation is both profound and tailored to meet the deep emotional needs of His people today, inviting believers to find solace in the Lord God’s attentive care during times of distress.
In contrast, the Targum also intensifies the imagery of divine judgment found in the latter portions of the passage (Isaiah 66:24). Terms like אֶשְׁתָּא (fire) are employed to describe the enduring nature of God’s retribution. Unlike the more terse Hebrew rendering that warns, “their worm shall not die, neither shall their fire be quenched,” the Targum elaborates on the process and certainty of judgment. It introduces additional details such as the soul not dying in the fires of hell, and the impending action against transgressors and the eventual gathering of nations (indicated in words like יְקָרִי), which stress that the consequences of rejecting God are both inevitable and visible. For contemporary readers, this interpretive expansion serves as a dual reminder, it reassures us with the promise of divine comfort and warns of the serious, ongoing accountability that accompanies disobedience to God’s commands.
These themes find notable echoes in the New Testament. The image of unquenchable fire is notably reiterated in Mark 9:43-48, where Yeshua warns of a hell in which “the worm does not die and the fire is not quenched,” a striking parallel to Isaiah’s vision and its Targumic elaboration . Similarly, Revelation 20:10 and Hebrews 12:29 present the Lord God Almighty as a consuming fire, underscoring the eternal and purifying nature of divine judgment . On the comforting side, the tender care of God depicted by the Targum finds a parallel in 2 Corinthians 1:3-4, where God is praised as the “Father of compassion” who comforts us in all our troubles. Furthermore, the Targum’s vision of a future gathering of diverse peoples, described through terms like יֵתוּן and יֶחְזוּן יַת יְקָרִי, is reflected in Revelation 7:9, which pictures “a great multitude, from every nation, tribe, people, and language,” standing in worship before the throne of God.
These interpretive differences between the Aramaic Targum and the Hebrew Bible, coupled with the NT parallels, invite modern believers to appreciate both the depth of God’s comfort and the seriousness of His judgment. They serve as a timeless call to maintain a balanced life, one that wholeheartedly receives God’s holy Word into one’s life, with the intention of earnestly pursuing righteousness in recognition of the enduring standards set forth in Scripture.
| ספר ישעיה פרק סו יט וְשַֹמְתִּי בָהֶם אוֹת וְשִׁלַּחְתִּי מֵהֶם | פְּלֵיטִים אֶל-הַגּוֹיִם תַּרְשִׁישׁ פּוּל וְלוּד מֹשְׁכֵי קֶשֶׁת תֻּבַל וְיָוָן הָאִיִּים הָרְחֹקִים אֲשֶׁר לֹא-שָׁמְעוּ אֶת-שִׁמְעִי וְלֹא-רָאוּ אֶת-כְּבוֹדִי וְהִגִּידוּ אֶת-כְּבוֹדִי בַּגּוֹיִם: כ וְהֵבִיאוּ אֶת-כָּל-אֲחֵיכֶם מִכָּל-הַגּוֹיִם | מִנְחָה לַיהֹוָה בַּסּוּסִים וּבָרֶכֶב וּבַצַּבִּים וּבַפְּרָדִים וּבַכִּרְכָּרוֹת עַל הַר קָדְשִׁי יְרוּשָׁלַם אָמַר יְהֹוָה כַּאֲשֶׁר יָבִיאוּ בְנֵי יִשְֹרָאֵל אֶת-הַמִּנְחָה בִּכְלִי טָהוֹר בֵּית יְהֹוָה: כא וְגַם-מֵהֶם אֶקַּח לַכֹּהֲנִים לַלְוִיִּם אָמַר יְהֹוָה: כב כִּי כַאֲשֶׁר הַשָּׁמַיִם הַחֳדָשִׁים וְהָאָרֶץ הַחֲדָשָׁה אֲשֶׁר אֲנִי עֹשֶֹה עֹמְדִים לְפָנַי נְאֻם-יְהֹוָה כֵּן יַעֲמֹד זַרְעֲכֶם וְשִׁמְכֶם: כג וְהָיָה מִדֵּי-חֹדֶשׁ בְּחָדְשׁוֹ וּמִדֵּי שַׁבָּת בְּשַׁבַּתּוֹ יָבוֹא כָל-בָּשָֹר לְהִשְׁתַּחֲוֹת לְפָנַי אָמַר יְהֹוָה: כד וְיָצְאוּ וְרָאוּ בְּפִגְרֵי הָאֲנָשִׁים הַפֹּשְׁעִים בִּי כִּי תוֹלַעְתָּם לֹא תָמוּת וְאִשָּׁם לֹא תִכְבֶּה וְהָיוּ דֵרָאוֹן לְכָל-בָּשָֹר: | לוגוס יט וַאְשַוֵי בְהֹון אָתָא וְאַשלַח מִנְהֹון מְשֵיזְבִין לְבֵינֵי עַמְמַיָא לִמדִינַת יַמָא פוּלָאֵי וְלוּדָאֵי דְנָגְדִין וּמָחַן בְקַשתָא לִמדִינַת תוּבַל וְיָוָן נְגָוָותָא רַחִיקַיָא דְלָא שְמַעוּ יָת שֵימַע גְבוּרְתִי וְלָא חְזֹו יָת יְקָרִי וִיחַוֹון יָת יְקָרִי בְעַמְמַיָא׃ כ וְיַיתֹון יָת כָל אְחֵיכֹון מִכָל עַמְמַיָא קֻרבָנָא קֳדָם יוי בְסוּסָוָון וּבִרתִכִין וּבִרחֵילָוָן וּבכֹודְנָוָן וּבתֻשבְחָן עַל טוּרָא דְקוּדשִי יְרוּשלַם אְמַר יוי כְמָא דְיַיתֹון בְנֵי יִשרָאֵל יָת קֻרבָנָא בְמָן דְכֵי לְבֵית מַקדְשָא דַיוי׃ כא וְאַף מִנְהֹון אְקָרֵיב לְמִהוֵי כָהְנַיָא לֵיוָאֵי אְמַר יוי׃ כב אְרֵי כְמָא דִשמַיָא חֲדַתִין וְאַרעָא חֲדַתָא דַאְנָא עָבֵיד קָיְמִין קֳדָמַי אְמַר יוי כֵין יִתקַיַים זַרעְכֹון וְשוּמְכֹון׃ כג וִיהֵי כִזמַן יְרַח בִירַח וְכִזמַן שַבָא בְשַבָא יֵיתֹון כָל בְנֵי בִסרָא לְמִסגַד קֳדָמַי אְמַר יוי׃ כד וְיִפְקוּן וְיִחזֹון בְפִגרֵי גֻברַיָא חַייָבַיָא דִמרַדוּ בְמֵימְרִי אְרֵי נִשמָתְהֹון לָא יְמוּתֻן וְאִשָתְהֹון לָא תִטפֵי וִיהֹון מִידְדָנִין רַשִיעַיָא בְגֵיהִנָם עַד דְיֵימְרוּן עְלֵיהֹון צַדִיקַיָא מִיסָת חְזֵינָא׃ | ספריה יט וַאֲשַׁוֵי בְהוֹן אָתָא וַאֲשַׁלַח מִנְהוֹן מְשֵׁיזְבִין לְבֵינֵי עַמְמַיָא לִמְדִינַת יַמָא פּוּלָאֵי וְלוּדָאֵי דְנַגְדִין וּמָחָן בְּקַשְׁתָּא לִמְדִינַת תּוּבַל וְיָוָן נַגְוָתָא רְחִיקָן דְלָא שְׁמָעוּ יַת שְׁמַע גְבוּרְתִי וְלָא חֲזוֹ יַת יְקָרִי וְיַחְווּן יַת יְקָרִי בְּעַמְמֵיָא: כ וְיֵיתוּן יַת כָּל אֲחֵיכוֹן מִכָּל עַמְמַיָא קוּרְבָּנָא קֳדָם יְיָ בְסוּסְוָן וּבִרְתִיכִין וּבִרְחֵילִין וּבְכִדְנְוָן וּבְכִרְכְּרָן וּבְתוּשְׁבְּחָן עַל טוּרָא דְקוּדְשָׁא אֲמַר יְיָ כְּמָא דְיֵיתוּן בְּנֵי יִשְׂרָאֵל יַת קוּרְבָּנָא בְּמָנָא דְכֵי לְבֵית מַקְדְשָׁא דַיָי: כא וְאַף מִנְהוֹן אֲקָרֵב לְמֶהֱוֵי כַהֲנַיָא וְלֵוָאֵי אֲמַר יְיָ: כב אֲרֵי כְּמָא דִשְׁמַיָא חַדְתִּין וְאַרְעָא חַדְתָּא דַאֲנָא עָבִיד קַיְמִין קֳדָמַי אֲמַר יְיָ כֵּן יִתְקַיֵם זַרְעֲכוֹן וְשׁוּמְכוֹן: כג וִיהֵי בִּזְמַן רֵישׁ יְרַח בִּירַח וּבִזְמַן שַׁבָּא בְּשַׁבָּא יֵיתוּן כָּל בִּשְׂרָא לְמִסְגַד קֳדָמַי אֲמַר יְיָ: כד וְיִפְקוּן וְיֶחְזוּן בְּפִגְרֵי גַבְרַיָא חַיָבַיָא דִמְרָדוּ בְמֵימְרִי אֲרֵי נִשְׁמַתְהוֹן לָא יְמוּתוּן וְאֶשְׁתְּהוֹן לָא תִטְפֵי וִיהוֹן מִתְדָנִין רַשִׁיעַיָא בְּגֵיהִנָם עַד דְיֵימְרוּן עֲלֵיהוֹן צַדִיקַיָא מִיסַת חֲזֵינָא: |
Isaiah continues saying the following according to the TgJ on Isaiah 66:19-24, יט וַאֲשַׁוֵי בְהוֹן אָתָא וַאֲשַׁלַח מִנְהוֹן מְשֵׁיזְבִין לְבֵינֵי עַמְמַיָא לִמְדִינַת יַמָא פּוּלָאֵי וְלוּדָאֵי דְנַגְדִין וּמָחָן בְּקַשְׁתָּא לִמְדִינַת תּוּבַל וְיָוָן נַגְוָתָא רְחִיקָן דְלָא שְׁמָעוּ יַת שְׁמַע גְבוּרְתִי וְלָא חֲזוֹ יַת יְקָרִי וְיַחְווּן יַת יְקָרִי בְּעַמְמֵיָא: 66:19 And I will set a sign among them, and I will send those that escape of them among the nations to the province of the sea, Pul and Lud, that draw the bow, and smite with it, to the province of Tubal, and Javan, the isles that are afar off, that have not heard the fame of my might, neither have seen my glory; but they shall declare my glory among the nations. כ וְיֵיתוּן יַת כָּל אֲחֵיכוֹן מִכָּל עַמְמַיָא קוּרְבָּנָא קֳדָם יְיָ בְסוּסְוָן וּבִרְתִיכִין וּבִרְחֵילִין וּבְכִדְנְוָן וּבְכִרְכְּרָן וּבְתוּשְׁבְּחָן עַל טוּרָא דְקוּדְשָׁא אֲמַר יְיָ כְּמָא דְיֵיתוּן בְּנֵי יִשְׂרָאֵל יַת קוּרְבָּנָא בְּמָנָא דְכֵי לְבֵית מַקְדְשָׁא דַיָי: 66:20 And they shall bring all your brethren out of all nations an offering before the Lord upon horses, and in chariots, and litters, and upon mules, yea, with songs unto my holy mountain in Jerusalem, saith the Lord, as the children of Israel bring an offering in a clean vessel into the house of the sanctuary of the Lord. כא וְאַף מִנְהוֹן אֲקָרֵב לְמֶהֱוֵי כַהֲנַיָא וְלֵוָאֵי אֲמַר יְיָ: 66:21 And I will also take of them to be priests and Levites, saith the Lord. כב אֲרֵי כְּמָא דִשְׁמַיָא חַדְתִּין וְאַרְעָא חַדְתָּא דַאֲנָא עָבִיד קַיְמִין קֳדָמַי אֲמַר יְיָ כֵּן יִתְקַיֵם זַרְעֲכוֹן וְשׁוּמְכוֹן: 66:22 For as the new heavens and the new earth, which I will make, shall remain before me, saith the Lord, thus shall your seed and your name be made to remain. כג וִיהֵי בִּזְמַן רֵישׁ יְרַח בִּירַח וּבִזְמַן שַׁבָּא בְּשַׁבָּא יֵיתוּן כָּל בִּשְׂרָא לְמִסְגַד קֳדָמַי אֲמַר יְיָ: 66:23 And it shall come to pass at the time of the beginning of each month, and at the time of each Sabbath, that all flesh shall come to worship before me, saith the Lord. כד וְיִפְקוּן וְיֶחְזוּן בְּפִגְרֵי גַבְרַיָא חַיָבַיָא דִמְרָדוּ בְמֵימְרִי אֲרֵי נִשְׁמַתְהוֹן לָא יְמוּתוּן וְאֶשְׁתְּהוֹן לָא תִטְפֵי וִיהוֹן מִתְדָנִין רַשִׁיעַיָא בְּגֵיהִנָם עַד דְיֵימְרוּן עֲלֵיהוֹן צַדִיקַיָא מִיסַת חֲזֵינָא:66:24 And they shall go forth, and look upon the carcases of the men, the sinners, who have rebelled against my WORD: for their souls shall not die, and their fire shall not be quenched; and the wicked shall be judged in hell, till the righteous shall say concerning them, we have seen enough. (TgJ) The Targum Jonathan’s rendering of Isaiah 66:19-24 introduces nuance into the passage that can subtly affect its interpretation and application today. For example, in Isaiah 66:19 the Aramaic text states, וַאֲשַׁלַח מִנְהוֹן מְשֵׁיזְבִין (I will send forth from them those appointed) in contrast to the more succinct Hebrew phrasing. The term מְשֵׁיזְבִין implies a deliberate selection or assignment, suggesting that God is not only gathering nations but specifically designating groups from regions such as פּוּלָאֵי (the Pul-lands) and לוּדָאֵי (the Lud-lands) to serve as living representations of His power and sovereignty. The Targum distinguishes between groups from לִמְדִינַת יַמָא (the realm of the sea) and those from לִמְדִינַת תּוּבַל וְיָוָן (the realm of Tubal and Yavan), emphasizing both geographical diversity and corresponding differences in reception of God’s “shema” (Hear-Oh-Israel) and יְקָרִי (a term that, beyond the literal “precious” or “dear,” may imply a status of honor or manifestation of divine glory). This layered language encourages modern readers to view God’s redemptive plan as including a call to the distant nations to have roles the role of revealing God’s justice and mercy.
In Isaiah 66:20, the Targum’s use of קוּרְבָּנָא (sacrifice or offering) and its detailed listing of vehicles (such as סוּסְוָן on horses, רְתִיכִין and רְחֵילִין, terms indicating various modes of transport or military chariots) paints a rich picture of how the nations will come to present their offerings before the holy mountain (טוּרָא דְקוּדְשָׁא) of God. This imagery reinforces the idea of worship as a formal, communal, and sacred event, a theme that is later echoed in the NT emphasis on the gathering of all peoples (see Revelation 7:9).
Isaiah 66:21 in the Targum וְאַף מִנְהוֹן אֲקָרֵב לְמֶהֱוֵי כַהֲנַיָא וְלֵוָאֵי (And also from among them I will draw near the priests and Levites) mirrors the Hebrew text, however there is the explicit mention of designating those for priestly service to underscore a renewed identity reminiscent of Israel’s vocation as a “priestly nation” (Exodus 19:6). This directive finds its parallel in NT passages like 1 Peter 2:9, where the faithful are likewise proclaimed a “royal priesthood.”
In Isaiah 66:22 the Targum states, אֲרֵי כְּמָא דִשְׁמַיָא חַדְתִּין וְאַרְעָא חַדְתָּא (“for just as the new heavens and the new earth…”), continuing with the promise that “your seed will be established.” The careful choice of חַדְתִּין (new) for both heavens and earth highlights the transformative and enduring nature of God’s covenant, suggesting that renewal is not merely a future hope but a present reality that should structure our lives in anticipation of God’s eternal kingdom.
In Isaiah 66:24 the Targum intensifies the imagery of judgment. It describes how the remnants of those who have transgressed God’s commands בְּפִגְרֵי גַבְרַיָא חַיָבַיָא (in the corpses of the mighty or of those whose power was defied) will be a visible testimony until the righteous see them. The terms לָא יְמוּתוּן (they do not die) and אֶשְׁתְּהוֹן לָא תִטְפֵי (their fire is not quenched) underscore an enduring, almost paradoxical state of judgment. This perpetual condition resonates with Yeshua’s warning in Mark 9:43-48, where He speaks of a hell in which “the worm does not die, and the fire is not quenched.” Moreover, Revelation 20:10 similarly portrays eternal judgment, reinforcing the idea that divine retribution, not simply a temporal punishment, carries everlasting significance. Therefore, we must be mindful of the importance of our choices in this world. While the Targum Jonathan follows the Hebrew text closely, its enriched vocabulary adds layers of meaning that highlight the meticulous selection of nations and individuals for both worship and judgment. These differences serve to remind modern believers that God’s plan encompasses both consolation for His people and a solemn warning to those who reject His commands. In the NT, the themes of Gentile inclusion (Revelation 7:9), eternal judgment (Mark 9:43-48; Revelation 20:10), and a renewed, priestly identity (1 Peter 2:9) offer clear parallels that deepen our understanding and application of these prophetic visions today.
