Isaiah 66:19 · Bible study
Isaiah 66:19 Commentary: The Sign and the Survivors
Hebrew · 10 what the commentators say
Meaning in one sentence
After judgment, God sets a sign and sends survivors to distant nations to declare His glory. This study unpacks the identity and mission of those sent.
Research Summary
- Meaning: After judgment, God sets a sign and sends survivors to distant nations to proclaim His glory.
- Key words: א֗וֹת (sign, a mark, banner, or miraculous sign); פְּלֵיטִים (survivors, those who escape); כְּבוֹדִי (my glory).
- Main debate: Whether the survivors are Jewish escapees from judgment, Gentile survivors, or both; and whether the sign is a miraculous event, a banner for gathering, or the survival itself.
- Theological theme: The universal spread of God’s glory after judgment, mission flows from both mercy and justice.
- Best use: Preaching on mission as a response to salvation; teaching on God’s global purpose after the final judgment.
Translation Comparison
BSB Berean Standard Bible 2020
I will establish a sign among them, and I will send survivors from among them to the nations—to Tarshish, Put, and the archers of Lud; to Tubal, Javan, and the islands far away who have not heard of My fame or seen My glory. So they will proclaim My glory among the nations.
WEB World English Bible 2000
“I will set a sign among them, and I will send those who escape of them to the nations, to Tarshish, Pul, and Lud, who draw the bow, to Tubal and Javan, to far-away islands, who have not heard my fame, nor have seen my glory; and they shall declare my glory among the nations.
KJV King James Version 1769
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.
ASV American Standard Version 1901
And I will set a sign among them, and I will send such as 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 nations.
YLT Young's Literal Translation 1898
And I have set among them a sign, And have sent out of them those escaping unto the nations, (Tarshish, Pul, and Lud, drawing bow, Tubal and Javan, the isles that are far off,) Who have not heard My fame, nor seen Mine honour, And they have declared Mine honour among nations.
Darby Darby Bible 1890
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 nations.
Douay-Rheims Douay-Rheims Bible 1899
And I will set a sign among them, and I will send of them that shall be saved, to the Gentiles into the sea, into Africa, and Lydia them that draw the bow: into Italy, and Greece, to the islands afar off, to them that have not heard of me, and have not seen my glory. And they shall declare my glory to the Gentiles:
Translations in other languages (10 available)
Y pondré entre ellos señal, y enviaré de los escapados de ellos á las gentes, á Tarsis, á Pul y Lud, que disparan arco, á Tubal y á Javán, á las islas apartadas que no oyeron de mí, ni vieron mi gloria; y publicarán mi gloria entre las gentes.
E porei nelas um sinal; e a uns que delas sobreviverem enviarei às nações: a Társis, Pul e Lude; aos flecheiros, a Tubal e Javã; até as terras costeiras mais distantes, que não ouviram minha fama, nem viram minha glória; e anunciarão minha glória entre as nações.
Je mettrai un signe parmi elles,
Und ich will ein Zeichen unter sie geben und ihrer etliche, die errettet sind, senden zu den Heiden, gen Tharsis, gen Phul und Lud zu den Bogenschützen, gen Thubal und Javan und in die Ferne zu den Inseln, da man nichts von mir gehört hat und die meine Herrlichkeit nicht gesehen haben; und sollen meine Herrlichkeit unter den Heiden verkündigen.
En Ik zal een teken aan hen zetten, en uit hen, die het ontkomen zullen zijn, zal Ik zenden tot de heidenen naar Tarsis, Pul, en Lud, de boogschutters, naar Tubal en Javan, tot de ver gelegen eilanden, die Mijn gerucht niet gehoord, noch Mijn heerlijkheid gezien hebben; en zij zullen Mijn heerlijkheid onder de heidenen verkondigen.
Ed io metterò un segnale fra loro, e manderò degli scampati di fra loro alle nazioni, a Tarsis, a Pul e a Lud che tiran d’arco, a Tubal e a Javan, alle isole lontane che non han mai udito la mia fama e non han mai veduta la mia gloria; ed essi proclameranno la mia gloria fra le nazioni.
I położę na nich znak, a poślę z tych, którzy zachowani będą, do narodów przy morzu do Pul i Lud, którzy ciągną łuk do Tubala, i do Jawanu, na wyspy dalekie, które nic o mnie nie słyszały, i nie widziały chwały mojej; i będą opowiadały chwałę moję między narodami.
И положу на них знамение, и пошлю из спасенных от них к народам: в Фарсис, к Пулу и Луду, к натягивающим лук, к Тубалу и Явану, на дальние острова, которые не слышали обо Мне и не видели славы Моей: и они возвестят народам славу Мою
我要顯神蹟（或譯：記號）在他們中間。 逃脫的，我要差 到 列國去，就是 到他施、普勒、拉 弓 的路德 和土巴、雅完，並素來沒有 聽見 我名聲、沒有 看見 我榮耀 遼遠 的海島；他們必將 我的榮耀 傳揚 在列國中。
And I will put a sign among them, and I will send those who are still living to the nations, to Tarshish, Put, and Lud, Meshech and Rosh, Tubal and Javan, to the sea-lands far away, who have not had word of me, or seen my glory; and they will give the knowledge of my glory to the nations.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Isaiah 66:19
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators agree that this verse depicts a remnant escaping God's judgment (described in vv.15, 18) and being sent to far-off nations to declare His glory. The survivors are those who have seen God's glory in judgment and now bear witness to it. The list of nations, Tarshish, Pul, Lud, Tubal, Javan, and the distant islands, represents the full extent of the known world, from the west (Tarshish/Spain) to Africa (Pul and Lud) to Asia Minor (Tubal) and Greece (Javan). The phrase “who have not heard my fame, nor have seen my glory” identifies these peoples as entirely untouched by God’s revelation. The underlying conviction is that God’s glory is meant for all peoples, not only Israel. Verse 19 is thus a hinge: the judgment that purges the old order gives way to a worldwide proclamation.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Jewish survivors as missionaries: Supported by Barnes, Wesley, and many Protestant commentators who see the escapees as believers from the destruction of Jerusalem who then spread the gospel (based on Matthew 24:15-18 and Acts 2).
- Gentile survivors sent to other Gentiles: Advocated by Jamieson-Fausset-Brown, who note that Zechariah 14:16-19 describes survivors of judgment among the nations going up to Jerusalem, not Jews being sent out.
- The sign as a miraculous wonder or a banner: Gill and others link the 'sign' to Christ or an ensign for gathering; Keil & Delitzsch argue the sign is the preservation of a remnant itself.
What is clear: After God's judgment, a group of survivors is sent to nations that have never heard of God's fame or seen His glory, and their task is to declare His glory among those nations.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Identity of 'those who escape' | They are survivors of God's judgment in the preceding verses. | Some (Barnes, Wesley) see them as Jewish believers who escape the destruction of Jerusalem; others (Jamieson-Fausset-Brown) see them as Gentile survivors spared from the judgment; still others (Gill, Keil & Delitzsch) view them as a remnant of both Jews and Gentiles. |
| Nature of the 'sign' | The sign is something God sets among the assembled nations. | Barnes suggests a signal for escape; Gill connects it to Christ as the ensign for gathering; Keil & Delitzsch argue the sign is the surprising fact that any survive; Clarke treats it as a miraculous sign like those in Egypt. |
| The list of nations | The names represent the known world from west to east, including Africa, Asia Minor, and Greece. | Whether Pul is a corruption of Put (Phut) and whether 'who draw the bow' is a textual error for Meshech (Cambridge Bible, Clarke). The exact identification of Lud (Lydia or Libya) is also debated. |
| Missionary interpretation | Verse 19 involves the spread of God's glory to nations that have not heard. | Barnes and Wesley see this fulfilled in the apostolic mission after Pentecost; others (JFB) see a future gathering of all nations to Jerusalem rather than a sending out of missionaries. |
Historical & Cultural Context
Isaiah 66 is the final chapter of the book, summing up themes of judgment and restoration. Verses 15, 18 describe Yahweh coming in fire and sword against all flesh, especially against those who had mixed worship of God with pagan rites (v.17). This judgment is portrayed as a gathering of all nations to see God’s glory, a manifestation of His justice and power. Verse 19 then pivots from the mass of nations assembled for judgment to a select group who become agents of mission.
The list of peoples echoes genealogical tables in Genesis 10:2, 4, where Japheth’s descendants include Javan, Tubal, Meshech, Tarshish, and the sons of Javan. Tarshish (probably Tartessus in Spain) represents the far west. Pul is a textual problem; many scholars (Cambridge Bible, Clarke) note that the LXX reads ‘Put’ (Phut) from Genesis 10:6, an African region. Lud likely refers to the Lydians of Asia Minor or a Libyan people (Ludim in Genesis 10:13). Tubal and Javan (Ionians) represent Asia Minor and Greece. The inclusion of ‘the islands afar off’ (the coastlands of the Mediterranean) completes the geography. These nations are not those who have already experienced God’s dealings through Israel, they are wholly ignorant. The idea that survivors would be sent to them reflects a radical expansion: God’s fame and glory will now reach places that have never heard.
This passage has a close parallel in Ezekiel 38, 39, where Gog, a prince from the remote nations, leads a coalition against restored Israel and is destroyed. But here the trajectory is different: rather than judgment falling on those distant nations, they receive the good news of God’s glory.
Textual Notes
Two textual issues appear in the supplied sources. First, the word “Pul” (פּוּל) is debated. The Septuagint (LXX) reads Φουδ (Put), and commentators including the Cambridge Bible and Adam Clarke consider Pul a clerical error for Put, an African people (cf. Genesis 10:6). Second, the phrase “who draw the bow” (מֹשְׁכֵי קֶשֶׁת) may be a corruption. Clarke and the Cambridge Bible note the LXX reads Monoch (Meshech) instead of “draw the bow,” and they suggest the original probably read “Meshech” alongside Tubal (as in Ezekiel 27:13, 32:26). The Cambridge Bible also cites Duhm’s suggestion that “Rosh” from Ezekiel 38, 39 might replace “bow.” Finally, Clarke notes a variant for “my fame” (שִׁמְעִי): the LXX and Syriac read “my name” (שְׁמִי). The Masoretic Text (Hebrew) supports “my fame,” but the alternative underscores that those distant nations have not heard Yahweh’s name.
Reception History
This verse has been read in the Christian tradition as a prophecy of the global mission of the church. Early church fathers, such as Eusebius, saw the sending of survivors as prefiguring the apostles who escaped persecution in Jerusalem and took the gospel to the ends of the earth. The list of nations, especially Tarshish, Lud, Tubal, and Javan, was often interpreted symbolically to represent the whole inhabited world. Puritan and Reformed commentators like Matthew Henry and John Gill connected the sign to the ministry of the word and the conversion of Jews and Gentiles. In Jewish interpretation, the verse points to a future ingathering of exiles and the recognition of God’s glory by all nations, though not necessarily through missionary activity. The phrase “declare my glory among the nations” has been woven into hymns and mission sermons down the centuries, serving as a call to spread the knowledge of God to those who have not heard.
Preaching This Verse
Three-point outline
- Judgment: God’s glory in justice. Verses 15, 18 describe a universal judgment that purges sin and manifests God’s holiness. No one escapes God’s notice (v.18).
- Salvation: A sign and survivors. Amid judgment, God sets a sign, a mark, a banner, or the miraculous preservation of a remnant. These survivors are not merely spared but commissioned.
- Mission: Glory to the ends of the earth. The survivors are sent to nations that have never heard or seen God’s glory. Their task is to declare, to make known, what God has done.
Five-point outline
- God’s fire and sword bring universal judgment (vv.15, 16).
- His knowledge of works and thoughts (v.18) ensures no one escapes.
- Yet a sign is set, God marks a preserving mercy (v.19a).
- Survivors are dispatched to all the ends of the earth (v.19b).
- Their purpose: declare God’s glory among nations who never knew Him (v.19c).
Illustration hooks
- A shipwreck survivor pulled from the sea is the only one who can tell the story of what happened, his testimony carries weight because he was there. In the same way, the survivors in Isaiah 66 have seen God’s glory in judgment and become its messengers.
- Think of a remote village that has never received mail or news from outside. The first traveler who arrives with a letter or a message is a living connection to a world they did not know existed. The survivors bring news of the God who has shown His glory.
Questions your congregation is asking
- If God is a God of judgment, how can He also be a God of mercy? This verse shows both: the same act that judges also preserves and sends.
- What is my part in making God’s glory known to people who have never heard? The verse reminds us that God uses people who have experienced His salvation to be His messengers.
- Who are the “distant islands” in my life? The verse challenges us to think beyond our own circle to places and people groups we consider far away.
Leading a Discussion
Isaiah 66:19 appears in the final chapter of the book, after a stark description of God’s judgment on all flesh. Yet in the middle of that judgment, God sets a sign and sends survivors to the nations. This small group study will help you explore what that sign might be, who the survivors are, and how the proclamation of God’s glory reaches the ends of the earth.
Discussion questions
- Read Isaiah 66:15, 19. What does the description of God’s coming (fire, whirlwind, sword) tell you about the nature of His judgment? How does verse 18 connect judgment to the knowledge of God?
- The word “sign” (אוֹת) can mean a distinguishing mark, a banner, or a miraculous event. Based on the context, what do you think the sign refers to? What clues does the passage give you?
- Who are “those who escape”? Are they Jewish survivors, Gentile survivors, or something else? Share what you think and why.
- Look at the list of nations: Tarshish, Pul, Lud, Tubal, Javan, and the distant islands. Why do you think these specific places are named? What does this tell us about God’s heart for the nations?
- Verse 19 says these nations have not heard God’s fame or seen His glory. How does that statement shape your understanding of mission? Why is it important that the survivors are sent to those who are completely ignorant of God?
- What does “declare my glory” mean in practical terms? How is God’s glory declared today among people who have not heard?
- This verse comes after judgment but before the promise of new heavens and new earth (v.22). How does this placement affect the way you read the whole passage? What hope do you find in it?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Genesis 10:2 | The sons of Japheth were: Gomer, Magog, Madai, Javan, Tubal, Meshech, and Tiras. |
| Genesis 10:4 | The sons of Javan were: Elishah, Tarshish, Kittim, and Dodanim. |
| Genesis 10:13 | Mizraim became the father of Ludim, Anamim, Lehabim, Naphtuhim, |
| I Chronicles 1:7 | The sons of Javan: Elishah, Tarshish, Kittim, and Rodanim. |
| I Chronicles 1:11 | Mizraim became the father of Ludim, Anamim, Lehabim, Naphtuhim, |
| I Chronicles 16:24 | Declare his glory among the nations, and his marvelous works among all the peoples. |
| Psalms 72:10 | The kings of Tarshish and of the islands will bring tribute. The kings of Sheba and Seba shall offer gifts. |
| Isaiah 2:16 | for all the ships of Tarshish, and for all pleasant imagery. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
8 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke suspects that the phrase "draw the bow" in the original Hebrew is actually a copyist's corruption of the name "Moschi," a nation located near the Black and Caspian seas. He also reads "my name" rather than "my fame" based on the Septuagint and Syriac versions.
Barnes' Notes on the Bible Protestant 1832
Barnes interprets the "sign" as Jesus' warnings to his disciples to flee Jerusalem's coming destruction. The "escapees" are the Jewish remnant, especially the apostles, whom God sent to distant nations to proclaim the gospel. He sees this passage fulfilled in the early Christian mission to the pagan world.
Cambridge Bible for Schools and Colleges Anglican 1880
The Cambridge Bible argues that the usual idea of nations gathering to be destroyed does not fit this verse. Instead, the passage describes Jehovah sending survivors to distant peoples as missionaries. Their report convinces these nations, who then voluntarily restore the exiled Israelites as an offering to the Lord.
Gill's Exposition of the Bible Baptist 1748
Gill interprets the sign as Christ himself, lifted up in gospel preaching to draw people from every nation. The survivors sent to the nations are not the apostles but those spared future judgments, who then carry the gospel to distant lands that have never heard God's fame or seen his glory.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB interprets the sign as a banner to gather dispersed Jewish exiles back to their land. The Gentile survivors are not reached by Jewish missionaries; instead they come up to Jerusalem to learn the Lord's ways. He then identifies the listed nations geographically, connecting each to its ancient location.
Keil & Delitzsch OT Commentary Protestant 1876
Keil-Delitzsch argue that the "sign" in this passage is not a miraculous wonder of judgment but the surprising preservation of a remnant from the slaughtered nations. This spared remnant is then sent to distant peoples like Tarshish, Put, Lud, Tubal, and Javan—nations that have never heard of God's glory—to proclaim it and bring scattered Israelites back to Jerusalem as an offering to the Lord.
Lange's Commentary Reformed 1857
Lange views this passage as a prophetic blend where the judgment on Old Covenant Israel and the gathering of the Gentiles are presented together without chronological separation. He identifies the "sign" as the Messiah and the "escaped ones" as the New Testament church who bring
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley identifies the sign as Christ and the miracle-attended gospel ministry, first to Jews then to the whole world. He sees the fulfillment after Jerusalem's destruction, when Jewish believers and apostles spread the gospel to every nation, declaring the Lord's glory.