“Before she travailed, she gave birth. Before her pain came, she delivered a son.
Who has heard of such a thing? Who has seen such things? Shall a land be born in one day? Shall a nation be born at once? For as soon as Zion travailed, she gave birth to her children.
Shall I bring to the birth, and not cause to be delivered?” says Yahweh. “Shall I who cause to give birth shut the womb?” says your God.
“Rejoice with Jerusalem, and be glad for her, all you who love her. Rejoice for joy with her, all you who mourn over her;
that you may nurse and be satisfied at the comforting breasts; that you may drink deeply, and be delighted with the abundance of her glory.”
For Yahweh says, “Behold, I will extend peace to her like a river, and the glory of the nations like an overflowing stream; and you will nurse. You will be carried on her side, and will be dandled on her knees.
As one whom his mother comforts, so I will comfort you. You will be comforted in Jerusalem.”
You will see it, and your heart shall rejoice, and your bones will flourish like the tender grass. Yahweh’s hand will be known among his servants; and he will have indignation against his enemies.
For, behold, Yahweh will come with fire, and his chariots will be like the whirlwind; to render his anger with fierceness, and his rebuke with flames of fire.
For Yahweh will execute judgment by fire and by his sword on all flesh; and those slain by Yahweh will be many.
“Those who sanctify themselves and purify themselves to go to the gardens, behind one in the middle, eating pig’s meat, abominable things, and the mouse, they shall come to an end together,” says Yahweh.
“For I know their works and their thoughts. The time comes that I will gather all nations and languages, and they will come, and will see my glory.
“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. They shall bring all your brothers out of all the nations for an offering to Yahweh, on horses, in chariots, in litters, on mules, and on camels, to my holy mountain Jerusalem, says Yahweh, as the children of Israel bring their offering in a clean vessel into Yahweh’s house. Of them I will also select priests and Levites,” says Yahweh.
“For as the new heavens and the new earth, which I will make, shall remain before me,” says Yahweh, “so your offspring and your name shall remain. It shall happen that from one new moon to another, and from one Sabbath to another, all flesh will come to worship before me,” says Yahweh.
Geneva Bible translators 1599 · Public Domain On vv7, 8, 9, 11, 12, 14, 15, 17, 18, 19, 20, 21, 22 Meaning, that the restoration of the Church should be…
Meaning, that the restoration of the Church should be so sudden and contrary to all men’s opinions, as when a woman is delivered before she looked for it, and that without pain in travail.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv7–23 Isa 66:7 Before she travailed, she brought forth; before…
Isa 66:7 Before she travailed, she brought forth; before her pain came, she was delivered of a man child.
Ver. 7. Before she travailed, she brought forth.] Quum nondum parturiret peperit; understand it of Zion, or of the Church Christian, which receiveth her children, that is, converts, suddenly on a cluster before she thought to have done, and in far greater numbers than she could ever have believed. {a} That lady that brought forth as many at a birth as are days in the year {b} was nothing to her: nor those Hebrew women. {Exo 1:10}
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She was delivered of a man child.] For the which there is so great joy, {Joh 16:21} and which is usually more able and active than a woman child. So, good and bold Christians, strong in faith; unless he meaneth Christ himself, saith Diodat, who is formed by faith in every believer’s heart. {Gal 4:19}
{a} Subito ac simul. Suddenly and at the same time.
{b} Margaret, Countess of Henneburg.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv7–23 The whole verse is expressive of a great and…
The whole verse is expressive of a great and sudden salvation, which God would work for his church, like the delivery of a woman, and that of a
man child, before her travail, and without pain. The only doubt is, whether it referreth to the deliverance of the people out of Babylon, or the world’s surprisal with the Messiah, and the sudden and strange propagation of the gospel, and it is a question not easily determined. The delivery of the Jews out of Babylon, indeed, was without strugglings or any pain; not like their deliverance from Egypt, after the wasting of their enemies by ten successive plagues, but by the kind proclamation of Cyrus. But it seems not to have been sudden, only as to the day, and hour, and manner; for Daniel understood by books that the time was come, Dan 9:2, and the people had a prospect of it seventy years before, Jer 25:12; 29:10. The prophecy therefore seems rather to refer to the coming of Christ, and the sudden propagation of the gospel. The popish interpreters applying it to the Virgin Mary bringing forth Christ, is like other of their fond dreams.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On v15 These verses, like the pillar of cloud and fire,…
These verses, like the pillar of cloud and fire, have a dark side towards the enemies of God's kingdom and all that are rebels against his crown, and a bright side towards his faithful loyal subjects. Probably they refer to the Jews in captivity in Babylon, of whom some are said to have been sent thither for their hurt, and with them God here threatens to proceed in his controversy; they hated to be reformed, and therefore should be ruined by the calamity (Jer 24:9); others were sent thither for their good, and they should have the trouble sanctified to them, should in due time get well through it and see many a good day after it. Many of the expressions here used are accommodated to that glorious dispensation; but doubtless the prophecy looks further, to the judgment for which Christ did come once, and will come again, into this world, and to the distinction which his word in both makes between the precious and the vile.
I. Christ will appear to the confusion and terror of all those that stand it out against him. Sometimes he will appear in temporal judgments. The Jews that persisted in infidelity were cut off by fire and by his sword. The ruin was very extensive; the Lord then pleaded with all flesh; and, it being his sword with which they are cut off, they are called his slain, sacrificed to his justice, and they shall be many. In the great day the wrath of God will be his fire and sword, with which he will cut off and consume all the impenitent; and his word, when it takes hold of sinners' consciences, burns like fire, and is sharper than any two-edged sword. Idolaters will especially be contended with in the day of wrath, Isa 66:17. Perhaps some of those who returned out of Babylon retained such instances of idolatry and superstition as are here mentioned, had their idols in their gardens (not daring to set them up publicly in the high places) and there purified themselves (as the worshippers of the true God used to do) when they went about their idolatrous rites, one after another, or, as we read it, behind one tree in the midst, behind Ahad or Ehad, some idol that they worshipped by that name and in honour of which they ate swine's flesh (which was expressly forbidden by the law of God), and other abominations, as the mouse, or some other like animal. But the prophecy may refer to all those judgments which the wrath of God, according to the word of God, will bring upon provoking sinners, that live in contempt of God and are devoted to the world and the flesh: They shall be consumed together. From the happiness of heaven we find expressly excluded all idolaters, and whosoever worketh abomination, Rev 21:27; Rev 22:15. In the day of vengeance secret wickedness will be brought to light and brought to the account; for (Isa 66:18), I know their works and their thoughts. God knows both what men do and from what principle and with what design they do it; and therefore is fit to judge the world, because he can judge the secrets of men, Rom 2:16.
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II. He will appear to the comfort and joy of all that are faithful to him in the setting up of his kingdom in this world, the kingdom of grace, the earnest and first-fruits of the kingdom of glory. The time shall come that he will gather all nations and tongues to himself, that they may come and see his glory as it shines in the face of Jesus Christ, Isa 66:18. This was fulfilled when all nations were to be discipled and the gift of tongues was bestowed in order thereunto. The church had hitherto been confined to one nation and in one tongue only God was worshipped; but in the days of the Messiah the partition-wall should be taken down, and those that had been strangers to God should be brought acquainted with him and should see his glory in the gospel, as the Jews had seen it in the sanctuary. As to this, it is here promised,
1. That some of the Jewish nation should, by the grace of God, be distinguished form the rest, and marked for salvation: I will not only set up a gathering ensign among them, to which the Gentiles shall seek (as is promised, Isa 11:12), but there shall be those among them on whom I will set a differencing sign; for so the word signifies. Though they are a corrupt degenerate nation, yet God will set apart a remnant of them, that shall be devoted to him and employed for him, and a mark shall be set upon them, with such certainty will God own them, Eze 9:4. The servants of God shall be sealed in their foreheads, Rev 7:3. The Lord knows those that are his. Christ's sheep are marked.
2. That those who are themselves distinguished thus by the grace of God shall be commissioned to invite others to come and take the benefit of that grace. Those that escape the power of those prejudices by which the generality of that nation is kept in unbelief shall be sent to the nations to carry the gospel among them, and preach it to every creature. Note, Those who themselves have escaped the wrath to come should do all they can to snatch others also as brands out of the burning. God chooses to send those on his errands that can deliver their message feelingly and experimentally, and warn people of their danger by sin as those who have themselves narrowly escaped the danger. (1.) They shall be sent to the nations, several of which are here named, Tarshish, and Pul, and Lud, etc. It is uncertain, nor are interpreters agreed, what countries are here intended. Tarshish signifies in general the sea, yet some take it for Tarsus in Cilicia. Pul is mentioned sometimes as the name of one of the kings of Assyria; perhaps some part of that country might likewise bear that name. Lud is supposed to be Lydia, a warlike nation, famed for archers: the Lydians are said to handle and bend the bow, Jer 46:9. Tubal, some think, is Italy or Spain; and Javan most agree to be Greece, the Iones; and the isles of the Gentiles, that were peopled by the posterity of Japhet (Gen 10:5), probably are here meant by the isles afar off, that have not heard my name, neither have seen my glory. In Judah only was God known, and there only his name was great for many ages. Other countries sat in darkness, heard no the joyful sound, saw not the joyful light. This deplorable state of theirs seems to be spoken of here with compassion; for it is a pity that any of the children of men should be at such a distance from their Maker as not to hear his name and see his glory. In consideration of this, (2.) Those that are sent to the nations shall go upon God's errand, to declare his glory among the Gentiles. The Jews that shall be dispersed among the nations shall declare the glory of God's providence concerning their nation all along, by which many shall be invited to join with them, as also by the appearances of God's glory among them in his ordinances. Some out of all languages of the nations shall take hold of the skirt of him that is a Jew, entreating him to take notice of them, to admit them into his company, and to stay a little while for them, till they are ready, "for we will go with you, having heard that God is with you," Zac 8:23. Thus the glory of God was in part declared among the Gentiles; but more clearly and fully by the apostles and early preachers of the gospel, who were sent into all the world, even to the isles afar off, to publish the glorious gospel of the blessed God. They went forth and preached every where, the Lord working with them, Mar 16:20.
3. That many converts shall hereby be made, Isa 66:20.
(1.) They shall bring all your brethren (for proselytes ought to be owned and embraced as brethren) for an offering unto the Lord. God's glory shall not be in vain declared to them, but they shall be both invited and directed to join themselves to the Lord. Those that are sent to them shall succeed so well in their negotiation that thereupon there shall be as great flocking to Jerusalem as used to be at the time of a solemn feast, when all the males from all parts of the country were to attend there, and not to appear empty. Observe, [1.] The conveniences that they shall be furnished with for their coming. Some shall come upon horses, because they came from far and the journey was too long to travel on foot, as the Jews usually did to their feasts. Persons of quality shall come in chariots, and the aged, and sickly, and little children, shall be brought in litters or covered wagons, and the young men on mules and swift beasts. This intimates their zeal and forwardness to come. They shall spare no trouble nor charge to get to Jerusalem. Those that cannot ride on horseback shall come in litters; and in such haste shall they be, and so impatient of delay, that those that can shall ride upon mules and swift beasts. These expressions are figurative, and these various means of conveyance are heaped up to intimate (says the learned Mr. Gataker) the abundant provision of all those gracious helps requisite for the bringing of God's elect home to Christ. All shall be welcome, and nothing shall be wanting for their assistance and encouragement. [2.] The character under which they shall be brought. They shall come, not as formerly they used to come to Jerusalem, to be offerers, but to be themselves an offering unto the Lord, which must be understood spiritually, of their being presented to God as living sacrifices, Rom 12:1. The apostle explains this, and perhaps refers to it, Rom 15:16, where he speaks of his ministering the gospel to the Gentiles, that the offering up, or sacrificing, of the Gentiles might be acceptable. They shall offer themselves, and those who are the instruments of their conversion shall offer them, as the spoils which they have taken for Christ and which are devoted to his service and honour. They shall be brought as the children of Israel bring an offering in a clean vessel, with great care that they be holy, purified from sin, and sanctified to God. It is said of the converted Gentiles (Act 15:9) that their hearts were purified by faith. Whatever was brought to God was brought in a clean vessel, a vessel appropriated to religious uses. God will be served and honoured in the way that he has appointed, in the ordinances of his own institution, which are the proper vehicles for these spiritual offerings. When the soul is offered up to God the body must be a clean vessel for it, possessed in sanctification and honour, and not in the lusts of uncleanness (Th1 4:4, Th1 4:5); and converts to Christ are not only purged from an evil conscience, but have their bodies also washed with pure water, Heb 10:22. Now,
(2.) This may refer, [1.] To the Jews, devout men, and proselytes out of every nation under heaven, that flocked together to Jerusalem, expecting the kingdom of the Messiah to appear, Act 2:5, Act 2:6, Act 2:10. They came from all parts to the holy mountain of Jerusalem, as an offering to the Lord, and there many of them were brought to the faith of Christ by the gift of tongues poured out on the apostles. Methinks there is some correspondence between that history and this prophecy. The eunuch some time after came to worship at Jerusalem in his chariot and took home with him the knowledge of Christ and his holy religion. [2.] To the Gentiles, some of all nations, that should be converted to Christ, and so added to his church, which, though a spiritual accession, is often in prophecy represented by a local motion. The apostle says of all true Christians that they have come to Mount Zion, and the heavenly Jerusalem (Heb 12:22), which explains this passage, and shows that the meaning of all this parade is only that they shall be brought into the church by the grace of God, and in the use of the means of that grace, as carefully, safely, and comfortably, as if they were carried in chariots and litters. Thus God shall persuade Japhet and he shall dwell in the tents of Shem, Gen 9:27.
4. That a gospel ministry shall be set up in the church, it being thus enlarged by the addition of such a multitude of members to it (Isa 66:21): I will take of them (of the proselytes, of the Gentile converts) for priests and for Levites, to minister in holy things and to preside in their religious assemblies, which is very necessary for doctrine, worship, and discipline. Hitherto the priests and Levites were all taken from among the Jews and were all of one tribe; but in gospel times God will take of the converted Gentiles to minister to him in holy things, to teach the people, to bless them in the name of the Lord, to be the stewards of the mysteries of God as the priests and Levites were under the law, to be pastors and teachers (or bishops), to give themselves to the word and prayer, and deacons to serve tables, and, as the Levites, to take care of the outward business of the house of God, Phi 1:1; Act 6:2-4. The apostles were all Jews, and so were the seventy disciples; the great apostle of the Gentiles was himself a Hebrew of the Hebrews; but, when churches were planted among the Gentiles, they had ministers settled who were of themselves, elders in every church (Act 14:23, Tit 1:5), which made the ministry to spread the more easily, and to be the more familiar, and, if not the more venerable, yet the more acceptable; gospel grace, it might be hoped, would cure people of those corruptions which kept a prophet from having honour in his own country. God says, I will take, not all of them, though they are all in a spiritual sense made to our God kings and priests, but of them, some of them. It is God's work originally to choose ministers by qualifying them for and inclining them to the service, as well as to make ministers by giving them their commission. I will take them, that is, I will admit them, though Gentiles, and will accept of them and their ministrations. This is a great honour and advantage to the Gentile church, as it was to the Jewish church that God raised up of their sons for prophets and their young men for Nazarites, Amo 2:11.
5. That the church and ministry, being thus settled, shall continue and be kept up in a succession from one generation to another, Isa 66:22. The change that will be made by the setting up of the kingdom of the Messiah is here described to be, (1.) A very great and universal change; it shall be a new world, the new heavens and the new earth promised before, Isa 65:17. Old things have passed away, behold all things have become new (Co2 5:17), the old covenant of peculiarity is set aside, and a new covenant, a covenant of grace, established, Heb 8:13. We are now to serve in newness of the spirit, and not in the oldness of the letter, Rom 7:6. New commandments are given relating both to heaven and earth, and new promises relating to both, and both together make a New Testament; so that they are new heavens and a new earth that God will create, and these a preparative for the new heavens and new earth designed at the end of time, Pe2 3:13. (2.) A change of God's own making; he will create the new heavens and the new earth. The change was made by him that had authority to make new ordinances, as well as power to make new worlds. (3.) It will be an abiding lasting change, a change never to be changed, a new world that will be always new, and never wax old, as that does which is ready to vanish away: It shall remain before me unalterable; for the gospel dispensation is to continue to the end of time and not to be succeeded by any other. The kingdom of Christ is a kingdom that cannot be moved; the laws and privileges of it are things that cannot be shaken, but shall for ever remain, Heb 12:27, Heb 12:28. It shall therefore remain, because it is before God; it is under his eye, and care, and special protection. (4.) It will be maintained in a seed that shall serve Christ: Your seed, and in them your name, shall remain - a seed of ministers, a seed of Christians; as one generation of both passes away, another generation shall come; and thus the name of Christ, with that of Christians, shall continue on earth while the earth remains, and his throne as the days of heaven. The gates of hell, though they fight against the church, shall not prevail, nor wear out the saints of the Most High.
6. That the public worship of God in religious assemblies shall be carefully and constantly attended upon by all that are thus brought as an offering to the Lord, Isa 66:23. This is described in expressions suited to the Old Testament dispensation, to show that though the ceremonial law should be abolished, and the temple service should come to an end, yet God should be still as regularly, constantly, and acceptably worshipped as ever. Heretofore only Jews went up to appear before God, and they were bound to attend only three times a year, and the males only; but now all flesh, Gentiles as well as Jews, women as well as men, shall come and worship before God, in his presence, though not in his temple at Jerusalem, but in religious assemblies dispersed all the world over, which shall be to them as the tabernacle of meeting was to the Jews. God will in them record his name, and, though but two or three come together, he will be among them, will meet them, and bless them. And they shall have the benefit of these holy convocations frequently, every new moon and every sabbath, not, as formerly, at the three annual feasts only. There is no necessity of one certain place, as the temple was of old. Christ is our temple, in whom by faith all believers meet, and now that the church is so far extended it is impossible that all should meet at one place; but it is fit that there should be a certain time appointed, that the service may be done certainly and frequently, and a token thereby given of the spiritual communion which all Christian assemblies have with each other by faith, hope, and holy love. The new moons and the sabbaths are mentioned because, under the law, though the yearly feasts were to be celebrated at Jerusalem, yet the new moons and the sabbaths were religiously observed all the country over, in the schools of the prophets first and afterwards in the synagogues (Kg2 4:23, Amo 8:5, Act 15:21), according to the model of which Christian assemblies seem to be formed. Where the Lord's day is weekly sanctified, and the Lord's supper monthly celebrated, and both are duly attended on, there this promise is fulfilled, there the Christian new moons and sabbaths are observed. See, here, (1.) That God is to be worshipped in solemn assemblies, and that it is the duty of all, as they have opportunity, to wait upon God in those assemblies: All flesh must come; though flesh, weak, corrupt, and sinful, let them come that the flesh may be mortified. (2.) In worshipping God we present ourselves before him, and are in a special manner in his presence. (3.) For doing this there ought to be stated times, and are so; and we must see that it is our interest as well as our duty constantly and conscientiously to observe these times.
7. That their thankful sense of God's distinguishing favour to them should be very much increased by the consideration of the fearful doom and destruction of those that persist and perish in their infidelity and impiety, Isa 66:24. Those that have been worshipping the Lord of hosts, and rejoicing before him in the goodness of his house, shall, in order to affect themselves the more with their own happiness, take a view of the misery of the wicked. Observe, (1.) Who they are whose misery is here described. They are men that have transgressed against God, not only broken his laws, but broken covenant with him, and thought themselves able to contend with him. It may be meant especially of the unbelieving Jews that rejected the gospel of Christ. (2.) What their misery is. It is here represented by the frightful spectacle of a field of battle, covered with the carcases of the slain, that lie rotting above ground, full of worms crawling about them and feeding on them; and, if you go to burn them, they are so scattered, and it is such a noisome piece of work to get them together, that it would be endless, and the fire would never be quenched; so that they are an abhorring to all flesh, nobody cares to come near them. Now this is sometimes accomplished in temporal judgments, and perhaps never nearer the letter than in the destruction of Jerusalem and the Jewish nation by the Romans, in which destruction it is computed that above two millions, first and last, were cut off by the sword, besides what perished by famine and pestilence. It may refer likewise to the spiritual judgments that came upon the unbelieving Jews, which St. Paul looks upon, and shows us, Rom 11:8, etc. They became dead in sins, twice dead. The church of the Jews was a carcase of a church; all its members were putrid carcases; their worm died not, their own consciences made them continually uneasy, and the fire of their rage against the gospel was not quenched, which was their punishment as well as their sin; and they became, more than ever any nation under the sun, an abhorring to all flesh. But our Saviour applies it to the everlasting misery and torment of impenitent sinners in the future state, where their worm dies not, and their fire is not quenched (Mar 9:44); for the soul, whose conscience is its constant tormentor, is immortal, and God, whose wrath is its constant terror, is eternal. (3.) What notice shall be taken of it. Those that worship God shall go forth and look upon them, to affect their own hearts with the love of their Redeemer, when they see what misery they are redeemed from. As it will aggravate the miseries of the damned to see others in the kingdom of heaven and themselves thrust out (Luk 13:28), so it will illustrate the joys and glories of the blessed to see what becomes of those that died in their transgression, and it will elevate their praises to think that they were themselves as brands plucked out of that burning. To the honour of that free grace which thus distinguished them let the redeemed of the Lord with all humility, and not without a holy trembling, sing their triumphant songs.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv7–23 Before she travailed, she brought forth,.... That is, Zion,…
Before she travailed, she brought forth,.... That is, Zion, as appears from the following verse: lest it should be thought that the interest of Christ would be swallowed up and lost in the destruction of the Jews, this, and what follows, are said concerning the conversion of many of that people, both in the first times of the Gospel, and in the latter day, as well as concerning the calling of the Gentiles, and the uniting of both in one church state. Zion, or the church of God, is here compared to a pregnant woman, that brings forth suddenly and easily, without feeling any pain, or going through any travail, or having any birth throes; at least, feeling very little pain and travail, and having very few pangs, and those, as soon as they come, are gone, and an immediate delivery ensues:
before her pain came, she was delivered of a man child; like a woman before she is scarcely sensible of any pain; as soon as ever she perceives the least uneasiness of this kind, is delivered of a son, to her great joy, and the joy of all about her. This is to be understood, not of the sudden and easy deliverance of the Jews from the Babylonish captivity, by the proclamation of Cyrus, which occasioned great joy; much less of the birth of Christ, of the Virgin Mary at the inn, and in the stable, which is the sense of some Popish interpreters; much better do some Jewish writers interpret it of the birth and appearance of Christ, before the troubles of their nation came on; so the Targum,
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"before distress comes to her, she shall be redeemed; and before trembling comes upon her, her King shall be revealed;''
that is, the King Messiah; and so some copies have it, according to Galatinus (r); who also makes mention of another exposition of this passage, by R. Moses Haddarsan, if it may be depended on,
"before he should be born that should bring Israel into the last captivity, the Redeemer should be born;''
that is, as he explains it, before the birth of Titus, who destroyed the temple and city of Jerusalem, the Messiah should be born; but the passage refers not to his natural but mystical birth, or the regeneration of a spiritual seed in his church; or of the conversion of the first Christians both in Judea and in the Gentile world; who were like a man child, strong and robust, able to bear and did endure great hardships for the sake of Christ, and do him much work and service, in which they persevered to the end; see Gal 4:26, as the first Christians did through various persecutions, until the times of Constantine, by whom they were delivered from them, and who is prophesied of as the church's man child, as in Rev 12:2.
(r) De Arcan. Cathol. Ver. I. 4. c. 11. p. 219.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv7, 8, 9, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23 Before - The whole verse is expressive of a…
Before - The whole verse is expressive of a great and sudden salvation, which God would work for his church, like the delivery of a woman, and that of a man-child, before her travail, and without pain. Doubtless it refers to the coming of Christ, and the sudden propagation of the gospel.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv8, 9, 11, 12, 15, 17, 18, 19, 20, 21 Verse 8. Who hath seen - "And who hath…
Verse 8. Who hath seen - "And who hath seen"] Twenty MSS., (four ancient,) of Kennicott's, and twenty-nine of De Rossi's, and two ancient of my own, and the two oldest editions, with two others, have umi, adding the conjunction vau; and so read all the ancient versions. AND who hath seen?
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv7, 9, 10, 12, 14, 15, 17, 18, 21, 22 Isa 66:7-8. Here begins a new paragraph of the…
Isa 66:7-8. Here begins a new paragraph of the prophet’s discourse, containing a description of the sudden and great increase of the Christian Church, upon God’s rejecting the Jews, and destroying their temple and worship: “the very destruction of the Jewish polity making way for the reception and spread of the gospel, inasmuch as it abated that opposition which the Jewish zealots all along made to its progress; and the abolishing the Jewish worship contributed very much to the abrogating the law of Moses, and burying it with silence and decency.” See Rom 11:11, and Lowth. This paragraph, however, is not unconnected with what precedes. “It is,” as Vitringa observes, “another consolatory argument, directed to those who reverenced the word of Jehovah, and formed the true Zion, taken from the rapid and wonderful increase of the church among the Gentiles, superior to all human thought, all expectation. For when in the former section Isaiah had done two things; first, had predicted the calling of the Gentiles, (chap. 65:1,) and then the punishment of the ungodly, and such as rejected the gospel; in this section, after he had repeated the indignation conceived by God against the hypocrites and those who did not obey the gospel, he in the same manner comforts the pious Jews, from the unexpected event of the most wished-for success of the calling of the Gentiles, who, joined with them in one body, should form one church, and inherit the earth.” Before she travailed she brought forth — The church is represented here as a travailing woman, the mother of all true believers: see Isa 54:1; Gal 4:26. The whole verse is expressive of a great and sudden salvation which God would work for his church, like the delivery of a woman, and that before her travail, and without pain, of a man-child. It undoubtedly refers to the introduction of the gospel, and its rapid and unexpected progress. Who hath heard such a thing? — The prophet here calls either to the whole world, or to such as feared God among the Jews, to admire his stupendous work of providence and grace, in the sudden erection and wonderful enlargement of the gospel church. Who hath seen such things? — Who hath witnessed such an extraordinary event? Shall the earth be made to bring forth in one day, or shall a nation, &c. — “The suddenness of this event is as surprising as if the fruits of the earth, which are brought to perfection by slow degrees, should blossom and ripen all in one day. And the fruitfulness of this spiritual increase is as wonderful as if a whole nation were born at once, or by one woman.” For as soon as Zion travailed — As soon as the fulness of time came for erecting the gospel church; she brought forth her children — In great multitudes, without pain or difficulty, no inauspicious circumstance occurring to prevent their birth: see Act 2:41; and Act 4:4.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv7–23 Before she travailed, she brought forth - That is,…
Before she travailed, she brought forth - That is, Zion. The idea here is, that there would be a great and sudden increase of her numbers. Zion is here represented, as it often is, as a female (see Isa 1:8), and as the mother of spiritual children (compare Isa 54:1; Isa 49:20-21). The particular idea here is, that the increase would be sudden - as if a child were born without the usual delay and pain of parturition. If the interpretation given of Isa 66:6 be correct, then this refers probably to the sudden increase of the church when the Messiah came, and to the great revivals of religion which attended the first preaching of the gospel. Three thousand were converted on a single day Acts 2, and the gospel was speedily propagated almost all over the known world. Vitringa supposes that it refers to the sudden conversion of the Gentiles, and their accession to the church.
She was delivered of a man child - Jerome understands this of the Messiah. who was descended from the Jewish church. Grotius supposes that the whole verse refers to Judas Maccabeus, and to the liberation of Judea under him before anyone could have hoped for it! Calvin (Commentary in loc.) supposes that the word male here, or manchild, denotes the manly or generous nature of those who should be converted to the church; that they would be vigorous and active, not effeminate and delicate (generosam prolem, non mollem aut effeminatam). Vitringa refers it to the character and rank of those who should be converted, and applies it particularly to Constantine, and to the illustrious philosophers, orators, and senators, who were early brought under the influence of the gospel. The Hebrew word probably denotes a male, or a man-child, and it seems to me that it is applied here to denote the character of the early converts to the Christian faith. They would not be feeble and effeminate; but vigorous, active, energetic. It may, perhaps, also be suggested, that, among the Orientals, the birth of a son was deemed of much more importance, and was regarded as much more a subject of congratulation than the birth of a female. If an allusion be had to that fact, then the idea is, that the increase of the church would be such as would be altogether a subject of exultation and joy.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv7, 8, 9, 10, 12, 14, 16, 17, 18, 19, 20, 21, 22, 23 Before, &c. This relates to the conversion of the…
Before, &c. This relates to the conversion of the Gentiles, who were born as it were all on a sudden to the Church of God. (Challoner) --- Sion furnished the first preachers of the Gospel. (Haydock)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Lange's Commentary on the Holy Scriptures 1864 · Public Domain On vv7, 10, 15 7 Before she travailed, she brought forth;
7. THE WONDERFUL PRODUCTIVE POWER OF THE NEW PRINCIPAL OF LIFE.
Isa_66:7-9
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7 Before she travailed, she brought forth;
Before her pain came, she was delivered of a man child.
8 Who hath heard such a thing?
Who hath seen such things?
14Shall the earth be made to bring forth in one day?
Or shall a nation be born at once?
For as soon as Zion travailed, she brought forth her children.
9 Shall I bring to the birth, and not 15cause to bring forth? saith the Lord:
16Shall I cause to bring forth, and shut the womb? saith thy God.
EXEGETICAL AND CRITICAL
1. With wonderful rapidity Zion will be surrounded by the blessing of numerous children (Isa_66:7). In other cases a long time is needed for a land to be peopled, for a family to expand into a nation. But in the case of Zion this will happen with incredible quickness (Isa_66:8). Such is the power inherent in that new principle of life which Jehovah cannot possibly in a forced and artificial way restrain (Isa_66:9).—[Our author speaks of a new principle of life and its wonderful power. The Prophet, however, makes no mention of this new principle of life, but of the working of Jehovah Himself.—D. M.]
2. Before she travailed—saith thy God, Isa_66:7-9.—[While the immediately preceding verses speak of judgment falling on the disobedient and rebellious mass of the people, we learn here how the Israel of God shall receive a sudden and unexampled enlargement. Vitringa sees here a prophecy of the vocation of the Gentiles and of their accession to the Church, while the unbelieving Jews are cast off.—D. M.]—We have here in the main the same thought which the Prophet had expressed, Isa_49:18 sqq.; Isa_54:1 sqq.; Isa_60:4 sqq. Here he makes specially prominent the rapidity and suddenness with which, contrary to the ordinary Jaws of nature, Zion will be enlarged, and this he does most ingeniously and in a manner characteristic of Isaiah. הִמְלִיט, to let slip away, is used as Piel Isa_34:15 (comp. Job_21:10). זָכָר must in this connection be primarily chosen to intimate that the birth takes place easily and quickly, though the child is a male. For male children are wont to be larger and stronger; hence their birth is attended with more difficulty. But it is just as certain that the Prophet does not think of the birth of a single child in a literal sense. In Isa_66:8 he puts בָּנֶיהָ for זָכָר. He means, therefore, that זָכָר should be taken collectively, and at the same time wishes to indicate that this collective birth is a male child strong and vigorous. This seems to be the meaning put upon our place in Rev_12:5, which latter passage evidently refers to the one before us. However erroneous it would be to apply this solely to the birth of Christ, it would in my opinion be equally one-sided to exclude the latter. For does not the whole New Testament blessing of abundance of children begirt with the birth of Christ? Without the birth of Christ this blessing could not be realized. “Unto us a child is born, unto us a son is given,” the Prophet had said Isa_9:5. And to this child is promised “increase of government,” consequently, a populous and mighty kingdom,—this child, with what belongs to it, is it not a male, strong child? I look upon it as possible that the Prophet had here before him his earlier utterance Isa_9:5. [This view is in accordance with the Targum: “Before distress cometh upon her, she shall be redeemed: and before trembling cometh upon her, as travail upon a woman with child, her king shall be revealed.”—D. M.]. Such a case never before occurred that a land (אֶרֶץ must denote here both land and people, the idea of the people being predominant, and hence the word is used as a masculine, comp. on Isa_14:17) or nation suddenly, all at once arose. [“The causative sense given to יוּחַל in the English and some other versions is not approved by the later lexicographers, who make it a simple passive.” Alexander.]. How comes it that in the case of Zion, travailing and bringing forth her children coincided? Everything was well arranged beforehand for the birth. The time was fulfilled. The proper moment had come. Peter’s speech on the day of Pentecost and the conversion of the three thousand are facts in which the rapidity of that process of bringing forth is mirrored. And when such an astonishing and rapid success is founded in the nature of the case, can the Lord interfere to check and restrain? This is the meaning of Isa_66:8. [Dr. Naegelsbach interprets the first part of Isa_66:9 by describing the process of parturition with a particularity which some would think hardly in accordance with good taste. It is sufficient to give the explanation of Gesenius in his Lexicon: “Shall I cause to break open (the womb), and not cause to bring forth?” D. M.]. The second hemistich of Isa_66:9 repeats according to the law of the Parallelismus membrorum the same thought in another form. עָצַר is often used of the closing of the uterus, i. e., of the barrenness of a woman. But here it is not the making unfruitful, but the hindering of the birth that is spoken of. It is, therefore, better to take עָצַר in the sense of cohibere, retinere, in which it occurs frequently elsewhere (comp. e.g., Jdg_13:15-16). [The words of Hezekiah are here almost taken up Isa_37:3.” Shall that long and painful national history not have for its issue the birth of a true Israel?” Kay. “The meaning of the whole is, that God designed the great and sudden increase of His Church; that the plan was long laid; and that having done this, He would not abandon it, but would certainly effect His designs.” Barnes. D. M.]. In regard to the alternating יאֹמַר וגו׳ and אָמַר א׳ in Isa_66:9, I refer in general to the remarks on Isa_40:1. In the place before us, the Prophet has certainly no other reason for the change than a rhetorical one.
Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv7–23 Before . . . travailed . . . brought…
she--Zion.
Before . . . travailed . . . brought forth--The accession of numbers, and of prosperity to her, shall be sudden beyond all expectation and unattended with painful effort (Isa 54:1, Isa 54:4-5). Contrast with this case of the future Jewish Church the travail-pains of the Christian Church in bringing forth "a man child" (Rev 12:2, Rev 12:5). A man child's birth is in the East a matter of special joy, while that of a female is not so; therefore, it here means the manly sons of the restored Jewish Church, the singular being used collectively for the plural: or the many sons being regarded as one under Messiah, who shall then be manifested as their one representative Head.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv7, 10, 12, 13, 15, 17, 18, 19, 20, 21, 23 7-9. Before she — That is, Zion. Before she…
7-9. Before she — That is, Zion. Before she came to such throes as described above, she brought forth a man child. Some suppose the birth of Jesus Christ is here intended. Others, more consistently, hold, in accordance with Isa_49:18-23, where the thought is substantially the same as here, that Zion already is beginning to be the joyful mother of a strong host of converts from Jews and Gentiles.
Who hath heard such a thing — Such an increase of Zion’s children is a marvel.
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Shall a nation be born at once — It has never before so occurred. In the prophet’s eye the world, according to the divine order, is soon to be ready for such an event.
Bring to the birth — On his part God has conducted human history so as to fully inaugurate the gospel age through and among all peoples.
Man child — Every one of the human kind now entitled to the benefits of Christ’s salvation. The new dispensation takes in all mankind collectively as the one “man child.” Faithful co-operation between man and Messiah shall now be fruitful of grandest ingatherings to Jehovah, and of universal joy through earth and heaven.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv7–23 7–9. The sudden repopulation of the city by her…
7–9. The sudden repopulation of the city by her children. The figure is taken from ch. Isa_49:17-21, Isa_54:1; the fact set forth being the instantaneous return of the exiled Israelites, by which, without effort, the poor and struggling Jewish community becomes at once a great nation.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv7–23 (7) Before she travailed . . .—The mother, as…
(7) Before she travailed . . .—The mother, as the next verse shows, is Zion; the man-child, born at last without the travail-pangs of sorrow, is the new Israel, the true Israel of God. The same figure has met us in Isa_49:17-21; Isa_54:1, and is implied in Mat_24:8. Its antithesis is found in Isa_37:3.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv7, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23 Vers. 7, 8. Before she travailed, etc. Without any…
Vers. 7, 8. Before she travailed, etc. Without any long delay, without any labour pains, Zion will bring forth a man-child a whole nation, which wilt be born at once, and not grow up by slow degrees. The occupation of Jerusalem by the great body of the returned exiles (Ezr_2:1 Ezr_3:1) is intended. Such a second birth of a nation was strange, and without precedent. (comp. Isa_42:9 Isa_43:19) Shall the earth be made to bring forth in one day? rather, can a land be brought forth in one day? It is not only a people, but a country, that is born anew; not only the Jews, but Judaea.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv7, 8, 10, 12, 13, 14, 18, 19, 21, 22 Before she travailed, she brought forth
Isa_66:7-9
Before she travailed, she brought forth
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The new Israel
The predictive message of our prophet is now so far advanced that the future promised is at the door; the Church of the future is already like a child ripe for birth, and about to separate from the womb of Zion hitherto barren.
The God, who has already prepared everything so far, will suddenly make Zion a mother; a man-child, i.e a whole nation after Jehovahs heart, will suddenly lie in her lap; and this new-born Israel, not the corrupt mass, will build Jehovah a Temple. (F. Delitzsch, D. D.)
The birth of the Gentile Church
It is perfectly sufficient to understand the parturition as a figure for the whole eventful crisis of the change of dispensations, and the consequent change in the condition of the Church. This indestructible ideal person, when she might have seemed to be reduced to nothing by the defection of the natural Israel, is vastly and suddenly augmented by the introduction of the Gentiles, a succession of events which is here most appropriately represented as the birth of a male child without the pains of child-birth. (J. A. Alexander.)
The birth of the Christian Church
The children born to Christ were so numerous, and so suddenly and easily produced, that they were rather like the dew from the mornings womb than like the son from the mothers womb (Psalm Exo_3:1-22). (M. Henry.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On vv8, 13, 14 Isa_66:8. As soon as Zion travailed, she brought forth,…
TRAVAILING FOR SOULS
Isa_66:8. As soon as Zion travailed, she brought forth, &c.
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That we may obtain a clear, comprehensive, and impressive view of the doctrine involved in this declaration, let us inquire—I. What does this travail of the Church imply? Intense prayerful desire for the salvation of souls; a strong and unwavering faith that souls will be saved when the right means are used, &c. Will manifest itself in various ways. The Word of God, and the annals of the Church furnish numerous and stimulating illustrations. What do you know of this travail? II. Why is it necessary?
1. God has so appointed it.
(1) It is the order of nature. Lies at the basis of all secular success—if there be no labour there will be no profit, &c.
(2) As in the natural so in the spiritual world. The history of the Church is a continuous illustration. Equally true with individuals.
2. The appointment is highly advantageous, e.g.—
(1) Exercises the graces.
(2) Qualifies for the proper nurture of the offspring. III. How can it be realised? Not by simply desiring it, &c. Such is the constitution of the mind, that if you want to awaken concern respecting any subject, you must fix your attention upon facts adapted to induce it. No laek of facts suited to awaken intense longing for the salvation of souls. When this concern is awakened, take care that it is cherished. IV. What will be the result? The rapid increase of the Church (see context). When the Church is really anxious for conversions to Christ, sinners will soon become anxious to be converted. What a privilege and responsibility is placed in our hands! Conclusion: Are you deeply concerned for your own salvation, &c.? (See Dr. Jenkyn’s, “The Union of the Holy Spirit and the Church,” pp. 265–288; C. H. Spurgeon, “Metropolitan Tabernacle Pulpit,” No. 1009).—Alfred Tucker.
Isa_66:8-9. I. Zion’s increase. Unprecedented. Sudden. Extensive. Certain. Continuous. II. The effect of Divine power in conjunction with human efforts.
Isa_66:10-13. I. The consolations awaiting Zion. II. The joy of those that love her.—Dr. Lyth. (See outlines on Isa_54:1-3; Isa_60:8.)
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On vv7, 15 Isa 66:7; Isa 66:8. (See Scofield "Mic 5:1")
travailed
Isa 66:7; Isa 66:8. (See Scofield "Mic 5:1")
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On v10 The Happiness of the New Testament Church
The Happiness of the New Testament Church
v. 10. Rejoice ye with Jerusalem, so the prophet calls out to all believers, and be glad with her, all ye that love her; rejoice for joy with her, all ye that mourn for her, all those who formerly shared her misery and tribulation,
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v. 11. that ye, as the spiritual children of Zion, may suck and be satisfied with the breasts of her consolations, enjoying her spiritual blessings and treasures to the full; that ye may milk out, drain the riches of the Gospel mercies, and be delighted with the abundance of her glory.
v. 12. For thus saith the Lord, Himself the covenant God, Behold, I will extend peace to her like a river, in great quantities, and the glory of the Gentiles, all the power and the gifts which they possess, like a flowing stream, which threatens to overflow its banks; then shall ye suck, drinking in full measure; ye shall be borne upon (her) sides, and be dandled upon (her) knees, the Lord Himself taking His children into His arms and extending to them the fullness of His mercy.
v. 13. As one whom his mother comforteth, like a mother consoling her grown-up boy with true maternal sympathy, so will I comfort you; and ye shall be comforted in Jerusalem, whose glory is now the means of the divine consolation.
v. 14. And when ye see this, realizing, to some extent, the riches of God’s mercy, your heart shall rejoice, and your bones shall flourish, be filled with new life and strength, like an herb; and the hand of the Lord shall be known toward His servants, in love and kindness, and His indignation toward His enemies, who would feel His wrath in an everlasting punishment.
v. 15. For, behold, the Lord will come with fire, with a devastating punishment, and with His chariots like a whirlwind, to render His anger with fury and His rebuke with flames of fire, for fire is mentioned throughout the Bible as an instrument of God’s avenging anger.
v. 16. For by fire and by His sword will the Lord plead with all flesh, carrying out the sentence of His justice upon all men; and the slain of the Lord shall be many, because all unbelievers make themselves the objects of His wrath and heap damnation upon themselves.
v. 17. They that sanctify themselves and purify themselves in the gardens behind one tree in the midst, that is, the idol-worshipers who anxiously observe all the ceremonies of cleansing under the direction of some priest or master, eating swine’s flesh, and the abomination, some other forbidden meat, and the mouse, also Levitically unclean, Lev 11:29, shall be consumed together, by the judgment of His wrath, saith the Lord.
v. 18. For I know their works and their thoughts, or, "so far as their works and their ideas are concerned. " It shall come that I will gather all nations and tongues; and they shall come and see My glory, which would be revealed in the Lord’s judgment upon the reprobate Jews, this warning being intended to prepare the way for the spread of the Gospel among the heathen.
v. 19. And I will set a sign among them, performing a miracle in their midst, and I will send those that escape of them unto the nations, these messengers being the few who escaped His great punishment upon the apostates, brands snatched from the burning, to Tarshish, Tartessus in Spain, in the extreme West, Pul, in Northeastern Africa, between Egypt and Ethiopia, and Lud, the Libyans of Africa, that draw the bow, renowned warriors, to Tubal, in Asia Minor, south of the Caucasus, and Javan, the Ionians of Greece and Asia Minor, to the isles afar off that have not heard My fame, neither have seen My glory; in short, His Gospel-message was to be carried into all the world; and they, the Lord’s ambassadors, shall declare My glory among the Gentiles.
v. 20. And they shall bring all your brethren, the so-called dispersion among the heathen, for an offering unto the Lord out of all nations, these being brought to Him as a precious gift, upon horses, and in chariots, and in litters, low and comfortable wagons, and upon mules, and upon swift beasts, dromedaries, 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.
v. 21. And I will also take of them for priests and for Levites, saith the Lord, there being no difference in the Church of Christ between Jews and Gentiles, all of them being of equal rank as spiritual priests before the Lord.
v. 22. For as the new heavens and the new earth which I will make, the new creation of which He spoke Isa 65:17, shall remain before Me, saith the Lord, so shall your seed and your name remain, namely, that of the believers, the spiritual children of Israel, gathered from Jews and Gentiles alike.
v. 23. And it shall come to pass that from one new moon to another and from one Sabbath to another, with clocklike regularity, shall all flesh come to worship before Me, all the members of the new, wonderful kingdom of the Messiah, saith the Lord.
v. 24. And they shall go forth, namely, the members of the Church of the Lord, represented as coming out of the Temple of Jehovah, engaged in His worship, and look upon the carcasses of the men that have transgressed against Me, as the people of Jerusalem had a view of the carcasses in the Valley of Hinnom; for their worm shall not die, neither shall their fire be quenched, and they shall be an abhorring unto all flesh. Thus the punishment which comes upon the enemies of the Lord will be both a source of satisfaction to the believers and an example of warning. Op. Mat 13:42. To this day and hour the words of the Lord hold true: "He that believeth and is baptized shall be saved, but he that believeth not shall be damned. " Mar 16:16.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv7, 9, 10, 12, 14, 15, 17, 18, 20, 22 General Information:
General Information:
Yahweh continues speaking.
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Before she goes into labor, she gives birth; before pain is upon her, she gave birth to a son
Yahweh speaks about Zion as if it were a woman who is about to give birth. Although Zion was destroyed and the people no longer lived there, Yahweh promises that without delay and with little effort an entire nation will come from her. (See: Metaphor)
Who has heard of such a thing? Who has seen such things? Will a land be born in one day? Can a nation be established in one moment?
Yahweh uses questions to emphasize how unique this event will be. The series of questions builds tension until Zion is finally mentioned. (See: Rhetorical Question)
translationWords
labor pains
nation
Zion
children
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv7, 8, 9, 12, 13, 14, 15, 17, 18, 19, 21, 22 66:7 birth pains . . . gives birth to…
66:7 birth pains . . . gives birth to a son: See 9:6-7; 54:1-3.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.