English Standard Version
You shall see, and your heart shall rejoice; your bones shall flourish like the grass; and the hand of the LORD shall be known to his servants, and he shall show his indignation against his enemies.
King James Bible
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.
American Standard Version
And ye shall see it , and your heart shall rejoice, and your bones shall flourish like the tender grass: and the hand of Jehovah shall be known toward his servants; and he will have indignation against his enemies.
You shah see and your heart shall rejoice, and your bones shall flourish like an herb, and the hand of the Lord shall be known to his servants, and he shall be angry with his enemies.
English Revised Version
And ye shall see it, and your heart shall rejoice, and your bones shall flourish like the tender grass: and the hand of the LORD shall be known toward his servants, and he will have indignation against his enemies.
Webster's Bible Translation
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 towards his servants, and his indignation towards his enemies.
Isaiah 66:14 Parallel
CommentaryKeil and Delitzsch Biblical Commentary on the Old Testament
All of these fall victims to the judgment; and yet Zion is not left either childless or without population. "Before she travailed she brought forth; before pains came upon her, she was delivered of a boy. Who hath heard such a thing? Who hath seen anything like it? Are men delivered of a land in one day? or is a nation begotten at once? For Zion hath travailed, yea, hath brought forth her children. Should I bring to the birth, and not cause to bring forth? saith Jehovah: or should I, who cause to bring forth, shut it? saith thy God." Before Zion travaileth, before any labour pains come upon her (chēbhel with tzere), she has already given birth, or brought with ease into the world a male child (hı̄mlit like millēt, in Isaiah 34:15, to cause to glide out). This boy, of whom she is delivered with such marvellous rapidity, is a whole land full of men, an entire nation. The seer exclaims with amazement, like Zion herself in Isaiah 49:21, "who hath heard such a thing, or seen anything like it? is a land brought to the birth (hăyūchal followed by 'erets for hăthūchal, as in Genesis 13:6; Isaiah 9:18; Ges. 147), i.e., the population of a whole land (as in Judges 18:30), and that in one day, or a nation born all at once (yivvâlēd, with munach attached to the kametz, and metheg to the tzere)? This unheard-of event has taken place now, for Zion has travailed, yea, has also brought forth her children," - not one child, but her children, a whole people that calls her mother.
(Note: There is a certain similarity in the saying, with which a talmudic teacher roused up the sleepy scholars of the Beth ha-Midrash: "There was once a woman, who was delivered of 600,000 children in one day," viz., Jochebed, who, when she gave birth to Moses, brought 600,000 to the light of freedom (Exodus 12:37).)
"For" (kı̄) presupposes the suppressed thought, that this unexampled event has now occurred: yâledâh follows châlâh with gam, because chı̄l signifies strictly parturire; yâl, parere. Zion, the mother, is no other than the woman of the sun in Revelation 12; but the child born of her there is the shepherd of the nations, who proceeds from her at the end of the days, whereas here it is the new Israel of the last days; for the church, which is saved through all her tribulations, is both the mother of the Lord, by whom Babel is overthrown, and the mother of that Israel which inherits the promises, that the unbelieving mass have failed to obtain. Isaiah 66:9 follows with an emphatic confirmation of the things promised. Jehovah inquires: "Should I create the delivery (cause the child to break through the matrix) and not the birth (both hiphil, causative), so that although the child makes an effort to pass the opening of the womb, it never comes to the light of day? Or should I be one to bring it to the birth, and then to have closed, viz., the womb, so that the word of bringing forth should remain ineffectual, when all that is required is the last effort to bring to the light the fruit of the womb?" From the expression "thy God," we see that the questions are addressed to Zion, whose faith they are intended to strengthen. According to Hofmann (Schriftbeweis, ii. 1, 149, 150), the future יאמר affirms what Jehovah will say, when the time for bringing forth arrives, and the perfect אמר what He is saying now: "Should I who create the bringing forth have shut up?" And He comforts the now barren daughter Zion (Isaiah 54:1) with the assurance, that her barrenness is not meant to continue for ever. "The prediction," says Hofmann, "which is contained in ה יאמר, of the ultimate issue of the fate of Zion, is so far connected with the consolation administered for the time present, that she who is barren now is exhorted to anticipate the time when the former promise shall be fulfilled." But this change in the standpoint is artificial, and contrary to the general use of the expression ה יאמר elsewhere (see at Isaiah 40:1). Moreover, the meaning of the two clauses, which constitute here as elsewhere a disjunctive double question in form more than in sense, really runs into one. The first member affirms that Jehovah will complete the bringing to the birth; the second, that He will not ultimately frustrate what He has almost brought to completion: an ego sum is qui parere faciat et (uterum) occluserim (occludam)? There is no other difference between יאמר and אמר, than that the former signifies the word of God which is sounding at the present moment, the latter the word that has been uttered and is resounding still. The prophetic announcement of our prophet has advanced so far, that the promised future is before the door. The church of the future is already like the fruit of the body ripe for the birth, and about to separate itself from the womb of Zion, which has been barren until now. The God by whom everything has been already so far prepared, will suddenly cause Zion to become a mother - a boy, viz., a whole people after Jehovah's own heart, will suddenly lie in her lap, and this new-born Israel, not the corrupt mass, will build a temple for Jehovah.
Treasury of Scripture Knowledge
For on the first day of the first month he began to go up from Babylonia, and on the first day of the fifth month he came to Jerusalem, for the good hand of his God was on him.
Then we departed from the river Ahava on the twelfth day of the first month, to go to Jerusalem. The hand of our God was on us, and he delivered us from the hand of the enemy and from ambushes by the way.
It will be healing to your flesh and refreshment to your bones.
Woe to Assyria, the rod of my anger; the staff in their hands is my fury!
They come from a distant land, from the end of the heavens, the LORD and the weapons of his indignation, to destroy the whole land.
Come, my people, enter your chambers, and shut your doors behind you; hide yourselves for a little while until the fury has passed by.
Behold, the name of the LORD comes from afar, burning with his anger, and in thick rising smoke; his lips are full of fury, and his tongue is like a devouring fire;
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ESV Text Edition: 2016. The Holy Bible, English Standard Version® copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers.