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Selected Verse: Isaiah 66:7 - Strong Concordance

Verse	Translation	Text
Isa 66:7	Strong Concordance	Before she travailed [02342], she brought forth [03205]; before her pain [02256] came [0935], she was delivered [04422] of a man child [02145].
	King James	Before she travailed, she brought forth; before her pain came, she was delivered of a man child.

Summary Of Commentaries Associated With The Selected Verse

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
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.

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

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.

Notes on the Bible, by Albert Barnes, [1834]
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.

The Scofield Bible Commentary, by Cyrus Ingerson Scofield, [1917]
travailed (Isa 66:7); (Isa 66:8). (See Scofield) - (Mic 5:1).

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
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 Isa 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 Isa 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 Gen 13:6; Isa 9:18; Ges. 147), i.e., the population of a whole land (as in Jdg 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 (Exo 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 Rev 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. Isa 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 (Isa 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 Isa 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.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]

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 Isa 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 Isa 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 Gen 13:6; Isa 9:18; Ges. 147), i.e., the population of a whole land (as in Jdg 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 (Exo 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 Rev 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. Isa 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 (Isa 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 Isa 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.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
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.

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⁵ And [2532] she brought forth [5088] a man [730] child [5207], who [3739] was [3195] to rule [4165] all [3956] nations [1484] with [1722] a rod [4464] of iron [4603]: and [2532] her [846] child [5043] was caught up [726] unto [4314] God [2316], and [2532] to his [846] throne [2362].

² And [2532] she being [2192] with [1722] child [1064] cried [2896], travailing in birth [5605], and [2532] pained [928] to be delivered [5088].

⁴ Fear [03372] not; for thou shalt not be ashamed [0954]: neither be thou confounded [03637]; for thou shalt not be put to shame [02659]: for thou shalt forget [07911] the shame [01322] of thy youth [05934], and shalt not remember [02142] the reproach [02781] of thy widowhood [0491] any more.
⁵ For thy Maker [06213] is thine husband [01166]; the LORD [03068] of hosts [06635] is his name [08034]; and thy Redeemer [01350] the Holy One [06918] of Israel [03478]; The God [0430] of the whole earth [0776] shall he be called [07121].

¹ Sing [07442], O barren [06135], thou that didst not bear [03205]; break forth [06476] into singing [07440], and cry aloud [06670], thou that didst not travail with child [02342]: for more [07227] are the children [01121] of the desolate [08074] than the children [01121] of the married wife [01166], saith [0559] the LORD [03068].

⁶ A voice [06963] of noise [07588] from the city [05892], a voice [06963] from the temple [01964], a voice [06963] of the LORD [03068] that rendereth [07999] recompence [01576] to his enemies [0341].

²⁰ The children [01121] which thou shalt have, after thou hast lost [07923] the other, shall say [0559] again in thine ears [0241], The place [04725] is too strait [06862] for me: give [05066] place [04725] to me that I may dwell [03427].
²¹ Then shalt thou say [0559] in thine heart [03824], Who hath begotten [03205] me these, seeing I have lost my children [07921], and am desolate [01565], a captive [01540], and removing to and fro [05493]? and who hath brought up [01431] these? Behold, I was left [07604] alone; these, where [0375] had they been?

⁸ And the daughter [01323] of Zion [06726] is left [03498] as a cottage [05521] in a vineyard [03754], as a lodge [04412] in a garden of cucumbers [04750], as a besieged [05341] city [05892].

¹ Now gather [01413] thyself in troops [01416], O daughter [01323] of troops [01416]: he hath laid [07760] siege [04692] against us: they shall smite [05221] the judge [08199] of Israel [03478] with a rod [07626] upon the cheek [03895].

⁸ Who hath heard [08085] such a thing? who hath seen [07200] such things? Shall the earth [0776] be made to bring forth [02342] in one [0259] day [03117]? or shall a nation [01471] be born [03205] at once [06471]? for as soon as [01571] Zion [06726] travailed [02342], she brought forth [03205] her children [01121].

⁷ Before she travailed [02342], she brought forth [03205]; before her pain [02256] came [0935], she was delivered [04422] of a man child [02145].

¹ Comfort [05162] ye, comfort [05162] ye my people [05971], saith [0559] your God [0430].

⁹ Shall I bring to the birth [07665], and not cause to bring forth [03205]? saith [0559] the LORD [03068]: shall I [0589] cause to bring forth [03205], and shut [06113] the womb? saith [0559] thy God [0430].

³⁷ And the children [01121] of Israel [03478] journeyed [05265] from Rameses [07486] to Succoth [05523], about six [08337] hundred [03967] thousand [0505] on foot [07273] that were men [01397], beside [0905] children [02945].

³⁰ And the children [01121] of Dan [01835] set up [06965] the graven image [06459]: and Jonathan [03083], the son [01121] of Gershom [01647], the son [01121] of Manasseh [04519], he and his sons [01121] were priests [03548] to the tribe [07626] of Dan [01839] until the day [03117] of the captivity [01540] of the land [0776].

¹⁸ For wickedness [07564] burneth [01197] as the fire [0784]: it shall devour [0398] the briers [08068] and thorns [07898], and shall kindle [03341] in the thickets [05442] of the forest [03293], and they shall mount up [055] like the lifting up [01348] of smoke [06227].

⁶ And the land [0776] was not able to bear [05375] them, that they might dwell [03427] together [03162]: for their substance [07399] was great [07227], so that they could [03201] not dwell [03427] together [03162].

²¹ Then shalt thou say [0559] in thine heart [03824], Who hath begotten [03205] me these, seeing I have lost my children [07921], and am desolate [01565], a captive [01540], and removing to and fro [05493]? and who hath brought up [01431] these? Behold, I was left [07604] alone; these, where [0375] had they been?

¹⁵ There shall the great owl [07091] make her nest [07077], and lay [04422], and hatch [01234], and gather [01716] under her shadow [06738]: there shall the vultures [01772] also be gathered [06908], every one [0802] with her mate [07468].