English Standard Version
Sing for joy, O heavens, and exult, O earth; break forth, O mountains, into singing! For the LORD has comforted his people and will have compassion on his afflicted.
King James Bible
Sing, O heavens; and be joyful, O earth; and break forth into singing, O mountains: for the LORD hath comforted his people, and will have mercy upon his afflicted.
American Standard Version
Sing, O heavens; and be joyful, O earth; and break forth into singing, O mountains: for Jehovah hath comforted his people, and will have compassion upon his afflicted.
Give praise, O ye heavens, and rejoice, O earth, ye mountains, give praise with jubilation: because the Lord hath comforted his people, and will have mercy on his poor ones.
English Revised Version
Sing, O heavens; and be joyful, O earth; and break forth into singing, O mountains: for the LORD hath comforted his people, and will have compassion upon his afflicted.
Webster's Bible Translation
Sing, O heavens, and be joyful, O earth; and break forth into singing, O mountains: for the LORD hath comforted his people, and will have mercy upon his afflicted.
Isaiah 49:13 Parallel
CommentaryKeil and Delitzsch Biblical Commentary on the Old Testament
The words of the servant of God, in which he enforces his claim upon the nations, are now lost in words of Jehovah to him, which are no longer reported by him, but are appended as an independent address. His present condition is one of the deepest humiliation. "Thus saith Jehovah, the Redeemer of Israel, His Holy One, to him of contemptible soul, to the abhorrence of the people, to the servant of tyrants: kings shall see and arise; princes, and prostrate themselves for the sake of Jehovah, who is faithful, the Holy One of Israel, that He hath chosen thee." As bâzōh with a changeable kamtez (cf., châmōts, Isaiah 1:17) has, if not exactly a passive force, yet something very like a passive circumstantial meaning, בּזה־נפשׁ must mean the man who is contemptible as regards his soul, i.e., held in contempt, or, as Hofmann explains it, whom men do not think worthy to live (though he follows Ewald, and takes bezōh as an infinitive treated as a substantive). Accordingly מתעב is also to be taken personally. The meaning abhorring is unsuitable; but תּעב is also used in a causative sense, to cause to abhor, i.e., to make a thing an abomination (Ezekiel 16:25), or to excite abhorrence: hence, "to him who excites the people's abhorrence," which is the same, so far as the sense is concerned, as "to the object of their abhorrence." But even as a participial substantive מתעב would literally mean the thing exciting abhorrence, i.e., the abhorrence, just as mekhasseh in Isaiah 23:18 signifies the thing covering, i.e., the covering. All these participial substantives of the piel indicate the thing, place, or instrument accomplishing that which the piel affirms. We need not raise the question whether gōi refers to Israel or to the heathen. It signifies the mass of men, the people, like ‛âm in Psalm 62:9, and in those passages in which it is used by our prophet for the human race generally. The mōsheilim, of whom the person here addressed is the servant or enslaved one, are obviously heathen tyrants. What is here affirmed of the "one servant of Jehovah" was no doubt also applicable to the nation generally, and more especially to that portion of the nation which was true to its calling and confession. He in whom Israel's relation of servant to Jehovah was fully realized, did indeed spring out of His own nation, when it was under the oppression of the powers of this world; and all the shame and persecution which those who remained faithful among His people had to endure from the heathen oppressors, and also from the ungodly among their own countrymen (see, for example, Isaiah 66:5), discharge their force like a violent storm upon Him as an individual. When, therefore, we find the sufferings of the people and the glory of which they became partakers described in other passages in just the same terms, we must not infer from this that "servant of Jehovah" is a collective epithet in the passage before us. The person addressed here is the Restorer of Israel, the Light of the Gentiles, the Salvation of Jehovah for all mankind. When kings and princes shall behold Him who was once brought so low, delivered from His humiliation, and exalted to the glorious height of the work to which He has been called, they will rise up with reverence from their thrones, and prostrate themselves upon the ground in worship for the sake of Jehovah, as before Him who (אשׁר emphatic, utpote qui) is faithful, showing Himself sincere in His promises, and for the sake of the Holy One of Israel, in that, as is now made manifest, "He hath chosen thee." The fut. consec. particularizes the general motive assigned, and carries it still further.
Treasury of Scripture Knowledge
1 Chronicles 16:31
Let the heavens be glad, and let the earth rejoice, and let them say among the nations, "The LORD reigns!"
Let heaven and earth praise him, the seas and everything that moves in them.
You will increase my greatness and comfort me again.
Let the heavens be glad, and let the earth rejoice; let the sea roar, and all that fills it;
Mountains and all hills, fruit trees and all cedars!
For the LORD will have compassion on Jacob and will again choose Israel, and will set them in their own land, and sojourners will join them and will attach themselves to the house of Jacob.
Comfort, comfort my people, says your God.
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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.