TRV
Translation
King James Version
That they may see, and know, and consider, and understand together, that the hand of the LORD hath done this, and the Holy One of Israel hath created it.
Complete Jewish Bible
Then the people will see and know, together observe and understand that the hand of ADONAI has done this, that the Holy One of Isra'el created it.
Berean Standard Bible
so that all may see and know, may consider and understand, that the hand of the LORD has done this and the Holy One of Israel has created it.”
American Standard Version
that they may see, and know, and consider, and understand together, that the hand of Jehovah hath done this, and the Holy One of Israel hath created it.
World English Bible Messianic
that they may see, know, consider, and understand together, that the hand of the LORD has done this, and the Holy One of Israel has created it.
Geneva Bible (1599)
Therefore let them see and knowe, and let them consider and vnderstande together that the hand of the Lord hath done this, and the holy one of Israel hath created it.
Young's Literal Translation
So that they see, and know, And regard, and act wisely together, For the hand of Jehovah hath done this, And the Holy One of Israel hath prepared it.
Study This Verse
Commentary on Isaiah 41 verses 10–20
10 ¶ Fear thou not; for I am with thee: be not dismayed; for I am thy God: I will strengthen thee; yea, I will help thee; yea, I will uphold thee with the right hand of my righteousness.
11 Behold, all they that were incensed against thee shall be ashamed and confounded: they shall be as nothing; and they that strive with thee shall perish.
12 Thou shalt seek them, and shalt not find them, even them that contended with thee: they that war against thee shall be as nothing, and as a thing of nought.
13 For I the LORD thy God will hold thy right hand, saying unto thee, Fear not; I will help thee.
14 Fear not, thou worm Jacob, and ye men of Israel; I will help thee, saith the LORD, and thy redeemer, the Holy One of Israel.
15 Behold, I will make thee a new sharp threshing instrument having teeth: thou shalt thresh the mountains, and beat them small, and shalt make the hills as chaff.
16 Thou shalt fan them, and the wind shall carry them away, and the whirlwind shall scatter them: and thou shalt rejoice in the LORD, and shalt glory in the Holy One of Israel.
17 When the poor and needy seek water, and there is none, and their tongue faileth for thirst, I the LORD will hear them, I the God of Israel will not forsake them.
18 I will open rivers in high places, and fountains in the midst of the valleys: I will make the wilderness a pool of water, and the dry land springs of water.
19 I will plant in the wilderness the cedar, the shittah tree, and the myrtle, and the oil tree; I will set in the desert the fir tree, and the pine, and the box tree together:
20 That they may see, and know, and consider, and understand together, that the hand of the LORD hath done this, and the Holy One of Israel hath created it.
The scope of these verses is to silence the fears, and encourage the faith, of the servants of God in their distresses. Perhaps it is intended, in the first place, for the support of God's Israel, in captivity; but all that faithfully serve God through patience and comfort of this scripture may have hope. And it is addressed to Israel as a single person, that it might the more easily and readily be accommodated and applied by every Israelite indeed to himself. That is a word of caution, counsel, and comfort, which is so often repeated, Fear thou not; and again (Isa 41:13), Fear not; and (Isa 41:14), "Fear not, thou worm Jacob; fear not the threatenings of the enemy, doubt not the promise of thy God; fear not that thou shalt perish in thy affliction or that the promise of thy deliverance shall fail." It is against the mind of God that his people should be a timorous people. For the suppressing of fear he assures them,
I. That they may depend upon his presence with them as their God, and a God all-sufficient for them in the worst of times. Observe with what tenderness God speaks, and how willing he is to let the heirs of promise know the immutability of his counsel, and how desirous to make them easy: "Fear thou not, for I am with thee, not only within call, but present with thee; be not dismayed at the power of those that are against thee, for I am thy God, and engaged for thee. Art thou weak? I will strengthen thee. Art thou destitute of friends? I will help thee in the time of need. Art thou ready to sink, ready to fall? I will uphold thee with the right hand of my righteousness, that right hand which is full of righteousness, in dispensing rewards and punishments," Psa 48:10. And again (Isa 41:13) it is promised, 1. That God will strengthen their hands, that is, will help them: "I will hold thy right hand, go hand in hand with thee" (so some): he will take us by the hand as our guide, to lead us in our way, will help us up when we are fallen or prevent our falls; when we are weak he will hold us up - wavering, he will fix us - trembling, he will encourage us, and so hold us by the right hand, Psa 73:23. 2. That he will silence their fears: Saying unto thee, Fear not. He has said it again and again in his word, and has there provided sovereign antidotes against fear: but he will go further; he will by his Spirit say it to their hearts, and make them to hear it, and so will help them.
II. That though their enemies be now very formidable, insolent, and severe, yet the day is coming when God will reckon with them and they shall triumph over them. There are those that are incensed against God's people, that strive with them (Isa 41:11), that war against them (Isa 41:12), that hate them, that seek their ruin, and are continually picking quarrels with them. But let not God's people be incensed at them, nor strive with them, nor render evil for evil; but wait God's time, and believe, 1. That they shall be convinced of the folly, at least, if not of the sin of striving with God's people; and, finding it to no purpose, they shall be ashamed and confounded, which might bring them to repentance, but will rather fill them with rage. 2. That they shall be quite ruined and undone (Isa 41:11): They shall be as nothing before the justice and power of God. When God comes to deal with his proud enemies he makes nothing of them. Or they shall be brought to nothing, shall be as if they had never been. This is repeated (Isa 41:12): They shall be as nothing and as a thing of nought, or as that which is gone and has failed. Those that were formidable shall become despicable; those that fancied they could do any thing shall be able to bring nothing to pass; those that made a figure in the world, and a mighty noise, shall become mere ciphers and be buried in silence. They shall perish, not only be nothing, but be miserable: Thou shalt seek them, shalt enquire what has become of them, that they do not appear as usual, but thou shalt not find them as David, Psa 37:36. I sought him, but he could not be found.
III. That they themselves should become a terror to those who were now a terror to them, and victory should turn on their side, Isa 41:14-16. See here, 1. How Jacob and Israel are reduced and brought very low. It is the worm Jacob, so little, so weak, and so defenceless, despised and trampled on by every body, forced to creep even into the earth for safety; and we must not wonder that Jacob has become a worm, when even Jacob's King calls himself a worm and no man, Psa 22:6. God's people are sometimes as worms, in their humble thoughts of themselves and their enemies' haughty thoughts of them - worms, but not vipers, as their enemies are, not of the serpent's seed. God regards Jacob's low estate, and says, "Fear not, thou worm Jacob; fear not that thou shalt be crushed; and you men of Israel" (you few men, so some read it, you dead men, so others) "do not give up yourselves for gone notwithstanding." Note, The grace of God will silence fears even when there seems to be the greatest cause for them. Perplexed but not in despair. 2. How Jacob and Israel are advanced from this low estate, and made as formidable as ever they have been despicable. But by whom shall Jacob arise, for he is small? We are here told: I will help thee, saith the Lord; and it is the honour of God to help the weak. He will help them, for he is their Redeemer, who is wont to redeem them, who has undertaken to do it. Christ is the Redeemer, from him is our help found. He will help them, for he is the Holy One of Israel, worshipped among them in the beauty of holiness and engaged by promise to them. The Lord will help them by enabling them to help themselves and making Jacob to become a threshing instrument. Observe, He is but an instrument, a tool in God's hand, that he is pleased to make use of; and he is an instrument of God's making and is no more than God makes him. But, if God make him a threshing instrument, he will make use of him, and therefore will make him fit for use, new and sharp, and having teeth, or sharp spikes; and then, by divine direction and strength, thou shalt thresh the mountains, the highest, and strongest, and most stubborn of thy enemies: thou shalt not only beat them, but beat them small; they shall not be a corn threshed out, which is valuable, and is carefully preserved (such God's people are when they are under the flail, Isa 21:10 : O my threshing! yet the corn of my floor, that shall not be lost); but these are made as chaff, which is good for nothing, and which the husbandman is glad to get rid of. He pursues the metaphor, Isa 41:16. Having threshed them, thou shalt winnow them, and the wind shall scatter them. This perhaps had its accomplishment, in part, in the victories of the Jews over their enemies in the times of the Maccabees; but it seems in general designed to read the final doom of all the implacable enemies of the church of God, and to have its accomplishment likewise in the triumphs of the cross of Christ, the gospel of Christ, and all the faithful followers of Christ, over the powers of darkness, which, first or last, shall all be dissipated, and in Christ all believers shall be more than conquerors, and he that overcomes shall have power over the nations, Rev 2:26.
IV. That, hereupon, they shall have abundance of comfort in God, and God shall have abundance of honour from them: Thou shalt rejoice in the Lord, Isa 41:16. When we are freed from that which hindered our joy, and are blessed with that which is the matter of it, we ought to remember that God is our exceeding joy and in him all our joys must terminate. When we rejoice over our enemies we must rejoice in the Lord, for to him alone we owe our liberties and victories. "Thou shalt also glory in the Holy One of Israel, in thy interest in him and relation to him, and what he has done for thee." And, if thus we make God our praise and glory, we become to him for a praise and a glory.
V. That they shall have seasonable and suitable supplies of every thing that is proper for them in the time of need; and, if there be occasion, God will again do for them as he did for Israel in their march from Egypt to Canaan, Isa 41:17-19. When the captives, either in Babylon or in their return thence, are in distress for want of water or shelter, God will take care of them, and, one way or other, make their journey, even through a wilderness, comfortable to them. But doubtless this promise has more than such a private interpretation. Their return out of Babylon was typical of our redemption by Christ; and so the contents of these promises, 1. Were provided by the gospel of Christ. That glorious discovery of his love has given full assurance to all those who hear this joyful sound that God has provided inestimable comforts for them, sufficient for the supply of all their wants, the balancing of all their griefs, and the answering of all their prayers. 2. They are applied by the grace and Spirit of Christ to all believers, that they may have strong consolation in their way and a complete happiness in their end. Our way to heaven lies through the wilderness of this world. Now, (1.) It is here supposed that the people of God, in their passage through this world, are often in straits: The poor and needy seek water, and there is none; the poor in spirit hunger and thirst after righteousness. The soul of man, finding itself empty and necessitous, seeks for satisfaction somewhere, but soon despairs of finding it in the world, that has nothing in it to make it easy: creatures are broken cisterns, that can hold no water; so that their tongue fails for thirst, they are weary of seeking that satisfaction in the world which is not to be had in it. Their sorrow makes them thirsty; so does their toil. (2.) It is here promised that, one way or other, all their grievances shall be redressed and they shall be made easy. [1.] God himself will be nigh unto them in all that which they call upon him for. Let all the praying people of God take notice of this, and take comfort of it; he has said, "I the Lord will hear them, will answer them; I, the God of Israel, will not forsake them; I will be with them, as I have always been, in their distresses." While we are in the wilderness of this world this promise is to us what the pillar of cloud and fire was to Israel, an assurance of God's gracious presence. [2.] They shall have a constant supply of fresh water, as Israel had in the wilderness, even where one would least expect it (Isa 41:18): I will open rivers in high places, rivers of grace, rivers of pleasure, rivers of living water, which he spoke of the Spirit (Joh 7:38, Joh 7:39), that Spirit which should be poured out upon the Gentiles, who had been as high places, dry and barren, and lifted up on their own conceit above the necessity of that gift. And there shall be fountains in the midst of the valleys, the valleys of Baca (Psa 84:6), that are sandy and wearisome; or among the Jews, who had been as fruitful valleys in comparison with the Gentile mountains. The preaching of the gospel to the world turned that wilderness into a pool of water, yielding fruit to the owner of it and relief to the travellers through it. [3.] They shall have a pleasant shade to screen them from the scorching heat of the sun, as Israel when they pitched at Elim, where they had not only wells of water, but palm-trees (Exo 15:27): "I will plant in the wilderness the cedar, Isa 41:19. I will turn the wilderness into an orchard or garden, such as used to be planted with these pleasant trees, so that they shall pass through the wilderness with as much ease and delight as a man walks in his grove. These trees shall be to them what the pillar of cloud was to Israel in the wilderness, a shelter from the heat." Christ and his grace are so to believers, as the shadow of a great rock, Isa 32:2. When God sets up his church in the Gentile wilderness there shall be as great a change made by it in men's characters as if thorns and briers were turned into cedars, and fir-trees, and myrtles; and by this a blessed change is described, Isa 55:13. [4.] They shall see and acknowledge the hand of God, his power and his favour, in this, Isa 41:20. God will do these strange and surprising things on purpose to awaken them to a conviction and consideration of his hand in all: That they may see this wonderful change, and knowing that it is above the ordinary course and power of nature may consider that therefore it comes from a superior power, and, comparing notes upon it, may understand together, and concur in the acknowledgment of it, that the hand of the Lord, that mighty hand of his which is stretched out for his people and stretched out to them, has done this, and the Holy One of Israel has created it, made it anew, made it out of nothing, made it for the comfort of his people. Note, God does great things for his people, that he may be taken notice of.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 10–20. Public domain.
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JeromeAD 420
Commentary on Isaiah
(Verse 17 and following) The poor and needy seek water, but there is none; their tongues are parched with thirst. I, the LORD, will answer them; I, the God of Israel, will not forsake them. I will make rivers flow on barren heights, and springs within the valleys. I will turn the desert into pools of water, and the parched ground into springs. I will put in the desert the cedar and the acacia, the myrtle and the olive. I will set junipers in the wasteland, the fir and the cypress together, so that people may see and know, may consider and understand, that the hand of the LORD has done this, that the Holy One of Israel has created it. LXX: And the poor and needy will rejoice, for they will seek water and there will be none; their tongue will be parched with thirst. I, the Lord God of Israel, will hear them; I will not forsake them. I will open rivers on the barren heights, and fountains in the midst of the valleys; I will make the wilderness a pool of water, and the dry land springs of water. I will plant in the wilderness the cedar, the acacia, the myrtle, and the cypress, together with the fir tree and the pine, that they may see and know, and consider and understand together, that the hand of the Lord has done this, and the Holy One of Israel has created it. The common people, poor and humble, who did not have knowledge of the truth, sought through various teachers and the various doctrines of philosophers for healing waters, and they did not find them, because they do not exist; their language was parched with thirst, without Law and Prophets. For they had consumed all their substance on doctors according to the faith of the Gospel (Luke 8); and they could not be freed from the blood of idolatry and the blood of sacrifices. Therefore, the Lord God of Israel did not completely abandon them, nor did he allow them to perish forever; but he opened rivers on the tops of the hills, or springs in the midst of the fields. Which rivers drew their beginning from that river which is read in the Psalms: The impetuousness of the river makes the city of God glad (Ps. 46:4). And in another place: The river of God is filled with water. Which waters and springs sprang from that fountain which speaks through Jeremiah: They have forsaken me, the fountain of living water (Jer. 2:13). And above, in this same Prophet, it is said: They shall drink waters from the springs of the Savior. Of which it is also sung in the Psalms: Bless the Lord, O God, from the springs of Israel (Ps. 68:27). And he made, he said, a desert into a pool of water, and a dry land into flowing water. Concerning these waters, the Savior spoke in the mystical discourse of the Gospel (John 4:13-14): 'Whoever drinks of the water that I will give him will never be thirsty again. The water that I give him will become in him a spring of water welling up to eternal life.' And again: 'If anyone thirsts, let him come to me and drink. Whoever believes in me, as the Scripture has said, 'Out of his heart will flow rivers of living water.'" (John 7:37-39). But, says the Evangelist, he was speaking about the Holy Spirit, whom those who believed in him were to receive. Therefore, since the multitude that had once been deserted by the Church had been irrigated with life-giving water, according to the Septuagint, cedars, boxwoods, myrtles, cypresses, and poplars sprout from it, and according to the Hebrew and other interpreters, cedars, junipers, myrtles, olive wood, firs, elms, and boxwoods together. These varieties of trees signify the diversity of spiritual grace. And because the nature of them is well known to all, we will now explain the Setta, which Theodotio translated as a thorn. It is a type of tree that grows in the desert and resembles a white thorn. From this tree, all the wood for the ark and the tabernacle was made, which is called Settim (Exodus 37). This wood is incorruptible and very light, surpassing all other types of wood in both strength and beauty. But cedar and cypress, and myrtle, of excellent fragrance and incorruptible, are joined with elm and poplar, or with boxwood, or they are most suitable for grafting vines or for various works. All these things are placed together in solitude, so that at least one string of the Lord's lyre and some virtue of the Church's graces may not seem to be lacking. That all may understand and know together in their minds that the hand of the Lord has brought forth all these things, so that in the dryness of the nations the streams of virtues may be found, and in a once deserted and full of saltiness land, cedars and cypresses, and other trees may be born, whose height and top reaching toward the heavens would be illuminated by the wood of the olive, which is the nourishment of light and rest for those who labor.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Isaiah 41:20 articulates the profound divine purpose behind God's miraculous interventions on behalf of His people: that all observers, both Israel and the nations, might collectively perceive, comprehend, and deeply acknowledge His singular sovereign power and creative work. Following a series of breathtaking promises detailing supernatural provision and transformative renewal in the wilderness, this verse declares that these extraordinary acts are not merely for the immediate benefit of Israel but serve as irrefutable, public evidence of the LORD's unique identity as the Holy One, compelling universal recognition of His unparalleled authority, faithfulness, and redemptive might.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Isaiah 41:20 employs several powerful literary devices to convey its profound message. The most prominent is Parallelism, specifically a combination of synonymous and climactic parallelism. The initial string of verbs—"see, and know, and consider, and understand together"—demonstrates a climactic progression of understanding, moving from mere observation to deep, collective comprehension and wisdom. This is then paralleled by the two clauses describing God's action: "the hand of the LORD hath done this" and "the Holy One of Israel hath created it." These two phrases are essentially synonymous, reinforcing the same truth about God's agency and power, while also adding a layer of emphasis through the specific, covenantal title "Holy One of Israel" and the powerful verb "created." Anthropomorphism is evident in "the hand of the LORD," attributing a human characteristic (a hand) to God to convey His active power, direct involvement, and tangible agency in the world, making His divine intervention more relatable. The Repetition of the conjunction "and" (polysyndeton) between the verbs "see, and know, and consider, and understand" creates a sense of accumulating knowledge and emphasizes the comprehensive, multi-faceted nature of the desired understanding. Finally, the verse functions as a clear Purpose Statement, articulating the divine intention behind God's miraculous acts, elevating them from mere provision to profound revelation of His character and identity.
THEOLOGICAL AND THEMATIC CONNECTIONS
Isaiah 41:20 stands as a foundational statement on divine revelation, asserting that God's actions in the world are not arbitrary but are purposeful demonstrations of His character, power, and unwavering faithfulness. It teaches that God reveals Himself not only through His spoken word but also, and powerfully, through His tangible works in creation and history, compelling humanity to move beyond mere observation to deep, collective understanding and acknowledgment. This understanding leads to the recognition that the "Holy One of Israel" is the sole sovereign, actively intervening in history and creation with unique, transformative power. The verse thus serves as a powerful call to spiritual discernment, urging both Israel and the nations to acknowledge God's unique identity and power in stark contrast to the futility and impotence of idols. This theological truth resonates throughout Scripture, affirming that God's ultimate aim in all His dealings with humanity is to make Himself known for His glory and for the salvation of His people.
REFLECTION AND APPLICATION
Isaiah 41:20 challenges us to cultivate a posture of active spiritual discernment in our daily lives, recognizing God's sovereign hand at work in all circumstances. In a world brimming with distractions, competing ideologies, and often overwhelming challenges, it is remarkably easy to overlook or misattribute the workings of God, failing to see His purpose and power. This verse calls us to "see, know, consider, and understand together" that the hand of the LORD is continually active, even in the most desolate or seemingly insignificant circumstances. Just as God miraculously transformed the literal wilderness for Israel, He continues to bring life, provision, and profound transformation into our personal "wildernesses"—our struggles, our doubts, our barren places, and our moments of despair. The application extends beyond individual experience to the collective: as a community of faith, we are called to bear unified witness to God's actions, to attribute all good things to His sovereign hand, and to proclaim His identity as the "Holy One" to a watching world. This recognition deepens our worship, strengthens our trust in His unfailing providence, and empowers us to live as those who truly know and serve the God who creates and sustains all things.
Questions for Reflection
FAQ
What does "the Holy One of Israel" mean in this context?
Answer: "The Holy One of Israel" is a distinctive and profoundly significant title for God, used frequently in the book of Isaiah, appearing 26 times. In Isaiah 41:20, it emphasizes God's absolute moral purity, His transcendent otherness, and His unique, unbreakable covenantal relationship with the nation of Israel. It highlights that the God who performs these miraculous acts of provision and transformation is not merely a powerful deity among many, but the specific, set-apart God who has chosen Israel, remains faithful to His promises, and is utterly distinct from the impotent idols of the surrounding nations (as vividly contrasted in passages like Isaiah 44:6-20). This title underscores His holiness as the basis for His power and His commitment to His people.
Why does the verse emphasize "see, know, consider, and understand together"?
Answer: The repetition of these four verbs signifies a deliberate and progressive journey from initial observation to deep, collective comprehension and wisdom. "See" (râʼâh) refers to outward perception, "know" (yâdaʻ) to experiential understanding and intimate acquaintance, "consider" (sûwm) to thoughtful discernment and reflection, and "understand" (sâkal) to an intelligent grasp or profound wisdom. The inclusion of "together" (yachad) underscores that God's revelation is not just for individual enlightenment but for communal recognition and acknowledgment. It suggests that the ultimate purpose of God's works is to unify His people in their understanding of His sovereignty and to present a unified, undeniable witness to the world, demonstrating that His acts are irrefutable proof of His identity and power, especially as He challenges nations to present their case against Him.
CHRIST-CENTERED FULFILLMENT
Isaiah 41:20, with its declaration that "the hand of the LORD hath done this, and the Holy One of Israel hath created it," finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. The Old Testament's emphasis on God's creative power and redemptive acts, designed to reveal His glory and sovereign identity, culminates in Christ, who is the very Word through whom all things were made and without whom nothing was made. He is the one by whom God created the world, and He is the visible image of the invisible God, the firstborn over all creation. The miraculous transformations and provisions promised in Isaiah, such as water in the wilderness or lush trees in the desert, are powerfully echoed in Christ's own earthly ministry, where He provided bread for thousands (John 6:1-14), turned water into wine (John 2:1-11), and offered living water to those who thirst. These "signs" (as John's Gospel calls them) were performed precisely so that people might "see, and know, and consider, and understand" that the hand of God was truly at work in Him, testifying to His divine origin and power (John 14:10-11). Ultimately, the "Holy One of Israel" who creates new realities is fully revealed in Jesus, who brings about the new creation through His death and resurrection (2 Corinthians 5:17), inviting all to see, know, and understand God's ultimate act of salvation and transformation in Him.