Isaiah / Chapter 43

Isaiah 43

28 verses • Westminster Leningrad Codex 2 traditions available

Translator's Introduction

What This Chapter Is About

We hear God speak some of the most intimate words in all of Scripture to His exiled people. 'Fear not, for I have redeemed you; I have called you by name, you are mine.' Through fire and through water, God promises to be with Israel. Nations will be given as ransom because Israel is precious in God's eyes. The chapter moves from this tender opening to a second trial scene where Israel serves as God's witnesses against the idols (vv.8-13). Then comes the announcement of a new exodus — 'Behold, I am doing a new thing' (v.19) — that will surpass even the original deliverance from Egypt. The chapter closes with a devastating reversal: despite God's grace, Israel has burdened Him with sins, yet God declares, 'I am He who blots out your transgressions for my own sake' (v.25).

What Makes This Chapter Remarkable

Verse 1 contains three of the most powerful clauses in prophetic literature: 'I have redeemed you,' 'I have called you by name,' and 'you are mine.' Each clause moves from action to intimacy to possession. Verse 4 — 'you are precious in my eyes, and honored, and I love you' — is God's direct declaration of love to a sinful, exiled people. The 'new thing' of v.19 became a programmatic text for the early church (2 Corinthians 5:17, Revelation 21:5). Verse 25 is among the clearest statements of grace in the Old Testament: God forgives not because Israel deserves it but 'for my own sake.'

Translation Friction

The phrase 'I give Egypt as your ransom' (v.3) raises difficult questions about whether God values Israel over other nations. We render it faithfully and note in the translator's notes that the language is covenantal rather than comparative — it speaks to God's redemptive commitment to His chosen people. The verb bara' (create) in v.1 applied to Israel (not just the cosmos) is theologically significant and we preserve it. 'Do not remember the former things' (v.18) is startling given the centrality of remembrance in Israelite faith — the prophet commands a forgetting that is actually a reorientation of hope.

Connections

The new exodus theme (vv.16-21) parallels the original exodus throughout: water parting, a way in the wilderness, enemies destroyed. Paul draws on 'new creation' language (2 Corinthians 5:17) that has roots here. 'You are my witnesses' (v.10) anticipates Jesus' commission in Acts 1:8. 'I am He who blots out your transgressions' (v.25) connects to Psalm 51:1-2, Micah 7:18-19, and the NT theology of justification. The go'el (Redeemer) title (v.14) continues from 41:14. **Tradition comparisons:** The Dead Sea Scrolls (1QIsaiah-a) preserve this chapter with notable variants: Verse 3: minor variant in 'your ransom' (kofreka). Verse 10: the scroll reads the great monotheistic declaration 'you are my witnesses' identically. Verse 19: 'I am doing a new thing' — identical in both texts. Verse 25: the scroll has a slightly different suffix form on 'your transgressions.'. See the [DSS Isaiah comparison](/dss-isaiah/43). Targum Jonathan provides interpretive renderings: God as Redeemer (parqan) is rendered literally. The redemption terminology connects to the furqan/redemption language used throughout the targum. See [Targum Jonathan on Isaiah](/targum/isaiah).

Isaiah 43:1

וְעַתָּ֞ה כֹּֽה־אָמַ֤ר יְהוָה֙ בֹּרַאֲךָ֣ יַעֲקֹ֔ב וְיֹצֶרְךָ֖ יִשְׂרָאֵ֑ל אַל־תִּירָא֙ כִּ֣י גְאַלְתִּ֔יךָ קָרָ֥אתִי בְשִׁמְךָ֖ לִי־אָֽתָּה

But now, this is what the LORD says — He who created you, O Jacob, He who formed you, O Israel: Fear not, for I have redeemed you; I have called you by name, you are mine.

KJV But now thus saith the LORD that created thee, O Jacob, and he that formed thee, O Israel, Fear not: for I have redeemed thee, I have called thee by thy name; thou art mine.

Notes & Key Terms 1 term

Key Terms

גְאַלְתִּיךָ ge'alticha
"I have redeemed you" — I have acted as kinsman-redeemer, I have bought back, I have reclaimed

The go'el verb applied to God's action — He acts as Israel's nearest kinsman, paying the price to reclaim what was lost to bondage

Translator Notes

  1. This verse follows immediately after the devastating indictment of 42:25. The ve'attah (but now) marks the great pivot: despite Israel's blindness and burning, God speaks redemption. 'Created' (bara') and 'formed' (yatsar) use creation vocabulary — Israel is God's deliberate handiwork. The three declarations build: redeemed (legal act), called by name (personal knowledge), 'you are mine' (covenant possession). This is what the LORD says.
Isaiah 43:2

כִּֽי־תַעֲבֹ֤ר בַּמַּ֙יִם֙ אִתְּךָ־אָ֔נִי וּבַנְּהָר֖וֹת לֹ֣א יִשְׁטְפ֑וּךָ כִּֽי־תֵלֵ֤ךְ בְּמוֹ־אֵשׁ֙ לֹ֣א תִכָּוֶ֔ה וְלֶהָבָ֖ה לֹ֥א תִבְעַר־בָּֽךְ

When you pass through the waters, I will be with you; and through the rivers, they shall not overwhelm you; when you walk through fire you shall not be burned, and the flame shall not consume you.

KJV When thou passest through the waters, I will be with thee; and through the rivers, they shall not overflow thee: when thou walkest through the fire, thou shalt not be burned; neither shall the flame kindle upon thee.

Notes & Key Terms

Translator Notes

  1. The waters evoke the Red Sea (Exodus 14) and the Jordan (Joshua 3); the fire evokes Daniel's three friends (Daniel 3). The promise is not that Israel will avoid these trials but that God will be present through them. 'I will be with you' (itti-ani) is the core of the Immanuel promise (Isaiah 7:14). The poetic structure is chiastic: waters/rivers, fire/flame.

Dead Sea Scrolls (1QIsaᵃ, 125 BCE)minor

"through the waters"

Identical consonantal text. The promise 'when you pass through the waters' is the same in both traditions.

Isaiah 43:3

כִּ֗י אֲנִ֛י יְהוָ֥ה אֱלֹהֶ֖יךָ קְד֣וֹשׁ יִשְׂרָאֵ֑ל מוֹשִׁיעֶ֗ךָ נָתַ֤תִּי כָפְרְךָ֙ מִצְרַ֔יִם כּ֥וּשׁ וּסְבָ֖א תַּחְתֶּֽיךָ

For I am the LORD your God, the Holy One of Israel, your Savior. I give Egypt as your ransom, Cush and Seba in exchange for you.

KJV For I am the LORD thy God, the Holy One of Israel, thy Saviour: I gave Egypt for thy ransom, Ethiopia and Seba for thee.

Notes & Key Terms 1 term

Key Terms

כֹּפֶר kofer
"ransom" — ransom, ransom price, atonement payment, covering

The kofer is the price paid to redeem a life; God declares that entire nations serve as the redemption price for Israel

Translator Notes

  1. The Holy One of Israel is also 'your Savior' (moshi'ekha). The ransom language is striking: God gives Egypt, Cush (Ethiopia/Nubia), and Seba as the kofer (ransom price) for Israel. Historically this may refer to Cyrus's conquests of these regions. Theologically it declares that God values Israel supremely within His covenant purposes.

Dead Sea Scrolls (1QIsaᵃ, 125 BCE)minor

"your ransom"

1QIsaiah-a uses plene spelling with vav and a different suffix form (kaf-he instead of kaf alone). Same word — 'I give Egypt as your ransom.'

Isaiah 43:4

מֵאֲשֶׁ֨ר יָקַ֧רְתָּ בְעֵינַ֛י נִכְבַּ֖דְתָּ וַאֲנִ֣י אֲהַבְתִּ֑יךָ וְאֶתֵּ֤ן אָדָם֙ תַּחְתֶּ֔יךָ וּלְאֻמִּ֖ים תַּ֥חַת נַפְשֶֽׁךָ

Because you are precious in my eyes, and honored, and I love you, I give men in return for you, peoples in exchange for your life.

KJV Since thou wast precious in my sight, thou hast been honourable, and I have loved thee: therefore will I give men for thee, and people for thy life.

Notes & Key Terms

Translator Notes

  1. This is God's direct declaration of love — rare in its explicitness. Yaqarta (precious/costly), nikhbadta (honored/weighty), ahavticha (I love you) — three words that demolish any notion of God as distant or indifferent. The first-person emphasis (va'ani, 'and I myself') makes the love declaration unmistakably personal.
Isaiah 43:5

אַל־תִּירָא֙ כִּ֣י אִתְּךָ־אָ֔נִי מִמִּזְרָח֙ אָבִ֣יא זַרְעֶ֔ךָ וּמִֽמַּעֲרָ֖ב אֲקַבְּצֶֽךָּ

Fear not, for I am with you; I will bring your offspring from the east, and from the west I will gather you.

KJV Fear not: for I am with thee: I will bring thy seed from the east, and gather thee from the west;

Notes & Key Terms

Translator Notes

  1. Another 'fear not' oracle (cf. 41:10, 13, 14). The gathering from east and west envisions a regathering of exiles scattered across the known world. The scope anticipates the universal regathering promised in Isaiah 11:11-12.
Isaiah 43:6

אֹמַ֤ר לַצָּפוֹן֙ תֵּ֔נִי וּלְתֵימָ֖ן אַל־תִּכְלָ֑אִי הָבִ֤יאִי בָנַי֙ מֵרָח֔וֹק וּבְנוֹתַ֖י מִקְצֵ֥ה הָאָֽרֶץ

I will say to the north, Give up, and to the south, Do not withhold; bring my sons from afar and my daughters from the ends of the earth,

KJV I will say to the north, Give up; and to the south, Keep not back: bring my sons from far, and my daughters from the ends of the earth;

Notes & Key Terms

Translator Notes

  1. God commands the four directions (east, west in v.5; north, south here) to release His children. The language is parental — 'my sons' (banai) and 'my daughters' (benotai). The compass points represent totality: wherever Israel is scattered, God will reclaim them.

Dead Sea Scrolls (1QIsaᵃ, 125 BCE)minor

"from the north"

Identical consonantal text.

Isaiah 43:7

כֹּ֚ל הַנִּקְרָ֣א בִשְׁמִ֔י וְלִכְבוֹדִ֖י בְּרָאתִ֑יו יְצַרְתִּ֖יו אַף־עֲשִׂיתִֽיו

everyone who is called by my name, whom I created for my glory, whom I formed and made.

KJV Even every one that is called by my name: for I have created him for my glory, I have formed him; yea, I have made him.

Notes & Key Terms

Translator Notes

  1. Three creation verbs — bara' (created), yatsar (formed), 'asah (made) — echo Genesis 1-2. Israel exists not by accident but by divine design, and their purpose is God's glory (likhvodi). 'Called by my name' means they bear God's identity — they are His representation on earth.
Isaiah 43:8

הוֹצִ֥יא עַם־עִוֵּ֖ר וְעֵינַ֣יִם יֵ֑שׁ וְחֵרְשִׁ֖ים וְאָזְנַ֥יִם לָהֶֽם

Bring out the people who are blind, yet have eyes, who are deaf, yet have ears!

KJV Bring forth the blind people that have eyes, and the deaf that have ears.

Notes & Key Terms

Translator Notes

  1. The paradox of Israel continues from 42:18-20: they have eyes but are blind, ears but are deaf. Yet God still summons them — not to condemn but to serve as witnesses (v.10). Even blind Israel has seen enough of God's works to testify.
Isaiah 43:9

כָּל־הַגּוֹיִ֞ם נִקְבְּצ֣וּ יַחְדָּ֗ו וְיֵאָֽסְפוּ֙ לְאֻמִּ֔ים מִ֤י בָהֶם֙ יַגִּ֣יד זֹ֔את וְרִאשֹׁנ֖וֹת יַשְׁמִיעֻ֑נוּ יִתְּנ֤וּ עֵדֵיהֶם֙ וְיִצְדָּ֔קוּ וְיִשְׁמְע֖וּ וְיֹאמְר֥וּ אֱמֶֽת

All the nations gather together, and the peoples assemble. Who among them can declare this and tell us the former things? Let them bring their witnesses to prove them right; let them hear and say, 'It is true.'

KJV Let all the nations be gathered together, and let the people be assembled: who among them can declare this, and shew us former things? let them bring forth their witnesses, that they may be justified: or let them hear, and say, It is truth.

Notes & Key Terms

Translator Notes

  1. The second trial scene (cf. 41:1, 21). The nations are again assembled and challenged: can any of their gods declare the future or explain the past? 'Let them bring their witnesses' — the idols must produce evidence. They cannot. But God has witnesses: Israel.
Isaiah 43:10

אַתֶּ֤ם עֵדַי֙ נְאֻם־יְהוָ֔ה וְעַבְדִּ֖י אֲשֶׁ֣ר בָּחָ֑רְתִּי לְמַ֣עַן תֵּ֠דְעוּ וְתַאֲמִ֨ינוּ לִ֤י וְתָבִ֙ינוּ֙ כִּֽי־אֲנִ֣י ה֔וּא לְפָנַי֙ לֹא־נוֹצַ֣ר אֵ֔ל וְאַחֲרַ֖י לֹ֥א יִהְיֶֽה

'You are my witnesses,' declares the LORD, 'and my servant whom I have chosen, that you may know and believe me and understand that I am He. Before me no god was formed, nor shall there be any after me.'

KJV Ye are my witnesses, saith the LORD, and my servant whom I have chosen: that ye may know and believe me, and understand that I am he: before me there was no God formed, neither shall there be after me.

Notes & Key Terms 1 term

Key Terms

אֲנִי הוּא ani hu
"I am He" — I am He, I am the one, it is I

The divine self-identification formula of Second Isaiah (41:4, 43:10, 13, 25, 46:4, 48:12); Jesus echoes it with ego eimi ('I am') in John's Gospel

Translator Notes

  1. 'You are my witnesses' (attem edai) — Israel's role in the cosmic trial is to testify from their experience of God's faithfulness. 'Declares the LORD' renders ne'um YHWH. The threefold purpose — know, believe, understand — describes progressive deepening of faith. 'I am He' (ani hu) is the most concentrated monotheistic declaration in the Hebrew Bible. Jesus' 'I am' (ego eimi) statements in John's Gospel echo this formula.

Dead Sea Scrolls (1QIsaᵃ, 125 BCE)minor

"you are my witnesses"

1QIsaiah-a spells the pronoun 'you' as atemmah rather than the MT's attem — a fuller form. The great monotheistic declaration 'You are my witnesses, declares the LORD, and my servant whom I have chosen' is substantively identical.

Isaiah 43:11

אָנֹכִ֥י אָנֹכִ֖י יְהוָ֑ה וְאֵ֥ין מִבַּלְעָדַ֖י מוֹשִֽׁיעַ

I, I am the LORD, and besides me there is no savior.

KJV I, even I, am the LORD; and beside me there is no saviour.

Notes & Key Terms

Translator Notes

  1. The doubled anokhi anokhi (I, I) is emphatic: 'I and no other am the LORD.' Ein mibbal'adai moshia' — 'there is no savior besides me.' The claim is absolute: salvation is available from one source only. Hosea 13:4 makes the same claim. The NT applies this exclusively to Jesus (Acts 4:12).
Isaiah 43:12

אָנֹכִ֞י הִגַּ֤דְתִּי וְהוֹשַׁ֙עְתִּי֙ וְהִשְׁמַ֔עְתִּי וְאֵ֥ין בָּכֶ֖ם זָ֑ר וְאַתֶּ֥ם עֵדַ֛י נְאֻם־יְהוָ֖ה וַאֲנִי־אֵֽל

I declared and saved and proclaimed, when there was no strange god among you; and you are my witnesses, declares the LORD, and I am God.

KJV I have declared, and have saved, and I have shewed, when there was no strange god among you: therefore ye are my witnesses, saith the LORD, that I am God.

Notes & Key Terms

Translator Notes

  1. Three past-tense verbs — declared, saved, proclaimed — point to God's historical track record with Israel. 'When there was no strange god among you' recalls the early period when Israel worshiped the LORD alone. Their experience of God's undivided faithfulness qualifies them as witnesses. 'Declares the LORD' renders ne'um YHWH.
Isaiah 43:13

גַּם־מִיּ֣וֹם אֲנִי־ה֗וּא וְאֵ֤ין מִיָּדִי֙ מַצִּ֔יל אֶפְעַ֖ל וּמִ֥י יְשִׁיבֶֽנָּה

Also from this day forward I am He; there is none who can deliver from my hand. I work, and who can turn it back?

KJV Yea, before the day was I am he; and there is none that can deliver out of my hand: I will work, and who shall let it?

Notes & Key Terms

Translator Notes

  1. Gam-miyyom — 'even from today/from the day' — extends the claim from past (v.12) into the eternal future. 'No one delivers from my hand' asserts absolute sovereignty. 'Who can turn it back?' (mi yeshivenah) — no power can reverse God's action. This is the divine guarantee behind every promise in this chapter.
Isaiah 43:14

כֹּֽה־אָמַ֧ר יְהוָ֛ה גֹּאַלְכֶ֖ם קְד֣וֹשׁ יִשְׂרָאֵ֑ל לְמַעַנְכֶ֞ם שִׁלַּ֣חְתִּי בָבֶ֗לָה וְהוֹרַדְתִּ֤י בָרִיחִים֙ כֻּלָּ֔ם וְכַשְׂדִּ֖ים בָּאֳנִיּ֥וֹת רִנָּתָֽם

This is what the LORD says, your Redeemer, the Holy One of Israel: 'For your sake I send to Babylon and bring them all down as fugitives, even the Chaldeans, in the ships in which they rejoice.'

KJV Thus saith the LORD, your redeemer, the Holy One of Israel; For your sake I have sent to Babylon, and have brought down all their nobles, and the Chaldeans, whose cry is in the ships.

Notes & Key Terms 1 term

Key Terms

גֹּאַלְכֶם go'alkhem
"your Redeemer" — your kinsman-redeemer, your reclaimer, your avenger

God as go'el — the kinsman who acts to buy back His people from Babylonian captivity, as a relative would redeem a family member from slavery

Translator Notes

  1. God is identified by two titles: 'your Redeemer' (go'alkhem) and 'the Holy One of Israel.' The Redeemer sends judgment to Babylon — the captor itself will become captive. 'Brings them all down as fugitives' (barichim, fleeing ones/bars — the text is difficult) reverses Babylon's role: the imprisoner becomes the prisoner. This is what the LORD says.

Targum Jonathan (Aramaic, 1st-5th c. CE)literal

"Thus says the LORD, your Redeemer, the Holy One of Israel."

God as Redeemer (parqan) is rendered literally. The redemption terminology connects to the furqan/redemption language used throughout the targum.

Isaiah 43:15

אֲנִ֥י יְהוָ֖ה קְדוֹשְׁכֶ֑ם בּוֹרֵ֥א יִשְׂרָאֵ֖ל מַלְכְּכֶֽם

I am the LORD, your Holy One, the Creator of Israel, your King.

KJV I am the LORD, your Holy One, the creator of Israel, your King.

Notes & Key Terms

Translator Notes

  1. Four titles in rapid succession: the LORD, your Holy One, the Creator of Israel, your King. The progression moves from covenant name to moral character to creative power to sovereign authority. 'Creator of Israel' (bore' Yisra'el) again uses the verb reserved for divine creation.
Isaiah 43:16

כֹּ֚ה אָמַ֣ר יְהוָ֔ה הַנּוֹתֵ֥ן בַּיָּ֖ם דָּ֑רֶךְ וּבְמַ֥יִם עַזִּ֖ים נְתִיבָֽה

This is what the LORD says — He who makes a way in the sea, a path in the mighty waters,

KJV Thus saith the LORD, which maketh a way in the sea, and a path in the mighty waters;

Notes & Key Terms

Translator Notes

  1. The Exodus is evoked without being named: 'a way in the sea' can only be the parting of the Red Sea (Exodus 14). God is identified by His greatest past act of salvation — but only as prelude to announcing something even greater (vv.18-19). This is what the LORD says.
Isaiah 43:17

הַמּוֹצִ֥יא רֶֽכֶב־וָס֖וּס חַ֣יִל וְעִזּ֑וּז יַחְדָּ֤ו יִשְׁכְּבוּ֙ בַּל־יָק֔וּמוּ דָּעֲכ֖וּ כַּפִּשְׁתָּ֥ה כָבֽוּ

who brings out chariot and horse, army and warrior; they lie down together, they cannot rise; they are extinguished, quenched like a wick.

KJV Which bringeth forth the chariot and horse, the army and the power; they shall lie down together, they shall not rise: they are extinct, they are quenched as tow.

Notes & Key Terms

Translator Notes

  1. Pharaoh's army is described without naming Pharaoh: chariots, horses, army, warriors — all 'extinguished like a wick' (pishtah). The wick image connects to the servant's 'faintly burning wick' in 42:3. Egypt's military power guttered out in the sea. The past tense recounts history as evidence of God's power.
Isaiah 43:18

אַֽל־תִּזְכְּר֖וּ רִאשֹׁנ֑וֹת וְקַדְמֹנִיּ֖וֹת אַל־תִּתְבֹּנָֽנוּ

Remember not the former things, nor consider the things of old.

KJV Remember ye not the former things, neither consider the things of old.

Notes & Key Terms

Translator Notes

  1. This is a shocking command in a tradition built on remembrance (zakhor). After evoking the Exodus (vv.16-17), God says: stop looking back. The 'former things' (rishonot) include even the Exodus itself. Something so new is coming that the greatest act of the past pales beside it.

Dead Sea Scrolls (1QIsaᵃ, 125 BCE)minor

"the former things"

Identical consonantal text.

Isaiah 43:19

הִנְנִ֥י עֹשֶׂ֖ה חֲדָשָׁ֑ה עַתָּ֣ה תִצְמָ֔ח הֲל֖וֹא תֵדָעֽוּהָ אַ֣ף אָשִׂ֤ים בַּמִּדְבָּר֙ דֶּ֔רֶךְ בִּישִׁמ֖וֹן נְהָרֽוֹת

Behold, I am doing a new thing; now it springs forth — do you not perceive it? I will make a way in the wilderness and rivers in the desert.

KJV Behold, I will do a new thing; now it shall spring forth; shall ye not know it? I will even make a way in the wilderness, and rivers in the desert.

Notes & Key Terms 1 term

Key Terms

חֲדָשָׁה chadashah
"a new thing" — new, fresh, unprecedented

This 'new thing' transcends the Exodus; it will become a foundational concept for New Testament theology (2 Corinthians 5:17, Revelation 21:5)

Translator Notes

  1. This is one of the most quoted verses in Isaiah. The 'new thing' (chadashah) is the new exodus — return from Babylon — but its language reaches beyond any single historical event into the eschatological future. 'Do you not perceive it?' challenges Israel's blindness (42:18-20). The way in the wilderness and rivers in the desert reverse the harshness of the original wilderness wandering.

Dead Sea Scrolls (1QIsaᵃ, 125 BCE)minor

"a new thing"

Identical reading. The stirring declaration 'Behold, I am doing a new thing' reads the same in the oldest scroll and the medieval MT.

Isaiah 43:20

תְּכַבְּדֵ֙נִי֙ חַיַּ֣ת הַשָּׂדֶ֔ה תַּנִּ֖ים וּבְנ֣וֹת יַעֲנָ֑ה כִּֽי־נָתַ֨תִּי בַמִּדְבָּ֜ר מַ֗יִם נְהָרוֹת֙ בִּֽישִׁימֹ֔ן לְהַשְׁק֖וֹת עַמִּ֥י בְחִירִֽי

The wild beasts will honor me, the jackals and the ostriches, for I give water in the wilderness, rivers in the desert, to give drink to my chosen people.

KJV The beast of the field shall honour me, the dragons and the owls: because I give waters in the wilderness, and rivers in the desert, to give drink to my people, my chosen.

Notes & Key Terms

Translator Notes

  1. Even the animals of the desert — jackals and ostriches, creatures of desolation — will honor God when water flows in the wasteland. Creation itself responds to God's redemptive acts. 'My chosen people' (ammi bechiri) echoes the servant language of 42:1.
Isaiah 43:21

עַם־ז֖וּ יָצַ֣רְתִּי לִ֑י תְּהִלָּתִ֖י יְסַפֵּֽרוּ

the people whom I formed for myself that they might declare my praise.

KJV This people have I formed for myself; they shall shew forth my praise.

Notes & Key Terms

Translator Notes

  1. The purpose of Israel's existence is stated with crystalline clarity: to declare God's praise (tehillah). Yatsarti li — 'I formed for myself' — uses the potter verb (yatsar), emphasizing that Israel is God's deliberate handiwork, shaped for a specific purpose.
Isaiah 43:22

וְלֹא־אֹתִ֥י קָרָ֖אתָ יַעֲקֹ֑ב כִּי־יָגַ֥עְתָּ בִּ֖י יִשְׂרָאֵֽל

Yet you did not call upon me, O Jacob; but you have been weary of me, O Israel!

KJV But thou hast not called upon me, O Jacob; but thou hast been weary of me, O Israel.

Notes & Key Terms

Translator Notes

  1. The tone shifts sharply. After declaring Israel's purpose (v.21), God indicts their failure. 'You have been weary of me' (yaga'ta bi) is a stunning accusation: the people grew tired of the God who never tires (40:28). The roles are reversed — Israel wearies of God rather than God wearying of Israel.
Isaiah 43:23

לֹא־הֵבֵ֤יאתָ לִּי֙ שֵׂ֣ה עֹלֹתֶ֔יךָ וּזְבָחֶ֖יךָ לֹ֣א כִבַּדְתָּ֑נִי לֹ֤א הֶעֱבַדְתִּ֙יךָ֙ בְּמִנְחָ֔ה וְלֹ֥א הוֹגַעְתִּ֖יךָ בִּלְבוֹנָֽה

You have not brought me your sheep for burnt offerings, or honored me with your sacrifices. I have not burdened you with grain offerings, or wearied you with frankincense.

KJV Thou hast not brought me the small cattle of thy burnt offerings; neither hast thou honoured me with thy sacrifices. I have not caused thee to serve with an offering, nor wearied thee with incense.

Notes & Key Terms

Translator Notes

  1. God clarifies: He did not exhaust Israel with excessive ritual demands. The requirements were not burdensome. Yet Israel failed even these. The irony is that Israel was 'weary' of God (v.22) while God had not 'wearied' them (hoga'ticha) with demands.
Isaiah 43:24

לֹא־קָנִ֨יתָ לִּ֤י בַכֶּ֙סֶף֙ קָנֶ֔ה וְחֵ֥לֶב זְבָחֶ֖יךָ לֹ֣א הִרְוִיתָ֑נִי אַ֗ךְ הֶעֱבַדְתַּ֙נִי֙ בְּחַטֹּאותֶ֔יךָ הוֹגַעְתַּ֖נִי בַּעֲוֺנֹתֶֽיךָ

You have not bought me sweet cane with money, or satisfied me with the fat of your sacrifices. But you have burdened me with your sins; you have wearied me with your iniquities.

KJV Thou hast bought me no sweet cane with money, neither hast thou filled me with the fat of thy sacrifices: but thou hast made me to serve with thy sins, thou hast wearied me with thine iniquities.

Notes & Key Terms

Translator Notes

  1. The pivot word is he'evadtani ('you have burdened/enslaved me') — the same root as 'eved (servant). Israel has made God their servant by loading Him with sins. 'You have wearied me' (hoga'tani) with iniquities reverses the earlier statement: God did not weary Israel with incense (v.23), but Israel has wearied God with sin. This is one of the most remarkable anthropomorphisms in the Hebrew Bible.
Isaiah 43:25

אָנֹכִ֨י אָנֹכִ֥י ה֛וּא מֹחֶ֥ה פְשָׁעֶ֖יךָ לְמַעֲנִ֑י וְחַטֹּאתֶ֖יךָ לֹ֥א אֶזְכֹּֽר

I, I am He who blots out your transgressions for my own sake, and I will not remember your sins.

KJV I, even I, am he that blotteth out thy transgressions for mine own sake, and will not remember thy sins.

Notes & Key Terms 1 term

Key Terms

מֹחֶה mocheh
"blots out" — to wipe away, blot out, erase, obliterate

The same verb used for wiping a dish clean (2 Kings 21:13) or erasing a record — God annihilates the record of sin completely

Translator Notes

  1. This verse is one of the most powerful declarations of grace in the Hebrew Bible. The doubled 'I, I' (anokhi anokhi) insists that forgiveness comes from God's initiative alone. 'For my own sake' (lema'ani) grounds forgiveness in God's character, not Israel's worthiness. 'I will not remember' (lo ezkor) is not forgetfulness but a sovereign decision to treat sin as non-existent. This anticipates Jeremiah 31:34 and Hebrews 8:12.

Dead Sea Scrolls (1QIsaᵃ, 125 BCE)moderate

"your transgressions"

1QIsaiah-a uses the suffix form -kah instead of the MT's -kha. This is a characteristic Qumran morphological feature — the second-person masculine singular suffix appears frequently with this form in the scroll. No change in meaning: 'I, I am He who blots out your transgressions.'

Isaiah 43:26

הַזְכִּירֵ֕נִי נִשָּׁפְטָ֖ה יָ֑חַד סַפֵּ֥ר אַתָּ֖ה לְמַ֥עַן תִּצְדָּֽק

Put me in remembrance; let us argue together; set forth your case, that you may be proved right.

KJV Put me in remembrance: let us plead together: declare thou, that thou mayest be justified.

Notes & Key Terms

Translator Notes

  1. The courtroom language returns, but now with irony: God invites Israel to make their case — 'prove that you deserve acquittal.' The invitation is rhetorical; after vv.22-24, Israel has no defense. Yet God has already granted acquittal (v.25) before the case is even argued. Grace precedes the verdict.
Isaiah 43:27

אָבִ֥יךָ הָרִאשׁ֖וֹן חָטָ֑א וּמְלִיצֶ֖יךָ פָּ֥שְׁעוּ בִֽי

Your first father sinned, and your mediators transgressed against me.

KJV Thy first father hath sinned, and thy teachers have transgressed against me.

Notes & Key Terms

Translator Notes

  1. 'Your first father' (avicha harishon) likely refers to Jacob/Israel, whose name the nation bears, or possibly to Abraham or Adam. 'Your mediators' (melitsekha) — priests, prophets, or intercessors — also failed. The point is comprehensive: from the founding ancestor through the spiritual leadership, the pattern is transgression.
Isaiah 43:28

וַאֲחַלֵּ֖ל שָׂרֵ֣י קֹ֑דֶשׁ וְאֶתְּנָ֤ה לַחֵ֙רֶם֙ יַעֲקֹ֔ב וְיִשְׂרָאֵ֖ל לְגִדּוּפִֽים

Therefore I profaned the princes of the sanctuary, and I gave Jacob over to utter destruction and Israel to reviling.

KJV Therefore I have profaned the princes of the sanctuary, and have given Jacob to the curse, and Israel to reproaches.

Notes & Key Terms

Translator Notes

  1. The consequences are stated bluntly: even the holy leaders (sarei qodesh — temple princes/priests) were profaned, and Jacob was given to cherem (the ban, utter destruction — the same word used for the devoted destruction of Jericho). Israel became an object of scorn. Yet this devastating verse follows v.25's promise of forgiveness — the judgment is real but not final.
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