Isaiah / Chapter 45

Isaiah 45

25 verses • Westminster Leningrad Codex 3 traditions available

Translator's Introduction

What This Chapter Is About

God addresses Cyrus the Persian by name as His 'anointed' (mashiach) and announces that He alone is God — there is no other. The chapter contains the Hebrew Bible's most explicit monotheistic declarations and culminates in a universal invitation: every knee shall bow.

What Makes This Chapter Remarkable

Verse 1 is theologically explosive: a pagan emperor is called mashiach, the title reserved for Israel's divinely appointed leaders. God names Cyrus before Cyrus knows God (v. 4). The declaration 'I form light and create darkness, I make peace and create calamity' (v. 7) attributes everything — including disaster — to God alone, rejecting any dualistic theology. The repeated 'I am the LORD, and there is no other' (vv. 5, 6, 18, 22) is monotheism's strongest articulation in the Hebrew Bible.

Translation Friction

The word ra (v. 7) can mean 'evil,' 'calamity,' or 'disaster.' We rendered it 'calamity' because the context is about God's sovereignty over events, not moral evil — the contrast is with shalom ('peace/well-being'), not with moral goodness. The phrase 'every knee shall bow, every tongue shall swear' (v. 23) is cited by Paul in Philippians 2:10-11 with christological application; we note the connection without importing it into the Hebrew rendering.

Connections

Cyrus is named in 44:28 as God's shepherd; here he receives the mashiach title. The monotheistic declarations connect to Deuteronomy 4:35, 39 and Isaiah 43:10-11. Paul cites v. 23 in Philippians 2:10-11 and Romans 14:11. The potter-clay image (v. 9) recurs in Jeremiah 18:1-6 and Romans 9:20-21. **Tradition comparisons:** The Dead Sea Scrolls (1QIsaiah-a) preserve this chapter with notable variants: Verse 1: the scroll reads 'to his anointed one, to Cyrus' (limshicho lekoresh) identically to the MT — confirming that the pre-Christian text called a Persian emperor 'messiah.' Verse 8: a famous variant where the scroll reads 'let the earth open and let salvation sprout' with a different verb fo.... See the [DSS Isaiah comparison](/dss-isaiah/45). Targum Jonathan provides interpretive renderings: Israel's salvation is 'by the Memra of the LORD,' making the Word the agent of eternal redemption. The Hebrew yasha ('save') becomes paraq ('redeem'), emphasizing liberation. (2 notable renderings in this chapter) See [Targum Jonathan on Isaiah](/targum/isaiah). The Latin Vulgate shaped Western theology here: Rorate caeli desuper became a beloved Advent hymn and antiphon in the Latin liturgy. The rendering pluant iustum (let them rain the just one) — reading Hebrew tsedeq (righteousness) as a person (the J... See the [Vulgate Isaiah](/vulgate/isaiah).

Isaiah 45:1

כֹּה־אָמַ֣ר יְהוָה֮ לִמְשִׁיח֣וֹ לְכ֗וֹרֶשׁ אֲשֶׁר־הֶחֱזַ֤קְתִּי בִֽימִינוֹ֙ לְרַד־לְפָנָ֣יו גּוֹיִ֔ם וּמׇתְנֵ֥י מְלָכִ֖ים אֲפַתֵּ֑חַ

This is what the LORD says to His anointed, to Cyrus, whose right hand I have grasped to subdue nations before him and to strip kings of their armor, to open doors before him so that gates will not be shut:

KJV Thus saith the LORD to his anointed, to Cyrus, whose right hand I have holden, to subdue nations before him; and I will loose the loins of kings, to open before him the two leaved gates; and the gates shall not be shut;

Notes & Key Terms 1 term

Key Terms

מָשִׁיחַ mashiach
"anointed" — anointed one, messiah, one consecrated by anointing

Applied here to Cyrus of Persia — the only non-Israelite to receive this title in the Hebrew Bible. The theological claim is that God's redemptive purposes are not limited to Israelite agents.

Translator Notes

  1. The phrase limeshicho ('to His anointed') uses the same word applied to Saul (1 Samuel 24:6), David (2 Samuel 19:21), and the priests (Leviticus 4:3). Applying it to Cyrus is not metaphorical — it is a deliberate theological claim that God's purposes operate through foreign rulers.
  2. The verb hechezaqti ('I have grasped') describes God taking Cyrus by the right hand — an image of personal guidance and empowerment, the same language used for God leading Israel (41:13).

Dead Sea Scrolls (1QIsaᵃ, 125 BCE)theological

"to his anointed one, to Cyrus"

1QIsaiah-a reads 'to his anointed one, to Cyrus' (limshicho lekoresh) identically to the MT. This is theologically significant: the oldest manuscript of Isaiah confirms that a Persian king was called mashiach ('anointed one,' the word that gives us 'messiah').

Isaiah 45:2

אֲנִ֤י לְפָנֶ֙יךָ֙ אֵלֵ֔ךְ וַהֲדוּרִ֖ים אֲיַשֵּׁ֑ר דַּלְת֤וֹת נְחוּשָׁה֙ אֲשַׁבֵּ֔ר וּבְרִיחֵ֥י בַרְזֶ֖ל אֲגַדֵּֽעַ׃

I will go before you and level the mountains. I will shatter bronze doors and cut through iron bars.

KJV I will go before thee, and make the crooked places straight: I will break in pieces the gates of brass, and cut in sunder the bars of iron:

Notes & Key Terms

Translator Notes

  1. The verb ayasher ('make level/straight') and hadurim ('swellings, rough places, or mountains') describe God removing obstacles from Cyrus's path. The bronze doors and iron bars refer to the fortified gates of Babylon — Herodotus describes Babylon's hundred bronze gates.
Isaiah 45:3

וְנָתַתִּ֤י לְךָ֙ אוֹצְר֣וֹת חֹ֔שֶׁךְ וּמַטְמֻנֵ֖י מִסְתָּרִ֑ים לְמַ֣עַן תֵּדַ֗ע כִּֽי־אֲנִ֧י יְהוָ֛ה הַקּוֹרֵ֥א בְשִׁמְךָ֖ אֱלֹהֵ֥י יִשְׂרָאֵֽל׃

I will give you treasures of darkness and hidden wealth of secret places, so that you may know that I am the LORD, the God of Israel, who calls you by name.

KJV And I will give thee the treasures of darkness, and hidden riches of secret places, that thou mayest know that I, the LORD, which call thee by thy name, am the God of Israel.

Notes & Key Terms

Translator Notes

  1. The treasures of darkness (otsrot choshekh) refer to Babylon's legendary wealth stored in underground vaults. The purpose clause is theological: Cyrus receives wealth not for his own glory but 'so that you may know that I am the LORD.' God reveals Himself through history, not just through Scripture.
Isaiah 45:4

לְמַ֙עַן֙ עַבְדִּ֣י יַעֲקֹ֔ב וְיִשְׂרָאֵ֖ל בְּחִירִ֑י וָאֶקְרָ֤א לְךָ֙ בִּשְׁמֶ֔ךָ אֲכַנְּךָ֖ וְלֹ֥א יְדַעְתָּֽנִי׃

For the sake of my servant Jacob, and Israel my chosen one, I call you by your name; I give you a title of honor, though you do not know me.

KJV For Jacob my servant's sake, and Israel mine elect, I have even called thee by thy name: I have surnamed thee, though thou hast not known me.

Notes & Key Terms

Translator Notes

  1. The phrase velo yedatani ('though you do not know me') is the chapter's most theologically provocative statement: God's anointed does not know God. Divine purposes operate through agents unaware of their role. The verb akannekha ('I give you a title/surname') suggests God confers royal dignity on Cyrus.

Dead Sea Scrolls (1QIsaᵃ, 125 BCE)minor

"Israel"

Identical consonantal text.

Isaiah 45:5

אֲנִ֤י יְהוָה֙ וְאֵ֣ין ע֔וֹד זוּלָתִ֖י אֵ֣ין אֱלֹהִ֑ים אֲאַזֶּרְךָ֖ וְלֹ֥א יְדַעְתָּֽנִי׃

I am the LORD, and there is no other; there is no God besides me. I arm you, though you do not know me,

KJV I am the LORD, and there is none else, there is no God beside me: I girded thee, though thou hast not known me:

Notes & Key Terms

Translator Notes

  1. The first of the chapter's monotheistic declarations: ani YHWH ve'ein od ('I am the LORD and there is no other'). The absolute claim — no God besides me — eliminates all rival deities. The verb a'azzerkha ('I arm you, I gird you') is military — God equips Cyrus for conquest.
Isaiah 45:6

לְמַ֣עַן יֵדְע֗וּ מִמִּזְרַח־שֶׁ֙מֶשׁ֙ וּמִמַּ֣עֲרָבָ֔הּ כִּי־אֶ֖פֶס בִּלְעָדָ֑י אֲנִ֥י יְהוָ֖ה וְאֵ֥ין עֽוֹד׃

so that from the rising of the sun to its setting people may know there is none besides me. I am the LORD, and there is no other.

KJV That they may know from the rising of the sun, and from the west, that there is none beside me. I am the LORD, and there is none else.

Notes & Key Terms

Translator Notes

  1. The scope is universal: from east (mizrach-shemesh, 'sunrise') to west (ma'aravah, 'sunset') — the entire inhabited world. The purpose of Cyrus's victories is not Persian imperialism but global knowledge of the one God.
Isaiah 45:7

יוֹצֵ֥ר אוֹר֙ וּבוֹרֵ֣א חֹ֔שֶׁךְ עֹשֶׂ֥ה שָׁל֖וֹם וּבוֹרֵ֣א רָ֑ע אֲנִ֥י יְהוָ֖ה עֹשֶׂ֥ה כׇל־אֵֽלֶּה׃

I form light and create darkness; I make peace and create calamity. I, the LORD, do all these things.

KJV I form the light, and create darkness: I make peace, and create evil: I the LORD do all these things.

Notes & Key Terms 1 term

Key Terms

רָע ra
"calamity" — evil, disaster, calamity, adversity, harm, misfortune

The semantic range of ra spans moral evil and experiential adversity. In this context, paired with shalom, the meaning is closer to 'calamity/disaster' — God controls the conditions of human existence, both favorable and unfavorable.

Translator Notes

  1. We rendered ra as 'calamity' rather than 'evil' because the parallel with shalom ('peace/well-being') indicates the contrast is between favorable and unfavorable circumstances, not between moral good and moral evil. God is sovereign over events, not the author of sin.
  2. The verb bara ('create') — used exclusively with God as subject in Genesis 1 — appears twice here, applied to darkness and to calamity. God's creative power encompasses the full range of existence.
  3. This verse may respond to Persian Zoroastrian dualism, which posited separate deities for light/good (Ahura Mazda) and darkness/evil (Angra Mainyu). Isaiah insists: one God does both.

Dead Sea Scrolls (1QIsaᵃ, 125 BCE)minor

"who forms"

Identical consonantal text. 'I form light and create darkness' — the great cosmological declaration.

Isaiah 45:8

הַרְעִ֤יפוּ שָׁמַ֙יִם֙ מִמַּ֔עַל וּשְׁחָקִ֖ים יִזְּלוּ־צֶ֑דֶק תִּפְתַּח־אֶ֣רֶץ וְיִפְרוּ־יֶ֗שַׁע וּצְדָקָ֤ה תַצְמִ֙יחַ֙ יַ֔חַד אֲנִ֥י יְהוָ֖ה בְּרָאתִֽיו׃

Rain down, O heavens, from above, and let the skies pour down righteousness. Let the earth open and salvation spring forth; let righteousness sprout alongside it. I, the LORD, have created it.

KJV Drop down, ye heavens, from above, and let the skies pour down righteousness: let the earth open, and let them bring forth salvation, and let righteousness spring up together; I the LORD have created it.

Notes & Key Terms

Translator Notes

  1. Righteousness (tsedeq/tsedaqah) and salvation (yesha) are described as agricultural — they rain from heaven and sprout from earth. The verse envisions a cosmos saturated with divine justice, growing like crops from soil watered by heaven.

Dead Sea Scrolls (1QIsaᵃ, 125 BCE)major

"drip down"

The MT reads 'Drip down, O heavens, from above, and let the skies pour down righteousness; let the earth open, that salvation may sprout.' 1QIsaiah-a's consonantal text is essentially identical here, though some scholars have noted a slightly different verb form for 'sprout' (yifru vs. yifreach). The overall meaning is the same — a prayer for cosmic salvation.

Latin Vulgate (Jerome, 405 CE)

"Drop down dew, O heavens, from above, and let the clouds rain the just one"

Rorate caeli desuper became a beloved Advent hymn and antiphon in the Latin liturgy. The rendering pluant iustum (let them rain the just one) — reading Hebrew tsedeq (righteousness) as a person (the Just One/Messiah) — is a distinctly christological interpretation that shaped Advent theology.

Isaiah 45:9

ה֗וֹי רָ֚ב אֶת־יֹ֣צְר֔וֹ חֶ֖רֶשׂ אֶת־חַרְשֵׂ֣י אֲדָמָ֑ה הֲיֹאמַ֨ר חֹ֤מֶר לְיֹֽצְרוֹ֙ מַה־תַּעֲשֶׂ֔ה

Woe to the one who contends with his Maker — a pot among earthen pots! Does the clay say to the one who shapes it, 'What are you making?'

KJV Woe unto him that striveth with his Maker! Let the potsherd strive with the potsherds of the earth. Shall the clay say to him that fashioneth it, What makest thou?

Notes & Key Terms

Translator Notes

  1. The potter-clay metaphor challenges anyone who questions God's use of Cyrus. The word cheres ('potsherd, earthenware') emphasizes human fragility — clay arguing with the potter. Paul draws on this passage in Romans 9:20-21.
Isaiah 45:10

ה֛וֹי אֹמֵ֥ר לְאָ֖ב מַה־תּוֹלִ֑יד וּלְאִשָּׁ֖ה מַה־תְּחִילִֽין׃

Woe to the one who says to a father, 'What are you begetting?' or to a woman, 'What are you laboring to bring forth?'

KJV Woe unto him that saith unto his father, What begettest thou? or to the woman, What hast thou brought forth?

Notes & Key Terms

Translator Notes

  1. The analogy shifts from potter to parent — questioning God's purposes is as absurd as questioning parents about what kind of child they are producing. The verb techillin ('you labor/bring forth') uses birth-pain language.
Isaiah 45:11

כֹּה־אָמַ֧ר יְהוָ֛ה קְד֥וֹשׁ יִשְׂרָאֵ֖ל וְיֹצְר֑וֹ הָאֹתִיּ֣וֹת שְׁאָל֔וּנִי עַל־בָּנַ֛י וְעַל־פֹּ֥עַל יָדַ֖י תְּצַוֻּֽנִי׃

This is what the LORD says — the Holy One of Israel and its Maker: 'Ask me about what is to come concerning my children; will you command me about the work of my hands?'

KJV Thus saith the LORD, the Holy One of Israel, and his Maker, Ask me of things to come concerning my sons, and concerning the work of my hands command ye me.

Notes & Key Terms

Translator Notes

  1. The full title 'the Holy One of Israel' appears here alongside 'its Maker' (yotsro) — the same potter who cannot be questioned. The tone is either invitation ('ask me') or rebuke ('will you presume to command me?') — the Hebrew syntax allows both readings. We preserved the ambiguity.
Isaiah 45:12

אָנֹכִ֞י עָשִׂ֣יתִי אֶ֗רֶץ וְאָדָ֥ם עָלֶ֛יהָ בָּרָ֑אתִי אֲנִ֗י יָדַי֙ נָט֣וּ שָׁמַ֔יִם וְכׇל־צְבָאָ֖ם צִוֵּֽיתִי׃

I made the earth and created humanity upon it. My own hands stretched out the heavens, and I commanded all their host.

KJV I have made the earth, and created man upon it: I, even my hands, have stretched out the heavens, and all their host have I commanded.

Notes & Key Terms

Translator Notes

  1. God's credentials: He made the earth (asiti erets), created humanity (adam aleiha barati — using the Genesis 1 verb bara), stretched out the heavens, and commands the stars. If He can do all this, appointing Cyrus is a small matter.

Dead Sea Scrolls (1QIsaᵃ, 125 BCE)minor

"I have made"

Identical consonantal text.

Isaiah 45:13

אָנֹכִ֞י הַעִירֹתִ֤הוּ בְצֶ֙דֶק֙ וְכׇל־דְּרָכָ֣יו אֲיַשֵּׁ֔ר הֽוּא־יִבְנֶ֥ה עִירִ֖י וְגָלוּתִ֣י יְשַׁלֵּ֑חַ לֹ֤א בִמְחִיר֙ וְלֹ֣א בְשֹׁ֔חַד אָמַ֖ר יְהוָ֥ה צְבָאֽוֹת׃

I have stirred him up in righteousness, and I will make all his paths straight. He will rebuild my city and set my exiles free — not for a price and not for a bribe, says the LORD of Hosts.

KJV I have raised him up in righteousness, and I will direct all his ways: he shall build my city, and he shall let go my captives, not for price nor reward, saith the LORD of hosts.

Notes & Key Terms

Translator Notes

  1. The 'him' is Cyrus, now described with three actions: rebuild God's city (Jerusalem), release God's exiles, and do so without payment. The Cyrus Cylinder (539 BCE) records Cyrus's policy of returning displaced peoples to their homelands — Isaiah frames this as fulfillment of divine purpose.
Isaiah 45:14

כֹּ֣ה ׀ אָמַ֣ר יְהוָ֗ה יְגִ֨יעַ מִצְרַ֜יִם וּסְחַ֥ר כּוּשׁ֙ וּסְבָאִ֗ים אַנְשֵׁ֤י מִדָּה֙ עָלַ֣יִךְ יַעֲבֹ֔רוּ וְלָ֖ךְ יִהְי֑וּ

This is what the LORD says: The wealth of Egypt and the merchandise of Cush and the Sabeans, tall of stature, will come over to you and be yours. They will follow behind you, coming in chains. They will bow down to you and plead with you: 'Surely God is with you, and there is no other — no other god.'

KJV Thus saith the LORD, The labour of Egypt, and merchandise of Ethiopia and of the Sabeans, men of stature, shall come over unto thee, and they shall be thine:

Notes & Key Terms

Translator Notes

  1. The nations' confession — 'surely God is with you, and there is no other' — is remarkable: pagans acknowledge Israel's God through the evidence of history. The Sabeans were known for their height (anshei middah, 'men of stature').
Isaiah 45:15

אָכֵ֕ן אַתָּ֖ה אֵ֣ל מִסְתַּתֵּ֑ר אֱלֹהֵ֥י יִשְׂרָאֵ֖ל מוֹשִֽׁיעַ׃

Truly, You are a God who hides Himself, O God of Israel, the Savior.

KJV Verily thou art a God that hidest thyself, O God of Israel, the Saviour.

Notes & Key Terms

Translator Notes

  1. The phrase El mistatter ('a God who hides Himself') is one of the most theologically profound statements in Isaiah. God's hiddenness is not absence but method — He works through Cyrus, through exile, through events that do not look divine. The same root s-t-r appears in Deuteronomy 31:17-18 (hester panim, 'hiding of the face').
Isaiah 45:16

בּ֥וֹשׁוּ וְגַם־נִכְלְמ֖וּ כֻּלָּ֑ם יַחְדָּ֗ו הָלְכ֥וּ בַכְּלִמָּ֖ה חָרָשֵׁ֥י צִירִֽים׃

They are put to shame, all of them, disgraced together; the makers of idols go off in humiliation.

KJV They shall be ashamed, and also confounded, all of them: they shall go to confusion together that are makers of idols.

Notes & Key Terms

Translator Notes

  1. The idol-makers (charashei tsirim) — craftsmen who fabricate images — are shamed. The contrast: the hidden God saves; the visible idols fail.
Isaiah 45:17

יִשְׂרָאֵ֥ל נוֹשַׁ֛ע בַּיהוָ֖ה תְּשׁוּעַ֣ת עוֹלָמִ֑ים לֹא־תֵבֹ֥שׁוּ וְלֹא־תִכָּלְמ֖וּ עַד־עוֹלְמֵ֥י עַֽד׃

Israel is saved by the LORD with an everlasting salvation. You will not be put to shame or disgraced to all eternity.

KJV But Israel shall be saved in the LORD with an everlasting salvation: ye shall not be ashamed nor confounded world without end.

Notes & Key Terms

Translator Notes

  1. The phrase teshu'at olamim ('everlasting salvation') uses the plural of olam — an eternity of eternities. While idol-makers face temporary shame (v. 16), Israel's salvation is permanent. The root y-sh-a ('save') appears in both the verb (nosha) and the noun (teshu'at).

Dead Sea Scrolls (1QIsaᵃ, 125 BCE)minor

"shame"

Plene spelling with vav. Same word.

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

"Israel shall be redeemed by the Memra of the LORD, with an everlasting redemption."

Israel's salvation is 'by the Memra of the LORD,' making the Word the agent of eternal redemption. The Hebrew yasha ('save') becomes paraq ('redeem'), emphasizing liberation.

Isaiah 45:18

כִּ֣י כֹ֣ה אָמַר־יְ֠הוָ֠ה בּוֹרֵ֨א הַשָּׁמַ֜יִם ה֣וּא הָאֱלֹהִ֗ים יֹצֵ֨ר הָאָ֤רֶץ וְעֹשָׂהּ֙ ה֣וּא כוֹנְנָ֔הּ לֹא־תֹ֥הוּ בְרָאָ֖הּ לָשֶׁ֣בֶת יְצָרָ֑הּ אֲנִ֥י יְהוָ֖ה וְאֵ֥ין עֽוֹד׃

For this is what the LORD says — He who created the heavens, He is God; He who formed the earth and made it, He established it. He did not create it to be chaos — He formed it to be inhabited: I am the LORD, and there is no other.

KJV For thus saith the LORD that created the heavens; God himself that formed the earth and made it; he hath established it, he created it not in vain, he formed it to be inhabited: I am the LORD; and there is none else.

Notes & Key Terms

Translator Notes

  1. The word tohu ('chaos, formlessness') echoes Genesis 1:2 — God did not create the earth to remain in the pre-creation state of tohu. The earth was made lashebet ('to be inhabited') — creation has a purpose, and that purpose is life. This is one of the most important creation-theology verses in the Hebrew Bible.
Isaiah 45:19

לֹ֧א בַסֵּ֣תֶר דִּבַּ֗רְתִּי בִּמְק֛וֹם אֶ֥רֶץ חֹ֖שֶׁךְ לֹ֤א אָמַ֙רְתִּי֙ לְזֶ֣רַע יַעֲקֹ֔ב תֹּ֖הוּ בַּקְּשׁ֑וּנִי אֲנִ֤י יְהוָה֙ דֹּבֵ֣ר צֶ֔דֶק מַגִּ֖יד מֵישָׁרִֽים׃

I have not spoken in secret, in a land of darkness. I did not say to Jacob's offspring, 'Seek me in chaos.' I, the LORD, speak what is right; I declare what is just.

KJV I have not spoken in secret, in a dark place of the earth: I said not unto the seed of Jacob, Seek ye me in vain: I the LORD speak righteousness, I declare things that are right.

Notes & Key Terms

Translator Notes

  1. God contrasts Himself with oracle-gods who speak from dark, hidden places. His word is public, clear, and productive — not tohu ('chaos'). When Israel seeks God, the search is not futile.

Dead Sea Scrolls (1QIsaᵃ, 125 BCE)minor

"chaos"

Identical. 'He did not create it a chaos' — same in both texts.

Isaiah 45:20

הִקָּבְצ֥וּ וָבֹ֛אוּ הִֽתְנַגְּשׁ֥וּ יַחְדָּ֖ו פְּלִיטֵ֣י הַגּוֹיִ֑ם לֹ֣א יָדְע֗וּ הַנֹּשְׂאִים֙ אֶת־עֵ֣ץ פִּסְלָ֔ם וּמִתְפַּלְלִ֔ים אֶל־אֵ֖ל לֹ֥א יוֹשִֽׁיעַ׃

Assemble yourselves and come; draw near together, you survivors of the nations. They have no knowledge — those who carry wooden idols and pray to a god that cannot save.

KJV Assemble yourselves and come; draw near together, ye that are escaped of the nations: they have no knowledge that set up the wood of their graven image, and pray unto a god that cannot save.

Notes & Key Terms

Translator Notes

  1. The survivors of the nations (pelitei haggoyim) are summoned to a trial. Those who carry their gods (wooden idols on their shoulders) are contrasted with the God who carries His people (46:3-4).
Isaiah 45:21

הַגִּ֣ידוּ וְהַגִּ֔ישׁוּ אַ֥ף יִוָּעֲצ֖וּ יַחְדָּ֑ו מִ֣י הִשְׁמִ֤יעַ זֹאת֙ מִקֶּ֔דֶם מֵאָ֣ז הִגִּידָ֔הּ הֲל֣וֹא אֲנִ֣י יְהוָ֗ה וְאֵֽין־ע֤וֹד אֱלֹהִים֙ מִבַּלְעָדַ֔י אֵֽל־צַדִּ֥יק וּמוֹשִׁ֖יעַ אֵ֥ין זוּלָתִֽי׃

Declare and present your case; let them take counsel together. Who foretold this long ago? Who announced it from of old? Was it not I, the LORD? There is no other God besides me — a righteous God and a Savior; there is none besides me.

KJV Tell ye, and bring them near; yea, let them take counsel together: who hath declared this from ancient time? who hath told it from that time? have not I the LORD? and there is no God else beside me; a just God and a Saviour; there is none beside me.

Notes & Key Terms

Translator Notes

  1. The trial challenge: if any god predicted Cyrus's rise, let them present evidence. Silence proves their nonexistence. The compound title El-tsaddiq umoshia ('righteous God and Savior') holds justice and salvation together — God saves precisely because He is righteous.
Isaiah 45:22

פְּנוּ־אֵלַ֥י וְהִוָּשְׁע֖וּ כׇּל־אַפְסֵי־אָ֑רֶץ כִּ֥י אֲנִי־אֵ֖ל וְאֵ֥ין עֽוֹד׃

Turn to me and be saved, all the ends of the earth! For I am God, and there is no other.

KJV Look unto me, and be ye saved, all the ends of the earth: for I am God, and there is none else.

Notes & Key Terms

Translator Notes

  1. The universal invitation: kol afsei-arets ('all the ends of the earth') — not Israel alone but every nation. The imperative penu ('turn') is the same root as teshuvah ('repentance/return'). Salvation is offered to the entire world through a single act of turning toward the one God.

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

"Turn to my worship and be redeemed, all the ends of the earth."

'Turn to me' becomes 'turn to my worship' (livcavati), redirecting the human response from facing God (which implies God has a direction/location) to the act of worship.

Isaiah 45:23

בִּ֣י נִשְׁבַּ֔עְתִּי יָצָ֨א מִפִּ֧י צְדָקָ֛ה דָּבָ֖ר וְלֹ֣א יָשׁ֑וּב כִּי־לִ֗י תִּכְרַע֙ כׇּל־בֶּ֔רֶךְ תִּשָּׁבַ֖ע כׇּל־לָשֽׁוֹן׃

By myself I have sworn; from my mouth has gone out in righteousness a word that will not return: To me every knee shall bow, every tongue shall swear allegiance.

KJV I have sworn by myself, the word is gone out of my mouth in righteousness, and shall not return, That unto me every knee shall bow, every tongue shall swear.

Notes & Key Terms

Translator Notes

  1. God swears by Himself because there is no one greater to swear by (cf. Hebrews 6:13). The word that 'goes out and does not return' echoes 55:11 where God's word accomplishes its purpose. Paul quotes this verse in Philippians 2:10-11 ('at the name of Jesus every knee should bow') and Romans 14:11.
Isaiah 45:24

אַ֧ךְ בַּיהוָ֛ה לִ֥י אָמַ֖ר צְדָק֣וֹת וָעֹ֑ז עָדָ֣יו יָב֗וֹא וְיֵבֹ֙שׁוּ֙ כֹּ֔ל הַנֶּחֱרִ֖ים בּֽוֹ׃

'Only in the LORD,' it will be said of me, 'are righteousness and strength.' All who raged against Him will come to Him and be put to shame.

KJV Surely, shall one say, in the LORD have I righteousness and strength: even to him shall men come; and all that are incensed against him shall be ashamed.

Notes & Key Terms

Translator Notes

  1. The confession shifts to first person — the speaker represents all who will eventually acknowledge God. The phrase tsedaqot va'oz ('righteousness and strength') pairs moral authority with power. Those who raged (necherim) will come in shame.

Dead Sea Scrolls (1QIsaᵃ, 125 BCE)moderate

"Surely in the LORD, he said to me"

1QIsaiah-a appears to include an additional word 'li' ('to me') after 'in the LORD.' This may reflect a variant reading where the speaker explicitly says 'to me' or it may be a scribal addition for clarity. The MT's shorter reading is more ambiguous about who is speaking.

Isaiah 45:25

בַּיהוָ֛ה יִצְדְּק֥וּ וְיִתְהַלְל֖וּ כׇּל־זֶ֥רַע יִשְׂרָאֵֽל׃

In the LORD all the offspring of Israel will be vindicated and will glory.

KJV In the LORD shall all the seed of Israel be justified, and shall glory.

Notes & Key Terms

Translator Notes

  1. The chapter ends with Israel, not the nations — the universal vision (v. 22-23) circles back to the particular covenant people. The verb yitsdaqu ('will be vindicated/declared righteous') uses the tsedaqah root that has governed the chapter. Israel's vindication comes not from their own righteousness but 'in the LORD.'
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