the Second Week after Easter
Click here to join the effort!
Read the Bible
Literal Standard Version
Isaiah 43:3
Bible Study Resources
Concordances:
- Nave'sDictionaries:
- AmericanEncyclopedias:
- InternationalDevotionals:
- DailyParallel Translations
For I am the Lord your God,the Holy One of Israel, and your Savior.I have given Egypt as a ransom for you,Cush and Seba in your place.
For I am the LORD your God, the Holy One of Yisra'el, your Savior; I have given Mitzrayim as your ransom, Kush and Seva in your place.
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.
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.
"For I am the LORD your God, The Holy One of Israel, your Savior; I have given Egypt as your ransom, Cush and Seba in exchange for you.
This is because I, the Lord , am your God, the Holy One of Israel, your Savior. I gave Egypt to pay for you, and I gave Cush and Seba to make you mine.
"For I am the LORD your God, The Holy One of Israel, your Savior; I have given Egypt [to the Babylonians] as your ransom, Cush (ancient Ethiopia) and Seba [its province] in exchange for you.
For I am Yahweh your God, the Holy One of Israel, your Savior; I have given Egypt as your ransom, Ethiopia and Seba in your place.
For I am the Lorde thy God, the holy one of Israel, thy Sauiour: I gaue Egypt for thy ransome, Ethiopia, and Seba for thee.
For I am Yahweh your God,The Holy One of Israel, your Savior;I have given Egypt as your ransom,Ethiopia and Seba in your place.
For I am the LORD your God, the Holy One of Israel, your Savior; I give Egypt for your ransom, Cush and Seba in your place.
I am the Lord , your God, the Holy One of Israel, the God who saves you. I gave up Egypt, Ethiopia, and the region of Seba in exchange for you.
For I am Adonai , your God, the Holy One of Isra'el, your Savior — I have given Egypt as your ransom, Ethiopia and S'va for you.
For I [am] Jehovah thy God, the Holy One of Israel, thy Saviour: I gave Egypt for thy ransom, Ethiopia and Seba for thee.
That's because I, the Lord , am your God. I, the Holy One of Israel, am your Savior. I gave Egypt to pay for you. I gave Ethiopia and Seba to make you mine.
For I am the LORD your God, the Holy One of Israel, your Saviour; I gave Egypt for your sake, and Ethiopia and Sheba for you.
For I am the Lord your God, the holy God of Israel, who saves you. I will give up Egypt to set you free; I will give up Ethiopia and Seba.
For I am Yahweh, your God, the holy one of Israel, your savior. I give you Egypt as ransom, Cush and Seba in place of you.
For I am Jehovah your God, the Holy One of Israel, your Savior. I gave Egypt for your atonement; Ethiopia and Seba instead of you.
For I am the LORDE thy God, the holyone of Israel, thy Sauioure. I gaue Egipte for yi delyueraunce, the Moryas and the Sabees for the:
For I am Jehovah thy God, the Holy One of Israel, thy Saviour; I have given Egypt as thy ransom, Ethiopia and Seba in thy stead.
For I am the Lord your God, the Holy One of Israel, your saviour; I have given Egypt as a price for you, Ethiopia and Seba for you.
For I am the LORD thy God, The Holy One of Israel, thy Saviour; I have given Egypt as thy ransom, Ethiopia and Seba for thee.
For I am the Lord thy God, the Holy one of Israel, thy Sauiour: I gaue Egypt for thy ransome, Ethiopia and Seba for thee.
For I am the Lord thy God, the holye one of Israel thy sauiour: I gaue Egypt for thy deliueraunce, the Ethiopians and the Sabees for thee:
For I am the Lord thy God, the Holy One of Israel, that saves thee: I have made Egypt and Ethiopia thy ransom, and given Soene for thee.
For I am the LORD thy God, the Holy One of Israel, thy saviour; I have given Egypt as thy ransom, Ethiopia and Seba for thee.
For Y am thi Lord God, the hooli of Israel, thi sauyour. I yaf thi merci Egipt; Ethiopie and Saba for thee.
For I am Yahweh your God, the Holy One of Israel, your Savior; I have given Egypt as your ransom, Ethiopia and Seba in your stead.
For I [am] the LORD thy God, the Holy One of Israel, thy Savior: I gave Egypt [for] thy ransom, Cush and Seba for thee.
For I am the Lord your God, the Holy One of Israel, your deliverer. I have handed over Egypt as a ransom price, Ethiopia and Seba in place of you.
For I am the LORD your God, The Holy One of Israel, your Savior; I gave Egypt for your ransom, Ethiopia and Seba in your place.
For I am the Lord , your God, the Holy One of Israel, your Savior. I gave Egypt as a ransom for your freedom; I gave Ethiopia and Seba in your place.
For I am the Lord your God, the Holy One of Israel, Who saves you. I have given Egypt as pay for your life, and have traded Cush and Seba for you.
For I am the Lord your God, the Holy One of Israel, your Savior. I give Egypt as your ransom, Ethiopia and Seba in exchange for you.
For, I, - Yahweh, am, Thy God, The Holy One of Israel Ready to save thee, - I have given, as thy ransom, Egypt, Ethiopia and Seba, in thy stead.
For I am the Lord thy God, the Holy One of Israel, thy Saviour: I have given Egypt for thy atonement, Ethiopia and Saba for thee.
For I am the LORD your God, the Holy One of Israel, your Savior. I give Egypt as your ransom, Ethiopia and Seba in exchange for you.
For I -- Jehovah thy God, The Holy One of Israel, thy Saviour, I have appointed Egypt thine atonement, Cush and Seba in thy stead.
"For I am the LORD your God, The Holy One of Israel, your Savior; I have given Egypt as your ransom, Cush and Seba in your place.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
the Holy One: Isaiah 30:11, Isaiah 41:14, Isaiah 45:15, Isaiah 45:21, Isaiah 49:26, Isaiah 60:16, Hosea 13:4, Titus 2:10-14, Titus 3:4-6, Jude 1:25
I gave: Exodus 10:7, 2 Chronicles 14:9-14, Proverbs 11:8, Proverbs 21:18
Reciprocal: Leviticus 25:55 - my servants Deuteronomy 32:6 - hath bought 2 Chronicles 12:3 - Ethiopians Psalms 71:22 - O thou Psalms 89:18 - Holy Isaiah 37:23 - the Holy One Isaiah 43:11 - General Isaiah 43:14 - For Isaiah 43:15 - the Lord Isaiah 45:4 - Jacob Isaiah 45:11 - the Holy One Isaiah 47:4 - our redeemer Isaiah 54:15 - shall fall Isaiah 63:8 - so he Jeremiah 14:8 - saviour Jeremiah 16:21 - and they Ezekiel 34:24 - I the Lord will Ezekiel 39:7 - the Holy Daniel 2:30 - but Zephaniah 2:12 - Ethiopians Luke 12:7 - ye are Acts 5:31 - a Saviour 1 Timothy 1:1 - God 2 Timothy 1:10 - our 1 John 2:20 - the Holy
Cross-References
and if you are not sending—we do not go down, for the man said to us, You do not see my face without your brother [being] with you."
And the men take this present, double money also they have taken in their hand, and Benjamin; and they rise, and go down to Egypt, and stand before Joseph;
and say, "O my lord, we really come down at the commencement to buy food;
And they sit before him, the firstborn according to his birthright, and the young one according to his youth, and the men wonder one at another;
and he lifts up gifts from before him to them, and the gift of Benjamin is five hands more than the gifts of all of them; and they drink, indeed, they drink abundantly with him.
and you say to your servants, If your young brother does not come down with you, you do not add to see my face.
And [David] says, "Good—I make a covenant with you; only, one thing I am asking of you, that is, you do not see my face, except [that] you first bring in Michal daughter of Saul in your coming in to see my face."
and the king says, "Let him turn around to his house, and he does not see my face." And Absalom turns around to his house, and he has not seen the face of the king.
And Absalom dwells in Jerusalem [for] two years of days, and he has not seen the face of the king;
And Absalom says to Joab, "Behold, I sent to you, saying, Come here, and I send you to the king to say, Why have I come in from Geshur? [It was] good for me while I [was] there—and now, let me see the king's face, and if there is iniquity in me then you have put me to death."
Gill's Notes on the Bible
For I am the Lord thy God, the Holy One of Israel, thy Saviour,.... The Lord is the covenant God of his people, holy in himself, and the sanctifier of them, and their Saviour in time of trouble; and therefore need no doubt of his presence and support amidst all their afflictions; and besides they should call to mind past experiences of his goodness, to encourage their faith in him, as to present help and assistance:
I gave Egypt for thy ransom; he sacrificed the Egyptians instead of the Israelites; he destroyed the firstborn of Egypt, and saved Israel his firstborn; he drowned the Egyptians in the Red sea, when the Israelites passed safely through it; and the destruction of the former was to make way for the salvation of the latter, and so said to be a ransom for them; see Proverbs 11:8:
Ethiopia and Seba for thee; this refers either to the rumour brought to Sennacherib of Tirhakah king of Ethiopia coming against him to war, which diverted him from the siege of Jerusalem for a time, and caused him to turn his forces upon the Ethiopians and Sabeans, whereby the Jews had a respite, 2 Kings 19:9 or rather to the overthrow of the Ethiopians in the time of Asa, 2 Chronicles 14:9 or to the king of Assyria, perhaps Shalmaneser's being diverted from Palestine and Judea, and turning his forces upon Egypt and Ethiopia, as in Isaiah 20:1 and the Lord, by putting his people in mind of these instances, suggests hereby that he will sacrifice all their enemies, rather than they shall be destroyed, and therefore they need not fear.
Barnes' Notes on the Bible
For I am the Lord thy God - This verse continues the statement of the reasons why he would protect them. He was Yahweh their God. He was not only the true God, but he was the God who had entered into solemn covenant with them, and who would therefore protect and defend them.
The Holy One of Israel - It was one of his characteristics that he was the God of Israel. Other nations worshipped other gods. He was the God of Israel; and as it was presumed that a god would protect his own people, so he bound himself to deliver them.
Thy Saviour - This was another characteristic. He had saved them in days of peril; and he had assumed toward them the relation of a Saviour; and he would maintain that character.
I gave Egypt for thy ransom - This is a very important passage in regard to the meaning of the word âransom.â The word × ×ª×ª× naÌthattıÌy - âI gaveâ is rendered by Gesenius (Commentary in loc.), and by Noyes, in the future, âI will give.â Gesenius supposes that it refers to the fact that the countries specified would be made desolate, in order to effect the deliverance of the Jews. He observes that although Cyrus did not conquer them, yet that it was done by his successors. In particular, he refers to the fact that Cambyses invaded and subdued Egypt (Herod. iii. 15); and that he then entered into, and subdued Ethiopia and Meroe (Strabo xvii.; Jos. Ant. ii. 10. 2). But the word properly refers to the past time, and the scope of the passage requires us to understand it of past events. For God is giving a reason why his people might expect protection, and the reason here is, that he had been their deliverer, and that his purpose to protect them was so fixed and determined, that he had even brought ruin on nations more mighty and numerous than themselves, in order to effect their deliverance.
The argument is, that if he had suffered Egypt, Ethiopia, and Seba to be desolated and ruined instead of them, or in order to effect their deliverance, they had nothing to fear from Babylon or any other hostile nation, but that he would effect their deliverance even at the expense of the overthrow of the most mighty kingdoms. The word rendered âransomâ here is ×פר koÌpher. It is derived from ×פר kaÌphar - whence the Latin cooperio; the Italian coprire, the French couvrir; the Norman coverer, and converer; and the English cover, and means literally to cover; to cover over; to overlay with anything, as pitch, as in Genesis 6:14. Hence, to cover over sins; to overlook; to forgive; and hence, to make an expiation for sins, or to atone for transgression so that it may be forgiven Genesis 32:21; Exodus 30:15; Leviticus 4:20; 5:26; Leviticus 11:24; Leviticus 16:6; Psalms 65:4; Psalms 78:38; Proverbs 16:14; Jer. 18:25; Ezekiel 45:20; Daniel 9:24. The noun (×פר koÌpher) means:
1. A village or hamlet, as beans a cover or shelter to the inhabitants (1 Samuel 6:18; compare the word ×פר kaÌphaÌr in 1 Chronicles 27:25; Nehemiah 6:2; Song of Solomon 6:12).
2. Pitch, as a material for overlaying Genesis 6:14.
3. The cypressflower, the alhenna of the Arabs, so called because the powder of the leaves was used to cover over or besmear the nails in order to produce the reddish color which Oriental femmes regarded as an ornament (Simonis; Song of Solomon 1:14; Song of Solomon 4:13, margin.)
4. A ransom; a price of redemption, or an expiation; so called because by it sins were covered over, concealed, or removed Exodus 29:36; Exodus 30:10, Exodus 30:16. In such an expiation, that which was offered as the ransom was supposed to take the place of that for which the expiation was made, and this idea is distinctly retained in the versions of this passage.
Thus the Septuagint, ÎÌÏοιÌηÏα αÌÌÎ»Î»Î±Î³Î¼Î±Ì ÏÎ¿Ï ÎιÌÌÎ³Ï ÏÏον, κ.Ï.λ. EpoieÌsa allagma sou Aigupton, etc. - âI made Egypt, etc., thy αÌÌλλαγμα allagma - a commutation for thee; a change for thee; I put it in thy place, and it was destroyed instead of thee.â So the Chaldee, âI gave the Egyptians as a commutation for theeâ (××××¤× chaÌlıÌypaÌk). So the Syriac, âI gave Egypt in thy place.â The true interpretation, therefore, is, that Egypt was regarded as having been given up to desolation and destruction instead of the Israelites. One of them must perish; and God chose that Egypt, though so much more mighty and powerful, should be reduced to desolation in order to deliver his people. They took their place, and were destroyed instead of the Hebrews, in order that they might be delivered from the bondage under which they groaned. This may be used as a striking illustration of the atonement made for sin, when the Lord Jesus, the expiatory offering, was made to suffer in the stead - αÌÌλλαγμα allagma - of his people, and in order that sinners might live.
And if Godâs giving up the Egyptians to destruction - themselves so guilty and deserving of death - in order to save his people, was a proof of his love for them, how much greater is the demonstration of his love when he gives his own holy Son to the bitter pains of death on a cross, in order that his church may be redeemed! There has been much variety, as has already been intimated, in the interpretation of this, and in regard to the time and events referred to. It has, by many, been supposed to refer to the invasion by Sennacherib, who, when he was about to fall upon Jerusalem, turned his arms against the Egyptians and their allies, by which means Jerusalem was saved by devoting those nations to desolation. Vitringa explains it of Shalmaneserâs design upon the kingdom of Judah, after he had destroyed that of Samaria, from which he was diverted by carrying the war against the Egyptians, Cusheans, and Sabeans. But of this, Lowth says, there is no clear proof in history.
Seeker supposes that it refers to the fact that Cyrus overcame those nations, and that they were given him for releasing the Jews. Lowth says, âperhaps it may mean, generally, that God had often saved his people at the expense of other nations, whom he had as it were in their stead given up to destruction.â The exact historical facts in the case cannot be clearly made out; nor is this to be wondered at, that many things of this nature should remain obscure for want of the light of history, which in regard to those times is extremely deficient. In regard to Egypt, however, I think the case is clear. Nothing is more manifest than that the prophet refers to that great and wonderful fact - the commonplace illustration of the sacred writers - that the Egyptians were destroyed in order to effect the deliverance of the Jews, and were thus given as a ransom for them.
Ethiopia - Hebrew, âCush.â In regard to this country, see the note at Isaiah 18:1. It is not improbable that the prophet here refers to the facts referred to in that chapter, and the destruction which it is there said would come upon that land.
And Seba - This was the name of a people descended from Cush Genesis 10:7; and hence, the name of the country which they occupied. According to Josephus (Ant. ii. 10. 2), it seems to have been Meroe, a province of Ethiopia, distinguished for its wealth and commerce, surrounded by the two arms or branches of the Nile. There still remain the ruins of a metropolis of the same name, not far from the town of Shandy (Keppelâs Travels in Nubia and Arabia, 1829). Meroe is a great island or peninsula in the north of Ethiopia, and is formed by the Nile, and the Astaboras, which unites with the Nile. It was probably anciently called Seba, and was conquered by Cambyses, the successor of Cyrus, and by him called Meroe, after his sister. That it was near to Ethiopia is apparent from the fact that it is mentioned in connection with it (compare Psalms 72:10; Isaiah 45:14 : Herod. iii. 20). They would naturally ally themselves to the Ethiopians. and share the same fate.
Clarke's Notes on the Bible
Verse Isaiah 43:3. I gave Egypt for thy ransom — This is commonly supposed to refer to the time of Sennacherib's invasion; who, when he was just ready to fall upon Jerusalem, soon after his entering Judea, was providentially diverted from that design, and turned his arms against the Egyptians, and their allies the Cushean Arabians, with their neighbours the Sabeans, probably joined with them under Tirhakah. See Isaiah 20:1-6 and Isaiah 37:9. Or as there are some reasonable objections to this opinion, perhaps it may mean more generally that God has often saved his people at the expense of other nations, whom he had, as it were in their stead, given up to destruction. Vitringa explains this of Shalmaneser's designs upon the kingdom of Judea after he had destroyed that of Samaria, from which he was diverted by carrying the war against the Egyptians, Cusheans, and Sabeans; but of this I think he has no clear proof in history. It is not to be wondered at that many things of this kind should remain very obscure for the want of the light of history, which in regard to these times is extremely deficient.
"Did not Cyrus overcome these nations? and might they not be given for releasing the Jews? It seems to have been so from Isaiah 45:14." - Secker.
Kimchi refers all this to the deliverance of Jerusalem from the invasion of Sennacherib. Tirhakah, king of Ethiopia, had come out to war against the king of Assyria, who was there - upon obliged to raise the siege of Jerusalem. Thus the Ethiopians, Egyptians, and Sabeans were delivered into the hands of the Assyrians as a ransom for Israel. - Kimchi. I cannot help thinking this to be a very rational solution of the text.
