English Standard Version
Fear not, you worm Jacob, you men of Israel! I am the one who helps you, declares the LORD; your Redeemer is the Holy One of Israel.
King James Bible
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.
American Standard Version
Fear not, thou worm Jacob, and ye men of Israel; I will help thee, saith Jehovah, and thy Redeemer is the Holy One of Israel.
Fear not, thou worm of Jacob, you that are dead of Israel: I have helped thee, saith the Lord: and thy Redeemer the Holy One of Israel.
English Revised Version
Fear not, thou worm Jacob, and ye men of Israel; I will help thee, saith the LORD, and thy redeemer is the Holy One of Israel.
Webster's Bible Translation
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.
Isaiah 41:14 Parallel
CommentaryKeil and Delitzsch Biblical Commentary on the Old Testament
The proof adduced by Jehovah of His own deity closes here. But instead of our hearing whether the nations, with which He has entered upon the contest, have any reply to make, the address turns to Israel, upon which deliverance dawns from that very quarter, from which the others are threatened with destruction. "And thou, Israel my servant, Jacob whom I have chosen, seed of Abraham my friend, thou whom I have laid hold of from the ends of the earth, and called from the corners thereof, and said to thee, Thou art my servant, I have chosen and not despised thee; fear thou not, for I am with thee; be not afraid, for I am thy God: I have chosen thee, I also help thee, I also hold thee with the right hand of my righteousness." The ו before ואתּה connects together antitheses, which show themselves at once to be antitheses. Whereas the nations, which put their trust in idols that they themselves had made, were thrown into alarm, and yielded before the world-wide commotions that had originated with the eastern conqueror, Israel, the nation of Jehovah, might take comfort to itself. Every word here breathes the deepest affection. The address moves on in soft undulating lines. The repetition of the suffix ך, with which אשׁר forms a relative of the second person, for which we have no equivalent in our language (Ges. 123, Anm. 1), gives to the address a pressing, clinging, and, as it were, loving key-note. The reason, which precedes the comforting assurance in Isaiah 41:10, recals the intimate relation in which Jehovah had placed Himself towards Israel, and Israel towards Himself. The leading thought, "servant of Jehovah," which is characteristic of chapters 40-46, and lies at the root of the whole spirit of these addresses, more especially of their Christology, we first meet with here, and that in a popular sense. It has both an objective and a subjective side. On the one hand, Israel is the servant of Jehovah by virtue of a divine act; and this act, viz., its election and call, was an act of pure grace, and was not to be traced, as the expression "I have chosen and not despised thee' indicates, to any superior excellence or merit on the part of Israel. On the contrary, Israel was so obscure that Jehovah might have despised it; nevertheless He had anticipated it in free unmerited love with this stamp of the character indelibilis of a servant of Jehovah. On the other hand, Israel was the servant of Jehovah, inasmuch as it acted out what Jehovah had made it, partly in reverential worship of this God, and partly in active obedience. את־ה עבד, i.e., "serving Jehovah," includes both liturgical service (also עבד absolutely, Isaiah 19:23) and the service of works. The divine act of choosing and calling is dated from Abraham. From a Palestinian point of view, Ur of Chaldaea, within the old kingdom of Nimrod, and Haran in northern Mesopotamia, seemed like the ends and corners of the earth ('ătsı̄lı̄m, remote places, from 'âtsal, to put aside or apart). Israel and the land of Israel were so inseparably connected, that whenever the origin of Israel was spoken of, the point of view could only be taken in Palestine. To the far distant land of the Tigris and Euphrates had Jehovah gone to fetch Abraham, "the friend of God" (James 2:23), who is called in the East even to the present day, chalil ollah, the friend of God. This calling of Abraham was the furthest terminus a quo of the existence of Israel as the covenant nation; for the leading of Abraham was providentially appointed with reference to the rise of Israel as a nation. The latter was pre-existent in him by virtue of the counsel of God. And when Jehovah adopted Abraham as His servant, and called him "my servant" (Genesis 26:24), Israel, the nation that was coming into existence in Abraham, received both the essence and name of a "servant of Jehovah." Inasmuch then as, on looking back to its past history, it would not fail to perceive that it was so thoroughly a creation of divine power and grace, it ought not to be fearful, and look about with timidity and anxiety; for He who had presented Himself at the very beginning as its God, was still always near. The question arises, in connection with the word אמּצתּי, whether it means to strengthen (Isaiah 35:3; Psalm 89:22), or to lay firm hold of, to attach firmly to one's self, to choose. We decide in favour of the latter meaning, which is established by Isaiah 44:14, cf., Psalm 80:16, Psalm 80:18. The other perfects affirm what Jehovah has ever done, and still continues to do. In the expression "by the right hand of my righteousness," the justice or righteousness is regarded pre-eminently on its brighter side, the side turned towards Israel; but it is also regarded on its fiery side, or the side turned towards the enemies of Israel. It is the righteousness which aids the oppressed congregation against its oppressors. The repeated אף heaps one synonym upon another, expressive of the divine love; for ו simply connects, גּם appends, אף heaps up (cumulat). Language is too contracted to hold all the fulness of the divine love; and for this reason the latter could not find words enough to express all that it desired.
Treasury of Scripture Knowledge
men. or, few men
how much less man, who is a maggot, and the son of man, who is a worm!"
But I am a worm and not a man, scorned by mankind and despised by the people.
God is in the midst of her; she shall not be moved; God will help her when morning dawns.
They remembered that God was their rock, the Most High God their redeemer.
And the ransomed of the LORD shall return and come to Zion with singing; everlasting joy shall be upon their heads; they shall obtain gladness and joy, and sorrow and sighing shall flee away.
fear not, for I am with you; be not dismayed, for I am your God; I will strengthen you, I will help you, I will uphold you with my righteous right hand.
Thus says the LORD, 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.
Jump to PreviousAffirmation Afraid Cause Declares Fear Help Helped Helper Holy Israel Jacob Little Redeemer Worm
Jump to NextAffirmation Afraid Cause Declares Fear Help Helped Helper Holy Israel Jacob Little Redeemer Worm
LinksIsaiah 41:14 NIV
Isaiah 41:14 NLT
Isaiah 41:14 ESV
Isaiah 41:14 NASB
Isaiah 41:14 KJV
Isaiah 41:14 Bible Apps
Isaiah 41:14 Biblia Paralela
Isaiah 41:14 Chinese Bible
Isaiah 41:14 French Bible
Isaiah 41:14 German Bible
ESV Text Edition: 2016. The Holy Bible, English Standard Version® copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers.