Isaiah 43:16
Parallel Verses
English Standard Version
Thus says the LORD, who makes a way in the sea, a path in the mighty waters,

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

American Standard Version
Thus saith Jehovah, who maketh a way in the sea, and a path in the mighty waters;

Douay-Rheims Bible
Thus saith the Lord, who made a way in the sea, and a path in the mighty waters.

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

Webster's Bible Translation
Thus saith the LORD, who maketh a way in the sea, and a path in the mighty waters;

Isaiah 43:16 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

We come now to the third turn in the second half of this prophecy. It is linked on to the commencement of the first turn ("Hear, ye deaf, and look, ye blind, that ye may see"), the summons being now addressed to some one to bring forth the Israel, which has eyes and ears without seeing or hearing; whilst, on the other hand, the nations are all to come together, and this time not for the purpose of convincing them, but of convincing Israel. "Bring out a blind people, and it has eyes; and deaf people, and yet furnished with ears! All ye heathen, gather yourselves together, and let peoples assemble! Who among you can proclaim such a thing? And let them cause former things to be heard, appoint their witnesses, and be justified. Let these hear, and say, True! Ye are my witnesses, saith Jehovah, and my servant whom I have chosen; that ye may know and believe me, and see that it is I: before me was no God formed, and there will be none after me." "Bring out" does not refer here to bringing out of captivity, as in Ezekiel 20:34, Ezekiel 20:41; Ezekiel 34:13, since the names by which Israel is called are hardly applicable to this, but rather to bringing to the place appointed for judicial proceedings. The verb is in the imperative. The heathen are also to gather together en masse; נקבּצוּ is also an imperative here, as in Joel 3:11 equals הקּבצוּ (cf., נלווּ, Jeremiah 50:5; Ewald, 226, c). In Isaiah 43:9 we have the commencement of the evidence adduced by Jehovah in support of His own divine right: Who among the gods of the nations can proclaim this? i.e., anything like my present announcement of the restoration of Israel? To prove that they can, let them cause "former things" to be heard, i.e., any former events which they had foretold, and which had really taken place; and let them appoint witnesses of such earlier prophecies, and so prove themselves to be gods, that is to say, by the fact that these witnesses have publicly heard their declaration and confirm the truth thereof. The subject to וגו וישׁמעוּ (they may hear, etc.) is the witnesses, not as now informing themselves for the first time, but as making a public declaration. The explanation, "that men may hear," changes the subject without any necessity. But whereas the gods are dumb and lifeless, and therefore cannot call any witnesses for themselves, and not one of all the assembled multitude can come forward as their legitimate witness, or as one able to vindicate them, Jehovah can call His people as witnesses, since they have had proofs in abundance that He possesses infallible knowledge of the future. It is generally assumed that "and my servant" introduces a second subject: "Ye, and (especially) my servant whom I have chosen." In this case, "my servant" would denote that portion of the nation which was so, not merely like the mass of the people according to its divine calling, but also by its own fidelity to that calling; that is to say, the kernel of the nation, which was in the midst of the mass, but had not the manners of the mass. At the same time, the sentence which follows is much more favourable to the unity of the subject; and why should not "my servant" be a second predicate? The expression "ye" points to the people, who were capable of seeing and hearing, and yet both blind and deaf, and who had been brought out to the forum, according to Isaiah 43:8. Ye, says Jehovah, are my witnesses, and ye are my servant whom I have chosen; I can appeal to what I have enabled you to experience and to perceive, and to the relation in which I have in mercy caused you to stand to myself, that ye may thereby be brought to consider the great difference that there is between what ye have in your God and that which the heathen (here present with you) have in their idols. "I am He," i.e., God exclusively, and God for ever. His being has no beginning and no end; so that any being apart from His, which could have gone before or could follow after, so as to be regarded as divine (in other words, the deity of the artificial and temporal images which are called gods by the heathen), is a contradiction in itself.

Isaiah 43:16 Parallel Commentaries

Treasury of Scripture Knowledge

maketh

Isaiah 43:2 When you pass through the waters, I will be with you; and through the rivers, they shall not overflow you...

Isaiah 11:15,16 And the LORD shall utterly destroy the tongue of the Egyptian sea; and with his mighty wind shall he shake his hand over the river...

Isaiah 51:10,15 Are you not it which has dried the sea, the waters of the great deep...

Isaiah 63:11-13 Then he remembered the days of old, Moses, and his people, saying...

Exodus 14:16,21,29 But lift you up your rod, and stretch out your hand over the sea, and divide it...

Joshua 3:13-16 And it shall come to pass, as soon as the soles of the feet of the priests that bear the ark of the LORD, the LORD of all the earth...

Nehemiah 9:11 And you did divide the sea before them, so that they went through the middle of the sea on the dry land...

Psalm 74:13,14 You did divide the sea by your strength: you brake the heads of the dragons in the waters...

Psalm 77:19 Your way is in the sea, and your path in the great waters, and your footsteps are not known.

Psalm 78:13 He divided the sea, and caused them to pass through; and he made the waters to stand as an heap.

Psalm 106:9 He rebuked the Red sea also, and it was dried up: so he led them through the depths, as through the wilderness.

Psalm 114:3-5 The sea saw it, and fled: Jordan was driven back...

Jeremiah 31:35 Thus said the LORD, which gives the sun for a light by day, and the ordinances of the moon and of the stars for a light by night...

Revelation 16:12 And the sixth angel poured out his vial on the great river Euphrates; and the water thereof was dried up...

Cross References
Exodus 14:21
Then Moses stretched out his hand over the sea, and the LORD drove the sea back by a strong east wind all night and made the sea dry land, and the waters were divided.

Exodus 14:22
And the people of Israel went into the midst of the sea on dry ground, the waters being a wall to them on their right hand and on their left.

Psalm 77:19
Your way was through the sea, your path through the great waters; yet your footprints were unseen.

Isaiah 11:15
And the LORD will utterly destroy the tongue of the Sea of Egypt, and will wave his hand over the River with his scorching breath, and strike it into seven channels, and he will lead people across in sandals.

Isaiah 44:27
who says to the deep, 'Be dry; I will dry up your rivers';

Isaiah 50:2
Why, when I came, was there no man; why, when I called, was there no one to answer? Is my hand shortened, that it cannot redeem? Or have I no power to deliver? Behold, by my rebuke I dry up the sea, I make the rivers a desert; their fish stink for lack of water and die of thirst.

Isaiah 51:10
Was it not you who dried up the sea, the waters of the great deep, who made the depths of the sea a way for the redeemed to pass over?

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