English Standard Version
All the nations gather together, and the peoples assemble. Who among them can declare this, and show us the former things? Let them bring their witnesses to prove them right, and let them hear and say, It is true.
King James Bible
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.
American Standard Version
Let all the nations be gathered together, and let the peoples be assembled: who among them can declare this, and show us former things? let them bring their witnesses, that they may be justified; or let them hear, and say, It is truth.
All the nations are assembled together, and the tribes are gathered: who among you can declare this, and shall make us hear the former things? let them bring forth their witnesses, let them be justified, and hear, and say: It is truth.
English Revised Version
Let all the nations be gathered together, and let the peoples be assembled: who among them can declare this, and shew us former things? let them bring their witnesses, that they may be justified: or let them hear, and say, It is truth.
Webster's Bible Translation
Let all the nations be collected, and let the people be assembled: who among them can declare this, and show us former things? let them bring forth their witnesses, that they may be justified: or let them hear, and say, It is truth.
Isaiah 43:9 Parallel
CommentaryKeil and Delitzsch Biblical Commentary on the Old Testament
Just as in Isaiah 43:1, kı̄ (for), with all that follows, assigns the reason for the encouraging "Fear not;" so here a second kı̄ introduces the reason for the promise which ensures them against the dangers arising from either water or fire. "For I Jehovah am thy God; (I) the Holy One of Israel, thy Saviour: I give up Egypt as a ransom for thee, Ethiopia and Seba in thy stead. Because thou art dear in my eyes, highly esteemed, and I loved thee; I give up men in thy stead, and peoples for thy life." Both "Jehovah" and "the Holy One of Israel" are in apposition to "I" ('ănı̄), the force of which is continued in the second clause. The preterite nâthattı̄ (I have given), as the words "I will give" in Isaiah 43:4 clearly show, states a fact which as yet is only completed so far as the purpose is concerned. "A ransom:" kōpher (λύτρον) is literally the covering - the person making the payment. סבא is the land of Mero, which is enclosed between the White and Blue Nile, the present Dr Sennr, district of Sennr (Sen-rti, i.e., island of Sen), or the ancient Meriotic priestly state settled about this enclosed land, probably included in the Mudrya (Egypt) of the Achaemenidian arrowheaded inscriptions; though it is uncertain whether the Kusiya (Heb. Kūshı̄m) mentioned there are the predatory tribe of archers called Κοσσαῖοι (Strabo, xi. 13, 6), whose name has been preserved in the present Chuzistan, the eastern Ethiopians of the Greeks (as Lassen and Rawlinson suppose), or the African Ethiopians of the Bible, as Oppert imagines. The fact that Egypt was only conquered by Cambyses, and not by Cyrus, who merely planned it (Herod. i. 153), and to whom it is only attributed by a legend (Xen. Cyr. viii. 6, 20, λἐγεται καταστρἐψσασθαι Αἰγυπτον), does no violence to the truth of the promise. It is quite enough that Egypt and the neighbouring kingdoms were subjugated by the new imperial power of Persia, and that through that empire the Jewish people recovered their long-lost liberty. The free love of God was the reason for His treating Israel according to the principle laid down in Proverbs 11:8; Proverbs 21:18. מאשׁר does not signify ex quo tempore here, but is equivalent to אשׁר מפּני in Exodus 19:18; Jeremiah 44:23; for if it indicated the terminus a quo, it would be followed by a more distinct statement of the fact of their election. The personal pronoun "and I" (va'ănı̄) is introduced in consequence of the change of persons. In the place of ונתתּי (perf. cons.), ואתּן commended itself, as the former had already been used in a somewhat different function. All that composed the chosen nation are here designated as "man" (âdâm), because there was nothing in them but what was derived from Adam. תּחת has here a strictly substitutionary meaning throughout.
Treasury of Scripture Knowledge
that they may
Draw near, O nations, to hear, and give attention, O peoples! Let the earth hear, and all that fills it; the world, and all that comes from it.
Listen to me in silence, O coastlands; let the peoples renew their strength; let them approach, then let them speak; let us together draw near for judgment.
Let them bring them, and tell us what is to happen. Tell us the former things, what they are, that we may consider them, that we may know their outcome; or declare to us the things to come.
Tell us what is to come hereafter, that we may know that you are gods; do good, or do harm, that we may be dismayed and terrified.
Put me in remembrance; let us argue together; set forth your case, that you may be proved right.
All who fashion idols are nothing, and the things they delight in do not profit. Their witnesses neither see nor know, that they may be put to shame.
"Assemble yourselves and come; draw near together, you survivors of the nations! They have no knowledge who carry about their wooden idols, and keep on praying to a god that cannot save.
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ESV Text Edition: 2016. The Holy Bible, English Standard Version® copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers.