Attributed commentary excerpt
Barnes' Notes on Isaiah 43:3
A historical reference excerpt for this verse. Read it alongside the biblical text and other available sources.
Notes on the Whole Bible
Albert Barnes (1798–1870) · 19th-century historical commentary
Source: BibleWord.ai's local reference edition of this named work.
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 ‘ransom.’ The word נתתי nâthattı̂y - ‘I gave’ is rendered by Gesenius (Commentary in loc.), and by Noyes, in the future, ‘I will give.’ 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 ‘ransom’ here is כפר kôpher. It is derived from כפר kâphar - 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 (כפר kôpher) means: 1. A village or hamlet, as beans a cover or shelter to the inhabitants (1 Samuel 6:18; compare the word כפר kâphâr 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, th…
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