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Selected Verse: Isaiah 43:3 - Strong Concordance

Verse	Translation	Text
Isa 43:3	Strong Concordance	For I am the LORD [03068] thy God [0430], the Holy One [06918] of Israel [03478], thy Saviour [03467]: I gave [05414] Egypt [04714] for thy ransom [03724], Ethiopia [03568] and Seba [05434] for thee.
	King James	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.

Summary Of Commentaries Associated With The Selected Verse

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
Egypt for thy ransom--Either Egypt or Israel must perish; God chose that Egypt, though so much more mighty, should be destroyed, in order that His people might be delivered; thus Egypt stood, instead of Israel, as a kind of "ransom." The Hebrew, kopher, means properly "that with which anything is overlaid," as the pitch with which the ark was overlaid; hence that which covers over sins, an atonement. Nebuchadnezzar had subdued Egypt, Ethiopia (Hebrew, Cush), and Saba (descended from Cush, Gen 10:7, probably Meroe of Ethiopia, a great island formed by the Astaboras and the Nile, conquered by Cambyses, successor of Cyrus). Cyrus received these from God with the rest of the Babylonian dominions, in consideration of his being about to deliver Israel. However, the reference may be to the three years' war in which Sargon overcame these countries, and so had his attention diverted from Israel (see on Isa 20:1) [VITRINGA]. But the reference is probably more general, namely, to all the instances in which Jehovah sacrificed mighty heathen nations, when the safety of Israel required it.

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

Egypt for thy ransom--Either Egypt or Israel must perish; God chose that Egypt, though so much more mighty, should be destroyed, in order that His people might be delivered; thus Egypt stood, instead of Israel, as a kind of "ransom." The Hebrew, kopher, means properly "that with which anything is overlaid," as the pitch with which the ark was overlaid; hence that which covers over sins, an atonement. Nebuchadnezzar had subdued Egypt, Ethiopia (Hebrew, Cush), and Saba (descended from Cush, Gen 10:7, probably Meroe of Ethiopia, a great island formed by the Astaboras and the Nile, conquered by Cambyses, successor of Cyrus). Cyrus received these from God with the rest of the Babylonian dominions, in consideration of his being about to deliver Israel. However, the reference may be to the three years' war in which Sargon overcame these countries, and so had his attention diverted from Israel (see on Isa 20:1) [VITRINGA]. But the reference is probably more general, namely, to all the instances in which Jehovah sacrificed mighty heathen nations, when the safety of Israel required it.

Notes on the Bible, by Albert Barnes, [1834]
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 Gen 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 Gen 32:21; Exo 30:15; Lev 4:20; 5:26; Lev 11:24; Lev 16:6; Psa 65:4; Psa 78:38; Pro 16:14; Jer. 18:25; Eze 45:20; Dan 9:24. The noun (כפר kôpher) means: 1. A village or hamlet, as beans a cover or shelter to the inhabitants (Sa1 6:18; compare the word כפר kâphâr in Ch1 27:25; Neh 6:2; Sol 6:12). 2. Pitch, as a material for overlaying Gen 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; Sol 1:14; Sol 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 Exo 29:36; Exo 30:10, Exo 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, Ἐποίησα ἄλλαγμά σου Αἴγυπτον, κ.τ.λ. Epoiēsa allagma sou Aigupton, etc. - 'I made Egypt, etc., thy ἄλλαγμα allagma - a commutation for thee; a change for thee; I put it in thy place, and it was destroyed instead of thee.' So the Chaldee, 'I gave the Egyptians as a commutation for thee' (חליפך chălı̂ypâk). So the Syriac, 'I gave Egypt in thy place.' 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 - ἄλλαγμα allagma - of his people, and in order that sinners might live. And if God's 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 Shalmaneser's 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, 'perhaps 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.' 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, 'Cush.' In regard to this country, see the note at Isa 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 Gen 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 (Keppel's 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 Psa 72:10; Isa 45:14 : Herod. iii. 20). They would naturally ally themselves to the Ethiopians. and share the same fate.

Notes on the Bible, by Albert Barnes, [1834]

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 Gen 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 Gen 32:21; Exo 30:15; Lev 4:20; 5:26; Lev 11:24; Lev 16:6; Psa 65:4; Psa 78:38; Pro 16:14; Jer. 18:25; Eze 45:20; Dan 9:24. The noun (כפר kôpher) means:

1. A village or hamlet, as beans a cover or shelter to the inhabitants (Sa1 6:18; compare the word כפר kâphâr in Ch1 27:25; Neh 6:2; Sol 6:12).

2. Pitch, as a material for overlaying Gen 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; Sol 1:14; Sol 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 Exo 29:36; Exo 30:10, Exo 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, Ἐποίησα ἄλλαγμά σου Αἴγυπτον, κ.τ.λ. Epoiēsa allagma sou Aigupton, etc. - 'I made Egypt, etc., thy ἄλλαγμα allagma - a commutation for thee; a change for thee; I put it in thy place, and it was destroyed instead of thee.' So the Chaldee, 'I gave the Egyptians as a commutation for thee' (חליפך chălı̂ypâk). So the Syriac, 'I gave Egypt in thy place.' 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 - ἄλλαγμα allagma - of his people, and in order that sinners might live.

And if God's 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 Shalmaneser's 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, 'perhaps 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.' 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, 'Cush.' In regard to this country, see the note at Isa 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 Gen 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 (Keppel's 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 Psa 72:10; Isa 45:14 : Herod. iii. 20). They would naturally ally themselves to the Ethiopians. and share the same fate.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
Just as in Isa 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 Isa 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 Pro 11:8; Pro 21:18. מאשׁר does not signify ex quo tempore here, but is equivalent to אשׁר מפּני in Exo 19:18; Jer 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.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
I gave Egypt - This was fulfilled when the king of Assyria, Esar - haddon, who designed to revenge his father's disgrace, upon the Jews, was diverted and directed by God to employ his forces against Egypt, and Ethiopia, and Seba. Seba - The Sabaeans were confederate with the Ethiopians.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
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 neighbors the Sabeans, probably joined with them under Tirhakah. See Isa 20:1-6 and Isa 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 Isa 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.

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⁷ And the sons [01121] of Cush [03568]; Seba [05434], and Havilah [02341], and Sabtah [05454], and Raamah [07484], and Sabtecha [05455]: and the sons [01121] of Raamah [07484]; Sheba [07614], and Dedan [01719].

¹⁴ Thus saith [0559] the LORD [03068], The labour [03018] of Egypt [04714], and merchandise [05505] of Ethiopia [03568] and of the Sabeans [05436], men [0582] of stature [04060], shall come over [05674] unto thee, and they shall be thine: they shall come [03212] after [0310] thee; in chains [02131] they shall come over [05674], and they shall fall down [07812] unto thee, they shall make supplication [06419] unto thee, saying, Surely God [0410] is in thee; and there is none else, there is no [0657] God [0430].

¹⁰ The kings [04428] of Tarshish [08659] and of the isles [0339] shall bring [07725] presents [04503]: the kings [04428] of Sheba [07614] and Seba [05434] shall offer [07126] gifts [0814].

¹ Woe [01945] to the land [0776] shadowing [06767] with wings [03671], which is beyond [05676] the rivers [05104] of Ethiopia [03568]:

¹⁶ And thou shalt take [03947] the atonement [03725] money [03701] of the children [01121] of Israel [03478], and shalt appoint [05414] it for the service [05656] of the tabernacle [0168] of the congregation [04150]; that it may be a memorial [02146] unto the children [01121] of Israel [03478] before [06440] the LORD [03068], to make an atonement [03722] for your souls [05315].

¹⁰ And Aaron [0175] shall make an atonement [03722] upon the horns [07161] of it once [0259] in a year [08141] with the blood [01818] of the sin offering [02403] of atonements [03725]: once [0259] in the year [08141] shall he make atonement [03722] upon it throughout your generations [01755]: it is most [06944] holy [06944] unto the LORD [03068].

³⁶ And thou shalt offer [06213] every day [03117] a bullock [06499] for a sin offering [02403] for atonement [03725]: and thou shalt cleanse [02398] the altar [04196], when thou hast made an atonement [03722] for it, and thou shalt anoint [04886] it, to sanctify [06942] it.

¹³ Thy plants [07973] are an orchard [06508] of pomegranates [07416], with pleasant [04022] fruits [06529]; camphire [03724], with spikenard [05373],

¹⁴ My beloved [01730] is unto me as a cluster [0811] of camphire [03724] in the vineyards [03754] of Engedi [05872].

¹⁴ Make [06213] thee an ark [08392] of gopher [01613] wood [06086]; rooms [07064] shalt thou make [06213] in [0854] the ark [08392], and shalt pitch [03722] it within [01004] and without [02351] with pitch [03724].

¹² Or ever I was aware [03045], my soul [05315] made [07760] me like the chariots [04818] of Amminadib [05993].

² That Sanballat [05571] and Geshem [01654] sent [07971] unto me, saying [0559], Come [03212], let us meet [03259] together [03162] in some one of the villages [03715] in the plain [01237] of Ono [0207]. But they thought [02803] to do [06213] me mischief [07451].

²⁵ And over the king's [04428] treasures [0214] was Azmaveth [05820] the son [01121] of Adiel [05717]: and over the storehouses [0214] in the fields [07704], in the cities [05892], and in the villages [03723], and in the castles [04026], was Jehonathan [03083] the son [01121] of Uzziah [05818]:

¹⁸ And the golden [02091] mice [05909], according to the number [04557] of all the cities [05892] of the Philistines [06430] belonging to the five [02568] lords [05633], both of fenced [04013] cities [05892], and of country [06521] villages [03724], even unto the great [01419] stone of Abel [059], whereon they set down [03240] the ark [0727] of the LORD [03068]: which stone remaineth unto this day [03117] in the field [07704] of Joshua [03091], the Bethshemite [01030].

²⁴ Seventy [07657] weeks [07620] are determined [02852] upon thy people [05971] and upon thy holy [06944] city [05892], to finish [03607] the transgression [06588], and to make an end [08552] [02856] of sins [02403], and to make reconciliation [03722] for iniquity [05771], and to bring in [0935] everlasting [05769] righteousness [06664], and to seal up [02856] the vision [02377] and prophecy [05030], and to anoint [04886] the most [06944] Holy [06944].

²⁰ And so thou shalt do [06213] the seventh [07651] day of the month [02320] for every one [0376] that erreth [07686], and for him that is simple [06612]: so shall ye reconcile [03722] the house [01004].

¹⁴ The wrath [02534] of a king [04428] is as messengers [04397] of death [04194]: but a wise [02450] man [0376] will pacify [03722] it.

³⁸ But he, being full of compassion [07349], forgave [03722] their iniquity [05771], and destroyed [07843] them not: yea, many a time [07235] turned [07725] he his anger [0639] away [07725], and did not stir up [05782] all his wrath [02534].

⁴ Blessed [0835] is the man whom thou choosest [0977], and causest to approach [07126] unto thee, that he may dwell [07931] in thy courts [02691]: we shall be satisfied [07646] with the goodness [02898] of thy house [01004], even of thy holy [06918] temple [01964].

⁶ And Aaron [0175] shall offer [07126] his bullock [06499] of the sin offering [02403], which is for himself [01157], and make an atonement [03722] for himself, and for his house [01004].

²⁴ And for these ye shall be unclean [02930]: whosoever toucheth [05060] the carcase [05038] of them shall be unclean [02930] until the even [06153].

²⁰ And he shall do [06213] with the bullock [06499] as he did [06213] with the bullock [06499] for a sin offering [02403], so shall he do [06213] with this: and the priest [03548] shall make an atonement [03722] for them, and it shall be forgiven [05545] them.

¹⁵ The rich [06223] shall not give more [07235], and the poor [01800] shall not give less [04591] than half [04276] a shekel [08255], when they give [05414] an offering [08641] unto the LORD [03068], to make an atonement [03722] for your souls [05315].

²¹ So went [05674] the present [04503] over [05674] before him [06440]: and himself lodged [03885] that night [03915] in the company [04264].

²³ Because [06440] [0834] ye have burned incense [06999], and because ye have sinned [02398] against the LORD [03068], and have not obeyed [08085] the voice [06963] of the LORD [03068], nor walked [01980] in his law [08451], nor in his statutes [02708], nor in his testimonies [05715]; therefore this evil [07451] is happened [07122] unto you, as at this day [03117].

¹⁸ And mount [02022] Sinai [05514] was altogether on a smoke [06225], because [06440] [0834] the LORD [03068] descended [03381] upon it in fire [0784]: and the smoke [06227] thereof ascended [05927] as the smoke [06227] of a furnace [03536], and the whole mount [02022] quaked [02729] greatly [03966].

¹⁸ The wicked [07563] shall be a ransom [03724] for the righteous [06662], and the transgressor [0898] for the upright [03477].

⁸ The righteous [06662] is delivered out [02502] of trouble [06869], and the wicked [07563] cometh [0935] in his stead.

⁴ Since thou wast precious [03365] in my sight [05869], thou hast been honourable [03513], and I have loved [0157] thee: therefore will I give [05414] men [0120] for thee, and people [03816] for thy life [05315].

¹ But now thus saith [0559] the LORD [03068] that created [01254] thee, O Jacob [03290], and he that formed [03335] thee, O Israel [03478], Fear [03372] not: for I have redeemed [01350] thee, I have called [07121] thee by thy name [08034]; thou art mine.

⁹ And he heard [08085] say [0559] concerning Tirhakah [08640] king [04428] of Ethiopia [03568], He is come forth [03318] to make war [03898] with thee. And when he heard [08085] it, he sent [07971] messengers [04397] to Hezekiah [02396], saying [0559],

¹ In the year [08141] that Tartan [08661] came [0935] unto Ashdod [0795], (when Sargon [05623] the king [04428] of Assyria [0804] sent [07971] him,) and fought [03898] against Ashdod [0795], and took [03920] it;
² At the same time [06256] spake [01696] the LORD [03068] by [03027] Isaiah [03470] the son [01121] of Amoz [0531], saying [0559], Go [03212] and loose [06605] the sackcloth [08242] from off thy loins [04975], and put off [02502] thy shoe [05275] from thy foot [07272]. And he did so [06213], walking [01980] naked [06174] and barefoot [03182].
³ And the LORD [03068] said [0559], Like as my servant [05650] Isaiah [03470] hath walked [01980] naked [06174] and barefoot [03182] three [07969] years [08141] for a sign [0226] and wonder [04159] upon Egypt [04714] and upon Ethiopia [03568];
⁴ So shall the king [04428] of Assyria [0804] lead away [05090] the Egyptians [04714] prisoners [07628], and the Ethiopians [03568] captives [01546], young [05288] and old [02205], naked [06174] and barefoot [03182], even with their buttocks [08357] uncovered [02834], to the shame [06172] of Egypt [04714].
⁵ And they shall be afraid [02865] and ashamed [0954] of Ethiopia [03568] their expectation [04007], and of Egypt [04714] their glory [08597].
⁶ And the inhabitant [03427] of this isle [0339] shall say [0559] in that day [03117], Behold, such [03541] is our expectation [04007], whither we flee [05127] for help [05833] to be delivered [05337] from [06440] the king [04428] of Assyria [0804]: and how shall we escape [04422]?