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Selected Verse: Isaiah 48:10 - Strong Concordance

Verse	Translation	Text
Isa 48:10	Strong Concordance	Behold, I have refined [06884] thee, but not with silver [03701]; I have chosen [0977] thee in the furnace [03564] of affliction [06040].
	King James	Behold, I have refined thee, but not with silver; I have chosen thee in the furnace of affliction.

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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]
(See on Isa 1:25). with silver--rather, "for silver." I sought by affliction to purify thee, but thou wast not as silver obtained by melting, but as dross [GESENIUS]. Thy repentance is not complete: thou art not yet as refined silver. ROSENMULLER explains, "not as silver," not with the intense heat needed to melt silver (it being harder to melt than gold), that is, not with the most extreme severity. The former view is better (Isa 1:25; Isa 42:25; Eze 22:18-20, Eze 22:22). chosen--or else [LOWTH], tried . . . proved: according to GESENIUS, literally, "to rub with the touchstone," or to cut in pieces so as to examine (Zac 13:9; Mal 3:3; Pe1 1:7).

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

(See on Isa 1:25).

with silver--rather, "for silver." I sought by affliction to purify thee, but thou wast not as silver obtained by melting, but as dross [GESENIUS]. Thy repentance is not complete: thou art not yet as refined silver. ROSENMULLER explains, "not as silver," not with the intense heat needed to melt silver (it being harder to melt than gold), that is, not with the most extreme severity. The former view is better (Isa 1:25; Isa 42:25; Eze 22:18-20, Eze 22:22).

chosen--or else [LOWTH], tried . . . proved: according to GESENIUS, literally, "to rub with the touchstone," or to cut in pieces so as to examine (Zac 13:9; Mal 3:3; Pe1 1:7).

Notes on the Bible, by Albert Barnes, [1834]
Behold, I have refined thee - This refers to the Jews in their afflictions and captivity in Babylon. It states one design which he had in view in these afflictions - to purify them. The word used here, and rendered 'refined' (צרף tsâraph), means properly to melt; to smelt metals; to subject them to the action of fire, in order to remove the scoria or dross from them (see the notes at Isa 1:25). Then it means to purify in any manner. Here it means that God had used these afflictions for the same purpose for which fire is used in regard to metals, in order that every impurity in their moral and religious character might be removed. But not with silver - Margin, 'For.' Hebrew, בכסף bekâseph. Many different interpretations of this have been proposed. Jerome renders it, Non quasi argentum - 'Not as silver.' The Septuagint, Οὐχ ἕνεκεν ἀργυρίου ouch heneken arguriou - 'Not on account of silver.' Grotius explains it, 'I have a long time tried thee by afflictions, but nothing good appears in thee;' that is, I have not found you to be silver, or to be pure, as when a worker in metals applies the usual heat to a mass of ore for the purpose of separating the dross, and obtains no silver. Gesenius explains it to mean, 'I sought to make you better by afflictions, but the end was not reached; you were not as silver which is obtained by melting, but as dross.' Rosenmuller supposes it means, that he had not tried them with that intensity of heat which was necessary to melt and refine silver; and remarks, that those skilled in metals observe that gold is easily liquified, but that silver requires a more intense heat to purify it. Jarchi renders it, 'Not by the fire of Gehenna as silver is melted by the fire.' Kimchi explains it, 'Not as one who is smelting silver, and who removes all the scoria from it, and so consumes it that nothing but pure silver remains. If that had been done, but few of you would have been left.' Vitringa supposes that it means, that God had sent them to Babylon to be purified, yet it was not to be done with silver. It was by the agency of a people who were wicked, sinful, and unbelieving. Amidst this variety of interpretation, it is difficult to determine the sense. Probably it may be, I have melted thee, and found no silver; or the result has not been that you have been shown to be pure by all your trials; and thus it will agree with what is said above, that they were perverse, false, and rebellious as a people. I have chosen thee - Lowth renders this, 'I have tried thee.' The Vulgate and the Septuagint, however, render it, 'I have chosen thee.' The word used here (from בחר bâchar) means, according to Gesenius: 1. To prove, to try, to examine; and the primary idea, according to him, is that of rubbing with the lapis Lydius, or touchstone, or else of cutting in pieces for the purpose of examining. 2. To approve, choose, or select. This is the most common signification in the Hebrew Bible Gen 13:11; Exo 17:9; Jos 24:15; Job 9:14; Job 15:5; Job 29:25. 3. To delight in Gen 6:2; Isa 1:29. Probably the meaning here is, 'I have proved or tried thee in the furnace of affliction.' It was true, however, that God had chosen or selected their nation to be his people when they were suffering in the furnace of affliction in Egypt; and it is also true that God chooses sinners now, or converts them, as the result of heavy affliction. Possibly this may be the idea, that their affliction had prepared them to embrace his offers and to seek consolation in him; and he may design to teach that one effect of affliction is to prepare the mind to embrace the offers of mercy. In the furnace of affliction - Referring particularly to their trials in Babylon. Afflictions are often likened to fire - from the fact that fire is used to purify or try metals, and afflictions have the same object in reference to the people of God.

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

Behold, I have refined thee - This refers to the Jews in their afflictions and captivity in Babylon. It states one design which he had in view in these afflictions - to purify them. The word used here, and rendered 'refined' (צרף tsâraph), means properly to melt; to smelt metals; to subject them to the action of fire, in order to remove the scoria or dross from them (see the notes at Isa 1:25). Then it means to purify in any manner. Here it means that God had used these afflictions for the same purpose for which fire is used in regard to metals, in order that every impurity in their moral and religious character might be removed.

But not with silver - Margin, 'For.' Hebrew, בכסף bekâseph. Many different interpretations of this have been proposed. Jerome renders it, Non quasi argentum - 'Not as silver.' The Septuagint, Οὐχ ἕνεκεν ἀργυρίου ouch heneken arguriou - 'Not on account of silver.' Grotius explains it, 'I have a long time tried thee by afflictions, but nothing good appears in thee;' that is, I have not found you to be silver, or to be pure, as when a worker in metals applies the usual heat to a mass of ore for the purpose of separating the dross, and obtains no silver. Gesenius explains it to mean, 'I sought to make you better by afflictions, but the end was not reached; you were not as silver which is obtained by melting, but as dross.' Rosenmuller supposes it means, that he had not tried them with that intensity of heat which was necessary to melt and refine silver; and remarks, that those skilled in metals observe that gold is easily liquified, but that silver requires a more intense heat to purify it. Jarchi renders it, 'Not by the fire of Gehenna as silver is melted by the fire.' Kimchi explains it, 'Not as one who is smelting silver, and who removes all the scoria from it, and so consumes it that nothing but pure silver remains. If that had been done, but few of you would have been left.' Vitringa supposes that it means, that God had sent them to Babylon to be purified, yet it was not to be done with silver. It was by the agency of a people who were wicked, sinful, and unbelieving. Amidst this variety of interpretation, it is difficult to determine the sense. Probably it may be, I have melted thee, and found no silver; or the result has not been that you have been shown to be pure by all your trials; and thus it will agree with what is said above, that they were perverse, false, and rebellious as a people.

I have chosen thee - Lowth renders this, 'I have tried thee.' The Vulgate and the Septuagint, however, render it, 'I have chosen thee.' The word used here (from בחר bâchar) means, according to Gesenius:

1. To prove, to try, to examine; and the primary idea, according to him, is that of rubbing with the lapis Lydius, or touchstone, or else of cutting in pieces for the purpose of examining.

2. To approve, choose, or select. This is the most common signification in the Hebrew Bible Gen 13:11; Exo 17:9; Jos 24:15; Job 9:14; Job 15:5; Job 29:25.

3. To delight in Gen 6:2; Isa 1:29. Probably the meaning here is, 'I have proved or tried thee in the furnace of affliction.' It was true, however, that God had chosen or selected their nation to be his people when they were suffering in the furnace of affliction in Egypt; and it is also true that God chooses sinners now, or converts them, as the result of heavy affliction. Possibly this may be the idea, that their affliction had prepared them to embrace his offers and to seek consolation in him; and he may design to teach that one effect of affliction is to prepare the mind to embrace the offers of mercy.

In the furnace of affliction - Referring particularly to their trials in Babylon. Afflictions are often likened to fire - from the fact that fire is used to purify or try metals, and afflictions have the same object in reference to the people of God.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
Behold - Although I will not cut thee off, yet I will put thee into the furnace. Silver - Which is kept in the furnace so long 'till all the dross be purged away, I will not deal so rigorously with thee; for then I should wholly consume thee. I will chuse - God had in a manner rejected Israel, and therefore it was necessary he should chuse and try this people a second time.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
I have chosen thee "I have tried thee" - For בחרתיך becharticha, "I have chosen thee," a MS. has בחנתיך bechanticha, "I have tried thee." And so perhaps read the Syriac and Chaldee interpreters; they retain the same word בחרתך bechartach; but in those languages it signifies, I have tried thee. ככסף kecheseph, quasi argentum, "as silver." Vulgate. I cannot think בכסף becheseph, With silver, is the true reading. ככסף kecheseph, Like silver, as the Vulgate evidently read it, I suppose to have been the original reading, though no MS. yet found supports this word; the similarity of the two letters, ב beth and כ caph, might have easily led to the mistake in the first instance; and it has been but too faithfully copied ever since. כור cur, which we translate furnace, should be rendered crucible, the vessel in which the silver is melted. The meaning of the verse seems to be this: I have purified you, but not as silver is purified; for when it is purified, no dross of any kind is left behind. Had I done this with you, I should have consumed you altogether; but I have put you in the crucible of affliction, in captivity, that you may acknowledge your sins, and turn unto me.

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⁷ That [2443] the trial [1383] of your [5216] faith [4102], being much [4183] more precious [5093] than of gold [5553] that perisheth [622], though [1223] [1161] it be tried [1381] with fire [4442], might be found [2147] unto [1519] praise [1868] and [2532] honour [5092] and [2532] glory [1391] at [1722] the appearing [602] of Jesus [2424] Christ [5547]:

³ And he shall sit [03427] as a refiner [06884] and purifier [02891] of silver [03701]: and he shall purify [02891] the sons [01121] of Levi [03878], and purge [02212] them as gold [02091] and silver [03701], that they may offer [05066] unto the LORD [03068] an offering [04503] in righteousness [06666].

⁹ And I will bring [0935] the third part [07992] through the fire [0784], and will refine [06884] them as silver [03701] is refined [06884], and will try [0974] them as gold [02091] is tried [0974]: they shall call [07121] on my name [08034], and I will hear [06030] them: I will say [0559], It is my people [05971]: and they shall say [0559], The LORD [03068] is my God [0430].

²² As silver [03701] is melted [02046] in the midst [08432] of the furnace [03564], so shall ye be melted [05413] in the midst [08432] thereof; and ye shall know [03045] that I the LORD [03068] have poured out [08210] my fury [02534] upon you.

¹⁸ Son [01121] of man [0120], the house [01004] of Israel [03478] is to me become dross [05509]: all they are brass [05178], and tin [0913], and iron [01270], and lead [05777], in the midst [08432] of the furnace [03564]; they are even the dross [05509] of silver [03701].
¹⁹ Therefore thus saith [0559] the Lord [0136] GOD [03069]; Because ye are all become dross [05509], behold, therefore I will gather [06908] you into the midst [08432] of Jerusalem [03389].
²⁰ As they gather [06910] silver [03701], and brass [05178], and iron [01270], and lead [05777], and tin [0913], into the midst [08432] of the furnace [03564], to blow [05301] the fire [0784] upon it, to melt [05413] it; so will I gather [06908] you in mine anger [0639] and in my fury [02534], and I will leave [03240] you there, and melt [05413] you.

²⁵ Therefore he hath poured [08210] upon him the fury [02534] of his anger [0639], and the strength [05807] of battle [04421]: and it hath set him on fire [03857] round about [05439], yet he knew [03045] not; and it burned [01197] him, yet he laid [07760] it not to heart [03820].

²⁵ And I will turn [07725] my hand [03027] upon thee, and purely [01253] purge away [06884] thy dross [05509], and take away [05493] all thy tin [0913]:

²⁹ For they shall be ashamed [0954] of the oaks [0352] which ye have desired [02530], and ye shall be confounded [02659] for the gardens [01593] that ye have chosen [0977].

² That the sons [01121] of God [0430] saw [07200] the daughters [01323] of men [0120] that they [02007] were fair [02896]; and they took [03947] them wives [0802] of all which they chose [0977].

²⁵ I chose [0977] out their way [01870], and sat [03427] chief [07218], and dwelt [07931] as a king [04428] in the army [01416], as one that comforteth [05162] the mourners [057].

⁵ For thy mouth [06310] uttereth [0502] thine iniquity [05771], and thou choosest [0977] the tongue [03956] of the crafty [06175].

¹⁴ How much less shall I answer [06030] him, and choose out [0977] my words [01697] to reason with him?

¹⁵ And if it seem evil [07489] unto you [04310] to serve [05647] the LORD [03068], choose [0977] you this day [03117] whom [05869] ye will serve [05647]; whether the gods [0430] which your fathers [01] served [05647] that were on the other side [05676] of the flood [05104], or the gods [0430] of the Amorites [0567], in whose land [0776] ye dwell [03427]: but as for me and my house [01004], we will serve [05647] the LORD [03068].

⁹ And Moses [04872] said [0559] unto Joshua [03091], Choose us out [0977] men [0582], and go out [03318], fight [03898] with Amalek [06002]: to morrow [04279] I will stand [05324] on the top [07218] of the hill [01389] with the rod [04294] of God [0430] in mine hand [03027].

¹¹ Then Lot [03876] chose [0977] him all the plain [03603] of Jordan [03383]; and Lot [03876] journeyed [05265] east [06924]: and they separated themselves [06504] the one [0376] from the other [0251].

²⁵ And I will turn [07725] my hand [03027] upon thee, and purely [01253] purge away [06884] thy dross [05509], and take away [05493] all thy tin [0913]: