Chapters 40–55 are known as "Deutero-Isaiah" and date from the time of theIsraelites'exile in Babylon. This chapter "refers mainly to the promised deliverance from Babylon". "But now", the opening words of this chapter, reverse the tone of the latter part ofIsaiah 42, connecting the two chapters. InIsaiah 42:18–25, the prophet has rebuked the people ofIsrael for their blindness and deafness; inIsaiah 43:8 he calls for "the blind people who have eyes, and the deaf who have ears" to hear the proclamation of a "new Exodus".[3]
Theparashah sections listed here are based on theAleppo Codex.[6] Isaiah 43 is a part of theConsolations (Isaiah 40–66). {P}: openparashah; {S}: closedparashah.
This section contains an oracle of salvation, with the repetition of 'Do not fear' in verses 1 and 5 to emphasize the message of reassurance, that YHWH had made the people of Israel part of his family and just as in the past, he is active in delivering them from every kind of danger in the future.[7]
"Have redeemed you": NCV: “saved you”; CEV: “rescued you”; NLT: “ransomed you"; NET Bible: "will protect you."[9] This is the act of a "kinsman redeemer" (in Hebrew:גֹּאֵל,goʾel) who is 'a protector of the extended family's interests'.[10]
In this section the language of a trial returns with the demandfor Israel to bear witness to YHWH's deeds, although they are blind and deaf (cf. Isaiah 42:18), to declare the incomparability of YHWH.[7]
The oracle in this section commands the hearers not to remember the former things as they will pale into insignificance before 'the new thing' that YHWH will do in the future with his saving power.[7]
"Quenched": from the Hebrew root: k-b-h (כבה,kabah, "to be quenched or extinguished, to go out"[15]), is also used inIsaiah 1:31 andIsaiah 66:24 for: "the fire shall not be quenched";Isaiah 34:10: 'the fire devouring Edom "will not be quenched"'; as well as of the servant in42:3, that "a dimly burning wick ('smoking flax') he will not quench".[16]
"The former things": refer to 'events that had been predicted and fulfilled in the past (41:22; 42:9; 43:9; 46:9; 48:3),' in particular the event of "the Exodus", in contrast to the predicted "new Exodus" that God will perform differently so it should be 'allowed to stand in its own right' (cf. Jeremiah 23:7–8).[18]
In verses 22–24 YHWH condemns the people for the failure to participate in worship, which seems to be in contrast with what was condemned earlier in Isaiah 1:10—17, that is, 'misplaced enthusiasm for worship' (also similarly condemned in other prophetic passages (Amos 5:18-24; Hosea 6:6; Micah 6:6-8), but this section is 'concerned with the worship of other gods', as emphasized by the repetition of the word 'me' (8 times in 3 verses).[7] Verses 25–28 clarify that the condemnation 'is to be seen in the context of the trial' and the whole community is not free from blame.[7]
"Sweet cane" (Hebrew:qâneh) is also mentioned inJeremiah 6:20 as coming from a “far country”. Skinner, in theCambridge Bible for Schools and Colleges, suggests that this refers tocalamus odoratus (Plin. 12:12, 48) with scientific nameAcorus calamus,[20] a product ofIndia, but grown also in Arabia and Syria.[21] NIV renders it "calamus"; NCV, TEV, NLT "incense"; CEV "spices."[22]
"Nor have you satisfied Me": Hebrew: "you did not saturate me"; NASB "Neither have you filled Me."[23]
^McClintock, John. Strong, James.Entry for 'Calamus'. Cyclopedia of Biblical, Theological and Ecclesiastical Literature. Harper & Brothers. New York. 1870.
