Isaiah 44:27
Parallel Verses
English Standard Version
who says to the deep, ‘Be dry; I will dry up your rivers’;

King James Bible
That saith to the deep, Be dry, and I will dry up thy rivers:

American Standard Version
that saith to the deep, Be dry, and I will dry up thy rivers;

Douay-Rheims Bible
Who say to the deep: Be thou desolate, and I will dry up thy rivers.

English Revised Version
that saith to the deep, Be dry, and I will dry up thy rivers:

Webster's Bible Translation
That saith to the deep, Be dry, and I will dry up thy rivers:

Isaiah 44:27 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

The second half of the prophecy commences with Isaiah 44:21. It opens with an admonition. "Remember this, Jacob and Israel; for thou art my servant: I have formed thee; thou art servant to me, O Israel: thou art not forgotten by me." The thing to which the former were blind - namely, that idolatry is a lie - Jacob was to have firmly impressed upon its mind. The words "and Israel," which are attached, are a contract for "and remember this, O Israel" (compare the vocatives after Vâv in Proverbs 8:5 and Joel 2:23). In the reason assigned, the tone rests upon my in the expression "my servant," and for this reason "servant to me" is used interchangeably with it. Israel is the servant of Jehovah, and as such it was formed by Jehovah; and therefore reverence was due to Him, and Him alone. The words which follow are rendered by the lxx, Targum, Jerome, and Luther as though they read לא תנשׁני, though Hitzig regards the same rendering as admissible even with the reading תנּשנּי, inasmuch as the niphal נשּׁה has the middle sense of ἐπιλανθάνεσθαι, oblivisci. But it cannot be shown that nizkar is ever used in the analogous sense of μιμνήσκεσθαι, recordari. The niphal, which was no doubt originally reflective, is always used in Hebrew to indicate simply the passive endurance of something which originated with the subject of the action referred to, so that nisshâh could only signify "to forget one's self." We must indeed admit the possibility of the meaning "to forget one's self" having passed into the meaning "to be forgetful," and this into the meaning "to forget." The Aramaean תנשׁי also signifies to be forgotten and (with an accent following) to forget, and the connection with an objective suffix has a support in ויּלּחמוּני in Psalm 109:3. But the latter is really equivalent to אתּי וילחמו, so that it may be adduced with equal propriety in support of the other rendering, according to which תּנּשׁני is equivalent to לי תנש (Ges., Umbr., Ewald, Stier). There are many examples of this brachyological use of the suffix (Ges. 121, 4), so that this rendering is certainly the safer of the two. It also suits the context quite as well as the former, "Oh, forget me not;" the assurance "thou wilt not be forgotten by me" (compare Isaiah 49:15 and the lamentation of Israel in Isaiah 40:27) being immediately followed by an announcement of the act of love, by which the declaration is most gloriously confirmed. - Isaiah 44:22 "I have blotted out thy transgressions as a mist, and thy sins as clouds: return to me; for I have redeemed thee." We have adopted the rendering "mist" merely because we have no synonym to "cloud;" we have not translated it "thick cloud," because the idea of darkness, thickness, or opacity, which is the one immediately suggested by the word, had become almost entirely lost (see Isaiah 25:5). Moreover, קל עב is evidently intended here (see Isaiah 19:1), inasmuch as the point of comparison is not the dark, heavy multitude of sins, but the facility and rapidity with which they are expunged. Whether we connect with מסהיתי the idea of a stain, as in Psalm 51:3, Psalm 51:11, or that of a debt entered in a ledge, as in Colossians 2:14, and as we explained it in Isaiah 43:25 (cf., mâchâh, Exodus 32:32-33), in any case sin is regarded as something standing between God and man, and impeding or disturbing the intercourse between them. This Jehovah clears away, just as when His wind sweeps away the clouds, and restores the blue sky again (Job 26:13). Thus does God's free grace now interpose at the very time when Israel thinks He has forgotten it, blotting out Israel's sin, and proving this by redeeming it from a state of punishment. What an evangelical sound the preaching of the Old Testament evangelist has in this passage also! Forgiveness and redemption are not offered on condition of conversion, but the mercy of God comes to Israel in direct contrast to what its works deserve, and Israel is merely called upon to reciprocate this by conversion and renewed obedience. The perfects denote that which has essentially taken place. Jehovah has blotted out Israel's sin, inasmuch as He does not impute it any more, and thus has redeemed Israel. All that yet remains is the outward manifestation of this redemption, which is already accomplished in the counsel of God.

Isaiah 44:27 Parallel Commentaries

Treasury of Scripture Knowledge

be dry

Isaiah 11:15,16 And the LORD shall utterly destroy the tongue of the Egyptian sea; and with his mighty wind shall he shake his hand over the river...

Isaiah 42:15 I will make waste mountains and hills, and dry up all their herbs; and I will make the rivers islands, and I will dry up the pools.

Isaiah 43:16 Thus said the LORD, which makes a way in the sea, and a path in the mighty waters;

Isaiah 51:15 But I am the LORD your God, that divided the sea, whose waves roared: The LORD of hosts is his name.

Psalm 74:15 You did split the fountain and the flood: you dried up mighty rivers.

Jeremiah 50:38 A drought is on her waters; and they shall be dried up: for it is the land of graven images, and they are mad on their idols.

Jeremiah 51:32,36 And that the passages are stopped, and the reeds they have burned with fire, and the men of war are affrighted...

Revelation 16:12 And the sixth angel poured out his vial on the great river Euphrates; and the water thereof was dried up...

Cross References
Revelation 16:12
The sixth angel poured out his bowl on the great river Euphrates, and its water was dried up, to prepare the way for the kings from the east.

Genesis 8:1
But God remembered Noah and all the beasts and all the livestock that were with him in the ark. And God made a wind blow over the earth, and the waters subsided.

Isaiah 11:15
And the LORD will utterly destroy the tongue of the Sea of Egypt, and will wave his hand over the River with his scorching breath, and strike it into seven channels, and he will lead people across in sandals.

Isaiah 42:15
I will lay waste mountains and hills, and dry up all their vegetation; I will turn the rivers into islands, and dry up the pools.

Isaiah 43:16
Thus says the LORD, who makes a way in the sea, a path in the mighty waters,

Isaiah 50:2
Why, when I came, was there no man; why, when I called, was there no one to answer? Is my hand shortened, that it cannot redeem? Or have I no power to deliver? Behold, by my rebuke I dry up the sea, I make the rivers a desert; their fish stink for lack of water and die of thirst.

Jeremiah 50:38
A drought against her waters, that they may be dried up! For it is a land of images, and they are mad over idols.

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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.
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