English Standard Version
Thus says the LORD, your Redeemer, the Holy One of Israel: “I am the LORD your God, who teaches you to profit, who leads you in the way you should go.
King James Bible
Thus saith the LORD, thy Redeemer, the Holy One of Israel; I am the LORD thy God which teacheth thee to profit, which leadeth thee by the way that thou shouldest go.
American Standard Version
Thus saith Jehovah, thy Redeemer, the Holy One of Israel: I am Jehovah thy God, who teacheth thee to profit, who leadeth thee by the way that thou shouldest go.
Thus saith the Lord thy redeemer, the Holy One of Israel: I am the Lord thy God that teach thee profitable things, that govern thee in the way that thou walkest.
English Revised Version
Thus saith the LORD, thy redeemer, the Holy One of Israel: I am the LORD thy God, which teacheth thee to profit, which leadeth thee by the way that thou shouldest go.
Webster's Bible Translation
Thus saith the LORD, thy Redeemer, the Holy One of Israel; I am the LORD thy God, who teacheth thee to profit, who leadeth thee by the way that thou shouldst go.
Isaiah 48:17 Parallel
CommentaryKeil and Delitzsch Biblical Commentary on the Old Testament
The people now expiating its offences in exile has been from time immemorial faithless and inclined to apostasy; nevertheless Jehovah will save it, and its salvation is therefore an unmerited work of His compassion. "For my name's sake I lengthen out my wrath, and for my praise I hold back towards thee, that I may not cut thee off. Behold, I have refined thee, and not in the manner of silver: I have proved thee in the furnace of affliction. For mine own sake, for mine own sake I accomplish it (for how is it profaned!), and my glory I give not to another." The futures in Isaiah 48:9 affirm what Jehovah continually does. He lengthens out His wrath, i.e., He retards its outbreak, and thus shows Himself long-suffering. He tames or chains it (חטם, like Arab. chṭm, root טם, compare domare, root Sanscr. dam, possibly also to dam or damp) for the sake of Israel, that He may not exterminate it utterly by letting it loose, and that for the sake of His name and His praise, which require the carrying out of His plan to salvation, on which the existence of Israel depends. What Israel has hitherto experienced has been a melting, the object of which was not destruction, but testing and refinement. The Beth of בכסף ולא is not Beth pretii in the sense of "not to gain silver," or "not so that I should have gained silver as operae pretium," as Umbreit and Ewald maintain (and even Knobel, who explains it however as meaning "in the accompaniment of silver," though in the same sense). Such a thought would be out of place and purposeless here. Nor is Rosenmller's explanation admissible, viz., "not with silver, i.e., with that force of fire which is necessary for the smelting out of silver." This is altogether unsuitable, because the sufferings inflicted upon Israel did resemble the smelting out of the precious metal (see Isaiah 1:25). The Beth is rather the Beth essentiae, which may be rendered by tanquam, and introduces the accusative predicate in this instance, just as it introduces the nominative predicate in the substantive clause of Job 23:13, and the verbal clause of Psalm 39:7. Jehovah melted Israel, but not like silver (not as men melt silver); the meaning of which is, not that He melted it more severely, i.e., even more thoroughly, than silver, as Stier explains it, but, as the thought is positively expressed in Isaiah 48:10, that the afflictions which fell upon Israel served as a smelting furnace (kūr as in Deuteronomy 4:20). It was, however, a smelting of a superior kind, a spiritual refining and testing (bâchar is Aramaic in form, and equivalent to bâchan). The manifestation of wrath, therefore, as these expressions affirm, had a salutary object; and in this very object the intention was involved from the very first, that it should only last for a time. He therefore puts an end to it now for His own sake, i.e., not because He is induced to do so by the merits of Israel, but purely as an act of grace, to satisfy a demand made upon Him by His own holiness, inasmuch as, if it continued any longer, it would encourage the heathen to blaspheme His name, and would make it appear as though He cared nothing for His own honour, which was inseparably bound up with the existence of Israel. The expression here is curt and harsh throughout. In Isaiah 48:9, למען and אפּי are to be supplied in thought from Isaiah 48:9; and in the parenthetical exclamation, יחל איך (niphal of חלל, as in Ezekiel 22:26), the distant word שׁים (my name), also from Isaiah 48:9. "I will do it" refers to the carrying out of their redemption (cf., Isaiah 44:23). In Ezekiel 36:19-23 we have, as it were, a commentary upon Isaiah 48:11.
Treasury of Scripture Knowledge
Then I bowed my head and worshiped the LORD and blessed the LORD, the God of my master Abraham, who had led me by the right way to take the daughter of my master's kinsman for his son.
I will instruct you and teach you in the way you should go; I will counsel you with my eye upon you.
"To whom will he teach knowledge, and to whom will he explain the message? Those who are weaned from the milk, those taken from the breast?
And your ears shall hear a word behind you, saying, "This is the way, walk in it," when you turn to the right or when you turn to the left.
Fear not, you worm Jacob, you men of Israel! I am the one who helps you, declares the LORD; your Redeemer is the Holy One of Israel.
Thus says the LORD, your Redeemer, the Holy One of Israel: "For your sake I send to Babylon and bring them all down as fugitives, even the Chaldeans, in the ships in which they rejoice.
Thus says the LORD, the Holy One of Israel, and the one who formed him: "Ask me of things to come; will you command me concerning my children and the work of my hands?
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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.