Isaiah 43:15

I am the Lord, your Holy One,.... And therefore need not doubt of the performance of those promises: the Creator of Israel, your King; and therefore both able and willing to protect them.

I am the LORD, your Holy One, the creator of Israel, your King. I (am) the Lord, your Holy One, the Creator of Israel - (Isaiah 43:1.) Your king - proved to be specially yours by delivering you.

Your Holy One; the Holy One of Israel, as he frequently styleth himself, who sanctify and glorify myself in this and such other glorious works, with respect to you, or for your benefit.

Isaiah 43:15 I [am] the LORD, your Holy One, the creator of Israel, your King.Ver. 15. I am their Lord.] More of God’ s holy attributes are here heaped up for like reason, as in Isaiah 43:14.

Verse 15. The Creator] For בורא bore, "Creator," six MSS. (two ancient) have אלהי Elohey, "God."

14, 15. A new section (14–21) commences here with a brief but explicit announcement of the fall of Babylon. the Lord, your redeemer] see on ch. Isaiah 41:14. I have sent (or perhaps, I will send) to Babylon] As object of the verb we must supply, the Persian army, the “consecrated ones” of ch. Isaiah 13:3. and have brought … ships] This sentence is somewhat peculiar in its structure and phraseology, and many emendations have been proposed. Accepting the text as it stands, the best translation is no doubt that of R.V. and I will bring down all of them as fugitives, even the Chaldeans in the ships of their rejoicing. Since the verb “bring down” cannot be understood in two different senses in the two members, the idea must be that they shall all be sent down the Euphrates as fugitives in ships, which was precisely the manner in which Merodach-baladan made his escape from Sennacherib (see Schrader, Cuneiform Inscriptions, E. T. vol. II. p. 36). A description of the ships on the Euphrates is to be found in Herod. I. 194; they are here called “ships of rejoicing” as having formerly been used for pleasure. The rendering, however, is not altogether convincing. The “and” before “Chaldæans” seems to make a distinction between them and the fugitives, which is hardly to be explained by supposing that the latter are the foreign merchants referred to in ch. Isaiah 13:14. The probability is that the difficulties are due to somewhat extensive omissions in the text. The word for “fugitives” might (with the change of one vowel) be read as “bolts,” and this is taken by A.V., though without any justification, as a metaphor for “nobles.” It might, however, be a metaphor for the defences of Babylon, or a symbol of Israel’s captivity; “I will bring down the bolts” gives a good enough sense so far as it goes. Another slight emendation which naturally suggests itself is to change “ships” into “lamentations”: “and the shouting of the Chaldæans into lamentations.”

I am the Lord - I am Yahweh - proved to be such, as the connection demands that we should interpret this, by sending to Babylon and bringing down your oppressors.

14, 15. For your sake — Many a time the Jews had possessed signal proofs of divine interference in their behalf.