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Isaiah 48:16 [study!]

American Standard Version (ASV 1901) [2]
— Come ye near unto me, hear ye this; from the beginning I have not spoken in secret; from the time that it was, there am I: and now the Lord Jehovah hath sent me, and his Spirit.
King James Version (KJV 1769)
— Come ye near unto me, hear ye this; I have not spoken in secret from the beginning; from the time that it was, there [am] I: and now the Lord GOD, and his Spirit, hath sent me.
New American Standard Bible (NASB ©1995)
— “Come near to Me, listen to this: From the first I have not spoken in secret, From the time it took place, I was there. And now the Lord GOD has sent Me, and His Spirit.”
Webster's Revision of the KJB (WEB 1833)
— Come ye near to me, hear ye this; I have not spoken in secret from the beginning; from the time that it was, there [am] I: and now the Lord GOD, and his Spirit, hath sent me.
Darby's Translation (DBY 1890)
— Come near unto me, hear ye this: I have not spoken in secret from the beginning; from the time that it was, there am I; and now the Lord Jehovah hath sent me, and his Spirit.
Rotherham's Emphasized Bible (EBR 1902)
— Draw ye near unto me—hear ye this, Not in advance, in secret, have I spoken, From the very time it cometh into being, there, am I,—And, now, My Lord Yahweh hath sent me, and his spirit.
Young's Literal Translation (YLT 1898)
— Come ye near unto me, hear this, Not from the beginning in secret spake I, From the time of its being, there [am] I, And now the Lord Jehovah hath sent me, and His Spirit.
Douay-Rheims Challoner Revision (DR 1750)
— Come ye near unto me, and hear this: I have not spoken in secret from the beginning: from the time before it was done, I was there, and now the Lord God hath sent me, and his spirit.
Original King James Bible (AV 1611) [2]
— Come ye neere vnto me; heare ye this; I haue not spoken in secret from the beginning; from the time that it was, there [am] I; and now the Lord GOD and his Spirit hath sent me.
Brenton Greek Septuagint (LXX, Restored Names)
— Draw nigh to me, and hear ye these words; I have not spoken in secret from the beginning: when it took place, there was I, and now the Lord, [even] the Lord, and his Spirit, hath sent me.
Full Hebrew Names / Holy Name KJV (2008) [2] [3]
— Come ye near unto me, hear ye this; I have not spoken in secret from the beginning; from the time that it was, there [am] I: and now Adonay Yahweh, and his Spirit, hath sent me.

Strong's Numbers & Hebrew NamesHebrew Old TestamentColor-Code/Key Word Studies
Come y7126
[7126] Standard
קָרַב
qarab
{kaw-rab'}
A primitive root; to approach (causatively bring near) for whatever purpose.
z8798
<8798> Grammar
Stem - Qal (See H8851)
Mood - Imperative (See H8810)
Count - 2847
ye near 7126
{7126} Prime
קָרַב
qarab
{kaw-rab'}
A primitive root; to approach (causatively bring near) for whatever purpose.
z8798
<8798> Grammar
Stem - Qal (See H8851)
Mood - Imperative (See H8810)
Count - 2847
unto x413
(0413) Complement
אֵל
'el
{ale}
(Used only in the shortened constructive form (the second form)); a primitive particle, properly denoting motion towards, but occasionally used of a quiescent position, that is, near, with or among; often in general, to.
me, hear 8085
{8085} Prime
שָׁמַע
shama`
{shaw-mah'}
A primitive root; to hear intelligently (often with implication of attention, obedience, etc.; causatively to tell, etc.).
z8798
<8798> Grammar
Stem - Qal (See H8851)
Mood - Imperative (See H8810)
Count - 2847
ye this; x2063
(2063) Complement
זֹאת
zo'th
{zothe'}
Irregular feminine of H2089; this (often used adverbially).
I have not x3808
(3808) Complement
לֹא
lo'
{lo}
lo; a primitive particle; not (the simple or abstract negation); by implication no; often used with other particles.
spoken 1696
{1696} Prime
דִּבֵּר
dabar
{daw-bar'}
A primitive root; perhaps properly to arrange; but used figuratively (of words) to speak; rarely (in a destructive sense) to subdue.
z8765
<8765> Grammar
Stem - Piel (See H8840)
Mood - Perfect (See H8816)
Count - 2121
in secret 5643
{5643} Prime
סֵתֶר
cether
{say'-ther}
From H5641; a cover (in a good or a bad, a literal or a figurative sense).
from the beginning; 7218
{7218} Prime
רֹאשׁ
ro'sh
{roshe}
From an unused root apparently meaning to shake; the head (as most easily shaken), whether literally or figuratively (in many applications, of place, time, rank, etc.).
x4480
(4480) Complement
מִן
min
{min}
For H4482; properly a part of; hence (prepositionally), from or out of in many senses.
from the time 6256
{6256} Prime
עֵת
`eth
{ayth}
From H5703; time, especially (adverbially with preposition) now, when, etc.
x4480
(4480) Complement
מִן
min
{min}
For H4482; properly a part of; hence (prepositionally), from or out of in many senses.
that it was, x1961
(1961) Complement
הָיָה
hayah
{haw-yaw'}
A primitive root (compare H1933); to exist, that is, be or become, come to pass (always emphatic, and not a mere copula or auxiliary).
there x8033
(8033) Complement
שָׁם
sham
{shawm}
A primitive particle (rather from the relative H0834); there (transfered to time) then; often thither, or thence.
[am] I: x589
(0589) Complement
אֲנִי
'aniy
{an-ee'}
Contracted from H0595; I.
and now x6258
(6258) Complement
אַתָּה
`attah
{at-taw'}
From H6256; at this time, whether adverbial, conjugational or expletive.
ny אֲדֹנָי 136
{0136} Prime
אֲדֹנָי
'Adonay
{ad-o-noy'}
An emphatic form of H0113; the Lord (used as a proper name of God only).
Yhw יָהוֶה, 3069
{3069} Prime
יֱהוִה
Y@hovih
{yeh-ho-vee'}
A variation of H3068 (used after H0136, and pronounced by Jews as H0430, in order to prevent the repetition of the same sound, since they elsewhere pronounce H3068 as H0136).
and his Spirit, 7307
{7307} Prime
רוּחַ
ruwach
{roo'-akh}
From H7306; wind; by resemblance breath, that is, a sensible (or even violent) exhalation; figuratively life, anger, unsubstantiality; by extension a region of the sky; by resemblance spirit, but only of a rational being (including its expression and functions).
hath sent 7971
{7971} Prime
שָׁלַח
shalach
{shaw-lakh'}
A primitive root; to send away, for, or out (in a great variety of applications).
z8804
<8804> Grammar
Stem - Qal (See H8851)
Mood - Perfect (See H8816)
Count - 12562
me.
Jamieson-Fausset-Brown Commentary

Isaiah 48:16

_ _ not ... in secret — (Isaiah 45:19). Jehovah foretold Cyrus’ advent, not with the studied ambiguity of heathen oracles, but plainly.

_ _ from the time, etc. — From the moment that the purpose began to be accomplished in the raising up of Cyrus I was present.

_ _ sent me — The prophet here speaks, claiming attention to his announcement as to Cyrus, on the ground of his mission from God and His Spirit. But he speaks not in his own person so much as in that of Messiah, to whom alone in the fullest sense the words apply (Isaiah 61:1; John 10:36). Plainly, Isaiah 49:1, which is the continuation of the forty-eighth chapter, from Isaiah 48:16, where the change of speaker from God (Isaiah 48:1, Isaiah 48:12-15) begins, is the language of Messiah. Luke 4:1, Luke 4:14, Luke 4:18, shows that the Spirit combined with the Father in sending the Son: therefore “His Spirit” is nominative to “sent,” not accusative, following it.

Matthew Henry's Commentary

Isaiah 48:16-22

_ _ Here, as before, Jacob and Israel are summoned to hearken to the prophet speaking in God's name, or rather to God speaking in and by the prophet, and that as a type of the great prophet by whom God has in these last days spoken unto us, and that is sufficient: Come near therefore, and hear this. Note, Those that would hear and understand what God says must come near, and approach to him; let them come as near as they can. Let those that have hearkened to the tempter now come near, and hear this, that they may be confirmed in their resolutions to serve God. Those that draw nigh to God may depend upon this, that his secret shall be with them. Here,

_ _ I. God refers them to what he hath both said to them and done for them formerly, which if they would reflect upon, they might thence fetch great encouragement to trust in God at this time. 1. He had always spoken plainly to them from the beginning, by Moses and all the prophets: I have not spoken in secret, but publicly, from the top of Mount Sinai, and in the chief places of concourse, the solemn assemblies of their tribes; he did not deliver his oracles obscurely and ambiguously, but so that they might be understood, Habakkuk 2:2. 2. He had always acted wonderfully for them: “From the time that they were first formed into a people there I am, there have I been resident among them and presiding in their affairs (he sent them prophets, raised them up judges, and frequently appeared for them), and therefore there I will be still.” He that has been with his people hitherto will be to the end.

_ _ II. The prophet himself, as a type of the great prophet, asserts his own commission to deliver this message: Now the Lord God (the same that spoke from the beginning and did not speak in secret) has by his Spirit sent me, Isaiah 48:16. The Spirit of God is here spoken of as a person distinct from the Father and the Son, and having a divine authority to send prophets. Note, Whom God sends the Spirit sends. Those whom God commissions for any service the Spirit in some measure qualifies for it; and those may speak boldly, and must be heard obediently, whom God and his Spirit send. As that which the prophet says to the same purport with this (Isaiah 61:1) is applied to Christ (Luke 4:21), so may this be; the Lord God sent him, and he had the Spirit without measure.

_ _ III. God by the prophet sends them a gracious message for their support and comfort under their affliction. The preface to this message is both awful and encouraging (Isaiah 48:17): Thus saith Jehovah, the eternal God, thy Redeemer, that has often been so, that has engaged to be so, and will be faithful to the engagement, for he is the Holy One, that cannot deceive, the Holy One of Israel, that will not deceive them. The same words that introduce the law, and give authority to that, introduce the promise, and give validity to that: “I am the Lord thy God, whom thou mayest depend upon as in relation to thee and in covenant with thee.”

_ _ 1. Here is the good work which God undertakes to fulfil in them. He that is their Redeemer, in order to that, will be, (1.) Their instructor: “I am thy God that teaches thee to profit, that is, teaches thee such things as are profitable for thee, things that belong to thy peace.” By this God shows himself to be a God in covenant with us, by his teaching us (Hebrews 8:10, Hebrews 8:11); and none teaches like him, for he gives an understanding. Whom God redeems he teaches; whom he designs to deliver out of their afflictions he first teaches to profit by their afflictions, makes them partakers of his holiness, for that is the profit for which he chastens us, Hebrews 12:10. (2.) Their guide: He leads them to the way and in the way by which they should go. He not only enlightens their eyes, but directs their steps. By his grace he leads them in the way of duty, by his providence he leads them in the way of deliverance. Happy are those that are under such a guidance!

_ _ 2. Here is the good-will which God declares he had for them by his good wishes concerning them, Isaiah 48:18, Isaiah 48:19. He had indeed brought them into captivity, but it was owing to themselves, nor did he afflict them willingly. (1.) As when he gave them his law he earnestly wished they might be obedient (O that there were such a heart in them! Deuteronomy 5:29. O that they were wise! Deuteronomy 32:29), so, when he had punished them for the breach of his law, he wished they had been obedient: O that thou hadst hearkened to my commandments! Isaiah 48:18. O that my people had hearkened unto me! Psalms 81:13. This confirms what God had said and sworn, that he has no pleasure in the death of sinners. (2.) He assures them that, if they had been obedient, that would not only have prevented their captivity, but would have advanced and perpetuated their prosperity. He had abundance of good things ready to bestow upon them if their sins had not turned them away, Isaiah 59:1, Isaiah 59:2. [1.] They should have been carried on in a constant uninterrupted stream of prosperity: “Thy peace should have been as a river; thou shouldst have enjoyed a series of mercies, one continually following another, as the waters of a river, which always last.” Labitur, et labetur in omne volubilis aevumIt flows, and will for ever flow; not like the waters of a land-flood, which are soon gone. [2.] Their virtue and honour, and the justice of their cause, should in all cases have borne down opposition by their own strength, as the waves of the sea. Such should their righteousness have been that nothing should have stood before it; whereas, now they had been disobedient, the current of their prosperity was interrupted, and their righteousness overpowered. [3.] The rising generation should have been very numerous and very prosperous; whereas they were now very few, as appears by the small number of the returning captives (Ezra 2:64), not so many as of one tribe when they came out of Egypt. They should have been numberless as the sand, according to the promise (Genesis 22:17), which they had forfeited the benefit of: “The offspring of thy bowels would have been innumerable, like the gravel of the sea, if thy righteousness had been irresistible and unconquerable as the waves of the sea.” [4.] The honour of Israel should still have been unstained, untouched: His name should not have been cut off, as now it is in the land of Israel, which is either desolate or inhabited by strangers; nor should it have been destroyed from before God. We cannot reckon the name either of a family or of a kingdom destroyed till it is destroyed from before God, till it ceases to be a name in his holy place. Now God tells them thus what he would have done for them if they had persevered in their obedience, First, That they might be the more humbled for their sins, by which they had forfeited such rich mercies. Note, This should engage us (I might say, enrage us) against sin, that it has not only deprived us of the good things we have enjoyed, but prevented the good things God had in store for us. It will make the misery of the disobedient the more intolerable to think how happy they might have been. Secondly, That his mercy might appear the more illustrious in working deliverance for them, though they had forfeited it and rendered themselves unworthy of it. Nothing but a prerogative of mercy would have saved them.

_ _ 3. Here is assurance given of the great work which God designed to work for them, even their salvation out of their captivity, when he had accomplished his work in them.

_ _ (1.) Here is a commission granted them to leave Babylon. God proclaimed, long before Cyrus did, that whoever would might return to his own land (Isaiah 48:20): “You have a full discharge sent you: Go you forth out of Babylon; the prison-doors are thrown open, and the trumpet sounds, proclaiming a release.” Perhaps with this word, as a means, the Spirit of the Lord stirred up the spirits of those that did take the benefit of Cyrus's proclamation (Ezra 1:5): Flee you from the Chaldeans, not with an ignominious stolen flight, as Jacob fled from Laban, but with a holy disdain, as scorning to stay any longer among them; flee you, not silently and sorrowfully, but with a voice, with a voice of singing, as they fled of old out of Egypt, Exodus 15:1.

_ _ (2.) Here is the news of this sent to all parts: “Let it be declared; let it be told; let it be uttered; make it to be heard by the most remote, by the most remiss; send the tidings of it by word of mouth; send it by writing, from city to city, from kingdom to kingdom, even to the utmost regions, to the ends of the earth.” This was a figure of the publishing of the gospel to all the world; but that brings glad tidings which all the world is concerned in, this only that which it is fit all should take notice of, that they may be invited by it to forsake their idols and come into the service of the God of Israel. Let them all know then, [1.] That those whom God owns for his are such as he has dearly bought and paid for: The Lord has redeemed his servant Jacob; he has done it formerly, when he brought them out of Egypt, and now he is about to do it again. Jacob was God's servant, and therefore he redeemed him; for what had other masters to do with God's servants? Israel is God's son, therefore Pharaoh must let him go. God redeemed Jacob, and therefore it was fit that he should be his servant (Psalms 116:16); the bonds God had loosed tied them the faster to him. He that redeemed us has an unquestionable right to us. [2.] That those whom God designs to bring home to himself he will take care of, that they want not for the necessary expenses of their journey. When he brought them out of Egypt, and led them through the deserts, they thirsted not (Isaiah 48:21), for in all their removals the water out of the rock followed them; thence he caused the waters to flow, and, since rock-water is the clearest and finest, God clave the rock, and the waters gushed out; for he can fetch in necessary supplies for his people in a way that they think the least likely. This refers to what he did for them when he brought them out of Egypt; when all this was literally true. But it should now be in effect done again, in their return out of Babylon, so well provided for should they and theirs be in their return. God does his work as effectually by marvellous providences as by miracles, though perhaps they are not so much taken notice of. This is applicable to those treasures of grace laid up for us in Jesus Christ, from which all good flows to us as the water did to Israel out of the rock, for that rock is Christ.

_ _ (3.) Here is a caveat put in against the wicked who go on still in their trespasses. Let not them think to have any benefit among God's people. Though in show and profession they herd themselves among them, let them not expect to come in sharers; no (Isaiah 48:22), though God's thoughts concerning the body of that people were thoughts of peace, yet to those among them that were wicked and hated to be reformed there is no peace, no peace with God or their own consciences, no real good, whatever is pretended to. What have those to do with peace who are enemies to God? Their false prophets cried Peace to those to whom it did not belong; but God tells them that there shall be no peace, nor any think like it, to the wicked. The quarrel sinners have commenced with God, if not taken up in time by repentance, will be an everlasting quarrel.

John Wesley's Explanatory Notes

Isaiah 48:16

In secret — l have openly revealed my mind to you. The beginning — Either from the first time that I began to prophecy until this time: or from the beginning of my taking you to be my people, and of revealing my mind unto you. From the time — From the time that I first spoke of it, I am or was there, to effect what I had foretold. The Lord — God by his Spirit. Me — The prophet Isaiah; who was a type of Christ, and so this may have a respect to him also.

Geneva Bible Translation Notes

Isaiah 48:16

Come ye near to me, hear ye this; I have not spoken in secret from the (s) beginning; from the time that it was, there [am] I: and now the Lord GOD, and his Spirit, hath (t) sent me.

(s) Since the time that I declared myself to your fathers.

(t) Thus the Prophet speaks for himself, and to assure them of these things.

Cross-Reference Topical ResearchStrong's Concordance
I have not:

Isaiah 48:3-6 I have declared the former things from the beginning; and they went forth out of my mouth, and I shewed them; I did [them] suddenly, and they came to pass. ... Thou hast heard, see all this; and will not ye declare [it]? I have shewed thee new things from this time, even hidden things, and thou didst not know them.
Isaiah 45:19 I have not spoken in secret, in a dark place of the earth: I said not unto the seed of Jacob, Seek ye me in vain: I the LORD speak righteousness, I declare things that are right.
John 18:20 Jesus answered him, I spake openly to the world; I ever taught in the synagogue, and in the temple, whither the Jews always resort; and in secret have I said nothing.

the Lord God:

Isaiah 11:1-5 And there shall come forth a rod out of the stem of Jesse, and a Branch shall grow out of his roots: ... And righteousness shall be the girdle of his loins, and faithfulness the girdle of his reins.
Isaiah 61:1-3 The Spirit of the Lord GOD [is] upon me; because the LORD hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to [them that are] bound; ... To appoint unto them that mourn in Zion, to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness; that they might be called trees of righteousness, the planting of the LORD, that he might be glorified.
Zechariah 2:8-11 For thus saith the LORD of hosts; After the glory hath he sent me unto the nations which spoiled you: for he that toucheth you toucheth the apple of his eye. ... And many nations shall be joined to the LORD in that day, and shall be my people: and I will dwell in the midst of thee, and thou shalt know that the LORD of hosts hath sent me unto thee.
Luke 4:18 The Spirit of the Lord [is] upon me, because he hath anointed me to preach the gospel to the poor; he hath sent me to heal the brokenhearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised,
John 3:34 For he whom God hath sent speaketh the words of God: for God giveth not the Spirit by measure [unto him].
John 20:21-22 Then said Jesus to them again, Peace [be] unto you: as [my] Father hath sent me, even so send I you. ... And when he had said this, he breathed on [them], and saith unto them, Receive ye the Holy Ghost:
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Is 11:1; 45:19; 48:3; 61:1. Zc 2:8. Lk 4:18. Jn 3:34; 18:20; 20:21.

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