Isaiah 43:13

Verse

Even from eternity I am He, and none can deliver out of My hand. When I act, who can reverse it?”

American Standard Version (1901)

Yea, since the day was I am he; and there is none that can deliver out of my hand: I will work, and who can hinder it?

From time long past I am God, and from this day I am he: there is no one who is able to take you out of my hand: when I undertake a thing, by whom will my purpose be changed?

Free Bible Version

I am God from the beginning. No one can snatch anybody from my hand. No one can reverse what I do.

Geneva Bible 1599

Yea, before the day was, I am, and there is none that can deliuer out of mine hand: I will doe it, and who shall let it?

King James (Authorized) Version

Yea, before the day was I am he; and there is none that can deliver out of my hand: I will work, and who shall let it?

One Unity Resource Bible

Yes, since the day was I am he; and there is no one who can deliver out of my hand. I will work, and who can hinder it?”

Translation for Translators

I am God, the one who has existed forever and who will exist forever; no one can snatch people from my hand, and no one can alter/change what I have done.”

Unlocked Literal Bible

From this day on I am he, and no one can rescue anyone from my hand. I act, and who can turn it back?”

Noah Webster Bible

Yes, before the day was , I am he; and there is none that can deliver out of my hand: I will work, and who shall hinder it?

World English Bible

Yes, since the day was, I am he. There is no one who can deliver out of my hand. I will work, and who can hinder it?”

Young's Literal Translation

Even from the day I [am] He, And there is no deliverer from My hand, I work, and who doth turn it back?

Context

Israel’s Only Savior

¹²I alone decreed and saved and proclaimed— I, and not some foreign god among you. So you are My witnesses,” declares the LORD, “that I am God. ¹³Even from eternity I am He, and none can deliver out of My hand. When I act, who can reverse it?”

Sermons

The Church Which Christ Builds

J.C. Ryle

2 Peter 3:8

John Gill

That Great Day

Charles S. Price

Summary

This verse declares the sovereignty of God, emphasizing that no one can deliver from His hand or thwart His plans. It highlights God's power and authority over all creation, showcasing His unmatched ability to fulfill His purposes. The verse instills confidence in God's faithfulness and reliability, assuring believers that His promises will come to pass. Ultimately, it encourages trust in God's control and wisdom, reminding us that He alone is worthy of our reverence and obedience.

Commentary

Jamieson-Fausset-Brown
John Gill

Jamieson-Fausset-Brown Bible Commentary

before--literally, from the time of the first existence of day. let--Old English for "hinder" (Isa 14:27). Rather, translate, "undo it" [HORSLEY].

John Gill Bible Commentary

Thus saith the Lord, your Redeemer,.... That redeemed Israel out of Egypt, and would redeem the Jews from Babylon in a short time, and be the author of a greater redemption to his people than either of these, even a spiritual and eternal one: the Holy One of Israel; see Isa 43:3, holy in himself, holiness to Israel, and faithful to his promises: for your sake I have sent to Babylon: Cyrus and his army to take it, in order to deliver the Jews from their captivity in it. The Targum wrongly paraphrases it to the sense quite contrary, "for your sins have I carried you captive unto Babylon:'' and have brought down all their nobles; from their seats of honour and glory, stripped them of all their grandeur and dignity, and reduced them to a low and mean estate. This is to be understood of the princes and nobles of Babylon, who fell with the city, as their king did: or, "their bars" (l); for what bars are to houses and cities, that princes should be to the people, the defence and protection of them. Though some think this refers to the gates of Babylon, and the strong bars of them now broken; see Isa 45:2. The Septuagint, Syriac, and Arabic versions render it "fugitives"; and which some understand of the Jews, who were as such in Babylon, but now should be brought out of it; which sense is countenanced by the above versions, which render it, I will raise up, bring, or bring back, "all the fugitives" (m); others of the Chaldeans, who should be forced to fly upon the taking of their city; but the first sense seems best, which distinguishes them from the common people in the next clause: and the Chaldeans, whose cry is in their ships; who used to glory in their shipping they had in the river Euphrates, as the Vulgate Latin and Syriac versions render it; and so the Targum calls their ships, "ships of their praise"; where, and of which, they used to make their ovations and triumphs; and the word (n) used has the signification of shouting for joy: or rather, "whose cry is to the ships" (o); as it might be, when they found Cyrus and his army had got into the city, then their cry was, to the ships, to the ships, that lay in the river hard by, in order to make their escape; or their cry was, when they were "in" the ships, even in a way of lamentation and distress, because they could not get them off, Cyrus having drained the river; or it refers to their cry, when put aboard the ships that belonged to the Medes and Persians, in order to the transporting them into other countries. Such a howling there will be when mystical Babylon is destroyed, Rev 18:17. (l) "vectes omnes", Julius & Tremellius; "vectes universos", Piscator. (m) "Fugitivos universos", Vatablus, Paginus, Montanus; "fugientes omnes", Vitringa (n) "in navibus ovatio eorum", Forerius; "cumu avibus ob quas jubilant", Piscator; "in naves ovationis ipsorum", Vitringa. (o) "Ad naves clamor eorum", Grotius, Gataker.