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Green's Literal Translation
Isaiah 43:27
Bible Study Resources
Concordances:
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- InternationalParallel Translations
Your first father sinned,and your mediators have rebelled against me.
Your first father sinned, and your teachers have transgressed against me.
Thy first father hath sinned, and thy teachers have transgressed against me.
Your first father sinned, and your mediators transgressed against me.
"Your first forefather sinned, And your spokesmen have rebelled against Me.
Your first father sinned, and your leaders have turned against me.
"Your first father [Jacob] sinned, And your spokesmen [the priests and the prophets—your mediators] have transgressed against Me.
Your first father sinned, and your teachers have transgressed against me.
Thy first father hath sinned, and thy teachers haue transgressed against me.
Your first father sinned,And your spokesmen have transgressed against Me.
Your first father sinned, and your spokesmen rebelled against Me.
Your earliest ancestor and all of your leaders rebelled against me.
Your first father sinned, and your spokesmen rebelled against me.
Thy first father hath sinned, and thy mediators have rebelled against me.
Your first father sinned, and your lawyers committed crimes against me.
Your first father has sinned, and your rulers have transgressed against me.
Your earliest ancestor sinned; your leaders sinned against me,
Your first ancestor sinned, and your representatives transgressed against me.
Thy first father offended sore, and thy rulers haue synned agaynst me
Thy first father sinned, and thy teachers have transgressed against me.
Your first father was a sinner, and your guides have gone against my word.
Thy first father sinned, and thine intercessors have transgressed against Me.
Thy first father hath sinned, and thy teachers haue transgressed against mee.
Thy first father offended sore, and thy rulers haue sinned against me:
Your fathers first, and your princes have transgressed against me.
Thy first father sinned, and thine interpreters have transgressed against me.
Thi firste fadir synnede, and thin interpretours trespassiden ayens me.
Your first father sinned, and your teachers have transgressed against me.
Thy first father hath sinned, and thy teachers have transgressed against me.
The father of your nation sinned; your spokesmen rebelled against me.
Your first father sinned, And your mediators have transgressed against Me.
From the very beginning, your first ancestor sinned against me; all your leaders broke my laws.
Your first father sinned, and those who have spoken for you have sinned against Me.
Your first ancestor sinned, and your interpreters transgressed against me.
Thy chief father, hath sinned, And thine interpreters, have transgressed against me;
Thy first father sinned, and thy teachers have transgressed against me.
Your first father sinned, and your mediators transgressed against me.
Thy first father sinned, And thine interpreters transgressed against me,
"Your first forefather sinned, And your spokesmen have transgressed against Me.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
first father: Numbers 32:14, Psalms 78:8, Psalms 106:6, Psalms 106:7, Jeremiah 3:25, Ezekiel 16:3, Zechariah 1:4-6, Malachi 3:7, Acts 7:51, Romans 5:12
and thy: Isaiah 3:12, Isaiah 28:7, Isaiah 56:10-12, Jeremiah 5:31, Jeremiah 23:11-15, Lamentations 4:13, Lamentations 4:14, Ezekiel 22:25-28, Hosea 4:6, Micah 3:11, Malachi 2:4-8, Matthew 15:14, Matthew 27:1, Matthew 27:41, John 11:49-53, Acts 5:17, Acts 5:18
teachers: Heb. interpreters
Cross-References
And he said to him, Now go, see the welfare of your brothers, and the welfare of the flock, and bring word back to me. And he sent him out of the valley of Hebron. And he came to Shechem.
And Joseph replied to Pharaoh, saying, Not I! God will answer the well-being of Pharaoh.
We are all of us sons of one man; we are honest; your servants are not spies.
And they said, Your servants are twelve brothers; we are sons of one man in the land of Canaan; and, lo, the youngest is with our father today; and one is not.
And they said, The man keenly asked about us and about our kindred, saying, Is your father still alive? Is there a brother to you? And we said to him on the mouth of these words. Could we know certainly that he would say, Bring down your brother?
And Moses went out to meet his father-in-law, and bowed, and kissed him. And they asked each to his neighbor, as to their welfare. And they came into the tent.
And they turned in there, and came into the house of the young man, the Levite in Micah's house. And they asked him for the peace.
And David left the goods on him into the hands of the keeper of the goods, and he ran to the army. And he he came and asked his brothers of their welfare.
And David sent ten young men, and David said to the young men, Go up to Carmel, and you shall come to Nabal and ask him of his welfare in my name.
and he sent his son Hadoram to King David, to ask peace of him, and to bless him because he had fought against Hadarezer, and had struck him; for Hadarezer had been a man of war with Tou; and he sent all vessels of gold and silver andbronze.
Gill's Notes on the Bible
Thy first father hath sinned,.... Either Adam, as Kimchi, in whom all have sinned, and from whom all derive a sinful and corrupt nature; or Abraham, as Jarchi, the father of the Jewish nation, of whom they boasted, and in whom they trusted, as being of his seed, and through whose merits and worthiness they expected great things; yet he was but a sinful man, though a good man, and a great believer; of whose infirmity and frailty many instances are on record. Some have thought Terah the father of Abraham is designed, who was an idolater; others think some particular king is meant, the father of his people; Aben Ezra supposes Jeroboam to be intended, the first king of the ten tribes who made Israel to sin; but Kimchi observes, it is better to understand it of Saul, who was the first king over all Israel; others interpret it of Ahaz; and others of Manasseh; Vitringa of Uriah the priest, in the times of Ahaz; but it seems best to take the singular for the plural, as the Arabic version does, which renders it, "your first fathers have sinned"; all their forefathers had sinned, from their coming out of Egypt to that day; and, therefore it was in vain to have respect to them, or plead any worthiness of theirs in their favour; besides, they imitated them in their sins, and were filling up the measure of their iniquities:
and thy teachers have transgressed against me; or "interpreters" s; of the law to the people, the Priests and Levites, Scribes and Pharisees; such who should have taught the people, and instructed them in the knowledge of divine things, and interceded with God for them; these were transgressors of the law themselves, as well as despisers of the Gospel; these rejected the counsel of God against themselves, disbelieved the Messiah, and dissuaded the people from receiving him; they were "orators" t, as the word is by some rendered; and they used all the oratory they were masters of against Christ, and to persuade the people into an ill opinion of him, and at last to insist upon his crucifixion.
s ×××צ×× "interpretes tui", V. L. Pagninus, Montanus, Vatablus. t "Oratores", Cocceius; "interpretes, [seu] oratores tui", Piscator; "oratores, intercessores tui", Vitringa.
Barnes' Notes on the Bible
Thy first father hath sinned - This is the argument on the side of God, to show that they were neither unjustly punished, nor punished with undue severity. The argument is, that their rulers and teachers had been guilty of crime, and that therefore it was right to bring all this vengeance upon the nation. Various interpretations have been given of the phrase âthy first father.â A slight notice of them will lead to the correct exposition.
1. Many have supposed that Adam is referred to here. Thus Piscator, Calovius, and most of the fathers, understand it; and, among the Jews, Kimchi. But the objections to this are plain:
(a) Adam was not peculiarly the first father or ancestor of the Jews, but of the whole human race.
(b) The Jews never boasted, or gloried in him as the founder of their nation, but they always referred to Abraham under this appellation Matthew 3:9; John 8:33, John 8:39.
(c) It would have been irrelevant to the design of the prophet to have referred to the sin of Adam in this case. God was vindicating his own cause and conduct in destroying their capital and temple, and in sending them as captives to a distant land. How would it prove that he was right in this, to say that Adam was a transgressor? How would it demonstrate his justice in these special inflictions of his anger to refer to the apostasy of the ancestor of the whole human race?
2. Others refer it to Abraham. This was the sentiment of Jerome, and of some others; and by those who maintain this opinion, it is supposed to refer to his doubting the truth of the promise Genesis 15:8; or to the denial of his wife, and his sin in inducing her to say that she was his sister Genesis 12:11; Genesis 20:2; or to the fact that when young he was an idolater. But the obvious objection to this is, that Abraham is everywhere in the Scriptures proposed as an example of one eminently devoted to God; nor could it be said that these calamities had come upon them in consequence of his unfaithfulness, and his sins.
3. Others refer it to the rulers and princes individually. Thus Grotius refers it to Manasseh; Aben Ezra to Jeroboam, etc.
4. Others, as Vitringa, refer it to the high priest, and particularly to Uriah, who lived in the time of Ahaz, and particularly to the fact, that, in obedience to the command of Ahaz, he constructed an altar in Jerusalem like the one which he had seen and admired in Damascus 2 Kings 16:10-16. The objection to this interpretation is, that no reason can be given for selecting this particular act from a number of similar abominations on the part of the priests and rulers, as the cause of the national calamities. It was only one instance out of many of the crimes which brought the national judgments upon them.
5. Others, as Gesenius, suppose that the word is to be taken collectively, not as referring to any particular individual, but to the high priests in general. It is not uncommon to give the name âfatherâ thus to a principal man among a people, and especially to one eminent in religious authority. The word âfirstâ here does not refer to time, but to rank; not the ancestor of the people, but the one having appropriately the title of father, who had the priority also in rank. The Septuagint renders it, ÎÎ¹Ì ÏαÏεÌÏÎµÏ Ï ÌμÏÍν ÏÏÏÍÏοι Hoi pateres humoÌn proÌtoi. It refers therefore, probably, to the character of the presiding officers in religion, and means that the priests, supreme in rank, and whose example was so important, had sinned; that there was irreligion at the very foundation of influence and authority; and that therefore it was necessary to bring these heavy judgments on the nation. No one acquainted with the history of the Jewish people in the times immediately preceding the captivity, can doubt that this was the character of the high priesthood.
(Gesenius and some others give the words a collective sense, as signifying either the succession of priests or ancestors in general. The interpretation which understands the phrase of Abraham, is supposed by some to be at variance with the uniform mention of that patriarch in terms of commendation. But these terms are perfectly consistent with the proposition that he was a sinner, which may here be the exact sense of ××× chaÌtÌ£aÌ'. To the application of the phrase to Adam, it has been objected, that he was not peculiarly the father of the Jews. To this it may be answered, that if the guilt of the national progenitor would prove the point in question, much more would it be established by the fact of their belonging to a guilty race. At the same time it may be considered as implied, that all their fathers, who had since lived, shared in the original depravity; and thus the same sense is obtained that would have been expressed by the collective explanation of first father, while the latter is still taken in its strict and full sense, as denoting the progenitor of all mankind. - Alexander)
And thy teachers - Margin, âInterpreters.â The word used here (××צ×× melıÌytseykaÌ) is derived from ×××¥ luÌts. This word means to stammer, to speak unintelligibly; and then to speak in a foreign and barbarous language, and then to interpret, from the idea of speaking a foreign tongue. Hence, it may be used in the sense of an internuncius, or a messenger (2 Chronicles 32:31; compare the notes at Job 33:23). That it refers here to the priests, there can be no doubt, and is properly applied to them because they sustained the office of interpreting his will to the people, and generally of acting as internuncii or messengers between God and them. The Septuagint renders it, â ÎÌÌÏÏονÏÏÏ Archontes - âRulers.â
Clarke's Notes on the Bible
Verse Isaiah 43:27. Thy first father hath sinned — On this Kimchi speaks well: "How can ye say that ye have not sinned, seeing your first father, Adam, sinned; and man hath sin impressed on him through natural generation?"
