What Does Isaiah 43:3 Mean in the King James?
For I am the LORD thy God, the Holy One of Israel, thy Saviour: I gave Egypt for thy ransom, Ethiopia and Seba for thee.
The analysis reads the King James wording.
King James Version The King James Version, first published in 1611. Selah Verse shows the standard text.
THE KEY
The word “ransom” makes the rescue an exchange, and the price named is whole peoples given for Israel.
THE MEANING
You are addressed as one the LORD brings through danger, and deliverance is part of who God is in this verse. The rescue is described in stark terms: Egypt, Ethiopia, and Seba are given for you. The verse leaves the cost of that exchange visible.
WHAT THIS UNDOES
It undoes the belief that deliverance is always cost-free: here, other peoples are given for the one brought through.
THE ROOT
כֹּפֶר
kōfer
GROWS FROM
כפר
k-p-r
Cover; a covering or price placed over a life.
The ransom is more than an abstract payment: its root belongs to the language of covering. Here, that covering has a terrible scale, the verse names lands and peoples as what is given for Israel.
ALSO GROWS
kaphar: To cover.
כָּפַר
This verb reveals the covering beneath the idea of ransom.
kapporet: Cover; the cover of the ark.
כַּפֹּרֶת
The same root gives “cover” a concrete form, showing how closely the verse’s ransom language is tied to covering.
מוֹשִׁיעֶךָ
moshi'ekha
GROWS FROM
ישע
y-sh-ʿ
Deliver; bring out to safety.
“Saviour” names an active deliverer: the one bringing you out. The verse places that act directly beside the exchange, holding deliverance and its cost in the same sentence.
ALSO GROWS
yasha: Deliver, bring to safety.
יָשַׁע
This is the root of the title “Saviour,” exposing the action inside the name.
yeshuah: Deliverance.
יְשׁוּעָה
The related noun names the act itself: being brought out.
Yeshua: Deliverance; the name carries the nature of the deliverer.
יֵשׁוּעַ
The name shares this root, joining the person of the deliverer to the act of bringing out.
מִצְרַיִם
Mitzrayim
GROWS FROM
צרר
ts-r-r
Bind, press, or constrict into a narrow place.
“Egypt” in this verse is Mitzrayim. Mitzrayim echoes צַר (tzar, narrowness), with the dual ending -ayim carrying the image of two narrows. In that sound-link, the verse pictures constriction itself being given up as the ransom, while still naming actual lands and peoples as the cost.
ALSO GROWS
tzar: Narrow, constricted.
צַר
This sound-link lets “Egypt” carry the image of narrowness within the verse’s movement toward deliverance.
metsar: A narrow place, a strait.
מֵצַר
The related word makes constriction a place one can be brought out of.
tsarah: Distress, trouble.
צָרָה
Distress is the pressure of the narrow place expressed as an experience.
THE PATTERN
Deliverance is repeatedly expressed through the language of a ransom given for a life.
When thou takest the sum of the children of Israel after their number, then shall they give every man a ransom for his soul unto the LORD, when thou numberest them; that there be no plague among them, when thou numberest them.Since thou wast precious in my sight, thou hast been honourable, and I have loved thee: therefore will I give men for thee, and people for thy life.For even the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many.THE THREAD
When thou takest the sum of the children of Israel after their number, then shall they give every man a ransom for his soul unto the LORD, when thou numberest them; that there be no plague among them, when thou numberest them.Exodus uses the same Hebrew word כֹּפֶר (kōfer, ransom price or covering) for what is given for a life. That shared root makes Isaiah’s exchange more concrete: the ransom belongs to the language of a covering for life, while Isaiah names whole peoples as what is given.
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