Isaiah 41:27 · Bible study
Isaiah 41:27 Commentary: God's First Word of Good News to Zion
Hebrew · 11 what the commentators say
Meaning in one sentence
God declares He is the first to announce good news to Jerusalem, proving His sovereignty over idols through fulfilled prophecy.
Research Summary
- Meaning: God, the first and only true God, announces deliverance to His people before any idol could, proving His sovereignty.
- Key words: ri'shon (first, primary), m'vasser (bearer of good news, herald), hinneh / hen (behold, look!).
- Main debate: Who is the 'one that bringeth good news'? Options include Cyrus, a prophet like Isaiah, the Messiah, or John the Baptist. The grammar allows multiple readings.
- Theological theme: God's exclusive claim to foreknowledge is proof of His deity and grounds for trust in His promises of salvation.
- Best use: Comfort for those in exile or waiting; assurance that God's word is reliable and He is personally invested in His people's restoration.
Translation Comparison
BSB Berean Standard Bible 2020
I was the first to tell Zion: ‘Look, here they are!’ And I gave to Jerusalem a herald of good news.
WEB World English Bible 2000
I am the first to say to Zion, ‘Behold, look at them;’ and I will give one who brings good news to Jerusalem.
KJV King James Version 1769
The first shall say to Zion, Behold, behold them: and I will give to Jerusalem one that bringeth good tidings.
ASV American Standard Version 1901
I am the first that saith unto Zion, Behold, behold them; and I will give to Jerusalem one that bringeth good tidings.
YLT Young's Literal Translation 1898
First to Zion, Behold, behold them, And to Jerusalem one proclaiming tidings I give,
Darby Darby Bible 1890
The first, [I said] to Zion, Behold, behold them! and to Jerusalem, I will give one that bringeth glad tidings.
Douay-Rheims Douay-Rheims Bible 1899
The first shall say to Sion: Behold they are here, and to Jerusalem I will give an evangelist.
Translations in other languages (10 available)
Yo soy el primero que he enseñado estas cosas á Sión, y á Jerusalem daré un portador de alegres nuevas.
Eu sou o primeiro que digo a Sião: Eis que ali estão! E a Jerusalém darei um anunciador de boas novas.
C’ est moi le premier qui ai dit à Sion: Les voici, les voici!
Ich bin der erste, der zu Zion sagt: Siehe, da ist's! und Jerusalem gebe ich Prediger.
Ik, de Eerste zeg tot Sion: Zie, zie ze daar! en tot Jeruzalem; Ik zal een blijden boodschapper geven.
Io pel primo ho detto a Sion: “Guardate, eccoli!” e a Gerusalemme ho inviato un messo di buone novelle.
Jam pierwszy, który Syonowi opowiadam: Oto, oto są; a Jeruzalemowi dam opowiadaczy rzeczy pociesznych.
Я первый сказал Сиону: "вот оно!" и дал Иерусалиму благовестника.
我首先 對錫安說：看哪， 我要將一位報好信息的 賜 給耶路撒冷。
I was the first to give word of it to Zion, and I gave the good news to Jerusalem.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Isaiah 41:27
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators across traditions agree this verse crowns the legal argument of Isaiah 41. God, the 'first' (ri'shon), challenges the idols to predict future events (vv. 21, 24). He alone has spoken to Zion in advance. Adam Clarke and Barnes stress that the verb 'I give' ('etten) points back to prior prophecy, not a new oracle. The phrase 'behold, behold them' is a vivid exclamation that the predicted events are now present. The identity of the herald is debated, whether Cyrus, Isaiah, or the Messiah, but the core assertion is uncontested: God, the true God, is the first and only one to declare this deliverance. Calvin notes this verse serves to encourage the exiles' faith, showing that prophecy is given for their edification. Gill adds that the verse proves God's deity: no idol could have foretold these things.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- God as first speaker: The natural reading of the Hebrew grammar: God says 'I am the first [to say] to Zion...' (supported by Barnes, Calvin, Keil & Delitzsch).
- Prophet as forerunner: Some interpret 'first' as a human prophet (e.g., Isaiah) who first announced the good news, but the context makes God the ultimate speaker.
- Cyrus as deliverer: The surrounding context (vv. 25, 28) and cross-references (Ezra 1:1–2) point to Cyrus as the agent of deliverance. The herald may be a prophet or Cyrus himself.
- Messianic herald: Gill cites rabbinic sources and sees the herald as the Messiah or John the Baptist, linking to Isaiah 40:9 and New Testament fulfillment.
What is clear: God claims to be the initiator of the announcement of salvation to His people, in stark contrast to the silent idols.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Speaker of 'first' | All traditions agree that 'the first' refers ultimately to God (Yahweh), who speaks to Zion. | Some early Jewish readings (cited by Gill) apply 'the first' directly to the Messiah. Christian interpreters generally maintain God as the speaker, though the Messiah may be the agent of the good news. |
| Identity of 'one bringing good news' | The phrase <em>m'vasser</em> denotes a herald of joyful tidings, echoing Isaiah 40:9. | Barnes, Calvin, and Keil & Delitzsch see Cyrus as the ultimate referent of the good news. Gill and some rabbinic sources see the Messiah or his forerunner. The Cambridge Bible suggests it may be a collective reference to prophets or evangelists. |
| Meaning of 'behold, behold them' | The double 'behold' is an urgent exclamation drawing attention to something now present or imminent. | Adam Clarke treats it as parallel to the herald's message ('they are here'). Others (Jamieson-Fausset-Brown) see it as a detached exclamation pointing to the events of deliverance. The referent of 'them' is not specified, could be the returning exiles, Cyrus, or the promised blessings. |
| Tense of 'I will give' (אֶתֵּן) | The verb is a prophetic perfect (or simple future), indicating certainty. | Keil & Delitzsch argue that grammar requires a past tense translation ('I gave'), pointing back to prior prophecy. The WEB and BSB render it as future. The choice affects whether the verse describes a past oracle or a future sending of a herald. |
Historical & Cultural Context
Isaiah 41 sits within a courtroom scene (41:1, 29) where God summons the nations and their idols to present evidence. The charge: the pagan gods cannot declare future events, so they are nothing (v. 24). In verse 25, God announces He has raised up Cyrus from the north and east, a Persian king who would conquer Babylon and decree the Jews' return (Ezra 1:1, 2). Verse 26 presses the point: no idol predicted Cyrus; not one word was heard from them. Against this silence, verse 27 declares that God Himself was the first to speak to Zion. The double 'behold' (hinneh hinam) is an urgent call to attention: the things promised, the collapse of Babylon, the return of exiles, are now visible.
The phrase 'one who brings good news' (m'vasser) echoes Isaiah 40:9, where the herald is told to announce 'Behold, your God!' to Jerusalem. Here, the good news likely refers to the deliverance Cyrus would bring. The audience hears this prophecy while still in exile, perhaps through Isaiah's words delivered decades earlier. God's claim to be 'the first' (ri'shon) also recalls Isaiah 41:4 and 44:6, where He identifies Himself as the first and the last, the only God. Knowing this background helps readers see the verse as more than a prediction: it is God's personal word to a people who felt abandoned, a pledge that He had not forgotten them.
Textual Notes
The consulted sources note the verse's syntax is challenging, especially the placement of 'first' (ri'shon) and the double 'behold' (hinneh hinam), but they report no significant textual variants in the Hebrew manuscripts. The Septuagint renders the line more smoothly as 'I will first give notice to Zion, and I will comfort Jerusalem in the way.' The Targum paraphrases it as 'the words of consolation which the prophets prophesied from the beginning concerning Zion, behold, they come.' These interpretive readings do not indicate a different underlying text. The single verb 'etten (I gave/will give) is the main textual anchor.
Reception History
Early Jewish interpretation, reflected in the Targum, reads the verse as words of consolation from the prophets. Some rabbinic sources (cited by Gill) apply 'the first' directly to the Messiah. In Christian tradition, the verse has been seen as a prophecy of the gospel age. The m'vasser ('evangelist' in the Douay-Rheims) was often identified with John the Baptist or the apostles who proclaimed Christ. Calvin and the Geneva Bible understood the herald as Cyrus or the prophet announcing deliverance from Babylon. The verse has been sung in hymns of hope during times of exile and waiting, emphasizing that God always speaks first to His people. Its placement within the lawsuit against idols has also been used in apologetics to show the uniqueness of biblical prophecy.
Preaching This Verse
Three-point outline
- God's Uniqueness in Foreknowledge: Only the true God can declare the future before it happens. This sets Him apart from every idol.
- Promise of Good News: God does not merely predict disaster; He announces salvation and restoration for His people.
- Certain Fulfillment: The double 'behold' proclaims that what God promises is as good as done. The exiles can trust His word.
Five-point outline
- God's challenge to the idols (41:21, 24): they cannot speak or act.
- God's raising of Cyrus (41:25): the deliverer is already on the move.
- The silence of false gods (41:26): no one else foretold this.
- God's first word to Zion (41:27): He alone announces the good news.
- The verdict on idolatry (41:28, 29): all their works are nothing.
Illustration hooks
- Breaking news: A news anchor interrupts regular programming to announce a long-awaited war ending. The crowd erupts, the one who first reported the victory was the one with inside knowledge. God is the ultimate insider who announces hope before it arrives.
- Secret delivery: A family receives a package they ordered months ago. The box says 'first edition', the original, the one that started it all. God is the first to deliver the message of rescue, not a copy or a latecomer.
- Promise before the journey: Before a child enters the hospital for a difficult treatment, the parent says, 'I am the first to tell you: you will come home.' That early promise carries the child through pain.
Questions your congregation is asking
- Did God really predict Cyrus by name? How can we be sure the prophecies came before the events?
- Why does God spend so much energy proving He is the only God? Isn't that obvious?
- How does this verse help me when I am waiting for God to fulfill a promise in my life?
Leading a Discussion
In Isaiah 41:27, God makes a bold claim. He says He is the first to tell Zion about good news. This is part of a larger argument where God challenges idols to prove themselves. As we discuss this verse, think about what it means for God to be the one who announces hope before it arrives.
Discussion questions
- Observation: What does the verse say about who speaks 'first' to Zion? Why is the word 'first' important?
- Observation: The phrase 'behold, behold them' appears twice. What do you think 'them' refers to? (Look at the surrounding verses for clues.)
- Interpretation: Why does God emphasize that He is the first to declare these events? How does that contrast with the idols in verses 26 and 28?
- Interpretation: The verse mentions 'one that bringeth good news' (m'vasser). What possible identities for this herald do the commentaries suggest? (Cyrus? Isaiah? The Messiah?) Which reading makes the most sense to you and why?
- Interpretation: How does Isaiah 40:9 (also about a herald of good news) help clarify this verse? What is the 'good news' in both passages?
- Application: God says He 'gave' the herald, past tense, even though the event is future. What does this prophetic certainty mean for how we trust God's promises today?
- Application: If God is the first to announce hope to His people, how might we become 'heralds' of that same hope to others who feel abandoned?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Ezra 1:1 | Now in the first year of Cyrus king of Persia, that Yahweh’s word by Jeremiah’s mouth might be accomplished, Yahweh stirred up the spirit of Cyrus king of Persia, so that he made a proclamation throughout all his kingdom, and put it also in writing, saying, |
| Ezra 1:2 | “Cyrus king of Persia says, ‘Yahweh, the God of heaven, has given me all the kingdoms of the earth; and he has commanded me to build him a house in Jerusalem, which is in Judah. |
| Isaiah 40:9 | You who tell good news to Zion, go up on a high mountain. You who tell good news to Jerusalem, lift up your voice with strength! Lift it up! Don’t be afraid! Say to the cities of Judah, “Behold, your God!” |
| Isaiah 41:4 | Who has worked and done it, calling the generations from the beginning? I, Yahweh, the first, and with the last, I am he.” |
| Isaiah 43:10 | “You are my witnesses,” says Yahweh, “With my servant whom I have chosen; that you may know and believe me, and understand that I am he. Before me there was no God formed, neither will there be after me. |
| Isaiah 44:6 | This is what Yahweh, the King of Israel, and his Redeemer, Yahweh of Armies, says: “I am the first, and I am the last; and besides me there is no God. |
| Isaiah 44:28 | who says of Cyrus, ‘He is my shepherd, and shall perform all my pleasure,’ even saying of Jerusalem, ‘She will be built;’ and of the temple, ‘Your foundation will be laid.’” |
| Isaiah 48:3 | I have declared the former things from of old. Yes, they went out of my mouth, and I revealed them. I did them suddenly, and they happened. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
11 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke notes that the verse's difficulty comes from an unusual sentence structure, where a single verb applies to two parallel phrases. He reads it as God declaring He first announced these events through the prophets, saying they are at hand, and then gave Jerusalem a messenger of good news.
Barnes' Notes on the Bible Protestant 1832
Barnes argues that the phrase "The first shall say to Zion" is a poor translation. The correct rendering is "I first said to Zion," where Yahweh declares that He alone first announced deliverance to His people. No idol-god or pagan prophet had predicted these events; the prophecy came solely from God to Zion for its consolation.
Calvin's Commentaries Reformed 1564
Calvin stresses that God predicts future events not just to prove His power, but to strengthen His people's faith and comfort them in desolation. The purpose of prophecy is practical: believers learn that God cares for them and has been reconciled to them, even when their situation seems hopeless.
Cambridge Bible for Schools and Colleges Anglican 1880
The Cambridge Bible note highlights a difficult Hebrew phrase likely pointing back to the earlier promise in Isaiah 40. The commentator identifies a textual choice: either the passage announces the first declaration to Zion or introduces a forerunner. It rejects the idea that Cyrus himself is that messenger.
Geneva Bible Notes Reformed 1599
The Geneva Bible notes emphasize that God himself takes the initiative to announce good news to Zion. He is the first to declare that messengers will come to Jerusalem with tidings of comfort, underscoring that the promise originates entirely from him.
Gill's Exposition of the Bible Baptist 1748
Gill reads the singular phrase "one that bringeth good tidings" as a collective term for the many gospel teachers God gave to the church. For him, these teachers spread the good news in Judea and the Gentile world, and their mission led to the overthrow of paganism.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB draws attention to the grammatical surprise in the verse: the exclamation "Behold, behold them!" is inserted abruptly into the middle of the sentence. This stylistic break, like someone excitedly reporting news just heard, makes the fulfilled event vividly present and underscores that Jehovah alone foretold these things first.
Keil & Delitzsch OT Commentary Protestant 1876
Keil and Delitzsch highlight the contrast between Jehovah and the idols: only God foretold Cyrus and Israel's deliverance from Babylon long beforehand. The idols had no such prophecy. This proves not only God's omnipotence in raising Cyrus, but also His sole omniscience in predicting events that only He could know.
Lange's Commentary Reformed 1857
Lange presents God’s challenge to the idols as a legal contest: only the living God can prophesy, and the failure of idols to predict anything is the decisive proof they are nothing. He treats God’s own prophecy about Cyrus as a legal presumption of divinity, sufficient for those honestly willing to know the truth.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry's key insight is that God's challenge to idolaters exposes their folly simply by asking them to state their case. When a reason for sin is actually spelled out, it carries its own refutation. Idols are challenged to prove they know or can do anything, and their silence convicts them.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley draws attention to God declaring future events as if they were already present, emphasizing His authority as the first. He identifies "One" as a specific messenger who will announce good news of deliverance from captivity, not a general reference to any prophet.