They are created now, and not from the beginning; even before the day when thou heardest them not; lest thou shouldest say, Behold, I knew them.

They are created now, and not from of old; and before this day thou heardest them not; lest thou shouldest say, Behold, I knew them.

They are created now, and not of old: and before the day, when thou heardest them not, lest thou shouldst say: Behold I knew them.

they are created now, and not long ago; and before this day thou hast not heard them, lest thou shouldest say, Behold, I knew them.

They are created now, and not from the beginning; even before the day when thou heardst them not; lest thou shouldst say, Behold, I knew them.

Now they have been produced and not from that time, Yea, before the day, and thou hast not heard them, Lest thou say, 'Lo, I have known them.'

They are created now, and not from the beginning; even before the day when you heard them not; lest you should say, Behold, I knew them.

They have only now been effected, and not in the past: and before this day they had not come to your ears; for fear that you might say, I had knowledge of them.

They are created now, and not in that time. And even before today, you did not hear of them; otherwise, you might say, "Behold, I knew them."

Nunc primum creata sunt, non jam olim, neque successu temporis; non audieras ea; ne dicas, Ecce noveram.

Now for the first time have they been created. The Prophet shews that he is not reasoning about things that are known, or that have been learned by actual experience; and his object is, not merely to correct that haughtiness which is natural to all men, (for they claim for themselves what belongeth to God alone,) but likewise that no part of this event may be ascribed to fortune or to any other cause. In various ways do men rob God of the glory that is due to him, and direct all their faculties towards distributing among the creatures that which belongs to Him alone, so as to leave Him nothing but a bare and empty name. That the people might not think that they had been vanquished by the power of the Babylonians, or that it was by human strength or by chance that they were afterwards restored to liberty, on this account he so frequently repeats and reiterates, that this is the work of God. Thou hadst not heard those things. When he affirms that "they had not heard them," some explain this to mean that the people rejected God's warnings, and did not listen to good counsels. But I think that the Prophet's meaning was different, namely, that what could not be known by human sagacity, and what had been unknown to the Jews, has been revealed in such a manner that they cannot defraud the Holy Spirit of the praise which is due to him; and this is very evident from the context.

They are created now - The Septuagint renders this, Νῦν γίνεται nun ginetai - 'Done now;' and many expositors interpret it in the sense that they are now brought into light, as if they were created. Aben Ezra renders it, 'They are decreed and determined by me.' Rosenmuller supposes that it refers to the revelation, or making known those things. Lowth renders it, 'They are produced now, and not of old.' Noyes, 'It is revealed now, and not long ago.' But the sense is probably this: God is saying that they did not foresee them, nor were they able to conjecture them by the contemplation of any natural causes. There were no natural causes in operation at the time the predictions were made, respecting the destruction of Babylon, by which it could be conjectured that that event would take place; and when the event occurred, it was as if it had been created anew. It was the result of Almighty power and energy, and was to be traced to him alone. The sense is, that it could no more be predicted, at the time when the prophecy was uttered, from the operation of any natural causes, than an act of creation could be predicted, which depended on the exercise of the divine will alone. It was a case which God only could understand, in the same way as he alone could understand the purposes and the time of his own act of creating the world.
And not from the beginning - The events have not been so formed from the beginning that they could be predicted by the operation of natural causes, and by political sagacity.
Even before the day when thou heardest them not - The sense of this probably, 'and before this day thou hast not heard of them;' that is, these predictions pertain to new events, and are not to be found in antecedent prophecies. The prophet did not speak now of the deliverance from Egypt, and of the blessings of the promised land, which had constituted the burden of many of the former prophecies, but he spoke of a new thing; of the deliverance from Babylon, and of events which they could by no natural sagacity anticipate, so that they could claim that they knew them.
Lest thou shouldest say, Behold, I knew them - The taking of Babylon by Cyrus, and the deliverance of the exiles from their bondage, are events which can be foreseen only by God. Yet the prophet says that he had declared these events, which thus lay entirely beyond the power of human conjecture, long before they occurred, so that they could not possibly pretend that they knew them by any natural sagacity, or that an idol had effected this.

They are created now, and not from the beginning; even before the day when thou heardest them not; lest thou shouldest say, Behold, I (h) knew them.
(h) Showing that man's arrogancy is the reason God does not declare all things at once, lest they should attribute this knowledge to their own wisdom.

They are created now, and not from the beginning,.... Not that they were now done or brought into being, for as yet Cyrus was not born; though the raising of him up, and holding his right hand, and his executing the counsel of God, are spoken of as if they were already done, because of the certainty of them, Isaiah 45:1. Aben Ezra interprets "created" by "decreed"; though these were not now decreed by God; for no new decrees are made by him; but those which were made by him of old were now revealed and made manifest by prophecy, which is the sense of the phrase; so Kimchi observes,
"the time when they went out of the mouth of God is the time of their creation.''
Thus in like manner the incarnation of Christ, his sufferings and death, and salvation by him, things decreed from eternity, are spoken of in this prophecy as if actually done, because of the clear manifestation and certainty of them:
even before the day when thou heardest them not; they were in the breast of God, kept and reserved in his mind, and therefore are before called hidden things, before the Israelites heard anything of them; as were the things respecting Christ, and salvation by him; which were not only in God, who created all things by Christ, but were revealed before the Israelites had any knowledge of them, even to Adam and Eve, immediately after their fall; and were spoken of by all the holy prophets from the beginning of the world:
lest thou shouldest say, behold, I knew them; lest they should ascribe their present knowledge of them to their own sagacity and penetration; as if they were not obliged to a divine revelation, but of themselves had got the secret, and became acquainted with these things.

Not like natural results from existing causes, the events when they took place were like acts of creative power, such as had never before been "from the beginning."
even before the day when--rather [MAURER], "And before the day (of their occurrence) thou hast not heard of them"; that is, by any human acuteness; they are only heard of by the present inspired announcement.

Created - Revealed to thee by me; brought to light, as things are by creation. Not - Hebrews. not from thence, not from these ancient times when other things were revealed to thee. Or - Hebrews. and (or, or, as this particle is frequently used) before this day. This day answers to now in the first clause: and seems to be added as an exposition of it. Before this time in which God hath revealed them to thee by my ministry. I knew - Either by thine own sagacity: or by the help of thine idols.