The interpretation timeline

Isa 44:8

How this passage has been read — the sources, oldest to newest.

From the early Church Fathers to now.

2 Jewish · 1 Catholic

Scholastic c. 1100 – 1500
1105
A.D.
Rashi
1040–1105
“and be not dismayed Heb. תִּרְהוּ. There is no similar word, and its interpretation according to its context is like תֵּחַתּוּ, be not dismayed from making My name known among the heathens (nations [K’li Paz and mss.]). let you hear from Mount Sinai, and I told you there that there is no God besides Me. and you are My witnesses that I opened for you seven heavens and showed you that there is no other, and you are My witnesses to this thing that there is no God besides Me. and there is no rock I did not know Jonathan renders: And there is no strong one unless he is given strength by Me. I did not know Heb. יָדַעְתִּי. An expression similar to (Exodus 33:17) “And I knew you by name (וָאֵדָעֲךָ)”; (Deut. 2:7) “He knew (יָדַע) your going”; (Hosea 13:5) “I knew you (יְדַעְתִּיךָ) in the desert.””
1167
A.D.
Ibn Ezra
1089–1167
“אל תרהו Be ye not afraid, תרהו is hap. leg; those that identify it with תראו are wrong, on account of the absence of the radical י — Be not afraid, when those calamities befall Babylon. Have I not told thee of it long ago? Ye are even my witnesses, and you will see whether there is a God beside me; There is no God בל ירעתי whom I know not to be vain and powerless. According to some, whom I chastised not; comp. ויודע and he chastised (Jud. 8:16). I think that the prophet speaks here of the host of heaven.”
1274
A.D.
Thomas Aquinas
1225–1274
“Second, he indicates the sign of his divinity confirmed by witnesses: fear not, as if to say: be not worried for me, as if I would fail in a test of my divinity, below: I have made you to hear new things (Isa 48:6). Third, he deduces the defect of the idols: is there a God besides me, and first, he sets out the question: is there a God besides me, see that I alone am, and there is no other God besides me (Deut 32:39).”
Modern · 1953 →

The in-app commentary runs from the Fathers to the early-modern record, then stops — that's where the public-domain sources end, not where the reading does. For the modern reading, follow the sources directly.