Ésaïe 44:5

Louis Segond

Celui-ci dira: Je suis à l'Eternel; Celui-là se réclamera du nom de Jacob; Cet autre écrira de sa main: à l'Eternel! Et prononcera avec amour le nom d'Israël.

Parallel Translations

La Bible David Martin (1744)
L'un dira; je suis � l'Eternel , et l'autre se r�clamera du nom de Jacob; et un autre �crira de sa main; je suis � l'Eternel; et se surnommera du Nom d'Isra�l.

La Bible Ostervald (1996)
L'un dira: Je suis � l'�ternel, l'autre se r�clamera du nom de Jacob, et l'autre �crira de sa main: Je suis � l'�ternel, et prendra le nom d'Isra�l.

Darby's French Translation
Celui-ci dira: Moi, je suis � l'�ternel; et celui-l� s'appellera du nom de Jacob; et celui-l� �crira de sa main: Je suis � l'�ternel, et se nommera du nom d'Isra�l.

Bible Verse Review
  from Treasury of Scripure Knowledge

I am: Deuteronomy 26:17-19, Psalms 116:16, Jeremiah 50:5, Micah 4:2, Zechariah 8:20-23, Zechariah 13:9

subscribe: Nehemiah 9:38, Nehemiah 10:1-29, 2 Corinthians 8:5

the name: Galatians 6:16, 1 Peter 2:9

Reciprocal: Genesis 4:26 - Enos Joshua 24:21 - Nay 2 Chronicles 23:16 - that they should Psalms 16:2 - thou hast Psalms 87:5 - of Zion Psalms 119:94 - I am thine Isaiah 19:21 - shall vow Isaiah 43:1 - I have called Isaiah 48:1 - which swear Isaiah 56:6 - join Jeremiah 32:10 - I Hosea 2:23 - Thou art my God Zephaniah 1:5 - by the Lord Acts 27:23 - whose 1 Timothy 6:12 - hast

Gill's Notes on the Bible

One shall say, I am the Lord's,.... This expresses the success of the apostles' ministry, not only among the Jews, but more especially among the Gentiles, who were not called by the name of Jacob and Israel; but now should call themselves by those names, as the following clauses show, being called by grace and converted; when they should openly profess their faith in Christ, claim their interest in him, and acknowledge his property in them, and not be ashamed of the name of Christians; and this one, and another, even many should do. The Lord has a people who are his special and peculiar people, his beloved ones, the objects of his delight and pleasure, his chosen and covenant ones, his adopted ones, his treasure and his jewels; and hence he has taken such care of them; he has put them into the hands of Christ for their security; given him to be a Head, Redeemer, and Saviour of them; bestows every blessing of grace on them; will not suffer any to hurt them; and keeps them by his power: and having given them to Christ, they are his people, his portion, his spouse and bride, his children, and the sheep of his hand; hence he became incarnate on their account; laid down his life to save them; sends his Gospel, and along with it his Spirit effectually to call them; and hence all that he has is theirs, and he will keep them, and not lose any of them: and being called by grace, they are the workmanship of the Spirit; his temples in which he dwells, and in whom he is as the earnest and pledge of their eternal glory: and this interest the Lord has in his people may be known by them, so as that they may be able to say, one and another, "I am the Lord's", as many of them have done; see

Psalms 119:94, they may know they are the Lord's beloved ones, by his drawing them with his love, by the communications of his grace to them, by the communion with himself he indulges them with, and by what he shows unto them, and by the shedding abroad of his love in them; and that they are his chosen ones, by the Gospel coming in power to them, by their effectual calling, by the sanctification of the Spirit, and their faith in Christ Jesus; and that they are his covenant ones, by the application of covenant grace and blessings to them; and that they are his adopted ones, by the Spirit of adoption sent down into their hearts, witnessing it unto them; they may know that they are the redeemed of the Lamb, by their having his Spirit, and by his being formed in their hearts: and they may know that they are the temples of the Holy Ghost, by his own work upon them, and his dwelling in them: and knowing this, they should and will declare, and say they are the Lord's and none other's; that they are not their own, nor Satan's, nor the servants of men, but the Lord's to whom they devote themselves, and whom they desire to serve; and therefore join themselves to his churches, and walk in his ordinances, publicly confessing their faith in him, which is telling all the world whose they are; and this they say with the utmost joy and pleasure, in an exulting, yea, even boasting way and manner. The Targum is,

"this shall say, I am of them that fear the Lord:''

and another shall call himself by the name of Jacob; reckon himself of the posterity of Jacob, in a spiritual sense; count it an honour to be called a wrestling Jacob, and a prevailing Israelite; so the Targum,

"this shall pray in the name of Jacob;''

either in the name of the God of Jacob, the Messiah, or as Jacob did: "and another shall subscribe with his hand to the Lord": shall give his hand and seal to serve the Lord; shall esteem it his high and great privilege to be written among the living in Jerusalem and to have his name registered among the saints, and in their church book. The Targum is,

"and this shall offer his oblation before the Lord;''

himself and his sacrifices of prayer and praise: "and surname himself by the name of Israel": shall value himself upon this, that he is an Israelite indeed, and shall choose no other name to be called by than that of a Christian. The Targum is,

"in the name of Israel; he shall draw near;''

and worship with them; all these phrases are expressive of a sincere and hearty profession of faith in Christ, and of the Christian religion, in terms borrowed from the people of Israel; see Acts 2:41.

Barnes' Notes on the Bible

One shall say - It shall be common to say this, or a profession of religion shall be common. The various expressions in this verse mean substantially the same thing - that there should prevail among the people a disposition to make a profession of attachment to Yahweh in every proper public manner. It is in immediate connection with what is said in the previous verses, that he would pour his Spirit upon them, and especially on their children. The effect would be, that many would make a public profession of religion. This refers, doubtless, in the main, to the period after their return from the captivity, and to the general prevalence of religion then. But it is also true of the people of God at all times - especially under the Messiah. God pours his Spirit like gentle dews, or rains, on the families of his people; and the effect is, that many publicly profess attachment to him.

I am the Lord’s - I belong to Yahweh; I devote myself to him. This expresses the true nature of a profession of religion - a feeling that we are not our own, but that we belong to God. It is, that we not only feel that we are bound to worship him, but that we actually belong to him; that our bodies and spirits, and all that we have and are, are to be sacredly employed in his service (see 1 Corinthians 6:20; 2 Corinthians 7:5; 2 Corinthians 5:14-15). Nothing, in few words, can more appropriately describe the true nature of a profession of religion than the expression used here (אני ליהוה layhovâh 'ānı̂y) ‘For Yahweh am I’ - ‘I am wholly, and entirely, and forever for Yahweh, to obey him; to do his will; to suffer patiently all that be appoints; to live where he directs; to die when, where, and how he pleases; to moulder in the grave according to his will; to be raised up by his power; and to serve him forever in a better world.’

And another shall call himself by the name of Jacob - The Chaldee renders this, ‘He shall pray in the name of Jacob.’ The idea seems to be, that he should call himself a friend of Jacob - an Israelite. He should regard himself as belonging to the same family and the same religion, as Jacob; as worshipping the same God; and as maintaining the same belief. To call oneself by the same name as another, is indicative of friendship and affection; and is expressive of a purpose to be united to him, and to identify our interest with his. The idea is that which one would express by saying, that he cast in his interest with the people of God, or he became identified with them; as we now say, a man calls himself by the name of Christ, that is, a Christian. Jerome renders this, ‘He shall call by the name of Jacob.’ that is, sinners to repentance (compare the note at Isaiah 43:7; Isaiah 48:1; Psalms 24:6).

And another shall subscribe with his hand unto the Lord - The Septuagint renders this, ‘And another shall write with his hand (χειρί cheiri), I am of God.’ Lowth, ‘On his hand,’ Aquila and Symmachus, (Χειρά Cheira). Lowth supposes that the allusion here is to the marks which were made indelible by puncture with ink on the hand or on other parts of the body. He supposes that the mark thus indelibly impressed was the name of the person, or the name of the master if he was a slave, or some indication by which it might be known to whom he belonged. In this way, the soldier marked himself with the name of his commander; the idolater, with the name of his god; and in this way, Procopius says, that the early Christians marked themselves. On this passage he says, ‘Because many marked their wrists or their arms with the sign of the cross, or with the name of Christ’ (see Revelation 20:4; Spencer, De Leg. Heb. ii. 20).

But all this is too refined, and is evidently a departure from the true sense of the passage. The mark, or writing, was not on the hand, but with it - literally, ‘and this shall write his hand to Yahweh; ‘and the figure is evidently taken from the mode of making a contract or bargain, where the name is subscribed to the instrument. It was a solemn compact or covenant, by which they enrolled themselves among the worshippers of God, and pledged themselves to his service. The manner of a contract among the Hebrews is described in Jeremiah 32:10, Jeremiah 32:12, Jeremiah 32:44. A public, solemn, and recorded covenant, to which the names of princes, Levites, and priests, were subscribed, and which was sealed, by which they bound themselves to the service of God, is mentioned in Nehemiah 9:38. Here it denotes the solemn manner in which they would profess to be worshippers of the true God; and it is expressive of the true nature of a profession of religion.

The name is given in to God. It is enrolled by the voluntary desire of him who makes the profession among his friends. It is done, after the manner of solemn compacts among men, in the presence of witnesses Hebrews 12:1. Among Christians, it is sealed in a solemn manner by baptism, and the Lord’s supper. It has, therefore, all the binding force and obligation of a solemn compact; and every professor of religion should regard his covenant with God as the most sacred of all compacts, and as having a more solemn obligation than any other. And yet, how many professors are there who would shrink back with horror from the idea of breaking a compact with man, who have no alarm at the idea of having proved unfaithful to their solemn pledge that they would belong wholly to God, and would live to him alone! Let every professor of religion remember that his profession has all the force of a solemn compact that he has voluntarily subscribed his name, and enrolled himself among the friends of God; and that there is no agreement of a more binding nature than that which unites him in public profession to the cause and the kingdom of the Saviour.

And surname himself by the name of Israel - Shall call himself an Israelite, and shall be a worshipper of the same God. The word rendered ‘shall surname’ (כנה kânâh, not used in the Qal, in the Piel כנה kinnâh) means to address in a friendly and soothing manner; to speak kindly to anyone. Gesenius renders it, ‘And kindly, soothingly names the name of Israel.’ But the idea is probably that expressed in our translation. The word sometimes denotes a giving of flattering titles to anyone, by way of compliment Job 32:21-22 :

Let me not, I pray you, accept any man’s person;

Neither let me give flattering titles unto man.

For I know not to give flattering titles;

In so doing my Maker would soon take me away.

In Isaiah 45:4, it is rendered, ‘I have surnamed thee (Cyrus), though thou hast not known me.’ The word does not occur elsewhere. It conveys the idea of an honorable title; and means here, I think, that he would call himself by the honorable appellation of Israel - or an Israelite - a worshipper of the God o f Jacob. It implies that a profession of the true religion is honorable, and that it is and should be esteemed so by him who makes it. It is observable, also, that this verse contains an instance of the parallelism in the Hebrew writings where the alternate members correspond to each other. Here the first and third members, and the second and the fourth correspond to each other (see the Introduction, Section 8).

Clarke's Notes on the Bible

Verse Isaiah 44:5. Shall call himself - "Shall be called"] Passive, יקרא yikkare; κληθησεται, Symmachus.

Another shall subscribe with his hand unto the Lord - "This shall inscribe his hand to JEHOVAH"] Και ἑτερος επιγραψει χειρι (χειρα, Aq., Sym.) αυτου, Του Θεου ειμι· "And another shall write upon his hand, I belong to God." - Sept. They seem to have read here, as before, ליהוה אני laihovah ani, I belong to JEHOVAH. But the repetition of the same phrase without any variation is not elegant. However, they seem to have understood it rightly, as an allusion to the marks, which were made by punctures rendered indelible, by fire or by staining, upon the hand or some other part of the body, signifying the state or character of the person, and to whom he belonged. The slave was marked with the name of his master, the soldier, of his commander; the idolater, with the name or ensign of his god: Στιγματα επιγραφομενα δια των στρατευομενων εν ταις χερσιν· "Punctural inscriptions made by the soldiers on their hands." Aetius apud Turnebum Advers. xxiv. 12. Victuris in cute punctis milites scripti et matriculis inserti jurare solent. "The soldiers having indelible inscriptions on their skin, and inserted in the muster-rolls, are accustomed to make oath." Vigetius, ii. 5. And the Christians seem to have imitated this practice, by what Procopius says on this place of Isaiah: Το δε ΤΗ ΧΕΙΡΙ, δια το στιζειν ισως πολλους επι καρπων, η βραχιονων, η του σταυρου σημειον, η την Χριστου προσηγοριαν. "Because many marked their wrists, or their arms, with the sign of the cross, or with the name of Christ." See Revelation 20:4; Spencer, De Leg. Hebr. lib. ii., cap. 20.