Therefore my people shall know my name: therefore they shall know in that day that I am he that does speak: behold, it is I.
Jump to: Barnes • Benson • BI • Calvin • Cambridge • Clarke • Darby • Ellicott • Expositor's • Exp Dct • Gaebelein • GSB • Gill • Gray • Guzik • Haydock • Hastings • Homiletics • JFB • KD • Kelly • KJT • Lange • MacLaren • MHC • MHCW • Parker • Poole • Pulpit • Sermon • SCO • Teed • TTB • WES • TSK
EXPOSITORY (ENGLISH BIBLE)My people shall know my name; they shall have sensible experience of my infinite power and goodness in fighting for them and against you; whereby they shall be able to put your blasphemous tongues to silence.
They shall know; which word is understood from the foregoing clause, as is very frequent in Scripture.
In that day; when I shall redeem my people: which work was begun by the return of the Jews from Babylon, and afterwards carried on, and at last perfected, by the coming of the Messiah.
That I am he that doth speak: behold, it is I: that all these promises are not the words of a weak, or fickle, or deceitful man, but of him who is the omnipotent, and unchangeable, and covenant-keeping God. Or thus, That I who have formerly spoken to you by my servants the prophets, (for it was the Spirit of Christ which was and spake in them, 1 Peter 1:11) do now speak to you in my own person, being clothed with flesh; which agrees well, as with the analogy of faith, and with divers other scriptures, so particularly with the next verse, and with divers following passages, which so evidently speak of the person and kingdom of Christ, that they cannot without great force be understood of any other.
Therefore they shall know on that day that I am he that doth speak: behold, it is I; they shall then see, when the people of God are delivered from the antichristian slavery and bondage, and when Babylon is fallen, that all the promises God has spoken are yea and amen; that Jesus Christ is the true and faithful witness; and that these are his true and faithful sayings, which he has spoken.Therefore my people shall know my name: therefore they shall know in that day that I am he that doth speak: behold, it is I.
EXEGETICAL (ORIGINAL LANGUAGES)6. The contempt thus brought on His name is the crowning motive of Jehovah’s interposition,—another point of affinity with Ezekiel (see Ezekiel 36:21).
my people shall know my name] i.e. shall know by experience what My name imports; comp. “shall know that I am Jehovah,” in Ezekiel (Ezekiel 20:42; Ezekiel 20:44 and often). The second therefore, followed by no new verb, is both superfluous and difficult and should probably be omitted, with LXX.
that I am he that doth speak: behold, it is I] The last words “behold me” are hardly to be taken as obj. of the verb “speak”; they simply repeat the sense of the preceding clause: “They shall know that it is I who speak; here am I” (cf. Ezekiel 5:13).Verse 6. - Therefore. Because of the "howling" and the "blasphemy." My people shall know my Name; i.e. "my people shall know by practical experience that I am all that my name of El or Elohim - 'the Strong,' ' the Powerful' - implies." They shall know in that day. The "day" when God would come to their help and deliver them from their oppressors - when they would call upon him, and he would manifest himself (Isaiah 58:9), responding to their appeal as distinctly as though he said, "Here I am." Isaiah 51:17, Jerusalem is regarded as a woman lying on the ground in the sleep of faintness and stupefaction. She has been obliged to drink, for her punishment, the goblet filled with the fury of the wrath of God, the goblet which throws those who drink it into unconscious reeling; and this goblet, which is called qubba‛ath kōs (κύπελλον ποτηιρίου, a genitive construction, though appositional in sense), for the purpose of giving greater prominence to its swelling sides, she has not only had to drink, but to drain quite clean (cf., Psalm 75:9, and more especially Ezekiel 23:32-34). Observe the plaintive falling of the tone in shâthı̄th mâtsı̄th. In this state of unconscious stupefaction was Jerusalem lying, without any help on the part of her children; there was not one who came to guide the stupefied one, or took her by the hand to lift her up. The consciousness of the punishment that their sins had deserved, and the greatness of the sufferings that the punishment had brought, pressed so heavily upon all the members of the congregation, that not one of them showed the requisite cheerfulness and strength to rise up on her behalf, so as to make her fate at any rate tolerable to her, and ward off the worst calamities. What elegiac music we have here in the deep cadences: mikkol-bânı̄m yâlâdâh, mikkol-bânı̄m giddēlâh! So terrible was her calamity, that no one ventured to break the silence of the terror, or give expression to their sympathy. Even the prophet, humanly speaking, is obliged to exclaim, "How (mı̄, literally as who, as in Amos 7:2, Amos 7:5) should I comfort thee!" He knew of no equal or greater calamity, to which he could point Jerusalem, according to the principle which experience confirms, solamen miseris socios habuisse malorum. This is the real explanation, according to Lamentations 2:13, though we must not therefore take mı̄ as an accusative equals bemı̄, as Hitzig does. The whole of the group is in the tone of the Lamentations of Jeremiah. There were two kinds of things (i.e., two kinds of evils: mishpâchōth, as in Jeremiah 15:3) that had happened to her (קרא equals קרה, with which it is used interchangeably even in the Pentateuch) - namely, the devastation and ruin of their city and their land, famine and the sword to her children, their inhabitants.
In Isaiah 51:20 this is depicted with special reference to the famine. Her children were veiled (‛ullaph, deliquium pati, lit., obvelari), and lay in a state of unconsciousness like corpses at the corner of every street, where this horrible spectacle presented itself on every hand. They lay ketho' mikhmâr (rendered strangely and with very bad taste in the lxx, viz., like a half-cooked turnip; but given correctly by Jerome, sicut oryx, as in the lxx at Deuteronomy 14:5, illaqueatus), i.e., like a netted antelope (see at Job 39:9), i.e., one that has been taken in a hunter's net and lies there exhausted, after having almost strangled itself by ineffectual attempts to release itself. The appositional וגו המלאים, which refers to בניך, gives as a quippe qui the reason for all this suffering. It is the punishment decreed by God, which has pierced their very heart, and got them completely in its power. This clause assigning the reason, shows that the expression "thy children" (bânayikh) is not to be taken here in the same manner as in Lamentations 2:11-12; Lamentations 4:3-4, viz., as referring to children in distinction from adults; the subject is a general one, as in Isaiah 5:25. With lâkhē̄n (therefore, Isaiah 51:21) the address turns from the picture of sufferings to the promise, in the view of which the cry was uttered, in Isaiah 51:17, to awake and arise. Therefore, viz., because she had endured the full measure of God's wrath, she is to hear what His mercy, that has now begun to move, purposes to do. The connecting form shekhurath stands here, according to Ges. 116, 1, notwithstanding the (epexegetical) Vav which comes between. We may see from Isaiah 29:9 how thoroughly this "drunk, but not with wine," is in Isaiah's own style (from this distinction between a higher and lower sphere of related facts, compare Isaiah 47:14; Isaiah 48:10). The intensive plural 'ădōnı̄m is only applied to human lords in other places in the book of Isaiah; but in this passage, in which Jerusalem is described as a woman, it is used once of Jehovah. Yârı̄bh ‛ammō is an attributive clause, signifying "who conducts the cause of His people," i.e., their advocate or defender. He takes the goblet of reeling and wrath, which Jerusalem has emptied, for ever out of her hand, and forces it newly filled upon her tormentors. There is no ground whatever for reading מוניך (from ינה, to throw down, related to יון, whence comes יון, a precipitate or sediment) in the place of מוגי (pret. hi. of יגה, (laborare, dolere), that favourite word of the Lamentations of Jeremiah (Lamentations 1:5, Lamentations 1:12; Lamentations 3:32, cf., Isaiah 1:4), the tone of which we recognise here throughout, as Lowth, Ewald, and Umbreit propose after the Targum ליך מונן דהוו. The words attributed to the enemies, shechı̄ vena‛ăbhorâh (from shâchâh, the kal of which only occurs here), are to be understood figuratively, as in Psalm 129:3. Jerusalem has been obliged to let her children be degraded into the defenceless objects of despotic tyranny and caprice, both at home in their own conquered country, and abroad in exile. But the relation is reversed now. Jerusalem is delivered, after having been punished, and the instruments of her punishment are given up to the punishment which their pride deserved.
LinksIsaiah 52:6 Interlinear
Isaiah 52:6 Parallel Texts
Isaiah 52:6 NIV
Isaiah 52:6 NLT
Isaiah 52:6 ESV
Isaiah 52:6 NASB
Isaiah 52:6 KJV
Isaiah 52:6 Bible Apps
Isaiah 52:6 Parallel
Isaiah 52:6 Biblia Paralela
Isaiah 52:6 Chinese Bible
Isaiah 52:6 French Bible
Isaiah 52:6 German Bible