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Selected Verse: Isaiah 44:21 - King James

Verse	Translation	Text
Isa 44:21	King James	Remember these, O Jacob and Israel; for thou art my servant: I have formed thee; thou art my servant: O Israel, thou shalt not be forgotten of me.

Summary Of Commentaries Associated With The Selected Verse

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
Remember--"Be not like the idolaters who consider not in their heart" (Isa 44:19). these--things just said as to the folly of idol-worship. my servant--not like the idolaters, slaves to the stock of a tree (Isa 44:19). See Isa 44:1-2. thou . . . not . . . forgotten of me--Therefore thou oughtest to "remember" Me.

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

Remember--"Be not like the idolaters who consider not in their heart" (Isa 44:19).

these--things just said as to the folly of idol-worship.

my servant--not like the idolaters, slaves to the stock of a tree (Isa 44:19). See Isa 44:1-2.

thou . . . not . . . forgotten of me--Therefore thou oughtest to "remember" Me.

Notes on the Bible, by Albert Barnes, [1834]
Remember these - Remember these things which are now said about the folly of idolatry, and the vanity of worshipping idols. The object of the argument is, to turn their attention to God, and to lead them to put their trust in him. Thou art my servant - (See the notes at Isa 42:19; Isa 43:1).

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
The second half of the prophecy commences with Isa 44:21. It opens with an admonition. "Remember this, Jacob and Israel; for thou art my servant: I have formed thee; thou art servant to me, O Israel: thou art not forgotten by me." The thing to which the former were blind - namely, that idolatry is a lie - Jacob was to have firmly impressed upon its mind. The words "and Israel," which are attached, are a contract for "and remember this, O Israel" (compare the vocatives after Vâv in Pro 8:5 and Joe 2:23). In the reason assigned, the tone rests upon my in the expression "my servant," and for this reason "servant to me" is used interchangeably with it. Israel is the servant of Jehovah, and as such it was formed by Jehovah; and therefore reverence was due to Him, and Him alone. The words which follow are rendered by the lxx, Targum, Jerome, and Luther as though they read לא תנשׁני, though Hitzig regards the same rendering as admissible even with the reading תנּשנּי, inasmuch as the niphal נשּׁה has the middle sense of ἐπιλανθάνεσθαι, oblivisci. But it cannot be shown that nizkar is ever used in the analogous sense of μιμνήσκεσθαι, recordari. The niphal, which was no doubt originally reflective, is always used in Hebrew to indicate simply the passive endurance of something which originated with the subject of the action referred to, so that nisshâh could only signify "to forget one's self." We must indeed admit the possibility of the meaning "to forget one's self" having passed into the meaning "to be forgetful," and this into the meaning "to forget." The Aramaean תנשׁי also signifies to be forgotten and (with an accent following) to forget, and the connection with an objective suffix has a support in ויּלּחמוּני in Psa 109:3. But the latter is really equivalent to אתּי וילחמו, so that it may be adduced with equal propriety in support of the other rendering, according to which תּנּשׁני is equivalent to לי תנש (Ges., Umbr., Ewald, Stier). There are many examples of this brachyological use of the suffix (Ges. 121, 4), so that this rendering is certainly the safer of the two. It also suits the context quite as well as the former, "Oh, forget me not;" the assurance "thou wilt not be forgotten by me" (compare Isa 49:15 and the lamentation of Israel in Isa 40:27) being immediately followed by an announcement of the act of love, by which the declaration is most gloriously confirmed. - Isa 44:22 "I have blotted out thy transgressions as a mist, and thy sins as clouds: return to me; for I have redeemed thee." We have adopted the rendering "mist" merely because we have no synonym to "cloud;" we have not translated it "thick cloud," because the idea of darkness, thickness, or opacity, which is the one immediately suggested by the word, had become almost entirely lost (see Isa 25:5). Moreover, קל עב is evidently intended here (see Isa 19:1), inasmuch as the point of comparison is not the dark, heavy multitude of sins, but the facility and rapidity with which they are expunged. Whether we connect with מסהיתי the idea of a stain, as in Psa 51:3, Psa 51:11, or that of a debt entered in a ledge, as in Col 2:14, and as we explained it in Isa 43:25 (cf., mâchâh, Exo 32:32-33), in any case sin is regarded as something standing between God and man, and impeding or disturbing the intercourse between them. This Jehovah clears away, just as when His wind sweeps away the clouds, and restores the blue sky again (Job 26:13). Thus does God's free grace now interpose at the very time when Israel thinks He has forgotten it, blotting out Israel's sin, and proving this by redeeming it from a state of punishment. What an evangelical sound the preaching of the Old Testament evangelist has in this passage also! Forgiveness and redemption are not offered on condition of conversion, but the mercy of God comes to Israel in direct contrast to what its works deserve, and Israel is merely called upon to reciprocate this by conversion and renewed obedience. The perfects denote that which has essentially taken place. Jehovah has blotted out Israel's sin, inasmuch as He does not impute it any more, and thus has redeemed Israel. All that yet remains is the outward manifestation of this redemption, which is already accomplished in the counsel of God.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]

The second half of the prophecy commences with Isa 44:21. It opens with an admonition. "Remember this, Jacob and Israel; for thou art my servant: I have formed thee; thou art servant to me, O Israel: thou art not forgotten by me." The thing to which the former were blind - namely, that idolatry is a lie - Jacob was to have firmly impressed upon its mind. The words "and Israel," which are attached, are a contract for "and remember this, O Israel" (compare the vocatives after Vâv in Pro 8:5 and Joe 2:23). In the reason assigned, the tone rests upon my in the expression "my servant," and for this reason "servant to me" is used interchangeably with it. Israel is the servant of Jehovah, and as such it was formed by Jehovah; and therefore reverence was due to Him, and Him alone. The words which follow are rendered by the lxx, Targum, Jerome, and Luther as though they read לא תנשׁני, though Hitzig regards the same rendering as admissible even with the reading תנּשנּי, inasmuch as the niphal נשּׁה has the middle sense of ἐπιλανθάνεσθαι, oblivisci. But it cannot be shown that nizkar is ever used in the analogous sense of μιμνήσκεσθαι, recordari. The niphal, which was no doubt originally reflective, is always used in Hebrew to indicate simply the passive endurance of something which originated with the subject of the action referred to, so that nisshâh could only signify "to forget one's self." We must indeed admit the possibility of the meaning "to forget one's self" having passed into the meaning "to be forgetful," and this into the meaning "to forget." The Aramaean תנשׁי also signifies to be forgotten and (with an accent following) to forget, and the connection with an objective suffix has a support in ויּלּחמוּני in Psa 109:3. But the latter is really equivalent to אתּי וילחמו, so that it may be adduced with equal propriety in support of the other rendering, according to which תּנּשׁני is equivalent to לי תנש (Ges., Umbr., Ewald, Stier). There are many examples of this brachyological use of the suffix (Ges. 121, 4), so that this rendering is certainly the safer of the two. It also suits the context quite as well as the former, "Oh, forget me not;" the assurance "thou wilt not be forgotten by me" (compare Isa 49:15 and the lamentation of Israel in Isa 40:27) being immediately followed by an announcement of the act of love, by which the declaration is most gloriously confirmed. - Isa 44:22 "I have blotted out thy transgressions as a mist, and thy sins as clouds: return to me; for I have redeemed thee." We have adopted the rendering "mist" merely because we have no synonym to "cloud;" we have not translated it "thick cloud," because the idea of darkness, thickness, or opacity, which is the one immediately suggested by the word, had become almost entirely lost (see Isa 25:5). Moreover, קל עב is evidently intended here (see Isa 19:1), inasmuch as the point of comparison is not the dark, heavy multitude of sins, but the facility and rapidity with which they are expunged. Whether we connect with מסהיתי the idea of a stain, as in Psa 51:3, Psa 51:11, or that of a debt entered in a ledge, as in Col 2:14, and as we explained it in Isa 43:25 (cf., mâchâh, Exo 32:32-33), in any case sin is regarded as something standing between God and man, and impeding or disturbing the intercourse between them. This Jehovah clears away, just as when His wind sweeps away the clouds, and restores the blue sky again (Job 26:13). Thus does God's free grace now interpose at the very time when Israel thinks He has forgotten it, blotting out Israel's sin, and proving this by redeeming it from a state of punishment. What an evangelical sound the preaching of the Old Testament evangelist has in this passage also! Forgiveness and redemption are not offered on condition of conversion, but the mercy of God comes to Israel in direct contrast to what its works deserve, and Israel is merely called upon to reciprocate this by conversion and renewed obedience. The perfects denote that which has essentially taken place. Jehovah has blotted out Israel's sin, inasmuch as He does not impute it any more, and thus has redeemed Israel. All that yet remains is the outward manifestation of this redemption, which is already accomplished in the counsel of God.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
These - These things, the deep ignorance and stupidity of idolaters. Forgotten - I will not forget nor forsake thee; therefore thou shalt have no need of idols.

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¹ Yet now hear, O Jacob my servant; and Israel, whom I have chosen:
² Thus saith the LORD that made thee, and formed thee from the womb, which will help thee; Fear not, O Jacob, my servant; and thou, Jesurun, whom I have chosen.

¹⁹ And none considereth in his heart, neither is there knowledge nor understanding to say, I have burned part of it in the fire; yea, also I have baked bread upon the coals thereof; I have roasted flesh, and eaten it: and shall I make the residue thereof an abomination? shall I fall down to the stock of a tree?

¹ But now thus saith the LORD that created thee, O Jacob, and he that formed thee, O Israel, Fear not: for I have redeemed thee, I have called thee by thy name; thou art mine.

¹⁹ Who is blind, but my servant? or deaf, as my messenger that I sent? who is blind as he that is perfect, and blind as the LORD'S servant?

¹³ By his spirit he hath garnished the heavens; his hand hath formed the crooked serpent.

³² Yet now, if thou wilt forgive their sin--; and if not, blot me, I pray thee, out of thy book which thou hast written.
³³ And the LORD said unto Moses, Whosoever hath sinned against me, him will I blot out of my book.

²⁵ I, even I, am he that blotteth out thy transgressions for mine own sake, and will not remember thy sins.

¹⁴ Blotting out the handwriting of ordinances that was against us, which was contrary to us, and took it out of the way, nailing it to his cross;

¹¹ Cast me not away from thy presence; and take not thy holy spirit from me.

³ For I acknowledge my transgressions: and my sin is ever before me.

¹ The burden of Egypt. Behold, the LORD rideth upon a swift cloud, and shall come into Egypt: and the idols of Egypt shall be moved at his presence, and the heart of Egypt shall melt in the midst of it.

⁵ Thou shalt bring down the noise of strangers, as the heat in a dry place; even the heat with the shadow of a cloud: the branch of the terrible ones shall be brought low.

²² I have blotted out, as a thick cloud, thy transgressions, and, as a cloud, thy sins: return unto me; for I have redeemed thee.

²⁷ Why sayest thou, O Jacob, and speakest, O Israel, My way is hid from the LORD, and my judgment is passed over from my God?

¹⁵ Can a woman forget her sucking child, that she should not have compassion on the son of her womb? yea, they may forget, yet will I not forget thee.

³ They compassed me about also with words of hatred; and fought against me without a cause.

²³ Be glad then, ye children of Zion, and rejoice in the LORD your God: for he hath given you the former rain moderately, and he will cause to come down for you the rain, the former rain, and the latter rain in the first month.

⁵ O ye simple, understand wisdom: and, ye fools, be ye of an understanding heart.

²¹ Remember these, O Jacob and Israel; for thou art my servant: I have formed thee; thou art my servant: O Israel, thou shalt not be forgotten of me.