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Selected Verse: Isaiah 53:12 - King James

Verse	Translation	Text
Isa 53:12	King James	Therefore will I divide him a portion with the great, and he shall divide the spoil with the strong; because he hath poured out his soul unto death: and he was numbered with the transgressors; and he bare the sin of many, and made intercession for the transgressors.

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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]
divide--as a conqueror dividing the spoil after a victory (Psa 2:8; Luk 11:22). him--for Him. with . . . great--HENGSTENBERG translates, "I will give Him the mighty for a portion"; so the Septuagint. But the parallel clause, "with the strong," favors English Version. His triumphs shall be not merely among the few and weak, but among the many and mighty. spoil . . . strong-- (Col 2:15; compare Pro 16:19). "With the great; with the mighty," may mean, as a great and mighty hero. poured out . . . soul--that is, His life, which was considered as residing in the blood (Lev 17:11; Rom 3:25). numbered with, &c.--not that He was a transgressor, but He was treated as such, when crucified with thieves (Mar 15:28; Luk 22:37). made intercession, &c.--This office He began on the cross (Luk 23:34), and now continues in heaven (Isa 59:16; Heb 9:24; Jo1 2:1). Understand because before "He was numbered . . . He bare . . . made intercession." His meritorious death and intercession are the cause of His ultimate triumph. MAURER, for the parallelism, translates, "He was put on the same footing with the transgressors." But English Version agrees better with the Hebrew, and with the sense and fact as to Christ. MAURER'S translation would make a tautology after "He was numbered with the transgressors"; parallelism does not need so servile a repetition. "He made intercession for," &c., answers to the parallel. "He was numbered with," &c., as effect answers to cause, His intercession for sinners being the effect flowing from His having been numbered with them. Israel converted is compared to a wife (Isa 54:5; Isa 62:5) put away for unfaithfulness, but now forgiven and taken home again. The converted Gentiles are represented as a new progeny of the long-forsaken but now restored wife. The pre-eminence of the Hebrew Church as the mother Church of Christendom is the leading idea; the conversion of the Gentiles is mentioned only as part of her felicity [HORSLEY].

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

divide--as a conqueror dividing the spoil after a victory (Psa 2:8; Luk 11:22).

him--for Him.

with . . . great--HENGSTENBERG translates, "I will give Him the mighty for a portion"; so the Septuagint. But the parallel clause, "with the strong," favors English Version. His triumphs shall be not merely among the few and weak, but among the many and mighty.

spoil . . . strong-- (Col 2:15; compare Pro 16:19). "With the great; with the mighty," may mean, as a great and mighty hero.

poured out . . . soul--that is, His life, which was considered as residing in the blood (Lev 17:11; Rom 3:25).

numbered with, &c.--not that He was a transgressor, but He was treated as such, when crucified with thieves (Mar 15:28; Luk 22:37).

made intercession, &c.--This office He began on the cross (Luk 23:34), and now continues in heaven (Isa 59:16; Heb 9:24; Jo1 2:1). Understand because before "He was numbered . . . He bare . . . made intercession." His meritorious death and intercession are the cause of His ultimate triumph. MAURER, for the parallelism, translates, "He was put on the same footing with the transgressors." But English Version agrees better with the Hebrew, and with the sense and fact as to Christ. MAURER'S translation would make a tautology after "He was numbered with the transgressors"; parallelism does not need so servile a repetition. "He made intercession for," &c., answers to the parallel. "He was numbered with," &c., as effect answers to cause, His intercession for sinners being the effect flowing from His having been numbered with them.

Israel converted is compared to a wife (Isa 54:5; Isa 62:5) put away for unfaithfulness, but now forgiven and taken home again. The converted Gentiles are represented as a new progeny of the long-forsaken but now restored wife. The pre-eminence of the Hebrew Church as the mother Church of Christendom is the leading idea; the conversion of the Gentiles is mentioned only as part of her felicity [HORSLEY].

Notes on the Bible, by Albert Barnes, [1834]
Therefore will I divide him - I will divide for him (לו lô). This verse is designed to predict the triumphs of the Messiah. It is language appropriate to him as a prince, and designed to celebrate his glorious victories on earth. The words here used are taken from the custom of distributing the spoils of victory after a battle, and the idea is, that as a conqueror takes valuable spoils, so the Messiah would go forth to the spiritual conquest of the world, and subdue it to himself. Rosenmuller renders this, Dispertsam ei multos - 'I will divide to him the many;' that is, he shall have many as his portion. Hengstenberg, 'I will give him the mighty for a portion.' So the Septuagint, 'Therefore he shall inherit (κληρονομήσει klēronomēsei) many.' So Lowth, 'Therefore will I distribute to him the many for his portion.' But it seems to me that the sense is, that his portion would be with the mighty or the many (ברבים bârabbı̂ym) and that this interpretation is demanded by the use of the preposition ב (b) in this case, and by the corresponding word את 'êth, prefixed to the word 'mighty.' The sense, according to this, is, that the spoils of his conquests would be among the mighty or the many; that is, that his victories would not be confined to a few in number, or to the feeble, but the triumphs of his conquests would extend afar, and be found among the potentates and mighty people of the earth. The word rendered here 'the great' (רבים rabbı̂ym), may mean either many or powerful and great. The parallelism here with the word עצוּמים ‛ătsûmı̂ym (the mighty), seems to demand that it be understood as denoting the great, or the powerful, though it is differently rendered by the Vulgate, the Septuagint, the Chaldee, by Castellio, and by Junius and Tremellius. The sense is, I think, that his conquests would be among the great and the mighty. He would overcome his most formidable enemies, and subdue them to himself. Their most valued objects; all that constituted their wealth, their grandeur, and their power, would be among the spoils of his victories. It would not be merely his feeble foes that would be subdued, but it would be the mighty, and there would be no power, however formidable, that would be able to resist the triumphs of his truth. The history of the gospel since the coming of the Redeemer shows how accurately this has been fulfilled. Already he has overcome the mighty, and the spoils of the conquerors of the world have been among the trophies of his victories. The Roman empire was subdued; and his conquests were among these conquerors, and his were victories over the subduers of nations. It will be still more signally fulfilled in coming times, when the kingdoms of this world shall become the kingdom of our Lord and of his Christ, and he shall reign forever and ever Rev 11:15. And he shall divide the spoil with the strong - And with the mighty, or with heroes, shall he divide the plunder. The idea here is not materially different from that which was expressed in the former member of the sentence. It is language derived from the conquests of the warrior, and means that his victories would be among the great ones of the earth; his conquests over conquerors. It was from language such as this that the Jews obtained the notion, that the Messiah would be a distinguished conqueror, and hence, they looked forward to one who as a warrior would carry the standard of victory around the world. But it is evident that it may be applied with much higher beauty to the spiritual victories of the Redeemer, and that it expresses the great and glorious truth that the conquests of the true religion will yet extend over the most formidable obstacles on the earth. Because he hath poured out his soul unto death - His triumphs would be an appropriate reward for his sufferings, his death, and his intercession. The expression 'he poured out his soul,' or his life (נפשׁו napeshô; see the notes at Isa 53:10), is derived from the fact that the life was supposed to reside in the blood (see the notes at Rom 3:25); and that when the blood was poured out, the life was supposed to flow forth with it. As a reward for his having thus laid down his life, he would extend his triumphs over the whole world, and subdue the most mighty to himself. And he was numbered with the transgressors - That is, he shall triumph because he suffered himself to be numbered with the transgressors, or to be put to death with malefactors. It does not mean that he was a transgressor, or in any way guilty; but that in his death he was in fact numbered with the guilty, and put to death with them. In the public estimation, and in the sentence which doomed him to death, he was regarded and treated as if he had been a transgressor. This passage is expressly applied by Mark to the Lord Jesus Mar 15:28. And he bare the sin of many - (נשׂא nâs'â'). On the meaning of this word 'bare,' see the notes at Isa 53:4; and on the doctrine involved by his bearing sin, see the note at Isa 53:4-6, Isa 53:10. The idea here is, that he would triumph because he had thus borne their sins. As a reward for this God would bless him with abundant spiritual triumphs among people, and extend the true religion afar. And made intercession for the transgressors - On the meaning of the word rendered here 'made intercession' (יפגיע yapegı̂y‛a), see the notes at Isa 53:6, where it is rendered 'hath laid on him.' The idea is. that of causing to meet, or to rush; and then to assail, as it were, with prayers, to supplicate for anyone, to entreat (see Isa 59:16; Jer 36:25). It may not refer here to the mere act of making prayer or supplication, but rather perhaps to the whole work of the intercession, in which the Redeemer, as high priest, presents the merit of his atoning blood before the throne of mercy and pleads for people (see Rom 8:34; Heb 7:25; Jo1 2:1). This is the closing part of his work in behalf of his people and of the world; and the sense here is, that he would be thus blessed with abundant and wide extended triumph, because he made intercession. All his work of humiliation, and all his toils and sufferings, and all the merit of his intercession, became necessary in order to his triumph, and to the spread of the true religion. In consequence of all these toils, and pains, and prayers, God would give him the victory over the world, and extend his triumphs around the globe. Here the work of the Mediator in behalf of human beings will cease. There is to be no more suffering, and beyond his intercessions he will do nothing for them. He will come again indeed, but he will come to judge the world, not to suffer, to bleed, to die, and to intercede. All his future conquests and triumphs will be in consequence of what he has already done; and they who are not saved because he poured out his soul unto death, and bare the sin of many, and made intercession, will not be saved at all. There will be no more sacrifice for sin, and there will be no other advocate and intercessor. We have now gone through perhaps at tedious length, this deeply interesting and most important portion of the Bible. Assuming now (see the remarks prefixed to Isa 52:13 ff) that this was written seven hundred years before the Lord Jesus was born, there are some remarks of great importance to which we may just refer in the conclusion of this exposition. 1. The first is, the minute accuracy of the statements here as applicable to the Lord Jesus. While it is apparent that there has been no other being on earth, and no "collective body of men," to whom this can be applied, it is evident that the whole statement is applicable to the Redeemer. It is not the general accuracy to which I refer; it is not that there is some resemblance in the outline of the prediction; it is, that the statement is minutely accurate. It relates to his appearance, his rejection, the manner of his death, his being pierced, his burial. It describes, as minutely as could have been done after the events occurred, the manner of his trial of his rejection, the fact of his being taken from detention and by a judicial sentence, and the manner in which it was designed that he should be buried, and yet the remarkable fact that this was prevented, and that he was interred in the manner in which the rich were buried (see the notes at Isa 53:2-3, Isa 53:7-10). 2. This coincidence could never have occurred if the Lord Jesus had been an impostor. To say nothing of the difficulty of attempting to fulfill a prediction by imposture and the general failure in the attempt, there are many things here which would have rendered any attempt of this kind utterly hopeless. A very large portion of the things referred to in this chapter were circumstances over which an impostor could have no control and which he could bring about by no contrivance, no collusion, and no concert. They depended on the arrangements of Providence, and on the voluntary actions of people, in such a way that he could not affect them. How could he so order it as to grow up as a root out of a dry ground; to be despised and rejected of men; to be taken from detention and from a judicial sentence though innocent; to have it designed that be should be buried with malefactors, and to be numbered with transgressors, and yet to be rescued by a rich man, and placed in his tomb? This consideration becomes more striking when it is remembered that not a few people claimed to be the Messiah, and succeeded in imposing on many, and though they were at last abandoned or punished, yet between their lives and death, and the circumstances here detailed, there is not the shadow of a coincidence. It is to be remembered also that an impostor would not have aimed at what would have constituted a fulfillment of this prophecy. Notwithstanding the evidence that it refers to the Messiah, yet it is certain also that the Jews expected no such personage as that here referred to. They looked for a magnificent temporal prince and conqueror; and an impostor would not have attempted to evince the character, and to go through the circumstances of poverty, humiliation, shame, and sufferings, here described. What impostor ever would have attempted to fulfill a prophecy by subjecting himself to a shameful death? What impostor could have brought it about in this manner if he had attempted it? No; it was only the true Messiah that either would or could have fulfilled this remarkable prophecy. Had an impostor made the effort, he must have failed; and it was not in human nature to attempt it under the circumstances of the case. All the claims to the Messiahship by impostors have been of an entirely different character from that referred to here. 3. We are then prepared to ask an infidel how he will dispose of this prophecy. That it existed seven hundred years before Christ is as certain as that the poems of Homer or Hesiod had an existence before the Christian era; as certain as the existence of any ancient document whatever. It will not do to say that it was forged - for this is not only without proof, but wound destroy the credibility of all ancient writings. It will not do to say that it was the result of natural sagacity in the prophet - for whatever may be said of conjectures about empires and kingdoms, no natural sagacity can tell what will be the character of an individual man, or whether such a man as here referred to would exist at all. It will not do to say that the Lord Jesus was a cunning impostor and resolved to fulfill this ancient writing, and thus establish his claims, for, as we have seen, such an attempt would have belied human nature, and if attempted, could not have been accomplished. It remains then to ask what solution the infidel will give of these remarkable facts. We present him the prophecy - not a rhapsody, not conjecture, not a general statement; but minute, full, clear, unequivocal, relating to points which could not have been the result of conjecture: and over which the individual had no control. And then we present him with the record of the life of Jesus - minutely accurate in all the details of the fulfillment - a coincidence as clear as that between a biography and the original - and ask him to explain it. And we demand a definite and consistent answer to this. To turn away from it does not answer it. To laugh, does not answer it, for there is no argument in a sneer or a jibe. To say that it is not worth inquiry is not true, for it pertains to the great question of human redemption. But if he cannot explain it, then he should admit that it is such a prediction as only God could give, and that Christianity is true. 4. This chapter proves that the Redeemer died as an atoning sacrifice for people. He was not a mere martyr, and he did not come and live merely to set us an example. Of what martyr was the language here ever used, and how could it be used? How could it be said of any martyr that he bore our griefs, that he was bruised for our iniquities, that our sins were made to rush and meet upon him, and that he bare the sin of many? And if the purpose of his coming was merely to teach us the will of God, or to set us an example, why is such a prominence here given to his sufferings in behalf of others? Scarcely an allusion is made to his example, while the chapter is replete with statements of his sufferings and sorrows in behalf of others. It would be impossible to state in more explicit language the truth that he died as a sacrifice for the sins of people; that he suffered to make proper expiation for the guilty. No confession of faith on earth, no creed, no symbol, no standard of doctrine, contains more explicit statements on the subject. And if the language used here does not demonstrate that the Redeemer was an atoning sacrifice, it is impossible to conceive how such a doctrine could be taught or conveyed to people. 5. This whole chapter is exceedingly important to Christians. It contains the most full, continuous statement in the Bible of the design of the Redeemer's sufferings and death. And after all the light which is shed on the subject in the New Testament; after all the full and clear statements made by the Redeemer and the apostles; still, if we wish to see a full and continuous statement on the great doctrine of the atonement, we naturally recur to this portion of Isaiah. If we wish our faith to be strengthened, and our hearts warmed by the contemplalion of his sufferings, we shall find no part of the Bible better adapted to it than this. It should not only be the subject of congratulation, but of much fervent prayer. No man can study it too profoundly. No one can feel too much anxiety to understand it. Every verse, every phrase, every word should be pondered until it fixes itself deep in the memory, and makes an eternal impression on the heart. If a man understands this portion of the Bible, he will have a correct view of the plan of salvation. And it should be the subject of profound and prayerful contemplation until the heart glows with love to that merciful God who was willing to give the Redeemer to such sorrow, and to the gracious Saviour who, for our sins, was willing to pour out his soul unto death. I bless God that I have been permitted to study it; and I pray that this exposition - cold and imperfect as it is - may be made the means yet of extending correct views of the design of the Redeemer's death among his friends, and of convincing those who have doubted the truth of the Bible, that a prophecy like this demonstrates that the book in which it occurs must be from God.

Notes on the Bible, by Albert Barnes, [1834]

Therefore will I divide him - I will divide for him (לו lô). This verse is designed to predict the triumphs of the Messiah. It is language appropriate to him as a prince, and designed to celebrate his glorious victories on earth. The words here used are taken from the custom of distributing the spoils of victory after a battle, and the idea is, that as a conqueror takes valuable spoils, so the Messiah would go forth to the spiritual conquest of the world, and subdue it to himself. Rosenmuller renders this, Dispertsam ei multos - 'I will divide to him the many;' that is, he shall have many as his portion. Hengstenberg, 'I will give him the mighty for a portion.' So the Septuagint, 'Therefore he shall inherit (κληρονομήσει klēronomēsei) many.' So Lowth, 'Therefore will I distribute to him the many for his portion.' But it seems to me that the sense is, that his portion would be with the mighty or the many (ברבים bârabbı̂ym) and that this interpretation is demanded by the use of the preposition ב (b) in this case, and by the corresponding word את 'êth, prefixed to the word 'mighty.' The sense, according to this, is, that the spoils of his conquests would be among the mighty or the many; that is, that his victories would not be confined to a few in number, or to the feeble, but the triumphs of his conquests would extend afar, and be found among the potentates and mighty people of the earth.

The word rendered here 'the great' (רבים rabbı̂ym), may mean either many or powerful and great. The parallelism here with the word עצוּמים ‛ătsûmı̂ym (the mighty), seems to demand that it be understood as denoting the great, or the powerful, though it is differently rendered by the Vulgate, the Septuagint, the Chaldee, by Castellio, and by Junius and Tremellius. The sense is, I think, that his conquests would be among the great and the mighty. He would overcome his most formidable enemies, and subdue them to himself. Their most valued objects; all that constituted their wealth, their grandeur, and their power, would be among the spoils of his victories. It would not be merely his feeble foes that would be subdued, but it would be the mighty, and there would be no power, however formidable, that would be able to resist the triumphs of his truth. The history of the gospel since the coming of the Redeemer shows how accurately this has been fulfilled. Already he has overcome the mighty, and the spoils of the conquerors of the world have been among the trophies of his victories. The Roman empire was subdued; and his conquests were among these conquerors, and his were victories over the subduers of nations. It will be still more signally fulfilled in coming times, when the kingdoms of this world shall become the kingdom of our Lord and of his Christ, and he shall reign forever and ever Rev 11:15.

And he shall divide the spoil with the strong - And with the mighty, or with heroes, shall he divide the plunder. The idea here is not materially different from that which was expressed in the former member of the sentence. It is language derived from the conquests of the warrior, and means that his victories would be among the great ones of the earth; his conquests over conquerors. It was from language such as this that the Jews obtained the notion, that the Messiah would be a distinguished conqueror, and hence, they looked forward to one who as a warrior would carry the standard of victory around the world. But it is evident that it may be applied with much higher beauty to the spiritual victories of the Redeemer, and that it expresses the great and glorious truth that the conquests of the true religion will yet extend over the most formidable obstacles on the earth.

Because he hath poured out his soul unto death - His triumphs would be an appropriate reward for his sufferings, his death, and his intercession. The expression 'he poured out his soul,' or his life (נפשׁו napeshô; see the notes at Isa 53:10), is derived from the fact that the life was supposed to reside in the blood (see the notes at Rom 3:25); and that when the blood was poured out, the life was supposed to flow forth with it. As a reward for his having thus laid down his life, he would extend his triumphs over the whole world, and subdue the most mighty to himself.

And he was numbered with the transgressors - That is, he shall triumph because he suffered himself to be numbered with the transgressors, or to be put to death with malefactors. It does not mean that he was a transgressor, or in any way guilty; but that in his death he was in fact numbered with the guilty, and put to death with them. In the public estimation, and in the sentence which doomed him to death, he was regarded and treated as if he had been a transgressor. This passage is expressly applied by Mark to the Lord Jesus Mar 15:28.

And he bare the sin of many - (נשׂא nâs'â'). On the meaning of this word 'bare,' see the notes at Isa 53:4; and on the doctrine involved by his bearing sin, see the note at Isa 53:4-6, Isa 53:10. The idea here is, that he would triumph because he had thus borne their sins. As a reward for this God would bless him with abundant spiritual triumphs among people, and extend the true religion afar.

And made intercession for the transgressors - On the meaning of the word rendered here 'made intercession' (יפגיע yapegı̂y‛a), see the notes at Isa 53:6, where it is rendered 'hath laid on him.' The idea is. that of causing to meet, or to rush; and then to assail, as it were, with prayers, to supplicate for anyone, to entreat (see Isa 59:16; Jer 36:25). It may not refer here to the mere act of making prayer or supplication, but rather perhaps to the whole work of the intercession, in which the Redeemer, as high priest, presents the merit of his atoning blood before the throne of mercy and pleads for people (see Rom 8:34; Heb 7:25; Jo1 2:1). This is the closing part of his work in behalf of his people and of the world; and the sense here is, that he would be thus blessed with abundant and wide extended triumph, because he made intercession. All his work of humiliation, and all his toils and sufferings, and all the merit of his intercession, became necessary in order to his triumph, and to the spread of the true religion. In consequence of all these toils, and pains, and prayers, God would give him the victory over the world, and extend his triumphs around the globe. Here the work of the Mediator in behalf of human beings will cease. There is to be no more suffering, and beyond his intercessions he will do nothing for them. He will come again indeed, but he will come to judge the world, not to suffer, to bleed, to die, and to intercede. All his future conquests and triumphs will be in consequence of what he has already done; and they who are not saved because he poured out his soul unto death, and bare the sin of many, and made intercession, will not be saved at all. There will be no more sacrifice for sin, and there will be no other advocate and intercessor.

We have now gone through perhaps at tedious length, this deeply interesting and most important portion of the Bible. Assuming now (see the remarks prefixed to Isa 52:13 ff) that this was written seven hundred years before the Lord Jesus was born, there are some remarks of great importance to which we may just refer in the conclusion of this exposition.

1. The first is, the minute accuracy of the statements here as applicable to the Lord Jesus. While it is apparent that there has been no other being on earth, and no "collective body of men," to whom this can be applied, it is evident that the whole statement is applicable to the Redeemer. It is not the general accuracy to which I refer; it is not that there is some resemblance in the outline of the prediction; it is, that the statement is minutely accurate. It relates to his appearance, his rejection, the manner of his death, his being pierced, his burial. It describes, as minutely as could have been done after the events occurred, the manner of his trial of his rejection, the fact of his being taken from detention and by a judicial sentence, and the manner in which it was designed that he should be buried, and yet the remarkable fact that this was prevented, and that he was interred in the manner in which the rich were buried (see the notes at Isa 53:2-3, Isa 53:7-10).

2. This coincidence could never have occurred if the Lord Jesus had been an impostor. To say nothing of the difficulty of attempting to fulfill a prediction by imposture and the general failure in the attempt, there are many things here which would have rendered any attempt of this kind utterly hopeless. A very large portion of the things referred to in this chapter were circumstances over which an impostor could have no control and which he could bring about by no contrivance, no collusion, and no concert. They depended on the arrangements of Providence, and on the voluntary actions of people, in such a way that he could not affect them. How could he so order it as to grow up as a root out of a dry ground; to be despised and rejected of men; to be taken from detention and from a judicial sentence though innocent; to have it designed that be should be buried with malefactors, and to be numbered with transgressors, and yet to be rescued by a rich man, and placed in his tomb?

This consideration becomes more striking when it is remembered that not a few people claimed to be the Messiah, and succeeded in imposing on many, and though they were at last abandoned or punished, yet between their lives and death, and the circumstances here detailed, there is not the shadow of a coincidence. It is to be remembered also that an impostor would not have aimed at what would have constituted a fulfillment of this prophecy. Notwithstanding the evidence that it refers to the Messiah, yet it is certain also that the Jews expected no such personage as that here referred to. They looked for a magnificent temporal prince and conqueror; and an impostor would not have attempted to evince the character, and to go through the circumstances of poverty, humiliation, shame, and sufferings, here described. What impostor ever would have attempted to fulfill a prophecy by subjecting himself to a shameful death? What impostor could have brought it about in this manner if he had attempted it? No; it was only the true Messiah that either would or could have fulfilled this remarkable prophecy. Had an impostor made the effort, he must have failed; and it was not in human nature to attempt it under the circumstances of the case. All the claims to the Messiahship by impostors have been of an entirely different character from that referred to here.

3. We are then prepared to ask an infidel how he will dispose of this prophecy. That it existed seven hundred years before Christ is as certain as that the poems of Homer or Hesiod had an existence before the Christian era; as certain as the existence of any ancient document whatever. It will not do to say that it was forged - for this is not only without proof, but wound destroy the credibility of all ancient writings. It will not do to say that it was the result of natural sagacity in the prophet - for whatever may be said of conjectures about empires and kingdoms, no natural sagacity can tell what will be the character of an individual man, or whether such a man as here referred to would exist at all. It will not do to say that the Lord Jesus was a cunning impostor and resolved to fulfill this ancient writing, and thus establish his claims, for, as we have seen, such an attempt would have belied human nature, and if attempted, could not have been accomplished. It remains then to ask what solution the infidel will give of these remarkable facts. We present him the prophecy - not a rhapsody, not conjecture, not a general statement; but minute, full, clear, unequivocal, relating to points which could not have been the result of conjecture: and over which the individual had no control. And then we present him with the record of the life of Jesus - minutely accurate in all the details of the fulfillment - a coincidence as clear as that between a biography and the original - and ask him to explain it. And we demand a definite and consistent answer to this. To turn away from it does not answer it. To laugh, does not answer it, for there is no argument in a sneer or a jibe. To say that it is not worth inquiry is not true, for it pertains to the great question of human redemption. But if he cannot explain it, then he should admit that it is such a prediction as only God could give, and that Christianity is true.

4. This chapter proves that the Redeemer died as an atoning sacrifice for people. He was not a mere martyr, and he did not come and live merely to set us an example. Of what martyr was the language here ever used, and how could it be used? How could it be said of any martyr that he bore our griefs, that he was bruised for our iniquities, that our sins were made to rush and meet upon him, and that he bare the sin of many? And if the purpose of his coming was merely to teach us the will of God, or to set us an example, why is such a prominence here given to his sufferings in behalf of others? Scarcely an allusion is made to his example, while the chapter is replete with statements of his sufferings and sorrows in behalf of others. It would be impossible to state in more explicit language the truth that he died as a sacrifice for the sins of people; that he suffered to make proper expiation for the guilty. No confession of faith on earth, no creed, no symbol, no standard of doctrine, contains more explicit statements on the subject. And if the language used here does not demonstrate that the Redeemer was an atoning sacrifice, it is impossible to conceive how such a doctrine could be taught or conveyed to people.

5. This whole chapter is exceedingly important to Christians. It contains the most full, continuous statement in the Bible of the design of the Redeemer's sufferings and death. And after all the light which is shed on the subject in the New Testament; after all the full and clear statements made by the Redeemer and the apostles; still, if we wish to see a full and continuous statement on the great doctrine of the atonement, we naturally recur to this portion of Isaiah. If we wish our faith to be strengthened, and our hearts warmed by the contemplalion of his sufferings, we shall find no part of the Bible better adapted to it than this. It should not only be the subject of congratulation, but of much fervent prayer. No man can study it too profoundly. No one can feel too much anxiety to understand it. Every verse, every phrase, every word should be pondered until it fixes itself deep in the memory, and makes an eternal impression on the heart. If a man understands this portion of the Bible, he will have a correct view of the plan of salvation. And it should be the subject of profound and prayerful contemplation until the heart glows with love to that merciful God who was willing to give the Redeemer to such sorrow, and to the gracious Saviour who, for our sins, was willing to pour out his soul unto death. I bless God that I have been permitted to study it; and I pray that this exposition - cold and imperfect as it is - may be made the means yet of extending correct views of the design of the Redeemer's death among his friends, and of convincing those who have doubted the truth of the Bible, that a prophecy like this demonstrates that the book in which it occurs must be from God.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
The last reward of His thus working after this life for the salvation of sinners, and also of His work in this life upon which the former is founded, is victorious dominion. "Therefore I give Him a portion among the great, and with strong ones will He divide spoil; because He has poured out His soul into death: and He let Himself be reckoned among transgressors; whilst He bare the sin of many, and made intercession for the transgressors." The promise takes its stand between humiliation and exaltation, and rests partly upon the working of the exalted One, and partly upon the doing and suffering of One who was so ready to sacrifice Himself. Luther follows the lxx and Vulgate, and adopts the rendering, "Therefore will I give Him a great multitude for booty;" and Hvernick, Stier, and others adopt essentially the same rendering, "Therefore will I apportion to Him the many." But, as Job 39:17 clearly shows, this clause can only mean, "Therefore will I give Him a portion in the many." If, however, chillēq b' means to have a portion in anything, and not to give the thing itself as a portion, it is evident that hârabbı̄m here are not the many, but the great; and this is favoured by the parallel clause. The ideas of greatness and force, both in multitude and might, are bound up together in rabh and ‛âtsūm (see Isa 8:7), and the context only can decide which rendering is to be adopted when these ideas are separated from one another. What is meant by "giving a portion bârabbı̄m," is clearly seen from such passages as Isa 52:15; Isa 49:7, according to which the great ones of the earth will be brought to do homage to Him, or at all events to submit to Him. The second clause is rendered by Luther, "and He shall have the strong for a prey." This is at any rate better than the rendering of the lxx and Vulgate, "et fortium dividet spolia." But Pro 16:19 shows that את is a preposition. Strong ones surround Him, and fight along with Him. The reference here is to the people of which it is said in Psa 110:3, "They people are thorough devotion in the day of Thy power;" and this people, which goes with Him to battle, and joins with Him in the conquest of the hostile powers of the world (Rev 19:14), also participates in the enjoyment of the spoils of His victory. With this victorious sway is He rewarded, because He has poured out His soul unto death, having not only exposed His life to death, but "poured out" (he‛ĕrâh, to strip or empty, or pour clean out, even to the very last remnant) His life-blood into death (lammâveth like the Lamed in Psa 22:16), and also because He has suffered Himself to be reckoned with transgressors, i.e., numbered among them (niph. tolerativum), namely, in the judgment of His countrymen, and in the unjust judgment (mishpât) by which He was delivered up to death as a wicked apostate and transgressor of the law. With והוּא there is attached to נמנה ואת־פּשׁעים (He was numbered with the transgressors), if not in a subordinate connection (like והוא) in Isa 53:5; (compare Isa 10:7), the following antithesis: He submitted cheerfully to the death of a sinner, and yet He was no sinner, but "bare the sin of many (cf., Heb 9:28), and made intercession for the transgressors." Many adopt the rendering, "and He takes away the sin of many, and intervenes on behalf of the transgressors." But in this connection the preterite נשׂא) can only relate to something antecedent to the foregoing future, so that יפגּיע denotes a connected past; and thus have the lxx and Vulg. correctly rendered it. Just as בּ הפגּיע in Isa 53:6 signifies to cause to fall upon a person, so in Jer 15:11 it signifies to make one approach another (in supplication). Here, however, as in Isa 59:16, the hiphil is not a causative, but has the intensive force of the kal, viz., to press forward with entreaty, hence to intercede (with a Lâmed of the person on whose behalf it occurs). According to the cons. temporum, the reference is not to the intercession (ἔντευξις) of the glorified One, but to that of the suffering One, on behalf of His foes. Every word stands here as if written beneath the cross on Golgotha. And this is the case with the clause before us, which was fulfilled (though not exclusively) in the prayer of the crucified Saviour: "Father, forgive them; for they know not what they do" (Luk 23:34). "The prophetic view," says Oehler, who agrees with us in the general opinion that the idea of the Servant of Jehovah has three distinct stages, "ascends in these discourses step by step, as it were, from the one broad space covered by the foundation-walls of a cathedral up to the very summit with its giddy height, on which the cross is planted; and the nearer it reaches the summit, the more conspicuous do the outlines of the cross itself become, until at last, when the summit is reached, it rests in peace, having attained what it desired when it set its foot upon the first steps of the temple tower." There is something very striking in this figure. Here, in the very centre of this book of consolation, we find the idea of the Servant of Jehovah at the very summit of its ascent. It has reached the goal. The Messianic idea, which was hidden in the general idea of the nation regarded as "the servant of Jehovah," has gradually risen up in the most magnificent metamorphosis from the depths in which it was thus concealed. And this fusion has generated what was hitherto altogether strange to the figure of the Messiah, viz., the unio mystica capitis et corporis. Hitherto Israel has appeared simply as the nation governed by the Messiah, the army which He conducted into battle, the commonwealth ordered by Him. But now, in the person of the Servant of Jehovah, we see Israel itself in personal self-manifestation: the idea of Israel is fully realized, and the true nature of Israel shines forth in all its brilliancy. Israel is the body, and He the head, towering above it. Another element, with which we found the Messianic idea enriched even before Isa 53:1-12, was the munus triplex. As early as chapters 7-12 the figure of the Messiah stood forth as the figure of a King; but the Prophet like unto Moses, promised in Deu 18:15, was still wanting. But, according to chapters 42, 49, Isa 50:1-11, the servant of Jehovah is first a prophet, and as the proclaimer of a new law, and the mediator of a new covenant, really a second Moses; at the close of the work appointed Him, however, He receives the homage of kings, whilst, as Isa 53:1-12 clearly shows, that self-sacrifice lies between, on the ground of which He rules above as Priest after the order of Melchizedek - in other words, a Priest and also a King. From this point onward there are added to the Messianic idea the further elements of the status duplex and the satisfactio vicaria. David was indeed the type of the twofold state of his antitype, inasmuch as it was through suffering that he reached the throne; but where have we found, in all the direct Messianic prophecies anterior to this, the suffering path of the Ecce Homo even to the grave? But the Servant of Jehovah goes through shame to glory, and through death to life. He conquers when He falls; He rules after being enslaved; He lives after He has died; He completes His work after He Himself has been apparently cut off. His glory streams upon the dark ground of the deepest humiliation, to set forth which the dark colours were supplied by the pictures of suffering contained in the Psalms and in the book of Job. And these sufferings of His are not merely the sufferings of a confessor or a martyr, like those of the ecclesia pressa, but a vicarious atoning suffering, a sacrifice for sin. To this the chapter before us returns again and again, being never tired of repeating it. "Spiritus Sanctus," says Brentius, "non delectatur inani battologi'a, et tamen quum in hoc cap. videatur βαττολόγος καὶ ταυτολόγος esse, dubium non est, quin tractet rem cognitu maxime necessariam." The banner of the cross is here set up. The curtain of the most holy is lifted higher and higher. The blood of the typical sacrifice, which has been hitherto dumb, begins to speak. Faith, which penetrates to the true meaning of the prophecy, hopes on not only for the Lion of the tribe of Judah, but also for the Lamb of God, which beareth the sin of the world. And in prophecy itself we see the after-effect of this gigantic advance. Zechariah no longer prophesies of the Messiah merely as a king (Isa 5:13); He not only rules upon His throne, but is also a priest upon His throne: sovereignty and priesthood go hand in hand, being peacefully united in Him. And in Zac 12:13 the same prophet predicts in Him the good Divine Shepherd, whom His people pierce, though not without thereby fulfilling the counsel of God, and whom they afterwards long for with bitter lamentation and weeping. The penitential and believing confession which would then be made by Israel is prophetically depicted by Isaiah's pen - "mourning in bitter sorrow the lateness of its love."

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

The last reward of His thus working after this life for the salvation of sinners, and also of His work in this life upon which the former is founded, is victorious dominion. "Therefore I give Him a portion among the great, and with strong ones will He divide spoil; because He has poured out His soul into death: and He let Himself be reckoned among transgressors; whilst He bare the sin of many, and made intercession for the transgressors." The promise takes its stand between humiliation and exaltation, and rests partly upon the working of the exalted One, and partly upon the doing and suffering of One who was so ready to sacrifice Himself. Luther follows the lxx and Vulgate, and adopts the rendering, "Therefore will I give Him a great multitude for booty;" and Hvernick, Stier, and others adopt essentially the same rendering, "Therefore will I apportion to Him the many." But, as Job 39:17 clearly shows, this clause can only mean, "Therefore will I give Him a portion in the many." If, however, chillēq b' means to have a portion in anything, and not to give the thing itself as a portion, it is evident that hârabbı̄m here are not the many, but the great; and this is favoured by the parallel clause. The ideas of greatness and force, both in multitude and might, are bound up together in rabh and ‛âtsūm (see Isa 8:7), and the context only can decide which rendering is to be adopted when these ideas are separated from one another. What is meant by "giving a portion bârabbı̄m," is clearly seen from such passages as Isa 52:15; Isa 49:7, according to which the great ones of the earth will be brought to do homage to Him, or at all events to submit to Him. The second clause is rendered by Luther, "and He shall have the strong for a prey." This is at any rate better than the rendering of the lxx and Vulgate, "et fortium dividet spolia." But Pro 16:19 shows that את is a preposition. Strong ones surround Him, and fight along with Him. The reference here is to the people of which it is said in Psa 110:3, "They people are thorough devotion in the day of Thy power;" and this people, which goes with Him to battle, and joins with Him in the conquest of the hostile powers of the world (Rev 19:14), also participates in the enjoyment of the spoils of His victory. With this victorious sway is He rewarded, because He has poured out His soul unto death, having not only exposed His life to death, but "poured out" (he‛ĕrâh, to strip or empty, or pour clean out, even to the very last remnant) His life-blood into death (lammâveth like the Lamed in Psa 22:16), and also because He has suffered Himself to be reckoned with transgressors, i.e., numbered among them (niph. tolerativum), namely, in the judgment of His countrymen, and in the unjust judgment (mishpât) by which He was delivered up to death as a wicked apostate and transgressor of the law. With והוּא there is attached to נמנה ואת־פּשׁעים (He was numbered with the transgressors), if not in a subordinate connection (like והוא) in Isa 53:5; (compare Isa 10:7), the following antithesis: He submitted cheerfully to the death of a sinner, and yet He was no sinner, but "bare the sin of many (cf., Heb 9:28), and made intercession for the transgressors." Many adopt the rendering, "and He takes away the sin of many, and intervenes on behalf of the transgressors." But in this connection the preterite נשׂא) can only relate to something antecedent to the foregoing future, so that יפגּיע denotes a connected past; and thus have the lxx and Vulg. correctly rendered it. Just as בּ הפגּיע in Isa 53:6 signifies to cause to fall upon a person, so in Jer 15:11 it signifies to make one approach another (in supplication). Here, however, as in Isa 59:16, the hiphil is not a causative, but has the intensive force of the kal, viz., to press forward with entreaty, hence to intercede (with a Lâmed of the person on whose behalf it occurs). According to the cons. temporum, the reference is not to the intercession (ἔντευξις) of the glorified One, but to that of the suffering One, on behalf of His foes. Every word stands here as if written beneath the cross on Golgotha. And this is the case with the clause before us, which was fulfilled (though not exclusively) in the prayer of the crucified Saviour: "Father, forgive them; for they know not what they do" (Luk 23:34).

"The prophetic view," says Oehler, who agrees with us in the general opinion that the idea of the Servant of Jehovah has three distinct stages, "ascends in these discourses step by step, as it were, from the one broad space covered by the foundation-walls of a cathedral up to the very summit with its giddy height, on which the cross is planted; and the nearer it reaches the summit, the more conspicuous do the outlines of the cross itself become, until at last, when the summit is reached, it rests in peace, having attained what it desired when it set its foot upon the first steps of the temple tower." There is something very striking in this figure. Here, in the very centre of this book of consolation, we find the idea of the Servant of Jehovah at the very summit of its ascent. It has reached the goal. The Messianic idea, which was hidden in the general idea of the nation regarded as "the servant of Jehovah," has gradually risen up in the most magnificent metamorphosis from the depths in which it was thus concealed. And this fusion has generated what was hitherto altogether strange to the figure of the Messiah, viz., the unio mystica capitis et corporis. Hitherto Israel has appeared simply as the nation governed by the Messiah, the army which He conducted into battle, the commonwealth ordered by Him. But now, in the person of the Servant of Jehovah, we see Israel itself in personal self-manifestation: the idea of Israel is fully realized, and the true nature of Israel shines forth in all its brilliancy. Israel is the body, and He the head, towering above it. Another element, with which we found the Messianic idea enriched even before Isa 53:1-12, was the munus triplex. As early as chapters 7-12 the figure of the Messiah stood forth as the figure of a King; but the Prophet like unto Moses, promised in Deu 18:15, was still wanting. But, according to chapters 42, 49, Isa 50:1-11, the servant of Jehovah is first a prophet, and as the proclaimer of a new law, and the mediator of a new covenant, really a second Moses; at the close of the work appointed Him, however, He receives the homage of kings, whilst, as Isa 53:1-12 clearly shows, that self-sacrifice lies between, on the ground of which He rules above as Priest after the order of Melchizedek - in other words, a Priest and also a King. From this point onward there are added to the Messianic idea the further elements of the status duplex and the satisfactio vicaria. David was indeed the type of the twofold state of his antitype, inasmuch as it was through suffering that he reached the throne; but where have we found, in all the direct Messianic prophecies anterior to this, the suffering path of the Ecce Homo even to the grave? But the Servant of Jehovah goes through shame to glory, and through death to life. He conquers when He falls; He rules after being enslaved; He lives after He has died; He completes His work after He Himself has been apparently cut off. His glory streams upon the dark ground of the deepest humiliation, to set forth which the dark colours were supplied by the pictures of suffering contained in the Psalms and in the book of Job. And these sufferings of His are not merely the sufferings of a confessor or a martyr, like those of the ecclesia pressa, but a vicarious atoning suffering, a sacrifice for sin. To this the chapter before us returns again and again, being never tired of repeating it. "Spiritus Sanctus," says Brentius, "non delectatur inani battologi'a, et tamen quum in hoc cap. videatur βαττολόγος καὶ ταυτολόγος esse, dubium non est, quin tractet rem cognitu maxime necessariam." The banner of the cross is here set up. The curtain of the most holy is lifted higher and higher. The blood of the typical sacrifice, which has been hitherto dumb, begins to speak. Faith, which penetrates to the true meaning of the prophecy, hopes on not only for the Lion of the tribe of Judah, but also for the Lamb of God, which beareth the sin of the world. And in prophecy itself we see the after-effect of this gigantic advance. Zechariah no longer prophesies of the Messiah merely as a king (Isa 5:13); He not only rules upon His throne, but is also a priest upon His throne: sovereignty and priesthood go hand in hand, being peacefully united in Him. And in Zac 12:13 the same prophet predicts in Him the good Divine Shepherd, whom His people pierce, though not without thereby fulfilling the counsel of God, and whom they afterwards long for with bitter lamentation and weeping. The penitential and believing confession which would then be made by Israel is prophetically depicted by Isaiah's pen - "mourning in bitter sorrow the lateness of its love."

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
I - God the father. A portion - Which is very commodiously supplied out of the next clause. With the strong - God will give him happy success in his glorious undertaking: he shall conquer all his enemies, and set up his universal and everlasting kingdom in the world. Because - Because he willingly laid down his life. Transgressors - He prayed upon earth for all sinners, and particularly for those that crucified him, and in heaven he still intercedes for them, by a legal demand of those good things which he purchased; by the sacrifice of himself, which, though past, he continually represents to his father, as if it were present.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
He bare the sin of many - רבים rabbim, the multitudes, the many that were made sinners by the offenses of one; i.e., the whole human race; for all have sinned - all have fallen; and for all that have sinned, and for all that have fallen, Jesus Christ died. The רבים rabbim of the prophet answers to the οἱ πολλοι, of the apostle, Rom 5:15, Rom 5:19. As the πολλοι of the apostle means all that have sinned; so the רבים rabbim of the prophet means those for whom Christ died; i.e., all that have sinned. And made intercession for the transgressors - For יפגיע yaphgia, in the future, a MS. has הפגיע hiphgia, preterite, rather better, as agreeable with the other verbs immediately preceding in the sentence. He made intercession for the transgressors. - This was literally fulfilled at his death, "Father, forgive them; they know not what they do!" Luk 23:34. And to make intercession for transgressors is one part of his mediatorial offlce. Heb 7:25, and Heb 9:24. In this chapter the incarnation, preaching, humiliation, rejection, sufferings, death, atonement, resurrection, and mediation of Jesus Christ are all predicted, together with the prevalence of his Gospel, and the extension of his kingdom through all ages.

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⁵ For as a young man marrieth a virgin, so shall thy sons marry thee: and as the bridegroom rejoiceth over the bride, so shall thy God rejoice over thee.

⁵ For thy Maker is thine husband; the LORD of hosts is his name; and thy Redeemer the Holy One of Israel; The God of the whole earth shall he be called.

¹ My little children, these things write I unto you, that ye sin not. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous:

²⁴ For Christ is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of God for us:

¹⁶ And he saw that there was no man, and wondered that there was no intercessor: therefore his arm brought salvation unto him; and his righteousness, it sustained him.

³⁴ Then said Jesus, Father, forgive them; for they know not what they do. And they parted his raiment, and cast lots.

³⁷ For I say unto you, that this that is written must yet be accomplished in me, And he was reckoned among the transgressors: for the things concerning me have an end.

²⁸ And the scripture was fulfilled, which saith, And he was numbered with the transgressors.

²⁵ Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God;

¹¹ For the life of the flesh is in the blood: and I have given it to you upon the altar to make an atonement for your souls: for it is the blood that maketh an atonement for the soul.

¹⁹ Better it is to be of an humble spirit with the lowly, than to divide the spoil with the proud.

¹⁵ And having spoiled principalities and powers, he made a shew of them openly, triumphing over them in it.

²² But when a stronger than he shall come upon him, and overcome him, he taketh from him all his armour wherein he trusted, and divideth his spoils.

⁸ Ask of me, and I shall give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession.

⁷ He was oppressed, and he was afflicted, yet he opened not his mouth: he is brought as a lamb to the slaughter, and as a sheep before her shearers is dumb, so he openeth not his mouth.
⁸ He was taken from prison and from judgment: and who shall declare his generation? for he was cut off out of the land of the living: for the transgression of my people was he stricken.
⁹ And he made his grave with the wicked, and with the rich in his death; because he had done no violence, neither was any deceit in his mouth.
¹⁰ Yet it pleased the LORD to bruise him; he hath put him to grief: when thou shalt make his soul an offering for sin, he shall see his seed, he shall prolong his days, and the pleasure of the LORD shall prosper in his hand.

² For he shall grow up before him as a tender plant, and as a root out of a dry ground: he hath no form nor comeliness; and when we shall see him, there is no beauty that we should desire him.
³ He is despised and rejected of men; a man of sorrows, and acquainted with grief: and we hid as it were our faces from him; he was despised, and we esteemed him not.

¹³ Behold, my servant shall deal prudently, he shall be exalted and extolled, and be very high.

¹ My little children, these things write I unto you, that ye sin not. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous:

²⁵ Wherefore he is able also to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them.

³⁴ Who is he that condemneth? It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us.

²⁵ Nevertheless Elnathan and Delaiah and Gemariah had made intercession to the king that he would not burn the roll: but he would not hear them.

¹⁶ And he saw that there was no man, and wondered that there was no intercessor: therefore his arm brought salvation unto him; and his righteousness, it sustained him.

⁶ All we like sheep have gone astray; we have turned every one to his own way; and the LORD hath laid on him the iniquity of us all.

¹⁰ Yet it pleased the LORD to bruise him; he hath put him to grief: when thou shalt make his soul an offering for sin, he shall see his seed, he shall prolong his days, and the pleasure of the LORD shall prosper in his hand.

⁴ Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted.
⁵ But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed.
⁶ All we like sheep have gone astray; we have turned every one to his own way; and the LORD hath laid on him the iniquity of us all.

⁴ Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted.

²⁸ And the scripture was fulfilled, which saith, And he was numbered with the transgressors.

²⁵ Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God;

¹⁵ And the seventh angel sounded; and there were great voices in heaven, saying, The kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign for ever and ever.

¹³ The family of the house of Levi apart, and their wives apart; the family of Shimei apart, and their wives apart;

¹³ Therefore my people are gone into captivity, because they have no knowledge: and their honourable men are famished, and their multitude dried up with thirst.

¹ Who hath believed our report? and to whom is the arm of the LORD revealed?
² For he shall grow up before him as a tender plant, and as a root out of a dry ground: he hath no form nor comeliness; and when we shall see him, there is no beauty that we should desire him.
³ He is despised and rejected of men; a man of sorrows, and acquainted with grief: and we hid as it were our faces from him; he was despised, and we esteemed him not.
⁴ Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted.
⁵ But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed.
⁶ All we like sheep have gone astray; we have turned every one to his own way; and the LORD hath laid on him the iniquity of us all.
⁷ He was oppressed, and he was afflicted, yet he opened not his mouth: he is brought as a lamb to the slaughter, and as a sheep before her shearers is dumb, so he openeth not his mouth.
⁸ He was taken from prison and from judgment: and who shall declare his generation? for he was cut off out of the land of the living: for the transgression of my people was he stricken.
⁹ And he made his grave with the wicked, and with the rich in his death; because he had done no violence, neither was any deceit in his mouth.
¹⁰ Yet it pleased the LORD to bruise him; he hath put him to grief: when thou shalt make his soul an offering for sin, he shall see his seed, he shall prolong his days, and the pleasure of the LORD shall prosper in his hand.
¹¹ He shall see of the travail of his soul, and shall be satisfied: by his knowledge shall my righteous servant justify many; for he shall bear their iniquities.
¹² Therefore will I divide him a portion with the great, and he shall divide the spoil with the strong; because he hath poured out his soul unto death: and he was numbered with the transgressors; and he bare the sin of many, and made intercession for the transgressors.

¹ Thus saith the LORD, Where is the bill of your mother's divorcement, whom I have put away? or which of my creditors is it to whom I have sold you? Behold, for your iniquities have ye sold yourselves, and for your transgressions is your mother put away.
² Wherefore, when I came, was there no man? when I called, was there none to answer? Is my hand shortened at all, that it cannot redeem? or have I no power to deliver? behold, at my rebuke I dry up the sea, I make the rivers a wilderness: their fish stinketh, because there is no water, and dieth for thirst.
³ I clothe the heavens with blackness, and I make sackcloth their covering.
⁴ The Lord GOD hath given me the tongue of the learned, that I should know how to speak a word in season to him that is weary: he wakeneth morning by morning, he wakeneth mine ear to hear as the learned.
⁵ The Lord GOD hath opened mine ear, and I was not rebellious, neither turned away back.
⁶ I gave my back to the smiters, and my cheeks to them that plucked off the hair: I hid not my face from shame and spitting.
⁷ For the Lord GOD will help me; therefore shall I not be confounded: therefore have I set my face like a flint, and I know that I shall not be ashamed.
⁸ He is near that justifieth me; who will contend with me? let us stand together: who is mine adversary? let him come near to me.
⁹ Behold, the Lord GOD will help me; who is he that shall condemn me? lo, they all shall wax old as a garment; the moth shall eat them up.
¹⁰ Who is among you that feareth the LORD, that obeyeth the voice of his servant, that walketh in darkness, and hath no light? let him trust in the name of the LORD, and stay upon his God.
¹¹ Behold, all ye that kindle a fire, that compass yourselves about with sparks: walk in the light of your fire, and in the sparks that ye have kindled. This shall ye have of mine hand; ye shall lie down in sorrow.

¹⁵ The LORD thy God will raise up unto thee a Prophet from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken;

³⁴ Then said Jesus, Father, forgive them; for they know not what they do. And they parted his raiment, and cast lots.

¹⁶ And he saw that there was no man, and wondered that there was no intercessor: therefore his arm brought salvation unto him; and his righteousness, it sustained him.

¹¹ The LORD said, Verily it shall be well with thy remnant; verily I will cause the enemy to entreat thee well in the time of evil and in the time of affliction.

⁶ All we like sheep have gone astray; we have turned every one to his own way; and the LORD hath laid on him the iniquity of us all.

²⁸ So Christ was once offered to bear the sins of many; and unto them that look for him shall he appear the second time without sin unto salvation.

⁷ Howbeit he meaneth not so, neither doth his heart think so; but it is in his heart to destroy and cut off nations not a few.

⁵ But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed.

¹⁶ For dogs have compassed me: the assembly of the wicked have inclosed me: they pierced my hands and my feet.

¹⁴ And the armies which were in heaven followed him upon white horses, clothed in fine linen, white and clean.

³ Thy people shall be willing in the day of thy power, in the beauties of holiness from the womb of the morning: thou hast the dew of thy youth.

¹⁹ Better it is to be of an humble spirit with the lowly, than to divide the spoil with the proud.

⁷ Thus saith the LORD, the Redeemer of Israel, and his Holy One, to him whom man despiseth, to him whom the nation abhorreth, to a servant of rulers, Kings shall see and arise, princes also shall worship, because of the LORD that is faithful, and the Holy One of Israel, and he shall choose thee.

¹⁵ So shall he sprinkle many nations; the kings shall shut their mouths at him: for that which had not been told them shall they see; and that which they had not heard shall they consider.

⁷ Now therefore, behold, the Lord bringeth up upon them the waters of the river, strong and many, even the king of Assyria, and all his glory: and he shall come up over all his channels, and go over all his banks:

¹⁷ Because God hath deprived her of wisdom, neither hath he imparted to her understanding.

²⁴ For Christ is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of God for us:

²⁵ Wherefore he is able also to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them.

³⁴ Then said Jesus, Father, forgive them; for they know not what they do. And they parted his raiment, and cast lots.

¹⁹ For as by one man's disobedience many were made sinners, so by the obedience of one shall many be made righteous.

¹⁵ But not as the offence, so also is the free gift. For if through the offence of one many be dead, much more the grace of God, and the gift by grace, which is by one man, Jesus Christ, hath abounded unto many.