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Selected Verse: Isaiah 53:4 - Hebrew Names

Verse	Translation	Text
Isa 53:4	Hebrew Names	Surely he has borne our sickness, and carried our suffering; yet we considered him plagued, struck by God, and afflicted.
	King James	Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted.

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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]
Surely . . . our griefs--literally, "But yet He hath taken (or borne) our sicknesses," that is, they who despised Him because of His human infirmities ought rather to have esteemed Him on account of them; for thereby "Himself took OUR infirmities" (bodily diseases). So Mat 8:17 quotes it. In the Hebrew for "borne," or took, there is probably the double notion, He took on Himself vicariously (so Isa 53:5-6, Isa 53:8, Isa 53:12), and so He took away; His perfect humanity whereby He was bodily afflicted for us, and in all our afflictions (Isa 63:9; Heb 4:15) was the ground on which He cured the sick; so that Matthew's quotation is not a mere accommodation. See Note 42 of ARCHBISHOP MAGEE, Atonement. The Hebrew there may mean to overwhelm with darkness; Messiah's time of darkness was temporary (Mat 27:45), answering to the bruising of His heel; Satan's is to be eternal, answering to the bruising of his head (compare Isa 50:10). carried . . . sorrows--The notion of substitution strictly. "Carried," namely, as a burden. "Sorrows," that is, pains of the mind; as "griefs" refer to pains of the body (Psa 32:10; Psa 38:17). Mat 8:17 might seem to oppose this: "And bare our sicknesses." But he uses "sicknesses" figuratively for sins, the cause of them. Christ took on Himself all man's "infirmities;" so as to remove them; the bodily by direct miracle, grounded on His participation in human infirmities; those of the soul by His vicarious suffering, which did away with the source of both. Sin and sickness are ethically connected as cause and effect (Isa 33:24; Psa 103:3; Mat 9:2; Joh 5:14; Jam 5:15). we did esteem him stricken--judicially [LOWTH], namely, for His sins; whereas it was for ours. "We thought Him to be a leper" [JEROME, Vulgate], leprosy being the direct divine judgment for guilt (Lev. 13:1-59; Num 12:10, Num 12:15; Ch2 26:18-21). smitten--by divine judgments. afflicted--for His sins; this was the point in which they so erred (Luk 23:34; Act 3:17; Co1 2:8). He was, it is true, "afflicted," but not for His sins.

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

Surely . . . our griefs--literally, "But yet He hath taken (or borne) our sicknesses," that is, they who despised Him because of His human infirmities ought rather to have esteemed Him on account of them; for thereby "Himself took OUR infirmities" (bodily diseases). So Mat 8:17 quotes it. In the Hebrew for "borne," or took, there is probably the double notion, He took on Himself vicariously (so Isa 53:5-6, Isa 53:8, Isa 53:12), and so He took away; His perfect humanity whereby He was bodily afflicted for us, and in all our afflictions (Isa 63:9; Heb 4:15) was the ground on which He cured the sick; so that Matthew's quotation is not a mere accommodation. See Note 42 of ARCHBISHOP MAGEE, Atonement. The Hebrew there may mean to overwhelm with darkness; Messiah's time of darkness was temporary (Mat 27:45), answering to the bruising of His heel; Satan's is to be eternal, answering to the bruising of his head (compare Isa 50:10).

carried . . . sorrows--The notion of substitution strictly. "Carried," namely, as a burden. "Sorrows," that is, pains of the mind; as "griefs" refer to pains of the body (Psa 32:10; Psa 38:17). Mat 8:17 might seem to oppose this: "And bare our sicknesses." But he uses "sicknesses" figuratively for sins, the cause of them. Christ took on Himself all man's "infirmities;" so as to remove them; the bodily by direct miracle, grounded on His participation in human infirmities; those of the soul by His vicarious suffering, which did away with the source of both. Sin and sickness are ethically connected as cause and effect (Isa 33:24; Psa 103:3; Mat 9:2; Joh 5:14; Jam 5:15).

we did esteem him stricken--judicially [LOWTH], namely, for His sins; whereas it was for ours. "We thought Him to be a leper" [JEROME, Vulgate], leprosy being the direct divine judgment for guilt (Lev. 13:1-59; Num 12:10, Num 12:15; Ch2 26:18-21).

smitten--by divine judgments.

afflicted--for His sins; this was the point in which they so erred (Luk 23:34; Act 3:17; Co1 2:8). He was, it is true, "afflicted," but not for His sins.

Notes on the Bible, by Albert Barnes, [1834]
Surely - This is an exceedingly important verse, and is one that is attended with considerable difficulty, from the manner in which it is quoted in the New Testament. The general sense, as it stands in the Hebrew, is not indeed difficult. It is immediately connected in signification with the previous verse. The meaning is, that those who had despised and rejected the Messiah, had greatly erred in condemning him on account of his sufferings and humiliation. 'We turned away from him in horror and contempt. We supposed that he was suffering on account of some great sin of his own. But in this we erred. It was not for his sins but for ours. It was not that he Was smitten of God for his own sins - as if he had been among the worst of mortals - but it was because he had taken our sins, and was suffering for them. The very thing therefore that gave offence to us, and which made us turn away from him, constituted the most important part of his work, and was really the occasion of highest gratitude. It is an acknowledgment that they had erred, and a confession of that portion of the nation which would be made sensible of their error, that they had judged improperly of the character of the sufferer. The word rendered 'surely' (אכן 'âkēn, Vulgate, vere), is sometimes a particle strongly affirming, meaning truly, of a certain truth Gen 28:16; Exo 2:14; Jer 8:8. Sometimes it is an adversative particle, meaning but yet Psa 31:23; Isa 49:24. It is probably used in that sense here, meaning, that though he was despised by them, yet he was worthy of their esteem and confidence, for he had borne their griefs. He was not suffering for any sins of his own, but in a cause which, so far from rendering him an object of contempt, made him worthy of their highest regard. He hath borne - Hebrew, נשׂא nâs'â'. Vulgate, Tulit. Septuagint, φερει pherei - 'He bears.' Chald. 'He prayed (יבעי yibe‛ēy) for, or on account of our sins.' Castilio, Tulit ac toleravit. In these versions, the sense is that of sustaining, bearing, upholding, carrying, as when one removes a burden from the shoulders of another, and places it on his own. The word נשׂא nâs'a' means properly "to take up, to lift, to raise" Gen 7:17, 'The waters increased, and lifted up the ark;' Gen 29:1, 'And Jacob lifted up his feet (see the margin) and came.' Hence, it is applied to lifting up a standard Jer 4:6; Jer 50:2 : to lifting up the hand Deu 32:40; to lifting up the head Job 10:15; Kg2 25:27; to lifting up the eyes (Gen 13:10, et soepe); to lifting up the voice, etc. It then means to bear, to carry, as an infant in the arms Isa 46:3; as a tree does its fruit Eze 17:8, or as a field its produce Psa 70:3; Gen 12:6. Hence, to endure, suffer, permit Job 21:3. 'Bear with me, suffer me and I will speak.' Hence, to bear the sin of anyone, to take upon one's self the suffering which is due to sin (see the notes at Isa 53:12 of this chapter; compare Lev 5:1, Lev 5:17; Lev 17:16; Lev 20:19; Lev 24:15; Num 5:31; Num 9:13; Num 14:34; Num 30:16; Eze 18:19-20). Hence, to bear chastisement, or punishment Job 34:31 : 'I have borne chastisement, I will not offend anymore.' It is also used in the sense of taking away the sin of anyone, expiating, or procuring pardon Gen 50:17; Lev 10:17; Job 7:21; Psa 33:5; Psa 85:3. In all cases there is the idea of lifting, sustaining, taking up, and conveying away, as by carrying a burden. It is not simply removing, but it is removing somehow by lifting, or carrying; that is, either by an act of power, or by so taking them on one's own self as to sustain and carry them. If applied to sin, it means that a man must bear the burden of the punishment of his own sin, or that the suffering which is due to sin is taken up and borne by another. If applied to diseases, as in Mat 8:17, it must mean that he, as it were, lifted them up and bore them away. It cannot mean that the Saviour literally took those sicknesses on himself, and became sick in the place of the sick, became a leper in the place of the leper, or was himself possessed with an evil spirit in the place of those who were possessed Mat 8:16, but it must mean that he took them away by his power, and, as it were, lifted them up, and removed them. So when it is said Isa 53:12 that he 'bare the sins of many,' it cannot mean literally that he took those sins on himself in any such sense as that he became a sinner, but only that he so took them upon himself as to remove from the sinner the exposure to punishment, and to bear himself whatever was necessary as a proper expression of the evil of sin. Peter undoubtedly makes an allusion to this passage Isa 53:12 when he says Pe1 2:24, 'Who his own self bare our sins in his own body on the tree' (see the notes at Isa 53:12). Matthew Mat 8:17 has translated it by ἔλαβε elabe ("he took"), a word which does not differ in signification essentially from that used by Isaiah. It is almost exactly the same word which is used by Symmachus (ἀνελαβε anelabe). Our griefs - The word used here (חלי chăliy) means properly sickness, disease, anxiety, affliction. It does not refer to sins, but to sufferings. It is translated 'sickness' Deu 28:61; Deu 7:15; Ch2 21:15; Kg1 17:17; 'disease' Ecc 6:2; Ch2 21:18; Ch2 16:12; Exo 15:26; 'grief' (Isa 53:3-4; compare Jer 16:4). It is never in our version rendered sin, and never Used to denote sin. 'In ninety-three instances,' says Dr. Magee (On atonement and Sacrifice, p. 229, New York Ed. 1813), 'in which the word here translated (by the Septuagint) ἀμαρτίας hamartias, or its kindred verb, is found in the Old Testament in any sense that is not entirely foreign from the passage before us, there occurs but this one in which the word is so rendered; it being in all other cases expressed by ἀσθένεια astheneia, μαλακία malakia, or some word denoting bodily disease.' 'That the Jews,' he adds, 'considered this passage as referring to bodily diseases, appears from Whitby, and Lightfoot. Hor. Heb. on Mat 8:17.' It is rendered in the Vulgate, Languores - 'Our infirmities.' In the Chaldee, 'He prayed for our sins.' Castellio renders it, Morbos - 'Diseases;' and so Junius and Tremellius. The Septuagint has rendered it in this place: Ἁμαρτίας Hamartias - 'Sins;' though, from what Dr. Kennicott has advanced in his Diss. Gen. Section 79, Dr. Magee thinks there can be no doubt that this is a corruption which has crept into the later copies of the Greek. A few Greek manuscripts of the Septuagint also read it ἀσθενείας astheneias, and one copy reads μαλακίας malakias. Matthew Mat 8:17 has rendered it, ἀσθενείας astheneias - 'infirmities,' and intended no doubt to apply it to the fact that the Lord Jesus healed diseases, and there can be no doubt that Matthew has used the passage, not by way of accommodation, but in the true sense in which it is used by Isaiah; and that it means that the Messiah would take upon himself the infirmities of people, and would remove their sources of grief. It does not refer here to the fact that he would take their sins. That is stated in other places Isa 53:6, Isa 53:12. But it means that he was so afflicted, that he seemed to have taken upon himself the sicknesses and sorrows of the world; and taking them upon himself he would bear them away. I understand this, therefore, as expressing the twofold idea that he became deeply afflicted for us, and that. being thus afflicted for us, he was able to carry away our sorrows. In part this would be done by his miraculous power in healing diseases, as mentioned by Matthew; in part by the influence of his religion, in enabling people to bear calamity, and in drying up the fountains of sorrow. Matthew, then, it is believed, has quoted this passage exactly in the sense in which it was used by Isaiah; and if so, it should not be adduced to prove that he bore the sins of men - true as is that doctrine, and certainly as it has been affirmed in other parts of this chapter. And carried - Hebrew, (סבל sābal). This word means properly to carry, as a burden; to be laden with, etc. Isa 46:4, Isa 46:7; Gen 49:15. It is applied to carrying burdens Kg1 5:15; Ch2 2:2; Neh 4:10, Neh 4:17; Ecc 12:5. The verb with its derivative noun occurs in twenty-six places in the Old Testament, twenty-three of which relate to carrying burdens, two others relate to sins, and the other Lam 5:7 is rendered, 'We have borne their iniquities.' The primary idea is undoubtedly that of carrying a burden; lifting it, and bearing it in this manner. Our sorrows - The word used here (מכאב make'ob, from כאב kâ'ab, "to have pain, sorrow, to grieve, or be sad"), means properly "pain, sorrow, grief." In the Old Testament it is rendered 'sorrow' and 'sorrows' Ecc 1:18; Lam 1:12-18; Isa 65:14; Jer 45:3; Jer 30:15; 'grief' Job 16:6; Psa 69:26; Ch2 6:29; 'pain' Job 33:19; Jer 15:18; Jer 51:8. Perhaps the proper difference between this word and the word translated griefs is, that this refers to pains of the mind, that of the body; this to anguish, anxiety, or trouble of the soul; that to bodily infirmity and disease. Kennicott affirms that the word here used is to be regarded as applicable to griefs and distresses of the mind. 'It is evidently so interpreted,' says Dr. Magee (p. 220), 'in Psa 32:10, 'Many sorrows shall be to the wicked;' and again, Psa 69:29, 'But I am poor and sorrowful;' and again, Pro 14:13, 'The heart is sorrowful;' and Ecc 1:18, 'He that increaseth knowledge increaseth sorrow;' and so Ecc 2:18; Isa 65:14; Jer 30:15.' Agreeably to this, the word is translated by Lowth, in our common version, and most of the early English versions, 'Sorrows.' The Vulgate renders it, Dolores: the Septuagint, 'For us he is in sorrow' (ὀδυνᾶται odunatai), that is, is deeply grieved, or afflicted. The phrase, therefore, properly seems to mean that he took upon himself the mental sorrows of people. He not only took their diseases, and bore them away, but he also took or bore their mental griefs. That is, he subjected himself to the kind of mental sorrow which was needful in order to remove them. The word which is used by Matthew Mat 8:17, in the translation of this, is νόσου nosou. This word( νόσος nosos) means properly sickness, disease Mat 4:23-24; Mat 9:35; but it is also used in a metaphorical sense for pain, sorrow, evil (Rob. Lex.) In this sense it is probable that it was designed to be used by Matthew. He refers to the general subject of human ills; to the sicknesses, sorrows, pains, and trials of life; and he evidently means, in accordance with Isaiah, that he took them on himself. He was afflicted for them. He undertook the work of removing them. Part he removed by direct miracle - as sickness; part he removed by removing the cause - by taking away sin by the sacrifice of himself - thus removing the source of all ills; and in regard to all, he furnished the means of removing them by his own example and instructions, and by the great truths which he revealed as topics of consolation and support. On this important passage, see Magee, On atonement and Sacrifice, pp. 227-262. Yet we did esteem him stricken - Lowth, 'Yet we thought him judicially stricken.' Noyes, 'We esteemed him stricken from above.' Jerome (the Vulgate), 'We thought him to be a leper.' The Septuagint renders it, 'We considered him being in trouble (or in labor, ἐν πόνῳ en poiō) and under a stroke (or in a plague or divine judgment, ἐν πληγή en plēgē), and in affliction.' Chaldee, 'We thought him wounded, smitten from the presence of God, and afflicted.' The general idea is, that they thought he was subjected to great and severe punishment by God for his sins or regarded him as an object of divine disapprobation. They inferred that one who was so abject and so despised; who suffered so much and so long, must have been abandoned by God to judicial sufferings, and that he was experiencing the proper result and effect of his own sins. The word rendered 'stricken,' (נגוע nâgû‛a) means properly "struck," or "smitten." It is applied sometimes to the plague, or the leprosy, as an act by which God smites suddenly, and destroys people Gen 12:17; Exo 11:1; Lev 13:3, Lev 13:9, Lev 13:20; Sa1 6:9; Job 19:21; Psa 73:5, and very often elsewhere. Jerome explains it here by the word leprous; and many of the ancient Jews derived from this word the idea that the Messiah would be afflicted with the leprosy. Probably the idea which the word would convey to those who were accustomed to read the Old Testament in Hebrew would be, that he was afflicted or smitten in some way corresponding to the plague or the leprosy; and as these were regarded as special and direct divine judgments, the idea would be that he would be smitten judicially by God. or be exposed to his displeasure and his curse. It is to be particularly observed here that the prophet does not say that he would thus be in fact smitten, accursed, and abandoned by God; but only that he would be thus esteemed, or thought, namely, by the Jews who rejected him and put him to death. It is not here said that he was such. Indeed, it is very strongly implied that he was not, since the prophet here is introducing them as confessing their error, and saying that they were mistaken. He was, say they, bearing our sorrows, not suffering for his own sins. Smitten of God - Not that he was actually smitten of God, but we esteemed him so. We treated him as one whom we regarded as being under the divine malediction, and we therefore rejected him. We esteemed him to be smitten by God, and we acted as if such an one should be rejected and contemned. The word used here (נכה nâkâh) means "to smite, to strike," and is sometimes employed to denote divine judgment, as it is here. Thus it means to smite with blindness Gen 19:11; with the pestilence Num 14:12; with emerods Sa1 5:6; with destruction, spoken of a land Mal 4:6; of the river Exo 7:25 when he turned it into blood. In all such instances, it means that Yahweh had inflicted a curse. And this is the idea here. They regarded him as under the judicial inflictions of God, and as suffering what his sins deserved. The foundation of this opinion was laid in the belief so common among the Jews, that great sufferings always argued and supposed great guilt, and were proof of the divine displeasure. This question constitutes the inquiry in the Book of Job, and was the point in dispute between Job and friends. And afflicted - We esteemed him to be punished by God. In each of these clauses the words, 'For his own sins,' are to be understood. We regarded him as subjected to these calamities on account of his own sins. It did not occur to us that he could be suffering thus for the sins of others. The fact that the Jews attempted to prove that Jesus was a blasphemer, and deserved to die, shows the fulfillment of this, and the estimate which they formed of him (see Luk 23:34; Joh 16:3; Act 3:17; Co1 2:8).

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

Surely - This is an exceedingly important verse, and is one that is attended with considerable difficulty, from the manner in which it is quoted in the New Testament. The general sense, as it stands in the Hebrew, is not indeed difficult. It is immediately connected in signification with the previous verse. The meaning is, that those who had despised and rejected the Messiah, had greatly erred in condemning him on account of his sufferings and humiliation. 'We turned away from him in horror and contempt. We supposed that he was suffering on account of some great sin of his own. But in this we erred. It was not for his sins but for ours. It was not that he Was smitten of God for his own sins - as if he had been among the worst of mortals - but it was because he had taken our sins, and was suffering for them. The very thing therefore that gave offence to us, and which made us turn away from him, constituted the most important part of his work, and was really the occasion of highest gratitude. It is an acknowledgment that they had erred, and a confession of that portion of the nation which would be made sensible of their error, that they had judged improperly of the character of the sufferer. The word rendered 'surely' (אכן 'âkēn, Vulgate, vere), is sometimes a particle strongly affirming, meaning truly, of a certain truth Gen 28:16; Exo 2:14; Jer 8:8. Sometimes it is an adversative particle, meaning but yet Psa 31:23; Isa 49:24. It is probably used in that sense here, meaning, that though he was despised by them, yet he was worthy of their esteem and confidence, for he had borne their griefs. He was not suffering for any sins of his own, but in a cause which, so far from rendering him an object of contempt, made him worthy of their highest regard.

He hath borne - Hebrew, נשׂא nâs'â'. Vulgate, Tulit. Septuagint, φερει pherei - 'He bears.' Chald. 'He prayed (יבעי yibe‛ēy) for, or on account of our sins.' Castilio, Tulit ac toleravit. In these versions, the sense is that of sustaining, bearing, upholding, carrying, as when one removes a burden from the shoulders of another, and places it on his own. The word נשׂא nâs'a' means properly "to take up, to lift, to raise" Gen 7:17, 'The waters increased, and lifted up the ark;' Gen 29:1, 'And Jacob lifted up his feet (see the margin) and came.' Hence, it is applied to lifting up a standard Jer 4:6; Jer 50:2 : to lifting up the hand Deu 32:40; to lifting up the head Job 10:15; Kg2 25:27; to lifting up the eyes (Gen 13:10, et soepe); to lifting up the voice, etc. It then means to bear, to carry, as an infant in the arms Isa 46:3; as a tree does its fruit Eze 17:8, or as a field its produce Psa 70:3; Gen 12:6.

Hence, to endure, suffer, permit Job 21:3. 'Bear with me, suffer me and I will speak.' Hence, to bear the sin of anyone, to take upon one's self the suffering which is due to sin (see the notes at Isa 53:12 of this chapter; compare Lev 5:1, Lev 5:17; Lev 17:16; Lev 20:19; Lev 24:15; Num 5:31; Num 9:13; Num 14:34; Num 30:16; Eze 18:19-20). Hence, to bear chastisement, or punishment Job 34:31 : 'I have borne chastisement, I will not offend anymore.' It is also used in the sense of taking away the sin of anyone, expiating, or procuring pardon Gen 50:17; Lev 10:17; Job 7:21; Psa 33:5; Psa 85:3. In all cases there is the idea of lifting, sustaining, taking up, and conveying away, as by carrying a burden. It is not simply removing, but it is removing somehow by lifting, or carrying; that is, either by an act of power, or by so taking them on one's own self as to sustain and carry them. If applied to sin, it means that a man must bear the burden of the punishment of his own sin, or that the suffering which is due to sin is taken up and borne by another.

If applied to diseases, as in Mat 8:17, it must mean that he, as it were, lifted them up and bore them away. It cannot mean that the Saviour literally took those sicknesses on himself, and became sick in the place of the sick, became a leper in the place of the leper, or was himself possessed with an evil spirit in the place of those who were possessed Mat 8:16, but it must mean that he took them away by his power, and, as it were, lifted them up, and removed them. So when it is said Isa 53:12 that he 'bare the sins of many,' it cannot mean literally that he took those sins on himself in any such sense as that he became a sinner, but only that he so took them upon himself as to remove from the sinner the exposure to punishment, and to bear himself whatever was necessary as a proper expression of the evil of sin. Peter undoubtedly makes an allusion to this passage Isa 53:12 when he says Pe1 2:24, 'Who his own self bare our sins in his own body on the tree' (see the notes at Isa 53:12). Matthew Mat 8:17 has translated it by ἔλαβε elabe ("he took"), a word which does not differ in signification essentially from that used by Isaiah. It is almost exactly the same word which is used by Symmachus (ἀνελαβε anelabe).

Our griefs - The word used here (חלי chăliy) means properly sickness, disease, anxiety, affliction. It does not refer to sins, but to sufferings. It is translated 'sickness' Deu 28:61; Deu 7:15; Ch2 21:15; Kg1 17:17; 'disease' Ecc 6:2; Ch2 21:18; Ch2 16:12; Exo 15:26; 'grief' (Isa 53:3-4; compare Jer 16:4). It is never in our version rendered sin, and never Used to denote sin. 'In ninety-three instances,' says Dr. Magee (On atonement and Sacrifice, p. 229, New York Ed. 1813), 'in which the word here translated (by the Septuagint) ἀμαρτίας hamartias, or its kindred verb, is found in the Old Testament in any sense that is not entirely foreign from the passage before us, there occurs but this one in which the word is so rendered; it being in all other cases expressed by ἀσθένεια astheneia, μαλακία malakia, or some word denoting bodily disease.' 'That the Jews,' he adds, 'considered this passage as referring to bodily diseases, appears from Whitby, and Lightfoot. Hor. Heb. on Mat 8:17.' It is rendered in the Vulgate, Languores - 'Our infirmities.' In the Chaldee, 'He prayed for our sins.' Castellio renders it, Morbos - 'Diseases;' and so Junius and Tremellius. The Septuagint has rendered it in this place: Ἁμαρτίας Hamartias - 'Sins;' though, from what Dr. Kennicott has advanced in his Diss. Gen. Section 79, Dr. Magee thinks there can be no doubt that this is a corruption which has crept into the later copies of the Greek. A few Greek manuscripts of the Septuagint also read it ἀσθενείας astheneias, and one copy reads μαλακίας malakias.

Matthew Mat 8:17 has rendered it, ἀσθενείας astheneias - 'infirmities,' and intended no doubt to apply it to the fact that the Lord Jesus healed diseases, and there can be no doubt that Matthew has used the passage, not by way of accommodation, but in the true sense in which it is used by Isaiah; and that it means that the Messiah would take upon himself the infirmities of people, and would remove their sources of grief. It does not refer here to the fact that he would take their sins. That is stated in other places Isa 53:6, Isa 53:12. But it means that he was so afflicted, that he seemed to have taken upon himself the sicknesses and sorrows of the world; and taking them upon himself he would bear them away. I understand this, therefore, as expressing the twofold idea that he became deeply afflicted for us, and that. being thus afflicted for us, he was able to carry away our sorrows. In part this would be done by his miraculous power in healing diseases, as mentioned by Matthew; in part by the influence of his religion, in enabling people to bear calamity, and in drying up the fountains of sorrow. Matthew, then, it is believed, has quoted this passage exactly in the sense in which it was used by Isaiah; and if so, it should not be adduced to prove that he bore the sins of men - true as is that doctrine, and certainly as it has been affirmed in other parts of this chapter.

And carried - Hebrew, (סבל sābal). This word means properly to carry, as a burden; to be laden with, etc. Isa 46:4, Isa 46:7; Gen 49:15. It is applied to carrying burdens Kg1 5:15; Ch2 2:2; Neh 4:10, Neh 4:17; Ecc 12:5. The verb with its derivative noun occurs in twenty-six places in the Old Testament, twenty-three of which relate to carrying burdens, two others relate to sins, and the other Lam 5:7 is rendered, 'We have borne their iniquities.' The primary idea is undoubtedly that of carrying a burden; lifting it, and bearing it in this manner.

Our sorrows - The word used here (מכאב make'ob, from כאב kâ'ab, "to have pain, sorrow, to grieve, or be sad"), means properly "pain, sorrow, grief." In the Old Testament it is rendered 'sorrow' and 'sorrows' Ecc 1:18; Lam 1:12-18; Isa 65:14; Jer 45:3; Jer 30:15; 'grief' Job 16:6; Psa 69:26; Ch2 6:29; 'pain' Job 33:19; Jer 15:18; Jer 51:8. Perhaps the proper difference between this word and the word translated griefs is, that this refers to pains of the mind, that of the body; this to anguish, anxiety, or trouble of the soul; that to bodily infirmity and disease. Kennicott affirms that the word here used is to be regarded as applicable to griefs and distresses of the mind. 'It is evidently so interpreted,' says Dr. Magee (p. 220), 'in Psa 32:10, 'Many sorrows shall be to the wicked;' and again, Psa 69:29, 'But I am poor and sorrowful;' and again, Pro 14:13, 'The heart is sorrowful;' and Ecc 1:18, 'He that increaseth knowledge increaseth sorrow;' and so Ecc 2:18; Isa 65:14; Jer 30:15.' Agreeably to this, the word is translated by Lowth, in our common version, and most of the early English versions, 'Sorrows.' The Vulgate renders it, Dolores: the Septuagint, 'For us he is in sorrow' (ὀδυνᾶται odunatai), that is, is deeply grieved, or afflicted.

The phrase, therefore, properly seems to mean that he took upon himself the mental sorrows of people. He not only took their diseases, and bore them away, but he also took or bore their mental griefs. That is, he subjected himself to the kind of mental sorrow which was needful in order to remove them. The word which is used by Matthew Mat 8:17, in the translation of this, is νόσου nosou. This word( νόσος nosos) means properly sickness, disease Mat 4:23-24; Mat 9:35; but it is also used in a metaphorical sense for pain, sorrow, evil (Rob. Lex.) In this sense it is probable that it was designed to be used by Matthew. He refers to the general subject of human ills; to the sicknesses, sorrows, pains, and trials of life; and he evidently means, in accordance with Isaiah, that he took them on himself. He was afflicted for them. He undertook the work of removing them. Part he removed by direct miracle - as sickness; part he removed by removing the cause - by taking away sin by the sacrifice of himself - thus removing the source of all ills; and in regard to all, he furnished the means of removing them by his own example and instructions, and by the great truths which he revealed as topics of consolation and support. On this important passage, see Magee, On atonement and Sacrifice, pp. 227-262.

Yet we did esteem him stricken - Lowth, 'Yet we thought him judicially stricken.' Noyes, 'We esteemed him stricken from above.' Jerome (the Vulgate), 'We thought him to be a leper.' The Septuagint renders it, 'We considered him being in trouble (or in labor, ἐν πόνῳ en poiō) and under a stroke (or in a plague or divine judgment, ἐν πληγή en plēgē), and in affliction.' Chaldee, 'We thought him wounded, smitten from the presence of God, and afflicted.' The general idea is, that they thought he was subjected to great and severe punishment by God for his sins or regarded him as an object of divine disapprobation. They inferred that one who was so abject and so despised; who suffered so much and so long, must have been abandoned by God to judicial sufferings, and that he was experiencing the proper result and effect of his own sins. The word rendered 'stricken,' (נגוע nâgû‛a) means properly "struck," or "smitten."

It is applied sometimes to the plague, or the leprosy, as an act by which God smites suddenly, and destroys people Gen 12:17; Exo 11:1; Lev 13:3, Lev 13:9, Lev 13:20; Sa1 6:9; Job 19:21; Psa 73:5, and very often elsewhere. Jerome explains it here by the word leprous; and many of the ancient Jews derived from this word the idea that the Messiah would be afflicted with the leprosy. Probably the idea which the word would convey to those who were accustomed to read the Old Testament in Hebrew would be, that he was afflicted or smitten in some way corresponding to the plague or the leprosy; and as these were regarded as special and direct divine judgments, the idea would be that he would be smitten judicially by God. or be exposed to his displeasure and his curse. It is to be particularly observed here that the prophet does not say that he would thus be in fact smitten, accursed, and abandoned by God; but only that he would be thus esteemed, or thought, namely, by the Jews who rejected him and put him to death. It is not here said that he was such. Indeed, it is very strongly implied that he was not, since the prophet here is introducing them as confessing their error, and saying that they were mistaken. He was, say they, bearing our sorrows, not suffering for his own sins.

Smitten of God - Not that he was actually smitten of God, but we esteemed him so. We treated him as one whom we regarded as being under the divine malediction, and we therefore rejected him. We esteemed him to be smitten by God, and we acted as if such an one should be rejected and contemned. The word used here (נכה nâkâh) means "to smite, to strike," and is sometimes employed to denote divine judgment, as it is here. Thus it means to smite with blindness Gen 19:11; with the pestilence Num 14:12; with emerods Sa1 5:6; with destruction, spoken of a land Mal 4:6; of the river Exo 7:25 when he turned it into blood. In all such instances, it means that Yahweh had inflicted a curse. And this is the idea here. They regarded him as under the judicial inflictions of God, and as suffering what his sins deserved. The foundation of this opinion was laid in the belief so common among the Jews, that great sufferings always argued and supposed great guilt, and were proof of the divine displeasure. This question constitutes the inquiry in the Book of Job, and was the point in dispute between Job and friends.

And afflicted - We esteemed him to be punished by God. In each of these clauses the words, 'For his own sins,' are to be understood. We regarded him as subjected to these calamities on account of his own sins. It did not occur to us that he could be suffering thus for the sins of others. The fact that the Jews attempted to prove that Jesus was a blasphemer, and deserved to die, shows the fulfillment of this, and the estimate which they formed of him (see Luk 23:34; Joh 16:3; Act 3:17; Co1 2:8).

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
Those who formerly mistook and despised the Servant of Jehovah on account of His miserable condition, now confess that His sufferings were altogether of a different character from what they had supposed. "Verily He hath borne our diseases and our pains: He hath laden them upon Himself; but we regarded Him as one stricken, smitten of God, and afflicted." It might appear doubtful whether אכן (the fuller form of אך) is affirmative here, as in Isa 40:7; Isa 45:15, or adversative, as in Isa 49:4. The latter meaning grows out of the former, inasmuch as it is the opposite which is strongly affirmed. We have rendered it affirmatively (Jer. vere), not adversatively (verum, ut vero), because Isa 53:4 itself consists of two antithetical halves - a relation which is expressed in the independent pronouns הוּא and אנחנוּ, that answer to one another. The penitents contrast themselves and their false notion with Him and His real achievement. In Matthew (Mat 8:17) the words are rendered freely and faithfully thus: αὐτὸς τὰς ἀσθενείας ἡμῶν ἔλαβε καὶ τὰς νόσους ἐβάστασεν. Even the fact that the relief which Jesus afforded to all kinds of bodily diseases is regarded as a fulfilment of what is here affirmed of the Servant of Jehovah, is an exegetical index worth noticing. In Isa 53:4 it is not really sin that is spoken of, but the evil which is consequent upon human sin, although not always the direct consequence of the sins of individuals (Joh 9:3). But in the fact that He was concerned to relieve this evil in all its forms, whenever it came in His way in the exercise of His calling, the relief implied as a consequence in Isa 53:4 was brought distinctly into view, though not the bearing and lading that are primarily noticed here. Matthew has very aptly rendered נשׂא by ἔλαβε, and סבל by ἐβάστασε. For whilst סבל denotes the toilsome bearing of a burden that has been taken up, נשׂא combines in itself the ideas of tollere and ferre. When construed with the accusative of the sin, it signifies to take the debt of sin upon one's self, and carry it as one's own, i.e., to look at it and feel it as one's own (e.g., Lev 5:1, Lev 5:17), or more frequently to bear the punishment occasioned by sin, i.e., to make expiation for it (Lev 17:16; Lev 20:19-20; Lev 24:15), and in any case in which the person bearing it is not himself the guilty person, to bear sin in a mediatorial capacity, for the purpose of making expiation for it (Lev 10:17). The lxx render this נשׂא both in the Pentateuch and Ezekiel λαβεῖν ἁμαρτίαν, once ἀναφέρειν; and it is evident that both of these are to be understood in the sense of an expiatory bearing, and not merely of taking away, as has been recently maintained in opposition to the satisfactio vicaria, as we may see clearly enough from Eze 4:4-8, where the עון שׂאת is represented by the prophet in a symbolical action. But in the case before us, where it is not the sins, but "our diseases" (חלינוּ is a defective plural, as the singular would be written חלינוּ) and "our pains" that are the object, this mediatorial sense remains essentially the same. The meaning is not merely that the Servant of God entered into the fellowship of our sufferings, but that He took upon Himself the sufferings which we had to bear and deserved to bear, and therefore not only took them away (as Mat 8:17 might make it appear), but bore them in His own person, that He might deliver us from them. But when one person takes upon himself suffering which another would have had to bear, and therefore not only endures it with him, but in his stead, this is called substitution or representation - an idea which, however unintelligible to the understanding, belongs to the actual substance of the common consciousness of man, and the realities of the divine government of the world as brought within the range of our experience, and one which has continued even down to the present time to have much greater vigour in the Jewish nation, where it has found it true expression in sacrifice and the kindred institutions, than in any other, at least so far as its nationality has not been entirely annulled. (Note: See my Jesus and Hillel, pp. 26, 27.) Here again it is Israel, which, having been at length better instructed, and now bearing witness against itself, laments its former blindness to the mediatorially vicarious character of the deep agonies, both of soul and body, that were endured by the great Sufferer. They looked upon them as the punishment of His own sins, and indeed - inasmuch as, like the friends of Job, they measured the sin of the Sufferer by the sufferings that He endured - of peculiarly great sins. They saw in Him נגוּע, "one stricken," i.e., afflicted with a hateful, shocking disease (Gen 12:17; Sa1 6:9) - such, for example, as leprosy, which was called נגע κατ ̓ ἐξ (Kg2 15:5, A. ἀφήμενον, S. ἐν ἁφῆ ὄντα = leprosum, Th. μεμαστιγωμένον, cf., μάστιγες, Mar 3:10, scourges, i.e., bad attacks); also אלהים מכּה, "one smitten of God" (from nâkhâh, root נך, נג; see Comm. on Job, at Job 30:8), and מענּה bowed down (by God), i.e., afflicted with sufferings. The name Jehovah would have been out of place here, where the evident intention is to point to the all-determining divine power generally, whose vengeance appeared to have fallen upon this particular sufferer. The construction mukkēh 'Elōhı̄m signifies, like the Arabic muqâtal rabbuh, one who has been defeated in conflict with God his Lord (see Comm. on Job, at Job 15:28); and 'Elōhı̄m has the syntactic position between the two adjectives, which it necessarily must have in order to be logically connected with them both.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
Yet - Our people believed that he was thus punished by the just judgment of God.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
Surely he Bath borne our griefs "Surely our infirmities he hath borne" - Seven MSS. (two ancient) and three editions have חליינו cholayeynu in the plural number. And carried our sorrows "And our sorrows, he hath carried them" - Seventeen MSS. (two ancient) of Dr. Kennicott's, two of De Rossi's, and two editions have the word הוא hu, he, before סבלם sebalam, "carrieth them, "in the text; four other MSS. have it in the margin. This adds force to the sense, and elegance to the construction.

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⁸ which none of the rulers of this world has known. For had they known it, they wouldn't have crucified the Lord of glory.

¹⁷ "Now, brothers, I know that you did this in ignorance, as did also your rulers.

³⁴ Yeshua said, "Father, forgive them, for they don't know what they are doing." Dividing his garments among them, they cast lots.

¹⁸ and they resisted Uzziah the king, and said to him, "It isn't for you, Uzziah, to burn incense to the LORD, but for the priests the sons of Aaron, who are consecrated to burn incense. Go out of the sanctuary; for you have trespassed; neither shall it be for your honor from the LORD God."
¹⁹ Then Uzziah was angry; and he had a censer in his hand to burn incense; and while he was angry with the priests, the leprosy broke forth in his forehead before the priests in the house of the LORD, beside the altar of incense.
²⁰ Azariah the chief priest, and all the priests, looked on him, and behold, he was leprous in his forehead, and they thrust him out quickly from there; yes, himself hurried also to go out, because the LORD had struck him.
²¹ Uzziah the king was a leper to the day of his death, and lived in a separate house, being a leper; for he was cut off from the house of the LORD: and Jotham his son was over the king's house, judging the people of the land.

¹⁵ Miriam was shut up outside of the camp seven days, and the people didn't travel until Miriam was brought in again.

¹⁰ The cloud departed from over the Tent; and behold, Miriam was leprous, as white as snow. Aaron looked at Miriam, and behold, she was leprous.

¹⁵ and the prayer of faith will heal him who is sick, and the Lord will raise him up. If he has committed sins, he will be forgiven.

¹⁴ Afterward Yeshua found him in the temple, and said to him, "Behold, you are made well. Sin no more, so that nothing worse happens to you."

² Behold, they brought to him a man who was paralyzed, lying on a bed. Yeshua, seeing their faith, said to the paralytic, "Son, cheer up! Your sins are forgiven you."

³ who forgives all your sins; who heals all your diseases;

²⁴ The inhabitant won't say, "I am sick." The people who dwell therein will be forgiven their iniquity.

¹⁷ that it might be fulfilled which was spoken through Isaiah the prophet, saying: "He took our infirmities, and bore our diseases."

¹⁷ For I am ready to fall. My pain is continually before me.

¹⁰ Many sorrows come to the wicked, but loving kindness shall surround him who trusts in the LORD.

¹⁰ Who is among you who fears the LORD, who obeys the voice of his servant? He who walks in darkness, and has no light, let him trust in the name of the LORD, and rely on his God.

⁴⁵ Now from the sixth hour there was darkness over all the land until the ninth hour. {3:00 P. M.}

¹⁵ For we don't have a high priest who can't be touched with the feeling of our infirmities, but one who has been in all points tempted like we are, yet without sin.

⁹ In all their affliction he was afflicted, and the angel of his presence saved them: in his love and in his pity he redeemed them; and he bore them, and carried them all the days of old.

¹² Therefore will I divide him a portion with the great, and he shall divide the spoil with the strong; because he poured out his soul to death, and was numbered with the transgressors; yet he bore the sin of many, and made intercession for the transgressors.

⁸ He was taken away by oppression and judgment; and as for his generation, who considered that he was cut off out of the land of the living and stricken for the disobedience of my people?

⁵ But he was pierced for our transgressions. He was crushed for our iniquities. The punishment that brought our peace was on him; and by his wounds we are healed.
⁶ All we like sheep have gone astray. Everyone has turned to his own way; and the LORD has laid on him the iniquity of us all.

¹⁷ that it might be fulfilled which was spoken through Isaiah the prophet, saying: "He took our infirmities, and bore our diseases."

⁸ which none of the rulers of this world has known. For had they known it, they wouldn't have crucified the Lord of glory.

¹⁷ "Now, brothers, I know that you did this in ignorance, as did also your rulers.

³ They will do these things because they have not known the Father, nor me.

³⁴ Yeshua said, "Father, forgive them, for they don't know what they are doing." Dividing his garments among them, they cast lots.

²⁵ Seven days were fulfilled, after the LORD had struck the river.

⁶ He will turn the hearts of the fathers to the children, and the hearts of the children to their fathers, lest I come and strike the earth with a curse."

⁶ But the hand of the LORD was heavy on them of Ashdod, and he destroyed them, and struck them with tumors, even Ashdod and its borders.

¹² I will strike them with the pestilence, and disinherit them, and will make of you a nation greater and mightier than they."

¹¹ They struck the men who were at the door of the house with blindness, both small and great, so that they wearied themselves to find the door.

⁵ They are free from burdens of men, neither are they plagued like other men.

²¹ "Have pity on me, have pity on me, you my friends; for the hand of God has touched me.

⁹ Behold; if it goes up by the way of its own border to Beth Shemesh, then he has done us this great evil: but if not, then we shall know that it is not his hand that struck us; it was a chance that happened to us."

²⁰ and the priest shall examine it; and behold, if its appearance is lower than the skin, and its hair has turned white, then the priest shall pronounce him unclean. It is the plague of leprosy. It has broken out in the boil.

⁹ "When the plague of leprosy is in a man, then he shall be brought to the priest;

³ and the priest shall examine the plague in the skin of the body: and if the hair in the plague has turned white, and the appearance of the plague is deeper than the body's skin, it is the plague of leprosy; and the priest shall examine him, and pronounce him unclean.

¹ The LORD said to Moses, "Yet one plague more will I bring on Pharaoh, and on Egypt; afterwards he will let you go. When he lets you go, he will surely thrust you out altogether.

¹⁷ The LORD plagued Pharaoh and his house with great plagues because of Sarai, Abram's wife.

³⁵ Yeshua went about all the cities and the villages, teaching in their synagogues, and proclaiming the Good News of the Kingdom, and healing every disease and every sickness among the people.

²³ Yeshua went about in all Galilee, teaching in their synagogues, proclaiming the Good News of the Kingdom, and healing every disease and every sickness among the people.
²⁴ The report about him went out into all Syria. They brought to him all who were sick, afflicted with various diseases and torments, possessed with demons, epileptics, and paralytics; and he healed them.

¹⁷ that it might be fulfilled which was spoken through Isaiah the prophet, saying: "He took our infirmities, and bore our diseases."

¹⁵ Why do you cry for your hurt? Your pain is incurable: for the greatness of your iniquity, because your sins were increased, I have done these things to you.

¹⁴ behold, my servants shall sing for joy of heart, but you shall cry for sorrow of heart, and shall wail for anguish of spirit.

¹⁸ I hated all my labor in which I labored under the sun, because I must leave it to the man who comes after me.

¹⁸ For in much wisdom is much grief; and he who increases knowledge increases sorrow.

¹³ Even in laughter the heart may be sorrowful, and mirth may end in heaviness.

²⁹ But I am in pain and distress. Let your salvation, God, protect me.

¹⁰ Many sorrows come to the wicked, but loving kindness shall surround him who trusts in the LORD.

⁸ Babylon is suddenly fallen and destroyed: wail for her; take balm for her pain, if so be she may be healed.

¹⁸ Why is my pain perpetual, and my wound incurable, which refuses to be healed? Will you indeed be to me as a deceitful brook, as waters that fail?

¹⁹ He is chastened also with pain on his bed, with continual strife in his bones;

²⁹ whatever prayer and supplication be made by any man, or by all your people Israel, who shall know every man his own plague and his own sorrow, and shall spread forth his hands toward this house:

²⁶ For they persecute him whom you have wounded. They tell of the sorrow of those whom you have hurt.

⁶ "Though I speak, my grief is not subsided. Though I forbear, what am I eased?

¹⁵ Why do you cry for your hurt? Your pain is incurable: for the greatness of your iniquity, because your sins were increased, I have done these things to you.

³ You said, Woe is me now! for the LORD has added sorrow to my pain; I am weary with my groaning, and I find no rest.

¹⁴ behold, my servants shall sing for joy of heart, but you shall cry for sorrow of heart, and shall wail for anguish of spirit.

¹² Is it nothing to you, all you who pass by? Look, and see if there is any sorrow like my sorrow, which is brought on me, With which the LORD has afflicted me in the day of his fierce anger.
¹³ From on high has he sent fire into my bones, and it prevails against them; He has spread a net for my feet, he has turned me back: He has made me desolate and faint all the day.
¹⁴ The yoke of my transgressions is bound by his hand; They are knit together, they have come up on my neck; he has made my strength to fail: The Lord has delivered me into their hands, against whom I am not able to stand.
¹⁵ The Lord has set at nothing all my mighty men in the midst of me; He has called a solemn assembly against me to crush my young men: The Lord has trodden as in a winepress the virgin daughter of Judah.
¹⁶ For these things I weep; my eye, my eye runs down with water; Because the comforter who should refresh my soul is far from me: My children are desolate, because the enemy has prevailed.
¹⁷ Zion spreads forth her hands; there is none to comfort her; The LORD has commanded concerning Jacob, that those who are around him should be his adversaries: Jerusalem is among them as an unclean thing.
¹⁸ The LORD is righteous; for I have rebelled against his commandment: Please hear all you peoples, and see my sorrow: My virgins and my young men are gone into captivity.

¹⁸ For in much wisdom is much grief; and he who increases knowledge increases sorrow.

⁷ Our fathers sinned, and are no more; We have borne their iniquities.

⁵ yes, they shall be afraid of heights, and terrors will be in the way; and the almond tree shall blossom, and the grasshopper shall be a burden, and desire shall fail; because man goes to his everlasting home, and the mourners go about the streets:

¹⁷ They all built the wall and those who bore burdens loaded themselves; everyone with one of his hands worked in the work, and with the other held his weapon;

¹⁰ Judah said, "The strength of the bearers of burdens is fading, and there is much rubbish; so that we are not able to build the wall."

² Solomon counted out seventy thousand men to bear burdens, and eighty thousand men who were stone cutters in the mountains, and three thousand and six hundred to oversee them.

¹⁵ Solomon had seventy thousand who bore burdens, and eighty thousand who were stone cutters in the mountains;

¹⁵ He saw a resting place, that it was good, the land, that it was pleasant. He bows his shoulder to the burden, and becomes a servant doing forced labor.

⁷ They bear it on the shoulder, they carry it, and set it in its place, and it stands, from its place it shall not move: yes, one may cry to it, yet it can not answer, nor save him out of his trouble.

⁴ and even to old age I am he, and even to gray hairs will I carry you. I have made, and I will bear; yes, I will carry, and will deliver.

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

¹⁷ that it might be fulfilled which was spoken through Isaiah the prophet, saying: "He took our infirmities, and bore our diseases."

⁴ They shall die grievous deaths: they shall not be lamented, neither shall they be buried; they shall be as dung on the surface of the ground; and they shall be consumed by the sword, and by famine; and their dead bodies shall be food for the birds of the sky, and for the animals of the earth.

³ He was despised, and rejected by men; a man of suffering, and acquainted with disease. He was despised as one from whom men hide their face; and we didn't respect him.
⁴ Surely he has borne our sickness, and carried our suffering; yet we considered him plagued, struck by God, and afflicted.

²⁶ and he said, "If you will diligently listen to the voice of the LORD your God, and will do that which is right in his eyes, and will pay attention to his commandments, and keep all his statutes, I will put none of the diseases on you, which I have put on the Egyptians; for I am the LORD who heals you."

¹² In the thirty-ninth year of his reign Asa was diseased in his feet; his disease was exceeding great: yet in his disease he didn't seek the LORD, but to the physicians.

¹⁸ After all this the LORD struck him in his bowels with an incurable disease.

² a man to whom God gives riches, wealth, and honor, so that he lacks nothing for his soul of all that he desires, yet God gives him no power to eat of it, but an alien eats it. This is vanity, and it is an evil disease.

¹⁷ It happened after these things, that the son of the woman, the mistress of the house, fell sick; and his sickness was so severe, that there was no breath left in him.

¹⁵ and you shall have great sickness by disease of your bowels, until your bowels fall out by reason of the sickness, day by day.'"

¹⁵ The LORD will take away from you all sickness; and none of the evil diseases of Egypt, which you know, he will put on you, but will lay them on all those who hate you.

⁶¹ Also every sickness, and every plague, which is not written in the book of this law, the LORD will bring them on you, until you are destroyed.

¹⁷ that it might be fulfilled which was spoken through Isaiah the prophet, saying: "He took our infirmities, and bore our diseases."

²⁴ who his own self bore our sins in his body on the tree, that we, having died to sins, might live to righteousness; by whose stripes you were healed.

¹⁶ When evening came, they brought to him many possessed with demons. He cast out the spirits with a word, and healed all who were sick;

¹⁷ that it might be fulfilled which was spoken through Isaiah the prophet, saying: "He took our infirmities, and bore our diseases."

³ You have taken away all your wrath. You have turned from the fierceness of your anger.

⁵ He loves righteousness and justice. The earth is full of the loving kindness of the LORD.

²¹ Why do you not pardon my disobedience, and take away my iniquity? For now shall I lie down in the dust. You will seek me diligently, but I shall not be."

¹⁷ "Why haven't you eaten the sin offering in the place of the sanctuary, since it is most holy, and he has given it you to bear the iniquity of the congregation, to make atonement for them before the LORD?

¹⁷ 'You shall tell Joseph, "Now please forgive the disobedience of your brothers, and their sin, because they did evil to you."' Now, please forgive the disobedience of the servants of the God of your father." Joseph wept when they spoke to him.

³¹ "For has any said to God, 'I am guilty, but I will not offend any more.

¹⁹ Yet you say, Why doesn't the son bear the iniquity of the father? When the son has done that which is lawful and right, and has kept all my statutes, and has done them, he shall surely live.
²⁰ The soul who sins, he shall die: the son shall not bear the iniquity of the father, neither shall the father bear the iniquity of the son; the righteousness of the righteous shall be on him, and the wickedness of the wicked shall be on him.

¹⁶ These are the statutes, which the LORD commanded Moses, between a man and his wife, between a father and his daughter, being in her youth, in her father's house.

³⁴ After the number of the days in which you spied out the land, even forty days, for every day a year, you will bear your iniquities, even forty years, and you will know my alienation.'

¹³ But the man who is clean, and is not on a journey, and fails to keep the Passover, that soul shall be cut off from his people. Because he didn't offer the offering of the LORD in its appointed season, that man shall bear his sin.

³¹ The man shall be free from iniquity, and that woman shall bear her iniquity.'"

¹⁵ You shall speak to the children of Israel, saying, 'Whoever curses his God shall bear his sin.

¹⁹ "'You shall not uncover the nakedness of your mother's sister, nor of your father's sister; for he has made naked his close relative: they shall bear their iniquity.

¹⁶ But if he doesn't wash them, or bathe his flesh, then he shall bear his iniquity.'"

¹⁷ "If anyone sins, and does any of the things which the LORD has commanded not to be done; though he didn't know it, yet he is guilty, and shall bear his iniquity.

¹ "'If anyone sins, in that he hears the voice of adjuration, he being a witness, whether he has seen or known, if he doesn't report it, then he shall bear his iniquity.

³ Allow me, and I also will speak; After I have spoken, mock on.

⁶ Abram passed through the land to the place of Shechem, to the oak of Moreh. The Canaanite was then in the land.

³ Let them be turned because of their shame Who say, "Aha! Aha!"

⁸ It was planted in a good soil by many waters, that it might bring forth branches, and that it might bear fruit, that it might be a goodly vine.

³ "Listen to me, house of Jacob, and all the remnant of the house of Israel, that have been borne from their birth, that have been carried from the womb;

¹⁰ Lot lifted up his eyes, and saw all the plain of the Jordan, that it was well-watered everywhere, before the LORD destroyed Sodom and Gomorrah, like the garden of the LORD, like the land of Egypt, as you go to Zoar.

²⁷ It happened in the seven and thirtieth year of the captivity of Jehoiachin king of Judah, in the twelfth month, on the seven and twentieth day of the month, that Evilmerodach king of Babylon, in the year that he began to reign, lifted up the head of Jehoiachin king of Judah out of prison;

¹⁵ If I am wicked, woe to me. If I am righteous, I still shall not lift up my head, being filled with disgrace, and conscious of my affliction.

⁴⁰ For I lift up my hand to heaven, And say, As I live forever,

² Declare among the nations and publish, and set up a standard; publish, and don't conceal: say, Babylon is taken, Bel is disappointed, Merodach is dismayed; her images are disappointed, her idols are dismayed.

⁶ Set up a standard toward Zion. Flee for safety! Don't wait; for I will bring evil from the north, and a great destruction."

¹ Then Jacob went on his journey, and came to the land of the children of the east.

¹⁷ The flood was forty days on the earth. The waters increased, and lifted up the ship, and it was lifted up above the earth.

²⁴ Shall the prey be taken from the mighty, or the lawful captives be delivered?

²³ Oh love the LORD, all you his holy ones! The LORD preserves the faithful, and fully recompenses him who behaves arrogantly.

⁸ How do you say, We are wise, and the law of the LORD is with us? But, behold, the false pen of the scribes has worked falsely.

¹⁴ He said, "Who made you a prince and a judge over us? Do you plan to kill me, as you killed the Egyptian?" Moses was afraid, and said, "Surely this thing is known."

¹⁶ Jacob awakened out of his sleep, and he said, "Surely the LORD is in this place, and I didn't know it."

²⁸ He has lived in desolate cities, in houses which no one inhabited, which were ready to become heaps.

⁸ They are children of fools, yes, children of base men. They were flogged out of the land.

¹⁰ For he had healed many, so that as many as had diseases pressed on him that they might touch him.

⁵ The LORD struck the king, so that he was a leper to the day of his death, and lived in a separate house. Jotham the king's son was over the household, judging the people of the land.

¹⁷ The LORD plagued Pharaoh and his house with great plagues because of Sarai, Abram's wife.

¹⁷ that it might be fulfilled which was spoken through Isaiah the prophet, saying: "He took our infirmities, and bore our diseases."

⁴ Moreover lie on your left side, and lay the iniquity of the house of Israel on it; according to the number of the days that you shall lie on it, you shall bear their iniquity.
⁵ For I have appointed the years of their iniquity to be to you a number of days, even three hundred ninety days: so you shall bear the iniquity of the house of Israel.
⁶ Again, when you have accomplished these, you shall lie on your right side, and shall bear the iniquity of the house of Judah: forty days, each day for a year, have I appointed it to you.
⁷ You shall set your face toward the siege of Jerusalem, with your arm uncovered; and you shall prophesy against it.
⁸ Behold, I lay bands on you, and you shall not turn you from one side to the other, until you have accomplished the days of your siege.

¹⁵ You shall speak to the children of Israel, saying, 'Whoever curses his God shall bear his sin.

¹⁹ "'You shall not uncover the nakedness of your mother's sister, nor of your father's sister; for he has made naked his close relative: they shall bear their iniquity.
²⁰ If a man lies with his uncle's wife, he has uncovered his uncle's nakedness: they shall bear their sin; they shall die childless.

¹⁶ But if he doesn't wash them, or bathe his flesh, then he shall bear his iniquity.'"

¹⁷ "If anyone sins, and does any of the things which the LORD has commanded not to be done; though he didn't know it, yet he is guilty, and shall bear his iniquity.

¹ "'If anyone sins, in that he hears the voice of adjuration, he being a witness, whether he has seen or known, if he doesn't report it, then he shall bear his iniquity.

⁴ Surely he has borne our sickness, and carried our suffering; yet we considered him plagued, struck by God, and afflicted.

³ Yeshua answered, "Neither did this man sin, nor his parents; but, that the works of God might be revealed in him.

⁴ Surely he has borne our sickness, and carried our suffering; yet we considered him plagued, struck by God, and afflicted.

¹⁷ that it might be fulfilled which was spoken through Isaiah the prophet, saying: "He took our infirmities, and bore our diseases."

⁴ Surely he has borne our sickness, and carried our suffering; yet we considered him plagued, struck by God, and afflicted.

⁴ But I said, "I have labored in vain, I have spent my strength for nothing and vanity; yet surely the justice due to me is with the LORD, and my reward with my God."

¹⁵ Most certainly you are a God who hidden yourself, God of Israel, the Savior.'"

⁷ The grass withers, the flower fades, because the LORD's breath blows on it. Surely the people are like grass.