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Selected Verse: Isaiah 53:5 - Strong Concordance

Verse	Translation	Text
Isa 53:5	Strong Concordance	But he was wounded [02490] for our transgressions [06588], he was bruised [01792] for our iniquities [05771]: the chastisement [04148] of our peace [07965] was upon him; and with his stripes [02250] we are healed [07495].
	King James	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.

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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]
wounded--a bodily wound; not mere mental sorrow; literally, "pierced"; minutely appropriate to Messiah, whose hands, feet, and side were pierced (Psa 22:16). The Margin, wrongly, from a Hebrew root, translates, "tormented." for . . . for-- (Rom 4:25; Co2 5:21; Heb 9:28; Pe1 2:24; Pe1 3:18) --the cause for which He suffered not His own, but our sins. bruised--crushing inward and outward suffering (see on Isa 53:10). chastisement--literally, the correction inflicted by a parent on children for their good (Heb 12:5-8, Heb 12:10-11). Not punishment strictly; for this can have place only where there is guilt, which He had not; but He took on Himself the chastisement whereby the peace (reconciliation with our Father; Rom 5:1; Eph 2:14-15, Eph 2:17) of the children of God was to be effected (Heb 2:14). upon him--as a burden; parallel to "hath borne" and "carried." stripes--minutely prophetical of His being scourged (Mat 27:26; Pe1 2:24). healed--spiritually (Psa 41:4; Jer 8:22).

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

wounded--a bodily wound; not mere mental sorrow; literally, "pierced"; minutely appropriate to Messiah, whose hands, feet, and side were pierced (Psa 22:16). The Margin, wrongly, from a Hebrew root, translates, "tormented."

for . . . for-- (Rom 4:25; Co2 5:21; Heb 9:28; Pe1 2:24; Pe1 3:18) --the cause for which He suffered not His own, but our sins.

bruised--crushing inward and outward suffering (see on Isa 53:10).

chastisement--literally, the correction inflicted by a parent on children for their good (Heb 12:5-8, Heb 12:10-11). Not punishment strictly; for this can have place only where there is guilt, which He had not; but He took on Himself the chastisement whereby the peace (reconciliation with our Father; Rom 5:1; Eph 2:14-15, Eph 2:17) of the children of God was to be effected (Heb 2:14).

upon him--as a burden; parallel to "hath borne" and "carried."

stripes--minutely prophetical of His being scourged (Mat 27:26; Pe1 2:24).

healed--spiritually (Psa 41:4; Jer 8:22).

Notes on the Bible, by Albert Barnes, [1834]
But he was wounded - Margin, 'Tormented.' Jerome and the Septuagint also render this, 'He was wounded.' Junius and Tremellius, 'He was affected with grief.' The Chaldee has given a singular paraphrase of it, showing how confused was the view of the whole passage in the mind of that interpreter. 'And he shall build the house of the sanctuary which was defiled on account of our sins, and which was delivered on account of our iniquities. And in his doctrine, peace shall be multiplied to us. And when we obey his words, our sins shall be remitted to us.' The Syriac renders it in a remarkable manner, 'He is slain on account of our sins,' thus showing that it was a common belief that the Messiah would be violently put to death. The word rendered 'wounded' (מחלל mecholâl), is a Pual participle, from חלל châlal, to bore through, to perforate, to pierce; hence, to wound Sa1 31:3; Ch1 10:3; Eze 28:9. There is probably the idea of painful piercing, and it refers to some infliction of positive wounds on the body, and not to mere mental sorrows, or to general humiliation. The obvious idea would be that there would be some act of piercing, some penetrating wound that would endanger or take life. Applied to the actual sufferings of the Messiah, it refers undoubtedly to the piercing of his hands, his feet, and his side. The word 'tormented,' in the margin, was added by our translators because the Hebrew word might be regarded as derived from חול chûl, to writhe, to be tormented, to be pained - a word not unfrequently applied to the pains of parturition. But it is probable that it is rather to be regarded as derived from חלל châlal, "to pierce, or to wound." For our transgressions - The prophet here places himself among the people for whom the Messiah suffered these things, and says that he was not suffering for his own sins, but on account of theirs. The preposition 'for' (מן min) here answers to the Greek διά dia, on account of, and denotes the cause for which he suffered and means, even according to Gesenius (Lex.), here, 'the ground or motive on account of, or because of which anything is done.' Compare Deu 7:7; Jdg 5:11; Est 5:9; Psa 68:30; Sol 3:8. It is strikingly parallel to the passage in Rom 4:25 : 'Who was delivered for (διά dia) our offences.' Compare Co2 5:21; Heb 9:28; Pe1 2:24. Here the sense is, that the reason why he thus suffered was, that we were transgressors. All along the prophet keeps up the idea that it was not on account of any sin of which he was guilty that he thus suffered, but it was for the sins of others - an idea which is everywhere exhibited in the New Testament. He was bruised - The word used here (דכא dâkâ') means properly to be broken to pieces, to be bruised, to be crushed Job 6:9; Psa 72:4. Applied to mind, it means to break down or crush by calamities and trials; and by the use of the word here, no doubt, the most severe inward and outward sufferings are designated. The Septuagint renders it, Μεμαλάκιστα Memalakista - 'He was rendered languid,' or feeble. The same idea occurs in the Syriac translation. The meaning is, that he was under such a weight of sorrows on account of our sins, that he was, as it were, crushed to the earth. How true this was of the Lord Jesus it is not necessary here to pause to show. The chastisement of our peace - That is, the chastisement by which our peace is effected or secured was laid upon him; or, he took it upon himself,' and bore it, in order that we might have peace. Each word here is exceedingly important, in order to a proper estimate of the nature of the work performed by the Redeemer. The word 'chastisement' (מוּסר mûsâr), properly denotes the correction, chastisement, or punishment inflicted by parents on their children, designed to amend their faults Pro 22:15; Pro 23:13. It is applied also to the discipline and authority of kings Job 22:18; and to the discipline or correction of God Job 5:17; Hos 5:2. Sometimes it means admonition or instruction, such as parents give to children, or God to human beings. It is well rendered by the Septuagint by Παιδεία Paideia; by Jerome, Disciplina. The word does not of necessity denote punishment, though it is often used in that sense. It is properly that which corrects, whether it be by admonition, counsel, punishment, or suffering. Here it cannot properly mean punishment - for there is no punishment where there is no guilt, and the Redeemer had done no sin; but it means that he took upon himself the sufferings which would secure the peace of those for whom he died - those which, if they could have been endured by themselves, would have effected their peace with God. The word peace means evidently their peace with God; reconciliation with their Creator. The work of religion in the soul is often represented as peace; and the Redeemer is spoken of as the great agent by whom that is secured. 'For he is our peace' (Eph 2:14-15, Eph 2:17; compare Act 10:36; Rom 5:1; Rom 10:15). The phrase 'upon him,' means that the burden by which the peace of people was effected was laid upon him, and that he bore it. It is parallel with the expressions which speak of his bearing it, carrying it, etc. And the sense of the whole is, that he endured the sorrows, whatever they were, which were needful to secure our peace with God. And with his stripes - Margin, 'Bruise.' The word used here in Hebrew (חבורה chabbûrâh) means properly stripe, weal, bruise, that is, the mark or print of blows on the skin. Greek Μώλωπι Mōlōpi; Vulgate, Livore. On the meaning of the Hebrew word, see the notes at Isa 1:6. It occurs in the following places, and is translated by stripe, and stripes (Exo 21:25, bis); bruises Isa 1:6; hurt Gen 4:23; blueness Pro 20:30; wounds Psa 38:5; and spots, as of a leopard Jer 13:23. The proper idea is the weal or wound made by bruising; the mark designated by us when we speak of its being 'black and blue.' It is not a flesh wound; it does not draw blood; but the blood and other humors are collected under the skin. The obvious and natural idea conveyed by the word here is, that the individual referred to would be subjected to some treatment that would cause such a weal or stripe; that is, that he would be beaten, or scourged. How literally this was applicable to the Lord Jesus, it is unnecessary to attempt to prove (see Mat 27:26). It may be remarked here, that this could not be mere conjecture How could Isaiah, seven hundred years before it occurred, conjecture that the Messiah would be scourged and bruised? It is this particularity of prediction, compared with the literal fulfillment, which furnishes the fullest demonstration that the prophet was inspired. In the prediction nothing is vague and general. All is particular and minute, as if he saw what was done, and the description is as minutely accurate as if he was describing what was actually occurring before his eyes. We are healed - literally, it is healed to us; or healing has happened to us. The healing here referred to, is spiritual healing, or healing from sin. Pardon of sin, and restoration to the favor of God, are not unfrequently represented as an act of healing. The figure is derived from the fact that awakened and convicted sinners are often represented as crushed, broken, bruised by the weight of their transgressions, and the removal of the load of sin is repesented as an act of healing. 'I said, O Lord, be merciful unto me; heal my soul, for I have sinned againt thee' Psa 41:4. Have mercy upon me, O Lord, for I am weak; O Lord, heal me, for my bones are vexed' Psa 6:2. 'Who forgiveth all thine, iniquities; who healeth all thy diseases Psa 103:3. The idea here is, that the Messiah would be scourged; and that it would be by that scourging that health would be imparted to our souls. It would be in our place, and in our stead; and it would be designed to have the same effect in recovering us, as though it had been inflicted on ourselves. And will it not do it? Is it not a fact that it has such an effect? Is not a man as likely to be recovered from a course of sin and folly, who sees another suffer in his place what he ought himself to suffer, as though he was punished himself? Is not a wayward and dissipated son quite as likely to be recovered to a course of virtue by seeing the sufferings which his career of vice causes to a father, a mother, or a sister, as though he himself When subjected to severe punishment? When such a son sees that he is bringing down the gray hairs of his father with sorrow to the grave; when he sees that he is breaking the heart of the mother that bore him; when he sees a sister bathed in tears, or in danger of being reduced to poverty or shame by his course, it will be far more likely to reclaim him than would be personal suffering, or the prospect of poverty, want, and an early death. And it is on this principle that the plan of salvation is founded. We shall be more certainly reclaimed by the voluntary sufferings of the innocent in our behalf, than we should be by being personally punished. Punishment would make no atonement, and would bring back no sinner to God. But the suffering of the Redeemer in behalf of mankind is adapted to save the world, and will in fact arrest, reclaim, and redeem all who shall ever enter into heaven. (Sin is not only a crime for which we were condemned to die, and which Christ purchased for us the pardon of, but it is a disease which tends directly to the death of our souls, and which Christ provided for the cure of. By his stripes, that is, the sufferings he underwent, he purchased for us the Spirit and grace of God, to mortify our corruptions, which are the distempers of our souls; and to put our souls in a good state of health, that they may be fit to serve God, and prepare to enjoy him. And by the doctrine of Christ's cross, and the powerful arguments it furnisheth us with against sin, the dominion of sin is broken in us, anal we are fortified against that which feeds the disease - Henry.)

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

But he was wounded - Margin, 'Tormented.' Jerome and the Septuagint also render this, 'He was wounded.' Junius and Tremellius, 'He was affected with grief.' The Chaldee has given a singular paraphrase of it, showing how confused was the view of the whole passage in the mind of that interpreter. 'And he shall build the house of the sanctuary which was defiled on account of our sins, and which was delivered on account of our iniquities. And in his doctrine, peace shall be multiplied to us. And when we obey his words, our sins shall be remitted to us.' The Syriac renders it in a remarkable manner, 'He is slain on account of our sins,' thus showing that it was a common belief that the Messiah would be violently put to death. The word rendered 'wounded' (מחלל mecholâl), is a Pual participle, from חלל châlal, to bore through, to perforate, to pierce; hence, to wound Sa1 31:3; Ch1 10:3; Eze 28:9. There is probably the idea of painful piercing, and it refers to some infliction of positive wounds on the body, and not to mere mental sorrows, or to general humiliation. The obvious idea would be that there would be some act of piercing, some penetrating wound that would endanger or take life. Applied to the actual sufferings of the Messiah, it refers undoubtedly to the piercing of his hands, his feet, and his side. The word 'tormented,' in the margin, was added by our translators because the Hebrew word might be regarded as derived from חול chûl, to writhe, to be tormented, to be pained - a word not unfrequently applied to the pains of parturition. But it is probable that it is rather to be regarded as derived from חלל châlal, "to pierce, or to wound."

For our transgressions - The prophet here places himself among the people for whom the Messiah suffered these things, and says that he was not suffering for his own sins, but on account of theirs. The preposition 'for' (מן min) here answers to the Greek διά dia, on account of, and denotes the cause for which he suffered and means, even according to Gesenius (Lex.), here, 'the ground or motive on account of, or because of which anything is done.' Compare Deu 7:7; Jdg 5:11; Est 5:9; Psa 68:30; Sol 3:8. It is strikingly parallel to the passage in Rom 4:25 : 'Who was delivered for (διά dia) our offences.' Compare Co2 5:21; Heb 9:28; Pe1 2:24. Here the sense is, that the reason why he thus suffered was, that we were transgressors. All along the prophet keeps up the idea that it was not on account of any sin of which he was guilty that he thus suffered, but it was for the sins of others - an idea which is everywhere exhibited in the New Testament.

He was bruised - The word used here (דכא dâkâ') means properly to be broken to pieces, to be bruised, to be crushed Job 6:9; Psa 72:4. Applied to mind, it means to break down or crush by calamities and trials; and by the use of the word here, no doubt, the most severe inward and outward sufferings are designated. The Septuagint renders it, Μεμαλάκιστα Memalakista - 'He was rendered languid,' or feeble. The same idea occurs in the Syriac translation. The meaning is, that he was under such a weight of sorrows on account of our sins, that he was, as it were, crushed to the earth. How true this was of the Lord Jesus it is not necessary here to pause to show.

The chastisement of our peace - That is, the chastisement by which our peace is effected or secured was laid upon him; or, he took it upon himself,' and bore it, in order that we might have peace. Each word here is exceedingly important, in order to a proper estimate of the nature of the work performed by the Redeemer. The word 'chastisement' (מוּסר mûsâr), properly denotes the correction, chastisement, or punishment inflicted by parents on their children, designed to amend their faults Pro 22:15; Pro 23:13. It is applied also to the discipline and authority of kings Job 22:18; and to the discipline or correction of God Job 5:17; Hos 5:2. Sometimes it means admonition or instruction, such as parents give to children, or God to human beings. It is well rendered by the Septuagint by Παιδεία Paideia; by Jerome, Disciplina. The word does not of necessity denote punishment, though it is often used in that sense.

It is properly that which corrects, whether it be by admonition, counsel, punishment, or suffering. Here it cannot properly mean punishment - for there is no punishment where there is no guilt, and the Redeemer had done no sin; but it means that he took upon himself the sufferings which would secure the peace of those for whom he died - those which, if they could have been endured by themselves, would have effected their peace with God. The word peace means evidently their peace with God; reconciliation with their Creator. The work of religion in the soul is often represented as peace; and the Redeemer is spoken of as the great agent by whom that is secured. 'For he is our peace' (Eph 2:14-15, Eph 2:17; compare Act 10:36; Rom 5:1; Rom 10:15). The phrase 'upon him,' means that the burden by which the peace of people was effected was laid upon him, and that he bore it. It is parallel with the expressions which speak of his bearing it, carrying it, etc. And the sense of the whole is, that he endured the sorrows, whatever they were, which were needful to secure our peace with God.

And with his stripes - Margin, 'Bruise.' The word used here in Hebrew (חבורה chabbûrâh) means properly stripe, weal, bruise, that is, the mark or print of blows on the skin. Greek Μώλωπι Mōlōpi; Vulgate, Livore. On the meaning of the Hebrew word, see the notes at Isa 1:6. It occurs in the following places, and is translated by stripe, and stripes (Exo 21:25, bis); bruises Isa 1:6; hurt Gen 4:23; blueness Pro 20:30; wounds Psa 38:5; and spots, as of a leopard Jer 13:23. The proper idea is the weal or wound made by bruising; the mark designated by us when we speak of its being 'black and blue.' It is not a flesh wound; it does not draw blood; but the blood and other humors are collected under the skin. The obvious and natural idea conveyed by the word here is, that the individual referred to would be subjected to some treatment that would cause such a weal or stripe; that is, that he would be beaten, or scourged. How literally this was applicable to the Lord Jesus, it is unnecessary to attempt to prove (see Mat 27:26). It may be remarked here, that this could not be mere conjecture How could Isaiah, seven hundred years before it occurred, conjecture that the Messiah would be scourged and bruised? It is this particularity of prediction, compared with the literal fulfillment, which furnishes the fullest demonstration that the prophet was inspired. In the prediction nothing is vague and general. All is particular and minute, as if he saw what was done, and the description is as minutely accurate as if he was describing what was actually occurring before his eyes.

We are healed - literally, it is healed to us; or healing has happened to us. The healing here referred to, is spiritual healing, or healing from sin. Pardon of sin, and restoration to the favor of God, are not unfrequently represented as an act of healing. The figure is derived from the fact that awakened and convicted sinners are often represented as crushed, broken, bruised by the weight of their transgressions, and the removal of the load of sin is repesented as an act of healing. 'I said, O Lord, be merciful unto me; heal my soul, for I have sinned againt thee' Psa 41:4. Have mercy upon me, O Lord, for I am weak; O Lord, heal me, for my bones are vexed' Psa 6:2. 'Who forgiveth all thine, iniquities; who healeth all thy diseases Psa 103:3. The idea here is, that the Messiah would be scourged; and that it would be by that scourging that health would be imparted to our souls.

It would be in our place, and in our stead; and it would be designed to have the same effect in recovering us, as though it had been inflicted on ourselves. And will it not do it? Is it not a fact that it has such an effect? Is not a man as likely to be recovered from a course of sin and folly, who sees another suffer in his place what he ought himself to suffer, as though he was punished himself? Is not a wayward and dissipated son quite as likely to be recovered to a course of virtue by seeing the sufferings which his career of vice causes to a father, a mother, or a sister, as though he himself When subjected to severe punishment? When such a son sees that he is bringing down the gray hairs of his father with sorrow to the grave; when he sees that he is breaking the heart of the mother that bore him; when he sees a sister bathed in tears, or in danger of being reduced to poverty or shame by his course, it will be far more likely to reclaim him than would be personal suffering, or the prospect of poverty, want, and an early death. And it is on this principle that the plan of salvation is founded. We shall be more certainly reclaimed by the voluntary sufferings of the innocent in our behalf, than we should be by being personally punished. Punishment would make no atonement, and would bring back no sinner to God. But the suffering of the Redeemer in behalf of mankind is adapted to save the world, and will in fact arrest, reclaim, and redeem all who shall ever enter into heaven.

(Sin is not only a crime for which we were condemned to die, and which Christ purchased for us the pardon of, but it is a disease which tends directly to the death of our souls, and which Christ provided for the cure of. By his stripes, that is, the sufferings he underwent, he purchased for us the Spirit and grace of God, to mortify our corruptions, which are the distempers of our souls; and to put our souls in a good state of health, that they may be fit to serve God, and prepare to enjoy him. And by the doctrine of Christ's cross, and the powerful arguments it furnisheth us with against sin, the dominion of sin is broken in us, anal we are fortified against that which feeds the disease - Henry.)

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
In Isa 53:5, והוּא, as contrasted with ואנחנוּ, continues the true state of the case as contrasted with their false judgment. "Whereas He was pierced for our sins, bruised for our iniquities: the punishment was laid upon Him for our peace; and through His stripes we were healed." The question is, whether Isa 53:5 describes what He was during His life, or what He was in His death. The words decide in favour of the latter. For although châlâl is applied to a person mortally wounded but not yet dead (Jer 51:52; Psa 69:27), and châlal to a heart wounded to death (Psa 109:22); the pure passives used here, which denote a calamity inflicted by violence from without, more especially mechōlâl, which is not the participle polal of chı̄l (made to twist one's self with pain), but the participle poal of châl (pierced, transfossus, the passive of mechōlēl, Isa 51:9), and the substantive clauses, which express a fact that has become complete in all its circumstances, can hardly be understood in any other way than as denoting, that "the servant of God" floated before the mind of the speaker in all the sufferings of death, just as was the case with Zechariah in Zac 12:10. There were no stronger expressions to be found in the language, to denote a violent and painful death. As min, with the passive, does not answer to the Greek ὑπό, but to ἀπό, the meaning is not that it was our sins and iniquities that had pierced Him through like swords, and crushed Him like heavy burdens, but that He was pierced and crushed on account of our sins and iniquities. It was not His own sins and iniquities, but ours, which He had taken upon Himself, that He might make atonement for them in our stead, that were the cause of His having to suffer so cruel and painful a death. The ultimate cause is not mentioned; but עליו שׁלומנוּ מוּסר which follows points to it. His suffering was a mūsâr, which is an indirect affirmation that it was God who had inflicted it upon Him, for who else could the yōsēr (meyassēr) be? We have rendered mūsâr "punishment;" and there was no other word in the language for this idea; for though נקם and פּקדּה (to which Hofmann refers) have indeed the idea of punishment associated with them, the former signifies ἐκδίκησις, the latter ἐπίσκεψις, whereas mūsâr not only denotes παιδεία, as the chastisement of love (Pro 3:11), but also as the infliction of punishment (= τιμωρία κόλασις, Pro 7:22; Jer 30:14), just as David, when he prayed that God might not punish him in His anger and hot displeasure (Psa 6:2), could not find a more suitable expression for punishment, regarded as the execution of judgment, than יסּר (הוכיח). The word itself, which follows the form of mūsâd (Isa 28:16), signifies primarily being chastised (from yâsar = vâsar, constringere, coercere), and included from the very outset the idea of practical chastisement, which then passed over into that of admonition in words, of warning by example, and of chastity as a moral quality. In the case before us, in which the reference is to a sufferer, and to a mūsâr resting upon him, this can only mean actual chastisement. If the expression had been עליו מוּסרנוּ, it would merely mean that God had caused Him, who had taken upon Himself our sins and iniquities and thus made Himself representatively or vicariously guilty, to endure the chastisement which those sins deserved. but it is שׁלומנוּ מוּסר. The connection of the words is the same as that of חיּים תּוכחת in Pro 15:31. As the latter signifies "reproof leading to life," so the former signifies "the chastisement which leads to our peace." It is true that the suffix belongs to the one idea, that that has grown up through this combination of the words, like berı̄th shelōmı̄, "my peace-covenant" (Isa 54:10); but what else could our "peace-chastisement" be, than the chastisement that brings us peace, or puts us into a state of salvation? This is the idea involved in Stier's rendering, "restoring chastisement," and Hofmann's, "the chastisement wholesome for us." The difference in the exposition simply lies in the view entertained of the mūsâr, in which neither of these commentators will allow that there is any idea of a visitation of justice here. But according to our interpretation, the genitive שׁלומנו, which defines the mūsâr so far as its object and results are concerned, clearly shows that this manifestation of the justice of God, this satisfaction procured by His holiness, had His love for its foundation and end. It was our peace, or, what is more in accordance with the full idea of the word, our general well-being, our blessedness, which these sufferings arrived at and secured (the synonyms of shâlōm are tōbh and yeshū‛âh, Isa 52:7). In what follows, "and by His stripes (chăbhūrâh = chabbūrâh, Isa 1:6) we have been healed," shâlōm is defined as a condition of salvation brought about by healing. "Venustissimum ὀξύμωρον," exclaims Vitringa here. He means the same as Jerome when he says, suo vulnere vulnera nostra curavit. The stripes and weals that were inflicted upon Him have made us sound and well (the lxx keeps the collective singular, and renders it very aptly τῷ μώλωπι αὐτοῦ; cf., Pe1 2:24). We were sick unto death because of our sins; but He, the sinless one, took upon Himself a suffering unto death, which was, as it were, the concentration and essence of the woes that we had deserved; and this voluntary endurance, this submission to the justice of the Holy One, in accordance with the counsels of divine love, became the source of our healing.

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

In Isa 53:5, והוּא, as contrasted with ואנחנוּ, continues the true state of the case as contrasted with their false judgment. "Whereas He was pierced for our sins, bruised for our iniquities: the punishment was laid upon Him for our peace; and through His stripes we were healed." The question is, whether Isa 53:5 describes what He was during His life, or what He was in His death. The words decide in favour of the latter. For although châlâl is applied to a person mortally wounded but not yet dead (Jer 51:52; Psa 69:27), and châlal to a heart wounded to death (Psa 109:22); the pure passives used here, which denote a calamity inflicted by violence from without, more especially mechōlâl, which is not the participle polal of chı̄l (made to twist one's self with pain), but the participle poal of châl (pierced, transfossus, the passive of mechōlēl, Isa 51:9), and the substantive clauses, which express a fact that has become complete in all its circumstances, can hardly be understood in any other way than as denoting, that "the servant of God" floated before the mind of the speaker in all the sufferings of death, just as was the case with Zechariah in Zac 12:10. There were no stronger expressions to be found in the language, to denote a violent and painful death. As min, with the passive, does not answer to the Greek ὑπό, but to ἀπό, the meaning is not that it was our sins and iniquities that had pierced Him through like swords, and crushed Him like heavy burdens, but that He was pierced and crushed on account of our sins and iniquities. It was not His own sins and iniquities, but ours, which He had taken upon Himself, that He might make atonement for them in our stead, that were the cause of His having to suffer so cruel and painful a death.

The ultimate cause is not mentioned; but עליו שׁלומנוּ מוּסר which follows points to it. His suffering was a mūsâr, which is an indirect affirmation that it was God who had inflicted it upon Him, for who else could the yōsēr (meyassēr) be? We have rendered mūsâr "punishment;" and there was no other word in the language for this idea; for though נקם and פּקדּה (to which Hofmann refers) have indeed the idea of punishment associated with them, the former signifies ἐκδίκησις, the latter ἐπίσκεψις, whereas mūsâr not only denotes παιδεία, as the chastisement of love (Pro 3:11), but also as the infliction of punishment (= τιμωρία κόλασις, Pro 7:22; Jer 30:14), just as David, when he prayed that God might not punish him in His anger and hot displeasure (Psa 6:2), could not find a more suitable expression for punishment, regarded as the execution of judgment, than יסּר (הוכיח). The word itself, which follows the form of mūsâd (Isa 28:16), signifies primarily being chastised (from yâsar = vâsar, constringere, coercere), and included from the very outset the idea of practical chastisement, which then passed over into that of admonition in words, of warning by example, and of chastity as a moral quality. In the case before us, in which the reference is to a sufferer, and to a mūsâr resting upon him, this can only mean actual chastisement. If the expression had been עליו מוּסרנוּ, it would merely mean that God had caused Him, who had taken upon Himself our sins and iniquities and thus made Himself representatively or vicariously guilty, to endure the chastisement which those sins deserved. but it is שׁלומנוּ מוּסר. The connection of the words is the same as that of חיּים תּוכחת in Pro 15:31. As the latter signifies "reproof leading to life," so the former signifies "the chastisement which leads to our peace." It is true that the suffix belongs to the one idea, that that has grown up through this combination of the words, like berı̄th shelōmı̄, "my peace-covenant" (Isa 54:10); but what else could our "peace-chastisement" be, than the chastisement that brings us peace, or puts us into a state of salvation? This is the idea involved in Stier's rendering, "restoring chastisement," and Hofmann's, "the chastisement wholesome for us." The difference in the exposition simply lies in the view entertained of the mūsâr, in which neither of these commentators will allow that there is any idea of a visitation of justice here. But according to our interpretation, the genitive שׁלומנו, which defines the mūsâr so far as its object and results are concerned, clearly shows that this manifestation of the justice of God, this satisfaction procured by His holiness, had His love for its foundation and end. It was our peace, or, what is more in accordance with the full idea of the word, our general well-being, our blessedness, which these sufferings arrived at and secured (the synonyms of shâlōm are tōbh and yeshū‛âh, Isa 52:7). In what follows, "and by His stripes (chăbhūrâh = chabbūrâh, Isa 1:6) we have been healed," shâlōm is defined as a condition of salvation brought about by healing. "Venustissimum ὀξύμωρον," exclaims Vitringa here. He means the same as Jerome when he says, suo vulnere vulnera nostra curavit. The stripes and weals that were inflicted upon Him have made us sound and well (the lxx keeps the collective singular, and renders it very aptly τῷ μώλωπι αὐτοῦ; cf., Pe1 2:24). We were sick unto death because of our sins; but He, the sinless one, took upon Himself a suffering unto death, which was, as it were, the concentration and essence of the woes that we had deserved; and this voluntary endurance, this submission to the justice of the Holy One, in accordance with the counsels of divine love, became the source of our healing.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
Wounded - Which word comprehends all his pains and punishments. For our iniquities - For the guilt of their sins, which he had voluntarily taken upon himself, and for the expiation of their sins, which was hereby purchased. The chastisement - Those punishments by which our peace, our reconciliation to God, was to be purchased, were laid upon him by God's justice with his own consent. Healed - By his sufferings we are saved from our sins.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
The chastisement of our peace "The chastisement by which our peace is effected" - Twenty-one MSS. and six editions have the word fully and regularly expressed, שלמינו shelomeynu; pacificationum nostrarum, "our pacification;" that by which we are brought into a state of peace and favor with God. Ar. Montan.

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²² Is there no balm [06875] in Gilead [01568]; is there no physician [07495] there? why then [03588] is not the health [0724] of the daughter [01323] of my people [05971] recovered [05927]?

⁴ I said [0559], LORD [03068], be merciful [02603] unto me: heal [07495] my soul [05315]; for I have sinned [02398] against thee.

²⁴ Who [3739] his own self [846] bare [399] our [2257] sins [266] in [1722] his own [846] body [4983] on [1909] the tree [3586], that [2443] we [2198], being dead [581] to sins [266], should live [2198] unto righteousness [1343]: by [3739] whose [846] stripes [3468] ye were healed [2390].

²⁶ Then [5119] released he [630] Barabbas [912] unto them [846]: and [1161] when he had scourged [5417] Jesus [2424], he delivered [3860] him to [2443] be crucified [4717].

¹⁴ Forasmuch [1893] then [3767] as the children [3813] are partakers [2841] of flesh [4561] and [2532] blood [129], he [3348] also [2532] himself [846] likewise [3898] took part [3348] of the same [846]; that [2443] through [1223] death [2288] he might destroy [2673] him that had [2192] the power [2904] of death [2288], that is [5123], the devil [1228];

¹⁷ And [2532] came [2064] and preached [2097] peace [1515] to you [5213] which [3588] were afar off [3112], and [2532] to them that were nigh [1451].

¹⁴ For [1063] he [846] is [2076] our [2257] peace [1515], who [3588] hath made [4160] both [297] one [1520], and [2532] hath broken down [3089] the middle wall [3320] of partition [5418] between us;
¹⁵ Having abolished [2673] in [1722] his [846] flesh [4561] the enmity [2189], even the law [3551] of commandments [1785] contained in [1722] ordinances [1378]; for to [2443] make [2936] in [1722] himself [1438] of twain [1417] one [1519] [1520] new [2537] man [444], so making [4160] peace [1515];

¹ Therefore [3767] being justified [1344] by [1537] faith [4102], we have [2192] peace [1515] with [4314] God [2316] through [1223] our [2257] Lord [2962] Jesus [2424] Christ [5547]:

¹⁰ For [1063] they verily [3303] for [4314] a few [3641] days [2250] chastened [3811] us after [2596] their own [846] pleasure [1380]; but [1161] he for [1909] our profit [4851], that [1519] we might be partakers [3335] of his [846] holiness [41].
¹¹ Now [1161] no [3956] [3756] chastening [3809] for [4314] [3303] the present [3918] seemeth [1380] to be [1511] joyous [5479], but [235] grievous [3077]: nevertheless [1161] afterward [5305] it yieldeth [591] the peaceable [1516] fruit [2590] of righteousness [1343] unto them which are exercised [1128] thereby [1223] [846].

⁵ And [2532] ye have forgotten [1585] the exhortation [3874] which [3748] speaketh [1256] unto you [5213] as [5613] unto children [5207], My [3450] son [5207], despise [3643] not [3361] thou [3643] the chastening [3809] of the Lord [2962], nor [3366] faint [1590] when thou art rebuked [1651] of [5259] him [846]:
⁶ For [1063] whom [3739] the Lord [2962] loveth [25] he chasteneth [3811], and [1161] scourgeth [3146] every [3956] son [5207] whom [3739] he receiveth [3858].
⁷ If [1487] ye endure [5278] chastening [3809], God [2316] dealeth [4374] with you [5213] as [5613] with sons [5207]; for [1063] what [5101] son [5207] is he [2076] whom [3739] the father [3962] chasteneth [3811] not [3756]?
⁸ But [1161] if [1487] ye be [2075] without [5565] chastisement [3809], whereof [3739] all [3956] are [1096] partakers [3353], then [686] are ye [2075] bastards [3541], and [2532] not [3756] sons [5207].

¹⁰ Yet it pleased [02654] the LORD [03068] to bruise [01792] him; he hath put him to grief [02470]: when thou shalt make [07760] his soul [05315] an offering for sin [0817], he shall see [07200] his seed [02233], he shall prolong [0748] his days [03117], and the pleasure [02656] of the LORD [03068] shall prosper [06743] in his hand [03027].

¹⁸ For [3754] Christ [5547] also [2532] hath once [530] suffered [3958] for [4012] sins [266], the just [1342] for [5228] the unjust [94], that [2443] he might bring [4317] us [2248] to God [2316], being put to death [2289] [3303] in the flesh [4561], but [1161] quickened [2227] by the Spirit [4151]:

²⁸ So [3779] Christ [5547] was once [530] offered [4374] to [1519] bear [399] the sins [266] of many [4183]; and unto them that look [553] for him [846] shall he appear [3700] [1537] the second time [1208] without [5565] sin [266] unto [1519] salvation [4991].

²¹ For [1063] he hath made [4160] him to be sin [266] for [5228] us [2257], who [3588] knew [1097] no [3361] sin [266]; that [2443] we [2249] might be made [1096] the righteousness [1343] of God [2316] in [1722] him [846].

²⁵ Who [3739] was delivered [3860] for [1223] our [2257] offences [3900], and [2532] was raised again [1453] for [1223] our [2257] justification [1347].

¹⁶ For dogs [03611] have compassed [05437] me: the assembly [05712] of the wicked [07489] have inclosed [05362] me: they pierced [03738] [0738] my hands [03027] and my feet [07272].

³ Who forgiveth [05545] all thine iniquities [05771]; who healeth [07495] all thy diseases [08463];

² Have mercy [02603] upon me, O LORD [03068]; for I am weak [0536]: O LORD [03068], heal [07495] me; for my bones [06106] are vexed [0926].

⁴ I said [0559], LORD [03068], be merciful [02603] unto me: heal [07495] my soul [05315]; for I have sinned [02398] against thee.

²⁶ Then [5119] released he [630] Barabbas [912] unto them [846]: and [1161] when he had scourged [5417] Jesus [2424], he delivered [3860] him to [2443] be crucified [4717].

²³ Can the Ethiopian [03569] change [02015] his skin [05785], or the leopard [05246] his spots [02272]? then may [03201] ye also do good [03190], that are accustomed [03928] to do evil [07489].

⁵ My wounds [02250] stink [0887] and are corrupt [04743] because [06440] of my foolishness [0200].

³⁰ The blueness [02250] of a wound [06482] cleanseth [08562] away evil [07451]: so do stripes [04347] the inward parts [02315] of the belly [0990].

²³ And Lamech [03929] said [0559] unto his wives [0802], Adah [05711] and Zillah [06741], Hear [08085] my voice [06963]; ye wives [0802] of Lamech [03929], hearken [0238] unto my speech [0565]: for I have slain [02026] a man [0376] to my wounding [06482], and a young man [03206] to my hurt [02250].

⁶ From the sole [03709] of the foot [07272] even unto the head [07218] there is no soundness [04974] in it; but wounds [06482], and bruises [02250], and putrifying [02961] sores [04347]: they have not been closed [02115], neither bound up [02280], neither mollified [07401] with ointment [08081].

²⁵ Burning [03555] for burning [03555], wound [06482] for wound [06482], stripe [02250] for stripe [02250].

¹⁵ And [1161] how [4459] shall they preach [2784], except [3362] they be sent [649]? as [2531] it is written [1125], How [5613] beautiful [5611] are the feet of them [4228] that preach the gospel [2097] of peace [1515], and bring glad tidings [2097] of good things [18]!

¹ Therefore [3767] being justified [1344] by [1537] faith [4102], we have [2192] peace [1515] with [4314] God [2316] through [1223] our [2257] Lord [2962] Jesus [2424] Christ [5547]:

³⁶ The word [3056] which [3739] God sent [649] unto the children [5207] of Israel [2474], preaching [2097] peace [1515] by [1223] Jesus [2424] Christ [5547]: (he [3778] is [2076] Lord [2962] of all [3956]:)

¹⁷ And [2532] came [2064] and preached [2097] peace [1515] to you [5213] which [3588] were afar off [3112], and [2532] to them that were nigh [1451].

² And the revolters [07846] are profound [06009] to make slaughter [07819], though I have been a rebuker [04148] of them all.

¹⁷ Behold, happy [0835] is the man [0582] whom God [0433] correcteth [03198]: therefore despise [03988] not thou the chastening [04148] of the Almighty [07706]:

¹⁸ Yet he filled [04390] their houses [01004] with good [02896] things: but the counsel [06098] of the wicked [07563] is far [07368] from me.

¹³ Withhold [04513] not correction [04148] from the child [05288]: for if thou beatest [05221] him with the rod [07626], he shall not die [04191].

¹⁵ Foolishness [0200] is bound [07194] in the heart [03820] of a child [05288]; but the rod [07626] of correction [04148] shall drive it far [07368] from him.

⁴ He shall judge [08199] the poor [06041] of the people [05971], he shall save [03467] the children [01121] of the needy [034], and shall break in pieces [01792] the oppressor [06231].

⁹ Even that it would please [02974] God [0433] to destroy [01792] me; that he would let loose [05425] his hand [03027], and cut me off [01214] !

²⁵ Who [3739] was delivered [3860] for [1223] our [2257] offences [3900], and [2532] was raised again [1453] for [1223] our [2257] justification [1347].

⁸ They all hold [0270] swords [02719], being expert [03925] in war [04421]: every man [0376] hath his sword [02719] upon his thigh [03409] because of fear [06343] in the night [03915].

³⁰ Rebuke [01605] the company [02416] of spearmen [07070], the multitude [05712] of the bulls [047], with the calves [05695] of the people [05971], till every one submit [07511] himself with pieces [07518] of silver [03701]: scatter [0967] thou the people [05971] that delight [02654] in war [07128].

⁹ Then went [03318] Haman [02001] forth [03318] that day [03117] joyful [08056] and with a glad [02896] heart [03820]: but when Haman [02001] saw [07200] Mordecai [04782] in the king's [04428] gate [08179], that he stood not up [06965], nor moved [02111] for him, he [02001] was full [04390] of indignation [02534] against Mordecai [04782].

¹¹ They that are delivered from the noise [06963] of archers [02686] in the places of drawing water [04857], there shall they rehearse [08567] the righteous acts [06666] of the LORD [03068], even the righteous acts [06666] toward the inhabitants of his villages [06520] in Israel [03478]: then shall the people [05971] of the LORD [03068] go down [03381] to the gates [08179].

⁷ The LORD [03068] did not set his love [02836] upon you, nor choose [0977] you, because ye were more [07230] in number than any people [05971]; for ye were the fewest [04592] of all people [05971]:

⁹ Wilt thou yet [0559] say [0559] before [06440] him that slayeth [02026] thee, I am God [0430]? but thou shalt be a man [0120], and no God [0410], in the hand [03027] of him that slayeth [02490] thee.

³ And the battle [04421] went sore [03513] against Saul [07586], and the archers [03384] [07198] hit [04672] him, and he was wounded [02342] of the archers [03384].

³ And the battle [04421] went sore [03513] against Saul [07586], and the archers [03384] [0582] [07198] hit [04672] him; and he was sore [03966] wounded [02342] of the archers [03384] [0582] [07198].

⁷ How beautiful [04998] upon the mountains [02022] are the feet [07272] of him that bringeth good tidings [01319], that publisheth [08085] peace [07965]; that bringeth good tidings [01319] of good [02896], that publisheth [08085] salvation [03444]; that saith [0559] unto Zion [06726], Thy God [0430] reigneth [04427] !

¹⁰ For the mountains [02022] shall depart [04185], and the hills [01389] be removed [04131]; but my kindness [02617] shall not depart [04185] from thee, neither shall the covenant [01285] of my peace [07965] be removed [04131], saith [0559] the LORD [03068] that hath mercy [07355] on thee.

³¹ The ear [0241] that heareth [08085] the reproof [08433] of life [02416] abideth [03885] among [07130] the wise [02450].

¹⁶ Therefore thus saith [0559] the Lord [0136] GOD [03069], Behold, I lay [03245] in Zion [06726] for a foundation a stone [068], a tried [0976] stone [068], a precious [03368] corner [06438] stone, a sure [03245] foundation [04143]: he that believeth [0539] shall not make haste [02363].

² Have mercy [02603] upon me, O LORD [03068]; for I am weak [0536]: O LORD [03068], heal [07495] me; for my bones [06106] are vexed [0926].

¹⁴ All thy lovers [0157] have forgotten [07911] thee; they seek [01875] thee not; for I have wounded [05221] thee with the wound [04347] of an enemy [0341], with the chastisement [04148] of a cruel one [0394], for the multitude [07230] of thine iniquity [05771]; because thy sins [02403] were increased [06105].

²² He goeth [01980] after [0310] her straightway [06597], as an ox [07794] goeth [0935] to the slaughter [02874], or as a fool [0191] to the correction [04148] of the stocks [05914];

¹¹ My son [01121], despise [03988] not the chastening [04148] of the LORD [03068]; neither be weary [06973] of his correction [08433]:

¹⁰ And I will pour [08210] upon the house [01004] of David [01732], and upon the inhabitants [03427] of Jerusalem [03389], the spirit [07307] of grace [02580] and of supplications [08469]: and they shall look [05027] upon me whom they have pierced [01856], and they shall mourn [04553] for him, as one mourneth [05594] for his only [03173] son, and shall be in bitterness [04843] for him, as one that is in bitterness [04843] for his firstborn [01060].

⁹ Awake [05782], awake [05782], put on [03847] strength [05797], O arm [02220] of the LORD [03068]; awake [05782], as in the ancient [06924] days [03117], in the generations [01755] of old [05769]. Art thou not it that hath cut [02672] Rahab [07294], and wounded [02490] the dragon [08577]?

²² For I am poor [06041] and needy [034], and my heart [03820] is wounded [02490] within [07130] me.

²⁷ Add [05414] iniquity [05771] unto their iniquity [05771]: and let them not come [0935] into thy righteousness [06666].

⁵² Wherefore, behold, the days [03117] come [0935], saith [05002] the LORD [03068], that I will do judgment [06485] upon her graven images [06456]: and through all her land [0776] the wounded [02491] shall groan [0602].

⁵ But he was wounded [02490] for our transgressions [06588], he was bruised [01792] for our iniquities [05771]: the chastisement [04148] of our peace [07965] was upon him; and with his stripes [02250] we are healed [07495].