Click
here to show/hide instructions.
Instructions on how to use the page:
The commentary for the selected verse is is displayed below.
All commentary was produced against the King James, so the same verse from that translation may appear as well. Hovering your mouse over a commentary's scripture reference attempts to show those verses.
Use the browser's back button to return to the previous page.
Or you can also select a feature from the Just Verses menu appearing at the top of the page.
Selected Verse: Isaiah 42:1 - King James
Verse |
Translation |
Text |
Isa 42:1 |
King James |
Behold my servant, whom I uphold; mine elect, in whom my soul delighteth; I have put my spirit upon him: he shall bring forth judgment to the Gentiles. |
Summary Of Commentaries Associated With The Selected Verse
A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882] |
MESSIAH THE ANTITYPE OF CYRUS. (Isa. 42:1-25)
my servant--The law of prophetic suggestion leads Isaiah from Cyrus to the far greater Deliverer, behind whom the former is lost sight of. The express quotation in Mat 12:18-20, and the description can apply to Messiah alone (Psa 40:6; with which compare Exo 21:6; Joh 6:38; Phi 2:7). Israel, also, in its highest ideal, is called the "servant" of God (Isa 49:3). But this ideal is realized only in the antitypical Israel, its representative-man and Head, Messiah (compare Mat 2:15, with Hos 11:1). "Servant" was the position assumed by the Son of God throughout His humiliation.
elect--chosen by God before the foundation of the world for an atonement (Pe1 1:20; Rev 13:8). Redemption was no afterthought to remedy an unforeseen evil (Rom 16:25-26; Eph 3:9, Eph 3:11; Ti2 1:9-10; Tit 1:2-3). In Mat 12:18 it is rendered "My beloved"; the only beloved Son, beloved in a sense distinct from all others. Election and the love of God are inseparably joined.
soul--a human phrase applied to God, because of the intended union of humanity with the Divinity: "I Myself."
delighteth--is well pleased with, and accepts, as a propitiation. God could have "delighted" in no created being as a mediator (compare Isa 42:21; Isa 63:5; Mat 3:17).
spirit upon him-- (Isa 11:2; Isa 61:1; Luk 4:18; Joh 3:34).
judgment--the gospel dispensation, founded on justice, the canon of the divine rule and principle of judgment called "the law" (Isa 2:3; compare Isa 42:4; Isa 51:4; Isa 49:6). The Gospel has a discriminating judicial effect: saving to penitents; condemnatory to Satan, the enemy (Joh 12:31; Joh 16:11), and the wilfully impenitent (Joh 9:39). Mat 12:18 has, "He shall show," for "He shall bring forth," or "cause to go forth." Christ both produced and announced His "judgment." The Hebrew dwells most on His producing it; Matthew on His announcement of it: the two are joined in Him. |
Notes on the Bible, by Albert Barnes, [1834] |
Behold - This word is designed to call attention to the person that is immediately referred to. It is an intimation that the subject is of importance, and should command their regard.
My servant - This phrase denotes properly anyone who acknowledges or worships God; anyone who is regarded as serving or obeying him. It is a term which may be applied to anyone who is esteemed to be a pious man, or who is obedient to the commands of God, and is often applied to the people of God Gen 50:17; Ch1 6:49; Ch2 24:9; Dan 6:20; Dan 9:2; Tit 1:1; Jam 1:1; Pe1 2:16; Rev 7:3; Rev 15:3. The word 'servant' may be applied either to Isaiah, Cyrus, or the Messiah; and the question to whom it refers here is to be decided, not by the mere use of the term, but by the connection, and by the characteristics which are ascribed to him who is here designated as the 'servant' of Yahweh. There have been no less than five different views in regard to the personage here referred to; and as in the interpretation of the whole prophecy in this chapter, everything depends on this question, it is of importance briefly to examine the opinions which have been entertained.
I. One has been that it refers to the Jewish people. The translators of the Septuagint evidently so regarded it. They render it, Ἰακώβ ὁ παῖς μοῦ, κ.τ.λ. Iakōb ho pais mou, etc. - 'Jacob is my servant, I will uphold him; Israel is my chosen one, my soul hath embraced him.' Jarchi also so interprets the passage, but so modifies it as to understand by it 'the righteous in Israel;' and among the moderns, Rosenmuller, Paulus, and some others adopt this interpretation. The principal reason alleged for this interpretation is, that the phrase 'servant of Yahweh,' is used elsewhere in a collective sense, and applied to the Jewish people. Rosenmuller appeals particularly to Isa 41:8-9; to Isa 42:19, and to Isa 44:21; Isa 45:4; Isa 48:20; and argues that it is to be presumed that the prophet used the phrase in a uniform manner, and must therefore be supposed here also to refer to the Jewish people. But the objections are insuperable.
1. In Isa 42:6, the servant of Yahweh here referred to, is plainly distinguished from the people, where God says, 'I will give thee for a covenant of (with) the people.'
2. The description which the prophet gives here of the character of the 'servant' of Yahweh, as meek, mild, gentle, quiet, and humble Isa 42:2-3, is remarkably unlike the character which the prophet elsewhere gives of the people, and is as remarkably like the character which is everywhere given of the Messiah.
3. It was not true of the Jewish people that they were appointed, as is here said of the 'servant' of God Isa 42:7, to 'open the blind eyes, and to bring the prisoners out of prison.' This is evidently applicable only to a teacher, a deliverer, or a guide; and in no sense can it be applied to the collected Jewish people.
II. A second opinion has been, that by the 'servant of Yahweh' Cyrus was intended. Many of the Jewish interpreters have adopted this view, and not a few of the German critics. The principal argument for this opinion is, that what precedes, and what follows, relates particularly to Cyrus; and an appeal is made particularly to Isa 45:1, where he is called the Anointed, and to Isa 44:28, where he is called the Shepherd. But to this view also, the objections are obvious.
1. The name 'servant of Yahweh,' is, it is believed, nowhere given to Cyrus.
2. The description here by no means agrees with Cyrus. That he was distinguished for justice and equity is admitted (see the note at Isa 41:2), but the expressions used here, that God would 'put his Spirit upon him, that he should not cry, nor lift up his voice, so that it should be heard in the streets,' is one that is by no means applicable to a man whose life was spent mainly in the tumults of war, and in the pomp and carnage of battle and conquest. How can this description be applied to a man who trod down nations, and subdued kings, and who shed rivers of blood?
III. Others suppose that the prophet refers to himself. Among the Jews, Aben Ezra, and among others, Grottoes and Doderlin held this opinion. The only reason for this is, that in Isa 20:3, the name 'servant' of Yahweh is given to Isaiah. But the objections to this are plain, and insuperable.
1. Nothing can be urged, as we have seen, from the mere use of the word 'servant.'
2. It is inconceivable that a humble prophet like Isaiah should have applied to himself a description expressive of so much importance as is here attributed to the servant of God. How could the establishment of a new covenant with the people of God, and the conversion of the pagan nations Isa 42:6-7, be ascribed to Isaiah? And in what sense is it true that he was appointed to open the eyes of the blind, and to lead the prisoners from the prison?
IV. A fourth opinion, which it may be proper just to notice, is that which is advocated by Gesenius, that the phrase here refers to the prophets taken collectively. But this opinion is one that scarce deserves a serious refutation. For,
1. The name 'servant of Yahweh,' is never given to any collection of the prophets.
2. Any such collection of the prophets is a mere creature of the fancy. When did they exist? Who composed the collection? And how could the name servant designate them?
3. Of what collection of people could it be imagined that the description here given could be applied, that such a collection should not strive, nor cry; that it should be a covenant of the people, and that it should be the means of the conversion of the Gentile world?
V. The fifth opinion, therefore is, that it refers to the Messiah; and the direct arguments in favor of this, independent of the fact that it is applicable to no other one, are so strong as to put it beyond debate. A few of them may be referred to.
1. This is the interpretation of the Chaldee Paraphrase, which has retained the exposition of the ancient and early Jews. 'Behold my servant, the Messiah (משׁיתא עבדי ‛abeddı̂y meshı̂ythâ') I will cause him to come near; my chosen.'
2. There are such applications of the passage in the New Testament to the Lord Jesus, as to leave no room to doubt that, in view of the sacred writers, the passage had this reference. Thus, in Luk 2:32, he is spoken of as 'a light to lighten the Gentiles' (compare Isa 42:6). In Act 26:18, Paul speaks of him as given to the Gentiles,' to open their eyes, and to turn them from darkness to light' (compare Isa 42:7). In Mat 3:17, God says of the Redeemer, 'This is my beloved Son, in whom I am well pleased,' - language remarkably similar to the passage before us Isa 42:1, where he says, 'mine elect, in whom my soul delighteth.' And the whole inquiry is put to rest by the fact that Matthew Mat 12:17-21 expressly and directly applies the passage to the Lord Jesus, and says that it was fulfilled in him.
3. It may be added, that the entire description is one that is exactly and entirely applicable to the Lord Jesus. It is as applicable as if it had been made after he had appeared among people, and as if it were the language of biography, and not of prophecy. It is an exceedingly beautiful and tender description of the Son of God; nor can there be any objection to its application to him, except what arises from a general purpose not to apply any part of the Old Testament to him, if it can be avoided. I shall regard the passage, therefore, as applicable to him, and him alone; and suppose that the design of the Spirit here in introducing this reference to the Messiah is, to comfort the hearts of the exile Jews with the assurance that they must be restored to their own land, because it was from them that the Messiah was to proceed, and from them that the true religion was to be spread around the world.
Whom I uphold - whom I sustain, or protect; that is, who is the object of my affection and care. In Mat 3:17, the expression is, 'in whom I am well pleased.' And so in Mat 12:18, it is rendered, 'my servant, whom I have chosen.'
Mine elect - My chosen one; or the one whom I have selected to accomplish my great purposes. It implies that God had designated or appointed him for the purpose. In Mat 12:18, it is rendered 'my beloved.' It implies that he was the object of the divine favor, and that God had chosen or appointed him to perform the work of a Messiah.
In whom my soul delighteth - This language is applied the Lord Jesus in Mat 3:17; Mat 12:18. God regarded him as qualified for his work: he approved of what he did; he was well pleased with all his words, and thoughts, and plans. The word 'soul' here, is equivalent to I myself - in whom I delight.
I have put my Spirit upon him - (Compare Joh 3:34): 'For God giveth not the Spirit by measure unto him.' The Lord Jesus was divine, yet as Mediator he is everywhere represented as 'the anointed' of God, or as endowed with the influences of the Holy Spirit (compare the note at Isa 11:2). See also Isa 61:1, where the Messiah says of himself, 'The Spirit of the Lord God is upon me, because be hath anointed me' (compare Luk 4:18). Before he entered upon his public ministry, the Spirit of God descended on him at his baptism Mat 3:17, and in all his work he showed that he was endowed abundantly with that Spirit.
He shall bring forth judgment - The word 'judgment' (משׁפט mishpâṭ) is used in a great variety of significations. It properly means judgment, that is, the act of judging Lev 19:15; the place of judgment Ecc 3:16; a cause, or suit before a judge Num 28:5; a sentence of a judge Kg1 3:28; and thence guilt or crime, for which one is judged Jer 51:9. It also means right, rectitude, justice; a law, or statute; a claim, privilege, or due; also manner, custom, or fashion; or an ordinance, or institution. Here it is used, probably, in the sense of the order or institution that would be introduced under the Messiah; and it means that he would set up or establish the true religion among the Gentiles.
To the Gentiles - This is one of the many declarations which occur in Isaiah, that the Messiah would extend the true religion to pagan nations, and that they should be brought to participate in its privileges. |
The Scofield Bible Commentary, by Cyrus Ingerson Scofield, [1917] |
servant
There is a twofold account of the Coming Servant:
(1) he is represented as weak, despised, rejected, slain:
(2) and also as a mighty conqueror, taking vengeance on the nations and restoring Israel (for example (Isa 40:10); (Isa 63:1-4). The former class of passages relate to the first advent, and are fulfilled; the latter to the second advent, and are unfulfilled. |
Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78] |
The hēn (behold) in Isa 41:29 is now followed by a second hēn. With the former, Jehovah pronounced sentence upon the idolaters and their idols; with the latter, He introduces His "servant." In Isa 41:8 this epithet was applied to the nation, which had been chosen as the servant and for the service of Jehovah. But the servant of Jehovah who is presented to us here is distinct from Israel, and has so strong an individuality and such marked personal features, that the expression cannot possibly be merely a personified collective. Nor can the prophet himself be intended; for what is here affirmed of this servant of Jehovah goes infinitely beyond anything to which a prophet was ever called, or of which a man was ever capable. It must therefore be the future Christ; and this is the view taken in the Targum, where the translation of our prophecy commences thus: "Hâ' ‛abhdı̄ Meshı̄châ." Still there must be a connection between the national sense, in which the expression "servant of Jehovah" was used in Isa 41:8, and the personal sense in which it is used here. The coming Saviour is not depicted as the Son of David, as in chapters 7-12, and elsewhere, but appears as the embodied idea of Israel, i.e., as its truth and reality embodied in one person. The idea of "the servant of Jehovah" assumed, to speak figuratively, the from of a pyramid. The base was Israel as a whole; the central section was that Israel, which was not merely Israel according to the flesh, but according to the spirit also; the apex is the person of the Mediator of salvation springing out of Israel. And the last of the three is regarded (1.) as the centre of the circle of the promised kingdom - the second David; (2.) the centre of the circle of the people of salvation - the second Israel; (3.) the centre of the circle of the human race - the second Adam. Throughout the whole of these prophecies in chapters 40-66 the knowledge of salvation is still in its second stage, and about to pass into the third. Israel's true nature as a servant of God, which had its roots in the election and calling of Jehovah, and manifested itself in conduct and action in harmony with this calling, is all concentrated in Him, the One, as its ripest fruit. The gracious purposes of God towards the whole human race, which were manifested even in the election of Israel, are brought by Him to their full completion. Whilst judgments are inflicted upon the heathen by the oppressor of the nations, and display the nothingness of idolatry, the servant of Jehovah brings to them in a peaceful way the greatest of all blessings. "Behold my servant, whom I uphold; mine elect, whom my soul loveth: I have laid my Spirit upon Him; He will bring out right to the Gentiles." We must not render the first clause "by whom I hold." Tâmakh b' means to lay firm hold of and keep upright (sustinere). נפשׁי רצתה (supply בו or אתו, Job 33:26) is an attributive clause. The amplified subject extends as far as naphshii; then follows the predicate: I have endowed Him with my Spirit, and by virtue of this Spirit He will carry out mishpât, i.e., absolute and therefore divine right, beyond the circle in which He Himself is to be found, even far away to the Gentiles. Mishpât is the term employed here to denote true religion regarded on its practical side, as the rule and authority for life in all its relations, i.e., religion as the law of life, νομός. |
Explanatory Notes on the Whole Bible, by John Wesley [1754-65] |
Behold - The prophet having given one eminent instance of God's certain fore - knowledge, in the deliverance of the Jews by Cyrus, now adds another more eminent example of it, by foretelling the coming of the Messiah. This place therefore is expressly interpreted of Christ, Mat 12:18, &c. And to him, and to him only, all the particulars following, truly and evidently belong. Whom - Whom I will enable to do and suffer all those things which belong to his office. Elect - Chosen by me to this great work. Delighteth - Both for himself and for all his people, being fully satisfied with that sacrifice, which he shall offer up to me. Bring forth - Shall publish or shew, as this word is translated, Mat 12:18. Judgment - The law, and will, and counsel of God, concerning man's salvation. Gentiles - Not only to the Jews, but to the Heathen nations. |
Adam Clarke Commentary on the Whole Bible - Published 1810-1826 |
Behold my servant, whom I uphold - אתמך בו ethmach bo, on whom I lean. Alluding to the custom of kings leaning on the arm of their most beloved and faithful servant. All, both Jews and Christians, agree, that the seven first verses of this chapter belong to Christ. Now, as they are evidently a continuation of the prophecy in the preceding chapter, that prophecy cannot belong to Cyrus, but to Christ.
He shall bring forth judgment to the Gentiles "He shall publish judgment to the nations" - Four MSS. two ancient, add the conjunction ומשפט vemishpat. See Mat 12:18.
The word משפט mishpat, judgment, like צדקה tsedakah, righteousness, is taken in a great latitude of signification. It means rule, form, order, model, plan; rule of right, or of religion; an ordinance, institution; judicial process, cause, trial, sentence, condemnation, acquittal, deliverance, mercy, etc. It certainly means in this place the law to be published by Messiah, the institution of the Gospel. |
18 Behold my servant, whom I have chosen; my beloved, in whom my soul is well pleased: I will put my spirit upon him, and he shall shew judgment to the Gentiles.
39 And Jesus said, For judgment I am come into this world, that they which see not might see; and that they which see might be made blind.
11 Of judgment, because the prince of this world is judged.
31 Now is the judgment of this world: now shall the prince of this world be cast out.
6 And he said, It is a light thing that thou shouldest be my servant to raise up the tribes of Jacob, and to restore the preserved of Israel: I will also give thee for a light to the Gentiles, that thou mayest be my salvation unto the end of the earth.
4 Hearken unto me, my people; and give ear unto me, O my nation: for a law shall proceed from me, and I will make my judgment to rest for a light of the people.
4 He shall not fail nor be discouraged, till he have set judgment in the earth: and the isles shall wait for his law.
3 And many people shall go and say, Come ye, and let us go up to the mountain of the LORD, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the LORD from Jerusalem.
34 For he whom God hath sent speaketh the words of God: for God giveth not the Spirit by measure unto him.
18 The Spirit of the Lord is upon me, because he hath anointed me to preach the gospel to the poor; he hath sent me to heal the brokenhearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised,
1 The Spirit of the Lord GOD is upon me; because the LORD hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound;
2 And the spirit of the LORD shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of the LORD;
17 And lo a voice from heaven, saying, This is my beloved Son, in whom I am well pleased.
5 And I looked, and there was none to help; and I wondered that there was none to uphold: therefore mine own arm brought salvation unto me; and my fury, it upheld me.
21 The LORD is well pleased for his righteousness' sake; he will magnify the law, and make it honourable.
18 Behold my servant, whom I have chosen; my beloved, in whom my soul is well pleased: I will put my spirit upon him, and he shall shew judgment to the Gentiles.
2 In hope of eternal life, which God, that cannot lie, promised before the world began;
3 But hath in due times manifested his word through preaching, which is committed unto me according to the commandment of God our Saviour;
9 Who hath saved us, and called us with an holy calling, not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus before the world began,
10 But is now made manifest by the appearing of our Saviour Jesus Christ, who hath abolished death, and hath brought life and immortality to light through the gospel:
11 According to the eternal purpose which he purposed in Christ Jesus our Lord:
9 And to make all men see what is the fellowship of the mystery, which from the beginning of the world hath been hid in God, who created all things by Jesus Christ:
25 Now to him that is of power to stablish you according to my gospel, and the preaching of Jesus Christ, according to the revelation of the mystery, which was kept secret since the world began,
26 But now is made manifest, and by the scriptures of the prophets, according to the commandment of the everlasting God, made known to all nations for the obedience of faith:
8 And all that dwell upon the earth shall worship him, whose names are not written in the book of life of the Lamb slain from the foundation of the world.
20 Who verily was foreordained before the foundation of the world, but was manifest in these last times for you,
1 When Israel was a child, then I loved him, and called my son out of Egypt.
15 And was there until the death of Herod: that it might be fulfilled which was spoken of the Lord by the prophet, saying, Out of Egypt have I called my son.
3 And said unto me, Thou art my servant, O Israel, in whom I will be glorified.
7 But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men:
38 For I came down from heaven, not to do mine own will, but the will of him that sent me.
6 Then his master shall bring him unto the judges; he shall also bring him to the door, or unto the door post; and his master shall bore his ear through with an aul; and he shall serve him for ever.
6 Sacrifice and offering thou didst not desire; mine ears hast thou opened: burnt offering and sin offering hast thou not required.
18 Behold my servant, whom I have chosen; my beloved, in whom my soul is well pleased: I will put my spirit upon him, and he shall shew judgment to the Gentiles.
19 He shall not strive, nor cry; neither shall any man hear his voice in the streets.
20 A bruised reed shall he not break, and smoking flax shall he not quench, till he send forth judgment unto victory.
9 We would have healed Babylon, but she is not healed: forsake her, and let us go every one into his own country: for her judgment reacheth unto heaven, and is lifted up even to the skies.
28 And all Israel heard of the judgment which the king had judged; and they feared the king: for they saw that the wisdom of God was in him, to do judgment.
5 And a tenth part of an ephah of flour for a meat offering, mingled with the fourth part of an hin of beaten oil.
16 And moreover I saw under the sun the place of judgment, that wickedness was there; and the place of righteousness, that iniquity was there.
15 Ye shall do no unrighteousness in judgment: thou shalt not respect the person of the poor, nor honour the person of the mighty: but in righteousness shalt thou judge thy neighbour.
17 And lo a voice from heaven, saying, This is my beloved Son, in whom I am well pleased.
18 The Spirit of the Lord is upon me, because he hath anointed me to preach the gospel to the poor; he hath sent me to heal the brokenhearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised,
1 The Spirit of the Lord GOD is upon me; because the LORD hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound;
2 And the spirit of the LORD shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of the LORD;
34 For he whom God hath sent speaketh the words of God: for God giveth not the Spirit by measure unto him.
18 Behold my servant, whom I have chosen; my beloved, in whom my soul is well pleased: I will put my spirit upon him, and he shall shew judgment to the Gentiles.
17 And lo a voice from heaven, saying, This is my beloved Son, in whom I am well pleased.
18 Behold my servant, whom I have chosen; my beloved, in whom my soul is well pleased: I will put my spirit upon him, and he shall shew judgment to the Gentiles.
18 Behold my servant, whom I have chosen; my beloved, in whom my soul is well pleased: I will put my spirit upon him, and he shall shew judgment to the Gentiles.
17 And lo a voice from heaven, saying, This is my beloved Son, in whom I am well pleased.
17 That it might be fulfilled which was spoken by Esaias the prophet, saying,
18 Behold my servant, whom I have chosen; my beloved, in whom my soul is well pleased: I will put my spirit upon him, and he shall shew judgment to the Gentiles.
19 He shall not strive, nor cry; neither shall any man hear his voice in the streets.
20 A bruised reed shall he not break, and smoking flax shall he not quench, till he send forth judgment unto victory.
21 And in his name shall the Gentiles trust.
1 Behold my servant, whom I uphold; mine elect, in whom my soul delighteth; I have put my spirit upon him: he shall bring forth judgment to the Gentiles.
17 And lo a voice from heaven, saying, This is my beloved Son, in whom I am well pleased.
7 To open the blind eyes, to bring out the prisoners from the prison, and them that sit in darkness out of the prison house.
18 To open their eyes, and to turn them from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins, and inheritance among them which are sanctified by faith that is in me.
6 I the LORD have called thee in righteousness, and will hold thine hand, and will keep thee, and give thee for a covenant of the people, for a light of the Gentiles;
32 A light to lighten the Gentiles, and the glory of thy people Israel.
6 I the LORD have called thee in righteousness, and will hold thine hand, and will keep thee, and give thee for a covenant of the people, for a light of the Gentiles;
7 To open the blind eyes, to bring out the prisoners from the prison, and them that sit in darkness out of the prison house.
3 And the LORD said, Like as my servant Isaiah hath walked naked and barefoot three years for a sign and wonder upon Egypt and upon Ethiopia;
2 Who raised up the righteous man from the east, called him to his foot, gave the nations before him, and made him rule over kings? he gave them as the dust to his sword, and as driven stubble to his bow.
28 That saith of Cyrus, He is my shepherd, and shall perform all my pleasure: even saying to Jerusalem, Thou shalt be built; and to the temple, Thy foundation shall be laid.
1 Thus saith the LORD to his anointed, to Cyrus, whose right hand I have holden, to subdue nations before him; and I will loose the loins of kings, to open before him the two leaved gates; and the gates shall not be shut;
7 To open the blind eyes, to bring out the prisoners from the prison, and them that sit in darkness out of the prison house.
2 He shall not cry, nor lift up, nor cause his voice to be heard in the street.
3 A bruised reed shall he not break, and the smoking flax shall he not quench: he shall bring forth judgment unto truth.
6 I the LORD have called thee in righteousness, and will hold thine hand, and will keep thee, and give thee for a covenant of the people, for a light of the Gentiles;
20 Go ye forth of Babylon, flee ye from the Chaldeans, with a voice of singing declare ye, tell this, utter it even to the end of the earth; say ye, The LORD hath redeemed his servant Jacob.
4 For Jacob my servant's sake, and Israel mine elect, I have even called thee by thy name: I have surnamed thee, though thou hast not known me.
21 Remember these, O Jacob and Israel; for thou art my servant: I have formed thee; thou art my servant: O Israel, thou shalt not be forgotten of me.
19 Who is blind, but my servant? or deaf, as my messenger that I sent? who is blind as he that is perfect, and blind as the LORD'S servant?
8 But thou, Israel, art my servant, Jacob whom I have chosen, the seed of Abraham my friend.
9 Thou whom I have taken from the ends of the earth, and called thee from the chief men thereof, and said unto thee, Thou art my servant; I have chosen thee, and not cast thee away.
3 And they sing the song of Moses the servant of God, and the song of the Lamb, saying, Great and marvellous are thy works, Lord God Almighty; just and true are thy ways, thou King of saints.
3 Saying, Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads.
16 As free, and not using your liberty for a cloke of maliciousness, but as the servants of God.
1 James, a servant of God and of the Lord Jesus Christ, to the twelve tribes which are scattered abroad, greeting.
1 Paul, a servant of God, and an apostle of Jesus Christ, according to the faith of God's elect, and the acknowledging of the truth which is after godliness;
2 In the first year of his reign I Daniel understood by books the number of the years, whereof the word of the LORD came to Jeremiah the prophet, that he would accomplish seventy years in the desolations of Jerusalem.
20 And when he came to the den, he cried with a lamentable voice unto Daniel: and the king spake and said to Daniel, O Daniel, servant of the living God, is thy God, whom thou servest continually, able to deliver thee from the lions?
9 And they made a proclamation through Judah and Jerusalem, to bring in to the LORD the collection that Moses the servant of God laid upon Israel in the wilderness.
49 But Aaron and his sons offered upon the altar of the burnt offering, and on the altar of incense, and were appointed for all the work of the place most holy, and to make an atonement for Israel, according to all that Moses the servant of God had commanded.
17 So shall ye say unto Joseph, Forgive, I pray thee now, the trespass of thy brethren, and their sin; for they did unto thee evil: and now, we pray thee, forgive the trespass of the servants of the God of thy father. And Joseph wept when they spake unto him.
1 Who is this that cometh from Edom, with dyed garments from Bozrah? this that is glorious in his apparel, travelling in the greatness of his strength? I that speak in righteousness, mighty to save.
2 Wherefore art thou red in thine apparel, and thy garments like him that treadeth in the winefat?
3 I have trodden the winepress alone; and of the people there was none with me: for I will tread them in mine anger, and trample them in my fury; and their blood shall be sprinkled upon my garments, and I will stain all my raiment.
4 For the day of vengeance is in mine heart, and the year of my redeemed is come.
10 Behold, the Lord GOD will come with strong hand, and his arm shall rule for him: behold, his reward is with him, and his work before him.
26 He shall pray unto God, and he will be favourable unto him: and he shall see his face with joy: for he will render unto man his righteousness.
8 But thou, Israel, art my servant, Jacob whom I have chosen, the seed of Abraham my friend.
8 But thou, Israel, art my servant, Jacob whom I have chosen, the seed of Abraham my friend.
29 Behold, they are all vanity; their works are nothing: their molten images are wind and confusion.
18 Behold my servant, whom I have chosen; my beloved, in whom my soul is well pleased: I will put my spirit upon him, and he shall shew judgment to the Gentiles.
18 Behold my servant, whom I have chosen; my beloved, in whom my soul is well pleased: I will put my spirit upon him, and he shall shew judgment to the Gentiles.
18 Behold my servant, whom I have chosen; my beloved, in whom my soul is well pleased: I will put my spirit upon him, and he shall shew judgment to the Gentiles.