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Selected Verse: Isaiah 52:13 - King James
| Verse |
Translation |
Text |
| Isa 52:13 |
King James |
Behold, my servant shall deal prudently, he shall be exalted and extolled, and be very high. |
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] |
Here the fifty-third chapter ought to begin, and the fifty-second chapter end with Isa 52:12. This section, from here to end of the fifty-third chapter settles the controversy with the Jews, if Messiah be the person meant; and with infidels, if written by Isaiah, or at any time before Christ. The correspondence with the life and death of Jesus Christ is so minute, that it could not have resulted from conjecture or accident. An impostor could not have shaped the course of events so as to have made his character and life appear to be a fulfilment of it. The writing is, moreover, declaredly prophetic. The quotations of it in the New Testament show: (1) that it was, before the time of Jesus, a recognized part of the Old Testament; (2) that it refers to Messiah (Mat 8:17; Mar 15:28; Luk 22:37; Joh 12:38; Act 8:28-35; Rom 10:16; Pe1 2:21-25). The indirect allusions to it still more clearly prove the Messianic interpretation; so universal was that interpretation, that it is simply referred to in connection with the atoning virtue of His death, without being formally quoted (Mar 9:12; Rom 4:25; Co1 15:3; Co2 5:21; Pe1 1:19; Pe1 2:21-25; Jo1 3:5). The genuineness of the passage is certain; for the Jews would not have forged it, since it is opposed to their notion of Messiah, as a triumphant temporal prince. The Christians could not have forged it; for the Jews, the enemies of Christianity, are "our librarians" [PALEY]. The Jews try to evade its force by the figment of two Messiahs, one a suffering Messiah (Ben Joseph), the other a triumphant Messiah (Ben David). HILLEL maintained that Messiah has already come in the person of Hezekiah. BUXTORF states that many of the modern Rabbins believe that He has been come a good while, but will not manifest Himself because of the sins of the Jews. But the ancient Jews, as the Chaldee paraphrast, Jonathan, refer it to Messiah; so the Medrasch Tauchuma (a commentary on the Pentateuch); also Rabbi Moses Haddarschan (see HENGSTENBERG, Christology of the Old Testament). Some explain it of the Jewish people, either in the Babylonish exile, or in their present sufferings and dispersion. Others, the pious portion of the nation taken collectively, whose sufferings made a vicarious satisfaction for the ungodly. Others, Isaiah, or Jeremiah [GESENIUS], the prophets collectively. But an individual is plainly described: he suffers voluntarily, innocently, patiently, and as the efficient cause of the righteousness of His people, which holds good of none other but Messiah (Isa 53:4-6, Isa 53:9, Isa 53:11; contrast Jer 20:7; Jer 15:10-21; Psa 137:8-9). Isa 53:9 can hold good of none other. The objection that the sufferings (Isa 53:1-10) referred to are represented as past, the glorification alone as future (Isa 52:13-15; Isa 53:11-12) arises from not seeing that the prophet takes his stand in the midst of the scenes which he describes as future. The greater nearness of the first advent, and the interval between it and the second, are implied by the use of the past tense as to the first, the future as to the second.
Behold--awakening attention to the striking picture of Messiah that follows (compare Joh 19:5, Joh 19:14).
my servant--Messiah (Isa 42:1).
deal prudently--rather, "prosper" [GESENIUS] as the parallel clause favors (Isa 53:10). Or, uniting both meanings, "shall reign well" [HENGSTENBERG]. This verse sets forth in the beginning the ultimate issue of His sufferings, the description of which follows: the conclusion (Isa 53:12) corresponds; the section (Isa 52:13; Isa 53:12) begins as it ends with His final glory.
extolled--elevated (Mar 16:19; Eph 1:20-22; Pe1 3:22). |
| Notes on the Bible, by Albert Barnes, [1834] |
Notes on Isa 52:13-15 and Isa 53:1-12
The most important portion of Isaiah, and of the Old Testament, commences here, and here should have been the beginning of a new chapter. It is the description of the suffering Messiah, and is continued to the close of the next chapter. As the closing verses of this chapter are connected with the following chapter, and as it is of great importance to have just views of the design of this portion of Isaiah, it is proper in this place to give an analysis of this part of the prophecy. And as no other part of the Bible has excited so much the attention of the friends and foes of Christianity; as so various and conflicting views have prevailed in regard to its meaning: and as the proper interpretation of the passage must have an important bearing on the controversy with Jews and infidels, and on the practical views of Christians, I shall be justified in going into an examination of its meaning at considerably greater length than has been deemed necessary in other portions of the prophecy. It may be remarked in general:
(1) That if the common interpretation of the passage, as describing a suffering Saviour, be correct, then it settles the controversy with the Jews, and demonstrates that their notions of the Messiah are false.
(2) If this was written at the time when it is claimed by Christians to have been written, then it settles the controversy with infidels. The description is so particular and minute; the correspondence with the life, the character, and the death of the Lord Jesus, is so complete, that it could not have been the result of conjecture or accident. At the same time, it is a correspondence which could not have been brought about by an impostor who meant to avail himself of this ancient prophecy to promote his designs, for a large portion of the circumstances are such as did not depend on himself, but grew out of the feelings and purposes of others. On the supposition that this had been found as an ancient prophecy, it would have been impossible for any impostor so to have shaped the course of events as to have made his character and life appear to be a fulfillment of it. And unless the infidel could either make it out that this prophecy was not in existence, or that, being in existence, it was possible for a deceiver to create an exact coincidence between it and his life and character and death, then, in all honesty, he should admit that it was given by inspiration, and that the Bible is true.
(3) A correct exposition of this will be of inestimable value in giving to the Christian just views of the atonement, and of the whole doctrine of redemption. Probably in no portion of the Bible of the same length, not even in the New Testament, is there to be found so clear an exhibition of the purpose for which the Saviour died. I shall endeavor, therefore, to prepare the way for an exposition of the passage, by a consideration of several points that are necessary to a correct understanding of it.
Section 1. Evidence that It was Written Before
The Birth of Jesus of Nazareth
On this point there will be, and can be, no dispute among Jews and Christians. The general argument to prove this, is the same as that which demonstrates that Isaiah wrote at all before that time. For a view of this, the reader is referred to the Introduction. But this general argument may be presented in a more specific form, and includes the following particulars:
(1) It is quoted in the New Testament as part of the prophetic writings then well known (see Mat 8:17; Joh 12:38; Act 8:28-35; Rom 10:16; Pe1 2:21-25). That the passage was in existence at the time when the New Testament was written, is manifest from these quotations. So far as the argument with the infidel is concerned, it is immaterial whether it was written 700 years before the events took place, or only fifty, or ten. It would still be prophecy, and it would still be incumbent on him to show how it came to be so accurately accomplished.
(2) It is quoted and translated by writers who undoubtedly lived before the Christian era. Thus, it is found in the Septuagint, and in the Chaldee - both of which can be demonstrated to have been made before Christ was born.
(3) There is not the slightest evidence that it has been interpolated or corrupted, or changed so as to adapt it to the Lord Jesus. It is the same in all copies, and in all versions.
(4) It has never even been pretended that it has been introduced for the purpose of furnishing an argument for the truth of Christianity. No infidel has ever pretended that it does not stand on the same footing as any other portion of Isaiah.
(5) It is such a passage as Jews would not have forged. It is opposed to all their prevailing notions of the Messiah. They have anticipated a magnificent temporal prince and a conqueror: and one of the main reasons why they have rejected the Lord Jesus has been, that he was obscure in his origin, poor, despised, and put to death; in other words, because be has corresponded so entirely with the description here. No passage of the Old Testament has ever given them greater perplexity than this, and it is morally certain that if the Jews had ever forged a pretended prophecy of the Messiah, it would not have been in the language of this portion of Isaiah. They would have described him as the magnificent successor of David and Solomon; as a mighty prince and a warrior; as the head of universal empire, and would have said that by his victorious arms he would subdue the earth to himself, and would make Jerusalem the capital of the world. They never would have described him as despised and rejected by people, and as making his grave with the wicked in his death.
(6) Christians could not have forged and interpolated this. The Jews have always jealously guarded their own Scriptures; and nothing would have so certainly excited their attention as an attempt to interpolate a passage like this, furnishing at once an irrefragable argument against their opinions of the Messiah, and so obviously applicable to Jesus of Nazareth. It is, moreover, true, that no Jewish writer has ever pretended that the passage has either been forged, or changed in any way, so as to accommodate it to the opinions of Christians respecting the Messiah. These remarks may seem to be unnecessary, and this argument useless, to those who have examined the authenticity of the sacred writings. They are of use only in the argument with the enemies of Christianity. For, if this passage was written at the time when it is supposed to have been, and if it had reference to the Lord Jesus, then it demonstrates that Isaiah was inspired, and furnishes an argument for the truth of revelation which is irrefragable. It is incumbent on the unbeliever to destroy all the alleged proofs that it was written by Isaiah, or, as an honest man, he should admit the truth of inspiration and of prophecy, and yield his heart to the influence of the truth of the Bible. In general, it may be observed, that an attempt to destroy the credibility of this portion of Isaiah as having been written several hundred years before the Christian era, would destroy the credibility of all the ancient writings; and that we have as much evidence that this is the production of Isaiah, as we have of the credibility or the authenticity of the writings of Homer or Herodotus.
Section 2. History of the Interpretation of the Passage by the Jews
In order to a clear understanding of the passage, it is proper to give a summary view of the modes of interpretation which have prevailed in regard to it both among Jews and Christians. For this historical view, I am indebted mainly to Hengstenberg, Chris. i. p. 484ff. The several opinions which have prevailed among the Jewish expositors are the following:
There is the fullest evidence that the passage was applied by the early Jews, both before and after the birth of Jesus, to the Messiah, until they were pressed by its application to Jesus of Nazareth, and were compelled ill self-defense to adopt some other mode of interpretation; and even after that, it is evident, also, that not a few of the better and more pious portion of the Jewish nation still continued to regard it as descriptive of the Messiah. So obvious is the application to the Messiah, so clear and full is the description, that many of them have adopted the opinion that there would be two Messiahs, one a suffering Messiah, and the other a glorious and triumphant prince and conqueror. The Old Testament plainly foretold that the Messiah would be 'God and man; exalted and debased; master and servant; priest and victim; prince and subject; involved in death, and yet a victor over death; rich and poor; a king, a conqueror, glorious; a man of griefs, exposed to infirmities, unknown, and in a state of abjection and humiliation.' (Calmet.) All these apparently contradictory qualities bad their fulfillment in the person of Jesus of Nazareth; but they were the source of great difficulty to the Jews, and have led to the great variety of opinions which have prevailed among them in regard to him.
In the Lord Jesus they harmonize; but when the Jews resolved to reject him, they were at once thrown into endless embarrassment in regard to the character, coming, and work of him whom they had so long expected. The following extract from Calmet (Dictionary) will explain some of the modern prevailing views of him, and is neeessary to a clear understanding of the grounds which have been taken in the interpretation of this prophecy: 'Some of them, as the famous Hillel, who lived, according to the Jews, before Christ, maintain that the Messiah was already come in the person of Hezekiah; others, that the belief of the coming of the Messiah is no article of faith. Buxtorf says, that the greater part of the modern rabbis believe that the Messiah has been come a good while, but keeps himself concealed in some part of the world or other, and will not manifest himself, because of the sins of the Jews. Jarchi affirms, that the Hebrews believe that the Messiah was born on the day of the last destruction of Jerusalem by the Romans. Some assign him the terrestrial paradise for his habitation; others the city of Rome, where, according to the Talmudists, he keeps himself concealed among the leprous and infirm, at the gate of the city, expecting Elias to come and manifest him.
A great number believe that he is yet to come, but they are strangely divided about the time and the circumstances of his coming. Some expect him at the end of 6000 years. Kimchi, who lived in the twelfth century, believed that the coming of the Messiah was very near. Some have fixed the time of the end of their misfortunes to a.d. 1492, others to 1598, others to 1600, others yet later. Last of all, tired out with these uncertainties, they have pronounced an anathema against any who shall pretend to calculate the time of the coming of the Messiah.'
It is capable, however, of clear demonstration, that the ancient Jews, before the birth of Jesus, were not thus embarrassed in the interpretation of their own prophets. The following extracts from their writings will show that the opinion early prevailed that the passage before us had reference to the Messiah, and that they had to some extent right views of him. Even by the later Jewish interpreters who give a different exposition of the prophecy, it is admitted that it was formerly referred to the Messiah. This is admitted by Aben Ezra, Jarchi, Abarbanel, and Moses Nachmanides. Among the testimonies of the ancient Jews are the following: The Chaldee Paraphrast, Jonathan, expressly refers it to the Messiah. Thus, in Isa 52:13, he renders the first member, Behold, my servant the Messiah shall prosper.' Thus, in the Medrasch Tanchuma (an old commentary on the Pentateuch), on the words 'Behold, my servant shall prosper,' it is remarked, This is the king Messiah, who is high, and lifted up, and very exalted, higher than Abraham, exalted above Moses, higher than the ministering angels.' Similar is the language of rabbi Moses Haddarschan on Gen 1:3 : 'Yahweh spake: Messiah, my righteous one, those who are concealed with thee, will be such that their sins will bring a heavy yoke upon thee. The Messiah answered: Lord of the world, I cheerfully take upon myself those plagues and sorrows. Immediately, therefore, the Messiah took upon himself, out of love, all torments and sufferings, as it is written in Isa 53:1-12, "He was abused and oppressed."' Many other passages may be seen collected by Hengstenberg, Chris. i. 485, 486.
But this interpretation was abandoned by the Jewish interpreters when the passage was urged against them by Christians as demonstrating that Jesus of Nazareth was the Messiah, and when they could not reconcile it with their prevailing notions that the Messiah was to be a magnificent temporal prince. Gesenius asserts that 'the later Jews, no doubt, relinquished this interpretation in consequence of their controversy with Christians.' The Jews early formed the opinion that the Messiah was to be a king like David and Solomon, and was to be distinguished as a conqueror. They, therefore looked exclusively at the passages of the Old Testament which spoke of his exaltation, and they were rendered averse to applying a passage like this to him, which spoke of his poverty, rejection, humiliation, and death. They did not or would not, understand how passages apparently so contradictory, could be applied to the same individual; and they therefore fixed their attention on those which predicted his exaltation and majesty, and rejected the idea that the Messiah would be a sufferer. So long as they applied this portion of Isaiah to the Messiah, they could not deny that there was a remarkable correspondence between it and Jesus of Nazareth, and they were unable to meet the force of the argument thence derived in favor of his claims to the Messiahsip. It became necessary, therefore, for the Jews to seek some other explanation of the passage, and to deny that it had reference to the Messiah. Accordingly, the great effort of the Jewish interpreters has been to ascertain to whom the passage can be made, with any show of probability, to apply. The great mass agree that it is not to be applied to the Messiah, and this is now the prevailing opinion among them.
Among the more modern Jewish expositors who agree that the passage is not to be applied to the Messiah, the following opinions have prevailed:
1. The most commonly received opinion is, that it refers to the Jewish people. This is the opinion of Jarchi, Aben Ezra, Kimchi, Abarbancl, and Lipmann. According to them, the prophecy describes the condition of the Jews in their present calamity and exile; the firmness with which they endure it for the honor of God, and resist every temptation to forsake his law and worship; and the prosperity honor and glory which they shall obtain in the time of their redemption. In Isa 53:1-10, the pagan are regarded as speaking, and making an humble and penitential confession that they have hitherto mistaken the people of God, and unjustly despised them on account of their sufferings, since it now appears front their exaltation that those sufferings have not been inflicted on them on account of their sins.
2. Others take the appellation, 'salvation of Yahweh,' in the passage, to mean, the pious portion of the nation taken collectively, and regarded as making a kind of vicarious satisfaction for the ungodly. This class of interpreters among the Jews, however, has been small. They refer it to those among them who endure much affliction and suffering, but more especially to those who are publicly put to death. They mention particularly rabbi Akiba as one who suffered martyrdom in this manner. This interpretation retains, indeed, the essential idea of substitution Which runs through the passage, and it is not improbable that it is on this account that it has found so little favor with the modern Jews, since they reject with abhorrence the whole doctrine of vicarious sufferings as designed to make an atonement for others.
3. A few others among the Jews make the passage refer to an individual. Abarbanel, besides supposing that it refers to the Jewish people in general, suggests also that it may refer particularly to Isaiah. rabbi Saddias Haggaon explained the whole as referring to Jeremiah. Still the passage is so plain in its general meaning, the reference to the Messiah is so obvious, that the rabbis have not been able, with all their ingenuity, to propose an interpretation that shall be entirely satisfactory to their nation. It has probably been the means of the conversion of more Jews from the errors of their system to Christianity, than any other portion of their Scriptures. We know that, as it was explained and applied by Philip, it was the means of the conversion of the Ethiopian eunuch Act 8:27-40. And so Jo. Isaac Levita, a learned Jew, says it was the means of first leading him to the Christian religion. 'I frankly confess,' says he, 'that this chapter first conducted me to the Christian faith. For more than a thousand times I read this chapter, and accurately compared it with many translations, I found that it contained a hundred more mysteries respecting Christ, than are found in any version.' Many similar instances occur, says Hengstenberg, in the reports of Missionaries among the Jews.
Section 3. History of the Interpretation of the Passage by Christians
For seventeen centuries the view which was taken of this passage was uniform. By all the fathers of the Christian church it was regarded as having an indisputable reference to Christ. In their arguments with the Jews, it was quoted as containing a full refutation of their opinions respecting the Messiah, and as demonstrating that Jesus of Nazareth was he who had been so long announced by the prophets as 'he who was to come.' In their arguments with infidels, it was a strong proof to which they appealed of the truth of revelation; and in their homilies and expositions it was referred uniformly to the Lord Jesus. If we except Grotius, who supposed that it referred to Jeremiah, who, he says (note at Isa 52:13), was figura Christi - the type of the Messiah - it was not until the last quarter of the sixteenth century that this interpretation began to be called in question. The reason why the uniform exposition of the Christian church was abandoned then by any was, that it could no longer be retained consistently with the notions which prevailed, especially in Germany, of the Bible. The grand principle which began to prevail in the interpretation of the Bible was, that all which is there recorded is to be accounted for on natural principles. But if this passage refers to the Messiah, it harmonizes so exactly with the life and character of the Redeemer, and it is so entirely removed from the possible range of mere conjecture, that it cannot be accounted for except on the supposition of supernatural revelation. Many professed Christian interpreters, therefore, have sought other ways of explaining it, and have diligently inquired to whom it referred. As a specimen of the manner in which the exposition of the Bible has been conducted in Germany, we may just refer to the opinions which have prevailed in the interpretation of this, the plainest and most splendid of all the prophecies pertaining to the Messiah.
1. Comparatively the greatest number of the non-Messianic interpreters make the whole Jewish people the subject. A large number of German expositors, whose names may be seen in Hengstenberg's Christol. i. 494, have adopted this view. The only difference between this interpretation and that adopted by the later Jews is, that the German critics suppose it refers to the Jews in the Babylonian exile, while the Jews suppose that it refers to their nation suffering in their present exile.
2. It was held by Eckermann that it refers to the Jewish nation in the abstract, in opposition to its individual members. In other words, it seems to have been held that the nation in the abstract was guilty and was suffering, while the individual members were innocent, and escaped suffering and punishment.
3. It has been held that it refers to the pious part of the Jewish people, as contrasted with the ungodly. This opinion was defended by Paulus. His view is the following: The pious part of the Jewish people were carried into captivity with the ungodly, not on account of their own sins, but the sins of the latter. The ungodly inferred that the hope of the pious that Yahweh would help them was in vain, but as the exile came to an end, and the pious returned, they saw that they had erred, and that their hope was wellgrounded. They deeply lament, therefore, that they have not long ago done penance.
4. One author has maintained that the Jewish priesthood is the subject of the prophecy, but in this he stands alone.
5. It has been maintained by others that the prophets collectively are referred to in the passage. This was at first the opinion of Rosenmuller, but was abandoned by him, and was then defended by De Wette, and is maintained by Gesenius.
6. Others have referred it to some individual. Thus Grotius supposes that Jeremiah is meant. Augusti supposed that Uzziah was intended. Others that Hezekiah was meant; and others that Isaiah here referred to himself; and others that it refers to some unknown prophet slain by the Jews in their exile; and others that it refers to the Maccabees!
These strange and absurd opinions are specimens of the unhappy manner of exposition which has prevailed among the German neologists; and they are specimens, too, of the reluctance of the human mind to embrace the truth as it is in Jesus, and of its proneness to the wildest aberrations, where mere human reason is suffered to take the reins in the interpretation of the Bible. Perhaps there is scarcely to be found an instance of interpretation that is more suited to humble us in regard to the proneness of people to err, than in these modes of explaining this beautiful portion of Isaiah. And there is not to be found anywhere a more striking proof of the reluctance of the human mind to contemplate the sufferings and death of the Redeemer of the world, or to embrace the great and glorious truth that people can be saved only by the vicarious sacrifice of the Son of God.
Section 4. Proof that it Refers to the Messiah
More ample proof of this will be furnished in the exposition of the passage itself, than can now be given. But still, it may not be improper to refer to a few of the considerations which go to demonstrate that the prophet here refers to the Lord Jesus Christ.
I. He refers to an individual, and not to a people, or a nation. It is not either to the collective body of the Jewish people, or to the pious portion of the Jewish people, or to the collective body of the prophets. This is evident on the slightest examination of the passage. The prophet speaks of the 'servant of Yahweh;' and the whole representation is that of an individual, and not of any collective body of people. Thus his visage was marred, and his form was disfigured: he was as a tender plant; he was despised; he was rejected; he was smitten, wounded, put to death; he made his grave with the wicked and with the rich. Of what collective body of people could this be said? How absurd to apply this to a nation, or to any portion of a nation! It cannot be applied (A) to the whole people. In Isa 53:3, the subject is called 'a man,' an appellation which cannot be given to a nation.
Nor is there an instance in all the sacred writings where there can be found such an extended allegory as this would be, on the supposition that this refers to the Jewish people. Besides, with what possible propriety can it be said of a nation that it has borne the griefs and carried the sorrows of others; that it was stricken for the transgression of the people of God; that it was made an offering for sin; and that it made intercession for the sin of the transgressors? If this refers to a nation, then all settled views of interpretation are at an end. The circumstances which are usually supposed to mark individual existence may in all other circumstances in like manner be supposed to mean nations, and we shall have no longer any way-marks in guiding us in the interpretation of the plainest writings. Nor (B) can it refer to the pious portion of the Jewish people taken collectively. For the subject of the prophecy suffers voluntarily; he himself innocent, bears the sins of others Isa 53:4-6, Isa 53:9; his sufferings are the efficient cause of the righteousness of his people Isa 53:11; and he suffers quietly and patiently, without allowing himself to be provoked to bitterness against the authors of his sufferings. Of all these four marks, not one belongs to the people of Israel. For
(a) they went not voluntarily into the Babylonian exile, but were carried there by violence.
(b) They did not suffer innocently, but suffered for their sins.
(c) The sufferings of the Jews can in no sense be represented as the cause of the righteousness of others.
(d) Nor did the Jews evince that patience and devotedness to the will of God which is here attributed to the subject of this prophecy.
How can it be said that they were led like a lamb to the slaughter, that they did not open the mouth to complain, when even the noblest and best of them poured out their sadness in complaints and lamentations? Compare Jer 20:7 ff; Jer 15:10-21; Psa 137:8-9. Nor (C) can it refer to the prophets taken collectively, as Gesenius supposes. On this it is sufficient to ask, Where did such a collection of the prophets ever exist? When did they suffer together? What evidence is there that they were in exile? Where and when did they take upon themselves the sins of the people, or suffer for them, or make their grave with the wicked and the rich in their death, or see of the travail of the soul, and become the means of the justification of many? All that has been said in favor of this is so entirely the work of conjecture, and is so manifestly designed to evade the obvious reference to the Messiah, that it is necessary to refer to it only as a specimen of the manner of interpretation which has prevailed, and which still prevails in the explanation of the sacred Scriptures. But if the passage does not refer either to the collective Jewish people, or to the pious portion of them, or to the prophets regarded as a collective body, then it must refer to an individual, and the only question is whether, it refers to the Messiah, or to some individual of the Jewish nation. As a simple and satisfactory argument that it refers to some individual, an appeal might be made to the common sense of the mass of people. Not one in a million - and he not unless he had some favorite hypothesis to defend - would ever suppose, on reading the passage, that it could have any reference to a collection of people of any kind. But the common sense of the mass of people is generally the best criterion of the meaning of any written document, and the best interpreter of the Bible.
II. If it refers to an individual, it must refer to the Messiah. It cannot refer to Isaiah, or Jeremiah, or Uzziah, or Akiba, for the following, among other reasons:
(a) The advocates of this theory have not been able to agree on any individual to whom it can be applied. Grotius suggested Jeremiah, some others Uzziah, or Isaiah, and some of the Jews Akiba. But each of these theories has been confined to the single interpreter who suggested it, and has been rejected by all the rest of the world. What better proof could there be that there is not even plausibility in the statement? What stronger demonstration that it is a theory got up on purpose to avoid the reference to the Messiah?
(b) None of the individuals named had any claim to the statements here made respecting the individual sufferer. Did kings shut their months at them, and stand in awe of them? Did Jeremiah sprinkle many nations? Did Uzziah bear the griefs and the sorrows of people? Did Yahweh lay on Isaiah the iniquity of all people? Did either of them make their grave with the wicked and the rich in their death? But if it cannot be shown to have reference to any other individual, then the fair inference is, that it refers to the Messiah.
III. The argument that it refers to the Messiah has all the force of tradition in its favor. We have seen that the Jews, in more ancient times, referred this prophecy to the Messiah. This fact proves that such is the obvious reference. When their minds were not prejudiced and blinded by their hatred of Jesus of Nazareth, and their opposition to his claims; when they were looking forward with deep anxiety to the coming of a deliverer, they applied this passage to him. And though there were embarrassments in their minds, and they were not well able to explain how this was consistent with what is elsewhere stated of his exalted nature, yet such was its obvious reference to the Messiah, that they did not dare to call it in question. Such was the fact in the Christian church for seventeen hundred years. It was the unbroken and the unvarying voice of interpretation. Now this proves, not indeed that it is necessarily the true interpretation, for that is to be settled on other grounds than mere tradition, but that it is the exposition which the language naturally conveys. The unvarying sense affixed to any written document for seventeen hundred years, is likely to be the true sense. And especially is this so, if the document in question has been in the hands of the learned and the unlearned; the high and the low; the rich and the poor; the bond and the free; and if they concur in giving to it the same interpretation, such an interpretation cannot easily or readily be set aside.
IV. The quotations in the New Testament prove that it refers to the Messiah. They go to demonstrate at the same time two points; first, that such was the prevailing mode of interpretation at that time, otherwise the passage would not have been quoted as proof that Jesus was the Messiah; and secondly, that such is the correct mode of interpretation. The places where it is quoted are the following:
1. In Joh 12:37-38, 'But though he had done so many miracles before them, yet they believed not on him; that the saying of Esaias the prophet might be fulfilled which he spake, Lord, who hath believed our report? And to whom hath the arm of the Lord been revealed?' In this passage, Isa 53:1 is quoted to explain the unbelief of the Jewish people in the time of the Saviour, with the formula ἵνα πληρωθῆ hina plērōthē - 'that it might be fulfilled,' the usual formula in quoting a passage from the Old Testament which is fulfilled in the New. No one can doubt that John meant to be understood as affirming that the passage in Isaiah had a designed applicability to the person and the times of the Redeemer. The same passage is quoted by Paul in Rom 10:16 : 'But they have not all obeyed the gospel. For Esaias saith, Lord, who hath believed our report?'
2. The passage in Luk 22:37 is still more decisive. 'For I say unto you, That this that is written must yet be accomplished me, And he was reckoned among the transgressors: for the things concerning me have an end,' that is, a completion, a fulfillment. Here Isa 52:12 is expressly and directly applied by the Saviour himself to his own sufferings and death. No one can doubt that he meant to say that it had original reference to him, and would be fulfilled in him. The same passage is applied, and in the same sense, by Mark Mar 15:28, to the sufferings and death of the Redeemer.
3. In Act 8:35, Isa 53:7-8 is applied by Philip the evangelist to the Redeemer; and is explained as having a reference to him.
4. In Mat 8:17, the declaration of Isaiah Isa 53:4, 'Himself took our infirmities, and bore our sicknesses,' is applied expressly to the Messiah. These passages, directly quoting Isaiah, and applying them to the Messiah, demonstrate that in view of the writers of the New Testament, and of the Saviour himself, Isaiah had reference to the Messiah. To those who admit the inspiration and the divine authority of the New Testament, these proofs are sufficient demonstration of the position.
V. This view is enforced by another consideration. It is, that not only is the passage expressly quoted in the New Testament, but it is alluded to in connection with the death of the Redeemer as an atoning sacrifice for sin, in such a manner as to show that it was regarded by the sacred writers as having reference to the Messiah. It is sufficient here to refer to the following places: Mar 9:12; Joh 3:5; Rom 4:25; Co1 15:3; Co2 5:21; Pe1 1:19; Pe1 2:21-25. A careful examination of these passages would convince anyone, that the writers of the New Testament were accustomed to regard the passage in Isaiah as having undoubted reference to the Messiah, and that this was so universally the interpretation of the passage in their times, as to make it proper simply to refer to it without formally quoting it. It may be added here, that it accords with the current and uniform statement in the New Testament about the design of the death of the Redeemer.
VI. One other argument may be here referred to, which I propose to state more at length when the exposition of the fifty-third chapter shall have been made. It arises from the exact correspondence between the passage and the events in the life, the sufferings, and the death of the Redeemer - a correspondence so minute that it cannot he the result of accident; so much depending on external circumstances and on the agency of others, that it could not have been Produced by the effort of an impostor; and so unique that it can be found in no other person but the Messiah. We shall he better able to appreciate the force of this argument when we have the correct exposition of the passage before us.
To the view which has thus been taken of the design of this portion of Isaiah, there occurs one objection, often made by infidels, which I deem it important here to notice. It is, that the transactions here referred to are represented as past, and that it must be supposed to refer to some event which had occurred before the time when this was written. This ground has also been taken by Gesenius in proof that it cannot refer to tile Messiah: 'The suffering, contempt, and death,' says he, 'of the servant of God, are here represented throughout as past, since all in Isa 53:1-10, is in the praeter. Only the glorification is future, and is represented in the future tense.' In reply to this, we may observe:
1. That the transactions referred to are not all represented as past. The glorification of the person referred to is described in the future tense, and of course as a future event Isa 52:13-15; Isa 53:11-12. It may be added also here, that those who will examine the Hebrew, will perceive that not everything in regard to his sufferings is represented as past (see Isa 53:7-8, Isa 53:10). But,
2. The true answer to this objection is to be found in a correct view of the nature of prophecy; and the objection has been supposed to have force only because the true character of prophecy has not been apprehended. It is a feature of the true nature of prophecy that the prophet is placed in vision in the midst of the scenes which he describes as future. He describes the events as if they were actually passing before his eyes. See this view of prophecy explained in the Introduction, Section 7. According to this, Isaiah is to be regarded as placed in vision amidst the scenes which he describes. He looks on the suffering Redeemer. He describes his humiliation, his rejection, his trial, his death, and the feelings of those who rejected him, as if it actually occurred before his eyes. He sees him now rejected by people and put to death; but he also casts his eye into the future and sees him exalted, and his religion spreading into all the world. Though, therefore, the events which he describes were to occur several hundred years afterward, yet they are portrayed, as his other prophecies are, as passing before his eyes, and as events which he was permitted in vision to see.
Analysis
In Isa 52:13-15, Yahweh speaks of his servant the Messiah, and describes the state of his humiliation, and of his subsequent exaltation. These verses contain, in fact, an epitome of what is enlarged upon in the next chapter. The sum of it is, that his servant should be, on the whole, prospered and exalted Isa 52:13; yet he would he subjected to the deepest trial and humiliation Isa 52:14; but as the result of this, he would redeem the nations of the earth, and their kings and rulers would regard him with profound reverence Isa 52:15. A display of the divine perfections would accompany the work of the servant of Yahweh such as they had never beheld, and they would be called on to contemplate wonders of which they had not before heard.
Isa 53:1-12 contains a more minute explanation and statement of what is said in general in Isa 52:13-15. For convenience, it may be regarded as divided into the following portions:
I. An expression of amazement and lamentation at the fact that so few had embraced the annunciation respecting the Messiah, and had been properly affected by the important statements respecting his sufferings, his death, and his glorification Isa 53:1.
II. A description of his rejection, his sufferings, his death Isa 53:2-10. Here the prophet describes the scene as actually passing before his eyes. He speaks as if he himself were one of the Jewish nation who had rejected him, and who had procured his death. He describes the misapprehension under which it was done, and the depth of the sorrow to which the Messiah was subjected, and the design which Yahweh had in view in these sufferings.
1. His appearance and rejection are described Isa 53:2-3. He is as a shrub that grows in a parched soil without beauty; he is a man of sorrows, instead of being, as they expected, a magnificent prince; he has disappointed their expectations, and there is nothing that corresponded with their anticipations, and nothing, therefore, which should lead them to desire him.
2. The design for which he endured his sorrows is stated Isa 53:4-6. He was thought by the people to be justly put to death, and they judged that God had judicially smitten and afflicted him Isa 53:4. But this was not the cause. It was because he had borne the sorrows of the nation, and was wounded for their sins Isa 53:4-5. They had all gone astray, but Yahweh had caused to meet on him the iniquity of all.
3. The manner of his sufferings is described Isa 53:7-8. He was patient as a lamb; was taken from prison, and cut off.
4. The manner of his burial is described Isa 53:9. It was with the rich. The reason why his grave was thus distinguished from that of malefactors was, that in fact he had done no evil. God, therefore, took care that that fact should he marked even in his burial, and though he died with malefactors, yet, as the purpose of the atonement did not require ignominy after death, he should not he buried with them.
5. The design for which all this was done is stated Isa 53:10. It was that his soul might be made an offering for sin, and that it was thus well-pleasing or acceptable to God that he should suffer and die.
III. The result of his sufferings and humiliation is described Isa 53:10-12.
1. He would see a numerous spiritual posterity, and be abundantly satisfied for all his pains and sorrows Isa 53:10-11.
2. By the knowledge of him, a great number would be justified and saved Isa 53:11.
3. He would be greatly honored, and proceed to the spiritual conquest of all the world Isa 53:12.
Isa 52:13
Behold, my servant - The word 'behold.' indicates here that a new object is pointed out to view, and that it is one that claims attention on account of its importance. It is designed to direct the mind to the Messiah. The point of view which is here taken, is between his humiliation and his glorification. He sees him as having been humbled and rejected Isa 52:14-15; Isa 53:2-10; about to be exalted and honored Isa 52:13-15; Isa 53:10-12. The word 'servant' refers to the Messiah. Compare the notes at Isa 49:5, where the word 'servant' is applied also to the Messiah. It means that he would be employed in doing the will of God, and that he would submit to him as a servant does to the law of his master.
Shall deal prudently - Margin, 'Prosper.' The word שׂכל s'âkal, is used in a twofold signification. It means either to act wisely, or to be prosperous. In this latter sense it is used in Jos 1:7-8; Kg2 18:7; Jer 10:21; Pro 17:8. It is not easy to determine what is the meaning here. Jerome renders it, intelligent - 'Shall be wise or prudent.' The Septuagint renders it, Συνήσει ὁ παῖς μοῦ Sunēsei ho pais mou - 'My servant shall be intelligent.' The Chaldee renders it, 'Behold my servant the Messiah shall prosper' (יצלח yatslach). The Syriac retains the Hebrew word. Jun. and Tremell. render it, 'Shall prosper;' Castellio, 'Shall be wise.' Lowth renders it, 'Shall prosper;' and in this Gesenius and Noyes concur. Hengstenberg proposes to unite the two meanings, and to render it, 'He shall reign well,' as indicative of the prosperous and wise government of the Messiah. It seems to me that the parallelism requires us to understand this not of his personal wisdom and prudence, but of the success of his enterprise. This verse contains a summary statement of what would occur under the Messiah. The general proposition is, that he would be ultimately successful, and to this the prophet comes Isa 53:12. He here sees him in affliction, humble, rejected, and despised. But he says that this was not always to be. He would be ultimately exalted. It is on this that he fixes the eye, and it is this which cheers and sustains the prophet in the contemplation of the sufferings of the Messiah.
He shall be exalted - In this part of the verse, the prophet combines the verbs which denote elevation or exaltation. The idea is, that he would be exalted to the highest pitch of honor. The word 'exalted,' with us, is often synonymous with praise; but here it means, he shall be elevated (נשׂא nâs'â'), or lifted up. The reference here is, undoubtedly, to the fact that the Redeemer would be greatly honored on earth as the Prince and Saviour of the world Isa 53:12, and that in view of the universe he would be elevated to the highest conceivable rank. This is described in the New Testament by his being placed 'at the right hand of God' Mar 16:19; by the fact that 'angels and authorities and powers are made subject unto him' Pe1 3:22; by the fact that God has 'set him at his own right hand in the heavenly places, far above all principality, and power, and might, and dominion, and every name that is named' Eph 1:20-22; and by the fact that he will return in great glory to judge the world Matt. 25. The idea is, that as he was the most despised among people, so he would yet be the most honored; as he had voluntarily assumed the lowest place for the redemption of people, so he would be exalted to the highest place to which human nature could be elevated.
Isa 52:14
As many were astonished at thee - This verse is closely connected with the following, and they should be read together. The sense is, 'as many were shocked at him - his form was so disfigured, and his visage so marred - so he shall sprinkle many nations.' That is, the one fact would correspond with the other. The astonishment would be remarkable; the humiliation would be wonderful, and suited to attract the deepest attention; and so his success and his triumph would correspond with the depth of his humiliation and sufferings. As he had in his humiliation been subjected to the lowest condition, so that all despised him; so hereafter the highest possible reverence would be shown him. Kings and nobles would shut their mouths in his presence, and show him the profoundest veneration. A change of person here occurs which is not uncommon in the Hebrew poets. In Isa 52:13, Yahweh speaks of the Messiah in the third person; here he changes the form of the address, and speaks of him in the second person.
In the following verse the mode of address is again changed, and he speaks of him again in the third person. Lowth, however, proposes to read this in the third person, 'As many were astonished at him,' on the authority of two ancient Hebrew manuscripts, and of the Syriac and Chaldee. But the authority is not sufficient to justify a change in the text, nor is it necessary. In the word rendered 'astonished' (שׁממוּ shâmmû), the primary idea is that of being struck dumb, or put to silence from sudden astonishment. Whether the astonishment is from admiration or abhorrence is to be determined by the connection. In the latter sense, it is used in Jer 18:16; Jer 19:8. Here it evidently refers to the fact that he was disfigured, and destitute of apparent beauty and attractiveness from his abject condition and his sufferings. They were struck with amazement that one so abject, and that had so little that was attractive, should presume to lay claim to the character of the Messiah. This idea is more fully expressed in the following chapter. Here it is stated in general that his appearance was such as to excite universal astonishment, and probably to produce universal disgust. They saw no beauty or comeliness in him (see Isa 53:2). This expression should also be regarded as standing in contrast with what is added in Isa 52:15. Here it is said they were amazed, astonished, silent, at his appearance of poverty and his humiliation; there it is said, 'kings should shut their mouths at him,' that is, they would be so deeply impressed with his majesty and glory that they would remain in perfect silence - the silence not of contempt, but of profound veneration.
His visage - מראהוּ mare'ēhû. This word denotes properly sight, seeing, view; then that which is seen; then appearance, form, looks Exo 24:17; Eze 1:16-28; Dan 10:18. Here it means, his appearance, his looks. It does not necessarily refer to his face, but to his general appearance. It was so disfigured by distress as to retain scarcely the appearance of a man.
Was so marred - (משׁחת mishechath). This word properly means destruction. Here it means defaced, destroyed, disfigured. There was a disfiguration, or defacement of his aspect, more than that of man.
More than any man - (מאישׁ mē'iysh). This may either mean, more than any other man, or that he no longer retained the appearance of a man. It probably means the latter - that his visage was so disfigured that it was no longer the aspect of a man. Castellio renders it, Ut non jam sit homo, non sit unus de humano genere.
And his form - (תארו to'ărô). This word denotes a form or a figure of the body Sa1 28:14. Here it denotes the figure, or the appearance, referring not to the countenance, but to the general aspect of the body.
More than the sons of men - So as to seem not to belong to people, or to be one of the human family. All this evidently refers to the disfiguration which arises from excessive grief and calamity. It means that he was broken down and distressed; that his great sorrows had left their marks on his frame so as to destroy the beautiful symmetry and proportions of the human form. We speak of being crushed with grief; of being borne down with pain; of being laden with sorrow. And we all know the effect of long-continued grief in marring the beauty of the human countenance, and in bowing down the frame. Deep emotion depicts itself on the face, and produces a permanent impression there. The highest beauty fades under long-continued trials, though at first it may seem to be set off to advantage. The rose leaves the cheek, the luster forsakes the eye, vigor departs from the frame, its erect form is bowed, and the countenance, once brilliant and beautiful, becomes marked with the deep furrows of care and anxiety.
Such seems to be the idea here. It is not indeed said that the sufferer before this had been distinguished for any extraordinary beauty - though this may not be improperly supposed - but that excessive grief had almost obliterated the traces of intelligence from the face, and destroyed the aspect of man. How well this applies to the Lord Jesus, needs not to be said. We have, indeed, no positive information in regard to his personal appearance. We are not told that he was distinguished for manliness of form, or beauty of countenance. But it is certainly no improbable supposition that when God prepared for him a body Heb 10:5 in which the divinity should dwell incarnate, the human form would be rendered as fit as it could be for the indwelling of the celestial inhabitant. And it is no unwarrantable supposition that perfect truth, benevolence, and purity, should depict themselves on the countenance of the Redeemer; as they will be manifested in the very aspect wherever they exist - and render him the most beautiful of human beings - for the expression of these principles and feelings in the countenance constitutes beauty (compare the notes at Isa 53:2). Nor is it an improbable supposition, that this beauty was marred by his long-continued and inexpressibly deep sorrows, and that he was so worn down and crushed by the sufferings which he endured as scarcely to have retained the aspect of a man.
Isa 52:15
So - (כן kên). This word corresponds to 'as' (כאשׁר ka'ăsher) in the former verse. 'In like manner as many were astonished or shocked at thee - so shall he sprinkle many nations.' The one is to be in some respects commensurate with the other. The comparison seems to consist of two points:
1. In regard to the numbers. Many would be shocked: many would be sprinkled by him. Large numbers would be amazed at the fact of his sorrows; and numbers correspondently large would be sprinkled by him.
2. In the effects. Many would be struck dumb with amazement at his appearance; and, in like manner, many would be struck dumb with veneration or respect. He would be regarded on the one hand as having scarce the form of a man; on the other, even kings would be silent before him from profound reverence and awe.
Shall he sprinkle many nations - The word rendered here 'sprinkle' (יזה yazzeh) has been very variously rendered. Jerome renders it, Asperget - 'Shall sprinkle.' The Septuagint, 'So shall many nations express admiration (θαυμάσονται thaumasontai) at him.' The Chaldee, 'So shall he scatter,' or dissipate (יבדר yebaddar) 'many people.' The Syriac renders it, 'Thus shall he purify,' cleanse, make expiation for 'many nations.' The Syriac verb used here means to purify, to cleanse, to make holy; and, in aph., to expiate; and the idea of the translator evidently was, that he would purify by making expiation. See the Syriac word used in Luk 3:17; Act 11:9; Act 24:18; Heb 9:22; Heb 10:4. Castellio renders it as Jerome does; and Jun. and Tremell., 'He shall sprinkle many nations with stupor.' Interpreters have also varied in the sense which they have given to this word. Its usual and proper meaning is to sprinkle, and so it has been here commonly interpreted. But Martini, Rosenmuller, and Gesenius suppose that it is derived from an Arabic word meaning to leap, to spring, to spring up, to leap for joy, to exult; and that the idea here is, that he should cause many nations to exult, or leap for joy. Parallel places, says Gesenius, occur in Isa 49:6-7; Isa 51:5. Against the common interpretation, 'to sprinkle,' he objects:
1. That the verb could not be construed without the accusative, and that if it means that he would sprinkle with blood, the word blood would be specified.
2. That the connection is opposed to the idea of sprinkling, and that the antithesis requires some word that shall correspond with שׁמם shāmam, 'shall be astonished,' and that the phrase 'they shall be joyful,' or 'he shall cause them to exult with joy,' denotes such antithesis.
To this it may be replied, that the usual, the universal signification of the word (נזה nāzâh) in the Old Testament is to sprinkle. The word occurs only in the following places, and is in all instances translated 'sprinkle' Exo 29:21; Lev 5:9; Lev 6:6-17, Lev 6:27; Lev 8:11, Lev 8:30; Lev 14:7, Lev 14:16, Lev 14:27, Lev 14:51; Lev 16:14-15, Lev 16:19; Num 8:7; Num 19:4, Num 19:18-19, Num 19:21; Kg2 9:33; Isa 63:3. It is properly applicable to the act of sprinkling blood, or water; and then comes to be used in the sense of cleansing by the blood that makes expiation for sin, or of cleansing by water as an emblem of purifying. In Eze 36:25, the practice of sprinkling with consecrated water is referred to as synonymous with purifying - though a different word from this is used (זרק zâraq), 'and I will sprinkle clean water upon you, and ye shall be clean.' If the word used here means 'to sprinkle,' it is used in one of the following significations:
1. To sprinkle with blood, in allusion to the Levitical rite of sprinkling the blood of the sacrifice, meaning that in that way sin would be expiated and removed Lev 14:51; Lev 16:14; Heb 9:19; Heb 10:22; or,
2. By an allusion to the custom of sprinkling with water as emblematic of purity, or cleansing Num 8:7; Num 19:18; Eze 36:25. If used in the former sense, it means, that the Redeemer would make expiation for sin, and that his blood of purifying would be sprinkled on the nations.
If in the latter, as is most probable, then it means that he would purify them, as objects were cleansed by the sprinkling of water. If in either sense, it means substantially the same thing - that the Redeemer would purify, or cleanse many nations, that is, from their sins, and make them holy. Still there is a difficulty in the passage which does not seem to be solved. This difficulty has been thus expressed by Taylor (Concord.): 'It seems here to have a special meaning, which is not exactly collected from the other places where this word is used. The antithesis points to regard, esteem, admiration. So shall he sprinkle, engage the esteem and admiration of many nations. But how to deduce this from the sense of the word I know not.' It was to meet this difficulty that Martini, Rosenmuller, and Gesenius, propose the sense of leaping, exulting, filling with joy, from the Arabic. But that signification does not accord with the uniform Hebrew usage, and probably the sense of purifying is to be retained. It may be remarked that whichever of the above senses is assigned, it furnishes no argument for the practice of sprinkling in baptism. It refers to the fact of his purifying or cleansing the nations, and not to the ordinance of Christian baptism; nor should it be used as an argument in reference to the mode in which that should be administered.
The kings shall shut their mouths at him - Or rather, kings. It does not refer to any particular kings; but the idea is, that he would be honored by kings. To shut the mouths here indicates veneration and admiration. See Job 29:9-10, where reverence or respect is indicated in the same way:
The princes refrained talking,
And laid their hand upon their mouth:
The nobles held their peace,
And their tongue cleaved to the roof of their mouth.
See also Mic 7:16; compare Job 5:16; Psa 107:42.
For that which had not been told them - In this part of the verse a reason is given for the veneration which kings would evince. It is, that they should receive intelligence of this wonderful exaltation of the messenger of God which had not before been made known to them as it had been to the Jews. Or, in other words, the great mystery of the incarnation and redemption would contain truths and wonders which they had not contemplated elsewhere. No such events would have occurred within the range of their observation; and the wonders of redemption would stand by themselves as unparalleled in all that they had heard or seen. What is here predicted has been fulfilled. The mystery of the incarnation and the atonement; the sufferings and the death of the Redeemer; his exaltation and his glory, are events which are unparalleled in the history of the world. They are events suited in their nature to excite the profoundest admiration, and to induce kings and nobles to lay their hand on their mouth in token of veneration. No monarch on earth could have evinced such condescension as did the Son of God; none has been elevated to so high a rank in the universe as the Redeemer. That the Son of God should become a man; that his visage should be so disfigured by grief as to have scarcely the aspect of a human being; that he should suffer and die as he did; and that he should be exalted as he is over this whole world, and have the most elevated place in the universe at the right hand of God, are all events suited to excite the profoundest admiration. |
| Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78] |
| In this sense there follows here, immediately after the cry. "Go ye out from Babylon," an index pointing from the suffering of the Servant to His reward in glory. "Behold, my servant will act wisely; he will come forth, and arise, and be very high." Even apart from Isa 42:1, hinnēh (hēn) is a favourite commencement with Isaiah; and this very first v. contains, according to Isaiah's custom, a brief, condensed explanation of the theme. The exaltation of the Servant of Jehovah is the theme of the prophecy which follows. In v. 13a the way is shown, by which He reaches His greatness; in v. 13b the increasing greatness itself. השׂכּיל by itself means simply to gain, prove, or act with intelligence (lxx συνήσει); and then, since intelligent action, as a rule, is also effective, it is used as synonymous with הצליח, הכשׁהיר, to act with result, i.e., so as to be successful. Hence it is only by way of sequence that the idea of "prosperously" is connected with that of "prudently" (e.g., Jos 1:8; Jer 10:21). The word is never applied to such prosperity as a man enjoys without any effort of his own, but only to such as he attains by successful action, i.e., by such action as is appropriate to the desired and desirable result. In Jer 23:2, where hiskı̄l is one feature in the picture of the dominion exercised by the Messiah, the idea of intelligent action is quite sufficient, without any further subordinate meaning. But here, where the exaltation is derived from ישׂכיל as the immediate consequence, without any intervening על־כן, there is naturally associated with the idea of wise action, i.e., of action suited to the great object of his call, that of effective execution or abundant success, which has as its natural sequel an ever-increasing exaltation. Rosenmller observes, in Isa 52:13, "There is no need to discuss, or even to inquire, what precise difference there is in the meaning of the separate words;" but this is a very superficial remark. If we consider that rūm signifies not only to be high, but to rise up (Pro 11:11) and become exalted, and also to become manifest as exalted (Ps. 21:14), and that נשּׂא, according to the immediate and original reflective meaning of the niphal, signifies to raise one's self, whereas gâbhah expresses merely the condition, without the subordinate idea of activity, we obtain this chain of thought: he will rise up, he will raise himself still higher, he will stand on high. The three verbs (of which the two perfects are defined by the previous future) consequently denote the commencement, the continuation, and the result or climax of the exaltation; and Stier is not wrong in recalling to mind the three principal steps of the exaltatio in the historical fulfilment, viz., the resurrection, the ascension, and the sitting down at the right hand of God. The addition of the word מאד shows very clearly that וגבהּ is intended to be taken as the final result: the servant of Jehovah, rising from stage to stage, reaches at last an immeasurable height, that towers above everything besides (comp. ὑπερύψωσε in Phi 2:9, with ὑψωθείς in Act 2:33, and for the nature of the ὑπερύψωσε, Eph 1:20-23). |
| Explanatory Notes on the Whole Bible, by John Wesley [1754-65] |
| Behold - This is the beginning of a new prophecy, which is continued from hence to the end of the next chapter. My servant - That it is Christ who is here spoken of, is so evident, that the Chaldee paraphrast, and other ancient, and some later Hebrew doctors, understand it directly of him, and that divers Jews have been convinced and converted to the Christian faith, by the evidence of this prophecy. Prosper - This is fitly put in the first place to prevent those scandals which otherwise might arise from the succeeding passages, which describe his state of humiliation. Very high - Here are three words signifying the same thing to express the height and glory of his exaltation. |
| Adam Clarke Commentary on the Whole Bible - Published 1810-1826 |
My servant shall deal prudently - ישכיל yaskil, shall prosper, or act prosperously. The subject of Isaiah's prophecy, from the fortieth chapter inclusive, has hitherto been, in general, the deliverance of the people of God. This includes in it three distinct parts; which, however, have a close connection with one another; that is,
1. The deliverance of the Jews from the captivity of Babylon;
2. The deliverance of the Gentiles from their miserable state of ignorance and idolatry; and,
3. The deliverance of mankind from the captivity of sin and death.
These three subjects are subordinate to one another; and the two latter are shadowed out under the image of the former. They are covered by it as by a veil; which however is transparent, and suffers them to appear through it.
Cyrus is expressly named as the immediate agent of God in effecting the first deliverance. A greater person is spoken of as the Agent who is to effect the two latter deliverances, called the servant, the elect, of God, in whom his soul delighteth; Israel, in whom God will be glorified. Now these three subjects have a very near relation to one another; for as the Agent who was to effect the two latter deliverances, - that is, the Messiah, - was to be born a Jew, with particular limitations of time, family, and other circumstances; the first deliverance was necessary in the order of providence, and according to the determinate counsel of God, to the accomplishment of the two latter deliverances; and the second deliverance was necessary to the third, or rather was involved in it, and made an essential part of it. This being the case, Isaiah has not treated the three subjects as quite distinct and separate in a methodical and orderly manner, like a philosopher or a logician, but has taken them in their connective veiw. He has handled them as a prophet and a poet; he has allegorized the former, and under the image of it has shadowed out the two latter: he has thrown them all together, has mixed one with another, has passed from this to that with rapid transitions, and has painted the whole with the strongest and boldest imagery. The restoration of the Jews from captivity, the call of the Gentiles, the redemption by Messiah, have hitherto been handled interchangeably and alternately. Babylon has hitherto been kept pretty much in sight; at the same time, that strong intimations of something much greater have frequently been thrown in. But here Babylon is at once dropped, and I think hardly ever comes in sight again; unless perhaps in Isa 55:12, and Isa 57:14. The prophet's views are almost wholly engrossed by the superior part of his subject. He introduces the Messiah as appearing at first in the lowest state of humiliation, which he had just touched upon before, (Isa 50:5, Isa 50:6), and obviates the offense which would be occasioned by it, by declaring the important and necessary cause of it, and foreshowing the glory which should follow it.
This seems to me to be the nature and the true design of this part of Isaiah's prophecies; and this view of them seems to afford the best method of resolving difficulties, in which expositors are frequently engaged, being much divided between what is called the literal and the mystical sense, not very properly; for the mystical or spiritual sense is very often the most literal sense of all.
Abarbanel seems to have had an idea of this kind, as he is quoted by Vitringa on Isa 49:1, who thus represents his sentiments: Censet Abarbanel prophetam hic transitum facere a liberatione ex exilio Babylonico ad liberationem ex exilio Romano; et, quod hic animadversu dignum est, observat liberationem ex exilio Babylonico esse אות וראיה oth veraayah, signum et argumentum liberationis futurae; atque adeo orationem prophetae de duabus hisce liberationibus in superioribus concionibus saepe inter se permisceri. Verba ejus: "Et propterea verba, sive res, in prophetic superiore inter se permixtae occurrunt; modo de liberatione Babylonica, modo de liberatione extrema accipiendae, ut orationis necessitas exigit." Nullum hic vitium, nisi quod redemptionem veram et spiritualem a Messia vero Jesu adductam, non agnoscat. "Abarbanel supposes that the prophet here makes a transition from the deliverance from the Babylonish captivity to the deliverance from the Roman captivity; and (which is worthy of particular note) he observes that the deliverance from the Babylonish captivity is a sign and pledge of the future redemption; and that on this account it is we find in the preceding prophecies the circumstances of the two captivities intimately blended together. His words are the following: 'And, therefore, the words or subjects in the foregoing prophecy are very much intermixed; in one passage the redemption from the Babylonish captivity being treated of, in another the redemption from the general dispersion, as may be collected from the obvious import of the words.' No fault can be found with the above remark, except that the true and spiritual redemption procured by Jesus the Messiah is not acknowledged." - L. |
22 Who is gone into heaven, and is on the right hand of God; angels and authorities and powers being made subject unto him.
20 Which he wrought in Christ, when he raised him from the dead, and set him at his own right hand in the heavenly places,
21 Far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come:
22 And hath put all things under his feet, and gave him to be the head over all things to the church,
19 So then after the Lord had spoken unto them, he was received up into heaven, and sat on the right hand of God.
12 Therefore will I divide him a portion with the great, and he shall divide the spoil with the strong; because he hath poured out his soul unto death: and he was numbered with the transgressors; and he bare the sin of many, and made intercession for the transgressors.
13 Behold, my servant shall deal prudently, he shall be exalted and extolled, and be very high.
12 Therefore will I divide him a portion with the great, and he shall divide the spoil with the strong; because he hath poured out his soul unto death: and he was numbered with the transgressors; and he bare the sin of many, and made intercession for the transgressors.
10 Yet it pleased the LORD to bruise him; he hath put him to grief: when thou shalt make his soul an offering for sin, he shall see his seed, he shall prolong his days, and the pleasure of the LORD shall prosper in his hand.
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.
14 And it was the preparation of the passover, and about the sixth hour: and he saith unto the Jews, Behold your King!
5 Then came Jesus forth, wearing the crown of thorns, and the purple robe. And Pilate saith unto them, Behold the man!
11 He shall see of the travail of his soul, and shall be satisfied: by his knowledge shall my righteous servant justify many; for he shall bear their iniquities.
12 Therefore will I divide him a portion with the great, and he shall divide the spoil with the strong; because he hath poured out his soul unto death: and he was numbered with the transgressors; and he bare the sin of many, and made intercession for the transgressors.
13 Behold, my servant shall deal prudently, he shall be exalted and extolled, and be very high.
14 As many were astonied at thee; his visage was so marred more than any man, and his form more than the sons of men:
15 So shall he sprinkle many nations; the kings shall shut their mouths at him: for that which had not been told them shall they see; and that which they had not heard shall they consider.
1 Who hath believed our report? and to whom is the arm of the LORD revealed?
2 For he shall grow up before him as a tender plant, and as a root out of a dry ground: he hath no form nor comeliness; and when we shall see him, there is no beauty that we should desire him.
3 He is despised and rejected of men; a man of sorrows, and acquainted with grief: and we hid as it were our faces from him; he was despised, and we esteemed him not.
4 Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted.
5 But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed.
6 All we like sheep have gone astray; we have turned every one to his own way; and the LORD hath laid on him the iniquity of us all.
7 He was oppressed, and he was afflicted, yet he opened not his mouth: he is brought as a lamb to the slaughter, and as a sheep before her shearers is dumb, so he openeth not his mouth.
8 He was taken from prison and from judgment: and who shall declare his generation? for he was cut off out of the land of the living: for the transgression of my people was he stricken.
9 And he made his grave with the wicked, and with the rich in his death; because he had done no violence, neither was any deceit in his mouth.
10 Yet it pleased the LORD to bruise him; he hath put him to grief: when thou shalt make his soul an offering for sin, he shall see his seed, he shall prolong his days, and the pleasure of the LORD shall prosper in his hand.
9 And he made his grave with the wicked, and with the rich in his death; because he had done no violence, neither was any deceit in his mouth.
8 O daughter of Babylon, who art to be destroyed; happy shall he be, that rewardeth thee as thou hast served us.
9 Happy shall he be, that taketh and dasheth thy little ones against the stones.
10 Woe is me, my mother, that thou hast borne me a man of strife and a man of contention to the whole earth! I have neither lent on usury, nor men have lent to me on usury; yet every one of them doth curse me.
11 The LORD said, Verily it shall be well with thy remnant; verily I will cause the enemy to entreat thee well in the time of evil and in the time of affliction.
12 Shall iron break the northern iron and the steel?
13 Thy substance and thy treasures will I give to the spoil without price, and that for all thy sins, even in all thy borders.
14 And I will make thee to pass with thine enemies into a land which thou knowest not: for a fire is kindled in mine anger, which shall burn upon you.
15 O LORD, thou knowest: remember me, and visit me, and revenge me of my persecutors; take me not away in thy longsuffering: know that for thy sake I have suffered rebuke.
16 Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart: for I am called by thy name, O LORD God of hosts.
17 I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation.
18 Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail?
19 Therefore thus saith the LORD, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them.
20 And I will make thee unto this people a fenced brasen wall: and they shall fight against thee, but they shall not prevail against thee: for I am with thee to save thee and to deliver thee, saith the LORD.
21 And I will deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the terrible.
7 O LORD, thou hast deceived me, and I was deceived: thou art stronger than I, and hast prevailed: I am in derision daily, every one mocketh me.
11 He shall see of the travail of his soul, and shall be satisfied: by his knowledge shall my righteous servant justify many; for he shall bear their iniquities.
9 And he made his grave with the wicked, and with the rich in his death; because he had done no violence, neither was any deceit in his mouth.
4 Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted.
5 But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed.
6 All we like sheep have gone astray; we have turned every one to his own way; and the LORD hath laid on him the iniquity of us all.
5 And ye know that he was manifested to take away our sins; and in him is no sin.
21 For even hereunto were ye called: because Christ also suffered for us, leaving us an example, that ye should follow his steps:
22 Who did no sin, neither was guile found in his mouth:
23 Who, when he was reviled, reviled not again; when he suffered, he threatened not; but committed himself to him that judgeth righteously:
24 Who his own self bare our sins in his own body on the tree, that we, being dead to sins, should live unto righteousness: by whose stripes ye were healed.
25 For ye were as sheep going astray; but are now returned unto the Shepherd and Bishop of your souls.
19 But with the precious blood of Christ, as of a lamb without blemish and without spot:
21 For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him.
3 For I delivered unto you first of all that which I also received, how that Christ died for our sins according to the scriptures;
25 Who was delivered for our offences, and was raised again for our justification.
12 And he answered and told them, Elias verily cometh first, and restoreth all things; and how it is written of the Son of man, that he must suffer many things, and be set at nought.
21 For even hereunto were ye called: because Christ also suffered for us, leaving us an example, that ye should follow his steps:
22 Who did no sin, neither was guile found in his mouth:
23 Who, when he was reviled, reviled not again; when he suffered, he threatened not; but committed himself to him that judgeth righteously:
24 Who his own self bare our sins in his own body on the tree, that we, being dead to sins, should live unto righteousness: by whose stripes ye were healed.
25 For ye were as sheep going astray; but are now returned unto the Shepherd and Bishop of your souls.
16 But they have not all obeyed the gospel. For Esaias saith, Lord, who hath believed our report?
28 Was returning, and sitting in his chariot read Esaias the prophet.
29 Then the Spirit said unto Philip, Go near, and join thyself to this chariot.
30 And Philip ran thither to him, and heard him read the prophet Esaias, and said, Understandest thou what thou readest?
31 And he said, How can I, except some man should guide me? And he desired Philip that he would come up and sit with him.
32 The place of the scripture which he read was this, He was led as a sheep to the slaughter; and like a lamb dumb before his shearer, so opened he not his mouth:
33 In his humiliation his judgment was taken away: and who shall declare his generation? for his life is taken from the earth.
34 And the eunuch answered Philip, and said, I pray thee, of whom speaketh the prophet this? of himself, or of some other man?
35 Then Philip opened his mouth, and began at the same scripture, and preached unto him Jesus.
38 That the saying of Esaias the prophet might be fulfilled, which he spake, Lord, who hath believed our report? and to whom hath the arm of the Lord been revealed?
37 For I say unto you, that this that is written must yet be accomplished in me, And he was reckoned among the transgressors: for the things concerning me have an end.
28 And the scripture was fulfilled, which saith, And he was numbered with the transgressors.
17 That it might be fulfilled which was spoken by Esaias the prophet, saying, Himself took our infirmities, and bare our sicknesses.
12 For ye shall not go out with haste, nor go by flight: for the LORD will go before you; and the God of Israel will be your rereward.
42 The righteous shall see it, and rejoice: and all iniquity shall stop her mouth.
16 So the poor hath hope, and iniquity stoppeth her mouth.
16 The nations shall see and be confounded at all their might: they shall lay their hand upon their mouth, their ears shall be deaf.
9 The princes refrained talking, and laid their hand on their mouth.
10 The nobles held their peace, and their tongue cleaved to the roof of their mouth.
25 Then will I sprinkle clean water upon you, and ye shall be clean: from all your filthiness, and from all your idols, will I cleanse you.
18 And a clean person shall take hyssop, and dip it in the water, and sprinkle it upon the tent, and upon all the vessels, and upon the persons that were there, and upon him that touched a bone, or one slain, or one dead, or a grave:
7 And thus shalt thou do unto them, to cleanse them: Sprinkle water of purifying upon them, and let them shave all their flesh, and let them wash their clothes, and so make themselves clean.
22 Let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water.
19 For when Moses had spoken every precept to all the people according to the law, he took the blood of calves and of goats, with water, and scarlet wool, and hyssop, and sprinkled both the book, and all the people,
14 And he shall take of the blood of the bullock, and sprinkle it with his finger upon the mercy seat eastward; and before the mercy seat shall he sprinkle of the blood with his finger seven times.
51 And he shall take the cedar wood, and the hyssop, and the scarlet, and the living bird, and dip them in the blood of the slain bird, and in the running water, and sprinkle the house seven times:
25 Then will I sprinkle clean water upon you, and ye shall be clean: from all your filthiness, and from all your idols, will I cleanse you.
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.
33 And he said, Throw her down. So they threw her down: and some of her blood was sprinkled on the wall, and on the horses: and he trode her under foot.
21 And it shall be a perpetual statute unto them, that he that sprinkleth the water of separation shall wash his clothes; and he that toucheth the water of separation shall be unclean until even.
18 And a clean person shall take hyssop, and dip it in the water, and sprinkle it upon the tent, and upon all the vessels, and upon the persons that were there, and upon him that touched a bone, or one slain, or one dead, or a grave:
19 And the clean person shall sprinkle upon the unclean on the third day, and on the seventh day: and on the seventh day he shall purify himself, and wash his clothes, and bathe himself in water, and shall be clean at even.
4 And Eleazar the priest shall take of her blood with his finger, and sprinkle of her blood directly before the tabernacle of the congregation seven times:
7 And thus shalt thou do unto them, to cleanse them: Sprinkle water of purifying upon them, and let them shave all their flesh, and let them wash their clothes, and so make themselves clean.
19 And he shall sprinkle of the blood upon it with his finger seven times, and cleanse it, and hallow it from the uncleanness of the children of Israel.
14 And he shall take of the blood of the bullock, and sprinkle it with his finger upon the mercy seat eastward; and before the mercy seat shall he sprinkle of the blood with his finger seven times.
15 Then shall he kill the goat of the sin offering, that is for the people, and bring his blood within the vail, and do with that blood as he did with the blood of the bullock, and sprinkle it upon the mercy seat, and before the mercy seat:
51 And he shall take the cedar wood, and the hyssop, and the scarlet, and the living bird, and dip them in the blood of the slain bird, and in the running water, and sprinkle the house seven times:
27 And the priest shall sprinkle with his right finger some of the oil that is in his left hand seven times before the LORD:
16 And the priest shall dip his right finger in the oil that is in his left hand, and shall sprinkle of the oil with his finger seven times before the LORD:
7 And he shall sprinkle upon him that is to be cleansed from the leprosy seven times, and shall pronounce him clean, and shall let the living bird loose into the open field.
30 And Moses took of the anointing oil, and of the blood which was upon the altar, and sprinkled it upon Aaron, and upon his garments, and upon his sons, and upon his sons' garments with him; and sanctified Aaron, and his garments, and his sons, and his sons' garments with him.
11 And he sprinkled thereof upon the altar seven times, and anointed the altar and all his vessels, both the laver and his foot, to sanctify them.
27 Whatsoever shall touch the flesh thereof shall be holy: and when there is sprinkled of the blood thereof upon any garment, thou shalt wash that whereon it was sprinkled in the holy place.
6 And he shall bring his trespass offering unto the LORD, a ram without blemish out of the flock, with thy estimation, for a trespass offering, unto the priest:
7 And the priest shall make an atonement for him before the LORD: and it shall be forgiven him for any thing of all that he hath done in trespassing therein.
8 And the LORD spake unto Moses, saying,
9 Command Aaron and his sons, saying, This is the law of the burnt offering: It is the burnt offering, because of the burning upon the altar all night unto the morning, and the fire of the altar shall be burning in it.
10 And the priest shall put on his linen garment, and his linen breeches shall he put upon his flesh, and take up the ashes which the fire hath consumed with the burnt offering on the altar, and he shall put them beside the altar.
11 And he shall put off his garments, and put on other garments, and carry forth the ashes without the camp unto a clean place.
12 And the fire upon the altar shall be burning in it; it shall not be put out: and the priest shall burn wood on it every morning, and lay the burnt offering in order upon it; and he shall burn thereon the fat of the peace offerings.
13 The fire shall ever be burning upon the altar; it shall never go out.
14 And this is the law of the meat offering: the sons of Aaron shall offer it before the LORD, before the altar.
15 And he shall take of it his handful, of the flour of the meat offering, and of the oil thereof, and all the frankincense which is upon the meat offering, and shall burn it upon the altar for a sweet savour, even the memorial of it, unto the LORD.
16 And the remainder thereof shall Aaron and his sons eat: with unleavened bread shall it be eaten in the holy place; in the court of the tabernacle of the congregation they shall eat it.
17 It shall not be baken with leaven. I have given it unto them for their portion of my offerings made by fire; it is most holy, as is the sin offering, and as the trespass offering.
9 And he shall sprinkle of the blood of the sin offering upon the side of the altar; and the rest of the blood shall be wrung out at the bottom of the altar: it is a sin offering.
21 And thou shalt take of the blood that is upon the altar, and of the anointing oil, and sprinkle it upon Aaron, and upon his garments, and upon his sons, and upon the garments of his sons with him: and he shall be hallowed, and his garments, and his sons, and his sons' garments with him.
5 My righteousness is near; my salvation is gone forth, and mine arms shall judge the people; the isles shall wait upon me, and on mine arm shall they trust.
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.
7 Thus saith the LORD, the Redeemer of Israel, and his Holy One, to him whom man despiseth, to him whom the nation abhorreth, to a servant of rulers, Kings shall see and arise, princes also shall worship, because of the LORD that is faithful, and the Holy One of Israel, and he shall choose thee.
4 For it is not possible that the blood of bulls and of goats should take away sins.
22 And almost all things are by the law purged with blood; and without shedding of blood is no remission.
18 Whereupon certain Jews from Asia found me purified in the temple, neither with multitude, nor with tumult.
9 But the voice answered me again from heaven, What God hath cleansed, that call not thou common.
17 Whose fan is in his hand, and he will throughly purge his floor, and will gather the wheat into his garner; but the chaff he will burn with fire unquenchable.
15 So shall he sprinkle many nations; the kings shall shut their mouths at him: for that which had not been told them shall they see; and that which they had not heard shall they consider.
2 For he shall grow up before him as a tender plant, and as a root out of a dry ground: he hath no form nor comeliness; and when we shall see him, there is no beauty that we should desire him.
5 Wherefore when he cometh into the world, he saith, Sacrifice and offering thou wouldest not, but a body hast thou prepared me:
14 And he said unto her, What form is he of? And she said, An old man cometh up; and he is covered with a mantle. And Saul perceived that it was Samuel, and he stooped with his face to the ground, and bowed himself.
18 Then there came again and touched me one like the appearance of a man, and he strengthened me,
16 The appearance of the wheels and their work was like unto the colour of a beryl: and they four had one likeness: and their appearance and their work was as it were a wheel in the middle of a wheel.
17 When they went, they went upon their four sides: and they turned not when they went.
18 As for their rings, they were so high that they were dreadful; and their rings were full of eyes round about them four.
19 And when the living creatures went, the wheels went by them: and when the living creatures were lifted up from the earth, the wheels were lifted up.
20 Whithersoever the spirit was to go, they went, thither was their spirit to go; and the wheels were lifted up over against them: for the spirit of the living creature was in the wheels.
21 When those went, these went; and when those stood, these stood; and when those were lifted up from the earth, the wheels were lifted up over against them: for the spirit of the living creature was in the wheels.
22 And the likeness of the firmament upon the heads of the living creature was as the colour of the terrible crystal, stretched forth over their heads above.
23 And under the firmament were their wings straight, the one toward the other: every one had two, which covered on this side, and every one had two, which covered on that side, their bodies.
24 And when they went, I heard the noise of their wings, like the noise of great waters, as the voice of the Almighty, the voice of speech, as the noise of an host: when they stood, they let down their wings.
25 And there was a voice from the firmament that was over their heads, when they stood, and had let down their wings.
26 And above the firmament that was over their heads was the likeness of a throne, as the appearance of a sapphire stone: and upon the likeness of the throne was the likeness as the appearance of a man above upon it.
27 And I saw as the colour of amber, as the appearance of fire round about within it, from the appearance of his loins even upward, and from the appearance of his loins even downward, I saw as it were the appearance of fire, and it had brightness round about.
28 As the appearance of the bow that is in the cloud in the day of rain, so was the appearance of the brightness round about. This was the appearance of the likeness of the glory of the LORD. And when I saw it, I fell upon my face, and I heard a voice of one that spake.
17 And the sight of the glory of the LORD was like devouring fire on the top of the mount in the eyes of the children of Israel.
15 So shall he sprinkle many nations; the kings shall shut their mouths at him: for that which had not been told them shall they see; and that which they had not heard shall they consider.
2 For he shall grow up before him as a tender plant, and as a root out of a dry ground: he hath no form nor comeliness; and when we shall see him, there is no beauty that we should desire him.
8 And I will make this city desolate, and an hissing; every one that passeth thereby shall be astonished and hiss because of all the plagues thereof.
16 To make their land desolate, and a perpetual hissing; every one that passeth thereby shall be astonished, and wag his head.
13 Behold, my servant shall deal prudently, he shall be exalted and extolled, and be very high.
14 As many were astonied at thee; his visage was so marred more than any man, and his form more than the sons of men:
20 Which he wrought in Christ, when he raised him from the dead, and set him at his own right hand in the heavenly places,
21 Far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come:
22 And hath put all things under his feet, and gave him to be the head over all things to the church,
22 Who is gone into heaven, and is on the right hand of God; angels and authorities and powers being made subject unto him.
19 So then after the Lord had spoken unto them, he was received up into heaven, and sat on the right hand of God.
12 Therefore will I divide him a portion with the great, and he shall divide the spoil with the strong; because he hath poured out his soul unto death: and he was numbered with the transgressors; and he bare the sin of many, and made intercession for the transgressors.
12 Therefore will I divide him a portion with the great, and he shall divide the spoil with the strong; because he hath poured out his soul unto death: and he was numbered with the transgressors; and he bare the sin of many, and made intercession for the transgressors.
8 A gift is as a precious stone in the eyes of him that hath it: whithersoever it turneth, it prospereth.
21 For the pastors are become brutish, and have not sought the LORD: therefore they shall not prosper, and all their flocks shall be scattered.
7 And the LORD was with him; and he prospered whithersoever he went forth: and he rebelled against the king of Assyria, and served him not.
7 Only be thou strong and very courageous, that thou mayest observe to do according to all the law, which Moses my servant commanded thee: turn not from it to the right hand or to the left, that thou mayest prosper whithersoever thou goest.
8 This book of the law shall not depart out of thy mouth; but thou shalt meditate therein day and night, that thou mayest observe to do according to all that is written therein: for then thou shalt make thy way prosperous, and then thou shalt have good success.
5 And now, saith the LORD that formed me from the womb to be his servant, to bring Jacob again to him, Though Israel be not gathered, yet shall I be glorious in the eyes of the LORD, and my God shall be my strength.
10 Yet it pleased the LORD to bruise him; he hath put him to grief: when thou shalt make his soul an offering for sin, he shall see his seed, he shall prolong his days, and the pleasure of the LORD shall prosper in his hand.
11 He shall see of the travail of his soul, and shall be satisfied: by his knowledge shall my righteous servant justify many; for he shall bear their iniquities.
12 Therefore will I divide him a portion with the great, and he shall divide the spoil with the strong; because he hath poured out his soul unto death: and he was numbered with the transgressors; and he bare the sin of many, and made intercession for the transgressors.
13 Behold, my servant shall deal prudently, he shall be exalted and extolled, and be very high.
14 As many were astonied at thee; his visage was so marred more than any man, and his form more than the sons of men:
15 So shall he sprinkle many nations; the kings shall shut their mouths at him: for that which had not been told them shall they see; and that which they had not heard shall they consider.
2 For he shall grow up before him as a tender plant, and as a root out of a dry ground: he hath no form nor comeliness; and when we shall see him, there is no beauty that we should desire him.
3 He is despised and rejected of men; a man of sorrows, and acquainted with grief: and we hid as it were our faces from him; he was despised, and we esteemed him not.
4 Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted.
5 But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed.
6 All we like sheep have gone astray; we have turned every one to his own way; and the LORD hath laid on him the iniquity of us all.
7 He was oppressed, and he was afflicted, yet he opened not his mouth: he is brought as a lamb to the slaughter, and as a sheep before her shearers is dumb, so he openeth not his mouth.
8 He was taken from prison and from judgment: and who shall declare his generation? for he was cut off out of the land of the living: for the transgression of my people was he stricken.
9 And he made his grave with the wicked, and with the rich in his death; because he had done no violence, neither was any deceit in his mouth.
10 Yet it pleased the LORD to bruise him; he hath put him to grief: when thou shalt make his soul an offering for sin, he shall see his seed, he shall prolong his days, and the pleasure of the LORD shall prosper in his hand.
14 As many were astonied at thee; his visage was so marred more than any man, and his form more than the sons of men:
15 So shall he sprinkle many nations; the kings shall shut their mouths at him: for that which had not been told them shall they see; and that which they had not heard shall they consider.
13 Behold, my servant shall deal prudently, he shall be exalted and extolled, and be very high.
12 Therefore will I divide him a portion with the great, and he shall divide the spoil with the strong; because he hath poured out his soul unto death: and he was numbered with the transgressors; and he bare the sin of many, and made intercession for the transgressors.
11 He shall see of the travail of his soul, and shall be satisfied: by his knowledge shall my righteous servant justify many; for he shall bear their iniquities.
10 Yet it pleased the LORD to bruise him; he hath put him to grief: when thou shalt make his soul an offering for sin, he shall see his seed, he shall prolong his days, and the pleasure of the LORD shall prosper in his hand.
11 He shall see of the travail of his soul, and shall be satisfied: by his knowledge shall my righteous servant justify many; for he shall bear their iniquities.
10 Yet it pleased the LORD to bruise him; he hath put him to grief: when thou shalt make his soul an offering for sin, he shall see his seed, he shall prolong his days, and the pleasure of the LORD shall prosper in his hand.
11 He shall see of the travail of his soul, and shall be satisfied: by his knowledge shall my righteous servant justify many; for he shall bear their iniquities.
12 Therefore will I divide him a portion with the great, and he shall divide the spoil with the strong; because he hath poured out his soul unto death: and he was numbered with the transgressors; and he bare the sin of many, and made intercession for the transgressors.
10 Yet it pleased the LORD to bruise him; he hath put him to grief: when thou shalt make his soul an offering for sin, he shall see his seed, he shall prolong his days, and the pleasure of the LORD shall prosper in his hand.
9 And he made his grave with the wicked, and with the rich in his death; because he had done no violence, neither was any deceit in his mouth.
7 He was oppressed, and he was afflicted, yet he opened not his mouth: he is brought as a lamb to the slaughter, and as a sheep before her shearers is dumb, so he openeth not his mouth.
8 He was taken from prison and from judgment: and who shall declare his generation? for he was cut off out of the land of the living: for the transgression of my people was he stricken.
4 Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted.
5 But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed.
4 Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted.
4 Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted.
5 But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed.
6 All we like sheep have gone astray; we have turned every one to his own way; and the LORD hath laid on him the iniquity of us all.
2 For he shall grow up before him as a tender plant, and as a root out of a dry ground: he hath no form nor comeliness; and when we shall see him, there is no beauty that we should desire him.
3 He is despised and rejected of men; a man of sorrows, and acquainted with grief: and we hid as it were our faces from him; he was despised, and we esteemed him not.
2 For he shall grow up before him as a tender plant, and as a root out of a dry ground: he hath no form nor comeliness; and when we shall see him, there is no beauty that we should desire him.
3 He is despised and rejected of men; a man of sorrows, and acquainted with grief: and we hid as it were our faces from him; he was despised, and we esteemed him not.
4 Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted.
5 But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed.
6 All we like sheep have gone astray; we have turned every one to his own way; and the LORD hath laid on him the iniquity of us all.
7 He was oppressed, and he was afflicted, yet he opened not his mouth: he is brought as a lamb to the slaughter, and as a sheep before her shearers is dumb, so he openeth not his mouth.
8 He was taken from prison and from judgment: and who shall declare his generation? for he was cut off out of the land of the living: for the transgression of my people was he stricken.
9 And he made his grave with the wicked, and with the rich in his death; because he had done no violence, neither was any deceit in his mouth.
10 Yet it pleased the LORD to bruise him; he hath put him to grief: when thou shalt make his soul an offering for sin, he shall see his seed, he shall prolong his days, and the pleasure of the LORD shall prosper in his hand.
1 Who hath believed our report? and to whom is the arm of the LORD revealed?
13 Behold, my servant shall deal prudently, he shall be exalted and extolled, and be very high.
14 As many were astonied at thee; his visage was so marred more than any man, and his form more than the sons of men:
15 So shall he sprinkle many nations; the kings shall shut their mouths at him: for that which had not been told them shall they see; and that which they had not heard shall they consider.
1 Who hath believed our report? and to whom is the arm of the LORD revealed?
2 For he shall grow up before him as a tender plant, and as a root out of a dry ground: he hath no form nor comeliness; and when we shall see him, there is no beauty that we should desire him.
3 He is despised and rejected of men; a man of sorrows, and acquainted with grief: and we hid as it were our faces from him; he was despised, and we esteemed him not.
4 Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted.
5 But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed.
6 All we like sheep have gone astray; we have turned every one to his own way; and the LORD hath laid on him the iniquity of us all.
7 He was oppressed, and he was afflicted, yet he opened not his mouth: he is brought as a lamb to the slaughter, and as a sheep before her shearers is dumb, so he openeth not his mouth.
8 He was taken from prison and from judgment: and who shall declare his generation? for he was cut off out of the land of the living: for the transgression of my people was he stricken.
9 And he made his grave with the wicked, and with the rich in his death; because he had done no violence, neither was any deceit in his mouth.
10 Yet it pleased the LORD to bruise him; he hath put him to grief: when thou shalt make his soul an offering for sin, he shall see his seed, he shall prolong his days, and the pleasure of the LORD shall prosper in his hand.
11 He shall see of the travail of his soul, and shall be satisfied: by his knowledge shall my righteous servant justify many; for he shall bear their iniquities.
12 Therefore will I divide him a portion with the great, and he shall divide the spoil with the strong; because he hath poured out his soul unto death: and he was numbered with the transgressors; and he bare the sin of many, and made intercession for the transgressors.
15 So shall he sprinkle many nations; the kings shall shut their mouths at him: for that which had not been told them shall they see; and that which they had not heard shall they consider.
14 As many were astonied at thee; his visage was so marred more than any man, and his form more than the sons of men:
13 Behold, my servant shall deal prudently, he shall be exalted and extolled, and be very high.
13 Behold, my servant shall deal prudently, he shall be exalted and extolled, and be very high.
14 As many were astonied at thee; his visage was so marred more than any man, and his form more than the sons of men:
15 So shall he sprinkle many nations; the kings shall shut their mouths at him: for that which had not been told them shall they see; and that which they had not heard shall they consider.
10 Yet it pleased the LORD to bruise him; he hath put him to grief: when thou shalt make his soul an offering for sin, he shall see his seed, he shall prolong his days, and the pleasure of the LORD shall prosper in his hand.
7 He was oppressed, and he was afflicted, yet he opened not his mouth: he is brought as a lamb to the slaughter, and as a sheep before her shearers is dumb, so he openeth not his mouth.
8 He was taken from prison and from judgment: and who shall declare his generation? for he was cut off out of the land of the living: for the transgression of my people was he stricken.
11 He shall see of the travail of his soul, and shall be satisfied: by his knowledge shall my righteous servant justify many; for he shall bear their iniquities.
12 Therefore will I divide him a portion with the great, and he shall divide the spoil with the strong; because he hath poured out his soul unto death: and he was numbered with the transgressors; and he bare the sin of many, and made intercession for the transgressors.
13 Behold, my servant shall deal prudently, he shall be exalted and extolled, and be very high.
14 As many were astonied at thee; his visage was so marred more than any man, and his form more than the sons of men:
15 So shall he sprinkle many nations; the kings shall shut their mouths at him: for that which had not been told them shall they see; and that which they had not heard shall they consider.
1 Who hath believed our report? and to whom is the arm of the LORD revealed?
2 For he shall grow up before him as a tender plant, and as a root out of a dry ground: he hath no form nor comeliness; and when we shall see him, there is no beauty that we should desire him.
3 He is despised and rejected of men; a man of sorrows, and acquainted with grief: and we hid as it were our faces from him; he was despised, and we esteemed him not.
4 Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted.
5 But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed.
6 All we like sheep have gone astray; we have turned every one to his own way; and the LORD hath laid on him the iniquity of us all.
7 He was oppressed, and he was afflicted, yet he opened not his mouth: he is brought as a lamb to the slaughter, and as a sheep before her shearers is dumb, so he openeth not his mouth.
8 He was taken from prison and from judgment: and who shall declare his generation? for he was cut off out of the land of the living: for the transgression of my people was he stricken.
9 And he made his grave with the wicked, and with the rich in his death; because he had done no violence, neither was any deceit in his mouth.
10 Yet it pleased the LORD to bruise him; he hath put him to grief: when thou shalt make his soul an offering for sin, he shall see his seed, he shall prolong his days, and the pleasure of the LORD shall prosper in his hand.
21 For even hereunto were ye called: because Christ also suffered for us, leaving us an example, that ye should follow his steps:
22 Who did no sin, neither was guile found in his mouth:
23 Who, when he was reviled, reviled not again; when he suffered, he threatened not; but committed himself to him that judgeth righteously:
24 Who his own self bare our sins in his own body on the tree, that we, being dead to sins, should live unto righteousness: by whose stripes ye were healed.
25 For ye were as sheep going astray; but are now returned unto the Shepherd and Bishop of your souls.
19 But with the precious blood of Christ, as of a lamb without blemish and without spot:
21 For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him.
3 For I delivered unto you first of all that which I also received, how that Christ died for our sins according to the scriptures;
25 Who was delivered for our offences, and was raised again for our justification.
5 Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God.
12 And he answered and told them, Elias verily cometh first, and restoreth all things; and how it is written of the Son of man, that he must suffer many things, and be set at nought.
4 Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted.
17 That it might be fulfilled which was spoken by Esaias the prophet, saying, Himself took our infirmities, and bare our sicknesses.
7 He was oppressed, and he was afflicted, yet he opened not his mouth: he is brought as a lamb to the slaughter, and as a sheep before her shearers is dumb, so he openeth not his mouth.
8 He was taken from prison and from judgment: and who shall declare his generation? for he was cut off out of the land of the living: for the transgression of my people was he stricken.
35 Then Philip opened his mouth, and began at the same scripture, and preached unto him Jesus.
28 And the scripture was fulfilled, which saith, And he was numbered with the transgressors.
12 For ye shall not go out with haste, nor go by flight: for the LORD will go before you; and the God of Israel will be your rereward.
37 For I say unto you, that this that is written must yet be accomplished in me, And he was reckoned among the transgressors: for the things concerning me have an end.
16 But they have not all obeyed the gospel. For Esaias saith, Lord, who hath believed our report?
1 Who hath believed our report? and to whom is the arm of the LORD revealed?
37 But though he had done so many miracles before them, yet they believed not on him:
38 That the saying of Esaias the prophet might be fulfilled, which he spake, Lord, who hath believed our report? and to whom hath the arm of the Lord been revealed?
8 O daughter of Babylon, who art to be destroyed; happy shall he be, that rewardeth thee as thou hast served us.
9 Happy shall he be, that taketh and dasheth thy little ones against the stones.
10 Woe is me, my mother, that thou hast borne me a man of strife and a man of contention to the whole earth! I have neither lent on usury, nor men have lent to me on usury; yet every one of them doth curse me.
11 The LORD said, Verily it shall be well with thy remnant; verily I will cause the enemy to entreat thee well in the time of evil and in the time of affliction.
12 Shall iron break the northern iron and the steel?
13 Thy substance and thy treasures will I give to the spoil without price, and that for all thy sins, even in all thy borders.
14 And I will make thee to pass with thine enemies into a land which thou knowest not: for a fire is kindled in mine anger, which shall burn upon you.
15 O LORD, thou knowest: remember me, and visit me, and revenge me of my persecutors; take me not away in thy longsuffering: know that for thy sake I have suffered rebuke.
16 Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart: for I am called by thy name, O LORD God of hosts.
17 I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation.
18 Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail?
19 Therefore thus saith the LORD, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them.
20 And I will make thee unto this people a fenced brasen wall: and they shall fight against thee, but they shall not prevail against thee: for I am with thee to save thee and to deliver thee, saith the LORD.
21 And I will deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the terrible.
7 O LORD, thou hast deceived me, and I was deceived: thou art stronger than I, and hast prevailed: I am in derision daily, every one mocketh me.
11 He shall see of the travail of his soul, and shall be satisfied: by his knowledge shall my righteous servant justify many; for he shall bear their iniquities.
9 And he made his grave with the wicked, and with the rich in his death; because he had done no violence, neither was any deceit in his mouth.
4 Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted.
5 But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed.
6 All we like sheep have gone astray; we have turned every one to his own way; and the LORD hath laid on him the iniquity of us all.
3 He is despised and rejected of men; a man of sorrows, and acquainted with grief: and we hid as it were our faces from him; he was despised, and we esteemed him not.
13 Behold, my servant shall deal prudently, he shall be exalted and extolled, and be very high.
27 And he arose and went: and, behold, a man of Ethiopia, an eunuch of great authority under Candace queen of the Ethiopians, who had the charge of all her treasure, and had come to Jerusalem for to worship,
28 Was returning, and sitting in his chariot read Esaias the prophet.
29 Then the Spirit said unto Philip, Go near, and join thyself to this chariot.
30 And Philip ran thither to him, and heard him read the prophet Esaias, and said, Understandest thou what thou readest?
31 And he said, How can I, except some man should guide me? And he desired Philip that he would come up and sit with him.
32 The place of the scripture which he read was this, He was led as a sheep to the slaughter; and like a lamb dumb before his shearer, so opened he not his mouth:
33 In his humiliation his judgment was taken away: and who shall declare his generation? for his life is taken from the earth.
34 And the eunuch answered Philip, and said, I pray thee, of whom speaketh the prophet this? of himself, or of some other man?
35 Then Philip opened his mouth, and began at the same scripture, and preached unto him Jesus.
36 And as they went on their way, they came unto a certain water: and the eunuch said, See, here is water; what doth hinder me to be baptized?
37 And Philip said, If thou believest with all thine heart, thou mayest. And he answered and said, I believe that Jesus Christ is the Son of God.
38 And he commanded the chariot to stand still: and they went down both into the water, both Philip and the eunuch; and he baptized him.
39 And when they were come up out of the water, the Spirit of the Lord caught away Philip, that the eunuch saw him no more: and he went on his way rejoicing.
40 But Philip was found at Azotus: and passing through he preached in all the cities, till he came to Caesarea.
1 Who hath believed our report? and to whom is the arm of the LORD revealed?
2 For he shall grow up before him as a tender plant, and as a root out of a dry ground: he hath no form nor comeliness; and when we shall see him, there is no beauty that we should desire him.
3 He is despised and rejected of men; a man of sorrows, and acquainted with grief: and we hid as it were our faces from him; he was despised, and we esteemed him not.
4 Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted.
5 But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed.
6 All we like sheep have gone astray; we have turned every one to his own way; and the LORD hath laid on him the iniquity of us all.
7 He was oppressed, and he was afflicted, yet he opened not his mouth: he is brought as a lamb to the slaughter, and as a sheep before her shearers is dumb, so he openeth not his mouth.
8 He was taken from prison and from judgment: and who shall declare his generation? for he was cut off out of the land of the living: for the transgression of my people was he stricken.
9 And he made his grave with the wicked, and with the rich in his death; because he had done no violence, neither was any deceit in his mouth.
10 Yet it pleased the LORD to bruise him; he hath put him to grief: when thou shalt make his soul an offering for sin, he shall see his seed, he shall prolong his days, and the pleasure of the LORD shall prosper in his hand.
1 Who hath believed our report? and to whom is the arm of the LORD revealed?
2 For he shall grow up before him as a tender plant, and as a root out of a dry ground: he hath no form nor comeliness; and when we shall see him, there is no beauty that we should desire him.
3 He is despised and rejected of men; a man of sorrows, and acquainted with grief: and we hid as it were our faces from him; he was despised, and we esteemed him not.
4 Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted.
5 But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed.
6 All we like sheep have gone astray; we have turned every one to his own way; and the LORD hath laid on him the iniquity of us all.
7 He was oppressed, and he was afflicted, yet he opened not his mouth: he is brought as a lamb to the slaughter, and as a sheep before her shearers is dumb, so he openeth not his mouth.
8 He was taken from prison and from judgment: and who shall declare his generation? for he was cut off out of the land of the living: for the transgression of my people was he stricken.
9 And he made his grave with the wicked, and with the rich in his death; because he had done no violence, neither was any deceit in his mouth.
10 Yet it pleased the LORD to bruise him; he hath put him to grief: when thou shalt make his soul an offering for sin, he shall see his seed, he shall prolong his days, and the pleasure of the LORD shall prosper in his hand.
11 He shall see of the travail of his soul, and shall be satisfied: by his knowledge shall my righteous servant justify many; for he shall bear their iniquities.
12 Therefore will I divide him a portion with the great, and he shall divide the spoil with the strong; because he hath poured out his soul unto death: and he was numbered with the transgressors; and he bare the sin of many, and made intercession for the transgressors.
3 And God said, Let there be light: and there was light.
13 Behold, my servant shall deal prudently, he shall be exalted and extolled, and be very high.
21 For even hereunto were ye called: because Christ also suffered for us, leaving us an example, that ye should follow his steps:
22 Who did no sin, neither was guile found in his mouth:
23 Who, when he was reviled, reviled not again; when he suffered, he threatened not; but committed himself to him that judgeth righteously:
24 Who his own self bare our sins in his own body on the tree, that we, being dead to sins, should live unto righteousness: by whose stripes ye were healed.
25 For ye were as sheep going astray; but are now returned unto the Shepherd and Bishop of your souls.
16 But they have not all obeyed the gospel. For Esaias saith, Lord, who hath believed our report?
28 Was returning, and sitting in his chariot read Esaias the prophet.
29 Then the Spirit said unto Philip, Go near, and join thyself to this chariot.
30 And Philip ran thither to him, and heard him read the prophet Esaias, and said, Understandest thou what thou readest?
31 And he said, How can I, except some man should guide me? And he desired Philip that he would come up and sit with him.
32 The place of the scripture which he read was this, He was led as a sheep to the slaughter; and like a lamb dumb before his shearer, so opened he not his mouth:
33 In his humiliation his judgment was taken away: and who shall declare his generation? for his life is taken from the earth.
34 And the eunuch answered Philip, and said, I pray thee, of whom speaketh the prophet this? of himself, or of some other man?
35 Then Philip opened his mouth, and began at the same scripture, and preached unto him Jesus.
38 That the saying of Esaias the prophet might be fulfilled, which he spake, Lord, who hath believed our report? and to whom hath the arm of the Lord been revealed?
17 That it might be fulfilled which was spoken by Esaias the prophet, saying, Himself took our infirmities, and bare our sicknesses.
1 Who hath believed our report? and to whom is the arm of the LORD revealed?
2 For he shall grow up before him as a tender plant, and as a root out of a dry ground: he hath no form nor comeliness; and when we shall see him, there is no beauty that we should desire him.
3 He is despised and rejected of men; a man of sorrows, and acquainted with grief: and we hid as it were our faces from him; he was despised, and we esteemed him not.
4 Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted.
5 But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed.
6 All we like sheep have gone astray; we have turned every one to his own way; and the LORD hath laid on him the iniquity of us all.
7 He was oppressed, and he was afflicted, yet he opened not his mouth: he is brought as a lamb to the slaughter, and as a sheep before her shearers is dumb, so he openeth not his mouth.
8 He was taken from prison and from judgment: and who shall declare his generation? for he was cut off out of the land of the living: for the transgression of my people was he stricken.
9 And he made his grave with the wicked, and with the rich in his death; because he had done no violence, neither was any deceit in his mouth.
10 Yet it pleased the LORD to bruise him; he hath put him to grief: when thou shalt make his soul an offering for sin, he shall see his seed, he shall prolong his days, and the pleasure of the LORD shall prosper in his hand.
11 He shall see of the travail of his soul, and shall be satisfied: by his knowledge shall my righteous servant justify many; for he shall bear their iniquities.
12 Therefore will I divide him a portion with the great, and he shall divide the spoil with the strong; because he hath poured out his soul unto death: and he was numbered with the transgressors; and he bare the sin of many, and made intercession for the transgressors.
13 Behold, my servant shall deal prudently, he shall be exalted and extolled, and be very high.
14 As many were astonied at thee; his visage was so marred more than any man, and his form more than the sons of men:
15 So shall he sprinkle many nations; the kings shall shut their mouths at him: for that which had not been told them shall they see; and that which they had not heard shall they consider.
20 Which he wrought in Christ, when he raised him from the dead, and set him at his own right hand in the heavenly places,
21 Far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come:
22 And hath put all things under his feet, and gave him to be the head over all things to the church,
23 Which is his body, the fulness of him that filleth all in all.
33 Therefore being by the right hand of God exalted, and having received of the Father the promise of the Holy Ghost, he hath shed forth this, which ye now see and hear.
9 Wherefore God also hath highly exalted him, and given him a name which is above every name:
11 By the blessing of the upright the city is exalted: but it is overthrown by the mouth of the wicked.
13 Behold, my servant shall deal prudently, he shall be exalted and extolled, and be very high.
2 Therefore thus saith the LORD God of Israel against the pastors that feed my people; Ye have scattered my flock, and driven them away, and have not visited them: behold, I will visit upon you the evil of your doings, saith the LORD.
21 For the pastors are become brutish, and have not sought the LORD: therefore they shall not prosper, and all their flocks shall be scattered.
8 This book of the law shall not depart out of thy mouth; but thou shalt meditate therein day and night, that thou mayest observe to do according to all that is written therein: for then thou shalt make thy way prosperous, and then thou shalt have good success.
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.
1 Listen, O isles, unto me; and hearken, ye people, from far; The LORD hath called me from the womb; from the bowels of my mother hath he made mention of my name.
6 I gave my back to the smiters, and my cheeks to them that plucked off the hair: I hid not my face from shame and spitting.
5 The Lord GOD hath opened mine ear, and I was not rebellious, neither turned away back.
14 And shall say, Cast ye up, cast ye up, prepare the way, take up the stumblingblock out of the way of my people.
12 For ye shall go out with joy, and be led forth with peace: the mountains and the hills shall break forth before you into singing, and all the trees of the field shall clap their hands.