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Selected Verse: Isaiah 53:11 - King James
| Verse |
Translation |
Text |
| Isa 53:11 |
King James |
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. |
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] |
Jehovah is still speaking.
see of the travail--He shall see such blessed fruits resulting from His sufferings as amply to repay Him for them (Isa 49:4-5; Isa 50:5, Isa 50:9). The "satisfaction," in seeing the full fruit of His travail of soul in the conversion of Israel and the world, is to be realized in the last days (Isa 2:2-4).
his knowledge--rather, the knowledge (experimentally) of Him (Joh 17:3; Phi 3:10).
my . . . servant--Messiah (Isa 42:1; Isa 52:13).
righteous--the ground on which He justifies others, His own righteousness (Jo1 2:1).
justify--treat as if righteous; forensically; on the ground of His meritorious suffering, not their righteousness.
bear . . . iniquities-- (Isa 53:4-5), as the sinner's substitute. |
| Notes on the Bible, by Albert Barnes, [1834] |
He shall see of the travail of his soul - This is the language of Yahweh, who is again introduced as speaking. The sense is, he shall see the fruit, or the result of his sufferings, and shall be satisfied. He shall see so much good resulting from his great sorrows; so much happiness, and so many saved, that the benefit shall be an ample compensation for all that he endured. The word rendered here 'travail' (עמל ‛âmâl), denotes properly labor, toil; wearisome labor; labor and toil which produce exhaustion; and hence, sometimes vexation, sorrow, grief, trouble. It is rendered 'labor' Psa 90:10; Psa 105:44; Jer 20:18; Ecc 2:11-20; 'perverseness' Num 21:21; sorrow' Job 3:10; 'wickedness' Job 4:8; 'trouble' Job 5:6-7; Psa 73:5; 'mischief' Job 15:35; Psa 7:13; Psa 10:7-14; Psa 94:20; 'travail,' meaning labor, or toil Ecc 4:4-6; 'grievousness' Isa 10:1; 'iniquity' Hab 1:13; 'toil' Gen 41:51; 'pain' Psa 25:18; and 'misery' Pro 31:7. The word 'travail' with us has two senses, first, labor with pain, severe toil; and secondly, the pains of childbirth. The word is used here to denote excessive toil, labor, weariness; and refers to the arduous and wearisome labor and trial involved in the work of redemption, as that which exhausted the powers of the Messiah as a man, and sunk him down to the grave.
And shall be satisfied - That is, evidently, he shall be permitted to see so much fruit of his labors and sorrows as to be an ample recompence for all that he has done. It is not improbable that the image here is taken from a farmer who labors in preparing his soil for the seed, and who waits for the harvest; and who, when he sees the rich and yellow field of grain in autumn, or the wain heavily laden with sheaves, is abundantly satisfied for what he has done. He has pleasure in the contemplation of his labor, and of the result; and he does not regret the wearisome days and the deep anxiety with which he made preparation for the harvest. So with the Redeemer. There will be rich and most ample results for all that he has done. And when he shall look on the multitude that shall be saved; when he shall see the true religion spreading over the world; when he shall behold an immense host which no man can number gathered into heaven; and when he shall witness the glory that shall result to God from all that he has done, he shall see enough to be an ample compensation for all that he has endured, and he shall look on his work and its glorious results with pleasure.
We may remark here that this implies that great and most glorious results will come out of this work. The salvation of a large portion of the race, of multitudes which no man can number, will be necessary to be any suitable remuneration for the sufferings of the Son of God. We may be assured that he will be 'satisfied,' only when multitudes are saved; and it is, therefore, morally certain that a large portion of the race, taken as a whole, will enter into heaven. Hitherto the number has been small. The great mass have rejected him, and have been lost. But there are brighter times before the church and the world. The pure gospel of the Redeemer is yet to spread around the globe, and it is yet to become, and to be for ages, the religion of the world. Age after age is to roll on when all shall know him and obey him; and in those future times, what immense multitudes shall enter into heaven! So that it may yet be seen, that the number of those who will be lost from the whole human family, compared with those who will be saved, will be no greater in proportion than the criminals in a well-organized community who are imprisoned are, compared with the number of obedient, virtuous, and peaceful citizens.
By his knowledge - That is, by the knowledge of him. The idea is, by becoming fully acquainted with him and his plan of salvation. The word knowledge here is evidently used in a large sense to denote all that constitutes acquaintance with him. Thus Paul says Phi 3:10, 'That I may know him, and the power of his resurrection.' It is only by the knowledge of the Messiah; by an acquaintance with his character, doctrines, sufferings, death, and resurrection, that anyone can be justified. Thus the Saviour says Joh 17:3, 'And this is life eternal, that they might know thee the only true God, and Jesus Christ whom thou hast sent.' People are to become acquainted with him; with his doctrines, and with his religion, or they can never be regarded and treated as righteous in the sight of a holy God.
Shall my righteous servant - On the meaning of the word 'servant,' as applied to the Messiah, see the notes at Isa 52:13. The word 'righteous' (צדיק tsadiyq), Lowth supposes should be omitted. His reasons are:
1. That three manuscripts, two of them ancient, omit it.
2. That it makes a solecism in this place, for, according to the constant usage of the Hebrew language, the adjective, in a phrase of this kind, ought to follow the substantive; and,
3. That it makes the hemistich too long.
But none of these reasons are sufficient to justify a change in the text. The phrase literally is, 'the righteous, my servant;' and the sense is, evidently, 'my righteous servant.' The word righteous, applied to the Messiah, is designed to denote not only his personal holiness, but to have reference to the fact that he would' make many righteous (יצדיק yitseddiyq). It is applicable to him, because he was eminently holy and pure, and because also he was the source of righteousness to others; and in the work of justification it is important in the highest degree to fix the attention on the fact, that he by whom the sinner was to be justified was himself perfectly holy, and able to secure the justification and salvation of all who entrusted their souls to him. No man could feel secure of salvation unless he could commit his soul to one who was perfectly holy, and able to 'bring in everlasting righteousness.'
Justify - (יצדיק yatsediyq). The word צדק tsâdaq is of very frequent occurrence in the Bible; and no word is more important to a correct understanding of the plan of salvation than this, and the corresponding Greek word δικαιῶ dikaiō. On the meaning of the Greek word, see the notes at Rom 1:17. The Hebrew word means to be right, straight, as if spoken of a way Psa 23:3. Hence,
1. To be just, righteous, spoken of God in dispensing justice Psa 55:6; and of laws Psa 19:10.
2. To have a just cause, to be in the right;
(a) in a forensic sense Gen 38:26; Job 9:16-20; Job 10:15; Job 13:18;
(b) of disputants, to be in the right Job 23:12;
(c) to gain one's cause, to be justified Isa. 43:9-26.
In this sense it is now often used in courts of justice, where a man who is charged with crime shows that he did not do the deed, or that having done it he had a right to do it, and the law holds him innocent.
3. To be righteous, upright, good, innocent. In this sense the word is often used in the Bible Job 15:14; Job 23:9; Psa 143:2. But in this sense the Messiah will justify no one. He did not come to declare that men were upright, just, innocent. Nor will he justify them because they can show that they have not committed the offences charged on them, or that they had a right to do what they have done. The whole work of justification through the Redeemer proceeds on the supposition that people are not in fact innocent, and that they cannot vindicate their own conduct.
4. In Hiphil, the word means, to pronounce just, or righteous. In a forensic sense, and as applied to the act of justification before God, it means to declare righteous, or to admit to favor as a righteous person; and in connection with the pardon of sin, to resolve to treat as righteous, or as if the offence had not been committed. It is more than mere pardon; it involves the idea of a purpose to treat as righteous, and to acknowledge as such. It is nor to declare that the person is innocent, or that he is not ill deserving, or that he had a right to do as he had done, or that he has a claim to mercy - for this is not true of any mortal; but it is to pardon, and to accept him as if the offence had not been committed - to regard him in his dealings with him, and treat him ever onward as if he were holy. This sense of the word here is necessary, because the whole passage speaks of his bearing sin, and suffering for others, and thus securing their justification. It does not speak of him as instructing people and thus promoting religion; but it speaks of his dying for them, and thus laying the foundation for their justification. They are justified only in connection with his bearing their iniquities; and this shows that the word is used here in the forensic sense, and denotes that they will be regarded and treated as righteous on account of what he has suffered in their behalf.
For he shall bear - On the meaning of the word bear, see the notes at Isa 53:4.
Their iniquities - Not that he became a sinner, or that sin can be transferred, which is impossible. Guilt and ill desert are personal qualities, and cannot be transferred from one to another. But the consequences of guilt may pass over to another; the sufferings, which would be a proper expression of the evil of sin, may be assumed by another. And this was done by the Redeemer. He stood between the stroke of justice and the sinner, and received the blow himself. He intercepted, so to speak, the descending sword of justice that would have cut the sinner down, and thus saved him. He thus bore their iniquities; that is, he bore in his own person what would have been a proper expression of the evil of sin if he had been himself the sinner, and had been guilty (see the notes at Isa 53:6). It is in connection with this that people become justified; and it is only by the fact that he has thus borne their iniquities that they can be regarded as righteous in the sight of a holy God. They become interested in his merits just as he became interested in their iniquities. There is in neither case any transfer of personal properties; but there is in both cases a participation in the consequences or the results of conduct. He endured the consequences or results of sin; we partake of the consequences or the results of his sufferings and death in our behalf. This is the great cardinal doctrine of justification; the peculiarity of the Christian scheme; the glorious plan by which lost people may be saved, and by which the guilty may become pardoned, and be raised up to endless life and glory; the articulus stantis vel cadentis ecclesia. luther. |
| Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78] |
This great work of salvation lies as the great object of His calling in the hand of the deceased and yet eternally living One, and goes on victoriously through His mediation. He now reaps the fruit of His self-sacrifice in a continuous priestly course. "Because of the travail of His soul, He will see, and be refreshed; through His knowledge will He procure justice, my righteous servant, for the many, and will take their iniquities upon Himself." The prophecy now leaves the standpoint of Israel's retrospective acknowledgment of the long rejected Servant of God, and becomes once more the prophetic organ of God Himself, who acknowledges the servant as His own. The min of מעמל might be used here in its primary local signification, "far away from the trouble" (as in Job 21:9, for example); or the temporal meaning which is derived from the local would be also admissible, viz., "from the time of the trouble," i.e., immediately after it (as in Psa 73:20); but the causal sense is the most natural, viz., on account of, in consequence of (as in Exo 2:23), which not only separates locally and links together temporarily, but brings into intimate connection. The meaning therefore is, "In consequence of the trouble of His soul (i.e., trouble experienced not only in His body, but into the inmost recesses of His soul), He will see, satisfy Himself." Hitzig supplies בּטּוב (Jer 29:32); Knobel connects בדעתּו, in opposition to the accents (like A. S. Th. ἐμπλησθήσεται ἐν τῇ γνώσει αὐτοῦ), thus: "He looks at His prudent work, and has full satisfaction therewith." But there is nothing to supply, and no necessity to alter the existing punctuation. The second verb receives its colouring from the first; the expression "He will see, will satisfy Himself," being equivalent to "He will enjoy a satisfying or pleasing sight" (cf., Psa 17:15), which will consist, as Isa 53:10 clearly shows, in the successful progress of the divine work of salvation, of which He is the Mediator. בדעתו belongs to יצדּיק as the medium of setting right (cf., Pro 11:9). This is connected with ḻ in the sense of "procure justice," like ל רפא (Isa 6:10); ל הניח in Isa 14:3; Isa 28:12 (cf., Dan 11:33, ל הבין, to procure intelligence; Gen 45:7, ל החיה, to prolong life - a usage which leads on to the Aramaean combination of the dative with the accusative, e.g., Job 37:18, compare Job 5:2). Tsaddı̄q ‛abhdı̄ do not stand to one another in the relation of a proper name and a noun in apposition, as Hofmann thinks, nor is this expression to be interpreted according to דּוד המּלך (Ges. 113); but "a righteous man, my servant," with the emphatic prominence given to the attribute (cf., Isa 10:30; Isa 23:12; Psa 89:51), is equivalent to "my righteous servant.'
But does בדעתו mean per cognitionem sui, or per cognitionem suam? The former gives a sense which is both doctrinally satisfying and practically correct: the Righteous One makes others partakers of righteousness, through their knowledge of Him, His person, and His work, and (as the biblical ידע, which has reference not only to the understanding, but to personal experience also, clearly signifies) through their entrance into living fellowship with Him. Nearly all the commentators, who understand by the servant of God the Divine Redeemer, give the preference to this explanation (e.g., Vitringa, Hengstenberg, and Stier). But the meaning preferred is not always the correct one. The subjective rendering of the suffix (cf., Pro 22:17) is favoured by Mal 2:7, where it is said that "the priest's lips should keep da‛ath (knowledge);" by Dan 12:3, where faithful teachers are called matsdı̄qē hârabbı̄m (they that turn many to righteousness); and by Isa 11:2, according to which "the spirit of knowledge" (rūăch da‛ath) is one of the seven spirits that descend upon the sprout of Jesse; so that "knowledge" (da‛ath) is represented as equally the qualification for the priestly, the prophetic, and the regal calling. It is a very unseemly remark, therefore, on the part of a modern commentator, when he speaks of the subjective knowledge of the Servant as "halting weakly behind in the picture, after His sacrificial death has already been described." We need only recall to mind the words of the Lord in Mat 11:27, which are not only recorded both by the synoptists and by John, but supported by testimony outside the Gospels also: "No man knoweth the Son, but the Father; neither knoweth any man the Father, save the Son, and he to whomsoever the Son will reveal Him." Let us remember also, that the Servant of Jehovah, whose priestly mediatorial work is unfolded before us here in chapter 53, upon the ground of which He rises to more than regal glory (Isa 52:15, compare Isa 53:12), is no other than He to whom His God has given the tongue of the learned, "to know how to speak a word in season to him that is weary, i.e., to raise up the wary and heavy laden" (Isa 50:4). He knows God, with whom He stands in loving fellowship; He knows the counsels of His love and the will of His grace, in the fulfilment of which His own life ascends, after having gone down into death and come forth from death; and by virtue of this knowledge, which rests upon His own truest and most direct experience, He, the righteous One, will help "the many," i.e., the great mass (hârabbı̄m as in Dan 9:27; Dan 11:33, Dan 11:39; Dan 12:3; cf., Exo 23:2, where rabbı̄m is used in the same sense without the article), hence all His own nation, and beyond that, all mankind (so far as they were susceptible of salvation = τοῖς πολλοῖς, Rom 5:19, cf., πολλῶν, Mat 26:28), to a right state of life and conduct, and one that should be well-pleasing to God. The primary reference is to the righteousness of faith, which is the consequence of justification on the ground of His atoning work, when this is believingly appropriated; but the expression also includes that righteousness of life, which springs by an inward necessity out of those sanctifying powers, that are bound up with the atoning work which we have made our own (see Dan 9:24). The ancients recognised this connection between the justitia fidei et vitae better than many of the moderns, who look askance at the Romish justitia infusa, and therewith boast of advancing knowledge. Because our righteousness has its roots in the forgiveness of sins, as an absolutely unmerited gift of grace without works, the prophecy returns once more from the justifying work of the Servant of God to His sin-expunging work as the basis of all righteousness: "He shall bear their iniquities." This yisbōl (He shall bear), which stands along with futures, and therefore, being also future itself, refers to something to be done after the completion of the work to which He is called in this life (with which Hofmann connects it), denotes the continued operation of His sebhâlâm (Isa 53:4), through His own active mediation. His continued lading of our trespasses upon Himself is merely the constant presence and presentation of His atonement, which has been offered once for all. The dead yet living One, because of His one self-sacrifice, is an eternal Priest, who now lives to distribute the blessings that He has acquired. |
| Explanatory Notes on the Whole Bible, by John Wesley [1754-65] |
| Shall see - He shall enjoy. The travel - The blessed fruit of all his labours, and sufferings. Satisfied - He shall esteem his own and his father's glory, and the salvation of his people, an abundant recompence. By his knowledge - By the knowledge of him. Justify - Acquit them from the guilt of their sins, and all the dreadful consequences thereof. And Christ is said to justify sinners meritoriously, because he purchases and procures it for us. Many - An innumerable company of all nations. For - For he shall satisfy the justice of God, by bearing the punishment due to their sins. |
| Adam Clarke Commentary on the Whole Bible - Published 1810-1826 |
Shall be satisfied "And be satisfied" - The Septuagint, Vulgate, Sryiac, and a MS. add the conjunction to the verb, וישבע vaigisba.
Shall my righteous servant justify "Shall my servant justify" - Three MSS., (two of them ancient), omit the word צדיק tsaddik; it seems to be only an imperfect repetition, by mistake, of the preceding word. It makes a solecism in this place; for according to the constant usage of the Hebrew language, the adjective, in a phrase of this kind, ought to follow the substantive; and צדיק עבדי tsaddik abdi, in Hebrew, would be as absurd as "shall my servant righteous justify," in English. Add to this, that it makes the hemistich too long. |
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.
1 My little children, these things write I unto you, that ye sin not. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous:
13 Behold, my servant shall deal prudently, he shall be exalted and extolled, and be very high.
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.
10 That I may know him, and the power of his resurrection, and the fellowship of his sufferings, being made conformable unto his death;
3 And this is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent.
2 And it shall come to pass in the last days, that the mountain of the LORD'S house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it.
3 And many people shall go and say, Come ye, and let us go up to the mountain of the LORD, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the LORD from Jerusalem.
4 And he shall judge among the nations, and shall rebuke many people: and they shall beat their swords into plowshares, and their spears into pruninghooks: nation shall not lift up sword against nation, neither shall they learn war any more.
9 Behold, the Lord GOD will help me; who is he that shall condemn me? lo, they all shall wax old as a garment; the moth shall eat them up.
5 The Lord GOD hath opened mine ear, and I was not rebellious, neither turned away back.
4 Then I said, I have laboured in vain, I have spent my strength for nought, and in vain: yet surely my judgment is with the LORD, and my work with my God.
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.
6 All we like sheep have gone astray; we have turned every one to his own way; and the LORD hath laid on him the iniquity of us all.
4 Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted.
2 And enter not into judgment with thy servant: for in thy sight shall no man living be justified.
9 On the left hand, where he doth work, but I cannot behold him: he hideth himself on the right hand, that I cannot see him:
14 What is man, that he should be clean? and he which is born of a woman, that he should be righteous?
12 Neither have I gone back from the commandment of his lips; I have esteemed the words of his mouth more than my necessary food.
18 Behold now, I have ordered my cause; I know that I shall be justified.
15 If I be wicked, woe unto me; and if I be righteous, yet will I not lift up my head. I am full of confusion; therefore see thou mine affliction;
16 If I had called, and he had answered me; yet would I not believe that he had hearkened unto my voice.
17 For he breaketh me with a tempest, and multiplieth my wounds without cause.
18 He will not suffer me to take my breath, but filleth me with bitterness.
19 If I speak of strength, lo, he is strong: and if of judgment, who shall set me a time to plead?
20 If I justify myself, mine own mouth shall condemn me: if I say, I am perfect, it shall also prove me perverse.
26 And Judah acknowledged them, and said, She hath been more righteous than I; because that I gave her not to Shelah my son. And he knew her again no more.
10 More to be desired are they than gold, yea, than much fine gold: sweeter also than honey and the honeycomb.
6 And I said, Oh that I had wings like a dove! for then would I fly away, and be at rest.
3 He restoreth my soul: he leadeth me in the paths of righteousness for his name's sake.
17 For therein is the righteousness of God revealed from faith to faith: as it is written, The just shall live by faith.
13 Behold, my servant shall deal prudently, he shall be exalted and extolled, and be very high.
3 And this is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent.
10 That I may know him, and the power of his resurrection, and the fellowship of his sufferings, being made conformable unto his death;
7 Let him drink, and forget his poverty, and remember his misery no more.
18 Look upon mine affliction and my pain; and forgive all my sins.
51 And Joseph called the name of the firstborn Manasseh: For God, said he, hath made me forget all my toil, and all my father's house.
13 Thou art of purer eyes than to behold evil, and canst not look on iniquity: wherefore lookest thou upon them that deal treacherously, and holdest thy tongue when the wicked devoureth the man that is more righteous than he?
1 Woe unto them that decree unrighteous decrees, and that write grievousness which they have prescribed;
4 Again, I considered all travail, and every right work, that for this a man is envied of his neighbour. This is also vanity and vexation of spirit.
5 The fool foldeth his hands together, and eateth his own flesh.
6 Better is an handful with quietness, than both the hands full with travail and vexation of spirit.
20 Shall the throne of iniquity have fellowship with thee, which frameth mischief by a law?
7 His mouth is full of cursing and deceit and fraud: under his tongue is mischief and vanity.
8 He sitteth in the lurking places of the villages: in the secret places doth he murder the innocent: his eyes are privily set against the poor.
9 He lieth in wait secretly as a lion in his den: he lieth in wait to catch the poor: he doth catch the poor, when he draweth him into his net.
10 He croucheth, and humbleth himself, that the poor may fall by his strong ones.
11 He hath said in his heart, God hath forgotten: he hideth his face; he will never see it.
12 Arise, O LORD; O God, lift up thine hand: forget not the humble.
13 Wherefore doth the wicked contemn God? he hath said in his heart, Thou wilt not require it.
14 Thou hast seen it; for thou beholdest mischief and spite, to requite it with thy hand: the poor committeth himself unto thee; thou art the helper of the fatherless.
13 He hath also prepared for him the instruments of death; he ordaineth his arrows against the persecutors.
35 They conceive mischief, and bring forth vanity, and their belly prepareth deceit.
5 They are not in trouble as other men; neither are they plagued like other men.
6 Although affliction cometh not forth of the dust, neither doth trouble spring out of the ground;
7 Yet man is born unto trouble, as the sparks fly upward.
8 Even as I have seen, they that plow iniquity, and sow wickedness, reap the same.
10 Because it shut not up the doors of my mother's womb, nor hid sorrow from mine eyes.
21 And Israel sent messengers unto Sihon king of the Amorites, saying,
11 Then I looked on all the works that my hands had wrought, and on the labour that I had laboured to do: and, behold, all was vanity and vexation of spirit, and there was no profit under the sun.
12 And I turned myself to behold wisdom, and madness, and folly: for what can the man do that cometh after the king? even that which hath been already done.
13 Then I saw that wisdom excelleth folly, as far as light excelleth darkness.
14 The wise man's eyes are in his head; but the fool walketh in darkness: and I myself perceived also that one event happeneth to them all.
15 Then said I in my heart, As it happeneth to the fool, so it happeneth even to me; and why was I then more wise? Then I said in my heart, that this also is vanity.
16 For there is no remembrance of the wise more than of the fool for ever; seeing that which now is in the days to come shall all be forgotten. And how dieth the wise man? as the fool.
17 Therefore I hated life; because the work that is wrought under the sun is grievous unto me: for all is vanity and vexation of spirit.
18 Yea, I hated all my labour which I had taken under the sun: because I should leave it unto the man that shall be after me.
19 And who knoweth whether he shall be a wise man or a fool? yet shall he have rule over all my labour wherein I have laboured, and wherein I have shewed myself wise under the sun. This is also vanity.
20 Therefore I went about to cause my heart to despair of all the labour which I took under the sun.
18 Wherefore came I forth out of the womb to see labour and sorrow, that my days should be consumed with shame?
44 And gave them the lands of the heathen: and they inherited the labour of the people;
10 The days of our years are threescore years and ten; and if by reason of strength they be fourscore years, yet is their strength labour and sorrow; for it is soon cut off, and we fly away.
4 Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted.
24 Seventy weeks are determined upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy.
28 For this is my blood of the new testament, which is shed for many for the remission of sins.
19 For as by one man's disobedience many were made sinners, so by the obedience of one shall many be made righteous.
2 Thou shalt not follow a multitude to do evil; neither shalt thou speak in a cause to decline after many to wrest judgment:
3 And they that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars for ever and ever.
39 Thus shall he do in the most strong holds with a strange god, whom he shall acknowledge and increase with glory: and he shall cause them to rule over many, and shall divide the land for gain.
33 And they that understand among the people shall instruct many: yet they shall fall by the sword, and by flame, by captivity, and by spoil, many days.
27 And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate.
4 The Lord GOD hath given me the tongue of the learned, that I should know how to speak a word in season to him that is weary: he wakeneth morning by morning, he wakeneth mine ear to hear as the learned.
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.
27 All things are delivered unto me of my Father: and no man knoweth the Son, but the Father; neither knoweth any man the Father, save the Son, and he to whomsoever the Son will reveal him.
2 And the spirit of the LORD shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of the LORD;
3 And they that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars for ever and ever.
7 For the priest's lips should keep knowledge, and they should seek the law at his mouth: for he is the messenger of the LORD of hosts.
17 Bow down thine ear, and hear the words of the wise, and apply thine heart unto my knowledge.
51 Wherewith thine enemies have reproached, O LORD; wherewith they have reproached the footsteps of thine anointed.
12 And he said, Thou shalt no more rejoice, O thou oppressed virgin, daughter of Zidon: arise, pass over to Chittim; there also shalt thou have no rest.
30 Lift up thy voice, O daughter of Gallim: cause it to be heard unto Laish, O poor Anathoth.
2 For wrath killeth the foolish man, and envy slayeth the silly one.
18 Hast thou with him spread out the sky, which is strong, and as a molten looking glass?
7 And God sent me before you to preserve you a posterity in the earth, and to save your lives by a great deliverance.
33 And they that understand among the people shall instruct many: yet they shall fall by the sword, and by flame, by captivity, and by spoil, many days.
12 To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear.
3 And it shall come to pass in the day that the LORD shall give thee rest from thy sorrow, and from thy fear, and from the hard bondage wherein thou wast made to serve,
10 Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed.
9 An hypocrite with his mouth destroyeth his neighbour: but through knowledge shall the just be delivered.
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.
15 As for me, I will behold thy face in righteousness: I shall be satisfied, when I awake, with thy likeness.
32 Therefore thus saith the LORD; Behold, I will punish Shemaiah the Nehelamite, and his seed: he shall not have a man to dwell among this people; neither shall he behold the good that I will do for my people, saith the LORD; because he hath taught rebellion against the LORD.
23 And it came to pass in process of time, that the king of Egypt died: and the children of Israel sighed by reason of the bondage, and they cried, and their cry came up unto God by reason of the bondage.
20 As a dream when one awaketh; so, O Lord, when thou awakest, thou shalt despise their image.
9 Their houses are safe from fear, neither is the rod of God upon them.