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Selected Verse: Isaiah 53:10 - Strong Concordance

Verse	Translation	Text
Isa 53:10	Strong Concordance	Yet it pleased [02654] the LORD [03068] to bruise [01792] him; he hath put him to grief [02470]: when thou shalt make [07760] his soul [05315] an offering for sin [0817], he shall see [07200] his seed [02233], he shall prolong [0748] his days [03117], and the pleasure [02656] of the LORD [03068] shall prosper [06743] in his hand [03027].
	King James	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.

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
Transition from His humiliation to His exaltation. pleased the Lord--the secret of His sufferings. They were voluntarily borne by Messiah, in order that thereby He might "do Jehovah's will" (Joh 6:38; Heb 10:7, Heb 10:9), as to man's redemption; so at the end of the verse, "the pleasure of the LORD shall prosper in His hand." bruise--(see Isa 53:5); Gen 3:15, was hereby fulfilled, though the Hebrew word for "bruise," there, is not the one used here. The word "Himself," in Matthew, implies a personal bearing on Himself of our maladies, spiritual and physical, which included as a consequence His ministration to our bodily ailments: these latter are the reverse side of sin; His bearing on Him our spiritual malady involved with it His bearing sympathetically, and healing, the outward: which is its fruits and its type. HENGSTENBERG rightly objects to MAGEE'S translation, "taken away," instead of "borne," that the parallelism to "carried" would be destroyed. Besides, the Hebrew word elsewhere, when connected with sin, means to bear it and its punishment (Eze 18:20). Matthew, elsewhere, also sets forth His vicarious atonement (Mat 20:28). when thou, &c.--rather, as Margin, "when His soul (that is, He) shall have made an offering," &c. In the English Version the change of person is harsh: from Jehovah, addressed in the second person (Isa 53:10), to Jehovah speaking in the first person in Isa 53:11. The Margin rightly makes the prophet in the name of Jehovah Himself to speak in this verse. offering for sin-- (Rom 3:25; Jo1 2:2; Jo1 4:10). his seed--His spiritual posterity shall be numerous (Psa 22:30); nay, more, though He must die, He shall see them. A numerous posterity was accounted a high blessing among the Hebrews; still more so, for one to live to see them (Gen 48:11; Psa 128:6). prolong . . . days--also esteemed a special blessing among the Jews (Psa 91:16). Messiah shall, after death, rise again to an endless life (Hos 6:2; Rom 6:9). prosper-- (Isa 52:13, Margin).

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

Transition from His humiliation to His exaltation.

pleased the Lord--the secret of His sufferings. They were voluntarily borne by Messiah, in order that thereby He might "do Jehovah's will" (Joh 6:38; Heb 10:7, Heb 10:9), as to man's redemption; so at the end of the verse, "the pleasure of the LORD shall prosper in His hand."

bruise--(see Isa 53:5); Gen 3:15, was hereby fulfilled, though the Hebrew word for "bruise," there, is not the one used here. The word "Himself," in Matthew, implies a personal bearing on Himself of our maladies, spiritual and physical, which included as a consequence His ministration to our bodily ailments: these latter are the reverse side of sin; His bearing on Him our spiritual malady involved with it His bearing sympathetically, and healing, the outward: which is its fruits and its type. HENGSTENBERG rightly objects to MAGEE'S translation, "taken away," instead of "borne," that the parallelism to "carried" would be destroyed. Besides, the Hebrew word elsewhere, when connected with sin, means to bear it and its punishment (Eze 18:20). Matthew, elsewhere, also sets forth His vicarious atonement (Mat 20:28).

when thou, &c.--rather, as Margin, "when His soul (that is, He) shall have made an offering," &c. In the English Version the change of person is harsh: from Jehovah, addressed in the second person (Isa 53:10), to Jehovah speaking in the first person in Isa 53:11. The Margin rightly makes the prophet in the name of Jehovah Himself to speak in this verse.

offering for sin-- (Rom 3:25; Jo1 2:2; Jo1 4:10).

his seed--His spiritual posterity shall be numerous (Psa 22:30); nay, more, though He must die, He shall see them. A numerous posterity was accounted a high blessing among the Hebrews; still more so, for one to live to see them (Gen 48:11; Psa 128:6).

prolong . . . days--also esteemed a special blessing among the Jews (Psa 91:16). Messiah shall, after death, rise again to an endless life (Hos 6:2; Rom 6:9).

prosper-- (Isa 52:13, Margin).

Notes on the Bible, by Albert Barnes, [1834]
Yet it pleased the Lord to bruise him - In this verse, the prediction respecting the final glory and triumph of the Messiah commences. The design of the whole prophecy is to state, that in consequence of his great sufferings, he would be exalted to the highest honor (see the notes at Isa 52:13). The sense of this verse is, 'he was subjected to these sufferings, not on account of any sins of his, but because, under the circumstances of the case, his sufferings would be pleasing to Yahweh. He saw they were necessary, and he was willing that he should be subjected to them. He has laid upon him heavy sufferings. And when he has brought a sin-offering, he shall see a numerous posterity, and the pleasure of the Lord shall prosper through him.' The Lord was 'pleased' with his sufferings, not because he has delight in the sufferings of innocence; not because the sufferer was in any sense guilty or ill-deserving; and not because he was at any time displeased or dissatisfied with what the Mediator did, or taught. But it was: 1. Because the Messiah had voluntarily submitted himself to those sorrows which were necessary to show the evil of sin; and in view of the great object to be gained, the eternal redemption of his people, he was pleased that he would subject himself to so great sorrows to save them. He was pleased with the end in view, and with all that was necessary in order that the end might be secured. 2. Because these sufferings would tend to illustrate the divine perfections, and show the justice and mercy of God. The gift of a Saviour, such as he was, evinced boundless benevolence; his sufferings in behalf of the guilty showed the holiness of his nature and law; and all demonstrated that he was at the same time disposed to save, and yet resolved that no one should be saved by dishonoring his law, or without expiation for the evil which had been done by sin. 3. Because these sorrows would result in the pardon and recovery of an innumerable multitude of lost sinners, and in their eternal happiness and salvation. The whole work was one of benevolence, and Yahweh was pleased with it as a work of pure and disinterested love. To bruise him - (See the notes at Isa 53:5). The word here is the infinitive of Piel. 'To bruise him, or his being bruised, was pleasing to Yahweh;' that is, it was acceptable to him that he should be crushed by his many sorrows. It does not of necessity imply that there was any positive and direct agency on the part of Yahweh in bruising him, but only that the fact of his being thus crushed and bruised was acceptable to him. He hath put him to grief - This word, 'hath grieved him,' is the same which in another form occurs in Isa 53:4. It means that it was by the agency, and in accordance with the design of Yahweh, that he was subjected to these great sorrows. When thou shalt make his soul - Margin, 'His soul shall make.' According to the translation in the text, the speaker is the prophet, and it contains an address to Yahweh, and Yahweh is himself introduced as speaking in Isa 53:11. According to the margin, Yahweh himself speaks, and the idea is, that his soul should make an offering for sin. The Hebrew will bear either. Jerome renders it, 'If he shall lay down his life for sin.' The Septuagint renders it in the plural, 'If you shall give (an offering) for sin, your soul shall see a long-lived posterity.' Lowth renders it, 'If his soul shall make a propitiatory sacrifice.' Rosenmuller renders it, 'If his soul, that is, he himself, shall place his soul as an expiation for sin.' Noyes renders it, 'But since he gave himself a sacrifice for sin.' It seems to me that the margin is the correct rendering, and that it is to be regarded as in the third person. Thus the whole passage will be connected, and it will be regarded as the assurance of Yahweh himself, that when his life should be made a sacrifice for sin, he would see a great multitude who should be saved as the result of his sufferings and death. His soul - The word rendered here 'soul' (נפשׁ nephesh) means properly breath, spirit, the life, the vital principle Gen 1:20-30; Gen 9:4; Lev 17:11; Deu 12:23. It sometimes denotes the rational soul, regarded as the seat of affections and emotions of various kinds Gen 34:3; Psa 86:4; Isa 15:4; Isa 42:1; Sol 1:7; Sol 3:1-4. It is here equivalent to himself - when he himself is made a sin-offering, or sacrifice for sin. An offering for sin - (אשׁם 'âshâm). This word properly means, blame, guilt which one contracts by transgression Gen 26:10; Jer 51:5; also a sacrifice for guilt; a sin-offering; an expiatory sacrifice. It is often rendered 'trespass-offering' Lev 5:19; Lev 7:5; Lev 14:21; Lev 19:21; Sa1 6:3, Sa1 6:8, Sa1 6:17). It is rendered 'guiltiness' Gen 26:10; 'sin' Pro 14:9; 'trespass' Num 5:8. The idea here is, clearly, that he would be made an offering, or a sacrifice for sin; that by which guilt would be expiated and an atonement made. In accordance with this, Paul says Co2 5:21, that God 'made him to be sin for us' (ἁμαρτίαν hamartian), that is, a sin-offering; and he is called ἱλασμὸς hilasmos and ἱλαστήριον hilastērion, a propitiatory sacrifice for sins Rom 3:25; Jo1 2:2; Jo1 4:10. The idea is, that he was himself innocent, and that he gave up his soul or life in order to make an expiation for sin - as the innocent animal in sacrifice was offered to God as an acknowledgment of guilt. There could be no more explicit declaration that he who is referred to here, did not die as a martyr merely, but that his death had the high purpose of making expiation for the sins of people. Assuredly this is not language which can be used of any martyr. In what sense could it be said of Ignatius or Cranmer that their souls or lives were made an offering (אשׁם 'âshâm or ἱλασμὸς hilasmos) for sin? Such language is never applied to martyrs in the Bible; such language is never applied to them in the common discourses of people. He shall see his seed - His posterity; his descendants. The language here is taken from that which was regarded as the highest blessing among the Hebrews. With them length of days and a numerous posterity were regarded as the highest favors, and usually as the clearest proofs of the divine love. 'Children's children are the crown of old men' Pro 17:6. See Psa 127:5; Psa 128:6 : 'Yea, thou shalt see thy children's children, and peace upon Israel.' So one of the highest blessings which could be promised to Abraham was that he would be made the father of many nations Gen 12:2; Gen 17:5-6. In accordance with this, the Messiah is promised that he shall see a numerous spiritual posterity. A similar declaration occurs in Psa 22:30, which is usually applied to the Messiah. 'A seed shall serve him; it shall be accounted to the Lord for a generation.' The natural relation between father and son is often transferred to spiritual subjects. Thus the name father is often given to the prophets, or to teachers, and the name sons to disciples or learners. In accordance with this, the idea is here, that the Messiah would sustain this relation, and that there would be multitudes who would sustain to him the relation of spiritual children. There may be emphasis on the word 'see' - he shall see his posterity, for it was regarded as a blessing not only to have posterity, but to be permitted to live and see them. Hence, the joy of the aged Jacob in being permitted to see the children of Joseph Gen 48:11 : 'And Israel said unto Joseph, I had not thought to see thy face; and lo, God hath showed me also thy seed. He shall prolong his days - His life shall be long. This also is language which is taken from 'the view entertained among the Hebrews that long life was a blessing, and was a proof of the divine favor. Thus, in Kg1 3:14, God says to Solomon, 'if thou wilt walk in my ways, and keep my statutes and my commandments, as thy father David did walk, then I will lengthen thy days' (see Deu 25:15; Psa 21:4; Psa 91:16; Pro 3:2). The meaning here is, that the Messiah, though he should be put to death, would yet see great multitudes who should be his spiritual children. Though he should die, yet he would live again, and his days should be lengthened out. It is fulfilled in the reign of the Redeemer on earth and in his eternal existence and glory in heaven. And the pleasure of the Lord - That is, that which shall please Yahweh; the work which he desire and appoints. Shall prosper - (See the notes at Isa 52:13, where the same word occurs). In his hand - Under his government and direction. Religion will be promoted and extended through him. The reward of all his sufferings in making an offering for sin would be, that multitudes would be converted and saved; that his reign would be permanent, and that the work which Yahweh designed and desired would prosper under his administration.

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

Yet it pleased the Lord to bruise him - In this verse, the prediction respecting the final glory and triumph of the Messiah commences. The design of the whole prophecy is to state, that in consequence of his great sufferings, he would be exalted to the highest honor (see the notes at Isa 52:13). The sense of this verse is, 'he was subjected to these sufferings, not on account of any sins of his, but because, under the circumstances of the case, his sufferings would be pleasing to Yahweh. He saw they were necessary, and he was willing that he should be subjected to them. He has laid upon him heavy sufferings. And when he has brought a sin-offering, he shall see a numerous posterity, and the pleasure of the Lord shall prosper through him.' The Lord was 'pleased' with his sufferings, not because he has delight in the sufferings of innocence; not because the sufferer was in any sense guilty or ill-deserving; and not because he was at any time displeased or dissatisfied with what the Mediator did, or taught. But it was:

1. Because the Messiah had voluntarily submitted himself to those sorrows which were necessary to show the evil of sin; and in view of the great object to be gained, the eternal redemption of his people, he was pleased that he would subject himself to so great sorrows to save them. He was pleased with the end in view, and with all that was necessary in order that the end might be secured.

2. Because these sufferings would tend to illustrate the divine perfections, and show the justice and mercy of God. The gift of a Saviour, such as he was, evinced boundless benevolence; his sufferings in behalf of the guilty showed the holiness of his nature and law; and all demonstrated that he was at the same time disposed to save, and yet resolved that no one should be saved by dishonoring his law, or without expiation for the evil which had been done by sin.

3. Because these sorrows would result in the pardon and recovery of an innumerable multitude of lost sinners, and in their eternal happiness and salvation. The whole work was one of benevolence, and Yahweh was pleased with it as a work of pure and disinterested love.

To bruise him - (See the notes at Isa 53:5). The word here is the infinitive of Piel. 'To bruise him, or his being bruised, was pleasing to Yahweh;' that is, it was acceptable to him that he should be crushed by his many sorrows. It does not of necessity imply that there was any positive and direct agency on the part of Yahweh in bruising him, but only that the fact of his being thus crushed and bruised was acceptable to him.

He hath put him to grief - This word, 'hath grieved him,' is the same which in another form occurs in Isa 53:4. It means that it was by the agency, and in accordance with the design of Yahweh, that he was subjected to these great sorrows.

When thou shalt make his soul - Margin, 'His soul shall make.' According to the translation in the text, the speaker is the prophet, and it contains an address to Yahweh, and Yahweh is himself introduced as speaking in Isa 53:11. According to the margin, Yahweh himself speaks, and the idea is, that his soul should make an offering for sin. The Hebrew will bear either. Jerome renders it, 'If he shall lay down his life for sin.' The Septuagint renders it in the plural, 'If you shall give (an offering) for sin, your soul shall see a long-lived posterity.' Lowth renders it, 'If his soul shall make a propitiatory sacrifice.' Rosenmuller renders it, 'If his soul, that is, he himself, shall place his soul as an expiation for sin.' Noyes renders it, 'But since he gave himself a sacrifice for sin.' It seems to me that the margin is the correct rendering, and that it is to be regarded as in the third person. Thus the whole passage will be connected, and it will be regarded as the assurance of Yahweh himself, that when his life should be made a sacrifice for sin, he would see a great multitude who should be saved as the result of his sufferings and death.

His soul - The word rendered here 'soul' (נפשׁ nephesh) means properly breath, spirit, the life, the vital principle Gen 1:20-30; Gen 9:4; Lev 17:11; Deu 12:23. It sometimes denotes the rational soul, regarded as the seat of affections and emotions of various kinds Gen 34:3; Psa 86:4; Isa 15:4; Isa 42:1; Sol 1:7; Sol 3:1-4. It is here equivalent to himself - when he himself is made a sin-offering, or sacrifice for sin.

An offering for sin - (אשׁם 'âshâm). This word properly means, blame, guilt which one contracts by transgression Gen 26:10; Jer 51:5; also a sacrifice for guilt; a sin-offering; an expiatory sacrifice. It is often rendered 'trespass-offering' Lev 5:19; Lev 7:5; Lev 14:21; Lev 19:21; Sa1 6:3, Sa1 6:8, Sa1 6:17). It is rendered 'guiltiness' Gen 26:10; 'sin' Pro 14:9; 'trespass' Num 5:8. The idea here is, clearly, that he would be made an offering, or a sacrifice for sin; that by which guilt would be expiated and an atonement made. In accordance with this, Paul says Co2 5:21, that God 'made him to be sin for us' (ἁμαρτίαν hamartian), that is, a sin-offering; and he is called ἱλασμὸς hilasmos and ἱλαστήριον hilastērion, a propitiatory sacrifice for sins Rom 3:25; Jo1 2:2; Jo1 4:10. The idea is, that he was himself innocent, and that he gave up his soul or life in order to make an expiation for sin - as the innocent animal in sacrifice was offered to God as an acknowledgment of guilt. There could be no more explicit declaration that he who is referred to here, did not die as a martyr merely, but that his death had the high purpose of making expiation for the sins of people. Assuredly this is not language which can be used of any martyr. In what sense could it be said of Ignatius or Cranmer that their souls or lives were made an offering (אשׁם 'âshâm or ἱλασμὸς hilasmos) for sin? Such language is never applied to martyrs in the Bible; such language is never applied to them in the common discourses of people.

He shall see his seed - His posterity; his descendants. The language here is taken from that which was regarded as the highest blessing among the Hebrews. With them length of days and a numerous posterity were regarded as the highest favors, and usually as the clearest proofs of the divine love. 'Children's children are the crown of old men' Pro 17:6. See Psa 127:5; Psa 128:6 : 'Yea, thou shalt see thy children's children, and peace upon Israel.' So one of the highest blessings which could be promised to Abraham was that he would be made the father of many nations Gen 12:2; Gen 17:5-6. In accordance with this, the Messiah is promised that he shall see a numerous spiritual posterity. A similar declaration occurs in Psa 22:30, which is usually applied to the Messiah. 'A seed shall serve him; it shall be accounted to the Lord for a generation.' The natural relation between father and son is often transferred to spiritual subjects. Thus the name father is often given to the prophets, or to teachers, and the name sons to disciples or learners. In accordance with this, the idea is here, that the Messiah would sustain this relation, and that there would be multitudes who would sustain to him the relation of spiritual children. There may be emphasis on the word 'see' - he shall see his posterity, for it was regarded as a blessing not only to have posterity, but to be permitted to live and see them. Hence, the joy of the aged Jacob in being permitted to see the children of Joseph Gen 48:11 : 'And Israel said unto Joseph, I had not thought to see thy face; and lo, God hath showed me also thy seed.

He shall prolong his days - His life shall be long. This also is language which is taken from 'the view entertained among the Hebrews that long life was a blessing, and was a proof of the divine favor. Thus, in Kg1 3:14, God says to Solomon, 'if thou wilt walk in my ways, and keep my statutes and my commandments, as thy father David did walk, then I will lengthen thy days' (see Deu 25:15; Psa 21:4; Psa 91:16; Pro 3:2). The meaning here is, that the Messiah, though he should be put to death, would yet see great multitudes who should be his spiritual children. Though he should die, yet he would live again, and his days should be lengthened out. It is fulfilled in the reign of the Redeemer on earth and in his eternal existence and glory in heaven.

And the pleasure of the Lord - That is, that which shall please Yahweh; the work which he desire and appoints.

Shall prosper - (See the notes at Isa 52:13, where the same word occurs).

In his hand - Under his government and direction. Religion will be promoted and extended through him. The reward of all his sufferings in making an offering for sin would be, that multitudes would be converted and saved; that his reign would be permanent, and that the work which Yahweh designed and desired would prosper under his administration.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
The last turn in the prophecy, which commences here, carries out Isa 53:6 still further, and opens up the background of His fate. The gracious counsel of God for our salvation was accomplished thus. "And it pleased Jehovah to bruise Him, to afflict Him with disease; if His soul would pay a trespass-offering, He should see posterity, should live long days, and the purpose of Jehovah should prosper through His hand." החלי cannot possibly be equivalent to החלי, as Hitzig supposes. An article appended to a noun never obliterates the fundamental character of its form (not even in הארץ). Nor does Bttcher's suggestion, that we should read החלי as an accusative of more precise definition, commend itself; for what would the article do in that case? It is the hiphil of חלה, like the Syriac agil from gelo; or rather, as even in Syriac this אגלי is equivalent to אגליא, of חלא, Ch2 16:12 (cf., תּחלוּאים), like החטי in Kg2 13:6 and Jer 32:35, from חטא. דּכּאו is placed under דּכא) (= דּכאו with Dag. dirimens) in Gesenius' Lexicon; but this substantive is a needless fiction. דכאו is an inf. piel: conterere eum (Jerome), not καθαρίσαι αὐτόν (lxx from דּכא) = זכה). According to Mic 6:13 (הכּותך החליתי, I hurt to smite thee, i.e., I smite thee with a painful blow), החלי דכּאו are apparently connected, in the sense of "And it pleased Jehovah to bruise Him painfully." But both logically and syntactically this would require the opposite construction, viz., דכאו החלי. דּכּאו must therefore be an infinitive, depending upon חפץ, according to Job 33:32 (= εὐδόκησε; the lxx thoughtlessly renders it βούλεται). The infinitive construction is then changed into the finite; for even החלי is subordinate to חפץ, as in Hos 5:11 (cf., Isa 42:21; Ges. 142, 3); "he would, made ill," being equivalent to "he would make ill," i.e., he would plunge into distress. There is no necessity to repeat דכאו after החלי, in the sense of "he caused sore evil therewith," viz., with the דכאו. It was men who inflicted upon the Servant of God such crushing suffering, such deep sorrow; but the supreme causa efficiens in the whole was God, who made the sin of men subservient to His pleasure, His will, and predetermined counsel. The suffering of His Servant was to be to Him the way to glory, and this way of His through suffering to glory was to lead to the establishment of a church of the redeemed, which would spring from Him; in other words, it would become the commencement of that fulfilment of the divine plan of salvation which He, the ever-living, ever-working One, would carry out to completion. We give up the idea that תּשׂים is to be taken as addressed by Jehovah to "His Servant." The person acting is the Servant, and it is to Jehovah that the action refers. But Hofmann's present view, viz., that tâsı̄m is addressed to the people, is still less admissible. It is the people who are speaking here; and although the confession of the penitent Israel runs on from Isa 53:11 (where the confessing retrospective view of the past becomes prospective and prophetic glance at the future) in a direct prophetic tone, and Isa 53:10 might form the transition to this; yet, if the people were addressed in this word tâsı̄m, it would be absolutely necessary that it should be distinctly mentioned in this connection. And is it really Israel which makes the soul of the Servant an 'âshâm, and not rather the Servant Himself? No doubt it is true, that if nothing further were stated here than that "the people made the life of the Servant of God an 'âshâm, inasmuch as it treated Him just as if it had a pricking in its conscience so long as it suffered Him to live," - which is a natural sequel in Hofmann's case to his false assumption, that the passion described in Isa 53:1-12 was merely the culminating point in the sufferings which the Servant was called to endure as a prophet, whereas the prophet falls into the background here behind the sacrifice and the priest - we should no doubt have one scriptural testimony less to support the satisfactio vicaria. (Note: In the first edition of Hofmann's Schriftbeweis (i. 2, 137), in which he regarded tâsı̄m as addressed to God, he set aside the orthodox view with the remark, that God Himself makes good the injury that men have done to Him by giving up the life of His Servant. In the second edition (i. 2, 208) he supposes the people to be addressed, and it is therefore the people who make the Servant's life an 'âshâm. The first edition contained the following correct definition of 'âshâm: "In general, it denotes what one person pays to make good an injury done by him to another." The exposition which follows above will show how we are forced to adopt the orthodox view, if we adhere to this definition and regard the Servant Himself as presenting the 'âshâm.) But if we adopt the following rendering, which is the simplest, and the one least open to exception: if His soul offered (placed, i.e., should have placed; cf., Job 14:14, si mortuus fuerit) an 'âshâm - it is evident that 'âshâm has here a sacrificial meaning, and indeed a very definite one, inasmuch as the 'âshâm (the trespass-offering) was a sacrifice, the character of which was very sharply defined. It is self-evident, however, that the 'âshâm paid by the soul of the Servant must consist in the sacrifice of itself, since He pays it by submitting to a violent death; and a sacrifice presented by the nephesh (the soul, the life, the very self) must be not only one which proceeds from itself, but one which consists in itself. If, then, we would understand the point of view in which the self-sacrifice of the Servant of God is placed when it is called an 'âshâm, we must notice very clearly the characteristic distinction between this kind of sacrifice and every other. Many of the ritual distinctions, however, may be indicated superficially, inasmuch as they have no bearing upon the present subject, where we have to do with an antitypical and personal sacrifice, and not with a typical and animal one. The 'âshâm was a sanctissimum, like that of the sin-offering (Lev 6:10, Lev 6:17, and Lev 14:13), and according to Lev 7:7 there was "one law" for them both. This similarity in the treatment was restricted simply to the fact, that the fat portions of the trespass-offering, as well as of the sin-offering, were placed upon the altar, and that the remainder, as in the case of those sin-offerings the blood of which was not taken into the interior of the holy place, was assigned to the priests and to the male members of the priestly families (see Lev 6:22; Lev 7:6). There were the following points of contrast, however, between these two kinds of sacrifice: (1.) The material of the sin-offerings varied considerably, consisting sometimes of a bullock, sometimes of a pair of doves, and even of meal without oil or incense; whereas the trespass-offering always consisted of a ram, or at any rate of a male sheep. (2.) The choice of the victim, and the course adopted with its blood, was regulated in the case of the sin-offering according to the condition of the offerer; but in the case of the trespass-offering they were neither of them affected by this in the slightest degree. (3.) Sin-offerings were presented by the congregation, and upon holy days, whereas trespass-offerings were only presented by individuals, and never upon holy days. (4.) In connection with the trespass-offering there was none of the smearing of the blood (nethı̄nâh) or of the sprinkling of the blood (hazzâ'âh) connected with the sin-offering, and the pouring out of the blood at the foot of the altar (shephı̄khâh) is never mentioned.The ritual for the blood consisted purely in the swinging out of the blood (zerı̄qâh), as in the case of the whole offering and of the peace-offerings. There is only one instance in which the blood of the trespass-offering is ordered to be smeared, viz., upon certain portions of the body of the leper (Lev 14:14), for which the blood of the sin-offering that was to be applied exclusively to the altar could not be used. And in general we find that, in the case of the trespass-offering, instead of the altar-ritual, concerning which the law is very brief (Lev 7:1-7), other acts that are altogether peculiar to it are brought prominently into the foreground (Lev 5:14.; Num 5:5-8). These are all to be accounted for from the fact that a trespass-offering was to be presented by the man who had unintentionally laid hands upon anything holy, e.g., the tithes or first-fruits, or who had broken any commandment of God "in ignorance" (if indeed this is to be taken as the meaning of the expression "and wist it not" in Lev 5:17-19); also by the man who had in any way defrauded his neighbour (which was regarded as unfaithfulness towards Jehovah), provided he anticipated it by a voluntary confession - this included the violation of another's conjugal rights in the case of a bondmaid (Lev 19:20-22); also by a leper or a Nazarite defiled by contact with a corpse, at the time of their purification, because their uncleanness involved the neglect and interruption of the duties of worship which they were bound to observe. Wherever a material restitution was possible, it was to be made with the addition of a fifth; and in the one case mentioned in Lev 19:20-22, the trespass-offerings was admissible even after a judicial punishment had been inflicted. But in every case the guilty person had to present the animal of the trespass-offering "according to thy valuation, O priest, in silver shekels," i.e., according to the priests' taxation, and in holy coin. Such was the prominence given to the person of the priest in the ritual of the trespass-offering. In the sin-offering the priest is always the representative of the offerer; but in the trespass-offering he is generally the representative of God. The trespass-offering was a restitution or compensation made to God in the person of the priest, a payment or penance which made amends for the wrong done, a satisfactio in a disciplinary sense. And this is implied in the name; for just as חטּאת denotes first the sin, then the punishment of the sin and the expiation of the sin, and hence the sacrifice which cancels the sin; so 'âshâm signifies first the guilt or debt, then the compensation or penance, and hence (cf., Lev 5:15) the sacrifice which discharges the debt or guilt, and sets the man free. Every species of sacrifice had its own primary idea. The fundamental idea of the ‛ōlâh (burnt-offering) was oblatio, or the offering of worship; that of the shelâmı̄m (peace-offerings), conciliatio, or the knitting of fellowship that of the minchâh (meat-offering), donatio, or sanctifying consecration; that of the chattâ'th (sin-offering), expiatio, or atonement; that of the 'âshâm (trespass-offering), mulcta (satisfactio), or a compensatory payment. The self-sacrifice of the Servant of Jehovah may be presented under all these points of view. It is the complete antitype, the truth, the object, and the end of all the sacrifices. So far as it is the antitype of the "whole offering," the central point in its antitypical character is to be found in the offering of His entire personality (προσφορὰ τοῦ σώματος, Heb 10:10) to God for a sweet smelling savour (Eph 5:2); so far as it is the antitype of the sin-offering, in the shedding of His blood (Heb 9:13-14), the "blood of sprinkling" (Heb 12:24; Pe1 1:2); so far as it is the antitype of the shelâmı̄m, and especially of the passover, in the sacramental participation in His one self-sacrifice, which He grants to us in His courts, thus applying to us His own redeeming work, and confirming our fellowship of peace with God (Heb 13:10; Co1 5:7), since the shelâmı̄m derive their name from shâlōm, pax, communio; so far as it is the antitype of the trespass-offering, in the equivalent rendered to the justice of God for the sacrileges of our sins. The idea of compensatory payment, which Hofmann extends to the whole sacrifice, understanding by kipper the covering of the guilt in the sense of a debt (debitum), is peculiar to the 'âshâm; and at the same time an idea, which Hofmann cannot find in the sacrifices, is expressed here in the most specific manner, viz., that of satisfaction demanded by the justice of God, and of paena outweighing the guilt contracted (cf., nirtsâh, Isa 40:2); in other words, the idea of satisfactio vicaria in the sense of Anselm is brought out most distinctly here, where the soul of the Servant of God is said to present such an atoning sacrifice for the whole, that is to say, where He offers Himself as such a sacrifice by laying down the life so highly valued by God (Isa 42:1; Isa 49:5). As the verb most suitable to the idea of the 'âshâm the writer selects the verb sı̄m, which is generally used to denote the giving of a pledge (Job 17:3), and is therefore the most suitable word for every kind of satisfactio that represents a direct solutio. The apodoses to "if His soul shall have paid the penalty (paenam or mulctam)" are expressed in the future, and therefore state what would take place when the former should have been done. He should see posterity (vid., Gen 50:23; Job 42:16), i.e., should become possessed of a large family of descendants stretching far and wide. The reference here is to the new "seed of Israel," the people redeemed by Him, the church of the redeemed out of Israel and all nations, of which He would lay the foundation. Again, He should live long days, as He says in Rev 1:18, "I was dead, and, behold, I am alive for evermore." (Note: Knobel observes here: "The statement that a person first offers himself as a trespass-offering, and then still lives for a long time, and still continues working, is a very striking one; but it may be explained on the ground that the offerer is a plurality." But how are we to explain the striking expression in our creed, "rose again from the dead?") Thirdly, the pleasure of Jehovah should prosper "in His hand," i.e., through the service of His mediation, or (according to the primary meaning of tsâlach) should go on advancing incessantly, and pressing on to the final goal. His self-sacrifice, therefore, merely lays the foundation for a progressively self-realizing "pleasure of the Lord," i.e., (cf., Isa 44:28) for the realization of the purpose of God according to His determinate counsel, the fuller description of which we had in chapters 42 and 49, where it was stated that He should be the mediator of a new covenant, and the restorer of Israel, the light of the Gentiles and salvation of Jehovah even to the ends of the earth.

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

The last turn in the prophecy, which commences here, carries out Isa 53:6 still further, and opens up the background of His fate. The gracious counsel of God for our salvation was accomplished thus. "And it pleased Jehovah to bruise Him, to afflict Him with disease; if His soul would pay a trespass-offering, He should see posterity, should live long days, and the purpose of Jehovah should prosper through His hand." החלי cannot possibly be equivalent to החלי, as Hitzig supposes. An article appended to a noun never obliterates the fundamental character of its form (not even in הארץ). Nor does Bttcher's suggestion, that we should read החלי as an accusative of more precise definition, commend itself; for what would the article do in that case? It is the hiphil of חלה, like the Syriac agil from gelo; or rather, as even in Syriac this אגלי is equivalent to אגליא, of חלא, Ch2 16:12 (cf., תּחלוּאים), like החטי in Kg2 13:6 and Jer 32:35, from חטא. דּכּאו is placed under דּכא) (= דּכאו with Dag. dirimens) in Gesenius' Lexicon; but this substantive is a needless fiction. דכאו is an inf. piel: conterere eum (Jerome), not καθαρίσαι αὐτόν (lxx from דּכא) = זכה). According to Mic 6:13 (הכּותך החליתי, I hurt to smite thee, i.e., I smite thee with a painful blow), החלי דכּאו are apparently connected, in the sense of "And it pleased Jehovah to bruise Him painfully." But both logically and syntactically this would require the opposite construction, viz., דכאו החלי. דּכּאו must therefore be an infinitive, depending upon חפץ, according to Job 33:32 (= εὐδόκησε; the lxx thoughtlessly renders it βούλεται). The infinitive construction is then changed into the finite; for even החלי is subordinate to חפץ, as in Hos 5:11 (cf., Isa 42:21; Ges. 142, 3); "he would, made ill," being equivalent to "he would make ill," i.e., he would plunge into distress. There is no necessity to repeat דכאו after החלי, in the sense of "he caused sore evil therewith," viz., with the דכאו. It was men who inflicted upon the Servant of God such crushing suffering, such deep sorrow; but the supreme causa efficiens in the whole was God, who made the sin of men subservient to His pleasure, His will, and predetermined counsel. The suffering of His Servant was to be to Him the way to glory, and this way of His through suffering to glory was to lead to the establishment of a church of the redeemed, which would spring from Him; in other words, it would become the commencement of that fulfilment of the divine plan of salvation which He, the ever-living, ever-working One, would carry out to completion. We give up the idea that תּשׂים is to be taken as addressed by Jehovah to "His Servant." The person acting is the Servant, and it is to Jehovah that the action refers. But Hofmann's present view, viz., that tâsı̄m is addressed to the people, is still less admissible. It is the people who are speaking here; and although the confession of the penitent Israel runs on from Isa 53:11 (where the confessing retrospective view of the past becomes prospective and prophetic glance at the future) in a direct prophetic tone, and Isa 53:10 might form the transition to this; yet, if the people were addressed in this word tâsı̄m, it would be absolutely necessary that it should be distinctly mentioned in this connection. And is it really Israel which makes the soul of the Servant an 'âshâm, and not rather the Servant Himself? No doubt it is true, that if nothing further were stated here than that "the people made the life of the Servant of God an 'âshâm, inasmuch as it treated Him just as if it had a pricking in its conscience so long as it suffered Him to live," - which is a natural sequel in Hofmann's case to his false assumption, that the passion described in Isa 53:1-12 was merely the culminating point in the sufferings which the Servant was called to endure as a prophet, whereas the prophet falls into the background here behind the sacrifice and the priest - we should no doubt have one scriptural testimony less to support the satisfactio vicaria.

(Note: In the first edition of Hofmann's Schriftbeweis (i. 2, 137), in which he regarded tâsı̄m as addressed to God, he set aside the orthodox view with the remark, that God Himself makes good the injury that men have done to Him by giving up the life of His Servant. In the second edition (i. 2, 208) he supposes the people to be addressed, and it is therefore the people who make the Servant's life an 'âshâm. The first edition contained the following correct definition of 'âshâm: "In general, it denotes what one person pays to make good an injury done by him to another." The exposition which follows above will show how we are forced to adopt the orthodox view, if we adhere to this definition and regard the Servant Himself as presenting the 'âshâm.)

But if we adopt the following rendering, which is the simplest, and the one least open to exception: if His soul offered (placed, i.e., should have placed; cf., Job 14:14, si mortuus fuerit) an 'âshâm - it is evident that 'âshâm has here a sacrificial meaning, and indeed a very definite one, inasmuch as the 'âshâm (the trespass-offering) was a sacrifice, the character of which was very sharply defined. It is self-evident, however, that the 'âshâm paid by the soul of the Servant must consist in the sacrifice of itself, since He pays it by submitting to a violent death; and a sacrifice presented by the nephesh (the soul, the life, the very self) must be not only one which proceeds from itself, but one which consists in itself. If, then, we would understand the point of view in which the self-sacrifice of the Servant of God is placed when it is called an 'âshâm, we must notice very clearly the characteristic distinction between this kind of sacrifice and every other. Many of the ritual distinctions, however, may be indicated superficially, inasmuch as they have no bearing upon the present subject, where we have to do with an antitypical and personal sacrifice, and not with a typical and animal one. The 'âshâm was a sanctissimum, like that of the sin-offering (Lev 6:10, Lev 6:17, and Lev 14:13), and according to Lev 7:7 there was "one law" for them both. This similarity in the treatment was restricted simply to the fact, that the fat portions of the trespass-offering, as well as of the sin-offering, were placed upon the altar, and that the remainder, as in the case of those sin-offerings the blood of which was not taken into the interior of the holy place, was assigned to the priests and to the male members of the priestly families (see Lev 6:22; Lev 7:6). There were the following points of contrast, however, between these two kinds of sacrifice: (1.) The material of the sin-offerings varied considerably, consisting sometimes of a bullock, sometimes of a pair of doves, and even of meal without oil or incense; whereas the trespass-offering always consisted of a ram, or at any rate of a male sheep. (2.) The choice of the victim, and the course adopted with its blood, was regulated in the case of the sin-offering according to the condition of the offerer; but in the case of the trespass-offering they were neither of them affected by this in the slightest degree. (3.) Sin-offerings were presented by the congregation, and upon holy days, whereas trespass-offerings were only presented by individuals, and never upon holy days. (4.) In connection with the trespass-offering there was none of the smearing of the blood (nethı̄nâh) or of the sprinkling of the blood (hazzâ'âh) connected with the sin-offering, and the pouring out of the blood at the foot of the altar (shephı̄khâh) is never mentioned.The ritual for the blood consisted purely in the swinging out of the blood (zerı̄qâh), as in the case of the whole offering and of the peace-offerings. There is only one instance in which the blood of the trespass-offering is ordered to be smeared, viz., upon certain portions of the body of the leper (Lev 14:14), for which the blood of the sin-offering that was to be applied exclusively to the altar could not be used. And in general we find that, in the case of the trespass-offering, instead of the altar-ritual, concerning which the law is very brief (Lev 7:1-7), other acts that are altogether peculiar to it are brought prominently into the foreground (Lev 5:14.; Num 5:5-8). These are all to be accounted for from the fact that a trespass-offering was to be presented by the man who had unintentionally laid hands upon anything holy, e.g., the tithes or first-fruits, or who had broken any commandment of God "in ignorance" (if indeed this is to be taken as the meaning of the expression "and wist it not" in Lev 5:17-19); also by the man who had in any way defrauded his neighbour (which was regarded as unfaithfulness towards Jehovah), provided he anticipated it by a voluntary confession - this included the violation of another's conjugal rights in the case of a bondmaid (Lev 19:20-22); also by a leper or a Nazarite defiled by contact with a corpse, at the time of their purification, because their uncleanness involved the neglect and interruption of the duties of worship which they were bound to observe. Wherever a material restitution was possible, it was to be made with the addition of a fifth; and in the one case mentioned in Lev 19:20-22, the trespass-offerings was admissible even after a judicial punishment had been inflicted. But in every case the guilty person had to present the animal of the trespass-offering "according to thy valuation, O priest, in silver shekels," i.e., according to the priests' taxation, and in holy coin. Such was the prominence given to the person of the priest in the ritual of the trespass-offering. In the sin-offering the priest is always the representative of the offerer; but in the trespass-offering he is generally the representative of God. The trespass-offering was a restitution or compensation made to God in the person of the priest, a payment or penance which made amends for the wrong done, a satisfactio in a disciplinary sense. And this is implied in the name; for just as חטּאת denotes first the sin, then the punishment of the sin and the expiation of the sin, and hence the sacrifice which cancels the sin; so 'âshâm signifies first the guilt or debt, then the compensation or penance, and hence (cf., Lev 5:15) the sacrifice which discharges the debt or guilt, and sets the man free.

Every species of sacrifice had its own primary idea. The fundamental idea of the ‛ōlâh (burnt-offering) was oblatio, or the offering of worship; that of the shelâmı̄m (peace-offerings), conciliatio, or the knitting of fellowship that of the minchâh (meat-offering), donatio, or sanctifying consecration; that of the chattâ'th (sin-offering), expiatio, or atonement; that of the 'âshâm (trespass-offering), mulcta (satisfactio), or a compensatory payment. The self-sacrifice of the Servant of Jehovah may be presented under all these points of view. It is the complete antitype, the truth, the object, and the end of all the sacrifices. So far as it is the antitype of the "whole offering," the central point in its antitypical character is to be found in the offering of His entire personality (προσφορὰ τοῦ σώματος, Heb 10:10) to God for a sweet smelling savour (Eph 5:2); so far as it is the antitype of the sin-offering, in the shedding of His blood (Heb 9:13-14), the "blood of sprinkling" (Heb 12:24; Pe1 1:2); so far as it is the antitype of the shelâmı̄m, and especially of the passover, in the sacramental participation in His one self-sacrifice, which He grants to us in His courts, thus applying to us His own redeeming work, and confirming our fellowship of peace with God (Heb 13:10; Co1 5:7), since the shelâmı̄m derive their name from shâlōm, pax, communio; so far as it is the antitype of the trespass-offering, in the equivalent rendered to the justice of God for the sacrileges of our sins. The idea of compensatory payment, which Hofmann extends to the whole sacrifice, understanding by kipper the covering of the guilt in the sense of a debt (debitum), is peculiar to the 'âshâm; and at the same time an idea, which Hofmann cannot find in the sacrifices, is expressed here in the most specific manner, viz., that of satisfaction demanded by the justice of God, and of paena outweighing the guilt contracted (cf., nirtsâh, Isa 40:2); in other words, the idea of satisfactio vicaria in the sense of Anselm is brought out most distinctly here, where the soul of the Servant of God is said to present such an atoning sacrifice for the whole, that is to say, where He offers Himself as such a sacrifice by laying down the life so highly valued by God (Isa 42:1; Isa 49:5). As the verb most suitable to the idea of the 'âshâm the writer selects the verb sı̄m, which is generally used to denote the giving of a pledge (Job 17:3), and is therefore the most suitable word for every kind of satisfactio that represents a direct solutio. The apodoses to "if His soul shall have paid the penalty (paenam or mulctam)" are expressed in the future, and therefore state what would take place when the former should have been done. He should see posterity (vid., Gen 50:23; Job 42:16), i.e., should become possessed of a large family of descendants stretching far and wide. The reference here is to the new "seed of Israel," the people redeemed by Him, the church of the redeemed out of Israel and all nations, of which He would lay the foundation. Again, He should live long days, as He says in Rev 1:18, "I was dead, and, behold, I am alive for evermore."

(Note: Knobel observes here: "The statement that a person first offers himself as a trespass-offering, and then still lives for a long time, and still continues working, is a very striking one; but it may be explained on the ground that the offerer is a plurality." But how are we to explain the striking expression in our creed, "rose again from the dead?")

Thirdly, the pleasure of Jehovah should prosper "in His hand," i.e., through the service of His mediation, or (according to the primary meaning of tsâlach) should go on advancing incessantly, and pressing on to the final goal. His self-sacrifice, therefore, merely lays the foundation for a progressively self-realizing "pleasure of the Lord," i.e., (cf., Isa 44:28) for the realization of the purpose of God according to His determinate counsel, the fuller description of which we had in chapters 42 and 49, where it was stated that He should be the mediator of a new covenant, and the restorer of Israel, the light of the Gentiles and salvation of Jehovah even to the ends of the earth.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
He - God was the principal cause of all his sufferings, tho' mens sins were the deserving cause. When - When thou, O God, shalt have made, thy son a sacrifice, by giving him up to death for the atonement of mens sins. His soul is here put for his life, or for himself. Shall see - He shall have a numerous issue of believers reconciled by God, and saved by his death. Prolong - He shall live and reign with God for ever. The pleasure - God's gracious decree for the salvation of mankind shall be effectually carried on by his ministry and mediation.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
To grief "With affliction" - For החלי hecheli, the verb, the construction of which seems to be hard and inelegant in this place, the Vulgate reads בחלי bocholi, in infirmitate, "with infirmity." When thou shalt make his soul "If his soul shall make" - For תשים tasim, a MS. has תשם tasem, which may be taken passively, "If his soul shall be made" agreeably to some copies of the Septuagint, which have δωται See likewise the Syriac. When thou shalt make his soul an offering - The word נפש dro nephesh, soul, is frequently used in Hebrew to signify life. Throughout the New Testament the salvation of men is uniformly attributed to the death of Christ. He shall see his seed - True converts, genuine Christians. He shall prolong his days - Or this spiritual progeny shall prolong their days, i.e., Christianity shall endure to the end of time. And the pleasure of the Lord - To have all men saved and brought to the knowledge of the truth. Shall prosper in his hand - Shall go on in a state of progressive prosperity; and so completely has this been thus far accomplished, that every succeeding century has witnessed more Christianity in the world than the preceding, or any former one.

Top

¹³ Behold, my servant [05650] shall deal prudently [07919], he shall be exalted [07311] and extolled [05375], and be very [03966] high [01361].

⁹ Knowing [1492] that [3754] Christ [5547] being raised [1453] from [1537] the dead [3498] dieth [599] no more [3765]; death [2288] hath [2961] no more [3765] dominion over [2961] him [846].

² After two days [03117] will he revive [02421] us: in the third [07992] day [03117] he will raise us up [06965], and we shall live [02421] in his sight [06440].

¹⁶ With long [0753] life [03117] will I satisfy [07646] him, and shew [07200] him my salvation [03444].

⁶ Yea, thou shalt see [07200] thy children's [01121] children [01121], and peace [07965] upon Israel [03478].

¹¹ And Israel [03478] said [0559] unto Joseph [03130], I had not thought [06419] to see [07200] thy face [06440]: and, lo, God [0430] hath shewed [07200] me also thy seed [02233].

³⁰ A seed [02233] shall serve [05647] him; it shall be accounted [05608] to the Lord [0136] for a generation [01755].

¹⁰ Herein [1722] [5129] is [2076] love [26], not [3754] that [3756] we [2249] loved [25] God [2316], but [235] that [3754] he [846] loved [25] us [2248], and [2532] sent [649] his [846] Son [5207] to be the propitiation [2434] for [4012] our [2257] sins [266].

² And [2532] he [846] is [2076] the propitiation [2434] for [4012] our [2257] sins [266]: and [1161] not [3756] for [4012] ours [2251] only [3440], but [235] also [2532] for [4012] the sins of the whole [3650] world [2889].

²⁵ Whom [3739] God [2316] hath set forth [4388] to be a propitiation [2435] through [1223] faith [4102] in [1722] his [846] blood [129], to [1519] declare [1732] his [846] righteousness [1343] for [1223] the remission [3929] of sins [265] that are past [4266], through [1722] the forbearance [463] of God [2316];

¹¹ He shall see [07200] of the travail [05999] of his soul [05315], and shall be satisfied [07646]: by his knowledge [01847] shall my righteous [06662] servant [05650] justify [06663] many [07227]; for he shall bear [05445] their iniquities [05771].

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

²⁸ Even as [5618] the Son [5207] of man [444] came [2064] not [3756] to be ministered unto [1247], but [235] to minister [1247], and [2532] to give [1325] his [846] life [5590] a ransom [3083] for [473] many [4183].

²⁰ The soul [05315] that sinneth [02398], it shall die [04191]. The son [01121] shall not bear [05375] the iniquity [05771] of the father [01], neither shall the father [01] bear [05375] the iniquity [05771] of the son [01121]: the righteousness [06666] of the righteous [06662] shall be upon him, and the wickedness [07564] of the wicked [07563] shall be upon him.

¹⁵ And I will put [07896] enmity [0342] between thee and the woman [0802], and between thy seed [02233] and her seed [02233]; it shall bruise [07779] thy head [07218], and thou shalt bruise [07779] his heel [06119].

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

⁹ Then [5119] said he [2046], Lo [2400], I come [2240] to do [4160] thy [4675] will [2307], O God [2316]. He taketh away [337] the first [4413], that [2443] he may establish [2476] the second [1208].

⁷ Then [5119] said I [2036], Lo [2400], I come [2240] (in [1722] the volume [2777] of the book [975] it is written [1125] of [4012] me [1700],) to do [4160] thy [4675] will [2307], O God [2316].

³⁸ For [3754] I came down [2597] from [1537] heaven [3772], not [3756] to [2443] do [4160] mine own [1699] will [2307], but [235] the will [2307] of him that sent [3992] me [3165].

¹³ Behold, my servant [05650] shall deal prudently [07919], he shall be exalted [07311] and extolled [05375], and be very [03966] high [01361].

² For length [0753] of days [03117], and long [08141] life [02416], and peace [07965], shall they add [03254] to thee.

¹⁶ With long [0753] life [03117] will I satisfy [07646] him, and shew [07200] him my salvation [03444].

⁴ He asked [07592] life [02416] of thee, and thou gavest [05414] it him, even length [0753] of days [03117] for ever [05769] and ever [05703].

¹⁵ But thou shalt have a perfect [08003] and just [06664] weight [068], a perfect [08003] and just [06664] measure [0374] shalt thou have: that thy days [03117] may be lengthened [0748] in the land [0127] which the LORD [03068] thy God [0430] giveth [05414] thee.

¹⁴ And if thou wilt walk [03212] in my ways [01870], to keep [08104] my statutes [02706] and my commandments [04687], as thy father [01] David [01732] did walk [01980], then I will lengthen [0748] thy days [03117].

¹¹ And Israel [03478] said [0559] unto Joseph [03130], I had not thought [06419] to see [07200] thy face [06440]: and, lo, God [0430] hath shewed [07200] me also thy seed [02233].

³⁰ A seed [02233] shall serve [05647] him; it shall be accounted [05608] to the Lord [0136] for a generation [01755].

⁵ Neither shall thy name [08034] any more be called [07121] Abram [087], but thy name [08034] shall be Abraham [085]; for a father [01] of many [01995] nations [01471] have I made thee [05414].
⁶ And I will make [06509] thee exceeding [03966] [03966] fruitful [06509], and I will make [05414] nations [01471] of thee, and kings [04428] shall come out [03318] of thee.

² And I will make of thee [06213] a great [01419] nation [01471], and I will bless [01288] thee, and make [01431] thy name [08034] great [01431]; and thou shalt be a blessing [01293]:

⁶ Yea, thou shalt see [07200] thy children's [01121] children [01121], and peace [07965] upon Israel [03478].

⁵ Happy [0835] is the man [01397] that hath his quiver [0827] full [04390] of them: they shall not be ashamed [0954], but they shall speak [01696] with the enemies [0341] in the gate [08179].

⁶ Children's [01121] children [01121] are the crown [05850] of old men [02205]; and the glory [08597] of children [01121] are their fathers [01].

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

⁸ But if the man [0376] have no kinsman [01350] to recompense [07725] the trespass [0817] unto, let the trespass [0817] be recompensed [07725] unto the LORD [03068], even to the priest [03548]; beside the ram [0352] of the atonement [03725], whereby an atonement shall be made [03722] for him.

⁹ Fools [0191] make a mock [03887] at sin [0817]: but among the righteous [03477] there is favour [07522].

¹⁰ And Abimelech [040] said [0559], What is this thou hast done [06213] unto us? one [0259] of the people [05971] might lightly [04592] have lien [07901] with thy wife [0802], and thou shouldest have brought [0935] guiltiness [0817] upon us.

¹⁷ And these are the golden [02091] emerods [02914] which the Philistines [06430] returned [07725] for a trespass offering [0817] unto the LORD [03068]; for Ashdod [0795] one [0259], for Gaza [05804] one [0259], for Askelon [0831] one [0259], for Gath [01661] one [0259], for Ekron [06138] one [0259];

⁸ And take [03947] the ark [0727] of the LORD [03068], and lay [05414] it upon the cart [05699]; and put [07760] the jewels [03627] of gold [02091], which ye return [07725] him for a trespass offering [0817], in a coffer [0712] by the side [06654] thereof; and send it away [07971], that it may go [01980].

³ And they said [0559], If ye send away [07971] the ark [0727] of the God [0430] of Israel [03478], send [07971] it not empty [07387]; but in any wise [07725] return [07725] him a trespass offering [0817]: then ye shall be healed [07495], and it shall be known [03045] to you why his hand [03027] is not removed [05493] from you.

²¹ And he shall bring [0935] his trespass offering [0817] unto the LORD [03068], unto the door [06607] of the tabernacle [0168] of the congregation [04150], even a ram [0352] for a trespass offering [0817].

²¹ And if he be poor [01800], and cannot get [03027] [05381] so much; then he shall take [03947] one [0259] lamb [03532] for a trespass offering [0817] to be waved [08573], to make an atonement [03722] for him, and one [0259] tenth deal [06241] of fine flour [05560] mingled [01101] with oil [08081] for a meat offering [04503], and a log [03849] of oil [08081];

⁵ And the priest [03548] shall burn [06999] them upon the altar [04196] for an offering made by fire [0801] unto the LORD [03068]: it is a trespass offering [0817].

¹⁹ It is a trespass offering [0817]: he hath certainly [0816] trespassed [0816] against the LORD [03068].

⁵ For Israel [03478] hath not been forsaken [0488], nor Judah [03063] of his God [0430], of the LORD [03068] of hosts [06635]; though their land [0776] was filled [04390] with sin [0817] against the Holy One [06918] of Israel [03478].

¹ By night [03915] on my bed [04904] I sought [01245] him whom my soul [05315] loveth [0157]: I sought [01245] him, but I found [04672] him not.
² I will rise [06965] now, and go about [05437] the city [05892] in the streets [07784], and in the broad ways [07339] I will seek [01245] him whom my soul [05315] loveth [0157]: I sought [01245] him, but I found [04672] him not.
³ The watchmen [08104] that go about [05437] the city [05892] found [04672] me: to whom I said, Saw [07200] ye him whom my soul [05315] loveth [0157]?
⁴ It was but a little [04592] that I passed [05674] from them, but I found [04672] him whom my soul [05315] loveth [0157]: I held [0270] him, and would not let him go [07503], until I had brought [0935] him into my mother's [0517] house [01004], and into the chamber [02315] of her that conceived [02029] me.

⁷ Tell [05046] me, O thou whom my soul [05315] loveth [0157], where thou feedest [07462], where [0349] thou makest thy flock to rest [07257] at noon [06672]: for [04100] why should I be as one that turneth aside [05844] by the flocks [05739] of thy companions [02270]?

¹ Behold my servant [05650], whom I uphold [08551]; mine elect [0972], in whom my soul [05315] delighteth [07521]; I have put [05414] my spirit [07307] upon him: he shall bring forth [03318] judgment [04941] to the Gentiles [01471].

⁴ And Heshbon [02809] shall cry [02199], and Elealeh [0500]: their voice [06963] shall be heard [08085] even unto Jahaz [03096]: therefore the armed soldiers [02502] of Moab [04124] shall cry out [07321]; his life [05315] shall be grievous [03415] unto him.

⁴ Rejoice [08055] the soul [05315] of thy servant [05650]: for unto thee, O Lord [0136], do I lift up [05375] my soul [05315].

³ And his soul [05315] clave [01692] unto Dinah [01783] the daughter [01323] of Jacob [03290], and he loved [0157] the damsel [05291], and spake [01696] kindly [03820] unto the damsel [05291].

²³ Only be sure [02388] that thou eat [0398] not the blood [01818]: for the blood [01818] is the life [05315]; and thou mayest not eat [0398] the life [05315] with the flesh [01320].

¹¹ For the life [05315] of the flesh [01320] is in the blood [01818]: and I have given [05414] it to you upon the altar [04196] to make an atonement [03722] for your souls [05315]: for it is the blood [01818] that maketh an atonement [03722] for the soul [05315].

⁴ But [0389] flesh [01320] with the life [05315] thereof, which is the blood [01818] thereof, shall ye not eat [0398].

²⁰ And God [0430] said [0559], Let the waters [04325] bring forth abundantly [08317] the moving creature [08318] that hath [05315] life [02416], and fowl [05775] that may fly [05774] above [05921] the earth [0776] in the open [06440] firmament [07549] of heaven [08064].
²¹ And God [0430] created [01254] great [01419] whales [08577], and every living [02416] creature [05315] that moveth [07430], which the waters [04325] brought forth abundantly [08317], after their kind [04327], and every winged [03671] fowl [05775] after his kind [04327]: and God [0430] saw [07200] that it was good [02896].
²² And God [0430] blessed [01288] them, saying [0559], Be fruitful [06509], and multiply [07235], and fill [04390] the waters [04325] in the seas [03220], and let fowl [05775] multiply [07235] in the earth [0776].
²³ And the evening [06153] and the morning [01242] were the fifth [02549] day [03117].
²⁴ And God [0430] said [0559], Let the earth [0776] bring forth [03318] the living [02416] creature [05315] after his kind [04327], cattle [0929], and creeping thing [07431], and beast [02416] of the earth [0776] after his kind [04327]: and it was so.
²⁵ And God [0430] made [06213] the beast [02416] of the earth [0776] after his kind [04327], and cattle [0929] after their kind [04327], and every thing that creepeth [07431] upon the earth [0127] after his kind [04327]: and God [0430] saw [07200] that it was good [02896].
²⁶ And God [0430] said [0559], Let us make [06213] man [0120] in our image [06754], after our likeness [01823]: and let them have dominion [07287] over the fish [01710] of the sea [03220], and over the fowl [05775] of the air [08064], and over the cattle [0929], and over all the earth [0776], and over every creeping thing [07431] that creepeth [07430] upon the earth [0776].
²⁷ So God [0430] created [01254] man [0120] in his own image [06754], in the image [06754] of God [0430] created [01254] he him; male [02145] and female [05347] created [01254] he them.
²⁸ And God [0430] blessed [01288] them, and God [0430] said [0559] unto them, Be fruitful [06509], and multiply [07235], and replenish [04390] the earth [0776], and subdue it [03533]: and have dominion [07287] over the fish [01710] of the sea [03220], and over the fowl [05775] of the air [08064], and over every living thing [02416] that moveth [07430] upon the earth [0776].
²⁹ And God [0430] said [0559], Behold [02009], I have given [05414] you every herb [06212] bearing [02232] seed [02233], which is upon the face [06440] of all the earth [0776], and every tree [06086], in the which is the fruit [06529] of a tree [06086] yielding [02232] seed [02233]; to you it shall be [01961] for meat [0402].
³⁰ And to every beast [02416] of the earth [0776], and to every fowl [05775] of the air [08064], and to every thing that creepeth [07430] upon the earth [0776], wherein there is life [02416] [05315], I have given every green [03418] herb [06212] for meat [0402]: and it was so.

⁴ Surely [0403] he hath borne [05375] our griefs [02483], and carried [05445] our sorrows [04341]: yet we did esteem [02803] him stricken [05060], smitten [05221] of God [0430], and afflicted [06031].

¹³ Behold, my servant [05650] shall deal prudently [07919], he shall be exalted [07311] and extolled [05375], and be very [03966] high [01361].

²⁸ That saith [0559] of Cyrus [03566], He is my shepherd [07462], and shall perform [07999] all my pleasure [02656]: even saying [0559] to Jerusalem [03389], Thou shalt be built [01129]; and to the temple [01964], Thy foundation shall be laid [03245].

¹⁸ [2532] I am he that liveth [2198], and [2532] was [1096] dead [3498]; and [2532], behold [2400], I am [1510] alive [2198] for [1519] evermore [165] [165], Amen [281]; and [2532] have [2192] the keys [2807] of hell [86] and [2532] of death [2288].

¹⁶ After [0310] this lived [02421] Job [0347] an hundred [03967] and forty [0705] years [08141], and saw [07200] his sons [01121], and his sons [01121]' sons [01121], even four [0702] generations [01755].

²³ And Joseph [03130] saw [07200] Ephraim's [0669] children [01121] of the third [08029] generation: the children [01121] also of Machir [04353] the son [01121] of Manasseh [04519] were brought up [03205] upon Joseph's [03130] knees [01290].

³ Lay down [07760] now, put me in a surety [06148] with thee; who is he that will strike [08628] hands [03027] with me?

⁵ And now, saith [0559] the LORD [03068] that formed [03335] me from the womb [0990] to be his servant [05650], to bring [07725] Jacob [03290] again [07725] to him, Though Israel [03478] be not gathered [0622], yet shall I be glorious [03513] in the eyes [05869] of the LORD [03068], and my God [0430] shall be my strength [05797].

² Speak [01696] ye comfortably [03820] to Jerusalem [03389], and cry [07121] unto her, that her warfare [06635] is accomplished [04390], that her iniquity [05771] is pardoned [07521]: for she hath received [03947] of the LORD'S [03068] hand [03027] double [03718] for all her sins [02403].

⁷ Purge out [1571] therefore [3767] the old [3820] leaven [2219], that [2443] ye may be [5600] a new [3501] lump [5445], as [2531] ye are [2075] unleavened [106]. For [1063] even [2532] Christ [5547] our [2257] passover [3957] is sacrificed [2380] for [5228] us [2257]:

¹⁰ We have [2192] an altar [2379], whereof [1537] [3739] they have [2192] no [3756] right [1849] to eat [5315] which serve [3000] the tabernacle [4633].

² Elect [1588] according [2596] to the foreknowledge [4268] of God [2316] the Father [3962], through [1722] sanctification [38] of the Spirit [4151], unto [1519] obedience [5218] and [2532] sprinkling [4473] of the blood [129] of Jesus [2424] Christ [5547]: Grace [5485] unto you [5213], and [2532] peace [1515], be multiplied [4129].

²⁴ And [2532] to Jesus [2424] the mediator [3316] of the new [3501] covenant [1242], and [2532] to the blood [129] of sprinkling [4473], that speaketh [2980] better things [2909] than [3844] that of Abel [6].

¹³ For [1063] if [1487] the blood [129] of bulls [5022] and [2532] of goats [5131], and [2532] the ashes [4700] of an heifer [1151] sprinkling [4472] the unclean [2840], sanctifieth [37] to [4314] the purifying [2514] of the flesh [4561]:
¹⁴ How much [4214] more [3123] shall [2511] the blood [129] of Christ [5547], who [3739] through [1223] the eternal [166] Spirit [4151] offered [4374] himself [1438] without spot [299] to God [2316], purge [2511] your [5216] conscience [4893] from [575] dead [3498] works [2041] to [1519] serve [3000] the living [2198] God [2316]?

² And [2532] walk [4043] in [1722] love [26], as [2531] Christ [5547] also [2532] hath loved [25] us [2248], and [2532] hath given [3860] himself [1438] for [5228] us [2257] an offering [4376] and [2532] a sacrifice [2378] to God [2316] for [1519] a sweetsmelling [2175] savour [3744].

¹⁰ By [1722] the which [3739] will [2307] we are [2070] sanctified [37] through [1223] the offering [4376] of the body [4983] of Jesus [2424] Christ [5547] once [2178] for all.

¹⁵ If a soul [05315] commit [04603] a trespass [04604], and sin [02398] through ignorance [07684], in the holy things [06944] of the LORD [03068]; then he shall bring [0935] for his trespass [0817] unto the LORD [03068] a ram [0352] without blemish [08549] out of the flocks [06629], with thy estimation [06187] by shekels [08255] of silver [03701], after the shekel [08255] of the sanctuary [06944], for a trespass offering [0817]:

²⁰ And whosoever [0376] lieth [07901] carnally [02233] [07902] with a woman [0802], that is a bondmaid [08198], betrothed [02778] to an husband [0376], and not at all [06299] redeemed [06299], nor freedom [02668] given [05414] her; she shall be scourged [01244]; they shall not be put to death [04191], because she was not free [02666].
²¹ And he shall bring [0935] his trespass offering [0817] unto the LORD [03068], unto the door [06607] of the tabernacle [0168] of the congregation [04150], even a ram [0352] for a trespass offering [0817].
²² And the priest [03548] shall make an atonement [03722] for him with the ram [0352] of the trespass offering [0817] before [06440] the LORD [03068] for his sin [02403] which he hath done [02398]: and the sin [02403] which he hath done [02398] shall be forgiven [05545] him.

¹⁷ And if a soul [05315] sin [02398], and commit [06213] any [0259] of these things which are forbidden to be done [06213] by the commandments [04687] of the LORD [03068]; though he wist [03045] it not, yet is he guilty [0816], and shall bear [05375] his iniquity [05771].
¹⁸ And he shall bring [0935] a ram [0352] without blemish [08549] out of the flock [06629], with thy estimation [06187], for a trespass offering [0817], unto the priest [03548]: and the priest [03548] shall make an atonement [03722] for him concerning his ignorance [07684] wherein he erred [07683] and wist [03045] it not, and it shall be forgiven [05545] him.
¹⁹ It is a trespass offering [0817]: he hath certainly [0816] trespassed [0816] against the LORD [03068].

⁵ And the LORD [03068] spake [01696] unto Moses [04872], saying [0559],
⁶ Speak [01696] unto the children [01121] of Israel [03478], When a man [0376] or woman [0802] shall commit [06213] any sin [02403] that men [0120] commit [04603], to do a trespass [04604] against the LORD [03068], and that person [05315] be guilty [0816];
⁷ Then they shall confess [03034] their sin [02403] which they have done [06213]: and he shall recompense [07725] his trespass [0817] with the principal [07218] thereof, and add [03254] unto it the fifth [02549] part thereof, and give [05414] it unto him against whom he hath trespassed [0816].
⁸ But if the man [0376] have no kinsman [01350] to recompense [07725] the trespass [0817] unto, let the trespass [0817] be recompensed [07725] unto the LORD [03068], even to the priest [03548]; beside the ram [0352] of the atonement [03725], whereby an atonement shall be made [03722] for him.

¹⁴ And the LORD [03068] spake [01696] unto Moses [04872], saying [0559],

¹ Likewise this is the law [08451] of the trespass offering [0817]: it is most [06944] holy [06944].
² In the place [04725] where they kill [07819] the burnt offering [05930] shall they kill [07819] the trespass offering [0817]: and the blood [01818] thereof shall he sprinkle [02236] round about [05439] upon the altar [04196].
³ And he shall offer [07126] of it all the fat [02459] thereof; the rump [0451], and the fat [02459] that covereth [03680] the inwards [07130],
⁴ And the two [08147] kidneys [03629], and the fat [02459] that is on them, which is by the flanks [03689], and the caul [03508] that is above the liver [03516], with the kidneys [03629], it shall he take away [05493]:
⁵ And the priest [03548] shall burn [06999] them upon the altar [04196] for an offering made by fire [0801] unto the LORD [03068]: it is a trespass offering [0817].
⁶ Every male [02145] among the priests [03548] shall eat [0398] thereof: it shall be eaten [0398] in the holy [06918] place [04725]: it is most [06944] holy [06944].
⁷ As the sin offering [02403] is, so is the trespass offering [0817]: there is one [0259] law [08451] for them: the priest [03548] that maketh atonement [03722] therewith shall have it.

¹⁴ And the priest [03548] shall take [03947] some of the blood [01818] of the trespass offering [0817], and the priest [03548] shall put [05414] it upon the tip [08571] of the right [03233] ear [0241] of him that is to be cleansed [02891], and upon the thumb [0931] of his right [03233] hand [03027], and upon the great toe [0931] of his right [03233] foot [07272]:

⁶ Every male [02145] among the priests [03548] shall eat [0398] thereof: it shall be eaten [0398] in the holy [06918] place [04725]: it is most [06944] holy [06944].

²² And the priest [03548] of his sons [01121] that is anointed [04899] in his stead shall offer [06213] it: it is a statute [02706] for ever [05769] unto the LORD [03068]; it shall be wholly [03632] burnt [06999].

⁷ As the sin offering [02403] is, so is the trespass offering [0817]: there is one [0259] law [08451] for them: the priest [03548] that maketh atonement [03722] therewith shall have it.

¹³ And he shall slay [07819] the lamb [03532] in the place [04725] where he shall kill [07819] the sin offering [02403] and the burnt offering [05930], in the holy [06944] place [04725]: for as the sin offering [02403] is the priest's [03548], so is the trespass offering [0817]: it is most [06944] holy [06944]:

¹⁷ It shall not be baken [0644] with leaven [02557]. I have given [05414] it unto them for their portion [02506] of my offerings made by fire [0801]; it is most [06944] holy [06944], as is the sin offering [02403], and as the trespass offering [0817].

¹⁰ And the priest [03548] shall put [03847] on his linen [0906] garment [04055], and his linen [0906] breeches [04370] shall he put [03847] upon his flesh [01320], and take up [07311] the ashes [01880] which the fire [0784] hath consumed [0398] with the burnt offering [05930] on the altar [04196], and he shall put [07760] them beside [0681] the altar [04196].

¹⁴ If a man [01397] die [04191], shall he live [02421] again? all the days [03117] of my appointed time [06635] will I wait [03176], till my change [02487] come [0935].

¹ Who hath believed [0539] our report [08052]? and to whom is the arm [02220] of the LORD [03068] revealed [01540]?
² For he shall grow up [05927] before [06440] him as a tender plant [03126], and as a root [08328] out of a dry [06723] ground [0776]: he hath no form [08389] nor comeliness [01926]; and when we shall see [07200] him, there is no beauty [04758] that we should desire [02530] him.
³ He is despised [0959] and rejected [02310] of men [0376]; a man [0376] of sorrows [04341], and acquainted [03045] with grief [02483]: and we hid as it were [04564] our faces [06440] from him; he was despised [0959], and we esteemed [02803] him not.
⁴ Surely [0403] he hath borne [05375] our griefs [02483], and carried [05445] our sorrows [04341]: yet we did esteem [02803] him stricken [05060], smitten [05221] of God [0430], and afflicted [06031].
⁵ But he was wounded [02490] for our transgressions [06588], he was bruised [01792] for our iniquities [05771]: the chastisement [04148] of our peace [07965] was upon him; and with his stripes [02250] we are healed [07495].
⁶ All we like sheep [06629] have gone astray [08582]; we have turned [06437] every one [0376] to his own way [01870]; and the LORD [03068] hath laid [06293] on him the iniquity [05771] of us all.
⁷ He was oppressed [05065], and he was afflicted [06031], yet he opened [06605] not his mouth [06310]: he is brought [02986] as a lamb [07716] to the slaughter [02874], and as a sheep [07353] before [06440] her shearers [01494] is dumb [0481], so he openeth [06605] not his mouth [06310].
⁸ He was taken [03947] from prison [06115] and from judgment [04941]: and who shall declare [07878] his generation [01755]? for he was cut off [01504] out of the land [0776] of the living [02416]: for the transgression [06588] of my people [05971] was he stricken [05061].
⁹ And he made [05414] his grave [06913] with the wicked [07563], and with the rich [06223] in his death [04194]; because he had done [06213] no violence [02555], neither was any deceit [04820] in his mouth [06310].
¹⁰ Yet it pleased [02654] the LORD [03068] to bruise [01792] him; he hath put him to grief [02470]: when thou shalt make [07760] his soul [05315] an offering for sin [0817], he shall see [07200] his seed [02233], he shall prolong [0748] his days [03117], and the pleasure [02656] of the LORD [03068] shall prosper [06743] in his hand [03027].
¹¹ He shall see [07200] of the travail [05999] of his soul [05315], and shall be satisfied [07646]: by his knowledge [01847] shall my righteous [06662] servant [05650] justify [06663] many [07227]; for he shall bear [05445] their iniquities [05771].
¹² Therefore will I divide [02505] him a portion with the great [07227], and he shall divide [02505] the spoil [07998] with the strong [06099]; because he hath poured out [06168] his soul [05315] unto death [04194]: and he was numbered [04487] with the transgressors [06586]; and he bare [05375] the sin [02399] of many [07227], and made intercession [06293] for the transgressors [06586].

²¹ The LORD [03068] is well pleased [02654] for his righteousness [06664]' sake; he will magnify [01431] the law [08451], and make it honourable [0142].

¹¹ Ephraim [0669] is oppressed [06231] and broken [07533] in judgment [04941], because he willingly [02974] walked [01980] after [0310] the commandment [06673].

³² If thou hast [03426] any thing to say [04405], answer [07725] me: speak [01696], for I desire [02654] to justify [06663] thee.

¹³ Therefore also will I make thee sick [02470] in smiting [05221] thee, in making thee desolate [08074] because of thy sins [02403].

³⁵ And they built [01129] the high places [01116] of Baal [01168], which are in the valley [01516] of the son [01121] of Hinnom [02011], to cause their sons [01121] and their daughters [01323] to pass [05674] through the fire unto Molech [04432]; which I commanded [06680] them not, neither came [05927] it into my mind [03820], that they should do [06213] this abomination [08441], to cause Judah [03063] to sin [02398].

⁶ Nevertheless they departed [05493] not from the sins [02403] of the house [01004] of Jeroboam [03379], who made Israel [03478] sin [02398], but walked [01980] therein: and there remained [05975] the grove [0842] also in Samaria [08111].)

¹² And Asa [0609] in the thirty [07970] and ninth [08672] year [08141] of his reign [04438] was diseased [02456] in his feet [07272], until his disease [02483] was exceeding [04605] great: yet in his disease [02483] he sought [01875] not to the LORD [03068], but to the physicians [07495].

⁶ All we like sheep [06629] have gone astray [08582]; we have turned [06437] every one [0376] to his own way [01870]; and the LORD [03068] hath laid [06293] on him the iniquity [05771] of us all.