Show Bible Commentary For A Bible Verse

Click here to show/hide instructions.

Selected Verse: Isaiah 53:6 - Strong Concordance

Verse	Translation	Text
Isa 53:6	Strong Concordance	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.
	King James	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.

Summary Of Commentaries Associated With The Selected Verse

Open All | Close All Open All | Close All

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
Penitent confession of believers and of Israel in the last days (Zac 12:10). sheep . . . astray-- (Psa 119:176; Pe1 2:25). The antithesis is, "In ourselves we were scattered; in Christ we are collected together; by nature we wander, driven headlong to destruction; in Christ we find the way to the gate of life" [CALVIN]. True, also, literally of Israel before its coming restoration (Eze 34:5-6; Zac 10:2, Zac 10:6; compare with Eze 34:23-24; Jer 23:4-5; also Mat 9:36). laid--"hath made to light on Him" [LOWTH]. Rather, "hath made to rush upon Him" [MAURER]. the iniquity--that is, its penalty; or rather, as in Co2 5:21; He was not merely a sin offering (which would destroy the antithesis to "righteousness"), but "sin for us"; sin itself vicariously; the representative of the aggregate sin of all mankind; not sins in the plural, for the "sin" of the world is one (Rom 5:16-17); thus we are made not merely righteous, but righteousness, even "the righteousness of God." The innocent was punished as if guilty, that the guilty might be rewarded as if innocent. This verse could be said of no mere martyr.

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

Penitent confession of believers and of Israel in the last days (Zac 12:10).

sheep . . . astray-- (Psa 119:176; Pe1 2:25). The antithesis is, "In ourselves we were scattered; in Christ we are collected together; by nature we wander, driven headlong to destruction; in Christ we find the way to the gate of life" [CALVIN]. True, also, literally of Israel before its coming restoration (Eze 34:5-6; Zac 10:2, Zac 10:6; compare with Eze 34:23-24; Jer 23:4-5; also Mat 9:36).

laid--"hath made to light on Him" [LOWTH]. Rather, "hath made to rush upon Him" [MAURER].

the iniquity--that is, its penalty; or rather, as in Co2 5:21; He was not merely a sin offering (which would destroy the antithesis to "righteousness"), but "sin for us"; sin itself vicariously; the representative of the aggregate sin of all mankind; not sins in the plural, for the "sin" of the world is one (Rom 5:16-17); thus we are made not merely righteous, but righteousness, even "the righteousness of God." The innocent was punished as if guilty, that the guilty might be rewarded as if innocent. This verse could be said of no mere martyr.

Notes on the Bible, by Albert Barnes, [1834]
All we, like sheep, have gone astray - This is the penitent confession of those for whom he suffered. It is an acknowledgment that they were going astray from God; and the reason why the Redeemer suffered was, that the race had wandered away, and that Yahweh had laid on him the iniquity of all. Calvin says, 'In order that he might more deeply impress on the minds of people the benefits derived from the death of Christ, he shows how necessary was that healing of which he had just made mention. There is here an elegant antithesis. For in ourselves we were scattered; in Christ we are collected together; by nature we wander, and are driven headlong toward destruction; in Christ we find the way by which we are led to the gate of life.' The condition of the race without a Redeemer is here elegantly compared to a flock without a shepherd, which wanders where it chooses, and which is exposed to all dangers. This image is not unfrequently used to denote estrangement from God Pe1 2:25 : 'For ye were as sheep going astray, but are now returned to the Shepherd and Bishop of your souls.' Compare Num 27:17; Kg1 22:17; Psa 119:176; Eze 34:5; Zac 10:2; Mat 9:36. Nothing could more strikingly represent the condition of human beings. They had wandered from God. They were following their own paths, and pursuing their own pleasures. They were without a protector, and they were exposed on every hand to danger. We have turned every one to his own way - We had all gone in the path which we chose. We were like sheep which have no shepherd, and which wander where they please, with no one to collect, defend, or guide them. One would wander in one direction, and another in another; and, of course, solitary and unprotected. they would be exposed to the more danger. So it was, and is, with man. The bond which should have united him to the Great Shepherd, the Creator, has been broken. We have become lonely wanderers, where each one pursues his own interest, forms his own plans, and seeks to gratify his own pleasures, regardless of the interest of the whole. If we had not sinned, there would have been a common bond to unite us to God, and to each other. But now we, as a race, have become dissocial, selfish, following our own pleasures, and each one living to gratify his Own passions. What a true and graphic description of man! How has it been illustrated in all the selfish schemes and purposes of the race! And how is it still illustrated every day in the plans and actions of mortals! And the Lord hath laid on him - Lowth renders this, 'Yahweh hath made to light on him the iniquity of us all.' Jerome (the Vulgate) renders it, Posuit Dominns in eo - 'The Lord placed on him the iniquity of us all.' The Septuagint renders it. Κύριος παρέδωκεν αὐτὸν ταῖς ἁμαρτίαις ἡμῶν Kurios paredōken auton tais hamartiais hēmōn - 'The Lord gave him for our sins.' The Chaldee renders it, 'From the presence of the Lord there was a willingness (רעוא ra‛ăvâ') to forgive the sins of all of us on account of him.' The Syriac has the same word as the Hebrew. The word used here (פגע pâga‛) means, properly, to strike upon or against, to impinge on anyone or anything, as the Greek πηγνύω pēgnuō. It is used in a hostile sense, to denote an act of rushing upon a foe (Sa1 22:17; to kill, to slay Jdg 8:21; Jdg 15:12; Sa2 1:15. It also means to light upon, to meet with anyone Gen 28:11; Gen 32:2. Hence, also to make peace with anyone; to strike a league or compact Isa 64:4. It is rendered, in our English version, 'reacheth to' Jos 19:11, Jos 19:22, Jos 19:26-27, Jos 19:34; 'came,' Jos 16:7; 'met' and 'meet' Gen 32:1; Exo 23:4; Num 35:19; Jos 2:16; Jos 18:10; Rut 2:22; Sa1 10:5; Isa 64:5; Amo 5:19; 'fail' Jdg 8:21; Sa1 22:17; Sa2 1:15; Kg1 2:29; 'entreat' Gen 18:8; Rut 1:16; Jer 15:11; 'make intercession' Isa 59:16; Isa 53:12; Jer 7:16; Jer 27:18; Jer 36:25; 'he that comes between' Job 36:22; and 'occur' Kg1 5:4. The radical idea seems to be that of meeting, occurring, encountering; and it means here, as Lowth has rendered it, that they were caused to meet on him, or perhaps more properly, that Yahweh caused them to rush upon him, so as to overwhelm him in calamity, as one is overcome or overwhelmed in battle. The sense is, that he was not overcome by his own sins, but that he encountered ours, as if they had been made to rush to meet him and to prostrate him. That is, he suffered in our stead; and whatever he was called to endure was in consequence of the fact that he had taken the place of sinners; and having taken their place, he met or encountered the sufferings which were the proper expressions of God's displeasure, and sunk under the mighty burden of the world's atonement. The iniquity of us all - (See the notes at Isa 53:5). This cannot mean that he became a sinner, or was guilty in the sight of God, for God always regarded him as an innocent being. It can only mean that he suffered as if he had been a sinner; or, that he suffered that which, if he had been a sinner, would have been a proper expression of the evil of sin. It may be remarked here: 1. That it is impossible to find stronger language to denote the fact that his sufferings were intended to make expiation for sin. Of what martyr could it be said that Yahweh had caused to meet on him the sins of the world? 2. This language is that which naturally expresses the idea that he suffered for all people. It is universal in its nature, and naturally conveys the idea that there was no limitation in respect to the number of those for whom he died.

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

All we, like sheep, have gone astray - This is the penitent confession of those for whom he suffered. It is an acknowledgment that they were going astray from God; and the reason why the Redeemer suffered was, that the race had wandered away, and that Yahweh had laid on him the iniquity of all. Calvin says, 'In order that he might more deeply impress on the minds of people the benefits derived from the death of Christ, he shows how necessary was that healing of which he had just made mention. There is here an elegant antithesis. For in ourselves we were scattered; in Christ we are collected together; by nature we wander, and are driven headlong toward destruction; in Christ we find the way by which we are led to the gate of life.' The condition of the race without a Redeemer is here elegantly compared to a flock without a shepherd, which wanders where it chooses, and which is exposed to all dangers. This image is not unfrequently used to denote estrangement from God Pe1 2:25 : 'For ye were as sheep going astray, but are now returned to the Shepherd and Bishop of your souls.' Compare Num 27:17; Kg1 22:17; Psa 119:176; Eze 34:5; Zac 10:2; Mat 9:36. Nothing could more strikingly represent the condition of human beings. They had wandered from God. They were following their own paths, and pursuing their own pleasures. They were without a protector, and they were exposed on every hand to danger.

We have turned every one to his own way - We had all gone in the path which we chose. We were like sheep which have no shepherd, and which wander where they please, with no one to collect, defend, or guide them. One would wander in one direction, and another in another; and, of course, solitary and unprotected. they would be exposed to the more danger. So it was, and is, with man. The bond which should have united him to the Great Shepherd, the Creator, has been broken. We have become lonely wanderers, where each one pursues his own interest, forms his own plans, and seeks to gratify his own pleasures, regardless of the interest of the whole. If we had not sinned, there would have been a common bond to unite us to God, and to each other. But now we, as a race, have become dissocial, selfish, following our own pleasures, and each one living to gratify his Own passions. What a true and graphic description of man! How has it been illustrated in all the selfish schemes and purposes of the race! And how is it still illustrated every day in the plans and actions of mortals!

And the Lord hath laid on him - Lowth renders this, 'Yahweh hath made to light on him the iniquity of us all.' Jerome (the Vulgate) renders it, Posuit Dominns in eo - 'The Lord placed on him the iniquity of us all.' The Septuagint renders it. Κύριος παρέδωκεν αὐτὸν ταῖς ἁμαρτίαις ἡμῶν Kurios paredōken auton tais hamartiais hēmōn - 'The Lord gave him for our sins.' The Chaldee renders it, 'From the presence of the Lord there was a willingness (רעוא ra‛ăvâ') to forgive the sins of all of us on account of him.' The Syriac has the same word as the Hebrew. The word used here (פגע pâga‛) means, properly, to strike upon or against, to impinge on anyone or anything, as the Greek πηγνύω pēgnuō. It is used in a hostile sense, to denote an act of rushing upon a foe (Sa1 22:17; to kill, to slay Jdg 8:21; Jdg 15:12; Sa2 1:15. It also means to light upon, to meet with anyone Gen 28:11; Gen 32:2. Hence, also to make peace with anyone; to strike a league or compact Isa 64:4. It is rendered, in our English version, 'reacheth to' Jos 19:11, Jos 19:22, Jos 19:26-27, Jos 19:34; 'came,' Jos 16:7; 'met' and 'meet' Gen 32:1; Exo 23:4; Num 35:19; Jos 2:16; Jos 18:10; Rut 2:22; Sa1 10:5; Isa 64:5; Amo 5:19; 'fail' Jdg 8:21; Sa1 22:17; Sa2 1:15; Kg1 2:29; 'entreat' Gen 18:8; Rut 1:16; Jer 15:11; 'make intercession' Isa 59:16; Isa 53:12; Jer 7:16; Jer 27:18; Jer 36:25; 'he that comes between' Job 36:22; and 'occur' Kg1 5:4. The radical idea seems to be that of meeting, occurring, encountering; and it means here, as Lowth has rendered it, that they were caused to meet on him, or perhaps more properly, that Yahweh caused them to rush upon him, so as to overwhelm him in calamity, as one is overcome or overwhelmed in battle. The sense is, that he was not overcome by his own sins, but that he encountered ours, as if they had been made to rush to meet him and to prostrate him. That is, he suffered in our stead; and whatever he was called to endure was in consequence of the fact that he had taken the place of sinners; and having taken their place, he met or encountered the sufferings which were the proper expressions of God's displeasure, and sunk under the mighty burden of the world's atonement.

The iniquity of us all - (See the notes at Isa 53:5). This cannot mean that he became a sinner, or was guilty in the sight of God, for God always regarded him as an innocent being. It can only mean that he suffered as if he had been a sinner; or, that he suffered that which, if he had been a sinner, would have been a proper expression of the evil of sin. It may be remarked here:

1. That it is impossible to find stronger language to denote the fact that his sufferings were intended to make expiation for sin. Of what martyr could it be said that Yahweh had caused to meet on him the sins of the world?

2. This language is that which naturally expresses the idea that he suffered for all people. It is universal in its nature, and naturally conveys the idea that there was no limitation in respect to the number of those for whom he died.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
Thus does the whole body of the restored Israel confess with penitence, that it has so long mistaken Him whom Jehovah, as is now distinctly affirmed, had made a curse for their good, when they had gone astray to their own ruin. "All we like sheep went astray; we had turned every one to his own way; and Jehovah caused the iniquity of us all to fall on Him." It is the state of exile, upon which the penitent Israel is here looking back; but exile as being, in the prophet's view, the final state of punishment before the final deliverance. Israel in its exile resembled a scattered flock without a shepherd; it had lost the way of Jehovah (Isa 63:17), and every one had turned to his own way, in utter selfishness and estrangement from God (Isa 56:11). But whereas Israel thus heaped up guilt upon guilt, the Servant of Jehovah was He upon whom Jehovah Himself caused the punishment of their guilt to fall, that He might make atonement for it through His own suffering. Many of the more modern expositors endeavour to set aside the paena vicaria here, by giving to הפגּיע a meaning which it never has. Thus Stier renders it, "Jehovah caused the iniquity of all to strike or break upon Him." Others, again, give a meaning to the statement which is directly at variance with the words themselves. Thus Hahn renders it: Jehovah took the guilt of the whole into His service, causing Him to die a violent death through their crime. Hofmann very properly rejects both explanations, and holds fast to the fact that בּ הפגּיע, regarded as a causative of בּ פּגע, signifies "to cause anything to strike or fall upon a person," which is the rendering adopted by Symmachus: κύριος καταντήσαι ἐποίησεν εἰς αὐτὸν τὴν ἀνομίαν πάντων ἡμῶν. "Just as the blood of a murdered man comes upon the murderer, when the bloody deed committed comes back upon him in the form of blood-guiltiness inflicting vengeance; so does sin come upon, overtake (Psa 40:13), or meet with the sinner. It went forth from him as his own act; it returns with destructive effect, as a fact by which he is condemned. But in this case God does not suffer those who have sinned to be overtaken by the sin they have committed; but it falls upon His servant, the righteous One." These are Hofmann's words. But if the sin turns back upon the sinner in the shape of punishment, why should the sin of all men, which the Servant of God has taken upon Himself as His own, overtake Him in the form of an evil, which, even it if be a punishment, is not punishment inflicted upon Him? For this is just the characteristic of Hofmann's doctrine of the atonement, that it altogether eliminates from the atoning work the reconciliation of the purposes of love with the demands of righteousness. Now it is indeed perfectly true, that the Servant of God cannot become the object of punishment, either as a servant of God or as an atoning Saviour; for as servant of God He is the beloved of God, and as atoning Saviour He undertakes a work which is well pleasing to God, and ordained in God's eternal counsel. So that the wrath which pours out upon Him is not meant for Him as the righteous One who voluntarily offers up Himself but indirectly it relates to Him, so far as He has vicariously identified Himself with sinners, who are deserving of wrath. How could He have made expiation for sin, if He had simply subjected Himself to its cosmical effects, and not directly subjected Himself to that wrath which is the invariable divine correlative of human sin? And what other reason could there be for God's not rescuing Him from this the bitterest cup of death, than the ethical impossibility of acknowledging the atonement as really made, without having left the representative of the guilty, who had presented Himself to Him as though guilty Himself, to taste of the punishment which they had deserved? It is true that vicarious expiation and paena vicaria are not coincident ideas. The punishment is but one element in the expiation, and it derives a peculiar character from the fact that one innocent person voluntarily submits to it in His own person. It does not stand in a thoroughly external relation of identity to that deserved by the many who are guilty; but the latter cannot be set aside without the atoning individual enduring an intensive equivalent to it, and that in such a manner, that this endurance is no less a self-cancelling of wrath on the part of God, than an absorption of wrath on the part of the Mediator; and in this central point of the atoning work, the voluntarily forgiving love of God and the voluntarily self-sacrificing love of the Mediator meet together, like hands stretched out grasp one another from the midst of a dark cloud. Hermann Schultz also maintains that the suffering, which was the consequence of sin and therefore punishment to the guilty, is borne by the Redeemer as suffering, without being punishment. But in this way the true mystery is wiped out of the heart of the atoning work; and this explanation is also at variance with the expression "the chastisement of our peace" in Isa 53:5, and the equally distinct statement in Isa 53:6, "He hath laid on Him the iniquity of us all." It was the sin of all Israel, as the palindromically repeated kullânū emphatically declares, which pressed upon Him with such force when His atoning work was about to be decided, but עון is used to denote not only the transgression itself, but also the guilt incurred thereby, and the punishment to which it gives rise. All this great multitude of sins, and mass of guilt, and weight of punishment, came upon the Servant of Jehovah according to the appointment of the God of salvation, who is gracious in holiness. The third turn ends here. It was our sins that He bore, and for our salvation that God caused Him to suffer on our account.

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

Thus does the whole body of the restored Israel confess with penitence, that it has so long mistaken Him whom Jehovah, as is now distinctly affirmed, had made a curse for their good, when they had gone astray to their own ruin. "All we like sheep went astray; we had turned every one to his own way; and Jehovah caused the iniquity of us all to fall on Him." It is the state of exile, upon which the penitent Israel is here looking back; but exile as being, in the prophet's view, the final state of punishment before the final deliverance. Israel in its exile resembled a scattered flock without a shepherd; it had lost the way of Jehovah (Isa 63:17), and every one had turned to his own way, in utter selfishness and estrangement from God (Isa 56:11). But whereas Israel thus heaped up guilt upon guilt, the Servant of Jehovah was He upon whom Jehovah Himself caused the punishment of their guilt to fall, that He might make atonement for it through His own suffering. Many of the more modern expositors endeavour to set aside the paena vicaria here, by giving to הפגּיע a meaning which it never has. Thus Stier renders it, "Jehovah caused the iniquity of all to strike or break upon Him." Others, again, give a meaning to the statement which is directly at variance with the words themselves. Thus Hahn renders it: Jehovah took the guilt of the whole into His service, causing Him to die a violent death through their crime. Hofmann very properly rejects both explanations, and holds fast to the fact that בּ הפגּיע, regarded as a causative of בּ פּגע, signifies "to cause anything to strike or fall upon a person," which is the rendering adopted by Symmachus: κύριος καταντήσαι ἐποίησεν εἰς αὐτὸν τὴν ἀνομίαν πάντων ἡμῶν. "Just as the blood of a murdered man comes upon the murderer, when the bloody deed committed comes back upon him in the form of blood-guiltiness inflicting vengeance; so does sin come upon, overtake (Psa 40:13), or meet with the sinner. It went forth from him as his own act; it returns with destructive effect, as a fact by which he is condemned. But in this case God does not suffer those who have sinned to be overtaken by the sin they have committed; but it falls upon His servant, the righteous One." These are Hofmann's words. But if the sin turns back upon the sinner in the shape of punishment, why should the sin of all men, which the Servant of God has taken upon Himself as His own, overtake Him in the form of an evil, which, even it if be a punishment, is not punishment inflicted upon Him? For this is just the characteristic of Hofmann's doctrine of the atonement, that it altogether eliminates from the atoning work the reconciliation of the purposes of love with the demands of righteousness. Now it is indeed perfectly true, that the Servant of God cannot become the object of punishment, either as a servant of God or as an atoning Saviour; for as servant of God He is the beloved of God, and as atoning Saviour He undertakes a work which is well pleasing to God, and ordained in God's eternal counsel. So that the wrath which pours out upon Him is not meant for Him as the righteous One who voluntarily offers up Himself but indirectly it relates to Him, so far as He has vicariously identified Himself with sinners, who are deserving of wrath. How could He have made expiation for sin, if He had simply subjected Himself to its cosmical effects, and not directly subjected Himself to that wrath which is the invariable divine correlative of human sin? And what other reason could there be for God's not rescuing Him from this the bitterest cup of death, than the ethical impossibility of acknowledging the atonement as really made, without having left the representative of the guilty, who had presented Himself to Him as though guilty Himself, to taste of the punishment which they had deserved? It is true that vicarious expiation and paena vicaria are not coincident ideas. The punishment is but one element in the expiation, and it derives a peculiar character from the fact that one innocent person voluntarily submits to it in His own person. It does not stand in a thoroughly external relation of identity to that deserved by the many who are guilty; but the latter cannot be set aside without the atoning individual enduring an intensive equivalent to it, and that in such a manner, that this endurance is no less a self-cancelling of wrath on the part of God, than an absorption of wrath on the part of the Mediator; and in this central point of the atoning work, the voluntarily forgiving love of God and the voluntarily self-sacrificing love of the Mediator meet together, like hands stretched out grasp one another from the midst of a dark cloud. Hermann Schultz also maintains that the suffering, which was the consequence of sin and therefore punishment to the guilty, is borne by the Redeemer as suffering, without being punishment. But in this way the true mystery is wiped out of the heart of the atoning work; and this explanation is also at variance with the expression "the chastisement of our peace" in Isa 53:5, and the equally distinct statement in Isa 53:6, "He hath laid on Him the iniquity of us all." It was the sin of all Israel, as the palindromically repeated kullânū emphatically declares, which pressed upon Him with such force when His atoning work was about to be decided, but עון is used to denote not only the transgression itself, but also the guilt incurred thereby, and the punishment to which it gives rise. All this great multitude of sins, and mass of guilt, and weight of punishment, came upon the Servant of Jehovah according to the appointment of the God of salvation, who is gracious in holiness. The third turn ends here. It was our sins that He bore, and for our salvation that God caused Him to suffer on our account.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
We - All mankind. Astray - From God. Have turned - In general, to the way of sin, which may well be called a man's own way, because sin is natural to us, inherent in us, born with us; and in particular, to those several paths, which several men chuse, according to their different opinions, and circumstances. Hath laid - Heb. hath made to meet, as all the rivers meet in the sea. The iniquity - Not properly, for he knew no sin; but the punishment of iniquity, as that word is frequently used. That which was due for all the sins of all mankind, which must needs be so heavy a load, that if he had not been God as well as man, he must have sunk under the burden.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
The Iniquity of us all - For עון avon, "iniquity," the ancient interpreters read עונות avonoth, "iniquities," plural; and so the Vulgate in MS. Blanchini. And the Lord hath הפגיע בו hiphgia bo, caused to meet in him the iniquities of us all. He was the subject on which all the rays collected on the focal point fell. These fiery rays, which should have fallen on all mankind, diverged from Divine justice to the east, west, north, and south, were deflected from them, and converged in him. So the Lord hath caused to meet in him the punishment due to the iniquities of All.

Top

¹⁶ And [2532] not [3756] as [5613] it was by [1223] one [1520] that sinned [264], so is the gift [1434]: for [1063] [3303] the judgment [2917] was by [1537] one [1520] to [1519] condemnation [2631], but [1161] the free gift [5486] is of [1537] many [4183] offences [3900] unto [1519] justification [1345].
¹⁷ For [1063] if [1487] by one man's [1520] offence [3900] death [2288] reigned [936] by [1223] one [1520]; much [4183] more [3123] they which receive [2983] abundance [4050] of grace [5485] and [2532] of the gift [1431] of righteousness [1343] shall reign [936] in [1722] life [2222] by [1223] one [1520], Jesus [2424] Christ [5547].)

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].

³⁶ But [1161] when he saw [1492] the multitudes [3793], he was moved with compassion [4697] on [4012] them [846], because [3754] they fainted [2258] [1590], and [2532] were scattered abroad [4496], as [5616] sheep [4263] having [2192] no [3361] shepherd [4166].

⁴ And I will set up [06965] shepherds [07462] over them which shall feed [07462] them: and they shall fear [03372] no more, nor be dismayed [02865], neither shall they be lacking [06485], saith [05002] the LORD [03068].
⁵ Behold, the days [03117] come [0935], saith [05002] the LORD [03068], that I will raise [06965] unto David [01732] a righteous [06662] Branch [06780], and a King [04428] shall reign [04427] and prosper [07919], and shall execute [06213] judgment [04941] and justice [06666] in the earth [0776].

²³ And I will set up [06965] one [0259] shepherd [07462] over them, and he shall feed [07462] them, even my servant [05650] David [01732]; he shall feed [07462] them, and he shall be their shepherd [07462].
²⁴ And I the LORD [03068] will be their God [0430], and my servant [05650] David [01732] a prince [05387] among [08432] them; I the LORD [03068] have spoken [01696] it.

⁶ And I will strengthen [01396] the house [01004] of Judah [03063], and I will save [03467] the house [01004] of Joseph [03130], and I will bring them again to place [03427] them; for I have mercy [07355] upon them: and they shall be as though [0834] I had not cast them off [02186]: for I am the LORD [03068] their God [0430], and will hear [06030] them.

² For the idols [08655] have spoken [01696] vanity [0205], and the diviners [07080] have seen [02372] a lie [08267], and have told [01696] false [07723] dreams [02472]; they comfort [05162] in vain [01892]: therefore they went [05265] their way as a flock [06629], they were troubled [06031], because there was no shepherd [07462].

⁵ And they were scattered [06327], because there is no shepherd [07462]: and they became meat [0402] to all the beasts [02416] of the field [07704], when they were scattered [06327].
⁶ My sheep [06629] wandered [07686] through all the mountains [02022], and upon every high [07311] hill [01389]: yea, my flock [06629] was scattered [06327] upon all the face [06440] of the earth [0776], and none did search [01875] or seek [01245] after them.

²⁵ For [1063] ye were [2258] as [5613] sheep [4263] going astray [4105]; but [235] are [1994] now [3568] returned [1994] unto [1909] the Shepherd [4166] and [2532] Bishop [1985] of your [5216] souls [5590].

¹⁷⁶ I have gone astray [08582] like a lost [06] sheep [07716]; seek [01245] thy servant [05650]; for I do not forget [07911] thy commandments [04687].

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

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].

⁴ But now the LORD [03068] my God [0430] hath given me rest [05117] on every side [05439], so that there is neither adversary [07854] nor evil [07451] occurrent [06294].

²² Behold, God [0410] exalteth [07682] by his power [03581]: who teacheth [03384] like him?

²⁵ Nevertheless Elnathan [0494] and Delaiah [01806] and Gemariah [01587] had made intercession [06293] to the king [04428] that he would not burn [08313] the roll [04039]: but he would not hear [08085] them.

¹⁸ But if they be prophets [05030], and if the word [01697] of the LORD [03068] be [03426] with them, let them now make intercession [06293] to the LORD [03068] of hosts [06635], that the vessels [03627] which are left [03498] in the house [01004] of the LORD [03068], and in the house [01004] of the king [04428] of Judah [03063], and at Jerusalem [03389], go [0935] not to Babylon [0894].

¹⁶ Therefore pray [06419] not thou for this people [05971], neither lift up [05375] cry [07440] nor prayer [08605] for them [01157], neither make intercession [06293] to me: for I will not hear [08085] thee.

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].

¹⁶ And he saw [07200] that there was no man [0376], and wondered [08074] that there was no intercessor [06293]: therefore his arm [02220] brought salvation [03467] unto him; and his righteousness [06666], it sustained [05564] him.

¹¹ The LORD [03068] said [0559], Verily [03808] [0518] it shall be well [02896] with thy remnant [08281] [08293]; verily [0518] I will cause the enemy [0341] to entreat [06293] thee well in the time [06256] of evil [07451] and in the time [06256] of affliction [06869].

¹⁶ And Ruth [07327] said [0559], Intreat [06293] me not to leave [05800] thee, or to return [07725] from following after [0310] thee: for whither thou goest [03212], I will go [03212]; and where thou lodgest [03885], I will lodge [03885]: thy people [05971] shall be my people [05971], and thy God [0430] my God [0430]:

⁸ And he took [03947] butter [02529], and milk [02461], and the calf [01121] [01241] which he had dressed [06213], and set [05414] it before them [06440]; and he stood [05975] by them under the tree [06086], and they did eat [0398].

²⁹ And it was told [05046] king [04428] Solomon [08010] that Joab [03097] was fled [05127] unto the tabernacle [0168] of the LORD [03068]; and, behold, he is by [0681] the altar [04196]. Then Solomon [08010] sent [07971] Benaiah [01141] the son [01121] of Jehoiada [03077], saying [0559], Go [03212], fall [06293] upon him.

¹⁵ And David [01732] called [07121] one [0259] of the young men [05288], and said [0559], Go near [05066], and fall [06293] upon him. And he smote [05221] him that he died [04191].

¹⁷ And the king [04428] said [0559] unto the footmen [07323] that stood [05324] about him, Turn [05437], and slay [04191] the priests [03548] of the LORD [03068]; because their hand [03027] also is with David [01732], and because they knew [03045] when he fled [01272], and did not shew [01540] [0241] it to me. But the servants [05650] of the king [04428] would [014] not put forth [07971] their hand [03027] to fall [06293] upon the priests [03548] of the LORD [03068].

²¹ Then Zebah [02078] and Zalmunna [06759] said [0559], Rise [06965] thou, and fall [06293] upon us: for as the man [0376] is, so is his strength [01369]. And Gideon [01439] arose [06965], and slew [02026] Zebah [02078] and Zalmunna [06759], and took away [03947] the ornaments [07720] that were on their camels [01581]' necks [06677].

¹⁹ As if a man [0376] did flee [05127] from [06440] a lion [0738], and a bear [01677] met [06293] him; or went [0935] into the house [01004], and leaned [05564] his hand [03027] on the wall [07023], and a serpent [05175] bit [05391] him.

⁵ Thou meetest [06293] him that rejoiceth [07797] and worketh [06213] righteousness [06664], those that remember [02142] thee in thy ways [01870]: behold, thou art wroth [07107]; for we have sinned [02398]: in those is continuance [05769], and we shall be saved [03467].

⁵ After [0310] that thou shalt come [0935] to the hill [01389] of God [0430], where is the garrison [05333] of the Philistines [06430]: and it shall come to pass, when thou art come thither [0935] to the city [05892], that thou shalt meet [06293] a company [02256] of prophets [05030] coming down [03381] from the high place [01116] with a psaltery [05035], and a tabret [08596], and a pipe [02485], and a harp [03658], before [06440] them; and they shall prophesy [05012]:

²² And Naomi [05281] said [0559] unto Ruth [07327] her daughter in law [03618], It is good [02896], my daughter [01323], that thou go out [03318] with his maidens [05291], that they meet [06293] thee not in any other [0312] field [07704].

¹⁰ And Joshua [03091] cast [07993] lots [01486] for them in Shiloh [07887] before [06440] the LORD [03068]: and there Joshua [03091] divided [02505] the land [0776] unto the children [01121] of Israel [03478] according to their divisions [04256].

¹⁶ And she said [0559] unto them, Get [03212] you to the mountain [02022], lest the pursuers [07291] meet [06293] you; and hide [02247] yourselves there three [07969] days [03117], until the pursuers [07291] be returned [07725]: and afterward [0310] may ye go [03212] your way [01870].

¹⁹ The revenger [01350] of blood [01818] himself shall slay [04191] the murderer [07523]: when he meeteth [06293] him, he [01931] shall slay [04191] him.

⁴ If thou meet [06293] thine enemy's [0341] ox [07794] or his ass [02543] going astray [08582], thou shalt surely [07725] bring it back [07725] to him again [07725].

¹ And Jacob [03290] went [01980] on his way [01870], and the angels [04397] of God [0430] met [06293] him.

⁷ And it went down [03381] from Janohah [03239] to Ataroth [05852], and to Naarath [05292], and came [06293] to Jericho [03405], and went out [03318] at Jordan [03383].

³⁴ And then the coast [01366] turneth [07725] westward [03220] to Aznothtabor [0243], and goeth out [03318] from thence to Hukkok [02712], and reacheth [06293] to Zebulun [02074] on the south side [05045], and reacheth [06293] to Asher [0836] on the west side [03220], and to Judah [03063] upon Jordan [03383] toward the sunrising [04217] [08121].

²⁶ And Alammelech [0487], and Amad [06008], and Misheal [04861]; and reacheth [06293] to Carmel [03760] westward [03220], and to Shihorlibnath [07884];
²⁷ And turneth [07725] toward the sunrising [04217] [08121] to Bethdagon [01016], and reacheth [06293] to Zebulun [02074], and to the valley [01516] of Jiphthahel [03317] toward the north side [06828] of Bethemek [01025], and Neiel [05272], and goeth out [03318] to Cabul [03521] on the left hand [08040],

²² And the coast [01366] reacheth [06293] to Tabor [08396], and Shahazimah [07831], and Bethshemesh [01053]; and the outgoings [08444] of their border [01366] were at Jordan [03383]: sixteen [08337] [06240] cities [05892] with their villages [02691].

¹¹ And their border [01366] went up [05927] toward the sea [03220], and Maralah [04831], and reached [06293] to Dabbasheth [01708], and reached [06293] to the river [05158] that is before [06440] Jokneam [03362];

⁴ For since the beginning of the world [05769] men have not heard [08085], nor perceived by the ear [0238], neither hath the eye [05869] seen [07200], O God [0430], beside [02108] thee, what he hath prepared [06213] for him that waiteth [02442] for him.

² And when Jacob [03290] saw them [07200], he said [0559], This is God's [0430] host [04264]: and he called [07121] the name [08034] of that place [04725] Mahanaim [04266].

¹¹ And he lighted [06293] upon a certain place [04725], and tarried there all night [03885], because the sun [08121] was set [0935]; and he took [03947] of the stones [068] of that place [04725], and put [07760] them for his pillows [04763], and lay down [07901] in that place [04725] to sleep [07901].

¹⁵ And David [01732] called [07121] one [0259] of the young men [05288], and said [0559], Go near [05066], and fall [06293] upon him. And he smote [05221] him that he died [04191].

¹² And they said [0559] unto him, We are come down [03381] to bind [0631] thee, that we may deliver [05414] thee into the hand [03027] of the Philistines [06430]. And Samson [08123] said [0559] unto them, Swear [07650] unto me, that ye will not fall upon [06293] me yourselves.

⁵ And they were scattered [06327], because there is no shepherd [07462]: and they became meat [0402] to all the beasts [02416] of the field [07704], when they were scattered [06327].

¹⁷⁶ I have gone astray [08582] like a lost [06] sheep [07716]; seek [01245] thy servant [05650]; for I do not forget [07911] thy commandments [04687].

¹⁷ And he said [0559], I saw [07200] all Israel [03478] scattered [06327] upon the hills [02022], as sheep [06629] that have not a shepherd [07462]: and the LORD [03068] said [0559], These have no master [0113]: let them return [07725] every man [0376] to his house [01004] in peace [07965].

¹⁷ Which may go out [03318] before [06440] them, and which may go in [0935] before [06440] them, and which may lead them out [03318], and which may bring them in [0935]; that the congregation [05712] of the LORD [03068] be not as sheep [06629] which have no shepherd [07462].

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.

¹³ Be pleased [07521], O LORD [03068], to deliver [05337] me: O LORD [03068], make haste [02363] to help [05833] me.

¹¹ Yea, they are greedy [05794] [05315] dogs [03611] which can [03045] never have [03045] enough [07654], and they are shepherds [07462] that cannot understand [0995]: they all look [06437] to their own way [01870], every one [0376] for his gain [01215], from his quarter [07097].

¹⁷ O LORD [03068], why hast thou made us to err [08582] from thy ways [01870], and hardened [07188] our heart [03820] from thy fear [03374]? Return [07725] for thy servants [05650]' sake, the tribes [07626] of thine inheritance [05159].