Yesaya 22:20

22:20 “At that time ¹  I will summon my servant Eliakim, son of Hilkiah.

Yesaya 41:8-9

The Lord Encourages His People

41:8 “You, my servant Israel,

Jacob whom I have chosen,

offspring of Abraham my friend, ² 

41:9 you whom I am bringing back ³  from the earth’s extremities,

and have summoned from the remote regions –

I told you, “You are my servant.”

I have chosen you and not rejected you.

Yesaya 42:1

The Lord Commissions His Special Servant

42:1 ⁴ “Here is my servant whom I support,

my chosen one in whom I take pleasure.

I have placed my spirit on him;

he will make just decrees ⁵  for the nations. ⁶ 

Yesaya 43:10

43:10 You are my witnesses,” says the Lord,

“my servant whom I have chosen,

so that you may consider ⁷  and believe in me,

and understand that I am he.

No god was formed before me,

and none will outlive me. ⁸ 

Yesaya 49:3

49:3 He said to me, “You are my servant,

Israel, through whom I will reveal my splendor.” ⁹ 

Yesaya 49:5-7

49:5 So now the Lord says,

the one who formed me from birth ¹⁰  to be his servant –

he did this ¹¹  to restore Jacob to himself,

so that Israel might be gathered to him;

and I will be honored ¹²  in the Lord’s sight,

for my God is my source of strength ¹³  –

49:6 he says, “Is it too insignificant a task for you to be my servant,

to reestablish the tribes of Jacob,

and restore the remnant ¹⁴  of Israel? ¹⁵ 

I will make you a light to the nations, ¹⁶ 

so you can bring ¹⁷  my deliverance to the remote regions of the earth.”

49:7 This is what the Lord,

the protector ¹⁸  of Israel, their Holy One, ¹⁹  says

to the one who is despised ²⁰  and rejected ²¹  by nations, ²² 

a servant of rulers:

“Kings will see and rise in respect, ²³ 

princes will bow down,

because of the faithful Lord,

the Holy One of Israel who has chosen you.”

Yesaya 50:10

50:10 Who among you fears the Lord?

Who obeys ²⁴  his servant?

Whoever walks in deep darkness, ²⁵ 

without light,

should trust in the name of the Lord

and rely on his God.

Yesaya 52:13

The Lord Will Vindicate His Servant

52:13 “Look, my servant will succeed! ²⁶ 

He will be elevated, lifted high, and greatly exalted ²⁷  –

Yesaya 53:11

53:11 Having suffered, he will reflect on his work,

he will be satisfied when he understands what he has done. ²⁸ 

“My servant ²⁹  will acquit many, ³⁰ 

for he carried their sins. ³¹ 

[22:20]  ¹ tn Or “in that day.” The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.

[41:8]  ² tn Or perhaps, “covenantal partner” (see 1 Kgs 5:15 HT [5:1 ET]; 2 Chr 20:7).

[41:9]  ³ tn Heb “whom I have taken hold of [i.e., to lead back].”

[42:1]  ⁴ sn Verses 1-7 contain the first of Isaiah’s “servant songs,” which describe the ministry of a special, ideal servant who accomplishes God’s purposes for Israel and the nations. This song depicts the servant as a just king who brings justice to the earth and relief for the oppressed. The other songs appear in 49:1-13; 50:4-11; and 52:13-53:12.

[42:1]  ⁵ tn Heb “he will bring out justice” (cf. ASV, NASB, NRSV).

[42:1]  ⁶ sn Like the ideal king portrayed in Isa 11:1-9, the servant is energized by the divine spirit and establishes justice on the earth.

[43:10]  ⁷ tn Or “know” (KJV, NAB, NASB, NIV, NRSV).

[43:10]  ⁸ tn Heb “and after me, there will not be”; NASB “there will be none after Me.”

[49:3]  ⁹ sn This verse identifies the servant as Israel. This seems to refer to the exiled nation (cf. 41:8-9; 44:1-2, 21; 45:4; 48:20), but in vv. 5-6 this servant says he has been commissioned to reconcile Israel to God, so he must be distinct from the exiled nation. This servant is an ideal “Israel” who, like Moses of old, mediates a covenant for the nation (see v. 8), leads them out of bondage (v. 9a), and carries out God’s original plan for Israel by positively impacting the pagan nations (see v. 6b). By living according to God’s law, Israel was to be a model of God’s standards of justice to the surrounding nations (Deut 4:6-8). The sinful nation failed, but the servant, the ideal “Israel,” will succeed by establishing justice throughout the earth.

[49:5]  ¹⁰ tn Heb “from the womb” (so KJV, NASB).

[49:5]  ¹¹ tn The words “he did this” are supplied in the translation for stylistic reasons. In the Hebrew text the infinitive construct of purpose is subordinated to the previous statement.

[49:5]  ¹² tn The vav (ו) + imperfect is translated here as a result clause; one might interpret it as indicating purpose, “and so I might be honored.”

[49:5]  ¹³ tn Heb “and my God is [perhaps, “having been”] my strength.” The disjunctive structure (vav [ו] + subject + verb) is interpreted here as indicating a causal circumstantial clause.

[49:6]  ¹⁴ tn Heb “the protected [or “preserved”] ones.”

[49:6]  ¹⁵ sn The question is purely rhetorical; it does not imply that the servant was dissatisfied with his commission or that he minimized the restoration of Israel.

[49:6]  ¹⁶ tn See the note at 42:6.

[49:6]  ¹⁷ tn Heb “be” (so KJV, ASV); CEV “you must take.”

[49:7]  ¹⁸ tn Heb “redeemer.” See the note at 41:14.

[49:7]  ¹⁹ sn See the note on the phrase “the Holy One of Israel” in 1:4.

[49:7]  ²⁰ tc The Hebrew text reads literally “to [one who] despises life.” It is preferable to read with the Qumran scroll 1QIsa^a לבזוי, which should be vocalized as a passive participle, לִבְזוּי (livzuy, “to the one despised with respect to life” [נֶפֶשׁ is a genitive of specification]). The consonantal sequence וי was probably misread as ה in the MT tradition. The contextual argument favors the 1QIsa^a reading. As J. N. Oswalt (Isaiah [NICOT], 2:294) points out, the three terse phrases “convey a picture of lowliness, worthlessness, and helplessness.”

[49:7]  ²¹ tn MT’s Piel participle (“to the one who rejects”) does not fit contextually. The form should be revocalized as a Pual, “to the one rejected.”

[49:7]  ²² tn Parallelism (see “rulers,” “kings,” “princes”) suggests that the singular גּוֹי (goy) be emended to a plural or understood in a collective sense (see 55:5).

[49:7]  ²³ tn For this sense of קוּם (qum), see Gen 19:1; 23:7; 33:10; Lev 19:32; 1 Sam 20:41; 25:41; 1 Kgs 2:19; Job 29:8.

[50:10]  ²⁴ tn Heb “[who] listens to the voice of his servant?” The interrogative is understood by ellipsis (note the preceding line).

[50:10]  ²⁵ tn The plural indicates degree. Darkness may refer to exile and/or moral evil.

[52:13]  ²⁶ tn Heb “act wisely,” which by metonymy means “succeed.”

[52:13]  ²⁷ tn This piling up of synonyms emphasizes the degree of the servant’s coming exaltation.

[53:11]  ²⁸ tn Heb “he will be satisfied by his knowledge,” i.e., “when he knows.” The preposition is understood as temporal and the suffix as a subjective genitive. Some take בְּדַעְתּוֹ (bÿda’to, “by his knowledge”) with what follows and translate “by knowledge of him,” understanding the preposition as instrumental and the suffix as objective.

[53:11]  ²⁹ sn The song ends as it began (cf. 52:13-15), with the Lord announcing the servant’s vindication and exaltation.

[53:11]  ³⁰ tn Heb “he will acquit, a righteous one, my servant, many.” צַדִּיק (tsadiq) may refer to the servant, but more likely it is dittographic (note the preceding verb יַצְדִּיק, yatsdiq). The precise meaning of the verb (the Hiphil of צָדַק, tsadaq) is debated. Elsewhere the Hiphil is used at least six times in the sense of “make righteous” in a legal sense, i.e., “pronounce innocent, acquit” (see Exod 23:7; Deut 25:1; 1 Kgs 8:32 = 2 Chr 6:23; Prov 17:15; Isa 5:23). It can also mean “render justice” (as a royal function, see 2 Sam 15:4; Ps 82:3), “concede” (Job 27:5), “vindicate” (Isa 50:8), and “lead to righteousness” (by teaching and example, Dan 12:3). The preceding context and the next line suggest a legal sense here. Because of his willingness to carry the people’s sins, the servant is able to “acquit” them.

[53:11]  sn Some (e.g., H. M. Orlinsky, “The So-called ‘Suffering Servant’ in Isaiah 53,22,” VTSup 14 [1967]: 3-133) object to this legal interpretation of the language, arguing that it would be unjust for the righteous to suffer for the wicked and for the wicked to be declared innocent. However, such a surprising development is consistent with the ironic nature of this song. It does seem unfair for the innocent to die for the guilty. But what is God to do when all have sinned and wandered off like stray sheep (cf. v. 6)? Covenant law demands punishment, but punishment in this case would mean annihilation of what God has created. God’s justice, as demanded by the law, must be satisfied. To satisfy his justice, he does something seemingly unjust. He punishes his sinless servant, the only one who has not strayed off! In the progress of biblical revelation, we discover that the sinless servant is really God in the flesh, who offers himself because he is committed to the world he has created. If his justice can only be satisfied if he himself endures the punishment, then so be it. What appears to be an act of injustice is really love satisfying the demands of justice!

[53:11]  ³¹ tn The circumstantial clause (note the vav [ו] + object + subject + verb pattern) is understood as causal here. The prefixed verb form is either a preterite or an imperfect used in a customary manner.