Yesaya 50:4-11
Konteks50:4 The sovereign Lord has given me the capacity to be his spokesman, 1
so that I know how to help the weary. 2
He wakes me up every morning;
he makes me alert so I can listen attentively as disciples do. 3
50:5 The sovereign Lord has spoken to me clearly; 4
I have not rebelled,
I have not turned back.
50:6 I offered my back to those who attacked, 5
my jaws to those who tore out my beard;
I did not hide my face
from insults and spitting.
50:7 But the sovereign Lord helps me,
so I am not humiliated.
For that reason I am steadfastly resolved; 6
I know I will not be put to shame.
50:8 The one who vindicates me is close by.
Who dares to argue with me? Let us confront each other! 7
Who is my accuser? 8 Let him challenge me! 9
50:9 Look, the sovereign Lord helps me.
Who dares to condemn me?
Look, all of them will wear out like clothes;
a moth will eat away at them.
50:10 Who among you fears the Lord?
Who obeys 10 his servant?
Whoever walks in deep darkness, 11
without light,
should trust in the name of the Lord
and rely on his God.
50:11 Look, all of you who start a fire
and who equip yourselves with 12 flaming arrows, 13
walk 14 in the light 15 of the fire you started
and among the flaming arrows you ignited! 16
This is what you will receive from me: 17
you will lie down in a place of pain. 18
Yesaya 52:14--53:6
Konteks52:14 (just as many were horrified by the sight of you) 19
he was so disfigured 20 he no longer looked like a man; 21
52:15 his form was so marred he no longer looked human 22 –
so now 23 he will startle 24 many nations.
Kings will be shocked by his exaltation, 25
for they will witness something unannounced to them,
and they will understand something they had not heard about.
53:1 Who would have believed 26 what we 27 just heard? 28
When 29 was the Lord’s power 30 revealed through him?
53:2 He sprouted up like a twig before God, 31
like a root out of parched soil; 32
he had no stately form or majesty that might catch our attention, 33
no special appearance that we should want to follow him. 34
53:3 He was despised and rejected by people, 35
one who experienced pain and was acquainted with illness;
people hid their faces from him; 36
he was despised, and we considered him insignificant. 37
53:4 But he lifted up our illnesses,
he carried our pain; 38
even though we thought he was being punished,
attacked by God, and afflicted for something he had done. 39
53:5 He was wounded because of 40 our rebellious deeds,
crushed because of our sins;
he endured punishment that made us well; 41
because of his wounds we have been healed. 42
53:6 All of us had wandered off like sheep;
each of us had strayed off on his own path,
but the Lord caused the sin of all of us to attack him. 43
[50:4] 1 tn Heb “has given to me a tongue of disciples.”
[50:4] sn Verses 4-11 contain the third of the so-called servant songs, which depict the career of the Lord’s special servant, envisioned as an ideal Israel (49:3) who rescues the exiles and fulfills God’s purposes for the world. Here the servant alludes to opposition (something hinted at in 49:4), but also expresses his determination to persevere with the Lord’s help.
[50:4] 2 tc Heb “to know [?] the weary with a word.” Comparing it with Arabic and Aramaic cognates yields the meaning of “help, sustain.” Nevertheless, the meaning of עוּת (’ut) is uncertain. The word occurs only here in the OT (see BDB 736 s.v.). Various scholars have suggested an emendation to עָנוֹת (’anot) from עָנָה (’anah, “answer”): “so that I know how to respond kindly to the weary.” Since the Qumran scroll 1QIsaa and the Vulgate support the MT reading, that reading is retained.
[50:4] 3 tn Heb “he arouses for me an ear, to hear like disciples.”
[50:5] 4 tn Or perhaps, “makes me obedient.” The text reads literally, “has opened for me an ear.”
[50:6] 5 tn Or perhaps, “who beat [me].”
[50:7] 6 tn Heb “Therefore I set my face like flint.”
[50:8] 7 tn Heb “Let us stand together!”
[50:8] 8 tn Heb “Who is the master of my judgment?”
[50:8] 9 tn Heb “let him approach me”; NAB, NIV “Let him confront me.”
[50:10] 10 tn Heb “[who] listens to the voice of his servant?” The interrogative is understood by ellipsis (note the preceding line).
[50:10] 11 tn The plural indicates degree. Darkness may refer to exile and/or moral evil.
[50:11] 12 tc Several more recent commentators have proposed an emendation of מְאַזְּרֵי (mÿ’azzÿre, “who put on”) to מְאִירִי (mÿ’iri, “who light”). However, both Qumran scrolls of Isaiah and the Vulgate support the MT reading (cf. NIV, ESV).
[50:11] 13 tn On the meaning of זִיקוֹת (ziqot, “flaming arrows”), see HALOT 268 s.v. זִיקוֹת.
[50:11] 14 tn The imperative is probably rhetorical and has a predictive force.
[50:11] 15 tn Or perhaps, “flame” (so ASV).
[50:11] 16 sn Perhaps the servant here speaks to his enemies and warns them that they will self-destruct.
[50:11] 17 tn Heb “from my hand” (so NAB, NASB, NIV, NRSV).
[50:11] 18 sn The imagery may be that of a person who becomes ill and is forced to lie down in pain on a sickbed. Some see this as an allusion to a fiery place of damnation because of the imagery employed earlier in the verse.
[52:14] 19 tn Some witnesses read “him,” which is more consistent with the context, where the servant is spoken about, not addressed. However, it is possible that the Lord briefly addresses the servant here. The present translation assumes the latter view and places the phrase in parentheses.
[52:14] 20 tn Heb “such was the disfigurement.” The noun מִשְׁחַת (mishkhat) occurs only here. It may be derived from the verbal root שָׁחַת (shakhat, “be ruined”; see BDB 1007-8 s.v. שָׁחַת). The construct form appears here before a prepositional phrase (cf. GKC 421 §130.a).
[52:14] 21 tn Heb “from a man his appearance.” The preposition מִן (min) here carries the sense “away from,” i.e., “so as not to be.” See BDB 583 s.v.
[52:15] 22 tn Heb “and his form from the sons of men.” The preposition מִן (min) here carries the sense “away from,” i.e., “so as not to be.”
[52:15] 23 tn This statement completes the sentence begun in v. 14a. The introductory כֵּן (ken) answers to the introductory כַּאֲשֶׁר (ka’asher) of v. 14a. Verses 14b-15a are parenthetical, explaining why many were horrified.
[52:15] 24 tn Traditionally the verb יַזֶּה (yazzeh, a Hiphil stem) has been understood as a causative of נָזָה (nazah, “spurt, spatter”) and translated “sprinkle.” In this case the passage pictures the servant as a priest who “sprinkles” (or spiritually cleanses) the nations. Though the verb נָזָה does occur in the Hiphil with the meaning “sprinkle,” the usual interpretation is problematic. In all other instances where the object or person sprinkled is indicated, the verb is combined with a preposition. This is not the case in Isaiah 52:15, unless one takes the following עָלָיו (’alayv, “on him”) with the preceding line. But then one would have to emend the verb to a plural, make the nations the subject of the verb “sprinkle,” and take the servant as the object. Consequently some interpreters doubt the cultic idea of “sprinkling” is present here. Some emend the text; others propose a homonymic root meaning “spring, leap,” which in the Hiphil could mean “cause to leap, startle” and would fit the parallelism of the verse nicely.
[52:15] 25 tn Heb “Because of him kings will shut their mouths,” i.e., be speechless.
[53:1] 26 tn The perfect has a hypothetical force in this rhetorical question. For another example, see Gen 21:7.
[53:1] 27 sn The speaker shifts here from God to an unidentified group (note the first person plural pronouns throughout vv. 1-6). The content of the speech suggests that the prophet speaks here as representative of the sinful nation Israel. The group acknowledges its sin and recognizes that the servant suffered on their behalf.
[53:1] 28 tn The first half of v. 1 is traditionally translated, “Who has believed our report?” or “Who has believed our message?” as if the group speaking is lamenting that no one will believe what they have to say. But that doesn’t seem to be the point in this context. Here the group speaking does not cast itself in the role of a preacher or evangelist. No, they are repentant sinners, who finally see the light. The phrase “our report” can mean (1) the report which we deliver, or (2) the report which was delivered to us. The latter fits better here, where the report is most naturally taken as the announcement that has just been made in 52:13-15.
[53:1] 29 tn Heb “to whom” (so KJV, NASB, NIV, NRSV).
[53:1] 30 tn Heb “the arm of the Lord.” The “arm of the Lord” is a metaphor of military power; it pictures the Lord as a warrior who bares his arm, takes up his weapon, and crushes his enemies (cf. 51:9-10; 63:5-6). But Israel had not seen the Lord’s military power at work in the servant.
[53:2] 31 tn Heb “before him.” Some suggest an emendation to “before us.” If the third singular suffix of the Hebrew text is retained, it probably refers to the Lord (see v. 1b). For a defense of this reading, see R. Whybray, Isaiah 40-66 (NCBC), 173-74.
[53:2] 32 sn The metaphor in this verse suggests insignificance.
[53:2] 33 tn Heb “that we might see him.” The vav conjunctive prefixed to the imperfect introduces a result clause here. See GKC 504-5 §166.a.
[53:2] 34 tn Heb “that we should desire him.” The vav conjunctive prefixed to the imperfect introduces a result clause here. See GKC 504-5 §166.a.
[53:3] 35 tn Heb “lacking of men.” If the genitive is taken as specifying (“lacking with respect to men”), then the idea is that he lacked company because he was rejected by people. Another option is to take the genitive as indicating genus or larger class (i.e., “one lacking among men”). In this case one could translate, “he was a transient” (cf. the use of חָדֵל [khadel] in Ps 39:5 HT [39:4 ET]).
[53:3] 36 tn Heb “like a hiding of the face from him,” i.e., “like one before whom the face is hidden” (see BDB 712 s.v. מַסְתֵּר).
[53:3] 37 sn The servant is likened to a seriously ill person who is shunned by others because of his horrible disease.
[53:4] 38 sn Illness and pain stand by metonymy (or perhaps as metaphors) for sin and its effects, as vv. 11-12 make clear.
[53:4] 39 tn The words “for something he had done” are supplied in the translation for clarification. The group now realizes he suffered because of his identification with them, not simply because he was a special target of divine anger.
[53:5] 40 tn The preposition מִן (min) has a causal sense (translated “because of”) here and in the following clause.
[53:5] 41 tn Heb “the punishment of our peace [was] on him.” שָׁלוֹם (shalom, “peace”) is here a genitive of result, i.e., “punishment that resulted in our peace.”
[53:5] 42 sn Continuing to utilize the imagery of physical illness, the group acknowledges that the servant’s willingness to carry their illnesses (v. 4) resulted in their being healed. Healing is a metaphor for forgiveness here.
[53:6] 43 tn Elsewhere the Hiphil of פָגַע (paga’) means “to intercede verbally” (Jer 15:11; 36:25) or “to intervene militarily” (Isa 59:16), but neither nuance fits here. Apparently here the Hiphil is the causative of the normal Qal meaning, “encounter, meet, touch.” The Qal sometimes refers to a hostile encounter or attack; when used in this way the object is normally introduced by the preposition -בְּ (bet, see Josh 2:16; Judg 8:21; 15:12, etc.). Here the causative Hiphil has a double object – the Lord makes “sin” attack “him” (note that the object attacked is introduced by the preposition -בְּ. In their sin the group was like sheep who had wandered from God’s path. They were vulnerable to attack; the guilt of their sin was ready to attack and destroy them. But then the servant stepped in and took the full force of the attack.
