Եսայի / Isaiah - 53 |

Text:
< PreviousԵսայի - 53 Isaiah - 53Next >


jg▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
"53-я глава, непосредственное продолжение 52:13-15: разделяется по содержанию на три части, из которых в первой (1-8а.) содержится обширная речь пророка о страданиях Раба и искупительном значении страданий, во второй (9-10) речь того же лица о великой награде, ожидающей Божественного Страдальца, и в третей (11-12) слова Всемогущего Владыки мира о страданиях и прославлении Отрока Господня, подтверждающие вдохновенные речи пророка" (И. Григорьев "цитиров. сочин". 207: ст.).

По силе и глубине пророческого прозрения, no яркости и живости данных здесь образов, по удивительной точности различных исторических деталей, наконец, по глубокому проникновению во внутренний смысл величайших тайн -воплощения и искупления, пророчество 53: гл. не имеет себе равных во всем Ветхом Завете и по справедливости признается "кульминационным пунктом" всего ветхозаветного пророчества.

"Это - центр дивной книги утешений (40-54: гл.), и вместе с тем самый средоточий, самый высокий и самый глубокий пункт всего ветхозаветного пророчества" (Delitsch, v. II, 353).
1-3. Пророчество о явлении Мессии в "образе раба". 4-6. Причина и цель такого крайнего Божественного снисхождения к людям - тайны воплощения и искупления. 7-9. Поразительные детали из истории страданий Спасителя, Его крестной смерти и погребения. 10-11. Раскрытие внутреннего смысла великой Голгофской жертвы. 12. Заключительный момент искупления - торжественное прославление Богом Невинного Страдальца.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The two great things which the Spirit of Christ in the Old-Testament prophets testified beforehand were the sufferings of Christ and the glory that should follow, 1 Pet. i. 11. And that which Christ himself, when he expounded Moses and all the prophets, showed to be the drift and scope of them all was that Christ ought to suffer and then to enter into his glory, Luke xxiv. 26, 27. But nowhere in all the Old-Testament are these two so plainly and fully prophesied of as here in this chapter, out of which divers passages are quoted with application to Christ in the New-Testament. This chapter is so replenished with the unsearchable riches of Christ that it may be called rather the gospel of the evangelist Isaiah than the prophecy of the prophet Isaiah. We may observe here, I. The reproach of Christ's sufferings--the meanness of his appearance, the greatness of his grief, and the prejudices which many conceived in consequences against his doctrine, ver. 1-3. II. The rolling away of this reproach, and the stamping of immortal honour upon his sufferings, notwithstanding the disgrace and ignominy of them, by four considerations:-- 1. That therein he did his Father's will, ver. 4, 6, 10. 2. That thereby he made atonement for the sin of man (ver. 4-6, 8, 11, 12), for it was not for any sin of his own that he suffered, ver. 9. 3. That he bore his sufferings with an invincible and exemplary, ver. 7. 4. That he should prosper in his undertaking, and his sufferings should end in his immortal honour, ver. 10-12. By mixing faith with the prophecy of this chapter we may improve our acquaintance with Jesus Christ and him crucified, with Jesus Christ and him glorified, dying for our sins and rising again for our justification.
Adam Clarke: Commentary on the Bible - 1831
This chapter foretells the sufferings of the Messiah, the end for which he was to die, and the advantages resulting to mankind from that illustrious event. It begins with a complaint of the infidelity of the Jews, Isa 53:1; the offense they took at his mean and humble appearance, Isa 53:2; and the contempt with which they treated him, Isa 53:3. The prophet then shows that the Messiah was to suffer for sins not his own; but that our iniquities were laid on him, and the punishment of them exacted of him, which is the meritorious cause of our obtaining pardon and salvation, Isa 53:4-6. He shows the meekness and placid submission with which he suffered a violent and unjust death, with the circumstances of his dying with the wicked, and being buried with the great, Isa 53:7-9; and that, in consequence of his atonement, death, resurrection, and intercession, he should procure pardon and salvation to the multitudes, insure increasing prosperity to his Church, and ultimately triumph over all his foes, Isa 53:10, Isa 53:11. This chapter contains a beautiful summary of the most peculiar and distinguishing doctrines of Christianity.
That this chapter speaks of none but Jesus must be evident to every unprejudiced reader who has ever heard the history of his sufferings and death. The Jews have endeavored to apply it to their sufferings in captivity; but, alas for their cause! they can make nothing out in this way. Allowing that it belongs to our blessed Lord, (and the best men and the best scholars agree in this), then who can read Isa 53:4, Isa 53:5, Isa 53:6, Isa 53:8, Isa 53:10, without being convinced that his death was a vicarious sacrifice for the sins of mankind? On the first and second verses of this chapter I have received the following remarks from an unknown hand.
Albert Barnes: Notes on the Bible - 1834
53:1: Who hath believed our report? - The main design of the prophet in all this portion of his prophecy is, undoubtedly, to state the fact that the Redeemer would be greatly exalted (see Isa 52:13; Isa 53:12). But in order to furnish a fair view of his exaltation, it was necessary also to exhibit the depth of his humiliation, and the intensity of his sorrows, and also the fact that he would be rejected by those to whom he was sent. He, therefore, in this verse, to use the language of Calvin, breaks in abruptly upon the order of his discourse, and exclaims that what he had said, and what he was about to say, would be scarcely credited by anyone. Prelimmary to his exaltation, and to the honors which would be conferred on him, he would be rejected and despised. The word 'report' (שׁמוּעה shemû‛ â h) denotes properly that which is heard, tidings, message, news. Margin, 'Hearing' or 'doctrine.' The Septuagint renders it, Ἀκοή Akoē - 'Rumour,' 'message.' It refers to the annunciation, message, or communication which had been made respecting the Messiah. 'The speaker here is Isaiah, and the word 'our' refers to the fact that the message of Isaiah and of the other prophets had been alike rejected. He groups himself with the other prophets, and says that the annunciation which they had made of the Redeemer had been disregarded The interrogative form is often assumed when it is designed to express a truth with emphasis; and the idea is, therefore, that the message in regard to the Messiah had been rejected, and that almost none had credited and embraced it.
And to whom is the arm of the Lord Rev_ealed? - The arm is that by which we execute a purpose, and is often used as the emblem of power (see the notes at Isa 33:2; Isa 40:10). Here it denotes the omnipotence or power of God, which would be exhibited through the Messiah. 'The sense is, 'Who has perceived the power evinced in the work of the Redeemer? To whom is that power manifested which is to be put forth through him, and in connection with his work?' It refers not so much, as it seems to me, to his power in working miracles, as to the omnipotence evinced in rescuing sinners from destruction. In the New Testament, the gospel is not unfrequently called 'the power of God' Rom 1:16; Co1 1:18, for it is that by which God displays his power in saving people. The idea here is, that comparatively few would be brought under that power, and be benefited by it; that is, in the times, and under the preaching of the Messiah. It is to be remembered that the scene of this vision is laid in the midst of the work of the Redeemer. The prophet sees him a sufferer, despised and rejected. He sees that few come to him, and embrace him as their Saviour. He recalls the 'report' and the announcement which he and other prophets had made respecting him; he remembers the record which had been made centuries before respecting the Messiah; and he asks with deep emotion, as if present when the Redeemer lived and preached, who had credited what he and the other prophets had said of him. The mass had rejected it all. The passage, therefore, had its fulfillment in the events connected with the ministry of the Redeemer, and in the fact that he was rejected by so many. The Redeemer was more successful in his work as a preacher than is commonly supposed, but still it is true that by the mass of the nation he was despised, and that the announcement which had been made of his true character and work was rejected.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Isa 53:1, The prophet, complaining of incredulity, excuses the scandal of the cross, Isa 53:4, by the benefit of his passion, Isa 53:10. and the good success thereof.
John Gill
INTRODUCTION TO ISAIAH 53
This chapter treats of the mean appearance of Christ in human nature, his sufferings in it, and the glory that should follow. It begins with a complaint of the small number of those that believed the report concerning him, the power of God not being exerted, Is 53:1, the reason of this general disbelief was the meanness of his outward circumstances, and the want of comeliness in him; hence he was treated with general neglect and contempt, Is 52:2 was the more unkind and ungenerous, since it was the griefs and sorrows of others he bore, and their sins also, for which he was wounded and bruised, that they might have healing, Is 53:4, yet he took and bore all patiently, like a lamb at the slaughter, and the sheep under the shearer, Is 53:7, which was the more extraordinary, since he was used, both in life and at death, in so rigorous and barbarous a manner, and all for the sins of others, having been guilty of none himself, Is 53:8, and, what is most amazing, the Lord himself had a hand in grieving and bruising him, Is 53:10, though for his encouragement, and a reward to him, as man and Mediator, for all his sufferings, it is intimated that he should succeed and prosper, have a numerous issue, should justify many, and have a portion and spoil divided with the great and mighty, Is 53:10.
53:153:1: Տէր ո՞ հաւատաց լրոյ մերում, եւ բազուկ Տեառն ո՛ւմ յայտնեցաւ։
1 Ո՞վ հաւատաց Տիրոջ մասին մեր տուած լուրին, եւ ո՞ւմ յայտնի դարձաւ Տիրոջ բազուկը:
53 Ո՞վ հաւատաց մեր տուած լուրին, Տէրոջը բազուկը որո՞ւն յայտնուեցաւ։
Տէր ո՞`` հաւատաց լրոյ մերում, եւ բազուկ Տեառն ո՞ւմ յայտնեցաւ:

53:1: Տէր ո՞ հաւատաց լրոյ մերում, եւ բազուկ Տեառն ո՛ւմ յայտնեցաւ։
1 Ո՞վ հաւատաց Տիրոջ մասին մեր տուած լուրին, եւ ո՞ւմ յայտնի դարձաւ Տիրոջ բազուկը:
53 Ո՞վ հաւատաց մեր տուած լուրին, Տէրոջը բազուկը որո՞ւն յայտնուեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
53:153:1 [Господи!] кто поверил слышанному от нас, и кому открылась мышца Господня?
53:1 κύριε κυριος lord; master τίς τις.1 who?; what? ἐπίστευσεν πιστευω believe; entrust τῇ ο the ἀκοῇ ακοη hearing; report ἡμῶν ημων our καὶ και and; even ὁ ο the βραχίων βραχιων arm κυρίου κυριος lord; master τίνι τις.1 who?; what? ἀπεκαλύφθη αποκαλυπτω reveal; uncover
53:1 מִ֥י mˌî מִי who הֶאֱמִ֖ין heʔᵉmˌîn אמן be firm לִ li לְ to שְׁמֻעָתֵ֑נוּ šᵊmuʕāṯˈēnû שְׁמוּעָה report וּ û וְ and זְרֹ֥ועַ zᵊrˌôₐʕ זְרֹועַ arm יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH עַל־ ʕal- עַל upon מִ֥י mˌî מִי who נִגְלָֽתָה׃ niḡlˈāṯā גלה uncover
53:1. quis credidit auditui nostro et brachium Domini cui revelatum estWho a hath believed our report? and to whom is the arm of the Lord revealed?
1. Who hath believed our report? and to whom hath the arm of the LORD been revealed?
53:1. Who has believed our report? And to whom has the arm of the Lord been revealed?
53:1. Who hath believed our report? and to whom is the arm of the LORD revealed?
Who hath believed our report? and to whom is the arm of the LORD revealed:

53:1 [Господи!] кто поверил слышанному от нас, и кому открылась мышца Господня?
53:1
κύριε κυριος lord; master
τίς τις.1 who?; what?
ἐπίστευσεν πιστευω believe; entrust
τῇ ο the
ἀκοῇ ακοη hearing; report
ἡμῶν ημων our
καὶ και and; even
ο the
βραχίων βραχιων arm
κυρίου κυριος lord; master
τίνι τις.1 who?; what?
ἀπεκαλύφθη αποκαλυπτω reveal; uncover
53:1
מִ֥י mˌî מִי who
הֶאֱמִ֖ין heʔᵉmˌîn אמן be firm
לִ li לְ to
שְׁמֻעָתֵ֑נוּ šᵊmuʕāṯˈēnû שְׁמוּעָה report
וּ û וְ and
זְרֹ֥ועַ zᵊrˌôₐʕ זְרֹועַ arm
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
עַל־ ʕal- עַל upon
מִ֥י mˌî מִי who
נִגְלָֽתָה׃ niḡlˈāṯā גלה uncover
53:1. quis credidit auditui nostro et brachium Domini cui revelatum est
Who a hath believed our report? and to whom is the arm of the Lord revealed?
53:1. Who has believed our report? And to whom has the arm of the Lord been revealed?
53:1. Who hath believed our report? and to whom is the arm of the LORD revealed?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: (Господи)! кто поверил слышанному от нас, и кому открылась мышца Господня? Данный стих представляет собой общее введение к речи 53-й главы, в котором определяется лицо говорящее, предмет речи и адресаты ее. Ввиду того, что установка всего этого крайне важна для правильного понимания настоящей главы, а между тем среди комментаторов существует по этому поводу разногласие, остановимся на выяснении этого с некоторой подробностью. Большинство средневековых раввинских и новейших рационалистических экзегетов, не желая признавать мессианского смысла данной главы, держится того мнения, что лицом говорящим здесь выступает пророк Исаия; но предметом его речи является не Мессия, а народ еврейский вообще или, точнее, период его тяжелого, политического существования ("скорбь дней Мессии"), а слушателем, укоряемым от пророка, оказывается весь неверный языческий мир, притесняющий избранный народ Божий. Но если подобная попытка придавать речам пророка Исаии "О Мессии" коллективный смысл не имела успеха раньше (49:3, 5-7), то здесь повторение ее еще меньше имеет оправдания для себя, так как из всего анализа 53: гл. ясно, что в ней идет речь об единичной личности, а не об олицетворении общины (см. в особенности, "муж скорбей" (3) "все мы блуждали..." Господь возложил на Него грехи всех (6) "Он страдал добровольно" (7) "за преступления народа Моего претерпел казнь" (8) "не сделал греха и не было лжи в устах Его" (9) и др.). Недаром даже такой свободно мыслящий экзегет, как Duhm и тот относительно затронутого вопроса говорит следующее: "Мессия здесь трактуется, насколько только возможно, еще гораздо индивидуальнее, чем в остальных песнях, и толкование Его личности в смысле действительного или "истинного" народа израильского здесь всецело невозможно (vollends unmögich - "Das Buch Jesaia" - 365: s. Gothingen 1892). А вместе с этой гипотезой падает и другая, как связанная с ней, о том, что исключительными слушателями, к которым была обращена эта обличительная речь пророка, были представители языческого мира, теснившие народ израильский. От критики ложного мнения перейдем к выяснению и обоснованию правильного, выраженного хотя и весьма аподиктически, но, к сожалению, без достаточных доказательств.

"Нельзя сомневаться, что говорящим лицом является здесь сам пророк Исаия, неверующими или сомневающимися - евреи, а слушателями - евреи и язычники" (И. Григорьев, с. 207).

Правильность только что изложенного взгляда утверждается, прежде всего, на анализе контекста речи. Целый ряд предшествующих речей пророка Исаии (48-50) содержал в себе грозные обличения народа еврейского за его "неверие" в кроткого Отрока Господня, т. е. в Мессию. В них были обращения и ко всему сонму Израиля и к худшей его части, отдельно. В частности, последняя, 52: гл., заключала в себе обращение к лучшей части - к духовному Сиону, которому возвещалось пришествие великого Благовестника и радостное перекликание вестовых сторожей, по поводу грядущего спасения и мира (7-8). Но, очевидно, все эти радостные вести далеко не доходили до слуха тех, которым они, прежде всего, предназначались: и голос Благовестника и его стражей для огромного большинства израильского народа был "гласом вопиющего в пустыне", так как он не мог иметь питательного плода на этой огрубевшей, каменистой почве. Вот к этому-то неверующему большинству Израиля пророк Исаия и взывает теперь со своим пророческим словом, желая, с одной стороны, разбить ложно-мессианские представления иудеев и подготовить их к смиренному виду кроткого и спасающего Мессии, с другой - сделал последнее воззвание к неверующей массе этого, некогда избранного, народа и отнять у него всякий предлог к возможному самооправданию.

Ясное подтверждение такого взгляда находим мы, прежде всего, у того же пророка Исаии, который неоднократно и в не менее сильных аналогичных с имеющимися в 53: главе выражениях упрекал современных ему иудеев. Так, еще в 6: гл. в рассказе о самом посольстве пророка Исаии Господом мы читаем, между прочим, следующее: "пойди и скажи этому народу; слухом услышите - и не уразумеете, и очами смотреть будете - и не увидите. Ибо огрубело сердце народа сего, и ушами с трудом слышат, и очи свои сомкнули, да не узрят очами, и не услышат ушами, и не уразумеют сердцем, и не обратятся, чтобы Я исцелил их" (6:9-10).

Или еще: "ты видел многое, и не замечал; уши были открыты, но не слышал" (42:20; Ср. 28:9-15; 29:10-15; 30:9-11; 43:23). Наконец, последняя тень сомнения должна исчезнуть при свете новозаветных комментариев данной главы. Так, в Евангелии от Иоанна только что приведенные нами места из пророка Исаии, а равно и начало 53: главы прямо приводятся в обличение неверия иудеев: столько чудес Он (Иисус Христос) сотворил пред ними, и они не веровали в Него, да сбудется слово Исаии пророка: "Господи, кто поверил слышанному от нас? и кому открылась мышца Господня?" (Ин 12:37-41). Точно так же и Апостол Павел в своем послании к Римлянам, ставя качало 53: гл. в прямую связь с предшествующей речью о проповеди Благовестника среди Израиля (Ис 52:7: ст.), дальше говорит: но не все послушались благовествования. Ибо Исаия говорит: "Господи, кто поверил слышанному от нас?" (Рим 10:15-16: ст.)

Остается ряд второстепенных вопросов. Почему, напр., пророк говорит о себе во множественном числе? Очевидно, потому, что он говорит здесь не только лично от себя, но и от всего сонма ветхозаветных пророков, возвещавших о Мессии. Параллель этому усматривают в начале 40-ой гл., где Божественное повеление утешать народ израильский дается не одному Исаии, но многим пророкам (40:1), Под "слышанным от нас" ("слухом нашим" LXX и слав.) тут, правильнее всего, разуметь специальное пророческое откровение о Мессии и Его царстве (Ис 21:10; 28:9; Иер 49:14; Авд 1:1: и др.); и др.). Отсюда, в общем смысле, под ней можно понимать все Божеств, знамения и чудеса, данные для вразумления Израиля. В частности же, здесь под "открытием мышцы Господней", судя по контексту (52:10), следует разуметь чудесное откровение силы и славы Божией в церкви Христовой. Если же пророк говорит, что эта мышца для некоторых уже "открылась", то, конечно, не в смысле действительного наступления этой эпохи, а в смысле веры в нее, субъективного внутреннего убеждения в ее будущем наступлении
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 Who hath believed our report? and to whom is the arm of the LORD revealed? 2 For he shall grow up before him as a tender plant, and as a root out of a dry ground: he hath no form nor comeliness; and when we shall see him, there is no beauty that we should desire him. 3 He is despised and rejected of men; a man of sorrows, and acquainted with grief: and we hid as it were our faces from him; he was despised, and we esteemed him not.
The prophet, in the close of the former chapter, had foreseen and foretold the kind reception which the gospel of Christ should find among the Gentiles, that nations and their kings should bid it welcome, that those who had not seen him should believe in him; and though they had not any prophecies among them of gospel grace, which might raise their expectations, and dispose them to entertain it, yet upon the first notice of it they should give it its due weight and consideration. Now here he foretels, with wonder, the unbelief of the Jews, notwithstanding the previous notices they had of the coming of the Messiah in the Old Testament and the opportunity they had of being personally acquainted with him. Observe here,
I. The contempt they put upon the gospel of Christ, v. 1. The unbelief of the Jews in our Saviour's time is expressly said to be the fulfilling of this word, John xii. 38. And it is applied likewise to the little success which the apostles' preaching met with among Jews and Gentiles, Rom. x. 16. Note, 1. Of the many that hear the report of the gospel there are few, very few, that believe it. It is reported openly and publicly, not whispered in a corner, or confined to the schools, but proclaimed to all; and it is so faithful a saying, and so well worthy of all acceptation, that one would think it should be universally received and believed. But it is quite otherwise; few believed the prophets who spoke before of Christ; when he came himself none of the rulers nor of the Pharisees followed him, and but here and there one of the common people; and, when the apostles carried this report all the world over, some in every place believed, but comparatively very few. To this day, of the many that profess to believe this report, there are few that cordially embrace it and submit to the power of it. 2. Therefore people believe not the report of the gospel, because the arm of the Lord is not revealed to them; they do not discern, nor will be brought to acknowledge, that divine power which goes along with the word. The arm of the Lord is made bare (as was said, ch. lii. 10) in the miracles that were wrought to confirm Christ's doctrine, in the wonderful success of it, and its energy upon the conscience; though it is a still voice, it is a strong one; but they do not perceive this, nor do they experience in themselves that working of the Spirit which makes the word effectual. They believe not the gospel because, by rebelling against the light they had, they had forfeited the grace of God, which therefore he justly denied them and withheld from them, and for want of that they believed not. 3. This is a thing we ought to be much affected with; it is to be wondered at, and greatly lamented, and ministers may go to God and complain of it to him, as the prophet here. What a pity is it that such rich grace should be received in vain, that precious souls should perish at the pool's side, because they will not step in and be healed!
II. The contempt they put upon the person of Christ because of the meanness of his appearance, v. 2, 3. This seems to come in as a reason why they rejected his doctrine, because they were prejudiced against his person. When he was on earth many that heard him preach, and could not but approve of what they heard, would not give it any regard or entertainment, because it came from one that made so small a figure and had no external advantages to recommend him. Observe here,
1. The low condition he submitted to, and how he abased and emptied himself. The entry he made into the world, and the character he wore in it, were no way agreeable to the ideas which the Jews had formed of the Messiah and their expectations concerning him, but quite the reverse. (1.) It was expected that his extraction would be very great and noble. He was to be the Son of David, of a family that had a name like to the names of the great men that were in the earth, 2 Sam. vii. 9. But he sprang out of this royal and illustrious family when it was reduced and sunk, and Joseph, that son of David, who was his supposed father, was but a poor carpenter, perhaps a ship-carpenter, for most of his relations were fishermen. This is here meant by his being a root out of a dry ground, his being born of a mean and despicable family, in the north, in Galilee, of a family out of which, like a dry and desert ground, nothing green, nothing great, was expected, in a country of such small repute that it was thought no good thing could come out of it. His mother, being a virgin, was as dry ground, yet from her he sprang who is not only fruit, but root. The seed on the stony ground had no root; but, though Christ grew out of a dry ground, he is both the root and the offspring of David, the root of the good olive. (2.) It was expected that he should make a public entry, and come in pomp and with observation; but, instead of that, he grew up before God, not before men. God had his eye upon him, but men regarded him not: He grew up as a tender plant, silently and insensibly, and without any noise, as the corn, that tender plant, grows up, we know not how, Mark iv. 27. Christ rose as a tender plant, which, one would have thought, might easily be crushed, or might be nipped in one frosty night. The gospel of Christ, in its beginning, was as a grain of mustard-seed, so inconsiderable did it seem, Matt. xiii. 31, 32. (3.) It was expected that he should have some uncommon beauty in his face and person, which should charm the eye, attract the heart, and raise the expectations of all that saw him. But there was nothing of this kind in him; not that he was in the least deformed or misshapen, but he had no form nor comeliness, nothing extraordinary, which one might have thought to meet with in the countenance of an incarnate deity. Those who saw him could not see that there was any beauty in him that they should desire him, nothing in him more than in another beloved, Cant. v. 9. Moses, when he was born, was exceedingly fair, to such a degree that it was looked upon as a happy presage, Acts vii. 20; Heb. xi. 23. David, when he was anointed, was of a beautiful countenance, and goodly to look to, 1 Sam. xvi. 12. But our Lord Jesus had nothing of that to recommend him. Or it may refer not so much to his person as to the manner of his appearing in the world, which had nothing in it of sensible glory. His gospel is preached, not with the enticing words of man's wisdom, but with all plainness, agreeable to the subject. (4.) It was expected that he should live a pleasant life, and have a full enjoyment of all the delights of the sons and daughters of men, which would have invited all sorts to him; but, on the contrary, he was a man of sorrows and acquainted with grief. It was not only his last scene that was tragical, but his whole life was so, not only mean, but miserable,
-------- but one continued chain
Of labour, sorrow, and consuming pain.
SIR R. BLACKMORE.
Thus, being made sin for us, he underwent the sentence sin had subjected us to, that we should eat in sorrow all the days of our life (Gen. iii. 17), and thereby relaxed much of the rigour and extremity of the sentence as to us. His condition was, upon many accounts, sorrowful. He was unsettled, had not where to lay his head, lived upon alms, was opposed and menaced, and endured the contradiction of sinners against himself. His spirit was tender, and he admitted the impressions of sorrow. We never read that he laughed, but often that he wept. Lentulus, in his epistle to the Roman senate concerning Jesus, says, "he was never seen to laugh;" and so worn and macerated was he with continual grief that when he was but a little above thirty years of age he was taken to be nearly fifty, John viii. 57. Grief was his intimate acquaintance; for he acquainted himself with the grievances of others, and sympathized with them, and he never set his own at a distance; for in his transfiguration he talked of his own decease, and in his triumph he wept over Jerusalem. Let us look unto him and mourn.
2. The low opinion that men had of him, upon this account. Being generally apt to judge of persons and things by the sight of the eye, and according to outward appearance, they saw no beauty in him that they should desire him. There was a great deal of true beauty in him, the beauty of holiness and the beauty of goodness, enough to render him the desire of all nations; but the far greater part of those among whom he lived, and conversed, saw none of this beauty, for it was spiritually discerned. Carnal hearts see no excellency in the Lord Jesus, nothing that should induce them to desire an acquaintance with him or interest in him. Nay, he is not only not desired, but he is despised and rejected, abandoned and abhorred, a reproach of men, an abject, one that men were shy of keeping company with and had not any esteem for, a worm and no man. He was despised as a mean man, rejected as a bad man. He was the stone which the builders refused; they would not have him to reign over them. Men, who should have had so much reason as to understand things better, so much tenderness as not to trample upon a man in misery--men whom he came to seek and save rejected him: "We hid as it were our faces from him, looked another way, and his sufferings were as nothing to us; though never sorrow was like unto his sorrow. Nay, we not only behaved as having no concern for him, but as loathing him, and having him in detestation." It may be read, He hid as it were his face from us, concealed the glory of his majesty, and drew a veil over it, and therefore he was despised and we esteemed him not, because we could not see through that veil. Christ having undertaken to make satisfaction to the justice of God for the injury man had done him in his honour by sin (and God cannot be injured except in his honour), he did it not only by divesting himself of the glories due to an incarnate deity, but by submitting himself to the disgraces due to the worst of men and malefactors; and thus by vilifying himself he glorified his Father: but this is a good reason why we should esteem him highly, and study to do him honour; let him be received by us whom men rejected.
Adam Clarke: Commentary on the Bible - 1831
53:1: Who hath believed our report? - The report of the prophets, of John the Baptist, and Christ's own report of himself. The Jews did not receive the report, and for this reason he was not manifested to them as the promised Messiah. 'He came unto his own, but his own received him not.' Before the Father he grew up as a tender plant: but to the Jews he was as a root out of a dry ground. 'He hath no form nor comeliness; and when we shall see him, there is no beauty that we should desire him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
53:1: Who: Joh 1:7, Joh 1:12, Joh 12:38; Rom 10:16, Rom 10:17
report: or, doctrine, Heb. hearing
the: Isa 51:9, Isa 52:10, Isa 62:8; Rom 1:16; Co1 1:18, Co1 1:24; Eph 1:18, Eph 1:19
Rev_ealed: Isa 40:5; Mat 11:25, Mat 16:17; Rom 1:17, Rom 1:18
Carl Friedrich Keil and Franz Delitzsch
53:1
But, says the second turn in Is 53:1-3, the man of sorrows was despised among us, and the prophecy as to his future was not believed. We hear the first lamentation (the question is, From whose mouth does it come?) in Is 53:1 : "Who hath believed our preaching; and the arm of Jehovah, over whom has it been revealed?" "I was formerly mistaken," says Hofmann (Schriftbeweis, ii. 1, 159, 160), "as to the connection between Is 53:1 and Is 52:13-15, and thought that the Gentiles were the speakers in the former, simply because it was to them that the latter referred. But I see now that I was in error. It is affirmed of the heathen, that they have never heard before the things which they now see with their eyes. Consequently it cannot be they who exclaim, or in whose name the inquiry is made, Who hath believed our preaching?" Moreover, it cannot be they, both because the redemption itself and the exaltation of the Mediator of the redemption are made known to them from the midst of Israel as already accomplished facts, and also because according to Is 52:15 (cf., Is 49:7; Is 42:4; Is 51:5) they hear the things unheard of before, with amazement which passes into reverent awe, as the satisfaction of their own desires, in other words, with the glad obedience of faith. And we may also add, that the expression in Is 53:8, "for the transgression of my people," would be quite out of place in the mouths of Gentiles, and that, as a general rule, words attributed to Gentiles ought to be expressly introduced as theirs. Whenever we find a "we" introduced abruptly in the midst of a prophecy, it is always Israel that speaks, including the prophet himself (Is 42:24; Is 64:5; Is 16:6; Is 24:16, etc.). Hofmann therefore very properly rejects the view advocated by many, from Calvin down to Stier and Oehler, who suppose that it is the prophet himself who is speaking here in connection with the other heralds of salvation; "for," as he says, "how does all the rest which is expressed in the 1st pers. plural tally with such a supposition?" If it is really Israel, which confesses in Is 53:2. how blind it has been to the calling of the servant of Jehovah, which was formerly hidden in humiliation but is now manifested in glory; the mournful inquiry in Is 53:1 must also proceed from the mouth of Israel. The references to this passage in Jn 12:37-38, and Rom 10:16, do not compel us to assign Is 53:1 to the prophet and his comrades in office. It is Israel that speaks even in Is 53:1. The nation, which acknowledges with penitence how shamefully it has mistaken its own Saviour, laments that it has put no faith in the tidings of the lofty and glorious calling of the servant of God. We need not assume, therefore, that there is any change of subject in Is 53:2; and (what is still more decisive) it is necessary that we should not, if we would keep up any close connection between Is 53:1 and Is 52:15. The heathen receive with faith tidings of things which had never been heard of before; whereas Israel has to lament that it put no faith in the tidings which it had heard long, long before, not only with reference to the person and work of the servant of God, but with regard to his lowly origin and glorious end. שמוּעה (a noun after the form ישׁוּעה, שׁבוּעה, a different form from that of גּדלּה, which is derived from the adjective גדל) signifies the hearsay (ἀκοή), i.e., the tidings, more especially the prophetic announcement in Is 28:9; and שׁמעתנוּ, according to the primary subjective force of the suffix, is equivalent to שמענוּ אשר שמוּעה (cf., Jer 49:14), i.e., the hearsay which we have heard. There were some, indeed, who did not refuse to believe the tidings which Israel heard: ἀλλ ̓ οὖ πάντες ὑπήκουσαν τῷ εὐαγγελίῳ (Rom 10:16); the number of the believers was vanishingly small, when compared with the unbelieving mass of the nation. And it is the latter, or rather its remnant which had eventually come to its senses, that here inquires, Who hath believed our preaching, i.e., the preaching that was common among us? The substance of the preaching, which had not been believed, was the exaltation of the servant of God from a state of deep degradation. This is a work performed by the "arm of Jehovah," namely, His holy arm that has been made bare, and that now effects the salvation of His people, and of the nations generally, according to His own counsel (Is 52:10; Is 51:5). This arm works down from on high, exalted far above all created things; men have it above them, and it is made manifest to those who recognise it in what is passing around them. Who, asks Israel, has had any faith in the coming exaltation of the servant of God? who has recognised the omnipotence of Jehovah, which has set itself to effect his exaltation? All that follows is the confession of the Israel of the last times, to which this question is the introduction. We must not overlook the fact that this golden "passional" is also one of the greatest prophecies of the future conversion of the nation, which has rejected the servant of God, and allowed the Gentiles to be the first to recognise him. At last, though very late, it will feel remorse. And when this shall once take place, then and not till then will this chapter - which, to use an old epithet, will ever be carnificina Rabbinorum - receive its complete historical fulfilment.
Geneva 1599
53:1 Who (a) hath believed our report? and to whom is the (b) arm of the LORD revealed?
(a) The prophet shows that very few will receive their preaching from Christ, and from their deliverance by him, (Jn 12:38; Rom 10:16).
(b) Meaning, that no one can believe but whose hearts God touches with the virtue of his Holy Spirit.
John Gill
53:1 Who hath believed our report?.... Or "hearing" (a). Not what we hear, but others hear from us; the doctrine of the Gospel, which is a report of the love, grace, and mercy of God in Christ; of Christ himself, his person, offices, obedience, sufferings, and death, and of free and full salvation by him: it is a good report, a true and faithful one, and to be believed, and yet there are always but few that give credit to it; there were but few in the times of the Prophet Isaiah that believed what he had before reported, or was about to report, concerning the Messiah; and but few in the times of Christ and his apostles, whom the prophet here represented; for to those times are the words applied, Jn 12:38, the Jews had the report first made unto them, and saw the facts that were done, and yet believed not; when Gentile kings, and their subjects, listened with the most profound silence, and heard with the greatest attention and reverence, as in the latter part of the preceding chapter, to which some think this is opposed; wherefore some begin the text with the adversative particle "but". According to the Septuagint and Arabic versions, the words are directed to God the Father, for they render them, "Lord, who hath believed", &c.; and so they are quoted in the above places in the New Testament:
and to whom is the arm of the Lord revealed? meaning either the Gospel itself, the power of God unto salvation, hidden from the generality of men; for though externally, yet not internally revealed and made known; which to do is the Lord's work, and is owing to his special grace: or Christ, who is the power of God, by whom all the works of creation, providence, grace, and salvation, are wrought; and by whom the blessings of grace are dispensed; and by whom the Lord upholds all things, and supports his people; and who was not revealed but to a very few, as the true Messiah, as God's salvation, and in them the hope of glory: or else the powerful and efficacious grace of the Spirit, and the exertion and display of it, which is necessary to a true and spiritual believing the Gospel, and the report of it; which, unless it comes with the power and Spirit of God, is ineffectual.
(a) , Sept.; "auditui nostro", V. L. Pagninus, Montanus, Cocceius.
John Wesley
53:1 Who - Who, not only of the Gentiles, but even of the Jews, will believe the truth of what I say? And this premonition was highly necessary, both to caution the Jews that they should not stumble at this stone, and to instruct the Gentiles that they should not be seduced with their example. The arm - The Messiah, called the arm or power of God, because the almighty power of God was seated in him. Revealed - Inwardly and with power.
Robert Jamieson, A. R. Fausset and David Brown
53:1 MAN'S UNBELIEF: MESSIAH'S VICARIOUS SUFFERINGS, AND FINAL TRIUMPH FOR MAN. (Is 53:1-12)
report--literally, "the thing heard," referring to which sense Paul says, "So, then, faith cometh by hearing" (Rom 10:16-17).
arm--power (Is 40:10); exercised in miracles and in saving men (Rom 1:16; 1Cor 1:18). The prophet, as if present during Messiah's ministry on earth, is deeply moved to see how few believed on Him (Is 49:4; Mk 6:6; Mk 9:19; Acts 1:15). Two reasons are given why all ought to have believed: (1) The "report" of the "ancient prophets." (2) "The arm of Jehovah" exhibited in Messiah while on earth. In HORSLEY'S view, this will be the penitent confession of the Jews, "How few of our nation, in Messiah's days, believed in Him!"
53:253:2: Պատմեցաք առաջի նորա իբրեւ զմանուկ, իբրեւ զարմատ ՚ի ծարաւո՛ւտ երկրէ. ո՛չ գոյր նորա տեսիլ՝ եւ ո՛չ փառք. տեսա՛ք մեք զնա՝ եւ ո՛չ գոյր նորա տեսիլ՝ եւ ո՛չ գեղեցկութիւն.
2 Նրա առաջ մենք յայտնուեցինք որպէս մանուկ, որպէս արմատ՝ ելած անջրդի հողից[32]. ո՛չ տեսք ունէր նա եւ ո՛չ էլ վեհութիւն: Նայեցինք մենք նրան, բայց նա ո՛չ տեսք ունէր եւ ո՛չ էլ գեղեցկութիւն:[32] 32. Եբրայերէնում՝ որովհետեւ նա դալար ոստի պէս եւ տոչորուած հողում արմատի պէս բուսաւ նրա առաջ:
2 Քանզի անիկա անոր առջեւ մատաղատունկի պէս Եւ ծարաւուտ երկրէ ելլող արմատի պէս բուսաւ։Անիկա կերպարանք կամ վայելչութիւն չունէր, որպէս զի անոր նայէինք, Ոչ ալ այնպիսի երեւոյթ մը, որպէս զի անկէ ախորժէինք։
[837]Պատմեցաք առաջի նորա իբրեւ զմանուկ,`` իբրեւ զարմատ ի ծարաւուտ երկրէ. ոչ գոյր նորա տեսիլ եւ ոչ [838]փառք. տեսաք մեք զնա, եւ ոչ գոյր նորա տեսիլ եւ ոչ գեղեցկութիւն:

53:2: Պատմեցաք առաջի նորա իբրեւ զմանուկ, իբրեւ զարմատ ՚ի ծարաւո՛ւտ երկրէ. ո՛չ գոյր նորա տեսիլ՝ եւ ո՛չ փառք. տեսա՛ք մեք զնա՝ եւ ո՛չ գոյր նորա տեսիլ՝ եւ ո՛չ գեղեցկութիւն.
2 Նրա առաջ մենք յայտնուեցինք որպէս մանուկ, որպէս արմատ՝ ելած անջրդի հողից[32]. ո՛չ տեսք ունէր նա եւ ո՛չ էլ վեհութիւն: Նայեցինք մենք նրան, բայց նա ո՛չ տեսք ունէր եւ ո՛չ էլ գեղեցկութիւն:
[32] 32. Եբրայերէնում՝ որովհետեւ նա դալար ոստի պէս եւ տոչորուած հողում արմատի պէս բուսաւ նրա առաջ:
2 Քանզի անիկա անոր առջեւ մատաղատունկի պէս Եւ ծարաւուտ երկրէ ելլող արմատի պէս բուսաւ։Անիկա կերպարանք կամ վայելչութիւն չունէր, որպէս զի անոր նայէինք, Ոչ ալ այնպիսի երեւոյթ մը, որպէս զի անկէ ախորժէինք։
zohrab-1805▾ eastern-1994▾ western am▾
53:253:2 Ибо Он взошел пред Ним, как отпрыск и как росток из сухой земли; нет в Нем ни вида, ни величия; и мы видели Его, и не было в Нем вида, который привлекал бы нас к Нему.
53:2 ἀνηγγείλαμεν αναγγελλω announce ἐναντίον εναντιον next to; before αὐτοῦ αυτος he; him ὡς ως.1 as; how παιδίον παιδιον toddler; little child ὡς ως.1 as; how ῥίζα ριζα root ἐν εν in γῇ γη earth; land διψώσῃ διψαω thirsty οὐκ ου not ἔστιν ειμι be εἶδος ειδος aspect; shape αὐτῷ αυτος he; him οὐδὲ ουδε not even; neither δόξα δοξα glory καὶ και and; even εἴδομεν οραω view; see αὐτόν αυτος he; him καὶ και and; even οὐκ ου not εἶχεν εχω have; hold εἶδος ειδος aspect; shape οὐδὲ ουδε not even; neither κάλλος καλλος beauty
53:2 וַ wa וְ and יַּ֨עַל yyˌaʕal עלה ascend כַּ ka כְּ as † הַ the יֹּונֵ֜ק yyônˈēq יֹונֵק sapling לְ lᵊ לְ to פָנָ֗יו fānˈāʸw פָּנֶה face וְ wᵊ וְ and כַ ḵa כְּ as † הַ the שֹּׁ֨רֶשׁ֙ ššˈōreš שֹׁרֶשׁ root מֵ mē מִן from אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth צִיָּ֔ה ṣiyyˈā צִיָּה dry country לֹא־ lō- לֹא not תֹ֥אַר ṯˌōʔar תֹּאַר form לֹ֖ו lˌô לְ to וְ wᵊ וְ and לֹ֣א lˈō לֹא not הָדָ֑ר hāḏˈār הָדָר ornament וְ wᵊ וְ and נִרְאֵ֥הוּ nirʔˌēhû ראה see וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not מַרְאֶ֖ה marʔˌeh מַרְאֶה sight וְ wᵊ וְ and נֶחְמְדֵֽהוּ׃ neḥmᵊḏˈēhû חמד desire
53:2. et ascendet sicut virgultum coram eo et sicut radix de terra sitienti non est species ei neque decor et vidimus eum et non erat aspectus et desideravimus eumAnd he shall grow up as a tender plant before him, and as a root out of a thirsty ground: there is no beauty in him, nor comeliness: and we have seen him, and there was no sightliness, that we should be desirous of him:
2. For he grew up before him as a tender plant, and as a root out of a dry ground: he hath no form nor comeliness; and when we see him, there is no beauty that we should desire him.
53:2. And he will rise up like a tender plant in his sight, and like a root from the thirsty ground. There is no beautiful or stately appearance in him. For we looked upon him, and there was no aspect, such that we would desire him.
53:2. For he shall grow up before him as a tender plant, and as a root out of a dry ground: he hath no form nor comeliness; and when we shall see him, [there is] no beauty that we should desire him.
For he shall grow up before him as a tender plant, and as a root out of a dry ground: he hath no form nor comeliness; and when we shall see him, [there is] no beauty that we should desire him:

53:2 Ибо Он взошел пред Ним, как отпрыск и как росток из сухой земли; нет в Нем ни вида, ни величия; и мы видели Его, и не было в Нем вида, который привлекал бы нас к Нему.
53:2
ἀνηγγείλαμεν αναγγελλω announce
ἐναντίον εναντιον next to; before
αὐτοῦ αυτος he; him
ὡς ως.1 as; how
παιδίον παιδιον toddler; little child
ὡς ως.1 as; how
ῥίζα ριζα root
ἐν εν in
γῇ γη earth; land
διψώσῃ διψαω thirsty
οὐκ ου not
ἔστιν ειμι be
εἶδος ειδος aspect; shape
αὐτῷ αυτος he; him
οὐδὲ ουδε not even; neither
δόξα δοξα glory
καὶ και and; even
εἴδομεν οραω view; see
αὐτόν αυτος he; him
καὶ και and; even
οὐκ ου not
εἶχεν εχω have; hold
εἶδος ειδος aspect; shape
οὐδὲ ουδε not even; neither
κάλλος καλλος beauty
53:2
וַ wa וְ and
יַּ֨עַל yyˌaʕal עלה ascend
כַּ ka כְּ as
הַ the
יֹּונֵ֜ק yyônˈēq יֹונֵק sapling
לְ lᵊ לְ to
פָנָ֗יו fānˈāʸw פָּנֶה face
וְ wᵊ וְ and
כַ ḵa כְּ as
הַ the
שֹּׁ֨רֶשׁ֙ ššˈōreš שֹׁרֶשׁ root
מֵ מִן from
אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth
צִיָּ֔ה ṣiyyˈā צִיָּה dry country
לֹא־ lō- לֹא not
תֹ֥אַר ṯˌōʔar תֹּאַר form
לֹ֖ו lˌô לְ to
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
הָדָ֑ר hāḏˈār הָדָר ornament
וְ wᵊ וְ and
נִרְאֵ֥הוּ nirʔˌēhû ראה see
וְ wᵊ וְ and
לֹֽא־ lˈō- לֹא not
מַרְאֶ֖ה marʔˌeh מַרְאֶה sight
וְ wᵊ וְ and
נֶחְמְדֵֽהוּ׃ neḥmᵊḏˈēhû חמד desire
53:2. et ascendet sicut virgultum coram eo et sicut radix de terra sitienti non est species ei neque decor et vidimus eum et non erat aspectus et desideravimus eum
And he shall grow up as a tender plant before him, and as a root out of a thirsty ground: there is no beauty in him, nor comeliness: and we have seen him, and there was no sightliness, that we should be desirous of him:
53:2. And he will rise up like a tender plant in his sight, and like a root from the thirsty ground. There is no beautiful or stately appearance in him. For we looked upon him, and there was no aspect, such that we would desire him.
53:2. For he shall grow up before him as a tender plant, and as a root out of a dry ground: he hath no form nor comeliness; and when we shall see him, [there is] no beauty that we should desire him.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2: В 2-3: стихах описывается крайне смиренный, кроткий и даже униженный внешний вид и соответствующее сему общественное положение Мессии. Всем этим пророк, очевидно, идет прямо навстречу самому главному и наиболее пагубному предрассудку иудеев о грозно-величественном виде ожидаемого ими Мессии и его роли, как победоносного, земного царя-завоевателя,

Ибо Он взошел пред Ним... Непосредственный грамматический смысл речи, по-видимому, говорит за то, что здесь раскрывается отношение Мессии к Господу, т. е. Бога Отца к Богу Сыну. Так именно и понимают данное место очень многие из древних и новых экзегетов (Витрин, Шмидт, Гофманн, Делич, Дум, еп. Петр, Властов, (The pulp. Comm. и мн. др.). Но при таком понимании становится довольно неестественной логическая связь мыслей: пред Лицом Бога-Отца восходит, да еще в самом жалком и смиренном виде, Тот, Кто от века "сущий в недре Отчем" (Ин 1:18) и для Кого, конечно, не имели смысла никакие пророческие предупреждения о внешнем виде имеющего явиться Мессии. Но последнее было крайне важно и необходимо для людей, в особенности, для заблуждающихся иудеев, составивших себе крайне превратное представление обо этом.

"Поэтому лучше относить суффикс ("пред Ним") к субъекту вопросительного предложения первого стиха, т. е. к индивидуальной личности пророка и коллективной личности народа израильского". (И. Григорьев, с. 209. см, также Комм. СПб. проф. 813: с.).

Как отпрыск и как росток из сухой земли... Вместо первого определения "отпрыск" LXX и наш славянский имеют "яко отроча". Евр. слово - jonach - допускает оба эти перевода: в отношении к человеку, оно указывает на "грудного младенца", а в применении к растениям - на "молодой, сочный отросток". Нельзя не заметить, что оба эти сравнения довольно часто встречаются у различных пророков, в том числе и у самого пророка Исаии, хотя последнее ("отрасль"), видимо, преобладает (Ис 7:14-16; 9:6; 11:1; Иов 14:7; 15:30; Иер 23:5; Иез 17:4, 22; Зах 6:12: и др.)

Как росток из земли сухой... [В Славянском переводе с 70-и - Яко корень из земли жаждущей... Прим. ред. ] Вместо "жаждущей" Акилла перевел "непроходимой" - замечает блаженный Иероним: "чтобы показать преимущество девства, - что без всякого человеческого семени Он произошел из земли, бывшей прежде "непроходимой" (также и Иоанн Златоуст). Всеми приведенными сравнениями, в особенности, последним пророк достаточно подготовил умы своих слушателей к тому, о чем он дальше говорит уже прямо, без всяких образов и подобий. Лучшую параллель к этому сравнению дает пророк Иезекииль (17:23).

Нет в нем ни вида, ни величия... который привлекал бы нас к Нему. Вот, в простых и ясных словах сущность всего пророческого изображения внешнего вида кроткого и смиренного Сына Божия, явившегося в образе раба. Акилла переводил: "нет у Него ни вида, ни великолепия". А Симмах еще подробнее: "нет у Него ни вида, ни достоинства, чтобы мы признали Его, ни величия (uewria), чтобы мы пожелали Его. "Отрок Господень" в своем явлении людям не имеет вида и внешней обстановки, которые были бы желательны для них или которых они ожидали при явлении Его, по своему естественному рассуждению; ибо, говорит святой Кирилл Александрийский, "у него не было вида и славы, приличных Богу" (Исх 19:16-20; 20:19); но он "уничижил Себя Самого, приняв образ раба, сделавшись подобным человекам и по виду став как человек" (Флп 2:7: - См. а Ком. СПб. проф. 814). Слова эти, однако, нельзя понимать в тот смысле, что будто бы наружный вид Спасителя был настолько жалок и убог, что он как бы отталкивал от себя. Наоборот, вся христианская древность свидетельствует о выдающейся духовной красоте Лика Спасителя. Они просто означают лишь то, что у кроткого небесного Учителя не было того горделивого, надменного вида, той знатности по рождению и той пышности в образе жизни, которыми иудеи в своих ложных представлениях о Мессии уже заранее окружили Его.
Adam Clarke: Commentary on the Bible - 1831
53:2: For he shall grow up - Supposes something to have preceded; as it might be asked, what or who shall 'grow up before him,' etc. As the translation now stands, no correct answer can be given to this question. The translation then is wrong, the connection broken, and the sense obscured. זרוע zeroa, translated the arm, from the root zara.
1. To sow, or plant; also seed, etc.
2. The limb which reaches from the shoulder to the hand, called the arm; or more properly beginning at the shoulder and ending at the elbow.
The translator has given the wrong sense of the word. It would be very improper to say, the arm of the Lord should grow up before him; but by taking the word in its former sense, the connection and metaphor would be restored, and the true sense given to the text. זרע zera signifies, not only the seed of herbs, but children, offspring, or posterity. The same word we find Gen 3:15, where Christ is the Seed promised. See also Gen 22:17, Gen 22:18; Gen 26:4; Gen 28:14. Hence the Seed of the woman, the Seed promised to the patriarchs is, according to Isaiah, the Seed of the Lord, the Child born, and the Son given; and according to St. John, 'the Son of God, the only-begotten of the Father, full of grace and truth.' זרע then, in this place, should be understood to mean Jesus Christ, and him alone. To speak here of the manifestation of the arm or power of God would be irregular; but to suppose the text to speak of the manifestation of Jesus Christ would be very proper, as the whole of the chapter is written concerning him, particularly his humiliation and sufferings, and the reception he should meet with from the Jewish nation.
"The first verse of this chapter is quoted Joh 12:38, and the former part of the same verse Rom 10:16. But no objection of importance can be brought forward from either of these quotations against the above explanation, as they are quoted to show the unbelief of the Jews in not receiving Christ as the promised Messiah."
He hath no form nor comeliness "He hath no form nor any beauty" -
Ουκ ειδος αυτῳ, ουδε αξιωμα, ἱνα ειδωμεν αυτον· ουδε θεωρια, ἱνα επιθυμωμεν αυτον.
"He hath no form, nor any beauty, that we should regard him; nor is his countenance such that we should desire him."
Symmachus; the only one of the ancients that has translated it rightly.
Albert Barnes: Notes on the Bible - 1834
53:2: For he shall grow up before him - In this verse, the prophet describes the humble appearance of the Messiah, and the fact that there was nothing in his personal aspect that corresponded to the expectations that bad been formed of him; nothing that should lead them to desire him as their expected deliverer, but everything that could induce them to reject him. He would be of so humble an origin, and with so little that was magnificent in his external appear ance, that the nation would despise him. The word rendered 'he shall grow up' (ויעל vaya‛ al, from עלה ‛ â lâ h), means properly, "to go up, to ascend." Here it evidently applies to the Redeemer as growing up in the manner of a shoot or sucker that springs out of the earth. It means that he would start, as it were, from a decayed stock or stump, as a shoot springs up from a root that is apparently dead. It does not refer to his manner of life before his entrance on the public work of the ministry; not to the mode and style of his education; but to his starting as it were out of a dry and sterile soil where any growth could not be expected, or from a stump or stock that was apparently dead (see the notes at Isa 11:1). The phrase 'before him' (לפניו lepâ nâ yv), refers to Yahweh. He would be seen and observed by him, although unknown to the world. The eyes of people would not regard him as the Messiah while he was growing up, but Yahweh would, and his eye would be continually upon him.
As a tender plant - The word used here (יונק yô nē q, from ינק yâ naq, to suck, Job 3:12; Sol 8:1; Joe 2:16), may be applied either to a suckling, a sucking child Deu 32:25; Psa 8:3, or to a sucker, a sprout, a shoot of a tree Job 8:16; Job 14:7; Job 15:30; Eze 17:22; Hos 14:7. Jerome here renders it, Virgultum. The Septuagint renders it, Ἀνηγγείλαμεν ὡς παιδίον ἐναντίον αὐτοῦ anē ngeilamen hō s paidion enantion autou - 'We have made proclamation as a child before him.' But what idea they attached to it, it is impossible now to say; and equally so to determine how they came to make such a translation. The Chaldee also, leaving the idea that it refers to the Messiah, renders it, 'And the righteous shall be magnified before him as branches which flourish, and as the tree which sends its roots by the fountains of water; thus shall the holy nation be increased in the land.' The Syriac translates it, 'He shall grow up before him as an infant.' The idea in the passage is plain. It is, that the Messiah would spring up as from an ancient and decayed stock, like a tender shoot or sucker. He would be humble and unpretending in his origin, and would be such that they who had expected a splendid prince would be led to overlook and despise him.
And as a root - (וכשׁרשׁ vekashoresh). The word 'root' here is evidently used by synecdoche for the sprout that starts up from a root (see the notes at Isa 11:10, where the word is used in the same sense).
Out of a dry ground - In a barren waste, or where there is no moisture. Such a sprout or shrub is small, puny, and withered up. Such shrubs spring up in deserts, where they are stinted for want of moisture, and they are most striking objects to represent that which is humble and unattractive in its personal appearance. The idea here is, that the Messiah would spring from an ancient family decayed, but in whose root, so to speak, there would be life, as there is remaining life in the stump of a tree that is fallen down; but that there would be nothing in his external appearance that would attract attention, or meet the expectations of the nation. Even then he would not be like a plant of vigorous growth supplied with abundant rains, and growing in a rich and fertile soil, but he would be like the stinted growth of the sands of the desert. Can anything be more strikingly expressive of the actual appearance of the Redeemer, as compared with the expectation of the Jews? Can there be found anywhere a more striking fulfillment of a prophecy than this? And how will the infidel answer the argument thus furnished for the fact that Isaiah was inspired, and that his record was true?
He hath no form - That is, no beauty. He has not the beautiful form which was anticipated; the external glory which it was supposed he would assume. On the meaning of the word 'form,' see the notes at Isa 52:14. It is several times used in the sense of beautiful form or figure (Gen 29:17; Gen 39:6; Gen 41:18; Deu 21:11; Est 2:17; compare Sa1 16:18). Here it means the same as beautiful form or appearance, and refers to his state of abasement rather than to his own personal beauty. There is no evidence that in person he was in any way deformed, or otherwise than beautiful, except as excessive grief may have changed his natural aspect (see the note at Isa 52:14).
Nor comeliness - (הדר hâ dâ r). This word is translated honor, glory, majesty Deu 33:17; Psa 29:4; Psa 149:9; Dan 11:20; excellency Isa 35:2; beauty Pro 20:29; Psa 110:3; Ch2 20:21. It may be applied to the countenance, to the general aspect, or to the ornaments or apparel of the person. Here it refers to the appearance of the Messiah, as having nothing that was answerable to their expectations. He had no robes of royalty; no diadem sparkling on his brow; no splendid retinue; no gorgeous array.
And when we shall see him - This should be connected with the pRev_ious words, and should be translated, 'that we should regard him, or attentively look upon him.' The idea is, that there was in his external appearance no such beauty as to lead them to look with interest and attention upon him; nothing that should attract them, as people are attracted by the dazzling and splendid objects of this world. If they saw him, they immediately looked away from him as if he were unworthy of their regard.
There is no beauty that we should desire him - He does not appear in the form which we had anticipated. He does not come with the regal pomp and splendor which it was supposed he would assmne. He is apparently of humble rank; has few attendants, and has disappointed wholly the expectation of the nation. In regard to the personal appearance of the Redeemer, it is remarkable that the New Testament has given us no information. Not a hint is dropped in reference to his height of stature, or his form; respecting the color of his hair, his eyes, or his complexion. In all this, on which biographers are usually so full and particular, the evangelists are wholly silent. There was evidently design in this; and the purpose was probably to pRev_ent any painting, statuary, or figure of the Redeemer, that would have any claim to being regarded as correct or true. As it stands in the New Testament, there is lust the veil of obscurity thrown over this whole subject which is most favorable for the contemplation of the incarnate Deity. We are told flint he was a man; we are told also that he was God. The image to the mind's eye is as obscure in the one case as the other; and in both, we are directed to his moral beauty, his holiness, and benevolence, as objects of contemplation, rather than to his external appearance or form.
It may be added that there is no authentic information in regard to his appearance that has come down to us by tradition. All the works of sculptors and painters in attempting to depict his form are the mere works of fancy, and are undoubtedly as unlike the glorious reality as they are contrary to the spirit and intention of the Bible. There is, indeed, a letter extant which is claimed by some to have been written by Publius Lentulus, to the Emperor Tiberius, in the time when the Saviour lived, and which gives a description of his personal appearance. As this is the only legend of antiquity which even claims to be a description of his person, and as it is often printed, and is regarded as a curiosity, it may not be improper here to present it in a note. This letter is pronounced by Calmer to be spurious, and it has been abundantly proved to be so by Prof. Robinson (see Bib. Rep. vol. ii. pp. 367-393). The main arguments against its anthenticity, and which entirely settle the question, are:
1. The discrepancies and contradictions which exist in the various copies.
2. The fact that in the time of the Saviour, when the epistle purports to have been written, it can be demonstrated that no such man as Publius Lentulus was governor of Judea, or had any such office there, as is claimed for him in the inscriptions to the epistle.
3. That for fifteen hundred years no such epistle is quoted or referred to by any writer - a fact which could not have occurred if any such epistle had been in existence.
4. That the style of the epistle is not such as an enlightened Roman would have used, but is such as an ecclesiastic would have employed.
5. That the contents of the epistle are such as a Roman would not have used of one who was a Jew.
See these arguments presented in detail in the place above referred to. It may be added, that this is the only pretended account which bas come down to us respecting the personal appearance of the Saviour, except the fable that Christ sent his portrait to Abgar, king of Edessa, in reply to a letter which he had sent requesting him to come and heal him; and the equally fabulous legend, that the impression of his countenance was left upon the handkerchief of the holy Veronica.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
53:2: he shall grow: Isa 11:1; Jer 23:5; Eze 17:22-24; Zac 6:12; Mar 6:3; Luk 2:7, Luk 2:39, Luk 2:40, Luk 2:51, Luk 2:52; Luk 9:58; Rom 8:3; Phi 2:6, Phi 2:7
he hath no: Isa 52:14; Mar 9:12; Joh 1:10-14, Joh 9:28, Joh 9:29, Joh 18:40, Joh 19:5, Joh 19:14, Joh 19:15; Pe1 2:14
Carl Friedrich Keil and Franz Delitzsch
53:2
The confession, which follows, grows out of the great lamentation depicted by Zechariah in Zech 12:11. "And he sprang up like a layer-shoot before Him, and like a root-sprout out of dry ground: he had no form, and no beauty; and we looked, and there was no look, such that we could have found pleasure in him." Is 53:2, as a sequel to Is 53:1, looks back to the past, and describes how the arm of Jehovah manifested itself in the servant's course of life from the very beginning, though imperceptibly at first, and unobserved by those who merely noticed the outside. The suffix of לפניו cannot refer to the subject of the interrogative sentence, as Hahn and Hofmann suppose, for the answer to the quis there is nemo; it relates to Jehovah, by which it is immediately preceded. Before Jehovah, namely, so that He, whose counsel thus began to be fulfilled, fixed His eye upon him with watchfulness and protecting care, he grew up כּיּונק, like the suckling, i.e., (in a horticultural sense) the tender twig which sucks up its nourishment from the root and stem (not as Hitzig supposes, according to Ezek 31:16, from the moisture in the soil); for the tender twig upon a tree, or trunk, or stalk, is called ינקת (for which we have יונק here): vid., Ezek 17:22, the twig of a cedar; Ps 80:12 (11), of a vine; Job 8:16, of a liana. It is thought of here as a layer, as in Ezek 17:22; and, indeed, as the second figure shows when taken in connection with Is 11:1, as having been laid down after the proud cedar of the Davidic monarchy from which it sprang had been felled; for elsewhere it is compared to a shoot which springs from the root left in the ground after the tree has been felled. Both figures depict the lowly and unattractive character of the small though vigorous beginning. The expression "out of dry ground," which belongs to both figures, brings out, in addition, the miserable character of the external circumstances in the midst of which the birth and growth of the servant had taken place. The "dry ground" is the existing state of the enslaved and degraded nation; i.e., he was subject to all the conditions inseparable from a nation that had been given up to the power of the world, and was not only enduring all the consequent misery, but was in utter ignorance as to its cause; in a word, the dry ground is the corrupt character of the age. In what follows, the majority of the commentators have departed from the accents, and adopted the rendering, "he had no form and no beauty, that we should look at Him" (should have looked at Him), viz., with fixed looks that loved to dwell upon Him. This rendering was adopted by Symmachus and Vitringa (ἳνα εἴδωμεν αὐτόν; ut ipsum respiceremus). But Luther, Stier, and others, very properly adhere to the existing punctuation; since the other would lead us to expect בּו ונראה instead of ונראהוּ, and the close reciprocal relation of ולא־מראה ונראהוּ, which resembles a play upon the words, is entirely expunged. The meaning therefore is, "We saw Him, and there was nothing in His appearance to make us desire Him, or feel attracted by Him." The literal rendering of the Hebrew, with its lively method of transferring you into the precise situation, is ut concupisceremus eum (delectaremur eo); whereas, in our oriental style, we should rather have written ut concupivissemus, using the pluperfect instead of the imperfect, or the tense of the associated past. Even in this sense ונראהוּ is very far from being unmeaning: He dwelt in Israel, so that they had Him bodily before their eyes, but in His outward appearance there was nothing to attract or delight the senses.
Geneva 1599
53:2 For he shall grow up before him as a tender plant, and as a (c) root out of a dry (d) ground: he hath no form nor comeliness; and when we shall see him, [there is] no beauty that we should desire him.
(c) The beginning of Christ's kingdom will be small and contemptible in the sight of man, but it will grow wonderfully and flourish before God.
(d) Read (Is 11:1).
John Gill
53:2 For he shall grow up before him as a tender plant,.... Which springs out of the earth without notice; low in its beginning, slow in its growth, liable to be crushed with the foot, or destroyed with the frost, and no great probability of its coming to any perfection; or rather as a little "sucker", as the word (b) signifies, which grows out of the root of a tree, at some little distance from it, of which no notice or care is taken, nor anything hoped for from it; and the figure denotes the mean and unpromising appearance of Christ at his incarnation; which is the reason given why the Jews in general disbelieved, rejected, and despised him; for this phrase of "growing up" does not design his exaltation, or rising up from a low to a high estate; but his mean entrance into the world, like that of the springing up of a low and insignificant plant or shrub out of the earth: and the phrase "before him" is to be understood either of God the Father, by whom he was taken notice of, though not by men; and in whose sight he was precious, though despised by men; or his growing up, and the manner of it, or his mean appearance, were all before the Lord, and according to his will: or else it may be understood of Christ himself, and be rendered "before himself", who was meek and lowly, and was mean and low in his own eyes; or rather it may be interpreted of the unbelieving Jew, of any or everyone of them that did not believe the report concerning him: because before him, in the sight of everyone of them, he sprung up in the manner described; unless it can be thought that it would be better rendered "to his face" (c); or "to his appearance"; that is, as to his outward appearance, in the external view of him, so he grew up:
and as a root out of a dry ground; or rather, "as a branch from a root out of a dry ground"; agreeably to Is 11:1, meaning not so much the land of Judea, where he was born; or the country of Galilee, where he was brought up; as the family of David, from whence he sprung, which was reduced to a very low condition when he was born of it; his supposed father being a carpenter, and his real mother a poor virgin in Nazareth, though both of the lineage and house of David; from this passage the ancient Jews (d) are said to conclude that the Messiah would be born without a father, or the seed of man:
he hath no form nor comeliness; like a poor plant or shrub just crept out of the ground, in a dry and barren soil, ready to wither away as soon as up; has no strength nor straightness, of body; without verdure, leaves, blossom, and fruit things which make plants comely and beautiful. This regards not the countenance of Christ, which probably was comely, as were his types Moses and David; since he is said to be "fairer than the children of men"; and since his human nature was the immediate produce of the Holy Ghost, and without sin: but his outward circumstances; there was no majesty in him, or signs of it; it did not look probable that he would be a tall cedar, or a prince in Israel, much less the Prince Messiah; he was born of mean parents; brought up in a contemptible part of the country; lived in a town out of which no good is said to come; dwelt in a mean cottage, and worked at a trade:
and when we shall see him: as he grows up, and comes into public life and service, declaring himself, or declared by others, to be the Messiah: here the prophet represents the Jews that would live in Christ's time, who would see his person, hear his doctrines, and be witnesses of his miracles, and yet say,
there is no beauty, that we should desire him; or "sightliness" (e) in him; nothing that looks grand and majestic, or like a king; they not beholding with an eye of faith his glory, as the glory of the only begotten of the Father; only viewing him in his outward circumstances, and so made their estimate of him; they expected the Messiah as a temporal prince, appearing in great pomp and state, to deliver them from the Roman yoke, and restore their nation to its former splendour and glory; and being disappointed herein was the true reason of their unbelief, before complained of, and why they did not desire him, who is the desire of all nations.
(b) , Sept.; , Theodotion, vox a "lac sugere, proprie lactantem significat", Rivet. Sanctius, "surculus tener, veluti laetens", Forerius. (c) "ad faciem suam, vel in facie, sua", Rivet.; "quoad conspectum, vel quoad faciem suam, seu faciem ejus", Sanctius. (d) R. Hadarson apud Galatia, de Arcan. Cathol. Ver. l. 8. c. 2. p. 549. (e) "non aspectus", Munster: Vatablus, Pagninus, Montanus; "nulla spectabilis forma", Vitringa.
John Wesley
53:2 As a root - And the reason why the Jews will generally reject their Messiah, is, because he shall not come into the world with secular pomp, but he shall grow up, (or spring up, out of the ground) before him, (before the unbelieving Jews, of whom he spake Is 53:1, and that in the singular number, as here, who were witnesses of his mean original; and therefore despised him) as a tender plant (small and inconsiderable) and as a root, or branch, grows out of a dry, barren ground. No form - His bodily presence shall be mean and contemptible. No beauty - This the prophet speaks in the person of the unbelieving Jews. We - Our people, the Jewish nation.
Robert Jamieson, A. R. Fausset and David Brown
53:2 tender plant--Messiah grew silently and insensibly, as a sucker from an ancient stock, seemingly dead (namely, the house of David, then in a decayed state) (see on Is 11:1).
shall grow . . . hath--rather, "grew up . . . had."
before him--before Jehovah. Though unknown to the world (Jn 1:11), Messiah was observed by God, who ordered the most minute circumstances attending His growth.
root--that is, sprout from a root.
form--beautiful form: sorrow had marred His once beautiful form.
and when we shall see--rather, joined with the previous words, "Nor comeliness (attractiveness) that we should look (with delight) on Him."
there is--rather, "was." The studied reticence of the New Testament as to His form, stature, color, &c., was designed to prevent our dwelling on the bodily, rather than on His moral beauty, holiness, love, &c., also a providential protest against the making and veneration of images of Him. The letter of P. LENTULUS to the emperor Tiberius, describing His person, is spurious; so also the story of His sending His portrait to Abgar, king of Edessa; and the alleged impression of His countenance on the handkerchief of Veronica. The former part of this verse refers to His birth and childhood; the latter to His first public appearance [VITRINGA].
53:353:3: այլ տեսիլ նորա անա՛րգ՝ նուազեալ քան զամենայն որդւոց մարդկան։ Ա՛յր մի ՚ի հարուածս, եւ գիտէ համբերել ցաւոց. զի դարձուցեալ զերեսս իւր անարգեցաւ, եւ ո՛չ ինչ համարեցաւ[10200]։ [10200] Ոսկան. Զերեսս՝ անարգեցաւ, եւ յոչինչ համարե՛՛։
3 Նրա տեսքն աւելի անարգ էր ու նսեմ, քան բոլոր մարդկանց որդիներինը: Նա հարուածների ենթակայ մի մարդ եղաւ, որ ցաւերին համբերել գիտէ. իր երեսը դարձնելով՝ արհամարհուեց ու բանի տեղ չդրուեց[33]:[33] 33. Եբրայերէնում՝ Նա մարդկանցից անարգուեց ու աչքից ընկաւ, վշտի տէր դարձաւ եւ ցաւերին հաղորդակից. նրանից երես դարձրինք. նա անարգուեց, եւ նրան չյարգեցինք:
3 Անիկա մարդոցմէ անարգուեցաւ ու երեսէ ձգուեցաւ, Վիշտերու տէր ու ցաւերու տեղեակ եղաւ։Անկէ երես դարձնելու մարդու պէս եղաւ, Անարգուեցաւ ու զանիկա չյարգեցինք։
այլ տեսիլ նորա անարգ` նուազեալ քան զամենայն որդւոց մարդկան. այր մի ի հարուածս, եւ գիտէ համբերել ցաւոց. զի դարձուցեալ զերեսս իւր` անարգեցաւ եւ ոչ ինչ համարեցաւ:

53:3: այլ տեսիլ նորա անա՛րգ՝ նուազեալ քան զամենայն որդւոց մարդկան։ Ա՛յր մի ՚ի հարուածս, եւ գիտէ համբերել ցաւոց. զի դարձուցեալ զերեսս իւր անարգեցաւ, եւ ո՛չ ինչ համարեցաւ[10200]։
[10200] Ոսկան. Զերեսս՝ անարգեցաւ, եւ յոչինչ համարե՛՛։
3 Նրա տեսքն աւելի անարգ էր ու նսեմ, քան բոլոր մարդկանց որդիներինը: Նա հարուածների ենթակայ մի մարդ եղաւ, որ ցաւերին համբերել գիտէ. իր երեսը դարձնելով՝ արհամարհուեց ու բանի տեղ չդրուեց[33]:
[33] 33. Եբրայերէնում՝ Նա մարդկանցից անարգուեց ու աչքից ընկաւ, վշտի տէր դարձաւ եւ ցաւերին հաղորդակից. նրանից երես դարձրինք. նա անարգուեց, եւ նրան չյարգեցինք:
3 Անիկա մարդոցմէ անարգուեցաւ ու երեսէ ձգուեցաւ, Վիշտերու տէր ու ցաւերու տեղեակ եղաւ։Անկէ երես դարձնելու մարդու պէս եղաւ, Անարգուեցաւ ու զանիկա չյարգեցինք։
zohrab-1805▾ eastern-1994▾ western am▾
53:353:3 Он был презрен и умален пред людьми, муж скорбей и изведавший болезни, и мы отвращали от Него лице свое; Он был презираем, и мы ни во что ставили Его.
53:3 ἀλλὰ αλλα but τὸ ο the εἶδος ειδος aspect; shape αὐτοῦ αυτος he; him ἄτιμον ατιμος dishonored ἐκλεῖπον εκλειπω leave off; cease παρὰ παρα from; by πάντας πας all; every ἀνθρώπους ανθρωπος person; human ἄνθρωπος ανθρωπος person; human ἐν εν in πληγῇ πληγη plague; stroke ὢν ειμι be καὶ και and; even εἰδὼς οιδα aware φέρειν φερω carry; bring μαλακίαν μαλακια malady ὅτι οτι since; that ἀπέστραπται αποστρεφω turn away; alienate τὸ ο the πρόσωπον προσωπον face; ahead of αὐτοῦ αυτος he; him ἠτιμάσθη ατιμαζω dishonor καὶ και and; even οὐκ ου not ἐλογίσθη λογιζομαι account; count
53:3 נִבְזֶה֙ nivzˌeh בזה despise וַ wa וְ and חֲדַ֣ל ḥᵃḏˈal חָדֵל ceasing אִישִׁ֔ים ʔîšˈîm אִישׁ man אִ֥ישׁ ʔˌîš אִישׁ man מַכְאֹבֹ֖ות maḵʔōvˌôṯ מַכְאֹוב pain וִ wi וְ and יד֣וּעַ yḏˈûₐʕ ידע know חֹ֑לִי ḥˈōlî חֳלִי sickness וּ û וְ and כְ ḵᵊ כְּ as מַסְתֵּ֤ר mastˈēr מַסְתֵּר making hide face פָּנִים֙ pānîm פָּנֶה face מִמֶּ֔נּוּ mimmˈennû מִן from נִבְזֶ֖ה nivzˌeh בזה despise וְ wᵊ וְ and לֹ֥א lˌō לֹא not חֲשַׁבְנֻֽהוּ׃ ḥᵃšavnˈuhû חשׁב account
53:3. despectum et novissimum virorum virum dolorum et scientem infirmitatem et quasi absconditus vultus eius et despectus unde nec reputavimus eumDespised, and the most abject of men, a man of sorrows, and acquainted with infirmity: and his look was as it were hidden and despised, whereupon we esteemed him not.
3. He was despised, and rejected of men; a man of sorrows, and acquainted with grief: and as one from whom men hide their face he was despised, and we esteemed him not.
53:3. He is despised and the least among men, a man of sorrows who knows infirmity. And his countenance was hidden and despised. Because of this, we did not esteem him.
53:3. He is despised and rejected of men; a man of sorrows, and acquainted with grief: and we hid as it were [our] faces from him; he was despised, and we esteemed him not.
He is despised and rejected of men; a man of sorrows, and acquainted with grief: and we hid as it were [our] faces from him; he was despised, and we esteemed him not:

53:3 Он был презрен и умален пред людьми, муж скорбей и изведавший болезни, и мы отвращали от Него лице свое; Он был презираем, и мы ни во что ставили Его.
53:3
ἀλλὰ αλλα but
τὸ ο the
εἶδος ειδος aspect; shape
αὐτοῦ αυτος he; him
ἄτιμον ατιμος dishonored
ἐκλεῖπον εκλειπω leave off; cease
παρὰ παρα from; by
πάντας πας all; every
ἀνθρώπους ανθρωπος person; human
ἄνθρωπος ανθρωπος person; human
ἐν εν in
πληγῇ πληγη plague; stroke
ὢν ειμι be
καὶ και and; even
εἰδὼς οιδα aware
φέρειν φερω carry; bring
μαλακίαν μαλακια malady
ὅτι οτι since; that
ἀπέστραπται αποστρεφω turn away; alienate
τὸ ο the
πρόσωπον προσωπον face; ahead of
αὐτοῦ αυτος he; him
ἠτιμάσθη ατιμαζω dishonor
καὶ και and; even
οὐκ ου not
ἐλογίσθη λογιζομαι account; count
53:3
נִבְזֶה֙ nivzˌeh בזה despise
וַ wa וְ and
חֲדַ֣ל ḥᵃḏˈal חָדֵל ceasing
אִישִׁ֔ים ʔîšˈîm אִישׁ man
אִ֥ישׁ ʔˌîš אִישׁ man
מַכְאֹבֹ֖ות maḵʔōvˌôṯ מַכְאֹוב pain
וִ wi וְ and
יד֣וּעַ yḏˈûₐʕ ידע know
חֹ֑לִי ḥˈōlî חֳלִי sickness
וּ û וְ and
כְ ḵᵊ כְּ as
מַסְתֵּ֤ר mastˈēr מַסְתֵּר making hide face
פָּנִים֙ pānîm פָּנֶה face
מִמֶּ֔נּוּ mimmˈennû מִן from
נִבְזֶ֖ה nivzˌeh בזה despise
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
חֲשַׁבְנֻֽהוּ׃ ḥᵃšavnˈuhû חשׁב account
53:3. despectum et novissimum virorum virum dolorum et scientem infirmitatem et quasi absconditus vultus eius et despectus unde nec reputavimus eum
Despised, and the most abject of men, a man of sorrows, and acquainted with infirmity: and his look was as it were hidden and despised, whereupon we esteemed him not.
53:3. He is despised and the least among men, a man of sorrows who knows infirmity. And his countenance was hidden and despised. Because of this, we did not esteem him.
53:3. He is despised and rejected of men; a man of sorrows, and acquainted with grief: and we hid as it were [our] faces from him; he was despised, and we esteemed him not.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3: Он был презрен и умален пред людьми... Содержание третьего стиха еще больше усиливает мысль второго: там говорилось, что Мессия не имеет никаких особенных достоинств и ничем не выдается из среды обыкновенных смертных. Здесь мы добавляем, что если Он чем и выдается, то только в отрицательную, а не в положительную сторону: Он хуже и презреннее всех других; как же Ему, после этого, претендовать на роль Мессии? О презрении, которым большинство иудеев и язычников встретит Мессию, пророк Исаия уже говорил и раньше (см. 49:7). И действительно, Своим рождением в вертепе, Своим происхождением из Назарета, Своим постоянным дружеским обращением с мытарями и грешниками; Мессия во время Своей земной жизни постоянно давал поводы слепым вождям народа иудейского отзываться о Нем с презрением и враждою (Мф 15:2, 12; Лк 19:7).

И умален пред людьми... или как в славян. паче всех сынов человеческих. Под "сынами человеческими", основываясь на библейском употребление (2:9; 11:17), многие склонны разуметь здесь "знатных представителей" народа иудейского, в особенности, его законников и фарисеев, этих наиболее ожесточенных врагов Господа. Симмах переводит это словом elacistoV - "наименьший из людей", а Иероним - novissimus - "младший из всех". И эти два последних перевода, по-видимому, наиболее удачно передают мысль текста, задача которого указать на крайне невысокое, приниженное общественное положение Мессии, Который, происходя из низшего класса и обращаясь больше с простым народом, встречал постоянно оскорбительно-холодное и надменно-презрительное отношение к себе со стороны знатных, богатых и влиятельных официальных вождей народа.

Муж скорбей... С еврейского - isch maciboth - означает: "муж или человек трудов, печалей, скорбей" (Исх 3:7). Дополнительным синонимом этого определения служит следующее за ним и изведавший болезни. Это - или общее определение человеческой природы, естественный удел которой скорби и болезни, или даже более частное указание на греховное человеческое естество, так как изнурительный труд, различные болезни и печали вошли в природу человека, в качестве ближайших следствий грехопадения (Быт 3:16-19).

Последнего толкования придерживается и блаженный Иероним, который говорит, что данный текст "указывает на истинное человеческое тело и на истинную человеческую душу Того, Кто, зная носить немощи, преодолел Божеством все оныя" (блаженный Иероним). Здесь, таким образом, прикровенно обозначена вся глубина тайны воплощения: Бог, явившись во плоти, воспринял на Себя падшее естество наше, чтобы Своей искупительной смертью его очистить, вознести и прославить, как это прекрасно пояснил и Апостол Павел, сказавши: "ибо мы имеем не такого первосвященника, который не может сострадать нам в немощах наших, но Который, подобно нам, искушен во всем, кроме греха" (Евр 4:15).

И мы отвращали от Нет лицо Свое... Акилла и блаженный Иероним передают это несколько иначе и как бы сокровенным было лицо Его, соответственно с чем последний и толкует это место в том смысле, что Господь намеренно скрывал, или не обнаруживал, не проявлял Своего Божественного Всемогущества, чтобы в смирении понести добровольно воспринятое Им бремя человеческого греха. Следствием этого, разумеется, было то, что и люди, "отвращались" от Него, т. е. не признавали Его за Мессию и даже издевались над Ним, когда Он выдавал Себя за действительного Мессию. Многие из толковников прообраз этой черты усматривают еще в истории многострадального Иова: "...знающие меня чуждаются меня. Покинули меня близкие мои, и знакомые мои забыли меня" (Иов 19:13-14); или: "Он поставил меня притчей для народа и посмешищем для него" (17:6). Страждущий Мессия представляется удаленным от людского общества, наравне с людьми прокаженными. Это - уже крайняя степень возможного общественного унижения человека, когда община выделяет его из себя, как недостойного члена.
Adam Clarke: Commentary on the Bible - 1831
53:3: Acquainted with grief - For וידוע vidua, familiar with grief, eight MSS. and one edition have וירע veyada, and knowing grief; the Septuagint, Syriac, and Vulgate read it ויודע veyodea.
We hid as it were our faces from him "As one that hideth his face from us" - For וכמסתר uchemaster, four MSS. (two ancient) have וכמסתיר uchemastir, one MS. ומסתיר umastir. For פנים panim, two MSS. have פניו panaiu; so likewise the Septuagint and Vulgate. Mourners covered up the lower part of their faces, and their heads, Sa2 15:30; Eze 29:17; and lepers were commanded by the law, Lev 13:45, to cover their upper lip. From which circumstance it seems that the Vulgate, Aquila, Symmachus, and the Jewish commentators have taken the word נגוע nagua, stricken, in the next verse, as meaning stricken with the leprosy: εν αφῃ οντα, Sym.; αφημενον, Aq.; leprosum, Vulg. So my old MS. Bible. I will insert the whole passage as curious: -
There is not schap to him, ne fairnesse,
And we seegen him, and he was not of sigte,
And we desiriden him dispisid; and the last of men:
Man of souaris and witing infirmitie;
And he hid his cheer and despisid;
Wherfor ne we settiden bi him:
Verili our seeknesse he toke and our sorewis he bair,
And we helden him as leprous and smyten of God, and meekid;
He forsoth wounded is for our wickednesse,
Defoulid is for our hidous giltis
The discipline of our pese upon him,
And with his wanne wound we ben helid.
Albert Barnes: Notes on the Bible - 1834
53:3: He is despised - This requires no explanation; and it needs no comment to show that it was fulfilled. The Redeemer was eminently the object of contempt and scorn alike by the Pharisees, the Sadducees, and the Romans. In his life on earth it was so; in his death it was still so; and since then, his name and person have been extensively the object of contempt. Nothing is a more striking fulfillment of this than the conduct of the Jews at the present day. The very name of Jesus of Nazareth excites contempt; and they join with their fathers who rejected him in heaping on him every term indicative of scorn.
Rejected of men - This phrase is full of meaning, and in three words states the whole history of man in regard to his treatment of the Redeemer. The name 'The Rejected of Men,' will express all the melancholy history; rejected by the Jews; by the rich; the great and the learned; by the mass of people of every grade, and age, and rank. No prophecy was ever more strikingly fulfilled; none could condense more significancy into few words. In regard to the exact sense of the phrase, interpreters have varied. Jerome renders it, Novissium virorum - 'The last of men;' that is, the most abject and contemptible of mankind. The Septuagint, 'His appearance is dishonored (ἄτιμον atimon) and defective (ἐκλειπον ekleipon) more than the sons of men.' The Chaldee, 'He is indeed despised, but he shall take away the glory of all kings; they are infirm and sad, as if exposed to all calamities and sorrows.' Some render it, 'Most abject of men,' and they refer to Job 19:14, where the same word is used to denote those friends who forsake the unfortunate.
The word חדל châ dê l used here, is derived from the verb חדל châ dal, which means "to cease, to leave off, to desist"; derived, says Gesenius (Lexicon), from the idea of becoming languid, flaccid; and thence transferred to the act of ceasing from labor. It means usually, to cease, to desist from, to leave, to let alone (see Kg1 22:6-15; Job 7:15; Job 10:20; Isa 2:22). According to Gesenius, the word here means to be left, to be destitute, or forsaken; and the idea is, that be was forsaken by people. According to Hengstenberg (Christol.) it means 'the most abject of men,' he who ceases from men, who ceases to belong to the number of men; that is, who is the most abject of men. Castellio renders it, Minus quash homo - 'Less than a man.' Junius and Tremellius, Abjectissimus virorum - 'The most abject of men.' Grotius, 'Rejected of men.' Symmachus, Ἐλάχιστος ἀνδρῶν Elachistos andrō n - 'the least of men.' The idea is, undoubtedly, somehow that of ceasing from human beings, or from being regarded as belonging to mankind.
There was a ceasing, or a withdrawing of that which usually pertains to man, and which belongs to him. And the thought probably is, that he was not only 'despised,' but that there was an advance on that - there was a ceasing to treat him as if he had human feelings, and was in any way entitled to human fellowship and sympathy. It does not refer, therefore, so much to the active means employed to reject him, as to the fact that he was regarded as cut off from man; and the idea is not essentially different from this, that he was the most abject and vile of mortals in the estimation of others; so vile as not to be deemed worthy of the treatment due to the lowest of men. This idea has been substantially expressed in the Syriac translation.
A man of sorrows - What a beautiful expression! A man who was so sad and sorrowful; whose life was so full of sufferings, that it might be said that that was the characteristic of the man. A similar phraseology occurs in Pro 29:1, 'He that being often reproved,' in the margin, 'a man of reproofs;' in the Hebrew, 'A man of chastisements,' that is, a man who is often chastised. Compare Dan 10:11 : 'O Daniel, a man greatly beloved,' Margin, as in Hebrew, 'A man of desires; that is, a man greatly desired. Here, the expression means that his life was characterized by sorrows. How remarkably this was fulfilled in the life of the Redeemer, it is not necessary to attempt to show.
And acquainted with grief - Hebrew, חלי וידוע viydû a‛ choliy - 'And knowing grief.' The word rendered 'grief' means usually sickness, disease Deu 7:15; Deu 28:61; Isa 1:5; but it also means anxiety, affliction Ecc 5:16; and then any evil or calamity Ecc 6:2. Many of the old interpreters explain it as meaning, that he was known or distinguished by disease; that is, affected by it in a remarkable manner. So Symm. Γνωστός νόσῳ Gnō stos nosō. Jerome (the Vulgate) renders it, Scientem infirmitatem. The Septuagint renders the whole clause, 'A man in affliction (ἐν πληγῇ en plē gē), and knowing to bear languor, or disease' (εἰδὼ; φέρειν μαλακίαν eidō s pherein malakian). But if the word here means disease, it is only a figurative designation of severe sufferings both of body and of soul. Hengstenberg, Koppe, and Ammon, suppose that the figure is taken from the leprosy, which was not only one of the most severe of all diseases, but was in a special manner regarded as a divine judgment. They suppose that many of the expressions which follow may be explained with reference to this (compare Heb 4:15). The idea is, that he was familiar with sorrow and calamity. It does not mean, as it seems to me, that he was to be himself sick and diseased; but that he was to be subject to various kinds of calamity, and that it was to be a characteristic of his life that he was familiar with it. He was intimate with it. He knew it personally; he knew it in others. He lived in the midst of scenes of sorrow, and be became intimately acquainted with its various forms, and with its evils. There is no evidence that the Redeemer was himself sick at any time - which is remarkable - but there is evidence in abundance that he was familiar with all kinds of sorrow, and that his own life was a life of grief.
And we hid as it were our faces from him - There is here great variety of interpretation and of translation. The margin reads, 'As an hiding of faces from him,' or 'from us,' or, 'He hid as it were his face from us.' The Hebrew is literally, 'And as the hiding of faces from him, or from it;' and Hengstenberg explains it as meaning, 'He was as an hiding of the face before it.' that is, as a thing or person before whom a man covers his face, because he cannot bear the disgusting sight. Jerome (the Vulgate) renders it, 'His face was as it were hidden and despised.' The Septuagint, 'For his countenance was turned away' (ἀπέστρυπταὶ apestraptai). The Chaldee, 'And when he took away his countenance of majesty from us, we were despised and reputed as nothing.' Interpreters have explained it in various ways.
1. 'He was as one who hides his face before us;' alluding, as they suppose, to the Mosaic law, which required lepers to cover their faces Lev 13:45, or to the custom of covering the face in mourning, or for shame.
2. Others explain it as meaning, 'as one before whom is the covering of the face, that is, before whom a man covers the face from shame or disgust. So Gesenius.
3. Others, 'He was as one causing to conceal the face,' that is, he induced others to cover the face before him. His sufferings were so terrible as to induce them to turn away. So John H. Michaelis.
The idea seems to be, that he was as one from whom people hide their faces, or turn away. This might either arise from a sight of his sufferings, as being so offensive that they would turn away in pain - as in the case of a leper; or it might be, that he was so much an object of contempt, and so unlike what they expected, that they would hide their faces and turn away in scorn. This latter I suppose to be the meaning; and that the idea is, that he was so unlike what they had expected, that they hid their faces in affected or real contempt.
And we esteemed him not - That is, we esteemed him as nothing; we set no value on him. In order to give greater energy to a declaration, the Hebrews frequently express a thing positively and then negatively. The prophet had said that they held him in positive contempt; he here says that they did not regard him as worthy of their notice. He here speaks in the name of his nation - as one of the Jewish people. 'We, the Jews, the nation to whom he was sent, did not esteem him as the Messiah, or as worthy of our affection or regard.'
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
53:3: despised: Isa 49:7, Isa 50:6; Psa 22:6-8, Psa 69:10-12, Psa 69:19, Psa 69:20; Mic 5:1; Zac 11:8, Zac 11:12, Zac 11:13; Mat 26:67, Mat 27:39-44, Mat 27:63; Mar 9:12, Mar 15:19; Luk 8:53, Luk 9:22, Luk 16:14; Luk 23:18-25; Joh 8:48; Heb 12:2, Heb 12:3
a man: Isa 53:4, Isa 53:10; Psa 69:29; Mat 26:37, Mat 26:38; Mar 14:34; Luk 19:41; Joh 11:35; Heb 2:15-18, Heb 4:15, Heb 5:7
we hid as it were our faces from him: or, he hid as it were, his face from us. Heb. as a hiding of faces from him or from us. we esteemed. Deu 32:15; Zac 11:13; Mat 27:9, Mat 27:10; Joh 1:10, Joh 1:11; Act 3:13-15
Carl Friedrich Keil and Franz Delitzsch
53:3
On the contrary, the impression produced by His appearance was rather repulsive, and, to those who measured the great and noble by a merely worldly standard, contemptible. "He was despised and forsaken by men; a man of griefs, and well acquainted with disease; and like one from whom men hide their face: despised, and we esteemed Him not." All these different features are predicates of the erat that is latent in non species ei neque decor and non adspectus. Nibhzeh is introduced again palindromically at the close in Isaiah's peculiar style; consequently Martini's conjecture לא וגו נבזהוּ is to be rejected. This nibhzeh (cf., bâzōh, Is 49:7) is the keynote of the description which looks back in this plaintive tone. The predicate chădal 'ı̄shı̄m is misunderstood by nearly all the commentators, inasmuch as they take אישׁים as synonymous with בני־אדם, whereas it is rather used in the sense of בני־אישׁ (lords), as distinguished from benē 'âdâm, or people generally (see Is 2:9, Is 2:11, Is 2:17). The only other passages in which it occurs are Prov 8:4 and Ps 141:4; and in both instances it signifies persons of rank. Hence Cocceius explains it thus: "wanting in men, i.e., having no respectable men with Him, to support Him with their authority." It might also be understood as meaning the ending one among men, i.e., the one who takes the last place (S. ἐλάχιστος, Jer. novissimus); but in this case He Himself would be described as אישׁ, whereas it is absolutely affirmed that He had not the appearance or distinction of such an one. But the rendering deficiens (wanting) is quite correct; compare Job 19:14, "my kinsfolk have failed" (defecerunt, châdelū, cognati mei). The Arabic chadhalahu or chadhala ‛anhu (also points to the true meaning; and from this we have the derivatives châdhil, refusing assistance, leaving without help; and machdhûl, helpless, forsaken (see Lane's Arabic Lexicon). In Hebrew, châdal has not only the transitive meaning to discontinue or leave off a thing, but the intransitive, to case or be in want, so that chădal 'ı̄shı̄m may mean one in want of men of rank, i.e., finding no sympathy from such men. The chief men of His nation who towered above the multitude, the great men of this world, withdrew their hands from Him, drew back from Him: He had none of the men of any distinction at His side. Moreover, He was מכאבות אישׁ, a man of sorrow of heart in all its forms, i.e., a man whose chief distinction was, that His life was one of constant painful endurance. And He was also חלי ידוּע, that is to say, not one known through His sickness (according to Deut 1:13, Deut 1:15), which is hardly sufficient to express the genitive construction; nor an acquaintance of disease (S. γνωστὸς νόσῳ, familiaris morbo), which would be expressed by מידּע or מודע; but scitus morbi, i.e., one who was placed in a state to make the acquaintance of disease. The deponent passive ירוּע, acquainted (like bâtuăch, confisus; zâkbūr, mindful; peritus, pervaded, experienced), is supported by מדּוּע = מה־יּרוּע; Gr. τί μαθών. The meaning is not, that He had by nature a sickly body, falling out of one disease into another; but that the wrath instigated by sin, and the zeal of self-sacrifice (Ps 69:10), burnt like the fire of a fever in His soul and body, so that even if He had not died a violent death, He would have succumbed to the force of the powers of destruction that were innate in humanity in consequence of sin, and of His own self-consuming conflict with them. Moreover, He was kemastēr pânı̄m mimmennū. This cannot mean, "like one hiding his face from us," as Hengstenberg supposes (with an allusion to Lev 13:45); or, what is comparatively better, "like one causing the hiding of the face from him:" for although the feminine of the participle is written מסתּרת, and in the plural מסתּרים for מסתּירים is quite possible, we never meet with mastēr for mastı̄r, like hastēr for hastı̄r in the infinitive (Is 29:15, cf., Deut 26:12). Hence mastēr must be a noun (of the form marbēts, marbēq, mashchēth); and the words mean either "like the hiding of the face on our part," or like one who met with this from us, or (what is more natural) like the hiding of the face before his presence (according to Is 8:17; Is 50:6; Is 54:8; Is 59:2, and many other passages), i.e., like one whose repulsive face it is impossible to endure, so that men turn away their face or cover it with their dress (compare Is 50:6 with Job 30:10). And lastly, all the predicates are summed up in the expressive word nibhzeh: He was despised, and we did not think Him dear and worthy, but rather "esteemed Him not," or rather did not estimate Him at all, or as Luther expresses it, "estimated Him at nothing" (châshabh, to reckon, value, esteem, as in Is 13:17; Is 33:8; Mal 3:16).
The second turn closes here. The preaching concerning His calling and His future was not believed; but the Man of sorrows was greatly despised among us.
Geneva 1599
53:3 He is despised and rejected by men; a man of sorrows, and acquainted with (e) grief: and we hid as it were [our] faces from him; he was despised, and we esteemed him not.
(e) Which was by God's singular providence for the comfort of sinners, (Heb 4:15).
John Gill
53:3 He is despised, and rejected of men,.... Or, "ceaseth from men" (f); was not admitted into the company and conversation of men, especially of figure; or ceased from the class of men, in the opinion of others; he was not reckoned among men, was accounted a worm, and no man; or, if a man, yet not in his senses, a madman, nay, one that had a devil: or "deficient of men"; he had none about him of any rank or figure in life, only some few fishermen, and some women, and publicans, and harlots. The Vulgate Latin version renders it, "the last of men", the most abject and contemptible of mankind; despised, because of the meanness of his birth, and parentage, and education, and of his outward appearance in public life; because of his apostles and audience; because of his doctrines, not agreeably to carnal reason, and his works, some of them being done on the sabbath day, and, as they maliciously suggested, by the help of Satan; and especially because of his ignominious sufferings and death:
a man of sorrows, and acquainted with grief: or "known by grief" (g); he was known by his troubles, notorious for them; these were his constant companions, his familiar acquaintance, with whom he was always conversant; his life was one continued series of sorrow, from the cradle to the cross; in his infancy his life was sought for by Herod, and he was obliged to be taken by his parents, and flee into Egypt; he ate his bread in sorrow, and with the sweat of his brow; he met with much sorrow from the hardness and unbelief of men's hearts, and from the contradiction of sinners against himself, and even much from the frowardness of his own disciples; much from the temptations of Satan, and more from the wrath and justice of God, as the surety of his people; he was exceeding sorrowful in the garden, when his sweat was as it were great drops of blood; and when on the cross, under the hidings of his Father's face, under a sense of divine displeasure for the sins of his people, and enduring the pains and agonies of a shameful and an accursed death; he was made up of sorrows, and grief was familiar to him. Some render it, "broken with infirmity", or "grief" (h):
and we hid as it were our faces from him; as one loathsome and abominable as having an aversion to him, and abhorrence of him, as scorning to look at him, being unworthy of any notice. Some render it, "he hid as it were his face from us" (i); as conscious of his deformity and loathsomeness, and of his being a disagreeable object, as they said; but the former is best:
he was despised, and we esteemed him not; which is repeated to show the great contempt cast upon him, and the disesteem he was had in by all sorts of persons; professors and profane, high and low, rich poor, rulers and common people, priests, Scribes, and Pharisees; no set or order of men had any value for him; and all this disgrace and dishonour he was to undergo, to repair the loss of honour the Lord sustained by the sin of man, whose surety Christ became.
(f) "desiit viris", Montanus, Heb.; "desitus virorum", Piscator; "deficiens virorum", Cocceius; "destitutus viris", Vitringa. (g) "notus aegritudine", Montanus; "notus infirmitate," Cocceius. (h) "Attritus infirmitate"; so some in Vatablus, and R. Sol. Urbin. Ohel. Moed. fol. 96. 1. (i) "velut homo abscondens faciem a nobis", Junius & Tremellius; "et tanquam aliquis qui obtegit faciem a nobis", Piscator; "ut res tecta facie averanda prae nobis", Cocceius.
John Wesley
53:3 We hid - We scorned to look upon him.
Robert Jamieson, A. R. Fausset and David Brown
53:3 rejected--"forsaken of men" [GESENIUS]. "Most abject of men." Literally, "He who ceases from men," that is, is no longer regarded as a man [HENGSTENBERG]. (See on Is 52:14; Is 49:7).
man of sorrows--that is, whose distinguishing characteristic was sorrows.
acquainted with--familiar by constant contact with.
grief--literally, "disease"; figuratively for all kinds of calamity (Jer 6:14); leprosy especially represented this, being a direct judgment from God. It is remarkable Jesus is not mentioned as having ever suffered under sickness.
and we hid . . . faces--rather, as one who causes men to hide their faces from Him (in aversion) [MAURER]. Or, "He was as an hiding of the face before it," that is, as a thing before which a man covers his face in disgust [HENGSTENBERG]. Or, "as one before whom is the covering of the face"; before whom one covers the face in disgust [GESENIUS].
we--the prophet identifying himself with the Jews. See HORSLEY'S view (see on Is 53:1).
esteemed . . . not--negative contempt; the previous words express positive.
53:453:4: Նա զմեղս մեր բառնայ՝ եւ վասն մեր չարչարի՛. եւ մեք համարեցաք զնա ՚ի ցաւս եւ ՚ի հարուածս եւ ՚ի չարչարանս իբրեւ յԱստուծոյ[10201]։ [10201] Յօրինակին պակասէր. ՚Ի ցաւս եւ ՚ի հարուածս եւ ՚ի չարչա՛՛։
4 Նա մեր մեղքերն էր վերցնում եւ մեզ համար չարչարւում, սակայն մենք նրա ցաւերը, հարուածներն ու չարչարանքները համարեցինք իբրեւ Աստծուց եկած բան:
4 Իրաւցնէ անիկա մեր ցաւերը վերցուց Ու մեր վիշտերը իր վրայ առաւ։Մենք զանիկա վիրաւորուած, Աստուծմէ զարնուած Ու չարիքի հանդիպած սեպեցինք։
Նա զմեղս մեր բառնայ եւ վասն մեր չարչարի, եւ մեք համարեցաք զնա ի ցաւս եւ ի հարուածս եւ ի չարչարանս իբրեւ յԱստուծոյ:

53:4: Նա զմեղս մեր բառնայ՝ եւ վասն մեր չարչարի՛. եւ մեք համարեցաք զնա ՚ի ցաւս եւ ՚ի հարուածս եւ ՚ի չարչարանս իբրեւ յԱստուծոյ[10201]։
[10201] Յօրինակին պակասէր. ՚Ի ցաւս եւ ՚ի հարուածս եւ ՚ի չարչա՛՛։
4 Նա մեր մեղքերն էր վերցնում եւ մեզ համար չարչարւում, սակայն մենք նրա ցաւերը, հարուածներն ու չարչարանքները համարեցինք իբրեւ Աստծուց եկած բան:
4 Իրաւցնէ անիկա մեր ցաւերը վերցուց Ու մեր վիշտերը իր վրայ առաւ։Մենք զանիկա վիրաւորուած, Աստուծմէ զարնուած Ու չարիքի հանդիպած սեպեցինք։
zohrab-1805▾ eastern-1994▾ western am▾
53:453:4 Но Он взял на Себя наши немощи и понес наши болезни; а мы думали, {что} Он был поражаем, наказуем и уничижен Богом.
53:4 οὗτος ουτος this; he τὰς ο the ἁμαρτίας αμαρτια sin; fault ἡμῶν ημων our φέρει φερω carry; bring καὶ και and; even περὶ περι about; around ἡμῶν ημων our ὀδυνᾶται οδυναω in pain; pain καὶ και and; even ἡμεῖς ημεις we ἐλογισάμεθα λογιζομαι account; count αὐτὸν αυτος he; him εἶναι ειμι be ἐν εν in πόνῳ πονος pain καὶ και and; even ἐν εν in πληγῇ πληγη plague; stroke καὶ και and; even ἐν εν in κακώσει κακωσις bad treatment
53:4 אָכֵ֤ן ʔāḵˈēn אָכֵן surely חֳלָיֵ֨נוּ֙ ḥᵒlāyˈēnû חֳלִי sickness ה֣וּא hˈû הוּא he נָשָׂ֔א nāśˈā נשׂא lift וּ û וְ and מַכְאֹבֵ֖ינוּ maḵʔōvˌênû מַכְאֹוב pain סְבָלָ֑ם sᵊvālˈām סבל bear וַ wa וְ and אֲנַ֣חְנוּ ʔᵃnˈaḥnû אֲנַחְנוּ we חֲשַׁבְנֻ֔הוּ ḥᵃšavnˈuhû חשׁב account נָג֛וּעַ nāḡˈûₐʕ נגע touch מֻכֵּ֥ה mukkˌē נכה strike אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s) וּ û וְ and מְעֻנֶּֽה׃ mᵊʕunnˈeh ענה be lowly
53:4. vere languores nostros ipse tulit et dolores nostros ipse portavit et nos putavimus eum quasi leprosum et percussum a Deo et humiliatumSurely he hath borne our infirmities and carried our sorrows: and we have thought him as it were a leper, and as one struck by God and afflicted.
4. Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted.
53:4. Truly, he has taken away our weaknesses, and he himself has carried our sorrows. And we thought of him as if he were a leper, or as if he had been struck by God and humiliated.
53:4. Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted.
Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted:

53:4 Но Он взял на Себя наши немощи и понес наши болезни; а мы думали, {что} Он был поражаем, наказуем и уничижен Богом.
53:4
οὗτος ουτος this; he
τὰς ο the
ἁμαρτίας αμαρτια sin; fault
ἡμῶν ημων our
φέρει φερω carry; bring
καὶ και and; even
περὶ περι about; around
ἡμῶν ημων our
ὀδυνᾶται οδυναω in pain; pain
καὶ και and; even
ἡμεῖς ημεις we
ἐλογισάμεθα λογιζομαι account; count
αὐτὸν αυτος he; him
εἶναι ειμι be
ἐν εν in
πόνῳ πονος pain
καὶ και and; even
ἐν εν in
πληγῇ πληγη plague; stroke
καὶ και and; even
ἐν εν in
κακώσει κακωσις bad treatment
53:4
אָכֵ֤ן ʔāḵˈēn אָכֵן surely
חֳלָיֵ֨נוּ֙ ḥᵒlāyˈēnû חֳלִי sickness
ה֣וּא hˈû הוּא he
נָשָׂ֔א nāśˈā נשׂא lift
וּ û וְ and
מַכְאֹבֵ֖ינוּ maḵʔōvˌênû מַכְאֹוב pain
סְבָלָ֑ם sᵊvālˈām סבל bear
וַ wa וְ and
אֲנַ֣חְנוּ ʔᵃnˈaḥnû אֲנַחְנוּ we
חֲשַׁבְנֻ֔הוּ ḥᵃšavnˈuhû חשׁב account
נָג֛וּעַ nāḡˈûₐʕ נגע touch
מֻכֵּ֥ה mukkˌē נכה strike
אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s)
וּ û וְ and
מְעֻנֶּֽה׃ mᵊʕunnˈeh ענה be lowly
53:4. vere languores nostros ipse tulit et dolores nostros ipse portavit et nos putavimus eum quasi leprosum et percussum a Deo et humiliatum
Surely he hath borne our infirmities and carried our sorrows: and we have thought him as it were a leper, and as one struck by God and afflicted.
53:4. Truly, he has taken away our weaknesses, and he himself has carried our sorrows. And we thought of him as if he were a leper, or as if he had been struck by God and humiliated.
53:4. Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4: С по 6: ст. пророк дает ключ к разгадке такого удивительного и необъяснимого для большинства ветхозаветного человечества явления, как страдания и унижения Мессии. Еще из истории праведного Иова мы хорошо знаем, что в сознании ветхозаветных мудрецов положительно не укладывалась идея невинных страданий: если кто страдал, то он, следовательно, был грешен; вот, обычная логика того времени, которую иудеи, конечно, стали бы прилагать и к страждущему Мессии, о Котором говорит здесь пророк, законно усматривая в словах пророка внутреннее противоречие: если тот, о ком ты говоришь - Мессия, то Он не должен страдать (потому что Он должен быть невинен); если же Он будет страдать, то это - уже не Мессия. Пророк Исаия и разрешает здесь это мнимое противоречие, раскрывая, что хотя Мессия и будет страдать, но не за Свою личную вину, а за наши общие грехи, Он явится Невинным Страдальцем, почему Его страдания и будут иметь такую исключительную, очистительно-искупительную силу.

Для лучшего понимания как данного стиха, так и всего рассматриваемого отдела (4-6), толкование 4-го ст. следует начать со второй его половины, где дается исходный пункт речи.

Мы думали, что Он был поражаем, наказуем и уничижен Богом. Пророк здесь соединяет себя с уверовавшими иудеями и как бы от лица их говорит об их бывшем заблуждении и раскаянии в нем. Сущность заблуждения иудеев, по их собственному сознанию, заключалась в том, что они, видя Мессию, переносящим ужасные страдания и позор унижения, думали, что Он - великий грешник, если Бог наказал его так сильно. Еврейский глагол, указывающий на это наказание - nega - намекает, главным образом, на проказу (Лев 13:3, 9, 20; Чис 12:9-10; 4: Цар 15:5; и др.), что согласно и с контекстом (3: ст.). И из истории крестных страданий Спасителя мы, действительно, знаем, что многие в самом факте позорной Его смерти видели уже доказательство Его самозванства и Божественной кары за это (Мф 27:43). О том же говорит и известный евангельский возглас Божественного Страдальца: "Или, Или! лама савахфани? то есть: Боже Мой, Боже Мой! для чего Ты Меня оставил?" (Мф 27:46). Точно так же Евангелия отмечают и то, что у самого же подножия креста были уже уверовавшие в Распятого, как, например, один из распятых с ним разбойников и римский сотник (Лк 23:40-43. 47).

Но Он взял на Себя наши немощи и понес наши болезни... Мы думали, что страдания на Мессию посылает Бог за Его грехи; но нет мы жестоко заблуждались: оказывается, Он Сам добровольно понес наши немощи и наши болезни. Исходя из содержания догмата искупления, многие экзегеты склонны под "немощами" и "болезнями" разуметь исключительно духовные немощи, т. е. "грехи" людей, Но евр. термины - makib и holi - не употребляются для обозначения понятия "грех". Поэтому, гораздо правильнее толковать эти определения в их прямом, буквальном смысле, так как "немощи" и "болезни", в качестве следствия грехопадения, являются лучшим указанием и на производящую их причину. Вместе с тем, тут нельзя не видеть также соответствия и с содержанием 3-го стиха ("муж скорбей и изведавший болезни"), в котором, вообще, описывается уничиженное состояние Мессии, которое здесь выясняется.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
4 Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted. 5 But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed. 6 All we like sheep have gone astray; we have turned every one to his own way; and the LORD hath laid on him the iniquity of us all. 7 He was oppressed, and he was afflicted, yet he opened not his mouth: he is brought as a lamb to the slaughter, and as a sheep before her shearers is dumb, so he openeth not his mouth. 8 He was taken from prison and from judgment: and who shall declare his generation? for he was cut off out of the land of the living: for the transgression of my people was he stricken. 9 And he made his grave with the wicked, and with the rich in his death; because he had done no violence, neither was any deceit in his mouth.
In these verses we have,
I. A further account of the sufferings of Christ. Much was said before, but more is said here, of the very low condition to which he abased and humbled himself, to which he became obedient even to the death of the cross. 1. He had griefs and sorrows; being acquainted with them, he kept up the acquaintance, and did not grow shy, no, not of such melancholy acquaintance. Were griefs and sorrows allotted him? He bore them, and blamed not his lot; he carried them, and did neither shrink from them, nor sink under them. The load was heavy and the way long, and yet he did not tire, but persevered to the end, till he said, It is finished. 2. He had blows and bruises; he was stricken, smitten, and afflicted. His sorrows bruised him; he felt pain and smart from them; they touched him in the most tender part, especially when God was dishonoured, and when he forsook him upon the cross. All along he was smitten with the tongue, when he was cavilled at and contradicted, put under the worst of characters, and had all manner of evil said against him. At last he was smitten with the hand, with blow after blow. 3. He had wounds and stripes. He was scourged, not under the merciful restriction of the Jewish law, which allowed not above forty stripes to be given to the worst of male factors, but according to the usage of the Romans. And his scourging, doubtless, was the more severe because Pilate intended it as an equivalent for his crucifixion, and yet it proved a preface to it. He was wounded in his hands, and feet, and side. Though it was so ordered that not a bone of him should be broken, yet he had scarcely in any part a whole skin (how fond soever we are to sleep in one, even when we are called out to suffer for him), but from the crown of his head, which was crowned with thorns, to the soles of his feet, which were nailed to the cross, nothing appeared but wounds and bruises. 4. He was wronged and abused (v. 7): He was oppressed, injuriously treated and hardly dealt with. That was laid to his charge which he was perfectly innocent of, that laid upon him which he did not deserve, and in both he was oppressed and injured. He was afflicted both in mind and body; being oppressed, he laid it to heart, and, though, he was patient, was not stupid under it, but mingled his tears with those of the oppressed, that have no comforter, because on the side of the oppressors there is power, Eccl. iv. 1. Oppression is a sore affliction; it has made many a wise man mad (Eccl. vii. 7); but our Lord Jesus, though, when he was oppressed, he was afflicted, kept possession of his own soul. 5. He was judged and imprisoned, as is implied in his being taken from prison and judgment, v. 8. God having made him sin for us, he was proceeded against as a malefactor; he was apprehended and taken into custody, and made a prisoner; he was judge, accused, tried, and condemned, according to the usual forms of law: God filed a process against him, judged him in pursuance of that process, and confined him in the prison of the grave, at the door of which a stone was rolled and sealed. 6. He was cut off by an untimely death from the land of the living, though he lived a most useful life, did so many good works, and they were all such that one would be apt to think it was for some of them that they stoned him. He was stricken to death, to the grave which he made with the wicked (for he was crucified between two thieves, as if he had been the worst of the three) and yet with the rich, for he was buried in a sepulchre that belonged to Joseph, an honourable counsellor. Though he died with the wicked, and according to the common course of dealing with criminals should have been buried with them in the place where he was crucified, yet God here foretold, and Providence so ordered it, that he should make his grave with the innocent, with the rich, as a mark of distinction put between him and those that really deserved to die, even in his sufferings.
II. A full account of the meaning of his sufferings. It was a very great mystery that so excellent a person should suffer such hard things; and it is natural to ask with amazement, "How came it about? What evil had he done?" His enemies indeed looked upon him as suffering justly for his crimes; and, though they could lay nothing to his charge, they esteemed him stricken, smitten of God, and afflicted, v. 4. Because they hated him, and persecuted him, they thought that God did, that he was his enemy and fought against him; and therefore they were the more enraged against him, saying, God has forsaken him; persecute and take him, Ps. lxxi. 11. Those that are justly smitten are smitten of God, for by him princes decree justice; and so they looked upon him to be smitten, justly put to death as a blasphemer, a deceiver, and an enemy to Cæsar. Those that saw him hanging on the cross enquired not into the merits of his cause, but took it for granted that he was guilty of every thing laid to his charge and that therefore vengeance suffered him not to live. Thus Job's friends esteemed him smitten of God, because there was something uncommon in his sufferings. It is true he was smitten of God, v. 10 (or, as some read it, he was God's smitten and afflicted, the Son of God, though smitten and afflicted), but not in the sense in which they meant it; for, though he suffered all these things,
1. He never did any thing in the least to deserve this hard usage. Whereas he was charged with perverting the nation, and sowing sedition, it was utterly false; he had done no violence, but went about doing good. And, whereas he was called that deceiver, he never deserved that character; for there was no deceit in his mouth (v. 9), to which the apostle refers, 1 Pet. ii. 22. He did no sin, neither was guile found in his mouth. He never offended either in word or deed, nor could any of his enemies take up that challenge of his, Which of you convinceth me of sin? The judge that condemned owned he found no fault in him, and the centurion that executed him professed that certainly he was a righteous man.
2. He conducted himself under his sufferings so as to make it appear that he did not suffer as an evil-doer; for, though he was oppressed and afflicted, yet he opened not his mouth (v. 7), no, not so much as to plead his own innocency, but freely offered himself to suffer and die for us, and objected nothing against it. This takes away the scandal of the cross, that he voluntarily submitted to it, for great and holy ends. By his wisdom he could have evaded the sentence, and by his power have resisted the execution; but thus it was written, and thus it behoved him to suffer. This commandment he received from his Father, and therefore he was led as a lamb to the slaughter, without any difficulty or reluctance (he is the Lamb of God); and as a sheep is dumb before the shearers, nay, before the butchers, so he opened not his mouth, which denotes not only his exemplary patience under affliction (Ps. xxxix. 9), and his meekness under reproach (Ps. xxxviii. 13), but his cheerful compliance with his Father's will. Not my will, but thine be done. Lo, I come. By this will we are sanctified, his making his own soul, his own life, an offering for our sin.
3. It was for our good, and in our stead, that Jesus Christ suffered. This is asserted here plainly and fully, and in a very great variety of emphatical expressions.
(1.) It is certain that we are all guilty before God. We have all sinned, and have come short of the glory of God (v. 6): All we like sheep have gone astray, one as well as another. The whole race of mankind lies under the stain of original corruption, and every particular person stands charged with many actual transgressions. We have all gone astray from God our rightful owner, alienated ourselves from him, from the ends he designed us to move towards and the way he appointed us to move in. We have gone astray like sheep, which are apt to wander, and are unapt, when they have gone astray, to find the way home again. That is our true character; we are bent to backslide from God, but altogether unable of ourselves to return to him. This is mentioned not only as our infelicity (that we go astray from the green pastures and expose ourselves to the beasts of prey), but as our iniquity. We affront God in going astray from him, for we turn aside every one to his own way, and thereby set up ourselves, and our own will, in competition with God and his will, which is the malignity of sin. Instead of walking obediently in God's way, we have turned wilfully and stubbornly to our own way, the way of our own heart, the way that our own corrupt appetites and passions lead us to. We have set up for ourselves, to be our own masters, our own carvers, to do what we will and have what we will. Some think it intimates our own evil way, in distinction from the evil way of others. Sinners have their own iniquity, their beloved sin, which does most easily beset them, their own evil way, that they are particularly fond of and bless themselves in.
(2.) Our sins are our sorrows and our griefs (v. 4), or, as it may be read, our sicknesses and our wounds: the LXX. reads it, our sins; and so the apostle, 1 Pet. ii. 24. Our original corruptions are the sickness and disease of the soul, an habitual indisposition; our actual transgressions are the wounds of the soul, which put conscience to pain, if it be not seared and senseless. Or our sins are called our griefs and sorrows because all our griefs and sorrows are owing to our sins and our sins deserve all our griefs and sorrows, even those that are most extreme and everlasting.
(3.) Our Lord Jesus was appointed and did undertake to make satisfaction for our sins and so to save us from the penal consequences of them. [1.] He was appointed to do it, by the will of his Father; for the Lord has laid on him the iniquity of us all. God chose him to be the Saviour of poor sinners and would have him to save them in this way, by bearing their sins and the punishment of them; not the idem--the same that we should have suffered, but the tantundem--that which was more than equivalent for the maintaining of the honour of the holiness and justice of God in the government of the world. Observe here, First, In what way we are saved from the ruin to which by sin we had become liable--by laying our sins on Christ, as the sins of the offerer were laid upon the sacrifice and those of all Israel upon the head of the scape-goat. Our sins were made to meet upon him (so the margin reads it); the sins of all that he was to save, from every place and every age, met upon him, and he was met with for them. They were made to fall upon him (so some read it) as those rushed upon him that came with swords and staves to take him. The laying of our sins upon Christ implies the taking of them off from us; we shall not fall under the curse of the law if we submit to the grace of the gospel. They were laid upon Christ when he was made sin (that is, a sin-offering) for us, and redeemed us from the curse of the law by being made a curse for us; thus he put himself into a capacity to make those easy that come to him heavily laden under the burden of sin. See Ps. xl. 6-12. Secondly, By whom this was appointed. It was the Lord that laid our iniquities on Christ; he contrived this way of reconciliation and salvation, and he accepted of the vicarious satisfaction Christ was to make. Christ was delivered to death by the determinate counsel and foreknowledge of God. None but God had power to lay our sins upon Christ, both because the sin was committed against him and to him the satisfaction was to be made, and because Christ, on whom the iniquity was to be laid, was his own Son, the Son of his love, and his holy child Jesus, who himself knew no sin. Thirdly, For whom this atonement was to be made. It was the iniquity of us all that was laid on Christ; for in Christ there is a sufficiency of merit for the salvation of all, and a serious offer made of that salvation to all, which excludes none that do not exclude themselves. It intimates that this is the one only way of salvation. All that are justified are justified by having their sins laid on Jesus Christ, and, though they were ever so many, he is able to bear the weight of them all. [2.] He undertook to do it. God laid upon him our iniquity; but did he consent to it? Yes, he did; for some think that the true reading of the next words (v. 7) is, It was exacted, and he answered; divine justice demanded satisfaction for our sins, and he engaged to make the satisfaction. He became our surety, not as originally bound with us, but as bail to the action: "Upon me be the curse, my Father." And therefore, when he was seized, he stipulated with those into whose hands he surrendered himself that that should be his disciples' discharge: If you seek me, let these go their way, John xviii. 8. By his own voluntary undertaking he made himself responsible for our debt, and it is well for us that he was responsible. Thus he restored that which he took not away.
(4.) Having undertaken our debt, he underwent the penalty. Solomon says: He that is surety for a stranger shall smart for it. Christ, being surety for us, did smart for it. [1.] He bore our griefs and carried our sorrows, v. 4. He not only submitted to the common infirmities of human nature, and the common calamities of human life, which sin had introduced, but he underwent the extremities of grief, when he said, My soul is exceedingly sorrowful. He made the sorrows of this present time heavy to himself, that he might make them light and easy for us. Sin is the wormwood and the fall in the affliction and the misery. Christ bore our sins, and so bore our griefs, bore them off us, that we should never be pressed above measure. This is quoted (Matt. viii. 17) with application to the compassion Christ had for the sick that came to him to be cured and the power he put forth to cure them. [2.] He did this by suffering for our sins (v. 5): He was wounded for our transgressions, to make atonement for them and to purchase for us the pardon of them. Our sins were the thorns in his head, the nails in his hands and feet, the spear in his side. Wounds and bruises were the consequences of sin, what we deserved and what we had brought upon ourselves, ch. i. 6. That these wounds and bruises, though they are painful, may not be mortal, Christ was wounded for our transgressions, was tormented or pained (the word is used for the pains of a woman in travail) for our revolts and rebellions. He was bruised, or crushed, for our iniquities; they were the procuring cause of his death. To the same purport is v. 8, for the transgression of my people was he smitten, the stroke was upon him that should have been upon us; and so some read it, He was cut off for the iniquity of my people, unto whom the stroke belonged, or was due. He was delivered to death for our offences, Rom. iv. 25. Hence it is said to be according to the scriptures, according to this scripture, that Christ died for our sins, 1 Cor. xv. 3. Some read this, by the transgressions of my people; that is, by the wicked hands of the Jews, who were, in profession, God's people, he was stricken, was crucified and slain, Acts ii. 23. But, doubtless, we are to take it in the former sense, which is abundantly confirmed by the angel's prediction of the Messiah's undertaking, solemnly delivered to Daniel, that he shall finish transgression, make an end of sin, and make reconciliation for iniquity, Dan. ix. 24.
(5.) The consequence of this to us is our peace and healing, v. 5. [1.] Hereby we have peace: The chastisement of our peace was upon him; he, by submitting to these chastisements, slew the enmity, and settled an amity, between God and man; he made peace by the blood of his cross. Whereas by sin we had become odious to God's holiness and obnoxious to his justice, through Christ God is reconciled to us, and not only forgives our sins and saves us from ruin, but takes us into friendship and fellowship with himself, and thereby peace (that is, all good) comes unto us, Col. i. 20. He is our peace, Eph. ii. 14. Christ was in pain that we might be at ease; he gave satisfaction to the justice of God that we might have satisfaction in our own minds, might be of good cheer, knowing that through him our sins are forgiven us. [2.] Hereby we have healing; for by his stripes we are healed. Sin is not only a crime, for which we were condemned to die and which Christ purchased for us the pardon of, but it is a disease, which tends directly to the death of our souls and which Christ provided for the cure of. By his stripes (that is, the sufferings he underwent) he purchased for us the Spirit and grace of God to mortify our corruptions, which are the distempers of our souls, and to put our souls in a good state of health, that they may be fit to serve God and prepared to enjoy him. And by the doctrine of Christ's cross, and the powerful arguments it furnishes us with against sin, the dominion of sin is broken in us and we are fortified against that which feeds the disease.
(6.) The consequence of this to Christ was his resurrection and advancement to perpetual honour. This makes the offence of the cross perfectly to cease; he yielded himself to die as a sacrifice, as a lamb, and, to make it evident that the sacrifice he offered of himself was accepted, we are told here, v. 8, [1.] That he was discharged: He was taken from prison and from judgment; whereas he was imprisoned in the grave under a judicial process, lay there under an arrest for our debt, and judgment seemed to be given against him, he was by an express order from heaven taken out of the prison of the grave, an angel was sent on purpose to roll away the stone and set him at liberty, by which the judgment given against him was reversed and taken off; this redounds not only to his honour, but to our comfort; for, being delivered for our offences, he was raised again for our justification. That discharge of the bail amounted to a release of the debt. [2.] That he was preferred: Who shall declare his generation? his age, or continuance (so the word signifies), the time of his life? He rose to die no more; death had no more dominion over him. He that was dead is alive, and lives for evermore; and who can describe that immortality to which he rose, or number the years and ages of it? And he is advanced to this eternal life because for the transgression of his people he became obedient to death. We may take it as denoting the time of his usefulness, as David is said to serve his generation, and so to answer the end of living. Who can declare how great a blessing Christ by his death and resurrection will be to the world? Some by his generation understand his spiritual seed: Who can count the vast numbers of converts that shall by the gospel be begotten to him, like the dew of the morning?
When thus exalted he shall live to see
A numberless believing progeny
Of his adopted sons; the godlike race
Exceed the stars that heav'n's high arches grace.
SIR R. BLACKMORE.
Of this generation of his let us pray, as Moses did for Israel, The Lord God of our fathers make them a thousand times so many more as they are, and bless them as he has promised them, Deut. i. 11.
Adam Clarke: Commentary on the Bible - 1831
53:4: Surely he Bath borne our griefs "Surely our infirmities he hath borne" - Seven MSS. (two ancient) and three editions have חליינו cholayeynu in the plural number.
And carried our sorrows "And our sorrows, he hath carried them" - Seventeen MSS. (two ancient) of Dr. Kennicott's, two of De Rossi's, and two editions have the word הוא hu, he, before סבלם sebalam, "carrieth them, "in the text; four other MSS. have it in the margin. This adds force to the sense, and elegance to the construction.
Albert Barnes: Notes on the Bible - 1834
53:4: Surely - This is an exceedingly important verse, and is one that is attended with considerable difficulty, from the manner in which it is quoted in the New Testament. The general sense, as it stands in the Hebrew, is not indeed difficult. It is immediately connected in signification with the pRev_ious verse. The meaning is, that those who had despised and rejected the Messiah, had greatly erred in condemning him on account of his sufferings and humiliation. 'We turned away from him in horror and contempt. We supposed that he was suffering on account of some great sin of his own. But in this we erred. It was not for his sins but for ours. It was not that he Was smitten of God for his own sins - as if he had been among the worst of mortals - but it was because he had taken our sins, and was suffering for them. The very thing therefore that gave offence to us, and which made us turn away from him, constituted the most important part of his work, and was really the occasion of highest gratitude. It is an acknowledgment that they had erred, and a confession of that portion of the nation which would be made sensible of their error, that they had judged improperly of the character of the sufferer. The word rendered 'surely' (אכן 'â kē n, Vulgate, vere), is sometimes a particle strongly affirming, meaning truly, of a certain truth Gen 28:16; Exo 2:14; Jer 8:8. Sometimes it is an adversative particle, meaning but yet Psa 31:23; Isa 49:24. It is probably used in that sense here, meaning, that though he was despised by them, yet he was worthy of their esteem and confidence, for he had borne their griefs. He was not suffering for any sins of his own, but in a cause which, so far from rendering him an object of contempt, made him worthy of their highest regard.
He hath borne - Hebrew, נשׂא nâ s'â'. Vulgate, Tulit. Septuagint, φερει pherei - 'He bears.' Chald. 'He prayed (יבעי yibe‛ ē y) for, or on account of our sins.' Castilio, Tulit ac toleravit. In these versions, the sense is that of sustaining, bearing, upholding, carrying, as when one removes a burden from the shoulders of another, and places it on his own. The word נשׂא nâ s'a' means properly "to take up, to lift, to raise" Gen 7:17, 'The waters increased, and lifted up the ark;' Gen 29:1, 'And Jacob lifted up his feet (see the margin) and came.' Hence, it is applied to lifting up a standard Jer 4:6; Jer 50:2 : to lifting up the hand Deu 32:40; to lifting up the head Job 10:15; Kg2 25:27; to lifting up the eyes (Gen 13:10, et soepe); to lifting up the voice, etc. It then means to bear, to carry, as an infant in the arms Isa 46:3; as a tree does its fruit Eze 17:8, or as a field its produce Psa 70:3; Gen 12:6.
Hence, to endure, suffer, permit Job 21:3. 'Bear with me, suffer me and I will speak.' Hence, to bear the sin of anyone, to take upon one's self the suffering which is due to sin (see the notes at Isa 53:12 of this chapter; compare Lev 5:1, Lev 5:17; Lev 17:16; Lev 20:19; Lev 24:15; Num 5:31; Num 9:13; Num 14:34; Num 30:16; Eze 18:19-20). Hence, to bear chastisement, or punishment Job 34:31 : 'I have borne chastisement, I will not offend anymore.' It is also used in the sense of taking away the sin of anyone, expiating, or procuring pardon Gen 50:17; Lev 10:17; Job 7:21; Psa 33:5; Psa 85:3. In all cases there is the idea of lifting, sustaining, taking up, and conveying away, as by carrying a burden. It is not simply removing, but it is removing somehow by lifting, or carrying; that is, either by an act of power, or by so taking them on one's own self as to sustain and carry them. If applied to sin, it means that a man must bear the burden of the punishment of his own sin, or that the suffering which is due to sin is taken up and borne by another.
If applied to diseases, as in Mat 8:17, it must mean that he, as it were, lifted them up and bore them away. It cannot mean that the Saviour literally took those sicknesses on himself, and became sick in the place of the sick, became a leper in the place of the leper, or was himself possessed with an evil spirit in the place of those who were possessed Mat 8:16, but it must mean that he took them away by his power, and, as it were, lifted them up, and removed them. So when it is said Isa 53:12 that he 'bare the sins of many,' it cannot mean literally that he took those sins on himself in any such sense as that he became a sinner, but only that he so took them upon himself as to remove from the sinner the exposure to punishment, and to bear himself whatever was necessary as a proper expression of the evil of sin. Peter undoubtedly makes an allusion to this passage Isa 53:12 when he says Pe1 2:24, 'Who his own self bare our sins in his own body on the tree' (see the notes at Isa 53:12). Matthew Mat 8:17 has translated it by ἔλαβε elabe ("he took"), a word which does not differ in signification essentially from that used by Isaiah. It is almost exactly the same word which is used by Symmachus (ἀνελαβε anelabe).
Our griefs - The word used here (חלי chă liy) means properly sickness, disease, anxiety, affliction. It does not refer to sins, but to sufferings. It is translated 'sickness' Deu 28:61; Deu 7:15; Ch2 21:15; Kg1 17:17; 'disease' Ecc 6:2; Ch2 21:18; Ch2 16:12; Exo 15:26; 'grief' (Isa 53:3-4; compare Jer 16:4). It is never in our version rendered sin, and never Used to denote sin. 'In ninety-three instances,' says Dr. Magee (On atonement and Sacrifice, p. 229, New York Ed. 1813), 'in which the word here translated (by the Septuagint) ἀμαρτίας hamartias, or its kindred verb, is found in the Old Testament in any sense that is not entirely foreign from the passage before us, there occurs but this one in which the word is so rendered; it being in all other cases expressed by ἀσθένεια astheneia, μαλακία malakia, or some word denoting bodily disease.' 'That the Jews,' he adds, 'considered this passage as referring to bodily diseases, appears from Whitby, and Lightfoot. Hor. Heb. on Mat 8:17.' It is rendered in the Vulgate, Languores - 'Our infirmities.' In the Chaldee, 'He prayed for our sins.' Castellio renders it, Morbos - 'Diseases;' and so Junius and Tremellius. The Septuagint has rendered it in this place: Ἁμαρτίας Hamartias - 'Sins;' though, from what Dr. Kennicott has advanced in his Diss. Gen. Section 79, Dr. Magee thinks there can be no doubt that this is a corruption which has crept into the later copies of the Greek. A few Greek manuscripts of the Septuagint also read it ἀσθενείας astheneias, and one copy reads μαλακίας malakias.
Matthew Mat 8:17 has rendered it, ἀσθενείας astheneias - 'infirmities,' and intended no doubt to apply it to the fact that the Lord Jesus healed diseases, and there can be no doubt that Matthew has used the passage, not by way of accommodation, but in the true sense in which it is used by Isaiah; and that it means that the Messiah would take upon himself the infirmities of people, and would remove their sources of grief. It does not refer here to the fact that he would take their sins. That is stated in other places Isa 53:6, Isa 53:12. But it means that he was so afflicted, that he seemed to have taken upon himself the sicknesses and sorrows of the world; and taking them upon himself he would bear them away. I understand this, therefore, as expressing the twofold idea that he became deeply afflicted for us, and that. being thus afflicted for us, he was able to carry away our sorrows. In part this would be done by his miraculous power in healing diseases, as mentioned by Matthew; in part by the influence of his religion, in enabling people to bear calamity, and in drying up the fountains of sorrow. Matthew, then, it is believed, has quoted this passage exactly in the sense in which it was used by Isaiah; and if so, it should not be adduced to prove that he bore the sins of men - true as is that doctrine, and certainly as it has been affirmed in other parts of this chapter.
And carried - Hebrew, (סבל sā bal). This word means properly to carry, as a burden; to be laden with, etc. Isa 46:4, Isa 46:7; Gen 49:15. It is applied to carrying burdens Kg1 5:15; Ch2 2:2; Neh 4:10, Neh 4:17; Ecc 12:5. The verb with its derivative noun occurs in twenty-six places in the Old Testament, twenty-three of which relate to carrying burdens, two others relate to sins, and the other Lam 5:7 is rendered, 'We have borne their iniquities.' The primary idea is undoubtedly that of carrying a burden; lifting it, and bearing it in this manner.
Our sorrows - The word used here (מכאב make'ob, from כאב kâ'ab, "to have pain, sorrow, to grieve, or be sad"), means properly "pain, sorrow, grief." In the Old Testament it is rendered 'sorrow' and 'sorrows' Ecc 1:18; Lam 1:12-18; Isa 65:14; Jer 45:3; Jer 30:15; 'grief' Job 16:6; Psa 69:26; Ch2 6:29; 'pain' Job 33:19; Jer 15:18; Jer 51:8. Perhaps the proper difference between this word and the word translated griefs is, that this refers to pains of the mind, that of the body; this to anguish, anxiety, or trouble of the soul; that to bodily infirmity and disease. Kennicott affirms that the word here used is to be regarded as applicable to griefs and distresses of the mind. 'It is evidently so interpreted,' says Dr. Magee (p. 220), 'in Psa 32:10, 'Many sorrows shall be to the wicked;' and again, Psa 69:29, 'But I am poor and sorrowful;' and again, Pro 14:13, 'The heart is sorrowful;' and Ecc 1:18, 'He that increaseth knowledge increaseth sorrow;' and so Ecc 2:18; Isa 65:14; Jer 30:15.' Agreeably to this, the word is translated by Lowth, in our common version, and most of the early English versions, 'Sorrows.' The Vulgate renders it, Dolores: the Septuagint, 'For us he is in sorrow' (ὀδυνᾶται odunatai), that is, is deeply grieved, or afflicted.
The phrase, therefore, properly seems to mean that he took upon himself the mental sorrows of people. He not only took their diseases, and bore them away, but he also took or bore their mental griefs. That is, he subjected himself to the kind of mental sorrow which was needful in order to remove them. The word which is used by Matthew Mat 8:17, in the translation of this, is νόσου nosou. This word( νόσος nosos) means properly sickness, disease Mat 4:23-24; Mat 9:35; but it is also used in a metaphorical sense for pain, sorrow, evil (Rob. Lex.) In this sense it is probable that it was designed to be used by Matthew. He refers to the general subject of human ills; to the sicknesses, sorrows, pains, and trials of life; and he evidently means, in accordance with Isaiah, that he took them on himself. He was afflicted for them. He undertook the work of removing them. Part he removed by direct miracle - as sickness; part he removed by removing the cause - by taking away sin by the sacrifice of himself - thus removing the source of all ills; and in regard to all, he furnished the means of removing them by his own example and instructions, and by the great truths which he Rev_ealed as topics of consolation and support. On this important passage, see Magee, On atonement and Sacrifice, pp. 227-262.
Yet we did esteem him stricken - Lowth, 'Yet we thought him judicially stricken.' Noyes, 'We esteemed him stricken from above.' Jerome (the Vulgate), 'We thought him to be a leper.' The Septuagint renders it, 'We considered him being in trouble (or in labor, ἐν πόνῳ en poiō) and under a stroke (or in a plague or divine judgment, ἐν πληγή en plē gē), and in affliction.' Chaldee, 'We thought him wounded, smitten from the presence of God, and afflicted.' The general idea is, that they thought he was subjected to great and severe punishment by God for his sins or regarded him as an object of divine disapprobation. They inferred that one who was so abject and so despised; who suffered so much and so long, must have been abandoned by God to judicial sufferings, and that he was experiencing the proper result and effect of his own sins. The word rendered 'stricken,' (נגוע nâ gû‛ a) means properly "struck," or "smitten."
It is applied sometimes to the plague, or the leprosy, as an act by which God smites suddenly, and destroys people Gen 12:17; Exo 11:1; Lev 13:3, Lev 13:9, Lev 13:20; Sa1 6:9; Job 19:21; Psa 73:5, and very often elsewhere. Jerome explains it here by the word leprous; and many of the ancient Jews derived from this word the idea that the Messiah would be afflicted with the leprosy. Probably the idea which the word would convey to those who were accustomed to read the Old Testament in Hebrew would be, that he was afflicted or smitten in some way corresponding to the plague or the leprosy; and as these were regarded as special and direct divine judgments, the idea would be that he would be smitten judicially by God. or be exposed to his displeasure and his curse. It is to be particularly observed here that the prophet does not say that he would thus be in fact smitten, accursed, and abandoned by God; but only that he would be thus esteemed, or thought, namely, by the Jews who rejected him and put him to death. It is not here said that he was such. Indeed, it is very strongly implied that he was not, since the prophet here is introducing them as confessing their error, and saying that they were mistaken. He was, say they, bearing our sorrows, not suffering for his own sins.
Smitten of God - Not that he was actually smitten of God, but we esteemed him so. We treated him as one whom we regarded as being under the divine malediction, and we therefore rejected him. We esteemed him to be smitten by God, and we acted as if such an one should be rejected and contemned. The word used here (נכה nâ kâ h) means "to smite, to strike," and is sometimes employed to denote divine judgment, as it is here. Thus it means to smite with blindness Gen 19:11; with the pestilence Num 14:12; with emerods Sa1 5:6; with destruction, spoken of a land Mal 4:6; of the river Exo 7:25 when he turned it into blood. In all such instances, it means that Yahweh had inflicted a curse. And this is the idea here. They regarded him as under the judicial inflictions of God, and as suffering what his sins deserved. The foundation of this opinion was laid in the belief so common among the Jews, that great sufferings always argued and supposed great guilt, and were proof of the divine displeasure. This question constitutes the inquiry in the Book of Job, and was the point in dispute between Job and friends.
And afflicted - We esteemed him to be punished by God. In each of these clauses the words, 'For his own sins,' are to be understood. We regarded him as subjected to these calamities on account of his own sins. It did not occur to us that he could be suffering thus for the sins of others. The fact that the Jews attempted to prove that Jesus was a blasphemer, and deserved to die, shows the fulfillment of this, and the estimate which they formed of him (see Luk 23:34; Joh 16:3; Act 3:17; Co1 2:8).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
53:4: he hath: Isa 53:5, Isa 53:6, Isa 53:11, Isa 53:12; Mat 8:17; Gal 3:13; Heb 9:28; Pe1 2:24, Pe1 3:18; Jo1 2:2
yet: Mat 26:37; Joh 19:7
Carl Friedrich Keil and Franz Delitzsch
53:4
Those who formerly mistook and despised the Servant of Jehovah on account of His miserable condition, now confess that His sufferings were altogether of a different character from what they had supposed. "Verily He hath borne our diseases and our pains: He hath laden them upon Himself; but we regarded Him as one stricken, smitten of God, and afflicted." It might appear doubtful whether אכן (the fuller form of אך) is affirmative here, as in Is 40:7; Is 45:15, or adversative, as in Is 49:4. The latter meaning grows out of the former, inasmuch as it is the opposite which is strongly affirmed. We have rendered it affirmatively (Jer. vere), not adversatively (verum, ut vero), because Is 53:4 itself consists of two antithetical halves - a relation which is expressed in the independent pronouns הוּא and אנחנוּ, that answer to one another. The penitents contrast themselves and their false notion with Him and His real achievement. In Matthew (Mt 8:17) the words are rendered freely and faithfully thus: αὐτὸς τὰς ἀσθενείας ἡμῶν ἔλαβε καὶ τὰς νόσους ἐβάστασεν. Even the fact that the relief which Jesus afforded to all kinds of bodily diseases is regarded as a fulfilment of what is here affirmed of the Servant of Jehovah, is an exegetical index worth noticing. In Is 53:4 it is not really sin that is spoken of, but the evil which is consequent upon human sin, although not always the direct consequence of the sins of individuals (Jn 9:3). But in the fact that He was concerned to relieve this evil in all its forms, whenever it came in His way in the exercise of His calling, the relief implied as a consequence in Is 53:4 was brought distinctly into view, though not the bearing and lading that are primarily noticed here. Matthew has very aptly rendered נשׂא by ἔλαβε, and סבל by ἐβάστασε. For whilst סבל denotes the toilsome bearing of a burden that has been taken up, נשׂא combines in itself the ideas of tollere and ferre. When construed with the accusative of the sin, it signifies to take the debt of sin upon one's self, and carry it as one's own, i.e., to look at it and feel it as one's own (e.g., Lev 5:1, Lev 5:17), or more frequently to bear the punishment occasioned by sin, i.e., to make expiation for it (Lev 17:16; Lev 20:19-20; Lev 24:15), and in any case in which the person bearing it is not himself the guilty person, to bear sin in a mediatorial capacity, for the purpose of making expiation for it (Lev 10:17). The lxx render this נשׂא both in the Pentateuch and Ezekiel λαβεῖν ἁμαρτίαν, once ἀναφέρειν; and it is evident that both of these are to be understood in the sense of an expiatory bearing, and not merely of taking away, as has been recently maintained in opposition to the satisfactio vicaria, as we may see clearly enough from Ezek 4:4-8, where the עון שׂאת is represented by the prophet in a symbolical action.
But in the case before us, where it is not the sins, but "our diseases" (חלינוּ is a defective plural, as the singular would be written חלינוּ) and "our pains" that are the object, this mediatorial sense remains essentially the same. The meaning is not merely that the Servant of God entered into the fellowship of our sufferings, but that He took upon Himself the sufferings which we had to bear and deserved to bear, and therefore not only took them away (as Mt 8:17 might make it appear), but bore them in His own person, that He might deliver us from them. But when one person takes upon himself suffering which another would have had to bear, and therefore not only endures it with him, but in his stead, this is called substitution or representation - an idea which, however unintelligible to the understanding, belongs to the actual substance of the common consciousness of man, and the realities of the divine government of the world as brought within the range of our experience, and one which has continued even down to the present time to have much greater vigour in the Jewish nation, where it has found it true expression in sacrifice and the kindred institutions, than in any other, at least so far as its nationality has not been entirely annulled.
(Note: See my Jesus and Hillel, pp. 26, 27.)
Here again it is Israel, which, having been at length better instructed, and now bearing witness against itself, laments its former blindness to the mediatorially vicarious character of the deep agonies, both of soul and body, that were endured by the great Sufferer. They looked upon them as the punishment of His own sins, and indeed - inasmuch as, like the friends of Job, they measured the sin of the Sufferer by the sufferings that He endured - of peculiarly great sins. They saw in Him נגוּע, "one stricken," i.e., afflicted with a hateful, shocking disease (Gen 12:17; 1Kings 6:9) - such, for example, as leprosy, which was called נגע κατ ̓ ἐξ (4Kings 15:5, A. ἀφήμενον, S. ἐν ἁφῆ ὄντα = leprosum, Th. μεμαστιγωμένον, cf., μάστιγες, Mk 3:10, scourges, i.e., bad attacks); also אלהים מכּה, "one smitten of God" (from nâkhâh, root נך, נג; see Comm. on Job, at Job 30:8), and מענּה bowed down (by God), i.e., afflicted with sufferings. The name Jehovah would have been out of place here, where the evident intention is to point to the all-determining divine power generally, whose vengeance appeared to have fallen upon this particular sufferer. The construction mukkēh 'Elōhı̄m signifies, like the Arabic muqâtal rabbuh, one who has been defeated in conflict with God his Lord (see Comm. on Job, at Job 15:28); and 'Elōhı̄m has the syntactic position between the two adjectives, which it necessarily must have in order to be logically connected with them both.
Geneva 1599
53:4 Surely he hath borne our griefs, and carried (f) our sorrows: yet we did esteem him (g) stricken, smitten by God, and afflicted.
(f) That is, the punishment due to our sins, for which he has both suffered and made satisfaction, (Mt 8:17; 1Pet 2:24).
(g) We judge evil, thinking that he was punished for his own sins, and not for ours.
John Gill
53:4 Surely he hath borne our griefs, and carried our sorrows,.... Or "nevertheless", as Gussetius (k); notwithstanding the above usage of him; though it is a certain and undoubted truth, that Christ not only assumed a true human nature, capable of sorrow and grief, but he took all the natural sinless infirmities of it; or his human nature was subject to such, as hunger, thirst, weariness, &c.; and to all the sorrow and pain arising from them; the same sorrows and griefs he was liable to as we are, and therefore called ours and hence he had a sympathy with men under affliction and trouble; and, to show his sympathizing spirit, he healed all sorts of bodily diseases; and also, to show his power, he healed the diseases of the soul, by bearing the sins of his people, and making satisfaction for them; since he that could do the one could do the other; wherefore the evangelist applies this passage to the healing of bodily diseases, Mt 8:17, though the principal meaning of the words may be, that all the sorrows and griefs which Christ bore were not for any sins of his own, but for the sins of his people; wherefore these griefs and sorrows signify the punishment of sin, and are put for sins, the cause of them and so the apostle interprets them of Christ's bearing our sins in his own body on the tree, 1Pet 2:24, and the Septuagint and Arabic versions render the words here, "he bears our sins"; and the Targum is,
"wherefore he will entreat for our sins;''
these being laid upon him, as is afterwards said, were bore by him as the surety of his people; and satisfaction being made for them by his sufferings and death, they are carried and taken away, never to be seen any more:
yet we did esteem him stricken, smitten of God, and afflicted; so indeed he was by the sword of divine justice, which was awaked against him, and with which he was stricken and smitten, as standing in the room of his people; but then it was not for any sin of his own, as the Jews imagined, but for the sins of those for whom he was a substitute; they looked upon all his sorrows and troubles in life, and at death, as the just judgment of God upon him for some gross enormities he had been guilty of; but in this they were mistaken. The Vulgate Latin version is, "we esteemed him as a leprous person"; and so Aquila and Symmachus render the word; and from hence the Jews call the Messiah a leper (l); they say,
"a leper of the house of Rabbi is his name''
as it is said, "surely he hath borne our griefs", &c.; which shows that the ancient Jews understood this prophecy of the Messiah, though produced to prove a wrong character of him; and so it is applied unto him in other ancient writings of theirs; See Gill on Mt 8:17. The words are by some rendered, "and we reckoned him the stricken, smitten of God" (m), and "humbled"; which version of the words proved the conversion of several Jews in Africa, as Andradius and others relate (n); by which they perceived the passage is to be understood not of a mere man, but of God made man, and of his humiliation and sufferings in human nature.
(k) Ebr. Comment. p. 41. "verumtamen", Junius & Tremellius, Piscator; "et tamen", so some is Vatablus. (l) T. Bab. Sanhedrin, fol. 98. 2. (m) "percussum Deum", Sanctius. (n) Vid. Sanctium in loc.
John Wesley
53:4 Yet - Our people believed that he was thus punished by the just judgment of God.
Robert Jamieson, A. R. Fausset and David Brown
53:4 Surely . . . our griefs--literally, "But yet He hath taken (or borne) our sicknesses," that is, they who despised Him because of His human infirmities ought rather to have esteemed Him on account of them; for thereby "Himself took OUR infirmities" (bodily diseases). So Mt 8:17 quotes it. In the Hebrew for "borne," or took, there is probably the double notion, He took on Himself vicariously (so Is 53:5-6, Is 53:8, Is 53:12), and so He took away; His perfect humanity whereby He was bodily afflicted for us, and in all our afflictions (Is 63:9; Heb 4:15) was the ground on which He cured the sick; so that Matthew's quotation is not a mere accommodation. See Note 42 of ARCHBISHOP MAGEE, Atonement. The Hebrew there may mean to overwhelm with darkness; Messiah's time of darkness was temporary (Mt 27:45), answering to the bruising of His heel; Satan's is to be eternal, answering to the bruising of his head (compare Is 50:10).
carried . . . sorrows--The notion of substitution strictly. "Carried," namely, as a burden. "Sorrows," that is, pains of the mind; as "griefs" refer to pains of the body (Ps 32:10; Ps 38:17). Mt 8:17 might seem to oppose this: "And bare our sicknesses." But he uses "sicknesses" figuratively for sins, the cause of them. Christ took on Himself all man's "infirmities;" so as to remove them; the bodily by direct miracle, grounded on His participation in human infirmities; those of the soul by His vicarious suffering, which did away with the source of both. Sin and sickness are ethically connected as cause and effect (Is 33:24; Ps 103:3; Mt 9:2; Jn 5:14; Jas 5:15).
we did esteem him stricken--judicially [LOWTH], namely, for His sins; whereas it was for ours. "We thought Him to be a leper" [JEROME, Vulgate], leprosy being the direct divine judgment for guilt (Lev. 13:1-59; Num 12:10, Num 12:15; 2Chron 26:18-21).
smitten--by divine judgments.
afflicted--for His sins; this was the point in which they so erred (Lk 23:34; Acts 3:17; 1Cor 2:8). He was, it is true, "afflicted," but not for His sins.
53:553:5: Բայց նա վիրաւորեցա՛ւ վասն մեղաց մերոց, եւ պատժեցա՛ւ վասն մերոց անօրէնութեանց. խրատ խաղաղութեան մերոյ ՚ի նմա, եւ նորա վիրօքն բժշկեցաք[10202]։ [10202] Յօրինակին ՚ի կարգի բնաբանի եդեալ. Վասն մերոյ անօրէ՛՛. ՚ի լուս՛՛. ուղղագրի՝ մերոց. համաձայն այլոց։
5 Բայց նա խոցուեց մեր մեղքերի համար եւ մեր անօրէնութիւնների համար դատապարտուեց. մեր խաղաղութեան համար նա՛ պատիժ կրեց, եւ նրա՛ վէրքերով մենք բժշկուեցինք:
5 Բայց անիկա մեր մեղքերուն համար վիրաւորուեցաւ Եւ մեր անօրէնութիւններուն համար ծեծուեցաւ։Մեր խաղաղութեան պատիժը անոր վրայ եղաւ Եւ անոր վէրքերովը մենք բժշկուեցանք։
Բայց նա վիրաւորեցաւ վասն մեղաց մերոց, եւ պատժեցաւ վասն մերոց անօրէնութեանց. խրատ խաղաղութեան մերոյ ի նմա, եւ նորա վիրօքն բժշկեցաք:

53:5: Բայց նա վիրաւորեցա՛ւ վասն մեղաց մերոց, եւ պատժեցա՛ւ վասն մերոց անօրէնութեանց. խրատ խաղաղութեան մերոյ ՚ի նմա, եւ նորա վիրօքն բժշկեցաք[10202]։
[10202] Յօրինակին ՚ի կարգի բնաբանի եդեալ. Վասն մերոյ անօրէ՛՛. ՚ի լուս՛՛. ուղղագրի՝ մերոց. համաձայն այլոց։
5 Բայց նա խոցուեց մեր մեղքերի համար եւ մեր անօրէնութիւնների համար դատապարտուեց. մեր խաղաղութեան համար նա՛ պատիժ կրեց, եւ նրա՛ վէրքերով մենք բժշկուեցինք:
5 Բայց անիկա մեր մեղքերուն համար վիրաւորուեցաւ Եւ մեր անօրէնութիւններուն համար ծեծուեցաւ։Մեր խաղաղութեան պատիժը անոր վրայ եղաւ Եւ անոր վէրքերովը մենք բժշկուեցանք։
zohrab-1805▾ eastern-1994▾ western am▾
53:553:5 Но Он изъязвлен был за грехи наши и мучим за беззакония наши; наказание мира нашего {было} на Нем, и ранами Его мы исцелились.
53:5 αὐτὸς αυτος he; him δὲ δε though; while ἐτραυματίσθη τραυματιζω traumatize διὰ δια through; because of τὰς ο the ἀνομίας ανομια lawlessness ἡμῶν ημων our καὶ και and; even μεμαλάκισται μαλακιζω through; because of τὰς ο the ἁμαρτίας αμαρτια sin; fault ἡμῶν ημων our παιδεία παιδεια discipline εἰρήνης ειρηνη peace ἡμῶν ημων our ἐπ᾿ επι in; on αὐτόν αυτος he; him τῷ ο the μώλωπι μωλωψ welt αὐτοῦ αυτος he; him ἡμεῖς ημεις we ἰάθημεν ιαομαι heal
53:5 וְ wᵊ וְ and הוּא֙ hû הוּא he מְחֹלָ֣ל mᵊḥōlˈāl חלל pierce מִ mi מִן from פְּשָׁעֵ֔נוּ ppᵊšāʕˈēnû פֶּשַׁע rebellion מְדֻכָּ֖א mᵊḏukkˌā דכא oppress מֵ mē מִן from עֲוֹנֹתֵ֑ינוּ ʕᵃwōnōṯˈênû עָוֹן sin מוּסַ֤ר mûsˈar מוּסָר chastening שְׁלֹומֵ֨נוּ֙ šᵊlômˈēnû שָׁלֹום peace עָלָ֔יו ʕālˈāʸw עַל upon וּ û וְ and בַ va בְּ in חֲבֻרָתֹ֖ו ḥᵃvurāṯˌô חַבּוּרָה bruise נִרְפָּא־ nirpā- רפא heal לָֽנוּ׃ lˈānû לְ to
53:5. ipse autem vulneratus est propter iniquitates nostras adtritus est propter scelera nostra disciplina pacis nostrae super eum et livore eius sanati sumusBut he was wounded for our iniquities, he was bruised for our sins: the chastisement of our peace was upon him, and by his bruises we are healed.
5. But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed.
53:5. But he himself was wounded because of our iniquities. He was bruised because of our wickedness. The discipline of our peace was upon him. And by his wounds, we are healed.
53:5. But he [was] wounded for our transgressions, [he was] bruised for our iniquities: the chastisement of our peace [was] upon him; and with his stripes we are healed.
But he [was] wounded for our transgressions, [he was] bruised for our iniquities: the chastisement of our peace [was] upon him; and with his stripes we are healed:

53:5 Но Он изъязвлен был за грехи наши и мучим за беззакония наши; наказание мира нашего {было} на Нем, и ранами Его мы исцелились.
53:5
αὐτὸς αυτος he; him
δὲ δε though; while
ἐτραυματίσθη τραυματιζω traumatize
διὰ δια through; because of
τὰς ο the
ἀνομίας ανομια lawlessness
ἡμῶν ημων our
καὶ και and; even
μεμαλάκισται μαλακιζω through; because of
τὰς ο the
ἁμαρτίας αμαρτια sin; fault
ἡμῶν ημων our
παιδεία παιδεια discipline
εἰρήνης ειρηνη peace
ἡμῶν ημων our
ἐπ᾿ επι in; on
αὐτόν αυτος he; him
τῷ ο the
μώλωπι μωλωψ welt
αὐτοῦ αυτος he; him
ἡμεῖς ημεις we
ἰάθημεν ιαομαι heal
53:5
וְ wᵊ וְ and
הוּא֙ הוּא he
מְחֹלָ֣ל mᵊḥōlˈāl חלל pierce
מִ mi מִן from
פְּשָׁעֵ֔נוּ ppᵊšāʕˈēnû פֶּשַׁע rebellion
מְדֻכָּ֖א mᵊḏukkˌā דכא oppress
מֵ מִן from
עֲוֹנֹתֵ֑ינוּ ʕᵃwōnōṯˈênû עָוֹן sin
מוּסַ֤ר mûsˈar מוּסָר chastening
שְׁלֹומֵ֨נוּ֙ šᵊlômˈēnû שָׁלֹום peace
עָלָ֔יו ʕālˈāʸw עַל upon
וּ û וְ and
בַ va בְּ in
חֲבֻרָתֹ֖ו ḥᵃvurāṯˌô חַבּוּרָה bruise
נִרְפָּא־ nirpā- רפא heal
לָֽנוּ׃ lˈānû לְ to
53:5. ipse autem vulneratus est propter iniquitates nostras adtritus est propter scelera nostra disciplina pacis nostrae super eum et livore eius sanati sumus
But he was wounded for our iniquities, he was bruised for our sins: the chastisement of our peace was upon him, and by his bruises we are healed.
53:5. But he himself was wounded because of our iniquities. He was bruised because of our wickedness. The discipline of our peace was upon him. And by his wounds, we are healed.
53:5. But he [was] wounded for our transgressions, [he was] bruised for our iniquities: the chastisement of our peace [was] upon him; and with his stripes we are healed.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5: Но Он изъязвлен был за грехи наши и мучим за беззакония наши... Идет повторение и более подробное раскрытие только что высказанной мысли о действительном смысле страданий Мессии. Это - наиболее ясное и сильное предсказание о крестных страданиях и смерти Спасителя, значение которого долгое время признавала даже и древне-раввинская традиция. (См. примеры из Mидраша в комментарии СПб. проф. 818-819: с.), Так, раввин Иосе-галилеянин на вопрос: "какая, по-твоему, мера больше - мера благости или мера мщения?" отвечает: "мера благости больше, а мера мщения меньше. Царь же Мессия смирился и умалился за преступников, как говорится: но Он изъязвлен был за грехи наши... Насколько больше Его заслуги для всех родов, как написано: и Господь возложил на Него грехи всех". Глагол "изъязвлен" или "изранен" евр. halal - указывает, вообще, на физическое страдание, в частности, именно на пронзение копьем (Иез 32:25). Здесь имеется в виду известная евангельская деталь о прободении ребра Спасителя, .

Мучим за беззакония наша, ига как переводят некоторые "сокрушен", вместо "мучим". Здесь, следовательно, подчеркивают другой момент страданий - тяжкие душевные муки Божественного Страдальца, который Он предощущал еще накануне, а саду Гефсиманском, и со всей остротой пережил в самый момент крестных страданий (Мф 26:37-38; 27:46; ср. Пс 21:17; ; 87:4-8, 15-18).

Наказание мира нашего было на Нем...

"Наказание - musar - может быть понимаемо в двояком смысле: юридическом и педагогическом. LXX и Вульг. понимали в последнем, почему: paideia eirhnhV hmwn, disciplina pacis nostrae. Но контекст речи располагает совмещать тот и другой смысл: наказание Отрока Господня, с одной стороны, было возмездием перед правосудием Божиим за грехи человечества, т. е. имело юридический характер, было роеnа mulcta; с другой стороны, убив грех, живущий в человеческой природе (Рим 6:6), оно делало для людей возможным приведение к Отцу Небесному (Еф 2:18), таким образом имело и педагогическое значение". (Ком. СПб. проф. 819).

Следовательно, это было действительное наказание, но такое, посредством которого был достигнут нам мир (примирение) с Богом, некогда нарушенный грехопадением. Почему пророк Исаия и имел полное основание назвать Мессию раньше "князем мира" (9:5).

И ранами Его мы исцелились или как в славянском переводе, язвою Его мы изцелехом. Пророчество это представляет поразительную точность относительно главнейшего момента искупительного служения Мессии, Его крестной смерти, когда струящаяся из пронзенных рук и ног драгоценная кровь Господа исцеляла человечество от смертных болезней греха. Апостол Петр почти также выражается в послании, когда пишет: Он грехи наши Сам вознес телом Своим на древо, дабы мы, избавившись от грехов, жили для правды: ранами Его вы исцелились (1: Пет 2:24; См. у Григорьева - 215). Вся сила данного исцеления заключается в том, что здесь не только залечена внешняя рана греха, но и убит, вырван внутренний ее корень - умиротворив через Него, Кровию креста Его, и земное и небесное? (Кол 1:20)
Adam Clarke: Commentary on the Bible - 1831
53:5: The chastisement of our peace "The chastisement by which our peace is effected" - Twenty-one MSS. and six editions have the word fully and regularly expressed, שלמינו shelomeynu; pacificationum nostrarum, "our pacification;" that by which we are brought into a state of peace and favor with God. Ar. Montan.
Albert Barnes: Notes on the Bible - 1834
53:5: But he was wounded - Margin, 'Tormented.' Jerome and the Septuagint also render this, 'He was wounded.' Junius and Tremellius, 'He was affected with grief.' The Chaldee has given a singular paraphrase of it, showing how confused was the view of the whole passage in the mind of that interpreter. 'And he shall build the house of the sanctuary which was defiled on account of our sins, and which was delivered on account of our iniquities. And in his doctrine, peace shall be multiplied to us. And when we obey his words, our sins shall be remitted to us.' The Syriac renders it in a remarkable manner, 'He is slain on account of our sins,' thus showing that it was a common belief that the Messiah would be violently put to death. The word rendered 'wounded' (מחלל mecholâ l), is a Pual participle, from חלל châ lal, to bore through, to perforate, to pierce; hence, to wound Sa1 31:3; Ch1 10:3; Eze 28:9. There is probably the idea of painful piercing, and it refers to some infliction of positive wounds on the body, and not to mere mental sorrows, or to general humiliation. The obvious idea would be that there would be some act of piercing, some penetrating wound that would endanger or take life. Applied to the actual sufferings of the Messiah, it refers undoubtedly to the piercing of his hands, his feet, and his side. The word 'tormented,' in the margin, was added by our translators because the Hebrew word might be regarded as derived from חול chû l, to writhe, to be tormented, to be pained - a word not unfrequently applied to the pains of parturition. But it is probable that it is rather to be regarded as derived from חלל châ lal, "to pierce, or to wound."
For our transgressions - The prophet here places himself among the people for whom the Messiah suffered these things, and says that he was not suffering for his own sins, but on account of theirs. The preposition 'for' (מן min) here answers to the Greek διά dia, on account of, and denotes the cause for which he suffered and means, even according to Gesenius (Lex.), here, 'the ground or motive on account of, or because of which anything is done.' Compare Deu 7:7; Jdg 5:11; Est 5:9; Psa 68:30; Sol 3:8. It is strikingly parallel to the passage in Rom 4:25 : 'Who was delivered for (διά dia) our offences.' Compare Co2 5:21; Heb 9:28; Pe1 2:24. Here the sense is, that the reason why he thus suffered was, that we were transgressors. All along the prophet keeps up the idea that it was not on account of any sin of which he was guilty that he thus suffered, but it was for the sins of others - an idea which is everywhere exhibited in the New Testament.
He was bruised - The word used here (דכא dâ kâ') means properly to be broken to pieces, to be bruised, to be crushed Job 6:9; Psa 72:4. Applied to mind, it means to break down or crush by calamities and trials; and by the use of the word here, no doubt, the most severe inward and outward sufferings are designated. The Septuagint renders it, Μεμαλάκιστα Memalakista - 'He was rendered languid,' or feeble. The same idea occurs in the Syriac translation. The meaning is, that he was under such a weight of sorrows on account of our sins, that he was, as it were, crushed to the earth. How true this was of the Lord Jesus it is not necessary here to pause to show.
The chastisement of our peace - That is, the chastisement by which our peace is effected or secured was laid upon him; or, he took it upon himself,' and bore it, in order that we might have peace. Each word here is exceedingly important, in order to a proper estimate of the nature of the work performed by the Redeemer. The word 'chastisement' (מוּסר mû sâ r), properly denotes the correction, chastisement, or punishment inflicted by parents on their children, designed to amend their faults Pro 22:15; Pro 23:13. It is applied also to the discipline and authority of kings Job 22:18; and to the discipline or correction of God Job 5:17; Hos 5:2. Sometimes it means admonition or instruction, such as parents give to children, or God to human beings. It is well rendered by the Septuagint by Παιδεία Paideia; by Jerome, Disciplina. The word does not of necessity denote punishment, though it is often used in that sense.
It is properly that which corrects, whether it be by admonition, counsel, punishment, or suffering. Here it cannot properly mean punishment - for there is no punishment where there is no guilt, and the Redeemer had done no sin; but it means that he took upon himself the sufferings which would secure the peace of those for whom he died - those which, if they could have been endured by themselves, would have effected their peace with God. The word peace means evidently their peace with God; reconciliation with their Creator. The work of religion in the soul is often represented as peace; and the Redeemer is spoken of as the great agent by whom that is secured. 'For he is our peace' (Eph 2:14-15, Eph 2:17; compare Act 10:36; Rom 5:1; Rom 10:15). The phrase 'upon him,' means that the burden by which the peace of people was effected was laid upon him, and that he bore it. It is parallel with the expressions which speak of his bearing it, carrying it, etc. And the sense of the whole is, that he endured the sorrows, whatever they were, which were needful to secure our peace with God.
And with his stripes - Margin, 'Bruise.' The word used here in Hebrew (חבורה chabbû râ h) means properly stripe, weal, bruise, that is, the mark or print of blows on the skin. Greek Μώλωπι Mō lō pi; Vulgate, Livore. On the meaning of the Hebrew word, see the notes at Isa 1:6. It occurs in the following places, and is translated by stripe, and stripes (Exo 21:25, bis); bruises Isa 1:6; hurt Gen 4:23; blueness Pro 20:30; wounds Psa 38:5; and spots, as of a leopard Jer 13:23. The proper idea is the weal or wound made by bruising; the mark designated by us when we speak of its being 'black and blue.' It is not a flesh wound; it does not draw blood; but the blood and other humors are collected under the skin. The obvious and natural idea conveyed by the word here is, that the individual referred to would be subjected to some treatment that would cause such a weal or stripe; that is, that he would be beaten, or scourged. How literally this was applicable to the Lord Jesus, it is unnecessary to attempt to prove (see Mat 27:26). It may be remarked here, that this could not be mere conjecture How could Isaiah, seven hundred years before it occurred, conjecture that the Messiah would be scourged and bruised? It is this particularity of prediction, compared with the literal fulfillment, which furnishes the fullest demonstration that the prophet was inspired. In the prediction nothing is vague and general. All is particular and minute, as if he saw what was done, and the description is as minutely accurate as if he was describing what was actually occurring before his eyes.
We are healed - literally, it is healed to us; or healing has happened to us. The healing here referred to, is spiritual healing, or healing from sin. Pardon of sin, and restoration to the favor of God, are not unfrequently represented as an act of healing. The figure is derived from the fact that awakened and convicted sinners are often represented as crushed, broken, bruised by the weight of their transgressions, and the removal of the load of sin is repesented as an act of healing. 'I said, O Lord, be merciful unto me; heal my soul, for I have sinned againt thee' Psa 41:4. Have mercy upon me, O Lord, for I am weak; O Lord, heal me, for my bones are vexed' Psa 6:2. 'Who forgiveth all thine, iniquities; who healeth all thy diseases Psa 103:3. The idea here is, that the Messiah would be scourged; and that it would be by that scourging that health would be imparted to our souls.
It would be in our place, and in our stead; and it would be designed to have the same effect in recovering us, as though it had been inflicted on ourselves. And will it not do it? Is it not a fact that it has such an effect? Is not a man as likely to be recovered from a course of sin and folly, who sees another suffer in his place what he ought himself to suffer, as though he was punished himself? Is not a wayward and dissipated son quite as likely to be recovered to a course of virtue by seeing the sufferings which his career of vice causes to a father, a mother, or a sister, as though he himself When subjected to severe punishment? When such a son sees that he is bringing down the gray hairs of his father with sorrow to the grave; when he sees that he is breaking the heart of the mother that bore him; when he sees a sister bathed in tears, or in danger of being reduced to poverty or shame by his course, it will be far more likely to reclaim him than would be personal suffering, or the prospect of poverty, want, and an early death. And it is on this principle that the plan of salvation is founded. We shall be more certainly reclaimed by the voluntary sufferings of the innocent in our behalf, than we should be by being personally punished. Punishment would make no atonement, and would bring back no sinner to God. But the suffering of the Redeemer in behalf of mankind is adapted to save the world, and will in fact arrest, reclaim, and redeem all who shall ever enter into heaven.
(Sin is not only a crime for which we were condemned to die, and which Christ purchased for us the pardon of, but it is a disease which tends directly to the death of our souls, and which Christ provided for the cure of. By his stripes, that is, the sufferings he underwent, he purchased for us the Spirit and grace of God, to mortify our corruptions, which are the distempers of our souls; and to put our souls in a good state of health, that they may be fit to serve God, and prepare to enjoy him. And by the doctrine of Christ's cross, and the powerful arguments it furnisheth us with against sin, the dominion of sin is broken in us, anal we are fortified against that which feeds the disease - Henry.)
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
53:5: But he was: Isa 53:6-8, Isa 53:11, Isa 53:12; Dan 9:24; Zac 13:7; Mat 20:28; Rom 3:24-26, Rom 4:25; Rom 5:6-10, Rom 5:15-21; Co1 15:3; Co2 5:21; Eph 5:2; Heb 9:12-15; Heb 10:10, Heb 10:14; Pe1 3:18
wounded: or, tormented
bruised: Isa 53:10; Gen 3:15
the chastisement: Pe1 2:24
stripes: Heb. bruise
Carl Friedrich Keil and Franz Delitzsch
53:5
In Is 53:5, והוּא, as contrasted with ואנחנוּ, continues the true state of the case as contrasted with their false judgment. "Whereas He was pierced for our sins, bruised for our iniquities: the punishment was laid upon Him for our peace; and through His stripes we were healed." The question is, whether Is 53:5 describes what He was during His life, or what He was in His death. The words decide in favour of the latter. For although châlâl is applied to a person mortally wounded but not yet dead (Jer 51:52; Ps 69:27), and châlal to a heart wounded to death (Ps 109:22); the pure passives used here, which denote a calamity inflicted by violence from without, more especially mechōlâl, which is not the participle polal of chı̄l (made to twist one's self with pain), but the participle poal of châl (pierced, transfossus, the passive of mechōlēl, Is 51:9), and the substantive clauses, which express a fact that has become complete in all its circumstances, can hardly be understood in any other way than as denoting, that "the servant of God" floated before the mind of the speaker in all the sufferings of death, just as was the case with Zechariah in Zech 12:10. There were no stronger expressions to be found in the language, to denote a violent and painful death. As min, with the passive, does not answer to the Greek ὑπό, but to ἀπό, the meaning is not that it was our sins and iniquities that had pierced Him through like swords, and crushed Him like heavy burdens, but that He was pierced and crushed on account of our sins and iniquities. It was not His own sins and iniquities, but ours, which He had taken upon Himself, that He might make atonement for them in our stead, that were the cause of His having to suffer so cruel and painful a death.
The ultimate cause is not mentioned; but עליו שׁלומנוּ מוּסר which follows points to it. His suffering was a mūsâr, which is an indirect affirmation that it was God who had inflicted it upon Him, for who else could the yōsēr (meyassēr) be? We have rendered mūsâr "punishment;" and there was no other word in the language for this idea; for though נקם and פּקדּה (to which Hofmann refers) have indeed the idea of punishment associated with them, the former signifies ἐκδίκησις, the latter ἐπίσκεψις, whereas mūsâr not only denotes παιδεία, as the chastisement of love (Prov 3:11), but also as the infliction of punishment (= τιμωρία κόλασις, Prov 7:22; Jer 30:14), just as David, when he prayed that God might not punish him in His anger and hot displeasure (Ps 6:2), could not find a more suitable expression for punishment, regarded as the execution of judgment, than יסּר (הוכיח). The word itself, which follows the form of mūsâd (Is 28:16), signifies primarily being chastised (from yâsar = vâsar, constringere, coercere), and included from the very outset the idea of practical chastisement, which then passed over into that of admonition in words, of warning by example, and of chastity as a moral quality. In the case before us, in which the reference is to a sufferer, and to a mūsâr resting upon him, this can only mean actual chastisement. If the expression had been עליו מוּסרנוּ, it would merely mean that God had caused Him, who had taken upon Himself our sins and iniquities and thus made Himself representatively or vicariously guilty, to endure the chastisement which those sins deserved. but it is שׁלומנוּ מוּסר. The connection of the words is the same as that of חיּים תּוכחת in Prov 15:31. As the latter signifies "reproof leading to life," so the former signifies "the chastisement which leads to our peace." It is true that the suffix belongs to the one idea, that that has grown up through this combination of the words, like berı̄th shelōmı̄, "my peace-covenant" (Is 54:10); but what else could our "peace-chastisement" be, than the chastisement that brings us peace, or puts us into a state of salvation? This is the idea involved in Stier's rendering, "restoring chastisement," and Hofmann's, "the chastisement wholesome for us." The difference in the exposition simply lies in the view entertained of the mūsâr, in which neither of these commentators will allow that there is any idea of a visitation of justice here. But according to our interpretation, the genitive שׁלומנו, which defines the mūsâr so far as its object and results are concerned, clearly shows that this manifestation of the justice of God, this satisfaction procured by His holiness, had His love for its foundation and end. It was our peace, or, what is more in accordance with the full idea of the word, our general well-being, our blessedness, which these sufferings arrived at and secured (the synonyms of shâlōm are tōbh and yeshū‛âh, Is 52:7). In what follows, "and by His stripes (chăbhūrâh = chabbūrâh, Is 1:6) we have been healed," shâlōm is defined as a condition of salvation brought about by healing. "Venustissimum ὀξύμωρον," exclaims Vitringa here. He means the same as Jerome when he says, suo vulnere vulnera nostra curavit. The stripes and weals that were inflicted upon Him have made us sound and well (the lxx keeps the collective singular, and renders it very aptly τῷ μώλωπι αὐτοῦ; cf., 1Pet 2:24). We were sick unto death because of our sins; but He, the sinless one, took upon Himself a suffering unto death, which was, as it were, the concentration and essence of the woes that we had deserved; and this voluntary endurance, this submission to the justice of the Holy One, in accordance with the counsels of divine love, became the source of our healing.
Geneva 1599
53:5 But he [was] wounded for our transgressions, [he was] bruised for our iniquities: the (h) chastisement for our peace [was] upon him; and with his stripes we are healed.
(h) He was chastised for our reconciliation, (1Cor 15:3).
John Gill
53:5 But he was wounded for our transgressions,.... Not for any sins of his own, but for ours, for our rebellions against God, and transgressions of his law, in order to make atonement and satisfaction for them; these were the procuring and meritorious causes of his sufferings and death, as they were taken upon him by him to answer for them to divine justice, which are meant by his being wounded; for not merely the wounds he received in his hands, feet, and side, made by the nails and spear, are meant, but the whole of his sufferings, and especially his being wounded to death, and which was occasionally by bearing the sins of his people; and hereby he removed the guilt from them, and freed them from the punishment due unto them:
he was bruised for our iniquities; as bread corn is bruised by threshing it, or by its being ground in the mill, as the manna was; or as spice is bruised in a mortar, he being broken and crushed to pieces under the weight of sin, and the punishment of it. The ancient Jews understood this of the Messiah; in one place they say (o),
"chastisements are divided into three parts, one to David and the fathers, one to our generation, and one to the King Messiah; as it is written, "he was wounded for our transgressions; and bruised for our iniquities":''
and in another place (p),
"at that time they shall declare to the Messiah the troubles of Israel in captivity, and the wicked which are among them, that do not mind to know the Lord; he shall lift up his voice, and weep over the wicked among them; as it is said, "he was wounded for our transgressions", &c.''
the chastisement of our peace was upon him; that is, the punishment of our sins was inflicted on him, whereby our peace and reconciliation with God was made by him; for chastisement here does not design the chastisement of a father, and in love, such as the Lord chastises his people with; but an act of vindictive justice, and in wrath, taking vengeance on our sins, of our surety, whereby divine wrath is appeased, justice is satisfied, and peace is made:
and with his stripes we are healed; or "by his stripe" (q), or "bruise": properly the black and blue mark of it, so called from the gathering and settling of the blood where the blow is given. Sin is a disease belonging to all men, a natural, hereditary, nauseous, and incurable one, but by the blood of Christ; forgiving sin is a healing of this disease; and this is to be had, and in no other way, than through the stripes and wounds, the blood and sacrifice, of the Son of God. Christ is a wonderful physician; he heals by taking the sicknesses of his people upon himself, by bearing their sins, and being wounded and bruised for them, and by his enduring blows, and suffering death itself for them. The Targum is,
"when we obey his words, our sins will be forgiven us;''
but forgiveness is not through our obedience, but the blood of Christ.
(o) Mechilta apud Yalkut, par. 2. fol 90. 1. (p) Zohar in Exod. fol. 85. 2. See also Midrash Ruth, fol. 33. 2. and Zohar in Deut. fol. 117. 3. and R. Moses Hadarsan apud Galatia de Arcan. Cath. Ver. I. 8. c. 15 p. 586. and in I. 6. c. 2. p. 436. (q) "per livorem ejus", Munster; "livore ejus", V. L. Montanus, Vatablus; "tumice ejus", Junius & Tremellius; "vibico ejus", Cocceius; "vibicibus ejus" Vitringa.
John Wesley
53:5 Wounded - Which word comprehends all his pains and punishments. For our iniquities - For the guilt of their sins, which he had voluntarily taken upon himself, and for the expiation of their sins, which was hereby purchased. The chastisement - Those punishments by which our peace, our reconciliation to God, was to be purchased, were laid upon him by God's justice with his own consent. Healed - By his sufferings we are saved from our sins.
Robert Jamieson, A. R. Fausset and David Brown
53:5 wounded--a bodily wound; not mere mental sorrow; literally, "pierced"; minutely appropriate to Messiah, whose hands, feet, and side were pierced (Ps 22:16). The Margin, wrongly, from a Hebrew root, translates, "tormented."
for . . . for-- (Rom 4:25; 2Cor 5:21; Heb 9:28; 1Pet 2:24; 1Pet 3:18) --the cause for which He suffered not His own, but our sins.
bruised--crushing inward and outward suffering (see on Is 53:10).
chastisement--literally, the correction inflicted by a parent on children for their good (Heb 12:5-8, Heb 12:10-11). Not punishment strictly; for this can have place only where there is guilt, which He had not; but He took on Himself the chastisement whereby the peace (reconciliation with our Father; Rom 5:1; Eph 2:14-15, Eph 2:17) of the children of God was to be effected (Heb 2:14).
upon him--as a burden; parallel to "hath borne" and "carried."
stripes--minutely prophetical of His being scourged (Mt 27:26; 1Pet 2:24).
healed--spiritually (Ps 41:4; Jer 8:22).
53:653:6: Ամենեքեան իբրեւ ոչխարք մոլորեալք. այր ՚ի ճանապարհի իւրում մոլորեցաւ, եւ Տէր մատնեաց զնա առ մեղս մեր.
6 Ամէնքն էլ մոլորուած ոչխարներ են. մարդն իր ճանապարհին մոլորուեց, բայց Տէրը նրա՛ն մատնեց մեր մեղքերի համար:
6 Ամէնքս ոչխարներու պէս մոլորեցանք։Ամէն մէկս իր ճամբան դարձաւ։Տէրը մեր ամենուն անօրէնութիւնը անոր վրայ դրաւ։
Ամենեքեան իբրեւ ոչխարք մոլորեալք. այր ի ճանապարհի իւրում [839]մոլորեցաւ, եւ Տէր մատնեաց զնա առ մեղս մեր:

53:6: Ամենեքեան իբրեւ ոչխարք մոլորեալք. այր ՚ի ճանապարհի իւրում մոլորեցաւ, եւ Տէր մատնեաց զնա առ մեղս մեր.
6 Ամէնքն էլ մոլորուած ոչխարներ են. մարդն իր ճանապարհին մոլորուեց, բայց Տէրը նրա՛ն մատնեց մեր մեղքերի համար:
6 Ամէնքս ոչխարներու պէս մոլորեցանք։Ամէն մէկս իր ճամբան դարձաւ։Տէրը մեր ամենուն անօրէնութիւնը անոր վրայ դրաւ։
zohrab-1805▾ eastern-1994▾ western am▾
53:653:6 Все мы блуждали, как овцы, совратились каждый на свою дорогу: и Господь возложил на Него грехи всех нас.
53:6 πάντες πας all; every ὡς ως.1 as; how πρόβατα προβατον sheep ἐπλανήθημεν πλαναω mislead; wander ἄνθρωπος ανθρωπος person; human τῇ ο the ὁδῷ οδος way; journey αὐτοῦ αυτος he; him ἐπλανήθη πλαναω mislead; wander καὶ και and; even κύριος κυριος lord; master παρέδωκεν παραδιδωμι betray; give over αὐτὸν αυτος he; him ταῖς ο the ἁμαρτίαις αμαρτια sin; fault ἡμῶν ημων our
53:6 כֻּלָּ֨נוּ֙ kullˈānû כֹּל whole כַּ ka כְּ as † הַ the צֹּ֣אן ṣṣˈōn צֹאן cattle תָּעִ֔ינוּ tāʕˈînû תעה err אִ֥ישׁ ʔˌîš אִישׁ man לְ lᵊ לְ to דַרְכֹּ֖ו ḏarkˌô דֶּרֶךְ way פָּנִ֑ינוּ pānˈînû פנה turn וַֽ wˈa וְ and יהוָה֙ [yhwˌāh] יְהוָה YHWH הִפְגִּ֣יעַ hifgˈîₐʕ פגע meet בֹּ֔ו bˈô בְּ in אֵ֖ת ʔˌēṯ אֵת [object marker] עֲוֹ֥ן ʕᵃwˌōn עָוֹן sin כֻּלָּֽנוּ׃ kullˈānû כֹּל whole
53:6. omnes nos quasi oves erravimus unusquisque in viam suam declinavit et Dominus posuit in eo iniquitatem omnium nostrumAll we like sheep have gone astray, every one hath turned aside into his own way: and the Lord hath laid on him the iniquity of us all.
6. All we like sheep have gone astray; we have turned every one to his own way; and the LORD hath laid on him the iniquity of us all.
53:6. We have all gone astray like sheep; each one has turned aside to his own way. And the Lord has placed all our iniquity upon him.
53:6. All we like sheep have gone astray; we have turned every one to his own way; and the LORD hath laid on him the iniquity of us all.
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:

53:6 Все мы блуждали, как овцы, совратились каждый на свою дорогу: и Господь возложил на Него грехи всех нас.
53:6
πάντες πας all; every
ὡς ως.1 as; how
πρόβατα προβατον sheep
ἐπλανήθημεν πλαναω mislead; wander
ἄνθρωπος ανθρωπος person; human
τῇ ο the
ὁδῷ οδος way; journey
αὐτοῦ αυτος he; him
ἐπλανήθη πλαναω mislead; wander
καὶ και and; even
κύριος κυριος lord; master
παρέδωκεν παραδιδωμι betray; give over
αὐτὸν αυτος he; him
ταῖς ο the
ἁμαρτίαις αμαρτια sin; fault
ἡμῶν ημων our
53:6
כֻּלָּ֨נוּ֙ kullˈānû כֹּל whole
כַּ ka כְּ as
הַ the
צֹּ֣אן ṣṣˈōn צֹאן cattle
תָּעִ֔ינוּ tāʕˈînû תעה err
אִ֥ישׁ ʔˌîš אִישׁ man
לְ lᵊ לְ to
דַרְכֹּ֖ו ḏarkˌô דֶּרֶךְ way
פָּנִ֑ינוּ pānˈînû פנה turn
וַֽ wˈa וְ and
יהוָה֙ [yhwˌāh] יְהוָה YHWH
הִפְגִּ֣יעַ hifgˈîₐʕ פגע meet
בֹּ֔ו bˈô בְּ in
אֵ֖ת ʔˌēṯ אֵת [object marker]
עֲוֹ֥ן ʕᵃwˌōn עָוֹן sin
כֻּלָּֽנוּ׃ kullˈānû כֹּל whole
53:6. omnes nos quasi oves erravimus unusquisque in viam suam declinavit et Dominus posuit in eo iniquitatem omnium nostrum
All we like sheep have gone astray, every one hath turned aside into his own way: and the Lord hath laid on him the iniquity of us all.
53:6. We have all gone astray like sheep; each one has turned aside to his own way. And the Lord has placed all our iniquity upon him.
53:6. All we like sheep have gone astray; we have turned every one to his own way; and the LORD hath laid on him the iniquity of us all.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6: Все мы блуждаем, как овцы, совратились каждый на свою дорогу... Начало стиха ("все мы") свидетельствует о расширении объема пророческой речи: здесь пророк говорит уже не от лица обратившихся иудеев, даже и не от народа израильского вообще, но от лица всего человечества, от имени всех потомков падших прародителей. Это - одно из лучших, поэтических изображений всеобщности греховной порчи в человеческом роде и его полной религиозно-моральной беспринципности, расшатанности и упадка. Следует также отметить, что самый факт противопоставления нашей общей греховности ("все мы", следовательно, и, так называемые, ветхозаветные праведники, и сам пророк) безгрешности Мессии, с решительностью восстает против всякой попытки отождествить личность этого Раба с кем-либо из представителей греховного человечества. Взятый здесь для сравнения образ стада, лишенного пастыря, - один из излюбленных, как в Ветхом, так и в Новом Завете (Чис 27:17; 2: Пар 18:16; Мф 9:36; Ин 10:11-16: и др.). Он не столько говорит о злонамеренности заблуждения, сколько о растерянности и беспомощности, заблудившихся, что в особенности приложено к языческому миру, который, по свидетельству Апостола Павла, усиленно искал Бога, но не мог только Его найти (Рим 1: гл.).

И Господь возложил на Него грехи всех нас, или, как в славянском: "и Господь предаде Его грех ради наших". Приведенные слова направлены против самого существа иудейского заблуждения. Иудеи думали, что если кто страдает, то это значит, что Господь его наказал, или "предал" бедствию за его собственные грехи. Пророк здесь и говорит: да, Мессия тоже подвергается Божественной каре, Господь Его "предает" на страдания; но вся глубина различия лежит в том, что эти страдания будут возмездием не за Его личную вину, а за "грехи всех нас". "Господь предал Его за грехи наши, чтобы Он вместо нас понес то, чего мы, по причине слабости сил, не могли понести" - прекрасно разъясняет это блаженный Иероним. Нетрудно видеть, что в основу выражения данного стиха положен образ, взятый из подробности религиозных церемонии в день очищения, - именно символическое действие возложения первосвященником грехов всего Израиля на голову козла Отпущения (Лев 16:21-22). Как основная мысль этого стиха, так и имеющиеся в нем образы, прекрасно раскрыты в новозаветных Писаниях, в особенности, у Апостола Павла, который, напр., говорит об Иисусе Христе, что "... не знавшего греха Он сделал для нас жертвою за грех, чтобы мы в Нем сделались праведными пред Богом". (2: Кор 5:21).
Adam Clarke: Commentary on the Bible - 1831
53:6: 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.
Albert Barnes: Notes on the Bible - 1834
53:6: 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 paredō ken auton tais hamartiais hē mō n - 'The Lord gave him for our sins.' The Chaldee renders it, 'From the presence of the Lord there was a willingness (רעוא ra‛ ă vâ') 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 pâ ga‛) means, properly, to strike upon or against, to impinge on anyone or anything, as the Greek πηγνύω pē gnuō. 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.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
53:6: All we: Psa 119:176; Mat 18:12-14; Luk 15:3-7; Rom 3:10-19; Pe1 2:25
his own: Isa 55:7, Isa 56:11; Eze 3:18; Rom 4:25; Jam 5:20; Pe1 3:18
laid on him the iniquity of us all: Heb. made the iniquities of us all to meet on him, Psa 69:4
Carl Friedrich Keil and Franz Delitzsch
53:6
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 (Is 63:17), and every one had turned to his own way, in utter selfishness and estrangement from God (Is 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 (Ps 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 Is 53:5, and the equally distinct statement in Is 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.
Geneva 1599
53:6 All we like sheep have gone astray; we have turned every one to his own way; and the LORD hath laid on him the (i) iniquity of us all.
(i) Meaning, the punishment of our iniquity, and not the fault itself.
John Gill
53:6 All we like sheep have gone astray,.... Here the prophet represents all the elect of God, whether Jews or Gentiles; whom he compares to "sheep", not for their good qualities, but for their foolishness and stupidity; and particularly for their being subject to go astray from the shepherd, and the fold, and from their good pastures, and who never return of themselves, until they are looked up, and brought back by the shepherd, or owner of them; so the people of God, in a state of nature, are like the silly sheep, they go astray from God, are alienated from the life of him, deviate from the rule of his word, err from the right way, and go into crooked paths, which lead to destruction; and never return of themselves, of their own will, and by their own power, until they are returned, by powerful and efficacious grace, unto the great Shepherd and Bishop of souls; see 1Pet 2:25 where the apostle has a manifest respect to this passage:
we have turned everyone to his own way; and that is an evil one, a dark and slippery one, a crooked one, the end of it is ruin; yet this is a way of a man's own choosing and approving, and in which he delights; and it may not only intend the way of wickedness in general, common to all men in a state of nature, but a particular way of sinning, peculiar to each; some are addicted to one sin, and some to another, and have their own way of committing the same sin; men turn their faces from God, and their backs upon him, and look to their own way, and set their faces towards it, and their hearts on it; and which seems right and pleasing to them, yet the end of it are the ways of death; and so bent are men on these ways, though so destructive, that nothing but omnipotent grace can turn them out of them, and to the Lord; and which is done in consequence of what follows:
and the Lord hath laid on him the iniquity of us all; that is, God the Father, against whom we have sinned, from whom we have turned, and whose justice must be satisfied; he has laid on Christ, his own Son, the sins of all his elect ones; which are as it were collected together, and made one bundle and burden of, and therefore expressed in the singular number, "iniquity", and laid on Christ, and were bore by him, even all the sins of all God's elect; a heavy burden this! which none but the mighty God could bear; this was typified by laying of hands, and laying of sins upon the sacrifice, and putting the iniquities of Israel upon the head of the scapegoat, by whom they were bore, and carried away. The words may be rendered, "he made to meet upon him the iniquity of us all" (r); the elect of God, as they live in every part of the world, their sins are represented as coming from all quarters, east, west, north, and south; and as meeting in Christ, as they did, when he suffered as their representative on the cross: or "he made to rush, or fall upon him the iniquity of us all" (s); our sins, like a large and mighty army, beset him around, and fell upon him in a hostile manner, and were the cause of his death; by which means the law and justice of God had full satisfaction, and our recovery from ruin and destruction is procured, which otherwise must have been the consequence of turning to our own ways; so the ancient Jews understood this of the Messiah. R. Cahana (t) on these words, "binding his ass's colt to the choice vine", Gen 49:11 says,
"as the ass bears burdens, and the garments of travellers, so the King Messiah will bear upon him the sins of the whole world; as it is said, "the Lord hath laid on him the iniquity of us all",'' Is 53:6.
(r) "fecit occarrere in eum iniquitatem omnium hostrum", Montanus; "occurrere fecit ei, vel irruere fecit in ilium", Vatablus. (s) "Incurrere fecit in eum", Cocceius, Vitringa, Forerius; "irruere fecit in ilium", Vatablus; sic Syr. "fecit ut incurreret iniquitas", Piscator. (t) Apud Galatin. de Cathol. Ver. I. 10. c. 6. p. 663, and Siphre in ib. l. 8. c. 20. p. 599.
John Wesley
53:6 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.
Robert Jamieson, A. R. Fausset and David Brown
53:6 Penitent confession of believers and of Israel in the last days (Zech 12:10).
sheep . . . astray-- (Ps 119:176; 1Pet 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 (Ezek 34:5-6; Zech 10:2, Zech 10:6; compare with Ezek 34:23-24; Jer 23:4-5; also Mt 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 2Cor 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.
53:753:7: եւ նա առ վշտին ո՛չ բանայ զբերան իւր։ Իբրեւ ոչխա՛ր ՚ի սպանդ վարեցաւ. իբրեւ որոջ առաջի կտրչի անմռունչ կայ. այնպէս ո՛չ բանայ զբերան իւր[10203]։ [10203] Ոմանք. Եւ իբրեւ որոջ առաջի։
7 Ու նա վշտից իր բերանն անգամ չի բացում: Ինչպէս ոչխար՝ նա մորթուելու տարուեց, եւ ինչպէս գառ՝ անմռունչ կանգնած է խուզողի առաջ եւ նրա նման իր բերանը չի բացում:
7 Անիկա անիրաւութիւն կրեց ու չարչարուեցաւ, Բայց իր բերանը չբացաւ։Մորթուելու տարուող ոչխարի պէս, Իր խուզողներուն առջեւ մունջ կեցող մաքիի պէս՝ Այնպէս իր բերանը չբացաւ։
եւ նա առ վշտին`` ոչ բանայ զբերան իւր. իբրեւ ոչխար ի սպանդ վարեցաւ, եւ իբրեւ որոջ առաջի կտրչի անմռունչ կայ, այնպէս ոչ բանայ զբերան իւր:

53:7: եւ նա առ վշտին ո՛չ բանայ զբերան իւր։ Իբրեւ ոչխա՛ր ՚ի սպանդ վարեցաւ. իբրեւ որոջ առաջի կտրչի անմռունչ կայ. այնպէս ո՛չ բանայ զբերան իւր[10203]։
[10203] Ոմանք. Եւ իբրեւ որոջ առաջի։
7 Ու նա վշտից իր բերանն անգամ չի բացում: Ինչպէս ոչխար՝ նա մորթուելու տարուեց, եւ ինչպէս գառ՝ անմռունչ կանգնած է խուզողի առաջ եւ նրա նման իր բերանը չի բացում:
7 Անիկա անիրաւութիւն կրեց ու չարչարուեցաւ, Բայց իր բերանը չբացաւ։Մորթուելու տարուող ոչխարի պէս, Իր խուզողներուն առջեւ մունջ կեցող մաքիի պէս՝ Այնպէս իր բերանը չբացաւ։
zohrab-1805▾ eastern-1994▾ western am▾
53:753:7 Он истязуем был, но страдал добровольно и не открывал уст Своих; как овца, веден был Он на заклание, и как агнец пред стригущим его безгласен, так Он не отверзал уст Своих.
53:7 καὶ και and; even αὐτὸς αυτος he; him διὰ δια through; because of τὸ ο the κεκακῶσθαι κακοω do bad; turn bad οὐκ ου not ἀνοίγει ανοιγω open up τὸ ο the στόμα στομα mouth; edge ὡς ως.1 as; how πρόβατον προβατον sheep ἐπὶ επι in; on σφαγὴν σφαγη slaughter ἤχθη αγω lead; pass καὶ και and; even ὡς ως.1 as; how ἀμνὸς αμνος lamb ἐναντίον εναντιον next to; before τοῦ ο the κείροντος κειρω shear; crop αὐτὸν αυτος he; him ἄφωνος αφωνος voiceless; dumb οὕτως ουτως so; this way οὐκ ου not ἀνοίγει ανοιγω open up τὸ ο the στόμα στομα mouth; edge αὐτοῦ αυτος he; him
53:7 נִגַּ֨שׂ niggˌaś נגשׂ drive וְ wᵊ וְ and ה֣וּא hˈû הוּא he נַעֲנֶה֮ naʕᵃneh ענה be lowly וְ wᵊ וְ and לֹ֣א lˈō לֹא not יִפְתַּח־ yiftaḥ- פתח open פִּיו֒ piʸw פֶּה mouth כַּ ka כְּ as † הַ the שֶּׂה֙ śśˌeh שֶׂה lamb לַ la לְ to † הַ the טֶּ֣בַח ṭṭˈevaḥ טֶבַח slaughtering יוּבָ֔ל yûvˈāl יבל bring וּ û וְ and כְ ḵᵊ כְּ as רָחֵ֕ל rāḥˈēl רָחֵל ewe לִ li לְ to פְנֵ֥י fᵊnˌê פָּנֶה face גֹזְזֶ֖יהָ ḡōzᵊzˌeʸhā גזז shear נֶאֱלָ֑מָה neʔᵉlˈāmā אלם bind וְ wᵊ וְ and לֹ֥א lˌō לֹא not יִפְתַּ֖ח yiftˌaḥ פתח open פִּֽיו׃ pˈiʸw פֶּה mouth
53:7. oblatus est quia ipse voluit et non aperuit os suum sicut ovis ad occisionem ducetur et quasi agnus coram tondente obmutescet et non aperiet os suumHe was offered because it was his own will, and he opened not his mouth: he shall be led as a sheep to the slaughter, and shall be dumb as a lamb before his shearer, and he shall not open his mouth.
7. He was oppressed, yet he humbled himself and opened not his mouth; as a lamb that is led to the slaughter, and as a sheep that before her shearers is dumb; yea, he opened not his mouth.
53:7. He was offered up, because it was his own will. And he did not open his mouth. He will be led like a sheep to the slaughter. And he will be mute like a lamb before his shearer. For he will not open his mouth.
53:7. He was oppressed, and he was afflicted, yet he opened not his mouth: he is brought as a lamb to the slaughter, and as a sheep before her shearers is dumb, so he openeth not his mouth.
He was oppressed, and he was afflicted, yet he opened not his mouth: he is brought as a lamb to the slaughter, and as a sheep before her shearers is dumb, so he openeth not his mouth:

53:7 Он истязуем был, но страдал добровольно и не открывал уст Своих; как овца, веден был Он на заклание, и как агнец пред стригущим его безгласен, так Он не отверзал уст Своих.
53:7
καὶ και and; even
αὐτὸς αυτος he; him
διὰ δια through; because of
τὸ ο the
κεκακῶσθαι κακοω do bad; turn bad
οὐκ ου not
ἀνοίγει ανοιγω open up
τὸ ο the
στόμα στομα mouth; edge
ὡς ως.1 as; how
πρόβατον προβατον sheep
ἐπὶ επι in; on
σφαγὴν σφαγη slaughter
ἤχθη αγω lead; pass
καὶ και and; even
ὡς ως.1 as; how
ἀμνὸς αμνος lamb
ἐναντίον εναντιον next to; before
τοῦ ο the
κείροντος κειρω shear; crop
αὐτὸν αυτος he; him
ἄφωνος αφωνος voiceless; dumb
οὕτως ουτως so; this way
οὐκ ου not
ἀνοίγει ανοιγω open up
τὸ ο the
στόμα στομα mouth; edge
αὐτοῦ αυτος he; him
53:7
נִגַּ֨שׂ niggˌaś נגשׂ drive
וְ wᵊ וְ and
ה֣וּא hˈû הוּא he
נַעֲנֶה֮ naʕᵃneh ענה be lowly
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
יִפְתַּח־ yiftaḥ- פתח open
פִּיו֒ piʸw פֶּה mouth
כַּ ka כְּ as
הַ the
שֶּׂה֙ śśˌeh שֶׂה lamb
לַ la לְ to
הַ the
טֶּ֣בַח ṭṭˈevaḥ טֶבַח slaughtering
יוּבָ֔ל yûvˈāl יבל bring
וּ û וְ and
כְ ḵᵊ כְּ as
רָחֵ֕ל rāḥˈēl רָחֵל ewe
לִ li לְ to
פְנֵ֥י fᵊnˌê פָּנֶה face
גֹזְזֶ֖יהָ ḡōzᵊzˌeʸhā גזז shear
נֶאֱלָ֑מָה neʔᵉlˈāmā אלם bind
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
יִפְתַּ֖ח yiftˌaḥ פתח open
פִּֽיו׃ pˈiʸw פֶּה mouth
53:7. oblatus est quia ipse voluit et non aperuit os suum sicut ovis ad occisionem ducetur et quasi agnus coram tondente obmutescet et non aperiet os suum
He was offered because it was his own will, and he opened not his mouth: he shall be led as a sheep to the slaughter, and shall be dumb as a lamb before his shearer, and he shall not open his mouth.
53:7. He was offered up, because it was his own will. And he did not open his mouth. He will be led like a sheep to the slaughter. And he will be mute like a lamb before his shearer. For he will not open his mouth.
53:7. He was oppressed, and he was afflicted, yet he opened not his mouth: he is brought as a lamb to the slaughter, and as a sheep before her shearers is dumb, so he openeth not his mouth.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7: С 7-9: ст. включительно идет специальная речь о страданиях, смерти и погребении кроткого Отрока Господня, смиренного Сына Его, т. е. страждущего Мессии.

Он истязуем был, но страдал добровольно... Повторение старой мысли (4-6), но с некоторым новым добавлением - именно, с более ясным указанием на добровольный характер искупительных страданий Мессии. Общий характер страданий Мессии здесь обозначается одним словом - "он был истязуем", по-славянски - "озлоблен бысть". "Быть в озлоблении" - значит, собственно, быть объектом чьей-либо злобы, терпеть стеснение и испытывать страдания. "Как рабы - погонщики терзают бедных животных (Исх 3:7), как жестокосердые люди издеваются над теми, кто попадается в их руки (3:12; 58:3), так жестоко и немилосердно злые мучители истязуют невинного Отрока Господня" (И. Григорьев. 218).

Но страдал добровольно и не открывал уст своих... Здесь пророк Исаия впервые с такой определенностью говорит о добровольном характере искупительных страданий Мессии, в чем и заключалась их спасающая сила. Правда, намеки на это попадались у него и раньше, например, в том месте, где он, описывая кроткий образ Отрока Господня, говорит о нем, что "Он не возопиет и не возвысит голоса и не даст услышать Его на улицах. Трости надломленной не переломит и льна курящегося не угасит" (42:2-3); или еще более прикровенно в другом месте: "Господь Бог открыл Мне ухо, и Я не воспротивился" (50:5). Но не говоря уже о том, что смысл этих текстов довольно прикровенен, они больше говорят или об общем характере учения и жизни Мессии, или об Его полном послушании воле Небесного Отца. В рассматриваемом же нами месте ясно и определенно говорится, что страдания Мессии имели не один пассивный, но активный характер, были не только покорным подчинением чужой воле, но вместе с тем и живым изъявлением Его собственной воли, актом высочайшего личного самопожертвования.

Вторая половина этого стиха - как овца веден был Он на заклание, и как агнец пред стригущим его безгласен, так Он не отверзает уст Своих - является прекрасной иллюстрацией к только что высказанной мысли - о добровольном характере и безмолвном перенесении Мессией всех ужасных и совершено незаслуженных Им страданий. Самый образ взят пророком из обихода повседневной жизни; но и он, по-видимому, не лишен преобразовательного характера, так как и он намекает или на пасхального агнца, или на жертвенного агнца, которого перед закланием обыкновенно связывали, причем он все это переносил терпеливо и кротко. И та и другая жертва имела преобразовательное значение по отношению к великой Голгофской жертве (1: Кор 5:7; Ин 1:29; Откр 5:6, 12). Данный образ почти буквально встречается еще раз у пророка Иеремии (11:19): "А я, как кроткий агнец, ведомый на заклание". Относительно исполнения пророчеств этого стиха, почти все комментаторы согласны видеть в нем удивительно точную картину того поругания и глумления над Невинным Страдальцем, которое Он безропотно и терпеливо переносил во время пристрастного первосвященнического суда над Ним (Мф 26:62-63, 67-68; 27:12-14; Мк 15:3-5; Лк 23:9; Ин 19:9-10). Этот же трогательный момент отмечен и у Апостола Петра в следующих словах: "Будучи злословим, Он не злословил взаимно; страдая, не угрожал, но предавал то Судии Праведному" (1: Пет 2:23). У самого же пророка Исаии ближайшей параллелью к этому стиху является уже известное нам место: "Я предал хребет Мой биющим и ланиты Мои поражающим; лица Моего не закрывал от поруганий и оплевания". (50:6). Наконец, нельзя умолчать и о том, что именно это место из пророка Исаии послужило благодарной темой для огласительной речи апостола Филиппа, обращенной им к вельможе эфиопской царицы - Кондакии и закончившейся крещением последнего (Деян 8:28-35).
Albert Barnes: Notes on the Bible - 1834
53:7: He was oppressed - (נגשׂ niggas'). Lowth renders this, 'It was exacted.' Hengstenberg, 'He was abased.' Jerome (the Vulgate), 'He was offered because he was willing.' The Septuagint 'He, on account of his affliction, opened not his mouth,' implying that his silence arose from the extremity of his sorrows. The Chaldee renders it, 'He prayed, and he was heard, and before he opened his mouth he was accepted.' The Syriac, 'He came and humbled himself, neither did he open his mouth.' Kimchi supposes that it means, 'it was exacted;' and that it refers to the fact that taxes were demanded of the exiles, when they were in a foreign land. The word used here (נגשׂ nā gas') properly means, "to drive," to impel, to urge; and then to urge a debtor, to exact payment; or to exact tribute, a ransom, etc. (see Deu 15:2-3; Kg2 23:35.) Compare Job 3:18; Zac 9:8; Zac 10:4, where one form of the word is rendered 'oppressor;' Job 39:7, the 'driver;' Exo 5:6, 'taskmasters;' Dan 11:20, 'a raiser of taxes.' The idea is that of urgency, oppression, vexation, of being hard pressed, and ill treated. It does not refer here necessarily to what was exacted by God, or to sufferings inflicted by him - though it may include those - but it refers to all his oppressions, and the severity of his sufferings from all quarters. He was urged impelled, oppressed, and yet he was patient as a lamb.
And he was afflicted - Jahn and Steudel propose to render this, 'He suffered himself to be afflicted.' Hengstenberg renders it, 'He suffered patiently, and opened not his mouth.' Lowth, 'He was made answerable; and he opened not his mouth.' According to this, the idea is, that he had voluntarily taken upon himself the sins of people, and that having done so, he was held answerable as a surety. But it is doubtful whether the Hebrew will bear this construction. According to Jerome, the idea is that he voluntarily submitted, and that this was the cause of his sufferings. Hensler renders it, 'God demands the debt, and he the great and righteous one suffers.' It is probable, however, that our translation has retained the correct sense. The word ענה ‛ â nâ h, in Niphil, means to be afflicted, to suffer, be oppressed or depressed Psa 119:107, and the idea here is, probably, that he was greatly distressed and afflicted. He was subjected to pains and sorrows which were hard to be borne, and which are usually accompanied with expressions of impatience and lamentation. The fact that he did not open his mouth in complaint was therefore the more remarkable, and made the merit of his sufferings the greater.
Yet he opened not his mouth - This means that he was perfectly quiet, meek, submissive, patient, He did not open his mouth to complain of God on account of the great sorrows which he had appointed to him; nor to God on account of his being ill-treated by man. He did not use the language of Rev_iling when he was Rev_iled, nor return upon people the evils which they were inflicting on him (compare Psa 39:9). How strikingly and literally was this fulfilled in the life of the Lord Jesus! It would seem almost as if it had been written after he lived, and was history rather than prophecy. In no other instance was there ever so striking an example of perfect patience; no other person ever so entirely accorded with the description of the prophet.
He is brought as a lamb to the slaughter - This does not mean that he was led to the slaughter as a lamb is, but that as a lamb which is led to be killed is patient and silent, so was he. He made no resistance. He uttered no complaint. He suffered himself to be led quietly along to be put to death. What a striking and beautiful description! How tender and how true! We can almost see here the meek and patient Redeemer led along without resistance; and amidst the clamor of the multitude that were assembled with various feelings to conduct him to death, himself perfectly silent and composed. With all power at his disposal, yet as quiet and gentle as though he had no power; and with a perfect consciousness that he was going to die, as calm and as gentle as though he were ignorant of the design for which they were leading him forth. This image occurs also in Jeremiah, Jer 11:19, 'But I was like a lamb or an ox that is brought to the slaughter.'
As a sheep - As a sheep submits quietly to the operation of shearing. Compare Pe1 2:23, 'Who when he was Rev_iled, Rev_iled not again.' Jesus never opened his mouth to Rev_ile or complain. It was opened only to bless those that cursed him, and to pray for his enemies and murderers.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
53:7: yet: Mat 26:63, Mat 27:12-14; Mar 14:61, Mar 15:5; Luk 23:9; Joh 19:9; Pe1 2:23
he is: Act 8:32, Act 8:33
Carl Friedrich Keil and Franz Delitzsch
53:7
The fourth turn describes how He suffered and died and was buried. "He was ill treated; whilst He suffered willingly, and opened not His mouth, like the sheep that is led to the slaughter-bench, and like a lamb that is dumb before its shearers, and opened not His mouth." The third pers. niphal stands first in a passive sense: He has been hard pressed (1Kings 13:6): He is driven, or hunted (1Kings 14:24), treated tyrannically and unsparingly; in a word, plagued (vexatus; compare the niphal in a reciprocal sense in Is 3:5, and according to the reading נגשׂ in Is 29:13 in a reflective sense, to torment one's self). Hitzig renders the next clause, "and although tormented, He opened not His mouth." But although an explanatory subordinate clause may precede the principal clause which it more fully explains, not example can be found of such a clause with (a retrospective) והוּא explaining what follows; for in Job 2:8 the circumstantial clause, "sitting down among the ashes," belongs to the principal fact which stands before. And so here, where נענה (from which comes the participle נענה, usually met with in circumstantial clauses) has not a passive, but a reflective meaning, as in Ex 10:3 : "He was ill treated, whilst He bowed Himself (= suffered voluntarily), and opened not His mouth" (the regular leap from the participle to the finite). The voluntary endurance is then explained by the simile "like a sheep that is led to the slaughter" (an attributive clause, like Jer 11:19); and the submissive quiet bearing, by the simile "like a lamb that is dumb before its shearers." The commentators regard נאלמה as a participle; but this would have the tone upon the last syllable (see Is 1:21, Is 1:26; Nahum 3:11; cf., Comm. on Job, at Job 20:27, note). The tone shows it to be the pausal form for נאלרמה, and so we have rendered it; and, indeed, as the interchange of the perfect with the future in the attributive clause must be intentional, not quae obmutescit, but obmutuit. The following words, פּיו יפתּח ולא, do not form part of the simile, which would require tiphtach, for nothing but absolute necessity would warrant us in assuming that it points back beyond רחל to שׂה, as Rashi and others suppose. The palindromical repetition also favours the unity of the subject with that of the previous יפתח and the correctness of the delicate accentuation, with which the rendering in the lxx and Acts 8:32 coincides. All the references in the New Testament to the Lamb of God (with which the corresponding allusions to the passover are interwoven) spring from this passage in the book of Isaiah.
Geneva 1599
53:7 He was oppressed, and he was afflicted, yet he (k) opened not his mouth: he is brought as a lamb to the slaughter, and as a sheep before her shearers is dumb, so he opened not his mouth.
(k) But willingly and patiently obeyed his father's appointment, (Mt 26:63; Acts 8:32).
John Gill
53:7 He was oppressed, and he was afflicted,.... He was injuriously treated by the Jews; they used him very ill, and handled him very roughly; he was oppressed and afflicted, both in body and mind, with their blows, and with their reproaches; he was afflicted, indeed, both by God and men: or rather it may be rendered, "it was exacted", required, and demanded, "and he answered" (u), or "was afflicted"; justice finding the sins of men on him, laid on him by imputation, and voluntarily received by him, as in the preceding verse, demanded satisfaction of him; and he being the surety of his people, was responsible for them, and did answer, and gave the satisfaction demanded: the debt they owed was required, the payment of it was called for, and he accordingly answered, and paid the whole, every farthing, and cancelled the bond; the punishment of the sins of his people was exacted of him, and he submitted to bear it, and did bear it in his own body on the tree; this clearly expresses the doctrine of Christ's satisfaction:
yet he opened not his mouth; against the oppressor that did him the injury, nor murmured at the affliction that was heavy upon him: or, "and he opened not his mouth"; against the justice of God, and the demand that was made upon him, as the surety of his people; he owned the obligation he had laid himself under; he paid the debt, and bore the punishment without any dispute or hesitation: "he is brought as a lamb to the slaughter, and as a sheep before her shearers is dumb"; or, "as a sheep to the slaughter, and as an ewe before her shearer" (w); these figurative phrases are expressive, not only of the harmlessness and innocence of Christ, as considered in himself, but of his meekness and patience in suffering, and of his readiness and willingness to be sacrificed in the room and stead of his people; he went to the cross without any reluctance, which; when there was any in the sacrifice, it was reckoned a bad omen among the Heathens, yea, such were not admitted to be offered (x); but Christ went as willingly to be sacrificed as a lamb goes to the slaughter house, and was as silent under his sufferings as a sheep while under the hands of its shearers; he was willing to be stripped of all he had, as a shorn sheep, and to be slaughtered and sacrificed as a lamb, for the sins of his people:
so he opened not his mouth: not against his enemies, by way of threatening or complaint; nor even in his own defence; nor against the justice of God, as bearing hard upon him, not sparing him, but demanding and having full satisfaction; nor against his people and their sins, for whom he suffered; see 1Pet 2:23.
(u) "exigebatur, et ipse respondit", Gataker; "exigitur poena, et ipse affligitur", Junius & Tremellius; "quum illa exigebatur, ipse affligebatur", Piscator; "exigebatur, et ipse submittebatur", Cocceius. (w) "sicut ovis----sicut ovis foemina", Gataker; "ut agnus----et ut agna", Cocceius; "instar ovis----et ut agna", Vitringa. (x) Macrob. Satnrnal. I. 3. c. 5. Plin. Nat. Hist. I. 8. c. 45.
John Wesley
53:7 He opened not - He neither murmured against God, nor reviled men.
Robert Jamieson, A. R. Fausset and David Brown
53:7 oppressed--LOWTH translates, "It was exacted, and He was made answerable." The verb means, "to have payment of a debt sternly exacted" (Deut 15:2-3), and so to be oppressed in general; the exaction of the full penalty for our sins in His sufferings is probably alluded to.
and . . . afflicted--or, and yet He suffered, or bore Himself patiently, &c. [HENGSTENBERG and MAURER]. LOWTH'S translation, "He was made answerable," is hardly admitted by the Hebrew.
opened not . . . mouth-- Jer 11:19; and David in Ps 38:13-14; Ps 39:9, prefiguring Messiah (Mt 26:63; Mt 27:12, 1Pet 2:23).
53:853:8: Առ խոնարհութեան նորա դատաստան նորա բարձաւ. եւ զազգատոհմն նորա ո՞ պատմեսցէ. զի բառնան յերկրէ կեանք նորա. յանօրէնութեանց ժողովրդեան իմոյ ՚ի մա՛հ վարեցաւ։
8 Խոնարհութեան շնորհիւ նրա դատաստանը վերացաւ, եւ նրա ազգատոհմի մասին ո՞վ պիտի պատմի: Երկրի վրայ վերջ տուին նրա կեանքին. իմ ժողովրդի անօրէնութիւնների պատճառով նա մահուան մատնուեց:
8 Նեղութեամբ եւ դատապարտութեամբ* վերցուեցաւ Ու անոր ազգատոհմը ո՞վ պիտի յայտնէ, Քանզի անիկա կենդանիներուն երկրէն կտրուեցաւ, Անիկա իմ ժողովուրդիս յանցանքին համար զարնուեցաւ։
[840]Առ խոնարհութեան նորա դատաստան նորա`` բարձաւ, եւ զազգատոհմն նորա ո՞ պատմեսցէ, զի [841]բառնան յերկրէ կեանք նորա``. յանօրէնութեանց ժողովրդեան իմոյ ի մահ վարեցաւ:

53:8: Առ խոնարհութեան նորա դատաստան նորա բարձաւ. եւ զազգատոհմն նորա ո՞ պատմեսցէ. զի բառնան յերկրէ կեանք նորա. յանօրէնութեանց ժողովրդեան իմոյ ՚ի մա՛հ վարեցաւ։
8 Խոնարհութեան շնորհիւ նրա դատաստանը վերացաւ, եւ նրա ազգատոհմի մասին ո՞վ պիտի պատմի: Երկրի վրայ վերջ տուին նրա կեանքին. իմ ժողովրդի անօրէնութիւնների պատճառով նա մահուան մատնուեց:
8 Նեղութեամբ եւ դատապարտութեամբ* վերցուեցաւ Ու անոր ազգատոհմը ո՞վ պիտի յայտնէ, Քանզի անիկա կենդանիներուն երկրէն կտրուեցաւ, Անիկա իմ ժողովուրդիս յանցանքին համար զարնուեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
53:853:8 От уз и суда Он был взят; но род Его кто изъяснит? ибо Он отторгнут от земли живых; за преступления народа Моего претерпел казнь.
53:8 ἐν εν in τῇ ο the ταπεινώσει ταπεινωσις humiliation ἡ ο the κρίσις κρισις decision; judgment αὐτοῦ αυτος he; him ἤρθη αιρω lift; remove τὴν ο the γενεὰν γενεα generation αὐτοῦ αυτος he; him τίς τις.1 who?; what? διηγήσεται διηγεομαι narrate; describe ὅτι οτι since; that αἴρεται αιρω lift; remove ἀπὸ απο from; away τῆς ο the γῆς γη earth; land ἡ ο the ζωὴ ζωη life; vitality αὐτοῦ αυτος he; him ἀπὸ απο from; away τῶν ο the ἀνομιῶν ανομια lawlessness τοῦ ο the λαοῦ λαος populace; population μου μου of me; mine ἤχθη αγω lead; pass εἰς εις into; for θάνατον θανατος death
53:8 מֵ mē מִן from עֹ֤צֶר ʕˈōṣer עֹצֶר restraint וּ û וְ and מִ mi מִן from מִּשְׁפָּט֙ mmišpˌāṭ מִשְׁפָּט justice לֻקָּ֔ח luqqˈāḥ לקח take וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] דֹּורֹ֖ו dôrˌô דֹּור generation מִ֣י mˈî מִי who יְשֹׂוחֵ֑חַ yᵊśôḥˈēₐḥ שׂיח be concerned with כִּ֤י kˈî כִּי that נִגְזַר֙ niḡzˌar גזר cut מֵ mē מִן from אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth חַיִּ֔ים ḥayyˈîm חַי alive מִ mi מִן from פֶּ֥שַׁע ppˌešaʕ פֶּשַׁע rebellion עַמִּ֖י ʕammˌî עַם people נֶ֥גַע nˌeḡaʕ נֶגַע stroke לָֽמֹו׃ lˈāmô לְ to
53:8. de angustia et de iudicio sublatus est generationem eius quis enarrabit quia abscisus est de terra viventium propter scelus populi mei percussit eumHe was taken away from distress, and from judgment: who shall declare his generation? because he is cut off out of the land of the living: for the wickedness of my people have I struck him.
8. By oppression and judgment he was taken away; and as for his generation, who considered that he was cut off out of the land of the living? for the transgression of my people was he stricken.
53:8. He was lifted up from anguish and judgment. Who will describe his life? For he has been cut off from the land of the living. Because of the wickedness of my people, I have struck him down.
53:8. He was taken from prison and from judgment: and who shall declare his generation? for he was cut off out of the land of the living: for the transgression of my people was he stricken.
He was taken from prison and from judgment: and who shall declare his generation? for he was cut off out of the land of the living: for the transgression of my people was he stricken:

53:8 От уз и суда Он был взят; но род Его кто изъяснит? ибо Он отторгнут от земли живых; за преступления народа Моего претерпел казнь.
53:8
ἐν εν in
τῇ ο the
ταπεινώσει ταπεινωσις humiliation
ο the
κρίσις κρισις decision; judgment
αὐτοῦ αυτος he; him
ἤρθη αιρω lift; remove
τὴν ο the
γενεὰν γενεα generation
αὐτοῦ αυτος he; him
τίς τις.1 who?; what?
διηγήσεται διηγεομαι narrate; describe
ὅτι οτι since; that
αἴρεται αιρω lift; remove
ἀπὸ απο from; away
τῆς ο the
γῆς γη earth; land
ο the
ζωὴ ζωη life; vitality
αὐτοῦ αυτος he; him
ἀπὸ απο from; away
τῶν ο the
ἀνομιῶν ανομια lawlessness
τοῦ ο the
λαοῦ λαος populace; population
μου μου of me; mine
ἤχθη αγω lead; pass
εἰς εις into; for
θάνατον θανατος death
53:8
מֵ מִן from
עֹ֤צֶר ʕˈōṣer עֹצֶר restraint
וּ û וְ and
מִ mi מִן from
מִּשְׁפָּט֙ mmišpˌāṭ מִשְׁפָּט justice
לֻקָּ֔ח luqqˈāḥ לקח take
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
דֹּורֹ֖ו dôrˌô דֹּור generation
מִ֣י mˈî מִי who
יְשֹׂוחֵ֑חַ yᵊśôḥˈēₐḥ שׂיח be concerned with
כִּ֤י kˈî כִּי that
נִגְזַר֙ niḡzˌar גזר cut
מֵ מִן from
אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth
חַיִּ֔ים ḥayyˈîm חַי alive
מִ mi מִן from
פֶּ֥שַׁע ppˌešaʕ פֶּשַׁע rebellion
עַמִּ֖י ʕammˌî עַם people
נֶ֥גַע nˌeḡaʕ נֶגַע stroke
לָֽמֹו׃ lˈāmô לְ to
53:8. de angustia et de iudicio sublatus est generationem eius quis enarrabit quia abscisus est de terra viventium propter scelus populi mei percussit eum
He was taken away from distress, and from judgment: who shall declare his generation? because he is cut off out of the land of the living: for the wickedness of my people have I struck him.
53:8. He was lifted up from anguish and judgment. Who will describe his life? For he has been cut off from the land of the living. Because of the wickedness of my people, I have struck him down.
53:8. He was taken from prison and from judgment: and who shall declare his generation? for he was cut off out of the land of the living: for the transgression of my people was he stricken.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8: От уз и суда Он был взят... В толковании на это место блаженный Иероним говорит: "от тесноты и от суда был взят", или LXX перевели - "в уничижении суд Его был взят", [в Славянском переводе с 70-и - Во смирении Его суд Его взятся; Прим. ред. ] означает то, что после напасти и суда Он возшел к Отцу победителем, или что Судия всех не нашел справедливого суда, "но без всякой вины был осужден Мессия по причине возмущения иудеев и по согласию Пилата" (блаженный Иероним - Толк. на 53: гл. пр. Исаии).

Согласно с ним объясняет данное место и святой Кирилл Александрийский: итак, воистину "во смирении суд Его взятся:" ибо после того, как Он показался им покорным в весьма смущенным, они с поспешностью произнесли относительно Его решение и суд. Так именно поступают некоторые из судей, которые мало заботятся о точности и истине, судят же более по личности, но не по фактам" (см. в комм. СПб. проф. 821).

Следовательно, по смыслу святоотеческого экзегезиса выходит, что вышеприведенные слова пророка говорят об отсутствии правильного суда над Мессией, благодаря тем злоупотреблениям, какие позволили себе Его пристрастные судьи, пользуясь Его кротостью и смирением. Справедливость такого толкования комментарий СПб. профессоров подтверждает и филологическим анализом текста.

"Если евр. - осег - понимать сообразно употреблению корня сего слова, глагола асеаг, - в различных местах Священного Писания (ср. 3: Цар 18:44; 4: Цар 4:24; Иов 4:2; 12:15), то оно должно значить: "задержание", а в соединении с mischpath - "суд" - "задержание приговора", "защита". Таким образом, смысл выражения - meocer umimmischpat luccah - таков: "Отрок Господень был лишен защиты и правильного суда". Как показывает история суда над Христом Спасителем, действительно, при совершении его не были исполнены главные условия правильного судопроизводства по действовавшему у иудеев уголовному праву. Требовавшееся этим правом замедление относительно приведения в исполнение смертного приговора и разрешение всякому, могущему что-либо сказать в пользу осужденного, говорить это, во время совершения над Христом Спасителем смертного приговора, не имели применения" (Комм. СПб. проф., с. 821-822).

Такое понимание данного места подтверждается, по-видимому, его новозаветной параллелью: "в уничижении Его суд Его совершен" (Деян 8:53), т. е. неправедный суд над Господом произошел приспособительно к тому стесненному положению, в котором Он находился.

Но род Его кто изъяснит? "Это - едва ли не самое трудное для истолкования место из всей 53: гл. Непонятно здесь, прежде всего, противоположение новой мысли с предыдущей ("но"); загадочным является и самый предмет речи - тот "род", о котором здесь говорится; наконец, совершенно неясна связь этого места с предыдущим и последующим контекстом. Наибольшую трудность представляет определение главного понятия - "рода" Мессии, которого никто не может изъяснить. В объяснении его существует множество различных предположений. Разнообразие их - по верному замечанию ученых комментаторов - обусловливается разностью понимания евр. слова - dor - "род", которое имеет два основных значения: вращение во времени и вращение в пространстве, так что по первому значению из него развиваются конкретные понятия: период жизни, род, поколение (настоящее = современники, прошедшее = предки, будущее - потомки), а по второму: жилище человека, его духа, т. е. тело, - его предков, т. е. гробница" (Комм. СПб. проф. 822).

Дум откровенно сознается, что "из многих возможных переводов трудно выбрать правильный" (schwer wählen). Большинство экзегетов, во главе со святоотеческими (блаженный Иероним, святой Кирилл Александрийский, святой Иоанн Златоуст и др.) придерживается первого толкования, т. е. объясняет слово - dor в смысле вращения во времени, происхождения, поколения, потомства.

Некоторые из святых отцов и некоторые из новейших экзегетов (Штир и Нэильс6ах) толкуют слово dor в смысле "потомства", понимаемого, конечно, в духовном смысле, т. е. "рода или поколения детей Божиих" (См. подробнее об этом у И. Григорьева, который и сам предпочитает это толкование с. 220-221). Иные объясняют слово dor, как определение "жизни" или, точнее, "продолжительность жизни" Мессии, которая вся была сплошным недоразумением в глазах большинства иудеев (Лютер, Витринг, Урвик).

Наконец, большинство новейших экзегетов усматривает здесь указание на современное Иисусу Христу поколение, т. е. на Его "современников", для огромного большинства которых было совершенно непонятно все, что происходило с Ним (Розенмюллер, Гезениус, Реусс, Гизбрехт, Делич, Дильжанн, Властов и др).

Вторая группа экзегетов, придерживающаяся истолкования корня схх в смысле указания на место, гораздо малочисленнее, но и она имеет в своей среде авторитетные имена. Так, к ней принадлежит Кнобель, который довольно фантастично видит в слове dor указание на "могилу" Мессии, которой-де никто не знает. Дум (Duhm) придает более общий смысл слову dor, как указание на "место" вообще. Наконец, авторы комментария СПб. Академии видят здесь более частное указание на пречистое "тело" Спасителя, как место жилища Его духа (См. 823: с.). Уже одно это множество и разнообразие приведенных мнений достаточно говорит о спорности вопроса и неясности его решения.

Недаром, автор одного из самых новейших комментариев на кн. пророка Исаии после подробного разбора всех приведенных толкований, безнадежно замечает, что "ни одно из этих толкований не является удовлетворительным" (Condamin). Отсюда у него, как и у некоторых др. экзегетов, родилась даже догадка, не лишенная остроумия: не имеем ли мы в данном примере какой-либо случайной порчи текста; не следует ли вместо непонятного здесь слова doro поставить совершенно уместный в речи о суде юридический термин deboro, что значит "причина, вина" (2: Пар 19:6)? И тогда весь этот стих толкуется легко и ясно: "вы лишили Его праведного Суда? Но кто из вас знает причину этого, кто может назвать Его вину, достойную такого ужасного приговора" (Condamin Le Lіvrе d'lsaie, 321: с. Paris 1905). Если же, во что бы то ни стало, держаться существующего текста (dor), то сообразнее всего с контекстом речи будет истолкование его, в смысле Божественного "происхождения" Мессии, которое было сокрыто от глаз Его мучителей ("Отче! прости им, ибо не знают, что делают" Лк 23:34).

"Кто будет говорить об Его роде? О славных свойствах Его природы, когда Он взят в темницу и на суд, предан на смерть? Кто может подумать, или уверовать в славу Его рода, видя такое Его унижение? Здесь (как и во всей главе) противопоставляются видимое уничижение и сокровенная слава Мессии Божественной природе Его, или прославление человеческой природы по страдании", - говорит автор одной из лучших диссертаций на кн. пророка Исаии, который в подтверждение своего взгляда делает удачные ссылки на многие новозаветные места (Ин 19:9; Мк 14:61-62), а также на свидетельство Иустина Философа (иер. Фаддей "Единство кн. пр. Исаии", с. 212-213, примеч. Троице-Сергиевой Лавры 1901: г.).

Итак, в заключение всего, мы приходим к выводу, что в словах пророка - род же Его кто изъяснит? - даю скрытое противопоставление унизительного вида и бедного, незнатного земного происхождения Мессии (2-3: ст.) Его действительному, небесному величию, Его предвечному рождению от Отца и Его Божескому достоинству. Очевидно, слова эти вырвались из груди пророка, как "своего рода" лирический вздох верующей души, глубоко пораженной таким резким несоответствием между данным фактом (жизнь и учение Мессии и его людской оценкой (крестная смерть за это).

Ибо Он отторгнут от земли живых; за преступления народа Моего претерпел казнь. Самым лучшим истолкованием этих слов мы считаем понимание их в смысле ответа на предыдущий вопрос; причем сначала дается сжатый и образный ответ, а затем, он поясняется. На заданный выше вопрос - род же Его кто изъяснит? - пророк сам же и отвечает: "никто, ибо это доказано не только словом, но и делом: в течение всей земной жизни Спасителя огромное большинство иудеев относилось к Нему презрительно и высокомерно, и следовательно, вовсе Его не понимало. Такое же полное недомыслие обнаружило оно и в самый решительный момент, при завершении земного служения Иисуса Христа, тем самым, что эта неразумная толпа, во главе со своими слепыми вождями, довела Его до крестной смерти. Именно, эту последнюю мысль преимущественно, и оттеняет стоящее здесь выражение, - Отторгнут от земли живых, - еще яснее переведенное у LXX и в Славянском яко вземлется от земли живот Его, указывающее на смерть, вообще, и на насильственную, в частности.

Дальнейшие слова текста - За преступления народа Моего претерпел казнь - дают повторение и разъяснение предыдущей мысли - о крестной смерти Мессии. Этот параллелизм мыслей, с которым мы так часто встречаемся у пророка Исаии (равно как и у многих др. библейских авторов) - необходимая дань законам еврейской поэзии, стихотворным размером которой написано большинство его вдохновенных речей и, в частности, рассматриваемая нами величайшая поэма (52:13; 53).

По мысли своей, данная фраза очень близко стоит к содержанию пятого стиха, но с тем некоторым различием, что в ней резче подчеркивается вся черная неблагодарность и вся крайняя преступность иудейского народа: тот народ, который был избранником Бога ("народ свой") и за преступления которого, прежде всего, и пострадал Христос, он-то именно и явился активным исполнителем смертной казни над Ним, усиленно добиваясь ее, даже вопреки желанию римского правительства (Понтия Пилата).
Adam Clarke: Commentary on the Bible - 1831
53:8: And who shall declare his generation "And his manner of life who would declare" - A learned friend has communicated to me the following passages from the Mishna, and the Gemara of Babylon, as leading to a satisfactory explication of this difficult place. It is said in the former, that before any one was punished for a capital crime, proclamation was made before the prisoner by the public crier, in these words: כל מי שיודע לו זכות יבא וילמד עליו col mi shioda lo zachoth yabo vayilmad alaiv, "whosoever knows any thing of this man's innocence, let him come and declare it. "Tract. Sandhedrim. Surenhus. Part 4 p. 233. On which passage the Gemara of Babylon adds, that "before the death of Jesus this proclamation was made for forty days; but no defense could be found." On which words Lardner observes: "It is truly surprising to see such falsities, contrary to well-known facts." Testimonies, Vol. 1 p. 198. The report is certainly false; but this false report is founded on the supposition that there was such a custom, and so far confirms the account given from the Mishna. The Mishna was composed in the middle of the second century according to Prideaux; Lardner ascribes it to the year of Christ 180.
Casaubon has a quotation from Maimonides which farther confirms this account: - Exercitat. in Baronii Annales, Art. lxxvi. Ann. 34. Numbers 119. Auctor est Maimonides in Perek 13 ejus libri ex opere Jad, solitum fieri, ut cum reus, sententiam mortis passus, a loco judicii exibat ducendus ad supplicium, praecedoret ipsum חכרוז κηρυξ, praeco; et haec verba diceret: Ille exit occidendus morte illa, quia transgressus est transgressione illa, in loco illo, tempore illo, et sunt ejus ret testes ille et ille. Qui noverit aliquid ad ejus innoeentiam probandam, veniat, et loquatur pro eo. "It was customary when sentence of death was passed upon a criminal, and he was led out from the seat of judgment to the place of punishment, a crier went before, and spoke as follows: - 'This man is going out to suffer death by - because he has transgressed by - such a transgression, in such a place, in such a time; and the witnesses against him are - . He who may know any thing relative to his innocence let him come and speak in his behalf.'"
Now it is plain from the history of the four Evangelists, that in the trlal and condemnation of Jesus no such rule was observed; though, according to the account of the Mishna, it must have been in practice at that time, no proclamation was made for any person to bear witness to the innocence and character of Jesus; nor did any one voluntarily step forth to give his attestation to it. And our Savior seems to refer to such a custom, and to claim the benefit of it, by his answer to the high priest, when he asked him of his disciples and of his doctrine: "I spoke openly to the world; I ever taught in the synagogue and in the temple, whither the Jews always resort; and in secret have I said nothing. Why askest thou me? ask them who heard me, what I have said unto them: behold, they know what I said," Joh 18:20, Joh 18:21. This, therefore, was one remarkable instance of hardship and injustice, among others predicted by the prophet, which our Savior underwent in his trial and sufferings.
St. Paul likewise, in similar circumstances, standing before the judgment seat of Festus, seems to complain of the same unjust treatment; that no one was called, or would appear, to vindicate his character. "My manner of life (την βιωσιν μου, דורי dori, 'my generation') from my youth, which was at the first among my own nation at Jerusalem, know all the Jews, who knew me from the beginning, if they would testify; that after the straitest sect of our religion I lived a Pharisee;" Act 26:4, Act 26:5.
דור dor signifies age, duration, the time which one man or many together pass in this world, in this place; the course, tenor, or manner of life. The verb דור dor signifies, according to Castell, ordinatam vitam sive aetatem egit, ordinavit, ordine constituit. "He passed a certain course of life, he ordained," etc. In Arabic, curavit, administravit, "he took care of, administered to."
Was he stricken "He was smitten to death" - The Septuagint read למות lemaveth, εις θανατον, "to death." And so the Coptic and Saidic Versions, from the Septuagint; MSS. St. Germain de Prez.
"Origen, "(Contra Celsum, lib. 1 p. 370, edit. 1733), after having quoted at large this prophecy concerning the Messiah, "tells us, that having once made use of this passage in a dispute against some that were accounted wise among the Jews, one of them replied, that the words did not mean one man, but one people, the Jews, who were smitten of God and dispersed among the Gentiles for their conversion; that he then urged many parts of this prophecy to show the absurdity of this interpretation, and that he seemed to press them the hardest by this sentence, απο των ανομιων του λαου μον ηχθη εις θανατον, 'for the iniquity of my people was he smitten to death.'" Now as Origen, the author of the Hexapla, must have understood Hebrew, we cannot suppose that he would have urged this last quotation as so decisive if the Greek Version had not agreed here with the Hebrew text; nor that these wise Jews would have been at all distressed by this quotation, unless their Hebrew text had read agreeably to εις θανατον, "to death," on which the argument principally depended; for, by quoting it immediately, they would have triumphed over him, and reprobated his Greek version. This, whenever they could do it, was their constant practice in their disputes with the Christians. Jerome, in his Preface to the Psalms, says, Nuper cum Hebraeo disputans, quaedam pro Domino Salvatore de Psalmis testimonia protulisti: volensque ille te illudere, per sermones fere singulos asserebat, non ita haberi in Hebraeo, ut tu de lxx. opponebas. "Lately disputing with a Hebrew, - thou advancedst certain passages out of the Psalms which bear testimony to the Lord the Savior; but he, to elude thy reasoning, asserted that almost all thy quotations have an import in the Hebrew text different from what they had in the Greek." And Origen himself, who laboriously compared the Hebrew text with the Septuagint, has recorded the necessity of arguing with the Jews from such passages only as were in the Septuagint agreeable to the Hebrew: ἱνα προς Ιουδαιοις διαλεγομενοι μη προφερωμεν αυτοι τα μη κειμενα εν τοις αντιγραφοις αυτων, και ἱνα συγχρησωμεθα τοις φερομενοις παρ' εκεινοις. See Epist. ad African. p. 15, 17. Wherefore as Origen had carefully compared the Greek version of the Septuagint with the Hebrew text, and speaks of the contempt with which the Jews treated all appeals to the Greek version where it differed from their Hebrew text; and as he puzzled and confounded the learned Jews by urging upon them the reading εις θανατον, "unto death," in this place; it seems almost impossible not to conclude, both from Origen's argument and the silence of his Jewish adversaries, that the Hebrew text at that time actually had למות lemaveth, "to death," agreeably to the version of the Septuagint. - Dr. Kennicott.
Albert Barnes: Notes on the Bible - 1834
53:8: He was taken from prison - Margin, 'Away by distress and judgment.' The general idea in this verse is, that the sufferings which he endured for his people were terminated by his being, after some form of trial, cut off out of the land of the living. Lowth renders this, 'By an oppressive judgment he was taken off.' Noyes, 'By oppression and punishment he was taken away.' The Septuagint renders it, 'In his humiliation (ἐν τῇ ταπεινώσει en tē tapeinō sei), his judgment (ἡ κρίσις αὐτοὺ hē krisis autou), (his legal trial. Thomson), was taken away;' and this translation was followed by Philip when he explained the passage to the eunuch of Ethiopia Act 8:33. The eunuch, a native of Ethiopia, where the Septuagint was commonly used, was reading this portion of Isaiah in that version, and the version was sufficiently accurate to express the general sense of the passage, though it is by no means a literal translation.
The Chaldee renders this verse, 'From infirmities and retribution he shall collect our captivity, and the wonders which shall be done for us in his days who can declare? Because he shall remove the dominion of the people from the land of Israel; the sins which my people have sinned shall come even unto them.' The Hebrew word which is here used (עצר ‛ otser, from עצר ‛ â tsar, "to shut up, to close," means properly "a shutting up," or "closure"; and then constraint, oppression, or vexation. In Psa 107:39, it means violent restraint, or oppression. It does not mean prison in the sense in which that word is now used. It refers rather to restraint, and detention; and would be better translated by confinement, or by violent oppressions. The Lord Jesus, moreover, was not confined in prison. He was bound, and placed under a guard, and was thus secured. But neither the word used here, nor the account in the New Testament, leads us to suppose that in fact he was incarcerated. There is a strict and entire conformity between the statement here, and the facts as they occurred on the trial of the Redeemer (see Joh 18:24; compare the notes at Act 8:33).
And from judgment - From a judicial decision; or by a judicial sentence. This statement is made in order to make the account of his sufferings more definite. He did not merely suffer affliction; he was not only a man of sorrows in general; he did not suffer in a tumult, or by the excitement of a mob: but he suffered under a form of law, and a sentence was passed in his case (compare Jer 1:16; Kg2 25:6), and in accordance with that he was led forth to death. According to Hengstenberg, the two words here 'by oppression,' and 'by judicial sentence,' are to be taken together as a hendiadys, meaning an oppressive, unrighteous proceeding. So Lowth understands it. It seems to me, however, that they are rather to be taken as denoting separate things - the detention or confinement preliminary to the trial, and the sentence consequent upon the mock trial.
And who shall declare his generation? - The word rendered 'declare' means to relate, or announce. 'Who can give a correct statement in regard to it' - implying either that there was some want of willingness or ability to do it. This phrase has been very variously interpreted; and it is by no means easy to fix its exact meaning. Some have supposed that it refers to the fact that when a prisoner was about to be led forth to death, a crier made proclamation calling on anyone to come forward and assert his innocence, and declare his manner of life. But there is not sufficient proof that this was done among the Jews, and there is no evidence that it was done in the case of the Lord Jesus. Nor would this interpretation exactly express the sense of the Hebrew. In regard to the meaning of the passage, besides the sense referred to above, we may refer to the following opinions which have been held, and which are arranged by Hengstenberg:
1. Several, as Luther, Calvin, and Vitringa, translate it, 'Who will declare the length of his life?' that is, who is able to determine the length of his future days - meaning that there would be no end to his existence, and implying that though he would be cut off, yet he would be raised again, and would live foRev_er. To this, the only material objection is, that the word דור dô r (generation), is not used elsewhere in that sense. Calvin, however, does not refer it to the personal life of the Messiah, so to speak, but to his life in the church, or to the perpetuity of his life and principles in the church which he redeemed. His words are: 'Yet we are to remember that the prophet does not speak only of the person of Christ, but embraces the whole body of the church, which ought never to be separated from Christ. We have, therefore, says he, a distinguished testimony respecting the perpetuity of the church. For as Christ lives for ever, so he will not suffer his kingdom to perish' - (Commentary in loc.)
2. Others translate it, 'Who of his contemporaries will consider it,' or 'considered it?' So Storr, Doderlin, Dathe, Rosenmuller and Gesenius render it. According to Gesenius it means, 'Who of his contemporaries considered that he was taken out of the land of the living on account of the sin of my people?'
3. Lowth and some others adopt the interpretation first suggested, and render it, 'His manner of life who would declare?' In support of this, Lowth appeals to the passages from the Mishna and the Gemara of Babylon, where it is said that before anyone was punished for a capital crime, proclamation was made before him by a crier in these words, 'Whosoever knows anything about his innocence, let him come and make it known.' On this passage the Gemara of Babylon adds, 'that before the death of Jesus, this proclamation was made forty days; but no defense could be found.' This is certainly false; and there is no sufficient reason to think that the custom pRev_ailed at all in the time of Isaiah, or in the time of the Saviour.
4. Others render it, 'Who can express his posterity, the number of his descendants?' So Hengstenberg renders it. So also Kimchi.
5. Some of the fathers referred it to the humanity of Christ, and to his miraculous conception. This was the belief of Chrysostom. See Calvin in loc. So also Morerius and Cajetan understood it.
But the word is never used in this sense. The word דור dô r (generation), means properly an age, a generation of human beinigs; the Rev_olving period or circle of human life; from דור dû r, a circle Deu 23:3-4, Deu 23:9; Ecc 1:4. It then means, also, a dwelling, a habitation Psa 49:20; Isa 38:12. It occurs often in the Old Testament, and is in all other instances translated 'generation,' or 'generations.' Amidst the variety of interpretations which have been proposed, it is perhaps not possible to determine with any considerable degree of certainty what is the true sense of the passage. The only light, it seems to me, which can be thrown on it, is to be derived from the 10th verse, where it is said, 'He shall see his seed, he shall prolong his days;' and this would lead us to suppose that the sense is, that he would have a posterity which no one would be able to enumerate, or declare. According to this, the sense would be, 'He shall be indeed cut off out of the land of the living. But his name, his race shall not be extinct. Notwithstanding this, his generation, race, posterity, shall be so numerous that no one shall be able to declare it.' This interpretation is not quite satisfactory, but it has more probabilities in its favor than any other.
For - (כי kı̂ y). This particle does not here denote the cause of what was just stated, but points out the connection (compare Sa1 2:21; Ezr 10:1). In these places it denotes the same as 'and.' This seems to be the sense here. Or, if it be here a causal particle, it refers not to what immediately goes before, but to the general strain and drift of the discourse. All this would occur to him because he was cut off on account of the transgression of his people. He was taken from confinement, and was dragged to death by a judicial sentence, and he should have a numerous spiritual posterity, because he was cut off on account of the sins of the people.
He was cut off - This evidently denotes a violent, and not a peaceful death. See Dan 9:26 : 'And after threescore and two weeks shall the Messiah be cut off, but not for himself.' The Septuagint renders it, 'For his life is taken away from the earth.' The word used here (גזר gâ zar), means properly "to cut, to cut in two, to divide." It is applied to the act of cutting down trees with an axe (see Kg2 6:4). Here the natural and obvious idea is, that he would be violently taken away, as if he was cut down in the midst of his days. The word is never used to denote a peaceful death, or a death in the ordinary course of events; and the idea which would be conveyed by it would be, that the person here spoken of would be cut off in a violent manner in the midst of his life.
For the transgression of my people - The meaning of this is not materially different from 'on account of our sins.' 'The speaker here - Isaiah - does not place himself in opposition to the people, but includes himself among them, and speaks of them as his people, that is, those with whom he was connected' - (Hengstenberg). Others, however, suppose that Yahweh is here introduced as speaking, and that he says that the Messiah was to be cut off for the sins of his people.
Was he stricken - Margin, 'The stroke upon him;' that is, the stroke came upon him. The word rendered in the margin 'stroke' (נגע nega‛), denotes properly a blow Deu 17:8 :Deu 21:5; then a spot, mark, or blemish in the skin, whether produced by the leprosy or any other cause. It is the same word which is used in Isa 53:4 (see the note on that verse). The Hebrew, which is rendered in the margin 'upon him' (למו lâ mô) has given rise to much discussion. It is properly and usually in the plural form, and it has been seized upon by those who maintain that this whole passage refers not to one individual but to some collective body, as of the people, or the prophets (see Analysis prefixed to Isa 52:13), as decisive of the controversy. To this word Rosenmuller, in his Prolegomena to the chapter, appeals for a decisive termination of the contest, and supposes the prophet to have used this plural form for the express purpose of clearing up any difficulty in regard to his meaning. Gesenius refers to it for the same purpose, to demonstrate that the prophet must have referred to some collective body - as the prophets - and not to an individual. Aben Ezra and Abarbanel also maintain the same thing, and defend the position that it can never be applied to an individual. This is not the place to go into an extended examination of this word. The difficulties which have been started in regard to it, have given rise to a thorough critical examination of the use of the particle in the Old Testament, and an inquiry whether it is ever used in the singular number. Those who are disposed to see the process and the result of the investigation, may consult Ewald's Hebrew Grammar, Leipzig, 1827, p. 365; Wiseman's Lectures, pp. 331-333, Andover Edit., 1837; and Hengstenberg's Christology, p. 523. In favor of regarding it as used here in the singular number and as denoting an individual, we may just refer to the following considerations:
1. It is so rendered by Jerome, and in the Syriac version.
2. In some places the suffix מו mô, attached to nouns, is certainly singular. Thus in Psa 11:7, (פניטו pâ nē yṭ ô) 'His face,' speaking of God; Job 27:23, 'Men shall clap their hands at him' (עלימו ‛ â lē ymô), where it is certainly singular; Isa 44:15, 'He maketh it a graven image, and falleth down thereto' (למו lâ mô).
3. In Ethiopic the suffix is certainly singular (Wiseman).
These considerations show that it is proper to render it in the singular number, and to regard it as referring to an individual. The Septuagint renders it, Εἰς Θάνατον Eis Thanaton - 'Unto death,' and evidently read it as if it were an abbRev_iation of למות lā mû th, and they render the whole passage, 'For the transgressions of my people he was led unto death.' This translation is adopted and defended by Lowth, and has also been defended by Dr. Kennicott. The only argument which is urged, however, is, that it was so used by Origen in his controversy with the Jews; that they made no objection to the argument that he urged; and that as Origen and the Jews were both acquainted with the Hebrew text, it is to be presumed that this was then the reading of the original. But this authority is too slight to change the Hebrew text. The single testimony of Origen is too equivocal to determine any question in regard to the reading of the Hebrew text, and too much reliance should not be reposed even on his statements in regard to a matter of fact. This is one of the many instances in which Lowth has ventured to change the Hebrew text with no sufficient authority.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
53:8: from prison and from judgment; and, or, by distress and judgment; but, etc. Psa 22:12-21, Psa 69:12; Mat 26:65, Mat 26:66; Joh 19:7
who: Mat 1:1; Act 8:33; Rom 1:4
cut off: Dan 9:26; Joh 11:49-52
was he stricken: Heb. was the stroke upon him, Pe1 3:18
Carl Friedrich Keil and Franz Delitzsch
53:8
The description of the closing portion of the life of the Servant of Jehovah is continued in Is 53:8. "He has been taken away from prison and from judgment; and of His generation who considered: 'He was snatched away out of the land of the living; for the wickedness of my people punishment fell upon Him'?" The principal emphasis is not laid upon the fact that He was taken away from suffering, but that it was out of the midst of suffering that He was carried off. The idea that is most prominent in luqqâch (with â in half pause) is not that of being translated (as in the accounts of Enoch and Elijah), but of being snatched or hurried away (abreptus est, Is 52:5; Ezek 33:4, etc.). The parallel is abscissus (cf., nikhrath, Jer 11:19) a terra viventium, for which נגזר by itself is supposed to be used in the sense of carried away (i.e., out of the sphere of the living into that of the dead, Lam 3:54; cf., Ezek 37:11, "It is all over with us"). עצר (from עצר, compescere) is a violent constraint; here, as in Ps 107:39, it signifies a persecuting treatment which restrains by outward force, such as that of prison or bonds; and mishpât refers to the judicial proceedings, in which He was put upon His trial, accused and convicted as worthy of death - in other words, to His unjust judgment. The min might indeed be understood, as in Is 53:5, not as referring to the persons who swept Him away (= ὑπὸ), but, as in Ps 107:39, as relating to the ground and cause of the sweeping away. But the local sense, which is the one most naturally suggested by luqqach (e.g., Is 49:24), is to be preferred: hostile oppression and judicial persecution were the circumstances out of which He was carried away by death. With regard to what follows, we must in any case adhere to the ordinary usage, according to which dōr (= Arab. daur, dahr, a revolution or period of time) signifies an age, or the men living in a particular age; also, in an ethical sense, the entire body of those who are connected together by similarity of disposition (see, for example, Ps 14:5); or again (= Arab. dâr) a dwelling, as in Is 38:12, and possibly also (of the grave) in Ps 49:20. Such meanings as length of life (Luther and Grotius), course of life (Vitringa), or fate (Hitzig), it is impossible to sustain. Hence the Sept. rendering, τὴν γενεὰν αὐτοῦ τίς διηγήσεται, which Jerome also adopts, can only mean, so far as the usage of the language is concerned, "who can declare the number of His generation" (i.e., of those inspire by His spirit,or filled with His life); but in this connection such a thought would be premature. Moreover, the generation intended would be called זרעו rather than דורו, as springing from Him.
Still less can we adopt the meaning "dwelling," as Knobel does, who explains the passage thus: "who considers how little the grave becomes Him, which He has received as His dwelling-place." The words do not admit of this explanation. Hofmann formerly explained the passage as meaning, "No one takes His dwelling-place into his mind or mouth, so as even to think of it, or inquire what had become of Him;" but in His Schriftbeweis he has decided in favour of the meaning, His contemporaries, or the men of His generation. It is only with this rendering that we obtain a thought at all suitable to the picture of suffering given here, or to the words which follow (compare Jer 2:31, O ye men of this generation). ואת־דּורו in that case is not the object to ישׂוחח, the real object to which is rather the clause introduced by כּי, but an adverbial accusative, which may serve to give emphatic prominence to the subject, as we may see from Is 57:12; Ezek 17:21; Neh 9:34 (Ges 117, Anm.); for את cannot be a preposition, since inter aequales ejus would not be expressed in Hebrew by את־דרור, but by בדורו. The pilel sōchēăch with be signifies in Ps 143:5 a thoughtful consideration or deliberation, in a word, meditationem alicujus rei (compare the kal with the accusative, Ps 145:5). The following kı̄ is an explanatory quod: with regard to His contemporaries, who considered that, etc. The words introduced with kı̄ are spoken, as it were, out of the heart of His contemporaries, who ought to have considered, but did not. We may see from עמּי that it is intended to introduce a direct address; and again, if we leave kı̄ untranslated, like ὃτι recitativum (see, for example, Josh 2:24; compare di, Dan 2:25), we can understand why the address, which has been carried on thus far in such general terms, assumes all at once an individual form. It cannot be denied, indeed, that we obtain a suitable object for the missing consideration, if we adopt this rendering: "He was torn away (3rd praet.) out of the land of the living, through (min denoting the mediating cause) the wicked conduct of my people (in bringing Him to death), to their own punishment; i.e., none of the men of His age (like mı̄ in Is 53:1, no one = only a very few) discerned what had befallen them on account of their sin, in ridding themselves of Him by a violent death." Hofmann and V. F. Oehler both adopt this explanation, saying, "Can the prophet have had the person of the Ecce Homo before his eye, without intimating that his people called down judgment upon themselves, by laying violent hands upon the Servant of God?" We cannot, however, decide in favour of this explanation; since the impression produced by this למו נגע עמּי מפּשׁע is, that it is intended to be taken as a rectification of נגוע חשׁבנהו ואנחנו in Is 53:4, to which it stands in a reciprocal relation. This reciprocal relation is brought out more fully, if we regard the force of the min as still continued (ob plagam quae illis debebatur, Seb. Schmid, Kleinert, etc.); though not in the sense of "through the stroke proceeding from them, my people" (Hahn), which would be opposed to the general usage of נגע; or taking למו נגע as a relative clause, populi mei quibus plaga debebatur (Hengstenberg, Hvernick). But the most natural course is to take lâmō as referring to the Servant of God, more especially as our prophet uses lâmō pathetically for lō, as Is 54:15 unquestionably shows (notwithstanding the remonstrance of Stier, who renders the passage, "He was all plague, or smiting, for them"). נגע always signifies suffering as a calamity proceeding from Go (e.g., Ex 11:1; Ps 39:11, and in every other passage in which it does not occur in the special sense of leprosy, which also points back, however, to the generic idea of a plague divinely sent); hence Jerome renders it, "for the sin of my people have I smitten Him." The text does not read so; but the smiter is really Jehovah. Men looked upon His Servant as a נגוע; and so He really was, but not in the sense of which men regarded Him as such. Yet, even if they had been mistaken concerning His during His lifetime; now that He no longer dwelt among the living, they ought to see, as they looked back upon His actions and His sufferings, that it was not for His own wickedness, but for that of Israel, viz., to make atonement for it, that such a visitation from God had fallen upon Him (ל as in Is 24:16 and Is 26:16, where the sentence is in the same logical subordination to the previous one as it is here, where Dachselt gives this interpretation, which is logically quite correct: propter praevaricationem populi mei plaga ei contingente).
Geneva 1599
53:8 He was taken from (l) prison and from judgment: (m) and who shall declare his generation? for he was cut off from the land of the living: for the transgression of my people was he stricken.
(l) From the cross and grave, after that he was condemned.
(m) Though he died for sin, yet after his resurrection he will live forever and this his death is to restore life to his members, (Rom 6:9).
John Gill
53:8 He was taken from prison, and from judgment,.... After he had suffered and died, and made satisfaction to divine justice; or after he had been arrested by the justice of God, and was laid in prison, and under a sentence of condemnation, had judgment passed upon him, and that executed too; he was taken in a very little time from the prison of the grave where he lay, and from the state of condemnation into which he was brought, and was acquitted, justified, and declared righteous, and his people in him; a messenger was sent from heaven to roll away the stone, and set him free: though some render it,
he was taken by distress and judgment; that is, his life was taken away in a violent manner, under a pretence of justice; whereas the utmost injustice was done him; a wrong charge was brought against him, false witnesses were suborned, and his life was taken away with wicked hands; which sense seems to be favoured by the quotation in Acts 8:32 "in his humiliation his judgment was taken away": he had not common justice done him:
and who shall declare his generation? which is not to be understood of his divine generation, as the Son of God, which is in a way ineffable and inconceivable; nor of his human generation, as the Son of Man, which is unaccountable, being born of a virgin; nor of the duration of his life after his resurrection, he dying no more, but living for ever, which is more probable; nor of the vast number of his spiritual offspring, the fruit of his sufferings, death, and resurrection; but of the age, and men of it, in which he lived, whose barbarity to him, and wickedness they were guilty of, were such as could not be declared by the mouth, or described by the pen of man. The Targum is,
"and the wonderful things which shall be done for us in his days, who can declare?''
for he was cut off out of the land of the living; was not suffered to live, was taken off by a violent death; he was cut off in a judiciary way, as if he had been a malefactor; though lest it should be thought it was for his own sins he was cut off, which is denied, Dan 9:26 it is added,
for the transgression of my people was he stricken; that is, either through the malice and wickedness of the people of the Jews, whom the prophet calls his people, he was stricken, not only with the scourges of the whip, but with death itself, as the efficient cause thereof; or rather because of the transgressions of God's elect, in order to make satisfaction for them, he was stricken by divine justice, and put to death, as the meritorious cause thereof; and so they are the words of God the Father; and this, with the preceding clause, give a reason, showing both why he was taken from the prison of the grave, acquitted, and exalted, and why the wickedness of his age could not be declared; he being stricken and cut off in such a manner, when he was an innocent person; and since it was only for the transgressions of others, even of God's covenant people, the people he chose, and gave to Christ, Mt 1:21.
John Wesley
53:8 Taken away - Out of this life. By distress and judgment - By oppression and violence. and a pretence of justice. His generation - His posterity. For his death shall not be unfruitful; when he is raised from the dead, he shall have a spiritual seed, a numberless multitude of those who shall believe in him. Cut off - By a violent death. And this may be added as a reason of the blessing of a numerous posterity conferred upon him, because he was willing to be cut off for the transgression of his people.
Robert Jamieson, A. R. Fausset and David Brown
53:8 Rather, "He was taken away (that is, cut off) by oppression and by a judicial sentence"; a hendiadys for, "by an oppressive judicial sentence" [LOWTH and HENGSTENBERG]. GESENIUS not so well, "He was delivered from oppression and punishment" only by death. English Version also translates, "from . . . from," not "by . . . by." But "prison" is not true of Jesus, who was not incarcerated; restraint and bonds (Jn 18:24) more accord with the Hebrew. Acts 8:33; translate as the Septuagint: "In His humiliation His judgment (legal trial) was taken away"; the virtual sense of the Hebrew as rendered by LOWTH and sanctioned by the inspired writer of Acts; He was treated as one so mean that a fair trial was denied Him (Mt 26:59; Mk 14:55-59). HORSLEY translates, "After condemnation and judgment He was accepted."
who . . . declare . . . generation--who can set forth (the wickedness of) His generation? that is, of His contemporaries [ALFORD on Acts 8:33], which suits best the parallelism, "the wickedness of His generation" corresponding to "oppressive judgment." But LUTHER, "His length of life," that is, there shall be no end of His future days (Is 53:10; Rom 6:9). CALVIN includes the days of His Church, which is inseparable from Himself. HENGSTENBERG, "His posterity." He, indeed, shall be cut off, but His race shall be so numerous that none can fully declare it. CHYRSOSTOM, &c., "His eternal sonship and miraculous incarnation."
cut off--implying a violent death (Dan 9:26).
my people--Isaiah, including himself among them by the word "my" [HENGSTENBERG]. Rather, JEHOVAH speaks in the person of His prophet, "My people," by the election of grace (Heb 2:13).
was he stricken--Hebrew, "the stroke (was laid) upon Him." GESENIUS says the Hebrew means "them"; the collective body, whether of the prophets or people, to which the Jews refer the whole prophecy. But JEROME, the Syriac, and Ethiopiac versions translate it "Him"; so it is singular in some passages; Ps 11:7, His; Job 27:23, Him; Is 44:15, thereto. The Septuagint, the Hebrew, lamo, "upon Him," read the similar words, lamuth, "unto death," which would at once set aside the Jewish interpretation, "upon them." ORIGEN, who laboriously compared the Hebrew with the Septuagint, so read it, and urged it against the Jews of his day, who would have denied it to be the true reading if the word had not then really so stood in the Hebrew text [LOWTH]. If his sole authority be thought insufficient, perhaps lamo may imply that Messiah was the representative of the collective body of all men; hence the equivocal plural-singular form.
53:953:9: Եւ տաց զչարս փոխանակ գերեզմանի նորա, եւ զմեծամեծս փոխանակ մահու նորա. զի անօրէնութիւն ո՛չ գործեաց, եւ ո՛չ գտաւ նենգութիւն ՚ի բերան նորա[10204]. [10204] Ոմանք. Զի անօրէնութիւն ինչ ոչ գոր՛՛։
9 Նրա գերեզմանի համար՝ չարութեամբ, իսկ նրա մահուան համար մեծամեծ հարուածներով պիտի վրէժխնդիր լինեմ[34], որովհետեւ նա անօրէնութիւն չգործեց, եւ նենգութիւնը տեղ չգտաւ նրա բերանում:[34] 34. Եբրայերէնում՝ նրա գերեզմանն ամբարիշտների հետ դրուեց, բայց երբ մեռաւ, հարուստի հետ եղաւ:
9 Անոր գերեզմանը ամբարիշտներու հետ դրուեցաւ, Բայց երբ մեռաւ հարուստին հետ եղաւ։Քանզի* անիկա անօրէնութիւն մը չգործեց Ու անոր բերնին մէջ նենգութիւն մը չգտնուեցաւ։
Եւ [842]տաց զչարս փոխանակ գերեզմանի նորա, եւ զմեծամեծս փոխանակ մահու նորա``. զի անօրէնութիւն ոչ գործեաց, եւ ոչ գտաւ նենգութիւն ի բերան նորա:

53:9: Եւ տաց զչարս փոխանակ գերեզմանի նորա, եւ զմեծամեծս փոխանակ մահու նորա. զի անօրէնութիւն ո՛չ գործեաց, եւ ո՛չ գտաւ նենգութիւն ՚ի բերան նորա[10204].
[10204] Ոմանք. Զի անօրէնութիւն ինչ ոչ գոր՛՛։
9 Նրա գերեզմանի համար՝ չարութեամբ, իսկ նրա մահուան համար մեծամեծ հարուածներով պիտի վրէժխնդիր լինեմ[34], որովհետեւ նա անօրէնութիւն չգործեց, եւ նենգութիւնը տեղ չգտաւ նրա բերանում:
[34] 34. Եբրայերէնում՝ նրա գերեզմանն ամբարիշտների հետ դրուեց, բայց երբ մեռաւ, հարուստի հետ եղաւ:
9 Անոր գերեզմանը ամբարիշտներու հետ դրուեցաւ, Բայց երբ մեռաւ հարուստին հետ եղաւ։Քանզի* անիկա անօրէնութիւն մը չգործեց Ու անոր բերնին մէջ նենգութիւն մը չգտնուեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
53:953:9 Ему назначали гроб со злодеями, но Он погребен у богатого, потому что не сделал греха, и не было лжи в устах Его.
53:9 καὶ και and; even δώσω διδωμι give; deposit τοὺς ο the πονηροὺς πονηρος harmful; malignant ἀντὶ αντι against; instead of τῆς ο the ταφῆς ταφη graveyard; burial αὐτοῦ αυτος he; him καὶ και and; even τοὺς ο the πλουσίους πλουσιος rich ἀντὶ αντι against; instead of τοῦ ο the θανάτου θανατος death αὐτοῦ αυτος he; him ὅτι οτι since; that ἀνομίαν ανομια lawlessness οὐκ ου not ἐποίησεν ποιεω do; make οὐδὲ ουδε not even; neither εὑρέθη ευρισκω find δόλος δολος cunning; treachery ἐν εν in τῷ ο the στόματι στομα mouth; edge αὐτοῦ αυτος he; him
53:9 וַ wa וְ and יִּתֵּ֤ן yyittˈēn נתן give אֶת־ ʔeṯ- אֵת together with רְשָׁעִים֙ rᵊšāʕîm רָשָׁע guilty קִבְרֹ֔ו qivrˈô קֶבֶר grave וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת together with עָשִׁ֖יר ʕāšˌîr עָשִׁיר rich בְּ bᵊ בְּ in מֹתָ֑יו mōṯˈāʸw מָוֶת death עַ֚ל ˈʕal עַל upon לֹא־ lō- לֹא not חָמָ֣ס ḥāmˈās חָמָס violence עָשָׂ֔ה ʕāśˈā עשׂה make וְ wᵊ וְ and לֹ֥א lˌō לֹא not מִרְמָ֖ה mirmˌā מִרְמָה deceit בְּ bᵊ בְּ in פִֽיו׃ fˈiʸw פֶּה mouth
53:9. et dabit impios pro sepultura et divitem pro morte sua eo quod iniquitatem non fecerit neque dolus fuerit in ore eiusAnd he shall give the ungodly for his burial, and the rich for his death: because he hath done no iniquity, neither was there deceit in his mouth.
9. And they made his grave with the wicked, and with the rich in his death; although he had done no violence, neither was any deceit in his month.
53:9. And he will be given a place with the impious for his burial, and with the rich for his death, though he has done no iniquity, nor was deceit in his mouth.
53:9. And he made his grave with the wicked, and with the rich in his death; because he had done no violence, neither [was any] deceit in his mouth.
And he made his grave with the wicked, and with the rich in his death; because he had done no violence, neither [was any] deceit in his mouth:

53:9 Ему назначали гроб со злодеями, но Он погребен у богатого, потому что не сделал греха, и не было лжи в устах Его.
53:9
καὶ και and; even
δώσω διδωμι give; deposit
τοὺς ο the
πονηροὺς πονηρος harmful; malignant
ἀντὶ αντι against; instead of
τῆς ο the
ταφῆς ταφη graveyard; burial
αὐτοῦ αυτος he; him
καὶ και and; even
τοὺς ο the
πλουσίους πλουσιος rich
ἀντὶ αντι against; instead of
τοῦ ο the
θανάτου θανατος death
αὐτοῦ αυτος he; him
ὅτι οτι since; that
ἀνομίαν ανομια lawlessness
οὐκ ου not
ἐποίησεν ποιεω do; make
οὐδὲ ουδε not even; neither
εὑρέθη ευρισκω find
δόλος δολος cunning; treachery
ἐν εν in
τῷ ο the
στόματι στομα mouth; edge
αὐτοῦ αυτος he; him
53:9
וַ wa וְ and
יִּתֵּ֤ן yyittˈēn נתן give
אֶת־ ʔeṯ- אֵת together with
רְשָׁעִים֙ rᵊšāʕîm רָשָׁע guilty
קִבְרֹ֔ו qivrˈô קֶבֶר grave
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת together with
עָשִׁ֖יר ʕāšˌîr עָשִׁיר rich
בְּ bᵊ בְּ in
מֹתָ֑יו mōṯˈāʸw מָוֶת death
עַ֚ל ˈʕal עַל upon
לֹא־ lō- לֹא not
חָמָ֣ס ḥāmˈās חָמָס violence
עָשָׂ֔ה ʕāśˈā עשׂה make
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
מִרְמָ֖ה mirmˌā מִרְמָה deceit
בְּ bᵊ בְּ in
פִֽיו׃ fˈiʸw פֶּה mouth
53:9. et dabit impios pro sepultura et divitem pro morte sua eo quod iniquitatem non fecerit neque dolus fuerit in ore eius
And he shall give the ungodly for his burial, and the rich for his death: because he hath done no iniquity, neither was there deceit in his mouth.
53:9. And he will be given a place with the impious for his burial, and with the rich for his death, though he has done no iniquity, nor was deceit in his mouth.
53:9. And he made his grave with the wicked, and with the rich in his death; because he had done no violence, neither [was any] deceit in his mouth.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9: Ему назначали гроб со злодеями, но Он погребен у богатого... Как самое чтение, так и понимание данного места имеет много различных версий, доводящих чуть не до противоположности. Мы думаем, что, преимущество следует отдать той, которая не противоречие филологии, всего более соответствует контексту речи. Сказав в предыдущих стихах о страданиях (7) и смерти (8) Мессии, пророк последовательно переходит теперь к речи об Его погребении. Здесь он дает сильную, художественную антитезу - нечестивых замыслов иудеев, с одной стороны, и Божественного прославления Мессии, с другой. Не знавшая границ, злоба врагов Мессии готова была преследовать Его и после смерти: это имело выражение в том, что Ему, как казненному религиозно-политическому преступнику, готовилось и позорное погребение.

Маймонид, напр., пишет, что "наказанные смертной казнью не погребались вместе со своими предками; для них отведено было два места: одно для побитых камнями и сожженных, другое - для обезглавленных и повешенных". Иосиф Флавий также свидетельствует: "тот, кто богохульствовал, побивался камнями, висел в течение дня и погребался без всяких почестей". Нечто подобное, только, вероятно, с еще большим унижением, готовили иудейские власти Невинному, умерщвленному ими Мессии. Но промыслу Божию угодно было предотвратить этот позор, и факт погребения Мессии вместо средства нового унижения сделался уже началом Его прославления. Здесь нельзя видеть пророчественного намека на тот общеизвестный исторический факт, как богатый житель Аримафеи приходит к Пилату и спрашивает у него пречистое Тело и погребает его с великими почестями (Мф 27:57; Лк 23:50-52). Следовательно, нет никакой надобности ухищряться перетолковывать прямой и ясный смысл слов "лукавый" (нечестивый, злодей) и "богатый" (знатный, обладающий материальным достатком), как это делают многие рационалистические экзегеты, перетолковывающие и понятия "богатый" тоже в отрицательном смысле. Вся сила данного сравнения, очевидно, заточается в противоположности между позорным погребением злодея и почетными похоронами знатного и уважаемого человека. [Упоминание богатого человека, способствовавшего погребению, - и пророчество, подтвержденное Евангельскими событиями. Прим. ред. ]

Конец 9-го стиха потому что Он не сделал греха и не было лжи в устах Его - дает прекрасное расчленение вышеизложенного факта. В глазах правоверного иудея почетное погребение Христа могло показаться отклонением от закона, по которому все преступники лишались не только почетного, но даже и обычного погребения. С Мессией же будет поступлено наоборот, и это потому, как разъясняет пророк, что Он вовсе не злодей и не преступник, а Единый истинный и безгрешный. [И действительно, с точки зрения правоверного иудея, если Господь промыслительно устроил похороны Мессии при посредстве богатого и уважаемого человека, в достойном месте - совершенно однозначное указание на невиновность Распятого! Прим. ред. ] Данными словами также решительно опровергаются и все подозрения и наветы на Мессию, что раз Он пострадал, то, следовательно, был грешен. Пророк выше уже неоднократно говорил, что если Посланник Божий, действительно, и страдал, то исключительно только за чужие грехи (5); здесь же он еще прямее говорит, что собственных грехов у него вовсе никаких не было, не только делом, но даже и словом. В этом отношении Мессия резко выделяется из общества всех людей, среди которых нет ни одного, чуждого греха (64:6; Пс 34:5-6). Недаром на эту черту Божественного достоинства Спасителя мира с особенной силой указывал, как Он Сам, так и Его ученики (Ин 8:46; 1: Пет 2:22; 2: Кор 5:21: и др.).
Adam Clarke: Commentary on the Bible - 1831
53:9: With the rich in his death "With the rich man was his tomb" - It may be necessary to introduce Bishop Lowth's translation of this verse before we come to his very satisfactory criticisms: -
And his grave was appointed with the wicked;
But with the rich man was his tomb:
Although he had done no wrong,
Neither was there any guile in his mouth.
Among the various opinions which have been given on this passage, I have no doubt in giving my assent to that which makes the ב beth in במותיו bemothaiv radical, and renders it excelsa sua. This is mentioned by Aben Ezra as received by some in his time; and has been long since approved by Schindler, Drusius, and many other learned Christian interpreters.
The most simple tombs or monuments of old consisted of hillocks of earth heaped up over the grave; of which we have numerous examples in our own country, generally allowed to be of very high antiquity. The Romans called a monument of this sort very properly tumulus; and the Hebrews as properly במות bamoth, "high place," for that is the form of' the noun in the singular number; and sixteen MSS. and the two oldest editions express the word fully in this place, במותיו bamothaiv. Tumulus et collem et sepulchrum fuisse significat. Potest enim tumulus sine sepulchro interpretatione collis interdum accipi. Nam et terrae congestio super ossa tumulus dicitur. "Tumulus signifies a sepulcher with a hillock of earth raised over it. The word is sometimes restrained to the bank of earth; for the heaping up of the earth over the bones is named the tumulus." - Servius, Aen. 3:22. And to make the tumulus still more elevated and conspicuous, a pillar or some other ornament was often erected upon it: -
Τυμβον χευαντες, και επι στηλην ερυσαντες,
Πηξαμεν ακροτατῳ τυμβῳ ευηρες ερετμον.
Odyss. sii. 14.
"A rising tomb, the silent dead to grace,
Fast by the roarings of the main we place;
The rising tomb a lofty column bore,
And high above it rose the tapering oar."
Pope
The tomb therefore might with great propriety be called the high place. The Hebrews might also call such a tomb במות bamoth, from the situation, for they generally chose to erect them on eminences. The sepulcher of Joseph of Arimathea, in which the body of Christ was laid, was upon a hill, Mount Calvary. See Isa 22:16 (note), and the note there.
"It should be observed that the word במותיו bamothaiv is not formed from במות bamoth, the plural of במה bamah, the feminine noun, but from במותים bamothim, the plural of a masculine noun, במות bamoth. This is noted because these two nouns have been negligently confounded with one another, and absurdly reduced to one by very learned men. So Buxtorf, lex. in voc. במה bamah, represents במותי bamotey, though plainly without any pronoun suffixed, as it governs the word ארץ arets following it, as only another form of במות bamoth; whereas the truth is, that במות bamoth and במותים bamothim are different words, and have through the whole Bible very different significations; במה bamah, whether occurring in the singular or plural number, always signifying a place or places of worship; and במותים bamothim always signifying heights. Thus in Deu 32:13; Isa 58:14; Amo 4:13; and Mic 1:3, במותי ארץ bamothey arets signifies 'the heights of the earth;' Isa 14:14, במותי עב bamothey ab, 'the heights of the clouds;' and in Job 9:8, במותי ים bamothey yam, 'the heights of the sea,' i.e., the high waves of the sea, as Virgil calls a wave praeruptus aqua mons, 'a broken mountain of water.' These being all the places where this word occurs without a suffix, the sense of it seems nearly determined by them. It occurs in other instances with a pronoun suffixed, which confirm this signification. Unluckily, our English Bible has not distinguished the feminine noun במה bamah from the masculine singular noun במות bamoth; and has consequently always given the signification of the latter to the former, always rendering it a high place; whereas the true sense of the word appears plainly to be, in the very numerous passages in which it occurs, 'a place of worship,' or 'a sacred court,' or 'a sacred inclosure;' whether appropriated to the worship of idols or to that of the true God, for it is used of both, passive. Now as the Jewish graves are shown, from Ch2 32:33, and Isa 22:16, to have been in high situations, to which may be added the custom of another eastern nation from Osbeck's Travels, who says, vol. 1 p. 339, 'the Chinese graves are made on the side of hills;' 'his heights' becomes a very easy metaphor to express 'his sepulcher.'" - Jubb.
The exact completion of this prophecy will be fully shown by adding here the several circumstances of the burial of Jesus, collected from the accounts of the evangelists: -
"There was a rich man of Arimathea, named Joseph, a member of the sanhedrin, and of a respectable character, who had not consented to their counsel and act; he went to Pilate and begged the body of Jesus: and he laid it in his own new tomb, which had been hewn out of the rock, near to the place where Jesus was crucified; having first wound it in fine linen with spices, as the manner of the Jews was to bury the rich and great."
It has been supposed that קברו kibro, his grave, and במתיו bemothaiv, in his death, may have been transposed, as also the prefix ב be originally placed before רשעים reshaim, the wicked. Thus: -
מתיו את ברשעים ויתן mothaiv eth bireshayim vaiyitten קברו עשיר ואת kibro ashir veeth
Yea, his death was appointed among the wicked,
And with a rich man, his tomb.
By these alterations it is supposed the text would be freed from all embarrassment. But see the preceding notes of Bishop Lowth, and the various readings of De Rossi, in loc.
Albert Barnes: Notes on the Bible - 1834
53:9: And he made his grave with the wicked - Jerome renders this, Et dabit impios pro sepultura et divitem pro morte sua. The Septuagint renders it, 'I will give the wicked instead of his burial (ἀντὶ τῆς ταφῆς anti tē s taphē s), and the rich in the place, or instead of his death' (ἀντὶ τοῦ θανάτου anti tou thanatou). The Chaldee renders it, 'He will deliver the wicked into Gehenna, and the rich in substance who oppress, by a death that is destructive, that the workers of iniquity may no more be established, and that they may no more speak deceit in their mouth.' The Syriac renders it beautifully, 'the wicked gave a grave.' Hengstenberg renders it, 'They appointed him his grave with the wicked (but he was with a rich man after his death); although he had done nothing unrighteous, and there was no guile in his mouth.' The sense, according to him, is, that not satisfied with his sufferings and death, they sought to insult him even in death, since they wished to bury his corpse among criminals. It is then incidentally remarked, that this object was not accomplished. This whole verse is exceedingly important; and every word in it deserves a serious examination, and attentive consideration. It has been subjected to the closest investigation by critics, and different interpretations have been given to it. They may be seen at length in Rosenmuller, Gesenius, and Hengstenberg. The word rendered 'he made' (נויתן vayitē n, from נתן nâ than) is a word of very frequent occurrence in the Scriptures. According to Gesenius, it means:
1. To give, as:
(a) to give the hand to a victor;
(b) to give into the hand of anyone, that is, the power;
(c) to give, that is, to turn the back;
(d) to give, that is, to yield fruit as a tree;
(e) to give, that is, to show compassion:
(f) to give honor, praise, etc.:
(g) to give into prison, or into custody.
2. To sit, place, put, lay;
(a) to set before anyone;
(b) to set one over any person or thing;
(c) to give one's heart to anything; that is, to apply the mind, etc.
3. To make;
(a) to make or constitute one as anything;
(b) to make a thing as something else.
The notion of giving, or giving over, is the essential idea of the word, and not that of making, as our translation would seem to imply; and the sense is, that he was given by design to the grave of the wicked, or it was intended that he should occupy such a grave. The meaning then would be:
And his grave was appointed with the wicked;
But he was with a rich man in his death -
Although he had done no wrong,
Neither was there any guile in his mouth.
But who gave, or appointed him? I answer:
1. The word may either here be used impersonally, as in Psa 72:15. 'to him shall be given,' margin, 'one shall give,' Ecc 2:21, meaning, that someone gave, or appointed his grave with the wicked; that is, his grave was appointed with the wicked; or,
2. The phrase 'my people' (עמי ‛ ammı̂ y) must be supplied; my people appointed his grave to be with the wicked; or,
3. God gave, or appointed his grave with the wicked.
It seems to me that it is to be regarded as used impersonally, meaning that his grave was appointed with the wicked; and then the sense will be, that it was designed that he should be buried with the wicked, without designating the person or persons who intended it. So it is correctly rendered by Lowth and Noyes, 'His grave was appointed with the wicked.'
With the wicked - It was designed that he should be buried with the wicked. The sense is, that it was not only intended to put him to death, but also to heap the highest indignity on him. Hence, it was intended to deny him an honorable burial, and to consign him to the same ignominious grave with the violators of the laws of God and man. One part of an ignominious punishment has often been to deny to him who has been eminent in guilt an honorable burial. Hence, it was said of Ahab Kg1 21:19, that the dogs should lick his blood; and of Jezebel that the dogs should eat her Kg1 21:23. Thus of the king of Babylon Isa 14:19, that he should 'be cast out of his grave as an abominable branch' (see the note on that place). Hence, those who have been especially guilty are sometimes quartered, and their heads and other parts of the body suspended on posts, or they are hung in chains, and their flesh left to be devoured by the fowls of heaven.
So Josephus (Ant. iv. 8. 6), says, 'He that blasphemeth God, let him be stoned; and let him hang on a tree all that day, and then let him be buried in an ignominious and obscure manner.' The idea here is, that it was intended to cast the highest possible indignity on the Messiah; not only to put him to death, but even to deny him the privilege of an honorable burial, and to commit him to the same grave with the wicked. How remarkably was this fulfilled! As a matter of course, since he was put to death with wicked people, he would naturally have been buried with them, unless there had been some special interposition in his case. He was given up to be treated as a criminal; he was made to take the vacated place of a murderer - Barabbas - on the cross; he was subjected to the same indignity and cruelty to which the two malefactors were; and it was evidently designed also that he should be buried in the same manner, and probably in the same grave. Thus in Joh 19:31, it is said thai the Jews, because it was the preparation, in order that their bodies should not remain on the cross on the Sabbath day, 'besought Pilate that their legs might be broken, and that they might be taken away;' intending evidently that their death should be hurried in the same cruel manner, and that they should be buried in the same way. Who can but wonder at the striking accuracy of the prediction!
And with the rich - (עשׁיר ‛ â shı̂ yr). The words 'he was,' are here to be supplied. 'But he was with a rich man in his death? The particle ו (v), rendered "and," is properly here adversative, and means "but, yet." The meaning is, that although he had been executed with criminals, and it had been expected that he would be interred with them, yet he was associated with a rich man in his death; that is, in his burial. The purpose which had been cherished in regard to his burial was not accomplished. The word עשׁיר ‛ â shı̂ yr (from עשׁר ‛ â shar, "to be straight, to prosper, to be happy," and then "to be rich"), means properly the rich, and then the honorable and noble. It occurs very often in the Bible (see Taylor's Concord.), and is in all cases in our English version rendered 'rich.' Gesenius contends, however, that it sometimes is to be taken in a bad sense, and that it means proud, arrogant, impious, because riches are a source of pride, and pride to a Hebrew is synonymous with impiety.
He appeals to Job 27:19, in proof of this. But it is evident that the place in Job, 'The rich man shall lie down, but he shall not be gathered,' may be understood as speaking of a rich man as he is commonly found; and the word there does not mean proud, or wicked, but it means a rich man who is without religion. In all places where the word occurs in the Bible, the primary idea is that of a rich man - though he may be righteous or wicked, pious or impious, a friend of God or an enemy. That is to be determined by the connection. And the natural and proper idea here is that of a man who is wealthy, though without any intimation with regard to his moral character. It is rather implied that the man referred to would have a character different from 'the wicked,' with whom his grave was appointed. Several interpreters, however, of the highest charactor, have supposed that the word here refers to the ungodly, and means, that in his death he was associated with the ungodly.
Thus Calvin supposes that it refers to the Scribes and Pharisees, and the impious and violent Romans who rushed upon him to take his life. Luther remarks that it means, 'a rich man; one who gives himself to the pursuit of wealth; that is, an ungodly man.' But the objection is insuperable that the word in the Bible never is used in this sense, to denote simply a wicked or an ungodly man. It may denote a rich man who is ungodly - but that must be determined by the connection. The simple idea in the word is that of wealth, but whether the person referred to be a man of fair or unfair, pure or impure character, is to be determined by other circumstances than the mere use of the word. So the word 'rich' is used in our language, and in all languages. The principal reason why it has here been supposed to mean ungodly is, that the parallelism is supposed to require it. But this is not necessary. It may be designed to intimate that there was a distinction between the design which was cherished in regard to his burial, and the fact. It was intended that he should have been interred with the wicked; but in fact, he was with the rich in his death.
In his death - Margin, 'Deaths' (במתיו bemothā yv). Lowth renders this, 'His tomb.' He understands the Hebrew letter beth (b) as radical and not servile; and supposes that the word is במות bâ mô th (hills); that is, sepulchral hills. Tombs, he observes, correctly, were often hills or tumuli erected over the bodies of the dead; and he supposes that the word hill, or high place, became synonymous with a tomb, or sepulchre. This interpretation was first suggested by Aben Ezra, and has been approved by CEcolampadius, Zuingle, Drusius, Ikin, Kuinoel, and others. But the interpretation is liable to great objections.
1. It is opposed to all the ancient versions.
2. There is no evidence that the word במות bâ mô th is ever used except in one place (Eze 43:7, where it means also primarily high places, though there perhaps dedenoting a burial-place), in the sense of βωμός bō mos, a tomb, or place of burial. It denotes a high place or height; a stronghold, a fastness, a fortress; and then an elevated place, where the rites of idolatry were celebrated; and though it is not improbable that those places became burial-places - as we bury in the vicinity of a place of worship yet the word simply and by itself does not denote a tumulus, or an elevated place of burial. The word here, therefore, is to be regarded as a noun from מות mâ veth, or מות mô th, plural מותים mô thı̂ ym, meaning the same as 'after his death' - 'the grave.' The plural is used instead of the singular in Eze 28:8-10; and also Job 21:32 : 'Yet he shall be brought to the grave;' Margin, as Hebrew, 'graves.' The sense, therefore, is, that after his death he would be with a man of wealth, but without determining anything in regard to his moral character.
The exact fulfillment of this may be seen in the account which is given of the manner of the burial of the Saviour by Joseph of Arimathea (Mat 27:57-60. Joseph was a rich man. He took the body, and wound it in a clean linen cloth, and laid it in his own new tomb, a tomb hewn out of a rock - that is, a grave designed for himself; such as a rich man would use, and where it was designed that a rich man should be laid. He was buried with spices Joh 19:39-40; embalmed with a large quantity of myrrh and aloes, 'about a hundred pound weight,' in the mode in which the rich were usually interred. How different this from the interment of malefactors! How different from the way in which he would have been buried if he had been interred with them as it had been designed! And how very striking and minutely accurate this prophecy in circumstances which could not possibly have been the result of conjecture! How could a pretended prophet, seven hundred years before the event occurred, conjecture of one who was to be executed as a malefactor, and with malefactors, and who would in the ordinary course of events be buried with malefactors, conjecture that he would be rescued from such an ignominious burial by the interposition of a rich man, and buried in a grave designed for a man of affluence, and in the manner in which the wealthy are buried?
Because - (על ‛ al). This word here has probably the signification of although. It is used for אשׁר על ‛ al 'ă sher. Thus, it is used in Job 16:17 : 'Not for any injustice in my hands;' Hebrew, 'Although there is no injustice in my hands.' The sense here demands this interpretation. According to our common version, the meaning is, that he was buried with the rich man because he had done no violence, and was guilty of no deceit; whereas it is rather to be taken in connection with the entire strain of the passage, and to be regarded as meaning, that he was wounded, rejected, put to death, and buried by the hands of men, although he had done no violence.
He had done no violence - The precise sense of the expression is, that he had not by harsh and injurious conduct provoked them to treat him in this manner, or deserved this treatment at their hands. In accordance with this, and evidently with this passage in his eye, the apostle Peter says of the Lord Jesus, 'who did no sin, neither was guile found in his mouth' Pe1 2:20-22.
Neither was any deceit in his mouth - He was no deceiver, though he was regarded and treated as one. He was perfectly candid and sincere, perfectly true and holy. No one can doubt but this was exactly fulfilled in the Lord Jesus; and however it may be accounted for, it was true to the life, and it is applicable to him alone. Of what other dweller on the earth can it be said that there was no guile found in his mouth? Who else has lived who has always been perfectly free from deceit?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
53:9: made: Mat 27:57-60; Mar 15:43-46; Luk 23:50-53; Joh 19:38-42; Co1 15:4
death: Heb. deaths
deceit: Co2 5:21; Heb 4:15, Heb 7:26; Pe1 2:22; Jo1 3:5
Carl Friedrich Keil and Franz Delitzsch
53:9
After this description in Is 53:7 of the patience with which He suffered, and in Is 53:8 of the manner in which He died, there follows a retrospective glance at His burial. "And they assigned Him His grave with sinners, and with a rich man in His martyrdom, because He had done no wrong, and there was no deceit in His mouth." The subject to ויּתּן (assigned) is not Jehovah, although this would not be impossible, since נגע has Jehovah as the latent subject; but it would be irreconcilable with Is 53:10, where Jehovah is introduced as the subject with antithetical prominence. It would be better to assume that "my people" is the subject; but as this would make it appear as if the statement introduced in Is 53:8 with kı̄ (for) were continued here, we seem compelled to refer it to dōrō (His generation), which occurs in the principal clause. No objection could be offered to our regarding "His own generation" as the subject; but dōrō is somewhat too far removed for this; and if the prophet had had the contemporaries of the sufferer in his mind, he would most likely have used a plural verb (vayyittenū). Some, therefore, supply a personal subject of the most general kind to yittēn (which occurs even with a neuter subject, like the German es gibt, Fr. il y a, Eng. "there is;" cf., Prov 13:10): "they (on) gave;" and looking at the history of the fulfilment, we confess that this is the rendering we prefer. In fact, without the commentary supplied by the fulfilment, it would be impossible to understand Is 53:9 at all. The earlier translators did great violence to the text, and yet failed to bring out any admissible thought. And the explanation which is most generally adopted now, viz., that עשׁיר is the synonymous parallel to רשׁעי (as even Luther rendered it, "and died like a rich man," with the marginal gloss, "a rich man who sets all his heart upon riches, i.e., a wicked man"), is also untenable; for even granting that ‛âshīr could be proved by examples to be sometimes used as synonymous with רשׁע, as עני and אביון are as synonyms of צדּיק, this would be just the passage in which it would be least possible to sustain any such use of the word; since he who finds his grave with rich men, whether with the godly or the ungodly, would thereby have received a decent, and even honourable burial. This is so thoroughly sustained by experience, as to need no confirmation from such passages as Job 21:32. Hitzig has very good ground, therefore, for opposing this "synonymous" explanation; but when he adopts the rendering lapsator, after the Arabic ‛tūr, this is quite as much in opposition to Arabic usage (according to which this word merely signifies a person who falls into error, and makes a mistake in speaking), as it is to the Hebrew. Ewald changes עשׁיר into עשּׁהיק (a word which has no existence); and Bttcher alters it into רע עשׂי, which is comparatively the best suggestion of all. Hofmann connects the two words בּמותיו עשׁיר, "men who have become rich through the murders that they have treacherously caused" (though without being able to adduce any proof that mōth is ever applied to the death which one person inflicts upon another). At any rate, all these attempts spring from the indisputable assumption, that to be rich is not in itself a sin which deserves a dishonourable burial, to say nothing of its receiving one.
If, therefore, רשׁיעם and עשׁיר are not kindred ideas, they must be antithetical; but it is no easier to establish a purely ethical antithesis than an ethical coincidence. If, however, we take the word רשׁעים as suggesting the idea of persons found guilty, or criminals (an explanation which the juridical context of the passage well sustains; see at Is 50:9), we get a contrast which our own usage of speech also draws between a rich man who is living in the enjoyment of his own possessions, and a delinquent who has become impoverished to the utmost, through hatred, condemnation, ruin. And if we reflect that the Jewish rulers would have given to Jesus the same dishonourable burial as to the two thieves, but that the Roman authorities handed over the body to Joseph the Arimathaean, a "rich man" (Mt 27:57), who placed it in the sepulchre in his own garden, we see an agreement at once between the gospel history and the prophetic words, which could only be the work of the God of both the prophecy and its fulfilment, inasmuch as no suspicion could possibly arise of there having been any human design of bringing the former into conformity with the latter. But if it be objected, that according to the parallel the ‛âshı̄r must be regarded as dead, quite as much as the reshâ‛ı̄m, we admit the force of this objection, and should explain it in this way: "They assigned Him His grave with criminals, and after He had actually died a martyr's death, with a rich man;" i.e., He was to have lain where the bodies of criminals lie, but He was really laid in a grave that was intended for the corpse of a rich man.
(Note: A clairvoyant once said of the Lord: "Died like a criminal; buried like a prince of the earth" (vid., Psychol. pp. 262, 364).)
The rendering adopted by Vitringa and others, "and He was with a rich man in his death," is open to this objection, that such a clause, to be quite free from ambiguity, would require במויתו הוּא ואת־עשׁיר. Hengstenberg and Stier very properly refer both ויתן and קברו, which must be repeated in thought, to the second clause as well as the first. The rendering tumulum ejus must be rejected, since bâmâh never has this meaning; and בּמתיו, which is the pointing sustained by three Codd., would not be mausolea, but a lofty burial-hill, after the fashion of the Hnengrber (certain "giants' graves," or barrows, in Holstein and Saxony).
(Note: The usage of the language shows clearly that bâmâh had originally the meaning of "height" (e.g., 2Kings 1:19). The primary meaning suggested by Bttcher, of locus clausus, septus (from בום = מהב, Arab. bhm), cannot be sustained. We still hold that בם is the expanded בא, and במה an ascent, steep place, or stair. In the Talmud, bâmâh is equivalent to βωμός, an altar, and בּימה (Syr. bim) equivalent to the βῆμα of the orator and judge; βωμός, root βα, like the Hebrew bâmâh, signifies literally an elevation, and actually occurs in the sense of a sepulchral hill, which this never has, not even in Ezek 43:7.)
מותי is a plur. exaggerativus here, as in Ezek 28:10 (compare memōthē in Ezek 28:8 and Jer 16:4); it is applied to a violent death, the very pain of which makes it like dying again and again. The first clause states with whom they at first assigned Him His grave; the second with whom it was assigned Him, after He had really died a painful death. "Of course," as F. Philippi observes, "this was not a thorough compensation for the ignominy of having died the death of a criminal; but the honourable burial, granted to one who had been ignominiously put to death, showed that there must be something very remarkable about Him. It was the beginning of the glorification which commenced with His death." If we have correctly interpreted the second clause, there can be no doubt in our minds, since we cannot shake the word of God like a kaleidoscope, and multiply the sensus complex, as Stier does, that לא על (= לא על־אשׁר) does not mean "notwithstanding that not," as in Job 16:17, but "because not," like על־בּלי in Gen 31:20. The reason why the Servant of God received such honourable treatment immediately after His ignominious martyrdom, was to be found in His freedom from sin, in the fact that He had done no wrong, and there was no deceit in His mouth (lxx and 1Pet 2:22, where the clause is correctly rendered οὐδὲ εὑρέθη δόλος ἐν τῶ στόματι αὐτοῦ). His actions were invariably prompted by pure love, and His speech consisted of unclouded sincerity and truth.
Geneva 1599
53:9 (n) And he made his grave with the wicked, and with the rich in his death; because he had done no violence, neither [was any] deceit in his mouth.
(n) God the Father delivered him into the hands of the wicked, and to the powers of the world to do with him what they would.
John Gill
53:9 And he made his grave with the wicked, and with the rich in his death,.... These words are generally supposed to refer to a fact that was afterwards done; that Christ, who died with wicked men, as if he himself had been one, was buried in a rich man's grave. Could the words admit of the following transposition, they would exactly agree with it, "and he made his grave with the rich; and with the wicked in his death"; for he died between two thieves, and was buried in the sepulchre of Joseph of Arimathaea, a rich man. Or the meaning perhaps in general is, that, after his death, both rich men and wicked men were concerned in his sepulchre, and about his grave; two rich men, Nicodemus and Joseph, in taking down his body from the cross, in embalming it, and in laying it in the tomb of the latter; and wicked men, Roman soldiers, were employed in guarding the sepulchre, that his disciples might not take away the body. Or the sense is, "he" the people, the nation of the Jews, through whose enmity against him he suffered death, "gave", intended, and designed, that "his grave" should be with "the wicked"; and therefore accused him to the Roman governor, and got him condemned capitally, and condemned to a Roman death, crucifixion, that he might be buried where such sort of persons usually were; and then it may be supplied, "but he made it"; that is, God ordered and appointed, in his overruling providence, that it should be "with the rich in his death", as it was. Aben Ezra observes, that the word which we translate "in his death", signifies a structure over a grave, "a sepulchral monument"; and then it may be rendered impersonally thus, "his grave was put or placed with the wicked, but his tomb", or sepulchral monument, was "with the rich"; his grave was indeed put under the care and custody of the wicked soldiers; yet a famous tomb being erected over it, at the expense of a rich man, Joseph of Arimathaea, which was designed for himself, made the burial of Christ honourable: which honour was done him,
because he had done no violence: or injury to any man's person or property; had not been guilty of rapine and oppression, theft and robbery; murder and cruelty; he had not been a stirrer up of sedition, an encourager of mobs, riots, and tumults, to the harm of the civil government:
neither was any deceit in his mouth: no false doctrine was delivered by him; he was no deceiver of the people, as he was charged; he did not attempt to seduce them from the true worship of God, or persuade them to believe anything contrary to the law of Moses, and the prophets; he was no enemy to church or state, nor indeed guilty of any manner of sin, nor given to any arts of trick and dissimulation; see 1Pet 2:22. Some render the words, "though" (y) "he had done no violence", &c. and connect them with the following.
(y) "quamvis", Vatablus, Calvin, Noldius; "licet", Syr. Interpr.
John Wesley
53:9 With the wicked - This was a farther degree of humiliation. He saith, he made his grave, because this was Christ's own act, and he willingly yielded up himself to death and burial. And that which follows, with the wicked, does not denote the sameness of place, as if he should be buried in the same grave with other malefactors, but the sameness of condition.
Robert Jamieson, A. R. Fausset and David Brown
53:9 Rather, "His grave was appointed," or "they appointed Him His grave" [HENGSTENBERG]; that is, they intended (by crucifying Him with two thieves, Mt 27:38) that He should have His grave "with the wicked." Compare Jn 19:31, the denial of honorable burial being accounted a great ignominy (see on Is 14:19; Jer 26:23).
and with . . . rich--rather, "but He was with a rich man," &c. GESENIUS, for the parallelism to "the wicked," translates "ungodly" (the effect of riches being to make one ungodly); but the Hebrew everywhere means "rich," never by itself ungodly; the parallelism, too, is one of contrast; namely, between their design and the fact, as it was ordered by God (Mt 27:57; Mk 15:43-46; Jn 19:39-40); two rich men honored Him at His death, Joseph of ArimathÃ&brvbr;a, and Nicodemus.
in his death--Hebrew, "deaths." LOWTH translates, "His tomb"; bamoth, from a different root, meaning "high places," and so mounds for sepulture (Ezek 43:7). But all the versions oppose this, and the Hebrew hardly admits it. Rather translate, "after His death" [HENGSTENBERG]; as we say, "at His death." The plural, "deaths," intensifies the force; as Adam by sin "dying died" (Gen 2:17, Margin); that is, incurred death, physical and spiritual. So Messiah, His substitute, endured death in both senses; spiritual, during His temporary abandonment by the Father; physical, when He gave up the ghost.
because--rather, as the sense demands (so in Job 16:17), "although He had done no," &c. [HENGSTENBERG], (1Pet 2:20-22; 1Jn 3:5).
violence--that is, wrong.
53:1053:10: եւ Տէր կամի սրբե՛լ զնա ՚ի վիրաց անտի։ Եթէ տաջիք զվասն մեղացն, անձինք ձեր տեսցեն զզաւակ երկայնակեաց. եւ կամի Տէր ՚ի ձեռս նորա բառնալ ՚ի ցաւոց անձին նորա[10205]. [10205] Ոմանք. Տեսցեն զաւակ եր՛՛... ՚ի ձեռն նորա բառ՛՛։
10 Տէրը կամենում է մաքրել նրան վէրքերից: Եթէ մեղքերի համար հատուցում տաք, ապա երկարակեաց սերնդի կ’արժանանաք, որի միջոցով Տէրը կը ցանկանայ ազատել նրան իր ցաւերից[35],[35] 35. Եբրայերէնում՝ Տէրը կամեցաւ, որ նա ճզմուի եւ չարչարուի. երբ անձը մեղքի համար ողջակիզի, նա սերունդ պիտի ունենայ եւ իր օրերը երկարացնի, եւ Տիրոջ կամքը նրա միջոցով պիտի կատարուի:
10 Տէրը հաճեցաւ, որ ան ճզմուի եւ տագնապի հանդիպի, Երբ իր անձը մեղքի համար ողջակիզէ, Անիկա սերունդ պիտի տեսնէ, իր օրերը պիտի երկնցնէ Ու Տէրոջը կամքը անոր ձեռքով պիտի յաջողի։
Եւ Տէր [843]կամի սրբել զնա ի վիրաց անտի: Եթէ տաջիք զվասն մեղացն, անձինք ձեր տեսցեն զաւակ երկայնակեաց. եւ կամի Տէր ի ձեռն նորա բառնալ ի ցաւոց անձին նորա:

53:10: եւ Տէր կամի սրբե՛լ զնա ՚ի վիրաց անտի։ Եթէ տաջիք զվասն մեղացն, անձինք ձեր տեսցեն զզաւակ երկայնակեաց. եւ կամի Տէր ՚ի ձեռս նորա բառնալ ՚ի ցաւոց անձին նորա[10205].
[10205] Ոմանք. Տեսցեն զաւակ եր՛՛... ՚ի ձեռն նորա բառ՛՛։
10 Տէրը կամենում է մաքրել նրան վէրքերից: Եթէ մեղքերի համար հատուցում տաք, ապա երկարակեաց սերնդի կ’արժանանաք, որի միջոցով Տէրը կը ցանկանայ ազատել նրան իր ցաւերից[35],
[35] 35. Եբրայերէնում՝ Տէրը կամեցաւ, որ նա ճզմուի եւ չարչարուի. երբ անձը մեղքի համար ողջակիզի, նա սերունդ պիտի ունենայ եւ իր օրերը երկարացնի, եւ Տիրոջ կամքը նրա միջոցով պիտի կատարուի:
10 Տէրը հաճեցաւ, որ ան ճզմուի եւ տագնապի հանդիպի, Երբ իր անձը մեղքի համար ողջակիզէ, Անիկա սերունդ պիտի տեսնէ, իր օրերը պիտի երկնցնէ Ու Տէրոջը կամքը անոր ձեռքով պիտի յաջողի։
zohrab-1805▾ eastern-1994▾ western am▾
53:1053:10 Но Господу угодно было поразить Его, и Он предал Его мучению; когда же душа Его принесет жертву умилостивления, Он узрит потомство долговечное, и воля Господня благоуспешно будет исполняться рукою Его.
53:10 καὶ και and; even κύριος κυριος lord; master βούλεται βουλομαι want καθαρίσαι καθαριζω cleanse αὐτὸν αυτος he; him τῆς ο the πληγῆς πληγη plague; stroke ἐὰν εαν and if; unless δῶτε διδωμι give; deposit περὶ περι about; around ἁμαρτίας αμαρτια sin; fault ἡ ο the ψυχὴ ψυχη soul ὑμῶν υμων your ὄψεται οραω view; see σπέρμα σπερμα seed μακρόβιον μακροβιος and; even βούλεται βουλομαι want κύριος κυριος lord; master ἀφελεῖν αφαιρεω take away
53:10 וַ wa וְ and יהוָ֞ה [yhwˈāh] יְהוָה YHWH חָפֵ֤ץ ḥāfˈēṣ חפץ desire דַּכְּאֹו֙ dakkᵊʔˌô דכא oppress הֶֽחֱלִ֔י hˈeḥᵉlˈî חלה become weak אִם־ ʔim- אִם if תָּשִׂ֤ים tāśˈîm שׂים put אָשָׁם֙ ʔāšˌām אָשָׁם guilt נַפְשֹׁ֔ו nafšˈô נֶפֶשׁ soul יִרְאֶ֥ה yirʔˌeh ראה see זֶ֖רַע zˌeraʕ זֶרַע seed יַאֲרִ֣יךְ yaʔᵃrˈîḵ ארך be long יָמִ֑ים yāmˈîm יֹום day וְ wᵊ וְ and חֵ֥פֶץ ḥˌēfeṣ חֵפֶץ pleasure יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH בְּ bᵊ בְּ in יָדֹ֥ו yāḏˌô יָד hand יִצְלָֽח׃ yiṣlˈāḥ צלח be strong
53:10. et Dominus voluit conterere eum in infirmitate si posuerit pro peccato animam suam videbit semen longevum et voluntas Domini in manu eius dirigeturAnd the Lord was pleased to bruise him in infirmity: if he shall lay down his life for sin, he shall see a longlived seed, and the will of the Lord shall be prosperous in his hand.
10. Yet it pleased the LORD to bruise him; he hath put him to grief: when thou shalt make his soul an offering for sin, he shall see seed, he shall prolong his days, and the pleasure of the LORD shall prosper in his hand.
53:10. But it was the will of the Lord to crush him with infirmity. If he lays down his life because of sin, he will see offspring with long lives, and the will of the Lord will be directed by his hand.
53:10. Yet it pleased the LORD to bruise him; he hath put [him] to grief: when thou shalt make his soul an offering for sin, he shall see [his] seed, he shall prolong [his] days, and the pleasure of the LORD shall prosper in his hand.
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:

53:10 Но Господу угодно было поразить Его, и Он предал Его мучению; когда же душа Его принесет жертву умилостивления, Он узрит потомство долговечное, и воля Господня благоуспешно будет исполняться рукою Его.
53:10
καὶ και and; even
κύριος κυριος lord; master
βούλεται βουλομαι want
καθαρίσαι καθαριζω cleanse
αὐτὸν αυτος he; him
τῆς ο the
πληγῆς πληγη plague; stroke
ἐὰν εαν and if; unless
δῶτε διδωμι give; deposit
περὶ περι about; around
ἁμαρτίας αμαρτια sin; fault
ο the
ψυχὴ ψυχη soul
ὑμῶν υμων your
ὄψεται οραω view; see
σπέρμα σπερμα seed
μακρόβιον μακροβιος and; even
βούλεται βουλομαι want
κύριος κυριος lord; master
ἀφελεῖν αφαιρεω take away
53:10
וַ wa וְ and
יהוָ֞ה [yhwˈāh] יְהוָה YHWH
חָפֵ֤ץ ḥāfˈēṣ חפץ desire
דַּכְּאֹו֙ dakkᵊʔˌô דכא oppress
הֶֽחֱלִ֔י hˈeḥᵉlˈî חלה become weak
אִם־ ʔim- אִם if
תָּשִׂ֤ים tāśˈîm שׂים put
אָשָׁם֙ ʔāšˌām אָשָׁם guilt
נַפְשֹׁ֔ו nafšˈô נֶפֶשׁ soul
יִרְאֶ֥ה yirʔˌeh ראה see
זֶ֖רַע zˌeraʕ זֶרַע seed
יַאֲרִ֣יךְ yaʔᵃrˈîḵ ארך be long
יָמִ֑ים yāmˈîm יֹום day
וְ wᵊ וְ and
חֵ֥פֶץ ḥˌēfeṣ חֵפֶץ pleasure
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
בְּ bᵊ בְּ in
יָדֹ֥ו yāḏˌô יָד hand
יִצְלָֽח׃ yiṣlˈāḥ צלח be strong
53:10. et Dominus voluit conterere eum in infirmitate si posuerit pro peccato animam suam videbit semen longevum et voluntas Domini in manu eius dirigetur
And the Lord was pleased to bruise him in infirmity: if he shall lay down his life for sin, he shall see a longlived seed, and the will of the Lord shall be prosperous in his hand.
53:10. But it was the will of the Lord to crush him with infirmity. If he lays down his life because of sin, he will see offspring with long lives, and the will of the Lord will be directed by his hand.
53:10. Yet it pleased the LORD to bruise him; he hath put [him] to grief: when thou shalt make his soul an offering for sin, he shall see [his] seed, he shall prolong [his] days, and the pleasure of the LORD shall prosper in his hand.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10-11: Представляя собой как бы заключительный вывод из всей данной главы, раскрывают нам внутренний, глубочайший смысл крестных страданий Мессии и их спасительные плоды.

Но Господу угодно было поразить Его. Снова ясный ответ на главное недоумение иудеев - о смерти невинного страдальца. Согласно ложно-иудейскому пониманию, невинных страданий не существует, так как Бог их никогда не допустил бы. Разоблачая это заблуждение относительно Мессии, пророк и говорит, что в данном случав мы имеем исключение, что страдания и смерть сего Невинного происходили не вопреки воле Его Небесного Отца, но в полном согласии с нею (Деян 2:23; Флп 2:6-7; Кол 1:19-20). В славянском и у LXX и в Славянском переводе эта мысль выражена несколько иначе и, пожалуй, даже яснее: Господь хощет очистити Его от язвы. Большинство комментаторов этого текста устанавливают его непосредственную связь с концом 6-го стиха, где говорилось, что Господь возложил на Него грехи всех людей. Эта-то тяжесть всеобщего мирского греха и составляла ту болезнь, или "язву", для избавления от которой Мессии и должно было принести искупительную жертву, в виде крестной смерти. Пригвождение ко кресту, язва мирового греха, потеряла свою силу и дала возможность духовно-нравственного оздоровления всем, приобщающимся к этому благодатному источнику исцеления, как это прекрасно и разъяснено было выше: "наказание мира нашего было на Нем, и ранами Его мы исцелились". (5: ст.). В том-то и лежит глубочайшая тайна искупления, что Невинный страдает за виновных, чтобы открыть им источник оправдания.

Когда же душа Его принесет жертву умилостивления. У LXX вместо слов жертву умилостивления стоит peri 'amartiaV, что по-слав. переведено - О гресе. Употребл. в евр. тексте термин - asam - по мнению гебраистов, буквально должен быть переведен словами: жертва повинности, что ближе подходит к жертве умилостивления. Подробно о характере и ритуале этой жертвы говорится специально в кн. Левит (5:1-19; 7:1-9).

"Основная идея жертвоприношения - asam - есть satisfactio, или удовлетворение нарушенных прав (в широком значении понятия). Идея удовлетворения здесь создается требованием божественной справедливости, а идея искупления вытекает из факта наказания, неразлучного с преступлением". (И. Григорьев - 228: примеч.).

Здесь, таким образом, дается весьма важный дополнительный штрих, что искупительная смерть Мессии имела и умилостивительный характер, по отношению к высочайшей Божественной Правде: "Милость и истина сретятся, правда и мир облобызаются"; (Пс 84:11: ст.).

Он узрит потомство долговечное и воля Господня благоуспешно будет исполняться рукою Его. Когда Господь Иисус Христос совершит Свою великую искупительную миссию и даст этим самым довлеющее удовлетворение Правде Божией, то всем этим Он снова откроет нам возможность получения многих и богатых благ от небесного Отца. Для выражения последней мысли пророк пользуется образом, наиболее понятным и симпатичным для ветхозаветного иудея. А для него, как мы знаем, одним из высших благ было многочисленное и продолжительное потомство, почему все патриархальные обетования, преимущественно и сосредоточиваются на этом именно пункте (Быт 13:16; 15:5; 17:5-6; 22:17; 28:14: и др.).

По отношению к Мессии это обетование имеет свое особое значение - указывает не на плотское, а на духовное потомство, т. е. на тех будущих исповедников христианства, о которых евангелист Иоанн Богослов пишет, что Господь "дал власть быть чадами Божиими, 13: которые ни от крови, ни от хотения плоти, ни от хотения мужа, но от Бога родились" (Ин 1:12-13). Не менее выразительно говорит о Нем и Псалмопевец в одном из мессианских псалмов: "потомство будет служить Ему, и будет называться Господним во век" (Пс 21:31). Наконец, о том же "духовном Сионе", "рожденном от Бога" и об его всемирном распространении не раз уже говорил и пророк Исаия (50:23; 54:1, 5, 17; 49:21; 44:28; 42:1, 3, 6; 45:23: и др.). Сам Мессия "увидит" это долгоживущее семя и будет, по отношению к нему, постоянным его руководителем и проводником Божественной воли, А так как выше говорилось уже о смерти и погребении Сына Божия, то ясно, что здесь implicite разумеется Его славное воскресение из мертвых и царственное сидение одесную Бога Отца. А это все - такие черты Мессии, которые не приложимы безусловно ни к кому, кроме Сына Божия. Следует отметать, что слова текста: Он узрит потомство долговечное, с еврейского буквально переводятся несколько иначе, более согласно с нашим комментарием: Он узрит семя, будет долгоденствовать (Иер Фаддей - 214),
Matthew Henry: Concise Commentary on the Whole Bible - 1706
10 Yet it pleased the LORD to bruise him; he hath put him to grief: when thou shalt make his soul an offering for sin, he shall see his seed, he shall prolong his days, and the pleasure of the LORD shall prosper in his hand. 11 He shall see of the travail of his soul, and shall be satisfied: by his knowledge shall my righteous servant justify many; for he shall bear their iniquities. 12 Therefore will I divide him a portion with the great, and he shall divide the spoil with the strong; because he hath poured out his soul unto death: and he was numbered with the transgressors; and he bare the sin of many, and made intercession for the transgressors.
In the foregoing verses the prophet had testified very particularly of the sufferings of Christ, yet mixing some hints of the happy issue of them; here he again mentions his sufferings, but largely foretels the glory that should follow. We may observe, in these verses,
I. The services and sufferings of Christ's state of humiliation. Come, and see how he loved us, see what he did for us.
1. He submitted to the frowns of Heaven (v. 10): Yet it pleased the Lord to bruise him, to put him to pain, or torment, or grief. The scripture nowhere says that Christ is his sufferings underwent the wrath of God; but it says here, (1.) That the Lord bruised him, not only permitted men to bruise him, but awakened his own sword against him, Zech. xiii. 7. They esteemed him smitten of God for some very great sin of his own (v. 4); now it was true that he was smitten of God, but it was for our sin; the Lord bruised him, for he did not spare him, but delivered him up for us all, Rom. viii. 32. He it was that put the bitter cup into his hand, and obliged him to drink it (John xviii. 11), having laid upon him our iniquity. He it was that made him sin and a curse for us, and turned to ashes all his burnt-offering, in token of the acceptance of it, Ps. xx. 3. (2.) That he bruised him so as to put him to grief. Christ accommodated himself to this dispensation, and received the impressions of grief from his Father's delivering him up; and he was troubled to such a degree that it put him into an agony, and he began to be amazed and very heavy. (3.) It pleased the Lord to do this. He determined to do it; it was the result of an eternal counsel; and he delighted in it, as it was an effectual method for the salvation of man and the securing and advancing of the honour of God.
2. He substituted himself in the room of sinners, as a sacrifice. He made his soul an offering for sin; he himself explains this (Matt. xx. 28), that he came to give his life a ransom for many. When men brought bulls and goats as sacrifices for sin they made them offerings, for they had an interest in them, God having put them under the feet of man. But Christ made himself an offering; it was his own act and deed. We could not put him in our stead, but he put himself, and said, Father, into thy hands I commit my spirit, in a higher sense than David said, or could say it. "Father, I commit my soul to thee, I deposit it in thy hands, as the life of a sacrifice and the price of pardons." Thus he shall bear the iniquities of the many that he designed to justify (v. 11), shall take away the sin of the world by taking it upon himself, John i. 29. This mentioned again (v. 12): He bore the sin of many, who, if they had borne it themselves, would have been sunk by it to the lowest hell. See how this dwelt upon; for, whenever we think of the sufferings of Christ, we must see him in them bearing our sin.
3. He subjected himself to that which to us is the wages of sin (v. 12): He has poured out his soul unto death, poured it out as water, so little account did he make of it, when the laying of it down was the appointed means of our redemption and salvation. He loved not his life unto the death, and his followers, the martyrs, did likewise, Rev. xii. 11. Or, rather, he poured it out as a drink-offering, to make his sacrifice complete, poured it out as wine, that his blood might be drink indeed, as his flesh is meat indeed to all believers. There was not only a colliquation of his body in his sufferings (Ps. xxii. 14, I am poured out like water), but a surrender of his spirit; he poured out that, even unto death, though he is the Lord of life.
4. He suffered himself to be ranked with sinners, and yet offered himself to be an intercessor for sinners, v. 12. (1.) It was a great aggravation of his sufferings that he was numbered with transgressors, that he was not only condemned as a malefactor, but executed in company with two notorious malefactors, and he in the midst, as if he had been the worst of the three, in which circumstance of his suffering, the evangelist tells us, this prophecy was fulfilled, Mark xv. 27, 28. Nay, the vilest malefactor of all, Barabbas, who was a traitor, a thief, and a murderer, was put in election with him for the favour of the people, and carried it; for they would not have Jesus released, but Barabbas. In his whole life he was numbered among the transgressors; for he was called and accounted a sabbath-breaker, a drunkard, and a friend to publicans and sinners. (2.) It was a great commendation of his sufferings, and redounded very much to his honour, that in his sufferings he made intercession for the transgressors, for those that reviled and crucified him; for he prayed, Father, forgive them, thereby showing, not only that he forgave them, but that he was now doing that upon which their forgiveness, and the forgiveness of all other transgressors, were to be founded. That prayer was the language of his blood, crying, not for vengeance, but for mercy, and therein it speaks better things than that of Abel, even for those who with wicked hands shed it.
II. The grace and glories of his state of exaltation; and the graces he confers on us are not the least of the glories conferred on him. These are secured to him by the covenant of redemption, which these verses give us some idea of. He promises to make his soul an offering for sin, consents that the Father shall deliver him up, and undertakes to bear the sin of many, in consideration of which the Father promises to glorify him, not only with the glory he had, as God, before the world was (John xvii. 5), but with the glories of the Mediator.
1. He shall have the glory of an everlasting Father. Under this title he was brought into the world (ch. ix. 6), and he shall not fail to answer the title when he goes out of the world. This was the promise made to Abraham (who herein was a type of Christ), that he should be the father of many nations and so be the heir of the world, Rom. iv. 13, 17. As he was the root of the Jewish church, and the covenant was made with him and his seed, so is Christ of the universal church and with him and his spiritual seed is the covenant of grace made, which is grounded upon and grafted in the covenant of redemption, which here we have some of the glorious promises of. It is promised,
(1.) That the Redeemer shall have a seed to serve him and to bear up his name, Ps. xxii. 30. True believers are the seed of Christ; the Father gave them to him to be so, John xvii. 6. He died to purchase and purify them to himself, fell to the ground as a corn of wheat, that he might bring forth much fruit, John xii. 24. The word, that incorruptible see, of which they are born again, is his word; the Spirit, the great author of their regeneration, is his Spirit; and it is his image that is impressed upon them.
(2.) That he shall live to see his seed. Christ's children have a living Father, and because he lives they shall live also, for he is their life. Though he died, he rose again, and left not his children orphans, but took effectual care to secure to them the spirit, the blessing, and the inheritance of sons. He shall see a great increase of them; the word is plural, He shall see his seeds, multitudes of them, so many that they cannot be numbered.
(3.) That he shall himself continue to take care of the affairs of this numerous family: He shall prolong his days. Many, when they see their seed, their seed's seed, wish to depart in peace; but Christ will not commit the care of his family to any other, no, he shall himself live long, and of the increase of his government and peace there shall be no end, for he ever lives. Some refer it to believers: He shall see a seed that shall prolong its days, agreeing with Ps. lxxxix. 29, 36, His seed shall endure for ever. While the world stands Christ will have a church in it, which he himself will be the life of.
(4.) That his great undertaking shall be successful and shall answer expectation: The pleasure of the Lord shall prosper in his hand. God's purposes shall take effect, and not one iota or tittle of them shall fail. Note, [1.] The work of man's redemption is in the hands of the Lord Jesus, and it is in good hands. It is well for us that it is in his, for our own hands are not sufficient for us, but he is able to save to the uttermost. It is in his hands who upholds all things. [2.] It is the good pleasure of the Lord, which denotes not only his counsel concerning it, but his complacency in it; and therefore God loved him, and was well pleased in him, because he undertook to lay down his life for the sheep. [3.] It has prospered hitherto, and shall prosper, whatever obstructions or difficulties have been, or may be, in the way of it. Whatever is undertaken according to God's pleasure shall prosper, ch. xlvi. 10. Cyrus, a type of Christ, shall perform all God's pleasure (ch. xliv. 28), and therefore, no doubt, Christ shall. Christ was so perfectly well qualified for his undertaking, and prosecuted it with so much vigour, and it was from first to last so well devised, that it could not fail to prosper, to the honour of his Father and the salvation of all his seed.
(5.) That he shall himself have abundant satisfaction in it (v. 11): He shall see of the travail of his soul, and shall be satisfied. He shall see it beforehand (so it may be understood); he shall with the prospect of his sufferings have a prospect of the fruit, and he shall be satisfied with the bargain. He shall see it when it is accomplished in the conversion and salvation of poor sinners. Note, [1.] Our Lord Jesus was in travail of soul for our redemption and salvation, in great pain, but with longing desire to be delivered, and all the pains and throes he underwent were in order to it and hastened it on. [2.] Christ does and will see the blessed fruit of the travail of his soul in the founding and building up of his church and the eternal salvation of all that were given him. He will not come short of his end in any part of his work, but will himself see that he has not laboured in vain. [3.] The salvation of souls is a great satisfaction to the Lord Jesus. He will reckon all his pains well bestowed, and himself abundantly recompensed, if the many sons be by him brought through grace to glory. Let him have this, and he has enough. God will be glorified, penitent believers will be justified, and then Christ will be satisfied. Thus, in conformity to Christ, it should be a satisfaction to us if we can do any thing to serve the interests of God's kingdom in the world. Let it always be our meat and drink, as it was Christ's, to do God's will.
2. He shall have the glory of bringing in an everlasting righteousness; for so it was foretold concerning him, Dan. ix. 24. And here, to the same purport, By his knowledge (the knowledge of him, and faith in him) shall my righteous servant justify many; for he shall bear the sins of many, and so lay a foundation for our justification from sin. Note, (1.) The great privilege that flows to us from the death of Christ is justification from sin, our being acquitted from that guilt which alone can ruin us, and accepted into God's favour, which alone can make us happy. (2.) Christ, who purchased our justification for us, applies it to us, by his intercession made for us, his gospel preached to us, and his Spirit witnessing in us. The Son of man had power even on earth to forgive sin. (3.) There are many whom Christ justifies, not all (multitudes perish in their sins), yet many, even as many as he gave his life a ransom for, as many as the Lord our God shall call. He shall justify not here and there one that is eminent and remarkable, but those of the many, the despised multitude. (4.) It is by faith that we are justified, by our consent to Christ and the covenant of grace; in this way we are saved, because thus God is most glorified, free grace most advanced, self most abased, and our happiness most effectually secured. (5.) Faith is the knowledge of Christ, and without knowledge there can be no true faith. Christ's way of gaining the will and affections is by enlightening the understanding and bringing that unfeignedly to assent to divine truths. (6.) That knowledge of Christ, and that faith in him, by which we are justified, have reference to him both as a servant to God and as a surety for us. [1.] As one that is employed for God to pursue his designs and secure and advance the interests of his glory. "He is my righteous servant, and as such justifies men." God has authorized and appointed him to do it; it is according to God's will and for his honour that he does it. He is himself righteous, and of his righteousness have all we received. He that is himself righteous (for he could not have made atonement for our sin if he had had any sin of his own to answer for) is made of God to us righteousness, the Lord our righteousness. [2.] As one that has undertaken for us. We must know him, and believe in him, as one that bore our iniquities--saved us from sinking under the load by taking it upon himself.
3. He shall have the glory of obtaining an incontestable victory and universal dominion, v. 12. Because he has done all these good services, therefore will I divide him a portion with the great, and, according to the will of the Father, he shall divide the spoil with the strong, as a great general, when he has driven the enemy out of the field, takes the plunder of it for himself and his army, which is both an unquestionable evidence of the victory and a recompense for all the toils and perils of the battle. Note, (1.) God the Father has engaged to reward the services and sufferings of Christ with great glory: "I will set him among the great, highly exalt him, and give him a name above every name." Great riches are also assigned to him: He shall divide the spoil, shall have abundance of graces and comforts to bestow upon all his faithful soldiers. (2.) Christ comes at his glory by conquest. He has set upon the strong man armed, dispossessed him, and divided the spoil. He has vanquished principalities and powers, sin and Satan, death and hell, the world and the flesh; these are the strong that he has disarmed and taken the spoil of. (3.) Much of the glory with which Christ is recompensed, and the spoil which he has divided, consists in the vast multitudes of willing, faithful, loyal subjects, that shall be brought in to him; for so some read it: I will give many to him, and he shall obtain many for a spoil. God will give him the heathen for his inheritance and the uttermost parts of the earth for his possession, Ps. ii. 8. His dominion shall be from sea to sea. Many shall be wrought upon by the grace of God to give up themselves to him to be ruled, and taught, and saved by him, and hereby he shall reckon himself honoured, and enriched, and abundantly recompensed for all he did and all he suffered. (4.) What God designed for the Redeemer he shall certainly gain the possession of: "I will divide it to him," and immediately it follows, He shall divide it, notwithstanding the opposition that is given to him; for, as Christ finished the work that was given him to do, so God completed the recompence that was promised him for it; for he is both able and faithful. (5.) The spoil which God divided to Christ he divides (it is the same word), he distributes, among his followers; for, when he led captivity captive, he received gifts for men, that he might give gifts to men; for as he has told us (Acts xx. 35) he did himself reckon it more blessed and honourable to give than to receive. Christ conquered for us, and through him we are more than conquerors. He has divided the spoils, the fruits of his conquest, to all that are his: let us therefore cast in our lot among them.
Adam Clarke: Commentary on the Bible - 1831
53:10: 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.
Albert Barnes: Notes on the Bible - 1834
53:10: 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 'â shâ m). 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 hilastē rion, 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 'â shâ m 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.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
53:10: pleased: Isa 42:1; Mat 3:17, Mat 17:5
he hath: Psa 69:26; Zac 13:7; Rom 8:32; Gal 3:13; Jo1 4:9, Jo1 4:10
when thou shalt make his soul: or, when his soul shall make, Dan 9:24; Rom 8:8; Co2 5:21; Eph 5:2; Heb 7:27, Heb 9:14, Heb 9:25, Heb 9:26, Heb 10:6-12; Heb 13:10-12; Pe1 2:24
he shall see: Psa 22:30, Psa 45:16, Psa 45:17, Psa 110:3; Joh 12:24; Heb 2:13
he shall prolong: Isa 9:7; Psa 16:9-11, Psa 21:4, Psa 72:17, Psa 89:29, Psa 89:36; Eze 37:25; Dan 7:13, Dan 7:14; Luk 1:33; Act 2:24-28; Rom 6:9; Rev 1:18
the pleasure: Isa 55:11-13, Isa 62:3-5; Psa 72:7, Psa 85:10-12, Psa 147:11, Psa 149:4; Jer 32:41; Eze 33:11; Mic 7:18; Zep 3:17; Luk 15:5-7, Luk 15:23, Luk 15:24; Joh 6:37-40; Eph 1:5, Eph 1:9; Th2 1:11
Carl Friedrich Keil and Franz Delitzsch
53:10
The last turn in the prophecy, which commences here, carries out Is 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, 2Chron 16:12 (cf., תּחלוּאים), like החטי in 4Kings 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., Is 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 Is 53:11 (where the confessing retrospective view of the past becomes prospective and prophetic glance at the future) in a direct prophetic tone, and Is 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 Is 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; 1Pet 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; 1Cor 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, Is 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 (Is 42:1; Is 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., Is 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.
Geneva 1599
53:10 Yet it pleased the LORD to bruise him; he hath put [him] to grief: when (o) 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.
(o) Christ by offering up himself will give life to his Church, and so cause them to live with him forever.
John Gill
53:10 Yet it pleased the Lord to bruise him,.... The sufferings of Christ are signified by his being "bruised"; See Gill on Is 53:5, and as it was foretold he should have his heel bruised by the serpent, Gen 3:15, but here it is ascribed to the Lord: he was bruised in body, when buffeted and scourged, and nailed to the cross; and was bruised and broken in spirit, when the sins of his people were laid on him, and the wrath of God came upon him for them: the Lord had a hand in his sufferings; he not only permitted them, but they were according to the counsel of his will; they were predetermined by him, Acts 2:23, yea, they were pleasing to him, he took a kind of delight and pleasure in them; not in them simply considered as sufferings, but as they were an accomplishment of his purposes, a fulfilment of his covenant and promises, and of the prophecies in his word; and, particularly, as hereby the salvation of his people was brought about; see Jn 10:17,
he hath put him to grief; when he awoke the sword of justice against him; when he spared him not, but delivered him up into the hands of wicked men, and unto death: he was put to grief in the garden, when his soul was exceeding sorrowful; and on the cross, when he was nailed to it, had the weight of his people's sins, and his Father's wrath, on him; and when he hid his face from him, which made him cry out, "my God, my God, why hast thou forsaken me?" or, "hath put him to pain": suffered him to be put to pain, both in body and mind:
when thou shall make his soul an offering for sin: not his soul only, but his body also, even his whole human nature, as in union with his divine Person; for it was he himself that was offered up in the room and stead of his people, to make atonement and satisfaction for their sins, Heb 9:14, or, "when thou shalt make his soul sin" (z); so Christ was made by imputation, 2Cor 5:21, and when he was so made, or had the sins of his people imputed to him, then was he bruised, and put to pain and grief, in order to finish them, and make an end of them, and make reconciliation for them: or, "when his soul shall make an offering" (a) "for sin", or "sin" itself; make itself an offering; for Christ offered up himself freely and voluntarily; he gave himself an offering and a sacrifice to God, for a sweetsmelling savour, Eph 5:2, he was altar, sacrifice, and priest.
He shall see his seed; or, "a seed"; a spiritual seed and offspring; a large number of souls, that shall be born again, of incorruptible seed, as the fruit of his sufferings and death; see Jn 12:24, this he presently began to see after his resurrection from the dead, and ascension to heaven; when great numbers were converted among the Jews, and after that multitudes in the Gentile world, and more or less in all ages; ever since has he had a seed to serve him; and so he will in the latter day, and to the end of time:
he shall prolong his days: live long, throughout all ages, to all eternity; though he was dead, he is alive, and lives for evermore; lives to see all the children that the Father gave him, and he has gathered together by his death, when scattered abroad, and see them all born again, and brought to glory. Some connect this with the preceding clause, "he shall see a seed that shall prolong its days" (b); for Christ will never want issue, his church will never fail, his seed will endure for ever, Ps 89:29. So the Targum, paraphrasing the words of Christ and his seed,
"they shall see the kingdom of their Messiah; they shall multiply sons and daughters; they shall prolong their days:''
and so Aben Ezra says these words are spoken of the generation that shall return to God, and to the true religion, at the coming of the Messiah.
And the pleasure of the Lord shall prosper in his hand; the work of man's redemption, put into the hands of Christ, which he undertook to accomplish; which was with him and before him, when he came into this world, and was his meat and drink to do; this he never left till he had finished it; so that it succeeded and prospered with him: and this may well be called "the pleasure of the Lord"; it was the good pleasure of his will; it was what he purposed and resolved; what his heart was set upon, and was well pleasing to him, as effected by his Son. Likewise the setting up of the kingdom and interest of Christ in the world, and the continuance and increase of it; the ministry of the word, and the success of that as the means thereof, may be also meant; for the Gospel will be preached, and a Gospel church still continued, until all the elect of God are gathered in.
(z) "quum posueris delictum animam ejus", De Dieu. (a) "Ubi posuit satisfactionis pretium anima ejus", Cocceius; "si posuerit delictum sua anima", Montanus. (b) "videbit semen quod prolongabit dies", Cocceius; "videbit semen longaevum", V. L.
John Wesley
53:10 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.
Robert Jamieson, A. R. Fausset and David Brown
53:10 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" (Jn 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 Is 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 (Ezek 18:20). Matthew, elsewhere, also sets forth His vicarious atonement (Mt 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 (Is 53:10), to Jehovah speaking in the first person in Is 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; 1Jn 2:2; 1Jn 4:10).
his seed--His spiritual posterity shall be numerous (Ps 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; Ps 128:6).
prolong . . . days--also esteemed a special blessing among the Jews (Ps 91:16). Messiah shall, after death, rise again to an endless life (Hos 6:2; Rom 6:9).
prosper-- (Is 52:13, Margin).
53:1153:11: ցուցանել նմա լոյս՝ եւ ստեղծուլ իմաստութեամբ. արդարացուցանել զարդարն՝ որ մտադեւրն ծառայեաց բազմաց, եւ զմեղս նոցա նա՛ վերացուսցէ։
11 ցոյց տալ նրան լոյս եւ օժտել իմաստութեամբ, արդարացնել արդարին, որը յօժարակամ ծառայեց շատերին եւ իր վրայ է վերցնելու նրանց մեղքերը[36]:[36] 36. Եբրայերէնում՝ իր հոգու տառապանքի արդիւնքը պիտի տեսնի. իր գիտութեամբ իմ արդար ծառան շատերին պիտի արդարացնի եւ նրանց անօրէնութիւններն ինքը պիտի կրի:
11 Իր անձին աշխատութեանը պտուղը տեսնելով պիտի կշտանայ։Իմ արդար ծառաս իր գիտութիւնովը շատերը պիտի արդարացնէ, Քանզի անոնց անօրէնութիւնները ինք պիտի կրէ։
ցուցանել նմա լոյս եւ ստեղծուլ իմաստութեամբ, արդարացուցանել զարդարն` որ մտադիւրն ծառայեաց բազմաց``, եւ զմեղս նոցա նա վերացուսցէ:

53:11: ցուցանել նմա լոյս՝ եւ ստեղծուլ իմաստութեամբ. արդարացուցանել զարդարն՝ որ մտադեւրն ծառայեաց բազմաց, եւ զմեղս նոցա նա՛ վերացուսցէ։
11 ցոյց տալ նրան լոյս եւ օժտել իմաստութեամբ, արդարացնել արդարին, որը յօժարակամ ծառայեց շատերին եւ իր վրայ է վերցնելու նրանց մեղքերը[36]:
[36] 36. Եբրայերէնում՝ իր հոգու տառապանքի արդիւնքը պիտի տեսնի. իր գիտութեամբ իմ արդար ծառան շատերին պիտի արդարացնի եւ նրանց անօրէնութիւններն ինքը պիտի կրի:
11 Իր անձին աշխատութեանը պտուղը տեսնելով պիտի կշտանայ։Իմ արդար ծառաս իր գիտութիւնովը շատերը պիտի արդարացնէ, Քանզի անոնց անօրէնութիւնները ինք պիտի կրէ։
zohrab-1805▾ eastern-1994▾ western am▾
53:1153:11 На подвиг души Своей Он будет смотреть с довольством; чрез познание Его Он, Праведник, Раб Мой, оправдает многих и грехи их на Себе понесет.
53:11 ἀπὸ απο from; away τοῦ ο the πόνου πονος pain τῆς ο the ψυχῆς ψυχη soul αὐτοῦ αυτος he; him δεῖξαι δεικνυω show αὐτῷ αυτος he; him φῶς φως light καὶ και and; even πλάσαι πλασσω contrive; form τῇ ο the συνέσει συνεσις comprehension δικαιῶσαι δικαιοω justify δίκαιον δικαιος right; just εὖ ευ well δουλεύοντα δουλευω give allegiance; subject πολλοῖς πολυς much; many καὶ και and; even τὰς ο the ἁμαρτίας αμαρτια sin; fault αὐτῶν αυτος he; him αὐτὸς αυτος he; him ἀνοίσει αναφερω bring up; carry up
53:11 מֵ mē מִן from עֲמַ֤ל ʕᵃmˈal עָמָל labour נַפְשֹׁו֙ nafšˌô נֶפֶשׁ soul יִרְאֶ֣ה yirʔˈeh ראה see יִשְׂבָּ֔ע yiśbˈāʕ שׂבע be sated בְּ bᵊ בְּ in דַעְתֹּ֗ו ḏaʕtˈô דַּעַת knowledge יַצְדִּ֥יק yaṣdˌîq צדק be just צַדִּ֛יק ṣaddˈîq צַדִּיק just עַבְדִּ֖י ʕavdˌî עֶבֶד servant לָֽ lˈā לְ to † הַ the רַבִּ֑ים rabbˈîm רַב much וַ wa וְ and עֲוֹנֹתָ֖ם ʕᵃwōnōṯˌām עָוֹן sin ה֥וּא hˌû הוּא he יִסְבֹּֽל׃ yisbˈōl סבל bear
53:11. pro eo quod laboravit anima eius videbit et saturabitur in scientia sua iustificabit ipse iustus servus meus multos et iniquitates eorum ipse portabitBecause his soul hath laboured, he shall see and be filled: by his knowledge shall this my just servant justify many, and he shall bear their iniquities.
11. He shall see of the travail of his soul, shall be satisfied: by his knowledge shall my righteous servant justify many: and he shall bear their iniquities.
53:11. Because his soul has labored, he will see and be satisfied. By his knowledge, my just servant will himself justify many, and he himself will carry their iniquities.
53:11. He shall see of the travail of his soul, [and] shall be satisfied: by his knowledge shall my righteous servant justify many; for he shall bear their iniquities.
He shall see of the travail of his soul, [and] shall be satisfied: by his knowledge shall my righteous servant justify many; for he shall bear their iniquities:

53:11 На подвиг души Своей Он будет смотреть с довольством; чрез познание Его Он, Праведник, Раб Мой, оправдает многих и грехи их на Себе понесет.
53:11
ἀπὸ απο from; away
τοῦ ο the
πόνου πονος pain
τῆς ο the
ψυχῆς ψυχη soul
αὐτοῦ αυτος he; him
δεῖξαι δεικνυω show
αὐτῷ αυτος he; him
φῶς φως light
καὶ και and; even
πλάσαι πλασσω contrive; form
τῇ ο the
συνέσει συνεσις comprehension
δικαιῶσαι δικαιοω justify
δίκαιον δικαιος right; just
εὖ ευ well
δουλεύοντα δουλευω give allegiance; subject
πολλοῖς πολυς much; many
καὶ και and; even
τὰς ο the
ἁμαρτίας αμαρτια sin; fault
αὐτῶν αυτος he; him
αὐτὸς αυτος he; him
ἀνοίσει αναφερω bring up; carry up
53:11
מֵ מִן from
עֲמַ֤ל ʕᵃmˈal עָמָל labour
נַפְשֹׁו֙ nafšˌô נֶפֶשׁ soul
יִרְאֶ֣ה yirʔˈeh ראה see
יִשְׂבָּ֔ע yiśbˈāʕ שׂבע be sated
בְּ bᵊ בְּ in
דַעְתֹּ֗ו ḏaʕtˈô דַּעַת knowledge
יַצְדִּ֥יק yaṣdˌîq צדק be just
צַדִּ֛יק ṣaddˈîq צַדִּיק just
עַבְדִּ֖י ʕavdˌî עֶבֶד servant
לָֽ lˈā לְ to
הַ the
רַבִּ֑ים rabbˈîm רַב much
וַ wa וְ and
עֲוֹנֹתָ֖ם ʕᵃwōnōṯˌām עָוֹן sin
ה֥וּא hˌû הוּא he
יִסְבֹּֽל׃ yisbˈōl סבל bear
53:11. pro eo quod laboravit anima eius videbit et saturabitur in scientia sua iustificabit ipse iustus servus meus multos et iniquitates eorum ipse portabit
Because his soul hath laboured, he shall see and be filled: by his knowledge shall this my just servant justify many, and he shall bear their iniquities.
53:11. Because his soul has labored, he will see and be satisfied. By his knowledge, my just servant will himself justify many, and he himself will carry their iniquities.
53:11. He shall see of the travail of his soul, [and] shall be satisfied: by his knowledge shall my righteous servant justify many; for he shall bear their iniquities.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11: На подвиг души Своей Он будет смотреть с довольством... У LXX и по-славянски начало данного стиха читается совершенно иначе: И хощет Господь рукою Своею отъяти болезнь от души Его, явити Ему свет... [В Славянском тексте отсутствует упоминание о Рабе - ...явити ему свет и создати разумом, оправдати Праведного благо служаща многим, и грехи их той понесет. Прим. ред. ] В объяснение столь существенного разночтения, некоторые гебраисты находят, что наш русский перевод недостаточно точен и что правильнее с еврейского надо перевести так: "освободившись от труда" (Гезениус), или "по причине труда (подвига) души Своей, Он увидит довольство" (Иер Фаддей). При таком переводе связь русского текста со славянским становится ближе и яснее: в обоих, очевидно, говорится об одном и том же, именно о том, что для Мессии, после тягостного момента временного уничижения, наступит вечное довольство, т. е. полное и высокое нравственное удовлетворение.

Разница в том, что русский текст освещает дело с субъективной стороны (говорит о внутреннем самочувствии Мессии, а славянский - с объективной (указывает внешний источник Его оправдания и прославления). Впрочем, и тот и другой переводы вполне отвечают контексту речи, где только что перед этим тоже говорилось о воздаянии за подвиг Мессии (10: ст.).

Через познание Его Он, Праведник, Раб Мой оправдает многих... Под "познанием" (евр. daet), или "разумом" (греч. epignwsiV), здесь имеется в виду, как ближайшее, непосредственное познание Бога, вообще ("Единородный Сын, сущий в недре Отчем, Он явил" Ин 1:18), так и проникновение в глубь тайны Божественного домостроительства о спасении рода человеческого (Мф 11:27; Ин 10:15: и др.) Мысль о том, что Сын Господень творил волю пославшего Его Отца добровольно, охотно и с полным сознанием ее значения и силы, неоднократно раскрывалась в разных образах у пророка Исаии и раньше, в особенности, в образе послушного и внимательного ученика (50:4-5).

Он оправдает многих... Не сказано всех, а только многих, подобно тому, как и раньше: так, многие народы приведет Он в изумление (52:15). Очевидно, потому, что хотя возможность оправдания и спасения через приобщение к плодам искупительной смерти Господа теперь открыта для всех, ко воспользуются ею далеко не все, а только те, кто имеет горячую веру и свободное внутреннее влечение к Божественной благодати (Рим 5:19), Достойно особенного замечания, что Сам Бог называет здесь Сына Своего Праведником, чем уничтожается последняя возможность сомнения в личной праведности Страждущего Мессии, что, как мы знаем, сильнее всего в Нем смущало иудеев.

"О Нем и Иуда предатель сознается: "согрешил я, предав кровь невинную" (Мф 27:4), и жена Пилата говорит: "не делай ничего Праведнику Тому" (19: ст.), Должно же заметить, что Он оправдывается не затем, чтобы из неправедного стать праведным... оправдывается праведный... чтобы всем объявилось то, чем Он был", - говорит блаженный Иероним, комментируя этот стих.
Adam Clarke: Commentary on the Bible - 1831
53:11: Shall be satisfied "And be satisfied" - The Septuagint, Vulgate, Sryiac, and a MS. add the conjunction to the verb, וישבע vaigisba.
Shall my righteous servant justify "Shall my servant justify" - Three MSS., (two of them ancient), omit the word צדיק tsaddik; it seems to be only an imperfect repetition, by mistake, of the preceding word. It makes a solecism in this place; for according to the constant usage of the Hebrew language, the adjective, in a phrase of this kind, ought to follow the substantive; and צדיק עבדי tsaddik abdi, in Hebrew, would be as absurd as "shall my servant righteous justify," in English. Add to this, that it makes the hemistich too long.
Albert Barnes: Notes on the Bible - 1834
53:11: He shall see of the travail of his soul - This is the language of Yahweh, who is again introduced as speaking. The sense is, he shall see the fruit, or the result of his sufferings, and shall be satisfied. He shall see so much good resulting from his great sorrows; so much happiness, and so many saved, that the benefit shall be an ample compensation for all that he endured. The word rendered here 'travail' (עמל ‛ â mâ l), denotes properly labor, toil; wearisome labor; labor and toil which produce exhaustion; and hence, sometimes vexation, sorrow, grief, trouble. It is rendered 'labor' Psa 90:10; Psa 105:44; Jer 20:18; Ecc 2:11-20; 'perverseness' Num 21:21; sorrow' Job 3:10; 'wickedness' Job 4:8; 'trouble' Job 5:6-7; Psa 73:5; 'mischief' Job 15:35; Psa 7:13; Psa 10:7-14; Psa 94:20; 'travail,' meaning labor, or toil Ecc 4:4-6; 'grievousness' Isa 10:1; 'iniquity' Hab 1:13; 'toil' Gen 41:51; 'pain' Psa 25:18; and 'misery' Pro 31:7. The word 'travail' with us has two senses, first, labor with pain, severe toil; and secondly, the pains of childbirth. The word is used here to denote excessive toil, labor, weariness; and refers to the arduous and wearisome labor and trial involved in the work of redemption, as that which exhausted the powers of the Messiah as a man, and sunk him down to the grave.
And shall be satisfied - That is, evidently, he shall be permitted to see so much fruit of his labors and sorrows as to be an ample recompence for all that he has done. It is not improbable that the image here is taken from a farmer who labors in preparing his soil for the seed, and who waits for the harvest; and who, when he sees the rich and yellow field of grain in autumn, or the wain heavily laden with sheaves, is abundantly satisfied for what he has done. He has pleasure in the contemplation of his labor, and of the result; and he does not regret the wearisome days and the deep anxiety with which he made preparation for the harvest. So with the Redeemer. There will be rich and most ample results for all that he has done. And when he shall look on the multitude that shall be saved; when he shall see the true religion spreading over the world; when he shall behold an immense host which no man can number gathered into heaven; and when he shall witness the glory that shall result to God from all that he has done, he shall see enough to be an ample compensation for all that he has endured, and he shall look on his work and its glorious results with pleasure.
We may remark here that this implies that great and most glorious results will come out of this work. The salvation of a large portion of the race, of multitudes which no man can number, will be necessary to be any suitable remuneration for the sufferings of the Son of God. We may be assured that he will be 'satisfied,' only when multitudes are saved; and it is, therefore, morally certain that a large portion of the race, taken as a whole, will enter into heaven. Hitherto the number has been small. The great mass have rejected him, and have been lost. But there are brighter times before the church and the world. The pure gospel of the Redeemer is yet to spread around the globe, and it is yet to become, and to be for ages, the religion of the world. Age after age is to roll on when all shall know him and obey him; and in those future times, what immense multitudes shall enter into heaven! So that it may yet be seen, that the number of those who will be lost from the whole human family, compared with those who will be saved, will be no greater in proportion than the criminals in a well-organized community who are imprisoned are, compared with the number of obedient, virtuous, and peaceful citizens.
By his knowledge - That is, by the knowledge of him. The idea is, by becoming fully acquainted with him and his plan of salvation. The word knowledge here is evidently used in a large sense to denote all that constitutes acquaintance with him. Thus Paul says Phi 3:10, 'That I may know him, and the power of his resurrection.' It is only by the knowledge of the Messiah; by an acquaintance with his character, doctrines, sufferings, death, and resurrection, that anyone can be justified. Thus the Saviour says Joh 17:3, 'And this is life eternal, that they might know thee the only true God, and Jesus Christ whom thou hast sent.' People are to become acquainted with him; with his doctrines, and with his religion, or they can never be regarded and treated as righteous in the sight of a holy God.
Shall my righteous servant - On the meaning of the word 'servant,' as applied to the Messiah, see the notes at Isa 52:13. The word 'righteous' (צדיק tsadiyq), Lowth supposes should be omitted. His reasons are:
1. That three manuscripts, two of them ancient, omit it.
2. That it makes a solecism in this place, for, according to the constant usage of the Hebrew language, the adjective, in a phrase of this kind, ought to follow the substantive; and,
3. That it makes the hemistich too long.
But none of these reasons are sufficient to justify a change in the text. The phrase literally is, 'the righteous, my servant;' and the sense is, evidently, 'my righteous servant.' The word righteous, applied to the Messiah, is designed to denote not only his personal holiness, but to have reference to the fact that he would' make many righteous (יצדיק yitseddiyq). It is applicable to him, because he was eminently holy and pure, and because also he was the source of righteousness to others; and in the work of justification it is important in the highest degree to fix the attention on the fact, that he by whom the sinner was to be justified was himself perfectly holy, and able to secure the justification and salvation of all who entrusted their souls to him. No man could feel secure of salvation unless he could commit his soul to one who was perfectly holy, and able to 'bring in everlasting righteousness.'
Justify - (יצדיק yatsediyq). The word צדק tsâ daq is of very frequent occurrence in the Bible; and no word is more important to a correct understanding of the plan of salvation than this, and the corresponding Greek word δικαιῶ dikaiō. On the meaning of the Greek word, see the notes at Rom 1:17. The Hebrew word means to be right, straight, as if spoken of a way Psa 23:3. Hence,
1. To be just, righteous, spoken of God in dispensing justice Psa 55:6; and of laws Psa 19:10.
2. To have a just cause, to be in the right;
(a) in a forensic sense Gen 38:26; Job 9:16-20; Job 10:15; Job 13:18;
(b) of disputants, to be in the right Job 23:12;
(c) to gain one's cause, to be justified isa 43:9-26.
In this sense it is now often used in courts of justice, where a man who is charged with crime shows that he did not do the deed, or that having done it he had a right to do it, and the law holds him innocent.
3. To be righteous, upright, good, innocent. In this sense the word is often used in the Bible Job 15:14; Job 23:9; Psa 143:2. But in this sense the Messiah will justify no one. He did not come to declare that men were upright, just, innocent. Nor will he justify them because they can show that they have not committed the offences charged on them, or that they had a right to do what they have done. The whole work of justification through the Redeemer proceeds on the supposition that people are not in fact innocent, and that they cannot vindicate their own conduct.
4. In Hiphil, the word means, to pronounce just, or righteous. In a forensic sense, and as applied to the act of justification before God, it means to declare righteous, or to admit to favor as a righteous person; and in connection with the pardon of sin, to resolve to treat as righteous, or as if the offence had not been committed. It is more than mere pardon; it involves the idea of a purpose to treat as righteous, and to acknowledge as such. It is nor to declare that the person is innocent, or that he is not ill deserving, or that he had a right to do as he had done, or that he has a claim to mercy - for this is not true of any mortal; but it is to pardon, and to accept him as if the offence had not been committed - to regard him in his dealings with him, and treat him ever onward as if he were holy. This sense of the word here is necessary, because the whole passage speaks of his bearing sin, and suffering for others, and thus securing their justification. It does not speak of him as instructing people and thus promoting religion; but it speaks of his dying for them, and thus laying the foundation for their justification. They are justified only in connection with his bearing their iniquities; and this shows that the word is used here in the forensic sense, and denotes that they will be regarded and treated as righteous on account of what he has suffered in their behalf.
For he shall bear - On the meaning of the word bear, see the notes at Isa 53:4.
Their iniquities - Not that he became a sinner, or that sin can be transferred, which is impossible. Guilt and ill desert are personal qualities, and cannot be transferred from one to another. But the consequences of guilt may pass over to another; the sufferings, which would be a proper expression of the evil of sin, may be assumed by another. And this was done by the Redeemer. He stood between the stroke of justice and the sinner, and received the blow himself. He intercepted, so to speak, the descending sword of justice that would have cut the sinner down, and thus saved him. He thus bore their iniquities; that is, he bore in his own person what would have been a proper expression of the evil of sin if he had been himself the sinner, and had been guilty (see the notes at Isa 53:6). It is in connection with this that people become justified; and it is only by the fact that he has thus borne their iniquities that they can be regarded as righteous in the sight of a holy God. They become interested in his merits just as he became interested in their iniquities. There is in neither case any transfer of personal properties; but there is in both cases a participation in the consequences or the results of conduct. He endured the consequences or results of sin; we partake of the consequences or the results of his sufferings and death in our behalf. This is the great cardinal doctrine of justification; the peculiarity of the Christian scheme; the glorious plan by which lost people may be saved, and by which the guilty may become pardoned, and be raised up to endless life and glory; the articulus stantis vel cadentis ecclesia. luther.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
53:11: see: Luk 22:44; Joh 12:24, Joh 12:27-32, Joh 16:21; Gal 4:19; Heb 12:2; Rev 5:9, Rev 5:10; Rev 7:9-17
by his: Joh 17:3; Co2 4:6; Phi 3:8-10; Pe2 1:2, Pe2 1:3, Pe2 3:18, my righteousness, Isa 42:1, Isa 49:3; Jo1 2:1; Jo2 1:1, Jo2 1:3
justify: Isa 45:25; Rom 3:22-24, Rom 4:24, Rom 4:25, Rom 5:1, Rom 5:9, Rom 5:18, Rom 5:19; Co1 6:11; Tit 3:6, Tit 3:7
bear: Isa 53:4-6, Isa 53:8, Isa 53:12; Mat 20:28; Heb 9:28; Pe1 2:24, Pe1 3:18
Carl Friedrich Keil and Franz Delitzsch
53:11
This great work of salvation lies as the great object of His calling in the hand of the deceased and yet eternally living One, and goes on victoriously through His mediation. He now reaps the fruit of His self-sacrifice in a continuous priestly course. "Because of the travail of His soul, He will see, and be refreshed; through His knowledge will He procure justice, my righteous servant, for the many, and will take their iniquities upon Himself." The prophecy now leaves the standpoint of Israel's retrospective acknowledgment of the long rejected Servant of God, and becomes once more the prophetic organ of God Himself, who acknowledges the servant as His own. The min of מעמל might be used here in its primary local signification, "far away from the trouble" (as in Job 21:9, for example); or the temporal meaning which is derived from the local would be also admissible, viz., "from the time of the trouble," i.e., immediately after it (as in Ps 73:20); but the causal sense is the most natural, viz., on account of, in consequence of (as in Ex 2:23), which not only separates locally and links together temporarily, but brings into intimate connection. The meaning therefore is, "In consequence of the trouble of His soul (i.e., trouble experienced not only in His body, but into the inmost recesses of His soul), He will see, satisfy Himself." Hitzig supplies בּטּוב (Jer 29:32); Knobel connects בדעתּו, in opposition to the accents (like A. S. Th. ἐμπλησθήσεται ἐν τῇ γνώσει αὐτοῦ), thus: "He looks at His prudent work, and has full satisfaction therewith." But there is nothing to supply, and no necessity to alter the existing punctuation. The second verb receives its colouring from the first; the expression "He will see, will satisfy Himself," being equivalent to "He will enjoy a satisfying or pleasing sight" (cf., Ps 17:15), which will consist, as Is 53:10 clearly shows, in the successful progress of the divine work of salvation, of which He is the Mediator. בדעתו belongs to יצדּיק as the medium of setting right (cf., Prov 11:9). This is connected with ḻ in the sense of "procure justice," like ל רפא (Is 6:10); ל הניח in Is 14:3; Is 28:12 (cf., Dan 11:33, ל הבין, to procure intelligence; Gen 45:7, ל החיה, to prolong life - a usage which leads on to the Aramaean combination of the dative with the accusative, e.g., Job 37:18, compare Job 5:2). Tsaddı̄q ‛abhdı̄ do not stand to one another in the relation of a proper name and a noun in apposition, as Hofmann thinks, nor is this expression to be interpreted according to דּוד המּלך (Ges. 113); but "a righteous man, my servant," with the emphatic prominence given to the attribute (cf., Is 10:30; Is 23:12; Ps 89:51), is equivalent to "my righteous servant.'
But does בדעתו mean per cognitionem sui, or per cognitionem suam? The former gives a sense which is both doctrinally satisfying and practically correct: the Righteous One makes others partakers of righteousness, through their knowledge of Him, His person, and His work, and (as the biblical ידע, which has reference not only to the understanding, but to personal experience also, clearly signifies) through their entrance into living fellowship with Him. Nearly all the commentators, who understand by the servant of God the Divine Redeemer, give the preference to this explanation (e.g., Vitringa, Hengstenberg, and Stier). But the meaning preferred is not always the correct one. The subjective rendering of the suffix (cf., Prov 22:17) is favoured by Mal 2:7, where it is said that "the priest's lips should keep da‛ath (knowledge);" by Dan 12:3, where faithful teachers are called matsdı̄qē hârabbı̄m (they that turn many to righteousness); and by Is 11:2, according to which "the spirit of knowledge" (rūăch da‛ath) is one of the seven spirits that descend upon the sprout of Jesse; so that "knowledge" (da‛ath) is represented as equally the qualification for the priestly, the prophetic, and the regal calling. It is a very unseemly remark, therefore, on the part of a modern commentator, when he speaks of the subjective knowledge of the Servant as "halting weakly behind in the picture, after His sacrificial death has already been described." We need only recall to mind the words of the Lord in Mt 11:27, which are not only recorded both by the synoptists and by John, but supported by testimony outside the Gospels also: "No man knoweth the Son, but the Father; neither knoweth any man the Father, save the Son, and he to whomsoever the Son will reveal Him." Let us remember also, that the Servant of Jehovah, whose priestly mediatorial work is unfolded before us here in chapter 53, upon the ground of which He rises to more than regal glory (Is 52:15, compare Is 53:12), is no other than He to whom His God has given the tongue of the learned, "to know how to speak a word in season to him that is weary, i.e., to raise up the wary and heavy laden" (Is 50:4). He knows God, with whom He stands in loving fellowship; He knows the counsels of His love and the will of His grace, in the fulfilment of which His own life ascends, after having gone down into death and come forth from death; and by virtue of this knowledge, which rests upon His own truest and most direct experience, He, the righteous One, will help "the many," i.e., the great mass (hârabbı̄m as in Dan 9:27; Dan 11:33, Dan 11:39; Dan 12:3; cf., Ex 23:2, where rabbı̄m is used in the same sense without the article), hence all His own nation, and beyond that, all mankind (so far as they were susceptible of salvation = τοῖς πολλοῖς, Rom 5:19, cf., πολλῶν, Mt 26:28), to a right state of life and conduct, and one that should be well-pleasing to God. The primary reference is to the righteousness of faith, which is the consequence of justification on the ground of His atoning work, when this is believingly appropriated; but the expression also includes that righteousness of life, which springs by an inward necessity out of those sanctifying powers, that are bound up with the atoning work which we have made our own (see Dan 9:24). The ancients recognised this connection between the justitia fidei et vitae better than many of the moderns, who look askance at the Romish justitia infusa, and therewith boast of advancing knowledge. Because our righteousness has its roots in the forgiveness of sins, as an absolutely unmerited gift of grace without works, the prophecy returns once more from the justifying work of the Servant of God to His sin-expunging work as the basis of all righteousness: "He shall bear their iniquities." This yisbōl (He shall bear), which stands along with futures, and therefore, being also future itself, refers to something to be done after the completion of the work to which He is called in this life (with which Hofmann connects it), denotes the continued operation of His sebhâlâm (Is 53:4), through His own active mediation. His continued lading of our trespasses upon Himself is merely the constant presence and presentation of His atonement, which has been offered once for all. The dead yet living One, because of His one self-sacrifice, is an eternal Priest, who now lives to distribute the blessings that He has acquired.
Geneva 1599
53:11 He shall see of the (p) travail of his soul, [and] shall be satisfied: by his knowledge shall my (q) righteous servant justify many; for he shall bear their iniquities.
(p) That is, the fruit and effect of his labour, which is the salvation of his Church.
(q) Christ will justify by faith through his word, while Moses could not justify by the law.
John Gill
53:11 He shall see of the travail of his soul, and shall be satisfied,.... "The travail of his soul" is the toil and labour he endured, in working out the salvation of his people; his obedience and death, his sorrows and sufferings; particularly those birth throes of his soul, under a sense of divine wrath, for the allusion is to women in travail; and all the agonies and pains of death which he went through. Now the fruit of all this he sees with inexpressible pleasure, and which gives him an infinite satisfaction; namely, the complete redemption of all the chosen ones, and the glory of the divine perfections displayed therein, as well as his own glory, which follows upon it; particularly this will be true of him as man and Mediator, when he shall have all his children with him in glory; see Heb 12:2. The words are by some rendered, "seeing himself or his soul freed from trouble, he shall be satisfied" (c); so he saw it, and found it, when he rose from the dead, and was justified in the Spirit; ascended to his God and Father, was set down at his right hand, and was made glad with his countenance, enjoying to the full eternal glory and happiness with him: and by others this, "after the travail (d) of his soul, he shall see a seed, and shall be satisfied"; as a woman, after her travail and sharp pains are over, having brought forth a son, looks upon it with joy and pleasure, and is satisfied, and forgets her former pain and anguish; so Christ, after all his sorrows and sufferings, sees a large number of souls regenerated, sanctified, justified, and brought to heaven, in consequence of them, which is a most pleasing and satisfactory sight unto him,
By his knowledge shall my righteous servant justify many; Christ is the servant of the Lord; See Gill on Is 53:1, Is 49:3, Is 52:13. He is said to be "righteous", because of the holiness of his nature, and the righteousness of his life as a man; and because of his faithful discharge of his work and office as Mediator; and because he is the author and bringer in of an everlasting righteousness, by which he justifies his people; that is, acquits and absolves them, pronounces them righteous, and frees them from condemnation and death; he is the procuring and meritorious cause of their justification; his righteousness is the matter of it; in him, as their Head, are they justified, and by him the sentence is pronounced: for this is to be understood not of making men holy and righteous inherently, that is sanctification; nor of a teaching men doctrinally the way and method of justifying men, which is no other than ministers do; but it is a forensic act, a pronouncing and declaring men righteous, as opposed to condemnation: and they are many who are so justified; the many who were ordained to eternal life; the many whose sins Christ bore, and gave his life a ransom for; the many sons that are brought by him to glory. This shows that they are not a few, which serves to magnify the grace of God, exalt the satisfaction and righteousness of Christ, and encourage distressed sinners to look to him for justification of life; and yet they are not all men, for all men have not faith, nor are they saved; though all Christ's spiritual seed and offspring shall be justified, and shall glory: and this is "by" or "through his knowledge"; the knowledge of him, of Christ, which is no other than faith in him, by which a man sees and knows him, and believes in him, as the Lord his righteousness; and this agrees with the New Testament doctrine of justification by faith; which is no other than the manifestation, knowledge, sense, and perception of it by faith.
For he shall bear their iniquities; this is the reason of Christ's justifying many, the ground and foundation of it; he undertook to satisfy for their sins; these, as before observed, were laid on him; being laid on him, he bore them, the whole of them, and all the punishment due to them; whereby he made satisfaction for them, and bore them away, so as they are to be seen no more; and upon this justification proceeds.
(c) "exemptum a molestia se ipsum (vel animam suam, Jun.); videns, satiabitur", Junius & Tremellius. (d) "Post laborem", Forerius.
John Wesley
53:11 Shall see - He shall enjoy. The travel - The blessed fruit of all his labours, and sufferings. Satisfied - He shall esteem his own and his father's glory, and the salvation of his people, an abundant recompence. By his knowledge - By the knowledge of him. Justify - Acquit them from the guilt of their sins, and all the dreadful consequences thereof. And Christ is said to justify sinners meritoriously, because he purchases and procures it for us. Many - An innumerable company of all nations. For - For he shall satisfy the justice of God, by bearing the punishment due to their sins.
Robert Jamieson, A. R. Fausset and David Brown
53:11 Jehovah is still speaking.
see of the travail--He shall see such blessed fruits resulting from His sufferings as amply to repay Him for them (Is 49:4-5; Is 50:5, Is 50:9). The "satisfaction," in seeing the full fruit of His travail of soul in the conversion of Israel and the world, is to be realized in the last days (Is 2:2-4).
his knowledge--rather, the knowledge (experimentally) of Him (Jn 17:3; Phil 3:10).
my . . . servant--Messiah (Is 42:1; Is 52:13).
righteous--the ground on which He justifies others, His own righteousness (1Jn 2:1).
justify--treat as if righteous; forensically; on the ground of His meritorious suffering, not their righteousness.
bear . . . iniquities-- (Is 53:4-5), as the sinner's substitute.
53:1253:12: Վասն այնորիկ նա՛ ժառանգեսցէ զբազումս, եւ զաւար հզօրաց բաշխեսցէ. փոխանակ զի ՚ի մա՛հ մատնեցաւ անձն նորա, եւ ընդ անօրէնս համարեցաւ. եւ նա զմեղս բազմաց վերացո՛յց՝ եւ վասն անօրէնութեանց նոցա մատնեցաւ[10206]։[10206] Ոմանք. Վասն այսորիկ նա ժա՛՛։
12 Ահա թէ ինչու նա շատ բան պիտի ժառանգի եւ հզօրների աւարը պիտի բաժանի, որովհետեւ նրա անձը մահուան մատնուեց, եւ նա յանցաւորներին հաւասար համարուեց: Նա շատերի մեղքերը կրեց եւ նրանց անօրէնութիւնների համար դատապարտուեց[37]:[37] 37. Եբրայերէնում՝ յանցաւորների համար միջնորդ եղաւ:
12 Անոր համար մեծերուն հետ բաժին պիտի տամ անոր Եւ հզօրներուն հետ աւարէն բաժին պիտի առնէ, Քանզի իր անձը մահուան մատնեց*,Յանցաւորներու հետ սեպուեցաւ Շատերու մեղքը վերցուց Ու յանցաւորներու համար միջնորդութիւն ըրաւ։
Վասն այնորիկ [844]նա ժառանգեսցէ զբազումս, եւ զաւար հզօրաց բաշխեսցէ``. փոխանակ զի ի մահ [845]մատնեցաւ անձն նորա``, եւ ընդ անօրէնս համարեցաւ. եւ նա զմեղս բազմաց վերացոյց եւ [846]վասն անօրէնութեանց նոցա մատնեցաւ:

53:12: Վասն այնորիկ նա՛ ժառանգեսցէ զբազումս, եւ զաւար հզօրաց բաշխեսցէ. փոխանակ զի ՚ի մա՛հ մատնեցաւ անձն նորա, եւ ընդ անօրէնս համարեցաւ. եւ նա զմեղս բազմաց վերացո՛յց՝ եւ վասն անօրէնութեանց նոցա մատնեցաւ[10206]։
[10206] Ոմանք. Վասն այսորիկ նա ժա՛՛։
12 Ահա թէ ինչու նա շատ բան պիտի ժառանգի եւ հզօրների աւարը պիտի բաժանի, որովհետեւ նրա անձը մահուան մատնուեց, եւ նա յանցաւորներին հաւասար համարուեց: Նա շատերի մեղքերը կրեց եւ նրանց անօրէնութիւնների համար դատապարտուեց[37]:
[37] 37. Եբրայերէնում՝ յանցաւորների համար միջնորդ եղաւ:
12 Անոր համար մեծերուն հետ բաժին պիտի տամ անոր Եւ հզօրներուն հետ աւարէն բաժին պիտի առնէ, Քանզի իր անձը մահուան մատնեց*,Յանցաւորներու հետ սեպուեցաւ Շատերու մեղքը վերցուց Ու յանցաւորներու համար միջնորդութիւն ըրաւ։
zohrab-1805▾ eastern-1994▾ western am▾
53:1253:12 Посему Я дам Ему часть между великими, и с сильными будет делить добычу, за то, что предал душу Свою на смерть, и к злодеям причтен был, тогда как Он понес на Себе грех многих и за преступников сделался ходатаем.
53:12 διὰ δια through; because of τοῦτο ουτος this; he αὐτὸς αυτος he; him κληρονομήσει κληρονομεω inherit; heir πολλοὺς πολυς much; many καὶ και and; even τῶν ο the ἰσχυρῶν ισχυρος forceful; severe μεριεῖ μεριζω apportion; allocate σκῦλα σκυλον spoil ἀνθ᾿ αντι against; instead of ὧν ος who; what παρεδόθη παραδιδωμι betray; give over εἰς εις into; for θάνατον θανατος death ἡ ο the ψυχὴ ψυχη soul αὐτοῦ αυτος he; him καὶ και and; even ἐν εν in τοῖς ο the ἀνόμοις ανομος lawless ἐλογίσθη λογιζομαι account; count καὶ και and; even αὐτὸς αυτος he; him ἁμαρτίας αμαρτια sin; fault πολλῶν πολυς much; many ἀνήνεγκεν αναφερω bring up; carry up καὶ και and; even διὰ δια through; because of τὰς ο the ἁμαρτίας αμαρτια sin; fault αὐτῶν αυτος he; him παρεδόθη παραδιδωμι betray; give over
53:12 לָכֵ֞ן lāḵˈēn לָכֵן therefore אֲחַלֶּק־ ʔᵃḥalleq- חלק divide לֹ֣ו lˈô לְ to בָ vā בְּ in † הַ the רַבִּ֗ים rabbˈîm רַב much וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת together with עֲצוּמִים֮ ʕᵃṣûmîm עָצוּם mighty יְחַלֵּ֣ק yᵊḥallˈēq חלק divide שָׁלָל֒ šālˌāl שָׁלָל plunder תַּ֗חַת tˈaḥaṯ תַּחַת under part אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] הֶעֱרָ֤ה heʕᵉrˈā ערה pour out לַ la לְ to † הַ the מָּ֨וֶת֙ mmˈāweṯ מָוֶת death נַפְשֹׁ֔ו nafšˈô נֶפֶשׁ soul וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] פֹּשְׁעִ֖ים pōšᵊʕˌîm פשׁע rebel נִמְנָ֑ה nimnˈā מנה count וְ wᵊ וְ and הוּא֙ hû הוּא he חֵטְא־ ḥēṭᵊ- חֵטְא offence רַבִּ֣ים rabbˈîm רַב much נָשָׂ֔א nāśˈā נשׂא lift וְ wᵊ וְ and לַ la לְ to † הַ the פֹּשְׁעִ֖ים ppōšᵊʕˌîm פשׁע rebel יַפְגִּֽיעַ׃ ס yafgˈîₐʕ . s פגע meet
53:12. ideo dispertiam ei plurimos et fortium dividet spolia pro eo quod tradidit in morte animam suam et cum sceleratis reputatus est et ipse peccatum multorum tulit et pro transgressoribus rogavitTherefore will I distribute to him very many, and he shall divide the spoils of the strong, because he hath delivered his soul unto death, and was reputed with the wicked: and he hath borne the sins of many, and hath prayed for the transgressors.
12. Therefore will I divide him a portion with the great, and he shall divide the spoil with the strong; because he poured out his soul unto death, and was numbered with the transgressors: yet he bare the sin of many, and made intercession for the transgressors.
53:12. Therefore, I will allot to him a great number. And he will divide the spoils of the strong. For he has handed over his life to death, and he was reputed among criminals. And he has taken away the sins of many, and he has prayed for the transgressors.
53:12. Therefore will I divide him [a portion] with the great, and he shall divide the spoil with the strong; because he hath poured out his soul unto death: and he was numbered with the transgressors; and he bare the sin of many, and made intercession for the transgressors.
Therefore will I divide him [a portion] with the great, and he shall divide the spoil with the strong; because he hath poured out his soul unto death: and he was numbered with the transgressors; and he bare the sin of many, and made intercession for the transgressors:

53:12 Посему Я дам Ему часть между великими, и с сильными будет делить добычу, за то, что предал душу Свою на смерть, и к злодеям причтен был, тогда как Он понес на Себе грех многих и за преступников сделался ходатаем.
53:12
διὰ δια through; because of
τοῦτο ουτος this; he
αὐτὸς αυτος he; him
κληρονομήσει κληρονομεω inherit; heir
πολλοὺς πολυς much; many
καὶ και and; even
τῶν ο the
ἰσχυρῶν ισχυρος forceful; severe
μεριεῖ μεριζω apportion; allocate
σκῦλα σκυλον spoil
ἀνθ᾿ αντι against; instead of
ὧν ος who; what
παρεδόθη παραδιδωμι betray; give over
εἰς εις into; for
θάνατον θανατος death
ο the
ψυχὴ ψυχη soul
αὐτοῦ αυτος he; him
καὶ και and; even
ἐν εν in
τοῖς ο the
ἀνόμοις ανομος lawless
ἐλογίσθη λογιζομαι account; count
καὶ και and; even
αὐτὸς αυτος he; him
ἁμαρτίας αμαρτια sin; fault
πολλῶν πολυς much; many
ἀνήνεγκεν αναφερω bring up; carry up
καὶ και and; even
διὰ δια through; because of
τὰς ο the
ἁμαρτίας αμαρτια sin; fault
αὐτῶν αυτος he; him
παρεδόθη παραδιδωμι betray; give over
53:12
לָכֵ֞ן lāḵˈēn לָכֵן therefore
אֲחַלֶּק־ ʔᵃḥalleq- חלק divide
לֹ֣ו lˈô לְ to
בָ בְּ in
הַ the
רַבִּ֗ים rabbˈîm רַב much
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת together with
עֲצוּמִים֮ ʕᵃṣûmîm עָצוּם mighty
יְחַלֵּ֣ק yᵊḥallˈēq חלק divide
שָׁלָל֒ šālˌāl שָׁלָל plunder
תַּ֗חַת tˈaḥaṯ תַּחַת under part
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
הֶעֱרָ֤ה heʕᵉrˈā ערה pour out
לַ la לְ to
הַ the
מָּ֨וֶת֙ mmˈāweṯ מָוֶת death
נַפְשֹׁ֔ו nafšˈô נֶפֶשׁ soul
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
פֹּשְׁעִ֖ים pōšᵊʕˌîm פשׁע rebel
נִמְנָ֑ה nimnˈā מנה count
וְ wᵊ וְ and
הוּא֙ הוּא he
חֵטְא־ ḥēṭᵊ- חֵטְא offence
רַבִּ֣ים rabbˈîm רַב much
נָשָׂ֔א nāśˈā נשׂא lift
וְ wᵊ וְ and
לַ la לְ to
הַ the
פֹּשְׁעִ֖ים ppōšᵊʕˌîm פשׁע rebel
יַפְגִּֽיעַ׃ ס yafgˈîₐʕ . s פגע meet
53:12. ideo dispertiam ei plurimos et fortium dividet spolia pro eo quod tradidit in morte animam suam et cum sceleratis reputatus est et ipse peccatum multorum tulit et pro transgressoribus rogavit
Therefore will I distribute to him very many, and he shall divide the spoils of the strong, because he hath delivered his soul unto death, and was reputed with the wicked: and he hath borne the sins of many, and hath prayed for the transgressors.
53:12. Therefore, I will allot to him a great number. And he will divide the spoils of the strong. For he has handed over his life to death, and he was reputed among criminals. And he has taken away the sins of many, and he has prayed for the transgressors.
53:12. Therefore will I divide him [a portion] with the great, and he shall divide the spoil with the strong; because he hath poured out his soul unto death: and he was numbered with the transgressors; and he bare the sin of many, and made intercession for the transgressors.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12: Представляет собой торжественное заключение ко всей 53: гл. Для придания ему большей торжественности и силы говорящим здесь выступает Сам Господь, венчающий богатой наградой своего верного Сына, как победителя Его врагов и точного исполнителя Его Божественной воли.

Посему Я дам Ему часть между великими, и с сильными будет делить добычу... Здесь, по законам еврейской метрики, дважды повторяется одна и та же мысль о победной награде Мессии. "Невинно страждущий раб по конечным результатам деятельности сравнивается с могущественными властелинами, или как показывает дальнейшее выражение, со всемирными завоевателями царств. При этом уму читателей пророчеств Исаии, особ. 35-46: гл., должен был предноситься, конечно, Кир персидский" (И. Григорьев - 232).

Нельзя не сопоставить с этим и конца предшествующей 52: гл., где также говорилось о молчаливо-благоговейном изумлении царей пред величием дела Мессии (15: ст.). Самый этот образ сравнительного сопоставления с земными царями и их царствами дает мысль и о торжествующем Мессии, как тоже царе, стоящем во главе особого духовного царства, т. е. церкви Христовой, которая по идее должна бы быть осуществлением "царства Божия на земле". Существует, впрочем, и другой, филологически даже более точный перевод фразы: Я дам Ему многих в удел и сильных будет делить, как добычу. [Здесь он совпадает по смыслу со Славянским переводом: Сего ради той наследит многих, и крепких разделит корысти... Прим. ред. ] В такой передаче мысль о царственном величии и превосходстве Мессии пред земными владыками выступает еще яснее: цари управляют обыкновенными простыми людьми, а Мессия будет владычествовать над самими царями.

За то, что предал душу Свою на смерть... понес на себе грех многих и за преступников сделался ходатаем. Здесь еще раз, при санкции Божественного авторитета, раскрывается сущность искупительной жертвы, послужившей причиной вышеуказанной награды. Он предал, или как перевел епископ Петр - "пролил" душу Свою на смерть, видя в этом намек на крестную казнь.

"Это метафорическое выражение взято с животных, которые, будучи закалаемы для принесения в жертву, вместе с кровью проливали и душу, заключающуюся в крови (Быт 9:4; Лев 17:11). Спаситель также говорит о Себе, что Он пришел дать душу Свою за выкуп многих" (Ин 10:11, 18: - еп. Петр). Последнее выражение и за преступников сделался ходатаем особенно ясно оттеняет смысл умилостивительной жертвы невинного страдальца за греховное человечество. Вместе с тем это едва ли не самое ясное из ветхозаветных мест указание на "Ходатая" Нового Завета.

И к злодеям причтен был... По свидетельству евангелистов Марка и Луки, Сам Господь, вися на кресте, отнес это пророчество к себе (Мк 15:27: Лк 22:37), очевидно, или в общем смысле - для определения Его позорной казни, или даже в более частном, для указания на распятие Его "посреди двух разбойников" (Мф 27:44).

Рассмотренная нами великая пророческая речь (42:13; 43), состоя в ближайшей связи с предшествующими мессианскими отделами кн. пророка Исаии (42:1-4; 49:1-6; 50:4-9), является венцом и завершением всех их, где личность сначала страждущего, а затем прославленного Сына Божия выступает со всей определенностью и силой. В 53: гл. - по справедливому отзыву ученых комментаторов - пророческое созерцание пророка Исаии достигает своего зенита. Здесь с такой ясностью изображены страдание и осуждение на смерть, самая смерть, погребение и прославление Христа Спасителя, что если где-то и есть, то именно в пророчестве этой главы, пророк Исаия, по слову блаженного Иеронима, является magis evangelista ("больше евангелистом"), quam propheta ("чем пророком") - СПб. профессора.

Ввиду особой ясности и определенности мессианского характера пророчеств 53: главы, со стороны рационалистической критики не было и нет, конечно, недостатка в попытках отрицательного зкзегезиса. Однако ясный смысл пророчества, родство его с другими и глубокая древность ссылок на него в иудейской и христианской литературе, почти вовсе не позволяли критикам пользоваться их излюбленным приемом - отрицать подлинность происхождения данного пророчества. На это отважились лишь сравнительно очень немногие из малоизвестных протестантских критиков (Schian Kosters etc.), которые встретили дружный отпор даже среди своих же единомышленников (См. специальную монографию Е. Sellin "Studien zur Erstehungsgeschichte der judischen Gemeinde" Der Knecnt Gottes bei Deuterojesaia").

В новейшее время, в защиту подлинности этого пророчества, в дополнение ко всем прежним аргументам, выдвинут еще новый, пользующийся большим весом среди ученых исследователей еврейских текстов. Он основан на детальном анализе текста всей рассматриваемой речи (52:13-53), в результате которого открывается, что вся эта речь представляет из себя одну поэму (пророчественную песнь), которая по законам еврейского стихосложения, естественно, распадается на пять следующих строф: 52:13-15: (1: строфа), 53:1-3: (2: строфа), 4-6: (3: строфа), 7-9: (4: строфа), 10-12: (5: строфа), из которых две симметрических строфы в начале, одна промежуточная в середине, и снова две симметрических, в конце.

"Но раз утверждено деление поэмы на строфы и симметрия строф, подлинность этого отдела и его отношение к Мессии становятся неоспоримым фактом" (A. Condamin Qp. cit. 323: и 331: р.) Невозможность отрицания речей пророка Исаии о "Мессии" обратили все усилия рационалистической критики на поиски какой-либо возможности их перетолкования.

Почин в этом смысле принадлежит средневековым иудейским раввинам, которым больно было признать за этим пророчеством (53: гл.) мессианский смысл и тем самым видеть в нем сильнейшее обличение своего неверия. И вот ученый еврейский раввин - Абен-Езра († 1150: г.) чуть ли не первый выступает с теорией, так называемого, "коллективного" понимания личности Мессии, видя здесь изображение страданий всего народа израильского. Гипотезу Абен-Езры поддержали раввины же Раши и Кимхи, а из новейших ее держатся Гитци, Реусс, Гельбрехт, Будде, Марти, Роу, Эйхгорн, Костер и др.

Некоторой разновидностью данной гипотезы является близкая к ней, другая, разумеющая под "Мессией" не исторический Израиль, вообще, а отвлеченный, идеальный Израиль, каким бы он должен был быть, соответственно его призванию (Блеск, Эвальд и др.). К той же группе "коллективистических" гипотез относятся и еще две, из которых одна в страждущем Посланнике Божием видит указание на страдание ветхозаветных праведников (Павлюс, Маурер, Кнобель, Кольн и др.), а другая - "институт ветхозаветных пророков" (Гезениус, De. Bemme, Умбрейт, Шенкель, Гофманн и др.). Но несостоятельность и произвольность всех этих "коллективистических" перетолкований ясна из анализа текста и в своем месте мы о ней сказали уже достаточно. Безнадежность такого взгляда довольно ясно, по-видимому, сознается и самой отрицательной критикой, которая все больше и больше начинает покидать почву "коллективистического" понимания и переходить на почву "индивидуалистического" истолкования личности Мессии. Но здесь мы встречаем, пожалуй, еще большее разногласие мнений: одни относят это пророчество к Иеремии (раввин Саадия, Гроций, Сейдель), другие - к царю Иосии (равв. Абарбанел, Августи), третьи - к благоч. царю Езекии (Бардни, Конинберг), четвертые - к самому пророку Исаии (Штейдлин), пятые - к какому-либо выдающемуся мученику из эпохи царя Манассии (Эвальд), иные к Давиду, Заровавелю, мученику Елеазару и т. п. и т. п. Уже одна эта многочисленность и разноречивость приведенных мнений лучше всякой критики обнаруживает их беспочвенность и произвольность.

"В главах 52:13-53:12: "Посланник Божий" настолько ясно изображается, как Личность действительная, что видеть здесь простое олицетворение идеального праведника значило бы придавать месту какой-то отвлеченный и отдаленный смысл вместо прямого и непосредственно представляющегося, - причем без достаточных оснований в контексте и со многими неразрешимыми затруднениями" (Иер Фаддей, Цит. сочин. 284-285).

В противоположность несостоятельности и неустойчивости рационалистических гипотез, православно-христианское понимание данной речи, помимо ее анализа и контекста, имеет за себя и ряд веских внешних свидетельств. Сюда, прежде всего, относятся многочисленные и сильные цитаты из Талмуда и Мидрашей, не оставляющие никакого сомнения в их взгляде на мессианский характер 53: гл. (См. выдержки из них у И. Григорьева "Цит. сочин". 197-198). Затем, сюда же непосредственно примыкают и многочисленные святоотеческие толкования, начиная с Иустина мученика и Иринея Лионского и кончая Иоанном Златоустом, Иеронимом и Августином (См. там же 197-202). Наконец, не лишено серьезного значения, что такой взгляд разделяют не только все ортодоксальные экзегеты, среди которых немало людей с крупными именами (Хенслер, Михаелис, Геферних, Штир, Толкж, Генгстенберг, Рейнке, Делич, Кнабенбауэр), но и очень многие кз свободомыслящих, протестантских теологов (Дилльмалн, Дум, Дэвидсон, Драйвер Г. А. Смит, Киркпатрик, Скиннер и др.). Даже те ученые, которые отстаивают "коллективистическое" понимание Мессии, и они согласны иногда признавать за буквальным, историческим смыслом, еще и прообразовательно мессианский.

"Дело и миссия Христа, как Учителя, Пророка, Примера и Жертвы, объединяет собой все то, чем Израиль был только отчасти и несовершенно" (Драйвер).

"Все, что изображено здесь под видом благочестивой части Израиля, или святого мученика, реализацию всего этого Церковь Христианская имела право находить в личности Иисуса Христа" (Г. А. Смит).

Даже Ренан и тот находил здесь "намеки, как бы взятые в предвосхищение Иисуса". А автор одной из новейших популярно-отрицательных переводных книжек прямо называет автора данной речи "Великим Анонимом" и ставит его наравне с новозаветными евангелистами (Сендерленд "Священные книги Ветхого и Нового Завета" 1907: г.) После всего этого неудивительно, что ортодоксальный экзегезис признает это пророчество величайшим и, готов его считать как бы написанным у подножия Голгофы. (Ф. Делич).
Adam Clarke: Commentary on the Bible - 1831
53:12: He bare the sin of many - רבים rabbim, the multitudes, the many that were made sinners by the offenses of one; i.e., the whole human race; for all have sinned - all have fallen; and for all that have sinned, and for all that have fallen, Jesus Christ died. The רבים rabbim of the prophet answers to the οἱ πολλοι, of the apostle, Rom 5:15, Rom 5:19. As the πολλοι of the apostle means all that have sinned; so the רבים rabbim of the prophet means those for whom Christ died; i.e., all that have sinned.
And made intercession for the transgressors - For יפגיע yaphgia, in the future, a MS. has הפגיע hiphgia, preterite, rather better, as agreeable with the other verbs immediately preceding in the sentence.
He made intercession for the transgressors. - This was literally fulfilled at his death, "Father, forgive them; they know not what they do!" Luk 23:34. And to make intercession for transgressors is one part of his mediatorial offlce. Heb 7:25, and Heb 9:24.
In this chapter the incarnation, preaching, humiliation, rejection, sufferings, death, atonement, resurrection, and mediation of Jesus Christ are all predicted, together with the prevalence of his Gospel, and the extension of his kingdom through all ages.
Albert Barnes: Notes on the Bible - 1834
53:12: Therefore will I divide him - I will divide for him (לו lô). This verse is designed to predict the triumphs of the Messiah. It is language appropriate to him as a prince, and designed to celebrate his glorious victories on earth. The words here used are taken from the custom of distributing the spoils of victory after a battle, and the idea is, that as a conqueror takes valuable spoils, so the Messiah would go forth to the spiritual conquest of the world, and subdue it to himself. Rosenmuller renders this, Dispertsam ei multos - 'I will divide to him the many;' that is, he shall have many as his portion. Hengstenberg, 'I will give him the mighty for a portion.' So the Septuagint, 'Therefore he shall inherit (κληρονομήσει klē ronomē sei) many.' So Lowth, 'Therefore will I distribute to him the many for his portion.' But it seems to me that the sense is, that his portion would be with the mighty or the many (ברבים bâ rabbı̂ ym) and that this interpretation is demanded by the use of the preposition ב (b) in this case, and by the corresponding word את 'ê th, prefixed to the word 'mighty.' The sense, according to this, is, that the spoils of his conquests would be among the mighty or the many; that is, that his victories would not be confined to a few in number, or to the feeble, but the triumphs of his conquests would extend afar, and be found among the potentates and mighty people of the earth.
The word rendered here 'the great' (רבים rabbı̂ ym), may mean either many or powerful and great. The parallelism here with the word עצוּמים ‛ ă tsû mı̂ ym (the mighty), seems to demand that it be understood as denoting the great, or the powerful, though it is differently rendered by the Vulgate, the Septuagint, the Chaldee, by Castellio, and by Junius and Tremellius. The sense is, I think, that his conquests would be among the great and the mighty. He would overcome his most formidable enemies, and subdue them to himself. Their most valued objects; all that constituted their wealth, their grandeur, and their power, would be among the spoils of his victories. It would not be merely his feeble foes that would be subdued, but it would be the mighty, and there would be no power, however formidable, that would be able to resist the triumphs of his truth. The history of the gospel since the coming of the Redeemer shows how accurately this has been fulfilled. Already he has overcome the mighty, and the spoils of the conquerors of the world have been among the trophies of his victories. The Roman empire was subdued; and his conquests were among these conquerors, and his were victories over the subduers of nations. It will be still more signally fulfilled in coming times, when the kingdoms of this world shall become the kingdom of our Lord and of his Christ, and he shall reign foRev_er and ever Rev 11:15.
And he shall divide the spoil with the strong - And with the mighty, or with heroes, shall he divide the plunder. The idea here is not materially different from that which was expressed in the former member of the sentence. It is language derived from the conquests of the warrior, and means that his victories would be among the great ones of the earth; his conquests over conquerors. It was from language such as this that the Jews obtained the notion, that the Messiah would be a distinguished conqueror, and hence, they looked forward to one who as a warrior would carry the standard of victory around the world. But it is evident that it may be applied with much higher beauty to the spiritual victories of the Redeemer, and that it expresses the great and glorious truth that the conquests of the true religion will yet extend over the most formidable obstacles on the earth.
Because he hath poured out his soul unto death - His triumphs would be an appropriate reward for his sufferings, his death, and his intercession. The expression 'he poured out his soul,' or his life (נפשׁו napeshô; see the notes at Isa 53:10), is derived from the fact that the life was supposed to reside in the blood (see the notes at Rom 3:25); and that when the blood was poured out, the life was supposed to flow forth with it. As a reward for his having thus laid down his life, he would extend his triumphs over the whole world, and subdue the most mighty to himself.
And he was numbered with the transgressors - That is, he shall triumph because he suffered himself to be numbered with the transgressors, or to be put to death with malefactors. It does not mean that he was a transgressor, or in any way guilty; but that in his death he was in fact numbered with the guilty, and put to death with them. In the public estimation, and in the sentence which doomed him to death, he was regarded and treated as if he had been a transgressor. This passage is expressly applied by Mark to the Lord Jesus Mar 15:28.
And he bare the sin of many - (נשׂא nâ s'â'). On the meaning of this word 'bare,' see the notes at Isa 53:4; and on the doctrine involved by his bearing sin, see the note at Isa 53:4-6, Isa 53:10. The idea here is, that he would triumph because he had thus borne their sins. As a reward for this God would bless him with abundant spiritual triumphs among people, and extend the true religion afar.
And made intercession for the transgressors - On the meaning of the word rendered here 'made intercession' (יפגיע yapegı̂ y‛ a), see the notes at Isa 53:6, where it is rendered 'hath laid on him.' The idea is. that of causing to meet, or to rush; and then to assail, as it were, with prayers, to supplicate for anyone, to entreat (see Isa 59:16; Jer 36:25). It may not refer here to the mere act of making prayer or supplication, but rather perhaps to the whole work of the intercession, in which the Redeemer, as high priest, presents the merit of his atoning blood before the throne of mercy and pleads for people (see Rom 8:34; Heb 7:25; Jo1 2:1). This is the closing part of his work in behalf of his people and of the world; and the sense here is, that he would be thus blessed with abundant and wide extended triumph, because he made intercession. All his work of humiliation, and all his toils and sufferings, and all the merit of his intercession, became necessary in order to his triumph, and to the spread of the true religion. In consequence of all these toils, and pains, and prayers, God would give him the victory over the world, and extend his triumphs around the globe. Here the work of the Mediator in behalf of human beings will cease. There is to be no more suffering, and beyond his intercessions he will do nothing for them. He will come again indeed, but he will come to judge the world, not to suffer, to bleed, to die, and to intercede. All his future conquests and triumphs will be in consequence of what he has already done; and they who are not saved because he poured out his soul unto death, and bare the sin of many, and made intercession, will not be saved at all. There will be no more sacrifice for sin, and there will be no other advocate and intercessor.
We have now gone through perhaps at tedious length, this deeply interesting and most important portion of the Bible. Assuming now (see the remarks prefixed to Isa 52:13 ff) that this was written seven hundred years before the Lord Jesus was born, there are some remarks of great importance to which we may just refer in the conclusion of this exposition.
1. The first is, the minute accuracy of the statements here as applicable to the Lord Jesus. While it is apparent that there has been no other being on earth, and no "collective body of men," to whom this can be applied, it is evident that the whole statement is applicable to the Redeemer. It is not the general accuracy to which I refer; it is not that there is some resemblance in the outline of the prediction; it is, that the statement is minutely accurate. It relates to his appearance, his rejection, the manner of his death, his being pierced, his burial. It describes, as minutely as could have been done after the events occurred, the manner of his trial of his rejection, the fact of his being taken from detention and by a judicial sentence, and the manner in which it was designed that he should be buried, and yet the remarkable fact that this was pRev_ented, and that he was interred in the manner in which the rich were buried (see the notes at Isa 53:2-3, Isa 53:7-10).
2. This coincidence could never have occurred if the Lord Jesus had been an impostor. To say nothing of the difficulty of attempting to fulfill a prediction by imposture and the general failure in the attempt, there are many things here which would have rendered any attempt of this kind utterly hopeless. A very large portion of the things referred to in this chapter were circumstances over which an impostor could have no control and which he could bring about by no contrivance, no collusion, and no concert. They depended on the arrangements of Providence, and on the voluntary actions of people, in such a way that he could not affect them. How could he so order it as to grow up as a root out of a dry ground; to be despised and rejected of men; to be taken from detention and from a judicial sentence though innocent; to have it designed that be should be buried with malefactors, and to be numbered with transgressors, and yet to be rescued by a rich man, and placed in his tomb?
This consideration becomes more striking when it is remembered that not a few people claimed to be the Messiah, and succeeded in imposing on many, and though they were at last abandoned or punished, yet between their lives and death, and the circumstances here detailed, there is not the shadow of a coincidence. It is to be remembered also that an impostor would not have aimed at what would have constituted a fulfillment of this prophecy. Notwithstanding the evidence that it refers to the Messiah, yet it is certain also that the Jews expected no such personage as that here referred to. They looked for a magnificent temporal prince and conqueror; and an impostor would not have attempted to evince the character, and to go through the circumstances of poverty, humiliation, shame, and sufferings, here described. What impostor ever would have attempted to fulfill a prophecy by subjecting himself to a shameful death? What impostor could have brought it about in this manner if he had attempted it? No; it was only the true Messiah that either would or could have fulfilled this remarkable prophecy. Had an impostor made the effort, he must have failed; and it was not in human nature to attempt it under the circumstances of the case. All the claims to the Messiahship by impostors have been of an entirely different character from that referred to here.
3. We are then prepared to ask an infidel how he will dispose of this prophecy. That it existed seven hundred years before Christ is as certain as that the poems of Homer or Hesiod had an existence before the Christian era; as certain as the existence of any ancient document whatever. It will not do to say that it was forged - for this is not only without proof, but wound destroy the credibility of all ancient writings. It will not do to say that it was the result of natural sagacity in the prophet - for whatever may be said of conjectures about empires and kingdoms, no natural sagacity can tell what will be the character of an individual man, or whether such a man as here referred to would exist at all. It will not do to say that the Lord Jesus was a cunning impostor and resolved to fulfill this ancient writing, and thus establish his claims, for, as we have seen, such an attempt would have belied human nature, and if attempted, could not have been accomplished. It remains then to ask what solution the infidel will give of these remarkable facts. We present him the prophecy - not a rhapsody, not conjecture, not a general statement; but minute, full, clear, unequivocal, relating to points which could not have been the result of conjecture: and over which the individual had no control. And then we present him with the record of the life of Jesus - minutely accurate in all the details of the fulfillment - a coincidence as clear as that between a biography and the original - and ask him to explain it. And we demand a definite and consistent answer to this. To turn away from it does not answer it. To laugh, does not answer it, for there is no argument in a sneer or a jibe. To say that it is not worth inquiry is not true, for it pertains to the great question of human redemption. But if he cannot explain it, then he should admit that it is such a prediction as only God could give, and that Christianity is true.
4. This chapter proves that the Redeemer died as an atoning sacrifice for people. He was not a mere martyr, and he did not come and live merely to set us an example. Of what martyr was the language here ever used, and how could it be used? How could it be said of any martyr that he bore our griefs, that he was bruised for our iniquities, that our sins were made to rush and meet upon him, and that he bare the sin of many? And if the purpose of his coming was merely to teach us the will of God, or to set us an example, why is such a prominence here given to his sufferings in behalf of others? Scarcely an allusion is made to his example, while the chapter is replete with statements of his sufferings and sorrows in behalf of others. It would be impossible to state in more explicit language the truth that he died as a sacrifice for the sins of people; that he suffered to make proper expiation for the guilty. No confession of faith on earth, no creed, no symbol, no standard of doctrine, contains more explicit statements on the subject. And if the language used here does not demonstrate that the Redeemer was an atoning sacrifice, it is impossible to conceive how such a doctrine could be taught or conveyed to people.
5. This whole chapter is exceedingly important to Christians. It contains the most full, continuous statement in the Bible of the design of the Redeemer's sufferings and death. And after all the light which is shed on the subject in the New Testament; after all the full and clear statements made by the Redeemer and the apostles; still, if we wish to see a full and continuous statement on the great doctrine of the atonement, we naturally recur to this portion of Isaiah. If we wish our faith to be strengthened, and our hearts warmed by the contemplalion of his sufferings, we shall find no part of the Bible better adapted to it than this. It should not only be the subject of congratulation, but of much fervent prayer. No man can study it too profoundly. No one can feel too much anxiety to understand it. Every verse, every phrase, every word should be pondered until it fixes itself deep in the memory, and makes an eternal impression on the heart. If a man understands this portion of the Bible, he will have a correct view of the plan of salvation. And it should be the subject of profound and prayerful contemplation until the heart glows with love to that merciful God who was willing to give the Redeemer to such sorrow, and to the gracious Saviour who, for our sins, was willing to pour out his soul unto death. I bless God that I have been permitted to study it; and I pray that this exposition - cold and imperfect as it is - may be made the means yet of extending correct views of the design of the Redeemer's death among his friends, and of convincing those who have doubted the truth of the Bible, that a prophecy like this demonstrates that the book in which it occurs must be from God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
53:12: will I: Isa 49:24, Isa 49:25, Isa 52:15; Gen 3:15; Psa 2:8; Dan 2:45; Mat 12:28, Mat 12:29; Act 26:18; Phi 2:8-11; Col 1:13, Col 1:14, Col 2:15; Heb 2:14, Heb 2:15
poured: Psa 22:14; Phi 2:17 *marg. Heb 12:2
and he was: Mar 15:28; Luk 22:37, Luk 23:25, Luk 23:32, Luk 23:33
he bare: Isa 53:11; Ti1 2:5, Ti1 2:6; Tit 2:14; Heb 9:26, Heb 9:28
made: Luk 23:34; Rom 8:34; Heb 7:25, Heb 9:24; Jo1 2:1, Jo1 2:12
Carl Friedrich Keil and Franz Delitzsch
53:12
The last reward of His thus working after this life for the salvation of sinners, and also of His work in this life upon which the former is founded, is victorious dominion. "Therefore I give Him a portion among the great, and with strong ones will He divide spoil; because He has poured out His soul into death: and He let Himself be reckoned among transgressors; whilst He bare the sin of many, and made intercession for the transgressors." The promise takes its stand between humiliation and exaltation, and rests partly upon the working of the exalted One, and partly upon the doing and suffering of One who was so ready to sacrifice Himself. Luther follows the lxx and Vulgate, and adopts the rendering, "Therefore will I give Him a great multitude for booty;" and Hvernick, Stier, and others adopt essentially the same rendering, "Therefore will I apportion to Him the many." But, as Job 39:17 clearly shows, this clause can only mean, "Therefore will I give Him a portion in the many." If, however, chillēq b' means to have a portion in anything, and not to give the thing itself as a portion, it is evident that hârabbı̄m here are not the many, but the great; and this is favoured by the parallel clause. The ideas of greatness and force, both in multitude and might, are bound up together in rabh and ‛âtsūm (see Is 8:7), and the context only can decide which rendering is to be adopted when these ideas are separated from one another. What is meant by "giving a portion bârabbı̄m," is clearly seen from such passages as Is 52:15; Is 49:7, according to which the great ones of the earth will be brought to do homage to Him, or at all events to submit to Him. The second clause is rendered by Luther, "and He shall have the strong for a prey." This is at any rate better than the rendering of the lxx and Vulgate, "et fortium dividet spolia." But Prov 16:19 shows that את is a preposition. Strong ones surround Him, and fight along with Him. The reference here is to the people of which it is said in Ps 110:3, "They people are thorough devotion in the day of Thy power;" and this people, which goes with Him to battle, and joins with Him in the conquest of the hostile powers of the world (Rev_ 19:14), also participates in the enjoyment of the spoils of His victory. With this victorious sway is He rewarded, because He has poured out His soul unto death, having not only exposed His life to death, but "poured out" (he‛ĕrâh, to strip or empty, or pour clean out, even to the very last remnant) His life-blood into death (lammâveth like the Lamed in Ps 22:16), and also because He has suffered Himself to be reckoned with transgressors, i.e., numbered among them (niph. tolerativum), namely, in the judgment of His countrymen, and in the unjust judgment (mishpât) by which He was delivered up to death as a wicked apostate and transgressor of the law. With והוּא there is attached to נמנה ואת־פּשׁעים (He was numbered with the transgressors), if not in a subordinate connection (like והוא) in Is 53:5; (compare Is 10:7), the following antithesis: He submitted cheerfully to the death of a sinner, and yet He was no sinner, but "bare the sin of many (cf., Heb 9:28), and made intercession for the transgressors." Many adopt the rendering, "and He takes away the sin of many, and intervenes on behalf of the transgressors." But in this connection the preterite נשׂא) can only relate to something antecedent to the foregoing future, so that יפגּיע denotes a connected past; and thus have the lxx and Vulg. correctly rendered it. Just as בּ הפגּיע in Is 53:6 signifies to cause to fall upon a person, so in Jer 15:11 it signifies to make one approach another (in supplication). Here, however, as in Is 59:16, the hiphil is not a causative, but has the intensive force of the kal, viz., to press forward with entreaty, hence to intercede (with a Lâmed of the person on whose behalf it occurs). According to the cons. temporum, the reference is not to the intercession (ἔντευξις) of the glorified One, but to that of the suffering One, on behalf of His foes. Every word stands here as if written beneath the cross on Golgotha. And this is the case with the clause before us, which was fulfilled (though not exclusively) in the prayer of the crucified Saviour: "Father, forgive them; for they know not what they do" (Lk 23:34).
"The prophetic view," says Oehler, who agrees with us in the general opinion that the idea of the Servant of Jehovah has three distinct stages, "ascends in these discourses step by step, as it were, from the one broad space covered by the foundation-walls of a cathedral up to the very summit with its giddy height, on which the cross is planted; and the nearer it reaches the summit, the more conspicuous do the outlines of the cross itself become, until at last, when the summit is reached, it rests in peace, having attained what it desired when it set its foot upon the first steps of the temple tower." There is something very striking in this figure. Here, in the very centre of this book of consolation, we find the idea of the Servant of Jehovah at the very summit of its ascent. It has reached the goal. The Messianic idea, which was hidden in the general idea of the nation regarded as "the servant of Jehovah," has gradually risen up in the most magnificent metamorphosis from the depths in which it was thus concealed. And this fusion has generated what was hitherto altogether strange to the figure of the Messiah, viz., the unio mystica capitis et corporis. Hitherto Israel has appeared simply as the nation governed by the Messiah, the army which He conducted into battle, the commonwealth ordered by Him. But now, in the person of the Servant of Jehovah, we see Israel itself in personal self-manifestation: the idea of Israel is fully realized, and the true nature of Israel shines forth in all its brilliancy. Israel is the body, and He the head, towering above it. Another element, with which we found the Messianic idea enriched even before Is 53:1-12, was the munus triplex. As early as chapters 7-12 the figure of the Messiah stood forth as the figure of a King; but the Prophet like unto Moses, promised in Deut 18:15, was still wanting. But, according to chapters 42, 49, Is 50:1-11, the servant of Jehovah is first a prophet, and as the proclaimer of a new law, and the mediator of a new covenant, really a second Moses; at the close of the work appointed Him, however, He receives the homage of kings, whilst, as Is 53:1-12 clearly shows, that self-sacrifice lies between, on the ground of which He rules above as Priest after the order of Melchizedek - in other words, a Priest and also a King. From this point onward there are added to the Messianic idea the further elements of the status duplex and the satisfactio vicaria. David was indeed the type of the twofold state of his antitype, inasmuch as it was through suffering that he reached the throne; but where have we found, in all the direct Messianic prophecies anterior to this, the suffering path of the Ecce Homo even to the grave? But the Servant of Jehovah goes through shame to glory, and through death to life. He conquers when He falls; He rules after being enslaved; He lives after He has died; He completes His work after He Himself has been apparently cut off. His glory streams upon the dark ground of the deepest humiliation, to set forth which the dark colours were supplied by the pictures of suffering contained in the Psalms and in the book of Job. And these sufferings of His are not merely the sufferings of a confessor or a martyr, like those of the ecclesia pressa, but a vicarious atoning suffering, a sacrifice for sin. To this the chapter before us returns again and again, being never tired of repeating it. "Spiritus Sanctus," says Brentius, "non delectatur inani battologi'a, et tamen quum in hoc cap. videatur βαττολόγος καὶ ταυτολόγος esse, dubium non est, quin tractet rem cognitu maxime necessariam." The banner of the cross is here set up. The curtain of the most holy is lifted higher and higher. The blood of the typical sacrifice, which has been hitherto dumb, begins to speak. Faith, which penetrates to the true meaning of the prophecy, hopes on not only for the Lion of the tribe of Judah, but also for the Lamb of God, which beareth the sin of the world. And in prophecy itself we see the after-effect of this gigantic advance. Zechariah no longer prophesies of the Messiah merely as a king (Is 5:13); He not only rules upon His throne, but is also a priest upon His throne: sovereignty and priesthood go hand in hand, being peacefully united in Him. And in Zech 12:13 the same prophet predicts in Him the good Divine Shepherd, whom His people pierce, though not without thereby fulfilling the counsel of God, and whom they afterwards long for with bitter lamentation and weeping. The penitential and believing confession which would then be made by Israel is prophetically depicted by Isaiah's pen - "mourning in bitter sorrow the lateness of its love."
Geneva 1599
53:12 Therefore I will divide to him [a portion] with the great, and he shall divide the spoil with the strong; because (r) he hath poured out his soul to death: and he was numbered with the transgressors; and he bore the sin (s) of many, and made intercession for the transgressors.
(r) Because he humbled himself, therefore he will be extolled to glory, (Phil 2:7-12).
(s) That is, of all that believe in him.
John Gill
53:12 Therefore will I divide him a portion with the great,.... The great ones of the earth, the kings and princes of the earth: these are the words of God the Father, promising Christ that he shall have as great a part or portion assigned him as any of the mighty monarchs of the world, nay, one much more large and ample; that he would make him higher than the kings of the earth, and give him a name above every name in this world, or that to come; and all this in consequence of his sufferings, and as a reward of them; see Phil 2:8 and whereas the Lord's people are his portion, and with which Christ is well pleased, and greatly delighted, Deut 32:9, they may be intended here, at least as a part of the portion which Christ has assigned him. For the words may be rendered (e), "therefore will I divide, assign, or give many to him": so the Vulgate Latin version; and which is favoured by the Targum,
"therefore will I divide to him the prey of many people;''
and by the Septuagint version, therefore he shall inherit many, or possess many as his inheritance; so the Arabic version. The elect of God were given to Christ, previous to his sufferings and death, in the everlasting council of peace and covenant of grace, to be redeemed and saved by him; and they are given to him, in consequence of them, to believe in him, to be subject to him, and serve him; and so it denotes a great multitude of persons, both among Jews and Gentiles, that should be converted to Christ, embrace him, profess his Gospel, and submit to his ordinances; and which has been true in fact, and took place quickly after his resurrection and ascension.
And he shall divide the spoil with the strong; or "the strong as a spoil"; that is, he shall spoil principalities and powers, destroy Satan and his angels, and make an entire conquest of all his mighty and powerful enemies. The Septuagint, Vulgate Latin, and Arabic versions, render the words, "he shall divide the spoil of the strong"; of Satan and his principalities; those they make a spoil of he shall take out of their hands, and possess them as his own. The best comment on this version is Lk 11:22. Or rather the words may be rendered, "he shall have or possess for a spoil or prey very many" (f); for the word for "strong" has the signification of a multitude; and so the sense is the same as before, that a great multitude of souls should be taken by Christ, as a prey out of the hands of the mighty, and become his subjects; and so his kingdom would be very large, and he have great honour and glory, which is the thing promised as a reward of his sufferings. Some understand, by the "great" and "strong", the apostles of Christ, to whom he divided the gifts he received when he led captivity captive; to some apostles, some prophets, &c. Eph 4:10, and others the soldiers, among whom his garments were parted; but they are senses foreign from the text.
Because he hath poured out his soul unto death; as water is poured out, Ps 22:14 or rather as the wine was poured out in the libations or drink offerings; for Christ's soul was made an offering for sin, as before; and it may be said with respect to his blood, in which is the life, that was shed or poured out for the remission of sin; of which he was emptied,
and made bare, as the word (g) signifies, when his hands, feet, and side, were pierced. The phrase denotes the voluntariness of Christ's death, that he freely and willingly laid down his life for his people.
And he was numbered with the transgressors; he never was guilty of any one transgression of the law; he indeed appeared in the likeness of sinful flesh, and was calumniated and traduced as a sinner, and a friend of the worst of them; he was ranked among them, and charged as one of them, yet falsely; though, having all the sins of his people upon him, he was treated, even by the justice and law of God, as if he had been the transgressor, and suffered as if he had been one; of which his being crucified between two thieves was a symbolical representation, and whereby this Scripture was fulfilled, Mk 15:28.
and he bore the sin on many; everyone of their sins, even the sins of all those whose iniquity was laid on him, of the many chosen in him, and justified by him; See Gill on Is 53:11 where this is given as the reason for their justification; and here repeated as if done, to show the certainty of it; to raise the attention of it, as being a matter of great importance; see 1Pet 2:24.
And made intercession for the transgressors; as he did upon the cross, even for those that were the instruments of his death, Lk 23:34 and as he now does, in heaven, for all those sinners for whom he died; not merely in a petitionary way, but by presenting himself, blood, righteousness, and sacrifice; pleading the merits of these, and calling for, in a way of justice and legal demand, all those blessings which were stipulated in an everlasting covenant between him and his Father, to be given to his people, in consequence of his sufferings and death; see Rom 8:33.
(e) "ideo dispertiam ei plurimos", V. L. "propterea ipsi attribuam (vel addicam) permultos", Bootius, Animadv. I. 4. c. 12. sect. 20. p. 251. "idcirco dispertiam ei sortem, multitudinem Gentium", Vitringa. (f) "et plurimos (seu innumeros) habebit loco praedae, vel plurimi obtingent ipsi pro praeda", Bootius, ibid. (g) "denudavit morti animam suam", Forerius.
John Wesley
53:12 I - God the father. A portion - Which is very commodiously supplied out of the next clause. With the strong - God will give him happy success in his glorious undertaking: he shall conquer all his enemies, and set up his universal and everlasting kingdom in the world. Because - Because he willingly laid down his life. Transgressors - He prayed upon earth for all sinners, and particularly for those that crucified him, and in heaven he still intercedes for them, by a legal demand of those good things which he purchased; by the sacrifice of himself, which, though past, he continually represents to his father, as if it were present.
Robert Jamieson, A. R. Fausset and David Brown
53:12 divide--as a conqueror dividing the spoil after a victory (Ps 2:8; Lk 11:22).
him--for Him.
with . . . great--HENGSTENBERG translates, "I will give Him the mighty for a portion"; so the Septuagint. But the parallel clause, "with the strong," favors English Version. His triumphs shall be not merely among the few and weak, but among the many and mighty.
spoil . . . strong-- (Col 2:15; compare Prov 16:19). "With the great; with the mighty," may mean, as a great and mighty hero.
poured out . . . soul--that is, His life, which was considered as residing in the blood (Lev 17:11; Rom 3:25).
numbered with, &c.--not that He was a transgressor, but He was treated as such, when crucified with thieves (Mk 15:28; Lk 22:37).
made intercession, &c.--This office He began on the cross (Lk 23:34), and now continues in heaven (Is 59:16; Heb 9:24; 1Jn 2:1). Understand because before "He was numbered . . . He bare . . . made intercession." His meritorious death and intercession are the cause of His ultimate triumph. MAURER, for the parallelism, translates, "He was put on the same footing with the transgressors." But English Version agrees better with the Hebrew, and with the sense and fact as to Christ. MAURER'S translation would make a tautology after "He was numbered with the transgressors"; parallelism does not need so servile a repetition. "He made intercession for," &c., answers to the parallel. "He was numbered with," &c., as effect answers to cause, His intercession for sinners being the effect flowing from His having been numbered with them.
Israel converted is compared to a wife (Is 54:5; Is 62:5) put away for unfaithfulness, but now forgiven and taken home again. The converted Gentiles are represented as a new progeny of the long-forsaken but now restored wife. The pre-eminence of the Hebrew Church as the mother Church of Christendom is the leading idea; the conversion of the Gentiles is mentioned only as part of her felicity [HORSLEY].