53:1 Who has believed our message, and to whom has the arm of Yahweh been revealed? A rhetorical question referring to the prophet’s consistent message of redemption and salvation (compare Isa 52:7, 10). The phrase draws attention to Yahweh’s message of hope and salvation announced by the prophet. The prophets generally expected an unrepentant response from their audience (compare 6:9–10).

our The identification of this first-person plural group is debated. The Hebrew text here literally reads, “who has believed our report?” The suggestions are the Gentile nations from v. 12, the nation of Israel, or the Israelite prophets collectively.

the arm of Yahweh Symbolizes the earthly manifestation of Yahweh’s power (see 51:5 and note). The phrase invokes the image of Yahweh as Divine Warrior battling for His people. Here the Servant becomes Yahweh’s divine warrior in battle—an integral part in Yahweh’s fight to reclaim His people. In v. 12, the Hebrew text literally describes the “bounty” being divided “with the strong ones,” alluding to the Servant’s role as warrior. See note on v. 12.

has the arm of Yahweh been revealed Yahweh’s message is not self-evident, hence the coming oracle.

53:2–11 The prophet describes how God will restore and reconcile His people. The oracle both critiques the people and tells what will come to pass. The final Servant in 52:13–53:12 fulfills many of the obligations of the previous servants—making Him the Servant par excellence. For example, the Servant in 52:13–53:12 “makes many to be accounted righteous,” like the Servant in 42:1 “brings forth justice” (compare 42:2 and 53:6–7; 42:3 and 53:2; 42:6; 49:6 and 53:12; 43:10 and 52:13). The Servant in 52:13–53:12 becomes the one who finally, and ultimately, accomplishes what Yahweh deemed necessary to restore and reconcile His people to Himself. Isaiah 53:1–3 TOTC Is

53:2 like a shoot The shoot’s role in 11:1–12 parallels that of the Servant. In both passages, Yahweh is appointing a leader to bring about change in the land and the people. Isaiah 11:1–12 involves Yahweh bringing the people back and making them at peace with one another, and 52:13–53:12 involves Yahweh bearing the iniquities of the people (v. 12) through the “guilt offering” of the Servant—an act that results in prosperous things occurring for the Servant and His “offspring” (v. 10).

no form There was no physical or social reason to desire the Servant; his service was, therefore, wholly unexpected. His appearance would contradict the normal expectation for a charismatic deliverer.

53:3 He was despised and rejected by The phrase connotes quick dismissal, not a strong willful and emotional rejection. The Servant is considered worthless, not worthy of attention.

a man of suffering The Hebrew word usually implies physical pain. He knew and understood pain.

acquainted with sickness He understood ailments and perhaps experienced them himself. The same language is used in Isa 53:4 where the phrasing suggests the Servant could heal sickness.

one from whom others hide their faces Parallels the Servant being despised and rejected. People look away to symbolize their dissociation with the Servant (compare note on 59:2).

we did not hold him in high regard As in Isa 53:1, the “we” here must refer to the nation of Israel. The prophet is likely identifying with his people and speaking on their behalf (compare Jer 14:7–9).

53:4 lifted up our sicknesses The Hebrew phrase used here literally means “lifted our sickness.” The Hebrew word choli is frequently used for serious illness or injury (Deut 7:15; 2 Kgs 1:2; 2 Kgs 13:14). Its use here likely indicates that the Servant had the ability to heal—this is linked to his willingness to die on behalf of the people. This verse is applied to Jesus in Matt 8:17.

he carried our pain The Servant does more than heal people—he carries their pain. See note on Isa 53:12.

struck down by God The Servant rose in power and esteem, like a plant out of dry ground (v. 2)—which was God’s will. But it was also God’s will for him to fall.

53:5 was pierced for our transgressions The people realize that the Servant is suffering for their wrongdoing, not being punished for his own sin.

crushed because of our iniquities The Servant suffers on behalf of other people. See note on Isa 53:11.

our peace The Servant brings people into right relationship with God (vv. 11–12) and others. This could also indicate that there is a spiritual component to the Servant’s healing ministry described in v. 4.

his wounds we were healed The Servant is able to heal people—metaphorically and physically—because he is willing to follow the will of Yahweh—even though it results in his suffering.

53:6 All of us have wandered about like sheep The metaphor of wayward Israel as a flock of sheep without a shepherd is a common motif used in prophetic literature (see Isa 56:11; Jer 13:20; 23:1; 49:20; Ezek 34:1–10; Zech 10:2).

have wandered about Sheep tend to get lost and be unaware of the consequences of their actions. Israel (and by extension all humanity) have wandered away from God.

let fall on him the iniquity of Rather than people suffering the consequences for their own sinful actions, their iniquities are placed upon the Servant. He bears the punishment for their mistakes.

53:7 slaughter Possibly alludes to sacrifice since sheep were important sacrificial animals. Lambs were used in the offering made on the Day of Atonement (Num 29:8). Lambs were also sacrificed on Passover (Exod 12:3–6).

is dumb Unlike Jeremiah, who also speaks about being like a lamb led to the slaughter (Jer 11:19), the Servant does not plead or complain. He is not requesting redemption from his situation, and he is certainly not asking for God to act (compare Jer 11:20).

53:8 by restraint of justice The implication is that the Servant’s treatment was completely unjust. The phrase is best understood as indicating oppressive legal treatment leading to an undeserved death sentence.

Justice

who concerned himself with his generation? The Servant is taken away with his generation. He symbolically takes on the role of the exiled Israelites.

from the land of the living The Hebrew of this phrase is best understood as a rhetorical question: “Who could have mused that [the Servant] would be cut off from the land of the living?” The Servant has not died yet in this poem—instead, the prophet is foreshadowing the Servant’s death by suggesting that it seemed improbable that the Servant would die. He was raised up just a little earlier (see Isa 53:2).

a blow because of the transgression of The Servant was destined to suffer for the people. It was known by his actions and his deeds.

my people Refers to Yahweh’s—and the prophet’s—people.

53:9 his grave with the wicked The intention of those making the Servant suffer is for him to die as a wicked person next to wicked people. A connection to this prophecy can be made when Jesus is crucified next to two criminals (Mark 15:27; Luke 23:32–33). Also, Jesus is killed by wicked people. This fits with the prophet’s words as well: those who kill the Servant are deceitful and violent.

the rich in his death The narratives of the nt Gospels suggest that the manner of Jesus’ burial fulfills the prophecy of the Suffering Servant in v. 9 (see Mark 15:43–46; Luke 23:50–56). According to the Gospel writers, Joseph of Arimathea, a disciple of Jesus and a wealthy member of the Jewish council (Matt 27:57), requested permission from Pilate to take Jesus’ body and bury it in a new tomb (John 19:38 and note).

he had done no violence The Servant will be killed despite being peaceful.

there was no deceit in his mouth Not only is the Servant innocent of violence, he is never deceitful.

53:10–12 This passage is not a poem about the distraught feelings of a prophet. Instead, it involves a prophet speaking about the injustice done against the Servant—an injustice he has witnessed by means of divine revelation. The Discourse in Isaiah 53:10–12 RSI Isaiah 53:10–12 NICOT Is 40–66 Isaiah 53:10–12 TOTC Is

53:10 Yahweh was pleased People may be the instruments of the Servant’s death, but it is ultimately Yahweh’s will that he suffers, dies, and is resurrected.

she places his life a guilt offering The Servant dies as a guilt offering. A guilt offering was required in cases when a wrong was unintentionally or unknowingly committed. Once the guilt was known, the offering was necessary to atone for the sin (Lev 5:14–19).

The Suffering Servant as a Guilt Offering

he will see offspring The Servant is resurrected; people only “see [their] offspring” in life.

He will prolong days, and The Servant will live a long life after he is made a guilt offering. Because of the Servant’s obedience to Yahweh’s will, he is resurrected and blessed. He is blessed with perhaps the two most desired things in the ancient Near East: long life and the ability to see descendants (either his own or simply that of his people).

in his hand God’s will is now in the hands of the Servant. He has been empowered by Yahweh.

53:11 he will see All intact Dead Sea Scrolls manuscripts and the Septuagint (the ancient Greek translation of the Bible) contain the word “light”; the Masoretic Text simply reads “he will see.” The most probable original text is “he will see light” (Dead Sea Scrolls) or “he will show him light” (Septuagint). The word “light” is required for the text to make sense poetically. This variant is a sign that the Servant experiences postmortem life, though it is not the only sign.

he will be satisfied The Servant may be satisfied by the fact that he has fulfilled Yahweh’s will (Isa 53:10). It is also possible that he is satisfied because he has suffered for the transgressions of God’s people (vv. 5–7). Or, the Servant could be satisfied in his resurrected life.

In his knowledge An elaboration on the previous line. The Servant knows that he has borne the iniquities of many and will make many righteous. He has learned this through his anguish (his suffering).

my servant Yahweh begins speaking again.

shall declare many righteous Like Israel—as Yahweh’s servant—was commanded to bring forth justice to the nations, the Servant makes many righteous.

will bear their iniquities The iniquities of the people are placed upon the Servant (similar to the goat on the Day of Atonement in Lev 16:22).

53:12 This verse is an epilogue to Isa 53:1–11. The Servant has suffered, died, and is resurrected. Now, the prophet—via the voice of Yahweh—tells us more about the results of the Servant’s actions. Isaiah 53:12 NICOT Is 40–66

I will divide to him The Servant is given a portion of that which he regained for the people—perhaps their land, or perhaps their reconciled relationship with Yahweh (or both).

he will divide bounty Yahweh’s Servant is a warrior whose suffering involves a triumphant battle over death, resulting in resurrection. This triumph results in Yahweh’s people being made righteous (v. 11)—a victory that likely results in the reclaiming of their relationship with Yahweh and their land. The Servant then shares in the bounty of his victory.

the strong ones Likely a reference to men of war. The Servant is portrayed like a divine warrior. See note on Isa 53:1.

he poured his life out to death A reiteration of what has already occurred; the Servant already died in v. 10.

with the transgressors The Servant died with the wicked; see note on v. 9.

bore the sin of many Indicates that the prophet likely had both sin and guilt offerings in mind in v. 10 when he said that the Servant was placed as a guilt offering. The Servant does not just bear people’s iniquities (their culpability or guilt); He also carries their sin—their actual wrongdoings. The Servant takes responsibility for all the things that people have done wrong against God and one another.

will intercede for the transgressors The Servant vicariously suffers for the people by bearing their iniquities and carrying their sin through becoming their guilt offering. His actions are somewhat akin to—though not entirely the same as—the role of the priests in Leviticus (Isa 53:10–12; compare Lev 10:17). Unlike the priests and prophets before him, the Servant successfully bears the iniquities of a group of people through his suffering.