Isaiah 53:11
Parallel Verses
English Standard Version
Out of the anguish of his soul he shall see and be satisfied; by his knowledge shall the righteous one, my servant, make many to be accounted righteous, and he shall bear their iniquities.

King James Bible
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.

American Standard Version
He shall see of the travail of his soul, and'shall be satisfied: by the knowledge of himself shall my righteous servant justify many; and he shall bear their iniquities.

Douay-Rheims Bible
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.

English Revised Version
He shall see of the travail of his soul, and shall be satisfied: by his knowledge shall my righteous servant justify many: and he shall bear their iniquities.

Webster's Bible Translation
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.

Isaiah 53:11 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

In Isaiah 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 Isaiah 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 (Jeremiah 51:52; Psalm 69:27), and châlal to a heart wounded to death (Psalm 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, Isaiah 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 Zechariah 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 (Proverbs 3:11), but also as the infliction of punishment ( equals τιμωρία κόλασις, Proverbs 7:22; Jeremiah 30:14), just as David, when he prayed that God might not punish him in His anger and hot displeasure (Psalm 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 (Isaiah 28:16), signifies primarily being chastised (from yâsar equals 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 Proverbs 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" (Isaiah 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, Isaiah 52:7). In what follows, "and by His stripes (chăbhūrâh equals chabbūrâh, Isaiah 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., 1 Peter 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.

Isaiah 53:11 Parallel Commentaries

Treasury of Scripture Knowledge

see

Luke 22:44 And being in an agony he prayed more earnestly: and his sweat was as it were great drops of blood falling down to the ground.

John 12:24,27-32 Truly, truly, I say to you, Except a corn of wheat fall into the ground and die, it stays alone: but if it die...

John 16:21 A woman when she is in travail has sorrow, because her hour is come: but as soon as she is delivered of the child...

Galatians 4:19 My little children, of whom I travail in birth again until Christ be formed in you,

Hebrews 12:2 Looking to Jesus the author and finisher of our faith; who for the joy that was set before him endured the cross, despising the shame...

Revelation 5:9,10 And they sung a new song, saying, You are worthy to take the book, and to open the seals thereof: for you were slain...

Revelation 7:9-17 After this I beheld, and, see, a great multitude, which no man could number, of all nations, and kindreds...

by his

John 17:3 And this is life eternal, that they might know you the only true God, and Jesus Christ, whom you have sent.

2 Corinthians 4:6 For God, who commanded the light to shine out of darkness, has shined in our hearts...

Philippians 3:8-10 Yes doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord...

2 Peter 1:2,3 Grace and peace be multiplied to you through the knowledge of God, and of Jesus our Lord...

2 Peter 3:18 But grow in grace, and in the knowledge of our Lord and Savior Jesus Christ. To him be glory both now and for ever. Amen.

my righteousness

Isaiah 42:1 Behold my servant, whom I uphold; my elect, in whom my soul delights; I have put my spirit on him...

Isaiah 49:3 And said to me, You are my servant, O Israel, in whom I will be glorified.

1 John 2:1 My little children, these things write I to you, that you sin not. And if any man sin, we have an advocate with the Father...

2 John 1:3 Grace be with you, mercy, and peace, from God the Father, and from the Lord Jesus Christ, the Son of the Father, in truth and love.

justify

Isaiah 45:25 In the LORD shall all the seed of Israel be justified, and shall glory.

Romans 3:22-24 Even the righteousness of God which is by faith of Jesus Christ to all and on all them that believe: for there is no difference...

Romans 4:24,25 But for us also, to whom it shall be imputed, if we believe on him that raised up Jesus our Lord from the dead...

Romans 5:1,9,18,19 Therefore being justified by faith, we have peace with God through our Lord Jesus Christ...

1 Corinthians 6:11 And such were some of you: but you are washed, but you are sanctified, but you are justified in the name of the Lord Jesus...

Titus 3:6,7 Which he shed on us abundantly through Jesus Christ our Savior...

bear

Isaiah 53:4-6,8,12 Surely he has borne our griefs, and carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted...

Matthew 20:28 Even as the Son of man came not to be ministered to, but to minister, and to give his life a ransom for many.

Hebrews 9:28 So Christ was once offered to bear the sins of many...

1 Peter 2:24 Who his own self bore our sins in his own body on the tree, that we, being dead to sins, should live to righteousness...

1 Peter 3:18 For Christ also has once suffered for sins, the just for the unjust, that he might bring us to God, being put to death in the flesh...

Cross References
John 10:14
I am the good shepherd. I know my own and my own know me,

Romans 5:18
Therefore, as one trespass led to condemnation for all men, so one act of righteousness leads to justification and life for all men.

Romans 5:19
For as by the one man's disobedience the many were made sinners, so by the one man's obedience the many will be made righteous.

1 Peter 2:24
He himself bore our sins in his body on the tree, that we might die to sin and live to righteousness. By his wounds you have been healed.

Isaiah 42:1
Behold my servant, whom I uphold, my chosen, in whom my soul delights; I have put my Spirit upon him; he will bring forth justice to the nations.

Isaiah 45:25
In the LORD all the offspring of Israel shall be justified and shall glory."

Isaiah 52:13
Behold, my servant shall act wisely; he shall be high and lifted up, and shall be exalted.

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