Isaiah 53:4
Parallel Verses
English Standard Version
Surely he has borne our griefs and carried our sorrows; yet we esteemed him stricken, smitten by God, and afflicted.

King James Bible
Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted.

American Standard Version
Surely he hath borne our griefs, and carried our sorrows; yet we did esteem him stricken, smitten of God, and afflicted.

Douay-Rheims Bible
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.

English Revised Version
Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted.

Webster's Bible Translation
Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him stricken, smitten by God, and afflicted.

Isaiah 53:4 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

In this sense there follows here, immediately after the cry. "Go ye out from Babylon," an index pointing from the suffering of the Servant to His reward in glory. "Behold, my servant will act wisely; he will come forth, and arise, and be very high." Even apart from Isaiah 42:1, hinnēh (hēn) is a favourite commencement with Isaiah; and this very first v. contains, according to Isaiah's custom, a brief, condensed explanation of the theme. The exaltation of the Servant of Jehovah is the theme of the prophecy which follows. In v. 13a the way is shown, by which He reaches His greatness; in v. 13b the increasing greatness itself. השׂכּיל by itself means simply to gain, prove, or act with intelligence (lxx συνήσει); and then, since intelligent action, as a rule, is also effective, it is used as synonymous with הצליח, הכשׁהיר, to act with result, i.e., so as to be successful. Hence it is only by way of sequence that the idea of "prosperously" is connected with that of "prudently" (e.g., Joshua 1:8; Jeremiah 10:21). The word is never applied to such prosperity as a man enjoys without any effort of his own, but only to such as he attains by successful action, i.e., by such action as is appropriate to the desired and desirable result. In Jeremiah 23:2, where hiskı̄l is one feature in the picture of the dominion exercised by the Messiah, the idea of intelligent action is quite sufficient, without any further subordinate meaning. But here, where the exaltation is derived from ישׂכיל as the immediate consequence, without any intervening על־כן, there is naturally associated with the idea of wise action, i.e., of action suited to the great object of his call, that of effective execution or abundant success, which has as its natural sequel an ever-increasing exaltation. Rosenmller observes, in Isaiah 52:13, "There is no need to discuss, or even to inquire, what precise difference there is in the meaning of the separate words;" but this is a very superficial remark. If we consider that rūm signifies not only to be high, but to rise up (Proverbs 11:11) and become exalted, and also to become manifest as exalted (Psalm 21:14), and that נשּׂא, according to the immediate and original reflective meaning of the niphal, signifies to raise one's self, whereas gâbhah expresses merely the condition, without the subordinate idea of activity, we obtain this chain of thought: he will rise up, he will raise himself still higher, he will stand on high. The three verbs (of which the two perfects are defined by the previous future) consequently denote the commencement, the continuation, and the result or climax of the exaltation; and Stier is not wrong in recalling to mind the three principal steps of the exaltatio in the historical fulfilment, viz., the resurrection, the ascension, and the sitting down at the right hand of God. The addition of the word מאד shows very clearly that וגבהּ is intended to be taken as the final result: the servant of Jehovah, rising from stage to stage, reaches at last an immeasurable height, that towers above everything besides (comp. ὑπερύψωσε in Philippians 2:9, with ὑψωθείς in Acts 2:33, and for the nature of the ὑπερύψωσε, Ephesians 1:20-23).

Isaiah 53:4 Parallel Commentaries

Treasury of Scripture Knowledge

he hath

Isaiah 53:5,6,11,12 But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was on him...

Matthew 8:17 That it might be fulfilled which was spoken by Esaias the prophet, saying, Himself took our infirmities, and bore our sicknesses.

Galatians 3:13 Christ has redeemed us from the curse of the law, being made a curse for us: for it is written...

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...

1 John 2:2 And he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world.

yet

Matthew 26:37 And he took with him Peter and the two sons of Zebedee, and began to be sorrowful and very heavy.

John 19:7 The Jews answered him, We have a law, and by our law he ought to die, because he made himself the Son of God.

Cross References
Matthew 8:17
This was to fulfill what was spoken by the prophet Isaiah: "He took our illnesses and bore our diseases."

John 19:7
The Jews answered him, "We have a law, and according to that law he ought to die because he has made himself the Son of God."

Romans 4:25
who was delivered up for our trespasses and raised for our justification.

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.

Leviticus 16:10
but the goat on which the lot fell for Azazel shall be presented alive before the LORD to make atonement over it, that it may be sent away into the wilderness to Azazel.

Psalm 69:26
For they persecute him whom you have struck down, and they recount the pain of those you have wounded.

Isaiah 53:10
Yet it was the will of the LORD to crush him; he has put him to grief; when his soul makes an offering for guilt, he shall see his offspring; he shall prolong his days; the will of the LORD shall prosper in his hand.

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ESV Text Edition: 2016. The Holy Bible, English Standard Version® copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers.
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