Who has believed our message?
This opening phrase of Isaiah 53:1 sets the tone for the entire chapter, which is often referred to as the "Suffering Servant" passage. The Hebrew word for "believed" is "aman," which conveys a sense of trust, faithfulness, and certainty. It is the same root from which we derive the word "Amen," signifying agreement and truth. The rhetorical question posed here underscores the incredulity and disbelief that the message of the Servant would face. Historically, this disbelief is evident in the rejection of Jesus Christ by many of His contemporaries, despite the fulfillment of prophecies and the performance of miracles. The "message" refers to the prophetic revelation of the Messiah's suffering and redemptive work, a message that was countercultural and unexpected, challenging the prevailing expectations of a conquering king.

And to whom has the arm of the LORD been revealed?
The "arm of the LORD" is a metaphorical expression used throughout the Hebrew Scriptures to denote God's power and might in action. In Hebrew, the word "zeroa" (arm) often symbolizes strength and the execution of divine will. This phrase suggests that the revelation of God's power is not universally recognized or accepted. In the context of Isaiah 53, the "arm of the LORD" is paradoxically revealed through the weakness and suffering of the Servant, a concept that defies human logic and expectation. The historical context of this passage points to the unfolding of God's redemptive plan through Jesus Christ, whose life and sacrificial death were the ultimate demonstration of divine power and love. The revelation of this truth requires spiritual insight and openness to God's unconventional methods of salvation, challenging believers to see beyond the surface and recognize the profound workings of God in humility and suffering.

He grew up before Him
This phrase indicates the presence and nurturing of God in the life of the servant, who is understood to be the Messiah, Jesus Christ. The Hebrew root for "grew up" is "גָּדַל" (gadal), which conveys the idea of becoming great or strong. This growth is not merely physical but also spiritual and moral, under the watchful eye of God ("before Him"). Historically, this reflects Jesus' upbringing in Nazareth, where He was raised in a humble environment, yet under divine providence and purpose.

like a tender shoot
The imagery of a "tender shoot" suggests vulnerability and humility. The Hebrew word "יוֹנֵק" (yonek) refers to a young plant or sprout, emphasizing the Messiah's humble beginnings. This metaphor highlights the contrast between the expected grandeur of a king and the actual humble and unassuming nature of Jesus' earthly life. It also alludes to the prophecy of the "Branch" from the line of David (Isaiah 11:1), symbolizing new life and hope.

and like a root out of dry ground
This phrase underscores the unlikely and miraculous emergence of the Messiah. The "root" (Hebrew "שֹׁרֶשׁ", shoresh) signifies life and sustenance, while "dry ground" suggests barrenness and desolation. Historically, this reflects the spiritual dryness of Israel at the time of Jesus' birth, under Roman occupation and religious legalism. Despite these conditions, Jesus emerged as the source of life and salvation, fulfilling God's promises in an unexpected way.

He had no stately form or majesty
This description challenges the expectations of a regal and majestic Messiah. The Hebrew words "תֹּאַר" (to'ar) for "form" and "הָדָר" (hadar) for "majesty" indicate outward appearance and splendor. Jesus did not possess the physical attributes or royal demeanor that people anticipated in a king. This aligns with the New Testament portrayal of Jesus as humble and approachable, emphasizing His mission to serve rather than to be served (Mark 10:45).

to attract us
The phrase "to attract us" suggests that Jesus' appeal was not based on physical appearance or worldly allure. The Hebrew root "חָמַד" (chamad) means to desire or take pleasure in. This highlights the spiritual nature of Jesus' mission, drawing people through His teachings, love, and sacrifice rather than through external beauty or charisma. It reflects the deeper, transformative attraction of His message and character.

no beauty that we should desire Him
This final phrase reiterates the theme of Jesus' unassuming appearance. The Hebrew word "מַרְאֶה" (mar'eh) for "beauty" refers to visual attractiveness. The lack of physical allure emphasizes the importance of inner beauty and spiritual truth. Jesus' life and ministry focused on the heart and soul, inviting people to look beyond the superficial and embrace the profound truth of God's love and redemption. This challenges believers to value spiritual depth over outward appearances, aligning with the biblical principle that God looks at the heart (1 Samuel 16:7).

He was despised
The phrase "He was despised" refers to the rejection and scorn that the Messiah, Jesus Christ, faced during His earthly ministry. The Hebrew word used here is "בָּזָה" (bazah), which conveys a sense of being held in contempt or being considered worthless. Historically, Jesus was rejected by the religious leaders and many of His own people, fulfilling the prophecy that the Messiah would not be received with honor. This rejection is a profound reminder of the humility and suffering that Christ willingly endured for humanity's redemption.

and rejected by men
The phrase "and rejected by men" emphasizes the collective dismissal by humanity. The Hebrew word "חָדַל" (chadal) implies a cessation or abandonment, indicating that people turned away from Him. This rejection was not just a personal affront but a fulfillment of the broader human tendency to turn away from God's truth. In the New Testament, this is echoed in John 1:11, "He came to His own, and His own did not receive Him." This rejection underscores the depth of Christ's love, as He continued His mission despite knowing He would be spurned.

a man of sorrows
The term "a man of sorrows" highlights the deep emotional and spiritual anguish that characterized Jesus' life. The Hebrew word "מַכְאוֹב" (mak'ob) refers to pain and suffering, not just physical but also emotional and spiritual. Jesus experienced profound sorrow as He bore the weight of humanity's sin and the brokenness of the world. This title reflects His empathy and identification with human suffering, making Him a compassionate Savior who understands our deepest pains.

acquainted with grief
"Acquainted with grief" suggests an intimate familiarity with suffering. The Hebrew word "יָדַע" (yada) means to know deeply or personally. Jesus' life was marked by grief, from the loss of loved ones to the betrayal by friends and the ultimate agony of the cross. This acquaintance with grief was not just observational but experiential, as He fully entered into the human condition. His willingness to embrace such grief demonstrates His profound love and commitment to redeeming humanity.

Like one from whom men hide their faces
This phrase paints a vivid picture of the extent of Jesus' rejection. The imagery of people hiding their faces suggests shame, disgust, or fear. In ancient Near Eastern culture, turning one's face away was a sign of rejection and dishonor. This reaction to Jesus underscores the depth of His humiliation and the extent to which He was misunderstood and maligned. Yet, it also highlights His steadfastness in fulfilling His mission despite such profound rejection.

He was despised, and we esteemed Him not
The repetition of "He was despised" reinforces the earlier statement, emphasizing the persistent and pervasive nature of the rejection Jesus faced. The phrase "and we esteemed Him not" uses the Hebrew word "חָשַׁב" (chashab), meaning to consider or regard. This indicates a failure to recognize His true worth and identity as the Messiah. This lack of esteem is a sobering reminder of humanity's blindness to God's work and the need for spiritual awakening to truly appreciate the gift of salvation offered through Christ.

Surely He took on our infirmities
The phrase begins with "Surely," emphasizing certainty and assurance. The Hebrew word used here is "אָכֵן" (aken), which conveys a strong affirmation. This sets the tone for the prophecy, underscoring the reliability of what follows. "He took on" translates from the Hebrew "נָשָׂא" (nasa), meaning to lift, bear, or carry. This verb suggests a voluntary action, indicating that the subject willingly assumes a burden. "Our infirmities" comes from "חֳלָיֵנוּ" (cholayenu), referring to sicknesses or weaknesses. This phrase highlights the substitutionary role of the Messiah, who takes upon Himself the physical and spiritual ailments of humanity. Historically, this is seen as a prophetic reference to Jesus Christ, who bore the sins and sufferings of mankind.

and carried our sorrows
The word "carried" is translated from "סָבַל" (sabal), which means to bear a heavy load. This implies not just a passive acceptance but an active bearing of burdens. "Our sorrows" comes from "מַכְאֹבֵינוּ" (mak'ovenu), meaning pains or griefs. The imagery here is profound, suggesting that the Messiah not only takes on physical ailments but also the emotional and spiritual pains of humanity. This reflects the compassionate nature of Christ, who empathizes with human suffering and provides comfort and healing.

yet we considered Him stricken
The conjunction "yet" introduces a contrast, indicating a misunderstanding or misjudgment by observers. "We considered" is from "חֲשַׁבְנוּהוּ" (chashavnu), meaning to think, regard, or esteem. This suggests a collective judgment or perception. "Him stricken" uses "נָגוּעַ" (nagu'a), which means to be struck or afflicted, often associated with divine punishment. This reflects the initial misinterpretation of the Messiah's suffering as a sign of divine disfavor, rather than the fulfillment of a redemptive purpose.

smitten by God
"Smitten" is from "מֻכֵּה" (mukkeh), meaning to be struck down or afflicted. The phrase "by God" indicates that the suffering is perceived as coming from divine action. This reflects the belief that the Messiah's suffering was part of God's sovereign plan. Historically, this was a stumbling block for many, as they could not reconcile the idea of a suffering Messiah with their expectations of a triumphant deliverer.

and afflicted
The word "afflicted" is translated from "מְעֻנֶּה" (me'unneh), meaning to be oppressed or humbled. This further emphasizes the depth of the Messiah's suffering. Theologically, this affliction is seen as a necessary part of the atonement process, where the Messiah endures suffering on behalf of humanity. This highlights the sacrificial love of Christ, who willingly endures pain and humiliation to bring about redemption and reconciliation with God.

But He was pierced
The phrase "But He was pierced" refers to the physical suffering and crucifixion of Jesus Christ. The Hebrew word used here is "מְחֹלָל" (mecholal), which means "pierced" or "wounded." This prophecy, written centuries before Christ's birth, remarkably predicts the method of His execution, which was crucifixion—a form of punishment not practiced by the Israelites at the time of Isaiah. This piercing signifies the depth of Christ's suffering and the fulfillment of God's redemptive plan through His Son.

for our transgressions
The word "transgressions" comes from the Hebrew "פֶּשַׁע" (pesha), meaning rebellion or sin. This highlights the substitutionary nature of Christ's sacrifice. He was pierced not for His own sins, for He was sinless, but for ours. This underscores the core Christian belief in the atonement, where Jesus takes upon Himself the punishment that humanity deserves, offering forgiveness and reconciliation with God.

He was crushed
The term "crushed" is translated from the Hebrew "דָּכָא" (daka), which conveys being broken or oppressed. This word paints a vivid picture of the immense physical and spiritual suffering Jesus endured. It emphasizes the weight of sin and the extent of Christ's sacrifice. Historically, this crushing was not just physical but also spiritual, as Jesus bore the full wrath of God for the sins of the world.

for our iniquities
"Iniquities" is derived from the Hebrew "עָוֹן" (avon), meaning guilt or moral evil. This term further elaborates on the nature of human sinfulness that necessitated such a profound sacrifice. The use of both "transgressions" and "iniquities" in this verse highlights the comprehensive nature of sin—both the acts of sin and the inherent sinful nature of humanity—and the complete redemption offered through Christ.

The punishment that brought us peace
The word "punishment" in Hebrew is "מוּסָר" (musar), which can also mean discipline or correction. This indicates that Christ's suffering was not in vain but served a divine purpose. The result of this punishment is "peace," from the Hebrew "שָׁלוֹם" (shalom), which signifies wholeness, completeness, and harmony with God. Through Christ's sacrifice, believers are offered peace with God, reconciling the broken relationship caused by sin.

was upon Him
This phrase emphasizes the substitutionary aspect of Christ's atonement. The punishment that was rightfully ours was placed upon Jesus. This reflects the heart of the Gospel message: Jesus, the sinless Lamb of God, willingly took upon Himself the consequences of our sins, fulfilling the righteous requirements of God's justice.

and by His stripes
"Stripes" refers to the wounds inflicted by flogging, a common Roman practice before crucifixion. The Hebrew word "חַבּוּרָה" (chabburah) means bruise or wound. This imagery is powerful, illustrating the physical suffering Jesus endured. Each stripe represents the cost of our healing and redemption, a testament to the depth of God's love and the severity of sin.

we are healed
The word "healed" comes from the Hebrew "רָפָא" (rapha), meaning to restore or make whole. This healing is not merely physical but encompasses spiritual restoration and salvation. Through Christ's suffering and sacrifice, believers are offered complete healing from the effects of sin, including guilt, shame, and separation from God. This promise of healing is central to the Christian faith, offering hope and assurance of eternal life with God.

We all like sheep have gone astray
This phrase begins with a powerful metaphor comparing humanity to sheep. In the Hebrew text, the word for "sheep" is "צֹאן" (tso'n), which often symbolizes vulnerability and the tendency to wander without guidance. Sheep are known for their lack of direction and dependence on a shepherd. This imagery is used to illustrate the spiritual condition of humanity, emphasizing our tendency to deviate from God's path. Historically, sheep were a common part of daily life in ancient Israel, making this metaphor relatable and poignant for the original audience. The phrase underscores the universal nature of sin, as "we all" indicates that no one is exempt from this tendency to stray.

Each one has turned to his own way
The phrase "each one" highlights the individual responsibility and personal nature of sin. The Hebrew word "פָּנָה" (panah) means "to turn" and suggests a deliberate action of choosing one's own path over God's. This turning away is not just a passive drifting but an active decision to pursue personal desires and interests. The historical context of Israel often involved turning to idolatry and forsaking God's commandments, which serves as a backdrop for understanding this phrase. It reflects the human inclination to prioritize self-will over divine will, leading to spiritual separation from God.

And the LORD has laid upon Him
Here, the focus shifts to the divine response to humanity's waywardness. The Hebrew word "פָּגַע" (paga) is used for "laid upon," which can mean to cause to meet or to intercede. This suggests a deliberate act of God placing the burden of sin upon another. Theologically, this is a prophetic reference to the Messiah, who Christians believe is Jesus Christ. The phrase indicates God's initiative in addressing the problem of sin, highlighting His sovereignty and grace. It is a profound statement of substitutionary atonement, where the Messiah bears the consequences of humanity's sin.

the iniquity of us all
"Iniquity" in Hebrew is "עָוֹן" (avon), which refers to guilt or the consequences of sin. This term encompasses not just the act of sinning but the inherent corruption and guilt that comes with it. The phrase "of us all" reiterates the collective nature of sin, emphasizing that every person is implicated. In the scriptural context, this points to the comprehensive scope of redemption offered through the Messiah. It is a reminder of the depth of human sinfulness and the extent of God's redemptive plan, which covers all transgressions and offers reconciliation to all who believe.

He was oppressed
The Hebrew word for "oppressed" is "נִגַּשׂ" (niggas), which conveys a sense of being driven or harassed. This term reflects the intense pressure and affliction that the Suffering Servant endured. Historically, this oppression can be seen in the trials and tribulations faced by Jesus Christ, who was unjustly accused and mistreated by both religious and political authorities. The oppression signifies the weight of sin and injustice that He bore on behalf of humanity.

and afflicted
The Hebrew word "עָנָה" (anah) for "afflicted" suggests being humbled or bowed down. This word choice emphasizes the humility and submission of the Servant, who willingly accepted suffering. In the New Testament, this is mirrored in Philippians 2:8, where Christ is described as humbling Himself by becoming obedient to death. The affliction was not just physical but also spiritual and emotional, as He bore the sins of the world.

yet He did not open His mouth
This phrase highlights the Servant's silence in the face of suffering, reminiscent of Jesus' demeanor during His trials (Matthew 26:63, 27:14). The silence signifies submission to God's will and a fulfillment of prophecy. It also reflects a profound strength and dignity, as He chose not to defend Himself against false accusations, trusting in God's ultimate justice.

He was led like a lamb to the slaughter
The imagery of a lamb is significant in both Jewish and Christian contexts. In Hebrew, "כַּשֶּׂה" (kaseh) refers to a lamb, an animal often used in sacrificial offerings. This phrase evokes the Passover lamb, symbolizing innocence and sacrifice. Jesus is identified as the "Lamb of God" in John 1:29, underscoring His role as the ultimate sacrifice for sin, willingly led to His death for the redemption of humanity.

and as a sheep before her shearers is silent
The comparison to a sheep before shearers emphasizes meekness and submission. Sheep are known for their docility, especially when being sheared. This metaphor illustrates the Servant's quiet acceptance of suffering. Historically, this reflects Jesus' calm and composed demeanor during His passion, embodying the prophecy with His silent endurance.

so He did not open His mouth
The repetition of this phrase underscores its importance. The Servant's silence is a powerful testament to His obedience and trust in God's plan. It also serves as a model for believers, demonstrating how to respond to unjust suffering with faith and patience. This silence is not weakness but a profound expression of strength and purpose, fulfilling the divine mission of salvation.

By oppression and judgment
This phrase highlights the unjust treatment that the Servant of the Lord endures. The Hebrew word for "oppression" (עֹצֶר, 'otser) conveys a sense of restraint or coercion, suggesting that the Servant is subjected to forceful and unfair treatment. "Judgment" (מִשְׁפָּט, mishpat) typically refers to legal decisions or justice, but here it is perverted. Historically, this reflects the trials of Jesus, where legal procedures were manipulated to achieve a predetermined outcome. The phrase underscores the miscarriage of justice that the Servant experiences, pointing to the broader theme of innocent suffering.

He was taken away
The Hebrew verb used here (לָקַח, laqach) means "to take" or "to carry off." This suggests a forceful removal, indicating that the Servant is taken away against His will. In the context of Jesus' crucifixion, this reflects His arrest and subsequent removal to be judged and executed. The phrase evokes the image of a lamb being led to slaughter, emphasizing the passive submission of the Servant to the will of others, fulfilling the prophecy of His sacrificial role.

And who can recount His descendants?
This rhetorical question emphasizes the lack of physical descendants or progeny. The Hebrew word for "descendants" (דּוֹר, dor) can also mean "generation." In the context of Jesus, this points to His death without leaving behind biological offspring. However, from a spiritual perspective, His "descendants" are those who believe in Him and are born into the family of God. This phrase invites reflection on the eternal impact of the Servant's sacrifice, which transcends physical lineage.

For He was cut off from the land of the living
The phrase "cut off" (נִגְזַר, nigzar) implies a sudden and violent death. "The land of the living" is a Hebrew idiom for life on earth. This vividly describes the Servant's death, which is untimely and unjust. In the context of Jesus, it refers to His crucifixion, where He was physically removed from life. This phrase highlights the severity of His sacrifice, emphasizing the depth of His suffering and the reality of His death.

He was stricken for the transgression of My people
The word "stricken" (נֶגַע, nega) indicates being afflicted or struck, often with a sense of divine judgment. "Transgression" (פֶּשַׁע, pesha) refers to rebellion or sin. This phrase encapsulates the substitutionary atonement of the Servant, who suffers not for His own sins but for the sins of others. In Christian theology, this is a cornerstone of the belief in Jesus' sacrificial death for humanity's sins. The phrase underscores the purpose of the Servant's suffering, which is to bring redemption and reconciliation between God and His people.

He was assigned a grave with the wicked
This phrase highlights the injustice faced by the Suffering Servant, traditionally understood by Christians to be a prophecy about Jesus Christ. The Hebrew word for "assigned" (נָתַן, natan) implies a deliberate action, suggesting that despite His innocence, He was intentionally grouped with wrongdoers. Historically, criminals were often buried in common graves, emphasizing the humiliation and shame intended for Him. This reflects the fulfillment of prophecy in the New Testament, where Jesus was crucified between two criminals (Luke 23:32-33).

and with a rich man in His death
The mention of "a rich man" is a remarkable detail that finds its fulfillment in the New Testament account of Joseph of Arimathea, a wealthy man who provided his own tomb for Jesus' burial (Matthew 27:57-60). The Hebrew word for "rich" (עָשִׁיר, ashir) denotes wealth and influence, contrasting with the previous association with the wicked. This juxtaposition underscores the divine orchestration of events, ensuring that even in death, the Servant's dignity was preserved, fulfilling God's sovereign plan.

although He had done no violence
This phrase emphasizes the innocence and righteousness of the Servant. The Hebrew word for "violence" (חָמָס, chamas) refers to physical harm or injustice. The Servant's life was marked by peace and righteousness, aligning with the New Testament portrayal of Jesus as sinless (1 Peter 2:22). This innocence is central to the Christian understanding of the atonement, as only a spotless sacrifice could atone for the sins of humanity.

nor was any deceit in His mouth
The absence of "deceit" (מִרְמָה, mirmah) in His speech further underscores His purity and truthfulness. In a world marred by sin and falsehood, the Servant stands out as a beacon of truth. This aligns with the New Testament depiction of Jesus, who is described as the Truth (John 14:6) and whose words were always in alignment with God's will. The integrity of the Servant's speech is a testament to His divine nature and mission.

Yet it was the LORD’s will
This phrase underscores the sovereignty and divine purpose of God in the unfolding of events. The Hebrew word for "will" here is "חָפֵץ" (chaphets), which conveys delight, pleasure, or desire. It is crucial to understand that God's will is not arbitrary but is rooted in His perfect wisdom and love. This aligns with the broader biblical narrative that God's plans, though sometimes mysterious, are always for the ultimate good and His glory. The historical context of Isaiah, a prophet during a tumultuous period for Israel, emphasizes that even in suffering, God's purposes are being fulfilled.

to crush Him
The Hebrew word "דָּכָא" (daka) means to crush or bruise. This imagery is powerful and evokes the idea of intense suffering and affliction. In the context of Isaiah 53, this crushing is not without purpose; it is a part of the redemptive plan. Theologically, this points to the suffering of the Messiah, who bears the weight of sin and its consequences. The crushing is not a sign of defeat but a necessary step in the process of redemption, highlighting the depth of sacrifice involved.

and cause Him to suffer
The phrase "cause Him to suffer" reflects the Hebrew "הֶחֱלִי" (hechli), which means to make sick or to afflict. This suffering is not incidental but is part of the divine plan for atonement. It is a profound reminder of the cost of sin and the extent of God's love, willing to endure suffering for the sake of humanity's salvation. Historically, this would resonate with the audience of Isaiah, who were familiar with the concept of sacrificial offerings and the idea of a suffering servant.

When You make His soul a guilt offering
The term "guilt offering" translates the Hebrew "אָשָׁם" (asham), which refers to a specific type of sacrifice in the Levitical system meant to atone for sin. This offering was not just about the physical act but involved the soul, indicating a deep, spiritual transaction. Theologically, this points to the substitutionary atonement of Christ, who becomes the ultimate guilt offering, satisfying divine justice and reconciling humanity to God. This concept is central to Christian doctrine, emphasizing the completeness and sufficiency of Christ's sacrifice.

He will see His offspring
The word "offspring" in Hebrew is "זֶרַע" (zera), meaning seed or descendants. This is a promise of life and continuation beyond death. In the context of Isaiah 53, it suggests the spiritual progeny of the Messiah—those who come to faith through His sacrifice. This is a prophetic assurance of the fruitfulness and effectiveness of the Messiah's work, leading to the establishment of a redeemed community. It is a message of hope and victory, affirming that suffering leads to new life.

He will prolong His days
This phrase speaks to the resurrection and eternal life. The Hebrew "יַאֲרִיךְ יָמִים" (ya'arikh yamim) implies an extension of life beyond the grave. For Christians, this is a clear reference to the resurrection of Christ, who, after His suffering and death, is raised to eternal life. It assures believers of the promise of eternal life through Christ, reinforcing the hope of resurrection and the defeat of death.

and the will of the LORD will prosper in His hand
The word "prosper" in Hebrew is "צָלַח" (tsalach), meaning to succeed or thrive. This indicates that the purposes of God will be accomplished through the Messiah. Despite the suffering and apparent defeat, the ultimate outcome is one of success and fulfillment of God's redemptive plan. This is a powerful reminder of the triumph of God's will, encouraging believers to trust in His sovereign plan, even when circumstances seem dire. It is a testament to the unstoppable nature of God's purposes, which will ultimately prevail.

After the anguish of His soul
This phrase speaks to the intense suffering and emotional turmoil experienced by the Servant, understood by Christians to be a prophecy of Jesus Christ. The Hebrew word for "anguish" is "עָמָל" (amal), which conveys deep labor, toil, and sorrow. This suffering is not just physical but deeply spiritual and emotional, reflecting the weight of sin and separation from God that Jesus bore on behalf of humanity. Historically, this aligns with the accounts of Jesus' agony in the Garden of Gethsemane and His crucifixion, where He experienced profound distress.

He will see the light of life
The phrase "light of life" is a powerful metaphor for resurrection and victory over death. In Hebrew, "אוֹר" (or) means "light," symbolizing hope, purity, and divine presence. This prophecy foretells the resurrection of Christ, affirming the Christian belief that Jesus conquered death and brought eternal life to believers. Theologically, this is a cornerstone of Christian faith, emphasizing that through Christ's resurrection, believers also have the promise of eternal life.

and be satisfied
The satisfaction here is not merely a sense of relief but a profound fulfillment of divine purpose. The Hebrew word "שָׂבַע" (sava) implies being filled or gratified. This satisfaction comes from the successful completion of His mission to redeem humanity. It reflects the joy and fulfillment of God's redemptive plan, as Jesus' sacrifice was not in vain but achieved the intended purpose of salvation for mankind.

By His knowledge
This phrase highlights the wisdom and understanding of the Servant. The Hebrew "דַּעַת" (da'at) refers to knowledge that is experiential and intimate. It suggests that through His experience and understanding of human suffering and sin, Jesus is able to effectively intercede and mediate for humanity. This knowledge is not just intellectual but deeply relational, emphasizing the personal nature of Christ's redemptive work.

My righteous Servant will justify many
The term "righteous Servant" underscores the sinless and holy nature of Jesus. "צַדִּיק" (tzaddik) in Hebrew means just or righteous, indicating moral integrity and divine approval. The act of justifying "many" refers to the legal declaration of righteousness bestowed upon believers through faith in Christ. This is a central tenet of Christian doctrine, where justification is seen as a gift of grace, not earned by works but granted through the sacrificial death and resurrection of Jesus.

and He will bear their iniquities
To "bear" iniquities means to carry or take upon oneself the sins of others. The Hebrew "נָשָׂא" (nasa) conveys the idea of lifting or carrying a burden. This is a vivid depiction of the atonement, where Jesus takes upon Himself the sins of humanity, offering Himself as the ultimate sacrifice. This act of bearing iniquities is foundational to the Christian understanding of salvation, where Jesus' sacrificial death provides the means for forgiveness and reconciliation with God.

Therefore I will allot Him a portion with the great
This phrase signifies a divine reward and exaltation. The Hebrew word for "allot" (חָלַק, chalak) implies a division or distribution, often used in the context of inheritance. The "great" refers to those of high status or honor. In a messianic context, this suggests that the Servant, identified as Jesus Christ, is honored by God for His obedience and sacrifice. Historically, this reflects the ancient Near Eastern practice of kings rewarding their victorious warriors, symbolizing Christ's victory over sin and death.

and He will divide the spoils with the strong
The imagery of dividing spoils is drawn from the aftermath of a battle, where victors share the plunder. The "strong" (עֲצוּמִים, atzumim) can be interpreted as those who are mighty or powerful. This phrase underscores the triumph of the Servant, who, through His suffering, gains victory and shares the benefits of His conquest with His followers. It reflects the New Testament teaching that believers are co-heirs with Christ (Romans 8:17).

because He poured out His life unto death
The phrase "poured out" (עָרָה, arah) conveys a voluntary and complete giving of oneself. This sacrificial imagery is central to the Christian understanding of atonement, where Jesus willingly gave His life for humanity's redemption. The act of pouring out life "unto death" emphasizes the totality of His sacrifice, fulfilling the role of the suffering servant prophesied in Isaiah.

and was numbered with the transgressors
This phrase highlights the identification of the Servant with sinners. The Hebrew word for "numbered" (מָנָה, manah) suggests being counted or reckoned among a group. Jesus' crucifixion between two criminals (Mark 15:27-28) fulfills this prophecy, illustrating His association with humanity's sinfulness, despite His own innocence.

Yet He bore the sin of many
The word "bore" (נָשָׂא, nasa) means to carry or lift up, indicating the Servant's role in taking upon Himself the sins of others. This substitutionary act is foundational to Christian theology, where Jesus is seen as the Lamb of God who takes away the sin of the world (John 1:29). The "many" signifies the vast scope of His redemptive work, encompassing all who believe.

and made intercession for the transgressors
Intercession (פָּגַע, paga) involves mediating or pleading on behalf of others. This role of the Servant as an intercessor is seen in Jesus' prayer for forgiveness for His executioners (Luke 23:34) and His ongoing role as an advocate for believers (Hebrews 7:25). It underscores His compassion and continual work in reconciling humanity to God.