A Study of Isaiah 53 In Its Evolving Historical Contexts (1)

ESSAY ONE

A Study of Isaiah 53

The Interpretation and Evolving Meaning

of the Suffering Servant of God

by R.E. Slater & ChatGPT

Please note

I will provide a process-theological reflection after each of six sections. I have also listed in the Appendix five English versions of Isaiah 53 using BibleHub.com for comparative, side-by-side reading and study. I have also included are the Hebrew & Greek Septuagint (LXX) versions'

“The biblical text does not live in the past alone,

but in the continuing life of evolving communities

that receive and pursue it's loving message.”

- R.E. Slater

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Preface

Among the prophetic writings of the Hebrew Bible, Isaiah 53 stands as one of the most influential and contested passages in religious history. Jews and Christians alike have wrestled with its meaning for centuries. The poem speaks of a mysterious “servant” who suffers unjustly, bears the burdens of others, and ultimately receives vindication.

Yet the identity of this servant has never been singular or fixed. Across time the passage has been interpreted as referring to:

• Israel as a people
• a righteous individual such as an anointed figure
• a future messianic figure (also anointed)
• or, in Christian interpretation, Jesus of Nazareth

These differing readings do not merely reflect theological disagreement. They also reveal how sacred texts function within communities: they are continually re-read, reinterpreted, and re-appropriated as history unfolds.

Isaiah 53 therefore offers an illuminating case study in the dynamic life of scripture. To understand it properly (that is, in its several sociological/religious contexts), we must examine the passage through several layers of context: historical, literary, communal, and theological.

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Introduction

The Mystery of the Suffering Servant

Isaiah 53 forms the climax of a poetic section often called the Fourth Servant Song (Isaiah 52:13–53:12). The poem describes a figure who:

• grows up in obscurity
• is despised and rejected
• bears the suffering of others
• and ultimately receives vindication from God.

The language is striking and evocative:

• “He was despised and rejected.”
• “He has borne our infirmities.”
• “Like a lamb that is led to the slaughter.”
• “By his wounds we are healed.”

Because of this imagery, the passage has become central to many theological debates. But its meaning cannot be grasped in isolation. Instead it emerges through several overlapping contexts that shaped both its original composition and its later interpretations.

I

Among the prophetic writings of the Hebrew Bible, few passages have exerted as enduring and far-reaching an influence as Isaiah 53. The chapter stands at the center of the final and most dramatic of the so-called Servant Songs (Isaiah 52:13–53:12), a poetic sequence embedded within the latter portion of the Book of Isaiah (properly, Deutero-Isaiah, or "Second Isaiah")

• Isaiah 1–39 → Proto-Isaiah (First Isaiah) 
• Isaiah 40–55 → Deutero-Isaiah (Second Isaiah)
• Isaiah 56–66 → Trito-Isaiah (Third Isaiah)
• So Isaiah 53 sits within the Deutero-Isaiah section (40–55).

Proto-Isaiah (Isaiah 1–39)

• Historical setting: 8th century BCE, Jerusalem during the Assyrian crisis, and associated with the historical prophet Isaiah of Jerusalem
• Themes: Warning of judgment, Covenant failure, Political trust in God vs alliances

Deutero-Isaiah (Isaiah 40–55)

• Historical setting: The Babylonian exile (6th century BCE); Jerusalem is already destroyed; Israel is living in captivity.
• Themes: Comfort and restoration; the coming end of exile; God's sovereignty over nations; the Servant of the Lord is introduced; includes the famous opening line that sets the tone: “Comfort, comfort my people.” (Isaiah 40:1)
• Servant Motif Emphasized: Here, Isaiah 53 appears in this section as the fourth and climactic Servant Song: Isaiah 42:1–9, Isaiah 49:1–6, Isaiah 50:4–11, Isaiah 52:13–53:12

Trito-Isaiah (Isaiah 56–66)

• Historical setting:
• 539 BCE - Persia conquers Babylon under Cyrus the Great placing exiled Judeans under Persian rule who issues an edict freeing all foreign captives (Ezra 1.1-4)
• 538-520 BCE - The first return of the post-exilic Judah community from Babylon by Persian King Cyrus' decree; the exiles are led by Zerubbabel. The altar is rebuilt and rebuilding of the temple begun. Political opposition and local conflict delay its build for nearly two decades (Ezra 1-3)
• 516 BCE - (Second) Temple reconstruction resumes under the prophetic encouragement of Haggai and Zechariah. It is completed under Darius I's reign, seventy years after its destruction echoing the prophetic "70 years of exile (Ezra 5-6)
• 458 BCE - Ezra's Reformation ministry commences re-teaching the Torah, establishing updated religious practices, and reinforcing Judah's covenant identity with YHWH. This period reflects a shift from political restoration to religious and legal cultural consolidation (Ezra 7-10).
• 445-432 BCE - Nehemiah (Neh. 1-13) institutes further reforms, rebuilds Jerusalem's fallen walls for protection, and marks the consolidation of Judah's community restoration.
• Throughout this time Persia governed Judah as a small province called "Yehud" with the larger administrative region of Eber-Nari ("Across the River"). They were generally tolerant of local religions provided taxes were paid and political stability was maintained.

• Themes: Judah rebuilds its society; Justice is examined as well as Zion's future hope.

Summary - Why This Matters for Isaiah 53

Understanding the post-exilic period helps illuminate how the Servant Song(s) were later interpreted. After the return from exile, the Judean community was asking:

• Why did Israel suffer so greatly?
• What role did that suffering play in God’s purposes?

Isaiah 53 offered a powerful theological framework in which suffering could be understood not merely as punishment but as part of a larger redemptive story.

II

In this passage, the reader encounters a striking and enigmatic figure described as the “servant of the Lord,” whose life is marked not by triumph or royal splendor but by rejection, suffering, and humiliation. Paradoxically, however, the poem concludes with the servant’s vindication and exaltation, suggesting that the servant’s suffering participates in a larger divine purpose.

The language of Isaiah 53 is both evocative and theologically dense. The servant is portrayed as one who grows up in obscurity, lacking the outward appearance that might command admiration or authority. He is despised and rejected, acquainted intimately with suffering, and treated as one afflicted by divine judgment...

...And yet the poem simultaneously declares that the servant bears the infirmities and transgressions of others, and that through his wounds healing becomes possible. This dramatic reversal - wherein apparent defeat becomes the vehicle for restoration - has invited centuries of reflection on the nature of suffering, justice, and divine purpose.

III

Part of the enduring fascination with Isaiah 53 lies in the ambiguity surrounding the servant’s identity. The text itself never explicitly identifies the servant, leaving future readers to discern whether the figure represents an individual, a collective community, or a symbolic embodiment of Israel’s vocation.

This ambiguity has generated a rich and complex interpretive tradition across both Jewish and Christian history. Jewish interpreters have frequently understood the servant as a representation of Israel or the faithful remnant within Israel, whose historical suffering bears witness to God among the nations. Christian interpreters, by contrast, have often read the passage as a prophetic foreshadowing of the life and death of Jesus Christ, seeing in the servant’s suffering a prefiguration of the crucifixion and its redemptive significance.

Modern biblical scholarship has further complicated the picture by situating Isaiah 53 within its historical and literary contexts. Many scholars argue that the passage practically emerged during the period of Judah's Babylonian exile, when the destruction of Jerusalem , it's Temple, and the forced displacement of its people caused Israel to reconsider the meaning of suffering and covenant faithfulness. Within this context, the Servant Songs can be read as poetic reflections on Israel’s vocation amid catastrophe and displacement. Yet the power of the text lies precisely in the fact that its imagery transcends its immediate historical moment, allowing successive generations to interpret and reapply its themes in light of new experiences and theological concerns.

IV

This present essay approaches Isaiah 53 through several complementary lenses:

• First, it examines the historical context in which the text likely emerged, particularly the crisis of exile that shaped Israel’s theological reflection.

• Second, it explores the literary context of the Servant Songs within the broader structure of Isaiah 40-55.

• Third, it considers how the servant figure has been understood within Jewish interpretation, especially in relation to Israel’s collective identity.

• Fourth, it traces the development of Christian interpretations that identify the servant with Jesus.

• Fifth, the essay reflects upon how modern scholarship recognizes the text’s layered and evolving meanings.

• Finally, we will offer a processual reflection on how Isaiah 53 continues to generate meaning across time, inviting each (cultural) generation to reinterpret the text within its own historical, theological, and experiential horizon.

By examining Isaiah 53 within these multiple contexts, it is hoped deeper appreciation will be gained - not only of the passage itself, but also of the dynamic nature of scriptural interpretation as it persists through the centuries after the initializing events.

Isaiah 53 does not merely preserve a single historical message; rather, it functions as a theological and poetic locus where questions of suffering, redemption, and divine purpose continue to unfold across time. In this sense, Isaiah 53 stands as a remarkable example of how sacred texts remain alive within the communities that receive, interpret, and transmit them.

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Map of Assyria illustrating the biblical Patriarchal Age

I. Historical Context

Isaiah’s World and the Crisis of Judah

The historical prophet commonly known as Isaiah of Jerusalem lived during the late eighth century BCE. His ministry unfolded during the rise of the powerful Assyrian Empire, which threatened the political survival of the (full, undivided) kingdom of Judah.

The period was marked by profound instability:

• looming military invasion
• shifting political alliances
• intense theological reflection on national disaster.

Wicked Ahaz (c. 742-727 BCE), the 12th King of Judah, and his righteous son Hezekiah (c. 715-686 BCE), the 13th King of Judah, faced difficult choices whether to rely upon political alliances or trust in the protection of Yahweh. Ahaz introduced idolatry and faced threats from the Northern Kingdom of Israel (its ten northern tribes) while Hezekiah initiated significant religious reforms throughout Israel and resisted Assyrian expansion.

Model of ancient Jerusalem with the City of David in the foreground

The list of Israelite kings below follows the biblical narrative and generally accepted chronology, starting from the United Monarchy, through it's division into separate kingdoms, to their respective exiles (Assyrian for the North, Babylonian for the South):

1. United Monarchy (c. 1050–930 BCE)

• Saul (c. 1050–1010 BCE)
• David (c. 1010–970 BCE)
• Solomon (c. 970–930 BCE)

2. Divided Monarchy: Kings of Israel and Judah (c. 930–586 BCE)

Following the death of Solomon, the kingdom divided into the Northern Kingdom (Israel) and Southern Kingdom (Judah). The following table correlates their reigns:

Approx. Date	Northern Kingdom (Israel)	Southern Kingdom (Judah)
c. 930 BCE	Jeroboam I (Division)	Rehoboam (Division)
c. 910 BCE	Nadab	Rehoboam / Abijam (Abijah)
c. 909 BCE	Baasha	Asa
c. 886 BCE	Elah	Asa
c. 885 BCE	Zimri / Omri	Asa
c. 874 BCE	Ahab	Asa / Jehoshaphat
c. 853 BCE	Ahaziah	Jehoshaphat
c. 852 BCE	Joram (Jehoram)	Jehoshaphat / Jehoram
c. 841 BCE	Jehu (Coups kill both kings)	Ahaziah / Athaliah (Queen)
c. 835 BCE	Jehu / Jehoahaz	Joash (Jehoash)
c. 798 BCE	Jehoash (Joash)	Amaziah
c. 782 BCE	Jeroboam II	Uzziah (Azariah)
c. 753 BCE	Zechariah / Shallum / Menahem	Uzziah / Jotham
c. 742 BCE	Pekahiah	Jotham
c. 732 BCE	Pekah / Hoshea	Ahaz
722 BCE	EXILE (Fall of Samaria)	Hezekiah
c. 698 BCE	(Exiled)	Manasseh
c. 642 BCE	(Exiled)	Amon / Josiah
c. 609 BCE	(Exiled)	Jehoahaz / Jehoiakim
c. 597 BCE	(Exiled)	Jehoiachin
597-586 BCE	(Exiled)	Zedekiah
586 BCE	(Exiled)	EXILE (Fall of Jerusalem)

London Museum. 19th Century Assyrian slab of Divine Rule

II

Returning to Isaiah 53, most modern scholars agree that the Deutero-Isaiah section containing Isaiah 53 belongs to a later stage in the book’s development. Hence, chapters 40–55 are widely associated with an anonymous prophetic voice writing during the Babylonian exile in the sixth century BCE whose voice is later woven into the Jewish Canon (Scriptures) after the restoration of Israel's (second) Temple (sic, "the Second Temple period").

Despite this later composition, the deutero-text draws upon earlier themes already present in the Proto-Isaiah tradition.(chapters 1-39):

• Israel’s missional/ministration vocation as a witness to the nations
• The teaching of divine discipline as part of covenantal history (cycles of judgment and restoration) known as periods of blessing and cursing.

The early prophetic framework of the prophet Isaiah therefore provided the later theological foundation through which post-Isaiah writers would interpret Israel’s forsakenness, judgment, and catastrophic exile.

III

In detail, the prophetic tradition associated with Isaiah of Jerusalem emerged during one of the most turbulent periods in the history of the southern kingdom of Judah. The latter half of the eighth century BCE witnessed the rapid expansion of the Neo-Assyrian Empire, whose military campaigns reshaped the political landscape of the ancient Near East. Small Levantine states such as Judah existed under constant pressure from this imperial power, and survival often depended upon a delicate balance of diplomacy, tribute, and shifting alliances.

The geopolitical situation produced a climate of profound instability within Judah. Military invasion remained a persistent threat as Assyrian armies advanced westward across the Fertile Crescent. Neighboring kingdoms were conquered or reduced to vassal status, and the specter of similar devastation loomed over Jerusalem. In response, Judah’s rulers faced a difficult political dilemma: whether to enter defensive alliances with other regional powers - such as Egypt - or to pursue a policy of reliance upon divine protection.

These tensions are vividly reflected in the reigns of Ahaz and Hezekiah, both of whom confronted the strategic and theological implications of Assyrian dominance. For the prophet Isaiah, the fundamental issue was not merely political but theological. He insisted that Judah’s ultimate security lay not in military alliances but in fidelity to Yahweh and trust in Yahweh's divine sovereignty over history. In Isaiah's view, political maneuvering that ignored this theological reality reflected a deeper crisis of faith within the covenant community.

IV

Although these events belong to the historical context of the eighth century BCE, most modern scholars agree that Isaiah 53 itself was composed considerably later, during the period of the Babylonian exile in the sixth century BCE. The portion of the book in which the passage appears - Isaiah 40-55 - is widely attributed to an anonymous prophetic voice often referred to as “Second Isaiah” or Deutero-Isaiah. Writing in the aftermath of Jerusalem’s destruction in 586 BCE, this later prophet addressed a community struggling to interpret the meaning of exile and national catastrophe.

Yet the theological vision of Deutero-Isaiah did not arise in isolation. The earlier prophetic traditions associated with Isaiah of Jerusalem provided the conceptual and theological framework through which the later author interpreted Israel’s suffering. Several themes link the two contexts (CC 1-39 and CC 40-55). The prophetic tradition consistently portrays Israel as possessing a distinctive vocation among the nations, called to bear witness to the reality and to Yahweh's righteous justice. Further, national calamity is frequently understood not simply as divine abandonment but as part of the covenantal dynamics of discipline and restoration. Judgment, within this framework, is never the final word; it remains oriented toward the possibility of renewal.

In this way the earlier Isaiah tradition furnished the theological grammar through which later generations could interpret the catastrophic events of the Babylonian exile. The (national) suffering described in Isaiah 53 therefore resonates not only with the historical experience of surviving Jewish exiles but also with the broader prophetic conviction that divine purposes may unfold through moments of crisis and apparent defeat.

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Process-Theological Reflection

From a process-oriented perspective, the historical setting of Isaiah’s prophetic tradition illustrates how religious meaning emerges within concrete historical circumstances. The theological insights preserved in Isaiah were not abstract doctrines detached from lived experience; rather, they were responses to the evolving realities of political upheaval, imperial domination, and communal survival. As history unfolded—from the Assyrian threat of the eighth century to the Babylonian exile of the sixth—Israel’s understanding of divine purpose continued to develop. The prophetic tradition therefore reflects an ongoing interpretive process in which communities discern the presence and activity of God within the changing conditions of historical life.

Within such a framework, what the biblical writers frequently describe as cycles of divine judgment may be understood less as acts of punitive intervention by God and more as the unfolding consequences of human decisions within a morally structured universe. Warfare, injustice, exploitation, and political hubris generate destructive outcomes that reverberate through societies and generations. Ancient prophets interpreted these events through the theological language available to them, often attributing catastrophe directly to divine judgment. A process perspective, however, suggests that such disasters arise primarily from human actions themselves, while God’s role remains one of persistent invitation toward repentance, healing, and restoration. In this sense the prophetic narrative can be read not as evidence of a wrathful deity inflicting punishment, but as testimony to a divine presence continually seeking to transform the tragic consequences of human failure into opportunities for renewal.

A related dimension emerges when one considers the covenantal framework of blessings and curses that permeates much of the Hebrew Bible. This pattern did not arise uniquely within Israel but reflects a broader ancient Near Eastern cultural inheritance, particularly from treaty traditions in which loyalty to a sovereign was accompanied by promises of reward and warnings of penalty. Israel’s religious imagination adopted and reshaped these conventions to express its covenant relationship with God. From a process perspective, such language can be interpreted as an early attempt to articulate the deep intuition that human behavior and communal well-being are interconnected. Faithfulness to justice, compassion, and covenantal responsibility tends toward flourishing, while injustice and violence generate instability and suffering. The blessings-and-curses motif thus represents an early theological effort to describe the moral fabric of relational existence.

Taken together, these reflections reveal the dynamic character of Israel’s theological development. The prophetic tradition did not emerge fully formed but evolved through successive generations as communities struggled to interpret their historical experiences in relation to God. In a process framework, this evolution reflects the ongoing interaction between divine persuasion and human interpretation. God continuously offers possibilities for life, justice, and restoration, while human communities interpret those possibilities through the symbolic languages and cultural frameworks available to them. Isaiah’s prophetic witness—and the later reinterpretation of that witness during exile—therefore exemplifies the living, unfolding character of theological understanding within history.

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BIBLIOGRAPHY

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Blenkinsopp, Joseph. Isaiah 40–55. New York: Doubleday, 2002.

Brueggemann, Walter. Isaiah 40–66. Louisville: Westminster John Knox Press, 1998.

Childs, Brevard S. Isaiah. Louisville: Westminster John Knox Press, 2001.

Collins, John J. Introduction to the Hebrew Bible. Minneapolis: Fortress Press, 2018.

Goldingay, John. The Message of Isaiah 40–55. London: T&T Clark, 2005.

Sweeney, Marvin A. Isaiah 40–66. Grand Rapids: Eerdmans, 2016.

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APPENDIX

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Isaiah 53 in the King James Version (KJV), New American Standard Bible (NASB), English Standard Version (ESV), and New Revised Standard Version (NRSV) presents the "Suffering Servant" prophecy with distinct linguistic flavors, ranging from archaic, poetic language to modern, literal phrasing.

Here is a sample breakdown of linguistic/semantic differences:

1. Sample Verse Comparison (Isaiah 53:5)

• KJV: Uses "wounded" and "bruised" with the famous phrase "with his stripes we are healed".
• NASB (1995/2020): Uses "pierced through" and "crushed" for a more intense image.
• ESV: Similar to NASB with "pierced" and "crushed," but renders the end as "with his wounds we are healed".
• NRSV: Uses "wounded" and "crushed," focusing on "punishment that made us whole".

2. Translation Approach & Tone

• KJV (1611): Known for its poetic, archaic language (e.g., "hath") and traditional phrasing.
• NASB (1995/2020): A highly literal, "word-for-word" translation prioritizing precision in modern English.
• ESV (English Standard Version): Balances literal accuracy with improved readability compared to the KJV.
• NRSV (New Revised Standard Version): A "formal equivalence" translation using modern, inclusive language.

3. Parallel Bible Study Comparison

• NASB is generally considered the most precise.
• For Tradition/Beauty: KJV is the standard for poetic, traditional English.
• For Readability/Accuracy Balance: ESV offers a solid balance of the two.
• For Modern Semantic Updates: NRSV provides updated, often more inclusive, phrasing.

4. New Testament References

• The Suffering Servant
• Matthew 26:57-68
• Mark 14:53-65
• John 18:19-24
• 1 Peter 2:21-25

• A Grave Assigned
• Matthew 27:57-61
• Mark 15:42-47
• Luke 23:50-56
• John 19:38-42

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New American Standard Bible 1995

English Standard Version

1Who has believed our message? And to whom has the arm of the LORD been revealed?

1Who has believed what he has heard from us? And to whom has the arm of the LORD been revealed?

2For He grew up before Him like a tender shoot, And like a root out of parched ground; He has no stately form or majesty That we should look upon Him, Nor appearance that we should be attracted to Him.

2For he grew up before him like a young plant, and like a root out of dry ground; he had no form or majesty that we should look at him, and no beauty that we should desire him.

3He was despised and forsaken of men, A man of sorrows and acquainted with grief; And like one from whom men hide their face He was despised, and we did not esteem Him.

3He was despised and rejected by men, a man of sorrows and acquainted with grief; and as one from whom men hide their faces he was despised, and we esteemed him not.

4Surely our griefs He Himself bore, And our sorrows He carried; Yet we ourselves esteemed Him stricken, Smitten of God, and afflicted.

4Surely he has borne our griefs and carried our sorrows; yet we esteemed him stricken, smitten by God, and afflicted.

5But He was pierced through for our transgressions, He was crushed for our iniquities; The chastening for our well-being fell upon Him, And by His scourging we are healed.

5But he was pierced for our transgressions; he was crushed for our iniquities; upon him was the chastisement that brought us peace, and with his wounds we are healed.

6All of us like sheep have gone astray, Each of us has turned to his own way; But the LORD has caused the iniquity of us all To fall on Him.

6All we like sheep have gone astray; we have turned—every one—to his own way; and the LORD has laid on him the iniquity of us all.

7He was oppressed and He was afflicted, Yet He did not open His mouth; Like a lamb that is led to slaughter, And like a sheep that is silent before its shearers, So He did not open His mouth.

7He was oppressed, and he was afflicted, yet he opened not his mouth; like a lamb that is led to the slaughter, and like a sheep that before its shearers is silent, so he opened not his mouth.

8By 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, to whom the stroke was due?

8By 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, stricken for the transgression of my people?

9His grave was assigned with wicked men, Yet He was with a rich man in His death, Because He had done no violence, Nor was there any deceit in His mouth.

9And they made his grave with the wicked and with a rich man in his death, although he had done no violence, and there was no deceit in his mouth.

10But the LORD was pleased To crush Him, putting Him to grief; If He would render Himself as a guilt offering, He will see His offspring, He will prolong His days, And the good pleasure of the LORD will prosper in His hand.

10Yet 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.

11As a result of the anguish of His soul, He will see it and be satisfied; By His knowledge the Righteous One, My Servant, will justify the many, As He will bear their iniquities.

11Out 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.

12Therefore, I will allot Him a portion with the great, And He will divide the booty with the strong; Because He poured out Himself to death, And was numbered with the transgressors; Yet He Himself bore the sin of many, And interceded for the transgressors.

12Therefore I will divide him a portion with the many, and he shall divide the spoil with the strong, because he poured out his soul to death and was numbered with the transgressors; yet he bore the sin of many, and makes intercession for the transgressors.

New American Standard Bible Copyright © 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, 1995 by The Lockman Foundation, La Habra, Calif. All rights reserved. For Permission to Quote Information visit //www.lockman.org

ESV Text Edition: 2016. The ESV® Bible (The Holy Bible, English Standard Version®) copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers. The ESV® text has been reproduced in cooperation with and by permission of Good News Publishers. Unauthorized reproduction of this publication is prohibited. All rights reserved.

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New King James Version

King James Bible

1Who has believed our report? And to whom has the arm of the LORD been revealed?

1Who hath believed our report? and to whom is the arm of the LORD revealed?

2For He shall grow up before Him as a tender plant, And as a root out of dry ground. He has no form or comeliness; And when we see Him, There is no beauty that we should desire Him.

2For 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.

3He is despised and rejected by men, A Man of sorrows and acquainted with grief. And we hid, as it were, our faces from Him; He was despised, and we did not esteem Him.

3He 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.

4Surely He has borne our griefs And carried our sorrows; Yet we esteemed Him stricken, Smitten by God, and afflicted.

4Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted.

5But He was wounded for our transgressions, He was bruised for our iniquities; The chastisement for our peace was upon Him, And by His stripes we are healed.

5But 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.

6All we like sheep have gone astray; We have turned, every one, to his own way; And the LORD has laid on Him the iniquity of us all.

6All 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.

7He was oppressed and He was afflicted, Yet He opened not His mouth; He was led as a lamb to the slaughter, And as a sheep before its shearers is silent, So He opened not His mouth.

7He 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.

8He was taken from prison and from judgment, And who will declare His generation? For He was cut off from the land of the living; For the transgressions of My people He was stricken.

8He 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.

9And they made His grave with the wicked— But with the rich at His death, Because He had done no violence, Nor was any deceit in His mouth.

9And 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.

10Yet it pleased the LORD to bruise Him; He has put Him to grief. When You 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.

10Yet 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.

11He shall see the labor of His soul, and be satisfied. By His knowledge My righteous Servant shall justify many, For He shall bear their iniquities.

11He 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.

12Therefore I will 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 He was numbered with the transgressors, And He bore the sin of many, And made intercession for the transgressors.

12Therefore 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.

The Holy Bible, New King James Version, Copyright © 1982 Thomas Nelson. All rights reserved.

King James Bible, text courtesy of BibleProtector.com.

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New Revised Standard Version Catholic Edition

1Who has believed what we have heard?

And to whom has the arm of the Lord been revealed?

2For he grew up before him like a young plant,

and like a root out of dry ground;

he had no form or majesty that we should look at him,

nothing in his appearance that we should desire him.

3He was despised and rejected by others;

a man of suffering[a] and acquainted with infirmity;

and as one from whom others hide their faces[b]

he was despised, and we held him of no account.

4Surely he has borne our infirmities

and carried our diseases;

yet we accounted him stricken,

struck down by God, and afflicted.

5But he was wounded for our transgressions,

crushed for our iniquities;

upon him was the punishment that made us whole,

and by his bruises we are healed.

6All we like sheep have gone astray;

we have all turned to our own way,

and the Lord has laid on him

the iniquity of us all.

7He was oppressed, and he was afflicted,

yet he did not open his mouth;

like a lamb that is led to the slaughter,

and like a sheep that before its shearers is silent,

so he did not open his mouth.

8By a perversion of justice he was taken away.

Who could have imagined his future?

For he was cut off from the land of the living,

stricken for the transgression of my people.

9They made his grave with the wicked

and his tomb[c] with the rich,[d]

although he had done no violence,

and there was no deceit in his mouth.

10Yet it was the will of the Lord to crush him with pain.[e]

When you make his life an offering for sin,[f]

he shall see his offspring, and shall prolong his days;

through him the will of the Lord shall prosper.

11 Out of his anguish he shall see light;[g]

he shall find satisfaction through his knowledge.

The righteous one,[h] my servant, shall make many righteous,

and he shall bear their iniquities.

12Therefore I will allot him a portion with the great,

and he shall divide the spoil with the strong;

because he poured out himself to death,

and was numbered with the transgressors;

yet he bore the sin of many,

and made intercession for the transgressors.

Scripture quotations are from the New Revised Standard Version Bible: Catholic Edition, copyright © 1989, 1993 National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved worldwide.

---

The Hebrew Bible

Please note: The verse numbers are misplaced and should be located to

the right side of the text as Hebrew is read right to left, top to bottom.

The Suffering Servant

מִ֥י הֶאֱמִ֖ין לִשְׁמֻעָתֵ֑נוּ וּזְר֥וֹעַ יְהוָ֖ה עַל־ מִ֥י נִגְלָֽתָה׃ 1

2 וַיַּ֨עַל כַּיּוֹנֵ֜ק לְפָנָ֗יו וְכַשֹּׁ֙רֶשׁ֙ מֵאֶ֣רֶץ צִיָּ֔ה לֹא־ תֹ֥אַר ל֖וֹ וְלֹ֣א הָדָ֑ר וְנִרְאֵ֥הוּ וְלֹֽא־ מַרְאֶ֖ה וְנֶחְמְדֵֽהוּ׃

3 נִבְזֶה֙ וַחֲדַ֣ל אִישִׁ֔ים אִ֥ישׁ מַכְאֹב֖וֹת וִיד֣וּעַ חֹ֑לִי וּכְמַסְתֵּ֤ר פָּנִים֙ מִמֶּ֔נּוּ נִבְזֶ֖ה וְלֹ֥א חֲשַׁבְנֻֽהוּ׃

4 אָכֵ֤ן חֳלָיֵ֙נוּ֙ ה֣וּא נָשָׂ֔א וּמַכְאֹבֵ֖ינוּ סְבָלָ֑ם וַאֲנַ֣חְנוּ חֲשַׁבְנֻ֔הוּ נָג֛וּעַ מֻכֵּ֥ה אֱלֹהִ֖ים וּמְעֻנֶּֽה׃

5 וְהוּא֙ מְחֹלָ֣ל מִפְּשָׁעֵ֔נוּ מְדֻכָּ֖א מֵעֲוֺנֹתֵ֑ינוּ מוּסַ֤ר שְׁלוֹמֵ֙נוּ֙ עָלָ֔יו וּבַחֲבֻרָת֖וֹ נִרְפָּא־ לָֽנוּ׃

6 כֻּלָּ֙נוּ֙ כַּצֹּ֣אן תָּעִ֔ינוּ אִ֥ישׁ לְדַרְכּ֖וֹ פָּנִ֑ינוּ וַֽיהוָה֙ הִפְגִּ֣יעַ בּ֔וֹ אֵ֖ת עֲוֺ֥ן כֻּלָּֽנוּ׃

7 נִגַּ֨שׂ וְה֣וּא נַעֲנֶה֮ וְלֹ֣א יִפְתַּח־ פִּיו֒ כַּשֶּׂה֙ לַטֶּ֣בַח יוּבָ֔ל וּכְרָחֵ֕ל לִפְנֵ֥י גֹזְזֶ֖יהָ נֶאֱלָ֑מָה וְלֹ֥א יִפְתַּ֖ח פִּֽיו׃

8 מֵעֹ֤צֶר וּמִמִּשְׁפָּט֙ לֻקָּ֔ח וְאֶת־ דּוֹר֖וֹ מִ֣י יְשׂוֹחֵ֑חַ כִּ֤י נִגְזַר֙ מֵאֶ֣רֶץ חַיִּ֔ים מִפֶּ֥שַׁע עַמִּ֖י נֶ֥גַע לָֽמוֹ׃

A Grave Assigned

9 וַיִּתֵּ֤ן אֶת־ רְשָׁעִים֙ קִבְר֔וֹ וְאֶת־ עָשִׁ֖יר בְּמֹתָ֑יו עַ֚ל לֹא־ חָמָ֣ס עָשָׂ֔ה וְלֹ֥א מִרְמָ֖ה בְּפִֽיו׃

10 וַיהוָ֞ה חָפֵ֤ץ דַּכְּאוֹ֙ הֶֽחֱלִ֔י אִם־ תָּשִׂ֤ים אָשָׁם֙ נַפְשׁ֔וֹ יִרְאֶ֥ה זֶ֖רַע יַאֲרִ֣יךְ יָמִ֑ים וְחֵ֥פֶץ יְהוָ֖ה בְּיָד֥וֹ יִצְלָֽח׃

11 מֵעֲמַ֤ל נַפְשׁוֹ֙ יִרְאֶ֣ה יִשְׂבָּ֔ע בְּדַעְתּ֗וֹ יַצְדִּ֥יק צַדִּ֛יק עַבְדִּ֖י לָֽרַבִּ֑ים וַעֲוֺנֹתָ֖ם ה֥וּא יִסְבֹּֽל׃

12 לָכֵ֞ן אֲחַלֶּק־ ל֣וֹ בָרַבִּ֗ים וְאֶת־ עֲצוּמִים֮ יְחַלֵּ֣ק שָׁלָל֒ תַּ֗חַת אֲשֶׁ֨ר הֶעֱרָ֤ה לַמָּ֙וֶת֙ נַפְשׁ֔וֹ וְאֶת־ פֹּשְׁעִ֖ים נִמְנָ֑ה וְהוּא֙ חֵטְא־ רַבִּ֣ים נָשָׂ֔א וְלַפֹּשְׁעִ֖ים יַפְגִּֽיעַ׃ ס

Study Bible by Bible Hub in cooperation with Helps Ministries. For comparative study, where possible, chapter and verse numbers are mapped to the traditional convention used by modern English texts.

Westminster Leningrad Codex text courtesy of www.tanach.us

Hebrew Transliteration Via ALittleHebrew.com

Strong's Tagging via Open Scriptures, David Troidl and Christopher Kimball

Morphology in partnership with Helps Bible

Section Headings Courtesy INT Bible © 2012, Used by Permission

---

The LXX Version (Swete's Septuagint)

The Suffering Servant

1 Κύριε, τίς ἐπίστευσεν τῇ ἀκοῇ ἡμῶν; καὶ ὁ βραχίων Κυρίου τίνι ἀπεκαλύφθη;

2 ἀνηγγείλαμεν ὡς παιδίον ἐναντίον αὐτοῦ, ὡς ῥίζα ἐν γῇ διψώσῃ· οὐκ ἔστιν εἶδος αὐτῷ οὐδὲ δόξα. καὶ εἴδομεν αὐτόν, καὶ οὐκ εἶχεν εἶδος οὐδὲ κάλλος,

3 ἀλλὰ τὸ εἶδος αὐτοῦ ἄτιμον καὶ ἐκλιπὸν παρὰ τοὺς υἱοὺς τῶν ἀνθρώπων· ἄνθρωπος ἐν πληγῇ ὢν καὶ εἰδὼς φέρειν μαλακίαν, ὅτι ἀπέστραπται τὸ πρόσωπον αὐτοῦ, ⸆ ἠτιμάσθη καὶ οὐκ ἐλογίσθη.

4 οὗτος τὰς ἁμαρτίας ἡμῶν φέρει καὶ περὶ ἡμῶν ὀδυνᾶται, καὶ ἡμεῖς ἐλογισάμεθα αὐτὸν εἶναι ἐν πόνῳ καὶ ἐν πληγῇ καὶ ἐν κακώσει.

5 αὐτὸς δὲ ἐτραυματίσθη διὰ τὰς ἁμαρτίας ἡμῶν, καὶ μεμαλάκισται διὰ τὰς ἀνομίας ἡμῶν· παιδία εἰρήνης ἡμῶν ἐπ᾽ αὐτόν, τῷ μώλωπι αὐτοῦ ἡμεῖς ἰάθημεν.

6 πάντες ὡς πρόβατα ἐπλανήθημεν, ἄνθρωπος τῇ ὁδῷ αὐτοῦ ἐπλανήθη· καὶ Κύριος παρέδωκεν αὐτὸν ταῖς ἁμαρτίαις ἡμῶν.

7 καὶ αὐτὸς διὰ τὸ κεκακῶσθαι οὐκ ἀνοίγει τὸ στόμα· ὡς πρόβατον ἐπὶ σφαγὴν ἤχθη, καὶ ὡς ἀμνὸς ἐναντίον τοῦ κείροντος ἄφωνος, οὕτως οὐκ ἀνοίγει τὸ στόμα αὐτοῦ.

8 ἐν τῇ ταπεινώσει ἡ κρίσις αὐτοῦ ἤρθη· τὴν γενεὰν αὐτοῦ τίς διηγήσεται; ὅτι αἴρεται ἀπὸ τῆς γῆς ἡ ζωὴ αὐτοῦ, ἀπὸ τῶν ἀνομιῶν τοῦ λαοῦ μου ἤχθη εἰς θάνατον.

A Grave Assigned

9 καὶ δώσω τοὺς πονηροὺς ἀντὶ τῆς ταφῆς αὐτοῦ, καὶ τοὺς πλουσίους ἀντὶ τοῦ θανάτου· ὅτι ἀνομίαν οὐκ ἐποίησεν, οὐδὲ δόλον ἐν τῷ στόματι αὐτοῦ.

10 καὶ Κύριος βούλεται καθαρίσαι αὐτὸν τῆς πληγῆς· ἐὰν δῶτε περὶ ἁμαρτίας, ἡ ψυχὴ ἡμῶν ὄψεται σπέρμα μακρόβιον· καὶ βούλεται Κύριος ἀφελεῖν ἀπὸ τοῦ πόνου τῆς ψυχῆς αὐτοῦ,

11 δεῖξαι αὐτῷ φῶς καὶ πλάσαι τῇ συνέσει, δικαιῶσαι δίκαιον εὖ δουλεύοντα πολλοῖς, καὶ τὰς ἁμαρτίας αὐτῶν αὐτὸς ἀνοίσει.

12 διὰ τοῦτο αὐτὸς κληρονομήσει πολλούς, καὶ τῶν ἰσχυρῶν μεριεῖ σκῦλα· ἀνθ᾽ ὧν παρεδόθη εἰς θάνατον ἡ ψυχὴ αὐτοῦ, καὶ ἐν τοῖς ἀνόμοις ἐλογίσθη, καὶ αὐτὸς ἁμαρτίας πολλῶν ἀνήνεγκεν, καὶ διὰ τὰς ἀνομίας αὐτῶν παρεδόθη.

LXX-Swete-1930 courtesy of Eliran Wong. [BibleBento.com]
https://github.com/eliranwong/NES-Swete-1930 GNU General Public License v3.0

THE OLD TESTAMENT IN GREEK ACCORDING TO THE SEPTUAGINT edited by HENRY BARCLAY SWETE D.D. VOL. I - GENESIS–IV KINGS - Fourth Edition, 1909 - Reprinted 1925 VOL. II - I CRONICLES–TOBIT - Third Edition, 1907 VOL. III - HOSEA–IV MACCABEES - Fourth Edition, 1912 - Reprinted 1930 CAMBRIDGE AT THE UNIVERSITY PRESS

Versification has been modified to correspond with modern English texts. Section Headings Courtesy Bible Hub.