collapse all  

Text -- Isaiah 53:8 (NET)

Strongs On/Off
Context
53:8 He was led away after an unjust trial– but who even cared? Indeed, he was cut off from the land of the living; because of the rebellion of his own people he was wounded.
Parallel   Cross Reference (TSK)   ITL  
Table of Contents

Word/Phrase Notes
Wesley , JFB , Clarke , Calvin , Defender , TSK

Word/Phrase Notes
Barnes , Poole , Haydock , Gill

Verse Notes / Footnotes
NET Notes , Geneva Bible

Verse Range Notes
TSK Synopsis , MHCC , Matthew Henry , Keil-Delitzsch , Constable , Guzik

collapse all
Commentary -- Word/Phrase Notes (per phrase)

Wesley: Isa 53:8 - -- Out of this life.

Out of this life.

Wesley: Isa 53:8 - -- By oppression and violence. and a pretence of justice.

By oppression and violence. and a pretence of justice.

Wesley: Isa 53:8 - -- His posterity. For his death shall not be unfruitful; when he is raised from the dead, he shall have a spiritual seed, a numberless multitude of those...

His posterity. For his death shall not be unfruitful; when he is raised from the dead, he shall have a spiritual seed, a numberless multitude of those who shall believe in him.

Wesley: Isa 53:8 - -- By a violent death. And this may be added as a reason of the blessing of a numerous posterity conferred upon him, because he was willing to be cut off...

By a violent death. And this may be added as a reason of the blessing of a numerous posterity conferred upon him, because he was willing to be cut off for the transgression of his people.

JFB: Isa 53:8 - -- Rather, "He was taken away (that is, cut off) by oppression and by a judicial sentence"; a hendiadys for, "by an oppressive judicial sentence" [LOWTH ...

Rather, "He was taken away (that is, cut off) by oppression and by a judicial sentence"; a hendiadys for, "by an oppressive judicial sentence" [LOWTH and HENGSTENBERG]. GESENIUS not so well, "He was delivered from oppression and punishment" only by death. English Version also translates, "from . . . from," not "by . . . by." But "prison" is not true of Jesus, who was not incarcerated; restraint and bonds (Joh 18:24) more accord with the Hebrew. Act 8:33; translate as the Septuagint: "In His humiliation His judgment (legal trial) was taken away"; the virtual sense of the Hebrew as rendered by LOWTH and sanctioned by the inspired writer of Acts; He was treated as one so mean that a fair trial was denied Him (Mat 26:59; Mar 14:55-59). HORSLEY translates, "After condemnation and judgment He was accepted."

JFB: Isa 53:8 - -- Who can set forth (the wickedness of) His generation? that is, of His contemporaries [ALFORD on Act 8:33], which suits best the parallelism, "the wick...

Who can set forth (the wickedness of) His generation? that is, of His contemporaries [ALFORD on Act 8:33], which suits best the parallelism, "the wickedness of His generation" corresponding to "oppressive judgment." But LUTHER, "His length of life," that is, there shall be no end of His future days (Isa 53:10; Rom 6:9). CALVIN includes the days of His Church, which is inseparable from Himself. HENGSTENBERG, "His posterity." He, indeed, shall be cut off, but His race shall be so numerous that none can fully declare it. CHYRSOSTOM, &c., "His eternal sonship and miraculous incarnation."

JFB: Isa 53:8 - -- Implying a violent death (Dan 9:26).

Implying a violent death (Dan 9:26).

JFB: Isa 53:8 - -- Isaiah, including himself among them by the word "my" [HENGSTENBERG]. Rather, JEHOVAH speaks in the person of His prophet, "My people," by the electio...

Isaiah, including himself among them by the word "my" [HENGSTENBERG]. Rather, JEHOVAH speaks in the person of His prophet, "My people," by the election of grace (Heb 2:13).

JFB: Isa 53:8 - -- Hebrew, "the stroke (was laid) upon Him." GESENIUS says the Hebrew means "them"; the collective body, whether of the prophets or people, to which the ...

Hebrew, "the stroke (was laid) upon Him." GESENIUS says the Hebrew means "them"; the collective body, whether of the prophets or people, to which the Jews refer the whole prophecy. But JEROME, the Syriac, and Ethiopiac versions translate it "Him"; so it is singular in some passages; Psa 11:7, His; Job 27:23, Him; Isa 44:15, thereto. The Septuagint, the Hebrew, lamo, "upon Him," read the similar words, lamuth, "unto death," which would at once set aside the Jewish interpretation, "upon them." ORIGEN, who laboriously compared the Hebrew with the Septuagint, so read it, and urged it against the Jews of his day, who would have denied it to be the true reading if the word had not then really so stood in the Hebrew text [LOWTH]. If his sole authority be thought insufficient, perhaps lamo may imply that Messiah was the representative of the collective body of all men; hence the equivocal plural-singular form.

Clarke: Isa 53:8 - -- And who shall declare his generation "And his manner of life who would declare"- A learned friend has communicated to me the following passages from...

And who shall declare his generation "And his manner of life who would declare"- A learned friend has communicated to me the following passages from the Mishna, and the Gemara of Babylon, as leading to a satisfactory explication of this difficult place. It is said in the former, that before any one was punished for a capital crime, proclamation was made before the prisoner by the public crier, in these words: כל מי שיודע לו זכות יבא וילמד עליו col mi shioda lo zachoth yabo vayilmad alaiv , "whosoever knows any thing of this man’ s innocence, let him come and declare it. "Tract. Sandhedrim. Surenhus. Part 4 p. 233. On which passage the Gemara of Babylon adds, that "before the death of Jesus this proclamation was made for forty days; but no defense could be found."On which words Lardner observes: "It is truly surprising to see such falsities, contrary to well-known facts."Testimonies, Vol. 1 p. 198. The report is certainly false; but this false report is founded on the supposition that there was such a custom, and so far confirms the account given from the Mishna. The Mishna was composed in the middle of the second century according to Prideaux; Lardner ascribes it to the year of Christ 180

Casaubon has a quotation from Maimonides which farther confirms this account: - Exercitat. in Baronii Annales, Art. lxxvi. Ann. 34. Numbers 119. Auctor est Maimonides in Perek 13 ejus libri ex opere Jad, solitum fieri, ut cum reus, sententiam mortis passus, a loco judicii exibat ducendus ad supplicium, praecedoret ipsum חכרוז κηρυξ, praeco; et haec verba diceret: Ille exit occidendus morte illa, quia transgressus est transgressione illa, in loco illo, tempore illo, et sunt ejus ret testes ille et ille. Qui noverit aliquid ad ejus innoeentiam probandam, veniat, et loquatur pro eo . "It was customary when sentence of death was passed upon a criminal, and he was led out from the seat of judgment to the place of punishment, a crier went before, and spoke as follows: - ‘ This man is going out to suffer death by - because he has transgressed by - such a transgression, in such a place, in such a time; and the witnesses against him are - . He who may know any thing relative to his innocence let him come and speak in his behalf.’

Now it is plain from the history of the four Evangelists, that in the trlal and condemnation of Jesus no such rule was observed; though, according to the account of the Mishna, it must have been in practice at that time, no proclamation was made for any person to bear witness to the innocence and character of Jesus; nor did any one voluntarily step forth to give his attestation to it. And our Savior seems to refer to such a custom, and to claim the benefit of it, by his answer to the high priest, when he asked him of his disciples and of his doctrine: "I spoke openly to the world; I ever taught in the synagogue and in the temple, whither the Jews always resort; and in secret have I said nothing. Why askest thou me? ask them who heard me, what I have said unto them: behold, they know what I said,"Joh 18:20, Joh 18:21. This, therefore, was one remarkable instance of hardship and injustice, among others predicted by the prophet, which our Savior underwent in his trial and sufferings

St. Paul likewise, in similar circumstances, standing before the judgment seat of Festus, seems to complain of the same unjust treatment; that no one was called, or would appear, to vindicate his character. "My manner of life ( την βιωσιν μου, דורי dori , ‘ my generation’ ) from my youth, which was at the first among my own nation at Jerusalem, know all the Jews, who knew me from the beginning, if they would testify; that after the straitest sect of our religion I lived a Pharisee;"Act 26:4, Act 26:5

דור dor signifies age, duration, the time which one man or many together pass in this world, in this place; the course, tenor, or manner of life. The verb דור dor signifies, according to Castell, ordinatam vitam sive aetatem egit, ordinavit, ordine constituit . "He passed a certain course of life, he ordained,"etc. In Arabic, curavit ,administravit , "he took care of, administered to.

Was he stricken "He was smitten to death"- The Septuagint read למות lemaveth , εις θανατον, "to death."And so the Coptic and Saidic Versions, from the Septuagint; MSS. St. Germain de Prez

"Origen, "(Contra Celsum, lib. 1 p. 370, edit. 1733), after having quoted at large this prophecy concerning the Messiah, "tells us, that having once made use of this passage in a dispute against some that were accounted wise among the Jews, one of them replied, that the words did not mean one man, but one people, the Jews, who were smitten of God and dispersed among the Gentiles for their conversion; that he then urged many parts of this prophecy to show the absurdity of this interpretation, and that he seemed to press them the hardest by this sentence, απο των ανομιων του λαου μον ηχθη εις θανατον, ‘ for the iniquity of my people was he smitten to death.’ "Now as Origen, the author of the Hexapla, must have understood Hebrew, we cannot suppose that he would have urged this last quotation as so decisive if the Greek Version had not agreed here with the Hebrew text; nor that these wise Jews would have been at all distressed by this quotation, unless their Hebrew text had read agreeably to εις θανατον, "to death,"on which the argument principally depended; for, by quoting it immediately, they would have triumphed over him, and reprobated his Greek version. This, whenever they could do it, was their constant practice in their disputes with the Christians. Jerome, in his Preface to the Psalms, says, Nuper cum Hebraeo disputans, quaedam pro Domino Salvatore de Psalmis testimonia protulisti: volensque ille te illudere, per sermones fere singulos asserebat, non ita haberi in Hebraeo, ut tu de lxx. opponebas . "Lately disputing with a Hebrew, - thou advancedst certain passages out of the Psalms which bear testimony to the Lord the Savior; but he, to elude thy reasoning, asserted that almost all thy quotations have an import in the Hebrew text different from what they had in the Greek."And Origen himself, who laboriously compared the Hebrew text with the Septuagint, has recorded the necessity of arguing with the Jews from such passages only as were in the Septuagint agreeable to the Hebrew: ἱνα προς Ιουδαιοις διαλεγομενοι μη προφερωμεν αυτοι τα μη κειμενα εν τοις αντιγραφοις αυτων, και ἱνα συγχρησωμεθα τοις φερομενοις παρ εκεινοις . See Epist. ad African. p. 15, 17. Wherefore as Origen had carefully compared the Greek version of the Septuagint with the Hebrew text, and speaks of the contempt with which the Jews treated all appeals to the Greek version where it differed from their Hebrew text; and as he puzzled and confounded the learned Jews by urging upon them the reading εις θανατον, "unto death,"in this place; it seems almost impossible not to conclude, both from Origen’ s argument and the silence of his Jewish adversaries, that the Hebrew text at that time actually had למות lemaveth , "to death,"agreeably to the version of the Septuagint. - Dr. Kennicott.

Calvin: Isa 53:8 - -- 8.From prison and judgment There are various ways in which this passage is expounded. Some think that the Prophet continues the argument which he had...

8.From prison and judgment There are various ways in which this passage is expounded. Some think that the Prophet continues the argument which he had already begun to treat, namely, that Christ was smitten by the hand of God, and afflicted, on account of our sins. The Greek translators render it, ἐν τὣ ταπεινώσει αὐτοῦ ἡ κρίσις αὐτοῦ ᾔρθη. “In his humiliation his judgment was taken away.” Others, “He was taken away without delay.” Others explain it, “He was taken away to the cross;“ that is, as soon as Christ was seized, he was dragged to “judgment.” I rather agree with those who think that the Prophet, after having spoken of death, passes to the glory of the resurrection. He intended to meet the thoughts by which the minds of many persons might have been troubled and distressed; for when we see nothing but wounds and shame, we are struck with amazement, because human nature shrinks from such a spectacle.

The Prophet therefore declares that he was taken away; that is, that he was rescued “from prison and judgment” or condemnation, and afterwards was exalted to the highest rank of honor; that no one might think that he was overwhelmed or swallowed up by that terrible and shameful kind of death. For, undoubtedly, he was victorious even in the midst of death, and triumphed over his enemies; and he was so judged that now he has been appointed to be judge of all, as was publicly manifested by his resurrection. (Act 10:42) The same order is followed by the Prophet as by Paul, who, after having declared that Christ was abased even to the cross, adds that, on this account, he was exalted to the very highest honor, and that there was given him a: name to which all things both in heaven and in earth must render obedience and bend the knee. (Phi 2:9)

Who shall relate his generation? This exclamation has been stretched and (I may say) tortured into various meanings. The ancients abused this passage in reasoning against the Arians, when they wished to prove by it Christ’s eternal generation. But they ought to have been satisfied with clearer testimonies of Scripture, that they might not expose themselves to the mockery of heretics, who sometimes take occasion from this to become more obstinate; for it might easily have been objected that the Prophet was not thinking about that subject. Chrysostom views it as relating to the human nature of Christ, that he was miraculously, and not by ordinary generation, conceived in the womb of the virgin; but that is a wide departure from the Prophet’s meaning. Others think that Isaiah kindles into rage against the men of that age who crucified Christ. Others refer it to the posterity which should be born; namely, that Christ’s posterity will be numerous though he die.

But, as דור (dor) signifies “age” or “duration,” I have no doubt that he speaks of the “age” of Christ, and that his meaning is, that Christ, though almost overwhelmed by sicknesses, shall not only be taken from them, but that even his age shall be permanent and eternal; or, in other words, that he shall be unlike those who are indeed rescued from death, but shall afterwards die; for Christ rose from the dead, to live for ever, and, as Paul says, “cannot now die; death shall no longer have dominion over him.” (Rom 6:9) Yet let us remember that the Prophet does not speak of Christ’s person alone, but includes the whole body of the Church, which ought never to be separated from him. We have therefore a striking proof of the perpetuity of the Church. As Christ liveth for ever, so he will not permit his kingdom to perish. The same immortality shall at length be bestowed on each of the members.

For he was cut off This might indeed, at first sight, appear to be absurd, that the death of Christ is the cause and source of our life; but, because he bore the punishment of our sins, we ought therefore to apply to ourselves all the shame that appears in the cross. Yet in Christ the wonderful love of God shines forth, which renders his glory visible to us; so that we ought to be excited to rapturous admiration.

For the transgression of my people He again repeats that the wound was inflicted on him “for the sins of the people;“ and the object is, that we may diligently consider that it was for our sake, and not for his own, that he suffered; for he bore the punishment which we must have endured, if he had not offered this atonement. We ought to perceive in ourselves that guilt of which he bore the accusation and punishment, having offered himself in our name to the Father, 51 that by his condemnation we may be set free.

Defender: Isa 53:8 - -- This phrase means "Who of His generation shall declare for Him?" Even His disciples forsook Him and fled.

This phrase means "Who of His generation shall declare for Him?" Even His disciples forsook Him and fled.

Defender: Isa 53:8 - -- He died for "my people" - that is, Israel - showing that the servant in this passage is not Israel, as many have alleged."

He died for "my people" - that is, Israel - showing that the servant in this passage is not Israel, as many have alleged."

TSK: Isa 53:8 - -- from prison and from judgment; and, or, by distress and judgment; but, etc. Psa 22:12-21, Psa 69:12; Mat 26:65, Mat 26:66; Joh 19:7 who : Mat 1:1; Act...

from prison and from judgment; and, or, by distress and judgment; but, etc. Psa 22:12-21, Psa 69:12; Mat 26:65, Mat 26:66; Joh 19:7

who : Mat 1:1; Act 8:33; Rom 1:4

cut off : Dan 9:26; Joh 11:49-52

was he stricken : Heb. was the stroke upon him, 1Pe 3:18

collapse all
Commentary -- Word/Phrase Notes (per Verse)

Barnes: Isa 53:8 - -- He was taken from prison - Margin, ‘ Away by distress and judgment.’ The general idea in this verse is, that the sufferings which he...

He was taken from prison - Margin, ‘ Away by distress and judgment.’ The general idea in this verse is, that the sufferings which he endured for his people were terminated by his being, after some form of trial, cut off out of the land of the living. Lowth renders this, ‘ By an oppressive judgment he was taken off.’ Noyes, ‘ By oppression and punishment he was taken away.’ The Septuagint renders it, ‘ In his humiliation ( ἐν τῇ ταπεινώσει en tē tapeinōsei ), his judgment ( ἡ κρίσις αὐτοὺ hē krisis autou ), (his legal trial. Thomson), was taken away;’ and this translation was followed by Philip when he explained the passage to the eunuch of Ethiopia Act 8:33. The eunuch, a native of Ethiopia, where the Septuagint was commonly used, was reading this portion of Isaiah in that version, and the version was sufficiently accurate to express the general sense of the passage, though it is by no means a literal translation.

The Chaldee renders this verse, ‘ From infirmities and retribution he shall collect our captivity, and the wonders which shall be done for us in his days who can declare? Because he shall remove the dominion of the people from the land of Israel; the sins which my people have sinned shall come even unto them.’ The Hebrew word which is here used ( עצר ‛otser , from עצר ‛âtsar , "to shut up, to close,"means properly "a shutting up,"or "closure"; and then constraint, oppression, or vexation. In Psa 107:39, it means violent restraint, or oppression. It does not mean prison in the sense in which that word is now used. It refers rather to restraint, and detention; and would be better translated by confinement, or by violent oppressions. The Lord Jesus, moreover, was not confined in prison. He was bound, and placed under a guard, and was thus secured. But neither the word used here, nor the account in the New Testament, leads us to suppose that in fact he was incarcerated. There is a strict and entire conformity between the statement here, and the facts as they occurred on the trial of the Redeemer (see Joh 18:24; compare the notes at Act 8:33).

And from judgment - From a judicial decision; or by a judicial sentence. This statement is made in order to make the account of his sufferings more definite. He did not merely suffer affliction; he was not only a man of sorrows in general; he did not suffer in a tumult, or by the excitement of a mob: but he suffered under a form of law, and a sentence was passed in his case (compare Jer 1:16; 2Ki 25:6), and in accordance with that he was led forth to death. According to Hengstenberg, the two words here ‘ by oppression,’ and ‘ by judicial sentence,’ are to be taken together as a hendiadys, meaning an oppressive, unrighteous proceeding. So Lowth understands it. It seems to me, however, that they are rather to be taken as denoting separate things - the detention or confinement preliminary to the trial, and the sentence consequent upon the mock trial.

And who shall declare his generation? - The word rendered ‘ declare’ means to relate, or announce. ‘ Who can give a correct statement in regard to it’ - implying either that there was some want of willingness or ability to do it. This phrase has been very variously interpreted; and it is by no means easy to fix its exact meaning. Some have supposed that it refers to the fact that when a prisoner was about to be led forth to death, a crier made proclamation calling on anyone to come forward and assert his innocence, and declare his manner of life. But there is not sufficient proof that this was done among the Jews, and there is no evidence that it was done in the case of the Lord Jesus. Nor would this interpretation exactly express the sense of the Hebrew. In regard to the meaning of the passage, besides the sense referred to above, we may refer to the following opinions which have been held, and which are arranged by Hengstenberg:

1. Several, as Luther, Calvin, and Vitringa, translate it, ‘ Who will declare the length of his life?’ that is, who is able to determine the length of his future days - meaning that there would be no end to his existence, and implying that though he would be cut off, yet he would be raised again, and would live forever. To this, the only material objection is, that the word דור dôr (generation), is not used elsewhere in that sense. Calvin, however, does not refer it to the personal life of the Messiah, so to speak, but to his life in the church, or to the perpetuity of his life and principles in the church which he redeemed. His words are: ‘ Yet we are to remember that the prophet does not speak only of the person of Christ, but embraces the whole body of the church, which ought never to be separated from Christ. We have, therefore, says he, a distinguished testimony respecting the perpetuity of the church. For as Christ lives for ever, so he will not suffer his kingdom to perish’ - (Commentary in loc .)

2. Others translate it, ‘ Who of his contemporaries will consider it,’ or ‘ considered it?’ So Storr, Doderlin, Dathe, Rosenmuller and Gesenius render it. According to Gesenius it means, ‘ Who of his contemporaries considered that he was taken out of the land of the living on account of the sin of my people?’

3. Lowth and some others adopt the interpretation first suggested, and render it, ‘ His manner of life who would declare?’ In support of this, Lowth appeals to the passages from the Mishna and the Gemara of Babylon, where it is said that before anyone was punished for a capital crime, proclamation was made before him by a crier in these words, ‘ Whosoever knows anything about his innocence, let him come and make it known.’ On this passage the Gemara of Babylon adds, ‘ that before the death of Jesus, this proclamation was made forty days; but no defense could be found.’ This is certainly false; and there is no sufficient reason to think that the custom prevailed at all in the time of Isaiah, or in the time of the Saviour.

4. Others render it, ‘ Who can express his posterity, the number of his descendants?’ So Hengstenberg renders it. So also Kimchi.

5. Some of the fathers referred it to the humanity of Christ, and to his miraculous conception. This was the belief of Chrysostom. See Calvin in loc . So also Morerius and Cajetan understood it.

But the word is never used in this sense. The word דור dôr (generation), means properly an age, a generation of human beinigs; the revolving period or circle of human life; from דור dûr , a circle Deu 23:3-4, Deu 23:9; Ecc 1:4. It then means, also, a dwelling, a habitation Psa 49:20; Isa 38:12. It occurs often in the Old Testament, and is in all other instances translated ‘ generation,’ or ‘ generations.’ Amidst the variety of interpretations which have been proposed, it is perhaps not possible to determine with any considerable degree of certainty what is the true sense of the passage. The only light, it seems to me, which can be thrown on it, is to be derived from the 10th verse, where it is said, ‘ He shall see his seed, he shall prolong his days;’ and this would lead us to suppose that the sense is, that he would have a posterity which no one would be able to enumerate, or declare. According to this, the sense would be, ‘ He shall be indeed cut off out of the land of the living. But his name, his race shall not be extinct. Notwithstanding this, his generation, race, posterity, shall be so numerous that no one shall be able to declare it.’ This interpretation is not quite satisfactory, but it has more probabilities in its favor than any other.

For - ( כי kı̂y ). This particle does not here denote the cause of what was just stated, but points out the connection (compare 1Sa 2:21; Ezr 10:1). In these places it denotes the same as ‘ and.’ This seems to be the sense here. Or, if it be here a causal particle, it refers not to what immediately goes before, but to the general strain and drift of the discourse. All this would occur to him because he was cut off on account of the transgression of his people. He was taken from confinement, and was dragged to death by a judicial sentence, and he should have a numerous spiritual posterity, because he was cut off on account of the sins of the people.

He was cut off - This evidently denotes a violent, and not a peaceful death. See Dan 9:26 : ‘ And after threescore and two weeks shall the Messiah be cut off, but not for himself.’ The Septuagint renders it, ‘ For his life is taken away from the earth.’ The word used here ( גזר gâzar ), means properly "to cut, to cut in two, to divide."It is applied to the act of cutting down trees with an axe (see 2Ki 6:4). Here the natural and obvious idea is, that he would be violently taken away, as if he was cut down in the midst of his days. The word is never used to denote a peaceful death, or a death in the ordinary course of events; and the idea which would be conveyed by it would be, that the person here spoken of would be cut off in a violent manner in the midst of his life.

For the transgression of my people - The meaning of this is not materially different from ‘ on account of our sins.’ ‘ The speaker here - Isaiah - does not place himself in opposition to the people, but includes himself among them, and speaks of them as his people, that is, those with whom he was connected’ - (Hengstenberg). Others, however, suppose that Yahweh is here introduced as speaking, and that he says that the Messiah was to be cut off for the sins of his people.

Was he stricken - Margin, ‘ The stroke upon him;’ that is, the stroke came upon him. The word rendered in the margin ‘ stroke’ ( נגע nega‛ ), denotes properly a blow Deu 17:8 :Deu 21:5; then a spot, mark, or blemish in the skin, whether produced by the leprosy or any other cause. It is the same word which is used in Isa 53:4 (see the note on that verse). The Hebrew, which is rendered in the margin ‘ upon him’ ( למו lâmô ) has given rise to much discussion. It is properly and usually in the plural form, and it has been seized upon by those who maintain that this whole passage refers not to one individual but to some collective body, as of the people, or the prophets (see Analysis prefixed to Isa 52:13), as decisive of the controversy. To this word Rosenmuller, in his Prolegomena to the chapter, appeals for a decisive termination of the contest, and supposes the prophet to have used this plural form for the express purpose of clearing up any difficulty in regard to his meaning. Gesenius refers to it for the same purpose, to demonstrate that the prophet must have referred to some collective body - as the prophets - and not to an individual. Aben Ezra and Abarbanel also maintain the same thing, and defend the position that it can never be applied to an individual. This is not the place to go into an extended examination of this word. The difficulties which have been started in regard to it, have given rise to a thorough critical examination of the use of the particle in the Old Testament, and an inquiry whether it is ever used in the singular number. Those who are disposed to see the process and the result of the investigation, may consult Ewald’ s Hebrew Grammar, Leipzig, 1827, p. 365; Wiseman’ s Lectures, pp. 331-333, Andover Edit., 1837; and Hengstenberg’ s Christology, p. 523. In favor of regarding it as used here in the singular number and as denoting an individual, we may just refer to the following considerations:

1. It is so rendered by Jerome, and in the Syriac version.

2. In some places the suffix מו mô , attached to nouns, is certainly singular. Thus in Psa 11:7, ( פניטו pânēyṭô ) ‘ His face,’ speaking of God; Job 27:23, ‘ Men shall clap their hands at him’ ( עלימו ‛âlēymô ), where it is certainly singular; Isa 44:15, ‘ He maketh it a graven image, and falleth down thereto’ ( למו lâmô ).

3. In Ethiopic the suffix is certainly singular (Wiseman).

These considerations show that it is proper to render it in the singular number, and to regard it as referring to an individual. The Septuagint renders it, Εἰς Θάνατον Eis Thanaton - ‘ Unto death,’ and evidently read it as if it were an abbreviation of למות lāmûth , and they render the whole passage, ‘ For the transgressions of my people he was led unto death.’ This translation is adopted and defended by Lowth, and has also been defended by Dr. Kennicott. The only argument which is urged, however, is, that it was so used by Origen in his controversy with the Jews; that they made no objection to the argument that he urged; and that as Origen and the Jews were both acquainted with the Hebrew text, it is to be presumed that this was then the reading of the original. But this authority is too slight to change the Hebrew text. The single testimony of Origen is too equivocal to determine any question in regard to the reading of the Hebrew text, and too much reliance should not be reposed even on his statements in regard to a matter of fact. This is one of the many instances in which Lowth has ventured to change the Hebrew text with no sufficient authority.

Poole: Isa 53:8 - -- He was taken from prison and from judgment: these words are understood either, 1. Of Christ’ s humiliation or suffering; and then the words are...

He was taken from prison and from judgment: these words are understood either,

1. Of Christ’ s humiliation or suffering; and then the words are to be thus rendered,

He was taken away (to wit, out of this life, as this word is used, Psa 31:13 Pro 1:19 , and elsewhere; he was put to death) by distress (or violence , or tyranny , as this word is used with this preposition before it, Psa 107:39 ) and judgment ; by oppression and violence, under a form and pretence of justice. Or rather,

2. Of Christ’ s exaltation, because of the following clause; which is not unseasonably mentioned in the midst of his sufferings, to take off the scandal which might have arisen from Christ’ s sufferings, if there had not been a prospect and assurance of his victoriousness over them, and his glory after them; and so the words may be rendered, He was taken up (or, taken away, freed or delivered) from prison (i.e. from the grave, which being called a house, Job 30:23 , and a pit , in which men are shut up Psa 69:15 , may fitly be called a prison ; or, from distress or affliction , or oppression , from the power and malice of his enemies, and from the torments of his own soul, arising from the sense of men’ s sins and God’ s displeasure) and from judgment , i.e. from all the sufferings and punishments inflicted upon him, either by the unrighteous judgment of men, or by the just judgment of God, punishing him for those sins which he had voluntarily taken upon himself; or, which is the same tiling, from the sentence of condemnation, and all the effects of it; for in this sense judgment is very commonly taken both in Scripture and other authors.

Who shall declare? who can declare it? the future being taken potentially, as it is frequently; no words can sufficiently express it.

His generation either,

1. His age, or the continuance of his life. So the sense is, that he shall not only be delivered from death, and all his punishments, but also shall be restored to an inexpressible or endless life; and to an everlasting kingdom. Thus great interpreters understand it; with whom I cannot comply, because I do not find this Hebrew word to be ever used in Scripture of the continuance of one man’ s life. Or rather,

2. His posterity; and so this word is unquestionably used, Gen 15:16 Exo 20:5 Deu 23:2,3,8 , and in many other places. And so the sense of the place is this, that Christ’ s death shall not be unfruitful, and that when he is raised from the dead, he shall have a spiritual seed, as is promised, Isa 53:10 ; a numberless multitude of those who shall believe in him, and be regenerated and adopted by him into the number of his children, and of the children of God, Joh 1:12 Heb 2:10,13,14 . He was cut off , to wit, by a violent death. And this may be added as a reason, both of his exaltation, and of the blessing of a numerous posterity conferred upon him, because he was willing to be cut off for the transgression of his people; and, as it followeth, Isa 53:10 , made his soul an offering for sin; Christ’ s death being elsewhere declared to be the only way and necessary means of obtaining both these ends. Luk 24:26,46 Joh 12:24,32,33 Php 2 8,9 . But these words may be rendered, although he was cut off , to signify that his death should not hinder these glorious effects.

For the transgression of my people was he stricken: this is repeated again, as it was fit it should be, to prevent men’ s mistakes about and stumbling at the death of Christ, and to assure them that Christ did not die for his own sins, but only for the sins and salvation of his people.

Haydock: Isa 53:8 - -- Judgment, or by an unjust and cruel judgment. (Haydock) --- Hebrew, "from prison and judgment." (Calmet) --- Septuagint, "in humiliation, (Haydoc...

Judgment, or by an unjust and cruel judgment. (Haydock) ---

Hebrew, "from prison and judgment." (Calmet) ---

Septuagint, "in humiliation, (Haydock) or humility, his judgment was taken away," or rescinded, by his glorious resurrection. St. Philip follows this version in explaining this passage to the eunuch, Acts viii. 33. ---

Generation, from his eternal Father or from the Virgin [Mary], his incarnation, life, resurrection, or posterity in the Church. All these may be meant, and are inexplicable. (Calmet)

Gill: Isa 53:8 - -- He was taken from prison, and from judgment,.... After he had suffered and died, and made satisfaction to divine justice; or after he had been arreste...

He was taken from prison, and from judgment,.... After he had suffered and died, and made satisfaction to divine justice; or after he had been arrested by the justice of God, and was laid in prison, and under a sentence of condemnation, had judgment passed upon him, and that executed too; he was taken in a very little time from the prison of the grave where he lay, and from the state of condemnation into which he was brought, and was acquitted, justified, and declared righteous, and his people in him; a messenger was sent from heaven to roll away the stone, and set him free: though some render it,

he was taken by distress and judgment; that is, his life was taken away in a violent manner, under a pretence of justice; whereas the utmost injustice was done him; a wrong charge was brought against him, false witnesses were suborned, and his life was taken away with wicked hands; which sense seems to be favoured by the quotation in Act 8:32 "in his humiliation his judgment was taken away": he had not common justice done him:

and who shall declare his generation? which is not to be understood of his divine generation, as the Son of God, which is in a way ineffable and inconceivable; nor of his human generation, as the Son of Man, which is unaccountable, being born of a virgin; nor of the duration of his life after his resurrection, he dying no more, but living for ever, which is more probable; nor of the vast number of his spiritual offspring, the fruit of his sufferings, death, and resurrection; but of the age, and men of it, in which he lived, whose barbarity to him, and wickedness they were guilty of, were such as could not be declared by the mouth, or described by the pen of man. The Targum is,

"and the wonderful things which shall be done for us in his days, who can declare?''

for he was cut off out of the land of the living; was not suffered to live, was taken off by a violent death; he was cut off in a judiciary way, as if he had been a malefactor; though lest it should be thought it was for his own sins he was cut off, which is denied, Dan 9:26 it is added,

for the transgression of my people was he stricken; that is, either through the malice and wickedness of the people of the Jews, whom the prophet calls his people, he was stricken, not only with the scourges of the whip, but with death itself, as the efficient cause thereof; or rather because of the transgressions of God's elect, in order to make satisfaction for them, he was stricken by divine justice, and put to death, as the meritorious cause thereof; and so they are the words of God the Father; and this, with the preceding clause, give a reason, showing both why he was taken from the prison of the grave, acquitted, and exalted, and why the wickedness of his age could not be declared; he being stricken and cut off in such a manner, when he was an innocent person; and since it was only for the transgressions of others, even of God's covenant people, the people he chose, and gave to Christ, Mat 1:21.

expand all
Commentary -- Verse Notes / Footnotes

NET Notes: Isa 53:8 The Hebrew text reads “my people,” a reading followed by most English versions, but this is problematic in a context where the first perso...

Geneva Bible: Isa 53:8 He was taken from ( l ) prison and from judgment: ( m ) and who shall declare his generation? for he was cut off from the land of the living: for the ...

expand all
Commentary -- Verse Range Notes

TSK Synopsis: Isa 53:1-12 - --1 The prophet, complaining of incredulity, excuses the scandal of the cross,4 by the benefit of his passion,10 and the good success thereof.

MHCC: Isa 53:4-9 - --In these verses is an account of the sufferings of Christ; also of the design of his sufferings. It was for our sins, and in our stead, that our Lord ...

Matthew Henry: Isa 53:4-9 - -- In these verses we have, I. A further account of the sufferings of Christ. Much was said before, but more is said here, of the very low condition to...

Keil-Delitzsch: Isa 53:8 - -- The description of the closing portion of the life of the Servant of Jehovah is continued in Isa 53:8. "He has been taken away from prison and from...

Constable: Isa 40:1--55:13 - --IV. Israel's calling in the world chs. 40--55 This part of Isaiah picks up a theme from chapters 1-39 and develo...

Constable: Isa 49:1--55:13 - --B. God's atonement for Israel chs. 49-55 In the previous section (chs. 40-48), Isaiah revealed that God ...

Constable: Isa 52:13--54:1 - --2. Announcement of salvation 52:13-53:12 The second segment of the section in Isaiah dealing wit...

Constable: Isa 53:7-9 - --The Servant cast off 53:7-9 Isaiah continued the sheep metaphor but applied it to the Servant to contrast sinful people and their innocent substitute....

Guzik: Isa 53:1-12 - --Isaiah 53 - The Atoning Suffering and Victory of the Messiah "This chapter foretells the sufferings of the Messiah, the end for which he was to d...

expand all
Introduction / Outline

JFB: Isaiah (Book Introduction) ISAIAH, son of Amoz (not Amos); contemporary of Jonah, Amos, Hosea, in Israel, but younger than they; and of Micah, in Judah. His call to a higher deg...

JFB: Isaiah (Outline) PARABLE OF JEHOVAH'S VINEYARD. (Isa. 5:1-30) SIX DISTINCT WOES AGAINST CRIMES. (Isa. 5:8-23) (Lev 25:13; Mic 2:2). The jubilee restoration of posses...

TSK: Isaiah (Book Introduction) Isaiah has, with singular propriety, been denominated the Evangelical Prophet, on account of the number and variety of his prophecies concerning the a...

TSK: Isaiah 53 (Chapter Introduction) Overview Isa 53:1, The prophet, complaining of incredulity, excuses the scandal of the cross, Isa 53:4, by the benefit of his passion, Isa 53:10. ...

Poole: Isaiah (Book Introduction) THE ARGUMENT THE teachers of the ancient church were of two sorts: 1. Ordinary, the priests and Levites. 2. Extraordinary, the prophets. These we...

Poole: Isaiah 53 (Chapter Introduction) CHAPTER 53 The incredulity of the Jews: the death of Christ, and the blessed effects thereof, Isa 53:1-11 ; his exaltation and glory, Isa 53:12 .

MHCC: Isaiah (Book Introduction) Isaiah prophesied in the reigns of Uzziah, Jotham, Ahaz, and Hezekiah. He has been well called the evangelical prophet, on account of his numerous and...

MHCC: Isaiah 53 (Chapter Introduction) (Isa 53:1-3) The person. (Isa 53:4-9) Sufferings. (Isa 53:10-12) Humiliation, and exaltation of Christ, are minutely described; with the blessings t...

Matthew Henry: Isaiah (Book Introduction) An Exposition, With Practical Observations, of The Book of the Prophet Isaiah Prophet is a title that sounds very great to those that understand it, t...

Matthew Henry: Isaiah 53 (Chapter Introduction) The two great things which the Spirit of Christ in the Old Testament prophets testified beforehand were the sufferings of Christ and the glory that...

Constable: Isaiah (Book Introduction) Introduction Title and writer The title of this book of the Bible, as is true of the o...

Constable: Isaiah (Outline) Outline I. Introduction chs. 1-5 A. Israel's condition and God's solution ch. 1 ...

Constable: Isaiah Isaiah Bibliography Alexander, Joseph Addison. Commentary on the Prophecies of Isaiah. 1846, 1847. Revised ed. ...

Haydock: Isaiah (Book Introduction) THE PROPHECY OF ISAIAS. INTRODUCTION. This inspired writer is called by the Holy Ghost, (Ecclesiasticus xlviii. 25.) the great prophet; from t...

Gill: Isaiah (Book Introduction) INTRODUCTION TO ISAIAH This book is called, in the New Testament, sometimes "the Book of the Words of the Prophet Esaias", Luk 3:4 sometimes only t...

Gill: Isaiah 53 (Chapter Introduction) INTRODUCTION TO ISAIAH 53 This chapter treats of the mean appearance of Christ in human nature, his sufferings in it, and the glory that should fol...

Advanced Commentary (Dictionaries, Hymns, Arts, Sermon Illustration, Question and Answers, etc)


TIP #21: 'To learn the History/Background of Bible books/chapters use the Discovery Box.' [ALL]
created in 0.13 seconds
powered by
bible.org - YLSA