The servant songs (also called the servant poems or the Songs of the Suffering Servant ) are four songs in the Book of Isaiah in the Hebrew Bible , which include Isaiah 42:1 – 4 ; Isaiah 49 :1–6 ; Isaiah 50:4–11 ; and Isaiah 52:13 – 53:12 . The songs are four poems written about a certain "servant of YHWH " ( Hebrew : עבד יהוה , ‘eḇeḏ Yahweh ). Yahweh calls the servant to lead the nations, but the servant is horribly abused by them. In the end, he is rewarded.
21-688: Some scholars regard Isaiah 61 :1–3 as a fifth servant song, although the word "servant" ( Hebrew : עבד , ‘eḇeḏ ) is not mentioned in the passage. This fifth song is largely disregarded by modern scholars; without it, all four fall within Deutero-Isaiah, the middle part of the book, which some believe to be the work of an anonymous 6th-century BCE author writing during the Babylonian Exile . The five songs were first identified by Bernhard Duhm in his 1892 commentary on Isaiah. The Self-Glorification Hymn from Dead Sea Scrolls asserts, from
42-414: A flint"), as Jesus "set His face steadfastly" to go to Jerusalem. The fourth of the servant songs begins at Isaiah 52:13, continuing through 53:12 where it continues the discussion of the suffering servant. There is no clear identification for the servant within this song, but if the reader pays close attention to the author's word choice, one can deduce that the song could refer to either an individual or
63-474: A group. According to theologian Michael Coogan , those who argue the servant to be an individual have "proposed many candidates from Israel's past". The song declares that the "servant" intercedes for others, bearing their punishments and afflictions. In the end, he/they are rewarded. It can be argued that the servant represents a group of people, more specifically the nation of Israel, and they feel that they have paid their dues and continue to suffer because of
84-527: A reference to the Jewish nation, not to the king Mashiach . Jewish teaching also takes note of the historical context in which God's Suffering Servant appears, particularly because it speaks in the past tense. The Jewish nation has borne unspeakable injustices, under Assyria , Babylonia , Ancient Greece , ancient Rome , which are all gone, and bears persecution to this day. Jewish scripture in Isaiah speaks in
105-480: Is an account of his prenatal calling by God to lead both Israel and the nations. The servant is now portrayed as the prophet of the Lord equipped and called to restore the nation to God. Yet, anticipating the fourth song, he is without success. Taken with the picture of the servant in the first song, his success will come not by political or military action, but by becoming a light to the gentiles . Ultimately his victory
126-503: Is in God's hands. Isaiah 49:1-6 . Isaiah 49:6 is quoted by Simeon in Luke 2:32 concerning the infant Jesus Christ during the time of His mother Mary's purification. The third poem has a darker yet more confident tone than the others. Although the song gives a first-person description of how the servant was beaten and abused, here the servant is described both as teacher and learner who follows
147-543: The Aleppo Codex . Isaiah 61 is a part of the Consolations ( Isaiah 40 –66 ) . {P}: open parashah ; {S}: closed parashah . Cross reference: Isaiah 58:12 The bridegroom wears "a priestly crown", as Bishop Robert Lowth translates it, observing that it is "an allusion to the magnificent dress of the high-priest when performing his functions, and particularly to the mitre , and crown, or plate of gold on
168-700: The Servant of Isaiah 40–55: although the word "servant" does not appear here, his actions are presented as actions of servanthood. The original text was written in Hebrew . This chapter is divided into 11 verses. Some early manuscripts containing the text of this chapter in Hebrew are of the Masoretic Text tradition, which includes the Codex Cairensis (895), the Petersburg Codex of
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210-811: The New Testament cites it as referring to Jesus Christ in Matthew 8:17, Mark 15:28, John 12:38, Acts 8:32–33, Romans 10:16, 15:21 and 1 Peter 2:22. Isaiah 61 Isaiah 61 is the sixty-first chapter of the Book of Isaiah in the Hebrew Bible or the Old Testament of the Christian Bible . This book contains the prophecies attributed to the prophet Isaiah , and is one of the Books of
231-1054: The Prophets (916), Aleppo Codex (10th century), Codex Leningradensis (1008). Fragments containing parts of this chapter were found among the Dead Sea Scrolls (3rd century BC or later): There is also a translation into Koine Greek known as the Septuagint , made in the last few centuries BCE. Extant ancient manuscripts of the Septuagint version include Codex Vaticanus ( B ; G {\displaystyle {\mathfrak {G}}} ; 4th century), Codex Sinaiticus ( S ; BHK : G {\displaystyle {\mathfrak {G}}} ; 4th century), Codex Alexandrinus ( A ; G {\displaystyle {\mathfrak {G}}} ; 5th century) and Codex Marchalianus ( Q ; G {\displaystyle {\mathfrak {G}}} ; 6th century). The parashah sections listed here are based on
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#1732773075690252-535: The Prophets . Chapters 56 - 66 are often referred to as Trito-Isaiah . In chapters 60 – 62 , "three magnificent chapters", the prophet "hails the rising sun of Jerusalem ’s prosperity". According to Luke 4:17 , Jesus , visiting the synagogue at Nazareth , was handed "the book of the prophet Isaiah" and "found the place" where the opening verses of this chapter were written. The New King James Version sub-titles this chapter "The Good News of Salvation". The speaker and message of this chapter have been linked with
273-448: The first-person narrative, a messianic human who has been exalted into heaven with a status above the angels. This figure rhetorically asks "Who bears all griefs as I do? And who suffers evil like me? Who has been despised on my account?" to imply that he has been despised unlike anyone before, modelling himself on the suffering servant from Isaiah's servant songs. Rabbinic Judaism sees this passage, especially "God's Suffering Servant" as
294-977: The front of it". Bible (King James) Look for Bible (King James) on one of Misplaced Pages's sister projects : [REDACTED] Wiktionary (dictionary) [REDACTED] Wikibooks (textbooks) [REDACTED] Wikiquote (quotations) [REDACTED] Wikisource (library) [REDACTED] Wikiversity (learning resources) [REDACTED] Commons (media) [REDACTED] Wikivoyage (travel guide) [REDACTED] Wikinews (news source) [REDACTED] Wikidata (linked database) [REDACTED] Wikispecies (species directory) Misplaced Pages does not have an article with this exact name. Please search for Bible (King James) in Misplaced Pages to check for alternative titles or spellings. You need to log in or create an account and be autoconfirmed to create new articles. Alternatively, you can use
315-579: The light, when it says: See also Ramban in his disputation . The modern Jewish interpretation of Isaiah 52:13 through Isaiah 53:12 describes the servant of the L ORD as the Nation of Israel itself: "My servant..." ( Isaiah 53:11 ), "... a man of pains and accustomed to illness ... " ( Isaiah 53:3 ). "The theme of Isaiah is jubilation, a song of celebration at the imminent end of the Babylonian Captivity ". Christians traditionally see
336-512: The marketplace as prophets were bound to do, but instead moves quietly and confidently to establish right religion ( Isaiah 42:1-4 ). The first four verses are quoted in Matthew's gospel , where it is said that the prophecy is fulfilled in Jesus' withdrawal from the cities of Galilee and his request that the crowds do not make him known. The second poem, written from the servant's point of view,
357-534: The path God places him on without pulling back. Echoing the first song's "a bruised reed he will not break," he sustains the weary with a word. His vindication is left in God's hands. Isaiah 50:4-9 Isaiah 50:4–7 is seen by New Testament commentators to be a Messianic prophecy of Jesus Christ. 50:6 is quoted in Handel's "Messiah" of Jesus. There is an allusion in Luke 9:51 to Isaiah 50:7 ("Therefore I have set my face like
378-412: The servant as Jesus Christ . The songs are quoted to and applied to Jesus multiple times in the New Testament, as described in following sections. Another Christian interpretation combines aspects of the traditional Christian and the Jewish interpretation. This position sees the servant as an example of ' corporate personality ', where an individual can represent a group, and vice versa. Thus, in this case,
399-515: The servant corresponds to Israel, yet at the same time corresponds to an individual (that is, the Messiah ) who represents Israel. The first poem has God speaking of his selection of the servant who will bring justice to earth. Here the servant is described as God's agent of justice, a king who brings justice in both royal and prophetic roles, yet justice is established neither by proclamation nor by force. He does not ecstatically announce salvation in
420-537: The servant suffers because of "our" iniquities, "our" sickness, but by the servant's wounds "we" consequently are healed. Posthumously, then, the Servant is vindicated by God. Many Christians believe this song to be among the messianic prophecies of Jesus . Methodist founder John Wesley suggested that it is "so evident" that "it is Christ who is here spoken of". Jesus quoted one sentence in Isaiah 53:12 of this 4th servant song as referring to himself in Luke 22:37, and
441-410: The sins of others (Isaiah 53:7,11-12). Also, through the author's choice of words, we, our, and they, one could also argue that the "servant" was a group. Early in the passage, the evaluation of the servant by the "we" is negative: "we" esteemed him not, many were appalled by him, nothing in him was attractive to "us". But at the servant's death the attitude of the "we" changes after Isaiah 53:4 , where
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