Isa 53:4-6, 8, 10 | Clarke | e4.org | Verse 4. Surely he hath borne our griefs -"Surely our infirmities he hath borne"] Seven MSS. ( two ancient) and three editions have cholayeynu in the plural number. And carried our sorrows -"And our sorrows, he hath carried them"] Seventeen MSS. ( two ancient) of Dr. Kennicott's , two of De Rossi's , and two editions have the word hu, he , before sebalam , "carrieth them," in the text; four other MSS. have it in the margin. This adds force to the sense, and elegance to the construction.

‏ Isaiah 53:4-6

Verse 4. Surely he hath borne our griefs-"Surely our infirmities he hath borne"] Seven MSS. (two ancient) and three editions have cholayeynu in the plural number.

And carried our sorrows-"And our sorrows, he hath carried them"] Seventeen MSS. (two ancient) of Dr. Kennicott's, two of De Rossi's, and two editions have the word hu, he, before sebalam, "carrieth them," in the text; four other MSS. have it in the margin. This adds force to the sense, and elegance to the construction.

Verse 5. The chastisement of our peace-"The chastisement by which our peace is effected"] Twenty-one MSS. and six editions have the word fully and regularly expressed, shelomeynu; pacificationum nostrarum, "our pacification;" that by which we are brought into a state of peace and favour with God. Ar. Montan.

Verse 6. The iniquity of us all.] For avon, "iniquity," the ancient interpreters read avonoth, "iniquities," plural; and so the Vulgate in MS. Blanchini. And the Lord hath hiphgia bo, caused to meet in him the iniquities of us all. He was the subject on which all the rays collected on the focal point fell. These fiery rays, which should have fallen on all mankind, diverged from Divine justice to the east, west, north, and south, were deflected from them, and converged in him. So the Lord hath caused to meet in him the punishment due to the iniquities of ALL.

‏ Isaiah 53:8

Verse 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 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: 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 iv. 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. I. 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. Num. 119. Auctor est Maimonides in Perek xiii. ejus libri ex opere Jad, solitum fieri, ut cum reus, sententiam mortis passus, a loco judicii exibat ducendus ad supplicium, praecedoret ipsum

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 trial 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 Saviour 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, 21. This, therefore, was one remarkable instance of hardship and injustice, among others predicted by the prophet, which our Saviour 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 (τηνβιωσινμου, 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;" Ac 26:4, 5.

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 dor signifies, according to Castell, ordinatam vitam sive aetatem egit, ordinavit, ordine constituit. "He passed a certain course of life, he ordained," &c. In Arabic, curavit, administravit, "he took care of, administered to."

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

"Origen," (Contra Celsum, lib. i. 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, αποτωνανομιων τουλαουμονηχθηειςθανατον, '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 ειςθανατον, "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 Saviour; 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: ιναπροςιουδαιοις διαλεγομενοιμηπροφερωμεναυτοιταμηκειμεναεντοιςαντιγραφοις αυτωνκαιινασυγχρησωμεθατοιςφερομενοιςπαρεκεινοις. 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 ειςθανατον, "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 lemaveth, "to death," agreeably to the version of the Septuagint.-Dr. Kennicott.

‏ Isaiah 53:10

Verse 10. To grief-"With affliction"] For hecheli, the verb, the construction of which seems to be hard and inelegant in this place, the Vulgate reads bocholi, in infirmitate, "with infirmity."

When thou shalt make his soul-"If his soul shall make"] For tasim, a MS. has tasem, which may be taken passively, "If his soul shall be made-"agreeably to some copies of the Septuagint, which have δωται. See likewise the Syriac.

When thou shalt make his soul an offering] The word nephesh, soul, is frequently used in Hebrew to signify life. Throughout the New Testament the salvation of men is uniformly attributed to the death of Christ.

He shall see his seed] True converts, genuine Christians.

He shall prolong his days] Or this spiritual progeny shall prolong their days, i.e., Christianity shall endure to the end of time.

And the pleasure of the Lord] To have all men saved and brought to the knowledge of the truth.

Shall prosper in his hand.] Shall go on in a state of progressive prosperity; and so completely has this been thus far accomplished, that every succeeding century has witnessed more Christianity in the world than the preceding, or any former one.