the Week of Proper 14 / Ordinary 19
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Contemporary English Version
Isaiah 49:3
Bible Study Resources
Concordances:
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- InternationalParallel Translations
He said to me, “You are my servant,Israel, in whom I will be glorified.”
and he said to me, You are my servant; Yisra'el, in whom I will be glorified.
And said unto me, Thou art my servant, O Israel, in whom I will be glorified.
And he said to me, "You are my servant, Israel, in whom I will be glorified."
He said to Me, "You are My Servant, Israel, In whom I will show My glory."
He told me, "Israel, you are my servant. I will show my glory through you."
And [the LORD] said to Me, "You are My Servant, Israel, In Whom I will show My glory."
and he said to me, You are my servant; Israel, in whom I will be glorified.
And sayd vnto me, Thou art my seruaunt, Israel, for I will be glorious in thee.
He said to Me, "You are My Servant, Israel,In Whom I will show forth My beautiful glory."
He said to me, "You are My servant, Israel, in whom I will display My glory."
He said to me, "You are my servant, Isra'el, through whom I will show my glory."
And he said unto me, Thou art my servant, Israel, in whom I will glorify myself.
He told me, "Israel, you are my servant. I will do wonderful things with you."
And said to me, You are my servant, O Israel, in whom I will be glorified.
He said to me, "Israel, you are my servant; because of you, people will praise me."
And he said to me, "You are my servant, Israel, in whom I will show my glory."
and said to Me, You are My servant, Israel, You in whom I shall be glorified.
and sayde vnto me: Thou art my seruaunt Israel, I wilbe honoured in the.
and he said unto me, Thou art my servant; Israel, in whom I will be glorified.
And he said to me, You are my servant, Israel, in whom my glory will be seen;
And He said unto me: 'Thou art My servant, Israel, in whom I will be glorified.'
And sayd vnto me; Thou art my seruant, O Israel, in whom I will be glorified.
And sayde vnto me: Thou art my seruaunt Israel, I wyll be honoured in thee.
and said to me, Thou art my servant, O Israel, and in thee I will be glorified.
and he said unto me, Thou art my servant; Israel, in whom I will be glorified.
and seide to me, Israel, thou art my seruaunt, for Y schal haue glorie in thee.
and he said to me, You are my slave; Israel, in whom I will be glorified.
And said to me, Thou [art] my servant, O Israel, in whom I will be glorified.
He said to me, "You are my servant, Israel, through whom I will reveal my splendor."
"And He said to me, "You are My servant, O Israel, In whom I will be glorified.'
He said to me, "You are my servant, Israel, and you will bring me glory."
And He said to Me, "You are My Servant Israel, in Whom I will show My shining-greatness."
And he said to me, "You are my servant, Israel, in whom I will be glorified."
And said to me My Servant, thou art, - Israel, in whom I will get myself glory.
And he said to me: Thou art my servant Israel, for in thee will I glory.
And he said to me, "You are my servant, Israel, in whom I will be glorified."
And He saith to me, `My servant Thou art, O Israel, In whom I beautify Myself.'
He said to Me, "You are My Servant, Israel, In Whom I will show My glory."
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
Isaiah 42:1, Isaiah 43:21, Isaiah 44:23, Isaiah 52:13, Isaiah 53:10, Zechariah 3:8, Matthew 17:5, Luke 2:10-14, John 12:28, John 13:31, John 13:32, John 15:8, John 17:1, John 17:4, Ephesians 1:6, Philippians 2:6-11, 1 Peter 2:9
Reciprocal: Leviticus 9:21 - the breasts Leviticus 10:3 - before 1 Chronicles 17:19 - thy servant's Isaiah 41:8 - thou Isaiah 50:10 - obeyeth Isaiah 53:11 - by his Isaiah 60:21 - that I John 8:49 - but 1 Corinthians 11:3 - and the head of Christ Philippians 2:7 - the form 2 Thessalonians 1:10 - to be glorified
Cross-References
Leah gave birth to a son and named him Reuben, because she said, "The Lord has taken away my sorrow. Now my husband will love me more than he does Rachel."
When Jacob went to Egypt, his children who were born in northern Syria also went along with their families. Jacob and his wife Leah had a total of thirty-three children, grandchildren, and great-grandchildren, but two of their grandchildren had died in Canaan. Their oldest son Reuben took his sons Hanoch, Pallu, Hezron, and Carmi. Their son Simeon took his sons Jemuel, Jamin, Ohad, Jachin, Zohar, and Shaul, whose mother was a Canaanite. Their son Levi took his sons Gershon, Kohath, and Merari. Their son Judah took his sons Shelah, Perez, and Zerah. Judah's sons Er and Onan had died in Canaan. Judah's son Perez took his sons Hezron and Hamul. Their son Issachar took his sons Tola, Puvah, Jashub, and Shimron. Their son Zebulun took his sons Sered, Elon, and Jahleel. Their daughter Dinah also went.
Joseph said, "Father, you have made a mistake. This is the older boy. Put your right hand on him."
The number of men from each tribe who were at least twenty years old and strong enough to fight in Israel's army was as follows: 46,500 from Reuben, the oldest son of Jacob, 59,300 from Simeon, 45,650 from Gad, 74,600 from Judah, 54,400 from Issachar, 57,400 from Zebulun, 40,500 from Ephraim, 32,200 from Manasseh, 35,400 from Benjamin, 62,700 from Dan, 41,500 from Asher, 53,400 from Naphtali. The total number of men registered by Moses, Aaron, and the twelve leaders was 603,550.
There were 43,730 men from the tribe of Reuben, the oldest son of Jacob. These men were from the clans of Hanoch, Pallu, Hezron, and Carmi.
Jacob was the father of twelve sons: Reuben, Simeon, Levi, Judah, Issachar, Zebulun, Dan, Joseph, Benjamin, Naphtali, Gad, and Asher.
Reuben was the oldest son of Jacob, but he lost his rights as the first-born son because he slept with one of his father's wives. The honor of the first-born son was then given to Joseph, even though it was the Judah tribe that became the most powerful and produced a leader. Reuben had four sons: Hanoch, Pallu, Hezron, and Carmi. The descendants of Joel included Shemaiah, Gog, Shimei, Micah, Reaiah, Baal, and Beerah, a leader of the Reuben tribe. Later, King Tiglath Pileser of Assyria took Beerah away as prisoner. The family records also include Jeiel, who was a clan leader, Zechariah, and Bela son of Azaz and grandson of Shema of the Joel clan. They lived in the territory around the town of Aroer, as far north as Nebo and Baal-Meon, and as far east as the desert just west of the Euphrates River. They needed this much land because they owned too many cattle to keep them all in Gilead. When Saul was king, the Reuben tribe attacked and defeated the Hagrites, then took over their land east of Gilead. The tribe of Gad lived in the region of Bashan, north of the Reuben tribe. Gad's territory extended all the way to the town of Salecah. Some of the clan leaders were Joel, Shapham, Janai, and Shaphat. Their relatives included Michael, Meshullam, Sheba, Jorai, Jacan, Zia, and Eber. They were all descendants of Abihail, whose family line went back through Huri, Jaroah, Gilead, Michael, Jeshishai, Jahdo, and Buz. Ahi, the son of Abdiel and the grandson of Guni, was the leader of their clan. The people of Gad lived in the towns in the regions of Bashan and Gilead, as well as in the pastureland of Sharon. Their family records were written when Jotham was king of Judah and Jeroboam was king of Israel. The tribes of Reuben, Gad, and East Manasseh had 44,760 soldiers trained to fight in battle with shields, swords, bows, and arrows. They fought against the Hagrites and the tribes of Jetur, Naphish, and Nodab. Whenever these soldiers went to war against their enemies, they prayed to God and trusted him to help. That's why the tribes of Reuben, Gad, and East Manasseh defeated the Hagrites and their allies. These Israelite tribes captured fifty thousand camels, two hundred fifty thousand sheep, two thousand donkeys, and one hundred thousand people. Many of the Hagrites died in battle, because God was fighting this battle against them. The tribes of Reuben, Gad, and East Manasseh lived in that territory until they were taken as prisoners to Assyria. East Manasseh was a large tribe, so its people settled in the northern region of Bashan, as far north as Baal-Hermon, Senir, and Mount Hermon. Epher, Ishi, Eliel, Azriel, Jeremiah, Hodaviah, and Jahdiel were their clan leaders; they were well-known leaders and brave soldiers. The people of the tribes of Reuben, Gad, and East Manasseh were unfaithful to the God their ancestors had worshiped, and they started worshiping the gods of the nations that God had forced out of Canaan. So God sent King Tiglath Pileser of Assyria to attack these Israelite tribes. The king led them away as prisoners to Assyria, and from then on, he forced them to live in Halah, Habor, Hara, and near the Gozan River.
Reuben had four sons: Hanoch, Pallu, Hezron, and Carmi.
He killed the first-born son of each Egyptian family.
Then God took the life of every first-born son.
Gill's Notes on the Bible
And said unto me,.... Both in the everlasting council, and when he made a covenant with him in eternity; when he found him and anointed him, and laid help on him; and also when he brought him, his first begotten, into the world, at his incarnation:
thou art my servant; of his choosing, appointing, calling, sending, bringing forth, and supporting; so he was as Mediator, especially in his estate of humiliation, when he appeared in the form of a servant, and came not to be ministered unto, but to minister, and give his life a ransom for many; thereby to obtain redemption, which was the great work and service he was appointed to; which he readily undertook, and willingly and cheerfully engaged in, and diligently and faithfully performed; to whom justly belong the characters of an obedient, diligent, prudent, and faithful servant; in answering which he showed his regard to his Father's will, his love to his people, and his great humility and condescension:
O Israel; a name of Christ, and which properly belongs to him, being the antitype of Jacob or Israel; the Head and representative of the whole Israel of God; who was of Israel according to the flesh, and an Israelite indeed in a spiritual sense, and was only sent to the lost sheep of the house of Israel. Israel is a name of the church, often given to it in this prophecy; Christ and his church, by virtue of the union between them, have the same names; as she is sometimes called by his names, Christ, and the Lord our righteousness, so he is here called by her name Israel, 1 Corinthians 12:12:
in whom I will be glorified; this is Jehovah's end in all he does in nature or grace; and is what Christ had in view in working out our salvation; and all the divine perfections are glorified in it by him, the wisdom, power, faithfulness, holiness, justice, love, grace, and mercy of God. Some render the words actively, "in thee" or "in whom I will glory" t; as his own Son, in whom he is well pleased, being the brightness of his glory, and the express image of his person; and in whom also all the seed of Israel glory, as well as are justified. Or, as others, Israel is he, of "whom by thee I will glory", or "glorify" u; meaning, that it was the spiritual and mystical Israel, the church, whom he would save by his Son and servant, the Messiah, and bring to glory.
t אשר בך אתפאר "in quo gloriabor", Munster, Tigurine version, De Dieu; "quia in te gloriabor", V. L. u "Israel est is de quo, per te gloriaturus sum", Junius Tremellius, Piscator "vel glorificaturus", Gal.
Barnes' Notes on the Bible
And said unto me - That is, as I suppose, to the Messiah. God said to him that he was his servant; he by whom he would be particularly glorified and honored.
Thou art my servant, O Israel - There has been great variety, as was intimated in the analysis of the chapter, in the interpretation of this verse. The question of difficulty is, to whom does the word ‘Israel’ refer? And if it refer to the Messiah, why is this name given to him? There is no variety in the ancient versions, or in the MSS. The opinions which have been maintained have been referred to in the analysis, and are briefly these:
1. The most obvious interpretation of the verse, if it stood alone, would be to refer it to the Jews as ‘the servant of Jehovah,’ in accordance with Isaiah 41:8, by whom he would be glorified in accordance with the declaration in Isaiah 44:23. This is the opinion of Rosenmuller and of some others. But the objection to this is, that the things which are affirmed of this ‘servant,’ by no means apply to the Jews. It is evidently an individual that is addressed; and in no conceivable sense can that be true of the Jews at large which is affirmed of this person in Isaiah 49:4 ff.
2. It has been referred to Isaiah. This was the opinion of Grotius, Dathe, Saadias, Doderlin, and others. Grotius supposes it means, ‘thou art my servant for the good of Israel.’ So Dathe renders it: ‘It is for Israel’s benefit that I will glorify myself in thee.’ Saadias renders it, ‘Thou art my ambassador to Israel.’ Aben Ezra says of the passage, ‘Thou art my servant, descended from Israel, in whom I will be glorified. Or, the sense is this: Thou who in my eyes art reputed as equal to all Israel.’ But, as has been remarked in the analysis, this interpretation is attended with all the difficulty of the interpretation which refers it to the Messiah, and is inconsistent with the known character of Isaiah, and with the declarations made of the person referred to in the following verses. There is certainly no more reason why the name ‘Israel’ should be given to Isaiah, than there is why it should be given to the Messiah; and it is certain that Isaiah never arrogated to himself such high honor as that of being a light to the Gentiles, and a covenant of the people, and as being one before whom kings would rise up, and to whom princes would do homage.
3. Gesenius supposes that the word ‘Israel’ is not genuine, but has come by error into the text. But for this there is no authority except one manuscript, to which he himself attaches no weight.
4. The only other interpretation, therefore, is that which refers it to the Messiah. This, which has been the common exposition of commentators, most manifestly agrees with the verses which follow, and with the account which occurs in the New Testament.
The account in Isaiah 49:4-8, is such as can be applied to no other one than he, and is as accurate and beautiful a description of him as if it had been made by one who had witnessed his labors, and heard from him the statement of his own plans. But still, a material question arises, why is this name ‘Israel’ applied to the Messiah? It is applied to him nowhere else, and it is certainly remarkable that a name should be applied to an individual which is usually applied to an entire people. To this question the following answers, which are, indeed, little more than conjectures, may be returned:
1. Lowth and Vitringa suppose that it is because the name, in its full import and signification, can be given only to him; and that there is a reference here to the fact recorded in Genesis 32:28, where Jacob is said to have wrestled with God, and prevailed, and was, in consequence of that, called Israel. The full import of that name, says Lowth, pertains only to the Messiah, ‘who contended powerfully with God in behalf of mankind.’
2. It is common in the Scriptures to use the names which occurred in the history of the Jews as descriptive of things which were to occur under the times of the Messiah, or as representing in general events that might occur at any time. Thus the names, Moab, Edom, Ashur, were used to denote the foes of God in general; the name of Elijah was given to John the Baptist (Hengstenberg).
3. In accordance with this, the name David is not unfrequently given to the Messiah, and he is spoken of under this name, as he was to be his descendant and successor.
4. For the same reason, the name Israel may be given to him - nor as the name of the Jewish people - but the name of the illustrious ancestor of the Jewish race, because he would possess his spirit, and would, like him, wrestle with God. He was to be a prince having power with God (compare Genesis 32:28), and would prevail. In many respects there would be a resemblance between him and this pious and illustrious ancestor of the Jewish people.
In whom I will be glorified - This means that the result of the Redeemer’s work would be such as eminently to honor God. He would be glorified by the gift of such a Saviour; by his instructions, his example, the effect of his ministry while on earth, and by his death. The effect of the work of the Messiah as adapted to glorify God, is often referred to in the New Testament (see John 12:28; John 13:31-32; John 14:13; John 16:14; John 17:1-5).
