Yesaya 41:8-9

The Lord Encourages His People

41:8 “You, my servant Israel,

Jacob whom I have chosen,

offspring of Abraham my friend, ¹ 

41:9 you whom I am bringing back ²  from the earth’s extremities,

and have summoned from the remote regions –

I told you, “You are my servant.”

I have chosen you and not rejected you.

Yesaya 42:19

42:19 My servant is truly blind,

my messenger is truly deaf.

My covenant partner, ³  the servant of the Lord, is truly blind. ⁴ 

Yesaya 43:10

43:10 You are my witnesses,” says the Lord,

“my servant whom I have chosen,

so that you may consider ⁵  and believe in me,

and understand that I am he.

No god was formed before me,

and none will outlive me. ⁶ 

Yesaya 49:3

49:3 He said to me, “You are my servant,

Israel, through whom I will reveal my splendor.” ⁷ 

[41:8]  ¹ tn Or perhaps, “covenantal partner” (see 1 Kgs 5:15 HT [5:1 ET]; 2 Chr 20:7).

[41:9]  ² tn Heb “whom I have taken hold of [i.e., to lead back].”

[42:19]  ³ tc The precise meaning of מְשֻׁלָּם (mÿshullam) in this context is uncertain. In later biblical Hebrew the form (which appears to be a Pual participle from the root שָׁלַם, shalam) occurs as a proper name, Meshullam. The Pual of שָׁלַם (“be complete”) is attested with the meaning “repaid, requited,” but that makes little sense here. BDB 1023 s.v. שָׁלַם relates the form to the denominative verb שָׁלַם (“be at peace”) and paraphrases “one in a covenant of peace” (J. N. Oswalt suggests “the covenanted one”; Isaiah [NICOT], 2:128, n. 59) Some emend the form to מֹשְׁלָם (moshÿlam, “their ruler”) or to מְשֻׁלָּחִי (mÿshullakhi, “my sent [or “commissioned”] one”), which fits nicely in the parallelism (note “my messenger” in the previous line). The translation above assumes an emendation to כְּמוֹ שֹׁלְמִי (kÿmo sholÿmi, “like my ally”). Isaiah uses כְּמוֹ in 30:22 and perhaps 51:5; for שֹׁלְמי (“my ally”) see Ps 7:5 HT (7:4 ET).

[42:19]  ⁴ tn Heb “Who is blind but my servant, and deaf like my messenger I send? Who is blind like my commissioned one, blind like the servant of the Lord?” The point of the rhetorical questions is that no one is as blind/deaf as this servant. In this context the Lord’s “servant” is exiled Israel (cf. 41:8-9), which is spiritually blind and deaf and has failed to fulfill God’s purpose for it. This servant stands in contrast to the ideal “Israel” of the servant songs.

[43:10]  ⁵ tn Or “know” (KJV, NAB, NASB, NIV, NRSV).

[43:10]  ⁶ tn Heb “and after me, there will not be”; NASB “there will be none after Me.”

[49:3]  ⁷ sn This verse identifies the servant as Israel. This seems to refer to the exiled nation (cf. 41:8-9; 44:1-2, 21; 45:4; 48:20), but in vv. 5-6 this servant says he has been commissioned to reconcile Israel to God, so he must be distinct from the exiled nation. This servant is an ideal “Israel” who, like Moses of old, mediates a covenant for the nation (see v. 8), leads them out of bondage (v. 9a), and carries out God’s original plan for Israel by positively impacting the pagan nations (see v. 6b). By living according to God’s law, Israel was to be a model of God’s standards of justice to the surrounding nations (Deut 4:6-8). The sinful nation failed, but the servant, the ideal “Israel,” will succeed by establishing justice throughout the earth.