¹Who would have believed what we just heard?[#tn The perfect has a hypothetical force in this rhetorical question. For another example, see Gen 21:7.; #sn The speaker shifts here from God to an unidentified group (note the first person plural pronouns throughout vv. 1-6). The content of the speech suggests that the prophet speaks here as representative of the sinful nation Israel. The group acknowledges its sin and recognizes that the servant suffered on their behalf.; #tn The first half of v. 1 is traditionally translated, “Who has believed our report?” or “Who has believed our message?” as if the group speaking is lamenting that no one will believe what they have to say. But that doesn’t seem to be the point in this context. Here the group speaking does not cast itself in the role of a preacher or evangelist. No, they are repentant sinners, who finally see the light. The phrase “our report” can mean (1) the report which we deliver, or (2) the report which was delivered to us. The latter fits better here, where the report is most naturally taken as the announcement that has just been made in 52:13-15.]

When was the Lord ’s power revealed through him?

²He sprouted up like a twig before God,[#tn Heb “before him.” Some suggest an emendation to “before us.” If the third singular suffix of the Hebrew text is retained, it probably refers to the Lord (see v. 1b). For a defense of this reading, see R. Whybray, Isaiah 40-66 (NCBC), 173-74.]

like a root out of parched soil;

he had no stately form or majesty that might catch our attention,

no special appearance that we should want to follow him.

³He was despised and rejected by people,[#tn Heb “lacking of men.” If the genitive is taken as specifying (“lacking with respect to men”), then the idea is that he lacked company because he was rejected by people. Another option is to take the genitive as indicating genus or larger class (i.e., “one lacking among men”). In this case one could translate, “he was a transient” (cf. the use of חָדֵל [khadel] in Ps 39:5 HT [39:4 ET]).]

one who experienced pain and was acquainted with illness;

people hid their faces from him;

he was despised, and we considered him insignificant.

⁴But he lifted up our illnesses,

he carried our pain;

even though we thought he was being punished,

attacked by God, and afflicted for something he had done.

⁵He was wounded because of our rebellious deeds,[#tn The preposition מִן (min) has a causal sense (translated “because of”) here and in the following clause.]

crushed because of our sins;

he endured punishment that made us well;

because of his wounds we have been healed.

⁶All of us had wandered off like sheep;

each of us had strayed off on his own path,

but the Lord caused the sin of all of us to attack him.

⁷He was treated harshly and afflicted,[#tn The translation assumes the Niphal is passive; another option is take the clause (note the subject + verb pattern) as concessive and the Niphal as reflexive, “though he humbled himself.”]

but he did not even open his mouth.

Like a lamb led to the slaughtering block,

like a sheep silent before her shearers,

he did not even open his mouth.

⁸He was led away after an unjust trial –[#tn The precise meaning of this line is uncertain. The present translation assumes that מִן (min) here has an instrumental sense (“by, through”) and understands עֹצֶר וּמִמִּשְׁפָּט (’otser umimmishpat, “coercion and legal decision”) as a hendiadys meaning “coercive legal decision,” thus “an unjust trial.” Other interpretive options include: (1) “without [for this sense of מִן, see BDB 578 s.v. 1.b] hindrance and proper judicial process,” i.e., “unfairly and with no one to defend him,” (2) “from [in the sense of “after,” see BDB 581 s.v. 4.b] arrest and judgment.”]

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.

⁹They intended to bury him with criminals,[#tn Heb “one assigned his grave with criminals.” The subject of the singular is impersonal; English typically uses “they” in such constructions.]

but he ended up in a rich man’s tomb,

because he had committed no violent deeds,

nor had he spoken deceitfully.

¹⁰Though the Lord desired to crush him and make him ill,

once restitution is made,

he will see descendants and enjoy long life,

and the Lord ’s purpose will be accomplished through him.

¹¹Having suffered, he will reflect on his work,

he will be satisfied when he understands what he has done.

“My servant will acquit many,

for he carried their sins.

¹²So I will assign him a portion with the multitudes,[#tn Scholars have debated the precise meaning of the term רַבִּים (rabbim) that occurs five times in this passage (Isa 52:14, 15; 53:11, 12 [2x]). Its two broad categories of translation are “much”/“many” and “great” (HALOT 1171-72 s.v. I רַב). Unlike other Hebrew terms for might or strength, this term is linked with numbers or abundance. In all sixteen uses outside of Isaiah 52:13-53:12 (articular and plural) it signifies an inclusive meaning: “the majority” or “the multitude” (J. Jeremias, TDNT 6:536-37). This term occurs in parallelism with עֲצוּמִים (’atsumim), which normally signifies “numerous” or “large” or “powerful” (through large numbers). Like רַבִּים (rabbim), it refers to greatness in numbers (cf. Deut 4:38; 7:1; 9:1; 11:34). It emphasizes the multitudes with whom the Servant will share the spoil of his victory. As J. Olley wrote: “Yahweh has won the victory and vindicates his Servant, giving to him many subservient people, together with their spoils. These numerous peoples in turn receive blessing, sharing in the “peace” resulting from Yahweh’s victory and the Servant’s suffering” (John W. Olley, “‘The Many’: How Is Isa 53,12a to Be Understood,” Bib 68 [1987]: 330-56).]

he will divide the spoils of victory with the powerful,

because he willingly submitted to death

and was numbered with the rebels,

when he lifted up the sin of many

and intervened on behalf of the rebels.”