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14 And just as Moses lifted up[a] the serpent in the desert, so must the Son of Man be lifted up,(A)

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Footnotes

  1. 3:14 Lifted up: in Nm 21:9, Moses simply “mounted” a serpent upon a pole. John here substitutes a verb implying glorification. Jesus, exalted to glory at his cross and resurrection, represents healing for all.

28 So Jesus said [to them], “When you lift up the Son of Man, then you will realize that I AM, and that I do nothing on my own, but I say only what the Father taught me.(A)

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Suffering and Triumph of the Servant of the Lord[a]

13 See, my servant shall prosper,
    he shall be raised high and greatly exalted.

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Footnotes

  1. 52:13–53:12 The last of the “servant of the Lord” oracles (see note on 42:1–4). Taken together, these oracles depict a figure of one called by God for a vocation to Israel and the nations (42:4; 49:5–6); the servant’s exaltation both opens and closes the passage (52:13; 53:12). The servant responded in fidelity but has suffered opposition (50:4–6). In this fourth oracle the servant is characterized as “a man of suffering” (53:3) and appears to be unjustly put to death (53:8–9). Those who have witnessed his career somehow recognize that he is innocent, has undergone suffering for their sins (53:4–6), and his death is referred to as a reparation offering (see note on 53:10–11). The servant is described in ways that identify him with Israel (which is frequently referred to as “servant” in the context of Second Isaiah—e.g., 41:8, 9; 44:2, 21; 43:4) and is designated as “Israel” in 49:3; yet Israel outside the “servant of the Lord” oracles is not presented as sinless, but rather in exile because of sin (40:2; 42:21–25) and even as servant as deaf and blind (42:18–19). The servant is thus both identified with Israel and distinguished from it. As with the previous servant poems, this chapter helped the followers of Jesus to interpret his suffering, death, and resurrection; see especially the passion narratives.

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