◀ All Reading Plans / Revised Common Lectionary (Complementary) / Isaiah 53:4-12 (The suffering servant); Psalm 91:9-16 (The Most High your refuge); Hebrews 5:1-10 (Through suffering Christ saves); Mark 10:35-45 (Warnings to ambitious disciples) (New English Translation)

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October 17, 2021

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Revised Common Lectionary (Complementary)

Daily Bible readings that follow the church liturgical year, with thematically matched Old and New Testament readings.

Duration: 1245 days

Isaiah 53:4-12

⁴But he lifted up our illnesses,
he carried our pain;^[a]
even though we thought he was being punished,
attacked by God, and afflicted for something he had done.^[b]
⁵He was wounded because of^[c] our rebellious deeds,
crushed because of our sins;
he endured punishment that made us well;^[d]
because of his wounds we have been healed.^[e]
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.^[f]
⁷He was treated harshly and afflicted,^[g]
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.^[h]
⁸He was led away after an unjust trial^[i]—
but who even cared?^[j]
Indeed, he was cut off from the land of the living;^[k]
because of the rebellion of his own^[l] people he was wounded.
⁹They intended to bury him with criminals,^[m]
but he ended up in a rich man’s tomb,^[n]
because^[o] 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,^[p]
he will see descendants and enjoy long life,^[q]
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.^[r]
“My servant^[s] will acquit many,^[t]
for he carried their sins.^[u]
¹²So I will assign him a portion with the multitudes,^[v]
he will divide the spoils of victory with the powerful,^[w]
because he willingly submitted^[x] to death
and was numbered with the rebels,
when he lifted up the sin of many
and intervened^[y] on behalf of the rebels.”

Footnotes

Isaiah 53:4 sn Illness and pain stand by metonymy (or perhaps as metaphors) for sin and its effects, as vv. 11-12 make clear.
Isaiah 53:4 tn The words “for something he had done” are supplied in the translation for clarification. The group now realizes he suffered because of his identification with them, not simply because he was a special target of divine anger.
Isaiah 53:5 tn The preposition מִן (min) has a causal sense (translated “because of”) here and in the following clause.
Isaiah 53:5 tn Heb “the punishment of our peace [was] on him.” שָׁלוֹם (shalom, “peace”) is here a genitive of result, i.e., “punishment that resulted in our peace.”
Isaiah 53:5 sn Continuing to utilize the imagery of physical illness, the group acknowledges that the servant’s willingness to carry their illnesses (v. 4) resulted in their being healed. Healing is a metaphor for forgiveness here.
Isaiah 53:6 tn Elsewhere the Hiphil of פָגַע (pagaʿ) means “to intercede verbally” (Jer 15:11; 36:25) or “to intervene militarily” (Isa 59:16), but neither nuance fits here. Apparently here the Hiphil is the causative of the normal Qal meaning, “encounter, meet, touch.” The Qal sometimes refers to a hostile encounter or attack; when used in this way the object is normally introduced by the preposition בְּ (bet, see Josh 2:16; Judg 8:21; 15:12, etc.). Here the causative Hiphil has a double object—the Lord makes “sin” attack “him” (note that the object attacked is introduced by the preposition בְּ. In their sin the group was like sheep who had wandered from God’s path. They were vulnerable to attack; the guilt of their sin was ready to attack and destroy them. But then the servant stepped in and took the full force of the attack.
Isaiah 53:7 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.”
Isaiah 53:7 sn This verse emphasizes the servant’s silent submission. The comparison to a sheep does not necessarily suggest a sacrificial metaphor. Sheep were slaughtered for food as well as for sacrificial rituals, and טֶבַח (tevakh) need not refer to sacrificial slaughter (see Gen 43:16; Prov 7:22; 9:2; Jer 50:27; note also the use of the related verb in Exod 21:37 HT [22:1 ET]; Deut 28:31; 1 Sam 25:11).
Isaiah 53:8 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 (ʿotser 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.”
Isaiah 53:8 tn Heb “and his generation, who considers?” (NASB similar). Some understand “his generation” as a reference to descendants. In this case the question would suggest that he will have none. However, אֶת (ʾet) may be taken here as specifying a new subject (see BDB 85 s.v. I אֵת 3). If “his generation” refers to the servant’s contemporary generation, one may then translate, “As for his contemporary generation, who took note?” The point would be that few were concerned about the harsh treatment he received.
Isaiah 53:8 sn The “land of the living” is an idiom for the sphere where people live, in contrast to the underworld realm of the dead. See, for example, Ezek 32:23-27.
Isaiah 53:8 tn The Hebrew text reads “my people,” a reading followed by most English versions, but this is problematic in a context where the first person plural predominates, and where God does not appear to speak again until v. 11b. Therefore, it is preferable to read with the Qumran scroll 1QIsa^a עמו (“his people”). In this case, the group speaking in these verses is identified as the servant’s people (compare פְּשָׁעֵנוּ [p^eshaʿenu, “our rebellious deeds”] in v. 5 with פֶּשַׁע עַמִּי [peshaʿ ʿammi, “the rebellion of his people”] in v. 8).
Isaiah 53:9 tn Heb “one assigned his grave with criminals.” The subject of the singular is impersonal; English typically uses “they” in such constructions.
Isaiah 53:9 tn This line reads literally, “and with the rich in his death.” בְּמֹתָיו (b^emotayv) combines a preposition, a plural form of the noun מוֹת (mot), and a third masculine singular suffix. The plural of the noun is problematic and the יו may be the result of virtual dittography. The form should probably be emended to בָּמָתוֹ (bamato, singular noun). The relationship between this line and the preceding one is uncertain. The parallelism appears to be synonymous (note “his grave” and “in his death”), but “criminals” and “the rich” hardly make a compatible pair in this context, for they would not be buried in the same kind of tomb. Some emend עָשִׁיר (ʿashir, “rich”) to עָשֵׂי רָע (ʿase raʿ, “doers of evil”) but the absence of the ayin (ע) is not readily explained in this graphic environment. Others suggest an emendation to שְׂעִירִים (s^eʿirim, “he-goats, demons”), but the meaning in this case is not entirely transparent and the proposal assumes that the form suffered from both transposition and the inexplicable loss of a final mem. Still others relate עָשִׁיר (ʿashir) to an alleged Arabic cognate meaning “mob.” See HALOT 896 s.v. עָשִׁיר. Perhaps the parallelism is antithetical, rather than synonymous. In this case, the point is made that the servant’s burial in a rich man’s tomb, in contrast to a criminal’s burial, was appropriate, for he had done nothing wrong.
Isaiah 53:9 tn If the second line is antithetical, then עַל (ʿal) is probably causal here, explaining why the servant was buried in a rich man’s tomb, rather than that of criminal. If the first two lines are synonymous, then עַל is probably concessive: “even though….”
Isaiah 53:10 tn The meaning of this line is uncertain. It reads literally, “if you/she makes, a reparation offering, his life.” The verb תָּשִׂים (tasim) could be second masculine singular, in which case it would have to be addressed to the servant or to God. However, the servant is only addressed once in this servant song (see 52:14a), and God either speaks or is spoken about in this servant song; he is never addressed. Furthermore, the idea of God himself making a reparation offering is odd. If the verb is taken as third feminine singular, then the feminine noun נֶפֶשׁ (nefesh) at the end of the line is the likely subject. In this case one can take the suffixed form of the noun as equivalent to a pronoun and translate, “if he [literally, “his life”] makes a reparation offering.” sn What constitutes the servant’s reparation offering? Some might think his suffering, but the preceding context views this as past, while the verb here is imperfect in form. The offering appears to be something the servant does after his suffering has been completed. Perhaps the background of the language can be found in the Levitical code, where a healed leper would offer a reparation offering as part of the ritual to achieve ceremonial cleanliness (see Lev 14). The servant was pictured earlier in the song as being severely ill. This illness (a metaphor for the effects of the people’s sin) separated him from God. However, here we discover the separation is not final; once reparation is made, so to speak, he will again experience the Lord’s favor.
Isaiah 53:10 sn The idiomatic and stereotypical language emphasizes the servant’s restoration to divine favor. Having numerous descendants and living a long life are standard signs of divine blessing. See Job 42:13-16.
Isaiah 53:11 tn Heb “he will be satisfied by his knowledge,” i.e., “when he knows.” The preposition is understood as temporal and the suffix as a subjective genitive. Some take בְּדַעְתּוֹ (b^edaʿto, “by his knowledge”) with what follows and translate “by knowledge of him,” understanding the preposition as instrumental and the suffix as objective.
Isaiah 53:11 sn The song ends as it began (cf. 52:13-15), with the Lord announcing the servant’s vindication and exaltation.
Isaiah 53:11 tn Heb “he will acquit, a righteous one, my servant, many.” צַדִּיק (tsaddiq) may refer to the servant, but more likely it is dittographic (note the preceding verb יַצְדִּיק, yatsdiq). The precise meaning of the verb (the Hiphil of צָדַק, tsadaq) is debated. Elsewhere the Hiphil is used at least six times in the sense of “make righteous” in a legal sense, i.e., “pronounce innocent, acquit” (see Exod 23:7; Deut 25:1; 1 Kgs 8:32 = 2 Chr 6:23; Prov 17:15; Isa 5:23). It can also mean “render justice” (as a royal function, see 2 Sam 15:4; Ps 82:3), “concede” (Job 27:5), “vindicate” (Isa 50:8), and “lead to righteousness” (by teaching and example, Dan 12:3). The preceding context and the next line suggest a legal sense here. Because of his willingness to carry the people’s sins, the servant is able to “acquit” them. sn Some (e.g., H. M. Orlinsky, “The So-called ‘Suffering Servant’ in Isaiah 53, 22, ” VTSup 14 [1967]: 3-133) object to this legal interpretation of the language, arguing that it would be unjust for the righteous to suffer for the wicked and for the wicked to be declared innocent. However, such a surprising development is consistent with the ironic nature of this song. It does seem unfair for the innocent to die for the guilty. But what is God to do when all have sinned and wandered off like stray sheep (cf. v. 6)? Covenant law demands punishment, but punishment in this case would mean annihilation of what God has created. God’s justice, as demanded by the law, must be satisfied. To satisfy his justice, he does something seemingly unjust. He punishes his sinless servant, the only one who has not strayed off! In the progress of biblical revelation, we discover that the sinless servant is really God in the flesh, who offers himself because he is committed to the world he has created. If his justice can only be satisfied if he himself endures the punishment, then so be it. What appears to be an act of injustice is really love satisfying the demands of justice!
Isaiah 53:11 tn The circumstantial clause (note the vav [ו] + object + subject + verb pattern) is understood as causal here. The prefixed verb form is either a preterite or an imperfect used in a customary manner.
Isaiah 53:12 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 (ʿatsumim), 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; 11:23). 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).
Isaiah 53:12 sn The servant is compared here to a warrior who will be richly rewarded for his effort and success in battle.
Isaiah 53:12 tn Heb “because he laid bare his life”; traditionally, ASV “because he (+ hath KJV) poured out his soul (life NIV) unto death.”
Isaiah 53:12 tn The Hiphil of פָּגַע (pagaʿ) can mean “cause to attack” (v. 6), “urge, plead verbally” (Jer 15:11; 36:25), or “intervene militarily” (Isa 59:16). Perhaps the third nuance fits best here, for military imagery is employed in the first two lines of the verse.

Psalm 91:9-16

⁹For you have taken refuge in the Lord,
my shelter, the Most High.
¹⁰No harm will overtake^[a] you;
no illness^[b] will come near your home.^[c]
¹¹For he will order his angels^[d]
to protect you in all you do.^[e]
¹²They will lift you up in their hands,
so you will not slip and fall on a stone.^[f]
¹³You will subdue^[g] a lion and a snake;^[h]
you will trample underfoot a young lion and a serpent.
¹⁴The Lord says,^[i]
“Because he is devoted to me, I will deliver him;
I will protect him^[j] because he is loyal to me.^[k]
¹⁵When he calls out to me, I will answer him.
I will be with him when he is in trouble;
I will rescue him and bring him honor.
¹⁶I will satisfy him with long life,^[l]
and will let him see my salvation.”

Hebrews 5:1-10

5 For every high priest is taken from among the people^[a] and appointed^[b] to represent them before God,^[c] to offer both gifts and sacrifices for sins. ²He is able to deal compassionately with those who are ignorant and erring, since he also is subject to weakness, ³and for this reason he is obligated to make sin offerings for himself as well as for the people. ⁴And no one assumes this honor^[d] on his own initiative,^[e] but only when called to it by God,^[f] as in fact Aaron was. ⁵So also Christ did not glorify himself in becoming high priest, but the one who glorified him was God,^[g] who said to him, “You are my Son! Today I have fathered you,”^[h] ⁶as also in another place God^[i] says, “You are a priest forever in the order of Melchizedek.”^[j] ⁷During his earthly life^[k] Christ^[l] offered^[m] both requests and supplications, with loud cries and tears, to the one who was able to save him from death and he was heard because of his devotion. ⁸Although he was a son, he learned obedience through the things he suffered.^[n] ⁹And by being perfected in this way, he became the source of eternal salvation to all who obey him, ¹⁰and he was designated^[o] by God as high priest in the order of Melchizedek.^[p]

Mark 10:35-45

The Request of James and John

³⁵Then^[a] James and John, the sons of Zebedee, came to him and said, “Teacher, we want you to do for us whatever we ask.” ³⁶He said to them, “What do you want me to do for you?” ³⁷They said to him, “Permit one of us to sit at your right hand and the other at your left in your glory.” ³⁸But Jesus said to them, “You don’t know what you are asking! Are you able to drink the cup I drink or be baptized with the baptism I experience?”^[b] ³⁹They said to him, “We are able.”^[c] Then Jesus said to them, “You will drink the cup I drink, and you will be baptized with the baptism I experience, ⁴⁰but to sit at my right or at my left is not mine to give. It is for those for whom it has been prepared.”^[d]

⁴¹Now^[e] when the other ten^[f] heard this,^[g] they became angry with James and John. ⁴²Jesus called them and said to them, “You know that those who are recognized as rulers of the Gentiles lord it over them, and those in high positions use their authority over them. ⁴³But it is not this way among you. Instead whoever wants to be great among you must be your servant, ⁴⁴and whoever wants to be first among you must be the slave^[h] of all. ⁴⁵For even the Son of Man did not come to be served but to serve, and to give his life as a ransom^[i] for many.”

Footnotes

Mark 10:35 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
Mark 10:38 tn Grk “baptism I am baptized with.” This same change has been made in v. 39.
Mark 10:39 sn No more naïve words have ever been spoken as those found here coming from James and John, “We are able.” They said it with such confidence and ease, yet they had little clue as to what they were affirming. In the next sentence Jesus confirms that they will indeed suffer for his name.
Mark 10:40 sn After the first passion prediction in 8:31 Jesus rebuked Peter as having been used by Satan. After the second passion prediction in 9:31 the disciples were concerned about who would be the greatest in the kingdom. After the third passion prediction in 10:33 James and John asked for positions of honor and rulership in the kingdom, revealing their complete misunderstanding of the nature of the kingdom and exposing their inadequacy as true disciples of Jesus. Jesus replied that such positions were for those for whom it has been prepared.
Mark 10:41 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
Mark 10:41 tn Grk “the ten.”
Mark 10:41 tn The word “this” is not in the Greek text, but is supplied. Direct objects were often omitted in Greek when clear from the context.
Mark 10:44 tn Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v. 1). One good translation is “bondservant” (sometimes found in the ASV for δοῦλος) in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force. Also, many slaves in the Roman world became slaves through Rome’s subjugation of conquered nations, kidnapping, or by being born into slave households.
Mark 10:45 sn The Greek word for ransom (λύτρον, lutron) is found here and in Matt 20:28 and refers to the payment of a price in order to purchase the freedom of a slave. The idea of Jesus as the “ransom” is that he paid the price with his own life by standing in humanity’s place as a substitute, enduring the judgment that was deserved for sin.

New English Translation (NET)

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Revised Common Lectionary (Complementary)

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The Request of James and John

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