Source: Joseph Blenkinsopp, Isaiah 40–55: A New Translation with Introduction and Commentary, vol. 19A, Anchor Yale Bible (New Haven; London: Yale University Press, 2008)
The servant in second Isaiah.wav
The podcast discuss several passages referred to as "servant texts," primarily found in Isaiah 40-55, and offer various interpretations regarding the identity and mission of the servant. These passages include Isaiah 42:1-4, 49:1-62, 50:4-9, and 52:13-53:12
• Isaiah 42:1-4: This is the first of Duhm's "ebed-Jahwe Dichtungen". The text describes a servant chosen and sustained by Yahveh, who will bring justice (mišpāṭ) to the nations. There is a strong case to be made that the original identification of this servant was Cyrus, given the context of chapters 40-48, which focus on Cyrus's mission to restore Jerusalem and free captives. However, the passage is unspecific enough to have been applied to other situations later.
• Isaiah 49:1-6: This passage features a servant addressing foreign nations, describing their special relationship with Yahveh and their designation for a mission. The servant expresses discouragement but receives a new mission to bring salvation to the nations, in addition to restoring Israel. This servant is presented in contrast to Cyrus, taking on the task of enlightening the nations. Some scholars believe this servant is the prophet himself, the author of these chapters (Deutero-Isaiah). This passage has commentary attached to it in verses 7-13, which discuss the role of the servant in relation to the people of Israel and a future triumph.
• Isaiah 50:4-9: Here, a servant speaks about being equipped by God to sustain the dispirited, facing opposition and abuse for their obedience to the prophetic commission. The speaker expresses confidence in divine assistance and vindication. This passage is also often attributed to the prophet experiencing opposition from within the Judean community. It has a comment appended in verses 10-11, distinguishing between those who heed the servant's voice and those who do not.
• Isaiah 52:13-53:12: This passage describes a servant who is initially humiliated and abused but will ultimately be exalted. A co-religionist, likely a disciple, speaks about the servant's suffering, silent submission to death, and the idea that the servant bore the burden of the community's sin, functioning like a reparation offering (ʾāšām). Despite the servant's death, they are said to have descendants and an extended lifespan, suggesting the continuation of their project through disciples. The identity of this suffering servant is debated, with possibilities including the prophet or a representative figure. The passage concludes with Yahveh's affirmation of the servant's vindication and the justification of the many through the servant's knowledge. This passage is often considered crucial for understanding the concept of the suffering servant.
Overall, the "servant texts" present a complex figure whose identity has been interpreted in various ways, including Cyrus, the people of Israel, an individual prophet (likely the author of Isaiah 40-55), or a representative individual. These texts explore themes of divine calling, mission to Israel and the nations, suffering, vindication, and the means of salvation or restoration. The relationship between an individual servant and the collective identity of Israel is also a recurring point of discussion and interpretation.
1**. Who is the "servant of Yahveh" mentioned in these passages, and is it always the same individual or group?**
The identity of the "servant of Yahveh" (ʿebed Yahveh) in Isaiah 40-55 is complex and debated. While the term literally means one who acts on God's behalf, its referent appears to shift across the "servant songs" and related texts. In some instances, particularly in chapters 40-48, the servant is identified with Israel (Jacob). However, beginning with chapter 42 and continuing in 49, 50, and 52-53, the figure of the servant seems to be an individual, portrayed with prophetic characteristics and a specific mission. Some scholars suggest this individual is the prophet himself (Deutero-Isaiah), while others propose a leading figure or an idealized representation. Furthermore, passages like 49:7 shift the focus back to the collective experience of the Israelite people as servants enduring hardship. Therefore, the "servant" is not a monolithic figure but rather a fluid representation that can encompass the nation, an individual prophet, or a specific leader tasked with God's purposes.
2. What are the primary missions or tasks attributed to the "servant" in these texts?
The missions assigned to the servant vary depending on the passage and the perceived identity of the servant. In the context of Cyrus (42:1-4), the mission involves establishing justice (mišpāṭ) among the nations, bringing forth law (tôrâ), and releasing captives. When the servant is portrayed as an individual prophet (49:1-6, 50:4-9), the tasks include bringing Israel back to Yahveh, being a light to the nations, sustaining the dispirited through prophetic speech, and facing opposition with unwavering resolve. The suffering servant in 52:13-53:12 is depicted as bearing the sins of the community, enduring humiliation and death, ultimately leading to vindication and the justification of the many through his knowledge. In the collective sense (49:8-12), the servant (Israel) is promised restoration, return from exile, and a renewed inheritance of the land, becoming a vehicle for Yahveh's triumph.
3. What kind of opposition does the individual "servant" face, as described in these passages?