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He is convinced that the God who called him to this disagreeable office is with him in the midst of his suffering: “he who vindicates me is near,” he cries out in verse 8, and this confidence results in the strength he needs to courageously bear the disgrace and humiliation he has encountered, knowing that in the end he will be vindicated. Despite the disgrace and humiliation the servant experiences, he goes on to declare his unwavering trust in and reliance upon God. The third strophe describes a reversal signaled by the change from past tense verbs descriptive of God’s activity to future tense verbs. He suffered the physical hostility of being scourged and the ultimate ancient near eastern humiliation of having his beard plucked out and being spit upon, as well as the mental anguish and disgrace that accompanied such abuse. In the second strophe the servant describes what has happened to him as a result of his acceptance of this call and his unwillingness to shrink from the burdens that call entailed. He has received this “tongue of a disciple” because every morning the Lord God wakens his ear to listen as a disciple (in Hebrew, the same word as above).
#Strophes a 6 vers how to#
The purpose of his calling is that he “may know how to sustain the weary with a word,” that he may console those who are suffering under the burdens of life. That is, he has been equipped by God for the prophetic office. Of a disciple” ( limmudim), not the tongue of a “teacher” as conjectured by the NRSV. The first strophe begins with the servant declaring that “The Lord GOD has given me the tongue An exhortation identifying the speaker as the “servant” closes the song (verses 10-11) as indicated by the setuma before verse 4 and the petucha following verse 11, though the lectionary, as usual, leaves the rather negative sentiments contained in verses 9b-11 unheard.
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The two middle strophes are further linked by their repetition of “disgrace (NRSV: “insult”) and “face” as the servant describes the vindication of his suffering.
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All four strophes conclude with the results of God’s activity. In contrast to this, the last two strophes B’ (verses 7-8) and A’ (verse 9) are characterized by future tense (imperfect) verbs describing what the Lord God will do in both cases God will help him. The first two strophes A (verse 4) and B (verses 5-6) are further characterized by past tense (perfect) verbs describing what the Lord God has done, namely, given the servant the tongue and ear of a disciple. The Song itself falls naturally into four strophes, each of which is introduced by the refrain “The Lord GOD (verses 4, 5, 7, 9):Ī The Lord GOD has given (perfect) me the tongue of a disciple (verse 4)ī The Lord GOD has opened (perfect) my earĪ’ The Lord GOD will help (imperfect) me (verse 9) The first reading for this week is the third of Second Isaiah’s four Suffering Servant Songs.