Isaiah 49:1–6
"A light to the Gentiles": the second Servant Song
"Thou art my servant, O Israel, in whom I will be glorified… It is a light thing that thou shouldest be my servant to raise up the tribes of Jacob… I will also give thee for a light to the Gentiles." The servant is named Israel in every ancient witness, yet sent to restore Israel. Simeon echoes the verse over the infant Jesus (Luke 2:32); Paul and Barnabas apply it to their own mission (Acts 13:47).
Same letters, different readings: the consonants agree, but ancient readers vocalized or interpreted them differently
The family tree
Each row is a language or text tradition. Witnesses in the same row may share ancestry, revise one another, or have an uncertain relationship; the line under each box says which. A solid arrow appears only where direct copying or a documented revised edition is established. Order by date never implies copying. Scroll sideways on a phone.
✓ contains it · ✕ does not · ❝ quotes part of it · ⓘ reports on manuscripts · ▢ pages lost · – no copy survives
- Same line, through lost copies
- Translation
- Uncertain connection
- The oracle as first spoken or written8th–6th century BC (by section; debated)
- Great Isaiah Scroll (1QIsa-a), Qumran Cave 1c. 125 BC (palaeography; reported)Descends, through lost copies, from The oracle as first spoken or written
- 1QIsa-b (1Q8), Qumran Cave 11st century BC – 1st century AD (reported)Descends, through lost copies, from The oracle as first spoken or written
- 4QIsa-d (4Q58), Qumran Cave 41st century BC – 1st century AD (reported)Descends, through lost copies, from The oracle as first spoken or written
- Masoretic Text (Leningrad Codex)AD 1008Descends, through lost copies, from The oracle as first spoken or written
- Acts 13:47 (Greek New Testament; library: Statistical Restoration text)1st century AD; edition 2010sUncertain relationship to the verse (which wording it followed is the question)
- Luke 2:32 (Greek New Testament; library: Statistical Restoration text)1st century AD; edition 2010sUncertain relationship to the verse (which wording it followed is the question)
Every witness, in order
8th–6th century BC (by section; debated)
The oracle as first spoken or written
No original survives. The oldest copies of Isaiah are the Qumran scrolls: the Great Isaiah Scroll (1QIsa-a, about 125 BC, nearly complete), 1QIsa-b (1Q8) and some twenty other fragmentary manuscripts.
c. 125 BC (palaeography; reported)
Great Isaiah Scroll (1QIsa-a), Qumran Cave 1
How the site knows this: Described from a published transcription of the manuscript. Described in the site's own words from Martin Abegg's transcription (ETCBC/CACCHT Dead Sea Scrolls dataset v2.0.5); the transcription itself is not reproduced. Photographs and DJD XXXII not yet checked.
Hebrew numbering: Isaiah 49:1–6. "You are my servant, Israel" in v. 3 as in the Masoretic Text. In v. 5 it reads "and Israel will be gathered to him," agreeing with the Masoretic read text (qere) against the written text ("Israel is not gathered"). In v. 6 it reverses the names ("the tribes of Israel… the preserved of Jacob"). Otherwise the differences are of spelling (fuller use of vowel letters) and small grammatical forms.
1st century BC – 1st century AD (reported)
1QIsa-b (1Q8), Qumran Cave 1
How the site knows this: Described from a published transcription of the manuscript. Described in the site's own words from Martin Abegg's transcription (ETCBC/CACCHT Dead Sea Scrolls dataset v2.0.5); the transcription itself is not reproduced. Photographs and DJD XXXII not yet checked.
Hebrew numbering: Isaiah 49:1–6. "Israel" in v. 3 as in the Masoretic Text; vv. 5–6 largely as the Masoretic Text, with some words restored.
1st century BC – 1st century AD (reported)
4QIsa-d (4Q58), Qumran Cave 4
How the site knows this: Described from a published transcription of the manuscript. Described in the site's own words from Martin Abegg's transcription (ETCBC/CACCHT Dead Sea Scrolls dataset v2.0.5); the transcription itself is not reproduced. Photographs and DJD XXXII not yet checked.
Hebrew numbering: Isaiah 49:1–6. A fragmentary copy: only parts of these verses survive, and in the transcription much of the passage is restored by the editors. "Israel" in v. 3 is restored; in v. 5 it reads "Israel is not gathered" with the Masoretic written text.
1st century AD; edition 2010s
Acts 13:47 (Greek New Testament; library: Statistical Restoration text)
How the site knows this: Read in the site's library text: the Greek New Testament editions in the library (Textus Receptus, Byzantine Textform, Statistical Restoration).
Οὕτως γὰρ ἐντέταλται ἡμῖν ὁ ˚Κύριος, ‘Τέθεικά σε εἰς φῶς ἐθνῶν, τοῦ εἶναί σε εἰς σωτηρίαν ἕως ἐσχάτου τῆς γῆς.’”
For so the Lord has commanded us: I have set you as a light of the Gentiles, that you may be for salvation to the end of the earth
Paul and Barnabas apply the verse to themselves (Luke's report). KJV: "For so hath the Lord commanded us, saying, I have set thee to be a light of the Gentiles, that thou shouldest be for salvation unto the ends of the earth."
1st century AD; edition 2010s
Luke 2:32 (Greek New Testament; library: Statistical Restoration text)
How the site knows this: Read in the site's library text: the Greek New Testament editions in the library (Textus Receptus, Byzantine Textform, Statistical Restoration).
‘φῶς εἰς ἀποκάλυψιν ἐθνῶν’ καὶ δόξαν λαοῦ σου, Ἰσραήλ.”
a light for revelation to the Gentiles, and the glory of your people Israel
Simeon's words over the infant Jesus. Allusion, not a quotation. KJV: "A light to lighten the Gentiles, and the glory of thy people Israel."
Jerome c. AD 400, from Hebrew; edition 1592
Latin Vulgate (Clementine)
How the site knows this: Read in the site's library text: Clementine Vulgate (1592 edition).
Audite, insulæ, et attendite, populi de longe: Dominus ab utero vocavit me; de ventre matris meæ recordatus est nominis mei. Et posuit os meum quasi gladium acutum, in umbra manus suæ protexit me, et posuit me sicut sagittam electam: in pharetra sua abscondit me. Et dixit mihi: Servus meus es tu Israël, quia in te gloriabor. Et ego dixi: In vacuum laboravi; sine causa et vane fortitudinem meam consumpsi: ergo judicium meum cum Domino, et opus meum cum Deo meo. Et nunc dicit Dominus, formans me ex utero servum sibi, ut reducam Jacob ad eum, et Israël non congregabitur; et glorificatus sum in oculis Domini, et Deus meus factus est fortitudo mea. Et dixit: Parum est ut sis mihi servus ad suscitandas tribus Jacob, et fæces Israël convertendas: ecce dedi te in lucem gentium, ut sis salus mea usque ad extremum terræ.
Latin numbering: Isaiah 49:1–6. Jerome translated Isaiah from Hebrew (c. AD 400).
AD 1008
Masoretic Text (Leningrad Codex)
How the site knows this: Read in the site's library text: Westminster Leningrad Codex, a digital transcription of the Leningrad Codex.
שִׁמְע֤וּ אִיִּים֙ אֵלַ֔י וְהַקְשִׁ֥יבוּ לְאֻמִּ֖ים מֵרָח֑וֹק יְהוָה֙ מִבֶּ֣טֶן קְרָאָ֔נִי מִמְּעֵ֥י אִמִּ֖י הִזְכִּ֥יר שְׁמִֽי׃ וַיָּ֤שֶׂם פִּי֙ כְּחֶ֣רֶב חַדָּ֔ה בְּצֵ֥ל יָד֖וֹ הֶחְבִּיאָ֑נִי וַיְשִׂימֵ֙נִי֙ לְחֵ֣ץ בָּר֔וּר בְּאַשְׁפָּת֖וֹ הִסְתִּירָֽנִי׃ וַיֹּ֥אמֶר לִ֖י עַבְדִּי־אָ֑תָּה יִשְׂרָאֵ֕ל אֲשֶׁר־בְּךָ֖ אֶתְפָּאָֽר׃ וַאֲנִ֤י אָמַ֙רְתִּי֙ לְרִ֣יק יָגַ֔עְתִּי לְתֹ֥הוּ וְהֶ֖בֶל כֹּחִ֣י כִלֵּ֑יתִי אָכֵן֙ מִשְׁפָּטִ֣י אֶת־יְהוָ֔ה וּפְעֻלָּתִ֖י אֶת־אֱלֹהָֽי׃ וְעַתָּ֣ה ׀ אָמַ֣ר יְהוָ֗ה יֹצְרִ֤י מִבֶּ֙טֶן֙ לְעֶ֣בֶד ל֔וֹ לְשׁוֹבֵ֤ב יַֽעֲקֹב֙ אֵלָ֔יו וְיִשְׂרָאֵ֖ל לא ל֣וֹ יֵאָסֵ֑ף וְאֶכָּבֵד֙ בְּעֵינֵ֣י יְהוָ֔ה וֵאלֹהַ֖י הָיָ֥ה עֻזִּֽי׃ וַיֹּ֗אמֶר נָקֵ֨ל מִֽהְיוֹתְךָ֥ לִי֙ עֶ֔בֶד לְהָקִים֙ אֶת־שִׁבְטֵ֣י יַעֲקֹ֔ב ונצירי וּנְצוּרֵ֥י יִשְׂרָאֵ֖ל לְהָשִׁ֑יב וּנְתַתִּ֙יךָ֙ לְא֣וֹר גּוֹיִ֔ם לִֽהְי֥וֹת יְשׁוּעָתִ֖י עַד־קְצֵ֥ה הָאָֽרֶץ׃
It is too light a thing that you should be my servant to raise up the tribes of Jacob and restore the preserved of Israel; I will make you a light to the nations, that my salvation may reach to the end of the earth (v. 6)
Hebrew numbering: Isaiah 49:1–6.
1611
King James Bible
How the site knows this: Read in the site's library text: King James Version (1769 text).
Listen, O isles, unto me; and hearken, ye people, from far; The Lord hath called me from the womb; from the bowels of my mother hath he made mention of my name. And he hath made my mouth like a sharp sword; in the shadow of his hand hath he hid me, and made me a polished shaft; in his quiver hath he hid me; And said unto me, Thou art my servant, O Israel, in whom I will be glorified. Then I said, I have laboured in vain, I have spent my strength for nought, and in vain: yet surely my judgment is with the Lord, and my work with my God. And now, saith the Lord that formed me from the womb to be his servant, to bring Jacob again to him, Though Israel be not gathered, yet shall I be glorious in the eyes of the Lord, and my God shall be my strength. And he said, It is a light thing that thou shouldest be my servant to raise up the tribes of Jacob, and to restore the preserved of Israel: I will also give thee for a light to the Gentiles, that thou mayest be my salvation unto the end of the earth.
Greek translation c. 2nd century BC; French 1872
Greek Isaiah (library: Giguet's French)
How the site knows this: Known here only through a translation.
Îles, écoutez-moi; nations, soyez attentives: Après un long temps, ceci arrivera, dit le Seigneur; dès les entrailles de ma mère, le Seigneur m’a donné mon nom. Il a rendu ma bouche aiguë comme un glaive; il m’a caché en m’abritant de sa main; il a fait de moi sa flèche d’élite, et il m’a caché dans son carquois. Et il m’a dit: Tu es mon serviteur, Israël, et par toi je serai glorifié. Et j’ai dit: En vain je me suis fatigué; j’ai vainement et sans fruit déployé ma force; c’est pourquoi j’attends mon jugement du Seigneur, et mon labeur est devant moi. Et maintenant voici ce que dit le Seigneur, qui, dès les entrailles de ma mère, m’a formé pour être son serviteur, pour ramener ensemble devant lui Jacob et Israël Je me réunirai au Seigneur, et je serai glorifié devant lui, et mon Dieu sera ma force. Et il m’a dit: C’est déjà pour toi une grande chose d’être appelé mon serviteur, d’établir les tribus de Jacob et de ramener Israël dispersé; mais voilà que je t’ai choisi pour être l’alliance des races, la lumière des gentils, le salut de tous, jusqu’aux extrémités de la terre.
Greek (digital file) numbering: Isaiah 49:1–6. Giguet's 1872 French of a printed Greek text (D check only); a C check needs Ziegler's Göttingen Isaiah or Rahlfs–Hanhart.
What changed, and why
Classification: stable text with small variants; a written/read (ketiv/qere) difference in v. 5; later application in Luke and Acts to different subjects.
In v. 5 the Masoretic written text reads "Israel is not gathered" (lo), the read text "gathered to him" (lo); the Great Isaiah Scroll has "to him," 4QIsa-d "not."
The library's Greek adds "the covenant of races" and "the salvation of all" in v. 6.
What the evidence shows
- All ancient witnesses read "Israel" in 49:3.
- Acts 13:47 applies 49:6 to Paul and Barnabas.
- Luke 2:32 echoes 49:6 of Jesus.
Sources
Related lessons
- Isaiah 49: A Light to the Gentiles →The servant speaks to the coastlands: called before birth, his mouth made a sharp sword, hidden like an arrow in God's quiver; God says, "Thou art my servant, O Israel, in whom I will be glorified" (49:1–3). He thought he had labored in vain, yet his cause is with God (v. 4). Called to bring Jacob back, he hears: "It is a light thing that thou shouldest be my servant to raise up the tribes of Jacob… I will also give thee for a light to the Gentiles, that thou mayest be my salvation unto the end of the earth" (vv. 5–6). Kings will see and bow (v. 7). The exiles come home on a road with springs (vv. 8–13). Zion says, "The Lord hath forsaken me"; God answers, "Can a woman forget her sucking child?… I have graven thee upon the palms of my hands" (vv. 14–16). Her children return so many that the land is too small; kings and queens nurse them (vv. 17–26).
- Investigation: Who Is the Servant? →Isaiah 40–55 calls someone "my servant" more than twenty times. Sometimes the servant is plainly Israel/Jacob; sometimes the servant has a mission to Israel; in 52:13–53:12 he suffers and dies for others and is vindicated. Since B. Duhm (1892) scholars have spoken of four "Servant Songs" (42:1–9; 49:1–6; 50:4–9; 52:13–53:12). This investigation maps every servant text, then sets out the main identifications, each with the evidence for it in its own historical setting, and keeps the text, ancient Jewish reading, early Christian claims and modern historical judgment separate.