Isaiah 50:4–9
"I gave my back to the smiters": the third Servant Song and the passion narratives
"I gave my back to the smiters, and my cheeks to them that plucked off the hair: I hid not my face from shame and spitting." The Great Isaiah Scroll has a different, uncertain word for the attackers. The library's Greek has "scourges," "blows" and "spittings," words that recur in the Gospels' accounts of Jesus being struck and spat upon (Mark 14:65; Matthew 26:67), which do not cite Isaiah.
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
- Masoretic Text (Leningrad Codex)AD 1008Descends, through lost copies, from The oracle as first spoken or written
- Mark 14:65 (Greek New Testament; library: Statistical Restoration text)1st century AD; edition 2010sUncertain relationship to the verse (which wording it followed is the question)
- Matthew 26:67 (Greek New Testament; library: Statistical Restoration text)1st century AD; edition 2010sUncertain relationship to the verse (which wording it followed is the question)
- Romans 8:33–34 (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 50:4–9. In v. 6 a different word for those who mistreat the servant's cheeks, uncertain in meaning (perhaps "those who strike"), where the Masoretic Text has "those who pluck out (the beard)"; and "I did not turn aside" for "I did not hide" my face. In v. 5 "God" where the Masoretic Text has "the LORD." 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 50:4–9. A fragmentary copy: only parts of these verses survive, and in the transcription much of the passage is restored by the editors. Preserves vv. 7–9 in agreement with the Masoretic Text.
1st century AD; edition 2010s
Mark 14:65 (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).
Καὶ ἤρξαντό τινες ἐμπτύειν αὐτῷ, καὶ περικαλύπτειν αὐτοῦ τὸ πρόσωπον, καὶ κολαφίζειν αὐτὸν, καὶ λέγειν αὐτῷ, “Προφήτευσον!” Καὶ οἱ ὑπηρέται ῥαπίσμασιν αὐτὸν ἔλαβον.
And some began to spit on him and to cover his face and to strike him… and the officers received him with slaps
Mark's narrative after the council hearing. Allusion, not a quotation. Shared words with the Greek of 50:6: "spit," "slaps." KJV: "And some began to spit on him, and to cover his face, and to buffet him, and to say unto him, Prophesy: and the servants did strike him with the palms of their hands."
1st century AD; edition 2010s
Matthew 26:67 (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).
Τότε ἐνέπτυσαν εἰς τὸ πρόσωπον αὐτοῦ καὶ ἐκολάφισαν αὐτόν, οἱ δὲ ἐράπισαν
Then they spat in his face and struck him; and others slapped him
Matthew's narrative. Allusion, not a quotation. KJV: "Then did they spit in his face, and buffeted him; and others smote him with the palms of their hands,"
1st century AD; edition 2010s
Romans 8:33–34 (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).
Τίς ἐγκαλέσει κατὰ ἐκλεκτῶν ˚Θεοῦ; ˚Θεὸς ὁ δικαιῶν. Τίς ὁ κατακρίνων; ˚Χριστὸς ˚Ἰησοῦς ὁ ἀποθανών, μᾶλλον δὲ ἐγερθείς ὅς, καί ἐστιν ἐν δεξιᾷ τοῦ ˚Θεοῦ, ὃς καὶ ἐντυγχάνει ὑπὲρ ἡμῶν.
Who will bring a charge against God's elect? It is God who justifies; who is the one who condemns?
Paul's echo of 50:8–9, applied to believers. KJV: "Who shall lay any thing to the charge of God’s elect? It is God that justifieth. Who is he that condemneth? It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us."
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).
Dominus dedit mihi linguam eruditam, ut sciam sustentare eum qui lassus est verbo. Erigit mane, mane erigit mihi aurem, ut audiam quasi magistrum. Dominus Deus aperuit mihi aurem, ego autem non contradico: retrorsum non abii. Corpus meum dedi percutientibus, et genas meas vellentibus; faciem meam non averti ab increpantibus et conspuentibus in me. Dominus Deus auxiliator meus, ideo non sum confusus; ideo posui faciem meam ut petram durissimam, et scio quoniam non confundar. Juxta est qui justificat me; quis contradicet mihi? Stemus simul; quis est adversarius meus? accedat ad me. Ecce Dominus Deus auxiliator meus; quis est qui condemnet me? Ecce omnes quasi vestimentum conterentur; tinea comedet eos.
Latin numbering: Isaiah 50:4–9. 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.
אֲדֹנָ֣י יְהֹוִ֗ה נָ֤תַן לִי֙ לְשׁ֣וֹן לִמּוּדִ֔ים לָדַ֛עַת לָע֥וּת אֶת־יָעֵ֖ף דָּבָ֑ר יָעִ֣יר ׀ בַּבֹּ֣קֶר בַּבֹּ֗קֶר יָעִ֥יר לִי֙ אֹ֔זֶן לִשְׁמֹ֖עַ כַּלִּמּוּדִֽים׃ אֲדֹנָ֤י יְהוִה֙ פָּתַֽח־לִ֣י אֹ֔זֶן וְאָנֹכִ֖י לֹ֣א מָרִ֑יתִי אָח֖וֹר לֹ֥א נְסוּגֹֽתִי׃ גֵּוִי֙ נָתַ֣תִּי לְמַכִּ֔ים וּלְחָיַ֖י לְמֹֽרְטִ֑ים פָּנַי֙ לֹ֣א הִסְתַּ֔רְתִּי מִכְּלִמּ֖וֹת וָרֹֽק׃ וַאדֹנָ֤י יְהוִה֙ יַֽעֲזָר־לִ֔י עַל־כֵּ֖ן לֹ֣א נִכְלָ֑מְתִּי עַל־כֵּ֞ן שַׂ֤מְתִּי פָנַי֙ כַּֽחַלָּמִ֔ישׁ וָאֵדַ֖ע כִּי־לֹ֥א אֵבֽוֹשׁ׃ קָרוֹב֙ מַצְדִּיקִ֔י מִֽי־יָרִ֥יב אִתִּ֖י נַ֣עַמְדָה יָּ֑חַד מִֽי־בַ֥עַל מִשְׁפָּטִ֖י יִגַּ֥שׁ אֵלָֽי׃ הֵ֣ן אֲדֹנָ֤י יְהוִה֙ יַֽעֲזָר־לִ֔י מִי־ה֖וּא יַרְשִׁיעֵ֑נִי הֵ֤ן כֻּלָּם֙ כַּבֶּ֣גֶד יִבְל֔וּ עָ֖שׁ יֹאכְלֵֽם׃
My back I gave to those who strike, my cheeks to those who pull out the beard; I did not hide my face from insults and spitting (v. 6)
Hebrew numbering: Isaiah 50:4–9.
1611
King James Bible
How the site knows this: Read in the site's library text: King James Version (1769 text).
The Lord God hath given me the tongue of the learned, that I should know how to speak a word in season to him that is weary: he wakeneth morning by morning, he wakeneth mine ear to hear as the learned. The Lord God hath opened mine ear, and I was not rebellious, neither turned away back. I gave my back to the smiters, and my cheeks to them that plucked off the hair: I hid not my face from shame and spitting. For the Lord God will help me; therefore shall I not be confounded: therefore have I set my face like a flint, and I know that I shall not be ashamed. He is near that justifieth me; who will contend with me? let us stand together: who is mine adversary? let him come near to me. Behold, the Lord God will help me; who is he that shall condemn me? lo, they all shall wax old as a garment; the moth shall eat them up.
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.
Le Seigneur Maître m’a donné le langage de la doctrine, pour savoir quand il est à propos de parler. Il m’a mis à l’œuvre dès l’aurore; il m’a accordé une oreille pour entendre. Et l’enseignement du Seigneur Maître m’a ouvert les oreilles; et je n’y ai pas été indocile, et je n’y ai point contredit. J’ai abandonné mon dos aux flagellations, et mes joues aux soufflets, et je n’ai point détourné mon visage de l’humiliation des crachats. Et le Seigneur Maître m’a prêté son secours; aussi n’ai-je point eu de confusion; mais j’ai rendu mon visage aussi ferme qu’un rocher, et j’ai reconnu que je n’aurais point à rougir. Car celui qui m’a jugé innocent est proche; quel est mon adversaire? qu’il comparaisse avec moi; quel est mon adversaire? qu’il s’approche de moi. Et si le Seigneur Maître vient à mon secours, qui me maltraitera? Voilà que vous allez tous vieillir comme un manteau, et les vers vous dévoreront.
Greek (digital file) numbering: Isaiah 50:4–9. 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: a variant word in 1QIsa-a; Greek translation choices; Gospel scenes with shared vocabulary but no citation (possible allusion).
Romans 8:33–34 echoes vv. 8–9 closely ("It is God that justifieth. Who is he that condemneth?").
The Epistle of Barnabas (5:14, early 2nd century) is among the first Christian texts to apply 50:6–7 to Jesus explicitly (reported).
What the evidence shows
- 1QIsa-a has a different word for those who pluck the beard. Described from a transcription.
- Mark 14:65 shares vocabulary with the Greek of 50:6.
- Mark 14:65 alludes to Isaiah 50:6.
Sources
Related lessons
- Isaiah 50: I Gave My Back to the Smiters →Where is your mother's certificate of divorce? You were sold for your own sins; is my hand too short to redeem? (50:1–3). Then the servant speaks: "The Lord God hath given me the tongue of the learned"; morning by morning he wakens my ear; I did not rebel. "I gave my back to the smiters, and my cheeks to them that plucked off the hair: I hid not my face from shame and spitting"; I set my face like flint; "He is near that justifieth me; who will contend with me?" (vv. 4–9). Whoever fears the LORD and walks in darkness, trust in his name; those who light their own fires will lie down in torment (vv. 10–11).
- Investigation: The Servant's Speech, Isaiah 50:4–9 →In the third Servant Song an unnamed "I" speaks: taught morning by morning, he does not rebel; he gives his back to those who strike and his cheeks to those who pull out his beard, and does not hide his face from insult and spitting; he sets his face like flint, sure that God will vindicate him in court. This investigation reads the poem line by line, compares the Hebrew, the Great Isaiah Scroll and the Greek, and then tests which connections to the Gospels' passion narratives rest on shared wording and which are later Christian reading.