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Academic literature on the topic 'The Songs of the Suffering Servant'

Author: Grafiati

Published: 4 June 2021

Last updated: 17 February 2022

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Journal articles on the topic "The Songs of the Suffering Servant"

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Rugwiji, Temba. "THE SALVIFIC TASK OF THE SUFFERING SERVANT IN ISAIAH 42:1-7:." Journal for Semitics 23, no. 2 (November 21, 2017): 289–314. http://dx.doi.org/10.25159/1013-8471/3492.

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The theme of salvation is central in the servant songs. In Isaiah 42:1-7, the theme of salvationprefigures the significant task of the suffering servant. First, this essay commences with a critical analysis of Isaiah 42:1-7. This analysis will shed light on the context from which the text emerged in an effort to decipher salvific themes in the text. Second, the study maintains that Yahwehâ€™s exclusivist proclamation in the Old Testament (hereafter OT)is revised in order to also include non-Jews in his salvific programme of the universe. Third, the term salvation is defined as depicting liberation in the OT. Liberation comprises various facets, including but not limited to political freedom, economic emancipation, democracy, justice, poverty eradication, and equal rights, amongst others. Fourth, this essay will explore divergent views on the identity of the suffering servant in the servant songs, such as Jeremiah, Cyrus, Jacob/Israel, and Jesus. The Christian view of the suffering servant will also be considered.Fifth, this article will discuss servant leadership in our contemporary context, in which Nelson Mandela as a representative example of a servant leader is explored. The overall objective of this research is to identify some salvific tasks of the suffering servant in the first servant song in order to inspire, inform and legitimise socio-political transformation1 in our contemporary society.

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Page, Sydney H. T. "The Suffering Servant between the Testaments." New Testament Studies 31, no. 4 (October 1985): 481–97. http://dx.doi.org/10.1017/s0028688500012042.

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Traditionally Christians have interpreted Isaiah 52. 13–53. 12 as a prophecy of the passion of Christ,1but modern biblical scholars have disagreed about how this identification of the suffering servant with Jesus arose. In particular, those who have investigated the question of whether Jesus saw himself as occupying the role of the servant have reached conflicting conclusions.2In the background of this discussion is another contentious issue, namely, whether a messianic interpretation of the suffering servant had already been adopted in pre-Christian Judaism. Representative of a negative response to this question is H. H. Rowley, who writes: ‘There is no serious evidence … of the bringing together of the concepts of the suffering servant and the Davidic Messiah before the Christian era.’3A much more positive assessment is given by Jeremias, who has championed the view that the first and fourth servant songs were consistently interpreted messianically in Palestinian Judaism, and that it is highly probable that a messianic interpretation of the sufferings of the servant was associated with this.4

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Jóźwiak, Magdalena. "Sługa Jahwe w interpretacji św. Hieronima." Vox Patrum 67 (December 16, 2018): 167–76. http://dx.doi.org/10.31743/vp.3395.

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In the history of exegesis three general models of the interpretation of the Servant of Yahweh Song can be outlined. The first one is a collective interpretation that considers the Servant to be Israel – the People of God – or its faithful part. The second interpretation was called by the scholars an individual interpretation according to which the Servant is an individual. The third one is a mixed interpretation. The Servant of Yahweh is a king who represents the nation. In this article we searched for an answer to the question who is the said Servant of Yahweh according to St. Jerome. Having analysed selected passages of St. Jerome’s commentary on the Servant Song it is not difficult to notice that the author of the Vulgate prefers the model of individual interpretation. More precisely, in his opinion the Servant of Yahweh is Jesus Christ whose suffering has a redeeming virtue.

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Middlemas, Jill. "Did Second Isaiah write Lamentations iii?" Vetus Testamentum 56, no. 4 (2006): 505–25. http://dx.doi.org/10.1163/156853306778941700.

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AbstractIn recent years, textual analyses of Lamentations have increasingly noted correspondences with Isaiah xl-lv. The alignment of the two has resulted in various proposals about influence with the recent work of Patricia Willey noticeable in its claim that the Lamentations iii geber provided the paradigm for the Suffering Servant figure of the third and fourth songs (Isa. lii, liii-liv). This article considers this discussion anew with the intent to ascertain the provenance of the Lamentations geber and his relationship to Second Isaiah. After a close analysis of some of the more persuasive correspondences between the two figures, it becomes clear that the geber fits uncomfortably in the book of Lamentations. Furthermore, his persona functions as a corrective to the responses to disaster found so prominently outside of chapter iii. The parenetic section which follows the geber's lament in vv. 22-39 defines the sufferer and uses his experience to teach sanctioned views of the deity and the human person. Bearing in mind the way the geber acts to admonish and teach in Lamentations leads to the view that the suffering figure has more commonality with images and thought stemming from the Golah community. The paper explores the implications for understanding a Golah view placed at the heart of Lamentations for interpreting the material.

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Park, Sung-Ho. "The Suffering Servant Jesus : Christian Interpretation (Interpretatio Christiana) of the Early Church on the Fourth Servant Song (Isa 52:13-53:12)." Canon&Culture 11, no. 1 (April 30, 2017): 169–211. http://dx.doi.org/10.31280/cc.2017.04.11.1.169.

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Story, Cullen. ""Another Look at the Fourth Servant Song of Second Isaiah"." Horizons in Biblical Theology 31, no. 2 (2009): 100–110. http://dx.doi.org/10.1163/019590809x12553238842989.

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AbstractThis essay argues for a contextual exegetical reading of the servant songs in Second Isaiah. By reading the songs in the literary context of references to the "second exodus" and hymns of celebration, several conclusions can be drawn. There are three servant figures in the four servant songs: one servant (Israel) in need of redemption, one servant (Second Isaiah) who proclaims redemption, and one servant (the Messiah) who procures redemption. This servant of the fourth song is not the prophet himself or Israel but a servant figure whose sacrifice will break the yoke of Babylon.

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7

Wilcox, Peter, and David Paton-Williams. "The Servant Songs in Deutero-Isaiah." Journal for the Study of the Old Testament 13, no. 42 (October 1988): 79–102. http://dx.doi.org/10.1177/030908928801304205.

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8

Wilks, John G. F. "The Suffering Servant and personhood." Evangelical Quarterly 77, no. 3 (April 21, 2005): 195–210. http://dx.doi.org/10.1163/27725472-07703001.

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This article evaluates the proposal that personhood in the Old Testament is understood corporately. Finding no basis for a blurring of identity that loses a sense of individuality, it does identify a strong sense of corporate responsibility for the actions of any one member of the group. While investigation of the identity of the servant in Is. 40–55 also finds difficulty in resolving the individualised and corporate aspects, the challenge to both individuals and communities is to shoulder the responsibilities of the servant, and so experience a fuller personhood.

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Davenport, Brian. "Compassion, suffering and servant-leadership: Combining compassion and servant-leadership to respond to suffering." Leadership 11, no. 3 (May 2014): 300–315. http://dx.doi.org/10.1177/1742715014532481.

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10

Cooper, Rabbi Howard. "The Therapist and the Suffering Servant." New Blackfriars 71, no. 842 (October 1990): 456–61. http://dx.doi.org/10.1111/j.1741-2005.1990.tb01440.x.

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Dissertations / Theses on the topic "The Songs of the Suffering Servant"

1

Baker, R. Aaron. "Pauline suffering a background study /." Online full text .pdf document, available to Fuller patrons only, 1999. http://www.tren.com.

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2

Conley, J. Drew. "The Christology of the Gospel of Mark portrait of the suffering sovereign /." Theological Research Exchange Network (TREN), 1990. http://www.tren.com.

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3

Williams, David Wyn. "A dialogic reimagining of a servant's suffering : understanding second Isaiah's servant of Yahweh as a polyphonic hero /." Williams, David Wyn (2007) A dialogic reimagining of a servant's suffering: understanding second Isaiah's servant of Yahweh as a polyphonic hero. PhD thesis, Murdoch University, 2007. http://researchrepository.murdoch.edu.au/406/.

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A definitive identification of the Servant figure of Second Isaiah is notoriously difficult, as attested by centuries of conjecture and debate. The interpretive obstacles are profuse: the Servant is addressed as Israel-Jacob, but then spoken of in terms that are not consistent with the nation's experience; in some texts he seems to represent a community, while in others he speaks as an individual; he seems to suffer extreme hardship and persecution, but then is said to experience new life; some of his experiences appear to be historical, while others are best described as idealistic. Further hampering objective interpretations are the pervasive traditional approaches among Christian and Jewish readers, which associate the Servant, equally emphatically, with Jesus or Israel. But a primary reason the Servant is so difficult to pin down is rarely considered, and that is that there exists no objective image of the Servant anywhere in Second Isaiah. As a literary character he is constituted entirely by dialogue; that is, by discourse addressed to him, spoken by him, and spoken about him by others in the form of a confession. His actions are never described, and his person is never defined. Scholars have referred to this as his 'fluid' nature, but have lacked the methodological tools for a fuller study of this literary curiosity. The ideas of literary theorist Mikhail Bakhtin speak to this type of characterisation. His 'polyphonic hero' is a fictional character who is constituted by what is spoken to him or her, by what they overhear said concerning them, and by how they make that discourse, and the discourse of the wider world, an aspect of their own self-knowledge. They become known only by the discourse that converges on them, much as the Servant of Second Isaiah is constituted. This thesis develops a reading strategy based on Bakhtin's theory of the polyphonic hero, as well as his broader theories of dialogism. It reimagines the inner discourse of the Servant in order to comprehend him according to the dialogue by which he knows himself, and not according to conventional reading strategies that seek for a fixed, opaque image. In the process it discovers that there are not multiple Servants, which is often posited as a solution to the problem of his fluid nature, but one Servant, Israel-Jacob, whose self-knowledge as the faithful Servant of Yahweh calls empirical Israel to faith in a time of national distress. It concludes that the Servant is present in the collection of Second Isaiah as a 'voice-idea', the embodiment of a theologically critical position that calls many of Israel's theological and ideological presuppositions into question, in order to liberate her for a renewed history as a faithful 'witness' to Yahweh her redeemer.

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4

Miller, William Robert. "A project of guiding pastors to understand and utilize the suffering servant leadership model of Jesus." Theological Research Exchange Network (TREN), 2002. http://www.tren.com.

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5

au, David Williams@murdoch edu, and David Wyn Williams. "A Dialogic Reimagining of a Servant's Suffering: Understanding Second Isaiah's Servant of Yahweh as a Polyphonic Hero." Murdoch University, 2007. http://wwwlib.murdoch.edu.au/adt/browse/view/adt-MU20080131.165508.

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A definitive identification of the Servant figure of Second Isaiah is notoriously difficult, as attested by centuries of conjecture and debate. The interpretive obstacles are profuse: the Servant is addressed as Israel-Jacob, but then spoken of in terms that are not consistent with the nations experience; in some texts he seems to represent a community, while in others he speaks as an individual; he seems to suffer extreme hardship and persecution, but then is said to experience new life; some of his experiences appear to be historical, while others are best described as idealistic. Further hampering objective interpretations are the pervasive traditional approaches among Christian and Jewish readers, which associate the Servant, equally emphatically, with Jesus or Israel. But a primary reason the Servant is so difficult to pin down is rarely considered, and that is that there exists no objective image of the Servant anywhere in Second Isaiah. As a literary character he is constituted entirely by dialogue; that is, by discourse addressed to him, spoken by him, and spoken about him by others in the form of a confession. His actions are never described, and his person is never defined. Scholars have referred to this as his fluid nature, but have lacked the methodological tools for a fuller study of this literary curiosity. The ideas of literary theorist Mikhail Bakhtin speak to this type of characterisation. His polyphonic hero is a fictional character who is constituted by what is spoken to him or her, by what they overhear said concerning them, and by how they make that discourse, and the discourse of the wider world, an aspect of their own self-knowledge. They become known only by the discourse that converges on them, much as the Servant of Second Isaiah is constituted. This thesis develops a reading strategy based on Bakhtins theory of the polyphonic hero, as well as his broader theories of dialogism. It reimagines the inner discourse of the Servant in order to comprehend him according to the dialogue by which he knows himself, and not according to conventional reading strategies that seek for a fixed, opaque image. In the process it discovers that there are not multiple Servants, which is often posited as a solution to the problem of his fluid nature, but one Servant, Israel-Jacob, whose self-knowledge as the faithful Servant of Yahweh calls empirical Israel to faith in a time of national distress. It concludes that the Servant is present in the collection of Second Isaiah as a voice-idea, the embodiment of a theologically critical position that calls many of Israels theological and ideological presuppositions into question, in order to liberate her for a renewed history as a faithful witness to Yahweh her redeemer.

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6

Weaver, Stewart Goodall. "Empathy, metaphor and symbol : a rhetorical study of the servant songs in their Deutero-Isaianic context based on the work of D.J.A. Clines." Thesis, University of Edinburgh, 2000. http://hdl.handle.net/1842/30900.

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The introductory chapter mentions the work of B. Duhm on the book of Isaiah and his arguments for the existence of four servant songs (Isa. 42.1-4; 49.1-6; 50.4-9; and 52.13-53.12) within chs. 40-55. These chapters are now frequently referred to Deutero-Isaiah (DI). Several works summarising proposals for the identity of the servant in DI are discussed, and recent opinions disputing the distinctiveness of the songs within their DI context are presented. The trend towards an interpretation of the songs within DI is not unrelated to rhetorical criticism and a short overview of the work of some scholars using this method in DI is provided. Several works in the last few years have noted the rhetorical study of Isa. 52.13-53.12 (Isa. 53) offered by D.J.A. Clines, I, He, We and They. Clines' study is summarised and reactions to it are given. It is suggested that his approach may provide a model for studying the other songs and a starting point in order to obtain further insight into the possible identity of the servant and the relationship between the songs and the wider DI context. The next chapter provides and discusses a translation of the notoriously difficult Isa. 52. Chapter 3 presents an overview of rhetorical criticism, and Isa. 53 is then studied according to its precepts. Clines had argued that the poem centres on the servant but it is proposed that the poem also centres on the first person plural persona, Clines' we. His proposals concerning the effect of the servant on the reader are modified. Definitions of empathy are given and it is argued that the poem elicits empathy for both the servant and us. It is then suggested that empathy informs other relationships described in the poem. In the next two chapters it is proposed that empathy informs relationships depicted within 42.1-4 and 49.1-6 and that these poems too elicit empathy from the reader. In chapter 6 it is argued that Isa. 50.4-11 can be interpreted as a poetic unit, one which similarly describes relationships informed by empathy and elicits empathy.

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7

Colli, Gelci André. "Rei, servo e herói: dinâmicas messiânicas em Isaías 42.1-4 e 52.13-53.12." Faculdades EST, 2013. http://tede.est.edu.br/tede/tde_busca/arquivo.php?codArquivo=482.

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Coordenação de Aperfeiçoamento de Pessoal de Nível Superior
Esta tese tem como objeto de estudo, o primeiro Cântico do Servo de Yahweh em Is 42.1-4, e o quarto, em Is 52.13-53.12. A interpretação messiânica desses textos pelos escritores do Novo Testamento tem sido criticada e considerada uma adequação aos propósitos particulares dos discípulos de Jesus Cristo. Contudo, a tese indica a partir da exegese dos textos e do levantamento das antigas tradições sobre a figura do Messias no Antigo Testamento, e entre os povos vizinhos de Israel no Antigo Oriente Médio, que esses Cânticos contêm antigas tradições sobre o Messias, e ao mesmo tempo propõe uma combinação peculiar de esperanças, oferecendo renovação às tradições acerca da mesma figura. Os Cânticos do Servo de Yahweh analisados aqui lançam mão, cada um à sua maneira, de tradições da realeza e da profecia, sobrepujando amplamente as duas tradições. Em Dêutero- Isaías, o antigo tema do Messias desenvolvido a partir da figura do rei, ganha traços novos, e apresenta o Messias na figura do servo. Características literárias, éticas e antropológicas do conceito mítico de herói ajudam a renovar e compor essa figura. Considerando a pesquisa e a noção de que os Cânticos do Servo são tramas textuais de alto contexto, não se justifica a exigência da crítica de uma afirmação explícita e definitiva para se considerar esses textos como integrantes no desenvolvimento da tradição do Messias. Uma das maneiras que dinamizam a antiga tradição é o uso da linguagem e padrão do mito, que é capaz de fazer do servo, o herói e o rei, e, por conseguinte o Messias.
The study object is the first Servant Song of Isaiah in Isa 42:1-4 and the fourth, in Isa 52:13-53:12. The messianic interpretation of these texts by the writers of the New Testament has been criticized and considered an adaptation for the specific purpose of the disciples of Jesus Christ. However, the thesis indicates, based on the exegesis of the texts and the survey of the ancient traditions about the Messianic figure of the Old Testament, and among the neighboring peoples of Israel in the Ancient Middle East, that these Songs contain ancient traditions about the Messiah, and at the same time it proposes a peculiar combination of hopes, offering a renovation of the traditions around the same figure. The Servant Songs of Yahweh analyzed here, each one in its own way, resort to the traditions of the royalty and of prophecy, broadly surmounting the two traditions. In Deutero Isaiah, the ancient theme of the Messiah developed on the figure of the king, gains new features and presents the Messiah in the figure of the servant. Literary, ethical and anthropological characteristics of the mythical concept of the hero help to renovate and compose this figure. Considering the research and the notion that the Servant Songs are textual plots of high context, the demand of the critics for an explicit and definitive affirmation to consider these texts as integrating the development of the tradition of the Messiah is not justified. One of the ways of making the ancientness of the tradition more dynamic is the use of mythical language and patterns, which are capable of making the servant into the hero and the king, and consequently, the Messiah.

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Silva, Rosemary Francisca Neves. "O SERVO DE YHWH SOLIDÁRIO COM O POVO ESCRAVO DA BABILÔNIA." Pontifícia Universidade Católica de Goiás, 2014. http://localhost:8080/tede/handle/tede/763.

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Made available in DSpace on 2016-07-27T13:46:29Z (GMT). No. of bitstreams: 1 ROSEMARY FRANCISCA NEVES SILVA.pdf: 1742800 bytes, checksum: 180594893eef6da5b49506d72a814399 (MD5) Previous issue date: 2014-02-28
The solidary Servant of YHWH with the slave people of Babylon has as purpose to analyze the four songs of the servant of YHWH, as memory of slavery in the Babylonic exile. It emphasizes the concept of slavery, the serch history, the figure of the Servant/slave and the conception of society, from the social context lived by the Servant/slave in the Babylonic exile. By means at analysis of the slavery category, it s possible to affirm that the exiled of the Babylonic exile were slaves because they were living in other nation, far from their temple, and from their roots. The search shows the Servant/slave figure that is presented in four servant songs of YHWH using as reference theoric to prove the hypothesis, the search history of the four Songs of the Servant of YHWH the historic critical and the controversial Reading that eneables a better comprehention of the proposal perícope (Is 42,1-4; Is 49,1-6; Is 50,4-9 and Is 52,13-53,12). In the first chapter it is presented the history of the search of the four songs, that are inserted in Deutero-Isaiah, accoveling to the hypotesis of the three Isaiah. In the second chapter are presented the songs and the exegetic analysis of every one, as well as the thems that permeate them. On the other hand, the third chapter speeaks about the Servant/slave of four songs of the Servant of YHWH in the view of the conflited Reading to evidence the quotidian of the exiled that was marked by the slavery. It shows yet the political questions, economic and socials, as well as the ethnic identity of the group of the exiled and the religious experience of them in the exile of Babylon. The fourth chapter is an hermeneutic approximation between the servant figure of the four songs and the black woman in the Brazilian colonial period, evidenced the approximations of slavey, solidarity and liberty as much the exiled from the Babylonic period as the ensloved black woman in the colonial Brazil. It is hoped that, the results of this search can be very important for future reflections and the teaching of the servant songs of YHWH, as well for its contribution in searches about slavery in exile from the four servant songs of YHWH.
O Servo de YHWH solidário com o povo escravo da Babilônia tem como intuito analisar os quatro Cantos do Servo de YHWH como memória de escravidão no exílio babilônico. Enfatiza o conceito de escravidão, a história da pesquisa, a figura do Servo/escravo e a concepção de sociedade, a partir do contexto social vivido pelo Servo/escravo no exílio babilônico. Por meio da análise da categoria escravidão, é possível afirmar que os exilados do exílio da Babilônia eram escravos porque estavam vivendo em outra nação, longe de seu templo e de suas raízes. A pesquisa mostra a figura do Servo/escravo que é apresentado nos quatro Cantos do Servo de YHWH tendo como referencial teórico, para comprovar a hipótese, a história da pesquisa dos quatro Cantos do Servo de YHWH, o método histórico-crítico e a leitura conflitual que possibilita uma melhor compreensão das perícopes propostas (Is 42,1-4; Is 49,1-6; Is 50,4-9 e Is 52,13-53,12). No primeiro capítulo apresenta-se a História da Pesquisa dos quatro Cantos, que estão inseridos no Dêutero-Isaías, segundo a hipótese dos três Isaías. No segundo capítulo são apresentados os Cantos e a análise exegética de cada um, bem como os temas que os permeiam. Já o terceiro capítulo aborda o Servo/escravo dos quatro Cantos do Servo de YHWH na ótica da leitura conflitual para evidenciar o cotidiano dos exilados que foi marcado pela escravidão. Mostra ainda as questões políticas, econômicas e sociais, bem como a identidade étnica do grupo dos exilados e a experiência religiosa destes no exílio da Babilônia. O quarto capítulo faz uma aproximação hermenêutica entre a figura do servo dos quatro Cantos e a mulher negra no período colonial brasileiro, evidenciando as aproximações de escravidão, solidariedade e libertação tanto dos exilados do período babilônico, como das mulheres negras escravizadas no Brasil colonial. Espera-se que os resultados desta pesquisa sejam relevantes para futuras reflexões e ensino dos Cantos do Servo de YHWH, bem como que deem sua contribuição nas pesquisas sobre a escravidão no exílio a partir dos quatro Cantos do Servo de YHWH.

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Komoroski, Christopher M. "The Messiah Must Suffer According to the Scriptures: A Study of the Unique Statements in Luke-Acts." Athenaeum of Ohio / OhioLINK, 2020. http://rave.ohiolink.edu/etdc/view?acc_num=athe159161776073527.

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Mourlam, Claude. "Rupture d'alliance : une sortie d'impasse selon le Deutéro-Ésaïe (És 52,13 - 53,12)." Thesis, Strasbourg, 2015. http://www.theses.fr/2015STRAK007.

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Au début de l’Exil babylonien, les prophètes expliquent la correction infligée par Nabuchodonosor au peuple de Juda comme un châtiment voulu par YHWH. Leur vocabulaire se fait alors riche en termes techniques de la rupture d’alliance. La 1° partie de ce travail présente une brève synthèse de l’histoire de la recherche sur la théologie de l’alliance et son lien avec des traités de vassalité du Proche-Orient ancien. La 2° partie étudie le voc. de la rupture de l’alliance en Jr, Éz mais aussi dans le Dt- És afin de spécifier son usage à la fin de l’Exil. La 3° partie s’arrête sur la section d’És 52,13 - 53,12 et son paradoxe : 2 verbes hébreux de la rupture d’alliance au service d’un message d’espérance. L’étude linguistique et sémantique de ce passage révèle une notion de fin explicite de rupture d’alliance. Dans la conclusion, la sortie d’impasse théologique est suivie jusqu’à la découverte d’un lien théologique entre les trois derniers chap. du Dt-És : le concept d’alliance éternelle
The prophets see the Babylonian Exile as a punishment of God. Therefore, they use a rich variety of technical terms to describe the Covenant breaking. The 1st part of this work summarizes the history of research on the Alliance Theology in relation to the ancient Near Eastern vassal treaties. The 2nd part analyzes the words used to express the Covenant breaking in Jer and Ez. It carries on with this study in Dt-Isa as well, in order to tackle the problems posed by the use of the same words for a different purpose at the end of the Exile. Then, the 3rd part focuses on Isa 52:13 –53:12 and its inside paradox : whereas it shows 2 Hebrew verbs typical for the Covenant breaking, its core message speaks of a hopeful future. Through close linguistic and semantic scrutiny, this bright expectation reveals itself as the explicit end of the breaking of the Covenant. The conclusion of the work expounds the new theological idea which provides a way out of this theological dead-end (eternal Alliance)

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Books on the topic "The Songs of the Suffering Servant"

1

Mesters, Carlos. The mission of the people who suffer [3]: The green sprout of hope: the second song of the Suffering Servant. Cape Town, South Africa: Theology Exchange Programme, 1990.

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Mesters, Carlos. The mission of the people who suffer [5]: The ripe fruit of victory: the fourth song of the Suffering Servant. Cape Town, South Africa: Theology Exchange Programme, 1990.

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Disability and Isaiah's suffering servant. Oxford: Oxford University Press, 2011.

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Jesus, the suffering servant: Mark 1-8. New London, CT: Twenty-Third Publications, 2011.

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Jesus, the suffering servant: Mark 9-16. New London, CT: Twenty-Third Publications, 2012.

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Binz, Stephen J. Jesus, the suffering servant: Mark 9-16. New London, CT: Twenty-Third Publications, 2012.

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1928-, Gray Charlotte, ed. Mother Teresa: Servant to the world's suffering people. Milwaukee: G. Stevens Children's Books, 1990.

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Snyder, Walter. Our Suffering Savior daily devotions. St. Louis, MO: Concordia Pub. House, 2006.

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The servant songs: A study in Isaiah. Chicago: Moody Press, 1985.

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ill, Converse James, ed. God's suffering servant: Stories of God and His people from Matthew, Mark, Luke, and John. Scottsdale, Pa: Herald Press, 1987.

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Book chapters on the topic "The Songs of the Suffering Servant"

1

Kradin, Richard. "“Have You Seen My Servant Job?” A Psychological Approach to Suffering." In Answering a Question with a Question, 153–75. Boston, USA: Academic Studies Press, 2019. http://dx.doi.org/10.1515/9781618114488-008.

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"The Suffering Servant:." In Standing in the Breach, 294–328. Penn State University Press, 2015. http://dx.doi.org/10.5325/j.ctv1bxh2s4.11.

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Chitando, Ezra. "“The Suffering Servant”." In Personality Cult and Politics in Mugabe’s Zimbabwe, 44–56. Routledge, 2020. http://dx.doi.org/10.4324/9781003026280-3.

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"Of Inner Suffering." In The Life of the Servant, 128–29. The Lutterworth Press, 2014. http://dx.doi.org/10.2307/j.ctt1cgdwfw.44.

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Moyaert, Marianne. "Who Is the Suffering Servant?" In Comparing Faithfully. Fordham University Press, 2016. http://dx.doi.org/10.5422/fordham/9780823274666.003.0012.

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Marianne Moyaert analyzes how interreligious exchange on the Suffering Servant in the First Testament (Isa. 52:13–53:12) has challenged and transformed Christological reflection. Taking into account contemporary Jewish criticisms of Christian theology, she critiques the Christian hermeneutics of Jürgen Moltmann in a post-holocaust setting. Levinas’s ethical treatment of the suffering servant provides a helpful alternative interpretation. Against the anti-Jewish attitudes in much of Christian theology, Moyaert’s reading of these figures rejects Christian triumphalism and a reappropriates a kenotic Christology.

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"Chapter 2. Isaiah’s Servant Songs." In Jesus, the Isaianic Servant, 35–88. Piscataway, NJ, USA: Gorgias Press, 2018. http://dx.doi.org/10.31826/9781463238988-004.

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7

Lukin, Michael. "Servant Romances." In Polin: Studies in Polish Jewry Volume 32, 83–108. Liverpool University Press, 2020. http://dx.doi.org/10.3828/liverpool/9781906764739.003.0006.

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This chapter traces “Yiddish servant romances” back to the eighteenth century. It examines the formal characteristics of melodies and texts typical of servant romances and shows how its emergence can be correlated with verbal folklore, various musical genres, social history, and non-Jewish folk poetry. It also explains the term “Yiddish folk songs,” which is often used to refer to the entire complex of both folk and popular songs performed by the Yiddish-speaking population. The chapter uses the designation “Yiddish folk songs” in line with Bogatyrev and Jakobson's theory of crystallization processes in the development of folklore. It points out how the servant romances revolves around unrequited love and are characterized by the fusion of archaic traits with the markers of day-to-day life in the late modern period.

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Schipper, Jeremy. "The Servant as Scriptural Sufferer." In Disability and Isaiah's Suffering Servant, 60–82. Oxford University Press, 2011. http://dx.doi.org/10.1093/acprof:osobl/9780199594856.003.0004.

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9

"How God in this World compensates a Suffering Man for His Suffering." In The Life of the Servant, 93–96. The Lutterworth Press, 2014. http://dx.doi.org/10.2307/j.ctt1cgdwfw.37.

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Schipper, Jeremy. "Disabling Progress in Suffering Servant Scholarship." In Disability and Isaiah's Suffering Servant, 1–12. Oxford University Press, 2011. http://dx.doi.org/10.1093/acprof:osobl/9780199594856.003.0001.

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