Throughout so-called Deutero-Isaiah, the Servant eschatologically fulfills the role of priestly and prophetic mediation, but also seems to be the Davidic Messiah spoken of earlier in Isaiah. Earlier, Isaiah speaks of the Davidic Messiah as “a shoot from the stump of Jesse, and a branch” (Isa. 11:1) and “root of Jesse who shall stand as a signal for the peoples—of him shall the nations inquire” (Isa. 11:10). Parallel to this, the Servant of the later chapters of Isaiah is called a “shoot” coming “out of dry ground” (Isa. 53:2) and a “light to the nations” (Isa. 49:6).
The Suffering Servant
Another parallel between the two figures is that the Davidic Messiah and the Servant are both described as redeemers and servants of YHWH.1 Indeed, like David prior to his enthronement, the Servant suffers before receiving glory. Hence, it seems logical to think that Isaiah is speaking of the same figure when describing the Davidic Messiah and the Servant of the YHWH.
It should also not go unnoticed that Isaiah’s Servant of YHWH takes on divine qualities as well. As we have noted earlier, after having left during the Babylonian exile (Ezek. 10), Isaiah informs us that YHWH himself will return to Zion (Isa 40). The returning divine presence merges throughout the latter half of Isaiah with the Servant. In this vein, the Servant is the luminous glory of the Lord in that he is a “light to the nations”(49:6). It cannot be denied that this description parallels the manifestation of the returning Kavod in Isaiah 40:5. Moreover, the Servant is also called the “arm of the Lord”(Isa. 53:1, 63:12), well as the divine “Angel of the presence” sent to save the people of God (Isa. 63:9).2
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