Week 14: Easter

to swallow, engulf, consume completely; to cause to vanish or disappear permanently

This is not a partial victory or temporary suppression of death. The verb suggests complete consumption, utter dissolution. Death does not diminish or retreat—it is swallowed, taken inside, made obsolete. The intensity of this language points to resurrection, not mere survival.

victory, triumph, perpetuity, strength; can mean 'forever' in some contexts; the sense of permanent, decisive conquest

This victory is not temporary or conditional. It carries overtones of permanence and eternity. Death is not merely defeated in this age but overcome eternally. In the Restoration, this language connects to the promise that all humankind will be resurrected and death will have no final power.

shame, disgrace, reproach, insult; a state of being shamed or dishonored

The 'rebuke of his people' likely refers to the shame and humiliation that death has brought upon humanity—the curse of mortality, the degradation of returning to dust. Christ's victory removes not only death but the shame associated with it. In covenant theology, this connects to removing the stain of sin and death from God's people.

to wait, to hope, to look for; to anticipate with trust and longing; to stretch out toward

This is not passive waiting but active, directed longing. It's the posture of faith—looking toward a promised future with confidence. In the Restoration context, this describes the posture of covenant holders waiting for Christ's return and the fulfillment of all promises. The repetition emphasizes that faith is not momentary but enduring.

to save, deliver, rescue, preserve; often implies rescue from danger or distress

Salvation here is not merely spiritual forgiveness but complete rescue—rescue from death itself. The root is the same as Jesus/Yeshua. In the context of verse 8, 'he will save us' means 'he will deliver us from death's dominion.' For modern members, this echoes the principle that salvation is not just forgiveness but exaltation—the fullness of redemption.

to rejoice, be glad, exult; can imply spinning or turning in joy; deep gladness

This is not mild happiness but exuberant joy. The verb carries a sense of turning, of transformation. When death is defeated, joy is not optional or modest—it is full, transformative, physical. This connects to the resurrection joy described throughout scripture.

Treated with contempt, held worthless, cast out. The root בָּזָה (bazah) means to despise or treat as vile. It suggests not merely indifference but active contempt.

This is not passive neglect but active rejection. The servant is not ignored—He is actively held in contempt. The repetition of this term (verse 3 uses it twice) emphasizes the totality of human rejection. In the context of the Resurrection, this makes Christ's subsequent vindication even more powerful: the One humanity despised is the One who holds the keys to death and immortality.

Driven away, cast off, pushed aside. The root נָדַח (nadach) conveys forcible expulsion, as one pushes away something undesirable.

This suggests active, violent rejection—not mere indifference but forcible separation. The Messiah is driven away from the community. For a Latter-day Saint reader, this connects to Christ's atoning experience: He bore our sins and was thus separated from the presence of God (D&C 19:18). The rejection He experienced on earth foreshadowed His greater separation during the Atonement.

Pains, sufferings, griefs. The plural form suggests multiplicity and intensity—not a single sorrow but a cascade of them.

The Hebraic mind understood sorrow as a comprehensive state, not just emotional pain but physical affliction, spiritual desolation, and social isolation combined. Christ became 'a man of sorrows'—not someone who experienced sorrow, but someone whose identity became bound up in suffering itself. This is the inversion that precedes resurrection: the Man of Sorrows becomes the Man of Victory.

To lift up, carry, bear, take upon oneself. Used throughout Scripture for bearing burdens, guilt, or responsibility. Can mean to forgive (i.e., to lift away the burden of guilt).

This verb is central to Atonement theology. Christ does not merely sympathize with our suffering—He actively takes it upon Himself, lifting it from us and bearing it away. In Levitical sacrifice language (which Isaiah 53 evokes), the priest 'bears' the iniquity of the people by taking it into the sanctuary. Christ becomes both priest and sacrifice, bearing our iniquities in His own person.

Struck, smitten, affected by plague or divine judgment. The root נָגַע (naga) means to touch or strike, often in the context of divine punishment.

Observers saw the servant's suffering and interpreted it as divine judgment—he was 'smitten of God.' But in Jesus' case, this appearance was deceptive. The suffering was not punishment for His own sins (He had none) but a voluntary bearing of our punishment. This distinction between punitive suffering and redemptive suffering is crucial: Christ suffered not because God judged Him guilty, but because He accepted the consequences of our guilt. For Latter-day Saints, this connects to D&C 19:16-18, where Christ describes bearing our sins—an act of love, not divine wrath.

Humbled, oppressed, afflicted, brought low. The root עָנָה (anah) can mean both to afflict and to be humble/submissive, suggesting a connection between humiliation and submission to God's will.

The servant's affliction involves both passive suffering and active submission. He is not merely a victim of circumstances but one who accepts and endures affliction willingly. This passive submission—'he was brought as a lamb to the slaughter' (verse 7)—demonstrates the voluntary nature of His sacrifice. His affliction is not inflicted against His will but undertaken in obedience to the Father's will.

To pierce, perforate, wound, slay. Can mean to profane or desecrate as a secondary sense. In this context, it describes violent wounding.

This is not metaphorical suffering but visceral, physical agony. The servant is pierced, as the Psalmist would later describe: 'they pierced my hands and my feet' (Psalm 22:16). For Latter-day Saints, this connects to the literal, physical wounding of Christ at Gethsemane and Golgotha. The Atonement was not merely spiritual or legal but involved the entire person—body, spirit, and will.

Crushed, broken, contrite. The root דָּכַךְ (dakak) means to beat down, crush, or reduce to powder. Can also mean contrite or humble in spirit.

This goes beyond simple wounding to crushing, as if the servant is subjected to overwhelming force. The connection to 'contrite in spirit' suggests that the servant's crushing involves submission, not mere victimization. He is crushed and does not resist. This voluntary submission under overwhelming suffering is what makes the sacrifice redemptive.

Deliberate rebellion, willful violation of covenant, transgression. Stronger than ordinary sin—it implies conscious rejection of authority.

The servant bears not mere mistakes or weakness but deliberate rebellion against God. He takes upon Himself the worst of human sin—not accidents but willful violations. This emphasizes the totality and depth of His redemptive work.

Iniquity, guilt, sin, wrongdoing. Often refers to the state of moral distortion caused by sin, not just the action itself. Can mean punishment or consequence of sin.

Unlike transgressions (the action), iniquities refer to the warped state, the distortion of soul and character that sin produces. The servant bears both our rebellious actions and the corrupted state those actions have created. He heals not just the legal problem (guilt) but the existential problem (deformation of character).

Discipline, instruction, correction, chastisement. Can mean punishment or the training that results from punishment.

Chastisement is not merely retributive but corrective. The servant's suffering is not pointless torment but the means of our instruction and correction. His chastisement produces our shalom (peace/wholeness), our healing and restoration. This moves beyond substitutionary punishment to redemptive pedagogy: we learn (through His suffering) what sin costs and what reconciliation requires.

Peace, wholeness, completeness, harmony, well-being. Not merely absence of conflict but presence of full well-being in relationship with God and others.

The servant's chastisement brings us shalom—not just forgiveness but restoration to wholeness. We are healed not merely from guilt but into a state of peace, of right relationship, of completeness. This is Easter's promise: not just escape from judgment but entrance into shalom with God.

Stripes, welts, wounds from beating. The plural form suggests repeated blows.

This language connects directly to the crucifixion accounts and Jesus' scourging. The physical marks of suffering become paradoxically the means of healing. In 1 Peter 2:24, Peter quotes this verse: 'by whose stripes ye were healed,' explicitly connecting Isaiah's prophecy to the cross. The wounds inflicted become wounds that heal.

A young lamb or kid, especially as sacrificial animal. The term specifically denotes innocence, purity, and intended victim.

Isaiah's choice of taleh (not 'ayil, a mature ram) emphasizes the servant's innocence and vulnerability. The lamb is led passively to slaughter, mirroring the servant's non-resistance. This word choice explicitly connects the servant to the Passover lamb (Exodus 12:3, 5), establishing typological resonance that the early Church immediately recognized in Jesus's crucifixion during Passover week.

To slaughter or butcher; specifically, the ritual killing of a sacrificial animal. The root implies purposeful, not accidental, death.

This is not random violence but sacrificial killing. The verb form suggests the servant is brought *to be slaughtered*—the purpose is determined beforehand. In Jewish sacrificial theology, this killing has atoning power (kapparah). Isaiah is not depicting a victim of circumstance but a willing participant in a sacrificial act that accomplishes redemption.

Silent, mute, unable or unwilling to speak. Can denote either physical inability or deliberate silence.

The word carries ambiguity: the servant could be silenced by oppression *or* choosing silence. The next phrase—'so he openeth not his mouth'—clarifies it is deliberate silence, an act of will. This silence is not weakness but the ultimate form of trust and submission to God's purposes. In the trial narratives of the Gospels, Jesus's silence before Pilate and the Sanhedrin directly fulfills this prophecy (Matthew 27:14, Mark 14:61, Luke 23:9).

A place of burial, a tomb, the grave. The term carries both literal and metaphorical weight—it represents the finality of death, the boundary between life and the underworld.

In Isaiah's prophecy, the grave is not merely a physical location but a theological statement. The Servant enters the realm of death, yet the fact that His grave is specifically mentioned (rather than His body being destroyed or cast aside) prefigures the physical resurrection. The grave becomes not the end but a waypoint.

The wicked, the guilty, those who have done wrong. Plural form emphasizing a category of people defined by transgression.

The Servant is placed among resha'im—the very people whose transgressions He bears (verse 6). This is not incidental but redemptively purposeful. His burial with the wicked symbolizes His identification with sinners, not as a sinner Himself, but as their representative and substitute.

Wealthy, rich, one possessing abundance. In Hebrew Scripture, wealth could indicate blessing but also, in prophetic literature, a state that might distance one from righteousness.

The paradox of burial 'with the rich in his death' indicates that the Servant's redemptive work transcends social class. He is identified with both the condemned criminal and the wealthy elite, suggesting that His atonement encompasses all humanity regardless of station.

Violence, cruelty, injustice, wrongdoing. Often used in prophetic literature to describe oppression and transgression.

The Servant 'had done no violence'—not merely refraining from physical aggression, but embodying perfect justice and righteousness. In the Restoration, this connects to Christ's sinlessness and His role as the only being capable of making a perfect sacrifice.

Deceit, guile, falsehood. Refers to deliberate deception or cunning wrongdoing.

The Servant's mouth contained no mirmah—no guile, no false witness. This connects to the trial accounts where Jesus is falsely accused but never responds with deception. His innocence is complete and verifiable.

to divide, allot, distribute, or apportion. The root carries the sense of allocating inheritance or spoil according to covenant or reward. In military context, it refers to the distribution of plunder among victors.

Isaiah uses chalaq to describe the servant's exaltation not as personal aggrandizement but as the distribution of redemptive benefits to the multitude. This word reverses typical power dynamics—the one who suffered gains the authority to distribute blessing.

booty, spoils of war, plunder. Typically refers to material goods or captives taken in military conquest. Metaphorically can mean the fruits of victory or conquest.

The servant divides the shalal—the spoils—not through military victory but through his atoning death. In Restoration theology, the 'spoils' are the souls saved, the inheritance redeemed from Satan's captivity, the dominion reclaimed through Christ's victory over death and sin.

to pour out, shed, or spill. The sense is of complete, irreversible expenditure—a total outpouring without reservation.

The servant does not merely surrender; he pours out his soul unto death—a total, voluntary, unstinting expenditure of self. This emphasizes the absoluteness of the sacrifice and its voluntary nature, central to the atonement theology.

to count, number, or reckon among. Indicates being classified or grouped with others; literally enrolled in their ranks.

The servant, the exalted one, was reckoned among transgressors—identifying fully with humanity's condition and guilt, yet without being guilty himself. This is the paradox of the incarnation and atonement: full identification without moral complicity.

to lift up, carry, bear, or take upon oneself. Can mean to physically carry a load, or metaphorically to assume responsibility or guilt.

NASA here means to actively assume and carry the weight of sins. This is not passive suffering but active bearing—Christ takes upon himself the sins, their weight, their consequences. This is the core meaning of the atonement in Isaiah's theology.

to meet, encounter, or intercede. In covenant context, it means to stand in the gap, to mediate, to plead on behalf of another.

The servant's role is not finished at death; he continues to paga—to stand before God's throne as advocate and intercessor. This is the eternal, ongoing ministry of Christ, especially resonant with Latter-day Saint understanding of temple mediation and the continued intercession of exalted beings.

poison, bitterness; literally 'head' or 'top' but used metonymically for the bitter or poisonous herb that grows at the top of certain plants. Likely wormwood (Artemisia absinthium) or hemlock.

The term implies not mere unpleasantness but toxicity—something harmful. In Deuteronomy 29:18 and Jeremiah 8:14, 'gall' appears alongside 'wormwood' as a symbol of curse and judgment. To offer gall to the innocent sufferer inverts the natural order: it mimics the punishment of the wicked upon the righteous. This deepens the psalm's theme of injustice.

sour wine, fermented grape juice of inferior quality; the drink of common laborers and soldiers. The term appears in Ruth 2:14 and indicates a beverage both common and contemptible.

Vinegar was cheap, available, and served to quench thirst in a basic way, but offering it to a person of status—or in a moment of suffering—was an act of mockery. The Roman soldiers offered vinegar to Jesus not out of mercy, but as an extension of the mockery of the crucifixion (John 19:29-30). The contrast between what the sufferer needs (water, relief, food) and what he receives (poison, vinegar) emphasizes the theme of reversal and injustice.

To refuse, despise, cast away, treat as worthless. The root conveys active disdain—not merely overlooking but deliberately spurning.

The builders didn't simply fail to notice the stone; they actively rejected it as unsuitable. This mirrors the deliberate rejection of Jesus by the religious authorities and people of Jerusalem, making the later exaltation all the more dramatic.

The cornerstone or chief stone of a corner; the stone that determines the angle and integrity of the entire structure. In ancient building, this stone had to be precisely shaped and positioned.

Moving from complete rejection to the position of supreme importance—the stone that guides and holds everything together. This architectural metaphor makes clear that Christ's exaltation is not merely symbolic but foundational to all of God's redemptive purpose.

To be, become, come to pass. Indicates transformation or change of state.

The verb emphasizes the dramatic shift—from rejected to exalted. This is not a hidden truth suddenly revealed, but a genuine transformation of status, sealed by the Resurrection.

The verb גִּיל (gil) means to spin or dance with joy; m'ód intensifies it to 'exceedingly.' Together: exultant, jubilant celebration.

This is not mere happiness but exultant worship — the proper response to encountering the King. The future tense (will rejoice) indicates this is a prophecy awaiting fulfillment, yet written as if assured.

Your king (possessive form). The Hebrew emphasizes a personal, intimate relationship — not a distant monarch but one belonging to the people.

In LDS understanding, this speaks to Christ's intimate covenant relationship with His people. He is not merely a historical figure but our King — a personal title in the language of Zion.

Righteous, just, in right relationship with God and covenant. Not merely 'fair' but covenantally true and reliable.

This signals that the King's authority derives from absolute righteousness — He judges justly and rules according to God's law. A King who is tzaddík can be trusted to govern redemptively.

Saved, rescued, delivered. The participle form suggests an active, continuous state — the King *is* salvation embodied.

This is not a King who merely grants salvation; He *is* salvation. For Latter-day Saints, this echoes that Christ Himself is the Atonement — the power of redemption personified.

Humble, afflicted, poor in spirit. In Hebrew tradition, this term carries connotations of meekness and vulnerability, not weakness.

The juxtaposition of 'just' and 'lowly' is the prophetic paradox: a King who rules with absolute authority yet approaches His people in humility. This redefines power itself.

Literally: mounting/riding upon a donkey. In ANE imagery, donkeys were used by judges, priests, and peaceful officials; horses were for warriors. This is the mount of a servant-king, not a conqueror.

The specificity of this detail — even naming 'the foal of an ass,' the young donkey — would later be fulfilled exactly on Palm Sunday. For Easter week, this image represents the King who conquers death not through earthly military might but through kenotic love (self-emptying).

wages, payment, compensation for labor; can also mean reward or recompense in a broader sense

In the context of a shepherd's wages, sekar refers to the fair compensation owed for service. The term's use here connects the shepherd's labor to its rightful recompense, making the subsequent payment of thirty pieces of silver a mockery of that wage. Spiritually, it raises the question: what is Christ's rightful compensation for His saving work?

to weigh, to balance on a scale; often used in commercial transactions to measure the weight of precious metals

The verb shakal indicates a careful, deliberate transaction. Silver was not typically counted by coins but by weight in the ancient Near East. The use of this verb emphasizes the calculated, transactional nature of the rejection—this is not accidental; it is weighed and measured. The same root appears in the phrase 'it was weighed' in the context of final judgment, suggesting divine scales at work.

three tens of silver; the specific numeral and metal combination that defines a slave's redemption price

This is perhaps the most prophetically loaded phrase in the Old Testament. Exodus 21:32 establishes thirty shekels of silver as the compensation owed if someone's slave is gored by an ox—the price of a slave. By offering this exact sum, the flock is declaring the Shepherd worth only a slave's price. The precision of this prophecy—centuries before a shepherd named Jesus would be betrayed for this exact amount—cannot be dismissed as coincidence. It speaks to divine foreknowledge encoded in the text.

throw it, hurl it to the potter; hashlekh (cast/throw) combined with yotzer (potter/one who forms)

The verb hashlekh is forceful—not a gentle offering but a thrown, rejected thing. Yet it is thrown specifically to the potter, the divine craftsman. This combines human rejection with divine purpose: what is cast away by humans is received by God for His purposes. The potter imagery connects to the sovereignty of God as the ultimate shaper of events.

magnificent, splendid, dignified; or in context here, to be prized, valued—read sarcastically as 'a noble price' for something contemptible

The term is ironic. What is called a 'goodly' or 'noble' price is actually a slave's redemption price—anything but noble. This is prophetic irony of the highest order: God is speaking the world's false valuation of Christ as the messenger now speaks it, then turning it back to expose its falsehood. The same word can mean 'dignified' or 'splendid,' but in context, the irony is unmistakable.

the Temple, the sanctuary, God's dwelling place

The thirty pieces are cast specifically into the house of the Lord—not discarded, but returned to the sacred space. This sanctifies the rejected wage, transforming it from a commercial transaction into an offering. It is a deliberate return of what humans have weighed and valued to the only entity whose valuation matters: God Himself.

Those sleeping; from the root שנה (shana), sleep. The term is metaphorical for death in Hebrew thought—not unconsciousness or obliteration, but a temporary state from which one awakens.

This language avoids the finality that the English word 'dead' might suggest, preserving hope for awakening. It implies that death, while real, is not the ultimate state of being.

Shall awake; from קצץ (katzatz) or cognate קיץ (kitz), to awake or arise. This is a bodily, conscious return to existence.

The same verb is used of waking from sleep (Isaiah 29:8). It suggests not a spiritual existence or vision, but a real, embodied restoration of life. This is central to the Restoration doctrine of the resurrection.

To lives of eternity; חַיִּים (chayim) = life/lives; עוֹלָם (olam) = eternity, age without end. Not merely extended existence, but qualitative transformation into divine life.

This is the first clear Old Testament articulation of eternal life as the reward for the righteous—a concept that comes into full focus in New Testament revelation and the restored gospel.

To reproach/shame and to abhorrence/contempt eternal. דִּרְאוֹן (dirâ'ôn) conveys not mere dishonor, but public disgust and revulsion.

The symmetry of eternal outcomes—life and shame, both olam—underscores that resurrection leads to differentiated judgment. This is the scriptural foundation for degrees of glory and the reality of hell.

To pour or rub oil upon; to consecrate or set apart for sacred office. The word is the root of 'Messiah' (מָשִׁיחַ, Mashiach), 'the Anointed One.'

This verb directly connects this prophecy to the Messiah. Every king and high priest of Israel was anointed, but this anointing is unique — it is the anointing of God's Spirit itself, the ultimate fulfillment of the typology of Israel's anointed leaders.

Literally 'broken of heart'; those whose spirits are crushed, whose hope is shattered. The word 'broken' (שׁבר) conveys rupture, fracture, complete breaking.

This is not metaphorical language for mild sadness. The brokenhearted are those in deepest spiritual and emotional despair. Christ's mission extends specifically to those society has abandoned — the grieving, the traumatized, the desperate. This connects to His atoning work: He took upon Himself the griefs and sorrows of all mankind (Alma 7:11-12), that He might bind them up.

Those taken prisoner; those in bondage or captivity. The root שׁבה (shvah) means 'to take captive, capture.'

In Isaiah's original context, this referenced Judah's physical exile. But in its Messianic fulfillment, it expands to all those captive to sin, death, and spiritual darkness. The proclamation of liberty (דְרוֹר, deror) is the jubilee proclamation — the ultimate restoration of freedom that only the Messiah could effect.

A year of favor, grace, or acceptance. The word 'ratzon' (רָצוֹן) means favor, pleasure, or goodwill. This phrase draws upon the Levitical jubilee year (yovel) — the fiftieth year when all debts were forgiven, all slaves were freed, and all land was restored to its original owners.

Isaiah transforms the jubilee from a periodic earthly event into an eschatological reality — an age of perpetual redemption and restoration. In Christ, the jubilee is not a year but an eternal condition available to all who enter His covenant. This is the age we currently inhabit: the acceptable year of the Lord's grace.

Retribution, judgment, or divine retaliation. The word conveys God's just response to sin and rebellion, not petty revenge but righteous judgment.

Jesus's deliberate silence on this phrase in Luke 4 is theologically profound. He does not deny that the day of judgment will come; He affirms that His mission is not to execute it yet. The 'day of vengeance' is reserved for the second coming and the final judgment. In the current age, the 'acceptable year,' mercy prevails. This distinction is foundational to understanding the economy of grace in which Easter operates.

To comfort, console, or sympathize. The root conveys both the feeling of compassion and the active expression of consolation. God is frequently called 'the God of all comfort' using this word.

This is the active healing response to mourning. It is not dismissal of grief but genuine presence with those who grieve. Christ's comfort to the mourners is His own testimony of resurrection — 'I am the resurrection, and the life' (John 11:25). He stands with Martha at Lazarus's tomb not to minimize her sorrow but to transform it through the power of resurrection.

Ashes (epher) were the residue of death, destruction, and mourning — they covered the body in grief. Beauty (yfi) is the radiance and excellence that belongs to God and His creation. The preposition 'for' (תַּחַת, tachat) means 'in place of' or 'instead of.'

This is not improvement but radical replacement. The ashes that cling to the mourner are replaced entirely by beauty. This echoes God's creation language — beauty is what God pronounced 'good' at creation. To receive beauty for ashes is to be remade, to have death's mark erased and replaced with life's radiance.

Oil (shemen) was used in anointing for sacred purposes and celebration. Joy (sason) is gladness, exultation, the opposite of grief. The phrase 'oil of joy' conveys both the ceremonial anointing and the emotional elevation that comes with it.

In the Old Testament, being anointed with oil often marked divine blessing or selection (kings, prophets, priests). The 'oil of joy' suggests an anointing that transforms the inner condition — from sorrow to gladness. This connects to Christ's anointing as the Messiah and to the way His atoning power lifts the mourner from despair to joy.

A garment (bigdei) is what one wears visibly, what defines one's external presentation. Praise (thfilah) is the expression of gratitude and exultation toward God. To be clothed in praise is to be visibly transformed into one who praises.

This language echoes royal robes and ceremonial dress — those who were mourners are now dressed as priests, as those who minister praise. Their very identity shifts from mourner to praiser. This is what resurrection language means: not just the resurrection of the body but the resurrection of the will, the transformation from despair to worship.

A spirit (ruach, the life-breath or animating force) that is heavy (kevad), burdened, weighed down. This is not mere sadness but a crushing weight upon the soul.

The 'spirit of heaviness' is the interior condition that grief, trauma, and loss create. It is the opposite of the 'spirit of power, and of love, and of a sound mind' that Paul describes in 2 Timothy 1:7. Christ's resurrection transforms this heaviness into lightness — the burden is lifted, the spirit is renewed.

Trees (atzei) are living, growing things that bear fruit and provide shelter. Righteousness (tzedek) is right relationship with God, the alignment of the will with His will. Trees of righteousness are those whose lives embody and demonstrate God's right order.

This language evokes Psalm 1 — 'Blessed is the man...whose delight is in the law of the LORD...he shall be like a tree planted by the rivers of water, that bringeth forth his fruit in his season.' Those who are mourners, when transformed by Christ's resurrection, become living testimonies of His power — fruitful, stable, deeply rooted. They are no longer victims of death but witnesses to its defeat.

A planting or plantation (matah) that belongs to and has been planted by the LORD Himself (YHWH). This is not accidental growth but intentional cultivation by God.

The language here connects to covenant language in the Latter-day Saint tradition. Temple-goers may recognize parallels to the Garden of Eden language of planting and cultivation. To be 'planted' by the Lord is to be placed in covenant relationship, to be tended by His hand, to be grown into fullness under His care.