4 Adonai Yahweh hath given Me [( Moshiach; see 2 Sm.7:5; Zech.3:8 and Isa 52:13)] the tongue of the learned [leshon limmudim], that I should know how to speak a word [devar])in season to him that is weary: He wakeneth morning by morning [baboker baboker], He wakeneth Mine ear [ ozen] to hear as the learned [ limmudim ].

'I and My Father are One' - wiser than his enemies, blessing the meek.

The Lord had compassion on the poor and needy and was able to comfort and console those in need.

5 Adonai Yahweh hath opened mine ear [ozen], and I was not rebellious (the carnal mind), neither turned away back.

The harmony that existed between Father and Son. Always receptive to divine instruction

Parleying with sin ends in transgression - a primary lesson from Gen 3:8...

6 I gave [offered] My back to the smiters [them that deliver blows], and My cheeks [lekhi] to them that plucked off the hair [pulled out (the beard)]: I hid not My face from shame [kelimot ] and spitting [rok].

He was cruelly flogged to the bone - while enduring the pain also of the crown of thorns, and the contempt of the baying mob - yet rendering sin's flesh powerless (Heb 2:14). He could call a legion of angels to his rescue, but he learned obedience through suffering.

7 For Adonai Yahweh will help Me; therefore shall I not be confounded [ disgraced]: therefore have I set My face like a flint [khalamish], and I know that I shall not be ashamed.

And it came about that as the Yom of Rebbe Melech HaMoshiach's aliyah ascent to Shomayim approaches, he set his face bedavka (deliberately) and resolutely to go up to Yerushalayim. (Luke 9:51 -OJB)

O my Father, if it be possible, let this cup pass from Me: nevertheless not as I will, but as Thou wilt. (Matt 26:39)

8 He is near [karov] that justifieth Me [He that vindicateth (i.e., maintains My Righteousness)] ; who will contend with me? let us stand together: who is Mine adversary? [Ba'al Mishpat] let him come [draw] near to Me.

The anointed Jesus (not the dead body lying in the sepulchre of the Arimathean Joseph) is eternal power manifested in flesh; and, therefore, AIL, or in Saxon "God." Now Mi-cha-lo? -- WHO-LIKE-TO-HIM among the sons of the mighty? (Psalm 89:6). Therefore, because there is none to compare with him the "child born" and the "son given" to Judah, is styled in Isaiah 9:6, AIL givbor, "the Mighty Power."

Hence, when he appears in power and great glory to put a hook into the jaws of the leviathan, to slay the dragon in the sea, and to raise the dead, it will be said of him, Mi-cha-el? Who like to God? to "Yahweh the Man of War"? Who will contend with him? (Isaiah 50:8), with Jesus, the Eternal's king of the Jews?

Jesus, then, the Son of David and Son of the Eternal Power by David's daughter, is Michael the great Prince of Israel, who comes to redeem his kinsmen and their inheritance, and to break in pieces their oppressors. But as he is not only a single individual, but also one containing many -- a manifold man -- whose symbolical number is 144,000; the many "in him" are constituents of "Michael the Great Prince," who delivers Israel in the time of trouble which transcends all the calamitous periods of human history since the Flood.

Phanerosis - Michael the Great prince.