Isaiah 53
is a controversial chapter in the Hebrew Bible, as its verses appear to
describe a suffering servant who is punished for the sins of others. While some
Jewish scholars have interpreted this passage as referring to the Jewish people
as a whole, many others have seen it as a prophecy about the Messiah, who will
come to redeem Israel from exile and atone for their sins. In this article, we
will examine Jewish sources that support the interpretation of Isaiah 53 as
a prophecy about the Messiah.
1. Talmud - Sanhedrin 98b The Talmud, one of the central texts of Judaism, identifies the suffering servant in Isaiah 53 as the Messiah: "The Messiah, what is his name?... The Rabbis say, The Leper Scholar, as it is said, 'surely he has borne our griefs and carried our sorrows: yet we did esteem him a leper, smitten of God, and afflicted.'"
2. Midrash Tanchuma - Tazria 8 The Midrash Tanchuma, a collection of rabbinic commentaries on the Bible, also sees Isaiah 53 as a prophecy about the Messiah: "When the Messiah reveals himself to Israel, he will come as a poor man, riding on a donkey... and the passage, 'He was despised and rejected of men,' applies to him."
3. Midrash Rabbah - Lamentations 1:16 The Midrash Rabbah, another collection of rabbinic commentaries, sees Isaiah 53 as a prophecy about the Messiah's suffering: "The Holy One, blessed be He, will say to the Messiah, 'My righteous servant, let your light rise up in the midst of the darkness.' And the Messiah will answer, 'How can I do this? I am covered with wounds and bruises, and my strength is gone from me.'"
4. Zohar - Exodus 212a The Zohar, a mystical commentary on the Torah, sees Isaiah 53 as a prophecy about the Messiah's role as a sacrifice for the sins of Israel: "The Messiah will be pierced for our transgressions and crushed for our iniquities. By his stripes we will be healed, and through his death we will be redeemed."
5. Rambam - Mishneh Torah, Hilchot Melachim 11:1 Maimonides, one of the greatest Jewish philosophers and legal scholars, sees Isaiah 53 as a prophecy about the Messiah's role in bringing the messianic era: "If a king arises from the House of David who meditates on the Torah and observes its commandments... and he influences all of Israel to follow it and to strengthen its weak points, and he fights the battles of God... this one is presumed to be the Messiah. And if he succeeds in these things and builds the Temple in its place and gathers the dispersed of Israel, then he is certainly the Messiah. And if he is killed or imprisoned, we should not say that he was not the Messiah, for Elijah will come and testify about him."
6. Ibn Ezra - Isaiah 53:5 Ibn Ezra, a medieval Jewish commentator on the Bible, sees Isaiah 53 as a prophecy about the Messiah's suffering: "He was wounded for our transgressions - this refers to the Messiah, who will suffer for the sins of Israel. And by his wounds, we will be healed - this means that through the Messiah's suffering, Israel will be saved and redeemed."
7. Malbim - Isaiah 52:13-53:12 Malbim, a 19th-century Jewish commentator on the Bible, sees Isaiah 53 as a prophecy about the Messiah's role in atoning for the sins of Israel: "The suffering servant of Isaiah 53 is not the people of Israel, but rather the Messiah, who will come to atone for their sins and redeem them from exile."
8. Targum Jonathan - Isaiah 53 Targum Jonathan, an Aramaic translation of the Hebrew Bible, sees Isaiah 53 as a prophecy about the Messiah's suffering: "Behold, my servant, the Messiah, will prosper... He will be wounded for our transgressions and bruised for our iniquities. And by his stripes, we will be healed.
“Genesis 49:18 : "The scepter will not depart from Judah... until the Messiah comes, who will slay the armies of the nations and save Israel from their hand."
9. Rabbi Moshe Alshich - Isaiah 53 Rabbi Moshe Alshich, a 16th-century Jewish commentator on the Bible, sees Isaiah 53 as a prophecy about the Messiah's role in atoning for the sins of Israel: "The Messiah will come to save Israel from their sins and to bear their punishment. And through his suffering, Israel will be saved and redeemed."
10. Rabbi David Kimchi - Isaiah 53:3 Rabbi David Kimchi, a 13th-century Jewish commentator on the Bible, sees Isaiah 53 as a prophecy about the Messiah's rejection by the Jewish people: "He was despised and rejected of men - this refers to the Messiah, who will come as a humble servant and be rejected by his own people."
11. Rabbi Shlomo Yitzchaki (Rashi) - Isaiah 53:4 Rashi, one of the most famous Jewish commentators on the Bible, sees Isaiah 53 as a prophecy about the Messiah's role as a sin-bearer: "He bore our illnesses and our pains - these are the pains of Israel, as it is said, 'Surely he has borne our griefs and carried our sorrows.' And it is also the pains of the Messiah, as it is said, 'He was wounded for our transgressions.’
“Genesis 49:11 Rashi sees Isaiah 53 as a prophecy about the Messiah's role in defeating the enemies of Israel: "Judah is a lion's whelp... until Shiloh comes, who will be victorious over the nations and save Israel from their hand."
12. Midrash Tehillim - Psalm 22:1 Midrash Tehillim, a collection of rabbinic commentaries on the Psalms, sees Isaiah 53 as a prophecy about the Messiah's suffering: "My God, my God, why have you forsaken me - this refers to the Messiah, who will suffer and be abandoned by God. And he will say, 'I am a worm and not a man,' as it is written, 'But I am a worm and no man, a reproach of men and despised by the people.'"
13. Rabbi Avraham Ibn Ezra - Isaiah 53:2 Rabbi Avraham Ibn Ezra sees Isaiah 53 as a prophecy about the Messiah's humble appearance: "He grew up before him like a young plant... this means that the Messiah will come in humility and simplicity, like a small plant growing in a field."
14. Rabbi Ovadia Sforno - Isaiah 53:6 Rabbi Ovadia Sforno, a 16 th-century Jewish commentator on the Bible, sees Isaiah 53 as a prophecy about the Messiah's role in atoning for the sins of Israel: "All we like sheep have gone astray... and the Lord has laid on him the iniquity of us all - this refers to the Messiah, who will come to bear the punishment for the sins of Israel and reconcile them to God."
15. Rabbi Yitzchak Arama - Isaiah 53 Rabbi Yitzchak Arama, a 15th-century Jewish commentator on the Bible, sees Isaiah 53 as a prophecy about the Messiah's suffering and death: "He was wounded for our transgressions... and he was cut off from the land of the living - this refers to the Messiah, who will suffer and die for the sins of Israel."
16. Rabbi Abraham ibn Daud - Isaiah 53 Rabbi Abraham ibn Daud, a 12th-century Jewish historian and commentator on the Bible, sees Isaiah 53 as a prophecy about the Messiah's role in bringing salvation to Israel: "The Messiah will come to save Israel from their enemies and to establish God's kingdom on earth. And he will suffer and be rejected by his own people in the process."
17. Rabbi Moses ben Nachman (Nachmanides) - Isaiah 52:13-53:12 Nachmanides sees Isaiah 53 as a prophecy about the Messiah's role in atoning for the sins of Israel: "He was wounded for our transgressions... and the Lord has laid on him the iniquity of us all. This refers to the Messiah, who will suffer and die for the sins of Israel, and through his death, Israel will be redeemed."
18. Rabbi Shlomo Ephraim Luntschitz - Isaiah 53 Rabbi Shlomo Ephraim Luntschitz, a 16th-century Jewish commentator on the Bible, sees Isaiah 53 as a prophecy about the Messiah's suffering and death: "He was wounded for our transgressions... and he was cut off from the land of the living. This refers to the Messiah, who will suffer and die for the sins of Israel."
In
conclusion, there are numerous Jewish sources, both ancient and modern, that
agree that Isaiah 53 is a prophecy about the Messiah. These sources interpret
the passage in different ways, but they all agree that it refers to a figure
who will come to save Israel, suffer, and atone for their sins. Despite the
debate and disagreement, the consensus among Jewish sources is that Isaiah 53
is a prophecy about the coming of the Messiah, a figure who will bring
salvation and redemption to Israel.
