Isaiah 53 is a profound chapter that describes the suffering servant, a figure who endures pain and suffering to atone for the sins of others. Because of this and the claims found in the NT text, this chapter naturally generates a number of questions, such as: “can a man bear the sins of the people?” “Is this a biblical concept?” When we study the Scriptures, particularly the Torah, we learn how the Torah outlines various ways for dealing with sin, ranging from offerings (Vayikra / Leviticus 1-5) to punishment for sin ranging in levels from losing what one owns, to slavery, and all the way to capital punishment (Devarim / Deuteronomy 28:15-68). The methods for dealing with sin are for example, the Asham Korban (Guilt Offering) according to Vayikra / Leviticus 5, the Chatat Korban (Sin Offering) according to Vayikra / Leviticus 1, we also find the consequences for sin such as Capital Punishment is is for those sins that warrant the death penalty, which include adultery, blasphemy, and murder (Vayikra / Leviticus 20:10, 24:16, Shemot / Exodus 21:12). And the rewards and punishments for obedience vs disobedience (see Devarim / Deuteronomy 28:1-68, Mishley / Proverbs 13:21, and Ezekiel 18:20). The sacrificial system involved bringing various animals that would be used as a sacrifice to make atonement before God for sin which also included Teshuvah (Repentance). Additionally, we learn from the Torah that the priests in the tabernacle had the responsibility of bearing the iniquity of the people. This is based upon the following scriptures:
Vayikra / Leviticus 10:17 10:17 “Why did you not eat the sin offering at the holy place? For it is most holy, and He gave it to you to bear away the guilt of the congregation, to make atonement for them before the LORD. (NASB)
Bamidbar / Numbers 18:1 18:1 So the LORD said to Aaron, “You and your sons and your father’s household with you shall bear the guilt in connection with the sanctuary, and you and your sons with you shall bear the guilt in connection with your priesthood. (NASB)
We note how this is the Torah basis (Vayikra / Leviticus 10:17) for a man bearing the sins of others. Leviticus 10:17 highlights the role of the priests in consuming the sin offering as a means of bearing the iniquity of the people and making atonement for them. The Torah commands the priest to eat a part of the sacrifice to make it a part of himself. Note that initially the sinner would lay his hand on the head of the animal before it was slaughtered to symbolically place his sins upon the animal to be sacrificed as a substitutionary atonement. Therefore, the priest, by eating the sin offering, symbolically took on the sins of the partitioner, thereby facilitating their atonement and purification in a substitutionary manner. In Bamidbar / Numbers 18:1 this point is reiterated with the Lord God speaking to Aaron and his sons about the responsibility bearing the iniquity or sins associated with the sanctuary and their priesthood. These things underscore the significant role of the priests in maintaining the sanctity of the sanctuary and atoning for any offenses related to the people’s sin.
The concept of the Messiah in the Tanakh is multifaceted, often referring to an anointed one who could be a priest, king, or prophet. The anointed one (Mashiakh) is at times a priestly figure, as seen in the Qumran community’s expectations and the prophecy in Tehillim / Psalm 110:4, “You are a priest forever, in the order of Melchizedek.” The Messiah is also seen as a king who will bring justice and peace, and as a prophet anointed by God (1 Samuel 10:1, Isaiah 61:1). These elements collectively illustrate the profound connection between sin, atonement, and the Messianic Expectation in the priesthood as outlined in the Torah and further developed in later Jewish thought based upon the Scriptures. Note the parallel in Isaiah 53’s portrayal of the Suffering Servant as a messianic figure who bears the sins of others. This Servant functions as an mediator between God and men, similar to the priesthood that is outlined in the Torah. These connections are what produce the Messianic Expectation, and later on the use of these scriptures in the NT text in the life of Yeshua. In addition, in Isaiah 53:10-12 we read that the Servant Messiah will suffer for the sins of the people, in place of the people. The Servant Messiah is not simply suffering as a result of the people’s sins, he is literally bearing the sins of the people, taking their sins upon himself, to then suffer for them, and this results in the people not experiencing the punishment for their sins because the Servant King has taken their sins and suffered in their place. Looking at the Torah text, we note that the sacrificial animals were not beaten and suffered prior to being slaughtered. They were peacefully brought before the Tabernacle and then slaughtered. The suffering of the Servant Messiah suggests that the temporal effects of sin will also be mitigated on behalf of those who believe! We note how the role of the Suffering Servant is distinctly different from the sacrifices prescribed in the Torah, from the sense that the sacrifices in the Torah did not mitigate the temporal effects of sin, and sin’s outcome as listed in Devarim / Deuteronomy 28. The sacrifices dealt with atonement as the scriptures state that there is no atonement apart from the shedding of blood (Vayikra / Leviticus 17:11, Hebrews 9:22). It is only through a personal substitution that fellowship between man and God is possible. These concepts are highlighted by the words of the prophet Micah.
Micah 6:6–7 6:6 With what shall I come to the LORD And bow myself before the God on high? Shall I come to Him with burnt offerings, With yearling calves? 6:7 Does the LORD take delight in thousands of rams, In ten thousand rivers of oil? Shall I present my firstborn for my rebellious acts, The fruit of my body for the sin of my soul? (NASB, בַּמָּה֙ אֲקַדֵּ֣ם יְהוָ֔ה אִכַּ֖ף לֵאלֹהֵ֣י מָר֑וֹם הַאֲקַדְּמֶ֣נּוּ בְעוֹל֔וֹת בַּעֲגָלִ֖ים בְּנֵ֥י שָׁנָֽה׃ הֲיִרְצֶ֤ה יְהוָה֙ בְּאַלְפֵ֣י אֵילִ֔ים בְּרִֽבְב֖וֹת נַֽחֲלֵי־שָׁ֑מֶן הַאֶתֵּ֤ן בְּכוֹרִי֙ פִּשְׁעִ֔י פְּרִ֥י בִטְנִ֖י חַטַּ֥את נַפְשִֽׁי׃)
Notice how Micah raises the question of whether goats, bulls, rams, or sheep are able to truly expiate sin? Surely the answer is no! So what is the meaning of the sacrificial system? Is it only metaphorical? No! The sacrificial system was meant to facilitate Teshuvah (Repentance) and demonstrate the intention of the heart, that one by faith brought the sacrifices as Moshe had prescribed in the Torah. This is the kind of faith that bears the testimony of God. The point is that an animal cannot die in the place of a man, but a perfect man could give his life for another. (Hebrews 9:11–14). Yes, Israel had suffered temporal results for its sins, but that did not mean that the people were automatically restored to fellowship with God. For that to happen, for Israel to be enabled to be the servants of God, atonement was necessary, and that is what this chapter is about in Isaiah 53. Through faith believing in the Yeshua the Messiah, we receive the forgiveness of sins, we are made right with God, we receive the Holy Spirit of God, and our lives are transformed and changed for the glory of God!
Masoretic Text on Isaiah 53:1-6
Isaiah states the following according to Isaiah 53:1-2.
ספר ישעיה פרק נג א מִי הֶאֱמִין לִשְׁמֻעָתֵנוּ וּזְרוֹעַ יְהֹוָה עַל-מִי נִגְלָתָה: ב וַיַּעַל כַּיּוֹנֵק לְפָנָיו וְכַשֹּׁרֶשׁ מֵאֶרֶץ צִיָּה לֹא-תֹאַר לוֹ וְלֹא הָדָר וְנִרְאֵהוּ וְלֹא-מַרְאֶה וְנֶחְמְדֵהוּ:
Isaiah 53:1 states, “Who hath believed our report? and to whom is the arm of the LORD revealed? (מִי הֶאֱמִין לִשְׁמֻעָתֵנוּ וּזְרוֹעַ יְהֹוָה עַל-מִי נִגְלָתָה)” Isaiah 53:2 “For he shall grow up before him as a tender plant, and as a root out of a dry ground: he hath no form nor comeliness; and when we shall see him, there is no beauty that we should desire him. (וַיַּעַל כַּיּוֹנֵק לְפָנָיו וְכַשֹּׁרֶשׁ מֵאֶרֶץ צִיָּה לֹא-תֹאַר לוֹ וְלֹא הָדָר וְנִרְאֵהוּ וְלֹא-מַרְאֶה וְנֶחְמְדֵהוּ)”
Cross References for Isaiah 53:1-2: 2 Ki 19:26; Job 12:1–25; 14:7; Ps 71:18; 98:1; Is 4:2; 11:1, 10; 28:9; 30:30; 35:1; 40:10; 48:14; 51:9; 52:10, 14; Mt 8:10–27; Lk 1:51; Jn 12:38; Ac 13:17; Ro 10:15–21; 2 Co 11:16–25; Heb 3:1–11; 1 Pe 2:1–25
This chapter is one of the most significant chapters in the Hebrew bible, since it provides us with an important understanding of the nature of the Messiah of God and His suffering. The verse from Isaiah 53:1 opens saying מִי הֶאֱמִין לִשְׁמֻעָתֵנוּ “Who has believed our report?” which underscores the difficulty in accepting the message about the suffering servant. This is the challenge of proclaiming the coming Messiah and the difficulty people have in believing in Him. We note even in the days that Yeshua walked on this earth, we read what happened concerning those who literally witnessed what he did. For example, in John 12:37-38, it says, “Even after Jesus had performed so many signs in their presence, they still would not believe in him. This was to fulfill the word of Isaiah the prophet: ‘Lord, who has believed our message and to whom has the arm of the Lord been revealed?’” So, we are to understand here even when seeing Yeshua face to face, and witnessing the miracles and signs that functioned as proof for who he was as the Messiah sent by God, the people would not believe. John 12 states that this was done so that this prophetic word from Isaiah 53:1 would be fulfilled. Paul also points this out in Romans 10:16 states, “But not all the Israelites accepted the good news. For Isaiah says, ‘Lord, who has believed our message?’” We note that Isaiah says “to whom the arm of the Lord has been revealed” which indicates that there is a supernatural revelation of the power of God in the Messiah that takes place in those who believe. On the other hand, the traditional Jewish expectation holds that the Messiah will fulfill specific prophecies, such as rebuilding the Temple in Jerusalem and ushering in an era of peace. We note what Yeshua did here on earth, he builds the temple of God in each of us (our bodies, 1 Corinthians 6:19-20) and how he brings peace to the hearts of men, to each individual who believes (Philippians 4:7, Colossians 3:15). In essence, Yeshua did fulfill this dictate. However, modern Judaism believes since Yeshua did not fulfill these expectations on a world scale (expecting a world domination as opposed to on a personal individual scale) during his earthly ministry, many Jews do not accept him as the Messiah of God. Judaism does not accept the concept of the Messiah as a divine being or intermediary between man and God. This theological difference contributes to the unbelief in Yeshua as the Messiah within Judaism.
We have noted in the past how the Targum translations of the Hebrew bible (Targum Onkelos, Targum Jonathan, etc) all direct the reader to recognize the personification of the Memra (the Word) of God. A similar and parallel concept is provided in John 1:1-12, how the Word of God proceeded from the Father in heaven and took on flesh dwelling among men in Yeshua the Messiah. Isaiah 53:1 continues saying, וּזְרוֹעַ יְהוָה עַל-מִי נִגְלָתָה (And to whom has the arm of the LORD been revealed?) which draws in the power of God and draws upon the imagery of the Torah where “the arm of the Lord” (זרוע ה’) is mentioned in several places in the Torah. (Shemot / Exodus 6:6, 15:16, Devarim / Deuteronomy 4:34, 5:15, 7:19, 9:29, 11:2) We note that these references highlight the power and deliverance of God, often associated with the Exodus from Egypt. The “arm of the Lord” signifies God’s strength and intervention on behalf of His people. Here in Isaiah 53:1, the arm of the Lord is associated with the Messiah of God. The concept of “to whom has been revealed” (עַל-מִי נִגְלָתָה) speaks to the Messiah being revealed. Faith and belief in Yeshua is a miracle and a supernatural revelation. Note that believing in Yeshua as the Messiah is understood as a result of divine revelation and the work of the Holy Spirit. According to John 6:44, “No one can come to me unless the Father who sent me draws them.” This indicates that belief is not merely a human decision but a spiritual awakening. The NT text describes belief in Yeshua as a transformative experience, often referred to as being “born new” (John 3:3-7). This spiritual rebirth is considered a miraculous work of God, changing a person’s heart and mind. Again this highlights the significance of the Messiah of God, and this verse Isaiah 53:1 highlights the challenge of belief in the Messiah, which is echoed in the NT. The unbelief in Yeshua as the Messiah within Judaism today is rooted in the differing expectations and theological views. We also recognize the presupposition that when one does not fit the stereotype of “the arm of the Lord,” he will be treated as though he were ill; he will experience what the ill experience: avoidance. (John 1:10–11) This is how and why Judaism and consequently many Jewish people have avoided placing their faith in Yeshua. When we understand the significance of the Messiah and the importance of believing in Him, it is not surprising that the evil one wants to turn as many men, women, and children away from faith in Yeshua as possible. This is why believing in Yeshua is seen as a miraculous act of divine revelation. We also note that when the power of God is present, we are going to see a miracle that is coupled with transformation. So, believing in Yeshua as the Messiah of God, we all should be expectant of what the God of Israel is going to do in our lives, how He will work powerfully in our lives for His glory, and be excited to walk along side of God and His Messiah according to God’s Holy Word.
Isaiah 53:2 goes on to describe the nature of the Messiah of God, how He וַיַּעַל כַּיּוֹנֵק לְפָנָיו (For he grew up before him like a tender shoot) and וְכַשֹּׁרֶשׁ מֵאֶרֶץ צִיָּה (and like a root out of dry ground) לֹא-תֹאַר לוֹ וְלֹא הָדָר (He had no form or majesty). The imagery of the “tender shoot” is significant and can be connected to various passages in the text of the Torah and the Tanakh. The “tender shoot” represents the gentle, humble, and vulnerable nature of the Messiah, as well as His potential for growth and development (Luke 2:52). In the Torah, the concept of a “tender shoot” is used to describe young plants that were to be given as an offering to the Lord. For example, in Vayikra / Leviticus 2:14, it states, “And if thou offer a meal offering of firstfruits unto the LORD, thou shalt offer for the meal offering of thy firstfruits green ears, dried by the fire, corn beaten out of full ears.” This passage highlights the importance of offering the best and most tender parts of the harvest to God. In the Torah, the concept of “dry ground” is used to describe the barrenness and desolation of the land before God’s promise of abundance and fertility. For example, in Bereshit / Genesis 8:22, the Lord God promises that “while the earth remains, seedtime and harvest, cold and heat, summer and winter, day and night, shall not cease.” This passage suggests that even in the most challenging circumstances, God’s promise of life and abundance remains constant. In other passages from the Tanakh, the imagery of “dry ground” is used to describe the spiritual barrenness and desolation of humanity apart from God. For example, in Jeremiah 17:8, it states, “Those who trust in mankind in whom there is no help, are like dry land in a thirsty soil; they lie down at evening, but rise not up again.” This passage emphasizes the importance of trusting in God rather than relying on human help or support. This concept of the dry ground emphasizes the importance of cultivating a strong connection with God, as it leads to growth, development, and ultimately, spiritual abundance. When in a dry season we need the Lord to water and cause growth. The imagery of Yeshua growing as a “tender shoot out of the dry ground” in Isaiah 53:2 is a powerful and evocative metaphor that highlights His humble beginnings, gradual growth, and ultimate role as the Messiah and Savior. This imagery can be connected to various other passages in the Torah, and the Prophets, and the Writings, which emphasize the importance of trusting in God, spiritual growth, and finding hope and abundance even in the most challenging circumstances. Despite being born in a lowly manger and growing up in a spiritually desolate context, Yeshua’s life and ministry brought hope, healing, and transformation. His lack of outward majesty and form highlights the importance of these inner qualities, such as compassion, humility, and sacrificial love. Note that majesty and form (being good looking) do not lead to humility and selflessness. Yeshua’s life and ministry were sustained and empowered by God, bringing forth spiritual renewal and redemption for those who believe.
Again, the phrase מִי הֶאֱמִין לִשְׁמֻעָתֵנוּ (Who has believed our report?) emphasizes the challenge of and the rarity of true faith. The reason God gave us the prophetic word was for the purpose of faith. We are told according to John 12:38 “This was to fulfill the word of Isaiah the prophet: ‘Lord, who has believed our message and to whom has the arm of the Lord been revealed?'” This directly quotes Isaiah 53:1 and applies it to the disbelief of the people. The nations will be shocked because they never heard of a savior falling so low in order to deliver them. Peter writes in 1 Peter 2:24 “He himself bore our sins in his body on the cross, so that we might die to sins and live for righteousness; by his wounds you have been healed.” This passage parallels the themes of suffering and atonement found in Isaiah 53. Are the descriptions provided here surprising to us? Are you shocked that God would bring His Messiah in this way and choose to deliver us in this particular manner? If so, then maybe there is a presupposition that has led to unbelief and distrust in what is written in the NT text. It is important to realize that what is written in the NT text is supported by the prophetic words in the Tanakh, and that believing takes faith. Faith is also a supernatural event, and is something that we should seek and ask our Father in heaven for help to increase our faith!
Isaiah continues saying the flowing according to Isaiah 53:3-4.
Isaiah 53:3 states, “He is despised and rejected of men; a man of sorrows, and acquainted with grief: and we hid as it were our faces from him; he was despised, and we esteemed him not. (נִבְזֶה וַחֲדַל אִישִׁים אִישׁ מַכְאֹבוֹת וִידוּעַ חֹלִי וּכְמַסְתֵּר פָּנִים מִמֶּנּוּ נִבְזֶה וְלֹא חֲשַׁבְנֻהוּ)” Isaiah 53:4 “Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted. (אָכֵן חֳלָיֵנוּ הוּא נָשָֹא וּמַכְאֹבֵינוּ סְבָלָם וַאֲנַחְנוּ חֲשַׁבְנֻהוּ נָגוּעַ מֻכֵּה אֱלֹהִים וּמְעֻנֶּה)”
Cross References for Isaiah 53:3-4: Ge 12:17; Ex 1:10; Dt 5:24; 31:17; Ru 1:21; 1 Sa 2:30; 2 Ki 15:5; Job 4:5; 12:1–25; 19:18; Ps 22:6–7; 31:10–12; 39:4; 69:8, 26, 29; 73:14; Is 1:15; 49:7; 50:6; 52:14; 53:3–4, 8, 10–11; Je 10:19; 23:5–6; 25:34; Eze 34:23–24; Mic 5:2–4; Zec 13:7; Mt 8:10–27; 16:21; 27:29–31; Mk 8:31; 9:11–12; 10:33–34; Lk 18:31–33; 23:18; Jn 1:10–11; 19:7; Ro 10:15–21; 2 Co 11:16–25; Heb 3:1–11; 4:15; 5:8; 9:28; 1 Pe 2:1–25
In Isaiah 53:3-4, we are told about the suffering of the Messiah, of his being despised, rejected, and intimately acquainted with sorrow and grief. The word נִבְזֶה (despised) provides the imagery of a strong sense of being looked down upon or scorned. It emphasizes the rejection and low regard the subject faced. This word can also mean “held in contempt.” This emphasizes the lowly status and rejection that the suffering servant would face. We note how these qualities of the life and ministry of the Messiah can teach us about humility and the importance of valuing people regardless of their social standing or perceived worth. The words וַחֲדַל אִישִׁים (rejected by men) convey the idea of being abandoned or left by people. This further highlights how the Servant Messiah was rejected by others, which teaches us about the importance of accepting and loving those who are marginalized or ostracized. This is further emphasized in the phrase אִישׁ מַכְאֹבוֹת (man of sorrows). Note that the word כאב in modern Hebrew means pain, and it is written in the plural form indicating the deep emotional and physical suffering the Messiah went through. This suggests to us that Yeshua is not without understanding of our every problem, especially for those who suffer emotionally today! This is why the verse states He was וִידוּעַ חֹלִי (acquainted with sickness or grief), this means that he was familiar with and knows what it is like to suffer, be in grief, and sorrow.
In Isaiah 53:4 we read הוּא נָשָֹא וּמַכְאֹבֵינוּ (He bore our sickness / sorrow / grief). This is an important Torah based concept that we find in Parashat Ki Tisa. (Shemot / Exodus 30:11-34:35) The specific reference is in Shemot / Exodus 32:31-32.
ספר שמות פרק לב לא וַיָּשָׁב מֹשֶׁה אֶל-יְהוָֹה וַיֹּאמַר אָנָּא חָטָא הָעָם הַזֶּה חֲטָאָה גְדֹלָה וַיַּעֲשֹוּ לָהֶם אֱלֹהֵי זָהָב: לב וְעַתָּה אִם-תִּשָּׂא חַטָּאתָם וְאִם-אַיִן מְחֵנִי נָא מִסִּפְרְךָ אֲשֶׁר כָּתָבְתָּ:
Shemot / Exodus 32:31–32 32:31 Then Moses returned to the LORD, and said, “Alas, this people has committed a great sin, and they have made a god of gold for themselves. 32:32 “But now, if You will, forgive their sin—and if not, please blot me out from Your book which You have written!” (NASB)
We note how the people had sinned greatly, and Moshe makes intercession on behalf of Israel to seek the willingness of God to forgive, and even offers himself to be blotted out if the God of Israel is unwilling to forgive the people. We can see the parallels here to the selflessness of the Messiah (the anointed one) of God and willingness to perish with the people, or on behalf of the people. The most significant point here is the way in which Moshe asks God to forgive the sins of the people. He uses the word תִּשָּׂא (tissa). This word is derived from the root נָשָׂא (nasa), which means “to lift,” “to carry,” or “to bear.” In this context, it signifies the act of God bearing away or forgiving the sins of the people. This concept is deeply significant in the Hebrew Bible, as it emphasizes God’s mercy and willingness to forgive the transgressions of His people. By using the word תִּשָּׂא, Moses is appealing to God’s compassionate nature, asking Him to lift the burden of sin from the Israelites and grant them forgiveness. We also note elsewhere how this language is used in Vayikra / Leviticus. For example, the sacrificial animal carries (נָשָֹא) the sins of the offerers away, so that the offeror does not carry them anymore. The animal does not merely die because the offerer sinned, but in the offerer’s place, doing what the offeror must do otherwise, (see Vayikra / Leviticus 5:1, 5:17, 10:17, 16:22, 17:16, 20:19, Bamidbar / Numbers 9:13, 14:34). This plea highlights the relationship between God, His people, and the Messiah. This highlights the significance of Isaiah 53:4 הוּא נָשָֹא וּמַכְאֹבֵינוּ (He bore our sickness / sorrow / grief) where the Messiah according to Isaiah would נָשָֹא (carry or bear) the sicknesses / sorrows of God’s people, which indicates the act of taking on or enduring something burdensome. This is further emphasizes in the following word, סְבָלָם (carried) meaning that he carried or bore emphasizing the weight and burden of the sorrows and griefs. In the same way סְבָלָם implies the bearing of a burden for someone else (see Isaiah 46:4, 46:7, Lamentations 5:7). The Servant is not suffering with his people (however unjustly), but for them. The Hebrew text paints a vivid picture of the suffering servant who is despised, rejected, and intimately acquainted with sorrow and grief. The emphasis on bearing and carrying our griefs and sorrows suggests a profound act of empathy and sacrifice. We note how this is also an act of God in the Torah based parallels. This can be applied to our lives by recognizing the importance of what Yeshua did for us, believing that in His bearing our sins, our burdens, our illnesses, and in doing so we are healed from them! These things also emphasize how walking in the footsteps of the Messiah, we too are to have empathy, bearing one another’s burdens, and understanding the depth of the meaning of sacrificial love!
The NT text emphasizes these qualities of the Servant Messiah. Notice how in Matthew 8:17 we read, “This was to fulfill what was spoken through the prophet Isaiah: ‘He took up our infirmities and bore our diseases.'” This verse directly quotes Isaiah 53:4, showing that Yeshua’s healing ministry was seen as a fulfillment of this prophecy. Peter wrote in 1 Peter 2:24, “He himself bore our sins in his body on the cross, so that we might die to sins and live for righteousness; by his wounds you have been healed.” This verse echoes the themes of bearing and carrying our sins and sorrows for the purpose of being healed, and draws a parallel to the suffering servant in Isaiah. Paul wrote in Philippians 2:8, “And being found in appearance as a man, he humbled himself by becoming obedient to death— even death on a cross!” All of these things from Isaiah 53 to the various places in the NT that cite these verses, emphasize the importance of embracing suffering and rejection as part of the life of a believer, ultimately leading to healing, spiritual growth, transformation, and eternal reward.
Isaiah goes on saying the following according to Isaiah 53:5-6.
ספר ישעיה פרק נג ה וְהוּא מְחֹלָל מִפְּשָׁעֵנוּ מְדֻכָּא מֵעֲוֹנֹתֵינוּ מוּסַר שְׁלוֹמֵנוּ עָלָיו וּבַחֲבֻרָתוֹ נִרְפָּא-לָנוּ: ו כֻּלָּנוּ כַּצֹּאן תָּעִינוּ אִישׁ לְדַרְכּוֹ פָּנִינוּ וַיהֹוָה הִפְגִּיעַ בּוֹ אֵת עֲוֹן כֻּלָּנוּ:
Isaiah 53:5 states, “But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed. (וְהוּא מְחֹלָל מִפְּשָׁעֵנוּ מְדֻכָּא מֵעֲוֹנֹתֵינוּ מוּסַר שְׁלוֹמֵנוּ עָלָיו וּבַחֲבֻרָתוֹ נִרְפָּא-לָנוּ)” Isaiah 53:6 “All we like sheep have gone astray; we have turned every one to his own way; and the LORD hath laid on him the iniquity of us all. (כֻּלָּנוּ כַּצֹּאן תָּעִינוּ אִישׁ לְדַרְכּוֹ פָּנִינוּ וַיהֹוָה הִפְגִּיעַ בּוֹ אֵת עֲוֹן כֻּלָּנוּ)”
Cross References for Isaiah 53:5-6: Ex 28:38; Le 16:21–22; Dt 11:2; 32:39; 1 Sa 8:3; 2 Ch 7:14; Job 12:1–25; 20:3; Ps 22:16; 34:18; 39:8; 95:10; 119:176; Is 1:4, 6; 9:6; 13:11; 26:3; 50:6; 51:9; 53:8, 10, 12; 56:11; 57:17, 19; Je 2:30; 11:18–23; 50:6, 17; Mic 3:5; Zep 3:2; Mt 8:10–27; 9:36; 10:6; 18:12; 27:11–19, 26, 38–50; Lk 15:4; Jn 3:17; 19:1; Ac 8:1–40; Ro 4:25–5:1; 10:15–21; 1 Co 5:1–13; 15:3–4; 2 Co 5:16–21; 11:16–25; Col 2:14, Heb 3:1–11; 5:8; 9:28; 1 Pe 2:1–25
These verses In Isaiah 53:5-6 speak to what the Servant Messiah did on our behalf, and our position in relation to the ways of God, and the mercy of God we have in His Messiah! We need to recognize and emphasize again what the Hebrew text is saying, the opening word to Isaiah 53:5 states וְהוּא (and he), this is a pronoun that refers to a specific individual who is the subject of the chapter, traditionally interpreted as the Messiah. This is not a reference to all of Israel as the antimissionaries claim. The text states וְהוּא מְחֹלָל (and he was wounded) describes the physical and emotional suffering the individual endures. This wounding was מִפְּשָׁעֵנוּ (for our transgressions) which indicates that the Servant Messiah suffering is a result of others’ sins, specifically the sins of the people to whom Isaiah is speaking. The next word מְדֻכָּא (bruised) further emphasizes the pain and suffering the Servant experiences. This is reemphasized saying, מֵעֲוֹנֹתֵינוּ (for our iniquities) demonstrating that according to the Hebrew text the individual’s suffering is a consequence of the people’s sinfulness. The words מוּסַר שְׁלוֹמֵנוּ (the peace of us is upon him) indicate that the individual’s suffering brings about peace for those who believe. And the last part of the verse states, עָלָיו וּבַחֲבֻרָתוֹ נִרְפָּא-לָנוּ (and by his stripes we are healed) which speaks directly that healing or restoration comes through the Servant Messiah’s suffering. This concept is deeply rooted in the idea of substitutionary atonement, where the suffering of one individual brings healing and restoration to others. For individuals who believe in the Servant Messiah and what he has done, this passage signifies that their transgressions and iniquities are taken away through the Servant Messiah’s suffering. The healing that is received is comprehensive, affecting both physical, emotional, and spiritual well-being. This is a complete healing from the outside to the inside, and including our relationship with God our Father in heaven! This belief in the servant’s sacrificial act brings about a transformation that leads to peace and wholeness in their lives.
Isaiah 53:6 goes on to speak about the universality of our sins and the need for redemption. This is emphasized with the word, כַּצֹּאן (like sheep) which indicates how we are like sheep, helplessness and have need for a shepherd. Without a shepherd we, תָּעִינוּ (we have gone astray) which is analogous to disobedience and separation from God. This is the concept of walking away from God’s holy and righteous ways, of turning from the truth and embracing the lie, etc. This is why the text states, אִישׁ לְדַרְכּוֹ (each of us to our own way) because it highlights the individualism and self-centeredness of people in general. The significance of what the Messiah has done is stated explicitly, וַיהֹוָה הִפְגִּיעַ בּוֹ אֵת עֲוֹן כֻּלָּנוּ (and the Lord has laid on him the iniquity of us all) which shows that the individual’s suffering is a result of taking on the sins of the people, similar to the animals in the sacrificial system. We note that in order for all of these concepts to find their fulfillment in the Servant Messiah, going to the cross (being hung on a tree and dying) was the only option. Note what it says in Devarim / Deuteronomy 21:22-23.
Devarim / Deuteronomy 21:22–23 21:22 “If a man has committed a sin worthy of death and he is put to death, and you hang him on a tree, 21:23 his corpse shall not hang all night on the tree, but you shall surely bury him on the same day (for he who is hanged is accursed of God), so that you do not defile your land which the LORD your God gives you as an inheritance. (NASB)
Note how this Torah passage emphasizes the seriousness of the curse associated with being hung on a tree and the importance of not defiling the land. In addition, for the Servant Messiah to bear the sins of the world, He needed to be cursed by God, beaten, stricken, pierced, and die all at the same time, and this could only have happened through going to the cross. These verses from Isaiah emphasize the concept of substitutionary atonement, where the suffering servant takes on the punishment meant for others. The Hebrew words highlight the depth of suffering and the purpose behind it—bringing peace and healing to those who would believe.
We note that the NT text uses this text from Isaiah to parallel what Yeshua had done, such as according to Matthew 8:17, “This was to fulfill what was spoken through the prophet Isaiah: ‘He took up our infirmities and bore our diseases.'” Peter writes in 1 Peter 2:24, “He himself bore our sins in his body on the tree, so that we might die to sins and live for righteousness; by his wounds you have been healed.” This verse directly references Isaiah 53:5, emphasizing the healing brought through suffering. These verses in the New Testament directly reference Isaiah 53:5, confirming the prophetic nature of the passage and its fulfillment in Yeshua the Messiah. Paul writes in Romans 4:25 “He was delivered over to death for our sins and was raised to life for our justification.” This verse parallels the concept of bearing iniquities and bringing justification. These New Testament references demonstrate the first century interpretation of Isaiah 53, and the identification that the Servant Messiah prophecy was about Yeshua the Messiah and seeing His suffering and death as the fulfillment of these verses. We also note how the Hebrew words and their meanings contribute to the interpretation that the passage is speaking about a Suffering Servant (individual) who takes on the sins and pain of others, ultimately bringing healing and restoration. We are reminded again about what is happening to the Servant is the measure of how seriously God takes our rebellion, unrighteousness, and unholiness. This understanding aligns with the NT text that speaks about Yeshua, the Messiah, who suffered and died for the sins of mankind, offering redemption and salvation to all who would believe!
Rabbinic Commentary on Isaiah 53:1-6
The Targum Jonathan is an Aramaic and Rabbinic translation of the book of Isaiah and therefore is a valuable resource for continuing to study the book of Isaiah!
Targum Jonathan son of Uziel Isaiah 53:1-6 53:1 Who hath believed this our report? and to whom is now the power of the arm of the Lord revealed? 53:2 The righteous shall be great before Him, behold, like branches that bud; and like a tree which sends forth its roots by the streams of water, thus shall the generation of the just multiply in the land, which hath need of Him. 53:3 His visage shall not be the visage of a common person, neither His fear the fear of a plebeian; but a holy brightness shall be His brightness, that every one who seeth Him shall contemplate Him. 53:4 Although He shall be in contempt; yet He shall cut off the glory of all the wicked, they shall be weak and wretched. Lo, we are in contempt and not esteemed, as a man of pain and appointed to sickness, and as if He had removed the face of His Shekinah from us. 53:5 Therefore He shall pray for our sins, and our iniquities for His sake shall be forgiven us; for we are considered crushed, smitten of the Lord, and afflicted. 53:6 He shall build the house of the sanctuary, which has been profaned on account of our sins; He was delivered over on account of our iniquities, and through His doctrine peace shall be multiplied upon us, and through the teaching of His words our sins shall be forgiven us. (TgJ)
Isaiah opens saying the following according to the TgJ on Isaiah 53:1-3, א מַן הֵימֵין לִבסֹורְתַנָא דָא וּתקֹוף דְרָע גְבוּרְתָא דַיוי כְדֵין עַל מַן אִתגְלִיאַת׃ 53:1 Who hath believed this our report? and to whom is now the power of the arm of the Lord revealed? ב וְיִתרַבַא צַדִיקַיָא קֳדָמֹוהִי הָא כְלַבלַבִין דְפָרַן וּכאִילָן דִמשַלַח שוּרשֹוהִי עַל נִגדִין דְמַיִין כֵין יִסגְיָן תֹולְדָת קוּדשָא בְאַרעָא דַהֲוָת צָרִיכָה לֵיה לָא חַזוֵיה חוּלָא חִזוֵיה וְלָא אֵימְתֵיה אֵימַת הִדיֹוט וִיהֵי זִיו קוּדשָא זִיוֵיה דְכָל דְיִחזֵינֵיה יִסתַכַל בֵיה׃ 53:2 The righteous shall be great before Him, behold, like branches that bud; and like a tree which sends forth its roots by the streams of water, thus shall the generation of the just multiply in the land, which hath need of Him. ג בְכֵין יְהֵי לְבוּסרָן וְיִפסוּק יְקָר כָל מַלכְוָתָא יְהֹון חַלָשִין וְדָווַן הָא כַאְנָש כֵיבִין וּמזָמַן לְמַרעִין וּכמָא דַהֲוָת מְסַלְקָא אַפֵי שְכִינְתָא מִנַנָא בְסִירִין וְלָא חְשִיבִין׃ 53:3 His visage shall not be the visage of a common person, neither His fear the fear of a plebeian; but a holy brightness shall be His brightness, that everyone who seeth Him shall contemplate Him. (TgJ) We can make the following word for word comparison on each verse:
Isaiah 53:1
Hebrew Text
Aramaic Text (Targum Jonathan)
Translation/Notes
מִ֥י (mi)
מַן (man)
Who
הֶאֱמִ֖ין (he’emin)
הֵימִין (he’emin)
has believed
לִשְׁמֻעָתֵ֑נוּ (lishmu’atenu)
לִבסֹורְתַנָא (livsurtana)
our report
וּזְר֥וֹעַ (uzroa)
דְרָע (dera)
and the arm
יְהוָ֖ה (YHWH)
דַיוי (d’YHWH)
of the LORD
עַל־מִ֥י (al-mi)
עַל (al)
to whom
נִגְלָֽתָה (nigleta)
אִתגְלִיאַת (itglia)
has been revealed
–
דָא (da)
this
–
וּתקֹוף (utekof)
and the power
–
גְבוּרְתָא (gevurta)
of the strength
–
כְדֵין (kedein)
now
Comparison: The Hebrew word זרוע (arm) is translated as דרע in Aramaic, but the Targum adds תקוף (power) and גבורתא (strength) to emphasize the might of God’s arm. In addition, the phrase כְדֵין (now) in Aramaic adds a sense of immediacy to the revelation.
Comparison: The Hebrew word יונק (tender plant) is translated as כְלַבלַבִין (like branches that bud) in Aramaic, emphasizing growth and vitality. The Aramaic translation adds קֳדָמֹוהִי (before him) and כֵין יִסגְיָן (thus shall multiply), highlighting the prosperity of the righteous. And, the Aramaic זִיו קוּדשָא (holy brightness) is not present in the Hebrew text, adding a spiritual dimension.
We note here how the Targum adds the concept of holy brightness and the removal of the Shekinah (divine presence), which are not mentioned in the Hebrew text. The differences in translation affect the interpretation and application of these verses for example in Isaiah 53:1 Isaiah emphasizes the current revelation of God’s power, suggesting a more immediate and active divine intervention. In Isaiah 53:2, the imagery of a tree by water in the Targum highlights the prosperity and growth of the righteous, which can be seen as a promise of spiritual and moral flourishing. Isaiah 53:3 has the addition of holy brightness and the removal of the Shekinah in the Targum which suggests a deeper spiritual significance and the consequences of divine absence. These differences highlight the Targum’s emphasis on the immediate and powerful revelation of God’s strength, which means that we can expect the Lord God to move in our lives in powerful ways. God is with us and actively present in our daily lives!
Steinsaltz commentary has the following to say about Isaiah 53:1.
Steinsaltz on Isaiah 53:1 וכך יתמהו הרבים בראותם את עבד ה’ הנישא מאוד: מִי הֶאֱמִין לִשְׁמֻעָתֵנוּ, מי היה מאמין לבשורת הגאולה הזו, וּזְרוֹעַ ה’ עַל מִי נִגְלָתָה?! ראו כיצד מתגלה כוחו של ה’ על עמו הדחוי. Many people will express their shock when they see the exalted status of the servant of God: Who would believe our report of this redemption? Upon whom has the arm of the Lord been revealed? See how God’s power has been revealed through His nation, which had been seemingly rejected.
Note how the concepts in Isaiah 53:1, as discussed by Steinsaltz, find application in the context of the Messiah of God and the contemporary rejection of God’s Word and power. Isaiah speaks of God’s power being revealed through a seemingly rejected nation. Today the nation of Israel is being rejected to greater and greater extent that is illustrated in the rise of antisemitism that is currently occuring on a worldwide scale. Just as people quested the redemption in Isaiah’s time, today people are not just rejecting Israel, they are also rejecting the Bible and the message of Salvation that is found in the Messiah Yeshua. For example, there are many people and societies where the biblical truth and the acknowledgment of God’s power are often dismissed or marginalized. On an individual level, people may reject God’s Word and power due to what the word of God does in our lives, it causes us to look deeper within, and to acknowledge our sins to seek forgiveness from God our Father in heaven. The arm of the Lord spoken of by Isaiah represents the power of God, and was revealed through Yeshua’s miracles, teachings, and ultimately, his resurrection. This method of God bringing His Messiah has shocked many just as Isaiah says according to Isaiah 53:1. The scriptures encourage believers to maintain faith and persevere, knowing that God’s power is often revealed in unexpected ways. Again, these concepts remind us that God’s ways are often beyond human understanding, and His power can be revealed even in the midst of rejection and disbelief. How do you see these themes playing out in your own life or community?
Steinsaltz commentary goes on saying the following according to Isaiah 53:2.
Steinsaltz on Isaiah 53:2 וַיַּעַל העם הזה כַּיּוֹנֵק, כענף קטן לְפָנָיו – לפני ה’, וְכַשֹּׁרֶשׁ הבוקע וצומח מֵאֶרֶץ צִיָּה, שממה. הוא יופיע ויתגלה מחדש באופן בלתי צפוי לחלוטין. לֹא תֹאַר לוֹ וְלֹא הָדָר, וְנִרְאֵהוּ וְלֹא מַרְאֶה. קודם לכן לא היה בו דבר מרשים, ולא שמנו לב אליו, ואף על פי כן – וְנֶחְמְדֵהוּ. He rose like a sapling before Him, and like a root that sprouts from arid ground. The servant of Godwill appear in an entirely unexpected fashion. Previously, no form nor grandeur was his; we looked upon him and there was nothing seen, but we nevertheless desired him.This interpretation is supported by the traditional cantillation notes. However, many interpret the verse as follows: He had no form nor grandeur that we should desire him, or as though the verse states: And we did not desire him.
Steinsaltz’s commentary speaks of the form and grandeur of the Servant Messiah of God. What was the purpose of this, of God bringing the Messiah with no grandeur of form? The purpose of this is to highlight the unexpected and humble appearance of the Servant Messiah. This lack of grandeur and form serves several important purposes. By coming in a humble and unassuming form, the Messiah identifies with the common people. This humility allows Him to relate to the struggles, sufferings, and experiences of humanity, and He is able to do this because He lived through the same struggles and sufferings that we have. The Messiah’s humble appearance fulfills the prophecies in the Hebrew Scriptures, demonstrating God’s faithfulness to His word. It shows that God’s plans often unfold in ways that defy human expectations. The lack of grandeur and form makes it easier for people to reject the Messiah, as Isaiah has prophesied. This rejection and suffering are essential aspects of the Messiah’s mission, as they lead to the ultimate redemption and salvation of humanity. We also note how the humble form and grandeur are examples to us being demonstrated that the Messiah’s true glory is not in outward appearance but in His character, actions, and divine mission. This teaches that true greatness and worth are found in inner qualities and spiritual significance rather than external appearances. In addition, the humble appearance of the Messiah serves as a test of faith. Those who recognize and accept Him despite His lack of outward grandeur demonstrate genuine faith and spiritual insight. These things remind us of the importance of turning from pride, to look beyond the surface and recognize the deeper spiritual truths, and how we are to expect the unexpected. These things remind us that God’s power and glory are here and available for us today, and how we are to have faith believing that He is able to do all things for those who believe! (Mark 9:23, John 11:40, Philippians 4:13)
ספר ישעיה פרק נגד אָכֵן חֳלָיֵנוּ הוּא נָשָֹא וּמַכְאֹבֵינוּ סְבָלָם וַאֲנַחְנוּ חֲשַׁבְנֻהוּ נָגוּעַ מֻכֵּה אֱלֹהִים וּמְעֻנֶּה: ה וְהוּא מְחֹלָל מִפְּשָׁעֵנוּ מְדֻכָּא מֵעֲוֹנֹתֵינוּ מוּסַר שְׁלוֹמֵנוּ עָלָיו וּבַחֲבֻרָתוֹ נִרְפָּא-לָנוּ: ו כֻּלָּנוּ כַּצֹּאן תָּעִינוּ אִישׁ לְדַרְכּוֹ פָּנִינוּ וַיהֹוָה הִפְגִּיעַ בּוֹ אֵת עֲוֹן כֻּלָּנוּ:
Isaiah goes on saying the following according to the TgJ on Isaiah 53:4-6 saying, ד בְכֵין עַל חֹובַנָא הוּא יִבעֵי וַעְוָיָתַנָא בְדִילֵיה יִשתַבקָן וַאְנַחנָא חְשִיבִין כְתִישִין מַחָן מִן ק יוי וּמעֻנַן׃ 53:4 Although He shall be in contempt; yet He shall cut off the glory of all the wicked, they shall be weak and wretched. Lo, we are in contempt and not esteemed, as a man of pain and appointed to sickness, and as if He had removed the face of His Shekinah from us. ה וְהוּא יִבנֵי בֵית מַקדְשָא דְאִיתַחַל בְחֹובַנָא אִתמְסַר בַעְוָיָתַנָא וּבאֻלפָנֵיה שְלָמָא יִסגֵי עְלַנָא וּבִידִנתִינֹוהִי לְפִתגָמֹוהִי חֹובַנָא יִשתַבקוּן לַנָא׃ 53:5 Therefore He shall pray for our sins, and our iniquities for His sake shall be forgiven us; for we are considered crushed, smitten of the Lord, and afflicted. ו כוּלַנָא כְעָנָא אִתבַדַרנָא גְבַר לָקֳבֵיל אֹורחֵיה גְלֵינָא וּמִן קֻ יוי הְוָת רַעְוָא לְמִשבַק חֹובֵי כוּלַנָא בְדִילֵיה׃53:6 He shall build the house of the sanctuary, which has been profaned on account of our sins; He was delivered over on account of our iniquities, and through His doctrine peace shall be multiplied upon us, and through the teaching of His words our sins shall be forgiven us. (TgJ) We can make the following word for word comparison on each verse:
Isaiah 53:4
Hebrew Bible
Targum Jonathan
Translation
אָכֵ֤ן
בְכֵין
Surely
חֳלָיֵ֙נוּ֙
עַל חֹובַנָא
our griefs
ה֣וּא
הוּא
He
נָשָׂ֔א
יִבעֵי
has borne
וּמַכְאֹבֵ֖ינוּ
וַעְוָיָתַנָא
and our sorrows
סְבָלָ֑ם
בְדִילֵיה
carried
וַאֲנַ֣חְנוּ
וַאְנַחנָא
yet we
חֲשַׁבְנֻ֔הוּ
חְשִיבִין
esteemed Him
נָג֛וּעַ
כְתִישִין
stricken
מֻכֵּ֥ה
מַחָן
smitten
אֱלֹהִ֖ים
מִן ק יוי
by God
וּמְעֻנֶּֽה׃
וּמעֻנַן
and afflicted
Isaiah 53:5
Hebrew Bible
Targum Jonathan
Translation
וְהוּא
וְהוּא
But He
מְחֹלָ֣ל
יִבנֵי
was pierced
מִפְּשָׁעֵ֔נוּ
בֵית מַקדְשָא
for our transgressions
מְדֻכָּ֖א
דְאִיתַחַל
crushed
מֵעֲוֹֽנוֹתֵ֑ינוּ
בְחֹובַנָא
for our iniquities
מוּסַ֚ר
אִתמְסַר
the punishment
שְׁלוֹמֵ֙נוּ֙
בַעְוָיָתַנָא
that brought us peace
עָלָ֔יו
וּבאֻלפָנֵיה
was upon Him
וּבַחֲבֻֽרָת֖וֹ
שְלָמָא
and by His wounds
נִרְפָּא־לָֽנוּ
יִסגֵי עְלַנָא
we are healed
Isaiah 53:6
Hebrew Bible
Targum Jonathan
Translation
כֻּלָּ֙נוּ֙
כוּלַנָא
All of us
כַּצֹּ֣אן
כְעָנָא
like sheep
תָּעִ֔ינוּ
אִתבַדַרנָא
have gone astray
אִ֥ישׁ
גְבַר
each one
לְדַרְכּ֖וֹ
לָקֳבֵיל אֹורחֵיה
to his own way
פָּנִ֑ינוּ
גְלֵינָא
has turned
וַֽיהֹוָ֙ה
וּמִן קֻ יוי
and the Lord
הִפְגִּ֥יעַ
הְוָת רַעְוָא
has laid
בּ֔וֹ
לְמִשבַק
on Him
אֵ֖ת
חֹובֵי
the iniquity
עֲוֹ֥ן
כוּלַנָא
of us all
כֻּלָּֽנוּ
בְדִילֵיה
for His sake
Comparison: The words חֳלָיֵ֙נוּ֙ vs. חֹובַנָא: in Hebrew means “our griefs” or “our sicknesses” while the Aramaic translates “our sins.” The Aramaic term חֹובַנָא emphasizes the spiritual aspect of sin, whereas the Hebrew term חֳלָיֵ֙נוּ֙ can refer to physical ailments or griefs. The words נָשָׂ֔א vs. יִבעֵי: the Hebrew means “has borne,” whereas the Aramaic means “will pray.” The Aramaic translation shifts the focus from bearing to interceding, highlighting the Messiah’s role in prayer and intercession. The words מַכְאֹבֵ֖ינוּ vs. וַעְוָיָתַנָא: the Hebrew means “our sorrows” whereas the Aramaic means “our iniquities.” Similar to the first difference, the Aramaic translation emphasizes the moral and spiritual burdens rather than emotional or physical pain. We note how these are consistent with the NT text, how the NT authors saw the fulfillment of Isaiah’s prophecy in the life, death, and resurrection of Yeshua the Messiah. For example, we read in Matthew 8:17, “This was to fulfill what was spoken through the prophet Isaiah: ‘He took up our infirmities and bore our diseases.’” (Isaiah 53:4) Peter writes in 1 Peter 2:24, “He himself bore our sins in his body on the cross, so that we might die to sins and live for righteousness; by his wounds you have been healed.” (Isaiah 53:5) And Paul writes in Romans 5:6-8, “You see, at just the right time, when we were still powerless, Christ died for the ungodly. Very rarely will anyone die for a righteous person, though for a good person someone might possibly dare to die. But God demonstrates his own love for us in this: While we were still sinners, Christ died for us.” (Isaiah 53:6)
In addition to these things, we find the following commentaries from Likutai Moharan and the Talmud Bavli Sanhedrin 98b that speak of how these verses refer to a suffering Messiah.
Likutei Moharan 118:1:4 וְאָמְרוּ חֲכָמֵינוּ זִכְרוֹנָם לִבְרָכָה, כִּי מָשִׁיחַ סָבֵל מַרְעִין עֲבוּר כָּל יִשְׂרָאֵל, כְּמוֹ שֶׁכָּתוּב (ישעיהו נ״ג:ה׳): וְהוּא מְחֹלָל מִפְּשָׁעֵינוּ. בְּכֵן כָּל צַדִּיק הַדּוֹר הוּא גַּם כֵּן סוֹבֵל יִסּוּרִין בִּשְׁבִיל כְּלַל יִשְׂרָאֵל, לְהָקֵל מֵעֲלֵיהֶם, כִּי הוּא בִּבְחִינַת מָשִׁיחַ כַּנַּ”ל. Our Sages also teach (Sanhedrin 98b): Mashiach will suffer sickness on behalf of all Israel, as it is written (Isaiah 53:5), “He was stricken because of our transgressions.” As such, every tzaddik of the generation also suffers affliction for the Jewish people, to make it easier for them, for he is an aspect of the Mashiach, as above.
Talmud Bavli Sanhedrin 98b:14 מה שמו דבי רבי שילא אמרי שילה שמו שנאמר (בראשית מט, י) עד כי יבא שילה דבי רבי ינאי אמרי ינון שמו שנאמר (תהלים עב, יז) יהי שמו לעולם לפני שמש ינון שמו דבי רבי חנינה אמר חנינה שמו שנאמר (ירמיהו טז, יג) אשר לא אתן לכם חנינה ויש אומרים מנחם בן חזקיה שמו שנאמר (איכה א, טז) כי רחק ממני מנחם משיב נפשי ורבנן אמרי חיוורא דבי רבי שמו שנאמר (ישעיהו נג, ד) אכן חליינו הוא נשא ומכאובינו סבלם ואנחנו חשבנוהו נגוע מוכה אלהים ומעונה Apropos the Messiah, the Gemara asks: What is his name? The school of Rabbi Sheila says: Shiloh is his name, as it is stated: “Until when Shiloh shall come” (Genesis 49:10). The school of Rabbi Yannai says: Yinnon is his name, as it is stated: “May his name endure forever; may his name continue [yinnon] as long as the sun; and may men bless themselves by him” (Psalms 72:17). The school of Rabbi Ḥanina says: Ḥanina is his name, as it is stated: “For I will show you no favor [ḥanina]” (Jeremiah 16:13). And some say that Menaḥem ben Ḥizkiyya is his name, as it is stated: “Because the comforter [menaḥem] that should relieve my soul is far from me” (Lamentations 1:16). And the Rabbis say: The leper of the house of Rabbi Yehuda HaNasi is his name, as it is stated: “Indeed our illnesses he did bear and our pains he endured; yet we did esteem him injured, stricken by God, and afflicted” (Isaiah 53:4).
The rabbinic commentaries shown above provide insights that can be seen as supporting what Yeshua did according to the NT text. The commentary Likutei Moharan 118:1:4 states that the Mashiach (Messiah) will suffer on behalf of all Israel, referencing Isaiah 53:5, which says, “He was stricken because of our transgressions.” It also mentions that every tzaddik (righteous person) of the generation suffers affliction. We note how Yeshua also said that the righteous will suffer such as in the following verses, Matthew 5:10-12, Matthew 10:16-25, Luke 6:22-23, John 15:18-21. Paul also wrote about suffering and the righteous saying in 2 Timothy 3:12 – “Indeed, all who desire to live a godly life in Christ Jesus will be persecuted.” These passages suggest that Yeshua and his teachings were not intended to lead to an easy life for his followers. Instead, they should expect to face suffering, persecution, and rejection for the sake of righteousness and in the name of Yeshua. This theme of suffering for faith is a recurring one in the New Testament and is not limited to these specific verses. In the NT, Yeshua is often identified as the suffering servant described in Isaiah 53. For example, in the Gospel of Matthew, it is written, “He took up our infirmities and bore our diseases”(Matthew 8:17), which directly references Isaiah 53:4. Yeshua’s suffering and crucifixion are seen as atonement for the sins of humanity, aligning with the concept of the Mashiach suffering for the people.
In the Talmud Bavli Sanhedrin 98b, the rabbis discuss various names and attributes of the Messiah, including Shiloh, Yinnon, Ḥanina, and Menaḥem. It also mentions that the Messiah will bear illnesses and endure pains, as stated in Isaiah 53:4. Take note of the meaning of these names of the Messiah.
The Hebrew Origin of the Names of the Messiah
Shiloh (שִׁלֹה): Shiloh is a Hebrew name that appears several times in the Bible. In the Old Testament, it is primarily associated with the city of Shiloh, which served as the central sanctuary in ancient Israel during the time of the Judges (Judges 18:31, 21:19). The name Shiloh is also mentioned in connection with the Messianic prophecy in Genesis 49:10, where it is said to be “a remnant, and a flock.” The name Shiloh can be understood as “he to whom it belongs” or “he to whom peace belongs,” and it is interpreted as referring to the Messiah in a prophetic sense.
Yinnon (יִנֹּן): Yinnon is a rare biblical name found only once in the Tanakh, in the book of Judges (Judges 5:25). It is the name of a city from which Sisera, the Canaanite general, came. The meaning of the name Yinnon is uncertain, but it might be derived from a Hebrew root meaning “to kindle” or “to persist,” possibly alluding to the city’s enduring nature. Here references the enduring nature of the Messiah.
Ḥanina (חֲנִינָה): Ḥanina is a Hebrew name meaning “Hashem is gracious” or “Hashem has shown favor.” It appears several times in the Tanakh and NT, often as the name of a person. In the NT, for example, there is a Ḥanina who is one of the seventy disciples sent out by Yeshua (Luke 10:1).
Menaḥem (מְנַחֵם): Menaḥem is a Hebrew name meaning “consoler” or “one who comforts.” It appears in the Tanakh as the name of one of the kings of Judah (2 Kings 23:31, 24:17, 2 Chronicles 33:20). The name is also found in the book of Nehemiah (Nehemiah 3:24) as the name of a man who lived during the time of the Jewish exile in Babylon.
This is consistent with how the NT portrays Yeshua as fulfilling these Messianic roles. For instance, in the Gospel of John, Yeshua is referred to as the “Lamb of God, who takes away the sin of the world” (John 1:29), indicating his role in bearing the burdens and sins of humanity. The different names and attributes mentioned in the Talmud can be seen as different aspects of Yeshua’s mission and character. In conclusion, both the Likutei Moharan and Talmud Bavli Sanhedrin 98b highlight the suffering and redemptive role of the Messiah, which aligns with the portrayal of Yeshua in the NT. These commentaries provide a deeper understanding of the Messianic expectations and how Yeshua’s life and actions are seen as fulfilling these prophecies.
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