Introduction Isaiah 53:7-12
In Isaiah 53:7-12, the text takes up the sheep metaphor to underscore the point that is being made throughout the entire chapter. There are in fact a number of references to the sheep metaphor in the Bible.
Sheep Metaphors in the Bible:
- Tehillim / Psalm 23:1-6 – “The Lord is my shepherd; I shall not want…”
- Isaiah 53:6 – “We all, like sheep, have gone astray…”
- Matthew 10:16 – “Behold, I am sending you out like sheep in the midst of wolves.”
- Matthew 18:12-14 – Parable of the Lost Sheep
- Luke 15:3-7 – Parable of the Lost Sheep
- John 10:14 – “I am the good shepherd; I know my sheep and my sheep know me…”
- John 1:29 – “Behold, the Lamb of God, who takes away the sin of the world!”
- 1 Peter 2:25 – “For you were like sheep going astray, but now you have returned to the Shepherd and Overseer of your souls.”
- Ezekiel 34:11-16 – God as the Shepherd seeking His lost sheep
We note how the metaphor of the sheep is used differently in various places in the Scriptures. The analogy emphasizes our tendency to go astray, get lost, and be vulnerable without guidance. This highlights our sinful nature and need for a shepherd (the Messiah and the Lord God Almighty) to lead and protect us. When compared to the people of God, the metaphor focuses on the submissive and nondefensive nature of sheep. The Servant Messiah (Yeshua) is depicted as innocent, humble, and willing to suffer silently for the sake of others. This is seen in Isaiah 53:7, where the Messiah is described as “a lamb led to the slaughter.” This is how the Servant Messiah is portrayed as submissive, obedient, and willing to lay down his life for his flock. In the case of sinful people, the focus is on their need for a shepherd to guide and protect them. The negative characteristics, such as their tendency to wander or get lost, are highlighted to emphasize the need for a savior and protector. In addition, these things emphasize our flaws, weaknesses, and tendency to wander, get lost, and be defenseless. This underscores our need for divine guidance and redemption. The Servant Messiah compared to sheep focuses upon virtues like innocence, humility, and submission. Yeshua embodies these qualities perfectly, willingly giving Himself for humanity’s sins. Paul takes these concepts and uses them saying the following according to Romans 8:29.
Romans 8:29
8:29 For those whom He foreknew, He also predestined to become conformed to the image of His Son, so that He would be the firstborn among many brethren; (NASB, 29 ὅτι οὓς προέγνω, καὶ προώρισεν συμμόρφους τῆς εἰκόνος τοῦ υἱοῦ αὐτοῦ*, εἰς τὸ εἶναι αὐτὸν πρωτότοκον ἐν πολλοῖς ἀδελφοῖς·*)
Paul suggests that through faith, we share the same nature as the Servant Messiah. This implies that as we grow in our faith, we begin to emulate the positive characteristics of the Servant, such as submission, obedience, and self-sacrifice. Paul writes about believers sharing in the nature of Christ through faith. For example, in Galatians 2:20, Paul also states, “I have been crucified with Christ and I no longer live, but Christ lives in me.” This means that by faith, believers are united with Christ and share in His suffering, putting the body to death, and walking in righteousness and humility according to the Word of God! Paul references putting the sinful nature to death, which means that by faith in the Messiah of God, the power of sin over our lives has been broken, and we no longer need to be slaves to sin but instead are free to live a new life in the Messiah. This analogy has multiple implications. This means that we are willingly surrendering our lives to the God of Israel, that we rely upon the strengthening of God, His guidance, rather than our own efforts. And that we daily commit our lives to following in the footsteps of the Messiah of God. These things indicate how there is a transformation in our lives that causes us to have the desire to align our lives with the Word of God (the Bible). This is what it means to live a new life and doing so being led by the Servant Messiah (Yeshua). The sheep metaphor is consistent with these concepts and highlights the differences between the sinful nature of God’s people and the innocent, sacrificial nature of the Servant Messiah. While we are compared to sheep due to our need for guidance and protection, the Servant Messiah is compared to a sheep because of his nondefensive, submissive nature. Through faith, we share in the same nature as the Servant Messiah, and as we grow in our faith, we begin to embody the positive characteristics he exemplified. Note that we must grow in our faith to exhibit these things. The way that we grow in our faith is to put our faith into action. Growing in faith is a continuous journey, and the Bible provides several ways to help us deepen our faith. Here are some key points:
How to Grow in Our Faith
- Reading and Studying the Bible
- Romans 10:17: “So then faith comes by hearing, and hearing by the word of God.” Regularly reading and studying the Bible helps us understand God’s promises and strengthens our faith.
- Prayer
- Philippians 4:6-7: “Do not be anxious about anything, but in every situation, by prayer and petition, with thanksgiving, present your requests to God.” Prayer is a way to communicate with God, seek His guidance, and grow closer to Him.
- Fellowship with Other Believers
- Hebrews 10:24-25: “And let us consider how we may spur one another on toward love and good deeds, not giving up meeting together, as some are in the habit of doing, but encouraging one another.” Being part of a community of believers provides support, encouragement, and accountability.
- Obedience to God’s Word
- James 1:22: “Do not merely listen to the word, and so deceive yourselves. Do what it says.” Applying God’s teachings in our daily lives helps us grow in faith and character.
- Worship and Praise
- Psalm 100:2**: “Worship the Lord with gladness; come before him with joyful songs.” Worshiping God through music, praise, and thanksgiving helps us focus on His greatness and goodness.
- Serving Others
- alatians 5:13: “You, my brothers and sisters, were called to be free. But do not use your freedom to indulge the flesh; rather, serve one another humbly in love.” Serving others in love reflects Christ’s character and strengthens our faith.
- Trusting God in Trials
- James 1:2-4: “Consider it pure joy, my brothers and sisters, whenever you face trials of many kinds, because you know that the testing of your faith produces perseverance.” Trusting God during difficult times helps us develop perseverance and deepen our faith.
- Meditating on God’s Promises
- Psalm 1:2-3: “But whose delight is in the law of the Lord, and who meditates on his law day and night. That person is like a tree planted by streams of water, which yields its fruit in season and whose leaf does not wither—whatever they do prospers.” Reflecting on God’s promises and His faithfulness strengthens our trust in Him.
- Living by the Spirit
- Galatians 5:22-23: “But the fruit of the Spirit is love, joy, peace, forbearance, kindness, goodness, faithfulness, gentleness and self-control.” Allowing the Holy Spirit to guide our lives helps us grow in faith and exhibit Christ-like qualities.
By incorporating these practices into our daily lives, we can grow stronger in our faith and develop a deeper relationship with God. In essence, while we naturally exhibit the negative traits of sheep, through faith in Christ, we are transformed to share in His positive attributes. This transformation is a key aspect of the sanctification process and growth.
Masoretic Text (Hebrew Bible) on Isaiah 53:7-12
Isaiah goes on saying the following according to Isaiah 53:7-9.
ספר ישעיה פרק נג
ז נִגַּשֹ וְהוּא נַעֲנֶה וְלֹא יִפְתַּח-פִּיו כַּשֶּׂה לַטֶּבַח יוּבָל וּכְרָחֵל לִפְנֵי גֹזְזֶיהָ נֶאֱלָמָה וְלֹא יִפְתַּח פִּיו: ח מֵעֹצֶר וּמִמִּשְׁפָּט לֻקָּח וְאֶת-דּוֹרוֹ מִי יְשֹוֹחֵחַ כִּי נִגְזַר מֵאֶרֶץ חַיִּים מִפֶּשַׁע עַמִּי נֶגַע לָמוֹ: ט וַיִּתֵּן אֶת-רְשָׁעִים קִבְרוֹ וְאֶת-עָשִׁיר בְּמֹתָיו עַל לֹא-חָמָס עָשָֹה וְלֹא מִרְמָה בְּפִיו:
Isaiah 53:7 states, “He was oppressed, and he was afflicted, yet he opened not his mouth: he is brought as a lamb to the slaughter, and as a sheep before her shearers is dumb, so he openeth not his mouth. (נִגַּשֹ וְהוּא נַעֲנֶה וְלֹא יִפְתַּח-פִּיו כַּשֶּׂה לַטֶּבַח יוּבָל וּכְרָחֵל לִפְנֵי גֹזְזֶיהָ נֶאֱלָמָה וְלֹא יִפְתַּח פִּיו)” Isaiah 53:8 “He was taken from prison and from judgment: and who shall declare his generation? for he was cut off out of the land of the living: for the transgression of my people was he stricken. (מֵעֹצֶר וּמִמִּשְׁפָּט לֻקָּח וְאֶת-דּוֹרוֹ מִי יְשֹוֹחֵחַ כִּי נִגְזַר מֵאֶרֶץ חַיִּים מִפֶּשַׁע עַמִּי נֶגַע לָמוֹ)” Isaiah 53:9 “And he made his grave with the wicked, and with the rich in his death; because he had done no violence, neither was any deceit in his mouth. (וַיִּתֵּן אֶת-רְשָׁעִים קִבְרוֹ וְאֶת-עָשִׁיר בְּמֹתָיו עַל לֹא-חָמָס עָשָֹה וְלֹא מִרְמָה בְּפִיו)”
Cross References for Isaiah 53:7-9: Ex 10:3; Job 16:17; Ps 27:13; 39:8; 44:22; 88:5; Is 3:5; 38:11; 42:1–3; 49:26; 53:5, 12; 57:1; Je 11:18–23; Da 9:26; Mt 26:63; 27:11–26, 31, 38–50, 57–60; Mk 14:49, 61, 65; 15:5, 27, 43–46; Lk 23:1–25, 32–33, 50–53; Jn 1:29; 7:27; 19:9, 18, 38–41; Ac 8:1–40; 1 Co 5:1–13; 2 Co 5:16–21; Heb 4:15; 7:3; 1 Pe 2:1–25; 1 Jn 3:5; Re 5:6, 12; 13:8; 14:5
These verses from Isaiah 53:7-9 are rich with imagery and symbolism that highlight the suffering, innocence, and silent endurance of the Servant Messiah, which the NT text interprets as a prophecy of Yeshua’s sacrificial death. In Isaiah 53:7 we read, נִגַּשֹ וְהוּא נַעֲנֶה וְלֹא יִפְתַּח-פִּיו (He was oppressed, and he was afflicted, yet he opened not his mouth) where the word נִגַּשֹ means “He was oppressed.” This word implies a sense of being driven or forced, indicating the suffering servant’s harsh treatment. The word נַעֲנֶה means “He was afflicted” and suggests being humbled or bowed down, emphasizing the servant’s submission to suffering. We are told that the servant לֹא יִפְתַּח-פִּיו (He did not open his mouth) which highlights the servant’s silent endurance, akin to a lamb led to slaughter. The verse continues saying, כַּשֶּׂה לַטֶּבַח יוּבָל וּכְרָחֵל לִפְנֵי גֹזְזֶיהָ נֶאֱלָמָה וְלֹא יִפְתַּח פִּיו (he is brought as a lamb to the slaughter, and as a sheep before her shearers is dumb, so he openeth not his mouth) where כַּשֶּׂה means “Like a lamb” which is a symbol of innocence and sacrifice. This lamb is יוּבָל (brought) לַטֶּבַח (To the slaughter) which underscores the innocence and eventual end of the servant and reinforces the servant’s passive acceptance. The phrase כְרָחֵל לִפְנֵי גֹזְזֶיהָ (like a sheep before its shearers) provides the imagery of innocence again and the servant’s silent submission to what is happening.
In Isaiah 53:8 we read מֵעֹצֶר וּמִמִּשְׁפָּט לֻקָּח (He was taken from oppression and from judgment) indicating that he was being taken away from a state of oppression (מֵעֹצֶר) and the judicial process (מִמִּשְׁפָּט) and seized forcefully. The verse goes on saying, וְאֶת-דּוֹרוֹ מִי יְשֹוֹחֵחַ כִּי נִגְזַר מֵאֶרֶץ חַיִּים מִפֶּשַׁע עַמִּי נֶגַע לָמוֹ (and who shall declare his generation? for he was cut off out of the land of the living: for the transgression of my people was he stricken) where the text literally states כִּי נִגְזַר מֵאֶרֶץ חַיִּים מִפֶּשַׁע עַמִּי נֶגַע לָמוֹ “he was cut off from the land of the living for the transgression / crimes of my people he was stricken.” The Hebrew text literally describes the purpose of the Servant’s suffering and death, it was for the transgressions of his people. מֵאֶרֶץ חַיִּים means “from the land of the living” and indicates that he is being put to death for someone else’s sin. The next verse, Isaiah 53:9 speaks to the innocence of the Servant, and the place of his death, that Joseph of Arimathea, a rich man who was a disciple of Yeshua, provided a tomb for Yeshua according to Matthew 27:57-60, Mark 15:42-46, Luke 23:50-53, and John 19:38-42. These passages collectively highlight Joseph’s role in Yeshua’s burial which is consistent with this prophetic text regarding the servant being laid with the rich in his death.
We note the NT parallels to these things in the NT text, for example, in Matthew 26:62-63 we are told that Yeshua remained silent before the high priest, fulfilling the prophecy of not opening His mouth. In Matthew 27:12-14, Yeshua did not respond to the accusations before Pilate, again reflecting the silent suffering servant. We are provided an ancient first century interpretation of these verses from Isaiah 53 by Philip in Acts 8:32-35 of the Ethiopian eunuch that these passages refer to Yeshua, the suffering servant. Peter also in his epistle (1 Peter 2:23) writes that Yeshua was silent and endured suffering, paralleling Isaiah’s depiction of the servant. We note again how the phrase וְאֶת-דּוֹרוֹ (Isaiah 53:8) refers to “his generation,” which directs us to the idea of Yeshua’s suffering being a generational sacrifice, atoning for the sins of future generations (see how this is interpreted according to 2 Corinthians 5:14-21 and 1 Peter 2:24). These features in the Hebrew text of Isaiah 53:7-9 contribute to the deep theological themes of sacrifice, suffering, humility, and atonement, which are central to the NT understanding of Yeshua’s death and resurrection. The NT text consistently echoes and builds upon these themes, providing a rich tapestry of meaning and application for believers today.
Isaiah continues saying the following according to Isaiah 53:10-12.
ספר ישעיה פרק נג
י וַיהֹוָה חָפֵץ דַּכְּאוֹ הֶחֱלִי אִם-תָּשִֹים אָשָׁם נַפְשׁוֹ יִרְאֶה זֶרַע יַאֲרִיךְ יָמִים וְחֵפֶץ יְהֹוָה בְּיָדוֹ יִצְלָח: יא מֵעֲמַל נַפְשׁוֹ יִרְאֶה יִשְֹבָּע בְּדַעְתּוֹ יַצְדִּיק צַדִּיק עַבְדִּי לָרַבִּים וַעֲוֹנֹתָם הוּא יִסְבֹּל: יב לָכֵן אֲחַלֶּק-לוֹ בָרַבִּים וְאֶת-עֲצוּמִים יְחַלֵּק שָׁלָל תַּחַת אֲשֶׁר הֶעֱרָה לַמָּוֶת נַפְשׁוֹ וְאֶת-פֹּשְׁעִים נִמְנָה וְהוּא חֵטְא-רַבִּים נָשָֹא וְלַפֹּשְׁעִים יַפְגִּיעַ:
Isaiah 53:10 states, “Yet it pleased the LORD to bruise him; he hath put him to grief: when thou shalt make his soul an offering for sin, he shall see his seed, he shall prolong his days, and the pleasure of the LORD shall prosper in his hand. (וַיהֹוָה חָפֵץ דַּכְּאוֹ הֶחֱלִי אִם-תָּשִֹים אָשָׁם נַפְשׁוֹ יִרְאֶה זֶרַע יַאֲרִיךְ יָמִים וְחֵפֶץ יְהֹוָה בְּיָדוֹ יִצְלָח)” Isaiah 53:11 “He shall see of the travail of his soul, and shall be satisfied: by his knowledge shall my righteous servant justify many; for he shall bear their iniquities. (מֵעֲמַל נַפְשׁוֹ יִרְאֶה יִשְֹבָּע בְּדַעְתּוֹ יַצְדִּיק צַדִּיק עַבְדִּי לָרַבִּים וַעֲוֹנֹתָם הוּא יִסְבֹּל)” Isaiah 53:12 “Therefore will I divide him a portion with the great, and he shall divide the spoil with the strong; because he hath poured out his soul unto death: and he was numbered with the transgressors; and he bare the sin of many, and made intercession for the transgressors. (לָכֵן אֲחַלֶּק-לוֹ בָרַבִּים וְאֶת-עֲצוּמִים יְחַלֵּק שָׁלָל תַּחַת אֲשֶׁר הֶעֱרָה לַמָּוֶת נַפְשׁוֹ וְאֶת-פֹּשְׁעִים נִמְנָה וְהוּא חֵטְא-רַבִּים נָשָֹא וְלַפֹּשְׁעִים יַפְגִּיעַ)”
Cross References for Isaiah 53:10-12: Ge 12:17; Ex 15:9; 28:38; Le 5:1–19; Dt 29:22; Jos 1:8; Job 33:30; 42:16; Ps 2:8; 22:30; 119:162; 141:8; Is 6:1, 7; 17:11; 20:3; 42:1; 44:28; 45:25; 46:10; 49:4; 50:6; 52:13; 53:3–6, 8, 10–12; 54:3; 55:11; 59:16; 61:9; 66:22; Da 12:3; Mic 6:13; Mt 12:29; 20:28; 26:28, 38–39, 42; 27:38; Mk 15:27–28, 33–39; Lk 10:21; 11:22; 22:14–30, 37; 23:32–34; Jn 1:29; 3:17; 10:14–18; 12:20–28, Ac 2:23–24; 7:52; 10:43; 13:38–39; Ro 3:23–31; 4:25; 5:15–19; 6:9; 8:26–39; 1 Co 1:30; 15:4; 2 Co 5:21; Eph 1:5, 9; Php 2:6–11; 3:8; Col 2:15; 2 Th 1:11; 1 Ti 2:5; Heb 7:25; 9:24, 28; 1 Pe 2:24; 1 Jn 2:1; Re 9:11
Isaiah continues in Isaiah 53:10-12 to speak of the Servant Messiah’s suffering, the travail of His soul, and grief, and then the glorification by God our Father in heaven due to His selflessness. There are several noteworthy aspects about the Hebrew text. In Isaiah 53:10, in the phrase וַיהֹוָה חָפֵץ דַּכְּאוֹ הֶחֱלִי (Yet it pleased the LORD to bruise him) the word חָפֵץ (Was pleased) indicates that it was God’s will or desire for these things to happen to the Messiah and highlights God’s sovereign choice in the suffering of the servant. The word דַּכְּאוֹ (To crush him) implies a severe affliction or suffering. And the verb הֶחֱלִי comes from the root ח-ל-י meaning “to be sick” or “to be afflicted.” This wordplay emphasizes the intensity of the servant’s suffering and the intentional infliction of pain. Isaiah 53:10 continues saying, אִם-תָּשִֹים אָשָׁם נַפְשׁוֹ (when thou shalt make his soul an offering for sin) where אָשָׁם is a references to the “Guilt offering” and נַפְשׁוֹ refers to “His soul.” These words speak to the sacrificial offering for guilt and atonement and references the servant’s life or being. The remainder of the verse states, יִרְאֶה זֶרַע יַאֲרִיךְ יָמִים וְחֵפֶץ יְהֹוָה בְּיָדוֹ יִצְלָח (he shall see his seed, he shall prolong his days, and the pleasure of the LORD shall prosper in his hand). The word יִרְאֶה (He will see) suggests a foreknowledge of his זֶרַע offspring-descendants or spiritual progeny. This speaks to the works of righteousness that He is doing for future generations. There is a rabbinic concept of “works of righteousness” (מעשי צדקה) that is deeply rooted in Jewish tradition and is often associated with acts of charity, justice, and moral behavior. These works are seen as essential not only for the individual’s spiritual well-being but also for the benefit of future generations. The Talmud Bavli Sotah 14a states that acts of righteousness are not only beneficial in the present but also set a moral example for future generations to follow. The Talmud in Pesiḳta 57a also emphasizes the importance of righteousness and charity. The text suggests that these acts have a lasting impact, influencing not only the immediate community but also future generations. The concept of “zekut” (merit) is often linked to works of righteousness. The idea is that the merit accrued from righteous acts can benefit one’s descendants. This is discussed in various rabbinic texts, including the Midrash and Talmudic literature. The Servant Messiah is living out this concept and these scriptures suggest that it is for future generations that He is suffering for the forgiveness of sins.
How the Concept of “Works of Righteousness” on Future Generations can be Understood
- Moral Example: Acts of righteousness set a moral example for future generations. When children and young people observe acts of kindness, charity, and justice, they are more likely to emulate these behaviors in their own lives. This creates a cycle of positive behavior that can continue through generations.
- Spiritual Merit: In Jewish tradition, the concept of “zekut” (merit) suggests that the good deeds performed by an individual can benefit their descendants. This merit can bring blessings and protection to future generations, as discussed in various rabbinic texts.
- Community Strength: Acts of righteousness contribute to the overall well-being and strength of the community. A strong, ethical community provides a supportive environment for future generations, fostering their growth and development.
- Divine Favor: Many rabbinic sources suggest that acts of righteousness attract divine favor. This favor can extend to future generations, ensuring their prosperity and well-being.
- Legacy of Values: By engaging in righteous acts, individuals leave behind a legacy of values and principles. This legacy can be a guiding light for future generations, helping them navigate moral and ethical dilemmas.
These things emphasize how living our lives for the Lord God Almighty by the example of the Servant Messiah can have a lasting significance on our families, our communities, and on the future generations to come. This is the emphasis in the words יַאֲרִיךְ יָמִים (He will prolong his days) which speaks of a long life or enduring legacy.
Isaiah 53:11 continues saying, מֵעֲמַל נַפְשׁוֹ יִרְאֶה יִשְֹבָּע (He shall see of the travail of his soul, and shall be satisfied) where the word עֲמַל (labor) is a reference to his toil or travailing work through suffering. The verb יִשְֹבָּע (Will be satisfied) indicates fulfillment or contentment, as if there is satisfaction in suffering for righteousness sake. Note how this is one of the beatitudes that Yeshua taught according to Matthew 5. When we are persecuted for righteousness sake, there is a sense of peace, because we are doing what is right and true, and not giving in to unrighteousness and sin. Isaiah goes on saying, בְּדַעְתּוֹ יַצְדִּיק צַדִּיק עַבְדִּי לָרַבִּים וַעֲוֹנֹתָם הוּא יִסְבֹּל (by his knowledge shall my righteous servant justify many; for he shall bear their iniquities) where the word דַעַת (Knowledge) refers to understanding or awareness. Note how the word יַצְדִּיק צַדִּיק is repeated referencing the Servant’s moral integrity and righteousness, that He will justify or make righteous (vindicating) לָרַבִּים (for many). This is how the Servant’s sacrifice will lead to the righteousness of many who believe, indicating the servant’s impact on a multitude. Isaiah 53:11 speaks explicitly saying that it is for עֲוֹנֹת (iniquities) sins or transgressions of many the suffering is occurring for. The word יִסְבֹּל (will bear) indicates that the Servant Messiah will carry, bear, or endure suffering due to the iniquity of many.
Isaiah 53:12 continues saying, לָכֵן אֲחַלֶּק-לוֹ בָרַבִּים וְאֶת-עֲצוּמִים יְחַלֵּק שָׁלָל תַּחַת אֲשֶׁר הֶעֱרָה לַמָּוֶת נַפְשׁוֹ וְאֶת-פֹּשְׁעִים נִמְנָה וְהוּא חֵטְא-רַבִּים נָשָֹא וְלַפֹּשְׁעִים יַפְגִּיעַ (Therefore will I divide him a portion with the great, and he shall divide the spoil with the strong; because he hath poured out his soul unto death: and he was numbered with the transgressors; and he bare the sin of many, and made intercession for the transgressors) We note that the phrase לָכֵן אֲחַלֶּק-לוֹ בָרַבִּים “I will divide him a portion with the great” is interpreted as referencing Yeshua’s exaltation and reward after his resurrection. Philippians 2:9-11 speaks of God highly exalting Yeshua and giving him a name above every name, which aligns with the idea of being given a portion with the great. In addition, the phrase וְאֶת-עֲצוּמִים יְחַלֵּק שָׁלָל (and he shall divide the strong spoil) the word עֲצוּמִים (strong-mighty) and שָׁלָל (spoil-booty) indicates the Servant’s victory over sin and death, as well as the sharing of blessings with others. We note how consistent these verses are with the NT text. We note the following NT parallels:
NT Parallels to What Isaiah is Speaking of
- Matthew 20:28: Yeshua speaks of giving His life as a ransom for many, paralleling the servant’s role in bearing the iniquities of many.
- Matthew 26:28: Yeshua refers to His blood being poured out for many for the forgiveness of sins, echoing the servant’s atoning sacrifice.
- Romans 5:18-19: Paul discusses how one man’s obedience (Yeshua-Jesus) will make many righteous, reflecting the servant’s role in justifying many.
- 1 Peter 2:24: Peter describes Yeshua bearing our sins in His body on the cross, directly paralleling the servant bearing the iniquities of many.
These verses from Isaiah 53:10-12 highlight the servant’s suffering, atonement, and ultimate vindication, in which Isaiah 53 may be interpreted to be foretelling. The NT text references further reinforce this connection, showing how Yeshua’s life and actions fulfilled these ancient prophecies. Note that someone may state that a faithful God would certainly not visit bad things on innocent people, would he? We do have a biblical example in the life of Job to be able to say emphatically “YES!” the Great Creator God would visit bad things if it resulted in a greater good. Note the salvation that has come to both the Jew and Gentile for the glory of God in the suffering of the Servant King Messiah! This is why it was God’s plan for the Suffering Servant to come first to put away sin and lead all peoples in the righteousness of God!
Rabbinic Commentary on Isaiah 53:7-12
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!
תרגום יונתן בן עוזיאל אל ישעיה פרק נג:ז-יב
ז בָעֵי וְהוּא מִיתָבַב וְעַד לָא פָתַח פוּמֵיה מִתקַבַל תַקִיפֵי עַמְמַיָא כְאִימְרָא לְנִכסְתָא יִמסַר וּכרַחלָא דִקֳדָם גָזְזַהָא שָתְקָא וְלֵית לְקִבלֵיה דְפָתַח פוּמֵיה וּממַלֵיל מִלָא׃ ח מִיִסוּרִין וּמִפֹורעָנוּ יְקָרֵיב גָלְוָתַנָא פְרִישָן דְיִתעַבדָן לַנָא בְיֹומֹוהִי מַן יִכֹול לְאִשתְעָאָה אְרֵי יַעדֵי שוּלטָן עַמְמַיָא מֵאַרעָא דְיִשׂרָאֵל חֹובִין דְחָבוּ עַמִי עַד לְוָתְהֹון יִמטֵי׃ ט וְיִמסַר יָת רַשִיעַיָא לְגֵיהִנָם וְיָת עַתִירֵי נִכסַיָא דַאְנַסוּ בְמֹותָא דְאַבדָנָא בְדִיל דְלָא יִתקַייְמוּן עָבְדֵי חִטאָה וְלָא יְמַלְלוּן נִכלִין בְפוּמְהֹון׃ י וּמִן קֳדָם יוי הְוָת רַעְוָא לְמִצרַף וּלדַכָאָה יָת שְאָרָא דְעַמֵיה בְדִיל לְנַקָאָה מֵחֹובִין נַפשְהֹון יִחזֹון בְמַלכוּת מְשִיחְהֹון יִסגֹון בְנִין וּבנָן יֹורְכוּן יֹומִין וְעָבְדֵי אֹורָיתָא דַיוי בִרעוּתֵיה יַצלְחוּן׃ יא מִשִעבוּד עַמְמַיָא יְשֵיזֵיב נַפשְהֹון יִחזֹון בְפֹורעָנוּת סָנְאֵיהֹון יִסבְעוּן מִבִזַת מַלכֵיהֹון בְחָכמְתֵיה יְזַכֵי זַכָאִין בְדִיל לְשַעבָדָא סַגִיאִין לְאֹורָיתָא וְעַל חֹובֵיהֹון הוּא יִבעֵי׃ יב בְכֵין אְפַלֵיג לֵיה בִיזַת עַמְמִין סַגִיאִין וְיָת נִכסֵי כַרכִין תַקִיפִין יְפַלֵיג עְדָאָה חְלָף דִמסַר לְמֹותָא נַפשֵיה וְיָת מָרֹודַיָא שַעבֵיד לְאֹורָיתָא וְהוּא עַל חֹובִין סַגִיאִין יִבעֵי וּלמָרֹודַיָא יִשתְבֵיק בְדִילֵיה׃
Targum Jonathan son of Uziel Isaiah 53:7-12
53:7 All we like sheep have been scattered, every one of us has turned to his own way; it pleased the Lord to forgive the sins of all of us for His sake. 53:8 He shall pray and He shall be answered, yea, before He shall open His mouth, He shall be heard; He shall deliver over the mighty of the nations as a lamb to the slaughter, and like a sheep before her shearers is dumb, none shall in His presence open his mouth, or speak a word. 53:9 He shall gather our captives from affliction and pain, and who shall be able to narrate the wonderful works which shall be done for us in His days? He shall remove the rule of the nations from the land of Israel, the sins which my people have committed have come upon them. 53:10 And He shall deliver the wicked into hell, and the riches of treasures which they got by violence unto the death of Abaddon, that they who commit sin shall not remain, and that they should not speak folly with their mouth. 53:11 And it was the pleasure of the Lord to refine and to purify the remnant of His people, in order to cleanse their souls from sin, that they might see the kingdom of their Messiah, that their sons and daughters might multiply, and prolong their days, and those that keep the law of the Lord shall prosper through His pleasure. 53:12 He shall deliver their souls from the servitude of the nations, they shall see the vengeance upon their enemies; they shall be satisfied with the spoil of their kings. By His wisdom He shall justify the righteous, in order to make many to keep the law, and He shall pray for their sins. 53:13 Therefore I will divide to Him the spoil of many people, and the treasures of strong fortifications; He shall divide the spoil; because He has delivered His life unto death, and He shall make the rebellious to keep the law; He shall pray for the sins of many, and as for the transgressors, each shall be pardoned for His sake. (TgJ)
| ספר ישעיה פרק נג ז נִגַּשֹ וְהוּא נַעֲנֶה וְלֹא יִפְתַּח-פִּיו כַּשֶּׂה לַטֶּבַח יוּבָל וּכְרָחֵל לִפְנֵי גֹזְזֶיהָ נֶאֱלָמָה וְלֹא יִפְתַּח פִּיו: ח מֵעֹצֶר וּמִמִּשְׁפָּט לֻקָּח וְאֶת-דּוֹרוֹ מִי יְשֹוֹחֵחַ כִּי נִגְזַר מֵאֶרֶץ חַיִּים מִפֶּשַׁע עַמִּי נֶגַע לָמוֹ: ט וַיִּתֵּן אֶת-רְשָׁעִים קִבְרוֹ וְאֶת-עָשִׁיר בְּמֹתָיו עַל לֹא-חָמָס עָשָֹה וְלֹא מִרְמָה בְּפִיו: | לוגוס ז בָעֵי וְהוּא מִיתָבַב וְעַד לָא פָתַח פוּמֵיה מִתקַבַל תַקִיפֵי עַמְמַיָא כְאִימְרָא לְנִכסְתָא יִמסַר וּכרַחלָא דִקֳדָם גָזְזַהָא שָתְקָא וְלֵית לְקִבלֵיה דְפָתַח פוּמֵיה וּממַלֵיל מִלָא׃ ח מִיִסוּרִין וּמִפֹורעָנוּ יְקָרֵיב גָלְוָתַנָא פְרִישָן דְיִתעַבדָן לַנָא בְיֹומֹוהִי מַן יִכֹול לְאִשתְעָאָה אְרֵי יַעדֵי שוּלטָן עַמְמַיָא מֵאַרעָא דְיִשׂרָאֵל חֹובִין דְחָבוּ עַמִי עַד לְוָתְהֹון יִמטֵי׃ ט וְיִמסַר יָת רַשִיעַיָא לְגֵיהִנָם וְיָת עַתִירֵי נִכסַיָא דַאְנַסוּ בְמֹותָא דְאַבדָנָא בְדִיל דְלָא יִתקַייְמוּן עָבְדֵי חִטאָה וְלָא יְמַלְלוּן נִכלִין בְפוּמְהֹון׃ | זפריה ז בָעֵי וְהוּא מִיתָבַב וְעַד לָא פָתַח פוּמֵיה מִתקַבַל תַקִיפֵי עַמְמַיָא כְאִימְרָא לְנִכסְתָא יִמסַר וּכרַחלָא דִקֳדָם גָזְזַהָא שָתְקָא וְלֵית לְקִבלֵיה דְפָתַח פוּמֵיה וּממַלֵיל מִלָא׃ ח מִיִסוּרִין וּמִפֹורעָנוּ יְקָרֵיב גָלְוָתַנָא פְרִישָן דְיִתעַבדָן לַנָא בְיֹומֹוהִי מַן יִכֹול לְאִשתְעָאָה אְרֵי יַעדֵי שוּלטָן עַמְמַיָא מֵאַרעָא דְיִשׂרָאֵל חֹובִין דְחָבוּ עַמִי עַד לְוָתְהֹון יִמטֵי׃ ט וְיִמסַר יָת רַשִיעַיָא לְגֵיהִנָם וְיָת עַתִירֵי נִכסַיָא דַאְנַסוּ בְמֹותָא דְאַבדָנָא בְדִיל דְלָא יִתקַייְמוּן עָבְדֵי חִטאָה וְלָא יְמַלְלוּן נִכלִין בְפוּמְהֹון׃ |
Isaiah continues saying the following according to the TgJ on Isaiah 53:7-9, ז בָעֵי וְהוּא מִיתָבַב וְעַד לָא פָתַח פוּמֵיה מִתקַבַל תַקִיפֵי עַמְמַיָא כְאִימְרָא לְנִכסְתָא יִמסַר וּכרַחלָא דִקֳדָם גָזְזַהָא שָתְקָא וְלֵית לְקִבלֵיה דְפָתַח פוּמֵיה וּממַלֵיל מִלָא׃ 53:7 All we like sheep have been scattered, every one of us has turned to his own way; it pleased the Lord to forgive the sins of all of us for His sake. ח מִיִסוּרִין וּמִפֹורעָנוּ יְקָרֵיב גָלְוָתַנָא פְרִישָן דְיִתעַבדָן לַנָא בְיֹומֹוהִי מַן יִכֹול לְאִשתְעָאָה אְרֵי יַעדֵי שוּלטָן עַמְמַיָא מֵאַרעָא דְיִשׂרָאֵל חֹובִין דְחָבוּ עַמִי עַד לְוָתְהֹון יִמטֵי׃ 53:8 He shall pray and He shall be answered, yea, before He shall open His mouth, He shall be heard; He shall deliver over the mighty of the nations as a lamb to the slaughter, and like a sheep before her shearers is dumb, none shall in His presence open his mouth, or speak a word. ט וְיִמסַר יָת רַשִיעַיָא לְגֵיהִנָם וְיָת עַתִירֵי נִכסַיָא דַאְנַסוּ בְמֹותָא דְאַבדָנָא בְדִיל דְלָא יִתקַייְמוּן עָבְדֵי חִטאָה וְלָא יְמַלְלוּן נִכלִין בְפוּמְהֹון׃ 53:9 He shall gather our captives from affliction and pain, and who shall be able to narrate the wonderful works which shall be done for us in His days? He shall remove the rule of the nations from the land of Israel, the sins which my people have committed have come upon them. (TgJ) The Targum Jonathan on Isaiah 53:7-9 provides an Aramaic translation and interpretation of the Hebrew Bible verses. There are several differences between the Targum and the Hebrew text that may affect the interpretation of these verses. In Isaiah 53:7 we find the Aramaic words בָעֵי (pray), מִיתָבַב (answered), תַקִיפֵי עַמְמַיָא (mighty of the nations), כְאִימְרָא לְנִכסְתָא (as a lamb to the slaughter), and שָתְקָא (dumb) which are consistent with the Hebrew text. The Targum emphasizes the Messiah’s role in prayer and deliverance, highlighting his silent submission and the power of prayer. This adds a layer of spiritual authority and intercession to the suffering servant’s role. In Isaiah 53:8 we find the words, מִיִסוּרִין (affliction), פֹורעָנוּ (pain), גָלְוָתַנָא (captives), and פְרִישָן (narrate). The Targum focuses on the Messiah’s affliction and pain which leads to the in gathering captives and performing wonderful works, emphasizing redemption and restoration. Isaiah 53:9 has the words, רַשִיעַיָא (wicked), גֵיהִנָם (Gehenna / Hell), עַתִירֵי (rich), נִכסַיָא (oppressed), עָבְדֵי חִטאָה (workers of sin). These words in the Targum add a dimension of divine justice and retribution, focusing on the ultimate fate of the wicked and the rich oppressors.
Targum emphasizes that the Messiah “had done no violence” and “there was no deceit in his mouth,” highlighting his innocence and purity. This concept from Isaiah 53:7 is consistent with Matthew 26:63 which states, “But Jesus held his peace. And the high priest answered and said unto him, I adjure thee by the living God, that thou tell us whether thou be the Christ, the Son of God.” The content of these Targum verses has parallels in the New Testament, particularly in the Gospel of John and the letters of Paul. Some examples include:John 10:17-18, “For this reason the Father loves me, because I lay down my life that I may take it again. No one takes it from me, but I lay it down of my own accord. I have authority to lay it down, and I have authority to take it up again.” This passage reflects the voluntary nature of Yeshua’s sacrifice, similar to the Targum’s emphasis on his passive suffering. Peter writes according to 1 Peter 2:21-23, “For to this you have been called, because Christ also suffered for you, leaving you an example, so that you might follow in his steps. He committed no sin, neither was deceit found in his mouth. When he was reviled, he did not revile in return; when he suffered, he did not threaten, but continued entrusting himself to him who judges justly.” These verses echo the Targum’s emphasis on Yeshua’s innocence, his willingness to suffer, and his trust in God during his trials. In conclusion, the Targum Jonathan on Isaiah 53:7-9 provides an Aramaic translation and interpretation that highlights the voluntary nature of the Messiah’s suffering, his innocence, and the pre-determined aspect of his fate. These themes are also present in the NT, in the Gospel of John, the letters of Paul, and Peter’s epistle which further emphasizes the significance of Yeshua’s sacrifice for the redemption of humanity.
From a Torah context, Moshe wrote about the future Messiah of God, that the Lord God Almighty would bring a prophet like Moshe and the following commentary proposes how the Messiah would be like Moshe in the following way:
Shenei Luchot HaBerit, Torah Shebikhtav, Vaetchanan, Torah Ohr 33
ואמר (ישעיה נב, יד) כאשר שממו עליך רבים כן משחת מאיש מראהו, מאיש זה משה, מראהו ותארו זה קירון אור פניו שקרן אז. אך באלו הדורות בא באחד העם ועליו מדברת כל הפרשה. ואמר (שם נג, א) מי האמין וכו’ וזרוע ה’ על מי נגלתה. פירוש, אפשר שזהו שנגלה עליו זרוע ה’ כמו שכתוב (דברים לד, יב) ולכל היד החזקה כו’. ואמר (ישעיהו, שם ט) ויתן את רשעים קברו, פירוש שנכנסת ונקברת נפשו בסוד עיבור בגופות של הדורות הללו שהם כרשעים לגבי דידיה. לכן אחלק לו ברבים (ישעיה שם יב), רצה לומר שיקח שכר כנגד כלם כיון שזיכה לכל הדורות, ובודאי שקול משה כנגד כל ישראל, וכמו שאמרו רז”ל (אבות ה, יח) משה זכה וכו’ זכות הרבים תלוי בו. ואת עצומים יחלק, פירוש הוא יקבל חלקו מהקב”ה ממש, ושאר הצדיקים יקבלו על ידו תחת אשר הערה למות נפשו בכל דור. ולזה כתיב (שמות ג, ד) משה משה בלי הפסק, לרמוז שבכל דור הוא בא. ואת פושעים נמנה והוא חטא רבים נשא, שעל ידו נגמר לימחל חטא הדורות וחטא אדם וחוה שהם רבים, פירוש גדולים, עד כאן מצאתי:
This is described in verse 14 where the prophet says: כאשר שממו עליך רבים כן משחת מאיש מראהו ותוארו מבני אדם. “Just as the many were appalled at him, so marred was his appearance, unlike that of man, his form beyond human semblance.” The מראהו מאיש the appearance unlike man that the prophet speaks of refers to Moses. The תוארו, “semblance” refers to Moses after his forehead radiated light. Alas, during the many generations which form the subject of the verse described by the prophet he was אחד מן העם, just like one of the common people. The whole of chapter 53 in Isaiah commencing with מי האמין refers to Moses and graphically describes his experiences; he even shared a grave outside the Holy Land as did the wicked people of the generation of the Exodus. When verse 12 speaks of: לכן אחלק לו ברבים this is an allusion to Moses’ being involved in the סוד העיבור “the secret of possible existence” [my translation. Ed.] of all these generations who were “wicked people” compared to him. Moses will receive some reward in respect of each of these generations because of his share in whatever merits any generation accumulated. This is how we must understand the Mechilta Beshalach 15,1: that Moses was “equal” to all of the people of Israel. He provided spiritual input into every generation following him because G–d involved him in the סוד העיבור. When Isaiah 53,12 speaks about: ואת עצומים יחלק שלל, “He shall receive the powerful ones as his spoils,” the meaning is none other than that G–d directly will give Moses his reward, whereas the other righteous people will receive it by way of Moses. The prophet goes on to say: תחת אשר הערה למות נפשו, “because he exposed himself to death,” i.e. in each and every one of the generations since he died until the advent of the Messiah. Perhaps the fact that G–d repeated his name during their first encounter at the burning bush (Exodus 3,4) [unlike when the angel called to Abraham in Genesis 22,11, where the Torah has a line separating the two names i.e. אברהם৷ אברהם. Ed.] maybe an indication that there will be a “Moses” in every generation. When Isaiah continues: ואת פשעים נמנה, והוא חטא רבים נשא ולפשעים יפגיע, “and he was numbered among the sinners, whereas he bore the guilt of many and made intercession for sinners,” this means that the final forgiveness of these sinners will be achieved through Moses’ intercession. Thus far the comments in the writings of Rabbi Chayim.
The midrash from Shenei Luchot HaBerit draws a parallel between Moses and the future Messiah, highlighting several key similarities and their implications:
Several Key Similarities between Moshe and the Messiah Yeshua
- Appearance and Radiance: The midrash interprets Isaiah 52:14, which describes a marred appearance, as referring to Moses. It connects this to the radiance of Moses’ face after he descended from Mount Sinai. This suggests that the Messiah, like Moses, will have a unique and divine appearance that sets him apart from ordinary people.
- Shared Experiences: The midrash sees Isaiah 53 as describing Moses’ experiences, including his suffering and his burial outside the Holy Land, similar to the wicked people of his generation. This implies that the Messiah will also endure suffering and be closely connected to the people, sharing in their trials and tribulations.
- Intercession and Forgiveness: The midrash emphasizes Moses’ role in interceding for the people and bearing their sins, as described in Isaiah 53:12. This suggests that the Messiah will also play a crucial role in interceding for humanity and facilitating divine forgiveness.
- Generational Influence: The midrash mentions the concept of סוד העיבור (the secret of possible existence), indicating that Moses’ spiritual influence extends to all generations. This implies that the Messiah, like Moses, will have a lasting impact on all generations, providing spiritual guidance and support.
- Divine Reward: The midrash interprets Isaiah 53:12 as indicating that Moses will receive a direct reward from God, while other righteous people will receive their rewards through Moses. This suggests that the Messiah will have a special relationship with God and will be instrumental in distributing divine rewards to others.
The implications of these similarities are profound. They suggest that the Messiah, like Moses, will be a unique and divinely chosen leader who will endure suffering, intercede for humanity, and have a lasting spiritual influence across generations. At the time that we live today, thousands of years later, we can see how Yeshua’s role as Messiah did in fact have this lasting impact that is described by the rabbis. This parallel underscore the Messiah’s role as a mediator between God and humanity, much like Moses was during his lifetime. These things provide further evidence how Yeshua is the Messiah sent of God that is spoken of in both the Torah and the Prophets!
| ספר ישעיה פרק נג י וַיהֹוָה חָפֵץ דַּכְּאוֹ הֶחֱלִי אִם-תָּשִֹים אָשָׁם נַפְשׁוֹ יִרְאֶה זֶרַע יַאֲרִיךְ יָמִים וְחֵפֶץ יְהֹוָה בְּיָדוֹ יִצְלָח: יא מֵעֲמַל נַפְשׁוֹ יִרְאֶה יִשְֹבָּע בְּדַעְתּוֹ יַצְדִּיק צַדִּיק עַבְדִּי לָרַבִּים וַעֲוֹנֹתָם הוּא יִסְבֹּל: יב לָכֵן אֲחַלֶּק-לוֹ בָרַבִּים וְאֶת-עֲצוּמִים יְחַלֵּק שָׁלָל תַּחַת אֲשֶׁר הֶעֱרָה לַמָּוֶת נַפְשׁוֹ וְאֶת-פֹּשְׁעִים נִמְנָה וְהוּא חֵטְא-רַבִּים נָשָֹא וְלַפֹּשְׁעִים יַפְגִּיעַ: | לוגוס י וּמִן קֳדָם יוי הְוָת רַעְוָא לְמִצרַף וּלדַכָאָה יָת שְאָרָא דְעַמֵיה בְדִיל לְנַקָאָה מֵחֹובִין נַפשְהֹון יִחזֹון בְמַלכוּת מְשִיחְהֹון יִסגֹון בְנִין וּבנָן יֹורְכוּן יֹומִין וְעָבְדֵי אֹורָיתָא דַיוי בִרעוּתֵיה יַצלְחוּן׃ יא מִשִעבוּד עַמְמַיָא יְשֵיזֵיב נַפשְהֹון יִחזֹון בְפֹורעָנוּת סָנְאֵיהֹון יִסבְעוּן מִבִזַת מַלכֵיהֹון בְחָכמְתֵיה יְזַכֵי זַכָאִין בְדִיל לְשַעבָדָא סַגִיאִין לְאֹורָיתָא וְעַל חֹובֵיהֹון הוּא יִבעֵי׃ יב בְכֵין אְפַלֵיג לֵיה בִיזַת עַמְמִין סַגִיאִין וְיָת נִכסֵי כַרכִין תַקִיפִין יְפַלֵיג עְדָאָה חְלָף דִמסַר לְמֹותָא נַפשֵיה וְיָת מָרֹודַיָא שַעבֵיד לְאֹורָיתָא וְהוּא עַל חֹובִין סַגִיאִין יִבעֵי וּלמָרֹודַיָא יִשתְבֵיק בְדִילֵיה׃ | זפריה י וּמִן קֳדָם יוי הְוָת רַעְוָא לְמִצרַף וּלדַכָאָה יָת שְאָרָא דְעַמֵיה בְדִיל לְנַקָאָה מֵחֹובִין נַפשְהֹון יִחזֹון בְמַלכוּת מְשִיחְהֹון יִסגֹון בְנִין וּבנָן יֹורְכוּן יֹומִין וְעָבְדֵי אֹורָיתָא דַיוי בִרעוּתֵיה יַצלְחוּן׃ יא מִשִעבוּד עַמְמַיָא יְשֵיזֵיב נַפשְהֹון יִחזֹון בְפֹורעָנוּת סָנְאֵיהֹון יִסבְעוּן מִבִזַת מַלכֵיהֹון בְחָכמְתֵיה יְזַכֵי זַכָאִין בְדִיל לְשַעבָדָא סַגִיאִין לְאֹורָיתָא וְעַל חֹובֵיהֹון הוּא יִבעֵי׃ יב בְכֵין אְפַלֵיג לֵיה בִיזַת עַמְמִין סַגִיאִין וְיָת נִכסֵי כַרכִין תַקִיפִין יְפַלֵיג עְדָאָה חְלָף דִמסַר לְמֹותָא נַפשֵיה וְיָת מָרֹודַיָא שַעבֵיד לְאֹורָיתָא וְהוּא עַל חֹובִין סַגִיאִין יִבעֵי וּלמָרֹודַיָא יִשתְבֵיק בְדִילֵיה׃ |
Isaiah goes on saying the following according to the TgJ on Isaiah 53:10-12, י וּמִן קֳדָם יוי הְוָת רַעְוָא לְמִצרַף וּלדַכָאָה יָת שְאָרָא דְעַמֵיה בְדִיל לְנַקָאָה מֵחֹובִין נַפשְהֹון יִחזֹון בְמַלכוּת מְשִיחְהֹון יִסגֹון בְנִין וּבנָן יֹורְכוּן יֹומִין וְעָבְדֵי אֹורָיתָא דַיוי בִרעוּתֵיה יַצלְחוּן׃ 53:10 And He shall deliver the wicked into hell, and the riches of treasures which they got by violence unto the death of Abaddon, that they who commit sin shall not remain, and that they should not speak folly with their mouth. יא מִשִעבוּד עַמְמַיָא יְשֵיזֵיב נַפשְהֹון יִחזֹון בְפֹורעָנוּת סָנְאֵיהֹון יִסבְעוּן מִבִזַת מַלכֵיהֹון בְחָכמְתֵיה יְזַכֵי זַכָאִין בְדִיל לְשַעבָדָא סַגִיאִין לְאֹורָיתָא וְעַל חֹובֵיהֹון הוּא יִבעֵי׃ 53:11 And it was the pleasure of the Lord to refine and to purify the remnant of His people, in order to cleanse their souls from sin, that they might see the kingdom of their Messiah, that their sons and daughters might multiply, and prolong their days, and those that keep the law of the Lord shall prosper through His pleasure. יב בְכֵין אְפַלֵיג לֵיה בִיזַת עַמְמִין סַגִיאִין וְיָת נִכסֵי כַרכִין תַקִיפִין יְפַלֵיג עְדָאָה חְלָף דִמסַר לְמֹותָא נַפשֵיה וְיָת מָרֹודַיָא שַעבֵיד לְאֹורָיתָא וְהוּא עַל חֹובִין סַגִיאִין יִבעֵי וּלמָרֹודַיָא יִשתְבֵיק בְדִילֵיה׃53:12 He shall deliver their souls from the servitude of the nations, they shall see the vengeance upon their enemies; they shall be satisfied with the spoil of their kings. By His wisdom He shall justify the righteous, in order to make many to keep the law, and He shall pray for their sins. 53:13 Therefore I will divide to Him the spoil of many people, and the treasures of strong fortifications; He shall divide the spoil; because He has delivered His life unto death, and He shall make the rebellious to keep the law; He shall pray for the sins of many, and as for the transgressors, each shall be pardoned for His sake. (TgJ) The Targum Jonathan on Isaiah 53:10-12 and the Hebrew Bible’s version of these verses have some differences that can affect their interpretation. For example, in Isaiah 53:10 we find the Aramaic Words: רַעְוָא (pleasure), לְמִצרַף (refine), לדַכָאָה (purify), שְאָרָא (remnant), מְשִיחְהֹון (Messiah), and עָבְדֵי אֹורָיתָא (those that keep the law). The Targum emphasizes the refining and purifying process for the remnant of God’s people through the process of cleansing their souls from sin. The TgJ focused on their ultimate redemption and prosperity in the Messianic kingdom. This adds a eschatological dimension to the suffering servant’s role. In Isaiah 53:11 we find the Aramaic Words: מִשִעבוּד (servitude), פֹורעָנוּת (vengeance), סָנְאֵיהֹון (enemies), and בִזַת מַלכֵיהֹון (spoil of their kings). Here the TgJ diverges from the Hebrew bible’s rendition and highlights deliverance from servitude and vengeance upon enemies, emphasizing the victorious and liberating aspects of the Messiah’s work. The Aramaic Words of interested in Isaiah 53:12 are, בִיזַת עַמְמִין (spoil of the nations), נִכסֵי כַרכִין תַקִיפִין (riches of treasures), and מָרֹודַיָא (transgressors). The Targum aligns closely with the Hebrew Bible in this verse, emphasizing the Messiah’s sacrificial role and his ultimate reward. The Targum adds the phrase “in order to make many to keep the law,” note how the Targum suggests that the Torah has not passed away, but continues as a way of life for God’s people emphasizing Yeshua’s role as the mediator between God and humanity, and an enabling factor giving those who are faithful the desire to live according to God’s word!
The content of these Targum verses has parallels in the NT text, particularly in the Gospel of John, the letters of Paul, and the book of Hebrews. Some examples include: John 3:16-17 “For God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life. For God did not send his Son into the world to condemn the world, but in order that the world might be saved through him.” These verses reflect the divine purpose of the Servant Messiah’s sacrifice, as emphasized in the Targum’s addition of “the will of HaShem shall be accomplished through him.” Paul writes in Romans 3:24-26 saying, “and are justified by his grace as a gift, through the redemption that is in Christ Jesus, whom God put forward as a propitiation by his blood, to be received by faith. This was to show God’s righteousness, because in his divine forbearance he had passed over former sins.” These verses highlight Yeshua’s role in justifying many through his sacrifice, similar to the Targum’s emphasis on Yeshua’s role in “justifying many.” The author of Hebrews 7:22-25 explains how Yeshua differs from the priesthood, that he went through suffering to make him perfect, forever. No one can change this decree. So also Christ was glorified by his suffering. He did not shrink back from experiencing something dreadful (Philippians 2:8). People are now invited to come to God through him. Since he always lives to plead with God for them, he is able to save them completely from dying and to keep them alive eternally. Then, in the age to come, he will show them what this salvation is like. These verses emphasize Yeshua’s role as the mediator between God and humanity, similar to the Targum’s addition of “yet he bore the sin of many, and makes intercession for the transgressors.” Note also how according to Isaiah 53:10, the NT authors wrote in Hebrews 10:10 “By the which will we are sanctified through the offering of the body of Jesus Christ once for all.” And Hebrews 10:12 “But this man, after he had offered one sacrifice for sins for ever, sat down on the right hand of God.” According to Isaiah 53:11, Paul wrote in Romans 5:18-19 “Therefore as by the offence of one judgment came upon all men to condemnation; even so by the righteousness of one the free gift came upon all men unto justification of life. For as by one man’s disobedience many were made sinners, so by the obedience of one shall many be made righteous.” And according to Isaiah 53:12, Mark wrote in Mark 15:28 “And the scripture was fulfilled, which saith, And he was numbered with the transgressors.” And Yeshua said in Luke 22:37 “For I say unto you, that this that is written must yet be accomplished in me, And he was reckoned among the transgressors: for the things concerning me have an end.” The Targum Jonathan on Isaiah 53:10-12 provides an Aramaic translation and interpretation that highlights the divine purpose of Yeshua’s sacrifice, his role in justifying many, and his mediating work between God and humanity. These themes are present in the NT text, particularly in the Gospel of John, the letters of Paul, and the book of Hebrews, further emphasizing the eyewitness accounts on the significance of Yeshua’s sacrifice for the redemption of humanity.
Note how Rashi describes these verses, there is really no other way to interpret these things.
Rashi on Isaiah 53:12 Parts 1-4
לכן. על עשותו זאת אחלק לו נחלה וגורל ברבים עם האבות הראשונים:
Therefore Because he did this, I will allot him an inheritance and a lot in public with the Patriarchs.
הערה למות נפשו. לשון ותער כדה (בראשית כד):
he poured out his soul to death Heb. הֶעֱרָה. An expression like (Gen. 24:20), “And she emptied (וַתְּעַר) her pitcher.”
ואת פושעים נמנה. סבל יסורין כאלו חטא ופשע והוא בשביל אחרים נשא חטא הרבים:
and with transgressors he was counted He suffered torments as if he had sinned and transgressed, and this is because of others; he bore the sin of the many.
ולפושעים יפגיע. על ידי יסורין שבאת על ידו טובה לעולם:
and interceded for the transgressors through his sufferings, for good came to the world through him.
Isaiah 53:12 is a significant verse in both Jewish and Christian interpretations. Let’s discuss Rashi’s commentary on this verse and how it aligns with the NT interpretation. Rashi, a prominent medieval Jewish commentator, provides a detailed explanation of Isaiah 53:12. Here are the key points from his commentary:
Key Points from Rashi’s Commentary
- Inheritance with the Patriarchs: Rashi interprets the phrase “I will allot him an inheritance and a lot in public with the Patriarchs” to mean that the servant will be rewarded for his actions by being given a portion with the esteemed forefathers of Israel.
- Poured Out His Soul to Death: Rashi explains the Hebrew term הֶעֱרָה (he’erah) as an expression similar to Genesis 24:20, where it means “to empty.” In this context, it signifies the servant’s willingness to sacrifice his life.
- Counted with Transgressors: Rashi notes that the servant suffered as if he had sinned, but this suffering was on behalf of others. He bore the sins of many, taking on their transgressions.
- Interceded for Transgressors: Through his suffering, the servant brought good to the world, interceding for the transgressors.
The New Testament often references Isaiah 53:12 in relation to Yeshua the Messiah, portraying him as the Suffering Servant who fulfills this prophecy. Key points include:
- Inheritance and Reward: The NT describes Yeshua as being exalted and given a name above every name (Philippians 2:9), similar to the idea of being allotted an inheritance with the great.
- Sacrificial Death: Yeshua’s death on the cross is seen as the ultimate sacrifice, where he “poured out his soul to death” (Isaiah 53:12) to atone for the sins of humanity (Hebrews 9:28).
- Counted with Transgressors: Yeshua was crucified between two criminals, fulfilling the prophecy of being “numbered with the transgressors” (Luke 22:37).
- Intercession for Sinners: Yeshua’s role as an intercessor is emphasized in the NT, where he prays for forgiveness for those who crucified him (Luke 23:34) and continues to intercede for believers (Hebrews 7:25).
Rashi’s commentary and the NT interpretation share similarities, such as the themes of suffering, sacrifice, and intercession. Rashi views the servant as a representation of the Jewish people or a righteous individual within Israel, whose suffering brings atonement. This is consistent with the NT rendition, that Yeshua came as the Messiah of God to Israel. (see Matthew 15:24) In summary, Rashi’s commentary on Isaiah 53:12 provides a rich interpretation that aligns with some aspects of the NT interpretation, particularly regarding the themes of suffering and intercession and the Messiah sent of God.
