Isaiah 53 is the fifty-third chapter of the Book of Isaiah in the Hebrew Bible or the Old Testament of the Christian Bible. This book contains the prophecies attributed to the prophet Isaiah and is one of the Nevi'im. Chapters 40 to 55 are known as "Deutero-Isaiah" and date from the time of the Israelites' exile in Babylon.
See also: Servant songs.
Isaiah 52:13–53:12 makes up the fourth of the "Servant Songs" of the Book of Isaiah, describing a "servant" of God who is abused but eventually vindicated.[1] Major themes of the passage include:
The passage's themes include a wide variety of ethical subjects, including guilt, innocence, violence, injustice, adherence to the divine will, repentance, and righteousness. Major interpretive options for the servant's identity will be discussed below.
The original text was written in Biblical Hebrew. This chapter is divided into 12 verses, although the pericope begins in Isaiah 52:13. The pericope thus encompasses 15 verses. The passage survives in a number of autonomous and parallel manuscript traditions in Hebrew, Greek, Latin, and others.
Hebrew
The standard Hebrew edition that serves as the basis for most modern translations is Codex Leningradensis (1008). Other manuscripts of the Masoretic Text tradition include Codex Cairensis (895), the Petersburg Codex of the Prophets (916), and the Aleppo Codex (10th century).
Fragments containing all or parts of this chapter were found among the Dead Sea Scrolls. These are the earliest extant witnesses to the Hebrew text of the chapter:
Greek
The translation into Koine Greek known as the Septuagint was made in the last few centuries BCE. Extant ancient manuscripts of the Septuagint version include Codex Vaticanus (B;
ak{G}
ak{G}
ak{G}
ak{G}
The parashah sections listed here are based on the Aleppo Codex.[5] Isaiah 53 is a part of the Consolations (Isaiah 40–66). : open parashah; : closed parashah.
53:1-12
The central interpretive question to be answered for the passage concerns Isaiah's intended referent for the servant. Important related questions include the Isaiah 53 servant's relationship with the servant(s) mentioned in the other servant songs, as well as the servant's relationship with the one preaching good news in Isaiah 52:7. Three major classes of interpretation have been proposed for the servant of Isaiah 53:
Individual
The individual interpretation states that the intended referent for the servant is a single Israelite man. The passage's third-person masculine singular nouns and verbs are cited as evidence for this position. Sometimes the entire pericope is interpreted concerning an individual, and in other cases only selected verses are so interpreted. Several individual referents have been proposed:
A Righteous Israelite Remnant
Some interpretations state that the servant is representative of any Israelites who meet a particular standard of righteousness, such that the passage applies to some Israelites and not others. Examples include:
National
This interpretation states that the servant is a metaphor for the entire nation of Israel. The sufferings of the servant are seen as sufferings of the nation as a whole while in exile. This interpretation first appears with unnamed Jews familiar to Origen in the third century CE (see below), and it subsequently became the majority position within Judaism from the medieval period until today. Sometimes this view is combined with the "righteous remnant" view (e.g. Rashi on 53:3 and 53:8)[18] Representative commentaries include:
A wide variety of sources across many centuries include interpretations of the chapter. This section will highlight some of the key interpretive sources organized by date of textual origin.
The Dead Sea Scrolls include both biblical and non-biblical scrolls that reflect the text and the themes of Isaiah 53.
In their article on the interpretation of Isaiah 53 in the pre-Christian period, Martin Hengel and Daniel P. Bailey noted a striking messianic reading in the Great Isaiah Scroll for Isaiah 52:14. They wrote,Because this reading indicates God anointed the servant "beyond that of any (other) man," it is likely that the scribe who penned the Great Isaiah Scroll interpreted the servant as Messiah.
Another variant is present in two Qumran manuscripts and the LXX. Martin and Hengel write, "The most important variant that Scrolls A and B have in common (see also 4QIsad) is the phrase יראה אור (“he will see light”) in 53:11, attested also in the LXX."[22] This variant adds a vivid descriptor to the servant's experience after his persecution and death.
It is likely that the Qumran community saw Isaiah 52:7 as the beginning of the pericope, and 52:13 starting a subsection within it. Second Temple Judaism scholar Craig Evans notes that 1QIsaa includes a siglum in the margin at 52:7, just as it does in other major breaks of thought. Evans writes, "Although of uncertain meaning, this manuscript feature likely indicates the beginning of a new section." He notes that the Masoretic Text includes a samek (for seder) at the same verse, and a small samek after 52:12. Evans writes, "Accordingly, both the Great Isaiah Scroll of Qumran and the MT appear to view Isaiah 52:7-12 and 52:13-53:12 as two related units, perhaps with 52:7-12 introducing the hymn."[23] The Qumran community interpreted Isaiah 52:7 messianically (see below), which may have bearing on the servant's identity, if the passages are to be linked.
A portion of 4Q541[24] includes themes about an individual that will atone for his generation, despite his generation being evil and opposing him. Hengel and Bailey reviewed this fragment and others, noting, "As early as 1963, Starcky suspected that these portions of 4Q540 and 541... 'seem to evoke a suffering Messiah in the perspective opened up by the Servant Songs.'"[25] The text of 4Q541 Fragment 9 reads,
11Q13, also 11QMelch or the Melchizedek document, is a fragmentary manuscript among the Dead Sea Scrolls (from Cave 11) which mentions Melchizedek as leader of God's angels in a war in Heaven against the angels of darkness instead of the more familiar Archangel Michael. The text is an apocalyptic commentary on the Jubilee year of Leviticus 25.[26] [27] [28] The passage includes a quotation of Isaiah 52:7 and a messianic explanation that ties the passage with Daniel 9:25. The scroll reads,
The Septuagint (LXX) translation of Isaiah 53, dated to roughly 140 BCE,[29] is a relatively free translation with a complicated relationship with the MT. Emanuel Tov has provided LXX/MT word equivalences for the passage,[30] and verse-by-verse commentaries on the LXX of Isaiah 53 are provided by Jobes and Silva,[31] and Hengel and Bailey.[32]
In the LXX the verbal aspect and subject of many verbs differ from the MT. In 53:8, the child/servant is "led to death," with the translator seeing lamavet (לַמָּוֶת) rather than lamo (לָֽמֹו). Verses 10-12 shift the narrative toward the "we" in the audience, beseeching the reader to perform a sin offering in order to "cleanse" and "justify" the righteous servant/child who was an innocent sufferer. Hengel and Bailey comment, "Therefore in the MT of verse 10, the Servant himself gives his life as an אָשָׁם or “guilt offering” (NASB; NIV; cf. NJPS), that is, an atoning sacrifice. By contrast, the Greek conditional sentence ἐὰν δῶτε περὶ ἁμαρτίας in verse 10b requires a “sin offering” from the members of the congregation who previously went astray and who were guilty in relationship to the Servant, in order that they might receive their share of the salvation promised to the Servant."[33] Despite these differences with the MT, the "vicarious suffering" theme of the MT remains intact, as evidenced by the LXX of verses 4-6:
While the theme of vicarious suffering is strong in the LXX, the translation avoids saying that the servant actually dies. In verse 4, the MT's imagery that could imply death (מֻכֵּה) is lessened to "misfortune/blow" (πληγῇ). Jobes and Silva also note, "This rendering is only one of several examples where the translator clearly avoids statements that attribute the servant’s sufferings to God’s action."[34] In verse 8, the servant is "led to death," but in verse 9, God saves the servant before his execution by "giving" the wicked and the wealthy unto death instead of the servant. Hengel notes that the tendency to downplay the idea of vicarious suffering continued in Theodotion's Greek translation:
Unlike with 1QIsaa, the identity of the Servant in Isaiah 53 LXX is unclear. F. Hahn concluded without elaboration, "A messianic interpretation cannot be recognized even in the Septuagint version of Isaiah 53."[35] Hengel disagrees:
The New Testament portrays a consistent and singular interpretation of Isaiah 53 by identifying the suffering servant as Jesus of Nazareth. His experience of crucifixion and resurrection are portrayed as the fulfillment of the text.
| Isaiah Passage | New Testament Quotation | Referent | |
|---|---|---|---|
| 52:13 KJV | 3:14 KJV, 8:28 KJV | Jesus as the man "lifted up" | |
| 52:15 KJV | 15:21 KJV | Evangelists, like Paul, who spread the servant's message to Gentiles | |
| 53:1 KJV | 10:16 KJV, 12:38 KJV | The unbelief of Israel regarding the servant | |
| 53:4 KJV | 8:17 KJV | Jesus, the miraculous healer, taking Israel's diseases | |
| 53:5 KJV | 2:24 KJV | Jesus as the wounded one who heals others | |
| 53:6 KJV | 2:25 KJV | Humanity straying like sheep and brought back through Jesus | |
| 53:7-8 KJV | 8:32-33 KJV | Jesus | |
| 53:9 KJV | 2:22 KJV | Jesus, who committed no sin | |
| 53:12 KJV | 22:37 KJV | Jesus, numbered with the transgressors |
Besides these direct quotations, there are many more allusions to Isaiah 53 throughout the New Testament.
The first recorded words of Jesus in the Gospel of Mark, believed by many to be the earliest Gospel, are the following: "The time is fulfilled, and the kingdom of God is at hand; repent and believe in the gospel (euangelion, εὐαγγέλιον)" (Mark 1:15). Biblical scholars often point to Isaiah 52:7 as the background to Jesus' proclamation. The Isaiah passage speaks of a messenger who would bring "good news" (LXX: euangelion) of God's kingdom and the announcement of salvation (Heb: yeshuah). Jesus (Heb: Yeshua) identifies himself as both the messenger of Isaiah 52:7 and the suffering servant of Isaiah 53, a linkage that was not unique in Judaism. Craig Evans cites multiple sources that link the "good news" of Isaiah 52:7 with the "report" of Isaiah 53:1 (DSS, Targum, Paul, Peter).[36] Thus there is good reason to conjecture that whenever the New Testament authors speak of "the gospel" or "good news," it is a reference to Isaiah 53 as they saw it fulfilled in the life, death, and resurrection of Jesus (i.e. Acts 8:35). The New Testament authors refer to the "good news" (euangelion) 76 times.
Jesus directly quotes and applies Isaiah 53:12 to himself in Luke 22:37. Mark 10:45, quoted above, is not a direct quotation of Isaiah 53, but alludes to it with the theme of serving "many" through death. These two passages provide examples of Jesus' self-understanding as the servant of Isaiah 53.
Several other passages in the Gospels and Acts apply the chapter to Jesus, but not through his own lips. Matthew comments on Jesus's miracles in healing his fellow Israelites, saying that such miracles were a fulfillment of Isaiah 53:4 (Matthew 8:17). A prominent place is given to the chapter in Acts 8:26-40, where an Ethiopian eunuch reads the chapter in the Septuagint and asks Philip, "About whom, I ask you, does the prophet say this, about himself or about someone else?" (Acts 8:34, ESV). Without elaboration, Acts continues, "Then Philip opened his mouth, and beginning with this Scripture he told him the good news about Jesus" (Acts 8:35, ESV). I. Howard Marshall commented as follows on Philip's response: It "implies that even by this early date [30s CE] the recognition that the job description in Isa. 53 fit Jesus, and only Jesus, was current among Christians."[37]
Paul alludes to the themes of Isaiah 53 in 2 Cor 5:19-21, where he identifies Jesus as the sinless one who delivers righteousness to sinners. He says, "in [Jesus] we might become the righteousness of God" (2 Corinthians 5:21). This closely parallels Isaiah 53:11, where it says that the righteous servant "makes the many righteous" (NJPS) and bears the many's punishment. Romans 5:19 follows the same logic about "the many" and righteousness through Christ. In Romans 10:15, Paul identifies the message of salvation in Christ as the "good news" of Isaiah 52:7. Immediately thereafter, he appeals to Isaiah 53:1 and equates the "good news" with the "message" that Israel had rejected (Romans 10:16). With this exegesis, Paul holds that the Jewish rejection of Christ was prophesied by Isaiah, although the rejection was not in full, with Israel coming to believe in Christ at his apocalyptic return (Romans 11). John 12:38 cites Isaiah 53:1 for the same purpose of explaining that the Jewish rejection of Christ had been foretold.
The epistle of 1 Peter gives a prominent place to the text of Isaiah 53. In 1 Peter 2:23-25, at least four quotations and four allusions to Isaiah 53 are present.[38] Carson writes, "Arguably, Peter himself was the first of the apostles to develop Suffering Servant Christology."[39] Peter claims that Jesus's maltreatment and death were foretold in Isaiah 53, and he calls for Jesus's followers to repeat his ethical example through nonresistance.
Hebrews 9:28 includes a reference to Isaiah 53 when it says, "Christ, having been offered once to bear the sins of many...." This use of "the many" and identifying Christ as the one who bears sins follows other NT applications of Isaiah 53:11-12.
The first-century pseudepigraphal book 4 Ezra includes the line, "Behold, my people is led like a flock to the slaughter" (4 Ezra 15:9). This may be an allusion to Isaiah 53:7, where the singular servant is interpreted as "my people." However, it could refer instead to Psalm 44:22, which includes a plural subject. The 4 Ezra passage does not have any atonement overtones, and it is Israel's persecutors who are punished by God rather than Israel themselves (see LXX above).
Psalms of Solomon 16 includes a hymn attributed to Solomon that includes themes from Isaiah 53. Solomon confesses that he had sinned greatly, saying, "my soul was poured out to death" (Psa. Solomon 16:2) and was in danger of descending to Hades with "the sinner" (cf. Isaiah 53:12). Solomon then praises God that he saved him from this fate, saying that God "did not count me with the sinners for my destruction" (Psa. Solomon 16:5). This also has overtones of Isaiah 53:12. This application of Isaiah 53 to the sinning Solomon ignores the innocence of the servant.
Sibylline Oracles 8.251-336 includes a hymn about Christ that weaves in the themes of Isaiah 53. This Christian section of the oracle may have been added to an originally Jewish version in the second or third centuries.[40]
The Wisdom of Solomon 2―5, and especially 2:12-24 and 5:1-8, are commonly cited as an early Jewish reworking of the themes of Isaiah 53.[41] The wicked and the righteous are presented as opponents, with the wicked conspiring to oppose and destroy the righteous. After the innocent righteous suffer, the wicked confess their sin and accept the righteousness of the one they rejected.
In Wisdom 2:13, the righteous is called "the servant of the Lord (παῖς κυρίου)" (c.f. Isa. 52:13 LXX). The wicked say (Wisdom 2:14), "[The servant] has become a reproof to us of our thoughts; he is burdensome for us even to see,"[42] paralleling Isaiah 53:3. The solution of the wicked is, "Let us examine him by insult and torture, that we might know his gentleness and judge his patience. Let us condemn him to a shameful death; for his examination will be by his words” (Wisdom 2:19-20).[43] In Wisdom 5, the wicked recognize their sin and confess. Bailey comments,
Although the servant is called a "son of God" who calls God his "father" (Wisdom 2:16-18), the passage does not give any indication that an individual messianic or salvific figure is in view. Bailey comments, "There is no vicarious suffering or sin-bearing of Wisdom's righteous man on behalf of sinners."[44] Wisdom 3:1 says, with an emphasis on the plural, "Righteous souls are in the hand of God, and torment will never touch them."[45] Thus, it would appear that the singular "righteous man" in Wisdom stands as a paradigm for the way the wicked often treat righteous individuals within Israel. The individual represents the pattern of the righteous within the nation, rather than being a singular individual with a unique experience in the nation.
Isaiah 53 was extensively quoted and applied to Jesus by the church fathers. Patristic quotations and allusions to the chapter are innumerable. This section will highlight various important witnesses to the patristic and Jewish views of the chapter as reported in patristic sources.
The earliest example outside the New Testament may be found in 1 Clement 16, circa 95 CE. Another early example is Barnabas 5:2, circa 100 CE. Irenaeus quotes it of Christ in Against Heresies 2.28.5, and Tertullian in Adversus Judaeos 10.
Justin Martyr, a second century Platonic philosopher who converted to Christianity, interpreted Isaiah 53 at length with reference to Jesus. Both Justin's First Apology 50-51 and his Dialogue with Trypho include extended quotations and explanations of the text.
The Dialogue with Trypho (ca. 155 CE) is a purported debate between Justin and the Jewish man Trypho. Scholars disagree on the historicity of the debate, but the Trypho in question may have been Rabbi Tarfon.
Daniel P. Bailey has provided a nearly 100-page chapter on Justin Martyr's use of Isaiah 53 in the Dialogue with Trypho.[46] Bailey writes, "Justin Martyr's Dialogue with Trypho makes the greatest use of Isaiah 53 of any Christian work of the first two centuries."[47] He counts up to 42 different passages that quote or directly allude to Isaiah 53.[48] This includes an extended quotation of the Septuagint version of Isaiah 52:10 through 54:6 in Dialogue 13. According to Bailey, the debate between Justin and Trypho concerning Isaiah 53 was twofold: 1) Do the Hebrew Scriptures in general, and Isaiah 53 in specific, predict a suffering (παθητός, pathetos) Messiah? 2) Does Jesus fit the criteria for being the suffering Messiah so predicted? The men agreed on the first point, and disagreed on the second.
Justin's contention is that the Scriptures do predict a suffering Messiah, and he quotes Isaiah 53 repeatedly to make that point. After much argument, Trypho eventually responds,
Trypho's response, if authentic, speaks to a second-century Jewish understanding of the meaning of Isaiah 53. Trypho agrees with the concept of a suffering Messiah but denies that Jesus could be the Messiah on the grounds of Deuteronomy 21:23.[49] While the Messiah may be subject to suffering in Trypho's mind, a shameful crucifixion would be a step too far. A crucifixion (hanging) of the Messiah would entail God to cursing his Messiah in accordance with the Torah, which Trypho could not accept. Bailey comments,
Rhetorically, by agreeing that the Messiah is to be παθητός, Trypho is already agreeing that the Messiah is prefigured by Isaiah 53. What he wants is a defense of the crucifixion against the curse of Deut 21:23. But here Justin simply offers him more of Isaiah 53, on the assumption that anyone already prepared to accept such a suffering Messiah will not be too offended at a crucified one and will be able to fit this into the picture of Isaiah 53.[50]
In Justin's response to this objection, he stressed that suffering is equivalent to crucifixion, so Isaiah 53's fulfillment in Jesus was self-evident (Dialogue 89). Trypho affirmed that the Messiah was to suffer, but strongly objected that such suffering could include crucifixion, because God would not curse his Messiah with a shameful death (Deut 21:23). Trypho based his argument on Torah, but Justin's response downplayed the Torah and ultimately failed to respond to the argument.
In Bailey's judgment, Trypho's appeal to Deuteronomy 21:23 is a mark of authenticity for the debate on this matter, because Justin never satisfactorily answers the objection, and thus leaves his interpretation of Isaiah 53 without proper defense. Timothy J. Horner also points to Trypho's use of Deuteronomy as a mark of historicity:
[Trypho] is neither Justin’s puppet nor is he blindly obdurate. This examination reveals an individual voice with its own sensibility, style, and agenda. It is a voice which defies fiction. His personality is unique, consistent, and idiosyncratic. Perhaps more surprisingly, his function in the text actually weakens Justin’s argument in some places.... It is implausible and inappropriate to imagine Justin crafting his Jewish disputant in such a way as to erode some of the basic tenets of his Christian argument.[51]
In sum, the Dialogue with Trypho presents an argument between a second-century Christian and Jew, both of whom agree that Isaiah 53 predicts a suffering Messiah. They disagreed about whether the historical circumstances of Jesus' life, and especially his ignominious death, could be said to match the predictions of Isaiah. Justin said yes; Trypho, based on appeal to the Torah (Deuteronomy 21:23) said no.
The church father, Platonist, textual critic, and theologian Origen preserved an early witness to the "national" identification of the servant in the Jewish circles of his acquaintance. In his works, he consistently interprets Isaiah 53 in reference to Christ.[52] However, the pagan philosopher Celsus wrote a book criticizing Christianity, and in his arguments, Celsus often employed an anonymous Jew as the one delivering the objections. Circa 248 CE, Origen wrote a response entitled Contra Celsus, where he simultaneously argued against Celsus the man and the Jewish voice that Celsus incorporated. In Contra Celsus 1.55, Origen recalled a personal conversation he had with Jews he was acquainted with:
Now I remember that, on one occasion, at a disputation held with certain Jews, who were reckoned wise men, I quoted these prophecies; to which my Jewish opponent replied, that these predictions bore reference to the whole people, regarded as one individual, and as being in a state of dispersion and suffering, in order that many proselytes might be gained, on account of the dispersion of the Jews among numerous heathen nations. And in this way he explained the words, “Thy form shall be of no reputation among men;” and then, “They to whom no message was sent respecting him shall see;” and the expression, “A man under suffering.” Many arguments were employed on that occasion during the discussion to prove that these predictions regarding one particular person were not rightly applied by them to the whole nation.... But we seemed to press them hardest with the expression, “Because of the iniquities of My people was He led away unto death.” [Isaiah 53:8 LXX] For if the people, according to them, are the subject of the prophecy, how is the man said to be led away to death because of the iniquities of the people of God, unless he be a different person from that people of God?[53]
In this report, the Origen's Jewish interlocutors interpreted Isaiah 53 as a description of the entire nation of Israel while suffering in the diaspora. They cited the disrespect and ill repute of Jews in the eyes of the Gentile nations, as well as the suffering the entire nation endured as if one individual. In reference to the redemptive themes Isaiah 53, the Jewish interlocutors said that Israel's suffering was for the purpose of an increase in proselytes to Judaism, a reference to pre-Constantinian Jewish missionization hopes.[54] Origen's response, based on the Septuagint of Isaiah 53:8 (which has "unto death"), responded that the reference to "my people" ought to distinguish the servant from being equivalent to the nation.
Midrash Tanchuma Buber interprets Isaiah 52:13 concerning the greatness of Messiah:
What is the meaning of Who are you, O great mountain? This is the Messianic King. Then why does it call him great mountain? Because he is greater than the ancestors, as stated (in Is. 52:13): Behold, my servant shall bring low. He shall be exalted, lifted up, and become exceedingly tall. He shall be exalted (rt.: RWM) more than Abraham, lifted up more than Moses, and become exceedingly tall, more so than the ministering angels.[55]
Ruth Rabbah 5.6 includes multiple interpretations of Boaz' statement to Ruth in Ruth 2.14. The fifth interpretation includes a reference to Isaiah 53:5, interpreted as describing the sufferings of Messiah: "The fifth interpretation makes it refer to the Messiah. Come hither:' approach to royal state. And eat of the bread refers to the bread of royalty; And dip thy morsel in the vinegar refers to his sufferings, as it is said, But he was wounded because of our transgressions (Isaiah 53:5). And she sat beside the reapers, for he will be deprived of his sovereignty for a time."[56]
Although the allusion is not certain, it is possible that Sifre Numbers 131 identifies Pinchas (cf. Numbers 25:13) with the one in Isaiah 53:12 who makes atonement for the people of Israel.[57]
Sifre Deuteronomy 355 interprets Isaiah 53:12 as an end-times description of Moses' honor at the head of Israel's scholars.[58]
Numbers Rabbah, quoting Isaiah 53:12, interprets the verse in terms of Israel's final redemption: "Because Israel exposed their souls to death in exile-as you read, Because he bared his soul unto death (Isa. LIII, 12)- and busied themselves with the Torah which is sweeter than honey, the Holy One, blessed be He, will therefore in the hereafter give them to drink of the wine that is preserved in its grapes since the six days of Creation, and will let them bathe in rivers of milk."[59]
The Pesikta of Rav Kahana includes extended interpretations of the one who brings "good news" in Isaiah 52:7. Various interpretations are given, including Isaiah himself and the returned exiles of Israel in the era of redemption (Supplement 5.1-2). The verse is also interpreted of king Messiah in two places (Piska 5.9, Supplement 5.4). In Piska 5.9, Rabbi Johanan interprets as follows:
And the voice of the turtle (twr) is heard in our land (Song 2:12), words which mean, according to R. Johanan, that the voice of the king Messiah, the voice of the one who will lead us with great care through the final turnings (tyyr) of our journey is heard in the land: “How beautiful upon the mountains are the feet of the messenger of good tidings” (Isa. 52:7).[60]
To the extent that the Midrash understood Isaiah 52:7 to connect with Isaiah 53, these interpretations of the former may have bearing on the latter.
In Piska 19.5, Rabbi Abbahu cites Isaiah 53:10 as evidence for why a sick person who sees a seminal emission should be encouraged that his health is improving.
According to modern scholarship (among whom include Christians), the suffering servant described in Isaiah chapter 53 is actually the Jewish people in its original context.[61] [62] [63] [64] [65]
A number of Christian scholars present a different approach. Developed by Walter C. Kaiser and popularised by Raymond E. Brown, the Latin phrase sensus plenior has been used in biblical exegesis to describe the supposed deeper meaning intended by God but not by the human author.
Brown defines sensus plenior as
John Goldingay suggests that the citation of in is a "stock example" of sensus plenior.[66] In this view, the life and ministry of Jesus is considered the revelation of these deeper meanings, such as with Isaiah 53, regardless of the original context of passages quoted in the New Testament.
The earliest known example of a Jew and a Christian debating the meaning of Isaiah 53 is the example from 248 cited by Origen. In Christian church father Origen's Contra Celsum, written in 248, he writes of Isaiah 53:
Now I remember that, on one occasion, at a disputation held with certain Jews, who were reckoned wise men, I quoted these prophecies; to which my Jewish opponent replied, that these predictions bore reference to the whole people, regarded as one individual, and as being in a state of dispersion and suffering, in order that many proselytes might be gained, on account of the dispersion of the Jews among numerous heathen nations.[67]
The discourse between Origen and his Jewish counterpart does not seem to have had any consequences for either party. This was not the case for the majority of centuries that have passed since that time. In Ecclesiastes Rabbah 1:24, written in the 700s, a debate about a much less controversial topic results in the arrest of the Jew engaging in the debate.[68]
In 1263, at the Disputation of Barcelona, Nachmanides expressed the Jewish viewpoint of Isaiah 53 and other matters regarding Christian belief about Jesus's role in Hebrew Scripture. The disputation was awarded in his favor by James I of Aragon, and as a result the Dominican Order compelled him to flee from Spain for the remainder of his life. Passages of Talmud were also censored.
The use of Isaiah 53 in debates between Jews and Christians still often occurs in the context of Christian missionary work among Jews, and the topic is a source of frequent discussion that is often repetitive and heated. Some devout Christians view the use of the Christian interpretation of Isaiah 53 in targeted conversion of Jews as a special act of Christian love and a fulfillment of Jesus Christ's teaching of the Great Commission. The unchanged common view among many Jews today, including Karaites, is that if the entire book of Isaiah is read from start to finish, in Hebrew, then it is clear that Isaiah 53 is not talking about one individual but instead the nation of Israel as a whole.[69] [70] Some believe the individual to be Hezekiah, who, according to Isaiah 38:5, lived another 15 years (i.e., "prolonging his days") after praying to God while ill (i.e., "acquainted with grief"). His son and successor, Manasseh, was born during this time, thereby allowing Hezekiah to see his "offspring."[71]
The phrase "like sheep to the slaughter", used to describe alleged Jewish passivity during the Holocaust, derives from Isaiah 53:7.[72]
International Jewish counter-missionary organizations such as Outreach Judaism or Jews for Judaism respond directly to the issues raised by Christian missionaries concerning Isaiah 53 and explore Judaism in contradistinction to Christianity.[73] [74]
The King James Version of verses 3–6 and 8 from this chapter is cited as texts in the English-language oratorio Messiah by George Frideric Handel (HWV 56).[75]
The Talmud refers occasionally to Isaiah 53:
See main article: Midrash. The midrashic method of biblical exegesis, is "... going more deeply than the mere literal sense, attempts to penetrate into the spirit of the Scriptures, to examine the text from all sides, and thereby to derive interpretations which are not immediately obvious":[77]
Midrash Rabbah—Exodus XIX:6In this world, when Israel ate the paschal lamb in Egypt, they did so in haste, as it is said: And thus shall ye eat it, etc. (Ex. XII, 11), For in haste didst thou come forth out of the land of Egypt (Deut. XVI, 3), but in the Messianic era, we are told: For ye shall not go out in haste, neither shall ye go by flight (Isa. LII, 12).
Midrash Rabbah—Numbers XIII:2Israel exposed (he'eru) their souls to death in exile-as you read, Because he bared (he'era) his soul unto death (Isa. LIII, 12)- and busied themselves with the Torah which is sweeter than honey, the Holy One, blessed be He, will therefore in the hereafter give them to drink of the wine that is preserved in its grapes since the six days of Creation, and will let them bathe in rivers of milk.
Midrash Rabbah—Ruth V:66. And Boaz said unto her at meal time: come hither, and eat of the bread, and dip thy morsel in the vinegar. And she sat beside the reapers; and they reached her parched corn, and she did eat and was satisfied and left thereof (II, 14). R. Jonathan interpreted this verse in six ways. The first refers it to David.... The fifth interpretation makes it refer to the Messiah. Come hither: approach to royal state. And eat of the bread refers to the bread of royalty; And dip thy morsel in the vinegar refers to his sufferings, as it is said, But he was wounded because of our transgressions (Isa. LIII, 5).
The Zohar is the foundational work in the literature of Jewish mystical Kabbalah.[82] It references to Isaiah 53 in a wide variety:
See main article: Jewish commentaries on the Bible.