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.

": But in the second line, instead of the MT’s unclear hapax legomenon מִשְׁחַת or מַשְׁחֵת, “marring,” “disfigurement,” 1QIsaa suffixes a yod to read the qal perfect first singular מָשַׁחְתִּי, "I have anointed."

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.

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.

Isaiah 53:4-6, Lexham English Septuagint[41]While the theme of vicarious suffering is strong in the LXX, the translation avoids saying that the servant actually dies.

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.

The Servant receives his authority to act as judge precisely “because he did not do wrong, nor was deceit found in his mouth” (ὅτι ἀνομίαν οὐκ ἐποίησεν οὐδὲ εὑρέθη δόλος ἐν τῷ στόματι αὐτοῦ, v. 9).

ἐὰν δῶτε περὶ ἁμαρτίας, 53:10)—then on the basis of the Servant’s vicarious atoning suffering, they may share his exalted destiny.... At least the possibility of a messianic interpretation must be kept open, though as the Qumran texts now show, in the second century B.C.E.

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).

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.

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.

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.

[63]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.

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.

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....

[66] 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.

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.

[72]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.

[73][74][75][76][77] A number of Christian scholars presented a view developed by Walter C. Kaiser and popularised by Raymond E. Brown, in which the Latin phrase sensus plenior is used in biblical exegesis to describe the supposed deeper meaning intended by God but not by the human author.

[79] 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.

[81] 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.

[82][83] 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").

[86][87] 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).

[88] The Talmud refers occasionally to Isaiah 53: Six things are a good sign for a sick person, namely, sneezing, perspiration, open bowels, seminal emission, sleep and a dream.

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.

For although a man labours in the Torah day and night, yet if his source remains fruitless, he will find no place by which to enter within the Heavenly curtain.

As long as Israel were in the Holy Land, by means of the Temple service and sacrifices they averted all evil diseases and afflictions from the world.

Therefore on this day we read the portion commencing 'after the death of the two sons of Aaron', that the people may hear and lament the loss of the righteous and obtain forgiveness for their sins.