One of the phrases that sticks out to me in Isaiah 53 is ידוע חלי in
verse 3. חולי means "sickness," just as we say that someone is חולה
"sick." When was Jesus ever sick so that he should be "familiar with
sickness"? ...
... There are plenty of things in the text that do not supportI think the Christian notion of Jesus is something for Christian theologians to judge, and not on this list. Suffice it to say that that this passage has been central to the development of that notion since while the New Testament was being written, see for example Acts 8:30-35 and 1 Peter 2:21-25.
the Christian notion of Jesus.
This text is a metaphor for the nations looking at Israel (or at leastIs Erets Yisra'el anywhere else called "the land of the living"? I would have thought the interpretation "he was put to death" makes much more sense of the Hebrew, without prejudice to who might be referred to. But I would agree that the Babylonian exile could be seen as metaphorical death and so could be referred to here.
at the righteous remnant of Israel) and being surprised at how they
were mistreated in their innocence. A clear indicator of this comes in
verse 8:
מעצר וממשפט לקח ואת דורו מי ישוחח
כי נגזר מארץ חיים מפשע עמי נגע למו
It says that he was "cut off from the land of the living," which is a
clear reference to being forced out of the land of promise — Erets
Yisra'el.
The victim here is that righteous remnant that has always existed inI can accept that this may be something like what the prophecy meant to the original prophet. But I would hold that, like Psalm 2 for example, the passage has a prophetic significance beyond this surface meaning, as looking forward to a greater fulfilment in the Messianic age. I understand that this was an originally Jewish way of looking at such passages which was taken over by Christians. Would this accord at all with current Jewish interpretations?
Israel and who did not deserve to be forced into exile, but they
suffered because of the sin of others — not in atonement for it, but
because they were there. The speaker is either Isaiah speaking on
behalf of the nation of Israel in general, or it is the kings of the
nations (gentile kings) who are astonished at the transformation they
see in Israel as he goes from despised to "high, lifted up, and
exalted exceedingly" (רום ונישא וגבהּ מאוד).
This seems to be the natural reading, IMHO.
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