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1 Who hath believed our report? and to whom is the arm of the LORD revealed? 2 For he shall grow up before him as a tender plant, and as a root out of a dry ground: he hath no form nor comeliness; and when we shall see him, there is no beauty that we should desire him. 3 He is despised and rejected of men; a man of sorrows, and acquainted with grief: and we hid as it were our faces from him; he was despised, and we esteemed him not. 4 Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted. 5 But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed. 6 All we like sheep have gone astray; we have turned every one to his own way; and the LORD hath laid on him the iniquity of us all. 7 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. 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. 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. 10 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. 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. 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.

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1 Deena E = ""Who hath believed our report?" Isaiah prophesies about the time coming when the long-awaited Christ finally arrives and the many who will be unreceptive and unbelieving."
2 Deena E = ""For he shall grow up before him as a tender plant, and as a root out of a dry ground" This prophecy not only refers to Jesus' persona, but also his hometown--Nazareth in Galilee.According to Nazareth-Israel.com, "the city of Nazareth was a small and insignificant agricultural village in the time of Jesus. It had no trade routes, was of little economic importance and was never mentioned in the Old Testament or other ancient texts."Plants and vegetation are frequent symbols used in both the Old and New Testaments. A dry ground symbolically represents an area (literal or metaphorical) that lacks vital sustenance for survival. In this case, the Messiah being raised in a place like Nazareth would be hard [for many of those longing for his coming] to grasp. And we see this attitude later in John 1:46 when Jesus begins calling his disciples, "And Nathanael said unto him, Can there any good thing come out of Nazareth?""
3 Deena E = "Looking at Jesus' external appearance, there was nothing "special" about him. Joseph, his father had the humble occupation of a carpenter. There was no indication by his family's financial or social status that would direct anyone to believe that he was this King of kings or Savior. Everything that his neighbors saw about him seemed ordinary. "
4 Enakshi Ganguly = ""
5 Deena E = ""yet we did esteem him striken, smitten of God, and afflicted."The bystanders watching those being crucified cheered for justice against the guilty criminals. To most people watching during Jesus' crucifixion, it was just another criminal getting his "well-deserved" punishment. Isaiah prophesies about this, "surely he hath borne our griefs, and carried our sorrows; (paraphrase) yet we judged him as deserving of God's just wrath.""
6 Shawn Bose = "Read a wonderful Good Friday Sermon by Deacon Rob Embry citing this passage here."
7 Cary W = "Who is Isaiah writing about?  Who is it that bore punishment on our behalf?  Though Isaiah does not mention the name Jesus, who was to born several hundred years later, this prophet, like the Psalmist David, was given a vision of the Lamb of God who takes away the sin and its punishment from the world.  This one single verse is perhaps one of the most powerful, for who amongst has not fallen into hate, blame, inequity? Here God himself proclaims our healing and deliverance for our mistakes and misuse of our God given life.  The encouragement and hope it inspires is limitless and all encompassing.  We are forgiven!"
8 Deena E = ""He was wounded for our transgressions."  Transgressions are the outward expressions of sin--behavioral. The wounds symbolically represent Jesus wearing (on his body) our transgressions."
9 Deena E = ""Bruised for our iniquity."Iniquity is defined as perversion, depravity and immorality. These are all the hidden, internal things from which sin behavior is rooted. Jesus' bruises symbolically represent the internal strikes taken for our internal and unseen sin."
10 Cary W = "This one verse can literally heal all of our wounds, griefs and illnesses, for it clearly states how the healing is delivered to us, already done!  By His stripes we ARE healed.  Now.  Just receive it with thanks and faith that it is done as promised."
11 Sarah Mangum = "Read all the "Holy Hotlines""
12 Yaakov ben Chaim Tzvi = "Christianity use the entire chapter of Isaiah 53 to try and prove a number of prophecies that Jesus supposedly fulfilled as the ‘Servant of the Lord’. Before we identify who Chapter 53 is really speaking about [It’s not Jesus] let’s look at the different prophecies Christianity says Isaiah 53 contains about the Jewish Messiah.a. He would be rejectedb. He would be silent to accusationsc. Oppressed and afflictedd. Bore illnessese. Wounded for transgressionsf. Bore the sins of manyg. Grow up poorh. Appearance was marred, uglyi. Mankind would hide from associationj. Thought to be cursed by Godk. Would eventually prosperl. Ultimately exalted by GodBased on what Christianity knows about Jesus, it certainly appears that these things must be speaking of him. However, what if there was someone else who fulfilled all of these prophecies and was even named by Isaiah and the Bible itself? What if these things were not speaking of an individual person, but an entire nation? What nation would fulfill all of these “prophecies”? Let us look at Isaiah so that we can learn who the real “Suffering Servant” of the Lord really is.Isaiah 41:8 - But you, Israel, are my servant, Jacob whom I have chosen.  I took you from the ends of the earth; from its farthest corners I called you. I said, ‘You are my servant’; I have chosen you and have not rejected you.Isaiah 44:1 - Yet hear now, O Jacob My servant and Israel whom I have chosen.Isaiah 44:2 - Do not be afraid, Jacob, my servant, Jeshurun [righteous ones] whom I have chosen.Isaiah 44:21 - Remember these, O Jacob, and Israel, for you are my servant, I have formed you, you are my servant.Isaiah 45:4 - for Jacob my servant’s sake, and Israel my elect.Isaiah 48:20 - The Lord has redeemed His servant Jacob.Isaiah 49:3 - You are my servant, O Israel, in whom I will be glorified.Israel is even referred to as God's servant in the New TestamentLuke 1:54 - He has helped His servant Israel in remembrance of His mercy.Not only was Israel identified as the Servant [singular] in the Book of Isaiah, but the identity of Israel as the Servant of the Lord is a recurring theme throughout the entire Jewish scriptures.Psalms 136:22 - A heritage to Israel his servant, for his mercy endures forever.Jeremiah 46:27 - But do not fear, O my servant Jacob, and do not be dismayed, O Israel!Jeremiah 76:28 - Do not fear, O Jacob my servant, says the Lord, for I am with you for I will make a complete end of all the nations.Jeremiah 30:10 - Therefore do not fear, O My servant Jacob, says the Lord, nor be dismayed, O Israel, for behold, I will save you from afar.Now, that we understand who the servant really is, let us re-read Isaiah Chapter 53 in context with the previous chapter Isaiah 52, so that we can understand exactly what is taking place. Isaiah is prophesying what will happen to the Jewish nation [Israel] in the end of days.Isaiah 52:13 - Behold My servant [Israel] shall prosper; he [Israel] shall be exalted and lifted up, and he [Israel] shall be made very high. As many wondered about you [Israel], "How marred his appearance is from that of a man [Israel is demonized and dehumanized], and his features from that of other people!" So shall he [Israel] cast down many nations; [The Gentile] kings shall shut their mouths [In amazement at the final salvation of Israel] because of him, for, what they had not been told [That Israel was still in covenant with God] they saw [The Messianic redemption of Israel], and what they had not heard [that Israel would be restored] they witnessed. This is exactly what those who believe in replacement theology will see when the Messiah finally comes to redeem the people of Israel.Throughout the entire Hebrew scripture, the Bible refers to Israel in the singular even though it refers to an entire nation which is plural. The Bible itself testifies to this, when the Israelites received the Torah on Mount Sinai they all proclaimed with one voice “We will do everything the Lord has said and we will obey”. The Hebrew words used to convey this message are “Na’aseh V’nishmah” which is written in the singular form and not the plural. The Torah itself recognizes that the Jewish nation is ‘one heart’ as God himself calls Israel his ‘firstborn son’ in addition to his ‘Servant’.Exodus 4:22 states; you shall say to Pharaoh, ‘So said the Lord, My firstborn son is Israel. So I say to you, send out my son that he may serve me, but you have refused to send him out: behold, I shall kill your firstborn son. Israel is referred to as God’s “son” and “he” in the collective.Hosea 11:1 - When Israel was a lad I loved him, and since Egypt I have been calling out to my son.With this knowledge and clear proof from the scriptures themselves, it is clear that the Nation of Israel is both the metaphorical “Son” of God and the “Servant” of God. This is a theme that is evident throughout the entire Jewish scriptures, in dozens of places and not in just one or two vague sentences. The idea that Isaiah would openly name Israel as the Servant from Chapters 41 through 49 and then inexplicably change the name of the servant to Jesus and not even mention his name once is completely illogical. Isaiah himself proves that our interpretation is correct by switching back from the singular [he] to the plural form [them] when referring to the Jewish People in verse 53:8. Isaiah says: “Now that he [Israel] has been released from captivity and judgment, who could have imagined such a generation? For he [Israel] had been removed from the land of the living, an affliction upon them that was my people’s sin”.The "man" of pains and illness was not Jesus that Isaiah was referring to, but the entire nation of Israel. We continue to be persecuted, dehumanized and vilified at the hands of the gentile nations who believe we are cursed, rejected and afflicted by God. This is the image that Isaiah is trying to portray and one that Jews have accepted for thousands of years long before this was applied by Christianity to refer to Jesus. Let us now re-examine in context the prophecy of Isaiah 53 and see if it applies to the nation of Israel?a. Israel is rejected by the worldb. We have been silent as a nation to those that have accused us throughout history for fear of persecutionc. Israel has been oppressed and afflicted because of the sins of other nations (Racism, Anti-Semitism, etc.)d. We were accused of being a sickly and weak people, portrayed as diseased throughout historye. We were wounded for our transgressions against God and severely punished through exilef. Israel bore the punishment of the sins of the nations because we did not live up to God’s standard and properly instruct them as we were commanded to do. In essence we bear some responsibility for the nations’ failure to heed the word of God.g. We grew up destitute and poor, being chased from nation to nationh. The Gentile nations portray us as ugly, we are constantly vilifiedi. Mankind has not wanted to be associated with Israel or Jews as a nation, even todayj. Christians say the Jews are cursed by God for rejecting his “Son”k. Eventually we prosper and in the final redemption the entire world will witness that they have been wrong about Israel and that we are still the “Firstborn Son” of Godl. Once the exile is complete, Israel will be exalted among the nations and will be glorified in front of the eyes of all nations.Isaiah points to Israel as being the true identity of the servant by referencing a prophecy from Hosea through his use of similar expressions about Israel. Isaiah 53:2 says “He grew up before him like a tender shoot, and like a root out of dry ground.” Who is the “He” that Isaiah is talking about? If we look at Hosea 14:5 it says “I will be like the dew to Israel; he [Israel] will blossom like a lily. Like a cedar of Lebanon he [Israel] will send down his roots; his [Israel's] young shoots [roots] will grow.” The young shoot out of dry ground is the nation of Israel which Isaiah is clearly talking about. Hosea says in 14:9 “Who is wise? One who will realize these things. Who is discerning? One who will understand them.” In other words, a wise and discerning person will recognize that the blessings bestowed upon Israel will ultimately come true. The despised and marred servant who has been persecuted throughout the ages, will once again blossom like a root out of dry desert ground just like the current nation of Israel.Zechariah 8:23 - This is what the Lord Almighty says: In those days [The Messianic Era] ten men from all languages and nations [Gentiles] will take firm hold of one Jew by the hem of his robe [Tzitzit] and say, 'Let us go with you, because we have heard that God is with you.'Jeremiah 16:19 - O Lord, my strength and my stronghold, my refuge in the day of trouble, to you shall the [Gentile] nations come from the ends of the earth and say: Our fathers have inherited nothing but lies, worthless beliefs in which there is no profit.Rabbi Yosef Kara: French exegete who lived at the time of Rashi or slightly before that. He authored a commentary on Nach. He explains Isaiah 53 as referring to Israel.Rabbi Abraham Ibn Ezra: 12th century Spanish Rabbi, author of a commentary on the Tenach and various works on grammar and other subjects. Ibn Ezra explains Isaiah 53 as referring to Israel.Rabbi David Kimchi: Also known as the RaDaK, lived in the 13th century and wrote an important commentary on the Tenach and works on grammar. Radak explains Isaiah 53 as referring to Israel.Rabbi Yechiel Hillel ben David: 18th century Rabbi and author of the commentaries on the Nach called Metzudos Dovid, and Metzudos Tzion. The former is an explanation of the text and the later deals with issues of grammar and word meaning. He explains Isaiah 53 as referring to IsraelRabbi Meir Leibish Malbim: 19th century Rabbi who wrote a commentary on most of Nach. His commentaries include explanations of the words and their grammar and a simple commentary on the meaning of the text. He explains Isaiah 53 as referring to Israel.Rabbi Jacob bar Reuben: This is taken from his important polemical work called Wars of the Lord, written in 1170. This work had a lot of influence in later generations when Jews were forced into debates with Christians. This was written against a Christian opponent to defend Judaism. He argues that Isaiah 53 does not apply to Jesus, but that it refers to Israel.Rabbi Yeshaya m’Trani: 13th century Rabbi. This is from his commentary on Isaiah where he says Isaiah 53 is about Israel.Nizzahon Vetus: According to Dr. David Berger this is a collection of Polemic arguments from Ashkenaz dating from the 12th and 13th century. They were collected for use in the forced debates. It argues that Isaiah 53 is about Israel.Rabbi Shem Tov ibn Shaprut: 14th century Spanish talmud scholar and philosopher. He, like many other Rabbis in Spain was involved in debates with Christians. This comes from a work written about them. He explains how it applies to Israel.Rabbi Moshe Cohen of Tordesilla: 14th century Spanish Rabbi and author of the work Ezer Emunah (Aid to the Faith) which defends Judaism against Christian attacks. It is based on a number of debates he was involved in. He applies this passage to Israel.Rabbi Yom Tov Lipmann Muhlhausen: 15th century Rabbi. This entry comes from his work Nizzahon which defends Judaism against both Christians and Karaites. The commentary is polemical and contends Isaiah 53 is about Israel.Rabbi Avraham Farisol: 16th century Rabbi from Avignon. Author of a polemical work called Shield of Avraham which is a debate with Christians. He explains this passage as a reference to Israel.Rabbi Meir Aramah: Wrote a commentary in Isaiah called Urim v’Tummim. This chapter  is explained with regards to Israel in exile.Rabbi Solomon ben Isaac de Marini: Rabbi in Padua in the end of the 17th century. He authored a work called Tikkun Olam on Isaiah. He explains it with regards to Israel.Rabbi Menasha ben Yisroel: 17th century Rabbi from Amsterdam. He was the author of many works and had his own printing press. This entry is a polemical text where he answers questions about the Jewish interpretation of Isaiah 53 as being Israel."
13 Enakshi Ganguly = "Children's Sermons"
14 angela h = "Not one time during the arrest, trials, scourging, or crucifixion did Jesus ever ask anyone to let Him go. He knew He was the Sacrificial Lamb for us. He was fulfilling the will of the Father."
15 angela h = "This would refer to the illegal trials that were held in secret.  He went through this mockery and torture in our place. He had no sin yet He died for our sins."
16 Sara Di Diego = "Isaiah is implying that the messiah's death will be a sudden and violent one, by using the words "cut off".Work Cited:http://www.biblestudytools.com/commentaries/jamieson-fausset-brown/isaiah/isaiah-53.html"
17 angela h = "He was crucified between two thieves. Joseph of Arimathaea buried Jesus in his own tomb. This Joseph was wealthy.Again Jesus had no sin. He died the death of a common criminal."
18 Cary W = "This verse has troubled many at times, for how could God the Father be pleased to see His own begotten son so tortured and killed?  Because for everyone who "makes His soul an offering for sin", then shall we know life and true prosperity.  When we accept this incredibly bountiful gift of forgiveness offered to us by such a loving creator, then we shall know again innocence, a clean heart and mind and only with those intact are we able to live a full, bountiful and fruitful life, for the stain of guilt or unworthiness is the one thorn that keeps us from living.  Yet is has been removed forever, if we believe and receive with our whole heart this profound gift."
19 Deena E = "In Romans 5:1 Paul references this prophecy. The word justify does not mean innocent or righteous. Justify means rendered not guilty. In criminal law the parties to the action are the Prosecution (or accuser) and the Defendant (accused). When the defendant is acquitted it means they are rendered or judged not guilty of the crime(s) for which they are being accused. Rendered not guilty does not equate to innocence, it just means there is no evidence of guiltiness. Once the person puts their faith in Christ, they are no longer seen as guilty before God. Being justified by faith in Christ represents a defendant acquitted by their belief that Christ (by his bloodshed) has rescued them from sin and death."
20 Sarah R = "Jesus told His disciples that He would fulfill this prophecy because He knew He would die the death of a criminal, even though He was sinless. See Luke 22:37."