Interpreting Isaiah 53: Gileadi vs Abinadi (and Lehi and Paul)

[LDS Watchman]

Isaiah 53 is one of the most beautiful prophecies of the atoning sacrifice of Jesus Christ.

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.

Avraham Gileadi claims that virtually every obvious prophecy of Christ in Isaiah is not really of Christ, but rather of some future mortal servant of Christ, who he calls the Davidic Servant or Davidic King. However, he makes a partial exception when it comes to Isaiah 53:1-10.

The traditional interpretation is that Isaiah 52:13-15 through Isaiah 53:1-12 is a prophecy of Jesus Christ. Gileadi claims that Isaiah 52:13-15 is a prophecy of the Davidic Servant and then there is a switch to Christ in Isaiah 53:1-10. And then a switch back to the Davidic Servant in verses 11-12.

https://www.isaiahexplained.com/52#commentary

https://www.isaiahexplained.com/53#commentary

The first issue with Gileadi’s interpretation is that there is nothing within the text of those verses that would suggest that the servant mentioned is not a singular servant, but really two servants as Gileadi claims. The text mentions a single servant, without any clue that there is a switch being made.

Secondly, Isaiah 53:1 states, “Who hath believed our report? and to whom is the arm of the Lord revealed?” Gileadi interprets the “arm of the Lord” to be the Davidic Servant. Yet in this instance he says it is about Jesus Christ. There can be only one reason for why Gileadi says that verses 1-10 are about Jesus Christ and not the Davidic Servant, and that is that Isaiah 53:1-12 is quoted in its entirety by Abinandi in the Book of Mormon and clearly interpreted to be a prophecy of Jesus Christ. By conceding that verses 1-10 are referring to Christ, while claiming that verses 11-12 are about the Davidic Servant, Gileadi attempts to avoid blatantly contradicting the Book of Mormon, while still trying to maintain his desired interpretation, that with this singular exception, the servant in Isaiah is always referring to the Davidic Servant and not Jesus Christ.

The problem is that Abinadi clearly applies Isaiah 53:11-12 to Jesus Christ, too. After quoting all of Isaiah 53, Abinadi then interprets the entire chapter and applies the whole thing to Jesus Christ.

1 And now Abinadi said unto them: I would that ye should understand that God himself shall come down among the children of men, and shall redeem his people.

2 And because he dwelleth in flesh he shall be called the Son of God, and having subjected the flesh to the will of the Father, being the Father and the Son—

3 The Father, because he was conceived by the power of God; and the Son, because of the flesh; thus becoming the Father and Son—

4 And they are one God, yea, the very Eternal Father of heaven and of earth.

5 And thus the flesh becoming subject to the Spirit, or the Son to the Father, being one God, suffereth temptation, and yieldeth not to the temptation, but suffereth himself to be mocked, and scourged, and cast out, and disowned by his people.

6 And after all this, after working many mighty miracles among the children of men, he shall be led, yea, even as Isaiah said, as a sheep before the shearer is dumb, so he opened not his mouth.

7 Yea, even so he shall be led, crucified, and slain, the flesh becoming subject even unto death, the will of the Son being swallowed up in the will of the Father.

8 And thus God breaketh the bands of death, having gained the victory over death; giving the Son power to make intercession for the children of men—

9 Having ascended into heaven, having the bowels of mercy; being filled with compassion towards the children of men; standing betwixt them and justice; having broken the bands of death, taken upon himself their iniquity and their transgressions, having redeemed them, and satisfied the demands of justice.

10 And now I say unto you, who shall declare his generation? Behold, I say unto you, that when his soul has been made an offering for sin he shall see his seed. And now what say ye? And who shall be his seed?

11 Behold I say unto you, that whosoever has heard the words of the prophets, yea, all the holy prophets who have prophesied concerning the coming of the Lord—I say unto you, that all those who have hearkened unto their words, and believed that the Lord would redeem his people, and have looked forward to that day for a remission of their sins, I say unto you, that these are his seed, or they are the heirs of the kingdom of God.

12 For these are they whose sins he has borne; these are they for whom he has died, to redeem them from their transgressions. And now, are they not his seed?
Mosiah 15

Notice how Abinadi quotes or paraphrases several lines from Isaiah 53:1-12 in his commentary. In Mosiah 15:8, Abinadi quotes or paraphrases from Isaiah 53:12, when he says that Jesus Christ was given “power to make intercession for the children of men.” This is a clear reference to Isaiah 53:12, where it says that he “made intercession for the transgressors.”

Then in Mosiah 15:12, Abinadi again quotes or paraphrases from Isaiah 53:11-12 --the verses Gileadi claims refer not to Christ, but to the mortal Davidic Servant-- and applies them to Jesus Christ. Abinadi says that Jesus Christ has borne the sins of the people who are his seed. This is a clear reference to the words of Isaiah 53:11, where it says, “he shall bear their iniquities” and in Isaiah 53:12, where it says, “he bare the sin of many.”

From this it is clear that Abinadi interprets all of Isaiah 53 to be about the atoning sacrifice of Jesus Christ, including verses 11-12, while Gileadi says these last two verses do not apply to Jesus Christ, but to the Davidic Servant.

In addition to contradicting Abinadi’s interpretation of Isaiah 53:11-12, Gileadi also contradicts the interpretation of Lehi, who speaking of Jesus Christ says, “he shall make intercession for all the children of men; and they that believe in him shall be saved.” (2 Nephi 2:9)

Gileadi also contradicts the apostle Paul who said, “It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us.” (Romans 8:34. See also Hebrews 7:25)

[BeNotDeceived]

[Wondering Wendy]

I think debates about scriptural interpretations are superfluous. Most scriptures have many multiple meanings and prophecies can have dual, even multiple, fulfillments.

The Spirit will usually interpret a scripture for you a certain way depending on what you need at that particular moment. It's why different things pop out to us at different reading times.

Therefore, both interpretations can be right.

[Mamabear]

I think debates about scriptural interpretations are superfluous. Most scriptures have many multiple meanings and prophecies can have dual, even multiple, fulfillments.

The Spirit will usually interpret a scripture for you a certain way depending on what you need at that particular moment. It's why different things pop out to us at different reading times.

Therefore, both interpretations can be right.

I agree. Many of these prophecies have dual meanings. The servant is a “type” of Christ just as other prophets in the scriptures were.

[Alexander]

The end of 52 is about the Davidic servant, 51 actually says there are two servants (the two marred sons who lie in the street of Jerusalem; the Josephite and Davidic servants), and 53 is about Christ.

Obviously 53 is an entirely new revelation, considering it opens up with "Who hath believed our report, and to whom is the arm of the Lord revealed?"

Not that hard to comprehend.

[SPIRIT]

I think we should post Gileadi's translation

Isaiah 53
Jehovah’s descent phase as a sacrificial lamb (before his ascent as King of Zion) atones for transgressors.

1 Who has believed our revelation? On whose account has the arm of Jehovah been revealed?

Parallel statements infer that Jehovah’s arm (Isaiah 51:9; 52:10)—his end-time servant—is “revealed” for the sake of those who “believe” the revelation concerning the person who is the subject of verses 1-10. Believing in Jehovah’s revelation as his servant reveals it (Isaiah 21:10; 50:10; 52:15) thus constitutes a test of one’s faith in the God of Israel. Use of the possessive “our revelation” suggests that alternative versions exist that aren’t grounded in the truth. It also implies that a division occurs between those of Jehovah’s people who believe the revelation and those who don’t (Isaiah 28:16; 43:10).

While scholars lump Isaiah 52:13-53:12 together as a single messianic prophecy, a distinction exists between those verses in which Jehovah speaks of his servant (Isaiah 52:13-15; 53:11-12) and those in which a spokesman for Jehovah’s people, tenably the servant, speaks of the subject of Isaiah 53:1-10. Isaiah’s Servant-Tyrant Parallelism—a structure of twenty-one antithetical verses that contrast the king of Babylon in chapter 14 with the King of Zion in chapters 52-53—shows that the subject of Isaiah 53:1-10 is none other than Jehovah, the King of Zion, and that his servant resembles him.

As we have seen, a close affinity exists between Jehovah and his servant. They appear as two arms of God—righteousness and salvation—that intervene among humanity to restore and deliver Jehovah’s people (Isaiah 33:2; 40:10-11; 48:14-16; 51:5, 9-11; 52:10; 59:16). Jehovah’s empowering his arm (Isaiah 51:9) thus means that with the coming of the servant events take a new turn. Word links show that divine revelation comes forth that only those weaned from milk can digest, while those who are content with a lesser portion of Jehovah’s word are ensnared and taken captive (Isaiah 28:9-16).

2 Like a sapling he grew up in his presence, a stalk out of arid ground.
He had no distinguished appearance,that we should notice him ;he had no pleasing aspect,that we should find him attractive.

The terms sapling and stalk designate a messianic person and in that respect resemble the similar terms shoot, stock, and branch (Isaiah 11:1; cf. Jeremiah 23:5; 33:15; Zechariah 3:8). The paralleled antithetical ideas of his growing up “in his presence” and “out of arid ground” denote that although he “grows up” or “ascends” (ya‘al) spiritually in a time of his people’s apostasy and covenant curse, he himself enjoys direct access to his God. And yet, in spite of his being so highly favored, one wouldn’t conclude such a divine privilege from the common outward appearance that defines his humanity.

3 He was despised and disdained by men,a man of grief, accustomed to suffering.As one from whom men hide their faceshe was shunned, deemed by us of no merit.
4 Yet he bore our sufferings, endured our griefs,though we thought him stricken,smitten of God, and humbled.

Two kinds of perception are evident toward the messianic person in question: (1) from a people astray or who believe their own version of God’s revelation and who thus feel threatened by one who embodies the truth; and (2) from righteous individuals who aren’t offended by God’s revelation (v 1) because they themselves live the truth as best they know how. The pronouns “us,” “our,” and “we”—used by a spokesman for Jehovah’s people such as his servant—show that those in the alienated category may in the end realize the true nature of the person they have erstwhile “despised” and “disdained.”

Although the subject of verses 1-10 is Israel’s God Jehovah, the King of Zion (Isaiah 52:7), he appears to his people as “a man” (cf. Genesis 18:1-16). In the pattern of descent before ascent that every proxy savior experiences under the terms of the Davidic Covenant (Isaiah 37:20, 33-35; 38:1-6), Jehovah too suffers as a man in the course of redeeming his people before he comes to reign on the earth as King of Zion (Isaiah 43:24-25; 44:22; 59:19-20; 62:11; 63:8-9). Considered a reprobate and under a curse, he bears the iniquities of reprobates by taking their curses on himself in order to reverse them.

The seven pairs of antithetical themes of Isaiah’s Seven-Part Structure—Ruin & Rebirth, Rebellion & Compliance, Punishment & Deliverance, Humiliation & Exaltation, Suffering & Salvation, Disloyalty & Loyalty, Disinheritance & Inheritance—are evident in Jehovah more than in any person. While he undergoes ruin, punishment, humiliation, suffering, and disinheritance, he does so on behalf of those who are rebellious and disloyal. But because he is compliant and loyal, he experiences rebirth, deliverance, exaltation, salvation, and inheritance in the end as an example to all who emulate him.

5 But he was pierced for our transgressions,crushed because of our iniquities;the price of our peace he incurred,and with his wounds we are healed.

As a proxy savior, Jehovah is “pierced” and “crushed” in the course of paying the price of his people’s peace. They are healed of covenant curses because of his “wounds,” fulfilling David’s and Zechariah’s prophecies: “They pierce my hands and my feet. I can count all my bones. They look at me and stare. They part my garments between them and cast lots for my vesture” (Psalm 22:16-18); “They shall look upon me whom they have pierced. And they shall mourn for him as one mourns for his only son, and be in bitterness for him as one who is in bitterness for his firstborn” (Zechariah 12:10).

The terms “peace” and “healing” form word links to covenant curse reversals Jehovah performs upon the debt of his people’s transgressions being paid: “O Jehovah, you bring about our peace” (Isaiah 26:12); “I occasion peace and cause calamity” (Isaiah 45:7); “I have seen his conduct and I will heal him; I will guide him and amply console him and those who mourn for him, who partake of the fruit of the lips: ‘Peace, well being, to those far off and to those who are near,’ says Jehovah who heals him” (Isaiah 57:18-19); “Jehovah binds up the fracture of his people and heals their open wound” (Isaiah 30:26).

To satisfy the requirements of justice—so that his people might be recipients of his mercy—Jehovah answers for their disloyalties as a vassal to an emperor by taking upon himself their transgressions. Because “Jehovah is a God of justice” (Isaiah 30:18), only on the basis of justice being served can mercy operate or Jehovah could not be a just God. Rather, his saving his people by bearing their infirmities—“taking upon himself the form of a servant” or vassal (Philippians 2:7)—betrays an extraordinary act of love: “Truly you are a God who dissembles himself, O Savior, God of Israel” (Isaiah 45:15).

The Hebrew term “peace” (salom)—a synonym of “salvation” and “good” (Isaiah 52:7)—additionally possesses the connotation of “wholeness” or “completeness” that characterizes a person’s attaining the full stature of man or woman spiritually and physically. The “peace” for which Jehovah pays the price when serving as his people’s proxy savior, and the “healing” he generates on their behalf, therefore, lay the foundation upon which all salvation and covenant blessings rest, preparing the way for God to fulfill his divine purpose of exalting his children that underlies all his dealings with them.

6 We all like sheep had gone astray,each of us headed his own way;Jehovah brought together upon him the iniquity of us all.

The imagery of sheep wandering in all directions and Jehovah’s bringing together on him (or himself) everyone’s iniquities contrasts the character traits of Jehovah and his people. Word links identify the term “astray” or “erring” (ta‘inu) with Jehovah’s prophets, priests, and people (Isaiah 28:7; 29:24) and the term “sheep” or “flock” (s’on) as Jehovah’s people and the nations (Isaiah 13:14; 63:11). Consistent with the Servant-Tyrant Parallelism’s use of the name Jehovah to denote a divine office, its use in the present instance (vv 6, 10) may additionally refer to the Most High God (cf. Isaiah 14:14).

7 He was harassed, yet submissive,and opened not his mouth—like a lamb led to slaughter,like a sheep, dumb before its shearers,he opened not his mouth.

As animals are often mistreated, so is Jehovah during his earthly ministry. Though he is “harassed” or “oppressed” (niggas), he is “submissive” or “afflicted” (na‘aneh) and doesn’t resist evil. The imagery of a lamb led to slaughter alludes to the sacrifice of his life as “an offering for guilt” under the Law of Moses (v 10), in which a sacrificial animal substitutes for a person who has transgressed. Isaiah thus combines the role of a proxy savior under the terms of the Davidic Covenant with the proxy role of a sacrificial lamb under the Mosaic Code to show the composite nature of Jehovah’s saving roles.

8 By arrest and trial he was taken away.Who can apprise his generation that he was cut off from the land of the living for the crime of my people,to whom the blow was due?

The terms “arrest” and “trial” signify official prosecution at the hands of civil and/or ecclesiastical authorities. These terms additionally accord with the pattern of a vassal king’s prosecution by an emperor for his or his people’s disloyalties to the emperor. In Jehovah’s case, however, the disloyalties are not his own but those of his people for whom he is answerable to the emperor. His being “cut off” from the land of the living means that he is condemned to death, paradoxically by those for whose crimes and transgressions he fulfills the requirements of justice (Isaiah 43:24-25; 44:22; 63:7-10).

As only Israel’s God—not a man and not an animal—qualifies as an unblemished sacrifice for sin (cf. Exodus 12:5; Leviticus 1:3; 4:3), and as only he can answer to all eternity as a vassal to an emperor under the terms of the Davidic Covenant (cf. Isaiah 37:35; 55:5), the requirements of justice Jehovah discharges on behalf of his people are all-encompassing and infinite for those whom he saves (Isaiah 43:12; 45:17; 51:6, 8). But to apprise his generation—those whom he saves—of this demonstration of divine goodness is another matter, as few in this world comprehend or perceive its profound reality (v 1).

9 He was appointed among the wicked in death,among the rich was his burial; yet he had done no violence,and deceit was not in his mouth.

While the Masoretic Text says, “Among the wicked was his burial, and among the rich his death,” verse 9’s parallel features suggest the opposite. Because violence is typical of the wicked and deceit of the rich, not vice versa, and because a person dies before he is buried, not vice versa, the MT version appears corrupt. That the person is innocent, moreover, reaffirms that he dies on account of others’ guilt, not his own. And as ascent follows descent, Jehovah’s elect’s rising from the dust in Isaiah’s Servant-Tyrant Parallelism (Isaiah 52:1-2) establishes the pattern for Jehovah’s rising from the dust.

10 But Jehovah willed to crush him,causing him suffering,that, if he made his life an offering for guilt,he might see his offspring and prolong his days,and that the purposes of Jehovah might prosper in his hand.

Both the deliverance King Hezekiah obtains on a local level (Isaiah 37:35; 38:4-6) and the salvation the King of Zion obtains on a universal level follow the same pattern under the terms of the Davidic Covenant. As noted, under its terms a vassal king performs the spiritual function of a proxy savior on the model of ancient Near Eastern emperor-vassal covenants in which the emperor binds himself to deliver a vassal and his people from a mortal threat when the vassal keeps the law of the emperor and the people keep the law of the vassal. Where that formula breaks down, the emperor has no obligation.

While Hezekiah has such an emperor-vassal relationship with Jehovah, Jehovah has a parallel relationship with the Most High God. Under the terms of such a covenant, the vassal is answerable to the emperor for the disloyalties of his people. But because the emperor-vassal model only partially covers this scenario, Isaiah combines it with that of animal sacrifice. By making his life “an offering for guilt” (’asam)—that is, by suffering his people’s punishments not just on behalf of their temporal salvation but also their spiritual or eternal salvation—Jehovah personifies all salvation (Isaiah 33:2; 62:11).

Once justice is served, the emperor is under obligation to deliver the vassal king and his people from a mortal threat. However, if the vassal willingly goes to his death in order to serve justice, then the only way the emperor can deliver him is to raise him from the dead. By the same token, those who give the vassal king their allegiance (Isaiah 45:23), too, qualify for deliverance from death—the ultimate mortal threat—by being resurrected from the dead. Through his sacrifice, Jehovah, the King of Zion, thus accounts for all aspects of his people’s salvation, temporal and spiritual, past, present, and future.

That Jehovah has literal offspring on the earth fulfills a fundamental covenant blessing (Genesis 1:28; 22:17; Deuteronomy 28:4; Psalm 89:4). Together with a proper burial (v 9)—also a covenant blessing—it again attests that is he is innocent of the crimes for which he is put to death. In the antithetical verses of Isaiah’s Servant-Tyrant Parallelism, for example, the king of Babylon receives no burial and ends up with no offspring (Isaiah 14:20-21)—both covenant curses. A person’s days being “prolonged” or “extended” (ya’arik) (Deuteronomy 6:2) in part denotes his having continuing offspring.

That historically the only person whose life and sufferings match all aspects of Isaiah’s prophecy in verses 1-10 is Jesus of Nazareth makes him the only candidate of a “man” (v 3) who is also Jehovah the God of Israel. That agrees with Jehovah’s appearance to Abraham as one of three “men” (Genesis 18:1-33) and with Jacob’s encounter with a “man” who was also Israel’s God (Genesis 32:24-30). Jesus affirmed he was Jehovah when he answered a question by the Pharisees, stating, “Before Abraham was, I am” (John 8:58; emphasis added), which verb embodies the name Jehovah (cf. Exodus 3:13-14).

For supposedly blaspheming by claiming he was God or the Son of God, Jesus was put to death (Matthew 26:63-66; John 10:31-38). The fact that Isaiah’s synchronous literary structures transform the Book of Isaiah into an allegory of the end-time nevertheless doesn’t locate the historical context of verses 1-10 in the end-time. Twin servant passages that enclose verses 1-10, however (Isaiah 52:13-15; 53:11-12), relate them to the mission of Jehovah’s servant in the end-time, verse 1’s question being whether Jehovah’s people in that day “believe” the revelation of Jehovah’s earthly life and sufferings.

That the purposes of Jehovah might prosper in his hand. A transitional phrase to verses 11-12, this infers that on the foundation of justice and mercy that Jehovah establishes by fulfilling his proxy roles, his “purposes” or “desires” (hepes) may now “prosper” or “succeed” (yislah). Without his laying that spiritual groundwork, humanity would forever continue incurring covenant curses. For those who covenant with Jehovah, on the other hand, their overcoming covenant curses through the foundation of salvation Jehovah has laid enables them to ascend to higher spiritual levels not otherwise possible.

An exemplary instance of such ascent is Jehovah’s servant—his right hand. He follows closely Jehovah’s pattern of a proxy savior under the terms of the Davidic Covenant by his, too, suffering afflictions through a descent phase (Isaiah 49:7; 50:5-6; 52:14) and subsequently rising to glory in his ascent phase (Isaiah 49:7; 52:13; 55:5). The basis of that reversal from curse to blessing, however—for the servant and for all who emulate him—is Jehovah’s earthly mission as his people’s Savior (Isaiah 43:11-13; 45:21-25; 63:8-9), Jehovah’s ultimate purpose and desire being the exaltation of his people.

11 He shall see the toil of his soul and be satisfied;because of his knowledge,and by bearing their iniquities,shall my servant, the righteous one, vindicate many.

The positioning of verses 1-10 between the two servant passages (Isaiah 52:13-15; 53:11-12) suggests a close affinity between their subjects. Jehovah and his servant—both of whom serve as proxy saviors but on different spiritual levels—resemble one another in many aspects of their descent and ascent phases. What is said of one is thus typical also of the other. The spiritual salvation Jehovah obtains by paying the price of his people’s transgressions under God’s law of justice, however, is unique to him, whereas the temporal salvation the servant obtains is obtained by others of Jehovah’s servants as well.

King Hezekiah’s role as a proxy savior in obtaining his people’s temporal salvation under the terms of the Davidic Covenant (Isaiah 37:35-36; 38:4-6) nevertheless serves as a type of both Jehovah and his servant. Although verse 11—in which Jehovah speaks of his “servant” or vassal—specifically addresses the servant’s role of proxy savior, all three—Jehovah, his servant, and Hezekiah, each on his own level—“bear their [people’s] iniquities” when answering for their disloyalties. All three proxy saviors, in other words, take their peoples’ covenant curses upon themselves and suffer on their account.

The “toil of his soul” that characterizes a proxy savior’s descent phase as he bears his people’s iniquities is demonstrated in Hezekiah’s deathly agony at the time Assyria threatens Jerusalem: “My life is cut off like woven fabric; he is severing me from the loom. Can I contain myself until morning, while like a lion he racks my whole frame? [Surely,] as night has followed day, you are bringing on my end! Like a mounting lark I twitter, like a dove I murmur. My eyes are drawn looking heavenward; I am utterly sleepless from bitterness of soul. O Jehovah, I am in straits; be my surety!” (Isaiah 38:12-14).

The servant’s “knowledge”—which term defines an intact covenant relationship—thus consists of the terms of the Davidic Covenant under which he may “vindicate” or “justify” (yasdiq) Jehovah’s people before their God. As he takes upon himself their covenant curses that are a consequence of their iniquities, he knows he will suffer. But he also knows that by serving as their proxy savior Jehovah will spare his people when the end-time Assyrian power attempts to destroy them. Such unselfish acts define Jehovah’s righteousness, which the servant exemplifies (Isaiah 11:4-5; 32:1; 41:2, 10; 46:11-13).

12 I will assign him an inheritance among the great,and he shall divide the spoil with the mighty,because he poured out his soul unto death,and was numbered with criminals—he bore the sins of many,and made intercession for the transgressors.

Isaiah draws on many heroes in Israel’s history who serve as types of Jehovah’s end-time servant: Abraham, who came from the east and called on the name of Jehovah (Genesis 12:8; 13:4; Isaiah 41:2, 25); Moses, who led Israel out of bondage in Egypt (Exodus 14:1-31; Isaiah 49:8-12); David, whom Jehovah endowed with his holy Spirit (1 Samuel 16:13; Isaiah 11:2; 42:1; 61:1); Solomon, who became renowned among the nations (1 Kings 10:1; Isaiah 52:13, 15); and Cyrus, who released Israel’s exiles and decreed the rebuilding of Jerusalem and its temple (Ezra 6:3-5; Isaiah 44:26, 28; 45:1, 13).

Verse 12 reveals other such ancient types: Caleb, who received “an inheritance among the great” for his integrity (Joshua 14:14); David, who “divide[d] the spoil with the mighty” when he vanquished the Amalekites (1 Samuel 30:26); Hezekiah, who “poured out his soul unto death” during his illness (Isaiah 38:1-20); David, who was “numbered with criminals” when Saul outlawed him (1 Samuel 22:1-2); Job, who “[bore] the sins of many” upon the lavish lifestyle of his children (Job 1:5); and Moses, who “made intercession for trans­gressors” when Israel worshiped an idol (Deuteronomy 9:16-29).

A clear distinction thus exists between Jehovah and his servant. While one makes his life “an offering for guilt” and dies like “a lamb” (vv 7-10), the other lives to “divide the spoil” and receive “an inheritance” in the land (v 12). In other words, although one does not experience a reversal of circumstances in his lifetime, the other does when Jehovah heals and empowers him (Isaiah 49:7-8; 51:9; 57:18). As no savior’s descent phase occurs without a corresponding ascent phase, however, Jehovah’s coming in glory to reign as King of Zion constitutes his ascent phase (Isaiah 52:7-8; 59:19-20; 62:11).

[Subcomandante]

How the Jews of today interpret Isaiah 53 is quite interesting.

Here is what the Hebrew says:

“Who can believe what we have heard?
Upon whom has the arm of the LORD been revealed?

For he has grown, by His favor, like a tree crown,
Like a tree trunk out of arid ground.
He had no form or beauty, that we should look at him:
No charm, that we should find him pleasing.

He was despised, shunned by men,
A man of suffering, familiar with disease.
As one who hid his face from us,
He was despised, we held him of no account.

Yet it was our sickness that he was bearing,
Our suffering that he endured.
We accounted him plagued,
Smitten and afflicted by God;

But he was wounded because of our sins,
Crushed because of our iniquities.
He bore the chastisement that made us whole,
And by his bruises we were healed.

We all went astray like sheep,
Each going his own way;
And the LORD visited upon him
The guilt of all of us.”

He was maltreated, yet he was submissive,
He did not open his mouth;
Like a sheep being led to slaughter,
Like a ewe, dumb before those who shear her,
He did not open his mouth.

By oppressive judgment he was taken away,
Who could describe his abode?
For he was cut off from the land of the living
Through the sin of my people, who deserved the punishment.

And his grave was set among the wicked,
And with the rich, in his death
Though he had done no injustice
And had spoken no falsehood.

But the LORD chose to crush him by disease,
That, if he made himself an offering for guilt,
He might see offspring and have long life [euphemism: He will see His [the Lord's] Arm],
And that through him the LORD’s purpose might prosper.

Out of his anguish he shall see it;
He shall enjoy it to the full through his devotion.
“My righteous servant makes the many righteous,
It is their punishment that he bears;

Assuredly, I will give him the many as his portion,
He shall receive the multitude as his spoil.
For he exposed himself to death
And was numbered among the sinners,
Whereas he bore the guilt of the many
And made intercession for sinners.”

It is very clear, clear as day, that chapter 53 is talking about Jesus Christ. There is only ONE that atones for all of us, and that is Jesus Christ.

[Alexander]

How the Jews of today interpret Isaiah 53 is quite interesting.

Here is what the Hebrew says:

“Who can believe what we have heard?
Upon whom has the arm of the LORD been revealed?

For he has grown, by His favor, like a tree crown,
Like a tree trunk out of arid ground.
He had no form or beauty, that we should look at him:
No charm, that we should find him pleasing.

He was despised, shunned by men,
A man of suffering, familiar with disease.
As one who hid his face from us,
He was despised, we held him of no account.

Yet it was our sickness that he was bearing,
Our suffering that he endured.
We accounted him plagued,
Smitten and afflicted by God;

But he was wounded because of our sins,
Crushed because of our iniquities.
He bore the chastisement that made us whole,
And by his bruises we were healed.

We all went astray like sheep,
Each going his own way;
And the LORD visited upon him
The guilt of all of us.”

He was maltreated, yet he was submissive,
He did not open his mouth;
Like a sheep being led to slaughter,
Like a ewe, dumb before those who shear her,
He did not open his mouth.

By oppressive judgment he was taken away,
Who could describe his abode?
For he was cut off from the land of the living
Through the sin of my people, who deserved the punishment.

And his grave was set among the wicked,
And with the rich, in his death
Though he had done no injustice
And had spoken no falsehood.

But the LORD chose to crush him by disease,
That, if he made himself an offering for guilt,
He might see offspring and have long life [euphemism: He will see His [the Lord's] Arm],
And that through him the LORD’s purpose might prosper.

Out of his anguish he shall see it;
He shall enjoy it to the full through his devotion.
“My righteous servant makes the many righteous,
It is their punishment that he bears;

Assuredly, I will give him the many as his portion,
He shall receive the multitude as his spoil.
For he exposed himself to death
And was numbered among the sinners,
Whereas he bore the guilt of the many
And made intercession for sinners.”

It is very clear, clear as day, that chapter 53 is talking about Jesus Christ. There is only ONE that atones for all of us, and that is Jesus Christ.

Here's a cool video

[LDS Watchman]

I think debates about scriptural interpretations are superfluous. Most scriptures have many multiple meanings and prophecies can have dual, even multiple, fulfillments.

The Spirit will usually interpret a scripture for you a certain way depending on what you need at that particular moment. It's why different things pop out to us at different reading times.

Therefore, both interpretations can be right.

No, I don't think both interpretations can be right. Abinadi, Lehi, and Paul all say that Isaiah 53:11-12 is about the atoning sacrifice of Jesus Christ and Gileadi claims that these verses are NOT about Christ but about some future sacrifice by some mortal Davidic Servant.

That's a direct contradiction.

And in my opinion it borders on blasphemy to apply Isaiah 53:11-12 to anyone but Christ. Claiming that anyone but Christ will sacrifice himself for the sins of others is blatant false doctrine.

Read the testimony of Alma:

8 And now, behold, I will testify unto you of myself that these things are true. Behold, I say unto you, that I do know that Christ shall come among the children of men, to take upon him the transgressions of his people, and that he shall atone for the sins of the world; for the Lord God hath spoken it.
9 For it is expedient that an atonement should be made; for according to the great plan of the Eternal God there must be an atonement made, or else all mankind must unavoidably perish; yea, all are hardened; yea, all are fallen and are lost, and must perish except it be through the atonement which it is expedient should be made.
10 For it is expedient that there should be a great and last sacrifice; yea, not a sacrifice of man, neither of beast, neither of any manner of fowl; for it shall not be a human sacrifice; but it must be an infinite and eternal sacrifice.
11 Now there is not any man that can sacrifice his own blood which will atone for the sins of another. Now, if a man murdereth, behold will our law, which is just, take the life of his brother? I say unto you, Nay.
12 But the law requireth the life of him who hath murdered; therefore there can be nothing which is short of an infinite atonement which will suffice for the sins of the world.
13 Therefore, it is expedient that there should be a great and last sacrifice, and then shall there be, or it is expedient there should be, a stop to the shedding of blood; then shall the law of Moses be fulfilled; yea, it shall be all fulfilled, every jot and tittle, and none shall have passed away.
14 And behold, this is the whole meaning of the law, every whit pointing to that great and last sacrifice; and that great and last sacrifice will be the Son of God, yea, infinite and eternal.
Alma 34

So Gileadi's claim that this mortal Davidic Servant will sacrifice himself for the sins of the people and make an intercession for them also flies in the face of the words of Alma, who said that Christ would offer the last sacrifice, which would be infinite and eternal.

Gileadi's interpretation of Isaiah 53:11-12 is completely false.

[Alexander]

Gileadi's interpretation of Isaiah 53:11-12 is completely false.

Ah, ok is see what you're saying. Yeah, none of Isaiah 53 is about the davidic servant. You're right.

[LDS Watchman]

The end of 52 is about the Davidic servant, 51 actually says there are two servants (the two marred sons who lie in the street of Jerusalem; the Josephite and Davidic servants), and 53 is about Christ.

Obviously 53 is an entirely new revelation, considering it opens up with "Who hath believed our report, and to whom is the arm of the Lord revealed?"

Not that hard to comprehend.

Yes, Isaiah 53 is about Christ. That's as plain as day. Gileadi saying that verses 11 and 12 are not about Christ is egregious and really undermines his credibility as an authority on the scriptures.

Isaiah 51 does mention two sons who lie in the streets of Jerusalem, which is mentioned in Revelation as well. Not sure where you are getting the idea that these two sons are the Josephite and Davidic Servants. It doesn't say anything like that in Isaiah 51.

There doesn't appear to be any clear connection between either of these two sons and the end of Isaiah 52 or Isaiah 53.

[Subcomandante]

How the Jews of today interpret Isaiah 53 is quite interesting.

Here is what the Hebrew says:

“Who can believe what we have heard?
Upon whom has the arm of the LORD been revealed?

For he has grown, by His favor, like a tree crown,
Like a tree trunk out of arid ground.
He had no form or beauty, that we should look at him:
No charm, that we should find him pleasing.

He was despised, shunned by men,
A man of suffering, familiar with disease.
As one who hid his face from us,
He was despised, we held him of no account.

Yet it was our sickness that he was bearing,
Our suffering that he endured.
We accounted him plagued,
Smitten and afflicted by God;

But he was wounded because of our sins,
Crushed because of our iniquities.
He bore the chastisement that made us whole,
And by his bruises we were healed.

We all went astray like sheep,
Each going his own way;
And the LORD visited upon him
The guilt of all of us.”

He was maltreated, yet he was submissive,
He did not open his mouth;
Like a sheep being led to slaughter,
Like a ewe, dumb before those who shear her,
He did not open his mouth.

By oppressive judgment he was taken away,
Who could describe his abode?
For he was cut off from the land of the living
Through the sin of my people, who deserved the punishment.

And his grave was set among the wicked,
And with the rich, in his death
Though he had done no injustice
And had spoken no falsehood.

But the LORD chose to crush him by disease,
That, if he made himself an offering for guilt,
He might see offspring and have long life [euphemism: He will see His [the Lord's] Arm],
And that through him the LORD’s purpose might prosper.

Out of his anguish he shall see it;
He shall enjoy it to the full through his devotion.
“My righteous servant makes the many righteous,
It is their punishment that he bears;

Assuredly, I will give him the many as his portion,
He shall receive the multitude as his spoil.
For he exposed himself to death
And was numbered among the sinners,
Whereas he bore the guilt of the many
And made intercession for sinners.”

It is very clear, clear as day, that chapter 53 is talking about Jesus Christ. There is only ONE that atones for all of us, and that is Jesus Christ.

Here's a cool video

That video ain't cool. It's awesome!

[Luke]

On a related note: Atticus, do you believe in a Davidic Servant?

[LDS Watchman]

I think debates about scriptural interpretations are superfluous. Most scriptures have many multiple meanings and prophecies can have dual, even multiple, fulfillments.

The Spirit will usually interpret a scripture for you a certain way depending on what you need at that particular moment. It's why different things pop out to us at different reading times.

Therefore, both interpretations can be right.

I agree. Many of these prophecies have dual meanings. The servant is a “type” of Christ just as other prophets in the scriptures were.

Gileadi claims that Christ is a "type" of the Davidic Servant. Not the other way around.. That's an important distinction to make.

And he also doesn't say that Isaiah 53:11-12 is a dual prophecy of both Christ and the Davidic Servant. He says those verses refer exclusively to the Davidic Servant and not to Christ.

[LDS Watchman]

On a related note: Atticus, do you believe in a Davidic Servant?

Not in the way Gileadi claims.

The central message of Isaiah and the rest of the prophets is not the coming of a last days servant of Jesus Christ. I believe most of the things Gileadi claims apply to this mortal "Davidic Servant" actually apply to Christ.

Some may apply to a last days servant, likely Joseph Smith, or multiple servants, though.

[~ternal-tummim]

The text mentions a single servant, without any clue that there is a switch being made.

Well the voice changes.

I mean, that’s a pretty major thing. For those of us who notice such things. <shrug>. Whatevs.

[Luke]

On a related note: Atticus, do you believe in a Davidic Servant?

Not in the way Gileadi claims.

The central message of Isaiah and the rest of the prophets is not the coming of a last days servant of Jesus Christ. I believe most of the things Gileadi claims apply to this mortal "Davidic Servant" actually apply to Christ.

Some may apply to a last days servant, likely Joseph Smith, or multiple servants, though.

Isaiah is clearly a repeating prophecy (according to internal evidences and the words of many prophets including the Lord Himself in the Book of Mormon) so I don’t disagree with either you or Gileadi.

There clearly needs to be a setting in order and a rallying of God’s people in the last days. This will be done by this “Davidic Servant” according to the Scriptures, Joseph Smith, and others.

I agree that there are multiple servants, especially before the coming of this “Davidic Servant”.

[LDS Watchman]

The text mentions a single servant, without any clue that there is a switch being made.

Well the voice changes.

I mean, that’s a pretty major thing. For those of us who notice such things. <shrug>. Whatevs.

The voice changes between Isaiah 53:1-10 and verses 11-12? How so?

[LDS Watchman]

On a related note: Atticus, do you believe in a Davidic Servant?

Not in the way Gileadi claims.

The central message of Isaiah and the rest of the prophets is not the coming of a last days servant of Jesus Christ. I believe most of the things Gileadi claims apply to this mortal "Davidic Servant" actually apply to Christ.

Some may apply to a last days servant, likely Joseph Smith, or multiple servants, though.

Isaiah is clearly a repeating prophecy (according to internal evidences and the words of many prophets including the Lord Himself in the Book of Mormon) so I don’t disagree with either you or Gileadi.

There clearly needs to be a setting in order and a rallying of God’s people in the last days. This will be done by this “Davidic Servant” according to the Scriptures, Joseph Smith, and others.

I agree that there are multiple servants, especially before the coming of this “Davidic Servant”.

What makes you say that Isaiah is "clearly a repeating prophecy (according to internal evidences and the words of many prophets including the Lord Himself in the Book of Mormon)?"

[~ternal-tummim]

The text mentions a single servant, without any clue that there is a switch being made.

Well the voice changes.

I mean, that’s a pretty major thing. For those of us who notice such things. <shrug>. Whatevs.

The voice changes between Isaiah 53:1-10 and verses 11-12? How so?

Atticus, get serious. Don’t waste my time playing dumb. Please and thank you.

Blessings in Christ to you.

[LDS Watchman]

The text mentions a single servant, without any clue that there is a switch being made.

Well the voice changes.

I mean, that’s a pretty major thing. For those of us who notice such things. <shrug>. Whatevs.

The voice changes between Isaiah 53:1-10 and verses 11-12? How so?

Atticus, get serious. Don’t waste my time playing dumb. Please and thank you.

Blessings in Christ to you.

Not playing dumb. How does the voice change from verse 10 to verse 11?

[Robin Hood]

On a related note, I believe we have conflated the Davidic Servant and the One Mighty & Strong.
The OM&S is exclusively a Mormon issue dealing with apostasy and renewal in the restoration and the establishment of a physical Zion, while the DS is a character on the world stage.

[Mamabear]

I think debates about scriptural interpretations are superfluous. Most scriptures have many multiple meanings and prophecies can have dual, even multiple, fulfillments.

The Spirit will usually interpret a scripture for you a certain way depending on what you need at that particular moment. It's why different things pop out to us at different reading times.

Therefore, both interpretations can be right.

I agree. Many of these prophecies have dual meanings. The servant is a “type” of Christ just as other prophets in the scriptures were.

Gileadi claims that Christ is a "type" of the Davidic Servant. Not the other way around.. That's an important distinction to make.

And he also doesn't say that Isaiah 53:11-12 is a dual prophecy of both Christ and the Davidic Servant. He says those verses refer exclusively to the Davidic Servant and not to Christ.

From Isaiah explained chapter 53:11:
“The positioning of verses 1-10 between the two servant passages (Isaiah 52:13-15; 53:11-12) suggests a close affinity between their subjects. Jehovah and his servant—both of whom serve as proxy saviors but on different spiritual levels—resemble one another in many aspects of their descent and ascent phases. What is said of one is thus typical also of the other. The spiritual salvation Jehovah obtains by paying the price of his people’s transgressions under God’s law of justice, however, is unique to him, whereas the temporal salvation the servant obtains is obtained by others of Jehovah’s servants as well.

King Hezekiah’s role as a proxy savior in obtaining his people’s temporal salvation under the terms of the Davidic Covenant (Isaiah 37:35-36; 38:4-6) nevertheless serves as a type of both Jehovah and his servant. Although verse 11—in which Jehovah speaks of his “servant” or vassal—specifically addresses the servant’s role of proxy savior, all three—Jehovah, his servant, and Hezekiah, each on his own level—“bear their [people’s] iniquities” when answering for their disloyalties. All three proxy saviors, in other words, take their peoples’ covenant curses upon themselves and suffer on their account.“

[inho]

Jesus comments on Isaiah 52 and 54 in 3 Nephi 20-22. There the focus is in the last days and the second coming. Which I think is different than Abinadi's viewpoint. There seems to be many levels in Isaiah prophecies.

[LDS Watchman]

I think debates about scriptural interpretations are superfluous. Most scriptures have many multiple meanings and prophecies can have dual, even multiple, fulfillments.

The Spirit will usually interpret a scripture for you a certain way depending on what you need at that particular moment. It's why different things pop out to us at different reading times.

Therefore, both interpretations can be right.

I agree. Many of these prophecies have dual meanings. The servant is a “type” of Christ just as other prophets in the scriptures were.

Gileadi claims that Christ is a "type" of the Davidic Servant. Not the other way around.. That's an important distinction to make.

And he also doesn't say that Isaiah 53:11-12 is a dual prophecy of both Christ and the Davidic Servant. He says those verses refer exclusively to the Davidic Servant and not to Christ.

From Isaiah explained chapter 53:11:
“The positioning of verses 1-10 between the two servant passages (Isaiah 52:13-15; 53:11-12) suggests a close affinity between their subjects. Jehovah and his servant—both of whom serve as proxy saviors but on different spiritual levels—resemble one another in many aspects of their descent and ascent phases. What is said of one is thus typical also of the other. The spiritual salvation Jehovah obtains by paying the price of his people’s transgressions under God’s law of justice, however, is unique to him, whereas the temporal salvation the servant obtains is obtained by others of Jehovah’s servants as well.

King Hezekiah’s role as a proxy savior in obtaining his people’s temporal salvation under the terms of the Davidic Covenant (Isaiah 37:35-36; 38:4-6) nevertheless serves as a type of both Jehovah and his servant. Although verse 11—in which Jehovah speaks of his “servant” or vassal—specifically addresses the servant’s role of proxy savior, all three—Jehovah, his servant, and Hezekiah, each on his own level—“bear their [people’s] iniquities” when answering for their disloyalties. All three proxy saviors, in other words, take their peoples’ covenant curses upon themselves and suffer on their account.“

Any believing Christian who reads Isaiah 53:11-12 can immediately recognize that these verses are speaking of Jesus Christ and His atoning sacrifice, where he literally takes the sins of the people upon Himself, not of some mortal who suffers for the people's sins in order to provide temporal salvation.

The atoning sacrifice of Jesus Christ is not some type of a future sacrifice by a mortal servant of the sins of his people.

There aren't three (or more) proxy saviors for the people.

Perhaps Gileadi should have paid better attention to Isaiah 43, where the Lord says:

11 I, even I, am the Lord; and beside me there is no saviour.

I will also add that there's nothing in Isaiah 37:35-36 and 38:4-6 that even remotely suggests that Hezekiah was some proxy savior who suffered for the sins of the people in order to provide a temporal salvation for them. It seems Gileadi is pulling this whole proxy savior thing out of thin air. The scriptures do not support what he is saying at all and actually expose his false interpretations.