Tanakh Prophecy
"And they made His grave with the wicked, but with the rich at His death."
Fulfillment
"A rich man from Arimathea, named Joseph… laid it in his own new tomb."
Rabbinic Sources
"The Servant's burial is with the wealthy despite criminal death."
Deep Dive: Buried in a rich man's tomb
Historical Context
The prophecy of Isaiah 53:9 is rooted in the historical context of the Babylonian Exile and the subsequent return to Jerusalem. Isaiah, traditionally attributed to the prophet of the same name, is believed to have been written in the 8th century BCE, although the chapter in question is often linked to a later period, likely during the 6th century BCE. This was a time of great turmoil for the Jewish people, marked by their displacement and longing for redemption. The text is directed toward a nation grappling with its identity in the face of suffering and oppression.
Isaiah's portrayal of the "Suffering Servant" serves as a theological and literary pivot that anticipates a messianic figure who would endure suffering on behalf of the people. Archaeological evidence, including the discovery of the Dead Sea Scrolls, supports the antiquity of these texts and their significance within the Jewish tradition. The scrolls contain multiple copies of Isaiah, affirming its central role in Jewish thought and its messianic implications.
Textual Analysis
The key Hebrew phrase in Isaiah 53:9 is "עם רָשָׁעִים קְבָרֻוּ" (im rashaim kevaru), which translates to "made His grave with the wicked." The term "רָשָׁעִים" (rashaim) generally refers to the wicked or the guilty, suggesting a juxtaposition between the Servant's suffering and the nature of his burial. The phrase "ועם עשירים במותו" (ve-im ashirim b'motoh) translates to "but with the rich at His death," indicating a significant shift in expectations regarding the fate of this Servant.
Different translations, such as the Jewish Publication Society (JPS) and the New International Version (NIV), highlight nuances in the interpretation of these phrases. The JPS translation emphasizes the grave's association with the wicked, while the NIV underscores the contrast with the rich man's involvement. This duality invites a deeper exploration of the Servant's identity and the implications of his burial.
Fulfillment Evidence
The New Testament passage in Matthew 27:57–60 presents a direct fulfillment of the Isaiah prophecy, as it recounts how Yeshua's body was laid in a tomb belonging to Joseph of Arimathea, described as a rich man. This detail not only aligns with the prophetic text but also emphasizes the significance of the burial site in the broader narrative of Yeshua's death and resurrection.
Critics may argue that the circumstances surrounding Yeshua's burial do not constitute a true fulfillment of the prophecy, as it may seem coincidental that a wealthy individual facilitated the burial. However, the specificity of Joseph's wealth and his actions, as documented by Matthew, strengthens the argument for intentional fulfillment. Additionally, historical records, such as those found in the writings of Josephus, affirm the existence of wealthy individuals among the Jewish elite during this period, further corroborating the context for such a burial.
Rabbinic Perspectives
Traditional rabbinic interpretations, particularly in Targum Isaiah 53:9, articulate a nuanced understanding of this prophecy. The Targum states, "The Servant's burial is with the wealthy despite criminal death," indicating an acknowledgment of the Servant's unjust suffering and the paradox of his burial among the wealthy. Such interpretations reflect an early messianic reading that resonates with the Christian understanding of Yeshua as the Suffering Servant.
Moreover, the Talmud and Midrash literature often discuss the nature of the Servant and his suffering, reinforcing the belief that the Servant’s fate is tied to the redemption of Israel. These texts provide a rich tapestry of thought that supports the messianic interpretation of Isaiah 53, illustrating how early Jewish scholarship recognized the significance of this passage in relation to eschatological expectations.
Significance for Today
The prophecy of Isaiah 53:9 remains profoundly relevant for contemporary believers and seekers. It articulates the theme of suffering and redemption, which resonates deeply within the Christian faith as well as among Messianic Jews who recognize Yeshua as the fulfillment of this ancient prophecy. The understanding of the Suffering Servant invites reflection on the nature of sacrifice, the injustices faced by individuals, and the hope for ultimate redemption.
In a world fraught with suffering, this prophecy serves as a reminder of the transformative power of humility and sacrifice, urging believers to embody these values in their lives. Furthermore, it connects to the broader messianic narrative that spans both the Tanakh and the New Testament, illustrating the continuity of God's redemptive plan throughout history. As such, Isaiah 53:9 encourages both introspection and action, inspiring believers to seek justice and compassion in their communities while holding onto the hope of messianic fulfillment.
Two Millennia of Adversary Positions
10 eras of objections to this prophecy, with primary sources and Messianic corrections.
Targum Jonathan
Verse Describes Divine Judgment, Not Burial
"And he will deliver the wicked into hell, and those that are rich in possessions which they have obtained by violence, unto the death of destruction, that they who commit sin may not be established, nor speak deceits with their mouth."
Targum Jonathan, an early Aramaic translation and commentary, reinterprets Isaiah 53:9 entirely. It removes the concept of a literal burial and transforms the verse into a declaration of eschatological judgment, stating that the Messiah will deliver the wicked to hell and the violent rich to destruction.
Targum Jonathan
Verse Describes Punishment of the Wicked, Not Servant's Burial
"And he will deliver the wicked to Gehinnom, and the rich in properties who were violent, to the destruction of the eternal fire, so that they who commit sin will not be established, nor speak deceits with their mouth."
Targum Jonathan, an Aramaic translation and interpretation of the prophetic books, radically reinterprets this verse. Instead of describing the Servant's burial, it recasts the verse as a prophecy of God's judgment, stating that God will deliver the wicked to Gehenna and destroy the sinful rich, thereby protecting the righteous from their influence.
Rashi
Servant is Israel; 'Rich' Means 'Wicked'
"And he gave his grave to the wicked: He gave himself over to be buried according to whatever the wicked ones of the nations would decree for him... and with the rich in his deaths: ...That rich man is a wicked man, as we find in connection with the men of Sodom (Gen. 13:13), and the Holy One, blessed be He, is exacting with the righteous."
Rashi interprets the Suffering Servant not as the Messiah, but as the collective nation of Israel. He explains this verse as Israel being 'given over' to burial by the wicked nations. Rashi also dissolves the contrast in the verse by citing a Talmudic interpretation that equates the 'rich' (ashir) with the 'wicked' (rasha), thus arguing the verse simply states the Servant suffers at the hands of the wicked.
Rashi
Israel's Grave with the Wicked, Exaltation with the Rich
"He consented that they should be given a grave like the wicked, like the nations whom they slew... And with the rich in his death. And with the rich man was his high place in his death. That is to say, after his death, his high place will be with the rich, the kings, for he will inherit their glory."
Rashi, interpreting the Suffering Servant as the nation of Israel, explains that Israel was given a disgraceful grave alongside the wicked nations that oppressed them. However, the second half of the verse signifies a reversal: 'with the rich in his death' means that after its 'death' (exile and suffering), Israel will be exalted to a 'high place' (a figurative reading of 'b'motav') alongside the wealthy and powerful, i.e., the kings of the earth.
Bart Ehrman
The Burial Account is a Literary Invention
"In fact, as we will see, it is not even clear that Jesus was buried by Joseph of Arimathea. This may be a story that Mark made up."
Bart Ehrman asserts that the story of Jesus' burial by Joseph of Arimathea is likely a literary creation by the Gospel author Mark, designed to create a fulfillment of Isaiah 53:9. He argues that as a victim of Roman crucifixion, Jesus's body would have been left for scavengers or disposed of in a common criminals' grave, making an honorable burial by a rich man historically implausible.
John Dominic Crossan
Jesus's Body Was Left Unburied and Eaten by Dogs
"What happened to the body of Jesus? It was probably consumed by dogs... In the Roman Empire, the standard fate for the crucified, as for all lower-class criminals and victims of violence, was to be left unburied for the dogs and the birds of the air."
John Dominic Crossan argues that, contrary to the Gospel accounts, Jesus's body was not buried at all. He posits that the standard Roman practice for executed lower-class criminals was to leave their bodies on the cross to be consumed by scavenging animals. Therefore, the story of Joseph of Arimathea burying Jesus in a rich man's tomb is a later theological invention created to align Jesus's story with prophecy.
Tovia Singer
Christian Translation is Flawed ('Deaths' Plural)
"The ninth verse, however, is not only speaking of the righteous servant’s death, but rather his deaths. The verse reads, '...with a rich man in his deaths (b’mosav).' The word b’mosav is plural, and means 'deaths.' How can one person have multiple deaths?"
Rabbi Tovia Singer argues that the Christian understanding of Isaiah 53:9 relies on a mistranslation. He points to the Hebrew word 'b'motav' (בְּמֹתָיו), arguing it is plural and means 'in his deaths,' which would be nonsensical for a single individual. He concludes the verse cannot be referring to Jesus's single death and burial.
Tovia Singer
Verse Refers to Israel's Exile Among Pagan 'High Places'
Rabbi Tovia Singer argues that the Christian translation of Isaiah 53:9 is flawed and that the verse has nothing to do with a burial. He contends the Hebrew word 'b'motav' (בְּמֹתָיו) does not mean 'at his death' but refers to 'high places' (bamot), or pagan altars. In this reading, the verse describes the Jewish people (the Servant) in exile, being subjected to the idolatrous practices of the 'wicked' and 'rich' gentiles. The entire narrative is about national suffering and vindication, making the application to Jesus's personal burial a distortion of the text's meaning.
IslamQA.info
Premise is False; Jesus Was Never Crucified or Buried
"The Jews did not kill the Messiah ‘Eesa ibn Maryam (Jesus the son of Mary), the Messenger of Allah, and they did not crucify him, rather it was made to appear that way to them... Since he was not killed or crucified, but Allah raised him up to Him, he was not buried and does not have a grave on earth."
The standard Islamic position fundamentally rejects the premise of the prophecy's fulfillment by denying the historical event itself. Based on the Quran, it is taught that Jesus was not crucified or killed, but rather that God made it appear so to his enemies and raised him alive to heaven. Therefore, any discussion of his burial is irrelevant as it never happened.
IslamQA.info
Jesus Was Never Crucified, Therefore Never Buried
"but they killed him not, nor crucified him, but the resemblance of ‘Eesa (Jesus) was put over another man (and they killed that man), and those who differ therein are full of doubts... For surely; they killed him not"
According to Islamic doctrine, Jesus was never crucified or killed. Instead, God made someone else look like Jesus, and this substitute was crucified in his place while Jesus himself was raised to heaven. Therefore, the entire narrative of Jesus's burial, whether in a rich man's tomb or otherwise, is false because the prerequisite event—his death on a cross—never occurred.