The text of the image is in French, I will try to translate it for you
Just as Isaiah prophesied (Isaiah 53:4-12), Jesus was to die (Jn 2:18-22, Mt 16:21, Mk 8:31, Lk 24:44-46…), judged as a wicked man (Lk 22:37), in silence (Mk 14:61), for the remission of sins (Mt 26:28, 1 Jn 2:2, Heb 9:14, 1 P 1:18-19…).
Can we honestly think that it does not concern him?
Rebuttal of objections to this prophecy:
I. Rabbinical literature has long attributed this chapter to the messiah:
- Sanhedrin Talmud 98b: "The Messiah is called the leper member because it is said: "He bore under suffering and bore our sorrows, and we considered him punished, struck by God and humbled" (Is 53:4)".
- R. Moshe Alshich: "With one voice, our rabbis have accepted and affirmed that the prophet[Isaiah] is speaking here of the Messiah King, and we must also adhere to this point of view. (…). Our rabbis say that all the suffering that entered the world, one-third was for David and the fathers, another for the generation in exile and another for the Messiah King." Driver & Neubauer, The Fifty-Third Chapter of Isaiah According to the Jewish Interpreters, Oxford: 1877, pp. 258-259.
- Yepheth Ben'Ali: "For my part, I am inclined (…) to see here an allusion to the Messiah. (…)[The prophet Isaiah] allows us to understand two things: first, that the Messiah will only reach his highest degree of honor after long and severe punishments; second, that these punishments will fall upon him as a sign,[…] The expression "my servant" applies to the Messiah just as it was applied to his ancestor in the verse: "I swore to David my servant" (Ps. 89: 4). »
Driver & Neubauer, The Fifty-Third Chapter of Isaiah, op. cit.
II. Verse 10 does not say that the messiah will have children:
- It is enough to read the original version of the Septuagint to read that "posterity" does not concern the Messiah: https://theotex.org/septuaginta/esaie/esaie_53.html
III. This passage is not a metaphor for the people of Israel:
- Not only is the "servant" clearly dissociated from the people in the preceding chapters, but it would also make little sense when one reads, for example, that he died for the sin of his people when he himself was innocent. He can't be both.
IV. The New Testament is not in contradiction with it:
- "St. Peter says that Jesus will not die (Mt 16:22), even though he recognized him as the messiah (Mt 16:16). So if he recognized it through the Scriptures, then he did not recognize his sacrifice there": This argument starts from the premise that he draws this from the TA, yet verse 17 reads "it is not flesh and blood that revealed this to you, but it is my Father who is in heaven". He therefore did not understand it thanks to the Scriptures but thanks to God. His misunderstanding of the sacrifice is not of God, for Jesus says in verse 23: "Your thoughts are not the thoughts of God, but those of men.
- The fact that Peter did not make this interpretation does not mean that it is false. Jewish sources say that the Messiah will come to open Israel's eyes to the law (and therefore to the understanding of the Torah). Isaiah's Targum reads: "Behold, my servant, the Messiah […] I will direct thee, and give thee for a covenant of the people, for a light of the Gentiles ; To open the eyes of the house of Israel, who are blind to the law"
The Chaldee Paraphrase on the Prophet Isaiah, chapter 42 verse 1.6-7.
Rebbe Loubavitch writes: "The ingenuity necessary to discover the'New Torah' is so profound that it is beyond mortal imagination. […] Therefore, with the advent of the Messiah Era, they will be "revealed' by G-d in the form of "innovative Torah thoughts'."
Rambam, the 13 principles of faith, principles 8 and 9, compiled and adapted by Rabbi Chaim Miller, Kol Menachem, 2007, p.277.
- Psalms 91:10-15 and Hebrews 5:7 only refer to his resurrection. This is consistent because we know that Jesus has repeatedly announced his death: Lk 9:22, Jn 2:18-22, Mt 16:21, Lk 18:31-33, Mk 8:31, etc.