Isaiah 53 check out the He, him and his, they all refer to The Arm of YHWH who is Yahushua.

In the original scriptures, there were no chapters and verse numbers. The subject begins in Isaiah 52 >>
Yeshayahu 52

52:13 Behold, my servant  shall deal prudently, he shall be exalted and extolled, and be very high.

52:14 As many were astonied at theehis visage was so marred more than any man, and his form more than the sons of men:

52:15 So shall he sprinkle many nations; the kings shall shut their mouths at  him: for that which had not been told them shall they see; and that which they had not heard shall they consider.

Yeshayahu 53                                                  *
53:1 Who hath believed our report? and to whom is the arm of YHWH revealed?
53:2 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.
53:3 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.
53:4 Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him stricken, smitten of Elohim, and afflicted.
53:5 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.
53:6 All we like sheep have gone astray; we have turned every one to his own way; and YHWH hath laid on him the iniquity of us all.
53:7 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.
53:8 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.
53:9 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.
53:10 Yet it pleased YHWH 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 YHWH shall prosper in his hand.
53:11 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.
53:12 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.
Yeshayahu 53 Orthodox Jewish Bible (OJB)
53 Who hath believed our report? And to whom is the Zero’a Hashem [Yeshayah 52:10] revealed?

For he shall grow up before him as a tender plant, and as a Shoresh (Root, Shoresh Yishai, Moshiach, Yeshayah 11:10, Sanhedrin93b) 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 [Chaggai 2:7] him.

He is despised and chadal ishim (rejected by men); a man of sorrows, and acquainted with suffering; and we hid as it were our faces from him; he was despised, and we esteemed him not.

Surely he hath borne our sufferings, and nasah (carried [Vayikra 16:22; Yeshayah 53:12)] our sorrows; yet we did esteem him stricken, [i.e., like a leper is stricken] smitten of G-d, and afflicted [see verse 8 below].

But he was pierced [Yeshayah 51:9; Zecharyah 12:10 Sukkah 52a, Tehillim 22:17 Targum Hashivim] for our transgressions, he was bruised mei’avonoteinu (for our iniquities); the musar (chastisement) (that brought us shalom [Yeshayah 54:10] was upon him [Moshiach]; and at the cost of his (Moshiach’s) chaburah (stripes, lacerations) we are healed.

All we like sheep have gone astray; we have turned every one to his own derech (way; see Prov 16:25); and Hashem hath laid on him [Moshiach] the avon (iniquity, the guilt that separates from G-d) of us all.

He was oppressed, and he was afflicted, yet he opened not his mouth; he is brought as a seh (lamb; see Shemot 12:3) to the slaughter, and as a sheep before her shearers is dumb, so he openeth not his mouth.

He was taken from prison and from judgment; and who of his generation declared? For he was cut off [Daniel 9:26; Vayikra 17:10] out of Eretz Chayyim [this refers to the mot of Moshiach Ben Dovid, see v.12] mipesha ami (for the transgression of my people [Yisroel]) nega (plague cf Ps 91:10) lamo ([fell] on him [i.e., Moshiach; in light of Ps 11:7 and Job 22:2 we are warranted in saying the suffix is a singular, "him," not "them". Cf Gen 9:26-27; Deut 33:2; Isa 44:15; also compare Divrey Hayamim Alef 21:17]).

And he made his kever (grave) with the resha’im, and with the oisher (rich man; see Mt 27:57-60) bemotayv (in his deaths, intensive plural should be translated singular, death); because he had done no chamas (violence), neither was any mirmah (deceit) in his mouth. T.N. We stray as sheep; we return in Moshiach as children (zera); the Techiyas HaMoshiach (Resurrection of Moshiach) predicted in v. 10 [Dead Sea Scrolls Isaiah Scroll says Moshiach "will see the light [of life];" see also the Targum HaShivim]

10 Yet it pleased Hashem to bruise him; He hath put him to suffering; when Thou shalt make his nefesh an asham offering for sin, he (Moshiach) shall see zera [see Psalm 16 and Yn 1:12 OJBC], He shall prolong his yamim (days) and the chefetz Hashem (pleasure, will of Hashem) shall prosper in his [Moshiach’s] hand.

11 He [Hashem] shall see of the travail of his [Moshiach’s] nefesh, and shall be satisfied; by knowledge of him [Moshiach] shall Tzadik Avdi ["My Righteous Servant," Moshiach, Zecharyah 3:8, Yirmeyah 23:5; Zecharyah 6:11-12, Ezra 3:8 Yehoshua, Yeshua shmo] justify many (Ro 5:1); for he [Moshiach] shall bear their avon (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 nefesh unto mavet (death); and he was numbered with the transgressors; and he nasah (Lv 16:22, carried) (like the Yom Kippur scapegoat) the sin of many, and made intercession [did the work of a mafgi’a, intercessor] for the transgressors [see Lk 23:34 OJBC].
More Arm of YHWH verses
Isaiah 51:9-10
Awake, awake, put on strength, arm of Yahweh; awake, as in the days of old, the generations of ancient times. Isn't it you who cut Rahab in pieces, who pierced the monster?
Isn't it you who dried up the sea, the waters of the great deep; who made the depths of the sea a way for the redeemed to pass over?
Isaiah 59:14 Justice is turned back, And righteousness stands far away; For truth has stumbled in the street, And uprightness cannot enter. 15 Yes, truth is lacking; And he who turns aside from evil makes himself a prey. Now YHWH saw, And it was displeasing in His sight
that there was no justice.
16 And He saw that there was no man, And was astonished that there was no one to intercede; Then His own arm brought salvation - (Yahushua) to Him, And His righteousness upheld Him. 17 He put on righteousness like a breastplate, And a helmet of salvation on His head; And He put on garments of vengeance for clothing And wrapped Himself with zeal as a mantle.

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Comment by William H. on July 23, 2016 at 7:12pm

The following are comments by "rabbis" throughout history who have confessed that Is.53 relates to Messiah (and Israel). (For the record) This isnt a claim that they knew and recognized Yeshua as Messiah  but does give some perspective on Is.53 that flows with the Tanakh and Jewish theology as well as "Christian" doctrine! 

1. Jonathan ben Uzziel’s Targums, on this passage dating from the 1st century C.E., begins Isaiah 52:13 by immediately identifying the suffering servant as the Messiah saying,...  2. The Babylonian Talmud states: Rabanan say that Messiah’s name is The Suffering Scholar of Rabbi’s House (or The Leper Scholar) for it is written, “Surely He hath born our grief and carried our sorrows, yet we did esteem him stricken, smitten of God and afflicted.”[ 
3. The Babylonian Talmud also states: The Messiah—what is his name?…The Rabbis say, The leprous one; those of the house of Rabbi say, The sick one, as it is said, “Surely he hath borne our sicknesses.”
4. In Midrash Siphré, we find the following: R. Yosé the Galilaean said, Come forth and learn the righteousness of the King Messiah..., “He was wounded,” etc.) justify all generations
5. In Midrash Thanhuma, : R. Nahman say, The word “man” in the passage, every man a head of the house of his fathers (Num. i. 4), refers to the Messiah the son of David, as it is written, “Behold the man whose name is Zemah” (the branch); where Yonathan interprets, Behold the man Messiah (Zech. Vi. 12): and so it is said, “A man of pains and known to sickness.”[7]
6. In Midrash P’siqtha, it states: 
The Holy One brought forth the soul of the Messiah, and said to him…Art thou willing to…redeem my sons…? as it is written, “Surely our sicknesses he hath carried.” The Messiah answered, I will take them upon me gladly. 
7. In Midrash Konen, we find the following: 
The fifth mansion in Paradise…there dwell Messiah son of David, ....“Bear thou sufferings and wounds wherewith the Almighty doth chastise thee for Israel’s sin;” and so it is written, He was wounded for our transgression, bruised for our iniquities, until the time when the end should come.
8, Bamidbar Rabba states: “Like Moses, Messiah will be revealed, then hidden, then revealed again.”
9. Concerning Isaiah 52:13, Yalkut II states: “Messiah…He shall be higher than Abraham
10. The Musaf prayer for Yom Kippur was written in the 7th century. Part of this prayer (the Machzor) states: 
Our righteous anointed] is departed from us; horror hath seized us, and we have none to justify us. He hath borne the yoke of our iniquities, and our transgressions, and was wounded because of our transgressions. Here, the Musaf prayer applies Isaiah 53

11. The Zohar, thought to have been written either by Shi’on ben Yohai in the 2nd century or by a Spanish rabbi in the 13th century, states: There is in the garden of Eden a palace called the Palace of the sons of sickness: this palace the Messiah then enters, and summons every sickness, every pain, and every chastisement of Israel; they all come and rest upon him.....and this is that which is written, “Surely our sickness he hath carried.” 
12. Rabbi Mosheh had-Darshan of Narbonne, a rabbi of the 11th century, in his Bereshith Rabbah, repeatedly applies Isaiah 52:13 through Isaiah 53:12 to the Messiah
13. An 11th century writing, Mysteries of R. Shi’on ben Yohai, states: Messiah, the son of Ephraim, will die there, and Israel will mourn for him. as it is written, “Despised and forlorn of men;” 
14. Rabbi Tobiyyah ben Eliezer, a rabbi of the 11th century, in his Legah Tov, states: it is said, “Behold my servant shall prosper; he will be high and exalted, and lofty exceedingly.”Here, Rabbi ben Eliezer applies Isaiah 52:13 to the Messiah.
15. Rashi, toward the end of the 11th century, was the first to apply Isaiah 53 to Israel only (Even though Messiah is of Israel and the portion obviously speaks of an individual who atones for the people who have strayed/ In Jewish law an unclean thing cant cleanse its self). Initially, he applied it to the Messiah. (See Sanhedrin 93.) Only after the political Crusades and great growth in "Christianity" began did Rashi assert that the suffering servant was Israel. (thus Changing the precedence of the sages which carries the authority thus changing the religion in view of this for anyone who follows His commentaries)  ] However, Rashi’s new view was seen as an aberration from the traditional view (that it spoke of the Messiah). 
16. Maimonides (1135-1204), perhaps the most famous rabbi of all time, in a letter to Jacob Alfajumi, stated: 
What is to be the manner of Messiah’s advent, and where will be the place of His first appearance? . . . And Isaiah speaks similarly of the time when he will appear In this quote, Maimonides applied Isaiah 52:15 and Isaiah 53:2 to the Messiah

17. Rabbi Moshe Kohen Ibn Crispin of Cordora and Toledo, Spain, writing about this passage in approximately 1350, stated: 
I am pleased to interpret it, in accordance with the teaching of our Rabbis, of the King Messiah, and will be careful, so far as I am able, to adhere to the literal sense: thus, possibly, I shall be free from the fancied and far fetched interpretations of which others have been guilt] 
18. Don Yitzhaq Abarbanel, writing in about 1500 C.E., made a statement that is particularly significant because his own view was that Isaiah was not speaking of the Messiah. Concerning Isaiah 52:13 through Isaiah 53:12, he stated: 
The first question is to ascertain to whom it refers: for the learned among the Nazarenes expound it of the man who was crucified in Jerusalem at the end of the second Temple, and who, according to them, was the Son of God, and took flesh in the virgin’s womb, as is stated in their writings. But Yonathan ben Uzziel interprets it in the Thargum of the future Messiah; but this is also the opinion of our learned men in the majority of their Midrashim.. In spite of his personal view, Abarbanel was honest enough to admit that the majority of the rabbis of the Midrashim took the passage to speak of the Messiah. He thus agreed that this was the dominant Jewish view of the period of the Targumim and the Midrashim. 

19. In the 16th century, Rabbi Sa’adyah Ibn Danan of Grenada concerning the same Isaiah passage: 
One of these, R. Joseph ben Kaspi, was led so far as to say that those who expounded it of the Messiah, who is shortly to be revealed, gave occasion to the heretics to interpret it of Jesus. Thus, Rabbi Ibn Danan asserted that the dominant view of Isaiah 53 of the Talmudic period was that it referred to the sufferings of the Messiah
20. Rabbi Moshe El-Sheikh was a disciple of Joseph Caro, author of the Shulchan Aruch. Writing in the latter half of the 16th century, Rabbi El-Sheikh stated: Our Rabbis of blessed memory with one voice accept and affirm the opinion that the prophet is speaking of the King Messiah
21. Rabbi Eliyyah de Vidas, writing from the latter half of the 16th century, stated: 
…and this is that which is written, But he was wounded for our transgressions, bruised for our iniquities, the meaning of which is that since the Messiah bears our iniquities .....
22. In the 17th century, Rabbi Naphthali ben Asher Altschuler stated: I am surprised that Rashi and R. David Kimchi have not, with the Targums, applied it to the Messiah (a movement to discredit Yeshua since he was a threat to the social status and authority of many men steeped in man made laws and traditions)
23. Herz Holmberg in his Korem, written in 1818, wrote: 
The fact is, that it refers to the King Messiah, who will come in the latter days, when it will be the Lord’s good pleasure to redeem Israel from among the different nations of the earth. 
24. Before his death on June 12, 1994, Lubavitcher Rabbi Menachem Schneerson was considered by many in his ultra-orthodox sect to be the Messiah (Moshioch in Hebrew). He was very ill during his last months. His followers placed an advertisement in the Manhattan Jewish Sentinel less than two months before his death. The advertisement stated: Moshiach is described as one who is ill,and he is wounded for our transgressions (Yeshayahu 53)"... While a number of Jews saw this man as anointed the general consensus is that he was Not King Messiah. However once again we see his sect using Is.53 to point to Messiah! MORE 

Is.53 clearly mentions ***both Israel and Messiah*** Of Israel. However those who lift themselves up often insist its Only about Israel thus ignoring much of what was said: (So you can see i dont totally agree with the title of the following however it holds alot of edifying info on the subject so here it is):;

Comment by Linda on May 15, 2015 at 8:53am
And [Jesus] beginning with Moses and all the prophets, .... explained to them what was said in all the Scriptures concerning himself. (Lk 24:27).

[Jesus] said to them, "This is what I told you while I was still with you: Everything must be fulfilled that was written about me in the Law of Moses, the Prophets and the Psalms. Luke 24:44.
Comment by Denise Grande on May 14, 2015 at 8:41pm

I would like to add Isaiah 50:4-9 

The Lord God hath given Me the tongue of the learned, that I should know how to speak a word in season to him that is weary; he wakeneth morning by morning, he wakeneth Mine ear to hear as the learned.

The Lord God hath opened mine ear, and I was not rebellious, neither turned away back.

I gave My back to the smiters, and My cheeks to them that plucked off the hair: I hid not My face from shame and spitting.

For the Lord God will help Me; therefore shall I not be confounded: therefore have I set My face like flint, and I know that I shall not be ashamed.

He is near that justifieth Me; who will contend with Me? let us stand together; who is My adversary? let him come near to Me. 

Behold, the Lord God will help Me; who is he that shall condemn Me? lo, they all shall wax old as a garment; the moth shall eat them up.

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