Ibn Ezra, Isaiah & Messiah

The references cited here are taken from Ibn Ezra on Isaiah. All emphasis will be mine.

11:1

ויצא וגו'. רובי המפרשים אמרו כי זה המשיח, והטעם שימות מחנה אשור הצר על ירושלם, ועוד יבא עת גאולת ירושלם השלימה, ולפי דעת רבי משה הכהן שעל חזקיהו רמז, כי הוא דבק עם הפרשה: 

The majority of commentators apply this chapter to the Messiah, as if the prophet said, The Assyrian army, which is now attacking Jerusalem, will perish; but besides this partial deliverance, a time of complete redemption will come for Jerusalem. R. Moses Hakkohen refers the chapter to Hezekiah, on account of its being the continuation of the prophecy recorded in the preceding chapter. *Ibn Ezra does not directly decide in favour of either opinion, but tries throughout the chapter to show that both views can be fairly upheld. The connection with the preceding chapter, however, which is to recommend the view of R. Moses Hakkohen, is a very feeble support, since the transition from momentary relief to the lasting Messianic redemption, even in one and the same chapter, would be quite natural. 

11:10

והיה וגו'. אם על המשיח, שכל העולם כלו תחת רשותו, ועל דעת ר' משה הכהן הנזכר על אות השמש, כי כן כתוב לדרוש המופת (דברי הימים ב' ל"ב ל"א):

 To him shall nations seek. To him, that is, to Messiah, shall nations seek, that is, shall all nations be subjected. But according to the above-mentioned view of R. Moses Hakkohen, *That this chapter refers to King Hezekiah, not to Messiah. this verse may predict the circumstances which would accompany the miracle of the sun; comp. the princes of Babylon, who sent unto him to enquire of the wonder (2 Chron. 32:31). 

11:13

וסרה. שלא יקנא אפרים בעבור שהמשיח הוא ממשפחת יהודה, ואם חזקיהו בעבור עמוד מלכותו: 

The envy also of Ephraim, etc. Ephraim will not be jealous, that Messiah will be of the tribe of Judah; or, if Hezekiah be the person here indicated, that his kingdom will be strengthened. 

50:1

כריתות. גט כריתות:

ספר כריתות 

Bill of divorcement. *The Hebrew text has the words גט כריתות אמכם ובין אשתו. There is no doubt that this passage is corrupt; the original words were perhaps: כריתות אמכם ֗ גט בין איש ובין אשתו; or כריתות ֗ גט ׃ אמכם ֗ ובין אישה the latter suggestion has been adopted for the translation. 

אמכם. ובין אשתו, והנה זה יכחיש דברי ירמיה, ואתן את ספר כריתותיה אליה (ירמיה ג' ח'), והתשובה כי ירמיהו דבר על מלכות ישראל שלעולם לא תקום וכמוהו לא תוסיף קום (עמוס ח' ב'), וישעיהו דבר על מלכות דוד שממנו יהיה משיח: 

Of your mother and her husband.—This verse seems to contradict the prophecy of Jeremiah, I had put her away and given her a bill of divorce (3:8); but in fact the latter refers to the kingdom of the ten tribes which will never again be established; comp. She shall no more rise (Am. 5:2); but Isaiah speaks of the kingdom of the house of David, which will be restored by Messiah.

52:13

הנה ישכיל עבדי. זאת הפרשה קשה מאד: אמרו תועי רוח שהוא רמז לאלהיה', ויפרשו עבדי הגוף, וזה לא יתכן, כי הגוף לא ישכיל ואפי' כשאדם חי, ועוד מה טעם יראה זרע (יאריך ימים), והוא לא היה לו בן, ועוד יאריך ימים ולא היה כן, ועוד ואת עצומים יחלק שלל, והראיה גמורה כי למעלה, כי הולך לפניכם יי, והם ישראל, ואחר כך רני עקרה, והיא כנסת ישראל, והנה טעם עבדי, כל מי שהיה בגלות מישראל והוא עבד השם, ורבים פירשוהו על משיח, בעבור שאמרו קדמונינו ז"ל [מדרש רבה איכה א' ט"ז] כי ביום שחרב בית המקדש נולד משיח, והוא אסור בזיקי', והנה אין טעם לפסוקים רבים, נבזה וחדל אישי', מעוצר וממשפט לוקח, ויתן את רשעי' קברו, ומה טעם יראה זרע יאריך ימים, והגאון רב סעדיה ז"ל פירש כל הפרשה על ירמיה ויפה פירש וטעם יזה גוים רבים בפיו בדרך נבואתו, כיונק לפניו גם כתב בתחלת ספרו (ירמיה א' י') כי קטן היה כאשר נתנבא, ויי הפגיע בו והוא חטא רבים נשא כי כן כתוב זכר עמדי לפניך לבקש עליהם טובה [שם י"ח כ'], כשה לטבח יובל וכן כתוב ואני ככבש אלוף יובל לטבח [שם י"א י"ט], ופירש ואת עצומים יחלק שלל על ארוחה ומשאת שנתן לו רב טבחי' [שם מ' ה'], והנכון בעיני כי כל הפרשה דבקה כי מה טעם להזכיר ירמיהו אחר הנחמות ולפני הנחמות, והנה ידבר על כל עבד יי שהוא בגלות, או יהיה עבדי כמו ישראל עבדי, וזה קרוב מזה: 

The passage which follows offers great difficulties. The Christians refer it to Jesus, and explain my servant to indicate the body. This is wrong; the body cannot be wise, even during the life of man. Again, what is the meaning of he shall see his seed (53:10), he shall prolong his days (ib.)? This was not in fact the case. Again, and he shall divide the spoil with the strong (53:12). This, if taken literally, was not the case; if in any figurative sense, the whole argument is destroyed which is based on the supposition of a minute coincidence of the facts here predicted with the incidents in the life of Jesus. The best proof, ראיה גמורה means literally a perfect or complete proof. The first proof was a negative one, but the proof introduced with these words is a positive one that the chapter refers to Israel or to the prophet. however, is the circumstance that this passage is preceded by the Lord will go before you, etc., which undoubtedly refers to the Israelites, and is followed by Sing, O barren, etc., which is likewise addressed to the Israelites. My servant. The Israelites, who are the servants of the Lord, and are now in exile. Many believe that Messiah is meant by this expression, because our ancient teachers said that Messiah was born on the day on which the temple was destroyed, that he was, as it were, bound in chains, etc.; *Comp. Midrash Rabba, Echa 1:16. The passage must be taken in a figurative sense, namely, that on the day on which the temple was destroyed, it was already decreed, by the Almighty that it should again be rebuilt, but that the restoration would be dependent on the return of the Israelites to God and to His word. but many verses in this passage cannot be explained on this supposition. Comp. He is despised and rejected of men, he was taken from prison and judgment, and he made his grave with the wicked, he shall see his seed, he shall prolong his days. The Gaon R. Saadiah refers the whole passage to Jeremiah. His explanation is beautiful; he says: he shall scatter many nations by his words, by his prophecy. Comp. Jer. 1:10. As a tender plant. Jeremiah was young when he began to prophesy (Jer. 1:6). And the Lord hath laid on him the iniquity of all of us; he took away the sin of many. Comp. Remember that I stood before thee, to speak good for them, and to turn away the wrath from them (ibid. 18:20). He is brought as a lamb to the slaughter. Comp. But I was like a lamb or an ox that is brought to the slaughter (ibid. 11:19). And he shall divide the spoil with the strong. Jeremiah received presents and gifts from the Babylonian chief of the guard (ibid. 40:5). But I think that this passage must be connected with the chapters that procede and follow. What reason is there for mentioning Jeremiah here after some of the comforting prophecies, and before others of the same kind? The singular, my servant, is used because the prophet speaks of every one that is a servant of the Lord and suffers in exile, or because ישראל עבדי ═ )עבדי my servant Israel,) refers to the whole nation; the latter reason is more probable. 

53:10 

אם תשים אשם נפשו. שיתודה ויודה, והטעם אם תשי' נפשו אשמתו לנגדו, השם ירבה בניו, ויאריך ימים שיראה הוא ובניו בישועת השם, והגה ידבר על הדור שישובו לשם בעת קץ ביאת המשיח:

אם תשים אשם נפשו 

If his soul shall set his guilt A. V., When thou shalt make his soul an offering for sin. before him, that is, if he will confess and fear the Lord. The corresponding words of the Hebrew text are יראת השם. But they are not required at all for the explanation of the words in question, and are besides, in no grammatical connection with the preceding words. They are superfluous, and are probably nothing more than a repetition of the succeeding יראה, which was wrongly changed into יראת ה׳. He shall see his seed, he shall prolong his days. He and his children will enjoy the salvation, which the Lord will grant them. This refers to that generation which will return to God, that is, to the law of God, in the days of Messiah. 

55:3 

הטו. ולכו ממקומכם אלי, כמו סור' אלי אל תירא [שופטים ד, יח]:

ולכו אלי 

And come unto me. Lit., Go away from your place toward me; comp. סורה אלי turn in to me (Jud. 4:18). *הלך to go signifies removal from the place of him that speaks, בוא to come, approach to it. The preposition אלי demands the verb ובואו, while the verb ולכו demands ממני; I. E. therefore explains the words ולכו אלי as an elliptical phrase, meaning, and go from your place and come unto me. Comp. I. E. on 31:1, Note 2. 

ותחי נפשכם. הטעם עמידת הנשמה במות הגוף או טעם, שיחיים המשיח, אחרי ששבו לדת השם:  

And your soul shall live. That is, your soul shall live for ever after the death of the body, or you will receive new life through Messiah, when you will return to the Divine Law.

ואכרתה לכם ברית עולם. שלא תמוט, כברית וחסד שכרתי עם דוד, וכתוב לעולם אשמור לו חסדי [תהילים פט, כט] ויתכן היות חסדי דוד רמז על המשיח שהוא ממשפחתו כאשר נקרא הנביא ישראל, וכאלו הוא, כי חסדי דוד נאמני' הם והעד על זה, הפסוק הבא אחריו:  

An everlasting covenant, that will never expire. The sure mercy of David, that is, like the covenant which I made with David and the kindness which I showed to him, promising him my mercy will I keep for him for evermore, etc. (Ps. 89:29). It is also possible, that by David in this verse Messiah is meant, who will be of the family of David; as the prophet is sometimes called Israel for the same reason; See I. E. on 49:3. and the meaning of הנאמנים חסדי דוד is in that case: for the kindness of Messiah is sure. That is, is everlasting, and therefore the covenant which will be made with you through him, will likewise be ברית עולם an everlasting covenant. According to the first explanation the everlasting covenant promised here, is compared with the everlasting covenant which God made with King David. This explanation is supported by the next verse.

55:4

הן עד. זהו המשיח: 

Behold, I have given him, namely, Messiah.

למ"ד לאומים שורש. ויתכן היות לטעם [והטעם] כי המשיח לעד כי אין מלך אחר נגיד על העולם:

לאמים 

The people, the ל being radical; or to the people, the ל being a preposition. For a witness. Messiah will testify, that there is no other king, no other ruler of the world, than God 

56:1

כה. אחר שתדעון כי השם יגאלכם [ויעשה] לכם כל אלה הטובות, שמרו משפטיו כי קרובה הישועה, והנה לעד כי העונות מעכב [צ"ל מעכבות] ביאת משיח: 

Keep ye judgment, etc. You know that God will redeem you, and that He will bless you with all these benefits; keep, therefore, His judgments, for, if you do this, salvation is near to come. We may learn from this verse that the coming of Messiah is delayed because of our sins. 

59:20

גואל 

Redeemer, that is, Messiah.

63:1

מי וגו'. יש אומרים כי זה הבא הוא המשיח, ויש אומרים שהוא מיכאל, והנכון שהוא רמז לשם הנכבד והטעם על הגזרה שגזר על אדום, וזאת היא מלכות רומא וקוסטנטינא, ונקראו אדומים בעבור שנכנסו בתורת אדום, וזאת התורה נקראה על שם אדום, שהאדומיים האמינו בתחלה בתורת האיש הידוע:  

Who is this that cometh. Some refer this to Messiah, others to the angel Michael; Comp. And there is none that holdeth with me in these things, but Michael, your prince Dan. 10:21. but more correctly it may be referred to God. The words השםִ הנכבד the honoured name of the Hebrew text are used instead of יי the Lord, by I. E., in order not to connect the description with dyed garments, etc., directly with God. Comp. I. E. on 42:8. This prophecy contains the decree made against Edom, that is, against the empire of Rome and Constantinople, who are called Edomites, because they adopted the Edomite religion—that is, the Christian religion—which was first established among the Edomites. *The words This prophecy, etc., till among the Edomites, are omitted in some editions; they were either struck out by the censors, or left out by the printers from fear of the censorship.

Further Reading

Rabbi David Kimchi (RaDaK) & Messiah

Messiah of Midrash Tanchuma