Schipper uses the imagery of the Passover lamb of Exodus to connect the same type of imagery in Isaiah 53 to Jesus (Schipper, 2013) Although Although there were many sacrifices during this period, few could bind the lambs to the servant. Schipper agrees with the theories of Walther Zimmerli, who argue that the scapegoat ritual mentioned in Leviticus 16 (Schipper, 2013), where "the priest will place his hands on the head of a living goat and "confess on it all the iniquities of the people of Israel, and all their transgressions, all their sins, putting them on the head of the goat and sending him into the wilderness (kingjamesbibleonline.com). While some interesting points are made here, it seems like a bit of a far-fetched idea. Additionally, the brief lines of Leviticus also mention Israel and how all sins and transgressions would disappear with the ritual of the goat. Anthony Ceresko discussed the historical aspects of the servant. “The Fourth Servant Song itself is unclear about the Servant's ultimate fate, and some scholars argue that he was ultimately released…” He is led like a lamb to the slaughter, taken away, cut off from the land of the living, struck. to death, buried with the wicked. Although any one of these expressions taken in isolation might lend themselves to a different explanation, they cumulatively point to a violent death, a conclusion that has been widely accepted. (Cérésko,