Jewish Objections to Virgin Birth

P

Peace n Safety

Banned
Isaiah 7:2

King Ahaz who is said to have done evil in the sight of the Lord is filled with fear. Isaiah is sent to prophesy to the king and he is to bring Shaaryashuv with him.

Three kings are planning to replace Ahaz with a non member from the House of David. However, the threat to the House of David will not go unnoticed by God because of the Davidic Covenant of II Samuel 7:11-17, I Chronicles 17:10-15, and Psalm 89.

The reason ahaz trembled as he did is he has failed to believe in the David covenant.

Take heed (forget Assyria), be quiet (exhorts faith towards the God of Abraham Isaac and Jacob), do not fear, do not be faint hearted.

Attempt made to insert Tabeel (Ezra 4:7) over the House of David. God may have allowed the overthrow if it meant setting up a member of the Davidic lineage.

A look from Isaiah’s time frame 735 BC to the fulfillment of the prophecy 65 years II Kings 17:22-24, Ezra 4:2 when Assarhaddon took complete control and full scale captivity.

Behold in Hebrew is a demonstrative article meaning something or some person referring to past present or future. Used 43 times by Isaiah always of the future except in 48:7. Hence the birth is future and the conception too, is future. The virgin (Ha Almah) What woman was mentioned thus far since chapter one? Which almah? There is none therefore we must go to the larger context where ha almah (the virgin) is found that would be generally understood by the Jewish minds with messianic connotations? Gen 3:15. The seed of the woman.
Hebrew words for virgin differentiated Rabbinical objection answered.

(1) Ne urah a damsel I Kings 1:2 a virgin of young age, and a non virgin in Ruth 2:6, a widow.

(2) Betulah according to rabbinic theology claims if Isaiah wanted to mean a virgin he would have used this word rather than ha almah.
In most cases betulah refers to a virgin. But not always. Genesis 24:60 betulah is used but additionally the explanatory phrase “neither had any man known her.”
And Judges 1:12 400 young betulahs again the writer gives this explanatory phrase to show what they mean by betulah “That had not known men by lying with them.” And finally Joel 1:8 betulah is used as a widow.

(3) Almah a young woman of marriageable age used 7 times in scripture and is never used of a married woman. Betulah can be a virgin woman of any age but almah only a young virgin woman and never a married woman. Genesis 24:43 Rebekah a virgin. Exodus 2:8 Miriam a virgin. Psalms 68:25 virgins. Song of Solomon twice 1:3, 6:8 he categorized three kinds of women, queens, concubines, and prospective wives almah. Proverbs 30:18 contrasts with the adulterous of chapter of 30:20.
In all the passages almah are single women and always refer to young

*This context demands the supernatural.
Keeping in mind that it is God who is providing the sign, therefore two options. A virgin birth or a illegitimate child. An illegitimate child would create a moral problem since God is the one doing this and an illegitimate child hardly could be used to get Ahaz or the House of David to believe. And finally the Name given, Emmanuel. When parents name a child it shows the thinking of the parents. But when God names the child it shows the actual nature of the child God with us.
Summary conclusions the sign is given to Ahaz And the whole House of David. The Hebrew word is never used a married woman. And the context requires the supernatural being used to create faith in Ahaz and to create faith in the House of David. And the flow of the context in Isaiah’s book demands a virgin birth because in chapter 7 Emmanuel is to be born in the future, in chapter 9 Emmanuel is viewed as already born and in chapter 11 Emmanuel is viewed as already ruling in the Messianic Kingdom.

Here’s the issue the rabbis came up with. If this is a future sign, what good is it to Ahaz? And that is a valid criticism. But notice in verses 15-17 Isaiah goes back to the singular (you - Ahaz).
*For the House of David (plural y’all) it will be the virgin birth, the House of David will not lose its identity until, the virgin birth (significant because the genealogical records were burnt in A.D. 70 requiring that Messiah come before that event because He had to prove His ancestry back to David).
Vs 15-17 back to Ahaz. Now Shaaryashuv Isaiah’s son. Here again Isaiah uses the definite article forcing his readers to look for the nearest mention of a son in the immediate context. Was there another son mentioned earlier? Yes in chapter 3 God told Isaiah to bring his son with him.
The point of Shaaryashuv is this, before he is old enough to make moral choices, the two kings threatening you will be off Ahaz’ back. II Kings 29-0 Pekah, Rezin II Kings 16:9. Now vs 17 Assyria. If Ahaz wants Assyria you will get Assyria. Not only will Assyria take Israel, but Judah will become servitude to Assyria for the next several decades.





Blessings
 
Mistranslations of Text

In a similar fashion to the mistranslation of the “Virgin Birth” , Christian translators have manipulated many parts of Scripture to “force” it to conform with their prejudicial notion that it is replete with references to Jesus if one were merely open-minded enough to see it. Let’s take a look at some more mistranslations:

Isaiah 59:20
The Messiah’s role in Judaism has never been understood to take away our sins. We are taught, just the opposite, when we put aside our sins then the Messiah will come! It is significant that many Christian translations of Isaiah have this translated correctly, while Paul in Romans insists on advancing his agenda.

We can have seen ample selections to demonstrate this pattern of distortion associated with the writers of Christian Scriptures. For that reason alone, it is imperative we express to our charges the importance of learning Tanach in its original language and context.

https://jewsforjudaism.org/knowledge/articles/mistranslations-of-text


Isaiah 7:14
Christian translators changed the word Almah המלע, which actually means “young woman” to read “a virgin.” Any student of Tanach knows that when a prophet wishes to identify the word for virgin in Hebrew he will write “Betulah.” Accordingly, elsewhere in Tanach, when the word Almah appears, Christian translators translate it as “young woman.” In fact, the word has a male form, Elam, םלע, and it is perfectly clear from other uses in Tanach that it is impossible to render this word as virgin. For instance, Proverbs 30:19 speaks of four paths:

The way of an eagle in the air

The way of a snake in the rock

The way of ship in the sea

The way of a man with an Almah

Is there any need to spell out what is “The way of a man with an Almah” in context?
Another mistranslation that stands out in this verse, deals with who is giving the name Immanuel to the baby. In the actual verse in Isaiah it clearly states that the mother will give his name, while Matthew distorts the text by saying “They shall call his name.” Why the deviation? It is obvious when we consider how Matthew is attempting to rip these verses out of context. It would support his contention that the child born is divine, for it is not his mother who identifies him as being “of the flesh of God,” rather some group (e.g. “they”) also proclaim this phenomenon.


How can the birth of a virgin be a sign for anyone? Only God knows the inner secrets of a person, thus, one’s virginity is ultimately a hidden matter

• The word “Immanuel” does not mean "God has become a man and walks among us" nor does it mean "God has become flesh and is with us as a man". Such assertions contradict the word of God. According to God, he isn't a man, as we find in (Numbers 23:19) “God is not a man, that he should lie; neither the son of man, that he should repent: hath he said, and shall he not do it? Or hath he spoken, and shall he not make it good?”

• Matthew in cross-referencing to Tanach identifies Isaiah 7:14 as the source of this prophesy. What is the context of Isaiah’s message? Who is he addressing when he asserts “The Lord will give a sign: “behold the “Virgin” shall conceive?”

https://jewsforjudaism.org/knowledge/articles/christian-proof-texting/

The problem for the Christians they don't know Hebrew which is the original text
 
The Criteria To Be Fulfilled By The Jewish Messiah
In accurate translations of Jewish Scriptures, the word “Moshiach” is never translated as “Messiah,” but as “anointed.” Nevertheless, Judaism has always maintained a fundamental belief in a Messianic figure. Since the concept of a Messiah is one that was given by God to the Jews, Jewish tradition is best qualified to describe and recognize the expected Messiah. This tradition has its foundation in numerous biblical references, many of which are cited below. Judaism understands the Messiah to be a human being (with no connotation of deity or divinity) who will bring about certain changes in the world and who must fulfill certain specific criteria before being acknowledged as the Messiah.

These specific criteria are as follows:

1) He must be Jewish. (Deuteronomy. 17:15, Numbers 24:17)

2) He must be a member of the tribe of Judah (Genesis 49:10) and a direct male descendant of King David (I Chronicles 17:11, Psalms 89:29-38, Jeremiah 33:17, II Samuel 7:12-16) and King Solomon.

(I Chronicles 22:10, II Chronicles 7:18)

3) He must gather the Jewish people from exile and return them to Israel. (Isaiah 27:12-13, Isaiah 11:12)

4) He must rebuild the Jewish Temple in Jerusalem. (Micah 4:1)

5) He must bring world peace. (Isaiah 2:4, Isaiah 11:6, Micah 4:3)

6) He must influence the entire world to acknowledge and serve one G-d. (Isaiah 11:9, Isaiah 40:5, Zephaniah 3:9)

All of these criteria for the Messiah are best stated in chapter 37:24-28 of the book of Ezekiel:

“and My servant David will be a king over them, and they will all have one shepherd, and they will walk in My ordinances, and keep My statutes, and observe them, and they shall live on the land that I gave to Jacob My servant...and I will make a covenant of peace with them; it will be an everlasting covenant and I will set my sanctuary in their midst forever and My dwelling place shall be with them, and I will be their G-d and they will be My people. And the nations will know that I am the Lord who sanctifies Israel, when My sanctuary is in their midst forever.” (Ezekiel 37:24-28)

Emphasis: If an individual fails to fulfill even one of these conditions, then he cannot be the Messiah!

d. Why Jesus Could Not Have Been The Jewish Messiah
A careful analysis of these criteria shows us that, although Jesus was Jewish, he did not fulfill any of the other criteria. An examination of the contradictory accounts of Jesus’ genealogy demonstrates a number of difficulties with the fulfillment of the second criterion. Specifically, the New Testament claims that Jesus did not have a physical father. The Jewish Scriptures, however, clearly states that a person’s genealogy and tribal membership is transmitted exclusively through one’s physical father (Numbers 1:18, Jeremiah 33:17). Therefore, Jesus cannot possibly be a descendant of the tribe of Judah nor of King David and King Solomon.

There are even further problems with any attempts to use the Jewish Scriptures to prove Jesus’ genealogy through Joseph, the husband of Mary (Jesus’ mother).

For the New Testament claims that Joseph was a descendant of King Jeconiah, who in the Hebrew Bible was cursed to never have a descendant “sitting on the throne of David and ruling any more in Judah” (Jeremiah 22:30). Joseph’s genealogy, even if it were transmittable to Jesus, would only serve to further disqualify Jesus as the Messiah.

Finally, there is the problem of the contradictory accounts of Jesus’ genealogy in Matthew, Chapter 1 and Luke, Chapter 3. The common Christian explanation of this contradiction claims that Luke’s genealogy is that of Jesus’ mother, Mary. However, this is unfounded, even according to the Greek original. In addition, it has already been established that genealogy is transferred solely through the father, making this attempted explanation completely irrelevant. Even if one could trace one’s genealogy through one’s mother, there would be the additional problem in that Luke 3:31 lists Mary as a descendant of David through Nathan, Solomon’s brother, and not through Solomon himself as is prophesied in I Chronicles 22:10 of the Jewish Bible.

The third, fourth, fifth and sixth criteria have obviously not been fulfilled, either during Jesus’ time or since. Any Christian claims that these final criteria will be fulfilled in a “Second Coming” are irrelevant because the concept of the Messiah coming twice has no scriptural basis.


The Messiah was never meant to be an object of worship. His primary mission and accomplishment is to bring world peace and to fill the world with the knowledge and awareness of one G-d.

https://jewsforjudaism.org/knowledge/articles/was-is-jesus-the-messiah
 
guno said:
Mistranslations of Text

In a similar fashion to the mistranslation of the “Virgin Birth” , Christian translators have manipulated many parts of Scripture to “force” it to conform with their prejudicial notion that it is replete with references to Jesus if one were merely open-minded enough to see it. Let’s take a look at some more mistranslations:

Isaiah 59:20
The Messiah’s role in Judaism has never been understood to take away our sins. We are taught, just the opposite, when we put aside our sins then the Messiah will come! It is significant that many Christian translations of Isaiah have this translated correctly, while Paul in Romans insists on advancing his agenda.

We can have seen ample selections to demonstrate this pattern of distortion associated with the writers of Christian Scriptures. For that reason alone, it is imperative we express to our charges the importance of learning Tanach in its original language and context.

https://jewsforjudaism.org/knowledge/articles/mistranslations-of-text


Isaiah 7:14
Christian translators changed the word Almah המלע, which actually means “young woman” to read “a virgin.” Any student of Tanach knows that when a prophet wishes to identify the word for virgin in Hebrew he will write “Betulah.” Accordingly, elsewhere in Tanach, when the word Almah appears, Christian translators translate it as “young woman.” In fact, the word has a male form, Elam, םלע, and it is perfectly clear from other uses in Tanach that it is impossible to render this word as virgin. For instance, Proverbs 30:19 speaks of four paths:

The way of an eagle in the air

The way of a snake in the rock

The way of ship in the sea

The way of a man with an Almah

Is there any need to spell out what is “The way of a man with an Almah” in context?
Another mistranslation that stands out in this verse, deals with who is giving the name Immanuel to the baby. In the actual verse in Isaiah it clearly states that the mother will give his name, while Matthew distorts the text by saying “They shall call his name.” Why the deviation? It is obvious when we consider how Matthew is attempting to rip these verses out of context. It would support his contention that the child born is divine, for it is not his mother who identifies him as being “of the flesh of God,” rather some group (e.g. “they”) also proclaim this phenomenon.


How can the birth of a virgin be a sign for anyone? Only God knows the inner secrets of a person, thus, one’s virginity is ultimately a hidden matter

• The word “Immanuel” does not mean "God has become a man and walks among us" nor does it mean "God has become flesh and is with us as a man". Such assertions contradict the word of God. According to God, he isn't a man, as we find in (Numbers 23:19) “God is not a man, that he should lie; neither the son of man, that he should repent: hath he said, and shall he not do it? Or hath he spoken, and shall he not make it good?”

• Matthew in cross-referencing to Tanach identifies Isaiah 7:14 as the source of this prophesy. What is the context of Isaiah’s message? Who is he addressing when he asserts “The Lord will give a sign: “behold the “Virgin” shall conceive?”

https://jewsforjudaism.org/knowledge/articles/christian-proof-texting/

The problem for the Christians they don't know Hebrew which is the original text
Click to expand...

I’m going to have to look at this later gunner.
I love the Jews. I believe that the Jewish people are in existence only due to their God.

Thanks for putting this down. I appreciate this.


Blessings
 
Isaiah 53 - Verse by Verse

52:13 Behold, My servant shall succeed; he will be exalted and become high and exceedingly lofty.

The success and exaltation of God’s servant is an event that the prophet sees as futuristic. The immediate context (52:7-12) tells us that this is part of the blessing that Israel will experience at the time of her restoration.

52:14 Just as many were astonished over you, [saying] his appearance is too marred to be that of man and his visage to be human.

The prophet is talking to the servant in the first person, another indication that the servant is Israel. In the previous verses (52:7-12), the prophet speaks to Israel in the first person several times.

The prophet identifies the servant as one who was considered by many to be subhuman. The onlookers judged the servant to be subhuman because of the way he appeared to them.

52:15 So shall he overthrow many nations, kings will shut their mouths, for that which they had never been told they will [now] see and that which they had never heard they will [now] perceive.

The servant is depicted as one who overcomes nations. (It is through the overpowering of nations that the servant “divides spoils” as the prophet foretells in 53:12. See also Micah 4:13; 5:7; Isaiah 41:15,16.) The prophet is telling us that just as many were astonished by the servant’s lowliness so will many witness the servant’s victory and exaltation.

The kings of nations will know the servant and his exaltation will take them by surprise. They had heard various teachings about the servant but they had never been told about the exaltation that they are now witnessing. (See Micah 7:16).

53:1 Who would have believed our report, and upon whom has the arm of the Lord been revealed.

These are the words of the surprised kings described in the previous verse. (The same grammatical pattern is found in Isaiah 14:16 where the verb for “perception” is followed by the words of those “perceiving” without a direct introduction.) These kings have known the servant throughout his period of lowliness and in all of that time they were never told how the servant will one day be exalted by God to the degree that they now witness. The report that they now hear (and perceive) is something that they would have never believed in the time of the servant’s lowliness.

The revelation of the arm of the Lord has already been described in 52:10 where we clearly see how the arm of the Lord is revealed on behalf of Israel. (See Psalm 98:1-3).

53:2 He grew like a sapling before Him and like a root from arid ground, he had neither form nor grandeur; we saw him, but without such visage that we should desire him.

The kings speak of the former state of the servant (before his exaltation). They describe his existence as an impossibility; like a root in an arid and dry land. The kings describe the servant as one who was not attractive or majestic in any way.

53:3 Scorned and isolated from men, a man of pains and accustomed to illness, as one from whom we would hide our faces; he was scorned and we had no regard for him.

The prophet continues with the words of the kings who had shunned the servant throughout his time of lowliness. The general state of the servant throughout this period was that he was separated from the rest of humanity. The kings describe him as a figure that was so visibly stricken by suffering that it was difficult for people to look at him.

53:4 But in truth, it was our ills that he bore and our pains that he carried; but we had regarded him diseased, stricken by God and afflicted.

The kings now realize that their spiritual assessment of the servant was completely backward. During the time of the servant’s lowliness those who knew him believed that his constant affliction proves that he is spiritually deformed. otherwise, why would this nation be singled out for God’s wrath over any other?

But now, with the servant’s exaltation, they realize that the servant was not more wicked than them but more righteous. Their assessment of the servant is reversed because they come to a true understanding of God’s plan throughout history. With the restoration of Israel and God’s glory coming to dwell in the Jerusalem Temple the nations of the world will experience true sanctity and a real connection to God. They will realize that many of their activities were actively preventing God’s presence from being manifest in this world, even though they had considered many of these activities to be righteous and Godly.

In order for God’s presence to be revealed in this world there needs to be obedience and humility toward God. This obedience does not have to be perfect because God doesn’t demand from His creations that which they cannot deliver, but it needs to be accepting of God’s sovereignty to the degree that humans are capable.

Since all of mankind benefits from God’s presence being manifest in this world it would be appropriate that all of mankind participate in the work of preparing a resting place for God’s presence. The way that this sanctuary for God would be prepared would necessitate that mankind purify its collective heart. In order to build this dwelling place for God mankind would need to strive to achieve humility toward God and to accept God’s sovereignty.

But instead of putting this task on the shoulders of all mankind, God placed this task on the shoulders of His servant. Instead of purifying the collective heart of all mankind, God chose to purify the collective heart of His servant Israel and His servant will then shine the truth toward the rest of mankind. The nations will walk by that light and partake of the goodness of God (Isaiah 60:3). And the way that God chose to purify the heart of His servant is through suffering (Isaiah 48:10).

With the exaltation of the servant the nations will realize that it was through the servant that God was accomplishing His purpose in the world for the benefit of all mankind. The suffering that the servant bore should have been borne by all mankind, and if anything, the nations should have carried the brunt of the suffering, because it was their wickedness that was more directly standing in the way of God’s purpose for the world.

53:5 He was violated because of our sins and crushed because of our iniquities; the chastisement of our peace was upon him and with his company, we were healed.

With the servant’s exaltation, the kings will finally realize that the ultimate goal toward which God was leading all of mankind was not the exaltation of the object of their own devotion, but that it was the exaltation of the object of Israel’s devotion that all of history was leading to. They will realize that much of what they considered Godly was directly opposing God’s plan. And they will realize that the servant’s activities were pleasing to God all along. They will recognize that any blessing that they merited was because of their association with the servant. The purification process that the servant had to undergo was more for the general benefit of mankind than for his own benefit.

The last phrase in this verse can also be translated as: “and with his wounds we were healed.” The point remains the same. With the exaltation of the servant the nations realize that the merit of the servant had protected them all along and the servant’s merit and righteousness was achieved through his suffering.

53:6 We have all strayed like sheep, each of us turning his own way, and the Lord inflicted upon him the iniquity of us all.

With the exaltation of the servant the nations come to the realization that while they believed that they were “following God,” in truth they were following their own way because God had never commanded them to walk in those paths. The nations thought that they were achieving atonement for their own sins, each according to their own respective theologies on the subject. But they now see that they were doing nothing to move God’s purpose forward. It was the despised servant who was moving God’s purpose forward. It was in the heart of the servant that God was preparing a corner of humility and obedience that would serve as God’s dwelling place for the benefit of all mankind. And it was in the heart of the servant that the refining process of purging the world of rebellion against God was taking place.

53:7 He was persecuted and afflicted, but he did not open his mouth; like a sheep being led to the slaughter or like a ewe that is silent before her shearers, he did not open his mouth.

The prophet continues to describe the suffering of the servant. We are given to understand that the persecutors of the servant saw him as an animal. The attitude of the servant’s enemies was that suffering is the God-ordained lot of the servant just as sheep were put in this world by God to be shorn and slaughtered. And anything that the servant might have said in self-defense was as meaningless to his persecutors as the bleating of sheep before those who sheer them.

The prophet uses the metaphors of slaughtering and sheering to indicate that the servant suffered through his enemies in two different ways. Sometimes his enemies would slaughter him as people would slaughter sheep. And even when his enemies would not kill him they would still fleece him of his possessions just as people shear the wool off their sheep.

53:8 Through government and judgment was he deprived, and who could describe his generation, for he was cut off from the land of the living, it was for the sin of my nation that they were afflicted

The prophet explains that the persecutors of the servant were not criminals and outcasts from society; it was the governments and the court-systems of the nations that persecuted the servant. Persecution of the servant was not only legalized, but was elevated to the status of religious virtue and patriotic duty.

An alternate interpretation of the opening phrase of this verse would have the prophet telling us that the servant had been deprived of his own government and justice system.

The second phrase in this verse teaches us that the suffering of the servant had been so extreme that no one could express it in words.

The third phrase in this verse teaches us that the servant wasn’t simply killed but that he was deemed unworthy to partake of life together with the rest of humanity. The persecutors of the servant saw him as a subhuman creature that has no rightful place in this world.

The fourth phrase in this verse is the expression of each of the gentile kings acknowledging that it was through the guilt of their own respective nations that the servant suffered. The persecution of the servant was directly proportionate to the evil in the hearts of his persecutors. Throughout history, when a society degenerated into cruelty and evil, they persecuted the Jew. The corrupt Catholic Church, the evil Czars and the brutal Nazis all showed their true colors with their treatment of the Jewish people.

53:9 And he placed his grave with the wicked and his deaths were with the rich for no violence that he had done nor for any deception that was in his mouth.

Here the prophet reveals how the persecutors of the servant justified and legalized their persecution. They believed as an article of faith that the servant was a violent criminal and that he had gained wealth through deception and the servant was innocent of both of these charges.

Throughout the history of the world, the enemies of the Jews believed that the Jewish people are murderers and liars. The Gospel of John elevates belief in this accusation to the status of religious dogma (John 8:44), and one of the world’s most popular books, The Protocols of the Elders of Zion, ensures that people will still believe these lies until the ultimate exaltation of the servant.

The servant was well aware of these accusations. The servant was also aware of the consequences of these accusations. The righteous of Israel realized that their loyalty to God and their refusal to submit to the idols and ideologies of the nations around them will mean that they will be executed in the most gruesome ways and that their graves will be marked as the graves of criminals. And they willingly accepted this fate.

53:10 And the Lord desired to crush and afflict him; if his soul would acknowledge guilt, he would see offspring and live long days and the purpose of God will succeed through his hand.

At this point, the prophetic narrator moves away from the voices of the shocked onlookers and gives us his own perspective of the suffering of the servant. The emphasis changes according to the spiritual needs of the respective speakers. There isn’t much spiritual benefit to be gained by focusing on the guilt of others. It is for this reason that the kings of nations focus on their own guilt as it relates to the suffering of the servant, and for this same reason, the focus shifts to the guilt of the servant when addressing the servant. After all, the audience of the prophet is the people of Israel.

The prophet tells us that God desired to afflict the servant. The purpose of Israel’s suffering, from Israel’s perspective, is to refine them. As a loving father rebukes his son so does God put Israel through the crucible of exile (Deuteronomy 8:5; Proverbs 3:11,12; Amos 3:2).

In order for the suffering to accomplish its purpose the servant needs to acknowledge and to recognize his own guilt. No created being is free of guilt and by acknowledging guilt we come closer to God’s truth. Isaiah, Daniel, Ezra and Nehemiah were all righteous people yet they all acknowledged their own guilt together with the sins of the nation (Isaiah 6:5; Daniel 9:20; Ezra 9:6; Nehemiah 1:6).

The prophet goes on to tell us the reward that the servant will experience as a result of acknowledging his guilt. The servant will see his physical progeny walking in his footsteps and his days will be lengthened. These two blessings are not unrelated. No individual saint is guaranteed long days. But through his progeny the servant perseveres and outlasts his persecutors. The might, the splendor and the power of those who persecuted the Jew have long faded away while the Jew still prays the same prayers and studies the same texts with freshness and vitality. It is the same Jew that stirred the fanatical hatred of the Church fathers, the mobs of Crusaders, the Moslem Almohads, the Inquisitors, the Ukrainian soldiers of Chemilnicki, the Russian Czars, the Communists and the Nazis. These and many like them have come and gone but the Jew is still here.

The greatest gift that God has granted His servant is the promise that God’s own purpose in this world will be accomplished through him. The righteous of Israel are called God’s armor bearers (Isaiah 52:11). God allowed them to join Him in bringing His light to the world.

53:11 From the travail of his soul he will see and be satiated, with his knowledge will My righteous servant render many righteous and he will bear their sins.

The prophet continues to describe the reward that the servant will experience as a recompense for his suffering. The servant will see the good that was achieved through his suffering and he will be satiated with the knowledge that God’s purpose was brought to fruition through his suffering.

The servant will utilize his knowledge to render the many righteous. Israel will teach the truth that they carry in their heart (Isaiah 51:7) to the nations (Zechariah 8:23; Isaiah 42:4). And even after the exaltation will the servant take responsibility for the sins of the nations. Israel is called upon to be God’s priest (Isaiah 61:6). Just as the priests in the Temple bore the responsibility of Israel’s sins so does Israel bear the responsibility of the sins of the nations (Numbers 18:1). It is the priest’s responsibility to teach the people and guide them and if the people fail, the priests are held responsible (Malachi 2:8). In the Messianic age, the responsibility to teach mankind will fall on the shoulders of the righteous of Israel.

53:12 Therefore, I will assign him a portion from the many and he will divide the mighty as spoils, in return for having poured out his soul for death and being counted among the wicked, for he bore the sin of the many, and he will pray for the wicked

This verse continues with the description of the servant’s reward. The servant will be given the wealth of his persecutors. These will be granted to him as spoils of war (Isaiah 33:23; Ezekiel 39:10; Zechariah 14:14).

This reward is due to the servant for his willingness to die for God’s sake and for accepting the scorn of his persecutors who considered his faith to be criminal. The suffering that the righteous of Israel endured, a suffering that included being the outcast of humanity and oftentimes even death, brought all of mankind to experience the light of God (Isaiah 60:3). The men that God chose as His armor bearers fought a difficult battle but their task is never done. Even after their exaltation and vindication, they will still pray on behalf of all mankind.

https://jewsforjudaism.org/knowledge/articles/isaiah-53-verse-verse
 
guno said:
gods impregnating humans is paganism
Click to expand...

Ok this one is a quickie. I’m ready to turn in here.

Yea I can totally understand this statement. After all wasn’t Genesis 6 the true account of the Greek and Roman and Babylonian and Egyptian mythology? Where the goyim glorified the unholy union the Torah condemned it and it was reason for the flood.

The question remains, does the Hebrew text provide the words that support a union of God and human flesh.


Blessings
 
guno said:
Isaiah 53 - Verse by Verse

52:13 Behold, My servant shall succeed; he will be exalted and become high and exceedingly lofty.

The success and exaltation of God’s servant is an event that the prophet sees as futuristic. The immediate context (52:7-12) tells us that this is part of the blessing that Israel will experience at the time of her restoration.

52:14 Just as many were astonished over you, [saying] his appearance is too marred to be that of man and his visage to be human.

The prophet is talking to the servant in the first person, another indication that the servant is Israel. In the previous verses (52:7-12), the prophet speaks to Israel in the first person several times.

The prophet identifies the servant as one who was considered by many to be subhuman. The onlookers judged the servant to be subhuman because of the way he appeared to them.

52:15 So shall he overthrow many nations, kings will shut their mouths, for that which they had never been told they will [now] see and that which they had never heard they will [now] perceive.

The servant is depicted as one who overcomes nations. (It is through the overpowering of nations that the servant “divides spoils” as the prophet foretells in 53:12. See also Micah 4:13; 5:7; Isaiah 41:15,16.) The prophet is telling us that just as many were astonished by the servant’s lowliness so will many witness the servant’s victory and exaltation.

The kings of nations will know the servant and his exaltation will take them by surprise. They had heard various teachings about the servant but they had never been told about the exaltation that they are now witnessing. (See Micah 7:16).

53:1 Who would have believed our report, and upon whom has the arm of the Lord been revealed.

These are the words of the surprised kings described in the previous verse. (The same grammatical pattern is found in Isaiah 14:16 where the verb for “perception” is followed by the words of those “perceiving” without a direct introduction.) These kings have known the servant throughout his period of lowliness and in all of that time they were never told how the servant will one day be exalted by God to the degree that they now witness. The report that they now hear (and perceive) is something that they would have never believed in the time of the servant’s lowliness.

The revelation of the arm of the Lord has already been described in 52:10 where we clearly see how the arm of the Lord is revealed on behalf of Israel. (See Psalm 98:1-3).

53:2 He grew like a sapling before Him and like a root from arid ground, he had neither form nor grandeur; we saw him, but without such visage that we should desire him.

The kings speak of the former state of the servant (before his exaltation). They describe his existence as an impossibility; like a root in an arid and dry land. The kings describe the servant as one who was not attractive or majestic in any way.

53:3 Scorned and isolated from men, a man of pains and accustomed to illness, as one from whom we would hide our faces; he was scorned and we had no regard for him.

The prophet continues with the words of the kings who had shunned the servant throughout his time of lowliness. The general state of the servant throughout this period was that he was separated from the rest of humanity. The kings describe him as a figure that was so visibly stricken by suffering that it was difficult for people to look at him.

53:4 But in truth, it was our ills that he bore and our pains that he carried; but we had regarded him diseased, stricken by God and afflicted.

The kings now realize that their spiritual assessment of the servant was completely backward. During the time of the servant’s lowliness those who knew him believed that his constant affliction proves that he is spiritually deformed. otherwise, why would this nation be singled out for God’s wrath over any other?

But now, with the servant’s exaltation, they realize that the servant was not more wicked than them but more righteous. Their assessment of the servant is reversed because they come to a true understanding of God’s plan throughout history. With the restoration of Israel and God’s glory coming to dwell in the Jerusalem Temple the nations of the world will experience true sanctity and a real connection to God. They will realize that many of their activities were actively preventing God’s presence from being manifest in this world, even though they had considered many of these activities to be righteous and Godly.

In order for God’s presence to be revealed in this world there needs to be obedience and humility toward God. This obedience does not have to be perfect because God doesn’t demand from His creations that which they cannot deliver, but it needs to be accepting of God’s sovereignty to the degree that humans are capable.

Since all of mankind benefits from God’s presence being manifest in this world it would be appropriate that all of mankind participate in the work of preparing a resting place for God’s presence. The way that this sanctuary for God would be prepared would necessitate that mankind purify its collective heart. In order to build this dwelling place for God mankind would need to strive to achieve humility toward God and to accept God’s sovereignty.

But instead of putting this task on the shoulders of all mankind, God placed this task on the shoulders of His servant. Instead of purifying the collective heart of all mankind, God chose to purify the collective heart of His servant Israel and His servant will then shine the truth toward the rest of mankind. The nations will walk by that light and partake of the goodness of God (Isaiah 60:3). And the way that God chose to purify the heart of His servant is through suffering (Isaiah 48:10).

With the exaltation of the servant the nations will realize that it was through the servant that God was accomplishing His purpose in the world for the benefit of all mankind. The suffering that the servant bore should have been borne by all mankind, and if anything, the nations should have carried the brunt of the suffering, because it was their wickedness that was more directly standing in the way of God’s purpose for the world.

53:5 He was violated because of our sins and crushed because of our iniquities; the chastisement of our peace was upon him and with his company, we were healed.

With the servant’s exaltation, the kings will finally realize that the ultimate goal toward which God was leading all of mankind was not the exaltation of the object of their own devotion, but that it was the exaltation of the object of Israel’s devotion that all of history was leading to. They will realize that much of what they considered Godly was directly opposing God’s plan. And they will realize that the servant’s activities were pleasing to God all along. They will recognize that any blessing that they merited was because of their association with the servant. The purification process that the servant had to undergo was more for the general benefit of mankind than for his own benefit.

The last phrase in this verse can also be translated as: “and with his wounds we were healed.” The point remains the same. With the exaltation of the servant the nations realize that the merit of the servant had protected them all along and the servant’s merit and righteousness was achieved through his suffering.

53:6 We have all strayed like sheep, each of us turning his own way, and the Lord inflicted upon him the iniquity of us all.

With the exaltation of the servant the nations come to the realization that while they believed that they were “following God,” in truth they were following their own way because God had never commanded them to walk in those paths. The nations thought that they were achieving atonement for their own sins, each according to their own respective theologies on the subject. But they now see that they were doing nothing to move God’s purpose forward. It was the despised servant who was moving God’s purpose forward. It was in the heart of the servant that God was preparing a corner of humility and obedience that would serve as God’s dwelling place for the benefit of all mankind. And it was in the heart of the servant that the refining process of purging the world of rebellion against God was taking place.

53:7 He was persecuted and afflicted, but he did not open his mouth; like a sheep being led to the slaughter or like a ewe that is silent before her shearers, he did not open his mouth.

The prophet continues to describe the suffering of the servant. We are given to understand that the persecutors of the servant saw him as an animal. The attitude of the servant’s enemies was that suffering is the God-ordained lot of the servant just as sheep were put in this world by God to be shorn and slaughtered. And anything that the servant might have said in self-defense was as meaningless to his persecutors as the bleating of sheep before those who sheer them.

The prophet uses the metaphors of slaughtering and sheering to indicate that the servant suffered through his enemies in two different ways. Sometimes his enemies would slaughter him as people would slaughter sheep. And even when his enemies would not kill him they would still fleece him of his possessions just as people shear the wool off their sheep.

53:8 Through government and judgment was he deprived, and who could describe his generation, for he was cut off from the land of the living, it was for the sin of my nation that they were afflicted

The prophet explains that the persecutors of the servant were not criminals and outcasts from society; it was the governments and the court-systems of the nations that persecuted the servant. Persecution of the servant was not only legalized, but was elevated to the status of religious virtue and patriotic duty.

An alternate interpretation of the opening phrase of this verse would have the prophet telling us that the servant had been deprived of his own government and justice system.

The second phrase in this verse teaches us that the suffering of the servant had been so extreme that no one could express it in words.

The third phrase in this verse teaches us that the servant wasn’t simply killed but that he was deemed unworthy to partake of life together with the rest of humanity. The persecutors of the servant saw him as a subhuman creature that has no rightful place in this world.

The fourth phrase in this verse is the expression of each of the gentile kings acknowledging that it was through the guilt of their own respective nations that the servant suffered. The persecution of the servant was directly proportionate to the evil in the hearts of his persecutors. Throughout history, when a society degenerated into cruelty and evil, they persecuted the Jew. The corrupt Catholic Church, the evil Czars and the brutal Nazis all showed their true colors with their treatment of the Jewish people.

53:9 And he placed his grave with the wicked and his deaths were with the rich for no violence that he had done nor for any deception that was in his mouth.

Here the prophet reveals how the persecutors of the servant justified and legalized their persecution. They believed as an article of faith that the servant was a violent criminal and that he had gained wealth through deception and the servant was innocent of both of these charges.

Throughout the history of the world, the enemies of the Jews believed that the Jewish people are murderers and liars. The Gospel of John elevates belief in this accusation to the status of religious dogma (John 8:44), and one of the world’s most popular books, The Protocols of the Elders of Zion, ensures that people will still believe these lies until the ultimate exaltation of the servant.

The servant was well aware of these accusations. The servant was also aware of the consequences of these accusations. The righteous of Israel realized that their loyalty to God and their refusal to submit to the idols and ideologies of the nations around them will mean that they will be executed in the most gruesome ways and that their graves will be marked as the graves of criminals. And they willingly accepted this fate.

53:10 And the Lord desired to crush and afflict him; if his soul would acknowledge guilt, he would see offspring and live long days and the purpose of God will succeed through his hand.

At this point, the prophetic narrator moves away from the voices of the shocked onlookers and gives us his own perspective of the suffering of the servant. The emphasis changes according to the spiritual needs of the respective speakers. There isn’t much spiritual benefit to be gained by focusing on the guilt of others. It is for this reason that the kings of nations focus on their own guilt as it relates to the suffering of the servant, and for this same reason, the focus shifts to the guilt of the servant when addressing the servant. After all, the audience of the prophet is the people of Israel.

The prophet tells us that God desired to afflict the servant. The purpose of Israel’s suffering, from Israel’s perspective, is to refine them. As a loving father rebukes his son so does God put Israel through the crucible of exile (Deuteronomy 8:5; Proverbs 3:11,12; Amos 3:2).

In order for the suffering to accomplish its purpose the servant needs to acknowledge and to recognize his own guilt. No created being is free of guilt and by acknowledging guilt we come closer to God’s truth. Isaiah, Daniel, Ezra and Nehemiah were all righteous people yet they all acknowledged their own guilt together with the sins of the nation (Isaiah 6:5; Daniel 9:20; Ezra 9:6; Nehemiah 1:6).

The prophet goes on to tell us the reward that the servant will experience as a result of acknowledging his guilt. The servant will see his physical progeny walking in his footsteps and his days will be lengthened. These two blessings are not unrelated. No individual saint is guaranteed long days. But through his progeny the servant perseveres and outlasts his persecutors. The might, the splendor and the power of those who persecuted the Jew have long faded away while the Jew still prays the same prayers and studies the same texts with freshness and vitality. It is the same Jew that stirred the fanatical hatred of the Church fathers, the mobs of Crusaders, the Moslem Almohads, the Inquisitors, the Ukrainian soldiers of Chemilnicki, the Russian Czars, the Communists and the Nazis. These and many like them have come and gone but the Jew is still here.

The greatest gift that God has granted His servant is the promise that God’s own purpose in this world will be accomplished through him. The righteous of Israel are called God’s armor bearers (Isaiah 52:11). God allowed them to join Him in bringing His light to the world.

53:11 From the travail of his soul he will see and be satiated, with his knowledge will My righteous servant render many righteous and he will bear their sins.

The prophet continues to describe the reward that the servant will experience as a recompense for his suffering. The servant will see the good that was achieved through his suffering and he will be satiated with the knowledge that God’s purpose was brought to fruition through his suffering.

The servant will utilize his knowledge to render the many righteous. Israel will teach the truth that they carry in their heart (Isaiah 51:7) to the nations (Zechariah 8:23; Isaiah 42:4). And even after the exaltation will the servant take responsibility for the sins of the nations. Israel is called upon to be God’s priest (Isaiah 61:6). Just as the priests in the Temple bore the responsibility of Israel’s sins so does Israel bear the responsibility of the sins of the nations (Numbers 18:1). It is the priest’s responsibility to teach the people and guide them and if the people fail, the priests are held responsible (Malachi 2:8). In the Messianic age, the responsibility to teach mankind will fall on the shoulders of the righteous of Israel.

53:12 Therefore, I will assign him a portion from the many and he will divide the mighty as spoils, in return for having poured out his soul for death and being counted among the wicked, for he bore the sin of the many, and he will pray for the wicked

This verse continues with the description of the servant’s reward. The servant will be given the wealth of his persecutors. These will be granted to him as spoils of war (Isaiah 33:23; Ezekiel 39:10; Zechariah 14:14).

This reward is due to the servant for his willingness to die for God’s sake and for accepting the scorn of his persecutors who considered his faith to be criminal. The suffering that the righteous of Israel endured, a suffering that included being the outcast of humanity and oftentimes even death, brought all of mankind to experience the light of God (Isaiah 60:3). The men that God chose as His armor bearers fought a difficult battle but their task is never done. Even after their exaltation and vindication, they will still pray on behalf of all mankind.

https://jewsforjudaism.org/knowledge/articles/isaiah-53-verse-verse
Click to expand...

I’ll get on it. Shaloha gunner.


Blessings
 
Trump is the Messiah. (why can't people see this?)

Guno: " G-d."
P&S: "God"
(Looks like someone knows Scripture ... while the other one, not so much) :(
 
Michael_Panetta said:
Religion is mythology.

There. I just saved you a lifetime of wasted energy.
Click to expand...

This thread is about the objections by Orthodox Judaism and Rabbinic Judaism towards the virgin birth of the Arm of Jehovah as seen in the scriptures.

Being willing to engage is the first step in niggerology. If you can’t follow along that is your issue mike. Dayum. Child please


Blessings
 
Jack said:
Trump is the Messiah. (why can't people see this?)

Guno: " G-d."
P&S: "God"
(Looks like someone knows Scripture ... while the other one, not so much) :(
Click to expand...

I understand that Jewish sensitivities requires the restraint of spelling out God and I will try and remember to do that with the G-d. Please forgive the disrespect.

For your information, Matthew wrote his gospel to the Jews whereas Mark and Luke write to Gentiles. This is why most goyim are confused about the Kingdom of G-d vs the Kingdom of Heaven. They do not know that Matthew uses heaven in place of G-d for that reason and thus they neglect to recognize that what Yeshua was doing was claiming to be the Jewish Messiah and offering the Kingdom of G-d spoken of by the Hebrew prophets.

If Yeshua is not the Jewish Messiah, there is no need for anger, the horrors of the Catholic Church are no longer a threat to Jews and we can simply look into these claims as observers of history. I am a Christian. I hold to a strict literal hermeneutic and because of that application of reading the text, Israel has become the focal point of my life.


Blessings
 
guno said:
Isaiah 53 - Verse by Verse

52:13 Behold, My servant shall succeed; he will be exalted and become high and exceedingly lofty.

The success and exaltation of God’s servant is an event that the prophet sees as futuristic. The immediate context (52:7-12) tells us that this is part of the blessing that Israel will experience at the time of her restoration.

52:14 Just as many were astonished over you, [saying] his appearance is too marred to be that of man and his visage to be human.

The prophet is talking to the servant in the first person, another indication that the servant is Israel. In the previous verses (52:7-12), the prophet speaks to Israel in the first person several times.

The prophet identifies the servant as one who was considered by many to be subhuman. The onlookers judged the servant to be subhuman because of the way he appeared to them.

52:15 So shall he overthrow many nations, kings will shut their mouths, for that which they had never been told they will [now] see and that which they had never heard they will [now] perceive.

The servant is depicted as one who overcomes nations. (It is through the overpowering of nations that the servant “divides spoils” as the prophet foretells in 53:12. See also Micah 4:13; 5:7; Isaiah 41:15,16.) The prophet is telling us that just as many were astonished by the servant’s lowliness so will many witness the servant’s victory and exaltation.

The kings of nations will know the servant and his exaltation will take them by surprise. They had heard various teachings about the servant but they had never been told about the exaltation that they are now witnessing. (See Micah 7:16).

53:1 Who would have believed our report, and upon whom has the arm of the Lord been revealed.

These are the words of the surprised kings described in the previous verse. (The same grammatical pattern is found in Isaiah 14:16 where the verb for “perception” is followed by the words of those “perceiving” without a direct introduction.) These kings have known the servant throughout his period of lowliness and in all of that time they were never told how the servant will one day be exalted by God to the degree that they now witness. The report that they now hear (and perceive) is something that they would have never believed in the time of the servant’s lowliness.

The revelation of the arm of the Lord has already been described in 52:10 where we clearly see how the arm of the Lord is revealed on behalf of Israel. (See Psalm 98:1-3).

53:2 He grew like a sapling before Him and like a root from arid ground, he had neither form nor grandeur; we saw him, but without such visage that we should desire him.

The kings speak of the former state of the servant (before his exaltation). They describe his existence as an impossibility; like a root in an arid and dry land. The kings describe the servant as one who was not attractive or majestic in any way.

53:3 Scorned and isolated from men, a man of pains and accustomed to illness, as one from whom we would hide our faces; he was scorned and we had no regard for him.

The prophet continues with the words of the kings who had shunned the servant throughout his time of lowliness. The general state of the servant throughout this period was that he was separated from the rest of humanity. The kings describe him as a figure that was so visibly stricken by suffering that it was difficult for people to look at him.

53:4 But in truth, it was our ills that he bore and our pains that he carried; but we had regarded him diseased, stricken by God and afflicted.

The kings now realize that their spiritual assessment of the servant was completely backward. During the time of the servant’s lowliness those who knew him believed that his constant affliction proves that he is spiritually deformed. otherwise, why would this nation be singled out for God’s wrath over any other?

But now, with the servant’s exaltation, they realize that the servant was not more wicked than them but more righteous. Their assessment of the servant is reversed because they come to a true understanding of God’s plan throughout history. With the restoration of Israel and God’s glory coming to dwell in the Jerusalem Temple the nations of the world will experience true sanctity and a real connection to God. They will realize that many of their activities were actively preventing God’s presence from being manifest in this world, even though they had considered many of these activities to be righteous and Godly.

In order for God’s presence to be revealed in this world there needs to be obedience and humility toward God. This obedience does not have to be perfect because God doesn’t demand from His creations that which they cannot deliver, but it needs to be accepting of God’s sovereignty to the degree that humans are capable.

Since all of mankind benefits from God’s presence being manifest in this world it would be appropriate that all of mankind participate in the work of preparing a resting place for God’s presence. The way that this sanctuary for God would be prepared would necessitate that mankind purify its collective heart. In order to build this dwelling place for God mankind would need to strive to achieve humility toward God and to accept God’s sovereignty.

But instead of putting this task on the shoulders of all mankind, God placed this task on the shoulders of His servant. Instead of purifying the collective heart of all mankind, God chose to purify the collective heart of His servant Israel and His servant will then shine the truth toward the rest of mankind. The nations will walk by that light and partake of the goodness of God (Isaiah 60:3). And the way that God chose to purify the heart of His servant is through suffering (Isaiah 48:10).

With the exaltation of the servant the nations will realize that it was through the servant that God was accomplishing His purpose in the world for the benefit of all mankind. The suffering that the servant bore should have been borne by all mankind, and if anything, the nations should have carried the brunt of the suffering, because it was their wickedness that was more directly standing in the way of God’s purpose for the world.

53:5 He was violated because of our sins and crushed because of our iniquities; the chastisement of our peace was upon him and with his company, we were healed.

With the servant’s exaltation, the kings will finally realize that the ultimate goal toward which God was leading all of mankind was not the exaltation of the object of their own devotion, but that it was the exaltation of the object of Israel’s devotion that all of history was leading to. They will realize that much of what they considered Godly was directly opposing God’s plan. And they will realize that the servant’s activities were pleasing to God all along. They will recognize that any blessing that they merited was because of their association with the servant. The purification process that the servant had to undergo was more for the general benefit of mankind than for his own benefit.

The last phrase in this verse can also be translated as: “and with his wounds we were healed.” The point remains the same. With the exaltation of the servant the nations realize that the merit of the servant had protected them all along and the servant’s merit and righteousness was achieved through his suffering.

53:6 We have all strayed like sheep, each of us turning his own way, and the Lord inflicted upon him the iniquity of us all.

With the exaltation of the servant the nations come to the realization that while they believed that they were “following God,” in truth they were following their own way because God had never commanded them to walk in those paths. The nations thought that they were achieving atonement for their own sins, each according to their own respective theologies on the subject. But they now see that they were doing nothing to move God’s purpose forward. It was the despised servant who was moving God’s purpose forward. It was in the heart of the servant that God was preparing a corner of humility and obedience that would serve as God’s dwelling place for the benefit of all mankind. And it was in the heart of the servant that the refining process of purging the world of rebellion against God was taking place.

53:7 He was persecuted and afflicted, but he did not open his mouth; like a sheep being led to the slaughter or like a ewe that is silent before her shearers, he did not open his mouth.

The prophet continues to describe the suffering of the servant. We are given to understand that the persecutors of the servant saw him as an animal. The attitude of the servant’s enemies was that suffering is the God-ordained lot of the servant just as sheep were put in this world by God to be shorn and slaughtered. And anything that the servant might have said in self-defense was as meaningless to his persecutors as the bleating of sheep before those who sheer them.

The prophet uses the metaphors of slaughtering and sheering to indicate that the servant suffered through his enemies in two different ways. Sometimes his enemies would slaughter him as people would slaughter sheep. And even when his enemies would not kill him they would still fleece him of his possessions just as people shear the wool off their sheep.

53:8 Through government and judgment was he deprived, and who could describe his generation, for he was cut off from the land of the living, it was for the sin of my nation that they were afflicted

The prophet explains that the persecutors of the servant were not criminals and outcasts from society; it was the governments and the court-systems of the nations that persecuted the servant. Persecution of the servant was not only legalized, but was elevated to the status of religious virtue and patriotic duty.

An alternate interpretation of the opening phrase of this verse would have the prophet telling us that the servant had been deprived of his own government and justice system.

The second phrase in this verse teaches us that the suffering of the servant had been so extreme that no one could express it in words.

The third phrase in this verse teaches us that the servant wasn’t simply killed but that he was deemed unworthy to partake of life together with the rest of humanity. The persecutors of the servant saw him as a subhuman creature that has no rightful place in this world.

The fourth phrase in this verse is the expression of each of the gentile kings acknowledging that it was through the guilt of their own respective nations that the servant suffered. The persecution of the servant was directly proportionate to the evil in the hearts of his persecutors. Throughout history, when a society degenerated into cruelty and evil, they persecuted the Jew. The corrupt Catholic Church, the evil Czars and the brutal Nazis all showed their true colors with their treatment of the Jewish people.

53:9 And he placed his grave with the wicked and his deaths were with the rich for no violence that he had done nor for any deception that was in his mouth.

Here the prophet reveals how the persecutors of the servant justified and legalized their persecution. They believed as an article of faith that the servant was a violent criminal and that he had gained wealth through deception and the servant was innocent of both of these charges.

Throughout the history of the world, the enemies of the Jews believed that the Jewish people are murderers and liars. The Gospel of John elevates belief in this accusation to the status of religious dogma (John 8:44), and one of the world’s most popular books, The Protocols of the Elders of Zion, ensures that people will still believe these lies until the ultimate exaltation of the servant.

The servant was well aware of these accusations. The servant was also aware of the consequences of these accusations. The righteous of Israel realized that their loyalty to God and their refusal to submit to the idols and ideologies of the nations around them will mean that they will be executed in the most gruesome ways and that their graves will be marked as the graves of criminals. And they willingly accepted this fate.

53:10 And the Lord desired to crush and afflict him; if his soul would acknowledge guilt, he would see offspring and live long days and the purpose of God will succeed through his hand.

At this point, the prophetic narrator moves away from the voices of the shocked onlookers and gives us his own perspective of the suffering of the servant. The emphasis changes according to the spiritual needs of the respective speakers. There isn’t much spiritual benefit to be gained by focusing on the guilt of others. It is for this reason that the kings of nations focus on their own guilt as it relates to the suffering of the servant, and for this same reason, the focus shifts to the guilt of the servant when addressing the servant. After all, the audience of the prophet is the people of Israel.

The prophet tells us that God desired to afflict the servant. The purpose of Israel’s suffering, from Israel’s perspective, is to refine them. As a loving father rebukes his son so does God put Israel through the crucible of exile (Deuteronomy 8:5; Proverbs 3:11,12; Amos 3:2).

In order for the suffering to accomplish its purpose the servant needs to acknowledge and to recognize his own guilt. No created being is free of guilt and by acknowledging guilt we come closer to God’s truth. Isaiah, Daniel, Ezra and Nehemiah were all righteous people yet they all acknowledged their own guilt together with the sins of the nation (Isaiah 6:5; Daniel 9:20; Ezra 9:6; Nehemiah 1:6).

The prophet goes on to tell us the reward that the servant will experience as a result of acknowledging his guilt. The servant will see his physical progeny walking in his footsteps and his days will be lengthened. These two blessings are not unrelated. No individual saint is guaranteed long days. But through his progeny the servant perseveres and outlasts his persecutors. The might, the splendor and the power of those who persecuted the Jew have long faded away while the Jew still prays the same prayers and studies the same texts with freshness and vitality. It is the same Jew that stirred the fanatical hatred of the Church fathers, the mobs of Crusaders, the Moslem Almohads, the Inquisitors, the Ukrainian soldiers of Chemilnicki, the Russian Czars, the Communists and the Nazis. These and many like them have come and gone but the Jew is still here.

The greatest gift that God has granted His servant is the promise that God’s own purpose in this world will be accomplished through him. The righteous of Israel are called God’s armor bearers (Isaiah 52:11). God allowed them to join Him in bringing His light to the world.

53:11 From the travail of his soul he will see and be satiated, with his knowledge will My righteous servant render many righteous and he will bear their sins.

The prophet continues to describe the reward that the servant will experience as a recompense for his suffering. The servant will see the good that was achieved through his suffering and he will be satiated with the knowledge that God’s purpose was brought to fruition through his suffering.

The servant will utilize his knowledge to render the many righteous. Israel will teach the truth that they carry in their heart (Isaiah 51:7) to the nations (Zechariah 8:23; Isaiah 42:4). And even after the exaltation will the servant take responsibility for the sins of the nations. Israel is called upon to be God’s priest (Isaiah 61:6). Just as the priests in the Temple bore the responsibility of Israel’s sins so does Israel bear the responsibility of the sins of the nations (Numbers 18:1). It is the priest’s responsibility to teach the people and guide them and if the people fail, the priests are held responsible (Malachi 2:8). In the Messianic age, the responsibility to teach mankind will fall on the shoulders of the righteous of Israel.

53:12 Therefore, I will assign him a portion from the many and he will divide the mighty as spoils, in return for having poured out his soul for death and being counted among the wicked, for he bore the sin of the many, and he will pray for the wicked

This verse continues with the description of the servant’s reward. The servant will be given the wealth of his persecutors. These will be granted to him as spoils of war (Isaiah 33:23; Ezekiel 39:10; Zechariah 14:14).

This reward is due to the servant for his willingness to die for God’s sake and for accepting the scorn of his persecutors who considered his faith to be criminal. The suffering that the righteous of Israel endured, a suffering that included being the outcast of humanity and oftentimes even death, brought all of mankind to experience the light of God (Isaiah 60:3). The men that God chose as His armor bearers fought a difficult battle but their task is never done. Even after their exaltation and vindication, they will still pray on behalf of all mankind.

https://jewsforjudaism.org/knowledge/articles/isaiah-53-verse-verse
Click to expand...

There’s a lot of stuff in here and it is very interesting. I’ll have to take it up tonight as it’s 720am here in the people’s republic of hawaii under the Buddha head emperor Ige.

But I’d like to share a book. Brothers, by Bernice Reuben

It tells a story that Jews would not tell because of the guilt of having survived while their families perished in the pogroms. The author tells their story for them. Two brothers conscription into the Red Army survive only to be swept into the time of the Holocaust.
Tragic, but true. I’ve given the book to Jewish friends of mine and they read it straight thru.

It is a good read for so called “Christians” like brother Roman to read so that they can acclimate themselves to how deep the satanic threat to the life of the Jew using the church.


Blessings
 
@gunno, you know I’m familiar with the position of the Servant as the nation rather than the Messianic Person but only by hearing it was a thing. Looking forward to blowing it up in smoke. [emoji846]


Blessings
 
Peace n Safety said:
I understand that Jewish sensitivities requires the restraint of spelling out God and I will try and remember to do that with the G-d. Please forgive the disrespect.

For your information, Matthew wrote his gospel to the Jews whereas Mark and Luke write to Gentiles. This is why most goyim are confused about the Kingdom of G-d vs the Kingdom of Heaven. They do not know that Matthew uses heaven in place of G-d for that reason and thus they neglect to recognize that what Yeshua was doing was claiming to be the Jewish Messiah and offering the Kingdom of G-d spoken of by the Hebrew prophets.

If Yeshua is not the Jewish Messiah, there is no need for anger, the horrors of the Catholic Church are no longer a threat to Jews and we can simply look into these claims as observers of history. I am a Christian. I hold to a strict literal hermeneutic and because of that application of reading the text, Israel has become the focal point of my life.


Blessings
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Cool. No one cares.
It's great that you, Guno, and the other Religious Quacks have something to amuse yourself with.
 
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