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Consulting editor in Hebrew grammar: Yâ•eil′ Bën-Dâ•wid′
| © 1972-2007, 2010 by Yi•rәmәyâh′u Bën-Dâ•wid′ | Update: 2010.03.27 |
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The Hebrew text, including word order, is given according to the source mss. noted. Note, however, that in the English translations the word order must sometimes be changed from the word order in the Hebrew grammar to that of English grammar in order for the translation to be comprehensible to English speakers.
The Christian division between 52.15 and 53.1 is entirely an artificial division introduced by Christians inconsistent with the Hebrew original—which begins a new section at 52.13 and continues through the end of chapter 53. In the Hebrew. 52.13 through 53.12 is all one section.
The subject of this section is introduced in 52.13.
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| Photographs by John C. Trever, edited © 2010 by Yi•rәmәyâh′u Bën-Dâ•wid′, from Scrolls from Qumran Cave I 1972 (editors Frank Moore Cross, David Noel Freedman, James A. Sanders. Yәru•shâ•la′yim: The Albright Institute of Archeological Research and The Shrine of the Book). |
( 52.13 Behold, My worker shall be judicious; and he will be elevated, borne aloft and rise to a very lofty status, 14 Just as many were appalled over you, so you have "anointed" him by smearing stuff on him—on his image—[concealing him] from any other man, and his persona from any of the bәn•ei′ hâ-â•dâm′— 15 so [My worker] shall spatter many goy•im′ upon [his smeared-over image]. Kings shall shut their mouths, for that which had not been recounted to them they shall see and that which they had not heard they shall be enabled to understand.)
This point, though confirmed in the other translations, has been unanimously and meticulously mangled and skirted ("his image marred") or avoided in modern translations. This happened not so much as some conspiracy but more simply because translators couldn't figure out what it could possibly mean and to avoid future misinterpretations of this point that were key to some earlier Judaic cult apostasies—viz., Shabtai Tzvi—which wrongly taught that Scripture requires that the Mâ•shi′akh (see the Tar•gum′) pervert himself.
In light of the polar contrast between the historical Pәrush•i′ Rib′i against the Hellenist Roman-redacted, Christian-fabricated J-zeus, however, it is now clear that this perversion of the image of the Mâ•shi′akh has been accomplished for nearly two millennia by Christianity, cloaking the Pәrush•i′ Rib′i in the feculent-mantle image prophesied, 2 decades later (after Yәsha•yâh′u "deutero"), by Zәkhar•yâh′ (chapter 3), morphing their Hellenist Roman idol, Zeus, into the Hellenist (antinomian = misojudaic) J-zeus of Christian claims of supersession and Displacement Theology.
( 52.13 Behold My worker shall be judicious; he will be elevated, borne aloft and rise to a very lofty status, 14 Just as many were appalled over you, so his image is perverted more than any [other] man; and his persona more than any Bәn•ei′-â•dâm′. 15 So [My worker] shall spatter many joy•im′ upon [his smeared-over image]. Kings shall shut their mouths; for that which had not been accounted to them shall they have seen, and that which they had not heard, they shall be enabled to understand.)
( 52.13 Behold, My worker, the Mâ•shi′akh, shall succeed; he shall be high and he shall increase, [and he shall be] singularly overpowering. 14 Just as Beit-Yi•sәr•â•eil′—who was viewed darkly among the kindreds, their appearance and their countenance more than any other human beings—hoped for him an extended number of days; 15 Such [darkness] shall he strew [upon] an extended number of kindreds. Concerning him; kings shall be silent, they shall put their hand over their mouths. Behold, his [true, historical] image, which had not been conveyed to them [by tradition], and which they had not heard [by tradition], they shall contemplate.
What)
Translators and commentators seem to have unanimously ignored the single word, îï, in the space below the chapter. If it has any meaning it is unknown.
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| Photographs by John C. Trever, edited © 2010 by Yi•rәmәyâh′u Bën-Dâ•wid′, from Scrolls from Qumran Cave I 1972 (editors Frank Moore Cross, David Noel Freedman, James A. Sanders. Yәru•shâ•la′yim: The Albright Institute of Archeological Research and The Shrine of the Book). |
Translation: same as Aleppo and Masoretic, below.
(Who has believed our report? And upon whom has the Arm of é--ä been revealed?)
([Who] has believed this glad-tiding? And the overpowering of wrong by the Might of é--ä like this, upon whom has it been revealed?)
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| Photographs by John C. Trever, edited © 2010 by Yi•rәmәyâh′u Bën-Dâ•wid′, from Scrolls from Qumran Cave I 1972 (editors Frank Moore Cross, David Noel Freedman, James A. Sanders. Yәru•shâ•la′yim: The Albright Institute of Archeological Research and The Shrine of the Book). |
(Then he shall arise like a suckling before Him, and like a root from an arid land. He has no persona, nor has he majesty, nor is he seen, nor have we desired an image.)
(Then he shall arise like a suckling before Him, and like a root from an arid land. He has no persona, nor majesty; nor have we seen him, and no image have we desired of him.)
(Then a Tza•diq′ shall be made great before Him; behold, like sprouts that divide; and like a tree that sends forth its roots along channels of water, so a generation of holiness shall increase in the land that was needing him. His appearance is not a profane appearance, his threat is not the threat of a [mere] commoner, and his brilliance shall be a holy brilliance, that everyone who views him shall ponder him.)
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| Photographs by John C. Trever, edited © 2010 by Yi•rәmәyâh′u Bën-Dâ•wid′, from Scrolls from Qumran Cave I 1972 (editors Frank Moore Cross, David Noel Freedman, James A. Sanders. Yәru•shâ•la′yim: The Albright Institute of Archeological Research and The Shrine of the Book). |
(He is despised and forsaken of men, and a man of pains and he knows sickness; and, as if he were hiding [his] face from us, and we despised him, and we have not evaluated him.)
(He is despised and forsaken of men, a man of pains and [to whom] sickness was known; and, as if he were hiding [his] face from us, he is despised and we have not evaluated him.)
(Then shall become [a time of] contempt and he shall apportion it heavily to all of their kingdoms; they shall be weak and sickly. Behold, [he is] like a man of pains and designated for the sick, and for as long as the Face of the the Shәkhin•âh′ was being suspended from us. The [kingdoms] are contemptible and of no value.)
Yәkhëz•qeil′ 9.3—
"Then the kâ•vod′ of the Ël•oh•im′ of Yi•sәr•â•eil′ rose from over the kәruv…"
The Artscroll editors comment to this pâ•suq′, based on Rashi: "From upon the [îÄëÀñÆä àÂøåÉï] where the ùÑÀëÄéðÈä had rested up to now; it began a gradual, ten-stage withdrawal from the [Beit ha-Mi•qәdâsh′ hâ-Rish•on′]. This is the first stage [of withdrawal]: from the ëÌÀøåÌá to the threshold of the ÷ÉãÆùÑ äÇ÷ÌÃãÈùÑÄéí."
See also Yәkhëz•qeil′ 11.23 & 22.3 where Ramban correlates "contamination" with the ñÄìÌåÌ÷ äÇùÑÌÀëÄéðÈä (si•luq′ ha-Shәkhin•âh′; departure of the Shәkhin•âh′), for which see Artscroll Yechezkel, p. 374.
"Surely R. [Shmueil Ben-Inia] said: What is the meaning of the Scriptural verse [Khaj•ai′ 6.8]: And I will take pleasure in it and [åàëáã]? The traditional reading is wә-ë•kâ•vәd•â, then why is the ä omitted? To indicate that in five things the Beit ha-Mi•qәdâsh′ hâ-Rish•on′ differed from the Beit ha-Mi•qәdâsh′ ha-Shein•i′:"
in the àÂøåÉï, îÄëÀñÆä àÂøåÉï and the ëÌÀøåÌáÄéí
the àÅùÑ [on the îÄæÀáÌÅçÇ
the ùÑÀëÄéðÈä
and the àåÌøÄéí åÀúËîÌÄéí
"I will tell you, they were present, but they were not as helpful [as in the Beit ha-Mi•qәdâsh′ hâ-Rish•on′]."
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| Photographs by John C. Trever, edited © 2010 by Yi•rәmәyâh′u Bën-Dâ•wid′, from Scrolls from Qumran Cave I 1972 (editors Frank Moore Cross, David Noel Freedman, James A. Sanders. Yәru•shâ•la′yim: The Albright Institute of Archeological Research and The Shrine of the Book). |
(Indeed, he carried our sickness, and our pains he bore them; but we have considered him plagued, and struck by Ël•oh•im′, and held answerable.)
(Indeed, he carried our sickness, and our pains he bore them; but we have considered him plagued, struck by Ël•oh•im′, and held answerable.)
Then, concerning our Tor•âh′-transgressions he will investigate, and our perversions, for the sake of remitting them; but we have considered [him] crushed, struck from é--ä and held answerable.
"What is the Mashiakh's name? "The Rabbis said, His name is 'the leper scholar,' as it is written, 'Surely, he hath borne…and afflicted.' "
Soncino editors' note to the above remark: "In other words, according to Rashi, the conditions for one to become Moshiakh, besides descent from King David, are
that he has experienced physical suffering (based on the passage in the Tal•mud′ immediately preceding the above one, quoting [Yәshayahu] 53:4, that Moshiakh "has borne our sickness and suffered our pain"), and
that he be a perfect saint.
Both conditions were fulfilled [Soncino editors, not Tal•mud′, assert] in Rabbi Yehuda HaNassi and in Daniel…"
In the wake of any significant tragedy, some look for the "sin" for which they're sure must have brought about the tragedy. Others blame a vengeful "god." Still others regard suffering as a curse—which implies the question, why the curse? – bringing the issue back to the question, Why?
None of the existing traditions have ever provided a satisfying answer. Tragedies befalling enemies or rival religions are due to "sin" while tragedies befalling "us" is either due to apostasy (either blatant or concealed) or, when tragegy befalls someone(s) who is one of "our" revered religious leaders, well; then it's just an unfortunate, accident. The determinant is nothing more than whether the tragedy befalls "them" or "us."
The Christian notion of a "suffering servant" christ as redeemer through blood sacrifice depends upon suffering being the result of "sin." Only if suffering is the consequence of "sin" can suffering of a Christ satisfy the (suffering) penalty of "sin."
The intelligent researcher requires a more profound explanation for suffering.
One of the issues that must be addressed is that the Creator is responsible for His creation. If suffering is a curse, then the Creator is unjust in cursing humans with suffering. This is why humans have reasoned that human "sin" must be responsible for tragedy / suffering: because it must be humans, not the Creator, who is responsible for a curse.
Let me suggest an analogy that may make it easier to relate to why "sufferings" were "built-in" to the universe for human experience and how this still implies a just Creator.
The first thing this requires is a solid appreciation of a spiritual realm. No, I mean a solid appreciation. Every thought you have in your head exists in a non-physical environment. Even if a concept could be associated with the firing of a particular set of neurons, or a particular order of their firing, this still wouldn't obviate the existence of the concept outside of any given human brain. There is a non-physical realm. It is not the realm perceived in physical terms—self-contradicting the definition of a non-physical realm—by kabbalists or Christians or mystics. Because our everyday experience demonstrates that the non-physical realm absolutely exists, it raises the question: for what purpose? How do we relate to it? While physical bodies die, concepts don't. How does the non-physical realm relate to those aspects of us that are non-physical: our thoughts, feelings, will, etc.? Further, if we can relate to the non-physical realm, which is not subject to physical death, then what is the purpose of our physical life?
Ahhh, here is where the rubber finally meets the road. While our lifetime seems long to us, relative to the eternal nature of the non-physical—spiritual—realm, it is a blink in time; all time is but a blink.
With this perspective in mind, it's much easier to relate to our physical lifetime as a kind of "training course" for the spiritual afterlife; a "training course" designed by the Creator, with rules and standard set by the Creator, which the individual must pass to enter the spiritual afterlife.
We can now look at the analogy: training to pass a basic athletic standard. If you want to pass a basic athletic standard you cannot do it by sitting on the couch and eating éclairs. You'll have to work at it; aerobic training, strength training plus practice and coaching molding yourself to the demands of the standard you strive to meet or exceed. It's obvious that you cannot change the Olympics to feature you sitting on the couch eating éclairs… so why would you expect preparation to exist in the eternal realm of the Creator to be any less demanding?
Everything physical will be gone. No "levels" of "heavens" or the like. No light. No dark. No language, which is only necessary to turn thoughts into physical sound waves to be heard by physical ears. Nothing physical. Nothing physical for which to hunger, thirst, nothing physical to steal, earn, eat, drink, secure, possess or spend. No one physical to lust. So how prepared are you to deal with such an existence? Challenges confronted in such an existence must clearly be very different from our physical "sufferings" in this physical universe. Thus, applying exclusively physical explanations to a 'training program' designed by a non-physical Creator having a non-physical existence in mind is clearly tunnel-visioned.
In our analogy, when an athlete trains in aerobics or strength training, it's a well known axiom that: "No pain, no gain." Yet, when life require's our extra effort, whenever we're prevented from sitting on our couch eating éclairs, we feel the need to blame something, anything, for our "suffering." No pain, no gain.
Those who immediately object by pointing out the tragic deaths of innocent children, etc. have missed the very first point we made: The first thing this requires is a solid appreciation of a spiritual realm. No, I mean a solid appreciation. You're talking about those who obtained a pass to go to the front of the line. Those who were worthy to eternal life and those who were beyond repentance to Gei-Hin•om′. Hence, there is an ignorance and an arrogance on the part of those who presume to know such things better than a Just Creator. (That the Creator is Just can be logically derived from the orderly laws of the universe, which reflects an orderly, self-consistent and, ultimately, Just, Creator.
Thus, "suffering" is part of everyone's training for the afterlife. Some have more, some have less, some excel more, some don't make the grade. It's all up to the individual's choice and will. There are two things to keep in mind: [1a] "suffering" is a challenge not on the physical level but on a non-physical level—which [1b] to which one reacts either by praising the Creator anyway or turning against the Creator—that's the basic test, and [2] "suffering" in this physical arena is not indicative either of "sins" on the part of the sufferers or an unjust Creator. The rain falls unpredictably on everyone. Some bless the Creator while others curse getting wet. Which have you been? Which are you determined to be from now on? No, really!
Since suffering is unrelated to "sin" (even transgressions of Tor•âh′), suffering by a Mâ•shi′akh has no relation to forgiveness of "sin" (even transgressions of Tor•âh′)!!! Rather, the popular pseudo-connection is based entirely on the primitive superstition blaming tragedies on "sin."
Therefore, the role of the Mâ•shi′akh—certainly not based on supersitition—is precisely what Tor•âh′ has described (in contrast to the contradictory idolatrous man-god savior introduced by Christianity). Rib′i Yәho•shu′a provides a paradigm: the anger of the Roman Empire was vented by imposing suffering on one man instead of the entire nation of Yi•sәr•â•eil′—as the Hebrew definition of éÀùÑåÌòÈä, national military (not personal "spiritual") salvation, requires. This entire 53rd chapter describes exactly this kind of suffering Mâ•shi′akh. The suffering has no connection to "saving from sin," but is, rather, a man-caused suffering imposed by the goy•im′ on the Mâ•shi′akh, which spares Yi•sәr•â•eil′ as a people—but for which, Scripture promises, the goy•im′ will suffer the vengeance of é--ä.
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| Photographs by John C. Trever, edited © 2010 by Yi•rәmәyâh′u Bën-Dâ•wid′, from Scrolls from Qumran Cave I 1972 (editors Frank Moore Cross, David Noel Freedman, James A. Sanders. Yәru•shâ•la′yim: The Albright Institute of Archeological Research and The Shrine of the Book). |
(And he is profaned by our rebellious-felonies against Tor•âh′, and crushed by our deliberate-misdemeanors against Tor•âh′; and the chastisement for our welfare is upon him, and in his wound [that chastisement] has been healed for us.)
(And he
is profaned
by our rebellious-felonies against Tor•âh′,
crushed
by our deliberate-misdemeanors against Tor•âh′;
the chastisement
for our welfare
is upon him,
and in his wound
[that chastisement] has been healed
for us
In the 1st century, Rib′i Yәho•shu′a was profaned by the false charges leveled at him by the pseudo-Tzәdoq•im′, false charges causing his undeserved death: rebellious-felonies. He was wrongly crushed by the silence of fellow Jews—"standing idly by his blood" (wa-Yi•qәr•â′ 19.16)—in the face of the Hellenists (particularly the Roman occupiers): misdemeanors. Unlike Rabbi Aqiva, Rib′i Yәho•shu′a didn't muster a fighting army. Thus, also unlike Rabbi Aqiva, the wrath of the Romans occupiers was vented in one man: Rib′i Yәho•shu′a. The Hellenists, particularly the Roman occupiers, took out their wrath (which was against the anti-Hellenist Pәrush•im′, whom the Hellenists viewed as a a political threat) on Rib′i Yәho•shu′a. Thus, "our welfare [was] upon him." Since 135 C.E., Rib′i Yәho•shu′a has been profaned by the Jewish acceptance, echoing and promulgation of the most basic Christian Gospel linchpin: that the post-135 C.E. misojudaic Christian The profaneness cited in this verse has been imposed for millennia by the goy•im′, cloaking and hiding the Mâ•shi′akh—a Pәrush•im′ Rib′i, not the profane, anti-Tor•âh′ product of 2nd-4th century and subsequent Hellenist (Christian) antinomian redactions—concealing the genuine Pәrush•i′ Rib′i from Jews and goy•im′ alike. Tor•âh′ defines remaining silent in the face of slander as murdering the reputation, constructively murdering the man. Therefore, Ha•lâkh•âh′ holds that remaining silent to slander constitutes "standing idly by the blood of one's brother" (wa-Yi•qәr•â′ 19.16)—and is tantamount to felony murder. In our era, however, the feculent cloak (Zәkhar•yâh′ chapter 3) of antinomian Hellenist syncretisms concealing the genuine Pәrush•i′ Rib′i Mâ•shi′akh is finally being removed. As his wounds by Christian slander are being exposed, Jews are beginning to rectify their complicity, healing the Jews' rebellious-felony of remaining silent to the goy•im′-initiated slander of the Gospel claim: that the Tor•âh′-teaching Pәrush•i′ Rib′i Yәho•shu′a is the same as the anti-Tor•âh′ " Then he
shall build the
Beit ha-Mi•qәdâsh′,
which was profaned
by our Tor•âh′-transgressions,
he was chastised
by our perversions;
and in his Tor•âh′-discipling
his welfare
will increase
upon us,
and in that he gave [his welfare]
to his life-event,
our Tor•âh′-transgressions
may be remitted åï
for us. (Like [one big] flock,
all of us [together]
have strayed,
[each] man
has turned
to his [own] way;
and é--ä
has, through intercession, imputed
to him,
the deliberate-misdemeanor against Tor•âh′
of all of us." (Like [one big] flock,
all of us [together]
have strayed,
[each] man
has turned
to his [own] way;
and é--ä
has, through intercession, imputed
to him,
the deliberate-misdemeanor against Tor•âh′
of all of us." That äÄôÀâÌÄéòÇ means "intercede" is demonstrated in Yi•rәmәyâh′u 7.16, where úÌÄôÀâÌÇò- is explained to mean "pray on behalf of" and "bear on behalf of," which, it's clearly implied by the refusal to consider it in this specific case, Yi•rәmәyâh′u normally did. This is further corroborated by commentary on this verse in Tal•mud′, where intercession is stipulated to refer exclusively to prayer (Ma•sëk′ët Bәrâkh•ot′ 26b) and other commentators confirming the translation of "intercede" on bә-Reish•it′ 23.8 (Artscroll Bereishis 1.a-873) and 28.11 (Bereishis 1.b-1219): "But you
shall not
pray
on behalf of
this
the kindred,
nor
bear
a jubilant-song
or prayer
on their behalf,
nor
intercede
with Me;
because
I'm not
hearkening
to you." (Like a flock,
all of us
have become dispersed
[each] man
accepting
his own path
of our exile
and from
ha-Sheim′
it was
[His] will
to remit
the Tor•âh′-transgressions of
all of us
for his sake. (He was hard oppressed
and he
was held answerable,
but he didn't
open
his mouth,
like a Bovidae
he will be led
to slaughter;
like a ewe
before
its shearer
is silent,
so he didn't
open
his mouth.) (He was hard oppressed
and he
was held answerable,
but he didn't
open
his mouth,
like a Bovidae
he will be led
to slaughter;
and like a ewe
before
its shearer
is silent,
so he didn't
open
his mouth.) (He inquires
and he
is restored;
though he no longer
opened
his mouth
he is accepted;
he shall deliver
mighty ones
of the kindred
like a lamb
to slaughter;
and like a ewe
that is before
its shearers
he is silent;
and there was none
accepting him
who would open
his mouth
or speak
a word. (From arrest
and from mi•shәpât′
he was taken [away],
and with
his generation
who
will converse?
For
he was cut
from the land
of the living;
out of the rebellious-felony against Tor•âh′
by His kindred
he has been stricken
for them.) (From arrest
and from mi•shәpât′
he was taken [away],
and with
his generation
who
will converse?
For
he was cut
from the land
of the living;
out of the rebellious-felony against Tor•âh′
by My kindred [is]
the strike
to them.) (From chastenings
and from retribution
he will make rapproachment with
our Gâl•ut′.
Their wonders
that they shall work
for us
in his days
who
can
relate?
For he shall cause
the rulership
of the kindreds
to pass-by
from the land
of Yi•sәr•â•eil′.
The Tor•âh′-transgressions of
My kindred
that are concealed
he shall cause to reach
until [those Tor•âh′-transgressions]
accompany them.) And they gave
his tomb
to the wicked,
and to the rich-ones,
in his death;
over
no
violence
he had done,
nor
deceit
in his mouth.) And he gave
his tomb
to the wicked,
and to the rich,
in his death;
over
no
violence
he had done,
nor
deceit
in his mouth.) (Then he shall deliver the wicked to Gei-Hin•om′, along with the riches of possessions that they seized in death—which is A•vad•on′, in order that [they may] not establish works of kheit , nor rave on about [their] scams with their mouths.) (And ha-Sheim′
desired
the crushing of him
and He shall praise him
if
he might put
a guilt[-sacrifice] of
his nëph′ësh;
he shall see
seed,
and He shall prolong
days;
and the desire of
ha-Sheim′,
by His hand,
shall succeed.) (
And ha-Sheim′
desired
the crushing of him,
it made [him] sick,
if
he might put
a guilt[-sacrifice] of
his nëph′ësh;
he shall see
seed,
He shall prolong
days;
and the desire of
ha-Sheim′,
by His hand,
shall succeed.) Then,
because
it was
a pleasure of
ha-Sheim′
to refine by smelting
and to purify
the remnant
of his kindred
in order
to clean
their nәphâsh•ot′
from Tor•âh′-transgressions,
they shall view
the Kingdom
of their Mâ•shi′akh.
They shall increase
their sons
and their daughters,
they shall prolong
the[ir] days.
Then the servants of
the Tor•âh′
of ha-Sheim′,
in His pleasure,
shall succeed.) 5a – Talmud states explicitly that "the Rabbis," from ancient times, applied Yәshayahu 53 specifically to the Mashiakh. Bәrakhot 5a refers not to a people but to a man: "Raba, in the name or R. Sakhorah, in the name of R. Huna, says: If the Holy One, blessed be He, is pleased with a man [emphasis added; ybd], he crushes him with painful sufferings. For it is said, And é--ä was pleased with [him, hence] he struck him, making him sick. Now you might think that this is so even if he didn't accept them with love. Therefore it is said, to see if his nephesh would place itself as a guilt offering. Even as the guilt offering must be brought by consent, so also the sufferings must be endured with consent. And if he did accept them, what is his reward? He shall see seed, he shall prolong days. And more than that, his knowledge [of the Torâh] will endure with him. For it is said: and the will of é--ä shall be victorious by his hand" [emphasis added; ybd] . One of the silliest, and un-Judaic, arguments raised is that this passage declares that "He shall see seed" conflicting with the Christians' belief that Yesh"u wasn't married and didn't have children. Guilt was placed upon religious hypocrites (Hellenist pseudo-Tzәdoqim of the Beit-ha-Miqdâsh, who were also condemned by both mainstream Pәrushim and the Qumran Tzәdoqim) and Roman occupiers. A seed definitely sees length of days. And, diametrically opposite to the Christian Yesh"u, the pleasure of é--ä, expressed in the Aleinu, is succeeding by his hand. 57b – "Six things are good for a sick person: … Seminal emission, as it is written: 'Seeing seed, he will prolong his days.' " See also Vicarious Atonement / (From the labor of
his nëph′ësh
he shall see
Light
and He shall be satisfied;
and in his knowledge
My worker
shall declare a tza•diq′ to be
a tza•diq′
for the many,
and their deliberate-misdemeanors-against-Tor•âh′
he
shall bear.) (From the labor of
his nëph′ësh
he shall see.
He shall be satisfied.
In his knowledge
My worker
shall declare a tza•diq′ to be
a tza•diq′
for the many,
and their deliberate-misdemeanors-against-Tor•âh′
he
shall bear.)Jesus is the same as, lә-hav•dil′, the Pәrush•i′ Rib′i Yәho•shu′a. Thus, Jews have been complicit with Christians in cloaking Rib′i Yәho•shu′a in what, 2 decades after Yәsha•yâh′u penned this, Zәkhar•yâh′ explicated to be a feculent mantle (chapter 3) that, in retrospect, we can see is the Christian idolatry and misojudaism of their redacted Jesus image.Jesus" that stands for anti-Tor•âh′ Christian claims of supersessionism and Displacement Theology.Tar•gum′ Yo•nâ•tân′ reads:
5
åÀäåÌà éÄáðÅé áÅéú îÇ÷ãÀùÈà ãÀàÄéúÇçÇì áÀçåÉáÇðÈà àÄúîÀñÇø áÇòÀåÈéÈúÇðÈà åÌáàËìôÈðÅéä ùÀìÈîÅéä éÄñâÅé òÀìÇðÈà åÌáÄãðÄúðÀäÅé ìÀôÄúâÈîåÉäÄé çåÉáÇðÈà éÄùúÇá÷åÌï ìÇðÈàÓ
Tal•mud′ provides no commentary on this verse.
Yәsha•yâh′u 53.6
1QIsa reads:
Photographs by John C. Trever, edited © 2010 by Yi•rәmәyâh′u Bën-Dâ•wid′, from Scrolls from Qumran Cave I 1972 (editors Frank Moore Cross, David Noel Freedman, James A. Sanders.
Yәru•shâ•la′yim: The Albright Institute of Archeological Research and The Shrine of the Book). 6
ëåìðå ëöåàï úòéðå àéù ìãøëå ôðéðå åé--ä äôâéò áå àú òååï ëåìðå
The Aleppo Codex and Masoretic read:
6 ëÌËìÌÈðåÌ ëÌÇöÌÉàï úÌÈòÄéðåÌ, àÄéùÑ ìÀãÇøÀëÌåÉ ôÌÈðÄéðåÌ; åÇé--ä äÄôÀâÌÄéòÇ áÌåÉ, àÅú òÂåÉï ëÌËìÌÈðåÌÓ
Tar•gum′ Yo•nâ•tân′ reads:
6
ëåÌìÇðÈà ëÀòÈðÈà àÄúáÇãÇøðÈà âÀáÇø ìÈ÷ÃáÅéì àåÉøçÅéä âÀìÅéðÈà åÌîÄï ÷Ë éé äÀåÈú øÇòÀåÈà ìÀîÄùáÇ÷ çåÉáÅé ëåÌìÇðÈà áÀãÄéìÅéäÓ
Tal•mud′ provides no commentary on this verse.
Yәsha•yâh′u 53.7
1QIsa reads:
Photographs by John C. Trever, edited © 2010 by Yi•rәmәyâh′u Bën-Dâ•wid′, from Scrolls from Qumran Cave I 1972 (editors Frank Moore Cross, David Noel Freedman, James A. Sanders.
Yәru•shâ•la′yim: The Albright Institute of Archeological Research and The Shrine of the Book). 7
ðâù åäåàä ðòðä åìåà éôúç ôéäå ëùä ìèáåç éåáì ëøçì ìôðé âæåæéä ðàìîä åìåà ôúç ôéäå
The Aleppo Codex and Masoretic read:
7 ðÄâÌÇùÒ åÀäåÌà ðÇòÂðÆä, åÀìÉà éÄôÀúÌÇç-ôÌÄéå, ëÌÇùÌÒÆä ìÇèÌÆáÇç éåÌáÈì, åÌëÀøÈçÅì, ìÄôÀðÅé âÉæÀæÆéäÈ ðÆàÁìÈîÈä; åÀìÉà éÄôÀúÌÇç ôÌÄéåÓ
Tar•gum′ Yo•nâ•tân′ reads:
7
áÈòÅé åÀäåÌà îÄéúåÉúÇáÀ åÀòÇã ìÈà ôÈúÇç ôåÌîÅéä îÄú÷ÇáÇì úÇ÷ÄéôÅé òÇîÀîÇéÈà ëÀàÄéîÀøÈà ìÀðÄëñÀúÈà éÄîñÇø åÌëøÇçìÈà ãÄ÷ÃãÈí âÈæÀæÇäÈà ùÈúÀ÷Èà åÀìÅéú ìÀ÷ÄáìÅéä ãÀôÈúÇç ôåÌîÅéä åÌîîÇìÅéì îÄìÈàÓ
Tal•mud′ provides no commentary on this verse.
Yәsha•yâh′u 53.8
Photographs by John C. Trever, edited © 2010 by Yi•rәmәyâh′u Bën-Dâ•wid′, from Scrolls from Qumran Cave I 1972 (editors Frank Moore Cross, David Noel Freedman, James A. Sanders.
Yәru•shâ•la′yim: The Albright Institute of Archeological Research and The Shrine of the Book). 1QIsa reads:
8
îòåöø åîîùôè ìå÷ç åàú ãåøå îéà éùåçç ëéà ðâæø îàøõ çééí îôùò òîå ðåâò ìîå
The Aleppo Codex and Masoretic read:
8 îÅòÉöÆø åÌîÄîÌÄùÑÀôÌÈè ìË÷ÌÈç, åÀàÆú-ãÌåÉøåÉ îÄé éÀùÒåÉçÅçÇ; ëÌÄé ðÄâÀæÇø îÅàÆøÆõ çÇéÌÄéí, îÄôÌÆùÑÇò òÇîÌÄé ðÆâÇò ìÈîåÉÓ
Tar•gum′ Yo•nâ•tân′ reads:
8
îÄéÄñåÌøÄéï åÌîÄôåÉøòÈðåÌ éÀ÷ÈøÅéá âÈìÀåÈúÇðÈà ôÀøÄéùÈï ãÀéÄúòÇáãÈï ìÇðÈà áÀéåÉîåÉäÄé îÇï éÄëåÉì ìÀàÄùúÀòÈàÈä àÀøÅé éÇòãÅé ùåÌìèÈï òÇîÀîÇéÈà îÅàÇøòÈà ãÀéÄùÒøÈàÅì çåÉáÄéï ãÀçÈáåÌ òÇîÄé òÇã ìÀåÈúÀäåÉï éÄîèÅéÓ
Tal•mud′ provides no commentary on this verse.
Yәsha•yâh′u 53.9
1QIsa reads:
Photographs by John C. Trever, edited © 2010 by Yi•rәmәyâh′u Bën-Dâ•wid′, from Scrolls from Qumran Cave I 1972 (editors Frank Moore Cross, David Noel Freedman, James A. Sanders.
Yәru•shâ•la′yim: The Albright Institute of Archeological Research and The Shrine of the Book). 9
åéúðå àú øùòéí ÷áøå åò{í, ú, ì, ø, ã} òùéøéí áéîúå òì ìåà çîñ òùä åìåà îøîä áôéäå
The Aleppo Codex and Masoretic read:
9 åÇéÌÄúÌÅï àÆú-øÀùÑÈòÄéí ÷ÄáÀøåÉ, åÀàÆú-òÈùÑÄéø, áÌÀîÉúÈéå; òÇì ìÉà-çÈîÈñ òÈùÒÈä, åÀìÉà îÄøÀîÈä áÌÀôÄéåÓ
Tar•gum′ Yo•nâ•tân′ reads:
9
åÀéÄîñÇø éÈú øÇùÄéòÇéÈà ìÀâÅéäÄðÈí åÀéÈú òÇúÄéøÅé ðÄëñÇéÈà ãÇàÀðÇñåÌ áÀîåÉúÈà ãÀàÇáãÈðÈà áÀãÄéì ãÀìÈà éÄú÷ÇééÀîåÌï òÈáÀãÅé çÄèàÈä åÀìÈà éÀîÇìÀìåÌï ðÄëìÄéï áÀôåÌîÀäåÉïÓ
Tal•mud′ provides no commentary on this verse.
Yәsha•yâh′u 53.10
1QIsa reads:
Photographs by John C. Trever, edited © 2010 by Yi•rәmәyâh′u Bën-Dâ•wid′, from Scrolls from Qumran Cave I 1972 (editors Frank Moore Cross, David Noel Freedman, James A. Sanders.
Yәru•shâ•la′yim: The Albright Institute of Archeological Research and The Shrine of the Book). 10
åé--ä çôõ ãëàå åéäììäå àí úùéí àùí ðôùå éøàä æøò åéàøê éîéí åçôõ é--ä áéãå éöìç
The Aleppo Codex and Masoretic read:
10 åÇé--ä çÈôÅõ ãÌÇëÌÀàåÉ äÆçÁìÄé, àÄí-úÌÈùÒÄéí àÈùÑÈí ðÇôÀùÑåÉ, éÄøÀàÆä æÆøÇò éÇàÂøÄéêÀ éÈîÄéí; åÀçÅôÆõ é--ä áÌÀéÈãåÉ éÄöÀìÈçÓ
Tar•gum′ Yo•nâ•tân′ reads:
10
åÌîÄï ÷ÃãÈí éé äÀåÈú øÇòÀåÈà ìÀîÄöøÇó åÌìãÇëÈàÈä éÈú ùÀàÈøÈà ãÀòÇîÅéä áÀãÄéì ìÀðÇ÷ÈàÈä îÅçåÉáÄéï ðÇôùÀäåÉï éÄçæåÉï áÀîÇìëåÌú îÀùÄéçÀäåÉï éÄñâåÉï áÀðÄéï åÌáðÈï éåÉøÀëåÌï éåÉîÄéï åÀòÈáÀãÅé àåÉøÈéúÈà ãÇéé áÄøòåÌúÅéä éÇöìÀçåÌïÓ
Tal•mud′ Ma•sëk′ët Bәrâkh•ot′ illuminates:
Yәsha•yâh′u 53.11
1QIsa reads:
Photographs by John C. Trever, edited © 2010 by Yi•rәmәyâh′u Bën-Dâ•wid′, from Scrolls from Qumran Cave I 1972 (editors Frank Moore Cross, David Noel Freedman, James A. Sanders.
Yәru•shâ•la′yim: The Albright Institute of Archeological Research and The Shrine of the Book). 11
îòîì ðôùåä éøàä àåø åéùáò åáãòúå éöãé÷ öãé÷ òáãé ìøáéí åòååðåúí äåàä éñáåì
The Aleppo Codex and Masoretic read:
11 îÅòÂîÇì ðÇôÀùÑåÉ éÄøÀàÆä éÄùÒÀáÌÈò, áÌÀãÇòÀúÌåÉ, éÇöÀãÌÄé÷ öÇãÌÄé÷, òÇáÀãÌÄé ìÈøÇáÌÄéí; åÇòÂåÉðÉúÈí äåÌà éÄñÀáÌÉìÓ
Tar•gum′ Yo•nâ•tân′ reads:
11
îÄùÄòáåÌã òÇîÀîÇéÈà éÀùÅéæÅéá ðÇôùÀäåÉï éÄçæåÉï áÀôåÉøòÈðåÌú ñÈðÀàÅéäåÉï éÄñáÀòåÌï îÄáÄæÇú îÇìëÅéäåÉï áÀçÈëîÀúÅéä éÀæÇëÅé æÇëÈàÄéï áÀãÄéì ìÀùÇòáÈãÈà ñÇâÄéàÄéï ìÀàåÉøÈéúÈà åÀòÇì çåÉáÅéäåÉï äåÌà éÄáòÅéÓ
From servitude to
the kindreds
he shall release
their nәphâsh•ot′.
They shall view
the retribution
upon misojudaics.
They will be satisfied
from the treasure
of the [misojudaics'] kingdom.
In his intelligence,
he will declare the innocence of
those who are innocent,
in order
to recruit into service
multitudes
to Tor•âh′;
and concerning
their Tor•âh′-transgressions
he
will investigate [them].)
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| Photographs by John C. Trever, edited © 2010 by Yi•rәmәyâh′u Bën-Dâ•wid′, from Scrolls from Qumran Cave I 1972 (editors Frank Moore Cross, David Noel Freedman, James A. Sanders. Yәru•shâ•la′yim: The Albright Institute of Archeological Research and The Shrine of the Book). |
Therefore, I will apportion to him among the many; and he shall apportion mighty-ones to be plunder, because he bared his nëph′ësh to death, and with rebellious-felonies against Tor•âh′ he was reckoned; and he bore the misstep[-sacrifice]s of many, and for their rebellious-felonies-against-Tor•âh′ he interceded-by-imputing [them to himself].)
Therefore, I will apportion to him among the many; and he shall apportion mighty-ones to be plunder, because he bared his nëph′ësh to death, and with rebellious-felons-against-Tor•âh′ he was reckoned; and he bore the misstep[-sacrifice] of many, and for rebellious-felons-against-Tor•âh′ he interceded-by-imputing [them to himself].)
Then I will apportion to him the treasure of multitudes of the kindreds, and the slaughters of goats of mighty ones shall he apportion as a spoil. In exchange for delivering his nëph′ësh to death, laboring for Tor•âh′ to those who rebel against Tor•âh′, then he will investigate concerning multitudinous Tor•âh′-transgressions; and for those who had rebelled against Tor•âh′ [but, obviously, made tәshuv•âh′ as a result of his "laboring for Tor•âh′"] [their previous rebelling] shall be remitted for his sake.)
"R. Simlai expounded: Why did [Mosh•ëh′ Rab•ei′nu] yearn to enter [Ë′rëtz Yi•sәr•â•eil′]? … The Holy One, blessed be He, said to him, 'Is it only to receive the reward [for obeying the [mi•tzәw•ot′] that you seek? I ascribe it to you as if you did perform them'; as it is said, 'Therefore will I divide him a portion with… and made intercession for the transgressors. Therefore will I divide him a portion with the great'—it is possible [to think that his portion will be] with the [great of] later generations and not former generations; therefore there is a text to declare, 'And he shall divide with the strong', i.e., with [Av•râ•hâm′, Yi•tzәkhâq′] and [Ya•a•qov′] who were strong in Tor•âh′ and the [mi•tzәw•ot′]. 'Because he poured out his soul unto death'—because he surrendered himself to die, as it is said, 'And if not, blot me, I pray you' (Shәm•ot′ 32.32), etc. 'And was numbered with the transgressors'—because he was numbered with them who were condemned to die in the [mi•dәbar′]. 'Yet he bore the sins of many'—because he secured [ki•pur′] for the making of the [gold calf-mask]. 'And made intercession for the transgressors'—because he begged for mercy on behalf of the sinners in [Yi•sәr•â•eil′] that they should [make tәshuv•âh′]; and the word [ (pegiah)] means nothing else than [tәphil•âh′], as it is said, 'Therefore pray not you for this people, neither lift up cry nor prayer for them, neither make intercession to Me' (Yi•rәmәyâh′u 7.16).
While it shouldn't be necessary by this point, R. Moshe al-Sheikh proclaimed that all rabbis of his era agreed that Yәsha•yâh′u 53 referred to the Mâ•shi′akh, not substituting Yi•sәr•â•eil′.
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R. Kaduri left a sealed and encrypted note (below), to be opened and read only after his death, that he promised would identify the Mâ•shi′akh. When it was opened and read, 2007.01.23, it was found to explicitly name the Mâ•shi′akh: éäåùò—an acronym formed from the first letter of each word of his note! In this regard, see Zәkhar•yâh′ chapter 3.
 475x356.jpg "R. Kaduri's note")
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