One in Messiah Congregation
קָּהָל אֶחָד בְּמָּשִׁיחַ
A part of the Congregation of Israel
Today we use the Gregorian calendar from Pope Gregory; from the 1500’s,
August 1, 2015
Latin Augustus "Augustus"
Latin Augustus mensis "month of Augustus"
Latin sextilis mensis "sixth month"
Sextilis had 30 days, until Numa when it had 29 days, until Julius when it became 31 days long.
Augustus Caesar clarified and completed the calendar reform of Julius Caesar. In the process, he also renamed this month after himself.
We acknowledge God’s calendar
We are now in the 5th month, 15st day - no name in scripture
Judaism calls it Av. Not scriptural.
My ministry is a teaching ministry to bring up topics in the Bible that have never been discussed or mentioned in your life.
They have been deleted from your knowledge. You haven’t a clue they are missing.
I will undelete them for you.
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Part 3 - Messianic Prophecies of Messiah Yeshua
We will explore a little more today the credentials of the Messiah
John 15  This is my commandment, That ye love one another,
as I have loved you .
 Greater love hath no man than this, that a man lay down his life for his friends
Messiah laid down his life for us
Isaiah Chapter 53 - Yeshua -Salvation
Over 50 references of a man are made in this chapter.
 Who hath
believed our report? and to whom is the arm of Yehovah revealed?
 For he shall grow up before him as a tender plant, and as a root out of a dry ground: he hath no form nor comeliness; and when we shall see him, there is no beauty that we should desire him .
 He is despised and rejected of men; a man of sorrows , and acquainted with grief: and we hid as it were our faces from him; he was despised, and we esteemed him not.
 Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted.
 But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed.
 All we like sheep have gone astray; we have turned every one to his own way; and Yehovah hath laid on him the iniquity of us all.
 He was oppressed, and he was afflicted, yet he opened not his mouth: he is brought as a lamb to the slaughter, and as a sheep before her shearers is dumb, so he openeth not his mouth.
 He was taken from prison and from judgment: and who shall declare his generation? for he was cut off out of the land of the living: for the transgression of my people was he stricken.
 And he made his grave with the wicked, and with the rich in his death; because he had done no violence, neither was any deceit in his mouth.
 Yet it pleased the LORD to bruise him; he hath put him to grief: when thou shalt make his soul an offering for sin, he shall see his seed, he shall prolong his days, and the pleasure of Yehovah shall prosper in his hand.
 He shall see of the travail of his soul, and shall be satisfied: by his knowledge shall my righteous servant justify many; for he shall bear their iniquities.
 Therefore will I divide him a portion with the great, and he shall divide the spoil with the strong; because he hath poured out his soul unto death: and he was numbered with the transgressors; and he bare the sin of many, and made intercession for the transgressors.
The masculine gender for is used here. The "Land of Israel" is always referred to in the feminine gender.
Hebrew grammar is very involved.
In Hebrew grammar, it is very important to understand the verb system in form, function and meaning. In the Hebrew Bible, there are just over 23,000 verses. In the midst of these verses are found almost 72,000 verbs. There are approximately 3 verbs to a verse. Verbs contain person, gender and number. The Qal is the basic verbal stem. There are six derived conjugations which are constructed on the verbal root.
In the chapter, the Niphal stem with the (3ms) form is applied in many verses.
The context of a sentence is very important to watch. Some words take on different meanings pertaining to the sentence structure.
Messiah died for the sins of the World
Rom. 3 Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past , through the forbearance of God;
Rom. 5 For when we were yet without strength, in due time Messiah died for the ungodly.
 But God commendeth his love toward us, in that, while we were yet sinners, Messiah died for us.[ 9] Much more then, being now justified by his blood, we shall be saved from wrath through him.
Rom. 14 But if thy brother be grieved with thy meat, now walkest thou not charitably. Destroy not him with thy meat, for whom Messiah died.
1 Cor.8  And through thy knowledge shall the weak brother perish, for whom Messiah died?
1 Cor.15  For I delivered unto you first of all that which I also received, how that Messiah died for our sins according to the scriptures;
Eph. 1  In whom we have redemption through his blood, the forgiveness of sins , according to the riches of his grace;
2 Cor. 5  For the love of Messiah constraineth us; because we thus judge, that if one died for all, then were all dead: And that he died for all, that they which live should not henceforth live unto themselves, but unto him which died for them, and rose again.
Col. 1  In whom we have redemption through his blood, even the forgiveness of sins
1 John 2  And he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world.
Acts 13  Be it known unto you therefore, men and brethren, that through this man is preached unto you the forgiveness of sins:
Here is where change came:
Rashi (Rabbi Shlomo Itzchaki, 1040-1105) and some of the later rabbis began to interpret the passage as referring to Israel.
They knew that the older interpretations referred it as the Messiah.
Rashi lived at a time when a degenerate medieval distortion of pseudo Christianity was practiced. Jews were killed. He wanted to preserve the Jewish people from accepting such a faith.
Many prominent Jewish rabbis and leaders realized the inconsistencies of Rashi's interpretation.
They presented a threefold objection to his false interpretation:
First - they showed the consensus of ancient opinion that it was about the Messiah.
Secondly - they pointed out that the text is in the singular. 3ms
Thirdly - they noted verse eight. This verse presented an insurmountable difficulty to those who interpreted this passage as referring to Israel.
It reads: He was taken from prison and from judgment; and who shall declare his generation? for he was cut off out of the land of the living; for the transgressions of my people was he stricken .
Were the Jewish people, God forbid, ever cut off out of the land of the living? No!
In Jeremiah 31:35-37, God promised that we will exist forever. We are proud "The people of Israel are much alive."
Likewise, it is impossible to say that Israel suffered, died for the transgressions of "my people.
Can anyone really claim that the terrible suffering of the Jewish people atones for the sins of the world? No.
The words of the prophet Isaiah are words of hope. We have a glorious future and an abundant present if we appropriate the salvation made possible by the One who "was wounded through our transgressions and bruised through our iniquities.
Get a copy of the Fifty-third Chapter of Isaiah according to the Jewish Interpreters, Ktav Publishing House. See what the ancient opinion, real Jewish interpretation of Isa. 53 was and is today, the Messiah
Also get a copy of The Messiah Texts, by Raphael Patai
Rabbi Mosheh Kohen Ibn Crispin: This rabbi described those who interpret Isaiah 53 as referring to Israel as those: "having forsaken the knowledge of our Teachers, and inclined after the `stubbornness of their own hearts,' and of their own opinion, I am pleased to interpret it, in accordance with the teaching of our Rabbis, of the King Messiah…
(From his commentary on Isaiah, quoted in The Fifty-third Chapter of Isaiah According to the Jewish Interpreters , Ktav Publishing House, 1969, Volume 2, pages 99-114.)
Maybe you weren't told, Judaism will not tell you but many ancient rabbinic sources understood Isaiah 53 as referring to the Messiah.
Here are just a few quotations from some of them:
Babylonian Talmud: "The Messiah --what is his name?...The Rabbis say, The Leper Scholar, as it is said, `surely he has borne our griefs and carried our sorrows: yet we did esteem him a leper, smitten of God and afflicted...'" (Sanhedrin 98b)
Midrash Ruth Rabbah: "Another explanation (of Ruth ii.14): -- He is speaking of king Messiah; `Come hither,' draw near to the throne; `and eat of the bread,' that is, the bread of the kingdom; `and dip thy morsel in the vinegar,' this refers to his chastisements, as it is said, `But he was wounded for our transgressions, bruised for our iniquities'"
Targum Jonathan: "Behold my servant Messiah shall prosper; he shall be high and increase and be exceedingly strong..."
Zohar: "`He was wounded for our transgressions,' etc....There is in the Garden of Eden a palace called the Palace of the Sons of Sickness; this palace the Messiah then enters, and summons every sickness, every pain, and every chastisement of Israel; they all come and rest upon him. And were it not that he had thus lightened them off Israel and taken them upon himself, there had been no man able to bear Israel's chastisements for the transgression of the law: and this is that which is written, `Surely our sicknesses he hath carried.'"
Rabbi Moses Maimonides: "What is the manner of Messiah's advent....there shall rise up one of whom none have known before, and signs and wonders which they shall see performed by him will be the proofs of his true origin; for the Almighty, where he declares to us his mind upon this matter, says, `Behold a man whose name is the Branch, and he shall branch forth out of his place' (Zech. 6:12). And Isaiah speaks similarly of the time when he shall appear, without father or mother or family being known, He came up as a sucker before him, and as a root out of dry earth, etc....in the words of Isaiah, when describing the manner in which kings will harken to him, At him kings will shut their mouth; for that which had not been told them have they seen, and that which they had not heard they have perceived." (From the Letter to the South (Yemen), quoted in The Fifty-third Chapter of Isaiah According to the Jewish Interpreters, Ktav Publishing House, 1969, Volume 2, pages 374-5)
Rabbi Mosheh Kohen Ibn Crispin: This rabbi described those who interpret Isaiah 53 as referring to Israel as those: "having forsaken the knowledge of our Teachers, and inclined after the `stubbornness of their own hearts,' and of their own opinion, I am pleased to interpret it, in accordance with the teaching of our Rabbis, of the King Messiah....
This prophecy was delivered by Isaiah at the divine command for the purpose of making known to us something about the nature of the future Messiah, who is to come and deliver Israel, and his life from the day when he arrives at discretion until his advent as a redeemer, in order that if anyone should arise claiming to be himself the Messiah, we may reflect, and look to see whether we can observe in him any resemblance to the traits described here; if there is any such resemblance, then we may believe that he is the Messiah our righteousness; but if not, we cannot do so." (From his commentary on Isaiah, quoted in The Fifty-third Chapter of Isaiah According to the Jewish Interpreters, Ktav Publishing House, 1969, Volume 2, pages 99-114.)
Some other false interpretations
Why Isaiah 53 cannot refer to the nation of Israel, or anyone else, but must be the Messiah
The servant of Isaiah 53 is an innocent and guiltless sufferer.
Israel is never described as sinless.
Isaiah 1:4 Ah sinful nation, a people laden with iniquity, a seed of evildoers, children that are corrupters: they have forsaken the LORD, they have provoked the Holy One of Israel unto anger, they are gone away backward.
What a far cry from the innocent and guiltless sufferer of Isaiah 53, Messiah, who had "done no violence, nor was any deceit in his mouth!" This can only be Messiah!
Isaiah said: "It pleased Yehovah to bruise him" meaning God was pleased that His word was accomplished - Messiah suffer and die as our sin offering to provide us forgiveness and atonement.
Some untruthful rabbis contend, Isaiah 53 refers to the holocaust.
Can we really say of Israel's suffering during that horrible period, "It pleased the LORD to bruise him?" No.
The person mentioned in Isaiah 53 suffers silently and willingly. Yet all people, even Israelites, complain when they suffer!
Brave Jewish men and women fought in many resistance movements against Hitler.
In the Vilna Ghetto Uprising, Jewish men who fought on the side of the allies. Can we really say Jewish suffering during the holocaust and during the preceding centuries was done silently and willingly? No!
In Isaiah 53 Messiah suffers, dies, and rises again to atone for his people's sins. The Hebrew word used in Isaiah 53:10 for "sin-offering" is "asham," meaning "sin-offering." We can look at how it is used in Leviticus chapters 5 and 6.
Isaiah 53 describes a sinless and perfect sacrificial lamb who takes upon himself the sins of others so that they might be forgiven.
Can anyone really claim that the terrible suffering of the Jewish people atones for the sins of the world? No.
Isaiah 53 speaks of Messiah who suffers and dies in order to provide a spiritual payment for sin so that others can be forgiven. This cannot be true of the Jewish people or of any other people.
How can Isaiah be speaking of Israel in verse 8 that says the sufferer was punished for "the transgression of my people," Who is the people of God and Isaiah? Israel. How could Israel suffer for Israel?
Isa.53[ 8] He was taken from prison and from judgment: and who shall declare his generation? for he was cut off out of the land of the living: for the transgression of my people was he stricken.
The figure of Isaiah 53 dies and is buried according to verses 8 and 9. The people of Israel have never died as a whole. They have been out of the land on two occasions and have returned, but they have never ceased to be among the living. Yet Jesus died, was buried, and rose again.
Some say Isa.53 is talking about Isaiah – wrong!
Isaiah said he was a man of unclean lips - Isa.6[ 5] Then said I, Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, Yehovah of hosts.
Isaiah did not die as an atonement for our sins.
Could it have been Jeremiah?
Jeremiah 11:19 does echo the words of Isaiah 53. Judah rejected and despised the prophet for telling them the truth. Leaders of Judah sought to kill Jeremiah, and so the prophet describes himself in these terms. But they were not able to kill the prophet. Certainly Jeremiah did not die to atone for the sins of his people.
Some say Moses - wrong
Could Isaiah been speaking of him? Moses wasn't sinless either. Moses sinned and was forbidden from entering the promised land Num.20[ 12] And Yehovah spake unto Moses and Aaron, Because ye believed me not , to sanctify me in the eyes of the children of Israel, therefore ye shall not bring this congregation into the land which I have given them.
Moses indeed attempted to offer himself as a sacrifice in place of the nation, but God did not allow him to do so.
Exod. 32  And Moses returned unto Yehovah, and said, Oh, this people have sinned a great sin, and have made them gods of gold. Yet now, if thou wilt forgive their sin--; and if not, blot me, I pray thee, out of thy book which thou hast written.[33 ] And Yehovah said unto Moses, Whosoever hath sinned against me, him will I blot out of my book
Moses, Isaiah, and Jeremiah were all prophets who gave us a glimpse of what Messiah, the ultimate prophet, would be like, but none of them fit the person in Isaiah 53.
So Isaiah 53 cannot refer to the nation of Israel, nor to Isaiah, nor to Moses, nor another prophet. Of whom does Isaiah speak then?
He speaks of the Messiah, as many ancient interpretations concluded.
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