One in Messiah Congregation

קָּהָל אֶחָד בְּמָּשִׁיחַ


A part of the Congregation of Israel

עֲדַת יִשְׂרָאֵל


27 S. Maple Street, Hohenwald, Tn. 38462


Phone: 615 712-3931 - or 615 591-9820




Shabbat Shalom

שַׁבָּת שָׁלוֹם


 Today we use the Gregorian calendar from Pope Gregory; from the 1500’s


Today is June 23, 2018 - in the 21 Century


June -- Juno's month

Middle English jun(e)
Old French juin
Old English junius
Latin Junius "of Juno"
Latin Junius mensis "month of Juno"

Junius had 30 days, until Numa when it had 29 days, until Julius when it became 30 days long.

Juno is the principle goddess of the Roman Pantheon. She is the goddess of marriage and the well-being of women. She is the wife and sister of Jupiter. She is identified with the Greek goddess Hera.


We acknowledge Yehovah’s calendar


We are now in the 4th month, day 8 – This month has no scriptural name. It is not Tammuz as Judaism and some Messianics say it is.

 Part of June / July


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Today’s Topic:

King Messiah – Yeshua

According to the Jewish Interpreters


The true Messiah had to come before the tribal identification was destroyed

Titus destroyed Jerusalem and the 2nd Temple in 70 A.D., tribal identification is over.


Gen.49 [10] The scepter (mark of authority, tribe) shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh (Messiah) come; and unto Him shall the gathering of the people be.




The true Messiah had to come before the 2nd temple was destroyed

Dan.9 [24] Seventy weeks are determined upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy.

[25] Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times.

[26] And after threescore and two weeks shall Messiah be cut off, but not for himself:

and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined.

Like I said: Titus destroyed Jerusalem and the 2nd Temple in 70 A.D., tribal identification is over


Even the Talmud mentions Messiah in Daniel

Talmud - Mas. Megilah 3a  - Daniel 9, 10

R. Jeremiah or some say R. Hiyya b. Abba also said: The Targum4 of the Pentateuch was composed by Onkelos the proselyte under the guidance(5) of R. Eleazar and R. Joshua.(6) The Targum of the Prophets was composed by Jonathan ben Uzziel under the guidance of Haggai, Zechariah and Malachi, (7) and the land of Israel [thereupon] quaked over an area of four hundred parasangs by four hundred parasangs, and a Bath Kol( 8) came forth and exclaimed, Who is this that has revealed My secrets to mankind? (9) Jonathan b. Uzziel thereupon arose and said, It is I who have revealed Thy secrets to mankind. It is fully known to Thee that I have not done this for my own honour or for the honour of my father's house, but for Thy honour l have done it, that dissension may not increase in Israel.10 He further sought to reveal [by] a targum [the inner meaning] of the Hagiographa, but a Bath Kol went forth and said, Enough! What was the reason? Because the date (11) of the Messiah is foretold in it. (12)

And I, Daniel, alone saw the vision ; for the men that were with me saw not the vision; but a great quaking fell upon them, and they fled to hide themselves. (21)

(9) The Targum of Jonathan b. Uzziel is very paraphrastic, and applies many of the prophetic verses to the Messianic age.

(12) The reference is probably to the Book of Daniel. (Probably chap. 9 )

(21) Dan. X, 7.



[1] In the seventh month, in the one and twentieth day of the month, came the word of Yehovah by the prophet Haggai, saying,
[2] Speak now to Zerubbabel the son of Shealtiel, governor of Judah, and to Joshua the son of Josedech, the high priest, and to the residue of the people, saying,

[3] Who is left among you that saw this house in her first glory? and how do ye see it now? is it not in your eyes in comparison of it as nothing?

[4] Yet now be strong, O Zerubbabel, saith Yehovah; and be strong, O Joshua, son of Josedech, the high priest; and be strong, all ye people of the land, saith Yehovah, and work: for I am with you, saith Yehovah of hosts:
[5] According to the word that I covenanted with you when ye came out of Egypt, so my spirit remaineth among you: fear ye not.
[6] For thus saith Yehovah of hosts; Yet once, it is a little while, and I will shake the heavens, and the earth, and the sea, and the dry land;

Messiah - [7] And I will shake all nations, and “the desire of all nations shall come”: and I will fill this house (2nd temple) with glory (Messiah), saith Yehovah of hosts.

[8] The silver is mine, and the gold is mine, saith Yehovah of hosts.
[9] The glory of this latter house shall be greater than of the former, saith Yehovah of hosts: and in this place will I give peace, saith Yehovah of hosts.


Mal. 3

[1] Behold, I will send My messenger, and he shall prepare the way before Me (Messiah),: and the Lord (Messiah), whom ye seek, shall suddenly come to this temple, (the 2nd temple)

even the messenger of the covenant, whom ye delight in: behold, He shall come, saith Yehovah of hosts.


A few verses to show Yeshua is Deity, if you don't believe these verses, you will not believe if one rose from the dead.


God with us

עִמָּנוּ אֵל

The mighty God

אֵל גִּבּוֹר



[18] Now the birth of Yeshua the Messiah was on this wise: When as his mother Mary was espoused to Joseph, before they came together, she was found with child of the Holy Ghost.[19] Then Joseph her husband, being a just man, and not willing to make her a publick example, was minded to put her away privily.
[20] But while he thought on these things, behold, the angel of Yehovah appeared unto him in a dream, saying, Joseph, thou son of David, fear not to take unto thee Mary thy wife: for that which is conceived in her is of the Holy Ghost .[21 ] And she shall bring forth a son , and thou shalt call his name Yeshua shall save his people from their sins .

[22] Now all this was done, that it might be fulfilled which was spoken of Yehovah by the prophet Isaiah, saying,[ 23] Behold, a virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanuel, which being interpreted is, God with us.

Εμμανουηλ Emmanouel - Definition: Emmanuel = God with us


Isa.7 [14] Therefore Yehovah himself shall give you a sign; Behold, a virgin shall conceive, and bear a son, and shall call his name Immanuel. עִמָּנוּ אֵל

(God with us)

Isa.8 [8] And he shall pass through Judah; he shall overflow and go over, he shall reach even to the neck; and the stretching out of his wings shall fill the breadth of thy land, O Immanuel. עִמָּנוּ אֵל(God with us)

Isa.9 [6] For unto us “a child” is born, unto us “a son” is given: and the government shall be upon His shoulder: and His name shall be called Wonderful, Counselor, The mighty God, The everlasting Father, The Prince of Peace.

כִּי-יֶלֶד יֻלַּד-לָנוּ, בֵּן נִתַּן-לָנוּ, וַתְּהִי הַמִּשְׂרָה, עַל-שִׁכְמוֹ; וַיִּקְרָא שְׁמוֹ פֶּלֶא יוֹעֵץ, אֵל גִּבּוֹר, אֲבִי-עַד, שַׂר-שָׁלוֹם


1Tim.3 [16] And without controversy great is the mystery of godliness: God was manifest in the flesh…


John.1 [1] In the beginning was the Word, and the Word was with God, and the Word was God. [12] But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name: [13] Which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God. [14] And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth.



[24] But Thomas, one of the twelve, called Didymus, was not with them when Yeshua came.[25 ] The other disciples therefore said unto him, We have seen Yehovah. But he said unto them, Except I shall see in his hands the print of the nails, and put my finger into the print of the nails, and thrust my hand into his side, I will not believe.[26 ] And after eight days again his disciples were within, and Thomas with them: then came Yeshua, the doors being shut, and stood in the midst, and said, Peace be unto you.[27 ] Then saith he to Thomas, reach hither thy finger, and behold my hands; and reach hither thy hand, and thrust it into my side: and be not faithless, but believing.[28 ] And Thomas answered and said unto him, My Lord and my God .


Pss.45 [6] Thy throne, O God, is for ever and ever: the sceptre of thy kingdom is a right sceptre .

[7] Thou lovest righteousness, and hatest wickedness: therefore God, thy God, hath anointed Thee with the oil of gladness above thy fellows.


Heb.1[1] God , who at sundry times and in divers manners spake in time past unto the fathers by the prophets,
[2] Hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds;

[3] Who being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high;

[4] Being made so much better than the angels, as he hath by inheritance obtained a more excellent name than they.
[5] For unto which of the angels said he at any time, Thou art my Son, this day have I begotten thee? And again, I will be to him a Father, and he shall be to me a Son?[6] And again, when he bringeth in the firstbegotten into the world, he saith, And let all the angels of God worship him.[7] And of the angels he saith, Who maketh his angels spirits, and his ministers a flame of fire.


Saul quotes Psalm 45:6

[8] But unto the Son he saith, Thy throne, O God, is for ever and ever : a sceptre of righteousness is the sceptre of thy kingdom.
[9] Thou hast loved righteousness, and hated iniquity; therefore God, even thy God, hath anointed thee with the oil of gladness above thy fellows.
[10] And, Thou, Lord, (the Son) in the beginning hast laid the foundation of the earth; and the heavens are the works of thine hands:
[11] They shall perish; but Thou remainest; and they all shall wax old as doth a garment;
[12] And as a vesture shalt Thou fold them up , and they shall be changed: but Thou art the same, and Thy years shall not fail.

[13] But to which of the angels said he at any time, Sit on my right hand, until I make thine enemies thy footstool?


Pss.110 [ 1] Yehovah said unto my Lord, (Messiah)

Sit thou at my right hand, until I make thine enemies thy footstool.

[14] Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation?


Mark 2 [1 ] And again he entered into Capernaum, after some days; and it was noised that he was in the house.
[2] And straightway many were gathered together, insomuch that there was no room to receive them, no, not so much as about the door: and he preached the word unto them.
[3] And they come unto him, bringing one sick of the palsy, which was borne of four.
[4] And when they could not come nigh unto him for the press, they uncovered the roof where he was: and when they had broken it up, they let down the bed wherein the sick of the palsy lay.
[5] When Yeshua / Yeshua saw their faith, he said unto the sick of the palsy, Son, thy sins be forgiven thee.
[6] But there were certain of the scribes sitting there, and reasoning in their hearts,
[7] Why doth this man thus speak blasphemies? who can forgive sins but God only?

[8] And immediately when Yeshua perceived in his spirit that they so reasoned within themselves, he said unto them, Why reason ye these things in your hearts? ( Yeshua knew their hearts )
[9] Whether is it easier to say to the sick of the palsy, Thy sins be forgiven thee; or to say, Arise, and take up thy bed, and walk?
[10] But that ye may know that the Son of man hath power on earth to forgive sins, (he saith to the sick of the palsy,)
[11] I say unto thee, Arise, and take up thy bed, and go thy way into thine house.
[12] And immediately he arose, took up the bed, and went forth before them all; insomuch that they were all amazed, and glorified God, saying, We never saw it on this fashion.


John.8 [58] Yeshua said unto them, Verily,verily, I say unto you, Before Abraham was, I AM .


Exod.3[ 14] And God said unto Moses, I AM THAT I AM : and he said, Thus shalt thou say unto the children of Israel, I AM hath sent me unto you.


Phil.2 [1] If there be therefore any consolation in Messiah, if any comfort of love, if any fellowship of the Spirit, if any bowels and mercies,
[2] Fulfil ye my joy, that ye be likeminded, having the same love, being of one accord, of one mind.
[3] Let nothing be done through strife or vainglory; but in lowliness of mind let each esteem other better than themselves.
[4] Look not every man on his own things, but every man also on the things of others.
[5] Let this mind be in you, which was also in Messiah Yeshua:

[6] Who, being in the form of God, thought it not robbery to be equal with God:

[7] But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men:
[8] And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross.

God was the Father of Our Lord, Yeshua the Messiah

Rom.15[ 6] That ye may with one mind and one mouth glorify God, even the Father of our Lord Yeshua the Messiah.

2Cor.1[ 3] Blessed be God, even the Father of our Lord Yeshua the Messiah, the Father of mercies, and the God of all comfort;

2Cor.11[ 31] The God and Father of our Lord Yeshua the Messiah, which is blessed for evermore, knoweth that I lie not.

Eph.1[ 3] Blessed be the God and Father of our Lord Yeshua the Messiah, who hath blessed us with all spiritual blessings in heavenly places in Messiah:

Eph.3[ 14] For this cause I bow my knees unto the Father of our Lord Yeshua the Messiah,

Col.1[ 3] We give thanks to God and the Father of our Lord Yeshua the Messiah, praying always for you,

1Pet.1[ 3] Blessed be the God and Father of our Lord Yeshua the Messiah, which according to his abundant mercy hath begotten us again unto a lively hope by the resurrection of Yeshua the Messiah from the dead,


Also - According to the Jewish Interpreters, the Messiah will have no earthly father.

This tradition is quoted in the book The Suffering Servant of Isaiah According to the Jewish Interpreters ( Driver & Neubauer, p. 33 ):

This passage is talking about the Messiah:

VIII . B'reshith Rabbah of R. Mosheh Had-Darshan

The redeemer whom I shall raise up out of your midst will have no father , as it is written, ' Behold the man whose name is the Zemah [ Branch ], and he shall branch up out of his place' ( Zech. vi. 12 ); and so Isaiah says, ''And he came up as a sucker, ' etc.

Says R. B'rekhyah, The Holy One said to Israel, You have spoke before me, saying, We are orphans and have no father ...: The redeemer whom I shall raise up out of your midst will have no father also, as it is said, "Behold the man whose name is the Branch, and he shall branch up out of his place" ( Zech. vi. 12 ); and similarly by Isaiah, "And he came up as a sucker before him" ( Isa. 53:2 ).

In this passage, Rabbi Mosheh Had-Darshan uses the messianic prophecies in Zechariah 6:12 and Isaiah 53:2 to substantiate the fact that the Messiah will have no father. This Jewish tradition is fully in accord with Isaiah 7:14 above which states that the Messiah will be conceived in the womb of a alma, virgin. The Messiah will have no human father. Yeshua was conceived by the Holy Spirit in the womb of Miriam / Mary. God was Messiah's father, Yoseph / Joseph was not.

Yeshua is the Word of God made flesh, the Son of God, "King Messiah"


Below, are just a few of the ancient rabbi’s interpretations attributing Isa. 52 & 53 to the suffering and exalted Messiah.


Many ancient rabbinic sources understood Isaiah 52, 53 as referring to the Messiah.


This is by no means an exhaustive study, but it's a good "sampling" of ancient rabbinical thought concerning the person of Messiah.


Some info below may be said twice.


The Fifty-third Chapter of Isaiah - According to the Jewish Interpreters


The Rabbis said: His name is ‘the leper scholar,’ as it is written, Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him a leper, smitten of God, and afflicted. Isa.53 [4]  Soncino Talmud edition


Messiah - Isa.53 [4] Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted.


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, 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)



Isa.53 [2] 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.


Isa.52 [15] So shall he sprinkle many nations; the kings shall shut their mouths at him: for that which had not been told them shall they see; and that which they had not heard shall they consider.


The Aramaic translation of Isaiah 53, ascribed to Rabbi Jonathan ben Uzziel, a disciple of Hillel, begins with the simple and worthy words:

Behold my servant Messiah shall prosper; he shall be high, and increase, and be exceeding strong: as the house of Israel looked to him through many days, because their countenance was darkened among the peoples, and their complexion beyond the sons of men. (Targum Jonathan on Isaiah 53, ad Iocum)


We find the same interpretation in the Babylonian Talmud:

The Messiah -- what is his name?...The Rabbis say, the leprous one; those of the house of Rabbi say, the sick one, as it is said, "Surely he hath borne our sicknesses. " (Sanhedrin 98b)


In Mysteries of Rabbi Shim'on ben Yohai (midrash) we find:

And Armilaus will join battle with Messiah, the son of Ephraim, in the East gate . . .; and Messiah, the son of Ephraim, will die there, and Israel will mourn for him. And afterwards the Holy One will reveal to them Messiah, the son of David, whom Israel will desire to stone, saying, Thou speakest falsely; already is the Messiah slain, and there is non other Messiah to stand up (after him): and so they will despise him , as it is written, "Despised and forlorn of men;" but he will turn and hide himself from them, according to the words, "Like one hiding his face from us."


Even the Zohar II, 212a (medieval) states

There is in the Garden of Eden a palace named the Palace of the Sons of Sickness. This palace the Messiah enters, and He summons every pain and every chastisement of Israel. All of these come and rest upon Him. And had He not thus lightened them upon Himself, there had been no man able to bear Israel's chastisements for the transgressions of the law; as it is written, "Surely our sicknesses he has carried."


Nachmanides (Rabbi Moshe ben Nachman) (13th c.) stated:

The right view respecting this Parashah is to suppose that by the phrase "my servant" the whole of Israel is meant. . . .As a different opinion, however, is adopted by the Midrash, which refers it to the Messiah, it is necessary for us to explain it in conformity with the view there maintained. The prophet says, The Messiah, the son of David of whom the text speaks, will never be conquered or perish by the hands of his enemies. And, in fact the text teaches this clearly. . . .

And by his stripes we were healed -- because the stripes by which he is vexed and distressed will heal us; God will pardon us for his righteousness, and we shall be healed both from our own transgressions and from the iniquities of our fathers.

In the Midrash Rabbah, is an explanation of Ruth 2:14:

He is speaking of the King Messiah: "Come hither" draw near to the throne "and dip thy morsel in the vinegar," this refers to the chastisements, as it is said, " But he was wounded for our transgressions, bruised for our iniquities."


In the Midrash Tanhuma, parasha Toldot, it says:

"Who art thou, O great mountain?" (Zechariah 4:7) This refers to the King Messiah . And why does he call him the "great mountain?" Because he is greater than the patriarchs, as it is said, "My servant shall be high, and lifted up, and lofty exceedingly.." He will be higher than Abraham who said, "I raise high my hand unto the Lord" (Gen. 14:22), lifted up above Moses, to whom it is said, "Lift it up into thy bosom" (Numbers 11:12), loftier than the ministering angels, of whom it is written, "Their wheels were lofty and terrible" (Ezekiel 1:18). And out of whom does he come forth? Out of David.


Yalkut ii: 571 (13th c.) says: Who art thou, O great mountain (Zech. iv. 7.) This refers to the King Messiah . And why does he call him "the great mountain?" Because he is greater than the patriarchs, as it is said, " My servant shall be high, and lifted up, and lofty exceedingly" -- he will be higher than Abraham, . . . lifted up above Moses, . . . loftier than the ministering angels.


Yalkut ii. 620 (13th c.), in regard to Psalm 2:6

I.e., I have drawn him out of the chastisements. . . .The chastisements are divided into three parts: one for David and the fathers, one for our own generation, and one for the King Messiah; and this is that which is written, "He was wounded for our transgressions," etc.


Rabbi Elijah de Vidas (16th c.) wrote:

Since the Messiah bears our iniquities which produce the effect of His being bruised, it follows that whoso will not admit that the Messiah thus suffers for our iniquities, must endure and suffer for them himself.


The musaf (additional) service for the Day of Atonement, Philips machzor (20th c.)

Our righteous anointed is departed from us: horror hath seized us, and we have non to justify us. He hath borne the yoke of our iniquities, and our transgression, and is wounded because of our transgression. He beareth our sins on his shoulder, that he may find pardon for our iniquities. We shall be healed by his wound, at the time that the Eternal will create him (the Messiah) as a new creature. O bring him up from the circle of the earth. Raise him up from Seir, to assemble us the second time on Mount Lebanon, by the hand of Yinnon.


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.)


Rabbi Moshe Alsheikh, Rabbi of Safed, late 16th century, points out this fact saying:

I may remark, then, that our Rabbis with one voice accept and affirm the opinion that the prophet is speaking of the King Messiah.


Rabbi Sh'lomoh Astruc (14th c.)

My servant shall prosper, or be truly intelligent, because by intelligence man is really man -- it is intelligence which makes a man what he is. And the prophet calls the King Messiah my servant, speaking as one who sent him. Or he may call the whole people my servant, as he says above my people (lii. 6): when he speaks of the people, the King Messiah is included in it; and when he speaks of the King Messiah, the people is comprehended with him. What he says then is, that my servant the King Messiah will prosper.


Much to the point is the commentary of the great Jewish educator, Herz Homberg (1749-1841), who says:

According to the opinion of Rashi and Ibn Ezra, it relates to Israel at the end of their captivity. (wrong interpretation)

But if so, what can be the meaning of the passage, "He was wounded for our transgressions"? Who was wounded? Who are the transgressors? Who carried out the sickness and bare the pain? The fact is that it refers to the King Messiah.


One of our greatest Jewish religious poets, Eliezer HaKalir, paraphrased this chapter in the 9th century into rhyme and metric poetry. It is recited in the Yom Kippur prayer of Kether:

Messiah, our righteousness, hath turned from us: we are in terror and there is none to justify us! Our Iniquities and the yoke of our transgressions He did bear for He was wounded for our transgressions: He carries our sins upon His shoulders, that we may find forgiveness for our iniquities and by His stripes we are healed. O eternal One the time is come to make a new creation: from the vault of heaven bring Him up, out of Seir draw Him forth, that He may make His voice heard to us in Lebanon, a second time by the hand of Yinnon.


Below are remarks from The Karaite Yefeth ben Ali (10th c.)

As to myself, I am inclined, with Benjamin of Nehawend, to regard it as alluding to the Messiah , and as opening with a description of his condition in exile, from the time of his birth to his accession to the throne: for the prophet begins by speaking of his being seated in a position of great honour, and then goes back to relate all that will happen to him during the captivity. He thus gives us to understand two things: In the first instance, that the Messiah will only reach his highest degree of honour after long and severe trials; and secondly, that these trials will be sent upon him as a kind of sign, so that, if he finds himself under the yoke of misfortunes whilst remaining pure in his actions, he may know that he is the desired one....


By the words "surely he hath carried our sicknesses," they mean that the pains and sickness which he fell into were merited by them, but that he bore them instead. . . . And here I think it necessary to pause for a few moments, in order to explain why God caused these sicknesses to attach themselves to the Messiah for the sake of Israel. . . . The nation deserved from God greater punishment than that which actually came upon them, but not being strong enough to bear it. . . God appoints his servant to carry their sins, and by doing so lighten their punishment in order that Israel might not be completely exterminated.


"And the Lord laid on him the iniquity of us all." The prophet does not by avon mean iniquity, but punishment for iniquity, as in the passage, "Be sure your sin will find you out" (Num. 32:23).


Lekach Tov (11th c. midrash) says:

"And let his [Israel's] kingdom be exalted," in the days of the Messiah, of whom it is said , "Behold my servant shall prosper; he will be high and exalted, and lofty exceedingly."


Here is where things really changed:

Rashi (Rabbi Shlomo Itzchaki, 1040-1105) and some of the later rabbis, though, began to interpret the passage as referring to Israel.

They knew that the older interpretations referred it to Messiah.

However, Rashi lived at a time when a degenerate medieval distortion of Christianity was practiced. He wanted to preserve the Jewish people from accepting such a faith and, although his intentions were sincere, other prominent Jewish rabbis and leaders realized the inconsistencies of Rashi's interpretation.

They presented a threefold objection to his innovation. First, they showed the consensus of ancient opinion. Secondly , they pointed out that the text is in the singular. 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 that Am Yisrael Chai--"The people of Israel are much alive." Likewise, it is impossible to say that Israel suffered for the transgressions of "my people," which clearly means Isaiah's people. Surely Isaiah's people are not the Gentiles, but the Jews.

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."


bar, var also means son

On the website, , it is clear bar means "son". (Judaism 101)

"Bar Mitzvah" literally means "son of the commandment." "Bar" is "son" in Aramaic


בּר bar : Borrowed (as a title) from H1247; the heir (apparent to the throne): - son.

1) son, heir

בּר bar

(Chaldee); a son, grandson, etc.: - old, son.

בּר (Aramaic) bar  

Ezr_5:1-2 (3 times) 

Ezr_6:14, Dan_3:25, Dan_5:22 

Dan_7:13 Son of man

חָזֵה הֲוֵית, בְּחֶזְוֵי לֵילְיָא, וַאֲרוּ עִם-עֲנָנֵי שְׁמַיָּא, כְּבַר אֱנָשׁ אָתֵה הֲוָא; וְעַד-עַתִּיק יוֹמַיָּא מְטָה, וּקְדָמוֹהִי הַקְרְבוּהִי 

בּר bar

Total KJV Occurrences: son, 4 times

Psa_2:12, Kiss the Son נַשְּׁקוּ-בַר

Prov.31[2] What, my son? and what, the son of my womb? and what, the son of my vows?

מַה-בְּרִי, וּמַה-בַּר-בִּטְנִי;    וּמֶה, בַּר-נְדָרָי


If it [Psalm 2] be interpreted of the Messiah, the matter is clear. (Aben Ezra)

Rabbis have taught this concerns the Messiah-King... (Rabbi Shlomo Yitzhaki)

Our Rabbis taught, The Holy One, blessed be He, will say to the Messiah, the son of David (May he reveal himself speedily in our days!), " Psalm 2:7,8 Ask of me anything, and I will give it to thee", as it is said, I will tell of the decree etc. this day have I begotten thee, ask of me and I will give the nations for thy inheritance. (Babylonian Talmud, Sukkah 52a)


In the mystical writing of the Zohar: "Behold Jehovah, rideth swift upon a cloud."

"…it is the Son, of Whom it is written, 'Kiss the Son'; Thou art the Son, the faithful shepherd; of Thee it is said, 'Kiss the Son.' Tho Thou art the Governor of the universe, the Head of Israel, the Lord of the ministering angels, the Son of the Highest, the Son of the Holy and blessed One, yea the very Shechinah." Part 3, folio 307, Amsterdam edition


In the early cycle of synagogue readings

We know that messianic homilies based on Joseph's career (his saving role preceded by suffering), and using Isaiah 53 as the prophetic portion, were preached in certain old synagogues which used the triennial cycle...

-- Rav Asher Soloff, "The Fifty Third Chapter of Isaiah According to the Jewish Commentators, to the Sixteenth Century" (Ph.D. Thesis, Drew University,1967), p. 146.

The addition of 53.4-5 [to the cycle of synagogue readings] was evidently of a Messianic purport by reason of the theory of a suffering Messiah. The earlier part of [the Haftarah] (52.7ff.) dealt with the redemption of Israel, and in this connection the tribulations of the Messiah were briefly alluded to by the recital of the above 2 verses.

-- Jacob Mann, The Bible as Read and Preached in the Old Synagogue (NY: Ktav, 1971, © 1940), p. 298.

Pss.2 [1] Why do the heathen rage, and the people imagine a vain thing?
2] The kings of the earth set themselves, and the rulers take counsel together, against Yehovah, and against his anointed, saying,
3] Let us break their bands asunder, and cast away their cords from us.
4] He that sitteth in the heavens shall laugh: the Lord shall have them in derision.
5] Then shall he speak unto them in his wrath, and vex them in his sore displeasure.
6] Yet have I set my king upon my holy hill of Zion.
7] I will declare the decree: Yehovah hath said unto me, Thou art my Son; this day have I begotten thee.

[8] Ask of me, and I shall give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession.

[9] Messiah - Thou shalt break them with a rod of iron; thou shalt dash them in pieces like a potter's vessel.
10] Be wise now therefore, O ye kings: be instructed, ye judges of the earth.
11] Serve Yehovah with fear, and rejoice with trembling.

[12] Kiss the Son, נַשְּׁקוּ-בַר lest He (the Son) be angry, and ye perish from the way, when His (the Son) wrath is kindled but a little.

Blessed are all they that put their trust in Him.(the Son)

In conclusion:

Rabbi Moshe Kohen ibn Crispin, a 15th-century rabbi in Spain, explains:

"This passage, Isa.53 - the commentators explain, speaks of the captivity of Israel, although the singular number is used in it throughout. Others have supposed it to mean the just in this present world, who are crushed and oppressed now... but these too, for the same reason, by altering the number, distort the verses from their natural meaning.

And then it seemed to me that...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 (Isa. 53), in accordance with the teaching of our Rabbis, of the King Messiah."


And I am pleased to interpret (Isa. 53), in accordance with the teaching of the God of Heaven as King Messiah – Yeshua!

Isa. 52, 53

According to the Jewish Interpreters

Shabbat Shalom


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