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Actually, he was anointed by the Holy Spirit at his baptism with the dove and voice from heaven. That would be a greater anointing that all others point to
None of these are translations of the text. They are all interpretations and interpolations obviously meant to draw the reader away from the simple translation which clearly disproves Jesus as the messiah, since he had opened his mouth multiple times.
Isaiah 53:6-8 Easy-to-Read Version (ERV)
We had all wandered away like sheep. We had gone our own way. And yet the Lord put all our guilt on him.
He was treated badly, but he never protested. He said nothing, like a lamb being led away to be killed. He was like a sheep that makes no sound as its wool is being cut off. He never opened his mouth to defend himself. He was taken away by force and judged unfairly. The people of his time did not even notice that he was killed. But he was put to death for the sins of his people.
Isaiah 53:6-8 Contemporary English Version (CEV)
All of us were like sheep
that had wandered off.
We had each gone our own way,
but the Lord gave him
the punishment we deserved.
He was painfully abused,
but he did not complain.
He was silent like a lamb
being led to the butcher,
as quiet as a sheep
having its wool cut off.
He was condemned to death
without a fair trial.
Who could have imagined
what would happen to him?
His life was taken away
because of the sinful things
my people had done.
Isaiah 53:6-8 Good News Translation (GNT)
All of us were like sheep that were lost,
each of us going his own way.
But the Lord made the punishment fall on him,
the punishment all of us deserved.
“He was treated harshly, but endured it humbly;
he never said a word.
Like a lamb about to be slaughtered,
like a sheep about to be sheared,
he never said a word.
He was arrested and sentenced and led off to die,
and no one cared about his fate.
He was put to death for the sins of our people.
Isaiah 53:6-8 Living Bible (TLB)
We—every one of us—have strayed away like sheep! We, who left God’s paths to follow our own. Yet God laid on him the guilt and sins of every one of us!
He was oppressed and he was afflicted, yet he never said a word. He was brought as a lamb to the slaughter; and as a sheep before her shearers is dumb, so he stood silent before the ones condemning him. From prison and trial they led him away to his death. But who among the people of that day realized it was their sins that he was dying for—that he was suffering their punishment?
All you're doing here is reiterating what you've said instead of arguing against the point I've made. I'm not sure why you think that's a valid response.The history of Israel was violent because its neighbors are violent.
The Israelites are the holy nation of God, God's chosen people in those days.
And their application of violence was ordered by God and when they sinned those violence were not sanctioned.
Was ancient Israel violent? Without a doubt as I have listed the many battles and the biblical references.
And having said that ancient Israel did violence as a fact
Then it is not the servant mentioned in Isa 53
Because of its involvement in violence, not once but many times.
If ancient Israel isn't the servant, maybe the present State of Israel qualifies as
Isaiah 53:9 New International Version (NIV)
He was assigned a grave with the wicked,
and with the rich in his death,
though he had done no violence,
nor was any deceit in his mouth.
I guess not.
This is a point that another poster not comfortable with Biblical Hebrew tried making. The new interpretation using the "yod" in place of the "vav" is not one that makes sense in Hebrew. A "visage" is not a tangible thing and by extension not something that can be anointed. As opposed to that, the letters "yod" and "vav" are often interchanged, such that it's common to find the word "הוא" pronounced "he" and "היא" pronounced as "hu". The present version is the more likely one.Found it!
It's clear to me that the scribe of the Isaiah Dead Sea Scroll (1QIsa^a) intended to write a "yud" making the 5th word different than the conventionally accepted version of 52:14.
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This is a point that another poster not comfortable with Biblical Hebrew tried making. The new interpretation using the "yod" in place of the "vav" is not one that makes sense in Hebrew.
A "visage" is not a tangible thing and by extension not something that can be anointed.
As opposed to that, the letters "yod" and "vav" are often interchanged, such that it's common to find the word "הוא" pronounced "he" and "היא" pronounced as "hu". The present version is the more likely one.
I was under the impression that visage is the "look" of the face in total. In Hebrew, this word comes from the root meaning "see". It's not the face itself, but the look of the face.Thanks... Visage is facial "expression", isn't it?
I was under the impression that visage is the "look" of the face in total. In Hebrew, this word comes from the root meaning "see". It's not the face itself, but the look of the face.
The present version makes the Servant of the Lord disfigured or we have David being paraphrased as the anointed one (Psalms 89:19-21), which makes the most sense?The present version is the more likely one.
(his visage) מראהו (from man) מאישׁ (I anointed) משׁחתיA "visage" is not a tangible thing and by extension not something that can be anointed.
Thank you for your reply. That's good info to have in my toolboxThis is a point that another poster not comfortable with Biblical Hebrew tried making. The new interpretation using the "yod" in place of the "vav" is not one that makes sense in Hebrew. A "visage" is not a tangible thing and by extension not something that can be anointed. As opposed to that, the letters "yod" and "vav" are often interchanged, such that it's common to find the word "הוא" pronounced "he" and "היא" pronounced as "hu". The present version is the more likely one.
The present version makes the Servant of the Lord disfigured or we have David being paraphrased as the anointed one (Psalms 89:19-21), which makes the most sense?
(his visage) מראהו (from man) מאישׁ (I anointed) משׁחתי
In my opinion.
Anointing is done with oil not water. Tvilah, a Jewish purification ritual of immersing in water. Its repeatable, while baptism is to be performed only once.
The 'Messiah' is the 'anointed one' we're discussing in Isaiah 52:13-14...Isaiah 53 does not actually mention the Messiah.
We do not build a logical case on people's expectations of the texts, as it is eisegesis; we should establish what the texts means by exegesis.In fact, when we look closely at the chapter, it is hard to find anything in it that is applicable to either the (Jewish) Messiah or to Jesus.
Depends how we look.There seems to be no prophecy there at all.
@wizanda ,
I'm a little over halfway thru going thru all the occurrences of mem-shin-chet in the Tanakh.
My software found 160 of them. A few of them are erroneous, having the form mem-shin-chet-kuf... which is joking, jesting, and amusement. Those are rare.
Many many times, where mem-shin-chet occur they are talking about anointing. But there's too many occurances that describe destruction to ignore.
It appears that every time mem-shin-chet is tranlated to anoint as opposed to destroy the verse is specific. There is a king, or the anointing oil is mentioned specifically.
If you take a look at Psalms 89. This is a good example.
I also want to point out the verses in Jeremiah. Each and every occurrence of mem-shin-chet ( not mem-shin-chet-kuf ) speaks about destruction.
I'm going to take a break from the research for a bit. But I'll try to have a full write-up on it for you to review by tomorrow evening at the latest.
Here are some additional verses where there is the 'anointed one':But I'll try to have a full write-up on it for you to review by tomorrow evening at the latest.
The 'Messiah' is the 'anointed one' we're discussing in Isaiah 52:13-14...
Where 'my servant' is clearly paraphrasing it being David (Psalms 89:19-21).
We do not build a logical case on people's expectations of the texts, as it is eisegesis; we should establish what the texts means by exegesis.
Depends how we look.
In my opinion.
The 'Messiah' is the 'anointed one' we're discussing in Isaiah 52:13-14...
Where 'my servant' is clearly paraphrasing it being David (Psalms 89:19-21).
We do not build a logical case on people's expectations of the texts, as it is eisegesis; we should establish what the texts means by exegesis.
Depends how we look.
In my opinion.
Jesus wasn't anointed.
David was long dead by the time Isaiah came along.