No Nonsense, No-Agenda, No-Holds-Barred, Deal-with-it, Historical Translation
Consulting editor in Hebrew grammar: Yâ•eilꞋ Bën-Dâ•widꞋ
| © 1972-2007, 2010, 2011 by Yi•rᵊmᵊyâhꞋu Bën-Dâ•widꞋ | Update: 2011.12.08 |
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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•rᵊmᵊyâhꞋu Bën-Dâ•widꞋ, from Scrolls from Qumran Cave I 1972 (editors Frank Moore Cross, David Noel Freedman, James A. Sanders. Yᵊru•shâ•laꞋyim: The Albright Institute of Archeological Research and The Shrine of the Book). |
This lesser-known mistranslation, based on Yᵊsha•yâhꞋu 52.14, 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, given their Hellenist or Dark Ages world-view, what it could only mean. Future misinterpretations based on these apostasies were key to later Judaic cult apostasies (viz., Shabtai Tzvi) that wrongly taught that Scripture requires that the Mâ•shiꞋakh (see the Tar•gumꞋ) pervert himself.
In light of the polar contrast between the historical Pᵊrush•iꞋ RibꞋi against the Hellenist Roman-redacted, Christian-fabricated Jzeus of the Hellenist Roman occupiers, however, it is now clear that this perversion of the image of the Mâ•shiꞋakh has been accomplished for nearly two millennia by Christianity, cloaking the Pᵊrush•iꞋ RibꞋi in the feculent mantle (Hellenist Roman – Christian – image) prophesied, 2 decades later (after Yᵊsha•yâhꞋu "deutero"), by Zᵊkhar•yâhꞋ (chapter 3), morphing their Hellenist Roman idol, Zeus, into the Hellenist (antinomian = misojudaic) Jzeus idolizing (literally!) Christian claims of supersession and Displacement Theology.
Hovering the cursor over words in 52.13 – 53.12 displays the modern Hebrew letters in a balloon. The beginning of each verse is also indicated in the balloon of the first word of each verse. To orient the reader initially, serendipitously, the first word of 52.13 is the first word (top right) of this column in the scroll. We have opted not to mark verses in the scroll, or edit the photograph in any way, so that readers know exactly what the scroll looks like and could orient yourself and recognize words equally well if you look at the actual scroll.
Clicking on the word displays the definition and grammatical information. A complete translation of each verse is added to the translation and grammatical information of the last word of each verse.
Clicking elsewhere in the scroll displays a zoom-able magnified view of the entire column of the scroll for closer scrutiny.
See also the clarification, two centuries later (after Yᵊsha•yâhꞋu "deutero"), by Zᵊkhar•yâhꞋ 3.
( 52.13 Look My worker will be judicious; he will be elevated, borne aloft and rise to a very lofty status, 14 Just as many were made desolate over you, so his image is dissembled more than any [other] man; and his persona more than any Bᵊn•eiꞋ-â•dâmꞋ. 15 So [My worker] shall spatter many joy•imꞋ 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•shiꞋakh, shall succeed; he shall be high and he shall increase, [and he shall be] singularly overpowering. 14 Just as Beit-Yi•sᵊr•â•eilꞋ—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, מן, in the space below the chapter. If it has any meaning it is unknown.
(See also the earliest extant ms., DSS 1QIsa, above.)
(Who has believed our report? And upon whom has the Arm of י--ה been revealed?)
([Who] has believed this glad-tiding? And the overpowering of wrong by the Might of י--ה like this, upon whom has it been revealed?)
(See also the earliest extant ms., DSS 1QIsa, above.)
(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•diqꞋ 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.)
(See also the earliest extant ms., DSS 1QIsa, above.)
(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 Shᵊkhin•âhꞋ was being suspended from us. The [kingdoms] are contemptible and of no value.)
Yᵊkhëz•qeilꞋ 9.3—
"Then the kâ•vodꞋ of the Ël•oh•imꞋ of Yi•sᵊr•â•eilꞋ rose from over the kᵊruv…"
The Artscroll editors comment to this pâ•suqꞋ, based on Rashi: "From upon the [מִכְסֶה אֲרוֹן] where the שְׁכִינָה had rested up to now; it began a gradual, ten-stage withdrawal from the [Beit ha-Mi•qᵊdâshꞋ hâ-Rish•onꞋ]. This is the first stage [of withdrawal]: from the כְּרוּב to the threshold of the קֹדֶשׁ הַקֳּדָשִׁים."
See also Yᵊkhëz•qeilꞋ 11.23 & 22.3 where Ramban correlates "contamination" with the סִלּוּק הַשְּׁכִינָה (si•luqꞋ ha-Shᵊkhin•âhꞋ; departure of the Shᵊkhin•âhꞋ), for which see Artscroll Yechezkel, p. 374.
"Surely R. [Shmueil Ben-Inia] said: What is the meaning of the Scriptural verse [Khaj•aiꞋ 6.8]: And I will take pleasure in it and [ואכבד]? The traditional reading is wᵊ-ë•kâ•vᵊd•â, then why is the ה omitted? To indicate that in five things the Beit ha-Mi•qᵊdâshꞋ hâ-Rish•onꞋ differed from the Beit ha-Mi•qᵊdâshꞋ ha-Shein•iꞋ:"
in the אֲרוֹן, מִכְסֶה אֲרוֹן and the כְּרוּבִים
the אֵשׁ [on the מִזְבֵּחַ
the שְׁכִינָה
and the אוּרִים וְתֻמִּים
"I will tell you, they were present, but they were not as helpful [as in the Beit ha-Mi•qᵊdâshꞋ hâ-Rish•onꞋ]."
(See also the earliest extant ms., DSS 1QIsa, above.)
(Indeed, he carried our sickness, and our pains he bore them; but we have considered him plagued, struck by Ël•oh•imꞋ, and held answerable.)
Then, concerning our Tor•âhꞋ-transgressions he will investigate, and our perversions, for the sake of remitting them; but we have considered [him] crushed, struck from י--ה 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•mudꞋ immediately preceding the above one, quoting [Yᵊshayahu] 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•mudꞋ, 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•omꞋ. 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•âhꞋ), suffering by a Mâ•shiꞋakh has no relation to forgiveness of "sin" (even transgressions of Tor•âhꞋ)!!! Rather, the popular pseudo-connection is based entirely on the primitive superstition blaming tragedies on "sin."
Therefore, the role of the Mâ•shiꞋakh—certainly not based on supersitition—is precisely what Tor•âhꞋ has described (in contrast to the contradictory idolatrous man-god savior introduced by Christianity). RibꞋi Yᵊho•shuꞋa provides a paradigm: the anger of the Roman Empire was vented by imposing suffering on one man instead of the entire nation of Yi•sᵊr•â•eilꞋ—as the Hebrew definition of יְשׁוּעָה, national military (not personal "spiritual") salvation, requires. This entire 53rd chapter describes exactly this kind of suffering Mâ•shiꞋakh. The suffering has no connection to "saving from sin" in the sense of "personal salvation" or "eternal life" (all of which depend upon doing one's utmost to keep Tor•âhꞋ); but is, rather, a man-caused suffering imposed by the goy•imꞋ on the Mâ•shiꞋakh, which, by venting their misojudaic hate, spares Yi•sᵊr•â•eilꞋ from annihilation as a people—but for which, Scripture promises, the goy•imꞋ will suffer the vengeance of י--ה.
(See also the earliest extant ms., DSS 1QIsa, above.)
(And he
is profaned
by our rebellious-felonies against Tor•âhꞋ,
crushed
by our deliberate-misdemeanors against Tor•âhꞋ;
the chastisement
for our welfare
is upon him,
and in his wound
[that chastisement] has been healed
for us
In the 1st century, RibꞋi Yᵊho•shuꞋa was profaned by the false charges leveled at him by the pseudo-Tzᵊdoq•imꞋ, 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•qᵊr•âꞋ 19.16)—in the face of the Hellenists (particularly the Roman occupiers): misdemeanors. Unlike Rabbi Aqiva, RibꞋi Yᵊho•shuꞋa didn't muster a fighting army. Thus, also unlike Rabbi Aqiva, the wrath of the Romans occupiers was vented in one man: RibꞋi Yᵊho•shuꞋa. The Hellenists, particularly the Roman occupiers, took out their wrath (which was against the anti-Hellenist Pᵊrush•imꞋ, whom the Hellenists viewed as a a political threat) on RibꞋi Yᵊho•shuꞋa. Thus, "our welfare [was] upon him." Since 135 C.E., RibꞋi Yᵊho•shuꞋa has been profaned by the Rabbinic acceptance and promulgation of the most basic linchpin of the Christian Gospel: that the post-135 C.E. misojudaic Christian The profaneness cited in this verse has been imposed for millennia by the goy•imꞋ, cloaking and hiding the Mâ•shiꞋakh—a Pᵊrush•imꞋ RibꞋi, not the profane, anti-Tor•âhꞋ product of 2nd-4th century and subsequent Hellenist (Christian) antinomian redactions—concealing the genuine Pᵊrush•iꞋ RibꞋi from Jews and goy•imꞋ alike. Tor•âhꞋ defines remaining silent in the face of slander as murdering the reputation, constructively murdering the man. Therefore, Ha•lâkh•âhꞋ holds that remaining silent to slander constitutes "standing idly by the blood of one's brother" (wa-Yi•qᵊr•âꞋ 19.16)—and is tantamount to felony murder. In our era, however, the Nᵊtzâr•imꞋ are finally removing the feculent cloak of Zᵊkhar•yâhꞋ 3: antinomian Hellenist syncretisms that have concealed the genuine Pᵊrush•iꞋ RibꞋi Mâ•shiꞋakh behind a "smearing" of slander. As his wounds, inflicted at the hands of Christian slanderers, are being exposed, Jews are beginning to rectify their complicity, dressing him in clean garments (Zᵊkhar•yâhꞋ 3), healing the Jews' posh•imꞋ of remaining silent to the goy•imꞋ-initiated slander of the Gospel claim: that the Tor•âhꞋ-teaching Pᵊrush•iꞋ RibꞋi Yᵊho•shuꞋa is (lᵊ-hav•dilꞋ) the same as the anti-Tor•âhꞋ " Then he
shall build the
Beit ha-Mi•qᵊdâshꞋ,
which was profaned
by our Tor•âhꞋ-transgressions,
he was chastised
by our perversions;
and in his Tor•âhꞋ-discipling
his welfare
will increase
upon us,
and in that he gave [his welfare]
to his life-event,
our Tor•âhꞋ-transgressions
may be remitted ון
for us. (See also the earliest extant ms., DSS 1QIsa, above.) (Like [one big] flock,
all of us [together]
have strayed,
[each] man
has turned
to his [own] way;
and י--ה
has, through intercession, imputed
to him,
the deliberate-misdemeanor against Tor•âhꞋ
of all of us." That הִפְגִּיעַ means "intercede" is demonstrated in Yi•rᵊmᵊyâhꞋu 7.16, where תִּפְגַּע- 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•rᵊmᵊyâhꞋu normally did. This is further corroborated by commentary on this verse in Tal•mudꞋ, where intercession is stipulated to refer exclusively to prayer (Ma•sëkꞋët Bᵊrâkh•otꞋ 26b) and other commentators confirming the translation of "intercede" on bᵊ-Reish•itꞋ 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-SheimꞋ
it was
[His] will
to remit
the Tor•âhꞋ-transgressions of
all of us
for his sake. (See also the earliest extant ms., DSS 1QIsa, above.) (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. (See also the earliest extant ms., DSS 1QIsa, above.) (From arrest
and from mi•shᵊpâtꞋ
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•âhꞋ
by My kindred [is]
the strike
to them.) (From chastenings
and from retribution
he will make rapproachment with
our Gâl•utꞋ.
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•sᵊr•â•eilꞋ.
The Tor•âhꞋ-transgressions of
My kindred
that are concealed
he shall cause to reach
until [those Tor•âhꞋ-transgressions]
accompany them.) (See also the earliest extant ms., DSS 1QIsa, above.) 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•omꞋ, along with the riches of possessions that they seized in death—which is A•vad•onꞋ, in order that [they may] not establish works of kheit , nor rave on about [their] scams with their mouths.) (See also the earliest extant ms., DSS 1QIsa, above.) (
And ha-SheimꞋ
desired
the crushing of him,
it made [him] sick,
if
he might put
a guilt[-sacrifice] of
his nëphꞋësh;
he shall see
seed,
He shall prolong
days;
and the desire of
ha-SheimꞋ,
by His hand,
shall succeed.) Then,
because
it was
a pleasure of
ha-SheimꞋ
to refine by smelting
and to purify
the remnant
of his kindred
in order
to clean
their nᵊphâsh•otꞋ
from Tor•âhꞋ-transgressions,
they shall view
the Kingdom
of their Mâ•shiꞋakh.
They shall increase
their sons
and their daughters,
they shall prolong
the[ir] days.
Then the servants of
the Tor•âhꞋ
of ha-SheimꞋ,
in His pleasure,
shall succeed.) 5a – Talmud states explicitly that "the Rabbis," from ancient times, applied Yᵊshayahu 53 specifically to the Mashiakh. Bᵊrakhot 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 י--ה 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 nëphꞋësh 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 Tor•âhꞋ] will endure with him. For it is said: and the will of י--ה 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-Tzᵊdoq•imꞋ of the Beit-ha-Miqdâsh, who were also condemned by both mainstream Pᵊrush•imꞋ and the Qumran Tzᵊdoq•imꞋ) and Roman occupiers. A seed definitely sees length of days. And, diametrically opposite to the Christian Yesh"u, the pleasure of י--ה, 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 / (See also the earliest extant ms., DSS 1QIsa, above.) (From the labor of
his nëphꞋësh
he shall see.
He shall be satisfied.
In his knowledge
My worker
shall declare a tza•diqꞋ to be
a tza•diqꞋ
for the many,
and their deliberate-misdemeanors-against-Tor•âhꞋ
he
shall bear.)Jesus is the same as, lᵊ-hav•dilꞋ, the Pᵊrush•iꞋ RibꞋi Yᵊho•shuꞋa. Thus, Jews – even many Orthodox Rabbis – are complicit with Christians in "preaching the Christian Gospel" of cloaking RibꞋi Yᵊho•shuꞋa in what, two decades after Yᵊsha•yâhꞋu penned this, Zᵊkhar•yâhꞋ (chapter 3) explicated to be a feculent mantle. In retrospect, we can see that this is conspicuously the Christian misojudaism and a•vod•âhꞋ zâr•âhꞋ (idolatry) of Hellenist-Roman occupiers' redacted Jesus image – idol.Jesus" that stands for antinomian Christian claims of supersessionism and Displacement Theology – which Tor•âhꞋ defines not only as a false messiah but Christianity calls "the" antichrist!!!Tar•gumꞋ Yo•nâ•tânꞋ reads:
5 וְהוּא יִבנֵי בֵית מַקדְשָא דְאִיתַחַל בְחוֹבַנָא אִתמְסַר בַעְוָיָתַנָא וּבאֻלפָנֵיה שְלָמֵיה יִסגֵי עְלַנָא וּבִדנִתנְהֵי לְפִתגָמוֹהִי חוֹבַנָא יִשתַבקוּן לַנָא׃
Tal•mudꞋ provides no commentary on this verse.
Yᵊsha•yâhꞋu 53.6
The Aleppo Codex and Masoretic read:
6 כֻּלָּנוּ כַּצֹּאן תָּעִינוּ, אִישׁ לְדַרְכּוֹ פָּנִינוּ; וַי--ה הִפְגִּיעַ בּוֹ, אֵת עֲוֹן כֻּלָּנוּ׃
Tar•gumꞋ Yo•nâ•tânꞋ reads:
6 כוּלַנָא כְעָנָא אִתבַדַרנָא גְבַר לָקֳבֵיל אוֹרחֵיה גְלֵינָא וּמִן קֻ יי הְוָת רַעְוָא לְמִשבַק חוֹבֵי כוּלַנָא בְדִילֵיה׃
Tal•mudꞋ provides no commentary on this verse.
Yᵊsha•yâhꞋu 53.7
The Aleppo Codex and Masoretic read:
7 נִגַּשׂ וְהוּא נַעֲנֶה, וְלֹא יִפְתַּח-פִּיו, כַּשֶּׂה לַטֶּבַח יוּבָל, וּכְרָחֵל, לִפְנֵי גֹזְזֶיהָ נֶאֱלָמָה; וְלֹא יִפְתַּח פִּיו׃
Tar•gumꞋ Yo•nâ•tânꞋ reads:
7 בָעֵי וְהוּא מִיתוֹתַבְ וְעַד לָא פָתַח פוּמֵיה מִתקַבַל תַקִיפֵי עַמְמַיָא כְאִימְרָא לְנִכסְתָא יִמסַר וּכרַחלָא דִקֳדָם גָזְזַהָא שָתְקָא וְלֵית לְקִבלֵיה דְפָתַח פוּמֵיה וּממַלֵיל מִלָא׃
Tal•mudꞋ provides no commentary on this verse.
Yᵊsha•yâhꞋu 53.8
The Aleppo Codex and Masoretic read:
8 מֵעֹצֶר וּמִמִּשְׁפָּט לֻקָּח, וְאֶת-דּוֹרוֹ מִי יְשׂוֹחֵחַ; כִּי נִגְזַר מֵאֶרֶץ חַיִּים, מִפֶּשַׁע עַמִּי נֶגַע לָמוֹ׃
Tar•gumꞋ Yo•nâ•tânꞋ reads:
8 מִיִסוּרִין וּמִפוֹרעָנוּ יְקָרֵיב גָלְוָתַנָא פְרִישָן דְיִתעַבדָן לַנָא בְיוֹמוֹהִי מַן יִכוֹל לְאִשתְעָאָה אְרֵי יַעדֵי שוּלטָן עַמְמַיָא מֵאַרעָא דְיִשׂרָאֵל חוֹבִין דְחָבוּ עַמִי עַד לְוָתְהוֹן יִמטֵי׃
Tal•mudꞋ provides no commentary on this verse.
Yᵊsha•yâhꞋu 53.9
The Aleppo Codex and Masoretic read:
9 וַיִּתֵּן אֶת-רְשָׁעִים קִבְרוֹ, וְאֶת-עָשִׁיר, בְּמֹתָיו; עַל לֹא-חָמָס עָשָׂה, וְלֹא מִרְמָה בְּפִיו׃
Tar•gumꞋ Yo•nâ•tânꞋ reads:
9
וְיִמסַר יָת רַשִיעַיָא לְגֵיהִנָם וְיָת עַתִירֵי נִכסַיָא דַאְנַסוּ בְמוֹתָא דְאַבדָנָא בְדִיל דְלָא יִתקַייְמוּן עָבְדֵי חִטאָה וְלָא יְמַלְלוּן נִכלִין בְפוּמְהוֹן׃
Tal•mudꞋ provides no commentary on this verse.
Yᵊsha•yâhꞋu 53.10
The Aleppo Codex and Masoretic read:
10 וַי--ה חָפֵץ דַּכְּאוֹ הֶחֱלִי, אִם-תָּשִׂים אָשָׁם נַפְשׁוֹ, יִרְאֶה זֶרַע יַאֲרִיךְ יָמִים; וְחֵפֶץ י--ה בְּיָדוֹ יִצְלָח׃
Tar•gumꞋ Yo•nâ•tânꞋ reads:
10 וּמִן קֳדָם יי הְוָת רַעְוָא לְמִצרַף וּלדַכָאָה יָת שְאָרָא דְעַמֵיה בְדִיל לְנַקָאָה מֵחוֹבִין נַפשְהוֹן יִחזוֹן בְמַלכוּת מְשִיחְהוֹן יִסגוֹן בְנִין וּבנָן יוֹרְכוּן יוֹמִין וְעָבְדֵי אוֹרָיתָא דַיי בִרעוּתֵיה יַצלְחוּן׃
Tal•mudꞋ Ma•sëkꞋët Bᵊrâkh•otꞋ illuminates:
Yᵊsha•yâhꞋu 53.11
The Aleppo Codex and Masoretic read:
11 מֵעֲמַל נַפְשׁוֹ יִרְאֶה יִשְׂבָּע, בְּדַעְתּוֹ, יַצְדִּיק צַדִּיק, עַבְדִּי לָרַבִּים; וַעֲוֹנֹתָם הוּא יִסְבֹּל׃
Tar•gumꞋ Yo•nâ•tânꞋ reads:
11 מִשִעבוּד עַמְמַיָא יְשֵיזֵיב נַפשְהוֹן יִחזוֹן בְפוֹרעָנוּת סָנְאֵיהוֹן יִסבְעוּן מִבִזַת מַלכֵיהוֹן בְחָכמְתֵיה יְזַכֵי זַכָאִין בְדִיל לְשַעבָדָא סַגִיאִין לְאוֹרָיתָא וְעַל חוֹבֵיהוֹן הוּא יִבעֵי׃
From servitude to
the kindreds
he shall release
their nᵊphâsh•otꞋ.
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•âhꞋ;
and concerning
their Tor•âhꞋ-transgressions
he
will investigate [them].)
(See also the earliest extant ms., DSS 1QIsa, above.)
Therefore, I will apportion to him among the many; and he shall apportion mighty-ones to be plunder, because he bared his nëphꞋësh to death, and with rebellious-felons-against-Tor•âhꞋ he was reckoned; and he bore the misstep[-sacrifice] of many, and for rebellious-felons-against-Tor•âhꞋ 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 nëphꞋësh to death, laboring for Tor•âhꞋ to those who rebel against Tor•âhꞋ, then he will investigate concerning multitudinous Tor•âhꞋ-transgressions; and for those who had rebelled against Tor•âhꞋ [but, obviously, made tᵊshuv•âhꞋ as a result of his "laboring for Tor•âhꞋ"] [their previous rebelling] shall be remitted for his sake.)
"R. Simlai expounded: Why did [Mosh•ëhꞋ] yearn to enter [ËꞋrëtz Yi•sᵊr•â•eilꞋ]? … The Holy One, blessed be He, said to him, 'Is it only to receive the reward [for obeying the [mi•tzᵊw•otꞋ] 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•hâmꞋ, Yi•tzᵊkhâqꞋ] and [Ya•a•qovꞋ] who were strong in Tor•âhꞋ and the [mi•tzᵊw•otꞋ]. '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' (Shᵊm•otꞋ 32.32), etc. 'And was numbered with the transgressors'—because he was numbered with them who were condemned to die in the [mi•dᵊbarꞋ]. 'Yet he bore the sins of many'—because he secured [ki•purꞋ] 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•sᵊr•â•eilꞋ] that they should [make tᵊshuv•âhꞋ]; and the word [ (pegiah)] means nothing else than [tᵊphil•âhꞋ], 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•rᵊmᵊyâhꞋu 7.16).
While it shouldn't be necessary by this point, R. Moshe al-Sheikh proclaimed that all rabbis of his era agreed that Yᵊsha•yâhꞋu 53 referred to the Mâ•shiꞋakh, not substituting Yi•sᵊr•â•eilꞋ.
R. Kaduri left a sealed and encrypted note, to be opened and read only after his death, that he promised would identify the Mâ•shiꞋakh. When it was opened and read, 2007.01.23, it was found to explicitly name the Mâ•shiꞋakh: יהושע (see The 1993 Covenant and Zᵊkhar•yâhꞋ chapter 3.
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