OR BUY PAPERBACK FROM AMAZON.COM
TAKE 3 MIN, FIND OUT WHAT THIS WEBSITE IS ALL ABOUT
EMAIL DR GOBLE (CELL 646 460 5971) DO
SEARCHES OF THIS VAST WEBSITE AS WELL AS CONCORDANCE-LIKE
SEARCH QUERIES OF THE ORTHODOX JEWISH BIBLE USING YOUR GOOGLE
OJB "STRONG'S CONCORDANCE"
זרע זה מלך המשיח מדרש רבה כג ה
that Moshiach, through his sufferings, will win our victory over Satan.)
BEFORE YOU GO ANY FURTHER, BE LIKE NA'AMAN AND HEAD FOR THE MIKVEH AND GET REAL LEV TAHOR LEVERAGE AGAINST HASATAN IN THE NAME OF HASHEM (ATIK YOMIN) AND THE ZOON FOON DER OYBERSHTER (BAR ENOSH) AND THE RUACH HAKODESH ADONOI ECHAD AND BECOME A MESHICHIST YID. And you don't have to buy the paperback; you can download the searchable e-book version including this and read it on your computer screen free-of-charge (you can also download free-of-charge another book that you can use as a commentary to get you into the Biblical languages and also intensely into each book of the Bible). But if you decide you DO want the paperback which also includes this translation as well as the other 39 books of the Bible, THEN IF YOU DON'T WANT TO USE YOUR CREDIT CARD JUST SEND A CHECK OR MONEY ORDER PAYABLE TO AFII TO GET YOUR PAPERBACK COPY OF THE OJB
CHECK OUT THE HOME PAGE OF ARTISTS FOR ISRAEL INTERNATIONAL MESSIANIC BIBLE SOCIETY
LIKE A LAMB TO THE SLAUGHTER
STOP EVERYTHING AND VIEW THIS NUMBER #1 GOOGLE RATED MESSIANIC VIDEO
Why your soul's salvation hangs on the inerrancy of the Bible
IF YOU HAVE HIGH SPEED ACCESS, TAKE A MOMENT TO LISTEN TO THIS MP3 FILE BECAUSE THERE IS SOMETHING ABOUT THE ORTHODOX JEWISH BIBLE OF VITAL IMPORTANCE TO YOU THAT THEY ARE NOT TELLING YOU
IF YOU DO NOT HAVE HIGH SPEED ACCESS, TAKE A MOMENT TO READ THE TRANSCRIPT OF THE ABOVE MP3 FILE, BECAUSE THERE IS SOMETHING ABOUT THE ORTHODOX JEWISH BIBLE OF VITAL IMPORTANCE TO YOU THAT THEY ARE NOT TELLING YOU
First let's get something clear about erroneous notions of Paul and his founding a new religion, which he didn't. True, the halakhah of his Judaism switched from the Pharisaic oral law to the Ruach Hakodesh, but his religion was still one of the Judaisms of the time, not a new non-Judaism Gentile religion.
The first six chapters of Isaiah summarize much of the rest of
the book. In his prophecy, Isaiah preaches against ethical
relativism (5:20), loitering drunks who disregard the L-rd and
his works (5:11,22), cut-throat land-grabbing nobility (5:8),
unjust murderers (1:15,21; 5:7), fortunetellers and fraternizers
with pagan mockers (2:6), idol worshippers (2:8), humanism
(2:22), blind guides leading the people into disaster (3:12), the
haughty rich who exploit in greed the penniless (3:15-16),
justice-subverting bribe-takers (5:23) and all those who reject
the Word of G-d (5:24). Invasion by foreign armies (5:26-30),
firey destruction, and exile (5:13,29) will cause a reversal of
fortune for these people, and the Day of the L-rd will cause the
haughty rich to be brought low (2:17) and the poor in spirit to
become purged in the fire and holy (1:25; 4:3).
Along with the survivors will come in the aftermath the Moshiach,
the Tzemach (Branch) of the L-rd (4:2) who is identified (in the
book of Isaiah itself, not merely in Jer. 23:5-6; 33:15 or Zech.
3:8) with the Tzemach T'zadik (Righteous Branch) of the L-rd and
of Dovid, the Tzadik Avdi the Righteous Servant of the L-rd
(53:11) and Dovid (37:35). This Moshiach-Servant is associated
with the L-rd in many ways: He too is "raised high and lifted up"
(compare 52:13; 6:1); He too is glorious, Jesse's glorious root
(compare 4:2 and 11:10 with 6:3, noticing also the word Shoresh
[root], linking 11:10 and 53:2); He too is the rallying
focal-point of the nations (compare 11:10 to 2:2-4 and see the
one "to whom the obedience of the nations belongs"--Genesis
49:10; see Ezekiel 21:27 [21:32 in the Hebrew Bible; Psalm 18:43;
Isaiah 42:1,4; 49:6); He too bears a divine name and governing
function (9:5-6); He too is Immanuel, (G-d-with-us), the
rightful owner of Israel's land (compare 8:8 and 7:14 to 5:5); He
too, this anointed Moshiach-Servant (11:2; 42:1), is righteous
(see 11:4-5 and 42:21; 51:5). The Moshiach-Servant, through the
Dovidic covenant, witnesses as a light to the Gentiles (9:6) to
those outside the covenant (Isaiah 55:3).
Job standing rejected and forsaken with mockers around him (Job
17:2) reminds the reader of the picture we have of the suffering
Servant of the L-rd in Isaiah 53 or the mocked Dovidic King in
Psalm 22 (compare Job 27:4 to Isa. 53:9). In the midst of the
false accusations Job "holds fast to his righteousness" (Job
27:6) and waits on the L-rd to confirm the innocence of his cause
(Job 42:7-8). So the mocked sage who becomes a fool that the
world curses and makes sport of is depicted in Isaiah 53. We have
seen this picture before in that other image, the judge of
Israel, Samson, being made sport of by the Philistines (Judg.
16:25) or in the King of Israel, Dovid the sage, pretending to be
mad before a similar scoffing Philistine audience (I Sm.
21:13-15). When sages like Moshe or Dovid are nearly stoned by
the people (Ex. 17:4; I Sm. 30:6) we see this reemerging picture
of the rejected-yet-vindicated-as-righteous Sage of Israel.
Significantly, the Son of Dovid is depicted as the sage par
excellence in the life of Shlomo in I Kings. Then II Chronicles
intensifies this portrait and gives Messianic prophetic
significance to Dovid's Son as the Moshiach Sage of Israel.
Finally, Isaiah combines the two portraits of the sage found in
Job and Shlomo and depicts the Dovidic Servant of the L-rd as the
mocked and rejected sage-counsellor (9:5-6) filled "with the
spirit of wisdom" (Isa. 11:2) who seems to labor "in vain" but
trusts his cause to the L-rd (Isa. 49:4) and, after mockery and
rejection (Isa. 53:2-4), is finally vindicated by G-d as
righteous (see Isa. 53:11-12).
The Moshiach is the eternal Kohen who sprinkles the nations with
a Cosmic Day of Atonement (Yom Kippur) sacrifice. (Ps. 110:4;
Zechariah 6:11-13; Isaiah 52:15; Lev. 16:14-17).
The Moshiach is the Seh Elohim (the Lamb of G-d) provided from
heaven as the sacrifice in order that G-d's people might be
passed over and redeemed from divine judgment, as Isaac was and
as the nation of Israel was. G-d sent His Word and healed His
people from the plagues of judgment He poured out on the heathen.
G-d saved His people in order that they might make an exodus to
new abundant life in accordance with His gracious covenant
promise in the Moshiach (Gen. 32:8; Ps. 107:30; Isa. 53:5-6,10;
Deut. 7:15; Isaiah 42:1,6-7; 40:3; 42:16; 43:19; 49:5-26).
The words "son" and "child" are very important to Isaiah's
message. His own two sons are given portentous names (7:3;
8:1-3) and the conception of the second son in the womb of his
prophetess-wife is divinely timed. In chs. 7-9, Isaiah refers to
his own son and to Dovid's son, a son he calls "G-d with us" and
"Mighty G-d." Isaiah shows us a Deliverer who can rule the world
(9:5-6), and yet he marvels at this personage being born as a
humble child, just as a little child leads the rest of creation
in the future kingdom--Isaiah 11:6. The future kingdom is
described in passages which include 2:1-4; 4:2-6; 11:6-9; 25:6-8;
35:1-10; 60:1-22. The future king of this glorious kingdom is
described in passages which include 7:1-12:6; 32:1-20;
49:1-57:21; 61:1-11. The Moshiach is the Descendent of the Woman
who will battle that Ancient Serpent, Satan (Gen. 3:15), called
"Leviathan the twisting serpent" in Isa. 27:1.
The secondary, if not primary meaning of the word Ha'Almah in
Isaiah 7:14 is virgin because the same Hebrew word means virgins
in Song of Shlomo 6:8, since the king's female companions were
queens and either concubines or virgins (see Esther 2:13-14,17),
not mere unmarried maidens who may have previously cohabited with
another men--a capital offense in Israel and a disqualification
for the king's harem in the book of Esther. In Esther 2:13-14,17
there are two harems, one for the virgins, and one for the
concubines. Queen Vashti occupied another area, as did Esther
when she became queen. Many older Jewish Bibles admitted this by
translating its plural form as Almot "virgins" in Song of Shl.
6:8. In Isaiah 7:14, the prophet is referring to a "sign" for
the dynasty of Dovid, and the ultimate fulfillment of that
prophesy involves no one other than Yehoshua, G-d's Immanuel,
whose virgin mother was betrothed to a descendent of Ahaz's
Messianic Davidic dynasty--see Hebrews 7:14; Romans 1:3; Matthew
1:1,16; Luke 3:23,31. The legal right to the throne came through
the father--see Babylonian Talmud Baba Bathra 130a on Deut.
21:16. Also, see Ignatius' Epistle to the Ephesians, "Miryam of
the seed of David."
The Branch of the L-rd and of Dovid is called "the L-rd" in Mal.
3:1 and Ps. 110:1, since Adon refers to Hashem in Zechariah 4:14
and 6:5. Therefore, we shouldn't surprised if the name of G-d is
given to the Moshiach in Isa. 9:5-6. The Hebrew words Moshi'a
and Go'el found in the books of Judges and Ruth point to this
Savior/Redeemer figure, the Moshiach. See Isaiah 49:26. Three
kings serve as foils in Isaiah's depiction of the Moshiach: Ahaz
son of David, Hezekiah son of David (compare 7:4-17 and
27:1-7,21-35), and the Persian King Cyrus, called Moshiach
(45:1), because he saves the Jewish people from the Babylonian
Exile and sends them home to rebuild their land and Beis
Hamikdash. About 734 B.C.E. Rezin King of Damascus (Syria) and
Pekah King of Israel organized a coalition to rebel against
Assyria. When Ahaz refused to join them and they invaded Judah
(7:1), Ahaz apppealed directly to Assyria for help, beginning the
process of foreign invading armies and exile that would swallow
his throne in 586 B.C.E. Assyria captured Damascus (732 B.C.E.),
Samaria (722 B.C.E.) and Babylon (defeating Assyria) captured
Jerusalem in 586 B.C.E. Isaiah warned Ahaz's son and successor,
Hezekiah about the coming Babylonian captivity (see 39:5-7 and
6:11-12). Isaiah also prophesied about the release from Exile
and the return to the land (48:20f).
For prophesies by Isaiah against the nations, see 13:1-14:23;
21:1-10; 43:14-15; chp. 46-47 (Babylon): 14:28-32 (Philistia see
ch. 20 on Ashdod); ch.15-16 (Moab); 17:1-11 (Damascus); chp.
19-20 (Egypt); 21:11-12 (Edom); 21:13-17 (Arabia); ch. 23 (Tyre);
23:4,12 (Sidon); 10:5-19; 14:24-27; 37:33-35 (Assyria); 18:1-7
(Cush, Nubia south of Egypt);
Isaiah was well aware of Deuteronomy 4:26-27 which says that sin
will cause the people to be "utterly destroyed...and...only a
small number of you will remain." Isaiah was also aware of the
covenant reprisals in Deuteronomy 28:32-33,36-37,41,45-62.
Therefore, when he begins to prophesy, he sees only a few
survivors left after G-d's scourge of judgment is finished (see
1:9; 10:22). Isaiah foresees that Assyria will be G-d's rod of
judgment (10:5) against Israel, though later G-d would destroy
the Assyrian hordes as He did the oppressive Midianites in Judges
7:22-25 (see Isaiah 9:4; 10:24-27). The fulfillment of these
very prophecies, as well as 30:31 and 31:8, about the destruction
of Assyria came in 701 B.C.E. (see 37:36-38) when the Assyrian
army was supernaturally defeated. Later, the capital of Assyria,
Nineveh, would be destroyed in 612 B.C.E., as Isaiah (31:8-9),
Nahum, and Jonah had predicted.
Isaiah also predicts the Babylonian captivity. (See Isaiah
39:5-7; 14:3-4) It is important to keep the historical facts in
mind: Nebuchadnezzar the king of Babylon brought down the
Assyrian Empire in 605 B.C.E. at the battle of Carchemish (see
Isaiah 10:9) in the Upper Euphrates in South Turkey,and Cyrus the
king of Persia brought down the Babylonian Empire in 539 B.C.E.,
when Cyrus took the city of Babylon and released the Jewish
people to return to Israel (see Ezra 1:1).
So Isaiah saw both the Assyrians and the Babylonians coming as
G-d's instruments of judgment on the unrepentant Israelites, and
he also foretold the great latter day exodus that would occur
when G-d would bring His people back from Exile and they would
stream into Zion with Messianic and Millennial fulfillment. In
fact, Isaiah foretold an end-time exodus which would eclipse the
Exodus from Egypt. It would be so great he says (Isaiah 43:18)
there will be "no need to think about what was done before." This
"streaming to Zion" theme is a recurring motif in Isaiah,
including the notion that G-d will make a supernatural causeway
(like the highway He made through the Red Sea) for the remnant of
repentant and humbled survivors to return to Him through the
wilderness. (See Isaiah 2:2; 4:5-6; 14:1-2; 27:12-13. See
especially 11:15-16, also ch. 35; 10:25-27; 40:3-11; 43:16-21;
46:3-4; 48:21; 51:10; 52:12; 56:6-8; 60:11-14; 63:9-13).
But Isaiah saw that the remnant would be pathetically few (1:9).
As we shall see in the second half of Isaiah, a remnant of one,
the Suffering Servant of the L-rd, will be sacrifically stricken
to death for the transgressions of the people as a whole (Isaiah
53:8,10). Over and over the recurring theme in Isaiah is that
the cataclysmic fires of judgment continually bring the ultimate
Day of the L-rd near, the Assyrian and Babylonian armies
functioning as divine proxies as the fires of their armies serve
to refine the wicked dross from the remnant (see Isaiah 1:25).
For all the rulers of the world are under the control of the G-d
of Israel. The theme of Proverbs 21:1 is seen in Isaiah 37:29
and in the passages about Cyrus. The "nations are but drops in a
bucket," but "the King's heart is in the hand of the Lord" and,
if invaders are allowed to punish G-d's wayward people, it is
G-d's method of refining out that faithless segment of the people
who refuse to fear G-d and repent. So, G-d, the refiner, has
this smelting process to remove waste products (dross) as he
tests the metal of His people's faith by means of foreign
military threats (see Isaiah 48:10).
Following each cycle of warning and judgment, there is a hopeful
promise of blessing, restoration, and the promise of the coming
of the Moshiach. Notice this judgment-restoration pattern in
relation to all the Messianic prophecies in Isaiah, esp. 1:2;
7:14; 9:6-7 (5-6, Hebrew); 11:1-5,10,12; 16:5; 22:22; 32:1;
33:17; 37:35; 42:1-9; 49:1-13; 50:4-9; 52:13-53:12; 55:3; 61:1-2;
It is important to note that G-d uses military defeat and exile
to show His people that they are estranged from Him. He is "the
Holy One" and their sins have made Him hostile to them and have
placed them under His covenant ours. (Isa. 59:2). But the Good
News of Isaiah is the announcement of release from the exile of
sin (61:1-4) and from hellish divine estrangement through the
coming of the Moshiach, G-d's instrument of reconciliation (see
Isaiah 52:7-53:12). Through Him, those who repent will find
that, though their sins "are scarlet, they may yet be white as
snow (Isaiah 1:18).
See also Isaiah's teaching that hell is eternal torment in Isaiah
66:24; 14:11; 48:22; 50:11; 57:21; 1:31. Cf. also Dan. 12:2;
Matt. 25:46; Mark 9:48; Rev.20: 10.
The nation of Israel as servant (Isa. 41:8; 42:19; 44:1) is
restored from divine estrangement and exile (Isa. 42:1; 49:1;
52:13-53:12) by an individual, the Moshiach, the beautiful
"Branch of the L-rd," "David My Servant" (Isaiah 4:2; 33:17;
37:35: 52:13; 53:11) who restores the nation to a right
relationship to G-d (Isa. 49:5-6; 53:11).
Skeptics think Isaiah could not have foreseen the Exile (but see
5:13,29; 6:12; 27:8) and beyond so clearly (i.e. predicting Cyrus
King of Persia by name (Isaiah 45:3) and therefore postulate 2 or
3 or more other later unnamed prophets who suppoudly padded out
the more supernatural parts (i.e. 41:2,25; 44:28-45:5,13; 46:11),
cloaking themselves under Isaiah's name, as they wrate at various
times over 100 years after Isaiah's death. Some liberal scholars
believe "Second Isaiah" wrote chs. 40-55 from Babylon and "Third
Isaiah" wrote chs. 56-66 later still, from Israel after the end
of the Exile some 180 years after the death of Isaiah. Some
liberal scholars think they see the hand of even later "Isaiahs"
in chs. 56-66. But all this speculation does not build faith or
edify, nor is there any more exegetical warrant for these
theories than for the single author assertion, which the Brit
Chadasha Scriptures and Moshiach Yehoshua Himself affirms (see
Mark 7:6). We must remember that the writing prophets of the
Hebrew Bible were not ghost writers. It does not seem credible
that the Jewish people would know the names of the authors of
such tiny books as Obadiah and Yoel (Joel) but not have a clue as
to the identity of the author of Isaiah chapters 40-66, probably
the most magnificent section of prophecy in the entire Bible.
Furthermore, virtually every theme in chapters 40-66 of Isaiah
can be found, at least embryonically, in chapters 1-39, a fact
that makes multiple authorship an improbable hypothesis.
Also the many verbal parallels between chs. 1-39 and chs. 40-66
discredit this liberal theory. King Josiah is predicted by name
in I Kings 13:2 and Moshiach Yehoshua is predicted by name in
Zechariah 6:12 (cf. Ezra 3:8) nearly 300 years and 500 years
respectively before three sons of David were born. Since the last
of these predictions can be proven beyond all doubt, there seems
no excuse to doubt the other predictions or, for that matter,
Isaiah's authorship of the entire book bearing his name.
Isaiah's message is that, even though the nations will stream to
Jerusalem in the end (2:2-3), in the meantime in pride and
rebellion both Israel and the nations have exalted themselves
against the L-rd, and he will judge them in an awesome display of
power which will leave only a few survivors (1:9). Therefore, the
inference is, if G-d can "part the sea" for the Exile and the
Return, why can he not also use His right arm of power to raise
up eternally alive and victorious both the Moshiach and the dead
for the Millennium (2:4; 11:6-10; 24:23; 33:24) and the new
heavens and the new earth (65:17)?
Therefore the L-rd himself shall give you a sign; Behold, a
virgin shall conceive and bear a son, and shall call his name
Immanuel. [This word Ha'almah is translated "virgin" not only in
the rabbinically translated Septuagint but in older modern Jewish
translations of the same word in Song of Songs 6:8, so there is
no good reason not to trandate the verse as above.]
Isn't it time to come back to your spiritual home?
PRAY THIS PRAYER AND THEN PRAY THIS PRAYER.
NOW READ THE WHOLE MEGILLAH
here and here and here and here and here and here and here and here and here and here and here and here and here and here and here and here and here and here and here and here and here and here and here and here and here and here and here and here and here and here and here and here and here and here and here and here and here and here and here and here and here and here and here and here and here and here and here and here and here and here and here and here and here
See the ORTHODOX JEWISH BIBLE. SEE YESHUA IN AN AUTHENTIC ORTHODOX JEWISH MAHZOR
THE ORTHODOX JEWISH BIBLE IS AN ENGLISH VERSION.READ ABOUT MEN THAT ARE MORE FREE AND RICHER THAN BILLIONAIRE BILL GATES.
SEE YESHUA IN AN AUTHENTIC ORTHODOX JEWISH MAHZOR
SEE OUR HEBREW BIBLES
SEE OUR MESSIANIC RUSSIAN SCRIPTURE PAGE
SEE OUR YIDDISH SCRIPTURE PAGE
SEE OUR SPANISH SCRIPTURE PAGE
SEE OUR LADINO SCRIPTURE PAGE
SEE OUR FRENCH SCRIPTURE PAGE
STUDY GREEK WITH US
STUDY HEBREW WITH US
FREE ONLINE CLASSES
ATTEND BIBLE SCHOOL ONLINE
VIEW A MEDIA BIBLE
WHY YOU NEED TO FIND A SPIRITUAL HOME
READ YIDDISH-ENGLISH BIBLE
VISIT THE AFII HOME PAGE
STUDY HEBREW IN A MESSIANIC YESHIVA
STUDY THE LANGUAGE OF THE HELLENISTIC JEWISH SYNAGOGUE WITH US
ACQUIRE FOR YOUR LIBRARY THE ORTHODOX JEWISH BIBLE
OR GET IT HERE
include "bible-footer.inc" ?>