- From fall and winter, to the Awakening of Spring
- Sacrifice of the Humble Man
- The third day resurrection of Messiah is a Jewish conception
- Biblical Archaeology Review presents scholar’s claim
- Jewish Messiah to come, die, resurrect on third day
- Ancient narrative of two Messiahs
- The Suffering Messiah died, was buried, and was raised on the third day
- Whose interpretation of the Tanakh is right?
From fall and winter, to the Awakening of Spring:
Pesach is the Feast of Spring and HaBikkurim and Shavuot are but an extension of this feast.
Pesach is referred to as the Spring Festival (חג האביב-Chag heAviv) and the time of our Freedom (זמן חירותנו-Z’man Cheiruteinu). Spring is the nursing mother of the scattered seeds of the fall. For a time after the little seeds are buried in the ground they sleep. As these little ones rest in the winter they appear to be lifeless to us. Then comes the awakening of spring. Under the watchful care of the life-giving rays of the sun the little ones are nurtured and matured in the warm, loving womb of the earth. So does our Creator (Hayotzer) provide for us, His offspring, until the day comes when He has ordered that His Seed/seeds (זֶרַע-zera) be transformed and reborn in the form of His new first of its kind Harvest. The first ripe sheaf of barley is thereafter presented to Abba Avinu as the Firstfruits of His great harvest to come.
Sacrifice of the Humble Man:
Barley is the Bread of Humility (עֲנָוָה-humility, meekness, modesty). It is the Poor Man’s Bread.
Each spring the people of Israel celebrate anew their national rebirth. The cutting down of the dedicated barley sheaf on the Sabbath (beginning Friday just after sunset, ending Saturday just before sunset), prophetically speaks of the “cutting down” of the Messiah, the perfect, innocent, Humble Man. The Deliverer Moses taught us that when the cut down sheaf that represents the Humble Man is lifted up and presented to Adonai our God, then it will be as if we had been transformed and we had become Humble too. This is why the Mashiach said:
וַאֲנִי בְּהִנָּשְׂאִי מֵעַל־הָאָרֶץ אֶמְשֹׁךְ כֻּלָּם אֵלָי׃
“But I, in my being lifted above the earth, will draw all to myself.”
“But I, [when] in my being am lifted up [like the cut down firstfruits barley sheaf] above the earth, [I] will draw all men to Myself.” This means that when we by faith identify ourselves with the Mashiach, we are accepted by Adonai our Father and our God. We are accepted as if we have become one with the Mashiach and are united with Him in His offering of Himself as the Humble Man (i.e. we are accepted as if we too are Humble and therefore, we are worthy to live in a state of eternal shalom-perfection with Abba Avinu).
Messiah is the cut down one and He is the lifted up one, who when presented to the Righteous Father is accepted on our behalf.
Messiah is the Wave Offering. So as a royal nation of priests and kings we too must lift Him up, then as Moses promised it will be for us as if we too were accepted in the Beloved. It is the Humble Man that our Father in heaven delights in. If we identify with the Humble One then, in Him, we will become the royal nation of humble ones that (as servant-leaders) will rule the world. Only through the exercise of the virtue of the Humble Man (the Lordship of the Holy Spirit) can the nation and people of Israel see the promises of the patriarchs and prophets completely fulfilled.
If we truly identify with the Messiah in His suffering then we will also with the suffering abound in His comfort.
We will experience now the rule, power, and authority subduing all of the powers of evil in the world. Then will the knowledge of the Most High flood the earth with the fruit of Light; which is the goodness, righteousness, and truth of the Holy One. So will all Israel be transformed into a royal nation of priests and kings (יהודים משיחיים-Yehudim mashiachim). Amen. Amen.
The third day resurrection of Messiah is a Jewish conception
A respected Israeli scholar and professor at the Hebrew University has presented a compelling case that the expectation that the Messiah would first come as a “Suffering Servant,” who would die as an atonement for sins and then rise from the dead on the third day is completely of Jewish origin.
Biblical Archaeology Review presents scholar’s claim:
Belief in a third day resurrection by the Messiah dates back to before the first century (BCE) birth of Yeshua ben Yosef ben David.
Based on his many years of research, and analysis of archaeological evidence (including a previously unstudied Dead Sea Scroll), the scholar Dr. Israel Knohl (ישראל קנוהל) has argued that the notion of the Messiah rising on the third day originates with ancient Judaism. The belief in a third day resurrection by the Mashiach ben Joseph dates back to “before” the birth of Yeshua ben Joseph (ben David) in the city of His ancestor King David, in Bethlehem Ephratah. The case made by Dr. Knohl has stirred up considerable interest, including several articles in the Biblical Archaeology Review and a major article in the New York Times. Professor Israel Knohl is the Yehezkel Kaufmann Chair of Biblical studies at the Hebrew University of Jerusalem (האוניברסיטה העברית בירושלים) and a Senior Fellow at Shalom Hartman Institute in Jerusalem.
Jewish Messiah to come, die, resurrect on third day:
The New York Times story, “Ancient Tablet Ignites Debate on Messiah and Resurrection,” begins: “A three foot tall tablet with 87 lines of Hebrew that scholars believe dates from the decades just before the birth of Yeshua is causing a quiet stir in biblical and archaeological circles, especially because it may speak of a messiah who will rise from the dead after three days.” The tablet has been named by scholars as “Gabriel’s Revelation/Vision” (חזון גבריאל) because it claims that the angel Gabriel was involved in Adonai’s command that as the *”sign” (האות) of the Messiah that He be raised from the dead (*חאיה-made living) on the third day.
*Regarding the messianic “sign” of resurrection read the Messiah’s own words (1, 2, 3, 4). Regarding alternate interpretation-commentary on Dr. Knohl’s original and revised translations of Gabriel’s Revelation/Vision (חזון גבריאל) and comparison of Gabriel’s Vision to Yochanan’s (John’s) Scroll of Ha-Higallut (ההתגלות-The Unveiling, Revelation), read article: “Jerusalem” in the Gabriel Revelation by David B. Capes.
Ancient narrative of two Messiahs:
What is strange is that this news of “Gabriel’s Revelation” is not new.
The stone tablet was discovered almost twenty years ago and is owned by an Israeli-Swiss Jewish man by the name of David Jeselsohn who did not understand the significance of the artifact when he purchased it. The Times article was published in 2008. Thereafter, Dr. Knohl published a book about all this in 2009. The book was entitled, “Messiahs and Resurrection in ‘The Gabriel Revelation.'” This was a follow up to his previous book, “The Messiah Before Yeshua: The Suffering Servant of the Dead Sea Scrolls” (first published in Hebrew in 2000 and then in English in 2002).
In his book, Dr. Knohl explains the various Jewish narratives about the Messiah.
Included among these ancient narratives is the belief in a “Mashiach ben Yosef” who will be rejected by his brothers, abused and left for dead. However, that is not the end of the midrash. The midrashic narrative also contends that the Suffering Messiah will one day miraculously reappear and save not only the nation of Israel but the entire world just as the Joseph of Genesis did. Connected to the Suffering Messiah narrative is belief in a Conquering Messiah. This refers to the “Mashiach ben David” who will be a reigning king on the earth like King David. The reign of this Messiah will occur when the kingdom of Israel is one day fully restored to the fulfillment of all the Adonai’s promises to the patriarchs and the prophets.
The Suffering Messiah died, was buried, and was raised on the third day:
In his midrash on this matter of the two Messiahs, Rabbi Shaul (Paul) ben Jonathan, ben Benjamin, who was privileged to study under the first century Rabban Gamaliel the Elder (גמליאל הזקן), asserts that the Mashiach Yeshua ben Yosef ben David is both the Suffering Messiah and the Conquering Messiah. The Salvation of Adonai (lit. Yeshua) came to sacrifice Himself as the atonement for sin and to secure the promise of eternal life in His first appearance on earth.
The wonderful signs and wonders of the Mashiach ben Yosef are proof that He is the Individual-Suffering Messiah of Isaiah 53. The Mashiach ben Yosef ben David promised that one day He would return to earth, no longer to voluntarily establish the kingdom of heaven on earth but to establish the kingdom of Adonai on earth “by force”. This return of the Conquering Mashaich ben David will result in an international submission to the will of our Father in heaven. The messianic result is that the world will come under the promised rule of the Almighty One (lit. Israel); then will all of the world come be united as Israel (Hebrew) and the International Commonwealth of Israel (יראי השם-Rearers of HaShem; Gentile nations and peoples who reverence, fear God).
It is under the near-future rule of the Mashiach ben David that the entire global populace will be made to both physically and spiritually live in a near ‘edenic’ (paradise-like) state.
Regarding the ministry of the Salvation of Adonai (Yeshua) as the Suffering Messiah and His anticipated ministry as the Conquering Messiah, Rabbi Paul (whose surname means “little” or “humble one”) states that the Jewish and Gentile followers of the Messiah should constantly be in remembrance of the besorah (glad tidings) of His death, resurrection, ascension into heaven, and His promise to ‘return’ in glory to “restore” the kingdom of Israel. In reference to the Rabbi’s message about the “third day” resurrection of Messiah he says:
“For I delivered to you as of first importance what I also received, that Ha-Mashiach died for our sins according to the [Tanakh], and that He was buried, and that He was raised on the third day according to the Scriptures [Torah, Nevi’im, and Ketuvim] that He appeared to the [Talmid] Keifa (Peter) then to the twelve [Shlichim]. After that He appeared to more than five hundred brethren at one time…”
Whose interpretation of the Tanakh is right?
In response to these ancient Jewish beliefs many of us are studying how the Hebrew Scriptures speak of the Mashiach suffering and dying to atone for our sins. In this regard it is important that we carefully investigate what the ancient prophecies mean, in so far as the Messiah is concerned. For starters take a careful look at Psalm 22, Isaiah 53, and Daniel 9:26 that declare the Messiah will come for atonement, then be “cut off,” and afterwards Jerusalem and the Temple will be destroyed.
1. Psalm 22, A Cry of Anguish and a Song of Praise
לַמְנַצֵּחַ עַל־אַיֶּלֶת הַשַּׁחַר מִזְמֹור לְדָוִֽד׃ אֵלִי אֵלִי לָמָה עֲזַבְתָּנִי רָחֹוק מִֽישׁוּעָתִי דִּבְרֵי שַׁאֲגָתִֽי׃ אֱֽלֹהַי אֶקְרָא יֹומָם וְלֹא תַעֲנֶה וְלַיְלָה וְֽלֹא־דֽוּמִיָּה לִֽי׃ וְאַתָּה קָדֹושׁ יֹושֵׁב תְּהִלֹּות יִשְׂרָאֵֽל׃ בְּךָ בָּטְחוּ אֲבֹתֵינוּ בָּטְחוּ וַֽתְּפַלְּטֵֽמֹו׃ אֵלֶיךָ זָעֲקוּ וְנִמְלָטוּ בְּךָ בָטְחוּ וְלֹא־בֹֽושׁוּ׃ וְאָנֹכִי תֹולַעַת וְלֹא־אִישׁ חֶרְפַּת אָדָם וּבְזוּי עָֽם׃ כָּל־רֹאַי יַלְעִגוּ לִי יַפְטִירוּ בְשָׂפָה יָנִיעוּ רֹֽאשׁ׃ גֹּל אֶל־ה’ יְפַלְּטֵהוּ יַצִּילֵהוּ כִּי חָפֵֽץ בֹּֽו׃ כִּֽי־אַתָּה גֹחִי מִבָּטֶן מַבְטִיחִי עַל־שְׁדֵי אִמִּֽי׃ עָלֶיךָ הָשְׁלַכְתִּי מֵרָחֶם מִבֶּטֶן אִמִּי אֵלִי אָֽתָּה׃ אַל־תִּרְחַק מִמֶּנִּי כִּי־צָרָה קְרֹובָה כִּי־אֵין עֹוזֵֽר׃ סְבָבוּנִי פָּרִים רַבִּים אַבִּירֵי בָשָׁן כִּתְּרֽוּנִי׃ פָּצוּ עָלַי פִּיהֶם אַרְיֵה טֹרֵף וְשֹׁאֵֽג׃ כַּמַּיִם נִשְׁפַּכְתִּי וְהִתְפָּֽרְדוּ כָּֽל־עַצְמֹותָי הָיָה לִבִּי כַּדֹּונָג נָמֵס בְּתֹוךְ מֵעָֽי׃ יָבֵשׁ כַּחֶרֶשׂ כֹּחִי וּלְשֹׁונִי מֻדְבָּק מַלְקֹוחָי וְֽלַעֲפַר־מָוֶת תִּשְׁפְּתֵֽנִי׃ כִּי סְבָבוּנִי כְּלָבִים עֲדַת מְרֵעִים הִקִּיפוּנִי כָּאֲרִי יָדַי וְרַגְלָֽי׃ אֲסַפֵּר כָּל־עַצְמֹותָי הֵמָּה יַבִּיטוּ יִרְאוּ־בִֽי׃ יְחַלְּקוּ בְגָדַי לָהֶם וְעַל־לְבוּשִׁי יַפִּילוּ גֹורָֽל׃ וְאַתָּה ה’ אַל־תִּרְחָק אֱיָלוּתִי לְעֶזְרָתִי חֽוּשָׁה׃ הַצִּילָה מֵחֶרֶב נַפְשִׁי מִיַּד־כֶּלֶב יְחִידָתִֽי׃ הֹושִׁיעֵנִי מִפִּי אַרְיֵה וּמִקַּרְנֵי רֵמִים עֲנִיתָֽנִי׃ אֲסַפְּרָה שִׁמְךָ לְאֶחָי בְּתֹוךְ קָהָל אֲהַלְלֶֽךָּ׃ יִרְאֵי ה’ הַֽלְלוּהוּ כָּל־זֶרַע יַעֲקֹב כַּבְּדוּהוּ וְגוּרוּ מִמֶּנּוּ כָּל־זֶרַע יִשְׂרָאֵֽל׃ כִּי לֹֽא־בָזָה וְלֹא שִׁקַּץ עֱנוּת עָנִי וְלֹא־הִסְתִּיר פָּנָיו מִמֶּנּוּ וּֽבְשַׁוְּעֹו אֵלָיו שָׁמֵֽעַ׃ מֵאִתְּךָ תְֽהִלָּתִי בְּקָהָל רָב נְדָרַי אֲשַׁלֵּם נֶגֶד יְרֵאָֽיו׃ יֹאכְלוּ עֲנָוִים וְיִשְׂבָּעוּ יְהַֽלְלוּ ה’ דֹּרְשָׁיו יְחִי לְבַבְכֶם לָעַֽד׃ יִזְכְּרוּ וְיָשֻׁבוּ אֶל־ה’ כָּל־אַפְסֵי־אָרֶץ וְיִֽשְׁתַּחֲווּ לְפָנֶיךָ כָּֽל־מִשְׁפְּחֹות גֹּויִֽם׃ כִּי לַ ה’ הַמְּלוּכָה וּמֹשֵׁל בַּגֹּויִֽם׃ אָכְלוּ וַיִּֽשְׁתַּחֲוּוּ כָּֽל־דִּשְׁנֵי־אֶרֶץ לְפָנָיו יִכְרְעוּ כָּל־יֹורְדֵי עָפָר וְנַפְשֹׁו לֹא חִיָּֽה׃ זֶרַע יַֽעַבְדֶנּוּ יְסֻפַּר לַֽאדֹנָי לַדֹּֽור׃ יָבֹאוּ וְיַגִּידוּ צִדְקָתֹו לְעַם נֹולָד כִּי עָשָֽׂה׃
For the choir director; upon Aijeleth Hashshahar (אַיֶּלֶת הַשַּׁחַר-lit. the Hind of the Morning). A Psalm of David (the Beloved). “Eli’ Eli’ why have You forsaken Me? (Or, Why are You so far from helping me, and from the words of my groaning?) Far from my deliverance are the words of My groaning (שַׁאֲגָתִֽי-shaagati, My roaring like a lion). O Elohei, I cry by day, but You do not answer; and by night, but I have no rest (דֽוּמִיָּה-dumiyah, there is no silence for Me). Yet You are holy, O You who (יֹושֵׁב תְּהִלֹּות-yoshev tehilot, inhabit the praises) are enthroned upon the praises of Israel. In You our fathers trusted; they trusted and You delivered them. To You they cried out and were delivered; in You they trusted and were not disappointed (vo’shu, were not made ashamed before one another):
But I am a worm and not a man, a reproach of men and despised by the people.
All who see me sneer at me (יַלְעִגוּ-yalee’gu); they separate with the lip (יַפְטִירוּ בְשָׂפָה-yafti’ru vesafa, they make mouths at Me), they wag the head, saying, ‘Commit yourself to Adonai; let Him deliver him; let Him rescue him, because He delights in him.’ Yet You are He who brought me forth from the womb; You made me trust when upon my mother’s breasts. Upon You I was cast from birth; You have been Eli’ from my mother’s womb (מִבֶּטֶן אִמִּי-mibe’ten eemi). Be not far from me, for trouble (צָרָה-tzara, distress) is near; for there is none to help. Many bulls have surrounded me; strong bulls of Bashan have encircled me. They open wide their mouth at me, as a ravening and a roaring lion. I am poured out like water, and all My bones are out of joint; My heart is like wax; It is melted within me (בְּתֹוךְ מֵעָֽי-beto’ch mea’i, in the midst of my inward parts; lit. bowels-מעיים). My strength is dried up like a potsherd, and my tongue cleaves to my jaws; and You lay me into the dust of death. For dogs have surrounded me; the assembly of evildoers (עֲדַת מְרֵעִים-adat ra’aim) has encompassed me; [like a lion] they pierced my hands and my feet. I can count all my bones.
“They look, they stare at me; they divide my garments among them, and for my clothing they cast lots.”
But You, O Adonai, be not far off; O You My help (אֱיָלוּתִי-eyaluti, help, fortitude, strength), hasten to my assistance. Deliver My soul (נַפְשִׁי-nephesh, life) from the sword, My only life from the power of the dog (מִיַּד־כֶּלֶב-figurative, from the “hand, yad-יָד” of contempt and abasement, i.e. the kelev-כֶּלֶב). Save me from the lion’s mouth; from the horns of the wild oxen You answer me. I will tell of Your name to my brethren; in the midst of the assembly I will praise You. You who fear Adonai, praise Him; all you descendants of Jacob (כָּל־זֶרַע יַעֲקֹב-kol-ze’ra Yaakov, seed of Jacob), glorify Him, And stand in awe of Him, all you descendants of Israel (כָּל־זֶרַע יִשְׂרָאֵֽל, all you seed of Yisra’el). For He has not despised nor abhorred the affliction of the afflicted; nor has He hidden His face from him; but when he cried to Him for help, He heard. From You comes my praise in the great assembly; I shall pay my vows before those who fear Him.
“The afflicted will eat and be satisfied; those who seek him will praise Adonai.”
Let your heart live forever! All the ends of the earth will remember and turn to Adonai, and all the families of the nations will worship before You. For the kingdom is Adonai’s and He rules over the nations. All the [spiritually] prosperous of the earth will eat and worship, all those who go down to the dust will bow before Him, Even he who cannot (did not) keep his soul alive. Posterity (זֶרַע-zera’, lit. a seed) will serve Him; it will be told of the Lord to the coming generation. They will come and will declare His righteousness to a people who will be born (יַגִּידוּ-yagi’du, who are yet to be born, yalad-יָלַד), that He has performed it.”
2. Isaiah 53, The Suffering Mashiach ben Yosef
מִי הֶאֱמִין לִשְׁמֻעָתֵנוּ וּזְרֹועַ ה’ עַל־מִי נִגְלָֽתָה׃ וַיַּעַל כַּיֹּונֵק לְפָנָיו וְכַשֹּׁרֶשׁ מֵאֶרֶץ צִיָּה לֹא־תֹאַר לֹו וְלֹא הָדָר וְנִרְאֵהוּ וְלֹֽא־מַרְאֶה וְנֶחְמְדֵֽהוּ׃ נִבְזֶה וַחֲדַל אִישִׁים אִישׁ מַכְאֹבֹות וִידוּעַ חֹלִי וּכְמַסְתֵּר פָּנִים מִמֶּנּוּ נִבְזֶה וְלֹא חֲשַׁבְנֻֽהוּ׃ אָכֵן חֳלָיֵנוּ הוּא נָשָׂא וּמַכְאֹבֵינוּ סְבָלָם וַאֲנַחְנוּ חֲשַׁבְנֻהוּ נָגוּעַ מֻכֵּה אֱלֹהִים וּמְעֻנֶּֽה׃ וְהוּא מְחֹלָל מִפְּשָׁעֵנוּ מְדֻכָּא מֵעֲוֹנֹתֵינוּ מוּסַר שְׁלֹומֵנוּ עָלָיו וּבַחֲבֻרָתֹו נִרְפָּא־לָֽנוּ׃ כֻּלָּנוּ כַּצֹּאן תָּעִינוּ אִישׁ לְדַרְכֹּו פָּנִינוּ וַֽ ה’ הִפְגִּיעַ בֹּו אֵת עֲוֹן כֻּלָּֽנוּ׃ נִגַּשׂ וְהוּא נַעֲנֶה וְלֹא יִפְתַּח־פִּיו כַּשֶּׂה לַטֶּבַח יוּבָל וּכְרָחֵל לִפְנֵי גֹזְזֶיהָ נֶאֱלָמָה וְלֹא יִפְתַּח פִּֽיו׃ מֵעֹצֶר וּמִמִּשְׁפָּט לֻקָּח וְאֶת־דֹּורֹו מִי יְשֹׂוחֵחַ כִּי נִגְזַר מֵאֶרֶץ חַיִּים מִפֶּשַׁע עַמִּי נֶגַע לָֽמֹו׃ וַיִּתֵּן אֶת־רְשָׁעִים קִבְרֹו וְאֶת־עָשִׁיר בְּמֹתָיו עַל לֹא־חָמָס עָשָׂה וְלֹא מִרְמָה בְּפִֽיו׃ וַ ה’ חָפֵץ דַּכְּאֹו הֶֽחֱלִי אִם־תָּשִׂים אָשָׁם נַפְשֹׁו יִרְאֶה זֶרַע יַאֲרִיךְ יָמִים וְחֵפֶץ ה’ בְּיָדֹו יִצְלָֽח׃ מֵעֲמַל נַפְשֹׁו יִרְאֶה יִשְׂבָּע בְּדַעְתֹּו יַצְדִּיק צַדִּיק עַבְדִּי לָֽרַבִּים וַעֲוֹנֹתָם הוּא יִסְבֹּֽל׃ לָכֵן אֲחַלֶּק־לֹו בָרַבִּים וְאֶת־עֲצוּמִים יְחַלֵּק שָׁלָל תַּחַת אֲשֶׁר הֶעֱרָה לַמָּוֶת נַפְשֹׁו וְאֶת־פֹּשְׁעִים נִמְנָה וְהוּא חֵטְא־רַבִּים נָשָׂא וְלַפֹּשְׁעִים יַפְגִּֽיעַ׃
“Who has believed our message? And to whom has the arm of Adonai been revealed? For He grew up before Him like a tender shoot, and like a root out of parched ground:
He has no stately form or majesty that we should look upon him, nor appearance that we should be attracted to him.
He was despised and forsaken of men, a man of sorrows (אִישׁ מַכְאֹבֹות-ish machovot) and acquainted with grief; and like one from whom men hide their face He was despised, and we did not esteem Him. Surely our griefs (חֳלָיֵנוּ-cholaye’nu, lit. our disease, our sicknesses) He Himself bore, And our sorrows (מַכְאֹבֵינוּ-machoveynu, our mental and physical pains) He carried; Yet we ourselves esteemed Him stricken, struck down by the Amighty, and afflicted. But He was pierced through (חֹלָל-cholal, wounded) for our transgressions, He was crushed for our iniquities; the chastening for our well-being (שְׁלֹומֵנוּ-sholomenu, for our shalom) fell upon Him.
“And by his scourging we are healed”
All of us like sheep have gone astray, each of us has turned to his own way; but Adonai has caused the iniquity of us all to fall on Him (וּבַחֲבֻרָתֹו – oovachavurato, חַבּוּרָה -lit. to bruise, strike, mark His skin with the stripes of scourging). He was oppressed and He was afflicted, Yet He did not open His mouth; like a lamb that is led to slaughter, and like a sheep (רָחֵל-rachel, ewe, female lamb) [the Mashiach is referred to in the feminine as Rachel because He is voluntary subjecting Himself to scourging, shame and death in our place] that is silent before its shearers, so He did not open His mouth. [The Mashiach does not open His mouth because we are guilty; therefore, as our substitute He is guilty and has no defense to save Himself.] By oppression and judgment He was taken away; and as for His generation, who considered that He was cut off out of the land of the living for the transgression of My people, to whom the stroke was due?
[The sinless Individual Messiah is our Savior; Otherwise, how can a transgressing nation (Israel) claim to be its own Savior?]
His grave was assigned with wicked men, Yet He was with a rich man in His death, because He had done no violence, nor was there any deceit in His mouth. [The Innocent One died in the place of His people who were guilty] But Adonai was pleased to crush (דַּכְּאֹו-dako’) Him, putting Him to grief (הֶֽחֱלִי-hecheli, lit. Adonai made the Mashiach sick; our disease was transferred to Him and made His disease). If He would render Himself as a guilt offering, He will see His offspring, He will prolong His days, and the good pleasure of Adonai will prosper in His hand. As a result of the anguish (עֲמַל-amal, toilsome labor) of His soul, He will see it and be satisfied; by His knowledge the Righteous One (צַדִּיק-Tzaddik), My Servant, will justify the many, as He will bear their iniquities.
Empahatic: “He (the Individual Messiah) bears our iniquities!”
Therefore, I will allot Him a portion with the great, and He will divide the booty with the strong; because He [the Mashiach] poured out Himself to death, and was numbered with the transgressors; [I.e. the My people of Isaiah] Yet He Himself bore the sin of many, and interceded for the transgressors. [This obviously means the Mashiach who knew no sin became our sin so that we might become the righteousness of Adonai through Him who is Yeshua (יֵשׁוּעַ), who is literally the “Salvation of Adonai” for us!]
3. Daniel 9:26, The Mashiach is Cut Off
וְאַחֲרֵי הַשָּׁבֻעִים שִׁשִּׁים וּשְׁנַיִם יִכָּרֵת מָשִׁיחַ וְאֵין לֹו וְהָעִיר וְהַקֹּדֶשׁ יַשְׁחִית עַם נָגִיד הַבָּא וְקִצֹּו בַשֶּׁטֶף וְעַד קֵץ מִלְחָמָה נֶחֱרֶצֶת שֹׁמֵמֹֽות׃
“Then after the sixty-two weeks the Mashiach will be cut off and have nothing (have no one), and the people of the prince who is to come will destroy the city and the sanctuary. And its end will come with a flood; even to the end there will be war; desolations are determined.”
In conclusion: honestly ask yourself if these three passages apply to an Individual Mashiach, as I know our ancient Hebrew ancestors originally took it to mean. Then ask yourself if the passages apply to a National Mashiach, as the post-second temple rabbis have claimed. Put another way, which authoritative sources are more likely to be correct in their interpretation, the ancient sources that existed up to the time of the second temple’s destruction (70 CE), or the rabbinate interpretations that in many cases were crafted hundreds of years later? How do you read it? You decide.