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Jesus, the miraculous healer, taking Israel's diseases Isaiah 53:5: 1 Peter 2:24: Jesus as the wounded one who heals others Isaiah 53:6: 1 Peter 2:25: Humanity straying like sheep and brought back through Jesus Isaiah 53:7–8: Acts 8:32–33: Jesus Isaiah 53:9: 1 Peter 2:22: Jesus, who committed no sin Isaiah 53:12: Luke 22:37: Jesus, numbered ...
The verse from Isaiah 53:5 has traditionally been understood by many Christians to speak of Jesus as the Messiah. [34] The claim frequently advanced by Christian apologists is that the noted Jewish commentator, Rashi (1040 CE – 1105 CE), was the first to identify the suffering servant of Isaiah 53 with the nation of Israel.
Christians point to Chapter 53 and its discussion of a suffering servant as a striking prediction of the crucifixion of Jesus Christ, the messiah predicted by Isaiah. [46] Isaiah seems always to have had a prominent place in Hebrew Bible use, and it is probable that Jesus himself was deeply influenced by Isaiah. [47]
The Masoretic Text is the basis of modern Jewish and Christian bibles. While difficulties with biblical texts make it impossible to reach sure conclusions, perhaps the most widely held hypothesis is that it embodies an overall scheme of 4,000 years (a "great year") taking the re-dedication of the Temple by the Maccabees in 164 BCE as its end-point. [4]
The book of Isaiah, along with the book of Jeremiah, is distinctive in the Hebrew bible for its direct portrayal of the "wrath of the L ORD" as presented, for example, in Isaiah 9:19 stating "Through the wrath of the L ORD of hosts is the land darkened, and the people shall be as the fuel of the fire."
Aleppo Codex, 930 CE, written in Tiberias, now deposited at Israel Museum in Jerusalem (exhibited in the Shrine of the Book, the Codex was complete, supposedly pointed by Aaron ben Moses ben Asher, partially missing since 1958); this manuscript is the basis of the Jerusalem Crown bible.
The evangelist relates Jesus' teaching and its reception to two passages taken from the prophet Isaiah, whose words Jesus had also used in the synoptic gospels at the commencement of Jesus' public ministry . The two passages quoted are Isaiah 6:10 and 53:1, both relating to belief and resistance:
(Isaiah 29:13 NIV) In responding, Lapide sees the selfless sacrifice of the Jewish prophets as synonymous with Israel becoming acceptable through the imputed righteousness of God. Likewise, he understands Jesus' suffering in the context of Isaiah 53 as a microcosm of the suffering of Israel as a people. [9]