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yandex99
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Yet you say, "Why does the son not bear with the sin of the father?" But the son has practiced justice and righteousness, he has kept all My laws and he carries them out; he shall surely live. יטוַֽאֲמַרְתֶּ֕ם מַדֻּ֛עַ לֹֽא־נָשָׂ֥א הַבֵּ֖ן בַּֽעֲוֹ֣ן הָאָ֑ב וְהַבֵּ֞ן מִשְׁפָּ֧ט וּצְדָקָ֣ה עָשָׂ֗ה אֵ֣ת כָּל־חֻקּוֹתַ֥י שָׁמַ֛ר וַיַּֽעֲשֶׂ֥ה אֹתָ֖ם חָיֹ֥ה יִחְיֶֽה:
20The soul that sins, it shall die; a son shall not bear the iniquity of the father, and a father shall not bear the iniquity of the son; the righteousness of the righteous shall be upon himself, and the wickedness of the wicked shall be upon himself. כהַנֶּ֥פֶשׁ הַֽחֹטֵ֖את הִ֣יא תָמ֑וּת בֵּ֞ן לֹֽא־יִשָּׂ֣א | בַּֽעֲוֹ֣ן הָאָ֗ב וְאָב֙ לֹ֚א יִשָּׂא֙ בַּֽעֲוֹ֣ן הַבֵּ֔ן צִדְקַ֚ת הַצַּדִּיק֙ עָלָ֣יו תִּֽהְיֶ֔ה וְרִשְׁעַ֥ת הָֽרָשָׁ֖ע (כתיב רָשָׁ֖ע) עָלָ֥יו תִּֽהְיֶֽה:
21And if the wicked man repent of all his sins that he has committed and keeps all My laws and executes justice and righteousness, he shall surely live, he shall not die. כאוְהָֽרָשָׁ֗ע כִּ֚י יָשׁוּב֙ מִכָּל־חַטֹּאתָיו֙ (כתיב חַטֹּאתָו֙) אֲשֶׁ֣ר עָשָׂ֔ה וְשָׁמַר֙ אֶת־כָּל־חֻקּוֹתַ֔י וְעָשָׂ֥ה מִשְׁפָּ֖ט וּצְדָקָ֑ה חָיֹ֥ה יִחְיֶ֖ה לֹ֥א יָמֽוּת:
22All his transgressions that he has committed shall not be remembered regarding him: through his righteousness that he has done he shall live. כבכָּל־פְּשָׁעָיו֙ אֲשֶׁ֣ר עָשָׂ֔ה לֹ֥א יִזָּֽכְר֖וּ ל֑וֹ בְּצִדְקָת֥וֹ אֲשֶׁר־עָשָׂ֖ה יִֽחְיֶֽה:
23Do I desire the death of the wicked? says the Lord God. Is it not rather in his repenting of his ways that he may live? כגהֶֽחָפֹ֚ץ אֶחְפֹּץ֙ מ֣וֹת רָשָׁ֔ע נְאֻ֖ם אֲדֹנָ֣י יֱהֹוִ֑ה הֲל֛וֹא בְּשׁוּב֥וֹ מִדְּרָכָ֖יו (כתיב מִדְּרָכָ֖ו) וְחָיָֽה:
24And when the righteous repents of his righteousness and does wrong and does like all the abominations that the wicked man did, shall he live? All his righteous deeds that he has done shall not be remembered; in his treachery that he has perpetrated and in his sin that he has sinned, in them shall he die. כדוּבְשׁ֨וּב צַדִּ֚יק מִצִּדְקָתוֹ֙ וְעָ֣שָׂה עָ֔וֶל כְּכֹ֨ל הַתּוֹעֵב֜וֹת אֲשֶׁר־עָשָׂ֧ה הָֽרָשָׁ֛ע יַֽעֲשֶׂ֖ה וָחָ֑י כָּל־צִדְקֹתָ֚יו (כתיב צִדְקֹתָ֚ו) אֲשֶׁר־עָשָׂה֙ לֹ֣א תִזָּכַ֔רְנָה בְּמַֽעֲל֧וֹ אֲשֶׁר־מָעַ֛ל וּבְחַטָּאת֥וֹ אֲשֶׁר־חָטָ֖א בָּ֥ם יָמֽוּת:
25Yet you say, 'The way of the Lord is not right!' Hear now, O house of Israel: Is it My way that is not right? Is it not rather your ways that are not right? כהוַֽאֲמַרְתֶּ֕ם לֹ֥א יִתָּכֵ֖ן דֶּ֣רֶךְ אֲדֹנָ֑י שִׁמְעוּ־נָא֙ בֵּ֣ית יִשְׂרָאֵ֔ל הֲדַרְכִּי֙ לֹ֣א יִתָּכֵ֔ן הֲלֹ֥א דַרְכֵיכֶ֖ם לֹ֥א יִתָּכֵֽנוּ:
26When a righteous man repents of his righteousness and does wrong and dies on that account; for the wrong that he has done he should die. כובְּשֽׁוּב־צַדִּ֧יק מִצִּדְקָת֛וֹ וְעָ֥שָׂה עָ֖וֶל וּמֵ֣ת עֲלֵיהֶ֑ם בְּעַוְל֥וֹ אֲשֶׁר־עָשָׂ֖ה יָמֽוּת:
27And when a wicked man repents of his wickedness that he has done, and does justice and righteousness, he will keep his soul alive. כזוּבְשׁ֣וּב רָשָׁ֗ע מֵֽרִשְׁעָתוֹ֙ אֲשֶׁ֣ר עָשָׂ֔ה וַיַּ֥עַשׂ מִשְׁפָּ֖ט וּצְדָקָ֑ה ה֖וּא אֶת־נַפְשׁ֥וֹ יְחַיֶּֽה:
28He will see and repent of all his transgressions that he has committed-he shall surely live; he shall not die. כחוַיִּרְאֶ֣ה וַיָּ֔שָׁב (כתיב וַיָּ֔שָׁוב) מִכָּל־פְּשָׁעָ֖יו אֲשֶׁ֣ר עָשָׂ֑ה חָי֥וֹ יִחְיֶ֖ה לֹ֥א יָמֽוּת:
29And yet the house of Israel say, 'The way of the Lord is not right!' Is it My ways that are not right, O house of Israel? Is it not rather your ways that are not right? כטוְאָֽמְרוּ֙ בֵּ֣ית יִשְׂרָאֵ֔ל לֹ֥א יִתָּכֵ֖ן דֶּ֣רֶךְ אֲדֹנָ֑י הַדְּרָכַ֞י לֹ֚א יִתָּֽכְנוּ֙ בֵּ֣ית יִשְׂרָאֵ֔ל הֲלֹ֥א דַרְכֵיכֶ֖ם לֹ֥א יִתָּכֵֽן:
30Therefore, every man according to his ways I will judge you, O house of Israel, says the Lord God: repent and cause others to repent of all your transgressions, and it will not be a stumbling block of iniquity for you. ללָכֵן֩ אִ֨ישׁ כִּדְרָכָ֜יו אֶשְׁפֹּ֚ט אֶתְכֶם֙ בֵּ֣ית יִשְׂרָאֵ֔ל נְאֻ֖ם אֲדֹנָ֣י יֱהֹוִ֑ה שׁ֚וּבוּ וְהָשִׁ֙יבוּ֙ מִכָּל־פִּשְׁעֵיכֶ֔ם וְלֹא־יִֽהְיֶ֥ה לָכֶ֛ם לְמִכְשׁ֖וֹל עָוֹֽן:
31Cast away from yourselves all your transgressions whereby you have transgressed, and make yourselves a new heart and a new spirit, and why should you die, O house of Israel! לאהַשְׁלִ֣יכוּ מֵֽעֲלֵיכֶ֗ם אֶת־כָּל־פִּשְׁעֵיכֶם֙ אֲשֶׁ֣ר פְּשַׁעְתֶּ֣ם בָּ֔ם וַֽעֲשׂ֥וּ לָכֶ֛ם לֵ֥ב חָדָ֖שׁ וְר֣וּחַ חֲדָשָׁ֑ה וְלָ֥מָּה תָמֻ֖תוּ בֵּ֥ית יִשְׂרָאֵֽל:
32For I do not desire the death of him who dies, says the Lord God: so turn away and live!" לבכִּ֣י לֹ֚א אֶחְפֹּץ֙ בְּמ֣וֹת הַמֵּ֔ת נְאֻ֖ם אֲדֹנָ֣י יֱהֹוִ֑ה וְהָשִׁ֖יבוּ וִֽחְיֽוּ:
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Genesis 4:7
KJ21
If thou doest well, shalt thou not be accepted? And if thou doest not well, sin lieth at the door. And unto thee shall be his desire, and thou shalt rule over him.
Psalm 40:6
KJ21
Sacrifice and offering Thou didst not desire; mine ears hast Thou opened; burnt offering and sin offering hast Thou not required.
ASV
Sacrifice and offering thou hast no delight in; Mine ears hast thou opened: Burnt-offering and sin-offering hast thou not required.
AMP
Sacrifice and meal offering You do not desire, nor do You delight in them; You have opened my ears and given me the capacity to hear [and obey Your word]; Burnt offerings and sin offerings You do not require.
AMPC
Sacrifice and offering You do not desire, nor have You delight in them; You have given me the capacity to hear and obey [Your law, a more valuable service than] burnt offerings and sin offerings [which] You do not require.
BRG
Sacrifice and offering thou didst not desire; mine ears hast thou opened: burnt offering and sin offering hast thou not required.
ome mistranslations are innocent -- and others appear self-serving.
Nowhere in Y'shayahu / Isaiah 53 is there a mention of sin -- yet various Christian translations use that word, perhaps because so many want to believe that Jesus was without sin, and yet a sin sacrifice and use this famous passage to support that belief.
They are being lied to, plain and simple.
Consider Y'shayahu / Isaiah 53:5 in the following Christian translations:
"He was wounded because of our rebellious deeds, crushed because of our sins; he endured punishment that made us well; because of his wounds we have been healed." NET Bible.
"But he was wounded for our iniquities, he was bruised for our sins: the chastisement of our peace was upon him, and by his bruises we are healed." Douay-Rheims Bible.
"He was wounded for our rebellious acts. He was crushed for our sins. He was punished so that we could have peace, and we received healing from his wounds." G-d's Word Translation.
Yet the word for "sin" does not appear in this verse.
The Hebrew is מֵעֲוֹנֹתֵ֑ינוּ (for our impulsive, lustful wrongdoings). Most Christian translations choose the word "iniquity" here, and that is more honest than the translations above. An avon / עוון / transgression is when a person does whatever he wants, but not to anger G‑d. The sinner is intent on enjoying forbidden things he desires -- he knows it is wrong but does it any way. . . Thus an avon is worse than "sin."
The Hebrew word translated as “sin” is חֵטְא / cheit -- a mistake (a missing of the mark). You tried to do the right thing (it wasn't willful or knowingly doing something wrong). "Sin” is a חֵטְא / cheit -- an unintentional sin through carelessness — a “missing of the mark."
Making mistakes (trying to do the right thing and missing aka sin) is all about learning from your mistakes and making up for them via apology, repayment, etc. G-d tells Cain way back in B'reshit / Genesis 4 that he can over come sin (this is "after" Adam and Chava (Eve) sinned, so OOPS there goes the idea of "original sin").
An avon / עוון is not a mistake (it is more serious than sin) -- it is a knowing violation of the rule of law -- the commission of a crime from an impulsive (think lustful) action.
Translating avon / עוון as "sin" is not only incorrect -- it has to be intentional as the words are not at all similar.
Note, too, that most Christian translations of verse five say: "he was pierced for our transgressions" NIV.
The Hebrew word translated as "pierced" is מְחֹלָ֣ל. It is conjugated in a singular 3rd-person masculine passive verb form commonly translated as "he was wounded". A similar term, - m'holelet, conjugated in a singular 3rd-person feminine active verb form is found in Isaiah 51:9. It is commonly translated as "[she] wounded." Pierced is a stretch -- but the general meaning has to do with being wounded by a sword, so pierced is a possible, but not a preferred, translation.
Far more misleading is "he was crushed for our iniquities" NIV.
The verse does not say, “He was wounded for our transgressions and iniquities -- which might lead a reader to "he died FOR my sins." The proper translation is “He was wounded because of our transgressions, and crushed because of our iniquities.” The servant is suffering because of the evil done by others, not "for" them as an act of vicarious atonement. Hebrew uses prepositional prefix-letters ב (b), כ (k), ל (l) and מ (m) to convey prepositions. In this passage the preposition is a מ (mem) in the word מִפְּשָׁעֵנוּ mip'sha'énu. It is never translated as “for” which would incorrectly indicate a vicarious atonement.
Mistranslation, misleading.
There are additional places in Y'shayahu / Isaiah 53 where many Christian translations use the word "sin" although it does not appear in the text.
"All of us, like sheep, have strayed away. We have left G-d's paths to follow our own. Yet the L-RD laid on him the sins of us all." New Living Translation, Isaiah 53:6.
Again, the word in verse 6 is עֲוֹ֥ן / avon (iniquity / impulsive wrongdoing) -- not חֵטְא / cheit (sin). The sentence itself (that G-d laid on him the sins of us all) infers vicarious atonement (e.g., Jesus dying for your sins) -- and it is yet another mistranslation. The verse actually says "We all went astray like sheep, we have turned, each one on his way, and the L-rd accepted his prayers for the iniquity of all of us."
The fact that prayers can atone for iniquity does not "fit" the Christian concept that Jesus has to die for your sins, ergo the passage is mistranslated.
Want proof? The verb לִפְגֹּֽעַ literally means “to encounter” or “to come across by chance”, but it can also mean “to beg”, “to plead [with]”or “to pray [to]”. It takes an indirect object governed by the preposition ב־ (compare the usage in B'réshıt / Genesis 28:11 and Y'rmyahu / Jeremiah 7:16). The word בּוֹ literally means “in him”, “with him”, “through him” (or, in the context of Y'shayahu / Isaiah 53, “in them”, “with them”, “through them”) etc, and the meaning of וַיְיָ הִפְגִּֽיעַ בּוֹ אֵת עֲוֺן כֻּלָּֽנוּ in verse 6 is “We all went astray like sheep, we have turned, each one on his way, and the L-rd accepted his prayers for the iniquity of all of us." See also Rashi's commentary.
Some Christian translations use the word "sin" in association with sacrifices in Y'shayahu / Isaiah 53:10.
This is perhaps the worst of the misuse of the term "sin" in all of Isaiah 53 as the word "sin" does not appear, let alone a sin sacrifice. Yet the NIV has: "the L-RD makes his life an offering for sin." and the KJV has "thou shalt make his soul an offering for sin."
This is translated to say that the servant is a SACRIFICE -- an offering for sin. This is totally unbiblical and a terrible distortion. Yet again the word for sin does not appear in the text at all.
The word mistranslated as "sin offering" is אָשָׁם֙ / asham. An אָשָׁם֙ / asham is not a "sin offering." The various sacrifices are discussed in the book of Vaykira / Leviticus. A sin sacrifice is the חַטָּאת / chatat was for a missing of the mark (you tried to do good but missed). It is discussed in Vayikra / Leviticus 4.
Y'shayahu / Isaiah 53:10 does not speak of the sin sacrifice at all. The word which is used is אָשָׁם / asham.
The word אָשָׁם / asham can be translated as "guilt" (as in you are guilty of something) or to speak of the guilt sacrifice. It is quite clear from the context of that the use of in this verse means "guilt" and not "guilt sacrifice."
How can we be so certain that Isaiah is not speaking of the guilt sacrifice? Because there are only a few violations that one could bring a guilt sacrifice to atone. None of them "fit" the suffering servant. An avon/ עוון (unless it falls under the אָשָׁם תָּלוּי / asham talui or or אָשָׁם גְּזֵל֣וֹת / asham g'zelot) cannot be rectified with a qorban (sacrifice). So what are these two sacrifices which can be brought for an avon/ עוון? They are discussed in Vayikra / Leviticus chapter 5.
An אָשָׁם תָּלוּי / asham talui s brought when it cannot be conclusively determined whether the act was, in fact, a transgression at all. Did you or did you not do something wrong? If you were unsure you brought this type of sacrifice.
Rashi (a great Torah commentator from the 11th century CE) gave the example that a person is given some prohibited animal fat and also permissible animal fat . The person thinks both are OK and eats both. After the fact the person is told they ate something prohibited. Before knowing for sure if they did something wrong (they were unsure) they would bring an asham talui sacrifice. Once the person knew for a fact that he had sinned (done something wrong by accident) by eating a piece of forbidden fat the person would now bring a chatat -- a sin sacrifice to atone for his mistake.
An אָשָׁם גְּזֵל֣וֹת / asham g'zelot (a sacrifice / guilt offering) was an offer for certain types of robbery since a g'zelah is the misappropriation of a person's property. This sacrifice (quorban) was brought by a person who initially denied wrongdoing, but later admitted to doing it (Vayikra / Leviticus 5:21-25). This person lied under oath after defrauding someone of his things or money. In this case again the guilty person had to return the stolen things and add 1/5th to it as well as bring the asham g'zelot (guilt) sacrifice (qorban).
Those were the only two types of Avon / עוון (translated by Christians as iniquity) which a person could bring a sacrifice for (an asham / guilt sacrifice). Any other type of Avon / עוון must be atoned for with other actions including charity, prayer, repentance.
Knowing this take a look at the use of the word אָשָׁם / asham in Y'shayahu / Isaiah 53:10. "G-d desired to oppress him and He afflicted him. If his soul would acknowledge guilt, he would see offspring and live long days, and G-d’s purpose would succeed in his hand."
One may now understand why Christian translations have either "offering for sin" or "guilt sacrifice" instead of the proper translation that the servant must admit his own guilt to have the reward of having children and living a long life.
Jesus did not admit guilt.
Jesus did not have children.
Jesus did not live a long life.
Read about the אָשָׁם / asham for yourself. Check the passage and see that the word used is in fact אָשָׁם / asham and not "sin." Look up the אָשָׁם / asham sacrifices for yourself and see if any of them fit the concept most Christians have about "sin" or Jesus atoning for sin. . .
In other words, folks, use this blog as a starting point. Do your own research.
If so many errors, so many seemingly on purpose and self-serving to make this passage seem to "fit" Jesus, in Isaiah 53 are apparent, how many more passages are being used to mislead innocent Christians seeking G-d into a form of idolatry worshiping a man as G-d?
20The soul that sins, it shall die; a son shall not bear the iniquity of the father, and a father shall not bear the iniquity of the son; the righteousness of the righteous shall be upon himself, and the wickedness of the wicked shall be upon himself. כהַנֶּ֥פֶשׁ הַֽחֹטֵ֖את הִ֣יא תָמ֑וּת בֵּ֞ן לֹֽא־יִשָּׂ֣א | בַּֽעֲוֹ֣ן הָאָ֗ב וְאָב֙ לֹ֚א יִשָּׂא֙ בַּֽעֲוֹ֣ן הַבֵּ֔ן צִדְקַ֚ת הַצַּדִּיק֙ עָלָ֣יו תִּֽהְיֶ֔ה וְרִשְׁעַ֥ת הָֽרָשָׁ֖ע (כתיב רָשָׁ֖ע) עָלָ֥יו תִּֽהְיֶֽה:
21And if the wicked man repent of all his sins that he has committed and keeps all My laws and executes justice and righteousness, he shall surely live, he shall not die. כאוְהָֽרָשָׁ֗ע כִּ֚י יָשׁוּב֙ מִכָּל־חַטֹּאתָיו֙ (כתיב חַטֹּאתָו֙) אֲשֶׁ֣ר עָשָׂ֔ה וְשָׁמַר֙ אֶת־כָּל־חֻקּוֹתַ֔י וְעָשָׂ֥ה מִשְׁפָּ֖ט וּצְדָקָ֑ה חָיֹ֥ה יִחְיֶ֖ה לֹ֥א יָמֽוּת:
22All his transgressions that he has committed shall not be remembered regarding him: through his righteousness that he has done he shall live. כבכָּל־פְּשָׁעָיו֙ אֲשֶׁ֣ר עָשָׂ֔ה לֹ֥א יִזָּֽכְר֖וּ ל֑וֹ בְּצִדְקָת֥וֹ אֲשֶׁר־עָשָׂ֖ה יִֽחְיֶֽה:
23Do I desire the death of the wicked? says the Lord God. Is it not rather in his repenting of his ways that he may live? כגהֶֽחָפֹ֚ץ אֶחְפֹּץ֙ מ֣וֹת רָשָׁ֔ע נְאֻ֖ם אֲדֹנָ֣י יֱהֹוִ֑ה הֲל֛וֹא בְּשׁוּב֥וֹ מִדְּרָכָ֖יו (כתיב מִדְּרָכָ֖ו) וְחָיָֽה:
24And when the righteous repents of his righteousness and does wrong and does like all the abominations that the wicked man did, shall he live? All his righteous deeds that he has done shall not be remembered; in his treachery that he has perpetrated and in his sin that he has sinned, in them shall he die. כדוּבְשׁ֨וּב צַדִּ֚יק מִצִּדְקָתוֹ֙ וְעָ֣שָׂה עָ֔וֶל כְּכֹ֨ל הַתּוֹעֵב֜וֹת אֲשֶׁר־עָשָׂ֧ה הָֽרָשָׁ֛ע יַֽעֲשֶׂ֖ה וָחָ֑י כָּל־צִדְקֹתָ֚יו (כתיב צִדְקֹתָ֚ו) אֲשֶׁר־עָשָׂה֙ לֹ֣א תִזָּכַ֔רְנָה בְּמַֽעֲל֧וֹ אֲשֶׁר־מָעַ֛ל וּבְחַטָּאת֥וֹ אֲשֶׁר־חָטָ֖א בָּ֥ם יָמֽוּת:
25Yet you say, 'The way of the Lord is not right!' Hear now, O house of Israel: Is it My way that is not right? Is it not rather your ways that are not right? כהוַֽאֲמַרְתֶּ֕ם לֹ֥א יִתָּכֵ֖ן דֶּ֣רֶךְ אֲדֹנָ֑י שִׁמְעוּ־נָא֙ בֵּ֣ית יִשְׂרָאֵ֔ל הֲדַרְכִּי֙ לֹ֣א יִתָּכֵ֔ן הֲלֹ֥א דַרְכֵיכֶ֖ם לֹ֥א יִתָּכֵֽנוּ:
26When a righteous man repents of his righteousness and does wrong and dies on that account; for the wrong that he has done he should die. כובְּשֽׁוּב־צַדִּ֧יק מִצִּדְקָת֛וֹ וְעָ֥שָׂה עָ֖וֶל וּמֵ֣ת עֲלֵיהֶ֑ם בְּעַוְל֥וֹ אֲשֶׁר־עָשָׂ֖ה יָמֽוּת:
27And when a wicked man repents of his wickedness that he has done, and does justice and righteousness, he will keep his soul alive. כזוּבְשׁ֣וּב רָשָׁ֗ע מֵֽרִשְׁעָתוֹ֙ אֲשֶׁ֣ר עָשָׂ֔ה וַיַּ֥עַשׂ מִשְׁפָּ֖ט וּצְדָקָ֑ה ה֖וּא אֶת־נַפְשׁ֥וֹ יְחַיֶּֽה:
28He will see and repent of all his transgressions that he has committed-he shall surely live; he shall not die. כחוַיִּרְאֶ֣ה וַיָּ֔שָׁב (כתיב וַיָּ֔שָׁוב) מִכָּל־פְּשָׁעָ֖יו אֲשֶׁ֣ר עָשָׂ֑ה חָי֥וֹ יִחְיֶ֖ה לֹ֥א יָמֽוּת:
29And yet the house of Israel say, 'The way of the Lord is not right!' Is it My ways that are not right, O house of Israel? Is it not rather your ways that are not right? כטוְאָֽמְרוּ֙ בֵּ֣ית יִשְׂרָאֵ֔ל לֹ֥א יִתָּכֵ֖ן דֶּ֣רֶךְ אֲדֹנָ֑י הַדְּרָכַ֞י לֹ֚א יִתָּֽכְנוּ֙ בֵּ֣ית יִשְׂרָאֵ֔ל הֲלֹ֥א דַרְכֵיכֶ֖ם לֹ֥א יִתָּכֵֽן:
30Therefore, every man according to his ways I will judge you, O house of Israel, says the Lord God: repent and cause others to repent of all your transgressions, and it will not be a stumbling block of iniquity for you. ללָכֵן֩ אִ֨ישׁ כִּדְרָכָ֜יו אֶשְׁפֹּ֚ט אֶתְכֶם֙ בֵּ֣ית יִשְׂרָאֵ֔ל נְאֻ֖ם אֲדֹנָ֣י יֱהֹוִ֑ה שׁ֚וּבוּ וְהָשִׁ֙יבוּ֙ מִכָּל־פִּשְׁעֵיכֶ֔ם וְלֹא־יִֽהְיֶ֥ה לָכֶ֛ם לְמִכְשׁ֖וֹל עָוֹֽן:
31Cast away from yourselves all your transgressions whereby you have transgressed, and make yourselves a new heart and a new spirit, and why should you die, O house of Israel! לאהַשְׁלִ֣יכוּ מֵֽעֲלֵיכֶ֗ם אֶת־כָּל־פִּשְׁעֵיכֶם֙ אֲשֶׁ֣ר פְּשַׁעְתֶּ֣ם בָּ֔ם וַֽעֲשׂ֥וּ לָכֶ֛ם לֵ֥ב חָדָ֖שׁ וְר֣וּחַ חֲדָשָׁ֑ה וְלָ֥מָּה תָמֻ֖תוּ בֵּ֥ית יִשְׂרָאֵֽל:
32For I do not desire the death of him who dies, says the Lord God: so turn away and live!" לבכִּ֣י לֹ֚א אֶחְפֹּץ֙ בְּמ֣וֹת הַמֵּ֔ת נְאֻ֖ם אֲדֹנָ֣י יֱהֹוִ֑ה וְהָשִׁ֖יבוּ וִֽחְיֽוּ:
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Chapter 19
Genesis 4:7
KJ21
If thou doest well, shalt thou not be accepted? And if thou doest not well, sin lieth at the door. And unto thee shall be his desire, and thou shalt rule over him.
Psalm 40:6
KJ21
Sacrifice and offering Thou didst not desire; mine ears hast Thou opened; burnt offering and sin offering hast Thou not required.
ASV
Sacrifice and offering thou hast no delight in; Mine ears hast thou opened: Burnt-offering and sin-offering hast thou not required.
AMP
Sacrifice and meal offering You do not desire, nor do You delight in them; You have opened my ears and given me the capacity to hear [and obey Your word]; Burnt offerings and sin offerings You do not require.
AMPC
Sacrifice and offering You do not desire, nor have You delight in them; You have given me the capacity to hear and obey [Your law, a more valuable service than] burnt offerings and sin offerings [which] You do not require.
BRG
Sacrifice and offering thou didst not desire; mine ears hast thou opened: burnt offering and sin offering hast thou not required.
ome mistranslations are innocent -- and others appear self-serving.
Nowhere in Y'shayahu / Isaiah 53 is there a mention of sin -- yet various Christian translations use that word, perhaps because so many want to believe that Jesus was without sin, and yet a sin sacrifice and use this famous passage to support that belief.
They are being lied to, plain and simple.
Consider Y'shayahu / Isaiah 53:5 in the following Christian translations:
"He was wounded because of our rebellious deeds, crushed because of our sins; he endured punishment that made us well; because of his wounds we have been healed." NET Bible.
"But he was wounded for our iniquities, he was bruised for our sins: the chastisement of our peace was upon him, and by his bruises we are healed." Douay-Rheims Bible.
"He was wounded for our rebellious acts. He was crushed for our sins. He was punished so that we could have peace, and we received healing from his wounds." G-d's Word Translation.
Yet the word for "sin" does not appear in this verse.
The Hebrew is מֵעֲוֹנֹתֵ֑ינוּ (for our impulsive, lustful wrongdoings). Most Christian translations choose the word "iniquity" here, and that is more honest than the translations above. An avon / עוון / transgression is when a person does whatever he wants, but not to anger G‑d. The sinner is intent on enjoying forbidden things he desires -- he knows it is wrong but does it any way. . . Thus an avon is worse than "sin."
The Hebrew word translated as “sin” is חֵטְא / cheit -- a mistake (a missing of the mark). You tried to do the right thing (it wasn't willful or knowingly doing something wrong). "Sin” is a חֵטְא / cheit -- an unintentional sin through carelessness — a “missing of the mark."
Making mistakes (trying to do the right thing and missing aka sin) is all about learning from your mistakes and making up for them via apology, repayment, etc. G-d tells Cain way back in B'reshit / Genesis 4 that he can over come sin (this is "after" Adam and Chava (Eve) sinned, so OOPS there goes the idea of "original sin").
An avon / עוון is not a mistake (it is more serious than sin) -- it is a knowing violation of the rule of law -- the commission of a crime from an impulsive (think lustful) action.
Translating avon / עוון as "sin" is not only incorrect -- it has to be intentional as the words are not at all similar.
Note, too, that most Christian translations of verse five say: "he was pierced for our transgressions" NIV.
The Hebrew word translated as "pierced" is מְחֹלָ֣ל. It is conjugated in a singular 3rd-person masculine passive verb form commonly translated as "he was wounded". A similar term, - m'holelet, conjugated in a singular 3rd-person feminine active verb form is found in Isaiah 51:9. It is commonly translated as "[she] wounded." Pierced is a stretch -- but the general meaning has to do with being wounded by a sword, so pierced is a possible, but not a preferred, translation.
Far more misleading is "he was crushed for our iniquities" NIV.
The verse does not say, “He was wounded for our transgressions and iniquities -- which might lead a reader to "he died FOR my sins." The proper translation is “He was wounded because of our transgressions, and crushed because of our iniquities.” The servant is suffering because of the evil done by others, not "for" them as an act of vicarious atonement. Hebrew uses prepositional prefix-letters ב (b), כ (k), ל (l) and מ (m) to convey prepositions. In this passage the preposition is a מ (mem) in the word מִפְּשָׁעֵנוּ mip'sha'énu. It is never translated as “for” which would incorrectly indicate a vicarious atonement.
Mistranslation, misleading.
There are additional places in Y'shayahu / Isaiah 53 where many Christian translations use the word "sin" although it does not appear in the text.
"All of us, like sheep, have strayed away. We have left G-d's paths to follow our own. Yet the L-RD laid on him the sins of us all." New Living Translation, Isaiah 53:6.
Again, the word in verse 6 is עֲוֹ֥ן / avon (iniquity / impulsive wrongdoing) -- not חֵטְא / cheit (sin). The sentence itself (that G-d laid on him the sins of us all) infers vicarious atonement (e.g., Jesus dying for your sins) -- and it is yet another mistranslation. The verse actually says "We all went astray like sheep, we have turned, each one on his way, and the L-rd accepted his prayers for the iniquity of all of us."
The fact that prayers can atone for iniquity does not "fit" the Christian concept that Jesus has to die for your sins, ergo the passage is mistranslated.
Want proof? The verb לִפְגֹּֽעַ literally means “to encounter” or “to come across by chance”, but it can also mean “to beg”, “to plead [with]”or “to pray [to]”. It takes an indirect object governed by the preposition ב־ (compare the usage in B'réshıt / Genesis 28:11 and Y'rmyahu / Jeremiah 7:16). The word בּוֹ literally means “in him”, “with him”, “through him” (or, in the context of Y'shayahu / Isaiah 53, “in them”, “with them”, “through them”) etc, and the meaning of וַיְיָ הִפְגִּֽיעַ בּוֹ אֵת עֲוֺן כֻּלָּֽנוּ in verse 6 is “We all went astray like sheep, we have turned, each one on his way, and the L-rd accepted his prayers for the iniquity of all of us." See also Rashi's commentary.
Some Christian translations use the word "sin" in association with sacrifices in Y'shayahu / Isaiah 53:10.
This is perhaps the worst of the misuse of the term "sin" in all of Isaiah 53 as the word "sin" does not appear, let alone a sin sacrifice. Yet the NIV has: "the L-RD makes his life an offering for sin." and the KJV has "thou shalt make his soul an offering for sin."
This is translated to say that the servant is a SACRIFICE -- an offering for sin. This is totally unbiblical and a terrible distortion. Yet again the word for sin does not appear in the text at all.
The word mistranslated as "sin offering" is אָשָׁם֙ / asham. An אָשָׁם֙ / asham is not a "sin offering." The various sacrifices are discussed in the book of Vaykira / Leviticus. A sin sacrifice is the חַטָּאת / chatat was for a missing of the mark (you tried to do good but missed). It is discussed in Vayikra / Leviticus 4.
Y'shayahu / Isaiah 53:10 does not speak of the sin sacrifice at all. The word which is used is אָשָׁם / asham.
The word אָשָׁם / asham can be translated as "guilt" (as in you are guilty of something) or to speak of the guilt sacrifice. It is quite clear from the context of that the use of in this verse means "guilt" and not "guilt sacrifice."
How can we be so certain that Isaiah is not speaking of the guilt sacrifice? Because there are only a few violations that one could bring a guilt sacrifice to atone. None of them "fit" the suffering servant. An avon/ עוון (unless it falls under the אָשָׁם תָּלוּי / asham talui or or אָשָׁם גְּזֵל֣וֹת / asham g'zelot) cannot be rectified with a qorban (sacrifice). So what are these two sacrifices which can be brought for an avon/ עוון? They are discussed in Vayikra / Leviticus chapter 5.
An אָשָׁם תָּלוּי / asham talui s brought when it cannot be conclusively determined whether the act was, in fact, a transgression at all. Did you or did you not do something wrong? If you were unsure you brought this type of sacrifice.
Rashi (a great Torah commentator from the 11th century CE) gave the example that a person is given some prohibited animal fat and also permissible animal fat . The person thinks both are OK and eats both. After the fact the person is told they ate something prohibited. Before knowing for sure if they did something wrong (they were unsure) they would bring an asham talui sacrifice. Once the person knew for a fact that he had sinned (done something wrong by accident) by eating a piece of forbidden fat the person would now bring a chatat -- a sin sacrifice to atone for his mistake.
An אָשָׁם גְּזֵל֣וֹת / asham g'zelot (a sacrifice / guilt offering) was an offer for certain types of robbery since a g'zelah is the misappropriation of a person's property. This sacrifice (quorban) was brought by a person who initially denied wrongdoing, but later admitted to doing it (Vayikra / Leviticus 5:21-25). This person lied under oath after defrauding someone of his things or money. In this case again the guilty person had to return the stolen things and add 1/5th to it as well as bring the asham g'zelot (guilt) sacrifice (qorban).
Those were the only two types of Avon / עוון (translated by Christians as iniquity) which a person could bring a sacrifice for (an asham / guilt sacrifice). Any other type of Avon / עוון must be atoned for with other actions including charity, prayer, repentance.
Knowing this take a look at the use of the word אָשָׁם / asham in Y'shayahu / Isaiah 53:10. "G-d desired to oppress him and He afflicted him. If his soul would acknowledge guilt, he would see offspring and live long days, and G-d’s purpose would succeed in his hand."
One may now understand why Christian translations have either "offering for sin" or "guilt sacrifice" instead of the proper translation that the servant must admit his own guilt to have the reward of having children and living a long life.
Jesus did not admit guilt.
Jesus did not have children.
Jesus did not live a long life.
Read about the אָשָׁם / asham for yourself. Check the passage and see that the word used is in fact אָשָׁם / asham and not "sin." Look up the אָשָׁם / asham sacrifices for yourself and see if any of them fit the concept most Christians have about "sin" or Jesus atoning for sin. . .
In other words, folks, use this blog as a starting point. Do your own research.
If so many errors, so many seemingly on purpose and self-serving to make this passage seem to "fit" Jesus, in Isaiah 53 are apparent, how many more passages are being used to mislead innocent Christians seeking G-d into a form of idolatry worshiping a man as G-d?
CHRIST IS KING NO SALVATION OUTSIDE OF HIM
