Jews for Judaism

How misused: Repeatedly claimed that 'almah' means 'young woman' only, not 'virgin,' thereby attempting to nullify the prophecy of the virgin birth of the Messiah. Also asserted that the prophecy refers solely to an immediate sign for King Ahaz, with no messianic or future fulfillment.

Scripture's answer: While 'almah' can mean 'young woman,' its context often implies virginity, and the Septuagint translates it as 'parthenos' (virgin). Matthew 1:23 explicitly identifies its fulfillment in Jesus' virgin birth, demonstrating a dual fulfillment (immediate sign for Ahaz and future messianic sign) common in biblical prophecy. The fulfillment in Jesus validates the interpretation of 'virgin' as a distinct and miraculous sign.

How misused: Consistently asserted that the Suffering Servant refers exclusively to the nation of Israel, denying any individual Messianic application. Claimed Christian interpretations are 'forced,' 'circular reasoning,' or 'inventions' developed post-Jesus to justify his death.

Scripture's answer: While the Servant can sometimes refer to Israel (e.g., Isaiah 41:8), Isaiah 53's language uniquely describes an individual's vicarious suffering, substitutionary death ('for our transgressions'), and sinless life ('done no violence, no deceit in his mouth'), which does not fully apply to the collective nation of Israel. Numerous ancient Jewish sources, including some Targums and rabbinic interpretations, did apply parts of Isaiah 53 to the Messiah. Christians identify Jesus as the unique fulfillment of this prophecy.

How misused: Argued that this verse, particularly the phrase 'they will look on me, the one they have pierced,' does not refer to the Messiah or his crucifixion. Claimed John 19:37 misquotes it and that it refers to mourning for a general casualty or 'Messiah Ben Joseph.'

Scripture's answer: The Septuagint translates 'pierced' (daqaru) which aligns with John 19:37. While various Jewish interpretations exist, the direct reference to mourning 'Him whom they have pierced' strongly points to an individual. The New Testament identifies this individual as Jesus, whose crucifixion involved piercing and brought about repentance for those who had rejected him.

How misused: Denied that this verse predicts Bethlehem as the Messiah's birthplace. Reinterpreted 'ancient days' as not implying pre-existence, and argued the verse only refers to David's ancestry, not the Messiah's direct birth city.

Scripture's answer: Matthew 2:5-6 and John 7:42 explicitly state this prophecy's fulfillment in Jesus' birth in Bethlehem. The phrase 'from ancient days' (מִקֶּדֶם מִימֵי עוֹלָם) in its broader biblical usage can certainly imply eternity or deep antiquity, providing a textual basis for the Messiah's pre-existence alongside his birth in time. The plain sense of the prophecy indicates a specific birthplace for the future ruler.

How misused: Asserted that 'one like a son of man' refers solely to the collective nation of Israel or the Messiah as a representative figure, not a distinct, divine individual. This minimizes or denies the unique, divine attributes and universal dominion bestowed upon this figure.

Scripture's answer: While Daniel 7:27 explains the kingdom given to the 'saints of the Most High,' the 'one like a son of man' in 7:13-14 is presented as a distinct, singular figure who approaches the Ancient of Days and receives everlasting dominion, power, and glory, an act of divine exaltation beyond what is typically ascribed to a collective nation. Jesus himself frequently used 'Son of Man' as his primary self-designation, clearly identifying with this figure (e.g., Matthew 26:64).

How misused: Misapplied to Jesus, arguing that any prophet, true or false, can perform miracles, thereby nullifying miracles as a sign of Messiahship. Used to imply Jesus leads people to 'other gods' (the Trinity) and is thus a false prophet.

Scripture's answer: Deuteronomy 13:1-5 explicitly states that a prophet who performs signs/wonders but leads people to worship 'other gods' (gods unknown to the Israelites, like Baal) is a false prophet. It does not state that *any* miracle worker is false, nor does it refer to internal developments within the true God's self-revelation. Jesus did not lead people to other gods; he revealed God more fully. Miracles, in the biblical context, often authenticate a true prophet when accompanied by a message consistent with God's revealed will.

How misused: Repeatedly claimed that this verse primarily concerns the prohibition of consuming blood, rather than the principle of blood atonement. Argued that blood sacrifice is not the exclusive means of atonement in Judaism, and that repentance or other means are sufficient, particularly after the Temple's destruction.

Scripture's answer: Leviticus 17:11 explicitly states, 'For the life of a creature is in the blood, and I have given it to you to make atonement for yourselves on the altar; it is the blood that makes atonement for one’s life.' This clearly indicates the atoning power of blood. While repentance and other offerings exist, the emphasis on blood for atonement throughout the Old Testament points to its unique sacrificial significance, which Christians see fulfilled in Jesus' atoning death (Hebrews 9:22, Romans 3:25).

How misused: Interpreted as granting modern rabbis the authority to legislate *new* laws and that their rulings must be followed unquestioningly, even when perceived to contradict plain sense or divine truth. Used to validate the Oral Torah's authority.

Scripture's answer: This passage refers to judges and priests appointed by God to adjudicate existing laws and apply them in specific cases, not to create new laws that deviate from or add to God's commandments. It pertains to judicial interpretation and application of the existing Torah, not legislative power to introduce extra-biblical injunctions as divine law. Jesus himself critiqued human traditions that nullified God's commandments (Matthew 15:3-9).