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Psalms 22:16 For dogs have compassed me: the assembly of the wicked have inclosed me: they pierced my hands and my feet. (KJV)
T o understand the brazen manner in which Christendom tampered with the Jewish scriptures, let’s examine the verse that you insist “proves” that Jesus is the messiah. Psalm 22:16 in the King James Version (KJV) reads, Dogs have compassed me; the assembly of the wicked have enclosed me; they pierced my hands and my feet. It isn’t difficult to understand why Christians are so confident that this verse contains a clear reference to Jesus’ crucifixion. “This Old Testament prophecy could only be foretelling Jesus’ unique death on the cross.” “Of whom other than Jesus could the Psalmist be speaking?,” missionaries ask. They insist that the Bible could not be referring to any other person in history but the man that bore the marks of the Cross.
Apparently, you were so impressed by this argument that you wondered how a rabbi like myself could miss this reference to Jesus’ crucifixion. Paradoxically, well-educated Jews are utterly repelled by the manner in which the church rendered the words of Psalm 22:17.
Although in a Jewish Bible this verse appears as Psalm 22:17, in a Christian Bible it appears as 22:16. So as not to create confusion, I refer to this controversial verse as Psalm 22:17 throughout this article.
To understand how Christian translators rewrote the words of King David, let’s examine the original Hebrew words of this verse with a proper translation
For dogs have encompassed me; a company of evildoers have enclosed me; like a lion, they are at my hands and my feet
Notice that the English translation from the original Hebrew does not contain the word “pierced.” The King James version deliberatelymistranslated the Hebrew word kaari (כָּאֲרִי') as “pierced,” rather than “like a lion,” whereby drawing the reader to a false conclusion that this Psalm is describing the Crucifixion. The Hebrew word 'כָּאֲרִי' does not mean pierced but plainly means “like a lion. The end of Psalm 22:17, therefore, properly reads “like a lion they are at my hands and my feet.” Had King David wished to write the word “pierced,” he would never have used the Hebrew word kaari. Instead, he would have written either daqar or ratza, which are common Hebrew words in the Jewish Scriptures. These common words mean to “stab” or “pierce.” Needless to say, the phrase “they pierced my hands and my feet” is a not-too-ingenious Christian contrivance that appears nowhere in Tanach.
For example, the identical word kaari is also found in Isaiah 38:13. In the immediate context of this verse King Hezekiah is singing a song for deliverance from his grave illness. In the midst of his supplication he exclaims in Hebrew שִׁוִּ֤יתִי עַד־בֹּ֙קֶר֙ כָּאֲרִי ” Notice that the last word in this phrase (moving from right to left) is the same Hebrew word kaari that appears in Psalm 22:17. In this Isaiah text, however, the King James Version correctly translates these words “I reckoned till morning that, as a lion...” As mentioned above, Psalm 22:17 is the only place in all of the Jewish Scriptures that any Christian Bible translates kaari as “ pierced.”
The reckless Bible tampering that was done to this verse becomes obvious with only a cursory reading of the entire 22 Psalm. Throughout this nd chapter, King David routinely uses an animal motif to describe his enemies. The Psalmist’s poignant references to the “dog” and “lion” are, therefore, common metaphors employed by the Psalmist. In fact, David repeatedly makes reference to the “dog” and “lion” both before and after Psalm 22:17. For King David, these menacing beasts symbolize his bitter foes who continuously sought to destroy him. This metaphor, therefore, sets the stage for the moving theme of this chapter. Although David’s predicament at times seems hopeless, this faithful king relied on God alone for his deliverance. As the Psalmist eagerly looks to God for deliverance from his adversaries, he conveys the timeless message that it is the Almighty alone Who can save the faithful in times of tribulation. Let’s examine a number of verses in this chapter that immediately surround Psalm 22:17 as they appear in the King James Version.
As mentioned above, it is obvious when reading this larger section of the 22 Psalm that King David nd is using an animal motif — most commonly lions — as an animated literary device, in order to describe his pursuers and tormentors. This striking style is pervasive in this section of the Bible. In fact, each and every time the word “lion” appears in the Book of Psalms, King David is referring to a metaphoric lion, rather than a literal animal. For example, in the 17 Psalm King David appeals to the Almighty to rescue him from the hands th of his enemies, the “lion.” Bear in mind, an examination of the 17 Psalm is of great relevance to th our study because in many respects Psalm 17 and 22 are sister chapters, both with regard to their literary motif and driving theme. In the 17 Psalm, he is seeking deliverance from his adversaries th as in Psalm 22. In Psalm 17:8-12, he pleads with God for deliverance from the “lion,” as he cries out, Hide me under the shadow of Your wings, from the wicked who oppress me, from my deadly enemies, who compass me about. They are enclosed in their own fat; with their mouths they speak proudly. They have now compassed us in our steps; they have set their eyes bowing down to the earth, like a lion that is greedy of his prey, and as it were a young lion lurking in secret places
Fearing that he has been abandoned by God, David implores the Almighty to answer his supplications for help, mitigating any question as to the identity of the Psalmist. It is explicitly clear from the very first verse of this chapter that the person speaking is King David. “Lord, how long wilt thou look on? Rescue my soul from their destruction, my darling from the lions.” Moreover, missionaries are confronted with another stunning problem in their effort to interpellate the words of this Psalm into a first century crucifixion story. In the simplest terms, this text that Christians eagerly quote is not a prophecy, nor does it speak of any future event. This entire Psalm, as well as Psalm 23:1-3 that follows, contains a famous personal prayer in which King David cried out to God from the depths of his pain and anguish – a fugitive from his family and former friends who betrayed him. Accordingly, the stirring monologue in this chapter is all in the first person. Fearing that he has been abandoned by God, David implores the Almighty to answer his supplications for help, mitigating any question as to the identity of the psalmist. It is explicitly clear from the very first verse of this chapter that the person speaking is King David.
The fact is that the identity of the servant has already been established by Isaiah in PREViously stated passages. In Isaiah 41 :8-9; 44:1-2, 21; 45:4; 48:20; 49:3 the prophet identifies Israel as the servant.
We do not write G-d's name in a place where it may be discarded or erased. Treating G-d's name with reverence is a way to give respect to G-d. So even though on a computer the name is not really being erased (and perhaps is not really there in the first place), and "G-d" is only an English term used to translate G-d's holy name, it is in keeping with this respect that I write "G-d" in my emails and on-line articles.
Originally posted by ManOfGod267
reply to post by micmerci
Well you need to understand what the Messiah concept is in Judaism. You'll be surprised how alien we are with the text. The links I sourced earlier are very different from your source.
Originally posted by micmerci
Originally posted by ManOfGod267
reply to post by micmerci
Well you need to understand what the Messiah concept is in Judaism. You'll be surprised how alien we are with the text. The links I sourced earlier are very different from your source.
The source I provided clearly shows that all of Judaism does not share the same view of the Messiah concept. Your source is just another interpretation of the listed verses and does not conclusively prove anything just as the Christian interpretation does not prove anything either. If either interpretation was proven correct then the other view would fade away.