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Isaiah 11:1, Jeremiah 33:15, Isaiah 4:2, Zechariah 3:8 and 6:12 and Jesus as a sprout or branch?11/15/2020 Someone wrote: "Matthew 2:23 says "And he went and lived in a city called Nazareth, so that what was spoken by the prophets might be fulfilled, that he would be called a Nazarene."
Don't Isaiah 11:1, Jeremiah 33:15, Isaiah 4:2, Zechariah 3:8 and 6:12 all use the same word, tzemach ‘sprout’; all referring to the future righteousness of the servant of the LORD, the King from the line of David, who will reign over Israel and the nations? There is another prophecy about the promised Messianic king, which means exactly the same thing, but instead the prophet uses the Hebrew word “netzer”. Isaiah 11:1 says, “There shall come forth a shoot from the stump of Jesse, and a sprout from his roots shall bear fruit.” A closer look at Isaiah 11:1-4 reveals the “spiritual branches” of the Menorah as attributes of Mashiyach.” A better translation would be, “He came and settled in the town called ‘Natzeret’, which means ‘Sprouttown’, thus fulfilling the word spoken by the prophets, that he will be called a ‘Notzri’, meaning of the village called ‘Sprouttown’.“ It is possible the writer of the Gospel meant this as a figure of speech playing on the Hebrew word nazar, that Jesus lived a consecrated life and was called a Nazarene, not only because he came for Nazareth but that he lived a nazar life. What is very likely is that the writer of Matthew was making a Semitic play on the word ntsr. The ancient Persians used the word ntsr to express the idea of a green plant. The Aramaic word ntsr with the Tzade means sprout. Even the Talmud in Sanhedrin 43a recognizes Isaiah 11:1 as a prophecy of the Messiah and renders the word ntsr as a branch. In other words the writer was making a play on the word and the use of the Tzade in Aramaic and the Zayin in Hebrew to express two thoughts. One is that Jesus was the ntsr spoken of in Isaiah 11:1 and that he also came from the town of nzr. That he was also one who was consecrated for a special task. ********************************************* Did this person actually translate Nazareth as "sprouttown?" LOL. The two acceptable Hebrew names for the town of Nazareth are נָצְרַת / notsrat / nun-tzaddi-resh-tav or נַצֶּרֶת / natseret / nun-tzaddi-resh-tav with a different pronunciation than Notsrat... Both of Hebrew words for Nazareth have the same four consonants נצרת. And "no" it does not mean "sprout" let alone "sprouttown"! There is no connection between נֵ֖צֶר / nétzĕr which means sprout and the Hebrew for Nazareth: נצרת. They don't even share the same root (Hebrew words are based on roots). At first glance those with limited knowledge of Hebrew might assume that they share a root because both נֵ֖צֶר / nétzĕr and natzar / נָצַר (the root for Nazareth) share consonants. The root for the Hebrew word for Nazareth is the verb natzar / נָצַר which means to “guard” or “preserve.” It has nothing to do with sprouting -- and good grief "Sprouttown"???? In Hebrew נֵֽצֶר nétzĕr does NOT mean a branch it means "sprout." The Hebrew words for a “branch” are עָנָף 'anaf, חוֹטֶר ḥoter, סְעִיף s'if, and סְנִיף s'nif. The word נֵֽצֶר nétzĕr appears four times in the entire T'nach: three times in Y'shayahu / Isaiah: 11:1, 14:19 and 60:21) and once in Daniel 11:7. There is no connection between נֵ֖צֶר / nétzĕr (twig, sapling or scion) and the Hebrew for Nazareth: נצרת. They don't even share the same root (Hebrew words are based on roots). The root for the Hebrew word for Nazareth is the verb natzar / נָצַר, a word found 62 times in the Hebrew Bible. It can be translated as “preserve”, “guard”, “keep”, “keeper”, “keeping”, and “watchmen." It is NOT a branch, let alone "spiritual branches" of the menorah as attributes of the messiah! The word in Y'rmiyahu / Jeremiah 33:14 - 17 is not nétzĕr / נֵ֖צֶר it is צֶמַח / TSEmah and it means a sprout or shoot (of a plant that sprouts from the ground). "Behold, days are coming, says the L-rd, and I will establish the good thing that I spoke concerning the house of Israel and the house of Judah. In those days and in that time I will cause to grow for David a plant of righteousness, and he shall execute justice and righteousness in the land. In those days, Judah shall be saved, and Jerusalem shall dwell securely and this is the name that He shall call it, the Lord is our righteousness. For so said the L-rd: There shall not be cut off from David a man sitting on the throne of the house of Israel." Let's examine this -- as none of it happened in the days of Jesus. He did not fulfill this prophecy: Jeremiah's prophecy states G-d will "establish the good thing that I spoke concerning the house of Israel and the house of Judah." 2000 years ago there was nothing good for the Jews. Judah was under Roman occupation, it was a time of strife and at least 200,000 Jews were crucified by the Romans. Jesus did not establish good things concerning the house of Israel and Judah in "his days." Jeremiah states that "In those days and in that time I will cause to grow for David a plant of righteousness, and he shall execute justice and righteousness in the land." Again, this did not happen in the time of Jesus. Jesus was not a judge and there was little justice or righteousness in the land. In the 1st century CE Philo wrote in Legatione ad Caium wrote of Pilate: "He feared they . . . might impeach him (Pilate). . .in respect to the his corruption, his acts of insolence, and his rapine and his habit of insulting people, and his continual murder of persons untried and uncondemned, and his never ending, and gratuitous and most grievous inhumanity." The prophecy states "In those days, Judah shall be saved." Judah was not saved in the days of Jesus -- it was under Roman domination and by 135 CE the Romans destroyed the land exiling the Jewish people from it. In other words, the opposite of this prophecy happened during the life of Jesus. It goes on to state "Jerusalem shall dwell securely." Jerusalem did not dwell securely under Roman domination and in 68 CE, a mere 30 years after Jesus' supposed death, Jerusalem was burned and the holy Temple was destroyed. Again, Jesus did not fulfill this prophecy. ********************************* Next the missionary mentioned Y'shayahu / Isaiah 4:2 which says : "On that day, the sprout of the L-rd shall be for beauty and for honor, and the fruit of the land for greatness and for glory for the survivors of Israel." Jesus was: * Never a messiah (it means properly anointed as a king or priest with a special oil which was never used on Jesus -- or a person who inherits the anointing in an unbroken and uncontested line -- also not true of Jesus); * Never reigned This is not about Jesus. Note that Y'shayahu / Isaiah 4:2 says that this person reigned -- and Jesus never reigned. Christians may say that Jesus will reign when he comes back (second coming) -- but that means he did not fulfill this prophecy yet. Is this a messianic passage? Some Jewish sages say that this sprout is the messiah to come and others see it as a reference to the Jewish people surviving many tribulations and troubles that have been mentioned by Isaiah in earlier chapters. The next verse mentioned was Z'charyah / Zechariah 3:8 which is about זְרֻבָּבֶ֤ל / Zerubbabel (Z'rubavel). Who was זְרֻבָּבֶ֤ל / Zerubbabel (Z'rubavel)? Zerubbabel (Z'rubavel) was the son of P'daiah (Pedaiah) and the grandson of Sh'altiyel (Shealtiel). He became the governor of Judah under Persian control. He was the great-grandson of Y'konya (Jeconiah) the last king of Judah, who was exiled to Babylon. Zerubbabel (Z'rubavel) was among those who returned from Babylonian exile, and he was selected as the Governor of Judah. He was never a king. But he was a צֶמַח (TSEmah), "a sprout" from the royal line of Kings David and Solomon through Y'konya (Jeconiah / Coniah), the last king of David's line. Zerubbabel (זְרֻבָּבֶ֤ל / Z'rubavel) was in charge of rebuilding the Temple in Jerusalem after returning from Babylonian Exile. He served as Governor and יְהֹושֻׁ֥עַ בֶּן־יְהֹוצָדָ֖ק / Y'hoshua ben Y'hotzadak / Joshua son of Y'hozadak (a grandson of S'rayah, was the kohein gadol (high priest). He was last kohein gadol / high priest who served in Solomon's Temple - see M'lachim Beit / 2 Kings 25:18 and Yirm'yahu / Jeremiah 52:24). In verse 8 G-d is speaking (through the prophet Zechariah) to the the kohein gadol (high priest) Y'hoshua / Joshua and says: "Hearken, now, O Joshua the High Priest-you and your companions who sit before you, for they are men worthy of a miracle-for, behold! I bring My servant, the צֶמַח (TSEmah) "sprout." Z'charyah / Zechariah 3:8. G-d is speaking to Joshua the high priest who was alive at the time of Zechariah and זְרֻבָּבֶ֤ל / Zerubbabel (Z'rubavel) who lived 500+ years before Jesus. G-d says the Shoot, His servant, will sit before THEM. 500+ years before Jesus. The next verse claimed was Z'charyah / Zechariah 6:12. The prophet Z'charyah / Zechariah in verse 6:12 isn't even speaking of a king -- he is speaking about זְרֻבָּבֶ֤ל / Zerubbabel (Z'rubavel who was a governor, a vassal of Babylon. He was never a king. Then Z'charyah / Zechariah speaks of the kohein gadol (high priest) -- יְהוֹשֻׁעַ, Y'hoshu'a {Joshua). It has nothing to do with Jesus. G-d tells Zechariah that he should make crowns for both men and go to the house of יְהוֹשֻׁעַ, Y'hoshu'a {Joshua) the son of Tzefaniah / Zephaniah, who was already living in Jerusalem. They should tell יְהוֹשֻׁעַ, Y'hoshu'a {Joshua) that זְרֻבָּבֶ֤ל / Zerubbabel (Z'rubavel) the “shoot,” will spring up and build the Temple of G-d. Then finally the missionary referenced Sanhedrin 43a in the Talmud saying "Even the Talmud in Sanhedrin 43a recognizes Isaiah 11:1 as a prophecy of the Messiah and renders the word ntsr as a branch. In other words the writer was making a play on the word and the use of the Tzade in Aramaic and the Zayin in Hebrew to express two thoughts. One is that Jesus was the ntsr spoken of in Isaiah 11:1 and that he also came from the town of nzr. That he was also one who was consecrated for a special task." The passage in question is speaking of a Yeshu (not Jesus, the timing is wrong -- this man was executed 80 BCE, before Jesus was even born). He was condemned for sorcery (Jesus was supposedly condemned for blasphemy). The Talmud tells us that this Yeshu was “influential” (literally “connected with the [Roman] authorities”), and was said to have had FIVE students: Mattai, Nakkai, Nétzěr, Buni, and Todah. Jesus was not influential with the Romans... Yeshu had five followers who were executed, too. One of the five was named Nester. Yeshu's execution was deferred for 40 days. Jesus was killed by the Romans (not a Jewish execution) immediately after he was condemned by the Romans... And note that Sanhedrin 43a says that one of Yeshu's 5 followers was named Nétzěr. Jesus didn't have a follower named Nétzěr. Matthew doesn’t claim tachere was a prophecy that “he will have a student named Nétzěr." Matthew claims that it was prophesied that Jesus was going to be called a “Nazarene." So Jesus doesn't "fit" Sanhedrin 43a at all. I suggest you read about it on the website The Real Truth About The Talmud. Missionaries are notorious for throwing out multiple claims (as yours did here) -- probably assuming you won't bother to check them out for yourself.
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