HOW MANY ARE ''the MANY ones"?
Isaiah 53:11-12

        The writers of the scriptures used many synonyms to denote ''all mankind''. From Genesis to Revelation one can find such language as ''many'', ''the many'', ''the many ones'', ''Israel'', ''us'' and ''the multitudes''. This variance in phrasing has caused centuries of raging debates, arguments and even church divisions over how many persons are being referenced. A short study of the Biblical usage of these words will show that no matter what synonym was used in the context of human destiny it always meant ''all mankind''. In this particular section the phrase ''the many ones'' will be shown to mean ''all mankind.''

        Many (no pun intended) theologians will argue that the Biblical expression ''the many'' refers in most cases to a limited selection of men or a special people. Yet, these same Doctors of the Divine Word will agree that in some passages it obviously means ''all men''. The Biblical Universalist will argue though, that in cases where the context is referring to humanity, especially in the context of destiny, the expression is without doubt all inclusive. In other passages where ultimate destiny is not the issue, or where the word refers to non-human ''things'', it can express a limitation.

        Now, at first glance, this may not seem very important to the common religious person, but when human destiny is contemplated it becomes the most important issue of all. And rightly so, for one either goes to God or burns in Hell. As opposed to the Hell-fire Club, we may ask why must God reconcile all things (all of creation), make all things new again and bring atonement to all mankind? We answer, because there is a big difference between the Devil's Lie of limitations and God's Promise of ''the subjugation and restitution of all [things]... (Which God hath spoken [promised] by the mouth of all his holy prophets, since the world began.'' (Ac.3:21 and 1C.15:28) and that this includes that ''all mankind'' being saved (1Ti. 2:4), through the work of Christ, so that ''all [men] through him might believe''. (Jn 1:7) For, He is ''working all [this] together for the good [on behalf] of those who are loving'' Him, (Rom. 8:28 and Gal.6:10) by Jesus Christ, whom He has given all things to, (Luke 10:22; Jn. 13:3; 3:35; 16:15); so that all men may see ''who [it is that] created all things'' (Re. 4:11) and has reconciled all ''whether those on the earth or in the heavens'' (Col. 1:20) ''by Jesus Christ'', (Eph. 3:9); so as ''to make all [men] see what [is] the fellowship of the mystery'' (Eph 3:9) for the purpose that He ''may be glorified through Jesus Christ'' in all things (1Pt 4:11) and ''have preeminence in all''  (Col 1:18) and '' fill all'' (Eph 4:10); so that all mankind can become heirs to all (Rom. 8:17) and glorify God in ''ALL THINGS'' that He created; so that God will ultimately be ''All in all''.                 

        The prophecy of Isaiah 53:11-12 (and other Old Testament passages) verifies that these synonyms and pronouns are inclusive of all men. Isaiah speaks of a future atonement to be brought in by God's ''Servant'' that shall justify transgressors and satisfy God. He clarifies that it is inclusive of all men by using the expression ''the MANY ones''. He is to be accounted among them to be burdened with their SIN and to give up his soul unto death making atonement on their behalf. The singular tense usage of the word SIN surly influences John's usage in saying Jesus came ''to take away the SIN of the world''. (Jn.1:29) John uses the word ''world'' in this verse as a synonym for Isaiah's ''the many ones'', thus clarifying for us that Isaiah meant the whole human race. The writer of the Gospel to the Hebrews defines this atonement as offered only once to ''bear the sins of many''. (Heb. 9:28) Notice in this verse the Greek word ‘‘(h)amartias'' (''misses'' or ''missing'') is used twice and is alternately translated both as SIN and SINS. Hence we may re-translate this verse to coincide with Isaiah's: ''bearing SIN for the many-ones''. (1)(2)
 (1) ''once / being-offered / into [''for''] THE MANY (''to pollOn'')  / to-be-bearing SIN''.
 (2) See Appendix.

        This prophecy therefore defines and supports the promise God gave to Abraham that all the Nations of the earth shall be blessed. It also exposes the Devil's lie that not ''all flesh shall see salvation'', but that ''many'' shall be eternally damned.

        Is. 53:11-12 ''From the toil of His soul shall He see light. And He shall be satisfied by His knowledge. My righteous Servant shall justify {the} MANY-ones, (1) and with their depravities shall He be burdened. Therefore I will apportion to Him among {the}MANY-ones, (2) and to the staunch will He apportion the loot, insomuch that He gives up His soul unto death, and with transgressors was counted; and He bore sin of {the}MANY-ones, (3) and for transgressors is making intercession.''
  1.) HEB. ''b-rbim’’ =  ''to [the] many-ones''
  2.) HEB. ''b- rbim'' =  ''in [the] many-ones''
  3.) HEB. ''  - rbim'' = ''many ones'' or ''[the] many-ones''

        INTERPRETATION: [All pronouns and synonyms = ''the many ones'']
''From the toil of His soul shall He see light. And He shall be satisfied by His knowledge. My righteous Servant shall justify {the}MANY{ones}, and with {the}MANY{ones}'s depravities shall He be burdened. Therefore I will apportion to Him among {the}MANY{ones}, and to the staunch will He apportion the loot, insomuch that He gives up His soul unto death, and with {the}MANY{ones} was counted; and He bore SIN of {the}MANY{ones}, and for {the}MANY{ones} is making intercession.''
        The whole human race is what ''the many ones'' stood for in the hearts and minds of the early Apostles and this is reflected in all their New Testament writings where they use such expressions as ''the many''. For further examples in support of this let us turn to the New Testament.  Here are the references to ''the many'' referring to ALL MANKIND. The consistently of the all inclusiveness of all the children of Adam cannot be denied.

        Now, God’s ministry is twofold: There is a generally applied atonement and a specially applied atonement involving salvation-awareness. You have ''all mankind'' as being atoned for by Christ and then those who are atoned for and are aware of their salvation. Matthew 20:28 says, Jesus paid the price or ransom ''for many''. Yet in 1 Timothy 2:5 it says, Jesus ''gave himself a ransom ''for all.'' 1 John 4:10 says He was the atoning sacrifice for our sins.'' But this was not just for the ones who believe, but also for the SINS of the whole world.'' (1 John 2:2)  Scripture also says that those who are called out and are especially believing are called ''the children of God'', (Romans 8:19-23) while all other men of the world are ALL being drawn [''dragged''] by Christ towards Him. (John 12:32) To further prove this twofold work of atonement, the writer of Hebrews says that Christ is the mediator between God and the ''elect'', the ones called out presently (Heb. 9:15), while Timothy says Christ is also the same mediator between God and all humans, (1Timothy 2:5) for they are to be dragged out and saved later ''to be testified in due time.'' (1Ti.2:6) Thus, Christ is the Savior of ''all human beings'' [''anthropos''], (1Timothy 4:11a) but, He is especially the Savior of those that are aware of this hidden secret and are presently believing. (1Timothy 4:11b) In conclusion, ''the many'' in one passage is defined as the ''all'' in another. Furthermore, the forgiveness of the specific sins of believers in 1 John is within the context of the general forgiveness the Adamic SIN of the entire world. Thus the elect ''Children of God'' are the special first fruits of the general harvest of all the fruits of humanity. The dragging and saving of ''all'' [mankind] will be testified in due time - just give it time!

        Isaiah’s prophecy was totally fulfilled by Jesus, for He ''gave Himself a ''ransom for 'the many' '', that is, for ALL HUMANS born from Adam. This was a ransom for ALL MANKIND. The shedding of Jesus' Blood remitted the SIN that was upon the whole world, and this was His mission to ''take away the SIN of the world'' as Isaiah points out in his statement ''He bore the SIN of 'the-many-ones.' '' ALL SIN was born by Christ as He rose up and in His drawing all men fulfilled the foretold New Covenant that concerned ''the-MANY-ones'' [ALL MANKIND]. He was the ''corresponding ransom'' for ALL, and not just for a few, as some liars say, but for ALL HUMANITY, and this made Him the Savior of ALL MANKIND, especially, but not exclusively, of the ones believing.

        The prophecy tells of a coming intercessor ''Servant'' who would give up His soul ''concerning the many'' (Matt. 26:28) as the New Covenant. This shedding of his blood would be the remission or pardoning of all SIN of the entire world (Jn. 1:29) for only the shedding of blood remits SIN and without it there is no remission.  He would rise up and draw ALL MEN toward Him (Jn. 12:32) by being ''a ransom for the many'' (Matt. 20:28) for ''the sake of ALL'' (1 Ti. 2:6) and as the Savior of all Humans. (1 Ti. 4:10) His blood was applied to all mankind. (Heb. 9:22)  For, what Adam did to bring death to all mankind, even so, Christ equally justified all mankind. (Ro. 5:19) This curse that Adam brought upon ALL MEN was completely overturned by Christ when He brought grace superabundantly to ALL MANKIND. (Ro. 5:15) Thus, St. Paul could say ''according as I am being pleasant to all men in all things, not that I am seeking my own expedience [as a limitarian], but it is for the sake of ALL MANKIND, that they may be being saved.'' (1 Cor. 10:33) Paul is saying here that he is not out for his own skin, nor is he teaching a gospel that God selects a limited amount of skin, but that ''for the sake of ALL mankind, he is teaching a Glad Tiding of great Joy in that there is the hope of AALL men becoming aware of this atonement.

        Thus, Jesus' mission, according to Isaiah, was to bear the SIN of ''the-many-ones'', which was the old covenant way of saying, "all mankind". (Is. 53:12) This bearing the world's SIN was a response to Adam bringing death upon the entire world. This ''sin-bearer'' would compensate all that Adam caused and take away all the world's SIN and reconcile all on earth and in the heavens. (Col. 1:20)  He would thus bring in the ''restitution of all things'' (Ac 3:21), fulfill the promise and free gift of eonian life, (1Ti. 1:2) which was ''the revelation of the mystery, which was kept hidden'' (Ro 16:25) until the New Testament times. Jesus saved all mankind, and called all with a holy calling, not according to human works, but according to His own purpose and grace, which was given to us all in Him even before the world began. (2Ti 1:9) This is the Glad Tidings and Joyful Evangel God spoke to all men ''by the mouth of all his holy prophets since the world began.'' (Lk 1:70)  

ueua       chta             -rbim           nsha
and-He   sin-of    {the}many-ones   he-bears
and He bore sin of {the}MANY-ones, (3) and for transgressors is making intercession.''

''through Him to reconcile all to Him (-making peace through the blood of His *cross), through Him, whether those on the earth or *those in the heavens.''
di           autou  apokatallaxai   ta      panta  eis   auton
''through   Him    to reconcile    THE     ALL   into  Him''

''for this is My *blood of the new covenant, that is |shed (concerning) for ? many for  pardon of sins.''
touto  gar  estin      to   haima      mou      to     tEs       kainEs    diathEkEs  
(this      for   is         the  blood)    (of-ME    the) (of-the     new        covenant)

( to    peri                          pollOn)   ekchunomenon   eis            aphesin  hamartiOn
(the  about [concerning]       MANY)   (being-shed        into(for)        pardon   of-sins)
[concerning the Many]

'' For this is the Blood of /the/ Me, [which-is] the new covenant,
[which is] concerning THE MANY, [which is (was)] shed for remission of SINS.''

ho     amnos    tou    theou   ho           airOn            tEn  hamartian   tou        kosmou
THE LAMB of -the  God   THE  one-taking-away   the      SIN      of-the    System (world)
 ''the Lamb of God Which is taking away the SIN of the world!''

hupsOthO     ek    tEs      gEs    pantas           helkusO              pros     emauton   
I be lifted up   out  of-the   earth,  ALL,     I-shall-be-drawing,       toward    Myself
''I should be exaulted out of the earth, shall be drawing ALL to Myself.''

Matt. 20:28     A RANSOM FOR THE MANY
ho    huios   tou    anthrOpou  diakonEsai  kai      dounai  tEn   psuchEn    autou      lutron      anti      pollOn
THE SON  of-the    human...      to-serve     AND     to-give  THE     soul       OF-Him    ransom    instead/ for many''
                                                                                      gave Himself a ransom instead of/FOR [the] Many

ho     dous       heauton          antilutron                huper             pantOn   to   marturion  kairois  idiois
the one-giving   himself  corresponding-ransom     for-the-sake-of        ALL     the  testimony    in-eras   own
''Who is giving Himself a correspondent Ransom for [the sake of] all (the testimony in its own eras),''

theO  zOnti  hos   estin   sOtEr     pantOn   anthrOpOn   malista         pistOn
God    living  who    is      savior     OF-ALL     humans      especially   of-ones-believing
''the living God, Who is the Saviour of all =mankind, especially of believers.''

kai      chOris          haimatekchusias          ou         gintai           aphesis
AND apart-from  BLOOD-OUT-POURing   NOT IS-BECOMING  pardon
''without shedding of blood is no remission.''

                                                                hoi pollOn
through the disobedience of the one human, the  many     were constituted sinners
through the obedience of the One,               the  many     shall be |constituted just.

                                                                  hoi   polloi
by the offense of the one, .[Adam]..............  the    many      died,
                                                                  tous  pollous
in grace, *of the One Man, Jesus Christ, ito   the    many     superabounds.

''according as I'  also am pleasing all in all things, not seeking my own expedience, but *that of the many, that they may be |saved.''
alla    to       tOn       pollOn   hina               sOthOsin