50:4-11, 52:13-53:12). The Old Testament Deuterocanon added a fourth idea, namely the righteous martyr (2 Maccabees, 4 Maccabees, Wisdom 2-5). These traditions of atonement offer only temporary forgiveness, and korbanot (offerings) could only be used as a means of atoning for the lightest type of sin, that is sins committed in ignorance that the thing was a sin. In addition, korbanot have no expiating effect unless the person making the offering sincerely repents his or her actions before making the offering, and makes restitution to any person who was harmed by the violation. Marcus Borg notes that animal sacrifice in Second Temple Judaism was not a "payment for sin," but had a basic meaning as "making something sacred by giving it as a gift to God," and included a shared meal with God. Sacrifices had numerous purposes, namely thanksgiving, petition, purification, and reconciliation. None of them were a "payment or substitution or satisfaction," and even "sacrifices of reconciliation were about restoring the relationship." The idea that Jesus was predicted by Isaiah is attested in , where Jesus is portrayed as saying that the prophesies in Isaiah were about him. In he refers to himself, and the Gospel of Matthew also applies that chapter to him (). James F. McGrath refers to , "which presents a martyr praying “Be merciful to your people, and let our punishment suffice for them. Make my blood their purification, and take my life in exchange for theirs” (4 Maccabees 6:28-29). Clearly there were ideas that existed in the Judaism of the time that helped make sense of the death of the righteous in terms of atonement." Paul contains the kerygma of the early Christians: The meaning of this kerygma is a matter of debate, and open to multiple interpretations. Traditionally, this kerygma is interpreted as meaning that Jesus' death was an atonement or ransom for, or propitiation or expiation of, God's wrath against humanity because of their sins. With Jesus' death, humanity was freed from this wrath. In the classical Protestant understanding humans partake in this salvation by faith in Jesus Christ; this faith is a grace given by God, and people are justified by God through Jesus Christ and faith in Him. More recent scholarship has raised several concerns regarding these interpretations. The traditional interpretation sees Paul's understanding of salvation as involving "an exposition of the individual's relation to God." According to Krister Stendahl,