Introduction:
 
The purpose of this introduction is not to debate the many theories as to authorship, dating, theological intent and historical record or lack thereof, but rather to offer a single collation of the most reasonable answers to these questions relative to spiritual guidance, textual evidence and current scholarship. In addition, I will seek to refute modern scholarship where it has either disregarded the Jewish mind (as in the case of some Modern Christian Scholarship) or has sought to label the text of Yochanan “Anti-Semitic” (as in the case of some Modern Jewish Commentators and a number of liberal Christian scholars).
 
Author:
 
Compilation of the complete manuscript and scribal transmission aside, the author of this scroll is almost certainly Yochanan (John) the Shaliach (Apostle, sent one) and Talmid (Disciple) of Yeshua (Jesus) the King Messiah. Yochanan was present and instrumental in the development of the early body of Jewish believers in Yeshua, “the disciple whom Yeshua loved” (13:23; 19:26; 20:2; 21:7, 20, 24). He was the son of Zebedee (Mark 1:19-10), and is also the most likely choice for authorship of the 1st through 3rd letters of John and the Revelation of Yeshua given to John: making him a significant contributor to the collected works of the Brit HaChadashah (New Testament).
 
Yochanan (John) is not mentioned by name in this work (Nor in the 1st through 3rd Letters of John, where the author is simply referred to as “The Elder”), which would be natural if he were the author but entirely inexplicable were he not the author. This fact alone refutes all the other theoretical assumptions made to the contrary.
 
The author had an intimate knowledge of Jewish life, religious custom (7:22), and popular Messianic expectation (1:21; 7:40-42), and obviously had first-hand experience of the uneasy relationship between the Jews (Judeans) and Samaritans of the first century CE (AD) [Chap. 4]. In addition to this the author shows his familiarity with locations in first century Israel (Under Roman occupation), such as Bethany (11:18) and Cana (a village which is not referred to in any earlier historical documentation) [2:1; 21:2]). Specific details in the account of this Gospel are evidence of an eye witness (12:3 etc.), and early writers such as Irenaeus (140-203 AD) and Tertullian (150-222 AD) claim that Yochanan (John) is the author.
 
The author of the Gospel according to Yochanan (John) clearly sees the writings of the prophets Ezekiel, Zechariah and Daniel as significant, and seems to place some emphasis on the reunification of the Northern and Southern tribes under God’s chosen King (Ezekiel 37:16; John 10:16). Other themes from Ezekiel include the Good Shepherd delivering Israel from the neglectful shepherds (Ezekiel 34:1-31; John 10:11), and the “Son of Man” instructing God’s Spirit to come and resurrect the people of Israel (Ezekiel 37:9-10; John 16:7). The frequent use of transliterated Aramaic and Hebrew terms is evidence of the Hebrew thought patterns and Jewish religious understanding of the author. While the text comes to us in Greek, the lingua franca, common tongue of the business world of the first century, it is none the less written by a Jew (an Israelite) who thinks as a Jew living under the oppression of Roman occupation and not as a Hellenized Jew of compromised alliances (as was the case with the historian Josephus). With this in mind, and although there is no physical evidence to date (no preserved Hebrew or Aramaic manuscripts that date earlier than the Greek texts), it is possible that there were earlier manuscripts of Yochanan’s Gospel recorded in Hebrew and Aramaic. Regardless, the Greek text is inspired and trustworthy and does not work against Hebrew thought but rather illuminates it in the same way that the Greek Septuigant illuminates the Hebrew Tanakh. We trust in the infallibility of God with regard to Scripture and its codification and not in the fallibility of men or their subjective debates over the reliability of Scripture. Our text is reliable because God is reliable.
 
Date:
 
While the traditional view places the dating of this Gospel at the latter part of the first century (after 85 AD), I am inclined to disagree for a number of reasons. Clement of Alexandria who died approx. 216 AD, claimed that John wrote his Gospel to supplement the other Gospels (Eusebius, Ecclesiastical History 6,14.7). It is suggested therefore, that John’s Gospel relied on the manuscripts of the other Gospels and was written at a later date. Some have also argued that the theology of John is more developed than that of the other three Gospels. It seems clear however from a reading of John’s Gospel, that he wrote quite independently from the other Gospel writers, while supplementing their accounts with his own unique eye witness account of the events of Yeshua’s life and ministry. This does not contradict the words of Clement, rather it simply concludes an earlier dating for the writing of John’s Gospel. To say that John’s developed theology is proof of a late writing is ridiculous, given that Paul the Apostle exhibits equally developed theology in his letter to the Roman body of believers, a work that is confidently dated 57 AD. Additionally, John 5:2 states that there “is (present tense) a pool near the sheep gate”, meaning that the Gospel must have been written prior to 70 AD and the destruction of Jerusalem. Therefore, I conclude that the Gospel of John must have been written sometime between 50 and 70 CE (AD).
 
Audience:
 
Many and varied original recipients for the Gospel of John have been suggested. Some say it was intended in part as a polemic against Gnosticism and those who put undue emphasis on the ministry of John the Baptist, others say that it was written in order to promote unity between the Jews and the Samaritans, still others that it was intended for a variety of Israelite groups within the Judean region. While some say that it was intended for Greek believers.
 
It seems probable that John’s Gospel, while intended for all believers (Jews, Samaritans, Greeks etc.) was originally written for John’s own Jewish people both in the land of Israel and throughout the Diaspora. The use of the very specific “Ho Ioudaioi” (Huy ee-u-dayo, the Judeans) as a supplement to the more general use of “Ioudaios” (ee-u-da-yos, Jews), seems to indicate that at least in part, John was seeking to make a distinction between those Jews that followed the teaching and ideology of the first century Religious leaders based in Jerusalem and representing Judea, and the wider body of Jews living under Roman occupation in the land of Israel. Additionally, John emphasizes the fact that Yeshua is an Ioudaios Judean, unlike Matthew, Mark and Luke, who all focus on the fact that Yeshua is a Galilean. We add to this the detailed typography and unique locations mentioned in John’s Gospel, which speak to a group of people well familiar with the land, rather than a wider audience of non-Jewish origin. He also uses numerous Aramaic and Hebrew terms in transliteration, which he explains by way of translation, almost as an afterthought. With these things in mind, much of the contention regarding accusations of anti-Semitism within this Gospel is resolved. After all, when speaking to one’s own people concerning one’s own people, one is obligated to call things as they are and not to hide the flaws which are apparent within the humanity of one’s tribe, culture and religion. Therefore, in the same way that it is wrong for an American of European descent to tell jokes at the expense of an African American, while entirely appropriate for an African American to tell a self-deprecating joke about African American’s, so it is with John’s Gospel, where he both praises his Jewish people and their intrinsic relationship to their own Messiah Yeshua (A Jew), while also rebuking their disbelief. The ancient prophets of Israel were tasked with the very same thing, to draw a line between the believing remnant and the apostate community. In this regard John is no different from any of the prophets of Israel, nor for that matter from Moses himself. Therefore, if John’s Gospel is anti-Semitic, so is the entire Tanakh (Hebrew Bible, OT).
 
Style, Purpose & Emphasis:
 
John’s Gospel is quite different from the other Gospels in a number of ways. He does not follow a literal chronology of events but uses a more transcendent Hebraic mode of writing that relies on cosmological ideas and emotive expression. There is something almost poetic about John’s account that makes it read like a divine romance set in a very tactile, physical dimension. He writes like a man seeing the world through galaxy stained glasses. The author seems to favour a connection between the ministry of Yeshua (The Word made flesh) and that of the prophets Ezekiel, Zechariah and Daniel. This is seen in both the actions of Yeshua and His fulfilling of certain elements of the prophecies of these three prophets of God. It is therefore wise to read John’s account with the prophecies of Ezekiel, Zechariah and Daniel in mind.
 
John bridges the perceived gap between spiritual and physical realities in a very Hebraic way. The consciousness of John’s Gospel is held in the tension between time and space and the God of the universe Who lives beyond time and space but in Whom all things exist. John has not bowed to the Greco-Roman need for a point a and point b directed by a beginning and a conclusion, rather he sees the “kingdom” and its opposition “the world (fallen)” as a story of beginning and goal, birth and re-birth, not in an eastern esoteric transient impersonal way but in a redemptive, permanent, perpetuity. In laymen’s terms, he does not promote the idea of multiple lives (reincarnation) but that of one life renewed (the rebirth of the present incarnation). This in fact means that John’s thinking begins and then, begins again in Messiah Yeshua the Son of God, God with us, the Word-Essence that holds the universe together.
 
Beginning with the divinity of Messiah as the Devar (Word, Essence, Matter, Thing), pre-existing, the author goes on to expound the mystery of the manifest human nature of that same divine essence and the convergence of heavenly power and earthly frailty. John introduces Yeshua as the “Son of God” and emphasizes the signs of Yeshua’s ministry (2:11) along with Yeshua’s professed goal of finishing His Father’s work of redemption (4:34). God’s Own kavod (Glory) is made manifest in the person of Yeshua (10:30; 14:9). The “I AM” statements of Yeshua in the book of John, echo God’s proclamation concerning Himself (Exodus 3:14; John 6:35; 8:12; 8:58; 9:5; 10:7, 9, 14; 11:25; 14:6; 15:1, 5). At the same time Yeshua is the Servant of God Who acts with absolute humility, coming as the substitutionary Lamb Who takes away the sins of the World.
 
Many have sought to posit extra-Biblical reasons for the writing of John’s Gospel, but the author himself expresses his motivation succinctly and clearly:
 
“But these things have been written so that you may believe that Yeshua is Mashiach Ben-Elohim, and that by believing you may have life in His name.”
-John 20:31 Tree of Life Version (TLV) 
​
NB: My translation of the text seeks to combine the Greek, Hebrew and Aramaic versions of John’s Gospel into one cohesive English translation. I have used the Greek text as the primary, the Hebrew as secondary, and have noted the Aramaic only where there is a discernible difference between it and the Hebrew text.
 
[G] = Greek
[H] = Hebrew
[A] = Aramaic
[TH] = Talmudic Hebrew
[RA] = Pre and Post 1st Century Rabbinical Aramaic
 
Joh 1:1  In the beginning (En arkhay[G] In the Origin, Be’reishit[H] In the head/front/Leader) was the Word, Essence, Substance, Utterance, Manifestation (Logos[G], Davar[H], Memra[RA], Miltha[A]) and the Word was with the God (Ho-Theos[G], Ha-Elohim[H]), and God was that Word. Joh 1:2 The same was in the beginning with the God.
 
Yochanan firmly anchors his Gospel account in the Torah (Books of Moses) and the wider body of Hebrew Scripture the Tanakh (OT).
 
Both Genesis (Tanakh) and John (NT) begin (no pun intended) with the phrase “In the Beginning”. This is why the Hebrew title of the book of Genesis is Be’reishit, which is the first word of Genesis, a compound word made up of Ba (In the) and Reishit (From Rosh, meaning head, leader, front).
 
It is interesting to note that this theme of beginning influenced the Egyptian Coptic order of the New Testament, which places John at the beginning. The Egyptian Coptic New Testament Gospels book order being John, Matthew, Mark, Luke.
 
With regard to the Hebrew text of both Be’reishit (Genesis) and Yochanan (John), we may read Be’reishit as, “In the Head”, the “Head” of the Universe (All creation) being YHVH, God Himself. Therefore, as in the case of Genesis, John’s Gospel begins in God, the Creator and Head of all things. This is of significance to Messiah followers, who have accepted that Yeshua our King Messiah is the “Head” of the body of believers (Ephesians 5:23).
 
“In the beginning was the Word” (John. 1:1) is synonymous with “In the beginning… Elohim said (spoken Word)” (Gen. 1:1, 3). Thus, John establishes the uncreated, pre-existent nature of the Word. The Word being the manifest essence of God Himself, anthropomorphically issuing from God’s mouth.

The Hebrew text of Genesis 1:1 reads:
 
“Be’reishit In the beginning (head) bara creating (from nothing), Elohim God (Judge) et (Aleph-Tav, the Alphabet, that which forms all words), ha-shamayim the heavens v’et (and Aleph-Tav) ha-aretz the earth (land).”
 
“I am the Aleph and the Tav, the First and the Last, the Beginning and the goal… I, Yeshua, have sent my messenger to give you this testimony for the believing communities. I am the Root and the Offspring of David, and the bright Morning Star.” Revelation 22:13, 16 (Author’s translation)
 
Therefore, the remez (hint) found in the “et” (Aleph-Tav) of Genesis 1:1, is a further illumination of the words of Yochanan (John) 1:1.
 
The alternative Orthodox Jewish English translation of Genesis 1:1, which reads, “When God began to create…” further establishes the existence of the Word prior to all of the created order.
 
God is seen throughout the Tanakh (OT) creating, calling, instructing and relating through His Word. Yishayahu (Isaiah) says:
 
“Kiy ka’asher yeireid For as the coming down of hageshem the rain vehasheleg and the snow min-hashamayim from the heavens ve’shamah and there lo yashuv do not return kiy until they hirvah satiate, satisfy the thirst of et-haaretz the earth (land), veholiydah and it brings forth vehitzmiychah and sprouts, venatan and gives zera seed lazoreia to the sower velechem and bread laocheil to the eater, Kein yihyeh So will it come to pass that Devariy My Word asher yeitzei which goes out mipiy from My mouth; lo-yashuv will not return eiliy to Me reiykam void, empty, vainly, kiy for im-asah rather, it will accomplish, make, fashion (asah, from something) that which chafatztiy I delight in, desire, am pleased with, take pleasure in, vehitzliyach and will rush, advance, prosper, succeed in asher that for which shelachtiyv I sent it.” -Isaiah 55:10-11 (Author’s translation)
 
“the Word was with the God, and God was that Word.” The writer is clear, the Word is both with God and at the same time God. Contrary to popular teaching, this was not an entirely alien concept in first century Judaism.
 
The idea of the Word (Logos[G], Davar[H] Memra[RA], Miltha[A]) being intrinsically linked to God was not a foreign concept to first century Judaism. Philo of Alexandria or Yedideyah Ha-Cohen (Jedidiah the priest), a Jewish philosopher who lived from 20 BCE (BC) to 50 CE (AD) wrote:
 
“The most universal of all things is God; and in second place, the word of God.” -Philo of Alexandria Allegorical Interpretation II, 86
 
The Aramaic Jerusalem Targum, codified in the second century CE (AD) renders the text of Genesis 3:8 as:
 
“…they heard the voice of the word of the Lord God walking in the garden… and Adam and his wife hid themselves from before the Lord God among the trees of the garden.” -Jerusalem Targum (Genesis 3:8)
 
Using the Rabbinical Aramaic word Memra in place of the Hebrew Davar in the same Aramaic Targum, the writer renders Genesis 19:24 as:
 
“And the Word (Memra) of the Lord Himself had made to descend upon the people of Sodom and Gomora… fire from before the Lord from the heavens.” -Jerusalem Targum 19:24
 
The Talmud also understands the Messiah as pre-existent, though not uncreated:
 
“It was taught that seven things were created before the world was created; they are the Torah, repentance, the Garden of Eden, Gehinnom, the Throne of Glory, the Temple, and the name of the Messiah… The name of the Messiah, as it is written: ‘May his name (Messiah) endure forever, may his name produce issue prior to the sun’ (Psalm 72:17).” -Pesachim 54a, N’darim 39a; and Midrash on Psalm 93:3
 
The Jewish convert and commentator Onkelos wrote the following paraphrase (110 CE/AD):
 
"if the word of the Lord will be my help, and will keep me, the word of the Lord shall be my God:” -Paraphrase Genesis 28:20 Onkelos (35-120 CE/AD)
 
The second century Targums of Yonatan and Yerushalayim paraphrase certain texts as referring to the Memra (Word):
 
"I will cause the glory of my Shekinah to dwell among you, and my word shall be your God, the Redeemer;” -Targum Yonatan Leviticus 26:12
 
"out of thee, before me, shall come forth the Messiah, that he may exercise dominion over Israel; whose name is said from eternity, from the days of old.” -Targum Yonatan Micah 5:2
 
"ye have made the word of the Lord king over you this day, that he may be your God:” -Targum Yerushalayim Deuteronomy 26:17
 
In stating that “the Word was with the God, and God was that Word” Yochanan is expressing the Hebrew understanding of “both and” rather than the limited Greco-Roman thinking of “either or”. In this respect Yochanan’s Gospel establishes itself in Biblical Hebrew thought from the outset. Therefore, failing to understand Yochanan’s words from a Hebraic mindset will lead to misinterpretation and limited understanding on the part of the student of this Gospel.
 
“He (Yeshua) is wrapped in a garment immersed in blood, and He is called by the name Ho-Logos[G] (Ha-Davar[H]) the Word, Ho-Theos[G] (Ha-Elohim[H]) the God.” -Revelation 19:13 (Author’s translation)
 
Yeshua (YHVH Saves), Ha-Davar (the Word, Essence) Ha-Elohim (the God, Judge, Ruler) Imanu (With us) El (God).
 
Joh 1:3  All things, individually, collectively (Pas[G]) the everything (Ha-col[H]) were made, came into existence (Ginomai[G]) through (Dia[G]) Him, upon His hand (Al-yadayv[H]); and without, apart from, separate from (Khoris[G]) Him not one thing was made, came into existence (Ginomai[G]) that has been made (exists).
 
The subject of this verse is the Word Himself, Whom we know to be Yeshua the King Messiah (John 1:14-18).
 
Once again. This idea was not entirely foreign to first century Judaism:
 
"and the word of the Lord created man in his likeness.” -Targum Yerushalayim Genesis 1:27
 
"and the word of the Lord God said, behold the man whom I have created, is the only one in the world.” -Targum Yerushalayim Genesis 3:22
 
"the eternal God is an habitation, by whose word the world was made.” -Onkelos
 
"yea, by my word I have founded the earth:” -Targum Yonatan Isaiah 48:13
 
“Through faith we understand that the worlds were framed by the word of God, so that things which are seen were not made of things which do appear.” -Hebrews 11:3 KJV
 
Joh 1:4  In Him was life, soul existence (Zoe[G]) living (Chayim[H]); and the life, living was the light (Ho-Phos[G], Ha-Or[H]) of the human being, humanity, mankind (Anthropos[G]). Alt. Hebrew trans. To the children of the Adam (Livneiy ha-adam[H]).
 
“In Him was life, soul existence, living”. Not just Chai “life” but Chayim “Living”
 
“and the life, living was the light to the children of Adam” Therefore, the last Adam (Yeshua) is also the Word which spoke the light that gives the first Adam and his progeny life.
 
“So it is written: ‘The first man Adam became a living being’; the last Adam, a life-giving spirit.” -1 Corinthians 15:45 NIV
 
Light is frequently employed in representing the manifest presence of God (Isa. 2:5; Ps. 257:1; 36:9).
 
Later in Yochanan’s Gospel account Yeshua says of Himself “I am the Light of the world” (John 8:12; 9:5).
 
Genesis 1:3 reads “And commanded (vayomeir), Elohim, ‘Be light (Or)’, and light (Or) was:”
 
This verse begins a literary rhythm that uses a trifold pattern to convey the process of creation and the way it continues to unfold in our daily lives.
 
1. God commands (Vayomeir)
2. God Sees/Observes (Vai’re: from ra’ah)
3. God Proclaims/Calls/Names (Vayikra)
 
God commands creation, He sees that it is good and He gives all created entities unique names and roles in the order of the universe.  From the view of humanity, God has created us in love, observes us with pleasure and imparts to each of us a unique and fulfilling identity and purpose in Him.
 
The light which is commanded in Genesis 1:3 is essential to the remainder of creation. Yochanan understands this light (Or) to be the product of the Father through the Word (Davar, Yeshua), it illuminates the formless and empty elements and acts to ignite both the inanimate matter and the living souls which are to come.
 
Genesis goes on to say:
 
“And saw, Elohim, the light (Or), that it was good, and made a distinction, Elohim, between the light (Or) and the darkness (choshekh):” -Genesis 1:4 (Author’s translation)
 
Before distinguishing between light and darkness, God sees that the light is good. The light is a representation of all that is good.
 
Distinctions are made throughout the creative processes of God. In Hebrew thought the distinguishing of things is not the same as the separation of things. Darkness is not the absence of light, rather it is a creation of The Light of God:
 
“If I say, ‘surely the choshekh (darkness) shall cover me’; even the layla (night, spiralling darkness) shall be Or (light) surrounding me.” –Psalm 139:11 (Author’s translation)
 
Joh 1:5  And the light (Ho-Phos[G], Ha-Or[H]) shines in darkness (Bachoshekh[H]); and the darkness cannot comprehended, lay hold of, take possession of, overcome (Katalambano[G]) it.
 
In one sense the Light that emanates from the mouth of God in the Word of Yeshua at the beginning of creation, as it pertains to God with us (Yeshua), is the ignition present in the creation of darkness, making darkness subject to the Light of God. Therefore, the order of creation illuminates (no pun intended) the nature of light and darkness. Yochanan uses this imagery here to make a drash (comparative teaching) concerning good and evil, light representing good and the true knowledge of God, and darkness, representing evil and ignorance toward God.
 
The conclusion is that ignorance toward God can neither understand nor overcome the light (true knowledge) of God and His redemptive purposes for humanity and creation as a whole through the Light Bearer (Creator) and Redeemer, the King Messiah Yeshua.
 
Joh 1:6  It came to pass that there was a man sent (Apostello[G], Shaluach[H]) from God (Theos[G], Elohim[H]), whose name was Yochanan[H] (John the Baptist, YHVH gracious giver). Joh 1:7  The same man came to testify, to bear witness of the Light (Ho-Phos[G], Ha-Or[H]), in order that all, individually, collectively (Pas[G]) the whole (Ha-col[H]) through Him, by the means of Him, by His hand (Dia[G], N’haymen[A]), might believe, have faith, trust, have security, be made confident, be persuaded (Pisteuo[G], Ya’amiynu[H]).
 
The author of this Gospel, having begun at the beginning of all things, now presents the forerunner who will declare the coming of the King Messiah and the fulfilment of all things (as it were). Jews (Israelites) had been looking forward to the coming of Elijah as the one who would hail the coming King Messiah (Malachi 4:5). Seemingly unbeknownst to the Jews of Israel in John’s generation, Yochanan the Immerser had come in the spirit of Elijah (Mark 9:12-13; Luke 1:11-17) to do that very thing.
 
The man Yochanan (The Baptist) is “sent from God”. This is the premise for Yochanan’s later statement “but He (God) that sent me to immerse with water, the same (God) said to me, ‘Upon Whom you shall see the Spirit descending and remaining on Him, the same is He Who immerses with the Holy Spirit.’”(John 1:33)
 
Yochanan is given the title “the Baptist” in order to distinguish him from the writer of John’s Gospel, Yochanan the talmid (disciple) of Yeshua. The term Baptist from the Greek baptizo is a reference to the Jewish mikveh (ritual pool or body of water) practice of tevilah (immersion), a full immersion in a ritual pool or body of water symbolizing purification. With regard to the theological baggage associated with baptism, sprinkling etc. It is better to understand Yochanan as Yochanan the Immerser. The baptisms he performed for those who came to him in repentance toward God would never have involved sprinkling, this is a Greco-Roman Gentile Church syncretistic practice that muddies the waters (pun intended) of true full immersion baptism, or in Hebrew tevilah.
 
Yochanan the Immerser is also known to secular history via the writings of Josephus (Antiquities of the Jews 18:116-119).
 
“in order that all, individually, collectively, the whole, through Him (The Light), might believe” The nearest subject is “the Light” that John the Immerser had come to bear witness to. Therefore, it is through the Light of Yeshua that human beings will come to believe.
 
Verse 6-8 are pre-text for the historical/spiritual narrative concerning Yochanan the Immerser’s ministry described in verses 19-34.
 
Rabbinic literature calls the promised Messiah by the name “Light.”
"light is his name"; as it is said in Daniel 2:22 and the light dwelleth with him;” - Echa Rabbati, fol. 50. 2.
 
Philo of Alexandria or Yedideyah Ha-Cohen (Jedidiah the priest), the Jewish philosopher who lived from 20 BCE (BC) to 50 CE (AD) describes the Logos, (Word), as light, and calls Him the “intelligible light; the universal light, the most perfect light;” Philo even goes so far as to depict Him as full of divine light; and says, “He (Logos) is called the sun.” Meaning that with regard to created light (metaphorically speaking), the Logos is the brightest of all light.
 
Joh 1:8  He (John the Baptist) was not that Light, but was sent to bear witness of the Light. Joh 1:9  That was the Light (Ho-Phos[G], Ha-Or[H]) by nature, true (Ho Alethinos[G], Ha-amitiy[H]), which gives light, illuminates (Photizo[G], Ha-mei’ir[H]) everyone individually, collectively (Pas[G]) the whole of (Ha-col[H]) humanity (Anthropos[G], l’col-adam[H]) that comes into the world (Kosmos[G], Ha-Olam[H]).
 
“He (John the Baptist) was not that Light, but was sent to bear witness of the Light.” The author of John’s Gospel goes to great pains to be very specific about his subjects and their respective roles. The Light brings redemption but Yochanan is not the Light, rather he is the promised forerunner of Malachi 4:5, who is “sent to bear witness of (to) the Light.”
 
“That was the Light by nature, true, which gives light, illuminates everyone individually, collectively the whole of humanity, that comes into the world”. The Light, that by its very nature carries the truth that emanates from God, is the same light mentioned previously, being the giver of light and life to every human being that comes into the world (affected by sin and death), has also Himself, come into the world in order to illuminate the darkness of the ignorant sinful minds of human beings and deliver those who would receive Him from the darkness of perpetual death.
 
Joh 1:10  He was in the world (Kosmos[G], Ha-Olam[H]), and the world was made by, through (Dia[G]) Him, and the world did not know Him. Joh 1:11  He came to His own things (Idio[G] neuter), those things of Him (Shelo[H]) and His own (Idios[G] masc.), those which were for Him (Asher lo[H]) did not receive Him.
 
“the world (kosmos) was made through Him, and the world (kosmos) did not know Him.”
The word Kosmos is used in two ways. It is used of creation as a whole, and more specifically in regard to sin affected humanity and the fallen creation which has been in darkness (ignorant). The Light comes into the world He created but the world He created has been affected by sin and death as a result of the freewill decision of humanity, for freewill is that which makes a love relationship between Creator and creation possible.
 
"and the word of the Lord created man in his likeness.” -Targum Yerushalayim Genesis 1:27
 
"and the word of the Lord God said, behold the man whom I have created, is the only one in the world.” -Targum Yerushalayim Genesis 3:22
 
"the eternal God is an habitation, by whose word the world was made.” -Onkelos
 
"yea, by my word I have founded the earth:” -Targum Yonatan Isaiah 48:13
 
“Through faith we understand that the worlds were framed by the word of God, so that things which are seen were not made of things which do appear.” -Hebrews 11:3 KJV
 
“He came to His own things, those things of Him and His own, those which were for Him did not receive Him.” Firstly, verse 10 explains the need for the neuter use of Idio (own things) in the present verse by speaking of all creation, kosmos in general: Secondly, while it is true that Yeshua was rejected by some of His own tribe (The Jews), it is also true that every human being is “His own”, something that is made clear by John 1:4 “In Him was life, soul existence; and the life was the light To the children of the Adam”.
 
It is not true to say (as many Jewish Scholars and not a small number of Liberal Gentile Christian Scholars falsely assert) that this is an intentional plot tool for setting up the Jewish people in general as the enemies of Yeshua. Given the fact that Yeshua and His disciples were all Jews, and that thousands of Jews believed in and followed Him, it is ludicrous to say that the Gospel writers, or specifically the writer of the Gospel of John were anti-Semitic. As I stated previously, it is simply a case of context and proper qualification. Yochanan the disciple and author of John’s Gospel felt secure as a Jew in both honouring the Jewish people of his day while also rebuking those who acted in a manner contrary to the Torah and the good news of the King Messiah Yeshua. As I have already said, this makes Yochanan’s Gospel and ministry no different from that of Israel’s prophets, none of whom have ever been called anti-Semitic for making the same accusations and refutations that Yochanan makes in his Gospel account.
 
“You Samaritans worship what you do not know; we worship what we do know, for salvation is from Ho Ioudaios the Jews (Plural).” -Yeshua (John 4:22)
 
Joh 1:12  But as many as received Him, to them He gave power (of choice), liberty (freedom) of doing, authority (Exousia[G]) to become offspring (children) of God (Teknon Theos[G], Baniym Leilohim[H]), even to them that believe, have faith, trust, have security, be made confident, be persuaded (Pisteuo[G], Ya’amiynu[H]) on (in) His name (Onoma[G] Proper Noun, B’shmo[H]):
 
“But as many as received Him, to them He gave power to become offspring (children) of God.” Notice the counterpoint to John 1:4 “to the children of Adam”. All human beings are children of creation (Adam), but in a saving and eternal sense, only those who receive the light of the Creator, the King Messiah Yeshua, can become “B’nai Elohim” children of God. “B’nai Elohim” then is a spiritual designation. In fact we read from the beginning of the Torah of two distinct groups of people, “B’nai Elohim” the sons of God (God worshippers) and “Banot Ha-Adam” the daughters of men (those who rejected God) [Genesis 6:4].
 
Therefore, while it is true, as the Bible teaches, that we are all children of God with regard to creation (Acts 17:28; Genesis 1:26-27; James 3:9), only those who receive Yeshua become children of God with regard to salvation and everlasting life.
 
“to them that believe on (in) His name” In the ancient world a person’s name was more than just a title, it was representative of character, nature, action, integrity, and honour, or the lack thereof. In the case of Yeshua (YHVH Saves), belief in His Name is continued trust in His person made evident in right action. Filling out a commitment card at an evangelistic rally, may be an indication of one’s desire to believe in His Name, but it does not, in and of itself constitute “belief in His Name”. The “Sinners prayer” mentality of the modern evangelical Church must change and come in line with the Biblical text!
 
Joh 1:13  Which were born, not of blood, nor of the desire (Thelema[G]) of the flesh (Sarx[G]), nor of the desire, sex drive of man, but Fathered (Gennao[G]) of God (Theos[G], Elohim[H]).
 
Those who become children of God through Yeshua have been “born again” of God’s Spirit. Therefore, while they are born initially of the flesh, they are born again of the same life giving Spirit that created their flesh. Flesh which they had previously given over to death through sin.
 
Yeshua explains this very thing to Nicodemus:
 
“Yeshua replied, ‘Amen, amen, It’s certain, it’s certain I tell you, no one can see the kingdom of Elohim unless they are born again.’ ‘How can someone be born when they’re old?’ Nakdimon asked. ‘Surely they can’t enter a second time into their mother’s womb to be born!’ Yeshua answered, ‘Amen, amen, It’s certain, it’s certain I tell you, no one can enter the kingdom of Elohim unless they are born of water and the Spirit. Flesh gives birth to flesh, but the Spirit gives birth to spirit.’” -John 3:3-6 (Authors translation)
 
Joh 1:14  And (Kai[G]) the Word, Essence, Substance, Utterance, Manifestation (Logos[G], Davar[H], Miltha[A]) became flesh (Sarx[G]), and dwelt, made His home (Skenoo[G], Shakhan[H]) among us, and we beheld his glory, brightness, splendour, judgement, manifest presence, dwelling, settling (Doxa[G], Kevod[H], Shekhinah[TH]), the glory as of the One (Ekhadaya[A]) only begotten (Monogenes[G] Singular in kind, Yachiyd[H]) of the Father (Pater[G], Av[H]), full of grace (Charis[G], Chesed[H]) and truth (Aletheia[G] objective truth, Emet[H] absolute truth).
 
“the Word, Essence, Substance, became flesh, human, and dwelt among us” This is a paradox only to the Gnostics and their modern pseudo learned progeny. If the Word is the very substance that makes up all things, then His becoming flesh is simply His birth into that which exists of Him and in Him. It is not the case that spirit is good and matter is evil, rather, the Creator is good and the created chose evil, both the created spirits (Satan, demons etc.) and the created flesh (humanity). Therefore, nothing makes more sense than that the Creator of all things, Who loves His creation sacrificially, would give of His essence, enter the sin affected creation and lay down His life for her. After all, two foundational aspects of love are freewill and sacrifice.
 
We note that the Word “Shakhan” dwelt, tabernacled among us, is an allusion to the Mishkan (Tent of Meeting, Tabernacle [Exodus 25:9]) and the dwelling of the divine presence (Kavod HaShem, Shekhinah) with the Jewish people as they travelled from Egyptian bondage to freedom in the promised land.
 
“and we beheld his glory, manifest presence, dwelling, settling (Doxa[G], Kevod[H], Shekhinah[TH])” This is yet another allusion to the manifest presence of God seen on the Tent of Meeting (Exodus 16:10) in the desert and in the Temple of Solomon at its inauguration (1 Kings 8:10-12).
 
“the glory as of the One (Ekhadaya[A]) only begotten (Monogenes[G] Singular in kind, Yachiyd[H]) of the Father (Pater[G], Av[H]), full of grace (Charis[G], Chesed[H]) and truth (Aletheia[G] objective truth, Emet[H] absolute truth).” We note that Yeshua (The Word, the Light), is singular in kind. He is of the Father in that being God with us He carries the attributes and character of the Father in submission to the Father. Thus, Yeshua is full of grace and truth.
 
In order to become flesh, Yeshua had to give up the glory He had with the Father before the world existed (John 17:5). “He emptied himself, laid aside His privileges, taking the very nature of bond servant, being made in human likeness.” (Philippians 2:7, Author’s translation)
 
“For what the Torah couldn’t do, in that it was weakened through the flesh, Elohim did: sending His own Son in the likeness of sinful flesh and as an offering for sin, He condemned sin in the flesh,” -Romans 8:3 Author’s translation
 
“For we do not have a high priest who cannot sympathize with our weaknesses, but One who has been tempted in all things as we are, yet without sin.” -Hebrews 4:15 NASB
 
Therefore, it is God the Word Who became flesh and not Yeshua the man who became a god!
 
“For in Him (Yeshua) all the fullness of deity dwells in bodily form,” Colossians 2:9
 
The Tanakh (OT) is full of instances of God appearing in human form, to Abraham (Gen. 18), Jacob (Gen. 32:24-33), Moses (Ex. 3), Joshua (Josh. 5:13-6:5), the people of Israel (Judges 2:1-5, Gideon (Judges 6:11-24), and to Manoah and his wife the parents of Samson (Judges 13:2-23). In all of these portions of Scripture, Elohim (God), YHVH (Adonai), and Ha-Malakh Elohim (The Messenger [Angel] of God) are used interchangeably and in some cases YHVH or Elohim is spoken of as a man (iysh). Therefore, the Tanakh (OT) teaches that the all-powerful, all knowing, all sufficient God of creation is able, if He chooses, to appear as a man. In other words, the idea that God might manifest Himself as a man to redeem His people is a very Jewish one.
 
Our rabbis have tried to exclude Jewish followers of Messiah Yeshua by adding theological statements to our traditions and prayers in order to make it difficult for Jews who follow Yeshua to remain in the Jewish community. One such example is the thirteenth statement of Rambam’s creed, the third article of which reads:
 
“I believe with perfect faith that the Creator, blessed be His Name, is not a body, that He is free from all material properties, and has no form whatsoever.”
 
This statement contradicts the Tanakh, as I have just proven, however, in another sense, a Messiah following Jew can agree that God the Father can be seen in this statement without negating God the Son as a manifestation of the invisible immutable God YHVH.
 
Other rabbis, such as Meir Loeb Ben Yechiel Michael and Menachem Mendel Schneerson, have come extremely close to explicitly affirming the idea of incarnation. They have certainly agreed with the idea implicitly in their writings and teachings.
 
Joh 1:15  Yochanan (John the Baptist) bore witness of Him, and cried, saying, “This was He of Whom I spoke, He that comes after me is preferred, ranked before (Emprosthen[G]) me: He existed (Ginomai[G]) first (Protos[G] first in time or place in any succession of things) before I was (Liy Hayah[H]).”
 
“Him” The subject is the manifest Word become flesh. It is this person, Who is God with us to Whom Yochanan is referring.
 
The Word through Whom Yochanan was created is now entering creation following Yochanan. Thus, Yochanan is second to the first Who comes after him.
 
Joh 1:16  And of His fulness we have all received, and grace (Charis[G], Chesed[H]) in place of grace.  Joh 1:17  For the Law, Torah[H] (Nomos[G]) was given through (Dia[G]) Moshe[H] (Moses), the grace (Charis[G], Chesed[H]) and the truth (Aletheia[G], Emet[H]) came through (Dia[G]) Yeshua[H] [A] (Iesous[G] YHVH Saves) the Messiah (Christos[G] Anointed One, Mashiach[H]).
 
“Grace in place of grace” means, common grace (the grace that allows the created order to continue for a time in spite of the fact that it is sin affected) is being both preceded and superseded by saving grace (the grace made possible through the substitutionary sacrifice and resurrection of the King Messiah Yeshua).
 
We note that in spite of the fact that the majority of English translations read “The Law was given by Moses BUT grace and truth…” The Greek word “dia” is better translated “through” rather than “by”, and more importantly, there is no “but” in the Greek text!
 
When read correctly the Torah given by God through Moses is the Instruction that directs the people of Israel toward the Chesed (grace) [Rom. 10:4] that comes through the promised King Messiah, the Living Word (Ha-Devar). Thus, it is Messiah Who writes the Torah on the hearts of believing Israel (ethnic, religious, chosen) [Jer. 31:33]. Therefore, it is not “Torah was but now grace is”, rather it is “Torah reveals the redemptive purpose and Messiah fills that purpose with grace”.
 
The Torah (Law) has never been the opposite of grace (as many Christian theologians claim), this is utter nonsense. The opposite of Law is lawlessness and the opposite of grace is the lack of grace. Therefore, The Author of the Torah (The Word, Yeshua) sent the Torah through Moses (Drawn out), so as to draw out the children of God from among the wicked and point them to the One Who provides salvation by grace through faith in Him.
 
From his treatment of the Torah, Moses and the patriarchs, it is clear that the author of the Gospel account of John is sufficiently comfortable (as a Jew) with the continued importance of Torah as it is illuminated in Yeshua the King Messiah.
 
Joh 1:18  No one has seen the God (Ho-Theos[G], Ha-Elohim[H]) at any time; [Hebrew Alt. Et Ha-Elohim lo ra’ah iysh meiolam[H]: The definitive God, has not been seen by any human (man) from the world] the One (Yichiydaya[A]) only begotten (Monogenes[G] Singular in kind, Yachiyd[H]) Son [Hebrew Alt. Ha-Ben Ha-yachiyd[H]: the Son, the only one], God (Theos[G]) the Being (Ho Oan[G]) Who is in the bosom, chest, folds of the garment (kolpos[G]) of the Father (Ho-Pater[G], Ha-Av[H]), He has declared, gone before, unfolded, told (Exegeomai[G]) of Him [Hebrew Alt. Hu asher hodiyo[H]: He has made Him known] .
 
“No one has seen the God at any time;” Many have seen God in part [Exodus 33:19-23; Isaiah 6:1; Exodus 24:9-11], but none have ever seen Him in the fullness of His glory. The fullness of God’s person and glory is what Exodus 33:20 is speaking of:
 
“And (God) said, ‘You cannot see My face, for no one can see Me and live.”
 
Therefore, God reveals Himself through His Son Yeshua, the Word, Who is YHVH with us:
 
"the word of the Lord God said, ‘lo, the man whom I created, the only one in my world, even as I am, the only one, in the highest heavens.’” -Genesis 3:22 Targum Yerushalayim
 
"there is none that can declare the name of his Father, and that knows him; but this is hid from the eyes of the multitude, until he comes, ‘and he shall declare him’.” R. Moses Haddarsan in Psal. 85. 11. apud Galatin. de Arcan, Cathol. ver. l. 8. c. 2. 
 
Philo speaks of the “Logos” saying “He (logos) has come and declared Him (God)” De nominum mutat. p. 1047.
 
“the Son, the only one], God (Theos[G]) the Being (Ho Oan[G]) Who is in the bosom, chest, folds of the garment (kolpos[G]) of the Father (Ho-Pater[G], Ha-Av[H]), He has declared, gone before, unfolded, told (Exegeomai[G]) of Him [Hebrew Alt. Hu asher hodiyo[H]: He has made Him known].”
 
There can be no doubt that the author of John’s Gospel is plainly stating that Yeshua is God with us. He writes “The only Son, God the Being, Who is in the bosom of the Father (God), He has declared, told of Him (The Father).”
 
We note the beautiful imagery of the only begotten Son Who has dwelt in the chest of God the Father, within the folds of the Father’s garment as it were, and now unfolds the garment of God and reveals the Father to creation.
 
It is worth noting that the title “Son of God” is sometimes applied to Israel’s kings in the Tanakh (OT), this is particularly evident in Psalm 2:6-9:
 
“I have set up My king
upon Zion, My holy mountain.”
7 I will declare the decree of Adonai.
He said to me: “You are My Son--
today I have become Your Father.[a]
8 Ask Me,
    and I will give the nations as Your inheritance,
and the far reaches of the earth as Your possession.
9 You shall break the nations with an iron scepter.[b]
You shall dash them in pieces like a potter’s jar.”[c] -Psalm 2:6-9 TLV
 
Joh 1:19  And this is the testimony, evidence, record (Marturia[G], Eiduto[H] witness) of Yochanan[H] (John the Baptist), when the Judeans (Ho Ioudaios[G], Jews from the religious ruling class, Ha-Yehudiym[H]) sent priests (Hiereus[G],Kohaniym[H]) and Levites (Leuites[G], Levi’iym[H]) from Yerushalayim (Flood of Peace, Jerusalem) to ask him (John the Baptist), “Who are you?”
 
As stated in my introduction, the author of the Gospel according to John uses the Greek “ho Ioudaioi” (Huy ee-u-dayo, the Judeans) as a supplement to the more general use of “Ioudaios” (ee-u-da-yos, Jews), which seems to indicate that at least in part, John was seeking to make a distinction between those Jews that followed the teaching and ideology of the first century Religious leaders based in Jerusalem and representing Judea, and the wider body of Jews living under Roman occupation in the land of Israel.
 
In the present verse the use of the definite article “Ho” with “Ioudaiois” is further qualified by the distinct groups within the religious community of Jerusalem, who are directly connected to the Temple Cult and functioning at various levels in the hierarchy of the Levitical priesthood. The “Kohaniym” being priests who were directly involved in sacrificial practices, while the more general title “Levi’iym” refers to those appointed to mundane Temple service within the tribe of Levi. Given that the Sanhedrin (in particular the Pharisaic sect, but also the Sadducees) under the High Priest, had the authority to send these messengers (Priests, Levites), the author can only be using “Ho Ioudaios” to refer to the Leading Religious Authorities in Jerusalem and not to Judeans or Jews in general. Particularly because neither the priests nor the Levites were of the tribe of Judah, and yet those that govern them are referred to as Jews. The point is, everyone involved in this narrative is a Jew, John included. Therefore, the dialogue is between Jews over religious matters and not a record of some imagined conflict between Messiah followers and their Jewish brethren.
 
John the Baptist had an intrinsic connection to the Levitical priesthood through his father Zechariah who was of the clan of Abijah (Luke 1; 1 Chronicles 24). John’s father Zechariah was a descendent of the sons of Aaron and may well have been a rightful heir to the High Priesthood at a time in Israel’s history under Roman occupation when the priesthood of Israel had been bought and paid for by her oppressors, meaning that both Caiaphas and Annas were illegitimate High Priests. With this in mind it seems natural that the religious ruling class and priesthood in Jerusalem would be very interested in John’s ministry. They may well have heard of the miracle of John’s conception and the visions of his father. They came to enquire on behalf of those who feared that the rightful Shepherd of Israel may be coming to expose their apostasy. At the same time there were those among them who genuinely sought the reconciliation of Israel to God and eagerly awaited the prophet Elijah and the coming of the King Messiah. Therefore, John the Baptist was being questioned by both insidious and hopeful men alike.
 
Joh 1:20  And he (John the Baptist) conceded, professed, agreed (Homologeo[G], unified speech/word), and denied not; but conceded, professed, agreed “I am not the Messiah (Christ, Ho-Christos[G], Ha-Mashiach[H]).” Joh 1:21  And they asked him, “What then? Are you Eliyahu[H] (Elijah, My God YHVH is He)?” And he said, “I am not.” “Are you that prophet (Ho-Prophetes[G], Ha-Navi[H])?” And he answered, “No.”
 
“And he (John the Baptist) conceded, agreed and denied not; but conceded, agreed ‘I am not the Messiah’” Yochanan the Immerser knew what the Judean party had come to ask, this is why the text says that he conceded, agreed to speak to the contrary of their assumption. The author wants no confusion, Yochanan the Immerser is not the Messiah.
 
“Homologeo” is a compound word made up of the words homo (together) and logos (Word). Therefore John is in agreement with the Logos (Yeshua) in answering the priests and Levites.
 
“And they asked him, “What then? Are you Elijah?” And he said, “I am not.” According to Malachi 4:5, the Jewish people believed that Elijah (Who had not died) would come as a forerunner to declare the coming of the King Messiah and the great and fearful day of the Lord.
 
“‘Are you that prophet?’ And he answered, ‘No.’” That is the “prophet like me” who Moses spoke of, Whom the people of Israel must listen to and obey (Deut. 18:15, 18).
 
Joh 1:22  Then they said to him (John the Baptist), “Who are you? That we may give an answer to them that sent us. What do you say about yourself?” Joh 1:23  He (John the Baptist) said, “I am the voice (Phone[G], Kol[H]) of one crying (Boao[G], Korei[H]) in the wilderness (Eremos[G], Bamidbar[H] Ba-in and mi-from davar-the Word), Make straight the way (Hodos[G], Derech[H]) of the Lord (Kurios[G], YHVH[H]),” speaks Yishayahu[H] (Isaiah, YHVH He has saved) the prophet (Ho-Prophetes[G], Ha-Navi[H]) [Isaiah 40:3].
 
Yochanan the Immerser was certain of his role and calling and answered without fear using the words of the prophet Isaiah 40:3:
 
“A voice of one calling:
‘In the wilderness prepare
    the way for the YHVH;
make straight in the desert
    a way for our Elohim.’”
 
We note that Yochanan the Immerser saw himself as making way for YHVH Himself. This is yet another implicit acknowledgement of the deity of Yeshua.
 
Joh 1:24  And they which were sent were of the Pharisees (Pharisaios[G], Perushiym[H], chaste, abstinent ones). Joh 1:25  And they asked him (John the Baptist), and said to him, “Why do you immerse (Baptizo[G], Tebiyl[H]) then, if you are not the Messiah [Christ] (Ho-Christos[G], Ha-Mashiach[H]), nor Eliyahu[H] (Elijah), neither that prophet (Prophetes[G], Ha-Navi[H])?
 
The Pharisees, like John and Yeshua, believed in the resurrection of the dead, angels and demons, healing and miracles, the coming Messiah and His Messianic Reign. They looked eagerly forward to salvation from their Roman oppressors and the glorious reign of Israel’s promised King. They also practised ritual immersion as part of their religious rites and clearly understood immersion as a practise which both Elijah and the King Messiah would emphasize as a symbol of purification and the sanctifying of the people of Israel in order that they might be made spiritually clean for the Messianic reign.
 
Josephus Flavius, a Jewish historian who played both sides of the first century conflict between Rome and the Jewish people, was hired by the Roman Emperor to write the history of Rome’s conquests in the occupied territory of Israel, Judea and Samaria. Josephus records an agreement made between Queen Alexandra of Jerusalem and the Leaders of the Pharisaic sect approximately 141 – 67 BCE:
 
“Under Queen Alexandra of Jerusalem the Pharisees became the administrators of all public affairs so as to be empowered to banish and readmit who they pleased, as well as to loose and bind.” -Josephus, Jewish Wars 1:5:2
 
Joh 1:26  Yochanan (John the Baptist) answered them, saying, “I immerse (Baptizo[G], Tebiyl[H]) with water: but there is one standing among you, Whom you don’t know; Joh 1:27  It is He, Who coming after me is preferred, ranked before me, whose sandal straps I am not worthy to untie.
 
“Yochanan (John the Baptist) answered them, saying, ‘I immerse with water: but there is one standing among you, Whom you don’t know;’” Therefore, Yeshua was standing among them (the Pharisees). This is something that many overlook. If Yeshua was standing among the Pharisees, then it is very likely that He dressed as they did and was not noticeably different in appearance to them. As mentioned previously, much of His teaching corresponded to Pharisaic belief. For all intents and purposes, Yeshua was a Pharisee. However, although Yeshua stood among the group of Pharisees, and may even have walked with them from Yerushalayim to meet Yochanan the Immerser, they neither recognised Him as important nor knew Him as the King Messiah, Logos, Only begotten Son of God, and therefore, the words of Yochanan “Whom you don’t know”.
 
“It is He, Who coming after me is preferred, ranked before me, whose sandal straps I am not worthy to untie.” Yochanan reiterates his previous statement in order to explain to them why it is that they don’t recognize or know Yeshua. It is because they don’t understand or know Him as the “Word Who was with God and Who was God”. In the true humility of a prophet of God, Yochanan boldly announces that he is not even worthy to remove the sandals of the One of Whom he speaks. In other words, “With regard to this One, I am not even worthy to perform the job of the lowliest household servant (that of removing sandals and washing the feet of guests).”
 
Joh 1:28  All (Kol[H]) These things were done in Beth-Anya[A] Bethany (House of Answering) beyond Yarden (Jordan, descender, the river) where Yochanan[H] (YHVH is gracious, John the Baptist) was immersing (Baptizo[G], Tebiyl[H]).
 
It is incredible to think that all the answers Yochanan had given the messengers of the Judeans, the Pharisees, were given to them in a village named “House of answering”, and that he was proclaiming One Who had descended from the heavens in a region named “descender”.
 
This Bethany was not the home town of Lazarus, which was situated near Jerusalem but was a different village beyond the Jordan under the rule of Phillip the Tetrarch.
 
Joh 1:29  The next day Yochanan[H] (John the Baptist) saw Yeshua[H] (Iesous[G], Jesus, Joshua) coming to him, and said, “Behold, see, perceive, pay attention to, examine (Eido[G], Hineih[H]) the Lamb (Amnos[G], Sheh[H]) of the God (Ho-Theos[G], Ha-Elohim[H]) Who takes away, carries away, raises up, causes to cease (Airo[G]) the sin, missing the mark, error, violation, offence (Hamartia[G], Chata’t[H]) of the world (Ho-Kosmos[G], Ha-Olam[H]).”
 
Yochanan the Immerser likens Yeshua to the main sacrificial animal of the Temple sacrificial rites, and in particular the animal most associated to the substitutionary sin offering. At the same time Yochanan is alluding to the Pesach (Passover) lamb, and its blood covering over the houses of Israel during the plague of the death of the firstborn in Egypt (1 Cor. 5:7). Additionally the figure of the lamb connects Yeshua to the Suffering Servant passage in Isaiah 53 (Acts 8:32), and in relation to His death on the tree He is like the “lamb without a defect or blemish” (1 Peter 1:19) as required by the Torah (Exodus 12:5; Lev. 1:3, 10; 9:3; 23:12). In the book of Revelation Yeshua is referred to as the Lamb 29 times. Finally, the Ram that took Isaac’s place on the altar of Mt Moriah was born a lamb, who would one day lay down his life for the people of Israel (Jacob being still in his father’s body [by way of seed] at the time that Isaac was saved from death).
 
It is worth noting that God had always intended to give of His person, His only Son, as the vicarious (substation) sacrifice for the sins of humanity (1 Cor. 15:3; Hebrews 7).
 
Joh 1:30  This is He of Whom I said, “After me comes a man Who is before, in front of (Emprosthen[G]) me: for He was before me. Joh 1:31  And I knew Him not: but in order (Hina[G]) that He should be made manifest, visible, known (Phaneru[G]) to Israel (Yisrael[H]), therefore I am come immersing (Baptizo[G], Tebiyl[H]) with water.
 
NB: Verses 30-34 record Yochanan’s account of those events detailed in Matt. 3:11-17; Mar. 1:7-11 and Luk. 3:15-17; 21-22.
 
“And I knew Him not”? Luke’s Gospel shows clearly that Yochanan (The Baptist) and Yeshua were second cousins (Luke 1:34-45). Therefore, when Yochanan (The Baptist) says “I knew Him not” he means, “I did not properly know or understand the divine character of my cousin, thus it was as if I didn’t know Him at all…”
 
“but in order that He should be made known to Israel, therefore I am come immersing with water.” We note that Yochanan the Immerser sees his role as one coming to immerse Jews with water as a symbolic precursor to them receiving and “knowing” the King Messiah Yeshua, Whom Yochanan would immerse, at which time the Holy Spirit would be manifest in a wondrous sign of Yeshua’s identity as God with us. Notice, that like Yeshua, Yochanan’s ministry was first and foremost for the ethnic, religious, chosen people of Israel, the Jews. Yeshua Himself said, “I have come only for the lost sheep of Israel (ethnic, religious, chosen).” And the Father had said, “The days are coming,” declares HaShem (YHVH), ‘when I will make a new covenant with the people of Yisrael and with the people of Yehudah.’” (Jeremiah 31:31)
 
Joh 1:32  And Yochanan[H] (John the Baptist) bore witness (Martureo[G]), saying (lego[G] from logos), “I saw the Spirit, Wind, Breathe (Pneuma[G], Ruach[H]) descending from the heavens like a dove, and it abode with, remained (Meno[G]) upon Him.”
 
John bears witness with his “lego” speech, of the “Logos” speech of God and His unity with the “Pneuma” Spirit, Wind, Breathe of God.
 
The symbolism of the dove as it reflects the Spirit of God and the institution of peace, is seen throughout the Tanakh (OT) [Gen.8; Psa. 68:13; SOS. 2:14; Isaiah 60:8]. In relationship to the Messiah’s immersion by Yochanan, the story of the deliverance of Noah and his family through the flood and the receipt of the dove at its conclusion is intrinsically connected (1 Peter 3:20). The Flood, the crossing of Red Sea, the crossing of the Jordan river, are all immersions that deliver into that which is promised by God.
 
Joh 1:33  And I knew Him not: but He that sent me to immerse (Baptizo[G], Tebiyl[H]) with water, the same said to me, “Upon Whom you shall see the Spirit, Wind, Breathe (Pneuma[G], Ruach[H]) descending, and remaining, abiding with (on) Him, the same is He Who immerses (Baptizo[G], Tebiyl[H]) with the Holy Spirit, Wind, Breathe (Pneuma-Hagios[G], Ruach Ha-Kodesh[H]).
 
Yochanan the Immerser reiterates his lack of fullness of knowledge of Who Yeshua truly was in all His glory. It is essential to Yochanan’s testimony that he proclaims the Word of the One Who sent him, that is God Himself. “there was a man sent from God, whose name was Yochanan” -John 1:6
 
Joh 1:34  And I saw, and bear witness (Martureo[G]) that this is the Son of the God (Ho-Uihos Ho-Theos[G], Ben-Ha-Elohim[H]). Joh 1:35  Again the next day after that Yochanan[H] (John the Baptist) stood, alongside two of his disciples (Talmidim[H]); Joh 1:36  And looking upon Yeshua[H] (Iesous[G], Jesus, Joshua, YHVH Saves) as He (Yeshua[H]) walked, he (John the Baptist) said, “Behold, see, perceive, pay attention to, examine (Eido[G], Hineih[H]) the Lamb (Ho-Amnos[G], Ha-sheh[H]) of the God (Ho-Theos[G], Ha-Elohim[H])!”
 
“The Son of God” is a Messianic title:
 
In Biblical Judaism a man is always identified as the son (ben) of his father. Thus, there is an intrinsic link between father and son. The Hebrew ben (son) can also mean “descendant” or “having the characteristics of.”
 
We note that Yeshua is not called “a son of God”, or “one of the sons of God” as the term is applied more generally in the Tanakh [OT] (Gen. 6:2, 4; Ex. 4:22-23; Psalms. 82:6; Hos. 11:1; ) and NT (Gal. 4:6): rather, He is called “The Son of God”. This makes the title unique and applicable to Him alone. It is also the reason the religious leaders considered the title blasphemous (John 10:33-36).
 
However, it is also apparent that the religious leaders of Yeshua’s day considered the title “The Son of God” to be a Messianic title:
 
“The high priest said to him, “I charge you under oath by the living God: Tell us if you are the Messiah, the Son of God.” -Matthew 26:63
 
As did Yeshua’s disciples:
 
“Simon Peter answered, “You are the Messiah, the Son of the living God.”-Matthew 16:16
 
“the Lamb of the God” As is always the case in Hebrew literature, the doubling of this statement firmly establishes the identity of the Messiah as sacrificial Lamb.
 
Joh 1:37  And the two disciples (Talmidim[H]) heard him speak, and they Followed, joined, attended to, accompanied (Akoloutheo[G]) Yeshua[H][A] (Iesous[G], Jesus, Joshua, YHVH Saves). Joh 1:38  Then Yeshua[H] [A] turned, and saw them following, and said to them, “What, which, Who (Tis[G]) do you seek?” They said to Him, Rabbi[H], [Rhabbi[G], Raban[A]] (which is to say, being interpreted, Teacher,) where do you dwell, abide, remain (Meno[G])?”
 
Rabbi appears 15 times in its transliterated form in the Greek New testament and with the exception of Matthew 23:7-10 where Yeshua discusses the word, it is only used of Yeshua Himself. Rabbi comes from the Hebrew “Rav” meaning great, or great one. A literal translation of Rabbi would be “My Great One”. However, it seems that by the first century the title Rabbi had become synonymous in religious circles with Teacher, or Master. A title of respect.
 
Joh 1:39  He said to them, “Come and see.” They came and saw where He dwelt, and abode with Him that day: for it was about the tenth hour (16:00). Joh 1:40  One of the two who heard Yochanan[H]  (John the Baptist) speak, and followed Him, was Andreas[G]  (Andrew: manly) Simon Petros[G] (Simon Peter's, Shimon[H] [heard] Keefa[A]  [Rock]) brother.
 
The unnamed disciple is thought to be Yochanan the disciple of Yeshua and likely author of this Gospel. This is consistent with his use of the phrase “disciple whom Yeshua loved” in reference to himself.
 
Joh 1:41  He (Andrew) first (immediately) found his own brother Simon (Shimon[H]), and said to him, “We have found the Messiah (Messias[G], Mashiach[H], Anointed) which is, being interpreted, the Christos[G] (Christ).
 
The Greek Messias transliterates the Aramaic Mashicha and or the Hebrew Mashiach. It is found in John 4:25 and 4:29 but nowhere else in the New Testament. This makes John’s Gospel the one most likely to have had a Hebrew or Aramaic original manuscript.
 
The fact that Andrew was so excited to tell Peter that they had found the Messiah denotes the popular Messianic expectation of the time.
 
Joh 1:42  And he (Andrew) brought him (Simon Peter) to Yeshua[H][A] (Iesous[G]). And when Yeshua[H][A] (Iesous[G]) saw him, He said, “You are Shimon[H] (Simon) the son of Yonah[H] (Ioannes[G], Jonah): You shall be called Kephas[G] (Keefa, [A] Stone, Rock), which is by interpretation, a stone, rock.
 
The poetic irony of Simon Peter’s identity is not lost on the Hebrew mind. He is Shimon (hears) Keefa (Rock) the son of Yonah (Dove). He is one who hears the Rock (HaShem) and is born of the Spirit (Dove).
 
Joh 1:43  The day following Yeshua[H][A] (Iesous[G]) would go forth into the Galilee (Ho-Galilaia[G] circuit, Yam Ha-Kineret[H] Lake harp, region) and found Philip (Philipos[G]) lover of horses), and said to him, “Follow, join, attend to, accompany (Akoloutheo[G]) Me (become My Talmid[H] disciple).”
 
Philip, like many other Jews born in Roman occupied Israel (first century AD) had a Hellenised (Greek) common name.
 
Joh 1:44  Now Philip was of Bethsaida (Beit Tzayda[H]), the city of Andrew and Peter. Joh 1:45  Philip found Nathanael (Netanel[H], Given of God) [Natanel[H] Bar[A] Talmay[A][H], Son of Talmay (ridge, accumulation)Mtt.10:3], and said to him, We have found him, of whom Moshe[H] (Drawn out, Moses) in the Torah[H] (Instruction, Nomos[G], law), and the prophets (Ho-Prophetes[G], Ha-Nevi’iym[H]) did write, Yeshua[H][A] (Iesous[G]) the son of Yosef[H] (YHVH Adds, Joseph) of Nazareth (Nazaret[G], Natzerat[H], netzer[H] [shoot] zara[H] [sown]).
 
Bethsaida was a small fishing village on the west shore of lake Galilee.
 
“of whom Moses in the Torah and the prophets did write,”
 
“The Lord your God will raise up for you a prophet like me from among you, from your fellow Israelites. You must listen to him. 16 For this is what you asked of the Lord your God at Horeb on the day of the assembly when you said, “Let us not hear the voice of the Lord our God nor see this great fire anymore, or we will die.” 17 The Lord said to me: “What they say is good. 18 I will raise up for them a prophet like you from among their fellow Israelites, and I will put my words in his mouth. He will tell them everything I command him.” -Deuteronomy 18:15-18 NIV
 
“Repent, then, and turn to God, so that your sins may be wiped out, that times of refreshing may come from the Lord, 20 and that he may send the Messiah, who has been appointed for you—even Yeshua. 21 Heaven must receive him until the time comes for God to restore everything, as he promised long ago through his holy prophets. 22 For Moses said, ‘The Lord your God will raise up for you a prophet like me from among your own people; you must listen to everything he tells you. 23 Anyone who does not listen to him will be completely cut off from their people.’” -Acts 3:19-23
 
“I kept looking in the night visions,
And behold, with the clouds of heaven
One like a Son of Man was coming,
And He came up to the Ancient of Days
And was presented before Him.” -Daniel 7:13
 
Exodus 12:46 Deuteronomy 18:15-18 Isaiah 49:7; 50:6;53:5-7, 9-10, 12 Psalms 2:7; 16:10-11; 22:8-9, 16-17 41:9; 68:19 69:22 110:1; 118:22 Micah 4:14 Zechariah 11:12-13; 13:7Daniel 7:13; 9:24-26
 
Nazareth is interpreted a number of ways, but given Matthew’s assertion that Isaiah 11:1; 53:2 and Zechariah 3:8; 6:12 are prophetic of the promised shoot (netzer) coming from Jesse, being from Nazareth the first century village, it seems likely that the compound proper noun Nazareth is made up of the Hebrew words netzer (shoot) and zara (sown). It makes sense that the sower of the seed of the Gospel is the shoot of Jesse, the promised Servant King Messiah, Who, in sowing, will reap many shoots.
 
Joh 1:46  And Nathanael (Netanel[H], Given of God) said unto Him (Yeshua[H] [A]), “Can any good thing come out of Nazareth (Nazaret[G], Natzerat[H])? Philip said to Him, Come and see. Joh 1:47  Yeshua[H] [A] saw Nathanael (Netanel[H]) coming to Him, and said of him (Nathanael), “Behold, see, perceive, pay attention to, examine (Eido[G], Hineih[H]) a true (Alethos[G]), objective truth, Emet[H], absolute truth) Israelite (Israelites[G], descendant of Jacob, a Jew), in whom is no deceit, fraud (dolos[G], Mirmah[H])!
 
Nazareth was not known for Torah scholarship or religious devotion of the standard expected among the religious elite in Jerusalem and surrounding areas. It was considered a town of commoners and less than desirable uneducated people. It is in fact as filthy and uninviting today as it may have been in the first century. However, Yeshua was brought up in Nazareth, and being God with us, keeping in mind that “Only God is good”, the answer to Nathanael’s question is to be a resounding, “Good Himself comes out from Nazareth”.
 
“Behold, a true Israelite, in whom is no deceit!” Yeshua seems to be making a complex drash (comparative teaching), from the story of Jacob the patriarch and ultimate Israelite (Gen. 32:28-29; 27:35); who deceived his father in order to gain what was rightfully his. Nathanael is clearly a man of devotion to God and the study of Torah, a man of integrity and genuine faith.
 
We note that in describing Nathanael Yeshua did not use the term Yehudi or Ioudaioi (Judean, Jew) but Israelites, the Greek transliteration of Israelite (all the tribes, who are now known as Jews). Therefore, it is clear that Yeshua made a distinction between the ruling religious class and their followers, the Ioudaioi (often translated as Jews but better translated depending on context as “Judeans”, or “Jewish religious leaders”) and the wider body of Israel (12 tribes). Based on this fact there are many places in the New Testament and particularly in the Gospel of John where it is not correct to translate Ioudaioi into modern English as “Jew”, because today the term Jew refers to all Israelites, ethnic, religious, empirical and is therefore an inaccurate conveyance of the first century meaning of Ioudaioi.
 
Joh 1:48  Nathanael (Netanel[H]) said to Him (Yeshua[H] [A]). “From where do you know me?” Yeshua[H] [A] answered and said to him, “Before Philip called you, when you were under the fig tree (Suke[G]), I saw, perceived, inspected, examined (Eido[G]) you.”
 
The fig tree was a location for rabbinical study (In part due to the shade it provided). It was also a symbol of Israel’s spiritual fruitfulness, and is later cursed by Yeshua (Mark 11:12-25; Matthew 21:18–22). While it is true that Yeshua had allowed Himself to be limited with regard to His manifest divinity, it is also true that by the Holy Spirit He was able to function in time and space as if He were also beyond time and space. He saw Nathanael in a location and time that He (Yeshua) had not been physically present in. Therefore, while Yeshua was fully man, He clearly maintained certain aspects of deity that transcended the abilities of those born of humanity alone. We note that Yeshua not only saw Nathanael before meeting him, He also examined Nathanael’s heart (core being) and saw him devoid of guile.
 
Joh 1:49  Nathanael (Netanel[H]) answered and said to Him, “Rabbi[H], [Rhabbi[G], Raban[A]], You are the Son of God (Ho-Uihos ho-Theos[G], Ben Ha-Elohim[H]); You are the King (Ho-Basileus[G], Ha-Melekh[H]) of Israel (Yisrael[H]).”
 
Nathanael says “My Great One, You are the Son of God, You are the King of Israel!” On the back of having doubted Philip’s news, Nathanael now undone by the intimate majesty of Yeshua, boldly speaks all the Messianic titles that come to his mind. He has anticipated this great day for the entirety of his life of study and devotion. Nathanael is in awe.
 
Joh 1:50  Yeshua[H] [A] answered and said to him, “Because I said to you, I saw, perceived, inspected, examined (Eido[G]) you under the fig tree, you believe. You shall see perceive, inspect, examine (Eido[G]) greater things than these.”
 
This could be a statement or a question. “Now you believe?”, or “Now you believe!”, and “You shall see greater things…” In fact, you shall come to understand that I am the gateway into the Olam Haba world to come, the stairway that makes God accessible to fallen humanity.
 
Joh 1:51  And He (Yeshua[H] [A]) said to him (Nathanael), Amen[H] [G]Amen[H] [G] (B’emet[H], B’emet[H]), In truth, In truth, It’s certain, it’s certain, I say to you, from this point onward you shall see the heavens open, and the Malakhim[H] Messengers (angels) of the God (Ho-Theo[G]s, Ha-Elohim[H]) ascending and descending upon the Son of man (Ho-Uihos Ho-anthropos[G], Ha-Ben Ha-adam[H]).
 
The doubling of the Greek transliteration of the Hebrew “Amein” denotes the Hebrew practice of affirmation used in the Tanakh (OT) and the firm establishment of what is about to be said.
 
The description relating to the Messengers (Angels) of God ascending and descending on the Son of Man is an allusion to the prophetic vision of Jacob when he lay sleeping on the stone/rock in Ha-Makum in the Place (Temple Mount) having made his way there via Beit El (Bethel)[Genesis 28:10-19]. This redemptive vision was a foreshadowing of the salvation that God would provide for all who would receive the King Messiah, Who is prefigured in the stairway/ladder of Jacob’s dream.
 
“Son of Man” as explained previously, “Son of man” is a Messianic title taken from the prophets Ezekiel and Daniel (Bar Enosh). Yeshua frequently uses this title of Himself (Matt. 8:20; 9:6; 10:23; 11:19; John 3:13-14; 4:50; 5:27; 6:27 etc.). He fully identifies as human, while also being the unique Messianic heavenly Son of Man of Daniel 7:13-14, the ideal man, the last Adam, the Kinsmen Redeemer of the people of Israel and all humanity.
 
 “So then, just as sin came into the world through one man and death through sin, in the same way death spread to all men because all sinned. 13 For up until the Torah, sin was in the world; but sin does not count as sin when there is no law. 14 Nevertheless death reigned from Adam until Moses, even over those who had not sinned in a manner similar to the violation of Adam, who is a pattern of the One to come.15 But the gracious gift is not like the transgression. For if many died because of the transgression of one man, how much more did the grace of God overflow to many through the gift of one Man—Yeshua the Messiah. 16 Moreover, the gift is not like what happened through the one who sinned. For on the one hand, the judgment from one violation resulted in condemnation; but on the other hand, the gracious gift following many transgressions resulted in justification. [a] 17 For if by the one man’s transgression, death reigned through the one,[b] how much more shall those who receive the overflow of grace and the gift of righteousness reign in life through the One, Messiah Yeshua.18 So then, through the transgression of one, condemnation came to all men; likewise, through the righteousness of one came righteousness of life to all men. 19 For just as through the disobedience of one man, many were made sinners, so also through the obedience of one man, many will be set right forever.[c]20 Now the Torah came in so that transgression might increase. But where sin increased, grace overflowed even more— 21 so that just as sin reigned in death, so also grace might reign through righteousness, to eternal life through Messiah Yeshua our Lord.” -Romans 5:12-21 TLV

Appendix:

A definition of each of the two modes of predominant thought addressed by a Messianic theological discussion:

Mode a. Greco-Roman Thought

Greco-Roman thought is informed by Greco-Roman gods, which have been devised by men. Therefore, Greco-Roman thought is man teaching himself delusion. It is largely limited to a chronological view of the world Alpha (A) to Omega (Z), start (of both gods and humanity) and finish (of both gods and humanity). Greco-Roman thought inevitably points to man's deification and death.

Introduction:
In the former chapter God, through His prophet Isaiah, affirmed His continued faithfulness to the remnant of Israel (ethnic, religious, chosen) and the establishment of redeemed Israel (ethnic, religious, chosen) in the Olam Haba (World to come). From verse 17 of chapter 65 onwards the New creation is described and illuminated in beautiful poetic detail and the first verse of the current chapter is a continuation of HaShem’s prophetic revelation of what is yet to come for both Israel and the nations.
 
Isa 66:1  Koh amar Thus says HaShem (YHVH: Mercy): “Ha-shamayim The heavens are kisiy My throne, ve’ha’aretz and the land (earth) hadom raglay is My footstool; eiy-zeh where is it, bayit a house asher tivnu-liy that you would build for Me, ve’eiy-zeh and where is makum menuchatiy a place of My resting (comfort, quietness, rest)?
 
When the heavens and the earth are alluded to in relation to HaShem’s authority over them, all creation is meant. The figurative language intends to convey God’s sovereignty over all things and to remind humanity of its lowly status and need for humility and awe before Him.
 
Because God is all existing, uncreated, invisible, all knowing, all present and all powerful, a human building could never contain Him. Therefore, HaShem speaks to Israel to say, “The Temple of Solomon was nothing more than a figure representing unseen things, it is merely a building and could never contain Me, nor are human beings worthy of building a house for the One Who has housed them on earth and within the universe.”
 
The Hebrew offers a double reference to the Temple Mount by saying “Beiyt” house, which refers to the Temple and “makum” place, a contracted form of “Ha-Makum” The Place, which refers to the Temple Mount in Jerusalem. The language “My rest” or “My resting place” is an allusion to Solomon’s Temple and the desire of both king David and Solomon to build a house for the honouring and worship of YHVH, the God of Israel.
 
There is also a locational connection here to the Throne of God and the Servant King Messiah, Who sits at the right hand of God’s throne, again, in a manifest sense that does not limit the all existing nature of God. All that we see, even the vision of Stephen the first Messianic Jewish martyr, is a manifestation of God but does not limit Him or confine Him to the created order, be it heavenly or earthly (Acts 7:55-56).
 
The Messiah follower Stephen (A Grecian Jew) quotes this passage of Isaiah in his rebuke of the apostate Jewish men of the first century C.E. following the death, resurrection and ascent of the Servant King Messiah Yeshua.
 
44 “Our fathers had the Tent of Witness in the wilderness—just as the One speaking to Moses had directed him to make it according to the design he had seen. 45 Our fathers received it in turn and brought it in with Joshua when they took possession of the land of the nations that God drove out before our fathers. So it remained until the days of David, 46 who found favor in God’s sight. He asked to find a dwelling place for the God[i] of Jacob. 47 But Solomon built a house for Him. 48 However, Elyon does not dwell in man-made houses. As the prophet says,
 
49 ‘Heaven is My throne,
    and the earth is the footstool of My feet.
What kind of house will you build for Me, says Adonai,
    or what is the place of My rest?
50 Did not My Hand make all these things?’[j]
 
51 “O you stiff-necked people! You uncircumcised of heart and ears! You always resist the Ruach ha-Kodesh; just as your fathers did, you do as well. 52 Which of the prophets did your fathers not persecute? They killed the ones who foretold the coming of the Righteous One. Now you have become His betrayers and murderers-- 53 you who received the Torah by direction of angels and did not keep it!” 54 When they heard these things, they became enraged and began gnashing their teeth at him. 55 But Stephen, full of the Ruach ha-Kodesh, gazed into heaven and saw the glory of God—and Yeshua standing at the right hand of God. 56 And he said, “Look, I see the heavens opened and the Son of Man standing at the right hand of God!” 57 But they covered their ears; and crying out with a loud voice, they rushed at him with one impulse. 58 Driving him out of the city, they began stoning him, and the witnesses laid down their cloaks at the feet of a young man named Saul. 59 They went on stoning Stephen as he was calling out, “Lord Yeshua, receive my spirit!” 60 Then he fell on his knees and cried out with a loud voice, “Lord, do not hold this sin against them!” After he said this, he died.” -Acts 7:44:60 (TLV)
 
Solomon, who built the Temple in Jerusalem agrees with the words of Isaiah, some 200 years before Isaiah was born, saying:
 
“But will God indeed dwell on the earth? Behold, heaven and the highest heaven cannot contain you; how much less this house that I have built!” -1 Kings 8:27 (ESV)
 
Isa 66:2  Ve’et-kol-eileh yadiy And all these things My hand asatah has made (fashioned, formed), vayihyu kol-eileh and so all these things came to be,” neum-YHVH HaShem declares the LORD. “Ve’el-zeh And to this one abiyt I look el-aniy to the humble (poor in spirit) unecheih-ruach and stricken (contrite) in spirit vechareid al-devariy and one who trembles (fearful, afraid, in awe) at My Word.”
 
As is always the case, we can’t look past the illumination of John’s Gospel concerning the Word (Yeshua) [John 1]. Therefore, in one sense this verse denotes salvation through repentance: the progression being humility before God (poor in spirit), grief concerning our sin (stricken, contrite), and trembling before the Redeemer, the Word, our King Messiah Yeshua.
 
The Hebrew “aniy” like the Hebrew “aniyv” infers poverty of spirit or humility. Therefore, the words of Yeshua’s sermon on the mount are also intrinsically linked to the current passage of Isaiah:
 
“Blessed are the poor in spirit, for theirs is the kingdom of the heavens.” -Matthew 5:3
 
“The sacrifices of God are a broken spirit; a broken and contrite heart, O God, you will not despise.” -Psalm 51:17 (ESV)
 
We note also that the Hebrew “asatah” from “asah” to form from something, denotes that all these material things made (asah: formed) by God, are also created (borei: from nothing) by God. This is an important distinction throughout the remainder of this chapter because it infers a transformed creation, the convergence of the redeemed first creation and the everlasting new creation.
 
Isa 66:3  “Shocheit He who slaughters ha-shor the bull makeih-iysh is like one who kills a man; zoveiach he who sacrifices ha-sheh the lamb, oreif kelev like one who breaks a dog's neck (Deut. 23:18); ma’aleih minchah he is like one ascending to offer the dam-chaziyr blood of swine; mazkiyr he who makes a memorial offering levonah of incense (Lev. 2:1; 11:7), mevareich is like one who blesses (kneels before) aven wickedness, iniquity, trouble (an idol). Gam-heimah Also these bacharu have elected bedarcheiyhem to go in their own ways, uveshikutzeiyhem and in their detestable idols nafsham their souls chafeitzah delight.
 
This sequence of worship practices leads with an action associated to the Temple of God and follows with a pagan equivalent. Slaughtering the bull relates to the Temple sacrifice, whereas killing a man relates to human sacrifice in the Hinnom valley; sacrificing the lamb is also a practice related to the Temple of Hashem, and breaking a dog’s neck is a sacrifice to a pagan deity; burning incense before the Holy of holies is of course a practice of Israel’s priests, whereas kneeling before idols where incense was also offered is not (or should not be). The sequence concludes with the worshipper knelt before and idol and thus they “have elected to go in their own ways and in their detestable idols they delight.” Once again it is fallen human nature and the pursuit of sin that results in death. In pursuit of our own deity we often fall down before false deities, the result being that we neither achieve our goal nor find redemption.
 
Isa 66:4  Gam-aniy Also I evchar elected beta’aluleiyhem harsh treatment (delusion) for them umegurotam aviy lahem and brought their fears upon them, ya’an because karatiy I called, ve’eiyn and no one oneh answered, dibartiy I spoke, velo shameiu and they did not listen (hear, perceive); vayasu and they fashioned (did) ha-ra the evil be’eiynay in My eyes uva’asher and that which lo-chafatztiy I did not delight in bacharu they chose.”
 
This is very much a case of the apostate Israelites reaping what they have sown. It is important to note that they were not simply committing acts of evil but of “Ha-ra” the evil. The root of all sin is the hubris of idolatry. Therefore, the evil that they were fashioning was the worship of something or someone other than God their Creator. This they did in His face, that is, by syncretising their worship with the God ordained practices of the Temple.
 
“I called and no one answered” is a repetition of 65:12 and thus confirms the two witnesses against Israel’s apostate practices.
 
Isa 66:5  Shimu Hear devar-YHVH the Word of the LORD, hachareidiym you the ones who tremble el-devaro at His Word, ameru He says, “Acheiychem soneiychem Your brothers who hate you menadeiychem and cast you out lema’an for the sake of shemiy My Name; saying ‘yichbad be heavy with glory HaShem (YHVH: Mercy), venireh appear’ vesimchatchem in their rejoicing, ve’hem and they yeivoshu will be ashamed.”
 
The “ones who tremble at His Word” are mentioned in verse 2 as being ones of “humility and contrite spirit”. They are that remnant among Israel who have kept faith in Hashem and have not defiled themselves with pagan worship or by sinning against God. They are those who admit their errors and humbly seek God’s forgiveness and redemption. They are those like Isaiah, who petition God in repentance on behalf of their nation, admitting their own connection to the sins of the nation. We could learn so much from these faithful ones of ancient Israel. We are tasked today, every believer, with this same high calling of faith and integrity in the face of coming judgement.
 
We notice that the trembling ones are trembling at God’s Word. This is a literal reference to the Torah and a prophetic allusion to the Servant King Messiah Yeshua (Ha-Devar – The Word).
 
“Your brothers who hate you and cast you out for the sake of My Name;” The righteous remnant among Israel remain brothers to those who are apostate within the nation of Israel. We must note that the ethnicity of these Jews is intrinsic to their ministry in God’s plan and purpose. God does not say “Your enemies who hate you” but “Your brothers (fellow Jews) who hate you”. Therefore, the righteous remnant maintain their love for all their people but also stand apart in the truth of Hashem for the sake of their people. It is interesting to note that the phrase “to cast out” later became the technical language for excommunicating Jews from the Synagogue. In fact it was used in this way in the Gospels:
 
“They shall cast you out of the synagogues: yes, a time is coming when whoever kills you will think that he has done God a service” -John 16:2 (Matt. 24:9; Luke. 21:12)
 
We see that the remnant are cast out for the sake of the Name of HaShem. We also see the correlation this has with the casting out of the synagogue, of Messianic Jews in the first century, a practice which continues today for we Messianic Jews, who, though we are ethnically and religiously Jewish in every way that matters, are none the less, cast out of rabbinical Judaism because of our belief in the King Messiah Yeshua. This in spite of the fact that we agree with and recite the tenant of Maimonides that says “I believe with perfect faith in the coming of the Messiah and though He may tarry,  still I will wait for Him every day!” The sad irony for the remnant among our people today is palpable.
 
“saying ‘Be heavy with glory HaShem (YHVH: Mercy), appear’ in their rejoicing, and they will be ashamed.” This is a mocking phrase spoken by the apostate among Israel against the righteous remnant, the trembling ones. In modern language we might paraphrase it “Come on, let’s see the glory of God upon you then, let’s see Him appear…” Of course now as then, God promises that those who mock His elect will be put to shame.
 
“so Messiah, having been offered once to bear the sins of many, will appear a second time, not to deal with sin but to save those who are eagerly waiting for Him.” -Hebrews 9:28
 
“Behold, He is coming with the clouds, and every eye will see him, even those who pierced him, and all tribes of the earth will wail on account of him. Even so. Amen.” -Revelation 1:7 (ESV)
 
Isa 66:6  Kol A voice sha’on a roar mei’iyr from the city! Kol A voice meiheiychol from the Sanctuary (Temple)! Kol YHVH The voice of HaShem, meshaleim from a contract of peace (wholeness) gemul le’oyevayv He will repay His enemies.
 
This verse is describing the coming invasion of the Babylonians and the voices of distress echoing from the ravaged city of Jerusalem and from the damage done to the Temple and the robing of the Temple vessels etc. This is the voice of Hashem because He has ordained this destruction for the sake of Israel’s disciplining. This, in the wholeness and peace of His redemptive purpose He will repay His enemies, those both within Israel and without. Of course a similar destruction occurred in 70 C.E. when the Romans destroyed Jerusalem, thus setting the stage for Israel to be born in a day some 2000 years later.
 
Isa 66:7  Be’terem Before tachiyl she was in labour (travail) yaldah she gave birth; be’terem before yavo chevel the cord came lah from her vehimliytah and she was delivered zachar a son.
 
“Before distress cometh upon her, she shall be redeemed; and before trembling cometh upon her, like the pains upon a woman in child-bearings her King shall be revealed.” -Targum Yonatan (2nd Century C.E.)
 
Verses 7 through 9 express awe at the rapid rebirth of the nation of Israel and her land. This rebirth has many facets and has been accomplished in its most profound sense to date with the rebirth of the modern State of Israel in 1948. Of course, a greater rebirth is yet future, and that is ultimately the goal of this prophecy. What began in Acts 2 at Shavuot (Pentecost) will be made complete at the second coming of Yeshua (Romans 11:25-26). Thus the greatest of fulfilment will occur when all the remnant of the ethnic, religious, chosen Jewish people receive the Servant King Messiah Yeshua in the last days.
 
The birthing metaphor regards both the land and the people of Israel and is intended to convey the miraculous nature of these events.
 
The son that Israel gives birth to is clearly the King Messiah. Something the 2nd Century writers of the Targum understood. Thus, the Son born to Israel in a miraculous way (virgin birth), will be the very One who will ultimately bring rejoicing to those who have mourned over Jerusalem’s destruction.
 
“before he should be born that should bring Israel into the last captivity, the Redeemer should be born;'' -R. Moses Haddarsan
 
Isa 66:8  Miy Who shama has heard kazot of a thing (f.) like this? Miy Who ra’ah has seen kaeileh things like these? Hayuchal Is the trembling (labouring) eretz land beyom echad im-yivaleid born in one day? Goy pa’am echat Does a nation step as one? kiy-chalah For in labour (trembling) gam also yaldah she brought forth Tziyon (Zion) baneiyha her children.
 
“Who has heard of a thing (f.) like this?” This miraculous delivery of the male child and the subsequent trembling that comes upon the land will be like nothing that has happened before.
 
“Who has seen things like these? Is the trembling (labouring) land born in one day? Many see Israel’s modern State as a fulfilment of these words. In addition, a greater fulfilment awaits the Jewish people in Messiah Yeshua.
 
“Does a nation step as one? For in labour (trembling) also she brought forth Tziyon (Zion) her children.” The nation is clearly Israel “Zion” and the children are those born to those returning from captivity and their exponential growth within the land of Israel. This happened to a certain extent following the Babylonian exile and in a greater way following the establishing of the modern State of Israel, and will yet happen in a much greater way at the redemption of all Israel in the last days.
 
“A nation stepping as one” is an indication of perfect unity, something that no nation has ever achieved, including Israel. Therefore, this speaks of the saving work of Yeshua and the Spirit of God Who will unit Israel in God and cause her to walk as one.
 
“Yet the number of the children of Israel shall be like the sand of the sea, which cannot be measured or numbered. And in the place where it was said to them, ‘You are not my people,’ it shall be said to them, ‘Children of the living God.’” -Hosea 1:10 (ESV)
 
Isa 66:9  “Ha’aniy Do I ashbiyr break (bring to the point of birth) velo oliyd and not deliver?” Yomar says YHVH HaShem (Mercy); “Im Aniy When I hamoliyd bring forth (birth a child) ve’atzartiy, do I ve’atzartiy shut the womb?” amar says Elohayich your God.
 
HaShem, Who brought about the miraculous rebirth of Israel as a nation, in her land, will also not fail to complete what He has begun in her.
 
Isa 66:10  “Simchu Rejoice et with Yerushalayim (Flood of peace, wholeness), vegiylu and be glad vah for her, kol all ohaveyah who love her; siysu rejoice itah with her together masos from joy, kol all hamitabliym the mourners aleyha over her;
 
Those who rejoice are primarily the remnant of Israel but also include “all who love her” from the nations. Therefore, this is prophetic of that time when the redeemed of the Lord both Jew and Gentile will rejoice together in the final manifestation of Jerusalem in all her fullness and glory. We note that those who rejoice with her in her glory will be those who have mourned over her desolation. This is a poignant message for Messiah followers today. The question is, “Do you mourn with Israel (ethnic, religious, chosen)?”
 
Isa 66:11  lema’an for the purpose of tiyneku your nursing (suckling) useva’tem and being satisfied mishod tanchumeyha from her consoling breast; lema’an for the purpose of your tamtztzu drinking (sucking out) deeply (milk) vehitanagtem and being delicate miziyz from among the moving creatures (from the abundance) of kevodah her glory.”
 
The birthing analogy continues with the nursing infant who has been starved of milk now being satisfied at the breast of his mother. The infant is the faithful remnant of Israel who will soon be restored to the breast of his mother Jerusalem,
 
Isa 66:12  Kiy-choh amar For thus says HaShem (YHVH: Mercy): “Hiniy Behold, noteh-eileyha I will extend to her kenahar like a river, shalom peace, uchenachal and a torrent (wadi stream) shoteif engulfing kevod the glory goyim of the nations; viynaktem and you will nurse, al-tzad on her side tinasei’u carried ve’al-birkayim and upon her knees tesho’osha’u bounced, caressed.
 
We note that the name Yerushalayim is a contraction that means “Flood of peace”. This is the very thing that is described here: waters flooding through the wadi in rainy season and rivers extending beyond their banks to flood the land, bringing with them the glory (all that is good, Godly and fruitful) of the nations by whom Israel was taken captive. These nations that had afflicted Israel will return her children, carrying them on their hips and bouncing them on their knees as beloved ones (Isa.49:22; 60:4).
 
Isa 66:13  Ke’iysh As one asher whom imo his mother tenachamenu comforts, kein so anochiy I anachemchem will comfort you; uviyrushalayim and in Jerusalem tenuchamu your repentance, consolation, comfort.
 
This is one of the rare occasions where God is described as a mother to Israel. His nature is such that He exhibits both masculine and feminine attributes and thus is in one sense both Father and mother to Israel. We note that like the Holy Spirit, the motherly expression is intrinsically connected to comfort (not in the old English sense of prodding) in the Hebrew sense of nurture.
 
It is interesting to note that the Targum says “My Word will comfort you”.
 
Isa 66:14  Ure’iytem And you will see, perceive (inspect) ve’sas libechem and your core being (heart) will rejoice; ve’atzmoteiychem your bones (essence, substance) kadeshe tifrachnah will sprout like the grass; ve’nodah yad-YHVH and the hand of the LORD will be known et-avadayv to His servants, veza’am and His indignation against et-oyevayv His enemies.
 
“And you will see, perceive (inspect) and your core being (heart) will rejoice” The redeemed remnant of Israel will see all these things come to pass and will rejoice from the depths of their being.
 
“your bones (essence, substance) will sprout like the grass” The Hebrew for “bones” also means “essence”, the very matter of the human existence. Thus, they will prosper physically in every way. One might say metaphysically.
 
“and the hand of the LORD will be known to His servants, and His indignation against His enemies.” Through His redeeming acts of salvation for Israel (ethnic, religious, chosen), the hand of God (The King Messiah) will become intimately known by the redeemed of Israel and will at the same time bring retribution against the enemies of God and His chosen people.
 
Isa 66:15  “Kiy For hineih behold, HaShem (YHVH: Mercy) baeish in fire yavo will come, ve’chasufah and like a whirlwind markevotayv with His chariots, lehashiyv to return becheimah in His raging apo fury (nostrils), vega’arato and His rebuke belahaveiy-eish in flames (blades) of fire.
 
“For this reason her plagues will come in a single day, death and mourning and famine, and she will be burned up with fire; for mighty is the Lord God who has judged her.” -Revelation 18:8
 
The same fire that ignites the remnant of Israel in love for HaShem, will consume the enemies of God.
 
Isa 66:16  Kiy For vaeish in fire will HaShem (YHVH: Mercy) nishpat enter into judgment, uvecharbo and by His sword, et-kol-basar with all flesh; verabu and many chaleiy will be slain HaShem (YHVH: Mercy).
 
“With pestilence and bloodshed I will enter into judgment with him, and I will rain upon him and his hordes and the many peoples who are with him torrential rains and hailstones, fire and sulfur.” -Ezekiel 38:22 (ESV)
 
The prophet leaves no room for doubt, those who hate God and His people Israel (ethnic, religious, chosen) will be judged and found wanting and will be slain unto everlasting torment.
 
Isa 66:17  “Hamitkadeshiym Those who sanctify vehamitahariym and purify themselves el-haganot to go into the gardens, achar behind achat one batavech in the midst, ocheleiy eating besar flesh hachazir of the swine vehasheketz and the unclean thing (abomination, detestable thing, idol) veha’achbar and the mouse, yachdav together yasufu they shall cease (end, be finished) neum-YHVH  says the LORD.
 
This is a description of pagan rites syncretised with Hebrew worship practice and performed in the gardens where false gods and idols were worshipped. It is a repetition of the wicked practices described in Isaiah 65:4.
 
Iben Ezra links the gathering together of these wicked ones to rulers who gather to plot against God and His Messiah (Psalm 2:2). He further notes that this is an allusion to the final war between Gog and Magog, enemies of Israel and of the God of Israel.
 
Isa 66:18  “Ve’anochiy And I know ma’aseiyhem their works umachshevoteiyhem and their thoughts, ba’ah lekabeitz the time is coming to gather kol-hagoyim all the nations ve’haleshonot and tongues (languages). Uvau And they shall come vera’u and see et-kevodiy the glory that is Mine,
 
This speaks of the latter days when all the nations will gather against Israel and will be defeated and will behold the manifest glory of God in defence of His people and for the redemption of all who have put their trust in the Servant King Messiah of Israel, Yeshua.
 
“For I will gather all the nations against Jerusalem to battle, and the city shall be taken and the houses plundered and the women raped. Half of the city shall go out into exile, but the rest of the people shall not be cut off from the city.” -Zechariah 14:2 (ESV)
 
Isa 66:19  Vesamtiy and I will put in place vahem in them ot a sign (miraculous sign). Veshilachtiy And I will send meihem from them peleiytiym fugitives (escaped ones) el-hagoyim to the nations, Tarshiysh (Yellow Jasper), Pul (Distinguishing), ve’Lud (strife), moshecheiy who draw keshet a bow, Tubal (You shall be brought) ve’Yavan (Ionia/Greece) and Javan, haiyim to the coastlands (Islands) harechokiym the far away ones, asher that lo-shameu have not heard et-shimiy My Name (Reputation, character) ve’lo-ra’u or seen et-kevodiy the glory that is Mine. Ve’higiydu et-kevodiy And they shall declare the glory that is Mine bagoyim in the nations.
 
“and I will put in place in them a sign” This miraculous sign will be placed in the redeemed people of Israel (ethnic, religious, chosen). This describes the giving of the Holy Spirit at Shavuot (Pentecost) to Jews from all round the known world (Acts 2).
 
“And I will send from them fugitives (escaped ones) to the nations” Having received the sign of the Holy Spirit Who lives in them, the fugitives of Israel will spread the message of the King Messiah throughout the world. This happened following the persecution of the early Jewish Church (ecclesia), and as a result the Gospel has spread through the entire globe, propelled by God and through the Jewish believers. So that Jewish Messiah followers are directly and indirectly responsible for the declaration of the glory of God throughout the world. We note that this time Isaiah does not refer only to the “Islands, coastlands” of the Mediterranean, but also to the “far away Islands”, as far in fact as Tonga, Samoa, Rarotonga, yes, and even Aotearoa (NZ).
 
Isa 66:20  Ve’heiviyu And they shall bring et-kol-acheiychem all your brothers (and sisters) mikol-hagoyim from the nations minchah as an offering le- to HaShem (YHVH: Mercy), basusiym on horses uvarechev and in chariots uvatzabiym and in litters (covered wagons) uvaperadiym and on mules uvakirkarot and on dromedaries (swift young camels), al har kodshiy to My holy mountain Yerushalayim (Jerusalem), amar says HaShem (YHVH: Mercy), ka’asher yaviy’u veneiy just as the children of Yisrael bring et-haminchah their grain offering bichliy tahor in a vessel that is clean to beiyt YHVH the house of HaShem (YHVH: Mercy).
 
“And they shall bring all your brothers (and sisters) from the nations as an offering to HaShem (YHVH: Mercy),” The “they” are the aforementioned inhabitants of the lands to which the Gospel was sent, both Messianic Jewish believers and the Messiah followers from among the nations, who will lead the pre-messianic Jews home in the redemption of Yeshua. Thus they will present themselves together on God’s holy mountain (Moriah, Har Beiyt, Mt Zion etc.) in Jerusalem as a living sacrifice, holy and acceptable to God. This offering will be brought in clean vessels redeemed by the blood of the Messiah. These vessels will not be like the defiled vessels of the pagan rights, to the contrary, they are human vessels filled with the Holy Spirit of God through the King Messiah Yeshua.
 
Isa 66:21  Ve’gam And also meihem from them eckach I will take lakohaniym for priests laleviym and for Levites, amar says HaShem (YHVH: Mercy).
 
And so, from “them”, that is the redeemed of the Jews (we know this because the nearest subject is “your brothers”) God will take priests and Levites (an ethnic tribal designation) to worship before Him. This is a clear indication that tribal identity and specifically Israel’s (ethnic, religious, chosen) role, will continue in the world to come. A Gentile cannot be a Levite. It is like saying an Englishman can be taken to be a Navajo (native American).
 
Having priests and Levites does not negate the greater priesthood of Yeshua the Messiah (Hebrews). None the less, it does confirm the continuance of ethnic identity in the transformed body.
 
Isa 66:22  “Kiy For cha’asher as ha-shamayim hachadashym the new heavens ve’ha’aretz hachadashah and the new land (earth) asher that Aniy oseh I make omediym will remain lefanay before My face, neum-YHVH says HaShem, ken Yes, ya’amod zarachem your seed (offspring) veshimchem and your name will remain.
 
“Oseh” from “asah” means to make from something. Whereas the word for create used previously was from the root “borei” which can mean to create from nothing, an act only God can perform. Therefore, it seems likely that the new heavens and new earth will be transformed (re-created), having been cleansed by fire. Like the parable explaining a seed dying in order to be reborn as a beautiful plant, it seems that the new creation will be a resurrection of the former creation cleansed by the sacrificial blood of the King Messiah, through Whom all things are created.
 
“your seed and your name will remain.” This is irrefutable literary evidence that Israel (the Jewish people), religious, ethnic, chosen, will retain their unique identity in the Olam Haba (World to come).
 
Isa 66:23  Vehayah And it will come to pass mideiy-chodesh bechadesho from new moon to new moon, umideiy and from Shabbat beshabbato (Sabbath to Sabbath), yavo chol-basar lehishtachaot all flesh shall come lehishtachavot to bow down lefanay before My face, amar declares HaShem (YHVH: Mercy).
 
This means that it is not until the Olam Haba (World to come) that Gentile believers will begin to keep the Jewish observances of the Shabbatot, Moediym etc. The Sabbath is a sign upon the Jewish people for this very reason. Those who demand that Gentile believers keep the Sabbath today are teaching the very essence of replacement theology from a stand point of religious-cultural appropriation. The Sabbath is a sign between God and Israel forever.
 
“The Israelites are to observe the Sabbath, celebrating it for the generations to come as a lasting covenant.  It will be a sign between Me and the Israelites forever, for in six days the Lord made the heavens and the earth, and on the seventh day he rested and was refreshed.” -Exodus 31:16-17 (NIV)
 
Notice the intimate phrase “Before My face”. We will be face to face with the God of the Universe our Creator in majestic relational awe.
 
Isa 66:24  “Veyatzeu And they shall go out verau and look befigreiy on the dead bodies ha’anashiym of the men haposhiym biy who have rebelled against Me. Kiy For tolatam their worm lo tamut shall not die, veisham and their fire lo tichbeh shall not be quenched, vehayu and they shall be deraon an abhorrence lechol-basar to all flesh.”
 
This passage uses the Hinnom valley (Below Jerusalem to the south) as a figure for the punishment that awaits the wicked in the latter days. It was in this valley that pagan human sacrifices occurred and in later times it became a place of burning refuse heaps. The prophet is saying that the everlasting torment of the wicked will be like the torment and perpetual burning of that wretched valley below Jerusalem. Thus the Hinnom valley is a physical representation within time and space of something much worse outside of time and space. Those who deny everlasting punishment based on the argument that the Hinnom valley is temporal, a fools devoid of the Spirit of God.
 
Yeshua quotes this portion of Isaiah 66 as a warning to His listeners. He thus shows that there is a perpetual connection between the holding place Gehenna and the Lake of fire as the continuation of Gehenna following the judgement.
 
43 “And if your hand causes you to stumble, cut it off! It is better for you to enter into life crippled than, having two hands, to go to Gehenna, into the unquenchable fire. 44 where their worm does not die, and the fire is not quenched. 45 And if your foot causes you to stumble, cut it off! It’s better for you to enter life lame than, having your two feet, to be thrown into Gehenna. 46 where their worm does not die, and the fire is not quenched. 47 If your eye causes you to stumble, tear it out! It is better for you to enter the kingdom of God with one eye than, having two eyes, to be thrown into Gehenna, 48 where‘their worm does not die and the fire is not quenched.’ 49 “For everyone will be salted with fire. 50 Salt is good; but if the salt becomes unsalty, with what will you flavor it? Have salt in yourselves, and keep shalom with one another.” -Mark 9:43-50 (TLV)
 
Jewish tradition does not accept a dismal ending to a scroll of Scripture, therefore the Hebrew Tanakh (OT) ends Isaiah by repeating verse 23 after verse 24, in order to end on a hopeful note. In doing so, and in most cases without really understanding it, we Jews are acknowledging that Messiah is our hope and that Mercy Himself (YHVH) both precedes and follows judgement. This is a tacit affirmation of the promise of everlasting life in the Servant King Messiah Yeshua.
 
However, the ancient text does not end this way, why? Because the punishment of the wicked is simply the final act regarding the fallen first creation, and is itself the beginning of everlasting life. Therefore, the scroll of Isaiah, like the Bible itself, ends with a beginning.
 
Copyright 2019 Yaakov Brown

​Introduction:
 
Isaiah’s plea for the redemption of his people on behalf of the righteous remnant is now responded to by HaShem. Throughout this chapter Adonay makes a distinction between the faithful and the unfaithful among Israel and between Israel, who He refers to using the Hebrew “am” tribe, people, and the nations, who He refers to using the Hebrew “goy” nation. Quite contrary to the Christian Successionism (evolved replacement theology) nonsense that is pervasive in our time, the prophet is not speaking of God’s rejecting of His chosen, ethnic, religious people (tribe) Israel. In fact, Rav Shaul (Paul) ha-shaliach (the sent one) explains this well when he says that the blindness of Israel (ethnic, religious) is partial and for the sake of the redemption of the goyim (nations), then, something miraculous, all the remnant of Israel ethnic, religious, the chosen tribe of God, will be saved (Romans 11:25-26).
 
In the current chapter with regard to Israel, God accuses the unfaithful among her of the worst forms of syncretism and idolatry and the faithful He calls His righteous servants and promises a time of deliverance, redemption, salvation and freedom in a land devoid of oppression, an eternal land yet future. This is of course an allusion to the Olam Haba (World to come), a place beyond the shackles of time and space which many Christians mistakenly call Heaven.
 
Much confusion and many needless eschatological debates have been caused by the negligent mistranslation of the Hebrew text of certain parts of this chapter of Isaiah. From verse 17 onward one must very carefully render the Hebrew text in such a way as to avoid unnecessary frustration and confusion to the English reader. Almost every popular Christian English translation (including the TLV and D. H. Stern translations) makes translational choices that force the text into a contradictory spiral, and all for lack of due consideration for the Hebrew text and Hebrew thought. My translation attempts to convey the Hebrew text as accurately as possible, and although at times this makes for awkward reading, it none the less avoids the foolish theological conundrums inspired by other English translations.
 
Isa 65:1  Nidrashtiy lelo sha’alu I am sought by those who don’t ask; nimtzeitiy lelo vikshuniy I am found by those who don’t seek Me. Amartiy I said, “Hineiniy Behold, now, here I am, ready and willing, hineiniy Behold, now, here I am, ready and willing,” el-goy to a nation lo kora vishmiy not called in (by) My Name.
 
The speaker is HaShem via the prophet. The key to understanding the identity of the “goy” nation being spoken of, is the phrase “Not called by My Name”. Israel (Yisra: overcome, El: in God) is called by God’s Name. This is one of the primary reasons that God will never forsake Israel (ethnic, religious, chosen). Thus, the present verse is seen to refer to those that are not ethnically or religiously Israel, nor will they ever be called by the ethnic, religious title “Israel” (as many Christian theologians foolishly [Satanically) suggest). To the contrary, this verse is simply expounding the fact that Salvation Himself will make Himself available to the nations even though they have neither been called nor named for the God of Israel.
 
“I am sought by those who don’t ask; I am found by those who don’t seek Me.” Essentially this statement conveys the idea that although the nations were devoid of knowledge of God and His Torah, and were subsequently not afforded the language required to ask, and the cognition to seek, none the less they have seen God revealed in His creation, and have also seen the light of the Servant King Messiah shining from Israel (ethnic, religious, chosen), and have sought Him using what they did know and could say. This in stark contrast to the unfaithful among Israel at the time, who though they had the knowledge of God and His Torah, did not seek Him in a right way but instead turned to idolatry and debauchery. Therefore:
 
“when Gentiles, who do not have the Torah, do by nature the things of the Torah, they are a law to themselves even though they do not have the Torah. 15 They show that the work of the Torah is written in their hearts, their conscience bearing witness and their thoughts switching between accusing or defending them 16 on the day when God judges the secrets of men according to my Good News through Messiah Yeshua.” -Romans 2:14-16 (TLV)
 
Speaking of the Messiah Isaiah 55:5 reflects this same understanding:
 
“Behold, you will summon a nation you do not know,
and a nation that did not know you will run to you,
because of Adonai your God
    and the Holy One of Israel,
    for He has glorified you.” -Isaiah 55:5 (TLV)
 
“I said, ‘Behold, now, here I am, ready and willing, Behold, now, here I am, ready and willing,’ to a nation not called in (by) My Name.” With the exception of Rabbi Moses Hakkohen, the majority of Jewish commentators are wrong in concluding that this verse refers to Israel using the Hebrew “goy”. This is simply impossible: although on rare occasions Israel is called a “goy”, she is more often labelled “am” a tribe (people) and not a “goy” nation. This is because God is making a clear distinction in the Tanakh (OT) between the people of Israel who bear His Name and the peoples of the nations who do not. Additionally, the phrase “a nation not called by My Name” disqualifies Israel, who have and will continue to be called by God’s Name.
 
Rav Shaul (Paul) explains the meaning of Isaiah 65:1-2 in clear terms, making a distinction between Isaiah 65:1 and Isaiah 65:2 when he quotes the prophet’s words in reference to the salvation of the gentiles:
 
“And Isaiah is so bold as to say,
‘I was found by those who did not seek Me;
I became visible to those who did not ask for Me.’
21 But about Israel He says,
‘All day long I stretched forth My hands
    to a disobedient and contrary people.’” -Romans 10:20-21 (TLV)
 
It is important to remind ourselves at this juncture, of the way that Isaiah uses the terms “am, amiym” tribe, tribes and “goy, goyim” nation, nations, in his scroll. With the exception of qualified singular use, “The nation, My nation, a nation in a day” etc. (Isa.1:4; 9:3; 10:6; 26:2,15 49:7; 58:2; 60:22; 66:8) Isaiah exclusively uses “am, amiym” tribe, tribes to refer to Israel, and “goy, goyim” nation, nations, to refer to nations other than Israel. While there are a number of exceptions they’re easily identified due to contextual variances and qualifying language. In the present text no such variance or qualifying language exists except when referring to the “am” tribe (Israel): therefore, we can conclude that the prophet is using the terms “goy” and “am” to in counter-distinction to distinguish between the two groups within the text of Isaiah 65.
 
“In that day the root of Jesse, who shall stand as a signal for the amiym (tribes of Israel)—of Him shall the goyim (nations) inquire, and His dwelling place shall be glorious. -Isaiah 11:10
 
“For I am not ashamed of the gospel of Messiah, for it is the power of God unto salvation for all who believe, always first for the Jew and also always for the Greek (non-Jew).” -Romans 1:16 (YBYT)
 
Isa 65:2  Perastiy I spread out, broke in pieces yaday My hands kol-hayom all the day el-am to a people sorier rebellious, haholechiym whose walkings ha’derech are the way lo-tov that is not good, achar following machshevoteiyhem their own thoughts, devices, inventions, purposes;
 
“I have sent my prophets every day unto a rebellious people, which walk in a way which was not good, after their own thoughts;” -Targum Yonatan (2nd Century CE)
 
“But about Israel He says,
‘All day long I stretched forth My hands
    to a disobedient and contrary people.’” -Romans 10:21 (TLV)
 
“I spread out, broke in pieces My hands all the day to a people rebellious” Having spoken of a nation that has not known Him, HaShem now speaks to the people (am: tribe) who do know Him. The language infers suffering, and specifically damage to the hands. There is a strong correlation here with the type of death suffered by the Servant King Messiah. The expression “All day long” conveys a sense of God’s limitless patience, while also reading as an indictment against unfaithful Israel’s stubbornness. Thus, they had remained a rebellious people, rebellion being both the cause and fruit of idolatry.
 
“whose walkings ha’derech are the way lo-tov that is not good” In Hebrew “ha-derech” the way, often carries a figurative spiritual sense, like the term “halakhah” meaning, the way we walk. The same is intended here. The Hebrew “lo-tov” not good, is far more than a colloquial expression. In this context “not good” (lo-tov) means “evil” (ra). This is in direct contradiction to the words of the psalmist “Lead me in Your Way everlasting”. The way that is “not good” is the way to death. This reference to choosing not to do good correlates to the tree of the knowledge of good and evil (Gen.2:9) and finds its counterpoint in verse 22 where “ha-eiytz” the tree (a reference to the Tree of Life/Living known as Eiytz Chayim) is mentioned.
 
“following their own thoughts, devices, inventions, purposes” This verse exposes the foundation for unfaithful Israel’s sin and the reason for the pursuant affliction. This verse also foreshadows the following verse and the burning of incense on man-made bricks.
 
Isa 65:3  Ha’am The tribe hamachiysiym who provoke (anger) otiy Me al-panay to My face tamiyd continually, zovechiym sacrificing (slaughtering) baganot in gardens umekateriym and burning incense (offerings of smoke) al-haleveiniym on bricks;
 
“A people that provoke my Word to anger continually to my face; that sacrifice in gardens to idols, and offer aromatic spices upon bricks;” -Targum Yonatan (2nd Century CE)
 
“Ha’am The tribe hamachiysiym who provoke (anger) otiy Me al-panay to My face tamiyd continually” The provocation of Israel is ever before the face of God because He is always concerned for Israel’s well-being. Unqualified, the Hebrew “Ha’am” always refers to Israel, the tribe of God.
 
“sacrificing (slaughtering) baganot in gardens umekateriym and burning incense (offerings of smoke) al-haleveiniym on bricks;” Altars of brick are in direct contradiction to the prescribed altar of HaShem which was to be made of uncut stones, meaning that human manufacture had nothing to do with the altar of Hashem whereas the altars to foreign deities were often erected using man-made bricks and cut stone (Exodus 20:25; Joshua 8:31).
 
“Bricks” may also be rendered “tiles”, which is consistent with the words of the prophet Jeremiah:
 
“The houses of Jerusalem and the houses of the kings of Judah—all the houses on whose roofs offerings have been offered to all the host of heaven, and drink offerings have been poured out to other gods—shall be defiled like the place of Topheth.” -Jeremiah 19:13 (ESV)
 
Isa 65:4  Hayosheviym who sit bakevariym in tombs, uvanetzuriym and keep watch yaliynu overnight; ha’ocheliym who eat besar flesh hachaziyr of pigs, umerak and broth piguliym of tainted meat (foul refuse) kleiyhem is in their vessels, implements, utensils;
 
"who dwell in houses built of the dust of graves, and lodge with the corpse of the children of men;'' -Targum Yonatan (2nd Century CE)
 
“who sit in tombs, and keep watch overnight” This reflects a Canaanite occult practice and is related to necromancy, speaking to the dead, which is explicitly forbidden in Scripture (Deut.18:11; 1 Sam.28:3).
 
If the last clause refers to the vessels of the Temple service, then this is an horrific indictment against the worst kind of syncretism. The meat of unclean animals caused ritual uncleanness (Lev.11:7; Deut.14:8), but its figurative application here concerns a far more heinous spiritual condition (Isaiah 66:17).
 
Isa 65:5  Haomeriym Who say, “Kerav eileicha al-tigash-biy Keep to yourself, do not come near me, kiy kedashtiycha for I am too holy for you.” Eileh These ashan are a smoke beapiy in My nostrils, eish yokedet kol-hayom a fire that burns all the day.
 
Such was the syncretistic hypocrisy of the unfaithful in Israel at that time that they considered their mixture of Jewish and pagan rites as a mechanism that actually purified them and set them apart as holy.
 
“Smoke in My nostrils” is an expression of irritation spoken as a counterpoint to the offering of incense in verse 3. We note that in counter distinction to God holding out His hands all day long (v.2), unfaithful Israel provokes Him with her sin all day long.
 
Isa 65:6  Hineih Behold, now, pay attention, chetuvah it is written (ketubah) lefanay before My face: “Lo echeseh kiy I will not keep silent, im-shilamtiy not concerning My contract of peace; veshilamtiy and My contract of peace al-cheiykam is upon her breast (bosom)
 
“Chetuvah”, literally “it is written”, is also the name for the marriage contract (agreement) written by the Jewish groom as a promise of provision, honour, shelter, fidelity etc. to the bride. It is worth noting that in ancient Jewish betrothal tradition (still practiced by many today), it is the groom alone who writes this promissory contract and gives it to the bride: the bride writes no such document but must simply accept the proposed agreement, written by the groom as an assurance for her wellbeing in the covenant of marriage. This document is usually framed and mounted on the wall of the couple’s home in a prominent location.
 
“I will not keep silent, not concerning My contract of peace; and My contract of peace is upon her breast (bosom)” The contract of peace which is of God (the Groom) is a reference to the chetuvah (marriage contract/agreement) in the previous clause. Thus, HaShem is saying that He has made a written agreement of fidelity, protection and provision which Israel His bride (wife) had accepted (at Sinai), and He will not keep silent about it. He will ensure that His commitment to her is honoured even if Israel (His bride/wife) has forsaken Him and committed spiritual adultery.
 
Isa 65:7  Avonoteiychem Your depravity va’avonot and your fathers' avonoteiychem depravity yachdav together, amar says HaShem (YHVH: Mercy); asher those who kiteru burned incense (smoke offerings) al-hehariym on the mountains ve’al-hagevaot and on the hills cheirefuniy blasphemed (taunted, defied) Me, umadotiy I will measure out feulatam payments rishonah for their former deeds el-cheiykam against them.”
 
This is not the sins of the fathers being meted out against the sons, rather it is the combined sins of both the fathers and the sons being recompensed with the justice of God.
 
The mountains and the hills were the high places where various deities were being worshipped in direct opposition to the God of Israel. Worse still, there were those who were combining Jewish worship practice with pagan worship practice on these high places and were thus blaspheming YHVH by associating His holy Name with the names of false gods and created things.
 
Isa 65:8  Koh Thus amar says HaShem (YHVH: Mercy): “ka’asher As yimatzei hatiyrosh the new wine is found baeshkol in the cluster, ve’amar and it is said, ‘Al-tashchiyteihu Do not destroy it, kiy for verachah blessing bo is in it,’ kiy so e’eseh I will act lema’an on behalf avaday of My servants', leviltiy hashchiyt hakol and not destroy the whole.
 
This analogy reflects the practice of the vinedresser when finding a missed cluster of grapes after the harvested fruit of the vineyard has been pressed into new wine. This cluster is added to the already pressed fruit rather than being left to go to waste. In the same way God has His eye on the holy remnant (faithful Israelites: ethnic, religious, chosen), and will ensure their inclusion in His redemptive purposes. This idea of a holy remnant among the ethnic, religious, chosen people of Israel is conveyed throughout the scroll of Isaiah (1:9; 10-20-23; 11:11-16).
 
We note that in this chapter the faithful Jewish remnant are called out from the whole community of “My servants”, and set apart as good “servants”, teaching us that service and faithfulness are brothers and that relationship in God gives birth to them both.
 
“Do not destroy it, for blessing is in it” There is both symbolic and practical blessing in the discovery of a last bunch of grapes found late in the harvest. Practically speaking it is these grapes that are used to create the sweet Kiddush wine used in the ceremonial blessings of Shabbat and the moeidim (feasts), and spiritually speaking the Lord always saves the best for last (John 2:10-11).
 
Isa 65:9  Vehotzeitiy And I will bring forth miyakov from Jacob (Follower) zera offspring (seed), umiyhudah and from Judah (Praise) yoreish an inheritor hariy of My mountains; viyreishuah vechiyray and My chosen One shall possess it, va’avaday and my servants yishkenu-shamah shall dwell there.
 
“And I will bring forth miyakov from Jacob (Follower) zera offspring (seed)” The language here is very specific and puts an end to the lies of the successionist (replacement) theology proponents. Jacob is ethnic, religious, chosen Israel, and NOT the Church (Body of believers). Further, while “seed” here can be understood to refer to the righteous remnant that will be saved in Messiah by grace through faith alone, the following phrase regarding Judah refers to an individual.
 
“and from Judah (Praise) yoreish an inheritor hariy of My mountains” This statement refers to an individual Who will inherit authority over all God’s mountains. This can be no other than the King Messiah, the greater son of David Who is promised to rule over Israel and the nations. We also note that all the mountains will belong to God, meaning that all idolatry associated with the high places will be removed.
 
“and My chosen One shall possess it, va’avaday and my servants yishkenu-shamah shall dwell there.” The chosen One is the Inheritor of the previous verse and the servants of Hashem are the righteous remnant of Israel, Jews, who will inhabit the new land forever under the rule of Israel’s One true King.
 
Isa 65:10  Vehayah And it will come to pass Hasharon the Sharon (a plain) tzon will be a pasture for flocks, ve’eimek and the Valley of Achor (trouble) lereivetz bakar a place for herds to lie down, leamiy for My tribe asher who derashuniy have sought (enquired of) Me with care.
 
The Sharon plain is the fertile valley stretching from the Carmel mountains in the north of Israel all the way down to Yafo (Tel Aviv) in the south, and the Achor valley runs from the lower regions of the river Jordan to the plains of Jericho in the south. Therefore, the meaning is that the redeemed children of Israel (ethnic, religious, chosen) will inhabit all of the land promised by God to Abraham.
 
Israel had a shepherding history in Sharon:
 
“Over the herds that pastured in Sharon was Shitrai the Sharonite; over the herds in the valleys was Shaphat the son of Adlai.” -1 Chronicles 27:29 (ESV)
 
Achor was named for Achan who was stoned for withholding spoils of war from God, and because of the trouble he gave to Israel (Joshua 7:26). Therefore, there is a redemptive quality to this allusion.
 
We note that through the prophet, HaShem calls ethnic, religious Israel (the Jewish people) “amiy” My tribe, as being distinct from all other tribes of the earth, and more specifically He speaks of those who are of the tribe of Israel who have sought Him with care (the righteous remnant).
 
Isa 65:11  Ve’atem And you (plural) ozeveiy who forsake HaShem (YHVH: Mercy), hashecheichiym who forget et-har kadshiy My holy mountain, ha’orechiym who set lagad for Gad (Fortune, invader) shulchan a table, veham’maliym lamniy mimesach and fill cups for Meniy (god of destiny [fate] of the Babylonians) as drink offerings,
 
Having spoken of the righteous remnant HaShem now speaks to the wicked majority. Where the righteous had “sought” Him the wicked have “forsaken” Him. They had turned their back on the prescribed worship of the Torah and the Temple (Holy Mountain, Zion, Jerusalem) cult and had instead worshipped foreign gods and in some cases syncretised both practices.
 
“who set lagad for Gad (Fortune, invader) shulchan a table” Gad was a Semitic god of fortune who the unfaithful among Israel were worshipping and relying on to tell them their future. The setting of tables can refer to both food offerings and fortune telling practices which were the precursors to modern day tarot card reading etc. It is interesting to note that the Hebrew meaning of Gad is “invader”.
 
“and fill cups for Meniy (god of destiny [fate] of the Babylonians) as drink offerings” Meniy was the Babylonian deity of destiny or fate. And the pouring of drink offerings was probably associated with actions like reading coffee grounds or tea leaves, and or their equivalent.
 
Thus, both deities, one from the Canaanites and one from the far off land of Babylon, were being sought after for divining the future. The tragedy is that given the other textual evidence, it is likely that cups that were intended for use in the worship of Hashem were being used instead in the worship of this false deity.
 
The Greeks and Romans had similar deities in Jupiter and Venus.
 
Isa 65:12  Umaniytiy And I will destine (fate) etchem you (plural) lacherev to the sword, vechulechem and all of you latevach will go to slaughter tichra’u bowing down, ya’an because, karatiy I called, ve’lo aniytem and you did not answer; dibartiy I spoke, ve’lo shematem and you did not listen, va’ta’asu ha-ra but you did the evil be’eiynay in My eyes uva’asher lo-chafatztiy bechartem and chose what I did not delight in.”
 
“Umaniytiy And I will destine (fate) etchem you (plural) lacherev to the sword,” “Maniytiy” meaning “I will destine you” is a play on words concerning Meniy the Babylonian deity of fate or destiny whose name is based on the same Hebrew root. Therefore, God is saying, “So you want to know your destiny, so be it, the destiny of the wicked is the sword (death)”.
 
“I called, and you did not answer; I spoke, and you did not listen, but you did the evil in My eyes and chose what I did not delight in.” Put simply, “You were given ample opportunity to receive My grace and mercy, and instead you refused My love, My constant calling (all day long) and chose, not an evil but the evil (lo-tov, not good), that is, to reject the redeeming love of God in favour of idolatry, lust, debauchery and self-deification.”
 
Isa 65:13  Lachein Therefore koh thus amar says Adonay HaShem (YHVH: Mercy): “Hineih Behold, now, pay attention, avaday My servants yocheilu shall eat, ve’atem but you (plural) tiranu will go hungry; hineih behold, now, pay attention, avaday My servants yoshtu shall drink, ve’atem but you (plural) titzmau will go thirsty; hineih behold, now, pay attention, avaday My servants yismachu shall rejoice, ve’atem but you teivoshu will be put to shame;
 
Here the Lord makes a clear distinction between the righteous remnant of Israel and the wicked. This distinction is reflected in the practicalities of life: the righteous will have food, drink and joy but the wicked will have none of those things. In fact, this is an analogy concerning the death of the wicked and is a precursor to the eternal death of the wicked.
 
Isa 65:14  Hineih Behold, now, pay attention, avaday My servants yaronu shall sing mituv from goodness leiv of heart (core being), ve’atem but you (plural) titzaku will cry out mike’eiv from pain leiv of heart (core being) umisheiver and from ruin ruach of spirit teyeililu you will wail.
 
“My servants yaronu shall sing mituv from goodness leiv of heart (core being)” The Hebrew is careful to say that the servants of God will sing “from goodness of heart”, meaning that their joy and singing is the fruit of God, Who alone is good, dwelling within them.
 
“but you (plural) will cry out from pain of heart (core being) and from ruin of spirit you will wail.” In stark contrast to the righteous the wicked will cry out from the pain of having rejected God and the ruining of spirit that results.
 
Isa 65:15  Ve’hinachtem shimchem And you (plural) shall leave your (plural) name lishvuah as a curse, livchiyray for My Chosen One vehemitecha will slay you, Adonay HaShem (YHVH: Mercy), vela’avadayv but His servants yikra He will call sheim acheir by another name,
 
Speaking of Israel in her sinful state Jeremiah reflects the same sentiment:
 
“I will make them a horror to all the kingdoms of the earth, to be a reproach, a byword, a taunt, and a curse in all the places where I shall drive them.” -Jeremiah 24:9 (ESV)
 
“And you (plural) shall leave your (plural) name as a curse, for My Chosen One will slay you,” This refers to the unfaithful among Israel. It does not refer to all Israel (ethnic, religious, chosen).
 
“but His servants He will call by another name,” Primarily, at least in a national sense “Name” is associated with reputation, therefore, the name of ill repute due to wickedness will be transformed by God through Messiah so that Israel is given a new name (reputation) of honour.
 
Ultimately redeemed Israel will be called by the Name of HaShem’s King Messiah Yeshua. It is not an indication that Israel will no longer be called Israel but rather, in the same way Jacob (follower) became Israel (One who overcomes in God) [Gen.32:28], Israel will have a transforming experience of the same Man that Jacob once wrestled with, only they will wrestle with the Man and be saved as an entire nation (Romans 11:25-26). This Man is of course Yeshua the King Messiah. Therefore, the new name of ethnic, religious, chosen and redeemed Israel is in the King Messiah, and they will retain their unique identity in Him.
 
Isa 65:16 Asher Because hamitbareich he who blesses ba’aretz in the land yitbareich shall bless beiloheiy in the God amein of truth (agreeing), ve’hanishba and he who takes an oath ba’aretz in the land yishava shall swear beiloheiy in the God amein of truth (agreeing); Kiy because nishkechu forgotten, (withered) hatzarot are the troubles harishonot of the first things ve’kiy and because nisteru they’re concealed mei’einay from My eyes.
 
The new name given to the redeemed remnant of Israel through Messiah will direct people to God and all of redeemed Israel in the promised land of Israel will know that they have come to the land through God’s redemptive work both spiritual and physical. Therefore, they will say yes and amen in agreement with the manifestation of God’s redemption, and will constantly bless and acknowledge the God of Truth.
 
“because forgotten, (withered) are the troubles of the first things and because they’re concealed from My eyes.” This final clause is a transition to the next verse which declares the new creation. Notice that the Hebrew literally says “first things” and not “former things” (as most English translations). This is important. Former things can be any number of things prior to the present but first things refers specifically to the creation of the heavens and the earth, the first universe and its order, the entry of sin and death etc.
 
Isa 65:17  “Kiy For hiniy behold, I vorei create shamayim heavens chadashiym new (ones) ve’aretz and the land chadashah new, ve’lo and not to be tizarcharnah recalled (remembered) are harishonot the first things ve’lo and nor ta’aleiyna will they ascend al-leiv upon My inner being (heart, core being).
 
At this point, given the clear explanation of the new creation and the putting away entirely of the first things, that is the first creation which became sin affected: we must understand that what follows is a description (albeit in part poetic) of the Olam Haba (World to come), the new heavens and the new earth which is later alluded to in the Revelation of Yeshua to Yochanan. Therefore, any seemingly temporal language is subject to the everlasting nature of the new creation, and cannot, as some foolishly suggest, refer to some sort of dispensational, so called, millennial reign period, as if life and death might continue for the redeemed of the Lord. There is no death in the world to come (Rev.21:4).
 
“Then I saw a new heaven and a new earth; for the first heaven and the first earth had passed away, and the sea was no more.
2 I also saw the holy city—the New Jerusalem—coming down out of heaven from God, prepared as a bride adorned for her husband.  3 I also heard a loud voice from the throne, saying,
“Behold, the dwelling of God is among men,
    and He shall tabernacle among them.
They shall be His people,
    and God Himself shall be among them
    and be their God.
4 He shall wipe away every tear from their eyes,
    and death shall be no more.
Nor shall there be mourning or crying or pain any longer,
    for the former things have passed away.”
5 And the One seated upon the throne said, “Behold, I am making all things new!” -Revelation 21:1-5a (TLV)
 
Isa 65:18  Kiy im-siysu But be glad vegiylu and rejoice adeiy-ad until perpetuity (forever) ahser in that which Aniy I vorei create; Kiy for hiniy behold, I vorei create et-Yerushalayim (The Jerusalem: A flood of Peace) giylah to be a joy, ve’amah and her tribe masos from exultation.
 
This is not as some suggest describing a temporal renewal prior to eternity, it cannot be, for it states clearly “Be glad and rejoice FOREVER in that which I create…”
 
By using the determiner “et” prior to “Yerushalayim” the Hebrew text infers a Jerusalem that is outside of time and space, thus “The Jerusalem” perpetual. This is prophetic allusion to the New Jerusalem later described in Yeshua’s Revelation to Yochanan.
 
Isa 65:19  Ve’galtiy I will rejoice viyrushalayim in Jerusalem ve’sastiy and I will exult ve’amiy in My tribe; ve’lo-yishama bah od and no more perpetually shall be heard kol a voice bechiy of weeping ve’kol and a voice ze’akah of distressed crying.
 
Although there will be people from all nations in the new Jerusalem, that is not the meaning here. Redeemed Israel is specifically alluded to as “My tribe”. As a people we have endured His rebuke, now we will receive His redemption and the reward that accompanies it.
 
Isa 65:20  Lo-yihyeh It shall not come about misham from this place od perpetually ul an infant yamiym who lives but a few days, ve’zakein and an old person asher who lo-yemalei does not complete his days, et-yamayn the days kiy for ha’na’ar the young man will be as ben-meiah a son of a hundred shanah years; yamot it will come about that dead ve’hachote will be the sinner (who remains in guilt, unclean, continues to miss the mark) meiah a hundred shanah years yekulal accursed.
 
“Et-yamayn” the days, like “Et-Yerushalayim” the Jerusalem (v.18), is an allusion to those days not subject to time and space, and therefore, any allusion to length is figurative, given that eternity has no beginning or end. Likewise “ha’na’ar” the young man is a singular typology referring to the nature of the renewed (resurrected) human being, as different from “na’ar” a young man of the present sin affected creation (age). Notice that the counterpoint to this is “ha’chote” the sinner, which uses the determiner “ha” as denoting the sin affected human being who has remained in his condition by refusing the grace of God. In both the case of the redeemed young man and the sinner, one hundred years is used as a figure for eternity, being the multiplication of the Hebrew number 10 (which represents fullness) by itself (10 x 10 = 100). We know this because verses 17 through 19 speak in terms of “perpetuity, eternity, going round forever”. Therefore, the language concerning the living and the dead is figurative and indicates the nature of both the renewed resurrected human in Messiah and the human resurrected unto eternal punishment through rejection of the King Messiah.
 
Isa 65:21  U’vanu And they shall build vatiym houses veyashavu and inhabit them; ve’nate’u and they shall plant cheramiym vineyards ve’achelu and eat their piryam fruit.
 
“They” are the righteous of the former verse, after all, the (perpetually) dead cannot plant and reap, nor can they drink.
 
Those who say there will be no eating or drinking in the Olam Haba (world to come) have obviously never read the words of the King Messiah Who says, “I tell you, I will not drink from this fruit of the vine from now on until that day when I drink it new with you in my Father's kingdom." -Matthew 26:29 (NIV)
 
Isa 65:22  Lo yivnu They shall not build ve’acheir and another yei’sheiv inhabit; lo yite’u they shall not plant ve’acheir yocheil and another eat; kiy-chiymeiy for like the days Ha-eitz of the tree yemeiy shall the days amiy of My tribe be, uma’aseih and yedeiyhem of their hands yevalu they will enjoy vechiyray My chosen.
 
It is tragic that so many English versions of the Bible mistranslate “ha-eiytz” the tree, as “a tree”. What foolish misdirection this is. The Hebrew says “ha-eiytz” for a reason, that reason being that the days of human beings in the Olam Haba (world to come) are being likened to the days of Eiytz Chayim the tree of life (living) which is perpetual, everlasting.
 
Isa 65:23  Lo yigeu They shall not labour lariyk in vain ve’lo yeledu or bear children labehalah for calamity, kiy for they are zera a seed berucheiy blessed by HaShem (YHVH: Mercy) heimah Whom ve’tze’etza’eiyhem their offspring are near to.
 
Labouring in vain is the fruit of the fallen creation, it will not be possible in the Olam Haba (world to come). They will not bear children for calamity because there will no longer be procreation of the human species (Mark 12:25; Matt. 22:30) and there will no longer be sin or death and therefore no calamity.
 
“for they are a seed blessed by HaShem (YHVH: Mercy) Whom their offspring are near to.” The first clause refers to Israel and the second clause refers to all born to Israel prior to the return of Messiah who receive Messiah and are reconciled to God. It does not, as some suggest, refer to offspring born in a millennial transitional period prior to the fullness of the Olam Haba (World to come).
 
Isa 65:24  Ve’hayah And it will come about that terem-yikrau Before they call va’aniy e’eneh I will answer; od hem while they are yet medaberiym speaking eshma I will hear.
 
This is the counterpoint to the rejection of God’s call by the wicked (v.2, 11). Whereas the wicked refused to hear (though Hashem held out His hands all day long), the righteous living in intimate relationship with God in the Olam Haba (world to come) will have such a beautiful intrinsic form of communication with Him that His loving answer will precede their request and both the speaking and the hearing of metaphysical conversation will be made one (echad), a complex and perpetual unity.
 
Isa 65:25  Ze’eiv A wolf ve’taleh and a lamb yiru will feed che’echad together; ve’aryeih and a lion kabakar like a bullock, yochal will eat teven straw, venachash and the snake’s afar lachmo food will be the dust. Lo yarei’u They shall not do evil velo-yashchiytu or corrupt bechol-har kadshiy in all my holy mountain,” amar says HaShem (YHVH: Mercy).
 
The wolf and lamb feeding together is a poetic figure which denotes the cessation of death (those animals once carnivorous will no longer be carnivorous). The imagery is of course cemented by the proceeding clause concerning the vegan lion. However, just because the language is figurative doesn’t mean it is not also literal. The idea of a new earth without animals (an idea that many are adamant about), is ludicrous in light of the nature of the first creation and the consistent message of Scripture concerning the renewal of all things. Or else, why does “all creation (which includes animals) eagerly await the revealing of the sons of God”? (Romans 8:19) Therefore, with the exception of the serpent (perhaps), it seems very likely that the new earth will be populated by animals of the new creation.
 
“The snake’s food will be the dust” is a figure denoting the eternal punishment of ha-Satan (the Devil). In counter distinction to the first creation where the snake (Satan) entered the story at the beginning and seeded death, at the inception of the new creation the snake (Satan) will be exited from creation unto death everlasting.
 
“They shall not do evil or corrupt in all my holy mountain,” This phrasing refers to all the enemies of God and His people both spiritual and physical. That is, those who have fallen prey to the sin and death seeded by the Serpent (Satan), who have now been cast along with the Serpent (Satan) into the lake of fire which is the second and everlasting death (Revelation 20:14-15).
 
“They will not hurt or destroy in all My holy mountain,
for the land will be full of the knowledge of HaShem (YHVH: Mercy),
    as the waters will cover the sea.” -Isaiah 11:9
 
Copyright 2019 Yaakov Brown

NB: The traditional Jewish numbering of this portion of Isaiah differs from the numbering in the Christian Canon. Therefore, I have listed the Jewish order in brackets alongside the Christian order of numbering.
 
Isa 64:1  (63:19) Aleiyhem Upon them lu-karata tear apart shamayim the heavens, yaradta descend, mipaneycha from Your face hariym the mountains nazolu trembled in insignificance--
 
“We are Thy people that were of old: not unto the Gentiles hast Thou given the doctrine of Thy law, neither is Thy name invoked upon them; not unto them hast Thou inclined the heavens and revealed Thyself; the mountains quaked before Thee.” -Targum Yonatan (2nd Century CE)
 
Isaiah continues his plea on behalf of his people Israel and according to the prompting of the Spirit of God. His cry is the cry of the Living Word of God in him. Like Moses and later Rav Shaul the Shaliach (Paul the Apostle), Isaiah cries out for the redemption of Israel (ethnic, religious, chosen). Therefore, ultimately, Isaiah’s words are the words of the Son (Yeshua) pleading with the Father.
 
It is YHVH Mighty to Save, Whom Isaiah is petitioning. These words are the bold request of one who is in true relationship with the fearsome, terrifying, omnipotent, omniscient God of all creation.
 
When asked Whom they serve the righteous respond “We are the servants of the God of heaven and earth…” (Ezra 5:11; Jonah 1:9) The heaven and earth imagery is of great significance because it connects us to the very beginning of creation and the Originator of all things, while also reminding us of Jacob’s ladder and one of the central aspects of the Gospel, God coming down to redeem humanity. Therefore, in the use of this language all humanity is called to witness the work of the One true God Who is above all gods (El elyon).
 
The heavens are the garment that shields the heavenly Holy of Holies, they are the curtain that falls between the priesthood of humanity (Levitical) and the Holy God of Israel, the earthly Temple in Jerusalem being a representation of the heavenly Temple (Hebrews 8:5). Only a priesthood of the heavens can perform the sacrifice needed to allow Israel and the nations entry into the heavenly Holy of Holies (Hebrews 7 & 8). Therefore, to ask God to tear the heavens is to ask Him to rend the curtain, the garment, that separates humanity from intimate relationship with our Creator. This must begin and end with Israel (ethnic, religious, chosen) as participant. In effect, Isaiah is asking for the vicarious sacrifice of Yeshua the King Messiah, at which point HaShem tears His garment from neck to floor in the greatest manifestation of divine grief ever to be shown. That garment being represented in the curtain that separates the Holy place of the earthly Temple from the Holy of Holies. All this is symbolic of God’s desire to reconcile humanity to Himself through His own everlasting blood, that blood flowing through the veins of His Son our King Messiah Yeshua.
 
The phrase “descend, from Your face the mountains trembled in insignificance…” (Rev. 16:20) is repeated in verse 3 and correlates to the trembling nations of verse 2 (inferring that like the mountains that seem beyond conquering, the nations too will be toppled and left trembling before God) but more significantly alludes to the giving of the Torah at Sinai. Why? Because Isaiah is acknowledging that Israel alone among the nations has received the written Torah and the redemptive goal of it, and at the same time is in desperate need of God’s direct intervention, that is, the rending of heaven and the impartation of Salvation Himself (God with us), the living Word made manifest for the redemption of Israel and the nations.
 
Does God hear and respond to Isaiah’s plea on behalf of his people Israel and indeed the entire human race? The answer is a resounding yes! God Himself, manifest in the Person of His Son the promised Servant King Messiah Yeshua, does indeed come down, rending the heavenly curtain of separation even as the earthly curtain is torn, revealing the Holy of Holies and an opportunity for all who would receive His loving vicarious sacrifice and resurrection life to enter into the intimate and everlasting relationship which humanity had in the beginning, when YHVH created the heavens and the earth.
 
Isa 64:2   (64:1) Kikdoach Like when kindling eish fire hamasiym the brushwood mayim tiveh-eish fire causes water to boil— lehodiya to make known shimcha Your Name letzareycha to your adversaries, mipaneycha from Your face goyim nations yirgazu tremble.
 
“When Thou didst send forth Thine anger like fire in the days of Elijah, the sea was melted, the waters were flames of fire, to make Thy name known to the enemies of Thy people, that the nations may tremble at Thy presence.” -Targum Yonatan (2nd Century CE)
 
There is a figurative correlation here to the miracle performed by God at the request of Elijah against the prophets of the Ba’aliym (1 Kings 18:38). The idea being that there is an even greater manifestation of this miracle in which the nations also will be left trembling before God. Judgement always begins with Israel (ethnic, religious, chosen) and then spills over into the nations.
 
The “tiveh-eish” melting fire, is fire of extreme heat which bursts forth quickly from the ignition of dry stubble. The violent crackling, fierce flame and pulsing heat of such fire is a fearful representation of the vengeance and judgement of the Living God. The result being that YHVH God’s Name is made known to the nations. After all, how can the nations call upon God’s name and be saved unless they are first made aware of His Name. That is, the Name of His King Messiah (Acts 2; 4:11-12).
 
“And everyone who calls
    on the name of the Lord will be saved.” -Joel 2:32a
 
“Yeshua is ‘the stone you builders rejected,
    which has become the cornerstone.’ (Psalm 118:22)
Salvation is found in no one else, for there is no other name under heaven given to mankind by which we must be saved.” -Acts 4:11-12
 
Isa 64:3  (64: 2) Ba’asotcha When You fashioned noraot fearful (awesome) things lo nekaveh that we did not look for, yaradta You descended, mipaneycha from Your face hariym the mountains nazolu trembled in insignificance.
 
The fearful things of old are the miraculous acts of HaShem in delivering Israel, freeing Israel from slavery in Egypt, manifesting His Word at Sinai, delivering Jerusalem from the Assyrians, and many other acts both predating Israel’s captivity in Egypt and yet future from the purview of the Israelites of Isaiah’s generation.
 
“Hear this, you kings! Listen, you rulers!
    I, even I, will sing to the Lord;
    I will praise the Lord, the God of Israel, in song.
 “When you, Lord, went out from Seir,
    when you marched from the land of Edom,
the earth shook, the heavens poured,
    the clouds poured down water.
The mountains quaked before the Lord, the One of Sinai,
    before the Lord, the God of Israel.” -Judges 5:3-5 (NIV)
 
These actions of HaShem were not looked for in the sense that Israel was not capable of seeing His glory, nor truly understanding His love for His chosen people. Few sought intimate relationship with God (Abraham, Isaac, Jacob, Moses, Aaron, Joshua etc.) But in every generation He revealed Himself as Holy, and manifest His power in pursuit of the sacrificial, loving redemption of His chosen people (Israel: ethnic, religious).
 
The repetition of the descent of His face and the trembling mountains reminds the reader of the giving of the Torah and of the intimate love relationship that Israel’s Creator desires.
 
“Now Mount Sinai was wrapped in smoke because the LORD had descended on it in fire. The smoke of it went up like the smoke of a kiln, and the whole mountain trembled greatly.” -Exodus 19:18
 
Isa 64:4  (64:3) Umeiolam And from perpetuity (the beginning) lo-shame’u none have heard lo he’eziynu none have perceived by the ear, ayin lo-ra’atah no eye has seen Elohiym a God zulatecha except You, ya’aseh Who works limchakeih-lo for those who wait for Him.
 
“And since the world was, ear hath not heard the report of such mighty deeds, nor hearkened to the speech of rapture, nor hath eye seen, what Thy people saw, the Shekinah of Thy glory, O Lord; for there is none besides Thee, who will do such things for Thy righteous people, who were of old; who hope for Thy salvation.” -Targum Yonatan (2nd Century CE)
 
Rav Shaul (Paul the Apostle) paraphrases this text, making the phrases “those who wait for Him” and “those who love Him” synonymous:
 
“But, as it is written, “No eye has seen, nor ear heard, nor the heart of man imagined, what God has prepared for those who love him”—1 Corinthians 2:9
 
In simple terms, there is no God like or other than You HaShem. The expression of His nature that truly sets YHVH apart from all other would be gods, is His devotion to His creation. He is immutably intent on lavishing His love on all who love Him and wait patiently for Him to reveal the fullness of His redemptive purposes for humanity. First for the Jews and also for the nations (Romans 1:16).
 
Both the present verse and the subsequent quotation of it by Rav Shaul, are an allusion to the Olam Haba (World to come) and the new heavens and earth that await the redeemed of the Lord. This is connected to the afore mentioned, “Upon them tear to pieces the heavens, descend, from Your face the mountains trembled in insignificance…” (verse1). HaShem as Redeemer and God with us (Immanuel) will come, has come, and is yet to come. First as Creator, then as King Messiah, and finally as King Messiah and Re-Creator. Thus, the present portion sets a foundation for the revealing of the new heavens and earth in the latter part of the following portion (Chapter 65).
 
It is interesting to note that the Talmud understands the present verse to refer to the time of the King Messiah and the Olam Haba (World to come).
 
"all the prophets say, they all of them prophesied only of the days of the Messiah; but as to the world to come, eye hath not seen…” - Talmud. Babylonian. Sabbat, fol. 63. 1. & Sanhedrin, fol. 99. 
 
“No one has ever seen God; the only God, who is at the Father's side, he has made him known.” -John 1:18 (ESV)
 
Isa 64:5  (64:4) Pagata You meet et-sas with the joyful one ve’oseih and work tzedek righteousness, bidracheycha in Your ways yizkerucha you call them to mind; hein-atah Behold, You katzafta were angry, vanecheta and we sinned (missed the way); bahem in them (our sins) olam perpetually, venivashei’a and will we be saved?
 
This verse continues to illuminate the nature of God manifest in the redeemed nature of His servants. In the previous verse we are told of the wonder that awaits those who wait on (love) Him. Now we are further told that He meets with the one Whom He has filled with joy (a reference to salvation and its fruit), one who subsequently works righteousness from the joy of Salvation Himself (Yeshua). We are also assured that the servants of the Lord are remembered before His face and that they in turn remember His works (the Hebrew is ambiguous for this very reason. The interpretation being twofold).
 
“Behold, You were angry, and we sinned (missed the way);” This is a tragic self-indictment. Israel witnessed and understood God’s wrath and anger toward her because of her sin and rejection of Him: none the less she chose to continue to sin in spite of her affliction, which was intended to bring her to repentance.
 
“in them (our sins) perpetually, and will we be saved?” Isaiah, on Israel’s behalf, is saying “We have intentionally continued to sin, is it even possible for us to be saved?” The answer of course is yes, and at great cost to God.
 
Some of the Jewish sages understand this verse differently to refer to the loss of the righteous in the generation of the wicked. While this is cohesive with other portions of Isaiah, it seems an unlikely conclusion given the context of chapter 64.

"the righteous, who were doing thy commandments with joy, are not now in the world, to stand in the gap for us.'' -Kimchi
​
Isa 64:6  (64:5) Vanehiy We have become chatamei unclean kulanu all of us, ucheveged and rags idiym of menstration are kol-tzidkoteinu all our righteous deeds. Vanavel And senselessly dropping ke’aleh like a leaf, kulanu all va’avoneinu our depravity, karuach like a wind, yisaunu takes us away.
 
In one sense the prophet is comparing Israel’s condition to that of a nation of leapers crying out “Unclean, unclean…” (Leviticus 13:45). In fact, according to the Torah regulation regarding a leaper, he was to isolate himself and cry out “unclean, unclean” in order to warn others to stay away from him, so that they might not become unclean from contact with him. This is sadly ironic, given that Israel had been given the role of being light and healing to the nations.
 
The prophet accepts guilt upon himself, though he is not guilty of the sins of his pairs. This is an example to all who would pray on behalf of a Godless nation. “We have all become unclean”; not just ritually but in every way, physical, emotional, mental, spiritual etc. So unclean in fact that our righteous or good deeds are likened to used menstrual rags. The modern equivalent to this being “Our righteousness is like used tampons”. Graphic, yes, and necessarily so. We are utterly defiled by our own sin and in desperate need of cleansing. A cleansing we are incapable of performing for ourselves.
 
“for all have sinned and fall short of the glory of God,” -Romans 3:23 (NIV)
 
“As it is written,

1. “There is no one righteous—no, not one.
   11 There is no one who understands,
       no one who seeks after God.
   12 All have turned aside;
   together they have become worthless.
   There is no one who does good—no, not even one!
   13 Their throat is an open grave;
       with their tongues they keep deceiving.
   The poison of vipers is under their lips.
   14 Their mouth is full of cursing and bitterness.
   15 Their feet are swift to shed blood.
   16 Ruin and misery are in their paths,
   17 and the way of shalom they have not known.
   18 There is no fear of God before their eyes.” - Romans 3:18 [Ecc. 7:20; Ps. 13:2-3; Ps. 5:10; Ps. 139:4; Ps. 9:28; Isa. 59:7-8; Ps. 35:2.] (TLV)

“And senselessly dropping like a leaf, all our depravity, like a wind, takes us away.” It is not God Who has destroyed us but we ourselves. The natural fruit of our sin has come upon us and we are defiled and afflicted by the consequences of our own sin. God does not send people to eternal punishment, people choose to go.
Isa 64:7  (64:6) Ve’eiyn-korei And there is no one who calls veshimcha upon Your Name, mitoreir who awakens himself lehachaziyk bach to take strength in You; kiy-histarta for you have concealed faneycha Your face mimenu from us, vatemugeinu and have melted us beyad-avoneinu in the hand of our perversities.
 
"there is none that prays in thy name" -Targum
 
Israel had fallen prey to false gods and even those praying to YHVH were mixing their practice with the practices of heathen worship and thus defiling the use of His Name and therefore in a very real sense, not calling on His Name at all.
 
“who awakens himself to take strength in You” This can be seen as an allusion to morning prayer (Today called sacharit) that is prayed from a truly devoted heart (core being). Prayed by those who begin every day with their heart (core being), mind and soul set on YHVH. Sadly the opposite is true of the generation of Isaiah.
 
“you have concealed Your face from us” is in fact a matter of perception and a sad reflection of the inability of Israel to perceive of God’s present help. In fact, Israel had concealed her face from Him.
 
“have melted us in the hand of our perversities.” Once again, it is Israel who have melted themselves in their own perversity, however it is true that ultimately it is God Who has allowed this for the sake of their disciplining and in order to provoke them to repentance.
 
Isa 64:8  (64:7) Ve’atah And now, HaShem (YHVH: Mercy), Aviynu Our Father atah You are; anachnu we hachomer are the clay, ve’atah and You yotzereinu are our potter (One who forms); uma’aseih yadecha kulanu we are all the work of Your hand.
 
"and thou, Lord, thy mercies towards us "are" many (or let them be many) as a father towards "his" children.'' -Targum
 
God’s relationship with Israel as both Creator and Father remains intact in spite of all her disobedience and His disciplining of her. In fact, not in spite of it but as evidenced by it. He is not only the One Who moulds her, He is the One Who made the matter (essence) from which she is moulded. Like a potter Hashem has fashioned Israel for a purpose. Both individually and corporately.
 
“Do you thus repay the LORD, you foolish and senseless people? Is not he your father, who created you, who made you and established you?” -Deuteronomy 32:6 (ESV)
 
Isa 64:9  (64:8) Al-tokztof YHVH ad-meod Don’t be terribly angry perpetually, O LORD (Mercy), ve’lo-la’ad tizkor avon and don’t remember our perversity forever. Hein Behold, habet-na amecha pay attention now, to Your people.
 
The prophet reminds himself and his hearers that they are God’s chosen, ethnic, religious people. He implores God to search out the hearts of His people in accordance with the plea for Him to tear the heavens and come down. This is an admission of guilt and an acknowledgement of God’s character, in that He is unable to reject Himself and part of Who He is resides within the people of Israel.
 
“11 Here is a trustworthy saying:
If we died with him,
    we will also live with him;
12 if we endure,
    we will also reign with him.
If we disown him,
    he will also disown us;
13 if we are faithless,
    he remains faithful,
    for he cannot disown himself.” 2 Timothy 2:11-13 (NIV)
 
Isa 64:10  (64:9) Areiy kodshecha Your holy cities hayu have become midbar a wilderness; Tziyon (Zion, parched land) is midbar a wilderness, hayatah Yerushalayim (Jerusalem: Flood of Peace) has become shemamah a desolation.
 
This is an indictment against Israel who have taken possession of God’s holy places for their false gods and practices, their depravity and immorality. It is true that these are HaShem’s holy places, they do not belong to Israel except by His hand. Therefore He has laid them waste.
 
“11 Her leaders judge for a bribe,
    her priests teach for a price,
    and her prophets tell fortunes for money.
Yet they look for the Lord’s support and say,
    “Is not the Lord among us?
    No disaster will come upon us.”
12 Therefore because of you,
    Zion will be plowed like a field,
Jerusalem will become a heap of rubble,
    the temple hill a mound overgrown with thickets.” -Micah 3:11-12 (NIV)
 
Isa 64:11  (64:10) Beiyt kadesheinu ve’tifarteinu Our holy and beautiful house, asher hillucha avoteinu where our fathers praised You, haya lisreigat has been burned by eish fire, ve’kol-machamadeiynu and all our pleasant things hayah lecharebah have become ruins.
 
The Holy House is the Temple in Jerusalem. It is likely that at the time of Isaiah’s prophecy this was yet to come to pass. However, the defilement of the Temple had begun with the syncretism of idolatrous practices and thus the burning and ruin of the pleasant things was already a spiritual reality.
 
The “fathers” who had praised God in the past were the Levitical priesthood, operating at a time when the Torah requirements for worship and sacrifice were being adhered to with integrity.
 
Isa 64:12  (64:11) Ha’al-eileh Upon these things titapak will You hold back Hashem (YHVH: Mercy)? Techesheh Will You be silent, ute’anenu and afflict us ad-meod excessively, perpetually?
 
This ends Isaiah’s plea and makes way for Hashem’s indictment against Israel in the following chapter, where He illuminates their future sin and desolation in order to reveal Israel’s redemption and Salvation in Him.
 
The prophet asks and knows the answer “Will You be silent and afflict us excessively?” We know this, that God is just and not excessive, self-controlled and not compulsive, kind and not punitive, ready, able, and willing to save at the appointed time.
 
Copyright 2019 Yaakov Brown

Isa 63:1  Miy zeh Who is this ba Who comes mei’edom from Edom (red), chamutz in leavened, fermented, dyed crimson begadiym garments mibatzrah from Bozrah (sheepfold), zeh hadur this One Who is splendid, honourable, glorious, majestic bilvusho  in His clothing, tzo’eh stooping berov in the greatness kocho of His strength? “Aniy It is I, me’dabeir speaking bitzdakah in righteousness, rav mighty lehoshiya to save.”
 
There are a number of reasons we understand the speaker in verse 1 to be HaShem, and by extension the Servant King Messiah. First, chapter 62:11 speaks of Salvation the Person (Yeshua) coming to deliver Israel (Zion, Jerusalem), following which the prophet speaks of the redeemed people of Zion and the titles by which the redeemed city of Jerusalem will be described. Therefore, the One described in verse 1 of Isaiah 63 must be the Salvation that comes in 62:11, bringing reward and recompense (just vengeance). Second, only God Himself is capable of truly saving Israel, which alerts us again to the intrinsic connection between the Servant Redeemer, Who is Salvation, and HaShem. In fact, the Salvation personified in the previous chapter is that of God Himself coming as God with us, the King Messiah. He comes with reward for the redeemed and recompense for the wicked.
 
“Some refer this to Messiah, others to the angel Michael; but more correctly it may be referred to God.” -Iben Ezra
 
A number of Jewish commentators, both ancient and modern, interpret this portion of Isaiah as referring to the Messiah, specifically in relation to what they understand as His first (only) coming. They also understand Edom as being figurative of Rome, given that the political and physical end of the Edomites actually occured during the Maccabean period (167-160 BCE), when the Edomites were conquered and forced into conversion to Judaism. Following this their land became nothing more than a desert wasteland.

​When the King Messiah shall come, he will be clothed in purple, beautiful to look at, which in colour shall be like to wine for the clothing of the King Messiah shall be silk, red as blood; and it shall be worked with the needle in various colours, and he shall be the Head of Israel; and this is what is said in Isa. 63:3 ‘wherefore art thou red in thy apparel?’'' - R. Moses Haddarsan in Bereshit Rabba in Gen. xlix. 11.

“the Ishmaelites or Turks shall fight three battles in the latter day; one in the forest of Arabia; another in the sea; and a third in the great city Rome, which shall be greater than the other two; and from thence shall spring the Messiah, and he shall look upon the destruction of the one and of the other, and from thence shall he come into the land of Israel, as it is said, ‘who is this that comes from Edom?’” - Pirke Eliezer, c. 30. fol. 32. 1. 

“the Ishmaelites or Turks shall come against Rome, and destroy it; and then shall be revealed the Messiah, the son of David, and shall complete the redemption of the Lord, according to Dan 12:1 … the son of David, shall be of the Jews that are in the captivity of Edom (or Rome), Isa. 63:1 ‘who is this that comes from Edom?’” – Abarbinel; Mashmiah Yeshuah, fol. 44. 1, 2.

Also the Jewish commentator Kimchi interprets the present verse as prophetic of the time to come (Messianic age). However,  although it is true that the King Messiah is intended, the present text relates to His second coming, and not to any current historical event or  to His ascension to heaven, after his death and resurrection; which took place in Judea, and on the Mount Olives, near to Jerusalem (not in or from Edom, which is south east of Jerusalem). Therefore, the present text finds its greater fulfilment yet future, when Messiah returns to take vengeance on the anti-messiah, and all the anti-messianic powers (empire of the Beast).

Edom, while being a brother nation to Israel, also symbolises pagan opposition toward God and Israel (Chosen, ethnic, religious) [Isa.34:5; Jer.25:22; 49:17].

Bozrah was once a strong city in Edom on the shore of the Sea of Salt (Dead Sea). Edom is another name for Esau (Gen. 36:8), and comes from the root adom (red), thus, blood stains or wine juice, the blood of grapes. Bozrah, meaning sheepfold, is related to the Hebrew bazir “a vintage” and is therefore an interesting poetic allusion within the wider narrative of Isaiah 63.

Yet another Jewish commentator Yarchi interprets the garments of the One coming from Edom as being dyed in blood, or dipped in it; which agrees with the vesture od Messiah as described in the Revelation:
 
“On His robe and on His thigh He has a name written, ‘King of kings, and Lord of lords.’ Then I saw a single angel standing in the sun, and with a loud voice he cried out to all the birds flying high in the sky, ‘Come, gather for the great banquet of God--18 to eat the flesh of kings and the flesh of generals and the flesh of mighty men, the flesh of horses and those riding on them, the flesh of all men, both free and slave, both small and great!’” -Revelation 19:16-18 (TLV)
Ultimately the King Messiah will return as the warring Mashiyach Ben David, coming with reward for the righteous and bringing judgement upon the wicked:
 
“These kings are of one mind, and they give their power and authority to the beast. They will make war against the Lamb, and the Lamb will overcome them—because He is Lord of lords and King of kings, and those with Him are called and chosen and faithful.” -Revelation 17:13-14 (TLV)
 
Isa 63:2  Madua Why adom lilvushecha is your clothing red, uve’gadeycha and your garments kedoreich be’gat like one who treads in the winepress?
 
As alluded to previously, adom and edom are easily related and convey the extent of the punishment of the wicked who oppose God and His purposes for redeeming Israel. The treading of the winepress and the act of harvesting are figurative Biblical pictures of judgement against the wicked (Joel 3:13; Isa. 63:2-3; Rev. 14:19).
 
Isa 63:3  “Purah darachtiy levadiy The winepress I have trodden alone, umei’amiym and from the tribes eiyn-iysh no man (one) itiy with me; ve’edrecheim I trod on them be’apiy in My anger ve’ermeseim and trampled them bachamatiy in My rage; ve’yeiz nitzcham their lifeblood spattered al-begaday on my garments, vechol-malbushay and all My attire egaletiy I will stain.
 
Both the literal and figurative judgements that God executes over Edom are His doing alone accomplished without the assistance of anyone from among the tribes of Israel (with the exception of Yeshua of course).
 
He treads on Edom, the enemies of God and of His chosen people Israel. The wine press is a wine press of wrath, and the trampling results in the garments of HaShem being spattered with blood like stains. The life sap (nitscham) is symbolic of the blood of the enemies of God.
 
“He is clothed in a robe dipped in blood, and the name by which he is called is The Word of God.” -Revelation 19:13 (ESV)
 
The context of this correlating passage from Revelation is one of God’s wrath meted out through the Messiah. Therefore, the blood of the Messiah’s robe in this context is the blood of vengeance and not the Messiah’s own shed blood of redemption
 
Isa 63:4  Kiy For yom a day nakam of vengeance belibiy is in My heart, ushenat and My year geulay of redemption ba’ah is come.
 
Once again we note that God’s vengeance is brief (a day) and His redemption is wide (a year).
 
In order that Israel might be redeemed, Edom, both the literal and figurative, perpetual enemy of Israel must be wiped out.
 
Isa 63:5  Veabiyt And I looked, ve’eiyn but there was no ozer help; ve’eshtomeim I was appalled, ve’eiyn but there was no someich one to uphold; vatusha liy zeroiy so My own arm brought Me salvation, vachamatiy and My rage hiy He semachateniy upheld Me.
 
God needs no help from man, thus the meaning is related to the fact that there was no one without sin. Nor is any man capable of redeeming himself, let alone bringing salvation to all Israel.
 
“He saw that there was no man, and wondered that there was no one to intercede; then His own arm brought him salvation, and His righteousness upheld him.” -Isaiah 59:16 (ESV)
 
The arm of God is the King Messiah Who brings salvation and the rage of God against sin and death is the force that upholds and renders His righteous judgement.
 
Isa 63:6  Ve’avus And I trampled down (rejected) amiym the tribes be’apiy in My anger; va’ashakereim making them drunk bachamatiy in My rage, veoriyd and descending la’aretz to the land nitzcham their lifeblood (grape juice).”
 
Israel will also suffer under the anger and wrath of God as a result of her sin and rebellion. At this point HaShem has come up from trampling Edom and is bringing just punishment against Israel as a precursor to her redemption and the remembrance of His covenant promises, His loving kindness and mercy toward her.
 
“For in the hand of the LORD there is a cup with foaming wine, well mixed, and he pours out from it, and all the wicked of the earth shall drain it down to the dregs.” -Psalm 75:8 (ESV)
 
Isa 63:7  Chasdeiy The kindnesses of HaShem (YHVH: Mercy), azkiyr I will remember, tehilot the praises of HaShem (YHVH: Mercy), ke’al because upon kol all asher-gemalanu HaShem (YHVH: Mercy) that the LORD has recompensed, ve’rav-tov and the great good le’veiyt to the house Yisrael of Israel asher-gemalam that He has granted them kerachamayv according to His compassion, uchero and according to the abundance of chasadayv His steadfast kindness.
 
From 63:7- 64:12 the prophet Isaiah cries out in humble confession and from a place of great desperation, on behalf of his people Israel: seeking forgiveness and restoration to right relationship with God.
 
“Chasdeiy” is plural and indicates the many miraculous works of deliverance and loving kindnesses of God toward Israel.
 
This verse begins and ends with “Chesed” loving kindness, the action of love.
 
Isa 63:8  Vayomer And He said, “Ach-amiy Indeed they are My tribe, heimah baniym lo yeshakeiru children who will not deal falsely.” Vayhiy And I became lahem to them le’moshiya their Saviour.
 
Once again God is quoted as calling Israel His tribe and Himself her Saviour. However, this becomes an indictment against the people of Israel who should have acted rightly toward their God. None the less, He has and will continue to be a Saviour to them.
 
Isa 63:9 Be-chol In all tzaratam their affliction (distress, trouble, rival wives) lo tzar He was afflicted (distress, trouble, a rival wife), umalach and the messenger (angel) of panayv His face hoshiyam saved them; beahavato in His love uvechemlato and in His mercy hu ge’alam He redeemed them; vaynateleim He lifted them up vaynaseim and carried them kol-yemeiy all the days olam in perpetuity.
 
“In all tzaratam their affliction (distress, trouble) lo tzar He was afflicted (distressed, troubled)…” God suffers because of, with, and for His people, both emotionally and literally (Messiah Yeshua). The Hebrew “tzarah” (affliction, distress, trouble) can also mean “rival wife”. Thus, there is a sense in which the prophet is making a comparison between the hurt Israel feels at being rejected by God and God’s hurt at being rejected by His people.
 
“and the messenger (angel) of panayv His face hoshiyam saved them…” We have previously read that HaShem’s own arm will bring Salvation (v.5). Therefore, the Messenger of the Face of God must also be God with us. In fact, the Angel of the presence that went before and behind Israel as she fled Egyptian bondage was none other than Yeshua the transcendent resurrected King Messiah.
 
“Behold, I am sending an angel before you, to guard you on the way and to bring you into the place that I have prepared. 21 Watch for Him and listen to His voice. Do not rebel against Him because He will not pardon your transgression, for My Name is in Him. 22 But if you listen closely to His voice, and do everything I say, I will be an enemy to your enemies and an adversary to your adversaries.” -Exodus 23:20-22 (TLV)
 
“in His love uvechemlato and in His mercy hu ge’alam He redeemed them; vaynateleim He lifted them up vaynaseim and carried them kol-yemeiy all the days olam perpetuity.” The nearest previous subject is the Angel of the Face, therefore, God with us, the King Messiah is meant, none other qualifies to action the love, mercy, and redemption of Hashem, nor did anyone other than Hashem lift up and carry Israel perpetually.
 
Isa 63:10  Ve’heimah And they maru rebelled ve’itzevu and grieved et-ruach kadosho His Holy Spirit; vayeihafeich therefore He turned to become lahem leoyeiv their enemy, hu nilcham-bam He fought against them.
 
“Remember and do not forget how you provoked the LORD your God to wrath in the wilderness. From the day you came out of the land of Egypt until you came to this place, you have been rebellious against the LORD.” -Deut. 9:7 (ESV)
 
“Some understand by the Holy Spirit the Angel of the Lord.” -Iben Ezra
 
“But they rebelled against the word of His holy prophets, and blasphemed, and His Word became their enemy, and He waged war against them.” -Targum Yonatan (2nd Centruy CE)
 
“Now if in spite of these things you will not be chastened by Me, but walk contrary to Me instead, 24 then I will also walk contrary to you. Then I will strike you, I Myself, seven times for your sins. 25 I will bring a sword upon you that will execute the vengeance of the covenant, and you will be gathered together inside your cities. I will send the pestilence among you and you will be given into the hand of the enemy.” -Leviticus 26:23-25 (TLV)
 
Isa 63:11  Vayizkor Then bringing to remembrance (recalling) yemeiy-olam the days of perpetuity, Mosheh of Moses, amo His people. Ayeih Where hama’aleim is He Who brought them up out mi’yam from the sea eit roeiy with the shepherd tzono of His flock? Ayeih Where is He Who hasham put bekirbo in the midst of them et-ruach kadesho His Holy Spirit,
 
“And He had compassion for the glory of His name, because of the remembrance of His goodness of old, the mighty works which He did by the hands of Moses for His people; lest the Gentiles should say, Where is He that brought them up out of the sea? Where is He that led them through the wilderness, as a shepherd his flock? Where is He that made the word of His holy prophets to dwell amongst them?” - Targum Yonatan (2nd Centruy CE) 
 
“Where is He?” The greater answer is that He never left them or truly forsook them. While the reference to a shepherd (shepherds) may refer to Moses, or Moses and Aaron collectively, it is equally likely to refer to the Angel of the presence and or God Himself. It is also acceptable to understand the shepherds to be all the aforementioned.
 
“You gave your good Spirit to instruct them and did not withhold your manna from their mouth and gave them water for their thirst.” -Nehemiah 9:20 (ESV)
 
Isa 63:12  Moliych liymiyn Mosheh zeroa tifarto Who caused His glorious arm to go at the right hand of Moses, bokei’a who divided (split, broke open, tore up) mayim the waters mipeneiyhem from before their faces la’asot to make for lo sheim olam Himself an everlasting name,
 
“Your right hand, O Lord, has become glorious in power;
Your right hand, O Lord, has dashed the enemy in pieces.
7 And in the greatness of Your excellence
You have overthrown those who rose against You;
You sent forth Your wrath;
It consumed them like stubble.
8 And with the blast of Your nostrils
The waters were gathered together;
The floods stood upright like a heap;
The depths congealed in the heart of the sea.
9 The enemy said, ‘I will pursue,
I will overtake,
I will divide the spoil;
My desire shall be satisfied on them.
I will draw my sword,
My hand shall destroy them.’
10 You blew with Your wind,
The sea covered them;
They sank like lead in the mighty waters.” -Exodus 15:6-10
 
Isa 63:13  Moliycham Who led batehomot them in the depths? Kasus Like a horse bamidbar in the desert (ba in, mi from, davar word, essence) lo yikashelu they did not stumble.
 
A poetic way of referring to Israel’s escape through the depths of the Red sea and her journey through the desert to the promised land.
 
Isa 63:14  Kabeheimah Like livestock babikah tered going into the valley, Ruach-YHVH the Spirit of the LORD teniychenu gave them rest. Kein So nihageta you drove, led, guided amecha Your tribe, la’asot to make lecha for Yourself sheim tifaret a glorious name.
 
We note that the Spirit of the Lord, Who is called “Comforter” in the Brit HaChadashah (NT), is described here as the One Who gives Israel rest.
 
The strong theme of the glorification of God’s Name is significant because it is through the recognition of the saving God of Israel that all who seek redemption are saved in the Messiah and reconciled to the God of Israel.
 
Isa 63:15  Habet Look (regard, consider) mishamayim from the heavens ure’eih and see, mizevul kodshecha from the lofty habitation of Your holiness vetifartecha and Your Glory, Majesty, Splendour. Ayeih Where are kinatecha Your zeal, jealousy ugevurotecha and Your strength? Hamon The roar (stirring, tumult, sound) me’eicha from Your intestines (inner parts) verachameycha and Your womb (compassion) eilay hitapaku are held back from me.
 
The prophet expresses the people’s feelings of abandonment. Though the prophet knows that God is ever present, he uses distancing language to show both the Lofty glory and all powerful nature of God and His seeming rejection of the people of Israel who have acted so wickedly toward Him.
 
We note that the literal Hebrew translation reveals both the masculine and feminine nature of God. “The roar me’eicha from Your intestines (masculine), verachameycha and your womb (feminine)…”
 
Isa 63:16  Kiy-atah For You are Avinu our Father, kiy Avraham lo yeda’anu for Abraham does not know us, ve’yisrael and Israel (The individual progenitor Jacob) lo yakiranu does not acknowledge us; Atah You, HaShem (YHVH: Mercy), Avinu are our Father, Goaleinu our Redeemer mei’olam she’meicha from perpetuity is Your name.
 
The prophet reminds himself and Israel that they are generations from the patriarchs and must remember that from before the beginning of Israel’s existence God has been her Father and Redeemer.
 
I recall a foolish Christian teacher who once told me that “Jews don’t understand God as Father but Christians do because Jesus taught us to prayer which says, ‘Our Father Who is in Heaven’”. I responded, “You obviously know very little about Jewish people and the Bible (present text not withstanding). One of the central prayers of Rosh Hashanah begins, ‘Our Father, Our King’”.
 
Isa 63:17  Lamah tateinu YHVH mideracheycha, Why do You make us wander from your ways HaShem, takshiach hardening libeinu our core being (heart), miyiratecha from fearing You? Shuv Turn back lema’an for the sake avadeycha of your servants, shivteiy the branches of nachalatecha Your inheritance (heritage, possession, property).
 
“Why hast Thou cast us off, Lord, that we should go astray from the paths which are right in Thy sight, as the nations which have no part in the instruction of Thy law? Our heart is not turned away from Thy fear: return Thy Shekinah unto Thy people, for the sake of Thy righteous servants, unto whom Thou hast sworn by Thy Word to make the tribes amongst them Thine inheritance.”  - Targum Yonatan (2nd Centruy CE) 
 
In the sense that God is in control of all things and that He allows but is not subject to free will, the phrase “You make us wander” is accurate. It is in fact in our wandering that we discover the need for direction.
 
Though God had never truly left Israel, Isaiah asks Him to turn back toward her for the sake of His righteous servants the prophets and the Patriarchs of Israel, the branches of God’s inheritance.
 
Isa 63:18  Lamitzar For a little while yareshu am-kodshecha Your tribe took hold of Your Holiness; tzareinu our adversaries bossu have trampled mikdashecha Your sanctuary.
 
This refers to the dwelling of God’s presence in a manifest way upon the Temple in Jerusalem during Solomon’s reign and the subsequent withdrawal of His glory during Israel’s years of idolatry and debauchery.
 
Isa 63:19  Hayiynu meiolam lo-mashalta ba lo-nikra shimcha We have become from perpetuity, like those not ruled by You, like those not called by Your name.
 
It’s as if Israel has become like a goy (foreign nation) who have never known God. The weight of this statement is lost on the modern reader. The nation God chose and to whom He revealed His glory, power, might and Holy fearful presence, has now become like those who never knew Him. Tragic, beyond appalling. The prophet is distraught, gutted, grieved to the core of his being by this sobering realisation.
 
Copyright 2019 Yaakov Brown

​Isa 62:1  Lema’an For the sake of Tziyon (Zion, parched land) lo I will not echesheh keep silent, ulema’an and for the sake of Yerushalayim (Flood, downpour of Peace) lo I will not eshkot shut up, ad-yeitzei kanogah tzidkah until her righteousness goes forth as brightness, viyshuatah and her salvation kelapiyd as a torch yivar burning.
 
“Till I work salvation for Zion, I will give no rest to the nations, until I bring consolation to Jerusalem, I will give no rest to the kingdoms, till her light be revealed as the early dawn, and her salvation shall burn as a lamp.” -Targum Yonatan (2nd Century CE)
 
As is often the case the question of “who is the speaker?” results in numerous and contrary answers. Iben Ezra suggests that the speaker is corporate Israel in exile in Babylon (Given both the prophetic and historical context his seems extremely unlikely). On the other hand a number of modern scholars, both Jewish and Christian suggest that Isaiah is the speaker (tenable but not consistent with other factors within the parasha [portion]).
 
In determining the speaker we must look at context (historical, cultural, prophetic etc.), nearest previous subject, inspiration and indeed, the prophet himself. The historical context is pre-exile (Babylon), the locational context is the land of Israel, the prophetic context relates to the redemptive work of God as it is worked out through the Salvation of Israel in the land of Israel. The nearest previous subject is God Himself (Isaiah 61:11), and the prophet is tasked, as always, with relaying the words of God.
 
Isaiah had no authority nor the means to appoint watchmen on the walls, nor is any man capable of assuring that watchmen will continue to cry out warning perpetually (v.6). It is also said that “The Lord has proclaimed” the salvation of the daughter of Zion to the ends of the land (v.11). Further still, the Hebrew “chashah” (silence) is commonly used of Adonay in reference to Himself when making a proclamation regarding His leaving things as they are (Isa. 65:6; 57:11; 64:11). Therefore, it seems most likely that God Himself is the speaker.
 
The Targum also supports the understanding that God is the speaker. After all, only God can work salvation for Zion.
 
With this in mind the text offers a powerful assurance, in the fact that it is God Himself Who will not keep silent, and will appoint others to resonate with that truth from the walls that surround the cities of Israel. In particular, the walls of Jerusalem. I am reminded of the familiar repetition of Pesach:
 
“God Himself and not a malakh (messenger), God Himself and not a seraph (Angel of fire)…”
 
“For the sake of Tziyon (Zion, parched land) I will not keep silent”. A location is personified as a representation of the sum of its inhabitants. Thus, Zion, which is a title given to the Jewish people, the land, the mount in Jerusalem and so on, is the sum of all Israel (ethnic, religious) and her land. She is a parched land, a people in need of redemption, and for her sake God will not keep silent.
 
“And for the sake of Yerushalayim (Flood, downpour of Peace) I will not shut up”. The use of the proper noun Jerusalem is of great significance here. Not only will God not keep silent regarding the entire people of Israel (ethnic, religious) in her parched state, He will further more not shut up until she is redeemed and transformed into her future state in the midst of a flood of peace (Jerusalem). Once again, a city is the sum of its inhabitants, therefore, it is for the sake of the Jews of Jerusalem that HaShem will not shut up.
 
“until her righteousness goes forth as brightness, and her salvation as a torch burning.” Her righteousness is purchased of God and not of herself, for God has said elsewhere that the righteousness of human beings is as used menstrual cloth (Isaiah 64:6). In fact, Israel’s Righteousness, like her Salvation (v.11), is a person. While it is true that the Hebrew text uses the general noun “shuatah” for salvation, it none the less sets up the personification of Salvation in verse 11, where the general noun is used and followed by the phrase “His reward is with Him”. Therefore, it is quite acceptable to understand the present verse as:
 
“Her Righteousness (Yeshua) goes forth as brightness, and her Salvation (Yeshua) as a torch burning.”
 
“As a burning torch” This brings to mind the lit torches of the watchmen on the walls that shone across the valleys surrounding the city of Jerusalem, and were at times taken by a watchman to help retrieve returning Jews in the darkness of the night. A watchman was not only responsible for warning of coming danger, he was also responsible for assuring that any Jews returning to the city were afforded light and safe passage through the gates and in behind the city walls. Thus the figurative meaning is profound. Salvation (Yeshua) Himself is the greatest of watchmen and His torch (saving work) is a light of both warning and deliverance that goes out from the walls and into the darkness of the world that surrounds God’s holy City and its people (the Jews).
 
Ultimately the righteousness and salvation of Jerusalem will shine forth in fullness following the redemption of the entire remnant of ethnic, religious Israel (The Jewish people) [Romans 11:25-26], when the New Jerusalem will come down from the heavens and converge with the existing city (Heb. 11:22; Rev. 21).
 
Isa 62:2  Vekora goyim And the nations shall see tzidkeich your righteousness, vechol-melachiym and all kings kevodeich your glory, vekora lach sheim chadash and you shall be called by a new name, asher piy which the mouth of HaShem (YHVH: Mercy) yikovenu shall pierce you with.
 
“And the Gentiles shall see thy righteousness, and all kings thy glory: and they shall call thee by a new name, which the Word of the Lord shall declare.” -Targum Yonatan (2nd Century CE)
 
The nations will see Yeshua, the righteousness of Israel (ethnic, religious) and the rulers of those nations will be in awe of His glory reflected in the redeemed people of Israel (Modern Jews being the unification of the tribes previously returned from exile to Judah).
 
“You shall be called by a new name, which the mouth of HaShem (YHVH: Mercy) shall pierce you with” The imagery here denotes the application of a piece of bridal jewellery to the nose of the bride (Ezekiel 16:12; Genesis 24:22-31). Thus, the new name given to the people of Israel is symbolic of her position as bride of God. The giving of the new name also reflects the journey of Jacob and his wrestling with the man (Yeshua), God manifest (Gen. 32). This famous Torah account concludes with the renaming of Jacob (A Follower who struggles). Thus, through submitting to the man (God with us: Yeshua) Jacob is renamed (By that same One) Yisra-El (Overcomes in God). Therefore, the new name given to Israel, spoken by the mouth of HaShem, will reflect her redemption through His King Messiah Yeshua. Israel (ethnic, religious) will look upon the one Whom we have pierced and grieve as one mourns for an only son (Zech. 12:10).
 
It is interesting to note that the Targum alludes to the Word (Davar: John 1) of the Lord as being the origin of the declaration of Israel’s (Jerusalem’s, Zion’s) new name.
 
So what will the new name be? The truth is that there are numerous possibilities but no certainties. The new name will relate to the redeemed nature of the city of Jerusalem made one with the New Jerusalem, in which God Himself and the Lamb Yeshua will dwell and provide the city with light (Rev. 21:22-23). The last new name for Jerusalem mentioned in the Tanakh (OT) is found in Ezekiel.
 
“It will be 18,000 cubits all around. From that day on, the name of the city will be: ‘YHVH Shammah Adonai Is There.’” -Ezekiel 48:35
 
Isa 62:3  Vehayiyt And it will come to pass that you will be ateret a crown tiferet of splendour beyad-YHVH in the hand of HaShem, utzeniyf meluchah and a royal diadem bechaf-Elohayich in the palm of your God.
 
Israel (ethnic, religious) will be a crown revealing God’s glorious redemptive work and will be held by God’s mighty (hand) protection. Additionally she will be carefully cradled in the open palm of God’s hand as a treasured possession, protected and tenderly loved. Therefore, the themes of fierce protection and tender love are conveyed in the nuanced use of the Hebrew yad and chaf.
 
The Hebrew tzeniyf is used of both the headdress of the high priest (Ex. 28:4; Zech. 3:5) and of the king (Ezk. 21:26). Therefore, the redemption of Israel’s calling as a nation of priests is rendered in figurative language. There is also a connection to the unification of the kingship and priesthood of Israel in our King Messiah Yeshua.
 
Isa 62:4  Lo yei’ameir lach od You will not be spoken of any longer as azuvah forsaken; uleartzeich lo yei’ameir od neither will your land be spoken of any longer as being shemamah desolate: Kiy lach for you shall yikarei be called Cheftzi-vah (My delight is in her), uleartzeich and your land Be’ulah (Married one, possession, has a Husband); kiy-chafeitz YHVH for HaShem delights in you, ve’artzeich and your land shall tiba’eil be married (ruled over, have a Husband).
 
Zion herself had complained that she had been forsaken by God:
 
“But Zion said, HaShem has forsaken me, and Adonay has forgotten me.” -Isaiah 49:14
 
Earlier Isaiah prophecies the word of the Lord acknowledging that Israel has been left desolate as a result of her sin, and making a similar promise to that of the present verse:
 
“Whereas you have been forsaken and hated, so that no man passed through you, I will make you an eternal excellency, a joy of many generations.” -Isaiah 60:15
 
“You will not be spoken of any longer as azuvah forsaken”. This is a reference to an estranged or divorced wife and is consistent with the bridal language used throughout chapters 61 and 62.
 
“neither will your land be spoken of any longer as being shemamah desolate”. The land is personified here as a barren woman, no longer fruit bearing, desolate.
 
“for you shall yikarei be called Cheftzi-vah (My delight is in her), uleartzeich and your land Be’ulah (Married one, possession, has a Husband)” Now the figurative language takes on a redemptive quality. The people once forsaken (divorced) is now called the delight of her husband, and the land once barren (desolate, fruitless) is now called a married woman. The role of the ancient Jewish groom and husband was to care for and provide for His bride, wife. Therefore, in the arms of a righteous husband a woman was highly valued, protected, delighted in, adored, given fruitful land and shelter for her progeny. How wicked our generation has become, that we should rob women of the very thing they desire most, to be cared for, protected, provided for and made fruitful. Instead our women spurn the roles of creation and our men take no responsibility for their depraved actions, resulting in the objectification of women and the demeaning of men and the rapid decay of western civilization. A society once founded on Biblical morality.
 
If, as some conjecture, the king of Judah at this time was Manasseh, the use of the name Cheftzivah is a strong indictment against Manasseh’s evil choices given that He was born to a mother of the same name:
 
“Manasseh was twelve years old when he began to reign; and he reigned fifty five years in Jerusalem: and his mother's name was Hephzibah.” -2 Kings 21:1
 
“For HaShem delights in you, and your land shall be married (ruled over, have a Husband).” We are reminded that at the time of this prophecy Israel’s behaviour was far from delightful, and yet HaShem saw her redeemed outside of time and space through the blood of His Son the King Messiah, Israel’s Salvation. Therefore, He delights in her redeemed future self, a bride made pure and dressed to adorn her Husband’s arm.
 
Notice that the land of Israel is intrinsically connected to her redemption and marriage to HaShem. He has promised the land through Abraham and will bring the full bride price to the wedding feast. Redeemed Israel (ethnic, religious) will inhabit the new land, transformed through the vicarious work of the King Messiah.
 
Isa 62:5  Kiy For yival bachur as a young man marries betulah a virgin, yivaluch banayich so shall your sons marry you; umesos and rejoicing chatan as the bridegroom -kalah over the bride, yasiys alayich Elohayich so shall your God rejoice over you.
 
The meaning is that of devotion in the first love of youth. The sons of Redeemed Israel will so delight in being part of the people of Israel that they will be like excited grooms pursuing their brides. Likewise, God Himself will rejoice over Israel (ethnic, religious) as a Groom over His bride. This language is reminiscent of but not the same as that of Revelation 21:2; 22:17 where the New Jerusalem is called the bride of Messiah. A city is the sum of its inhabitants and the sum of the inhabitants of the New Jerusalem will include goyim as well as Jews. However, the present verse specifically refers to ethnic, religious Jews redeemed through Messiah, and the location, while it includes Jerusalem, is none the less the entire land of Israel promised and delivered to Israel (ethnic, religious, chosen).
 
Isa 62:6  Al-chomotayich Upon your walls Yerushalayim, hifkadtiy I have set shomeriym guardians (watchmen); kol-hayom all day ve’kol-halaylah and all night tamid perpetually lo yecheshu they shall never be silent: hamazkiriym the remembrances et YHVH of HaShem (Mercy) al-domiy lachem don’t you cease!
 
“Upon your walls Yerushalayim I have set shomeriym guardians (watchmen)” The speaker is HaShem, He alone is qualified to appoint perpetual guardians on the walls of Jerusalem. The use of the Hebrew shomeriym guardians from shomer guard, (keep), illuminates the role of watchman. A watchman of the walls of Jerusalem was by necessity a Jew, a sabra (born of the land) and was appointed by the head watchman under the ruler of the city guard and ultimately at the order of the king of Judah (Israel). A Gentile could not perform this role because a Gentile does not have a blood connection to the people and the land, nor does he (generally and contextually speaking) have a connection to the God of Israel (except through Messiah) and is therefore more likely to flee at the slightest sign of trouble.
 
“All day and all night perpetually they shall never be silent: the remembrances of HaShem (Mercy) don’t you cease observing them!”
 
These particular watchmen are appointed in every generation: they never fail to warn the city of coming danger, nor do these watchmen ever forsake the remembrances of HaShem (Shabbaot, moedim Festivals, regaliym and Temple service of worship). Therefore, these are watchmen over both the physical and spiritual well-being of Israel (ethnic, religious). They are not silent when the people prosper (day), nor do they fail to warn the people when they pursue evil (night). Like HaShem Who chose them they are always working (John 5:17).
 
The word shomer is used to refer to many religious obligations in Judaism. We are to shomer Shabbat, guard or keep the Shabbat. We practice shomer Torah, the keeping or guarding of the Torah and so on. The watchmen being referred to here are not only looking out for coming trouble, they are also tasked with thwarting the trouble which results from the sin of the people. They do this through the maintaining of the Instruction (Torah) of HaShem, in worship, observances, remembrance of His mighty deeds and vigilant purity. A watchman is responsible for proclaiming the Word of HaShem in every generation. In fact, Isaiah is one such watchman and the prophets of Israel are his co-workers. However, the watchman is not responsible for the response of the people. Their choice for or against God is their own.
 
“Do not be as your fathers, unto whom the former prophets cried, saying, ‘Thus says Adonai of hosts, “Return you now from your evil ways, and from your evil doings: but they did not hear, nor hearken unto me, says Adonai.’” -Zechariah 1:4
 
The watchmen that succeeded the time of captivity in Babylon were:
 
“Haggai, Zechariah, and Malachi. Haggai stands upon the walls of Jerusalem, and proclaims the glory of the second temple as surpassing that of the first. Zechariah points from Joshua and Zerubbabel onwards to the sprout of the Lord, who is priest and prince in one person, and builds the true temple of God. Malachi predicts the coming of the Lord to His temple, and the rising of the Sun of righteousness. Under the eyes of these prophets the city of God rose up again, and they stand upon its pinnacles, and look thence into the glorious future that awaits it, and hasten its approach through the word of their testimony. Such prophets, who carry the good of their people day and night upon their anxious praying hearts, does Jehovah give to the Jerusalem after the captivity, which is one in the prophet's view with the Jerusalem of the last days.” -Keil & Delitzsch
 
These watchmen are the righteous counterparts of the previously mentioned unrighteous watchmen:
 
“His watchmen are blind, they are all without knowledge; they are all dumb dogs, they cannot bark; dreaming, lying down, loving to slumber.” -Isaiah 56:10
 
Isa 62:7  Ve’al titenu domiy and give Him no rest, lo ad yechonein till He establishes, ve’al yasiym and till He makes et-Yerushalayim tehilah a praise ba’aretz in the land.
 
It is m Who the prophets are to give no rest. He has instructed them to be advocates in the likeness of His Son the King Messiah, the greatest of advocates. What awesome hope for Israel (ethnic, religious) and for all the earth. For the watchmen of God will not stop crying out to Him until He establishes the city of His glory, the city where Peace Himself brings a flood of wholeness, well-being and eternal peace. The capital city of the Jewish people and the location of the eternal Jerusalem which comes down from the heavens. All the land of Israel, meaning all her tribes collectively will look to their capital and hear her praises as a result of the redemptive work of the King Messiah.
 
“But Yeshua answered them, ‘My Father has been working until now [He has never ceased working], and I too am working.’” – John 5:17
 
Isa 62:8  Nishba YHVH HaShem (Mercy) has sworn biymiyno by his right hand, uvizroa uzi and by the arm of His strength, im-etein Surely I will no longer give et-deganeich your wheat to be od again ma’achal food leoyevayich for your enemies; ve’im-yishtu veneiy-neichar and sons of strangers shall not drink tiyrosheich your new wine, yaga’at bo for which you have laboured:
 
Make no mistake, the context makes Israel the recipient of this promise (not the Church). HaShem has sworn that never again will foreign nations steal the harvest and posterity of the Jewish people. We will no longer labour in vain. Therefore, Iben Ezra is right in saying:
 
“This verse also proves clearly, that this prophecy refers to the time yet to come; for the Lord hath sworn, that is, has made an unconditional decree. By His right hand. By His might, which is everlasting. The right hand is mentioned here to indicate His power of preventing enemies despoiling the Israelites of their corn, etc.”
 
The doubling of the right hand and strong arm firmly establishes this promise.
 
Isa 62:9  Kiy For me’asfayv they that have gathered it yocheluhu shall eat it, vehillu and praise et HaShem (YHVH: Mercy); umekabetzayv and they that have gathered it yishtuhu shall drink it bechatzrot in the courts kodshiy of My sanctuary.
 
The food gathered and eaten in the courts of the Temple refers to festival foods and the ritual offerings of the Temple cult along with the tithes for the Levites etc. rather than to all the food gathered (Deut. 14:22-27, 29). The connecting of the harvest to the Temple worship shows a link between spiritual renewal and agricultural prosperity.
 
Isa 62:10  Ivru ivru Go through, go through basheariym in the gates; panu clear you derech a way ha’am for the tribe; solu solu lift up, lift up hamsilah the highway; sakelu throw stones; mei’even from the stone hariymu the raising up neis of a sign (a miracle. A banner) al-ha’amiym upon the tribes.
 
This is interpreted by some to refer to the gates of Israel’s captivity but seems more likely to refer to the clearing of a way into the gates of the city of Jerusalem upon the return of the exiles via the highway that is to be built up as prophesied previously:
 
“And there shall be a highway for the remnant of His people, that shall remain, from Assyria; like as there was for Israel in the day that he came up out of the land of Egypt.” -Isaiah 11:16
 
“And a highway shall be there, and a way, and it shall be called The way of holiness; the unclean shall not pass over it; but it shall be for: the wayfaring men, yes, fools shall not go about on it.” -Isaiah 35:8
 
“The voice of one that cries, ‘Prepare you in the wilderness the way of Adonay; make level in the desert a highway for our God.’” -Isaiah 40:3
 
“And I will make all My mountains a way, and My highways shall be exalted.” -Isaiah 49:11
 
“And He will say, ‘Cast you up, cast you up, prepare the way, take up the stumbling-block out of the way of My people.’” -Isaiah 57:14
 
“mei’even from the stone hariymu the raising up neis of a sign (a miracle. A banner) al-ha’amiym upon the tribes.” This miraculous sign (neis) will be raised up from the stone (even) as a means of drawing the tribes of Israel in returning to Hashem. The Hebrew amiym is poorly translated by those who render “peoples”. In this context it clearly refers to the tribes of Israel as distinct from the goyim, or else why does it not say goyim? This sign is of course the Messiah Himself, lifted up on the cross for all to see, and, He being the foundation, corner, and cap stone (Ha-even) [as well as the stone on which one is broken and under which the other is crushed], is both the One through Whom all things are created (John 1; Colossians 1: Jewish tradition also teaches that the universe was created through the stone [Ha-even] on the Temple mount [Moriah] in Jerusalem), and the firstborn from the dead, the Salvation of Israel and the hope of the nations.
 
Note the distinction in the following verses regarding the goyim (nations) and the amiym (tribes), Israel, Judah. It is not to say that the sign is only for the tribes of Israel but rather that the sign of Messiah has a unique instantaneous national redemptive outcome with regard to Israel (Romans 11:25-26). Whereas it brings the nations in their fullness over a predetermined period of time prior to the great salvation (through Yeshua the King Messiah) of the entire remnant of the Jewish people.
 
“He will raise a sign la-goyim for the nations and will assemble the banished of Israel, and gather the dispersed of Judah from the four corners of the land.” -Isaiah 11:12
 
“Thus says the Lord YHVH: ‘Behold, I will lift up My hand to the goyim nations, and raise My sign to the amiym tribes; and they shall bring your sons in their arms, and your daughters shall be carried on their shoulders.” -Isaiah 49:22
 
Isa 62:11  Hineih Behold, now, pay attention! HaShem (YHVH: Mercy) hishmiya el-ketzeh has  demanded that the extremity of ha’aretz the land hear, imru Say you lebat-Tziyon to the daughter of Zion, Hineih Behold, now, pay attention, yisheich your salvation ba comes; Hineih Behold, now, pay attention, secharo His reward ito is with Him, ufeulato and His recompense (repayment) lefanayv is before His face.
 
As always the use of Hineih is a call to attention. HaShem demands that all the tribes of Israel hear and take note. Even to the very extremity of the land of Israel. How do we know that the land of Israel is meant and not the earth entirely? Because the message is to the daughter of Zion, and the closest previous subject is the tribes of Israel.
 
The daughter of Zion is now called to pay attention. “yisheich your salvation ba comes”…
 
“Hineih Behold, now, pay attention, secharo His reward ito is with Him, ufeulato and His recompense (reward) lefanayv is before His face.”
 
Zion’s Salvation is a Him. Therefore, yeshuah the noun is revealed as Yeshua the Person, some 700 years before the entry into time and space of the King Messiah Yeshua.
 
Yeshua (Salvation) comes to Zion with reward for the repentant and recompense for the wicked. Therefore, this speaks of His second coming.
 
Isa 62:12  Vekareu And they shall call them am-hakodesh The holy tribe, geuleiy redeemed of Hashem (YHVH: Mercy): veloch and you Yikarei derushah shall be called Sought out, iyr lo ne’ezavah a city not forsaken.
 
“They” are those who look on and see the redemption of the entire remnant of Israel (ethnic, religious) at the end of the age. They will call them “The Holy Tribe”, “Redeemed of YHVH”, and Jerusalem (that is the New Jerusalem) will be called “Sought Out”, “A City Not Forsaken”!
 
“It shall come to pass in the latter days that the mountain of the house of the LORD shall be established as the highest of the mountains, and shall be lifted up above the hills; and all the nations shall flow to it,” -Isaiah 2:2
 
“In that day the branch of the LORD shall be beautiful and glorious, and the fruit of the land shall be the pride and honour of the survivors of Israel. And he who is left in Zion and remains in Jerusalem will be called holy, everyone who has been recorded for life in Jerusalem, when the Lord shall have washed away the filth of the daughters of Zion and cleansed the bloodstains of Jerusalem from its midst by a spirit of judgment and by a spirit of burning. Then the LORD will create over the whole site of Mount Zion and over her assemblies a cloud by day, and smoke and the shining of a flaming fire by night; for over all the glory there will be a canopy. There will be a booth for shade by day from the heat, and for a refuge and a shelter from the storm and rain.” -Isaiah 4:2-6
 
Copyright Yaakov Brown 2019

​Introduction:
Isaiah 60 speaks of the redemption, restoration, increase and illumination of Israel through her Moshieich (Savior), God (YHVH) Himself, both Sender (Elohiym) and Sent (Imanu-El, Yeshua), the Redeemer of Israel. Now, in short, Isaiah 61 reveals both the Person and the outworking of Israel’s Salvation.
 
For many of our rabbis and for some liberal Christian scholars there may be some debate as to who is speaking in the opening verses of Isaiah 61. The most common suggestion being that Isaiah himself is the speaker. However, for the true follower of Yeshua (Jesus) the King Messiah, there can be no doubt as to Who the speaker is. Reading in His boyhood synagogue in Nazareth Yeshua reads the words of Isaiah 61:1-3 and claims that they are fulfilled in Him (Luke 4:14:28). This is of great significance to the Jewish reader who is familiar with the idea of a Torah cycle and the Haf-Tarah (Literally “completion of the Torah”, a portion selected from the prophets and writings) readings that correspond to specific Torah passages. An early tradition of making commentary on both portions developed in the first century and is still present in the rabbinical practice of today. This commentary following the Torah and Haf-Tarah readings is known as a Davar Torah (Word of the Torah), and makes a cohesive illumination of the theme that the two portions share in common. It is interesting to note that in the first century CE/AD, the Word (Davar: John 1) of God Himself shared a Davar Torah following His reading of the passage we are now examining.
 
During the time of Yeshua (1 Century AD/CE) the Torah cycle was read over a three-year (triennial) period and included many Haf-Tarah readings that have since been discarded to make way for the yearly Torah cycle of modern rabbinic Judaism which had been developed by the rabbis in the Babylonian diaspora, while the more ancient triennial tradition continued to be used in Israel, Egypt and northern Africa until the annual cycle became universal in approximately 1100 CE/AD following the destruction of the Temple in 70 AD/CE and the subsequent need for Judaism to reinvent itself due to an inability to perform the rites of the Temple sacrificial system prescribed in the Torah.
 
While there are some similarities between the two Torah cycle traditions there are also many major differences. The later annual Torah cycle has clearly been derived from the earlier triennial tradition, however the Haf-Tarah portions are completely different.
 
In the more modern annual rabbinical tradition, largely but not solely due to history and dispersion, the assigned readings from the Prophets focus on Israel’s past, connecting the events in the Torah with other historical accounts in Scripture. However, in the more ancient triennial tradition, the Haf-Tarah readings were often focused on the future redemption of Israel and the reign of the King Messiah. Therefore, the emphasis of the Haf-Tarah readings during the time of Yeshua’s ministry on earth (first Century CE) was on the coming deliverance of Israel and on the King Messiah and His reign.
 
It is thought by scholars that the triennial reading tradition was still developing in the first century CE/AD. However, this cannot be known for certain. Some believe that during that period, it was up to the one chosen for the aliyah (going up, as a reader of the scrolls) to choose the prophetic passage he would read (women were not permitted to read publicly in this historical context).
 
We may deduce from the 3rd century lists compiled by scholars [Charles Perrot, p 137-159, in Mikra (Compendia Rerum Iudiacarum ad Novum Testamentum), (Van Gorcum) 1988)], that the Haf-Tarah passage often began by reiterating the phrasing or the theme of the words read from the Torah portion (a “gezerah shavah“ [The gezerah shavah ("Similar laws, similar verdicts") is the second rule of Hillel and of Rabbi Ishmael in Talmudic hermeneutics]). This would be followed by what is known today as the Davar Torah (Word of the Torah), which, as I explained previously, is a short sermon expounding the theme of the Torah and Haf-Tarah portions. Thus, the reader would make an oral commentary on the Torah and end with a promise of God’s coming redemption.
 
For example, when Genesis 1 was read, the traditional triennial Haf-Tarah was Isaiah 65:17-25:
 
“For behold, I create new heavens and a new earth;
And the former shall not be remembered or [a]come to mind…
 
‘The wolf and the lamb shall feed together,
The lion shall eat straw like the ox,
And dust shall be the serpent’s food.
They shall not hurt nor destroy in all My holy mountain,’
Says the Lord.” -Isaiah 65:17, 25 (NKJV)
 
We note that the Haf-Tarah passage begins by echoing the theme of Genesis 1:1, “In the beginning God created the heavens and the earth,” and then ends with a promise of the New Creation. Therefore, it is very likely that as the ancient Jews meditated on the mighty acts of redemption God had performed for Israel in the past, they were also looking ahead to the future redemption God had promised through His prophets.
 
On the other hand (and without contradicting the aforementioned practice), it is quite possible, that the triennial readings had developed into a semi-standardized cycle, which means that Yeshua needed to be at the synagogue in Natzaret (Nazareth, Yeshua’s home town) at the right point in the Torah cycle and be invited to make aliyah (going up) to the bimah (pulpit) to read the Haf-Tarah portion (This was not a given, because the Jewish community of Yeshua’s childhood synagogue may have had an order of aliyot). Of course, it is most likely that being a member of His home town synagogue He was familiar with the aliyot protocol and intentionally made sure to be at the shul on the Shabbat assigned to Him for aliyot. If, as some suggest, Yeshua simply chose a Haf-Tarah portion, we may still ask, “To what Torah portion might it have related?”
 
It’s difficult to know which Torah portion Isaiah 61 might have correlated to, however, the most trustworthy 3rd to 7th Century CE/AD listing of the triennial readings compiled by scholars [Charles Perrot, p 137-159, in Mikra (Compendia Rerum Iudiacarum ad Novum Testamentum), (Van Gorcum) 1988)] suggest that Isaiah 61:1-3 was read as one of the parts of the Haf-Tarah portion for Genesis 28 – 29:31 (The other part being 1 Samuel 1:2), and Isaiah 61:1-9 was read following Isaiah 43:1-21 as the Haf-Tarah portion for Genesis 33:1 – 35:9.
 
Based on the aforementioned triennial listings the Torah portion prior to Yeshua’s reading of Isaiah 61:1-2 would have either concerned the now famous story of Jacob’s ladder (a figure of the Messiah), ending with the opening of Leah’s womb:
 
“Now Adonai saw that Leah was unloved, so he opened her womb;” -Genesis 29:31
 
Or, the portion concerning Jacob’s reconciliation to Esau, the rape of Dinah and Jacobs return to Bethel and to Paddan-aram, ending with the words:
 
“God appeared to Jacob again, after he returned from Paddan-aram, and He blessed him.” -Genesis 35:9
 
The former seems the more likely candidate because it relates thematically to the revelation of the figure for Messiah (Jacob’s ladder) and the good news being proclaimed to the humble (poor of spirit), a barren Leah, a matriarch of Israel.
 
While we can gain some interesting insights based on these possibilities, we cannot solidify our understanding beyond conjecture.
 
What we know for certain is that Yeshua read Isaiah 61:1-2 and said that it had been fully filled in the ears of those who heard Him read it as a prophetic reference to Himself, the Servant Redeemer of God sent to set Israel free both physically and spiritually, stood in His boyhood synagogue and read the words He authored through the prophet Isaiah some 730 years prior to being born into time and space.
 
“14 Yeshua returned in the power of the Ruach to the Galilee, and news about Him went out through all the surrounding region. 15 He taught in their synagogues, and everyone was praising Him. 16 And He came to Natzeret, where He had been raised. As was His custom, He went into the synagogue on Shabbat, and He got up to read. 17 When the scroll of the prophet Isaiah was handed to Him, He unrolled the scroll and found the place where it was written,
 
18 “The Ruach Adonai is on me,
because He has anointed me
    to proclaim Good News to the poor.
He has sent me[f] to proclaim release to the captives
and recovery of sight to the blind,
to set free the oppressed,
19 and to proclaim the year of Adonai’s favor.”[g]
 
20 He closed the scroll, gave it back to the attendant, and sat down. All eyes in the synagogue were focused on Him. 21 Then He began to tell them, “Today this Scripture has been fulfilled in your ears.”22 All were speaking well of Him and marveling at the gracious words coming out of His mouth. And they were saying, “Isn’t this the son of Joseph?”23 But He said to them, “Doubtless you will say to Me this proverb, ‘Doctor, heal yourself!’ and ‘What we have heard was done at Capernaum, do as much here also in your hometown.’”24 But He said, “Truly, I tell you, ‘No prophet is accepted in his own hometown.’ 25 But with all truthfulness I say to you, that there were many widows in Israel in the days of Elijah, when heaven was closed for three and a half years and there came a great famine over all the land. 26 Elijah was not sent to any of them, but only to Zarephath in the land of Sidon, to a widowed woman. [h] 27 There were many with tzara’at in Israel in the time of Elisha the prophet, and none of them were purified apart from Naaman the Syrian.”[i]28 Now all in the synagogue were filled with rage upon hearing these things. 29 Rising up, they drove Him out of the town and brought Him as far as the edge of the mountain on which their city had been built, in order to throw Him off the cliff. 30 But passing through the middle of them, He went on His way.” -Luke 4:14-28 (TLV)
 
We must also remember that Yeshua was prophesied as a netzer branch (the root for the noun Natzaret) by the prophet Isaiah:
 
“And he went and lived in a city called Natzeret,[a] to fulfill what was spoken through the prophets, that Yeshua shall be called a Natzrati.” -Matthew 22:23 (TLV)
 
“Then a shoot will come forth out of the stem of Jesse,
and a branch will bear fruit out of His roots.” -Isaiah 11:1 (TLV)
 
Isa 61:1  Ruach The Spirit Adonay of the Lord (Master) HaShem (YHVH: Mercy) is alay upon me; ya’an because mashach HaShem (YHVH) otiy the LORD has anointed me le’vaseir to bear good news anaviym to the poor, meek, humble, afflicted; shelachaniy he has sent me lachavosh to bind up (bandage, govern) lenishbereiy-leiv the heart broken into pieces, likro to proclaim lishvuyim to the captives deror flowing liberty, vela’asuriym and to the those bound (in prison) pekach-koach a wide opening;
 
While Isaiah is prophesying these words by the Spirit of God, he cannot be the subject of them. The speaker uses language related to priesthood and kingship (anointed) and proclaims a work of HaShem that is beyond the means and application of any normal human being. No prophet of Israel ever spoke this way of himself, however, many spoke in these terms concerning HaShem. Therefore, the speaker can be none other than God with us (Imanu-El, Yeshua), the Servant of God spoken of in the previous chapters of Isaiah’s scroll (Isa.42:1; 50:4-5). Isaiah was not capable of binding up the broken hearts of Israel, nor is any man: only God Himself could do that, and through His death and resurrection the King Messiah Yeshua has done and continues to do that very thing for all who receive Him.
 
In fact, Isaiah prophecies concerning the Servant King Messiah saying:
 
“And there shall come forth a shoot out of the stock of Jesse, and a branch out of his roots shall bear fruit. And the Spirit of Adonai shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of Adonai.” -Isaiah 11:1-2
 
Therefore, the Spirit of the Lord is to rest upon the Servant King Messiah, Who is of the lineage of Jesse. Isaiah is of Judah but not of the lineage of Jesse, thus, he does not qualify as the speaker of the opening words of Isaiah 61 based on the pretext of Isaiah 11:1-2.
 
The Hebrew mashach (anointed) is the root from which we derive the Hebrew Mashiach (anointed one). While it can refer to any anointed one, it here refers specifically to the King Messiah, as He Himself testifies (Luke 4:14-28).
 
“le’vaseir to bear good news anaviym to the poor, meek, humble, afflicted” The best reading of anaviym in this context is “humble” or “poor of spirit”, “contrite” (Matt. 5:3).
 
“shelachaniy he has sent me lachavosh to bind up (bandage, govern) lenishbereiy-leiv the heart broken into pieces,” We note that the anointed One will bandage and bind up broken hearts, a physical impossibility, making the language figurative. Thus, the subsequent captivity is also symbolic of something that keeps the inner person captive.
 
“likro to proclaim lishvuyim to the captives deror flowing liberty, vela’asuriym and to the those bound (in prison) pekach-koach a wide opening;” While it is true that this has immediate significance regarding the historical captivities of Israel, it is none the less a proclamation of  freedom from spiritual imprisonment, Israel’s, and humanity’s captivity to sin and its resulting death. This is consistent with the prior allusion to humble (repentant) ones and broken hearted ones. More importantly, it is made clear by Messiah Himself when He proclaims this same liberty to the members of His childhood synagogue in Nazareth. In another sense “captivity” is a reference to the nation and “bondage” to the ties that bind the individual member of the nation.
 
“And He opened His mouth and began to teach them, saying,
3 “Blessed are the poor in spirit,
    for theirs is the kingdom of heaven.
4 “Blessed are those who mourn,
    for they shall be comforted.
5 “Blessed are the meek,
    for they shall inherit the earth.
6 “Blessed are those who hunger and thirst for righteousness,
    for they shall be satisfied.
7 “Blessed are the merciful,
    for they shall be shown mercy.
8 “Blessed are the pure in heart,
    for they shall see God.
9 “Blessed are the peacemakers,
    for they shall be called sons of God.
10 “Blessed are those who have been persecuted for the sake of righteousness,
    for theirs is the kingdom of heaven.
11 “Blessed are you when people revile you and persecute you and say all kinds of evil against you falsely, on account of Me.
12 Rejoice and be glad, for your reward in heaven is great! For in the same way they persecuted the prophets who were before you.” -Matthew 5:2-12 (TLV)
 
Isa 61:2  Likro to proclaim shenat-ratzin a year acceptable la’YHVH to HaShem (Mercy), veyom and a day of nakam vengeance leiloheiynu of our God; lenacheim to comfort (console) kol-aveiliym all who are in mourning;
 
“for in my wrath I struck you, but in my acceptance I have had mercy on you.” -Isaiah 60:10
 
It is important to note that there is a reversal in order of acceptance and vengeance (wrath being the enacting of vengeance). In the present verse the acceptable year refers to the time frame of repentant Israel’s (and humanity’s) redemption. This of course is alluded to by Yeshua in Luke 4: He was beginning with Israel and would continue with her even into the olam haba (world to come). This is followed by the day of God’s vengeance. In Hebrew Yom Ha-Din (Day of the Judgement). This vengeance will be meted out against sin and death and against Satan and his minions, along with all who have refused God’s grace. Notice that the acceptance of God is offered over a lengthy span (year) while His vengeance is just and brief (a day).
 
The speaker (Servant King Messiah) uses inclusive language, acknowledging that He is of the people of Israel (ethnic, religious), saying, “Our God”. He has come to comfort the persecuted, wandering, tormented and previously, seemingly abandoned people of Israel who sit in mourning with ashes on their heads awaiting the redemption of Adonai.
 
Isa 61:3  Lasum to appoint (place, set) la’aveileiy to those that mourn, Tziyon Zion (Parched land), lateit to give lahem to them pe’eir an ornamental headdress tachat instead of eifer ashes, shemen oil sason of joy tachat instead of eivel mourning, ma’ateih a garment tehilah of praise tachat instead of ruach a spirit keihah of fainting (dullness, dimness, colourless, darkness); ve’kora lahem and they will be called eiyleiy rams (figuratively: trees) of ha-tzedek the righteous One, mata a planting of HaShem (YHVH: Mercy), lehitpaeir to His glorification, adornment and beauty.
 
“to appoint (place, set) la’aveileiy to those that mourn, Tziyon Zion (Parched land)” The anointed One is appointed by God to comfort the mourners of Zion (Israel, ethnic, religious).
 
“to give lahem to them pe’eir an ornamental headdress tachat instead of eifer ashes” The Hebrew pe’eir (headdress) is also used in verse 10 and is a reference to the ancient Jewish wedding custom of a bride wearing an ornamented headdress in anticipation of receiving her husband. This custom was abandoned by many Jews following the destruction of the Temple at which time traditions remembering that destruction were added to the Jewish wedding ceremony, such as the breaking of the glass etc. However, many Mizrachiym (eastern Jews from Iran, Iraq) still practice this ancient bridal tradition today, donning exotic bejewelled headdress for the wedding ceremony.
 
The ashes here are of course the ashes of mourning rubbed on the head of the mourner, blackening the hair and skin and removing all sheen and glory from the person who mourns. In the case of women, because their hair is their glory (1 Cor. 11:3-16), the desecration of it was their shame and the redemption of it became their joy.
 
“shemen oil sason of joy tachat instead of eivel mourning, ma’ateih” The Anointed One has been appointed to anoint others with oil (The Spirit). In fact, He will deliver those who mourn and give them the oil of His Spirit and of joy in the place of their mourning. There mourning having been a result of their sin and their joy the fruit of their deliverance through the Servant King Messiah.
 
“a garment tehilah of praise tachat instead of ruach a spirit keihah of fainting (dullness, dimness, colourless, darkness)” The Hebrew keihah while it could be considered representative of heaviness, depression etc. also carries the idea of fainting caused by an inability or choosing not to see. The body made colourless, fainting into darkness is used as a figure for the failing spirit of the sin affected human being. It is from this state that the Anointed One delivers a person and clothes that person with a garment of praise. The garment of praise is not, as some foolishly suggest, a mechanism for deliverance, rather it is the garment that clothes us after we are delivered. The praises of men toward God do not deliver, to the contrary, Messiah is the deliverer and praise is the fruit of lips that have been delivered. Therefore, the garment of praise of the present verse is intrinsically linked to the garment of salvation of verse 10.
 
“and they will be called eiyleiy rams (figuratively: trees) of ha-tzedek the righteousness One, mata a planting of HaShem (YHVH: Mercy), lehitpaeir to His glorification, adornment and beauty.” Those who mourn in Zion will be called “Strong trees of the Righteous One”, in other words, “Followers of the Anointed King Messiah”, having been predestined, a planting of YHVH, for the purpose of glorifying and adorning Him as Husband to Israel.
 
"That He might be glorified" -Isaiah 61:3c
 
Not that we might be delivered, rather, that in His deliverance of us, He might be glorified.
 
Isa 61:4  Uvanu And they shall build, establish, cause to continue, charevot olam the ancient ruins, shomemot desolations, yekomeimu they shall raise up vechideshu and repair, renew, make new, chorev dry (drought ridden) shomemot desolations (desolate and abandoned cities), of dor va’dor generation upon generation (many generations).
 
The children of Israel will return and rebuild the ancient ruins of Israel’s cities, especially the city of Zion, Jerusalem. This of course had an historical fulfilment following Israel’s return from Babylon, and more recently in the return of Jews from all over the world to the modern state of Israel. But as is so often the case, it is yet to be truly and fully filled. We note that “they shall raise up and renew the dry abandoned places of many generations”. This is an allusion to the redemptive power of the Anointed One, Who is the goal of the Torah (given at Chorev) [Romans 10:4].
 
Ha-Chorev (Horeb) is the place of the giving of the Torah. It is also known as Har Ha-Elohiym (The Mountain of the Lord), and is of course synonymous with Har Siynay (Sinai)
 
Isa 61:5  Ve’amedu And standing, zariym strangers (estranged ones) verau will tend (graze) tzonchem your flocks, u’veneiy neichar and the sons of foreigners ikareiychem will be your plowmen vechoremeiychem and your vine-dressers.
 
This is similar to the words of Isaiah 60:10, and refers to the fact that Gentiles who have come to faith in Messiah Yeshua will work together in harmony with the ethnic, religious children of Israel the Jews. This stands as a warning to those Christians who resist God’s continued purposes for Israel. Those who claim to be Christ followers but are actively resisting the people of Israel are living in direct contradiction to the role given to redeemed Gentiles, and therefore, prove themselves to be unredeemed.
 
Isa 61:6  Ve’atem And you (plural) Kohaneiy priests of HaShem (YHVH: Mercy) tikarei’u will be called; meshareteiy ministers (servants) Eloheiynu of our God yei’ameir they will call lachem you: cheiyl the wealth, strength goyim of the nations’ tocheilu you shall eat, uvichvodam and in their glory tityamaru you will boast (change places).
 
“And you shall be to Me a kingdom of priests and a holy nation.’ These are the words which you shall speak to the children of Israel.” -Exodus 19:6 (NKJV)
 
As a result of the Gentiles provoking of the Jewish people to Jealousy over the Jewish Messiah Yeshua (Rom. 10:19; 11:11, 14), Those Jews who have not already received Him will turn in repentance and come into the role they were always intended for as ministers and priests to the nations.
 
The expression “our God” once again reveals the Jewish identity of the Anointed one. It may also be taken to illuminate the unity that will develop between Jew and Gentile through Messiah.
 
The term meshareteiy ministers (servants) refers to servants of higher function and affirms the role of Israel as humble spiritual servant to the nations.
 
Isa 61:7  Tachat Instead of bashetechem your shame mishneh double; uchelimah and instead of confusion, disgrace, dishonour, yaronu they shall overcome chelkam in their portion (territory): lachein therefore, be’artzam in their land mishneh double yirashu they shall possess; simchat olam joy everlasting tiheyeh lahem has come to them.
 
Once put to shame because of her sin and removed from her land, now Israel would receive double honour (the doubling of things denotes that they are firmly established), and in place of her disgraceful captivity she would return to her land and receive her allotted portion in full, according to the covenant cut with Abraham for the land of Israel. This refers to the end of the age and the olam haba (world to come) because Israel’s possession of the promised land is here said to be everlasting.
 
Notice that the joy has come to them (Israel, ethnic, religious). Israel cannot find joy through her own actions, but joy will find her through the vicarious sacrifice of her King Messiah Yeshua.
 
Isa 61:8  Kiy For Aniy I, HaShem (YHVH: Mercy), oheiv love mishpat justice, sonei I hate gazeil robbery be’olah with a burnt offering (ascent); venatatiy and I will give fe’ulatam them their recompense be’emet in truth, u’veriyt a covenant olam everlasting echrot I will cut lahem with them.
 
The Septuagint reads “I hate robbery with iniquity”, but the Masoretic text better fits with the theme of Israel’s syncretised sacrifices which were alluded to in the earlier chapters of the latter part of Isaiah (ex. Isa.58). Therefore, the Masoretic Hebrew reading “I hate gazeil robbery be’olah with a burnt offering (ascent)” better conveys the message that HaShem detests hypocrisy above almost all other forms of human sin. We note that during His earthly ministry it was hypocrisy that Yeshua most often railed against (Matt. 6:2-16; 15:7; 22:18; 23:13-15; 23:23-29; Mark 7:6; Luke 12:56; 13:15).
 
Up to this point the Anointed One has been identifying with Israel (“Our God”), now He speaks against Israel’s captors and enemies saying “them”, who He will repay for the evil they have committed against His people. But with Israel He will make an everlasting covenant through His own shed blood.
 
Isa 61:9  Venodah bagoyim And known among the nations zaram will be their seed, vetze’etza’eiyhem and their offspring betoch in the midst ha’amiym of the tribes; kol-ro’eiyhem all who see them yakirum will recognize, acknowledge, and respect them, kiy because hem they zera are the seed beirach blessed by Hashem (YHVH: Mercy).
 
“Their seed” refers to the closest previous subject Israel (ethnic, religious). Therefore, from this point on “them” in the midst of the tribes or nations are Israel (ethnic, religious).

Notice that the Jewish people (Israel) will be known among the nations, not because of their own merit but because “they are the seed blessed by YHVH”!
 
Isa 61:10  Sos Exult asiys exulting ba’YHVH in Hashem (Mercy), tageil be joyful nafshiy my soul (entire being) beilohay in my God; kiy because hilbiysaniy he has clothed me bigdeiy-yesa with the garments of salvation, me’iyl a robe tzedakah of righteousness ye’ataniy he has covered me with, kechatan like a bridegroom yechahein acting as priest pe’eir with headdress, vechakalah and a bride ta’deh adorned (advancing) cheileyah with furniture (with vessels, utensils).
 
“Jerusalem shall say, I will greatly rejoice in the Word of the Lord, my soul shall be joyful in the salvation of my God; for He hath clothed me with the garments of salvation, He hath covered me with the upper garment of righteousness, like a bridegroom who is happy in his bride- chamber, and like the high priest who decketh himself with his robes, and like a bride who is adorned with her jewels.” -Targum Yonatan (2nd Century CE)
 
The Targum’s phrasing lends itself to be understood in the same way that Yochanan (John) understands Yeshua (Salvation) as the Davar (Word, essence) through Whom all is created. Therefore, we Messiah followers might read the Targum this way:
 
“City where Peace pours down and floods, you will say, ‘I will greatly rejoice in Yeshua Who is of YHVH (Mercy), my entire being will be joyful in the Yeshua (Salvation) of my Elohim (God, Judge); for He has clothed me with the garments of Yeshua (Salvation)…”
 
In response to the words of the Anointed One the prophet now speaks on behalf of all Israel. He exults exceedingly in Hashem and instructs his own soul to be joyful in his God because he understands that both he and all of future redeemed Israel will become like a bride anew, clothed with the garments of salvation (provided by the Saviour). As a result of the work of the Anointed one the prophet and his people will be robed in the righteousness of God with the Anointed One acting as her High Priest. Israel will wear the ancient headdress of the Jewish bride who awaits her Groom, holding her gifts and the vessels of worship in anticipation of her Kingly High Priest Yeshua.
 
Isa 61:11  Kiy For cha’aretz as the land totziy tzimchah brings forth its sprout, u’cheganah and as the garden (orchard) zeru’eiha tatzmiyach causes the things that are sown in it to spring forth; kein yes, Adonay the Lord Hashem (YHVH: Mercy) yatzmiach tzedakah will cause righteousness to spring forth utehilah and praise neged conspicuously in front of kol-ha-goyim all the nations.
 
The righteousness of God will be made manifest in Israel (both the people and the land) to such a profound degree that it will seem as natural and abundant as the seasonal sprouting of vegetation from the earth and the rich harvest of a well-tended garden. Israel’s redemption in Hashem through Yeshua the King Messiah will be conspicuous to all the nations.
 
“For as the rain comes down, and the snow from heaven,
And do not return there,
But water the earth,
And make it bring forth and bud,
That it may give seed to the sower
And bread to the eater,
11 So shall My word be that goes forth from My mouth;
It shall not return to Me [a]void,
But it shall accomplish what I please,
And it shall prosper in the thing for which I sent it.
12 “For you shall go out with joy,
And be led out with peace;
The mountains and the hills
Shall break forth into singing before you,
And all the trees of the field shall clap their hands.” -Isaiah 55:10-12 (NKJV)
 
Copyright 2019 Yaakov Brown

​Isa 60:1  Kumiy Get up (arising), Oriy shine; kiy va oreich for your light is come, uchevod and the glory of HaShem (YHVH: Mercy) alayich upon you zarach rises, breaks out.
 
“Arise, shine, Jerusalem, for the time of thy redemption is come, and the glory of the Lord is revealed upon thee.” -Targum Yonatan (2nd Century CE) 
 
This is being spoken to “Jacob” (59:20-21), who is the closest preceding subject. To Jacob’s seed (59:21) generationally, meaning always spoken to Jacob’s seed. That is, to the ethnic, religious, empirical children of Israel, the Jews.
 
“For I am not ashamed of the gospel, because it is the power of God that brings salvation to everyone who believes: perpetually first for the Jew, and also perpetually for the Gentile.” -Romans 1:16
 
The idea of Israel’s redemption both physical and spiritual is implicit in the text and is illuminated by the Targum. In the context of the prophet’s time the physical redemption relates to Israel’s pursuant return from Babylonian captivity. However, in the prophetic present (past, present, future) the prophet is clearly speaking of the redemptive work of the Messiah, Who is implicitly referred to in 59:21 as the “Word”, and is known in Scripture as “Or Ha-olam: The Light of the World” (Yochanan [John] 8:12).
 
What light is come? The light of the Redeemer (59:20). To whom has this light come? To Zion, to Jacob (Israel, ethnic, religious), to Jerusalem (Targum). To what is this light likened? To the glory of HaShem. And where is the light situated? Upon Israel (ethnic, religious). What is the result of the light which is manifest in and upon Israel? The rebellion of Jacob is turned back (59:20), and Israel is to “get up” and “shine” that same light to the nations. What does God promise? To make a covenant of peace, to pour out His Spirit (Acts 2) upon Israel and put His Word (John 1:1) everlasting in her mouth (59:21).
 
Israel (ethnic, religious, chosen, set apart) was chosen before the creation of the world to be a light to the nations through her perfect representative, the Servant Redeemer Yeshua, the King Messiah. The King Messiah and Redeemer was to come from her and thus turn her away from rebellion against God. As a result His redemptive work is to be made known to all humanity.
 
“Listen to me, distant nations,
    you people who live far away!
Before I was born, the Lord chose me
    and appointed me to be his servant.
2 He made my words as sharp as a sword.
    With his own hand he protected me.
He made me like an arrow,
    sharp and ready for use.
3 He said to me, “Israel, you are my servant;
    because of you, people will praise me.”
4 I said, “I have worked, but how hopeless it is!
    I have used up my strength, but have accomplished nothing.”
Yet I can trust the Lord to defend my cause;
    he will reward me for what I do.
5 Before I was born, the Lord appointed me;
    he made me his servant to bring back his people,
    to bring back the scattered people of Israel.
The Lord gives me honor;
    he is the source of my strength.
6 The Lord said to me,
“I have a greater task for you, my servant.
    Not only will you restore to greatness
    the people of Israel who have survived,
but I will also make you a light to the nations--
    so that all the world may be saved.”
7 Israel's holy God and savior says
    to the one who is deeply despised,
    who is hated by the nations
    and is the servant of rulers:
“Kings will see you released
    and will rise to show their respect;
princes also will see it,
    and they will bow low to honor you.”
This will happen because the Lord has chosen his servant;
the holy God of Israel keeps his promises.” -Isaiah 49:1-7 (GNT)
 
“Get up” Is an invitation that requires action. Likewise “shine” is an action of light. Israel is not being forced to participate, rather she is being offered the opportunity to participate in what God is doing. God has sent His Redeemer, and Israel must receive her redemption. God has offered His light, and Israel must receive it and place it on a hill so that all can see. “Get up” or “stay wallowing in your sin”, “shine” or “remain in darkness”. You have a decision to make and a choice for action or inaction. Inaction is action.
 
“for your light is come” Not, “Your light has come” or “your light will come” but “Your light is come!” This is a statement of the eternal present. The light “Or” of Messiah pre-exists creation and although He made Himself subject to creation by the act of His will, He is none the less before creation and Ruler over creation and has made the sin affected creation subject to Him through His death and resurrection.
 
“and the glory of YHVH upon you rises and breaks out.” The glory (light) of God with us cannot be contained. By nature God’s redemptive light breaks out in this sin affected world and dispels the darkness.
 
“Even so let your light shine before men; that they may see your good works, and glorify your Father who is in heaven.” -Matthew 5:6 (ASV)
 
In conclusion, Yeshua is the Light of the world and Israel is called to stand in Him and shine that light to the nations. Thus, both the Servant and in another sense Israel (ethnic, religious) are called to be “light to the nations”. Speaking of Himself Yeshua says “Salvation (the Person) comes from the Jews (plural)” [John 4:22].
 
“When Yeshua spoke again to the people, he said, ‘I am the light of the world. Whoever follows me will never walk in darkness, but will have the light of life.’” -Yochanan (John) 8:12
 
“You are the light of the world. A town built on a hill cannot be hidden.  Neither do people light a lamp and put it under a bowl. Instead they put it on its stand, and it gives light to everyone in the house.” -Matthew 5:14-15 (NIV)
 
Isa 60:2  Kiy Hineih For, behold, now, pay attention, ha-choshech the darkness yechaseh-eretz shall cover the land, va’arafel and thick darkness leumiym the tribes; ve’alayich and on you yizrach shall rise, break out HaShem (YHVH: Mercy), uchevodo and his glory alayich upon you yeira’eh shall be seen.
 
“For, behold, the darkness shall cover the earth, and gross darkness the kingdoms: but in thee the Shekinah of the Lord shall dwell, and His glory shall be revealed upon thee.” -Targum Yonatan (2nd Century CE)
 
The Targum illuminates for the English reader the obvious connection in the Hebrew text of Isaiah 60:2 to both the Genesis creation narrative (Genesis 1) and the plague of darkness that came against Egypt during Israel’s captivity there (while the Egyptians were in thick darkness the Israelites dwelt in light in Goshen. Exodus 10:21-22). Simply put, the created darkness is banished by the pre-existent (uncreated) light (of God), Who is God with us the King Messiah and Light of the world.
 
“For, behold, now, pay attention, the darkness shall cover the land, and thick darkness the tribes” To translate “leumiym” here as “to the peoples” and “eretz” as “earth” is to disregard the context. It is not “peoples” in general that are being spoken of as the inception point of the receiving of the light and glory of HaShem’s redemptive action but Israel, ethnic, religious. The following verse makes this clear by using language specific to the nations “goyim” regarding those who are drawn to the light of God, as it is seen manifest upon Israel (ethnic, religious).
 
Therefore, the “darkness” (blindness) covers the land of Israel, and the  “thick darkness” of HaShem’s presence (Gen.15:12; 1 Kings 8:12; Psalm 18:11; 97:2; 1 Tim. 6:16) covers the tribes of Israel.
 
We note that the “thick darkness” is a reference to the presence of God Who dwells in unapproachable light, and that the context of these opening verses relates to the presence of the glory of Hashem manifest on the Mishkan (Tent of meeting) in the desert (Exodus 40:34) and the Temple of Solomon at its inauguration (1 Kings 8).
 
“And Moses and Aaron went into the tent of meeting, and came out, and blessed the tribe: and the glory of HaShem appeared unto all the tribe. -Leviticus 9:23
 
“When the priests withdrew from the Holy Place, the cloud filled the temple of the Lord. And the priests could not perform their service because of the cloud, for the glory of the Lord filled his temple. Then Solomon said, ‘The Lord has said that he would dwell in a dark cloud;’” -1 Kings 8:10-12 (NIV)
“on you shall rise, break out HaShem and his glory upon you shall be seen.” Upon both the land and the tribes HaShem will rise and break out, and His glory will be seen. Who will see it? The “goyim” nations. The following verse affirms this reading.
 
One of the rabbis of the Talmud understands this verse to refer to the coming of the King Messiah:
 
“And that is the background for the following exchange, as a certain heretic said to Rabbi Abbahu: When will the Messiah come? Rabbi Abbahu said to him: He will come when the darkness will enshroud these people, i.e., you. The heretic said to him: Are you cursing me for no reason? Rabbi Abbahu said to him, I am merely relating to you a verse that is written: “For behold, the darkness shall cover the earth, and fog the peoples; but the Lord shall shine upon you, and His glory shall be seen upon you” (Isaiah 60:2).” -T. Bab. Sanhedrin, fol. 99. 1.
 
“13 I charge you before God who gives life to all things and Messiah Yeshua who testified the good confession before Pontius Pilate, 14 to keep this command without spot or blame until the appearing of our Lord Yeshua the Messiah. 15 This He will reveal in His own time—the blessed and only Ruler, the King of kings and the Lord of lords, 16 who alone has immortality, dwelling in unapproachable light, whom no man has seen or is able to see. To Him be honor and eternal dominion! Amen.” -1 Timothy 6:13-16 (TLV) 
​
Isa 60:3  Vehalechu goyim And nations shall walk leoreich to your light, umelachiym and kings le’nogah to the brightness of zarcheich your dawning.
 
As stated previously, the “peoples” of verse 2 cannot be the “nations” of the present verse because the “peoples” of the previous verse are the subject of “your light” which the “nations” are drawn to. Therefore, the “tribes” of Israel are the “amiym” of verse 2 and it is the light of Messiah in the tribes of Israel that the “goyim” of the present verse are drawn to.
 
Some have suggested the following reading of the Targum, “and the nations will walk in your light”. If applied to the Messiah, this is an accurate understanding of the need for the redeemed to remain in Him.
 
There is of course an intrinsic connection to the Messiah Who is the source of Israel’s light.
 
“Yea, all kings shall fall down before him; All nations shall serve him.” -Psalm 72:11 (ASV)
 
In a literal sense kings (rulers, spiritual leaders) from the east were drawn to the light of a star that led them to the Light of the world, born into time and space as a boy of the tribe of Judah, in the line of David (Matthew 2).
 
Isa 60:4  Se’iy-saviyv Lift up in a circuit eiynayich your eyes, ure’iy and see: kulam all nikbetzu assemble, vau-lach they come to you; banayich your sons meirachok from afar yavo’u shall come, uvenotayich and your daughters al-tzad upon the side te’amanah will be nursed, supported faithfully.
 
“Lift up thine eyes, O Jerusalem, round about, and see all the children of the people of thy captivity, who are gathered together: thy sons shall come from far into thy midst, and thy daughters shall be carried upon the arms.” -Targum Yonatan (2nd Century CE)
 
This in part refers to the return of exiles from Babylon. It also finds manifestations in numerous proceeding generations to some degree or another, and is profoundly applicable to the modern Jewish state but ultimately finds fulfilment yet future in the return of the King Messiah and the redemption through Him of the entire remnant of Israel (ethnic, religious).
 
“Thus says the Lord YHVH, Behold, I will lift up my hand to the nations, and set up my ensign to the peoples; and they shall bring thy sons in their bosom, and thy daughters shall be carried upon their shoulders.” -Isaiah 49:22
 
Isa 60:5  Az Then tiriy you will see venahart and be radiant, ufachad and tremble (be in awe) verachav and grow wide levaveich your heart; kiy because yeihafeich you shall be overturned, alayich upon you hamon the abundance yam of a sea, cheiyl the wealth of goyim nations yavo’u lach will come to you.
 
“Then thou shalt see and be enlightened, and thou shalt be struck with awe, and thine heart shall be enlarged on account of the terror of sinners, for the riches of the west shall be transferred unto thee; the treasures of the nations shall be brought unto thee.” -Targum Yonatan (2nd Century CE)
 
The Targum gives the overall sense of the physical results born from the metaphysical change caused by the light of God.
 
“Then” Means “In due course” or “Next in order”. This reminds us to look at the progression of events that began in verse 1:

1. Get up and shine, for your light has come (v.1)
2. Pay attention, for God is manifest upon you and will be seen by others (v.2)
3. Nations will walk toward your light (v.3)
4. The nations will return your sons and daughters to you (v.4)
5. Then you will become radiant and open your heart (v.5)

 
“Then you will see and be radiant, and tremble (be in awe) and grow wide your heart” It is now, as a result of the transforming work of God’s light (The King Messiah) in you, you will radiate His glory as Moses did at Sinai: you will tremble before God in humble awe and the fruit will be a heart of grace and mercy toward others.
 
“because you shall be overturned, upon you the abundance of a sea, the wealth of nations will come to you.” To be overturned is a Hebrew idiom best translated into English as “a change of heart” or “repented”. In other words, because Israel allows God to overturn her through the redemptive work of His Messiah, the nations will witness her transformation and acknowledge it as the work of God. They will therefore, bring physical riches to Israel in honour of the spiritual blessing that results from God’s saving action.
 
“25 But now I am going to Jerusalem, bringing aid to the kedoshim. 26 For Macedonia and Achaia were pleased to make some contribution for the poor among the believers in Jerusalem. 27 Yes, they were pleased to do so, and they are under obligation to them. For if the Gentiles have shared in their spiritual blessings, they also ought to serve them in material blessings.” -Rav Shaul’s letter to the Roman Believers 15:25-27 (TLV)
 
Isa 60:6  Shifat The multitude gemaliym of camels techaseich shall cover you, bichreiy the young camels of Midyan (strife) ve’eiyfah and Ephah (gloom, darkness); kulam all misheva from Sheba (Seven, oath, blessing) yavo’u shall come; zahav gold ulevonah and frankincense yisa’u they will carry, utehilot and the praises of HaShem (YHVH: Mercy) yevaseiru they shall announce as good news.
 
Midian was a son of Abraham by Keturah and Ephah a son of Midian (Gen. 25:4). Sheba is also of the blood of Abraham (Gen. 25:3). Their progeny subsequently inhabited Arabia.
 
Therefore, as a result of the work of the Redeemer and the light that He manifests in Israel the Arabian tribes will be drawn to salvation on mass.
 
In fact, at one point in history three eastern leaders and their retinue are drawn to Salvation Himself, riding camels and bearing gold, frankincense and myrrh (Matt. 2). In turn they will announce the “Good news” (Gospel) to others.
 
Isa 60:7  Kol-tzon All the flocks of Keidar (dusk, mourning) yikavetzu shall be gathered together lach to you, eiyleiy the rams of Nevayot (heights) yesharetunech shall minister to you; ya’alu they shall come up al-ratzon with delight (acceptance) to mizbechiy My altar; uveiyt and the house tifartiy of My splendour afa’eir I will glorify, beautify, adorn.
 
“All the flocks of Kedar shall be gathered together to you, the rams of Nebaioth shall minister to you;” Nebaioth and Kedar were sons of Ishmael, (Gen.25:13). Ishmael's twelve sons, of which Nebaioth was the eldest, inhabited all the country from Euphrates to the Red sea, known in classical antiquity as Nabataea.
 
The noun “flocks” is primarily used here in a figurative sense. In this context it refers to the tribes of nations other than Israel: specifically those tribes who share the bloodline of Ishmael’s sons Kedar and Nebaioth (Arab tribes). The figurative use of the noun is supported by the phrase “shall minister to you”, which is something that applies to those involved in human service. Ministering (in this context) requires cognitive thought and human intention. 
 
“they shall come up with delight (acceptance) My altar;” This is significant because the tribes mentioned were known for the worship of other deities and were not worshippers of the God of Israel. The Hebrew “ratzon” can be translated as “acceptance” and denotes the fruit of repentance and atonement. Therefore, this speaks of the redemption of Arab tribes through Messiah, and their reconciliation to both God and Israel (their ancient cousins).
 
“the house of My splendour I will glorify, beautify, adorn.” This is a reference to the Temple of God in Jerusalem, which is to be “a house of prayer for all the tribes” (Isaiah 56:7). Yeshua rebukes Israel for failing to honour the Temple as a house of prayer for all tribes (Matt. 21:13; Mark 11:17; Luke 19:46). He also uses the noun “flock” in a figurative sense to refer to His future followers from other tribes, peoples, nations (John 10:16).
 
Isa 60:8  Miy Who eileh are these ka’av like a cloud te’ufeynah of flying things, vechayoniym and like doves aruboteiyhem to a window?
 
Given the context it appears that those like the cloud of flying things are the masses of the Arab tribes and eastern nations who come to faith in and through the light of Messiah, and are drawn to Jerusalem to worship the God of Israel. Among these masses are those like doves returning to a window or a hollow. This is likely an allusion to the children of Israel who return to the land with the repentant among their captors. The Targum understands the entire verse to apply to the returned captives of Israel.
 
“Who are these that are coming openly like swift clouds, and tarry not? the captives of Israel, who are gathered together, come to their land, lo, as doves which return to their dove-houses.” -Targum Yonatan (2nd Century CE)
 
This causes me to think of the “Holy doves” of the Kotel (Western wall) in Jerusalem, who return to nest in the crevices of the outer wall of the Temple Mount.
 
Isa 60:9  Kiy-liy For Me iymiym the islands (Mediterranean coastlands) yekavu shall wait, vo’oniyit and the ships of Tarshiysh (yellow jasper) barishonah among the first, lehaviy to bring banayich your sons merachok from afar, kaspam their silver uzhavam and their gold itam with them, lesheim for the name of HaShem (YHVH: Mercy) Elohayich your God, velikdush and for the Holy One Yisrael of Israel, kiy because fei’arach he has beautified, adorned, glorified you.
 
“Surely, the isles shall wait for my Word, and those that embark in the ships of the sea, the hand that stretches out their sails shall be first, to bring thy sons from afar, their silver and their gold with them, unto the name of the Lord thy God, and to the Holy One of Israel, because He hath glorified thee.” -Targum Yonatan (2nd Century CE)
 
The tribes and nations to the west (Mediterranean) will wait for HaShem the God of Israel. For what reason do the western nations wait on HaShem? For their own salvation. The Targum understands the text to refer to the Word of God, which includes both the Torah, the prophetic books and the writings, and more importantly is used by the prophet Yochanan (John) in a figurative sense to represent the Living Word, the King Messiah. Therefore, the tribes and nations to the west wait on the King Messiah as the manifestation of God with us.
 
Upon seeing God’s mighty act of redemption and the light of His presence upon Israel, the nations to the west will sail to the land of Israel bringing back Jews and with them, the riches of their respective nations. All this will be done “for the Name of YHVH”, Who will be recognized as “the Holy One of Israel” because He has glorified His people through the glory of the King Messiah and in His redemptive purpose.
 
Isa 60:10  Uvanu beneiy-neichar And the sons of foreigners will build up chomotayich your walls, umalcheiyhem and their kings yesharetunech shall minister to you: kiy for vekitzpiy in my wrath hiykiytiych I struck you, uvirtzoniy but in my favour, acceptance richamtiych I have had mercy on you.
 
The Hebrew “beneiy-neichar” is used elsewhere to refer to converts to Judaism. It is possible that the same is meant here. Regardless, the beautiful irony remains, that the sons of nations that sought to tear down Jerusalem’s walls are the same that will rebuild them. What is more is that the rulers of those same nations will come to minister to the people of Israel. And all this, not because of Israel’s righteousness but because of God’s righteousness made manifest in her through His Light, the Redeemer, King Yeshua.
 
Isa 60:11  Ufitchu she’arayich Therefore, your gates will be open tamiyd continually, everlasting; yomam valaylah lo yisageiru they will not be shut day nor night; lehavi elayich cheiyl goyim so that wealth of the nations will be brought to you, umalcheiyhem and their kings nehugiym led captive.
 
“And the gates thereof shall in no wise be shut by day (for there shall be no night there): and they shall bring the glory and the honor of the nations into it:” -Revelation 21:25-26 (ASV)
 
The only way a city’s gates can remain open forever is if that city remains forever. Therefore, this speaks of the convergent Jerusalem at the inception of the Olam Haba (World to come).
 
Regarding the kings of the nations Kimchi the Jewish commentator writes:
 
"they shall come before the King Messiah, as servants before their masters.''
 
Isa 60:12  Kiy-hagoy For the nation vehamamlachah and kingdom asher that lo-ya’avduch will not serve you yoveidu will perish, vanish, be destroyed; ve’hagoyim and those nations charov yecheravu will be utterly wasted, made completely desolate.
 
“For the nation and kingdom that will not serve thee, Jerusalem, shall perish; yea, those nations shall be utterly destroyed.” -Targum Yonatan (2nd Century CE)
 
The subject here is redeemed Israel under the rule of the King Messiah. Therefore, any nation (organised collective) that will not serve the King Messiah and His chosen people Israel (ethnic, religious: Not the Church), will be wiped out, made utterly desolate. Such is the strength of this warning that it is doubled. This is a firmly established metaphysical reality for those who oppose Israel and her Messiah.
 
“And it shall be, that whoever of the families of the earth go not up unto Jerusalem to worship the King, HaShem of hosts, upon them there shall be no rain.” -Zechariah 14:17
 
Isa 60:13  Kevod The glory halevanon of Lebanon (Whiteness) elayich yavo shall come to you, berosh the cypress, tidhar the pine, uteashur and the box-tree yachdav together, lefa’eir to beautify mekom the place mikdashiy of My sanctuary; umekom and the place raglay achabeid of My feet, weighty with glory.
 
This connects the prophecy to the building of Solomon’s Temple and the manifest glory of God (1 Kings 6:9).
 
“The place of My feet” Is both figurative and literal. Literal in the sense of the Messiah, the Malakh HaShem (Angel of the Lord), and figurative in the sense of God’s light presence made manifest in Jerusalem. King David recognises the Mercy seat of the Ark of the covenant as the “footstool” of HaShem:
 
“Then David the king stood up upon his feet, and said, Hear me, my brethren, and my people: as for me, it was in my heart to build a house of rest for the ark of the covenant of Adonai, and for the footstool of our God; and I had made ready for the building.” -1 Chronicles 28:2
 
Isa 60:14  Vehalechu eilayich And walking toward you shechoach the bending beneiy sons me’anayich of them that afflicted you; vehishtachavu bowing themselves down al-kapot raglayich at the soles of your feet; kol-mena’atzayich all those who despised you vekare’u loch will call you iyr City of HaShem (YHVH: Mercy), Tziyon (Parched land) kedush Yisrael of the Holy One of Israel.
 
The persecutors of Israel will be made subject to her and to her King Messiah.
 
“City of YHVH” refers to Jerusalem, in Zion, purchased by the Holy One of Israel.
 
Isa 60:15  Tachat Whereas heyoteich you have been azuvah forsaken usenuah and hated, ve’eiyn oveir so that none passed through you, vesamtiych I will make you ligon olam an eternal majesty, mesos a joy dor vador of generation upon generation.
 
Once again the only way a city can be made eternally majestic is if it is an eternal city. Therefore, the New Jerusalem is being spoken of.
 
“Beautiful in elevation, the joy of the whole earth, Is mount Zion, the sides of the north, The city of the great King.”-Psalm 48:2 (ASV)
 
“Generation upon generation” Is a collective phrase referring to the gathering of generations past present and future to dwell within a city whose majesty is everlasting. It does not denote reproduction in the world to come, nor does it refer to the present world.
 
Isa 60:16  Veyanakt And you will nurse (suckle) chaleiv milk goyim of nations, veshod melachiym and at the breast of kings tinakiy you will nurse (suckle); ve’yada’at and you will know kiy that Aniy I, HaShem (YHVH: Mercy), am Moshiyeich your Saviour, ve’goaleich and your Redeemer, aviyr Yaakov the Mighty One of Jacob.
 
Israel will be supplied by the nations, and as a result will know that God Himself is her Saviour (Yeshua, the King Messiah).
 
“I say then, they did not stumble so as to fall, did they? A curse on that idea! (May it never be!) But by their false step salvation has come to the Gentiles, to provoke Israel to jealousy. 12 Now if their transgression leads to riches for the world, and their loss riches for the Gentiles, then how much more their fullness!” -Romans 11:11-12 
 
“I, HaShem, am your Saviour, and your Redeemer, the Mighty One of Jacob.” How can HaShem both send a Redeemer (59:20) and be the Redeemer? Only if the Redeemer is a manifestation of the Person of God that enters time and space and remains present outside of time and space as a result of His redemptive work. Immanuel (With us God) the King Messiah Yeshua alone qualifies.
 
Isa 60:17  Tachat Instead hanechoshet of brass aviy I will bring zahav gold, vetachat and instead habarzel of iron aviy I will bring kesef silver, vetachat and instead of ha’eitziym wood nechoshet brass, vetachat and instead of ha’avaniym stones barzel iron. Ve’samtiy I will also appoint fekudateich your custodians shalom peace, wholeness, wellbeing, venogesayich and your taskmasters tzedakah righteousness.
 
The progression of elements makes the most valued material of Israel’s oppression the lest valuable of her redemption. Thus her desolation is turned into prosperity through the redemptive work of God.
 
In counter distinction to the drunk watchmen and wicked shepherds of the former chapters, God will appoint rulers who impart peace and the motivation for the people will be righteousness personified.
 
Isa 60:18  Lo-yishama No more will be heard od again chamas violence be’artzeich in your land, shod desolation veshever and fracturing bigvulayich within your borders; vekarat and you will call yeshuah chomotayich thy walls Salvation, ushe’arayich and your gates tehilah Praise.
 
“They shall not hurt nor destroy in all my holy mountain; for the earth shall be full of the knowledge of Adonai, as the waters cover the sea.” -Isaiah 11:9
 
Salvation Himself (Yeshua) will be the protection, peace and Light of the New Jerusalem.
 
Isa 60:19  Lo-yihyeh-lach od ha-shemesh The sun will no longer be leor your light yomam by day; ulenogah hayareicach lo-yaiyr lach and the brightness of the moon will not give light to you: vehayah-lach but HaShem (YHVH) will be to you le’or olam an everlasting light, veilohayich and your God letifarteich will be your splendour, beauty, glory.
 
This is a description of the New Jerusalem and the dwelling of God with humanity on the new earth.
 
“And the city hath no need of the sun, neither of the moon, to shine upon it: for the glory of God did lighten it, and the light thereof is the Lamb.” -Revelation 21:23
 
Isa 60:20  Lo-yavo od shimsheich Your sun will no longer go down, vireicheich lo yeiaseif and your moon will not withdraw itself; kiy for HaShem (YHVH: Mercy) yihyeh-loch will be your le’or olam everlasting light, veshalmu and the fullness (end, covenant of peace) of your yemeiy days evleich of mourning.
 
“Thy kingdom shall cease no more, and thy glory shall not be removed: for the Lord shall be thine everlasting light, and the days of thy mourning shall be ended.” -Targum Yonatan (2nd Century CE)
 
“and He shall wipe away every tear from their eyes; and death shall be no more; neither shall there be mourning, nor crying, nor pain, any more: the first things are passed away.” -Revelation 21:4 (ASV)
 
Isa 60:21  Veameich Your tribes kulam tzaddikim will all be righteous ones; leolam also forever yireshu aretz they shall inherit the land, neitzer the green sprout (branch, shoot) matatay a planting, ma’aseh the work yaday of My hands, lehitpaeir that I may be glorified, adorned.
 
This refers to all the tribes of Israel represented by a holy remnant, redeemed through Yeshua the King Messiah.
 
“Now I heard the number of those marked with the seal:
144,000 from every tribe of Bnei-Yisrael—” -Revelation 7:4 (TLV)
 
“Then I looked, and behold, the Lamb was standing on Mount Zion, and with Him were 144,000 who had His name and His Father’s name written on their foreheads. 2 And I heard a voice from heaven like the roar of rushing waters and the booming of loud thunder. The voice I heard was like harpists playing on their harps. 3 And they are singing a new song before the throne and before the four living creatures and the elders; and no one is able to learn the song except the 144,000 who had been redeemed from the earth.” -Revelation 14:1-3 (TLV)
 
“The branch of My planting” is a figurative reference to the King Messiah the branch of Jesse. Therefore, Israel’s tribes will inherit the land of Israel as covenanted by God with Abraham  as a result of the redemptive work of the King Messiah.
 
“Then a shoot will come forth out of the stem of Jesse,
and a branch will bear fruit out of His roots.
2 The Ruach of Adonai will rest upon Him,
the Spirit of wisdom and insight,
the Spirit of counsel and might,
the Spirit of knowledge
    and of the fear of Adonai.
3 His delight will be in the fear of Adonai.
He will not judge by what His eyes see,
nor decide by what His ears hear.” -Isaiah 11:1-3 (TLV)
 
Isa 60:22  Hakaton The little one yihyeh will become laelef a thousand, vehatzaiyr and the insignificant one legoy atzum a strong nation; Aniy I, HaShem (YHVH: Mercy), be’itah achiyshenah will hasten it in its time.
 
This is speaking of the least among the tribes of Israel becoming great both physically and spiritually through the work of the King Messiah. It also speaks of Israel “the insignificant one” being made “a strong nation” and this, “hastened in its time” by Hashem. The phrasing “Aniy YHVH” (I Am HaShem) is fierce. God is zealous for His chosen people Israel (ethnic, religious), and when the fullness of the nations has come in He will save all Israel (ethnic, religious, empirical) [Romans 11:25-26]. Nowhere in the entirety of Scripture is Israel ever used figuratively or otherwise to refer to Gentiles (Nor is it ever used of the Church). Israel is an ethnic, religious proper noun given to those who are of the bloodline of Jacob (twelve tribes). Likewise the noun “Jew” derived from Yehudah (praise), is now used to describe those who are of the tribes of Israel united under the tribe of Judah upon returning to the land of Israel and the territory of Judah following the Babylonian exile. Therefore, for all intents and purposes the titles “Jew” and “Israel” are now synonymous. Those who say otherwise speak with a satanic tongue.
 
Copyright 2019 Yaakov Brown