​Introduction:
 
Chapter 3 is essentially an exposition of Numbers 12:7 & Psalm 95:7-11. This section of the Book to the Hebrews adds to Messiah’s superiority over angelic beings, His superiority over Moses the Law giver and great intermediary between God and Israel. Moses the drawn out (resurrected) one is seen as being part of the house of Israel, built by God, and Yeshua the Son Who has dominion over that same house is called the Builder of Moses. The receipt of this revelation is compared to the receipt of the Torah and the promise of the land (Ha’aretz Yisrael) to the Israelites who escaped Egypt by God’s outstretched arm. While, at the same time the text makes clear that Yeshua is superior to Torah, being the Author and goal of it. The writer of Hebrews warns the early Jewish followers of Yeshua of the great danger to them if they choose to turn away from Yeshua, Who, is intrinsically linked to the Creator (Builder) of the house of Israel, that is, God Himself.
 
As is the case with all Scripture (scrolls of the original texts), there are no chapter breaks or verse markers (or punctuation for that matter) in the scroll of the Book to the Hebrews. It’s important to see the text of this chapter as a continuation of the previous chapter, the last verses of chapter 2 being:
 
17 Therefore, in all things individually and collectively He had to be made like His brothers so that He might become a merciful and faithful, true high priest in things pertaining, before the face of God, to make atoning reconciliation upon the sins [missing the mark set by God’s holiness] of the people. 18 Now since He Himself suffered temptation, He is able to come to the aid of those who are tempted.
 
BOOK TO THE HEBREWS Chapter 3 (Author’s translation)
 
1 Therefore, holy (set apart) brothers and sisters, partners, friends, companions of a heavenly vocation (a practiced calling), behold, consider, perceive the face of the sent One, Apostle, Messenger and High Priest of our profession, the sworn statement of our tongue: Yeshua (YHVH Saves); 2 He was faithful to Him Who appointed Him, just as Moshe (drawn out, resurrected) also was, in all His house (household).[Num.12:6-9]. 3 For He has been counted worthy of more glory than Moshe, in the same way that the builder of the house has more honour than the house. 4 For every house is built by someone, but the builder of all things is God. 5 Now Moshe was faithful in all His house [Num.12:6-9] as a servant, for a witness of those things which were to be spoken; 6 but the Messiah now, as a Son over His house—whose house we belong to, provided we hold firmly, cling to our confidence, strength and the rejoicing of our hope to the goal. 7 Therefore, according to what the Holy Spirit says, “Today if you hear His voice, 8 Do not harden your hearts, core being, inner person as when they provoked Me, As on the day of trial in the wilderness, 9 Where your fathers put Me to the test, And saw My works for forty years. [Psalm 95:7-10 LXX] 10 Therefore I was angry with, grieved by this generation, And said, ‘They always go astray, are deceived in their heart, core being, inner person, And they did not know, come to understand, learn My ways’; 11 As I swore in My anger, flaring nostril, ‘They certainly shall not enter My rest.’” [Psalm 95:10-11 LXX] 12 See to it, brothers and sisters, that there will not be any among you who have an evil, wicked, unbelieving heart that departs from the living God. 13 Moreover encourage, comfort, prove one another every day, as long as it is called “today,” so that none of you will be hardened by the deceitfulness of sin [missing the mark set by God’s holiness]. 14 For we have become partners, friends of Messiah if we keep the beginning of our commitment firm until the goal, 15 while it is said, “Today if you hear His voice, Do not harden your hearts, as when they provoked Me.” 16 For who of them provoked Him when they had heard? Indeed, yet not all those who came out of Egypt (double distress) through, in the hand Moshe (drawn out, resurrected)? 17 And whom was He grieved by for forty years? Was it not with those who sinned, whose dead bodies fell in the wilderness? 18 And to whom did He swear that they would not enter His rest, but to those who were disobedient, apathetic? 19 And we see that they were not able to enter because of unbelief.
 
HEBREWS 3 (line upon line)
 
1 Therefore (hothen[G], al-ken[H]), holy (set apart) brothers and sisters (adelphos hagios[G], achay anosheiy kodesh[H]), partners, friends, companions (metochos[G], chaveriym[H]) of a heavenly vocation [a practiced calling] (klēsis epouranios[G]), behold, consider, perceive (katanoeō[G]) the face of the sent One, Apostle, Messenger (Apostolos[G], peneiy malakho[H] alt. Shaliach[H]) and High Priest (archiereus[G], Kohen HaGadol[H], kumrea[A]) of our profession, the sworn statement of our tongue (homologia[G], tishava leshoneinu[H]): Yeshua[H] (Iesuos[G], Joshua, Jesus, YHVH Saves); 
 
1 Therefore, holy (set apart) brothers and sisters, partners, friends, companions of a heavenly vocation (a practiced calling), behold, consider, perceive the face of the sent One, Apostle, Messenger and High Priest of our profession, the sworn statement of our tongue: Yeshua (YHVH Saves);
 
“Holy brothers and sisters” The writer of Hebrews is speaking to fellow Jews who are also fellow partners in the heavenly calling of Yeshua.
 
“Heavenly vocation” Is the practiced outworking of the Gospel message of Yeshua. The recipients of the Book to the Hebrews are “set apart” as fellow workers in the Kingdom of God. Partners who are admonished to “behold, consider, perceive the face of the sent One”.
 
Intimacy with Yeshua is encouraged because only through intimate relationship with God in Yeshua can believers continue to participate in the practiced calling of God’s redemptive work. Right doing is the fruit of right being.
 
Yeshua is referred to here as the Shaliach (Apostle: sent One). This is the only place in the Brit HaChadashah (NT) where the Greek Apostolos is used to describe Yeshua, and denotes that He is the Apostle over all other apostles (those who share in His ministry). This in correlation to Moses, the one sent by God in the Word (Yeshua) to carry the Torah to Israel. In short, the Author of the Torah (Yeshua in God) Who had sent Moses, now has come. YHVH sent Himself manifest as Yeshua, God with us (Imanu-El). The early Jewish believers are being admonished to work out their vocation (practiced heavenly calling) with fear and trembling, remembering that they are now partners (brothers and sisters [2:11-12]) with The Sent One Yeshua. During His earthly ministry Yeshua spoke often about His being sent of the Father God (Matt. 10:40; 15:24; Mark 9:37; Luke 9:48; John 4:34; 5:24, 30, 36-38; 6:38).
 
It’s important to note that the use of the Greek word apostolos (apostle: the equivalent of shaliach or malakh in Hebrew) here in reference to Yeshua infers that those who partner with Him in His vocation (practiced calling) are also apostles (sent ones). This is consistent with the teaching that all who receive Yeshua are priests under Him Who is Kohen HaGadol the High Priest over all creation (1 Peter 2:9). It is foolish then, for modern leaders of the faith community to adorn themselves with the title “Apostle” as a means of distinguishing themselves above fellow believers, given that we are all apostles, we are all priests, and we serve One Apostle, One High Priest.
 
The writer doesn’t only call Yeshua “Apostle” (Shaliach), he also calls Him “Kohen HaGadol” the High Priest. Thus, he unifies the roles of Prophet/Law giver (Moses) and Mediator (Aaron) in Yeshua. The High Priest was of central importance to the Temple cult and the practice of mediation and sacrificial reconciliation. The Jewish audience of the Book to the Hebrews, (the Levites in particular) would have placed great importance upon the role of the High Priest and the necessity of blood atonement for the remission of sin. Therefore, the writer, inspired by the Holy Spirit, makes clear that Yeshua is the all existing High Priest, able to atone eternally through the eternal blood of God, as Son over all creation.
 
It is of great significance that Jewish tradition says of the High Priest on Yom Kippur (Day of Atonement) that he is called “Shaliach” (sent One):
 
"Lord high priest, we are the messengers of the Sanhedrim, and thou art Sh’lucheiynu (our apostle, messenger), and the messenger of the Sanhedrim.'' - Mishnah Yoma, c. 1. sect. 5.
 
“High Priest of our profession, the sworn statement of our tongue: Yeshua…” Yeshua Himself has imparted His testimony upon our tongues. Profession is practiced, it does not stay dormant or remain unspoken. The recipients of the Book to the Hebrews are being reminded of the inseparable elements of faith, belief in action, relationship reciprocated and shared with others. Those who claim that we need only live well in order to pass on the Gospel message are in grave error. We should live well, we should also speak well. Failure to do either is failure to walk in obedience to Scripture.
 
2 He was faithful (pistos[G], ne’eman[H]) to Him Who appointed Him, just as Moses (Moshe[H]) also was in all His house, household (holos oikos[G], bekol-beiyto[H])[Num.12:6-9].
 
2 He was faithful to Him Who appointed Him, just as Moshe also was in all His house, (household).
 
Yeshua has submitted Himself to God Who appointed Him as Prophet and Redeemer of Israel, just as Moses was faithful to God, Who appointed him to be mediator of the Torah. Yeshua’s faithfulness includes His willingness to be made for a little while, lower than the angelic beings whom He created in God (2:7).
 
The Hebrew word ne’eman used here to translate the Greek pistos, is used in Mishnaic Hebrew to mean “trusted” (Mishnah Sanhedrin, c. 3. sect. 2.). Moses had been trusted to lead Israel out of bondage through slavery under Pharaoh in Egypt, and Yeshua has been trusted to lead Israel out of the bondage of slavery to sin resulting in death, under the Devil (2:14-15), and into both the present and future Kingdom of God. Yeshua offers the Shabbat rest of present salvation in convergence with the Shabbat rest of the Olam Haba (world to come) [4:3, 9], to all those who receive Him, continually firstly to the Jews and also continually to the nations (Romans 1:16).
 
The writer of Hebrews quotes Numbers 12:7 in order to draw attention to the weight of the calling brought by Yeshua the King Messiah. He has already warned the early Jewish believers against “drifting away” (2:1) and forsaking “so great a salvation”(2:3). Now he emphasises the sacred obligation of serving with Yeshua and affirms that this privilege comes with the opportunity to speak with God face to face just as Moses did.
“6 he said, “Listen to my words:
“When there is a prophet among you,
    I, the Lord, reveal myself to them in visions,
    I speak to them in dreams.
7 But this is not true of my servant Moses;
    he is faithful in all my house.
8 With him I speak face to face,
    clearly and not in riddles;
    he sees the form of the Lord.
Why then were you not afraid
    to speak against my servant Moses?”
9 The anger of the Lord burned against them, and he left them.” -Numbers 12:6-9 NIV
“just as Moshe also was in all His house, household.” Means that Yeshua, like Moses, has been faithful in all Israel, in His tribe (Judah), among the tribes (all Israel), in the land of Israel, in the present world, and in all creation.
 
3 For He has been counted worthy (axioō[G]) of more (pleiōn[G]) glory (doxa[G], kevod[H]) than Moses (Moshe[H]), in the same way that the builder (kataskeuazō[G], boneih[H]) of the house has more honour (timē[G], rav kevodo[H]) than the house (oikos[G], beiyt[H]). 4 For every house (oikos[G], kol-bayit[H]) is built by someone (banuy biydeiy voneh[H]), but the builder of all things (kataskeuazō[G], uvoneh-khol[H]) is God (Theos[G], Elohiym[H]).
 
3 For He has been counted worthy of more glory than Moshe, in the same way that the builder of the house has more honour than the house. 4 For every house is built by someone, but the builder of all things is God.
 
The analogy makes Yeshua the Builder of Moshe, and in the proceeding clause implicitly calls Yeshua the Creator of all things. Yeshua is the One Whom Moshe prophesied would come (Deut.18:14-21). Given that God is Creator of all things, and thus the Creator of Moshe, Yeshua is God with us (Heb. 1:6; Col. 2:9 etc.)
 
The use of the noun “house” denotes a family, a people, a nation. Moshe represents the house of Israel under Torah (moral Law). Therefore, Yeshua is also worthy of greater honour than the Torah of Moses and all the righteous ones of Israel’s history because Yeshua is builder and goal of the “house” (Israel under the leadership of Moses).
 
The idea that the Messiah participates in creation and that He is greater than Moshe Rabbeinu (Moses our Rabbi), is present in Jewish tradition:
 
" 'And the spirit of God hovered over the face of the waters.' This phrase from Bereishit (Gen.) 1:2 alludes to the spirit of the Messiah, because Yishayahu (Isaiah) 11:2 says, 'And the spirit of Adonai will rest upon him' [that is, upon the 'shoot of Jesse', which is a name for the Messiah]. Also we learn from the same text in Bereishit (Gen.) 1:2 that this spirit of the Messiah comes through the merit of repentance; for in Kiynot (Lamentations) 2:19 repentance is likened to water: 'Pour out your heart like water.' " (Genesis Rabbah 2:4)
 
"At the beginning of the creation of the world king Messiah had already come into being, because he existed in God's mind even before the world was created." (Pesikta Rabbati 33:6)
 
Compare John 1:1-18; 8:58-59; Colossians 1:15-17.
 
5 Now Moses (Moshe[H]) was faithful (pistos[G], ne’eman[H]) in all (holos[G], vekol[H]) His house (ho oikos autos[G], beiyto[H]) [Num.12:6-9] as a servant (therapōn[G], ke’eved[H]), for a witness (marturion[G], le’eidot[H]) of those things which were to be spoken (laleō[G]); 6 but the Messiah (Christos[G , Christ, HaMashiyach[H]) now (de[G]) as a Son (uihos[G]) over His house (oikos autos[G], ubeiyto[H])—whose house (oikos[G], beiyt[H]) we belong to, provided we hold firmly, cling (bebaios[G], nocheiz[H]) to our confidence, strength (katechō[G], bemivtacheinu veoz[H]) and the rejoicing (kauchēma[G]) of our hope (elpis[G], tikvato[H]) to the goal (ad-hakeitz[H]).
 
5 Now Moshe was faithful in all His house [Num.12:6-9] as a servant, for a witness of those things which were to be spoken; 6 but the Messiah now as a Son over His house—whose house we belong to, provided we hold firmly, cling to our confidence, strength and the rejoicing of our hope to the goal.
 
Moses was faithful in all his house (Israel) and prophesied the One to come, the Greatest Prophet of God Yeshua (Deut.18:14-21) Who is over His house (Israel). The early Jewish believers are admonished to stay firm and confident in their hope in Messiah Yeshua so that they don’t perish in the same way that those who rejected the leadership of Moses (appointed by God) did on the way to the promised land (Shabbat rest [4:9]).
 
“as a servant, for a witness of those things which were to be spoken” Moses is seen as a witness testifying to the coming of the greatest Prophet Yeshua (Deut.18:14-21), and the things that were to be said in Yeshua.
 
“the Messiah now as a Son over His house” Moses was a servant in a house affected by sin but Yeshua is the Son over that house come to redeem it from slavery to sin. All Israel, Moses included, were slaves to sin, Yeshua, Who was never a slave to sin, has come as the Son to bring many sons to glory (Heb. 2:10; John 8:34-36; 15:15; Galatians 4:1-7).
 
“whose house we belong to” This describes the Jewish writer and his Jewish recipients. They belong to the house of Yeshua both ethnically and through faith in Him. While it is true that all believers regardless of ethnicity belong to the house of Yeshua, that is not what the writer of Hebrews is saying here. He is specifically speaking of Yeshua’s house as it applies to His ethno-religious Jewish brothers and sisters, the “Israel of God” are ethno-religious Jews who have received Yeshua. We know this because both the term Jew and Israel are ethnic (tribal) nouns describing blood descendants of Yaakov (Jacob). A Jew who is a Jew inwardly must by definition (Jew being an ethnic term) be an ethnic Jew [Romans 2:29; 9; 11]. A Gentile Christian who claims to be a “Spiritual Jew” is no different from a Scotsman who claims to be a “Spiritual Navajo”, it is a logical fallacy, a spiritual heresy.
 
“provided we cling to our confidence and the rejoicing of our hope to the goal.” Belonging to the house of Messiah is established in the action of faith. Faith not acted on is faithless. The early Jewish believers are encouraged to see no separation between trust and action. This is consistent with pre-Hellenistic Jewish language, which had no word for theology. Ultimately, the “end” or “goal” is the Olam Haba (world to come), the eternal Shabbat rest offered to all who are faithful in belief and action (4:9-10). The warning to remain firm is pretext to the following exposition of Psalms 95:7-11 LXX.
 
7 Therefore (dio[G]), according to what (kathōs[G]) the Holy (hagios[G], HaKodesh[H]) Spirit (pneuma[G], Ruach[H]) says, “Today (sēmeron[G], hayom[H]) if (ean[G], im[H]) you hear (akouō[G], tishmau[H]) His voice (phone[G], bekolo[H]), 8 Do not (me[G]) harden (sklērunō[G]) your hearts, core being, inner person (kardia[G], levavchem[H]) as when they provoked (parapikrasmos[G]) Me, As on the day (hēmera[G], keyom[H]) of trial (peirasmos[G]) in the wilderness (erēmos[G], bamidbar[H]), 9 Where your fathers (patēr[G], avoteiychem[H]) put Me to the test (peirazō[G]), And saw (rau[H]) My works (ergon[G], pa’alay[H]) for forty years (arbaiym shanah[H]).
 
7 Therefore, according to what the Holy Spirit says, “Today if you hear His voice, 8 Do not harden your hearts, core being, inner person as when they provoked Me, As on the day of trial in the wilderness, 9 Where your fathers put Me to the test, And saw My works for forty years. [Psalm 95:7-10]
 
“Therefore” Means, based on the supremacy of Yeshua as Son over the house of Israel, and by extension over all nations, and that Yeshua is appointed by God the Father as the Sent One over all sent ones, and considering that those who accept Yeshua are partners with Him, and that Moses our (the Jewish people) Law giver is subject to Him.
 
This begins a quote from Psalm 95:7-11 (attributed to David Heb. 4:7). The writer presumes that his readers have full knowledge of the Psalm and the prerequisite phrase:
 
“for He is our God
    and we are the people of his pasture,
    the flock under his care.” Psalms 95:7 NIV
 
The writer continues to emphasise Yeshua’s role as the “Prophet” like Moses (Deut.18:14-21), the One Who is Greater than Moses. Believing Israel, chosen, ethnic, religious is being reminded of the challenge of God issued to her ancestors and now reiterated at the revelation of God’s Kingdom come and the inception of her pre-entry into the Olam Haba (Promised Land/World to come).
 
By quoting this Psalm, the writer, inspired by the Holy Spirit, addresses three specific generations of Israelites:
 
1.Those who rebelled in the wilderness (Exodus 17:1-7, approx. 1446 B.C.E)
2.Those who lived at the time the Psalm was written by David Hamelekh the King (Approx. 1015 B.C.E)
3.The Jews of the first century C.E. (Approx. 60 C.E.)
 
The Hebrew text of the Psalm:
 
7“For He is our God,
and we are the people of His pasture,
the flock of His hand.
Today, if you hear His voice:
8 “Do not harden your heart as at Meribah,
as in the day of Massah in the wilderness,
9 when your fathers tested Me,
they challenged Me, even though they had seen My work.
10 For forty years I loathed that generation.
So I said: ‘It is a people whose heart goes astray,
who do not know My ways.’” -Tehilim (Psalms) 95:7-10 TLV
 
“Today if you hear His voice,” Refers to the time of David’s first offering the Psalm to public reading, and to the time when the Jewish believers of the first century C.E. first received the words of the Book to the Hebrews. In fact, it means “now”, for as long as God allows the fallen world to continue. “I tell you, now is the time of God’s favour, now is the day of salvation.” (2 Cor. 6:2 [Isaiah 49:8])
 
A well-known midrash teaches that Messiah is come in every moment when “Today” we “hear” (receive) His “voice” (spoken word):
 
"Rabbi Joshua ben-L'vi met Elijah and asked him, 'When will the Messiah come?' 'Go and ask him!' 'Where is he?' 'At the entrance [to Rome], sitting among the lepers.' So he went, greeted him, and asked, 'Master, when will you come?' 'Today,' he answered. Upon returning to Elijah, Rabbi Joshua said, 'He lied to me. He told me he would come today, but he has not come.' Elijah replied, 'What he said to you was: "Today, if you will hear his voice." ' " (Condensed from Sanhedrin 98a) From Sterns Complete Jewish New Testament Commentary
 
Elsewhere in traditional Jewish commentary the same phrase is applied to Messiah where it is said that providing the Jewish people repent as a nation, even for one day, or keep the Shabbat even for one day, the Greater Son of David, the King Messiah, would come; because it’s said, "today if you will hear His voice" (Talmud Bavliy Sanhedrin, fol. 98. 1. Shemot Rabbah, sect. 25. fol. 109. 3. & Shirhashirim Rabbah, fol. 19. 3.)
 
This is consistent with the redemption of the entire remnant of chosen, ethnic, religious, empirical Israel at the end of the age (Zechariah 12:20; John 19:37; Romans 11:25-26; ).
 
“8 Do not harden your hearts, as when they provoked Me, As on the day of trial in the wilderness, 9 Where your fathers put Me to the test, And saw My works for forty years.” The hardening of the inner being is a wilful choice to deny God’s sovereignty. The provocation, (Heb. merivah) was the general “quarrelling” the people had levelled at Moses as God’s appointed leader when they rebelled in the wilderness, and the “testing” ( Heb. masah) refers specifically to the demand for water (Exodus 17:1-7). The Septuigant text doesn’t specify “Merivah” and “Masah” but translates the locations as modes of disobedience.

10 Therefore (dio[G]) I was angry with, grieved by (prosochthizō̄[G], akut[H]) this generation (genea[G], bador[H]), And said, ‘They always go astray, are deceived (planaō[G]) in their heart, core being, inner person (kardia[G], leivav[H]), And they did not know, come to understand, learn (ginōskō[G], yadu[H]) My ways (hodos egō[G], derachay[H])’; 11 As I swore (omnuō[G], nishbatiy[H]) in My anger, flaring nostril (orgē[G], veafiy[H]), ‘They certainly shall not enter (eiserchomai[G], im-yevoun[H]) My rest (katapausis ego[G], el-menuchatiy[H]).’” [Psalm 95:10-11 LXX]
 
10 Therefore I was angry with, grieved by this generation, And said, ‘They always go astray, are deceived in their heart, core being, inner person, And they did not know, come to understand, learn My ways’; 11 As I swore in My anger, flaring nostril, ‘They certainly shall not enter My rest.’”
 
The additional phrasing of the Psalm is quoted according to the LXX (Septuagint). The Hebrew text reads more concisely as:
 
10 For forty years I loathed that generation.
So I said: ‘It is a people whose heart goes astray,
who do not know My ways.’
11 Therefore I swore in My anger,
    ‘They shall never enter into My rest.’” -Tehilim (Psalms) 95:10-11 TLV
 
The Greek text was widely accepted by Jews of the post Hellenistic period and used prolifically in the first century C.E. Greek was one of two languages accepted by the ancient rabbis as being kosher for use in the transmission of Scripture.
 
“And they did not know, come to understand, learn My ways’” Reinforces the admonishment of the writer of the Book to the Hebrews (3:6).
 
‘They certainly shall not enter My rest.’” In the context of the Psalm as it pertains to the disobedient among Israel during the period of the exodus, the “rest” spoken of is “the promised land” of Israel. By extension, it is now applied to the eternal Shabbat “rest” which awaits the faithful followers of Yeshua, both Jew and Gentile, but in the case of the present book, specifically to Jewish believers. Therefore, it is those who refuse Yeshua who will fail to enter the present and future Kingdom of God and the eternal rest of the Olam Haba (everlasting Shabbat).
 
One Jewish commentator writes:
 
“"the generation of the wilderness have no part in the world to come:'' -Tzeror Hammor, fol. 118. 1.
 
12 See to it (blepō[G]), brothers and sisters (adelphos[G], achay[H]), that there will not be any among you who have an evil, wicked (ponēros[G], ra[H]), unbelieving heart (kardia apistia[G], leiv[H]) that departs (aphistēmi[G]) from the living God (Theos zao[G], Elohiym chayiym[H]). 13 Moreover (alla[G]) encourage, comfort, prove (parakaleō[G], hochiyhu[H]) one another every day (hekastos hēmera[G], yom beyom[H]), as long as (kol-od[H]) it is called “today,” (sēmeron[G], yikarei hayom[H]) so that none of you will be hardened (sklērunō[G]) by the deceitfulness (apatē[G]) of sin [missing the mark set by God’s holiness] (hamartia[G], chatato[H]).
 
12 See to it, brothers and sisters, that there will not be any among you who have an evil, wicked, unbelieving heart that departs from the living God.
 
Those Jews who have believed are reminded that salvation is worked out in fear and trembling. They must be intentional in remaining faithful in Yeshua so as not to be lead astray by those fellow Jews who like the disbelieving Israelites of the wilderness, fail to enter the “rest” of God.
 
Rav Shaul (Paul) speaks in similar terms to the predominantly Gentile community of the Philippians:
 
“Therefore, my dear friends, as you have always obeyed—not only in my presence, but now much more in my absence—continue to work out your salvation with fear and trembling,” -Philippians 2:12 NIV
 
“that departs from the Living God” The Greek aphistēmi, translated “departs” comes from the root apistia meaning “unfaithful” and is the etymological root for the word “Apostate”. Therefore, in counter distinction to Moses and Yeshua, both of whom are called “faithful” by the writer, those who are unbelieving will by nature depart, being unfaithful in God’s house.
 
To despise those who have confident faith is to prove oneself faithless. There is great arrogance in doubt. Therefore, we are admonished to remain faithful. As Yeshua has said, “When the Son of Man comes will He find faith on the earth?” (Luke 18:8).
 
13 Moreover encourage, comfort, prove one another every day, as long as it is called “today,” so that none of you will be hardened by the deceitfulness of sin [missing the mark set by God’s holiness].
 
The early Jewish believers are also tasked with encouraging and comforting the faith of their fellow Messiah followers. Intentional personal faith must by its very nature outwork itself as intentional communal faith. No believer stands alone, the salvation of the nation is dependent on the willingness of the people to share their faith collectively. This must be done for as long as there is a “today”, now is the time. This is not something we think of doing tomorrow, for in this context tomorrow is the judgement and the next day, the world to come (cf. 1 Thess. 5:11).
 
“Today” is not, as some foolishly say “a reference to the Gospel dispensation”. How can it be? This word “Today” is quoting the Psalm of David (Psalms 95:7) written over a thousand years prior to the writing of the Book to the Hebrews. The Gospel of redemption is offered from before creation toward the goal of eternity and is therefore without dispensation. Since the first humans sinned and until HaShem calls time, “Today” is now! And those who receive Yeshua now have already passed from death (although for a time still living in the present sin affected world) into life (the world to come).
 
"Rabbi 'Eli'ezer said, 'Repent one day before you die.' His talmidim objected, 'Does one know in advance the day of one's death?' He replied, 'All the more reason to repent today, lest you die tomorrow! In this way, your entire life will be one of repentance.'" (Shabbat 153a)
 
14 For we have become partners, friends (metochos[G], chaveiriym[H]) of Messiah (Christos[G], Christ, HaMashiyach[H]) if we keep the beginning (archē[G]) of our commitment (bebaios[G]) firm (katechō[G]) until the goal (telos[G]), 15 while it is said, “Today (sēmeron[G], hayom[H])  if you hear (akouō[G], tishmau[H]) His voice (phōnē[G], bekolo[H]), Do not harden (sklērunō[G]) your hearts (kardia[G], levavchem[H]), as when they provoked (parapikrasmos[G]) Me.”
 
14 For we have become partners, friends of Messiah if we keep the beginning of our commitment firm until the goal, 15 while it is said, “Today if you hear His voice, Do not harden your hearts, as when they provoked Me.”
 
We are become friends, co-workers with Messiah, if we keep the beginning of our faith unto the goal of our faith. Yeshua is the Author and goal of our faith, the Sustainer of our integrity, our righteousness and our hope. We should not fear our ability to keep our first love in Him, because He has partnered with us (Rev. 2:1-7). Therefore, we do not keep our beginning commitment alone but we are kept by Him, and in us He keeps us unto Himself. All this happens “Today”, in what the believer understands to be the eternal present.
 
“Now faith is the substance of things hoped for, the evidence of things not seen.” -Hebrews 11:1 KJV
 
16 For who of them provoked (parapikrainō[G]) Him when they had heard (akouō[G], hashomiym[H])? Indeed, yet (alla[G]) not (ou[G]) all (pas[G]) those who came out of Egypt (Aiguptos[G], Mitzrayim[H] double distress) through, in the hand of (dia[G], beyad[H]) Moses (Moshe[H] drawn out, resurrected)? 17 And whom was He grieved by (prosochthizō̄[G]) for forty years? Was it not with those who sinned (hamartanō[G], vachataiym[H]), whose dead bodies (kōlon[G]) fell (piptō [G]) in the wilderness (erēmos[G], bamidbar[H])?
 
16 For who of them provoked Him when they had heard? Indeed, yet not all those who came out of Egypt (double distress) through, in the hand of Moshe (drawn out, resurrected)? 17 And whom was He grieved by for forty years? Was it not with those who sinned, whose dead bodies fell in the wilderness?
 
The meaning is plain. It is the wilfully disobedient who fail to enter God’s rest. We are all wandering in the desert of the sin affected world, some in humility through submission to God are wandering toward the rest (promised land of the world to come) and some in wilful rejection of God’s offer of redemptive love, wander aimlessly toward the abyss of everlasting fire (Matt. 25:41; Rev. 20:15; 21:7-8).
 
Of that wilderness generation only Yehoshua (YHVH is salvation) and Calev (contempt, fierce, dog) entered the promised land. Now, in this generation, we must cling to Joshua (Yeshua) and have contempt for sin. Thus, through belief in Him we enter the now and yet to come Kingdom of God.
 
18 And to whom did He swear (omnuō[G], nishba[H]) that they would not enter (eiserchomai[G]) His rest (katapausis[G], menuchato[H]), but to those who were disobedient, apathetic (apeitheō[G])? 19 And we see (blepō[G], roiym[H]) that they were not able to enter (eiserchomai[G]) because of unbelief (apistia[G], choser emunatam[H]).
 
18 And to whom did He swear that they would not enter His rest, but to those who were disobedient, apathetic? 19 And we see that they were not able to enter because of unbelief.
 
The Greek word apeitheō translated “disobedient” gives the reader great insight into what it means to be disobedient. Wilful disobedience bears the fruit of apathy and likewise the soil of apathy produces wilful disobedience. Complacency and indifference give birth to apathy, and the sum of the three is rebellion.
 
Rebellion is not some great act of strength and purpose, to the contrary, it is the progeny of apathy. It is the lazy and disillusioned who rebel. The obedient son puts his hand to the plow and does not look back (Luke 9:62).
 
“And we see that they were not able to enter because of unbelief.” Those first century Jewish recipients of this Book to the Hebrews “saw” in respect to understanding the past disobedience of our people, that those who through unbelief rebel against God’s love do not enter the promised rest (neither the physical land of Israel nor the present & future Kingdom, Olam Haba). Therefore, they like us are challenged in the present (Today) to believe, act, trust in the faithful King Messiah Yeshua and enter, enter now and continue to enter until He returns to fully reveal to us the eternal present of God’s Kingdom come.
 
Copyright 2021 Yaakov Brown

Introduction:
 
The sum of this passage is almost too simple to accept. That, for a little while (a short time) Yeshua became lower (not less than God, but God with us [Immanuel] that is, God within Himself) than the messengers: both the prophets of old [as stipulated in Hebrews 1:1], and the Malakhim (messengers, angels, aggelos[G], elohim[H]) who had participated as mediators of the Torah (Instruction) of God prior to Yeshua’s having been born into time.
 
Yeshua, Who is ha-Davar (the living Word, Essence, Substance) is the sole mediator between God and man, in that His sacrificial suffering unto death, His resurrection and ascension bring those who believe, face to face with God. In short, if we want to hear from God, we must accept His gracious offer and speak directly with Him. If we are in Messiah, we now have no need of chasing angels and prophets to mediate on your behalf. God wants to engage with us intimately and personally through His Son Yeshua. Our modern propensity for seeking to hear from God through human and angelic mediators is anti-Messiah. Yeshua the Messiah has come to speak to us directly, God loves us that much. He doesn’t want to be fobbed off to some prophetic intermediary. We spit in His face when we seek out mediocre substitutes.
 
The death from which Messiah resurrected, cancels out the power of death (previously held by Satan), and gives hope to those who live with the physical reality of death on a daily basis). The conclusion being, that because He has suffered, we can be free from the fear of death (the power of death) because the power of death is not death itself but rather fear of the second death. In Messiah we need not fear what comes next because what comes next is, as the text states, the Olam Haba (world to come) which is, through Messiah Yeshua, subject once more under His reign, to humanity, just as the earth once was, before we (humanity) invited death into the world through sin via its agent, Satan.
 
In Messiah we are assured of life everlasting, not because we won’t die but because having died, we will live in Him (John 11:25). Therefore (which is how this chapter begins) we need no longer surrender to the power of death because the power of death is the fear of the unknown but the promise of God is that we are known in Him and that through His Son we will exist in right relationship with Him for all eternity. In addition to all this future hope, we have the assurance that He has suffered in every way as a human being and has endured. Why is this reassuring? Because we know that He identifies with us and is suffering in us when we suffer and like Him, we are being brought to eternal completion, made perfect in what we suffer, just as He was. We now know His Glory, though our eyes fail us, our hearts (the convergence of our entire being) see beyond the power of death to the Olam Haba (world to come). This is love, this is what remains. For while we live in this fallen world we have faith, hope and love but in the world to come we have need of love alone (1 Cor. 13:13). Thus, faith is belief against doubt, in the Olam Haba there will be no doubt. Hope is the assurance of things unseen, in the Olam Haba all will be revealed. But love, love is eternal. God is love.
 
As is the case with all Scripture (scrolls of the original texts), there are no chapter breaks or verse markers (or punctuation for that matter) in the scroll of the Book to the Hebrews. It’s important to see the text of this chapter as a continuation of the previous chapter, the last verses of chapter 1 being:
 
‘13 Moreover, to which of the angels has He ever said, “Sit at My right hand, Until I set Your enemies as a footstool for Your feet”? [Psalm 110:1] 14 Are they not all ministering, serving spirits, sent out appointed to help those who will receive salvation?’
 
Therefore, we carry the theme of Messiah’s supremacy and the role of His angelic servants with us as we read on…
 
BOOK TO THE HEBREWS Chapter 2 (Author’s translation)
 
1 For this reason, upon this precept we must continually pay more heed to that which we have heard, received, understood in spoken words, essences, substances so that we don’t carelessly drift away. 2 For if the word, essence, substance spoken through angels/messengers was made unalterable, and every violation, individual, and collective an act of disobedience which receives a just punishment, by the rod of judgement 3 how will we escape if we neglect so great a salvation? If we hate the things which are our life? After it was in the beginning received, spoken through the Lord, it was confirmed to us by those who heard, 4 God also bearing witness with them, both by signs and wonders, and by various and numerous powerful miracles and by gifts of His Holy Spirit according to His own will. 5 For He did not make subject to angels the world to come, about which we are speaking. 6 But someone has testified in a certain place, saying, “What is man, that You are mindful of him? Or a son of man, that You have visited him? 7 You have made him for a little while lower than angels; You have crowned him with glory and honour; 8 You have put everything, individually and collectively in subjection under his feet.”[ Psalm 8:4-6] For in subjecting all things, individually and collectively to Him, He left nothing that is not subject to Him. But now we do not yet see all things individually and collectively subjected to Him. 9 But now we do see Him who was made for a little while lower than the angels /messengers, Yeshua, through His suffering death crowned with glory and honour, splendour, so that by the grace, unmerited favour, practical love of God He might eat death for everyone, individually and collectively. 10 For it was fitting for Him, for Whom are all things individually and collectively and through Whom are all things individually and collectively, in bringing many sons into glory, splendour, genius, the Author, Originator, Prince of their salvation through sufferings, to perfect, consecrate, fulfil, complete. 11 For both He who sanctifies, consecrates, atones and those who are sanctified, consecrated, atoned for, are all from one Father; for this reason He is not ashamed to call them brothers and sisters, 12 saying, “I will proclaim, show, tell Your name to My brothers, In the midst of the assembly I will sing Your praise.” [Psalm 22:22] 13 And again, “I will put My trust, hope, confidence, belief in Him.” And again, “Behold, pay attention, now I and the young children whom My God has given Me.” [Isaiah 8:17-18] 14 Therefore, since the children share in flesh and blood, He Himself similarly also became a partaker of the same, so that through death He might do away with, abolish, cause to cease the one who had the dominion of death, that is, the devil, 15 and free, deliver those who through fear of death were all the days of their lives guilty, subject to bondage. 16 For doubtless He does not take hold of angels, messengers, but He takes hold of the seed, issue of Abraham. [re. Isaiah 41:8-9] 17 Therefore, in all things individually and collectively He had to be made like His brothers so that He might become a merciful and faithful, true high priest in things pertaining, before the face of God, to make atoning reconciliation upon the sins [missing the mark set by God’s holiness] of the people. 18 Now since He Himself suffered temptation, He is able to come to the aid of those who are tempted.
 
HEBREWS 2 (line by line)
 
1 For (dia[G]) this reason (alt. Upon this mitzvah[H]) we must (dei[G]) pay more (perissos[G]) heed (prosechō[G]) (ad-meod[H] perpetually more) to that which we have heard, received, understood (akouō[G]) [alt. Badevariym asher shamanu[H] in the spoken words, essences, substances] so that we don’t (mēpote[G]) carelessly drift away (pararrhueō[G]).2 For if the word, essence, substance (logos[G], ha davar[H]) spoken through angels/messengers (aggelos[G]) (alt. al-piy malakhiym[H] upon the face of angels) was made (ginomai[G]) unalterable (bebaios[G]), and every violation, individual, collective (pas[G]) an act of disobedience (parakoē[G]) which receives a just (endikos[G]) punishment, (misthapodosia[G]), (alt. besheivet mishpat[H] with the rod of judgement)
 
1 For this reason, upon this precept we must continually pay more heed to that which we have heard, received, understood in spoken words, essences, substances so that we don’t carelessly drift away.
 
This is the first of five warnings placed throughout the book, exhorting these early Jewish believers not to “drift away”.
 
1.Having received Yeshua as superior to all powers and His Gospel as superior to the Torah, and having understood that the angelic beings are His servants sent to help you, be intentional in paying heed to the Gospel message so that you don’t drift away.
 
“For this reason, upon this precept…” For what reason? For the reason that Yeshua is not merely another angel but is the Son of God and the promised King Messiah, and for the reason that God has defeated all enemies of Messiah and the people over whom He reigns and has made the ultimate enemy His footstool, and for the reason that Yeshua the King Messiah is superior to all mediators of God’s redemptive purposes being the Author and Goal of the Torah (given upon the face of angels), and finally, for the reason that the angelic forces are present to serve God under the reign of Messiah by helping those who are receiving Yeshua’s saving work and have become His “brothers” and sisters (v.12).
 
“we must continually pay more heed to that which we have heard, so that we don’t carelessly drift away.” This admonishment expresses to the early believing Jewish community the need to be intentional in perpetuating the message given to them by those who received that message directly from Yeshua. That message being that Yeshua God’s Son as both Author and Goal of the Torah is superior to the Torah.
 
Throughout this chapter the writer of Hebrews uses the familiar historical circumstances of the giving of the Torah, and the traditions of angelic facilitation, both Biblical and extra-Biblical, to make a correlation with the importance of the revelation of the Gospel of the King Messiah Yeshua, which is superior by nature of its ability to free its recipients from the just punishment for sin, required by the Torah indictment against sin.
 
The need to “pay more heed” means that they were not paying enough attention to the Gospel of Yeshua, and the purpose of “paying more heed” was to prevent “carelessly drifting away” from the Gospel of Yeshua, and the greater illumination of God’s redemptive purposes in Him.
 
2 For if the word, essence, substance spoken through angels
/messengers was made unalterable, and every violation, individual, and collective an act of disobedience which receives a just punishment, by the rod of judgement
 
“For if the Word (Yeshua) spoken through angels/messengers was made unalterable” The Word (Yeshua) ministered His essence through His servants both angelic and human, and in particular at Sinai in the giving of the Torah, and that word (the moral laws of written Torah Instruction) was made “unalterable” (something that proponents of rejecting Torah entirely fail to comprehend). The moral law of Torah is said to be “unalterable”. Therefore, Yeshua has not come to remove Torah but to bring resolution to the problem of sin which the Torah exposes.
 
The angelic forces are subject to Messiah and ultimately those same forces will be subject to redeemed humanity (1:14). However, as servants of God they were present in the giving of the Torah at Sinai and are acknowledged by the rabbis as having an important role to play in God’s work. The fact that this was general knowledge among observant Jews of the first century is evident elsewhere in the Brit HaChadashah (NT) [Acts 7:53].
 
“The Lord came from Sinai,
And dawned on them from Seir;
He shone from Mount Paran,
And He came from the midst of myriads of holy ones;
At His right hand there was flashing lightning for them.” -Deuteronomy 33:2 NASB
 
“The chariots of God are myriads, thousands upon thousands;
The Lord is among them as at Sinai, in holiness.” -Psalms 68:17 (18) NASB
 
“This is the one who was in the [y]assembly in the wilderness together with the angel who spoke to him at length on Mount Sinai, and who was with our fathers; and he received living words to pass on to you…
 
"you who received the Law as ordained by angels, and yet did not keep it.”
-Acts 7:38, 53 NASB
 
“Why the Law then? It was added on account of the violations, having been ordered through angels at the hand of a mediator, until the Seed would come to whom the promise had been made.” -Galatians 3:19 NASB
 
“and every violation, individual, and collective an act of disobedience which receives a just punishment, by the rod of judgement” This is in the present continuous sense and therefore continues to be applicable to those who act in disobedience to the Word (written Torah).
 
The Torah continues to be the measure by which right and wrong actions are accessed (Exodus 20:22-23:33). The superiority of Yeshua over Torah does not negate the moral imperatives set by Torah, which, as the text says, have been “made unalterable”. In fact, they are unalterable because Yeshua is superior, His Word being the very essence of Torah.
 
Ultimately every violation of Torah demands just punishment which can be mitigated only by the atoning blood of the King Messiah Yeshua in Whose book the righteous are written (Rev. 20:11-15).
 
3 how (eiykh[H]) will we escape (ekpheugō[G]) if we neglect (ameleo[G]) so great (tēlikoutos[G], rav[H]) a salvation (sōtēria[G], l’yesha[H]) [alt. “if we hate the things which are our life”[A] re. Deut. 32:45-47]? After it was in the beginning (archē[G], meirosh[H]) received (lambanō[G]), spoken (laleō[G]) through the Lord (kurios[G], ha-Adon[H]), it was confirmed (bebaioō[G], vayeiamein[H]) to us by those who heard (akouō[G]), 4 God (Theos[G], Elohiym[H]) also bearing witness (sunepimartureō[G]) with them, both by signs (sēmeion[G], beotot[H]) and wonders (teras[G], uvmopetiym[H]), and by various and numerous (poikilos[G]) powerful miracles (dunamis[G], veniflaot[H]) and by gifts (merismos[G]) of His Holy Spirit (pneuma hagios[G], Ruach kadsho[H]) according to His own will (thelēsis[G]).
 
3 how will we escape if we neglect so great a salvation? If we hate the things which are our life? [Deut. 32:45-47] After it was in the beginning received, spoken through the Lord, it was confirmed to us by those who heard, 4 God also bearing witness with them, both by signs and wonders, and by various and numerous powerful miracles and by gifts of His Holy Spirit according to His own will.
 
“how will we escape if we neglect so great a salvation?” This question regards a correlation between the revelation of Torah at Sinai and the superior revelation of Yeshua. If those who witnessed the giving of the Torah at Sinai are accountable for how they responded to the Instruction God had given, how much more so those who have received the salvation from the just punishment of the Torah through Yeshua the King Messiah.
 
“So great a salvation” refers to both Yeshua and the salvation He has purchased in His blood. In short, the Torah (in particular the moral law of Torah applicable to all humanity) makes the indictment against sin clear and Yeshua is the One Who has purchased our freedom from the just result of that indictment, therefore, “How will we escape if we neglect Yeshua?” Given that He is the only means of our being set free from the consequences of our sin (missing the mark set by God’s holiness). This is spoken to Jewish believers as a reminder so that they do not turn back from faith in Yeshua due to the false teaching concerning Him which was being proliferated by fellow Jews of the developing rabbinical order. This same warning is spoken to Messiah following Jews today, “Do not return to the bondage of Law keeping, but stand firm in Messiah Yeshua, in Whose blood we have received freedom and by whose Torah (written on our core being) we are kept.”
 
“10 let it be known to all of you and to all the people of Israel, that by the name of Yeshua ha-Mashiach ha-Natzrati—whom you had crucified, whom God raised from the dead—this one stands before you whole. 11 This Yeshua is ‘the stone—rejected by you, the builders—that has become the chief cornerstone.’ 12 There is salvation in no one else, for there is no other name under heaven given to mankind by which we must be saved!” -Acts 4:10-12 TLV
 
“If we hate the things which are our life?” This translation of the Aramaic text is helpful because it clarifies the connection to Torah. It is a quotation of the Torah:
 
“45 When Moses had finished speaking all these words to all Israel, 46 he said to them, “Take to your heart all the words with which I am warning you today, which you will command your sons to follow carefully, all the words of this Law. 47 For it is not a trivial matter for you; indeed it is your life. And by this word you will prolong your days in the land, which you are about to cross the Jordan to possess.” -Deuteronomy 32:45-47 NASB
 
“After it was in the beginning received, spoken through the Lord, it was confirmed to us by those who heard,” This makes a further correlation between the Gospel of Yeshua and the Torah. Like the Torah the Gospel was given by God, only the message of the Gospel is brought directly by Yeshua Who is God with us, and speaks directly to first century (C.E) Israel. Having heard Yeshua speak the Gospel in person the disciples had passed on what they had heard directly from God and not by the facilitation of angelic beings as was the case with the Torah.
 
“God also bearing witness with them, both by signs and wonders, and by various and numerous powerful miracles and by gifts of His Holy Spirit according to His own will.” Just as God had affirmed the Instruction given at Sinai in signs, wonders, and miracles (Exodus. 7:3; Deut. 4:34; 6:22), so too He had come by His Spirit to affirm the superior Word of Yeshua to those who received Him. God Himself bearing witness to the authority given to Yeshua and the superiority of His Gospel of sacrificial, atoning, substitutionary reconciliation (Acts 2:4-12, 43; 3:7-9, 11-12; 15:12; 1 Cor. 12:4-11; Rom. 12:6-8; Eph. 4:11).
 
5 For He did not make subject to angels (aggelos[G], ha-malakhiym[H]) the world to come (oikoumenē mellō[G], et-haolam heatiyr lavo[H]), about which we are speaking. 6 But someone has testified (diamarturomai[G]) in a certain place, saying (legō[G], haomeir[H]), “What is man (anthrōpos[G], mah-anosh[H]), that You are mindful of him (mimnēskō[G])? Or a son (uihos[G], ben[H]) of man (anthrōpos[G], adam[H]), that You have visited (episkeptomai[G]) him?
 
5 For He did not make subject to angels the world to come, about which we are speaking.
 
The “world to come” is used here to describe not only the Olam Haba but also the inception of the Messianic age as it pertains to Yeshua’s first coming. Therefore, there is a progression of manifestation of the Messianic Kingdom. The Gospel of Yeshua is in no way mitigated by or subject to angelic beings as the Torah was, rather both the Gospel and its manifestation upon the earth brings a sacrificial, atoning reconciliation to the sin affected earth (creation) that will return dominion to humanity through the Greater Son of David, the promised King Messiah Yeshua, Who, being the last Adam (1 Cor. 15:45), will return to rule (Psalms 110:1) and give the role of caretakers of creation back to humanity in her redeemed state (Gen. 1:28).
 
“So also it is written, “The first man, Adam, became a living soul.” The last Adam became a life-giving spirit.” -1 Corinthians 15:45 TLV
 
6 But someone has testified in a certain place, saying, “What is man, that You are mindful of him? Or a son of man, that You have visited him?
 
This begins the writer’s exposition of Psalms 8:4-6 which continues to follow the theme of Yeshua’s supremacy over all creation.
 
The writer is quoting a Psalm known to all observant Jews of the day and as was the custom of Yeshua, he need only reference it as being Scripture in order to denote its authority. Where Yeshua said “It is written”, the writer of the Book to the Hebrews says “It is testified to in a certain place” (cf. Heb. 7:17). Which is in keeping with rabbinic Jewish tradition (Talmud Bavliy Sanhedrin, fol. 37. 1. Maimon. Hilchot Yesode Hattorsh, 3. 7. sect. 6. & Melachim, c. 11. sect. 1. Vid. Iben Ezra in Lev. xvi. 8.) The “someone” who “has testified” is king David the writer of the Psalm in question.
 
This Psalm speaks of the King Messiah as the son of mankind (Adam) in Whom God visits humanity.

7 You have made him for a little (brachus[G]) while lower (elattoō[G]) than angels (aggelos[G], malakhiym[H]); You have crowned him with glory (doxa[G], vekhavod[H]) and honour (time[G], hadar[H]); 8 You have put everything, individually and collectively (pas[G], kol[H]) in subjection (hupotassō[G]) under his feet (ragelayv[H]).”[ Psalm 8:4-6] For in subjecting (hupotassō[G]) all things, individually and collectively (pas[G]) to Him, He left nothing that is not subject to Him. But now we do not yet see (horaō[G]) all things individually and collectively (pas[G]) subjected (hupotassō[G]) to Him.
 
7 You have made him for a little while lower than angels; You have crowned him with glory and honour;
 
The Hebrew text reads “elohim” rather than “malakhim”, however, elohim in this context refers to angels and not gods, as testified to by numerous ancient Jewish commentators (the Targum Yonatan, Yarchi, Iben Ezra, Kimkhi, and Ben Melekh)
 
This speaks of Yeshua entering time and space born to Miriyam by the seed of the Holy Spirit. His earthly ministry of sacrificial reconciliation and His resurrection and ascension returning Him to His rightful place as Heir to all things. His earthly ministry being a “little while” in respect to eternity. He allows Himself to be made temporarily lower than the angelic beings with regard to being confined to time and space. Now, He has been crowned with glory and honour by God the Father.
 
8 You have put everything, individually and collectively in subjection under his feet.”[ Psalm 8:4-6]
 
The nearest subject is Messiah. David by the Holy Spirit had prophesied the humanity and deity of the promised Messiah, His defeat of the sin affected order and the death that resulted and the subjecting of all creation to Him (1 Peter 3:22).
 
For in subjecting all things, individually and collectively to Him, He left nothing that is not subject to Him. But now we do not yet see all things individually and collectively subjected to him.
 
In short, the redemptive work of Yeshua has been completed in His death, resurrection and ascension and the future perfected outside time and space from an act of sacrificial love made within time and space. However, from within time and space, and post resurrection, the Kingdom of God is being made holy in preparation for the return of Messiah and the judgement, after which the manifest transcendent recreation will become eternal reality for all who receive the Messiah.
 
This concept is very similar, in fact, intertwined with the present nature of the outworking of the faith of Messiah followers.
 
“For by one sacrifice he has made perfect forever those who are being made holy.” -Hebrews 10:14 NIV
 
“Therefore, my dear friends, as you have always obeyed—not only in my presence, but now much more in my absence—continue to work out your salvation with fear and trembling,” - Philippians 2:12 NIV
 
9 But now (de[G], aval[H]) we do see (blepō[G], roeym[H]) Him Who was made (elattoō[G]) for a little while lower (brachus[G]) than the angels/messengers (aggelos[G], malakhiym[H]), Yeshua[H] (Iesous[G], Jesus, YHVH is salvation), through (dia[G]) His suffering (pathēma[G]) death (thanatos[G]) crowned (stephanoō[G]) with glory (doxa[G], khavod[H]) and honour, splendour (time[G], hadar[H]), so that by the grace, unmerited favour, practical love (charis[G], chesed[H]) of God (Theos[G], meiElohiym[H]) He might eat (geuomai[G], ta’am ta’am[H]) death (thanatos[G], hamavet[H]) for everyone, individually and collectively (pas[G], kulam[H]).
 
9 But now we do see Him Who was made for a little while lower than the angels /messengers, Yeshua, through His suffering death crowned with glory and honour, splendour, so that by the grace, unmerited favour, practical love of God He might eat death for everyone, individually and collectively.
 
The writer explains the purpose of Yeshua being made lower than the angelic beings for a “little while”.
 
“But now we do see Him” Means, if we see Him now, we see all things made subject to Him forever, even though we live in a world that is yet to be fully subjected to Him.
 
He had come in the unmerited favour of God to suffer death, to consume death on behalf of all who deserve death but will be delivered from death in Yeshua. This is something a created angelic being could not do. Yeshua is the all existing God born into creation, whereas the angelic beings are created beings who serve God as helpers to creation.
 
Through Messiah’s substitutionary death, Death, the by-product of sin itself becomes a by-word.
 
“And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross.” – Philipians 2:8 KJV
 
“12 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
 
10 For it was fitting (prepo[G]) for Him, for Whom are all things individually and collectively (pas[G], hakol[H]) and through Whom are all things individually and collectively (pas[G], hakol[H]) in bringing many (rabiym[H]) sons (uihos[G], baniym[H]) into (eis[G]) glory, splendour, genius (doxa[G], ligeon[H]), the Author, Originator, Prince (archēgos[G], sar[H]) of their salvation (sōtēria[G], yeshuatam[H]) through sufferings (pathēma[G]) to perfect, consecrate, fulfil, complete (teleioō[G]). 11 For both He who sanctifies, consecrates, atones (hagiazō[G], chafeir[H]) and those who are sanctified, consecrated, atoned for (hagiazō[G], yechafeir[H]) are all from one Father (heis[G], meiAv echad[H]); for this reason He is not ashamed (ou epaischunomai[G]) to call (kaleo[G]) them brothers and sisters (adelphos[G], achiym[H]),
 
10 For it was fitting for Him, for Whom are all things individually and collectively and through Whom are all things individually and collectively, in bringing many sons into glory, splendour, genius, the Author, Originator, Prince of their salvation through sufferings to perfect, consecrate, fulfil, complete.
 
The justice of God demanded that God Himself must enter creation in order to live as man, identifying fully with all the sufferings and temptations of humanity but remaining sinless and thus, able to sacrifice Himself in order to satisfy His justice and provide the means for humanity to be reconciled to Him.
 
“Behold, the LORD'S hand is not shortened, that it cannot save; neither his ear heavy, that it cannot hear: But your iniquities have separated between you and your God, and your sins have hid his face from you, that he will not hear.” -Isaiah 59:1-2 KJV
 
Yeshua has bridged the gap of separation between sinful humanity and God and through His suffering has become the Author and perfector of our faith.
 
“looking only at Yeshua, the originator and perfecter of the faith, who for the joy set before Him endured the cross, despising the shame, and has sat down at the right hand of the throne of God.” -Hebrews 12:2
 
“12 But as many as received Him, to them He gave the right to become children of God, to those who believe in His name, 13 who were born, not of blood, nor of the will of the flesh, nor of the will of a man, but of God.” -John 1:12-13 NASB
 
11 For both He who sanctifies, consecrates, atones and those who are sanctified, consecrated, atoned are all from one Father; for this reason He is not ashamed to call them brothers and sisters,
 
“And for their sakes I sanctify myself, that they also might be sanctified through the truth.” -John 17:19 KJV
 
We note that “both He who sanctifies, and those who are sanctified, are all from one Father”, meaning that only those who receive Yeshua’s sanctifying work are of One Father. The text is not make a connection between all human beings and Yeshua, rather it is speaking of the adoption of those who receive Yeshua’s atoning work.
 
Those who receive Messiah’s atoning work show themselves to belong to the One Father of Creation, not only as children of creation but also as children of God redeemed by the blood of the Son of God, begotten of God, all existing, not created. Yeshua is not ashamed to call the repentant “brothers and sisters” because in Him they reflect the relationship between the Redeemer and the redeemed.
 
“when the King Messiah shall be revealed to the congregation of Israel, the children of Israel shall say unto him, Come, be thou with us, be thou our brother".” -Targum on Song of Songs 8:1
 
12 saying, “I will proclaim, show, tell (apaggellō[G]) Your name (onoma[G], shimeicha[H]) to My brothers (adelphos[G], le’echay[H]), In the midst of the assembly (ekklēsia[G]) I will sing Your praise (humneō[G]).” [Psalm 22:22] 13 And again, “I will put My trust, hope, confidence, belief (peithō[G], vekireiytiy[H]) in Him.” And again, “Behold, pay attention, now (hineih[G]) I and the young children (paidion[G], yiladiym[H]) whom My God (ho Theos[G], YHVH[H]) has given Me (didōmi[G], natan-liy[H]).” [Isaiah 8:17-18]
 
12 saying, “I will proclaim, show, tell Your name to My brothers, In the midst of the assembly I will sing Your praise.” [Psalm 22:22]
 
The writer quotes Psalms 22:22. This Psalm is one concerning the triumphant King Messiah, sometimes referred to as the Mashiach Ben David. The “brothers” of the Messiah are fellow Jews to whom He proclaims the Name of YHVH (Mercy). “The assembly” is the community of faithful Jews, in relation to whom Yeshua is both brother and King.
 
In Jewish tradition an assembly, congregation, minyan, must be made up of no less than 10 men of age (Mishnah Sanhedrin, c. 1. sect. 6.)

NB: The 10 man minyan is based on the scripture concerning the 12 spies sent to survey the land of Israel by Moses. 10 returned with a bad report, HaShem says "listen to this community of wicked men" (Numbers 14:27). Thus, 10 men are a community for prayer etc. However, it was the 2 righteous men Joshua and Caleb (Numbers 14:38; 32:12; ) who God honoured along with Moses. Thus Joshua and Caleb were the only ones of their generation who entered the promised land. This is why Yeshua (contradicting the teaching of the rabbis concerning the minyan) says, "Wherever two (Joshua & Caleb) or three (Joshua, Caleb & Moses) are gathered in My Name (that is, gathered in Salvation), there I am in the midst of you" (Matthew 18:20).
 
13 And again, “I will put My trust, hope, confidence, belief in Him.” And again, “Behold, pay attention, now I and the young children whom My God has given Me.” [Isaiah 8:17-18]
 
The writer of Hebrews connects Yeshua with the prophet Isaiah and explains that like Isaiah, Yeshua trusts in YHVH and that like Isaiah, Yeshua’s spiritual progeny are a testimony to humanity of the love of God.
 
The text and context of Isaiah 8:17-18
 
Isa 8:17 And I will wait for HaShem (YHVH: Mercy), Who hides His face from the house of Yaakov (Jacob: Judah & Ephraim-Israel), and I will look for Him.
 
Isaiah waits upon the Lord. The true prophet understands that the future redemption he sees in the spiritual may not be made manifest in his lifetime. Thus, he ultimately places trust in Hashem rather than in what he can see with his physical sight. The true prophet accepts that the promises of Hashem are eternal and that the prophet will yet rise at the last day to behold what he has faithfully prophesied within time and space.
 
The phrase, “Hides His face from” means that HaShem has intentionally withheld His manifest countenance from wrestling Jacob (Israel united: prior to his redemption). However, although Hashem’s face is hidden from the one who denies Him, the prophet will seek Him out.
 
Isa 8:18 Hinei, Now, Behold, I and the children whom HaShem (YHVH: Mercy) has given me are for le’otot signs and for ul’mofetiym wonders in Yisrael from HaShem (YHVH: Mercy) Tzevaot (Of heaven’s armies, going to war), Who dwells in mount Tziyon (Parched land).
 
Isaiah proclaims his family’s identity as living representations of God’s Word to His people. Yeshua proclaims the same concerning those who have become His followers and therefore Sons of the Living God. We are to be living examples of God’s Word to the world we live in.
 
14 Therefore, since the children (paidion[G], yiladiym[H]) share (koinōneō[G) in flesh (sarx[G], basar[H]) and blood (aima[G], dam[H]), He Himself similarly (paraplēsiōs[G]) also became a partaker (metechō[G]) of the same, so that through (dia[G]) death (thanatos[G], bemoto[H]) He might do away with, abolish, cause to cease (katargeō[G]) the one who had (echō[G]) the dominion (kratos[G]) of death (thanatos[G], hamavet[H]), that is, the devil (ho diabolos[G], haSatan[H]),
 
14 Therefore, since the children share in flesh and blood, He Himself similarly also became a partaker of the same, so that through death He might do away with, abolish, cause to cease the one who had the dominion of death, that is, the devil,
 
God the Son chose to enter time and space to share in the flesh of humanity so that in overcoming in life, death and resurrection He might afford human beings the opportunity to overcome in Him.
 
In Jewish tradition Samael also named Satan, is sometimes referred to as malakh hamavet (Angel of the death) [Targum Jon. in Gen. iii. 6. & in Hab. iii. 5; Talmud Bavliy Sukkah, fol. 53. 1. & Avoda Zara, fol. 5. 1. & 20. 2; Zohar in Gen. fol. 27. 1, 2. Tzeror Hammor, fol. 6. 2. & 22. 4. Caphtor, fol 26. 2. & alibi.]
 
One particular tradition says that Satan will cease in the Olam Haba (world to come), the days of the Messiah, Who, having come will destroy the power of Satan. (Baal Hatturim in Numb. iv. 19.)
 
15 and free, deliver (apallassō[G], veshilach lachafshiy[H]) those who through fear (phobos[G], mei’eiymat[H]) of death (thanatos[G], mavet[H]) were all the days (kol yemeiy[H]) of their lives (zaō[G], chayeiyhem[H]) guilty, subject (enochos[G]) to bondage (douleia[G]). 16 For doubtless (dēpou[G]) He does not take hold of (epilambanomai ou[G]) angels, messengers (aggelos[G], malakhiym[H]), but He takes hold of (epilambanomai[G]) the seed, issue (sperma[G], lezerah[H]) of Abraham (Avraham[H] father of a great number of people). [re. Isaiah 41:8-9]
 
15 and free, deliver those who through fear of death were all the days of their lives guilty, subject to bondage.
 
Messiah has come to free all who will accept Him from the just punishment for their sin.
 
While those who deny any culpability with regard to their immoral lifestyles may have deluded themselves that they do not fear death, the truth is that in the end death holds all unrepentant human beings in bondage. We note that the text says “guilty”, thus, the guilt of sin exposes the reality of the fruit of sin, death.
 
In one sense the fear of death is a healthy acknowledgement of the need for deliverance from it. Those religions that, devoid of Messiah, nonetheless claim death as a simple transition of matter and spirit, are in greater danger than those who live in the fear of death.
 
In Messiah we need not fear death, not the temporal death of the present world, nor the eternal death (perpetual fire) assigned to the wicked, because He has purchased our freedom in His blood.
 
16 For doubtless He does not take hold of angels, messengers, but He takes hold of the seed, issue of Abraham. [re. Isaiah 41:8-9]
 
This means that Yeshua has come not to take hold of and redeem angelic beings but to take hold of and redeem the descendants of Abraham, Isaac and Jacob:
 
“But you, Israel, My servant,
Jacob whom I have chosen,
Descendant of Abraham My friend,
You whom I have taken from the ends of the earth
And called from its remotest parts,
And said to you, ‘You are My servant,
I have chosen you and have not rejected you.” -Isaiah 41:8-9 NASB
 
Alternatively this refers to Messiah Yeshua, Who has not become convergent with angelic beings but has taken hold of humanity being born of God into humanity through Miriyam. And then, not into just any ethnicity but into the seed of Abraham, Isaac and Jacob, being both Jewish by bloodline and Abrahamic in faith.
 
“15 Then the angel of the Lord called to Abraham a second time from heaven, 16 and said, “By Myself I have sworn, declares the Lord, because you have done this thing and have not withheld your son, your only son, 17 indeed I will greatly bless you, and I will greatly multiply your seed as the stars of the heavens and as the sand, which is on the seashore; and your seed shall possess the gate of their enemies. 18 And in your seed all the nations of the earth shall be blessed, because you have obeyed My voice.” -Genesis 22:15-18 NASB
 
17 Therefore (hothen[G]), in all things individually and collectively (pas[G], bakol[H]) He had to be made like (homoioō[G]) His brothers (adelphos[G], le’ehayv[H]) so that He might become a merciful (eleēmōn[G], berachamayv[H]) and faithful, true (pistos[G], uve’emunatiy[H]) high priest (archiereus[G], kohen gadol[H], rav kumrea[A]) in things pertaining, before the face of (lifneiy[H]) God (Theos[G], Elohiym[H]), to make atoning reconciliation (hilaskomai[G], lechafeir[H]) upon the sins (hamartia[G], al-chatot[H]) [missing the mark set by God’s holiness] of the people (laos[G], ha’am[H]).
 
17 Therefore, in all things individually and collectively He had to be made like His brothers so that He might become a merciful and faithful, true high priest in things pertaining, before the face of God, to make atoning reconciliation upon the sins [missing the mark set by God’s holiness] of the people.
 
Yeshua has been made like His fellow Jewish brothers in respect to humanity, ethnicity, religion, culture, and according to the requirements of the Torah given to His brothers He has walked in sinless perfection. Thus, He is best qualified to show mercy as the faithful Kohen Gadol High Priest appearing on behalf of sinful people before the face of the Holy God of Israel, able to do so because of the shedding of His blood as the atonement over the sins of His people.
 
“make atoning reconciliation upon the sins of the people.” This correlates to the Yom Kippur sacrifice of two goats the one (for the people: Azazel, the escaping goat) being delivered by the other (the goat for YHVH).
 
Ref. Yom Kippur, Messiah and the Escaping Goat
https://www.bethmelekh.com/yaakovs-commentary---15081497151214931513-1497150615111489/yom-kippur-the-escaping-goat
 
18 Now (gar[G]) since He Himself suffered (paschō[G]) temptation (peirazō[G]), He is able (dunamai[G]) to come to the aid (boētheō[G]) of those who are tempted (peirazō[G]).
 
18 Now since He Himself suffered temptation, He is able to come to the aid of those who are tempted.
 
“For we do not have a high priest who is unable to sympathize with our weaknesses, but one who in every respect has been tempted as we are, yet is without sin.” -Hebrews 4:15
 
“Therefore will I divide him a portion with the great, and he shall divide the spoil with the strong; because he hath poured out his soul unto death: and he was numbered with the transgressors; and he bare the sin of many, and made intercession for the transgressors.” -Isaiah 53:12 KJV
 
“Wherefore he is able also to save them to the uttermost that come unto God by him, seeing he ever lives to make intercession for them.” -Hebrews 7:25
 
Copyright 2021 Yaakov Brown

General Introduction:
 
I have no intention of addressing every possible argument for and against certain authorship possibilities, nor will I waste time debating dating and audience to the extent that many others do. After extensive research the following are concise explanations of my conclusions on authorship, dating, audience, and theme.
 
Author:
 
The writer doesn’t identify himself but seems to have been well known to the recipients of the work. There was no agreement among the Church fathers of the earliest centuries as to the authorship of this book. From the period of the reformation (16th century C.E) the book has been attributed to Rav Shaul (Paul the Apostle), however, while there are some similar Messianic themes, by and large the writing style and specific subject matter is significantly different to that of Paul.
 
Unlike Paul, the author of Hebrews doesn’t identify himself except to say that he is male (11:32 use a masculine Greek verb). The phrase “How will we escape if we neglect so great a salvation; which was at first received spoken by the Lord and was confirmed to us by those who heard…” (2:3) shows the author to be someone who had not heard directly from Yeshua in any way but was conveying the message of salvation as one who had received it from those who had heard it directly from Yeshua. This excludes Rav Shaul (Paul) as a potential author (Gal. 1:11-12).
 
It’s also worth noting that the writer of Hebrews has more than a passing familiarity with the Levitical priesthood and is likely to have been a Levite. Paul on the other hand was of the tribe of Benjamin (Acts 13:31; Rom. 11:1; Phil. 3:5), and was a student of Rabban Gamaliel, one of the forefathers of Rabbinic Judaism, also a descendent of the tribe of Benjamin and of the line of David according to the mixed tribal lineage of his grandfather Hillel the Elder (Ketubot 62b re. Y’hudah HaNasi).
 
The style of Greek used in the Book to the Hebrews is yet another reason that Pauline authorship is unlikely. Greek scholars generally agree that the Greek of the text of Hebrews is more refined, its wording more eloquent, a studied form of Greek quite different from the fluid, colloquial, contextualized Greek of Paul’s letters.
 
The first suggestion of authorship made by the early Christian Church fathers was that of Tertullian in his work titled De Pudicitia “On Modesty” (200 C.E), in which he quotes “an epistle to the Hebrews under the name of Barnabas.” Barnabas was a Jew of the priestly tribe of Levi (Acts 4:36) who like many others of the priestly cast had become believers early in the growth of the Messianic Jewish community (Acts 6:7). He later became a good friend of Rav Shaul (Paul) and was commissioned along with Paul by the Church at Antioch under the guidance of the Holy Spirit to take the Gospel message to the Greeks [nations] (Acts 13:1-4).
 
While the writer of the Book to the Hebrews cannot be identified with any certainty, it seems unlikely that Paul was the author, and of the other proposed writers Barnabas seems the most likely, and if not Barnabas then another believing Levite of the time who had not heard the message of the Gospel directly from Yeshua. Of course, the arguments for and against Pauline authorship are numerous and diverse and the debate will continue until the Messiah comes. Ultimately it is the divine inspiration of the text that best guides our understanding.
 
Date:
 
It seems likely that the Book to the Hebrews was written prior to the destruction of the Temple (70 C.E) for at least two significant reasons:

1. Had it been written following the destruction of the Temple it would surely have alluded to the Temple’s destruction.
2. The writer consistently uses the present tense when referring to the priestly practices (5:1-3; 7:23, 27; 8:3-5; 9:6-9, 13, 25 etc.), thus denoting that the sacrificial system was still functioning at the time of writing.

 
Those who claim a post Temple dating are unable to effectively answer the “present tense” evidence of the text.
 
Audience:
 
Several of the oldest Greek manuscripts include the title Πρὸς Ἑβραίους “To the Hebrews”, making the original intended audience Messiah following Jews of the first century C.E. Like the book of Yaakov (James) the Book to the Hebrews addresses those Jews who have become part of the sect Ha-Derekh (the Way) and are in need of ongoing discipleship in order to understand the fullness of what it means to be both Jewish and followers of the King Messiah Yeshua.
 
Some scholars believe the work was written for Jewish believers in Jerusalem, while others assert that it was likely written in Rome. It is impossible to know with any certainty.
 
Theme:
 
Most scholars agree that the theme of the Book to the Hebrews is the absolute supremacy and sufficiency of the King Messiah Yeshua. However, those Christian scholars who conclude Successionism (one of the many foundational manifestations of Replacement Theology) from this are sadly mistaken.
 
Messiah being supreme predates the giving of the Torah and does not therefore annul the purpose of Torah, nor does Hebrews teach such a nonsense. Messiah is the Author (John 1) and Goal (Rom. 10:4) of the Torah and His being greater than its covenants and priesthood regards His position over all creation, and elevates the purpose of Torah rather than diminishing it. Hebrews explains that the many prophecies and promises of the Tanakh (OT) are fully filled, or begin to be fully filled in Messiah Yeshua (Who has entered time and space through the womb of Miriyam), however, it does not nullify those prophecies and promises, rather it illuminates their purpose.
 
When the author of the Book to the Hebrews says of the Mosaic Law, “a shadow is the Torah (nomos) for holding the coming good things” (10:1), he is not disabusing us of the shadow but pointing us to the One Who casts the shadow. Those fools who conclude based on the Book to the Hebrews (not written to Gentiles but to Jews) that the Church (today predominantly Gentile, in part due to the millennia of sin perpetrated in the name of the Church against the Jewish people) has replaced or succeeded the chosen, ethnic, empirical, religious Jewish people, would do well to remember that “a shadow” is cast by a person, and that to deny the shadow is to deny the person who has cast it.
 
Author’s translation:
 
As is the case with my translation of the Gospel of John, I have made a convergent translation of the Book to the Hebrews in an attempt to present the reader with a collective representation of the meaning of the ancient Greek text (2nd century C.E), the significantly later Aramaic text (5th century C.E), and the translation into Hebrew (16th century C.E). The intended outcome being to convey an insight into the ancient Hebrew worldview as it perceives the inspired Word of God and the transmission of it.
 
As is always the case, I don’t make the foolish claim that one language has precedent over another based on chronology. While the Torah, Prophets and Writings were originally written in various forms of ancient Hebrew (with assimilated Aramaic in post exilic text etc.), the transmission of Scripture in both Hebrew and Greek has been approved by our rabbis from ancient times, the ancient Greek Septuagint (which generally predates the oldest complete Hebrew manuscripts available to us today [with the exception of some of the Qumran texts/Dead Sea Scrolls], having been translated from the third to mid second centuries B.C.E) being a work of translation from Hebrew made by ancient Jewish (ethnic descendants of Jacob) scholars. We do not trust in the infallibility of scribes but in the infallibility of the One Who inspired them and, in His faithfulness, to transmit His Word generationally regardless of language.
 
Having said this, what is clear is that the human writers of the Word of God were Jews (ethnic descendants of Jacob). They wrote in Hebrew, Aramaic and Greek, while they thought and lived as Hebrews, Israelites, Jews. Therefore, the thinking present in the ethnicity, religious culture and spirituality of the people of Israel should be a determining factor in sound interpretation, particularly in the areas of religious cult practice, religious rites, daily life, tradition, chronology, deity, relationship and worldview. Those who fail to consider this will also fail to properly interpret the teaching of Scripture.
 
Introduction to Study:
 
Regardless of all other interpretive concerns we submit our study and understanding, our learning and practice of the text to God, through the Rabbi of rabbis Yeshua our King Messiah, Who by His Spirit makes known to us the Way of God.
 
Translation Key:
 
[G] Greek (using root words)
[H] Hebrew
[A] Aramaic (where is differs from or further illuminates the Hebrew text)
 
BOOK TO THE HEBREWS Chapter 1 (Author’s translation)
 
1 In many parts, many ways and with many variations, turnings, revolutions of old, in former days the God spoke to our forefathers in the hand of the prophets; before, toward, in reference to these the last days, He speaks to us in the hand of His Son
2 Who He set in place, established, appointed, named as heir of all things individually and collectively, and also through Whom He formed in His hand the unbroken age, ages, world, worlds, universe, universes.
3 Who is the shining forth, the rays, brightness, radiance of His glory, judgment, splendour and the exact expression, character, pictured bones of His substance, nature, person, soul; Who Himself carries both His individual and collective living voice, spoken word, substance and the strength, power, in singular Divine nature. When [after] He had made purging, purification, cleansing, washing in His soul of sins (the missing of the mark established by God’s holiness), He was made to sit down in the right hand of the Majesty, Greatness in High,
4 So having become vastly stronger, better than the messengers, angels in as much as He has inherited a more excellent Name [The Name (Hebrew text)] than they.
5 For to which of the messengers, angels did He ever say, “You are My Son, I this day have fathered You”? [Psalm 2:7] And again, “I will be a Father to Him And He will be a Son to Me”? [2 Samuel 7:14; 1 Chron. 17:13]
6 And when He again brings the firstborn into this world, He says, “And worship, pay homage, kneel before Him all messengers, angels of God.” [Deut. 32:43 LXX & DSS]
7 And with regard truly to the messengers, angels He says, “He makes His messengers, angels winds, spirits, And His ministers, servants a fire flash.” [Psalm 104:4]
8 But with regard to the Son He says “Your throne, O’ God, is unto the unbroken age, forever and ever, in perpetuity, And the staff of the righteousness is the sceptre of Your kingdom, dominion, royal power.
9 You have loved righteousness and hated lawlessness; Therefore God, Your God, has anointed You with the oil of exaltation, joy from Your companions, friends.” [ Psalm 45:6,7]
10 And, “You, in the beginning Lord, laid the foundation of the earth, And the heavens are the works of Your hands;
11 They will perish, but You remain, continue, stay permanently; And they will all like a garment, wear out, decay
12 And like a mantle You will roll them up; Like a garment they will also be changed, transformed, exchanged. But You are the same, And Your years will not come to an end, fail, cease, pass away.” [Psalm 102:25-27]
13 Moreover, to which of the angels has He ever said, “Sit  at My right hand, Until  I set Your enemies as a footstool for Your feet”? [Psalm 110:1]
14 Are they not all ministering, serving spirits, sent out appointed to help those who will receive salvation?
 
The Text of the Book to the Hebrews line by line:
 
V.1-2
 
1 In many parts, many ways (polumeros[G], rabot[H]) and (kai[G]) with many variations, turnings, revolutions (polutropos[G]) of old, in former days (palai[G]) the God (ho Theos[G], Ha Elohim[H]) spoke to (laleo[G], diber[H]) the (to[G]) forefathers of us (pater[G], avoteiynu[H]) in the hand of (en[G], beyad[H]) the (to[G], ha[H]) prophets (prophetes[G], neviyiym[H]); before, toward, in reference to (epi[G]) the last (eschatos[G], beachariyt[H], achraye[A]) the (to[G]) days (hemera[G], hayamiym[H], yavmata[A]), these (houtos[G]) He speaks (laleo[G], diber[H]) to us (hemin[G], eileiynu[H]) in the hand (en[G], beyad[H]) of His Son (uihos[G], beno[H]) 2 Who (hos[G]) He set in place, established, appointed, named (tithemi[G], shamo[H]) as heir (kleronomos[G], leyoreish[H]) of all things individually and collectively (pas[G], kol[H]), and also through (dia[G], vegam[H]) Whom (hos[G]) He formed (poieo[G], asah[H]) in His hand (veyado[H]) the (to[G], et[H]) unbroken age, ages, world, worlds, universe, universes (aion[G], haolamot[H], avad l’alme[A]).
 
1 In many parts, many ways and with many variations, turnings, revolutions of old, in former days the God spoke to our forefathers in the hand of the prophets; before, toward, in reference to these the last the days, He speaks to us in the hand of His Son 2 Who He set in place, established, appointed, named as heir of all things individually and collectively, and also through Whom He formed in His hand the unbroken age, ages, world, worlds, universe, universes.
 
Put concisely, in the past God spoke by the Word (Yeshua) through the prophets pointing Israel toward the days of Messiah (Yeshua). Now Yeshua has entered time and space seeded by God’s Spirit in the womb of Miriyam of the line of David, and speaks directly to Israel, and by extension following His death, resurrection and ascension He speaks directly to all who believe by His Spirit.
 
Prologue
 
The Prophecy of Tanakh (OT) & the Prophetic Gift of the Brit HaChadashah (NT):
 
One of the many things Hebrews 1:1-2 teaches is that true prophecy will cause us to look upon Yeshua, Whose testimony is the Spirit of prophecy (Rev.19:10b), and is available to all who believe and not only to the select few.
 
We must remember that with very few exceptions, the prophets of the Tanakh (OT) did not name themselves prophets. Therefore, every true disciple of Yeshua should be weary of any self-proclaimed "prophet".
 
The Scripture says:
 
"In the past God spoke in various portions and in various ways to our ancestors through the prophets, in these last days he has spoken to us through His Son, Whom He appointed heir of all things, and through Whom He created the world." -Hebrews 1:1-2
 
In Messiah we have all been afforded direct access to God's voice. Elsewhere the Scripture says:
 
"Worship God! For the testimony of Yeshua (Jesus) is the Spirit of prophecy." -Rev.19:10b
 
We are no longer to receive people in the Tanakh (OT) role of prophet (John the Immerser being the last to come in this fashion, in the spirit of Elijah [Matt. 11:11; Luke. 7:28]), nor should we chase after prophets in order to get direction from God (this is idolatry), we instead listen by the Ruach HaKodesh (Holy Spirit) to the Son (Yeshua) and through Whom we hear the Father, for the glory of God, Who is echad (a complex unity).
 
Those who chase after direction from so called "Prophets" today are committing idolatry. They're ultimately no different to those who seek direction from fortune tellers.
 
The New Testament prophetic gift of the Holy Spirit is one of affirmation and edification (1 Cor.14:3), it does not emulate the role of the Tanakh (OT) prophets. The mark of legitimacy for the prophetic word in the New Testament is whether it gives glory to Messiah Yeshua unto God, something that must be attested to by "the (NT) prophets" (1 Cor.27-33), and ultimately by the Spirit of prophecy, the testimony of Yeshua Himself, Who is Yeshua (Rev.19:10b). Any word or act that contradicts Scripture by definition fails to fall into the category of legitimate prophecy.
 
1 In many parts, many ways and with many variations, turnings, revolutions of old, in former days the God spoke to our forefathers in the hand of the prophets;
 
The opening verse explains that from the beginning of creation God has been speaking in, through and to the people of Israel (descendants of Jacob) in many varied and perpetual ways. One meaning of the Greek text denotes revolutions, or cycles of a repeated message of redemption. In short, the message has not changed but now, rather than send a letter the Author is come to deliver the message face to face.
 
The writer is a Jewish (probably Levite) follower of Yeshua. Therefore, when he writes “our forefathers” he means the forefathers of Faith (Adam through Avraham and Isaac) and the ethnic-religious forefathers descending from Jacob as Israel the various tribes and their descendants. It is important to remember throughout that the initial audience for this work are Jewish Messiah followers of the first century C.E.
 
In one sense the writer of Hebrews is calling all the writers of the Tanakh (OT) and the prophetic figures whom they recorded, “prophets” speaking to the people of Israel (Jews). From Adam to Moses, to the Judges and then kings like David and Solomon, the prophets of the land of Israel, Isaiah, Hosea, and the prophets of exile, Jeremiah, Zechariah, all the way to the last prophet Malachi.
 
The Hebrew text renders “in the hand of the prophets” meaning that the Word of God was spoken and acted on in the strength of those same prophets. The actions of the righteous prophets of old are as much the speech of God as the verbal declarations and the subsequent written texts.
 
before, toward, in reference to these the last days, He speaks to us in the hand of His Son
 
This phrasing gives us the purpose of the Word of God spoken in the prophets of old. Which was to reveal the Son, Who would come to speak the message of the Father face to face with the people of Israel (descendants of Jacob) and by extension to all humanity in His Spirit.
 
The Biblical Hebrew phrase Beachariyt hayamiym “In the last days” (Gen. 49:1) is understood by traditional Jewish scholars to refer to the days of the Messiah (Kimkhi & Iben Ezra on Isa. ii. 2.). The Brit HaChadashah (NT) teaches that the Messianic era is inaugurated at Messiah Yeshua’s incarnation (entry into time and space) [Acts 2:17; 1 Timothy 4:1; 1 John 2:18], and that the last days are already upon us [1 Cor. 10:11].
 
In one Talmudic Jewish tradition it is taught that the duration of the world will be six thousand years, divided into three equal parts, the last of which is assigned to the Messiah, the years being assigned as ages 1. Two thousand years devoid [of Torah] 2. Two thousand years of Torah 3. Two thousand years the days of the King Messiah (Talmud Bavliy Sanhedrin, fol. 97. 1.).
 
2 Who He set in place, established, appointed, named as heir of all things individually and collectively, 
 
This is the first of seven statements describing Yeshua:
 
1.     Yeshua is Heir to all things (cf. Romans 8:17)
 
The use of the word “heir” conveys the position of Yeshua at the right hand of God, ascended and transcendent, having come into His inheritance as the Greater Son of David. Therefore, here, the writer begins with the Goal (Yeshua) [Romans 10:4].
 
and also through Whom He formed in His hand the unbroken age, ages, world, worlds, universe, universes.
 
This is the second of seven statements describing Yeshua:
 
2.   Through Yeshua God created the universe (cf. John 1:1-3; Col. 1:16)
 
The writer had begun with the Goal (Yeshua seated at God’s right hand), he now places the Goal (Yeshua) at the beginning, explaining that by Yeshua’s hand (strength, action) all creation came into being (cf. John 1:1-3; Col. 1:16).
 
“Through Whom He also formed the worlds” is consistent with the traditional Jewish understanding which teaches the three worlds of the created order as 1. The outer heaven and dwelling place of God 2. The atmosphere (air) 3. The earth (Tzeror Hammor, fol. 1. 4. & 3. 2, 3. Caphtor, fol. 79. 1.). Also referred to as 1. The world of angels (heavenly dwelling), 2. The world of globes (sun, moon, planets and stars) 3. The world below (earth) (Tzeror Hammor, fol. 83. 2. Caphtor, fol. 90. 1.).
 
Our prayer tradition calls God Rabon kol haolam “Lord of all the worlds” ( Seder Tephillot, fol. 5. 2. & 40. 2. Ed. Amstelod.)

Of Rabbi Akiva it is said in the Mishnah:
​
"He used to say, '... God loves Israel, because he gave them a precious instrument. But he enhanced that love by letting them know that the precious instrument they had been given was the very one through which the universe was created-as it is said, "For I give you good doctrine; do not forsake my Torah" (Proverbs 4:2).' " -Avot 3:14

V. 3
 
3 Who [the Son] (hos[G], hu[H]) is (oan[G]) the shining forth, the rays, brightness, radiance (apaugasma[G], zohar[H]) of His [the God] (to[G]) glory, judgment, splendour (doxa[G], kevodo[H]) and (kai[G]) the exact expression, character, pictured bones (charakter[G], vetzelem atzmoto[H]) of His [the God] (to[G]) substance, nature, person, soul (hupostasis[G], venosei[H]); Who Himself [the Son] (autos[G]) carries (phero[G]) both (te[G]) His [the God] (to[G]) individual and collective (pas[G], kol[H]) the (ho[G]) living voice, spoken word, substance (rhema[G], bidevar[H]) and the (ho[G]) strength, power, in singular Divine nature (dunamis[G], gevurato[H], baqnumeh[A]). When [after] He (autos[G]) had made purging, purification, cleansing, washing (katharismos[G], tiheir[H]) in His soul (otanu benafsho[H]) of the (to[G]) sins [missing of the mark established by God’s holiness] (hamartia[G]), He was made (poieo[G]) to sit down (kathizo[G], yashav[H]) in (en[G]) the right hand (dexios[G], liymiyn[H]) of the (ho[G]) Majesty, greatness (megalosune[G], hagedolah[H]) in (en[G]) High (hupselos[G], bameromiym[H]),
 
3 Who is the shining forth, the rays, brightness, radiance of His glory, judgment, splendour and the exact expression, character, pictured bones of His substance, nature, person, soul; Who Himself carries both His individual and collective living voice, spoken word, substance and the strength, power, in singular Divine nature. When [after] He had made purging, purification, cleansing, washing in His soul of sins (the missing of the mark established by God’s holiness), He was made to sit down in the right hand of the Majesty, Greatness in High,
 
The remaining statements describing Yeshua are found in this verse:
 
3.     Yeshua is the radiating light of God’s glory (John 1:14, 18)
4.     Yeshua is the exact representation of God’s being (John 14:9; Col. 1:15)
5.     Yeshua sustains all things (Col. 1:17)
6.     Yeshua provides atoning redemption through His death and resurrection (John 1:29; 1 Cor. 15:3)
7.     Yeshua is seated in the right hand (strength, action) of God (Eph. 1:7, 20; Col. 3:1; 1 1 John 2:2; Pet. 3:22; Gal. 1:4; Rev. 1:5)
 
3 Who is the shining forth, the rays, brightness, radiance of His glory, judgment, splendour and the exact expression, character, pictured bones of His substance, nature, person, soul;
 
Yeshua is described here as the all existing Light which radiates from God, the very rays of God’s glory (known as the kevod HaShem “Glory of God” in Biblical Hebrew and Shekhinah “feminine Light manifestation of the Spirit of God” in Talmudic Hebrew [Saadiah Gaon 882-942 C.E.]), and the exact representation of the substance of God.
 
While differing in important ways from the explanations of our rabbis, the concepts alluded to by the writer of the Book to the Hebrews are nonetheless consistent with Jewish thought.
 
The radiance of God called Shekhinah in Talmudic Hebrew is defined by the Encyclopaedia Judaica as:
 
“the Divine Presence, the luminous immanence of God in the world,... a revelation of the holy in the midst of the profane ..."
 
"One of the more prominent images associated with the Shekhinah is that of light. Thus on the verse, '... the earth did shine with His glory' (Eze. 43:2), the rabbis remark, 'This is the face of the Shekhinah' (Avot diRabbi Natan [18b-19a]; see also Chullin 59b-60a). Both the angels in heaven and the righteous in olam ha-ba ('the world to come') are sustained by the radiance of the Shekhinah (Exodus Rabbah 32:4, B'rakhot 17a; cf. Ex. 34:29-35…”
 
 - Encyclopaedia Judaica Volume 14, pp. 1349-1351
 
Moshe saw the T’munah “likeness, representation” (in modern Hebrew “picture”) of God and spoke with Him face to face. Moshe spoke with the transcendent resurrected Messiah Yeshua (not pre-incarnate but post incarnate, resurrected, unbound by time and space), Who was is and will always be the “radiance” of God, this is why Hebrews says:
 
“By faith Moshe, when he had grown up, refused to be called the son of Pharaoh’s daughter, choosing rather to endure ill-treatment with the people of God than to enjoy the temporary pleasures of sin, considering the reproach of Messiah greater riches than the treasures of Egypt; for he was looking to the reward.” -Hebrews 11:24-26
 
Who Himself carries both His individual and collective living voice, spoken word, substance and the strength, power, in singular Divine nature.
 
Yeshua is the Word, Substance, Essence (Davar, John 1) of God and carries the living spoken Word (Greek. rhema) being one (echad) with the Divine nature. In short, Yeshua holds “carries” all things (Col. 1:17).
 
When [after] He had made purging, purification, cleansing, washing in His soul of sins (the missing of the mark established by God’s holiness), He was made to sit down in the right hand of the Majesty, Greatness in High,
 
“A Psalm of David. YHVH said laAdoniy to my Lord, ‘Sit you at my right hand, until I make your enemies your footstool.” -Psalm 110:1
 
This expresses the completed work of redemption through vicarious, atoning, sacrificial death and resurrection followed by ascension. Thus, having ministered the sacrificial love of God to Israel and all humanity, He was given His rightful place seated “in” the right hand of God. Meaning that Yeshua is seen as the action and strength of the Creator outworking reconciliatory love in all creation.
 
“25 Whom God displayed publicly as a reconciling substitutionary sacrifice, propitiation in His blood through faith. In order to demonstrate His righteousness, because in God’s restraint He let the sins previously committed go unpunished; 26 for the demonstration of His righteousness at the present time, so that He would be just and the justifier of the one who has faith in Yeshua.” - Romans 3:25–26
 
“21 He made Him who knew no sin to be a sin sacrifice in our behalf, so that we might become the righteousness of God in Him.” - 2 Corinthians 5:21
 
The “Right hand of God” is both a place and a transcendent position of authority unlimited by time, space or any element of creation. Therefore, Messiah being seated “in” God’s right hand does not limit His participation in the past, present and continued outworking of God’s redemptive purposes for creation. He is Kohen HaGadol (High Priest [Heb. 7]) over all creation, continually interceding for God’s children.
 
HaG'dulah BaM'romim “Greatness in High,” is a euphemistic reference to God. Long before the first century C.E. it had become common practice among observant Jews not to pronounce the Holy Personal Name YHVH. Thus, euphemisms became the norm when referring to HaShem (YHVH). This is still the case today. In fact the correct pronunciation of the Holy Personal Name is unknown. The phrase HaG'dulah BaM'romim is probably based on 1 Chronicles 29:11:
 
“Lecha For Yours, YHVH, is the greatness (HaG'dulah) and the power (ve’HaG'vurah) and the glory (ve’HaTif’eret),"
 
Similar phrasing is used in Mark 14:62 & Matthew 6:13. In Greek the word kurios is used to convey both the common noun lord and the Holy Name YHVH (Matt. 1:20). Therefore, the writer of Hebrews uses the Greek equivalent of the euphemism HaG'dulah BaM'romim “Greatness in High,” in order to make clear to his Jewish audience that He is referring to YHVH.
 
V. 4
 
4 So having become (ginomai[G], vaygedal[H]) vastly (tosoutos[G], meod[H]) stronger, better (kreittōn[G]) than the messengers, angels (aggelos[G], hamalachiym[H]) inasmuch as (hosos[G]) He has inherited (klēronomeō[G]) a more excellent (diaphoros[G]) Name [The Name (Hebrew text)] (onoma[G], hasheim[H]) than (para[G]) they (lahem[H]).
 
4 So having become vastly stronger, better than the messengers, angels inasmuch as He has inherited a more excellent Name [The Name (Hebrew text)] than they.
 
The messengers (angelic and otherwise) are created entities of Elohim, whereas Yeshua is all existing (John 1) a messenger Who is the YHVH manifest. In the past He has been called Imanu El “with us God” (Isa. 7:14; 8:8). His Name, Nature, Identity is proved greater within creation through His vicarious sacrificial act of redemption, His resurrection and ascension (mentioned in the previous verse).
 
Neither angel nor prophet, neither king nor judge, no one who ever lived or will ever live, have or will ever achieve what Yeshua has achieved, nor has or will anyone ever qualify as an inheritor by Divinity of the Name of God spoken within the created order. Within time and space it appears that Yeshua has inherited the Divine Name from the Father God, while outside of time and space the Divine Name is inherent in Yeshua. Therefore, from within time and space we understand Yeshua to be YHVH with us, in the past, and in the present, having inherited the future, establishing our eternal life through His saving work.
 
The “more excellent Name” does not refer to Yeshua being called “Son” in the following verse, as many theologians suggest. This cannot be the case because the common noun “son” is not a proper noun (personal name). Given that a personal name is what the context denotes, the “more excellent Name” refers to Yeshua’s identity as the manifest and exact representation of YHVH. The Hebrew translation of this text uses the common euphemism for YHVH HaShem “the Name”. When the disciple Peter says “There is no other name under the heavens by which a human being can be saved” (Acts 4:12), he is reminding his hearers of the words of the prophet Yoel (2:32) “everyone who calls on the Name of YHVH will be saved” (Acts 2:21). Knowing that the pronunciation of the Holy Personal Name YHVH had been lost, Peter was making it clear to his hearers that Yeshua is YHVH and that calling on His Name is the only means of accessing salvation. We know this because in the context of Yoel 2:28-32 the Messianic era (last days) are being referred to.
 
“Wherefore God also has highly exalted Him, and given Him a name which is above every name:” -Philippians 2:9
 
There is only One Name which is “above every name”, the Holy Personal Name of God YHVH.
 
On Jewish tradition regarding Messiah being greater than the angels:
 
In the midrash Genesis Rabbah 78:1 the rabbis speak of righteous people being better than angels.
 
The midrash Yalkut Shimoni conveys a similar view of the King Messiah to that of Hebrews 1:3-4:
 
"'Behold, my servant shall (deal wisely) prosper.' This is King Messiah. 'He shall be exalted and extolled and be very high.' He shall be exalted beyond Avraham, and extolled beyond Moses, and raised high above the ministering angels." (Yalkut Shim'oni 2:53:3, on Isaiah 52:13; quoted in B. F. Westcott, The Epistle to the Hebrews, p. 16)
 
5 For to which (tis gar[G], kiy el-miy min[H]) of the messengers, angels did He ever say (epo pote ho aggelos[G], hamalachiym amar meiolam[H]),“You are My Son (uhios mou su[G] , beniy atah[H]), I (ego[G], Aniy[H]) this day (semeron[G], hayom[H]) have fathered (gennao[G], yeludtiycha[H]) You (se[G])”? [Psalm 2:7] And (kai[G]) again (palin[G], veod[H]),“I (ego[G] , Aniy[H]) will be (esomai[G], ehyeh-lo[H]) a Father to Him (autos eis pater[G], leav[H]) And (kai[G]) He (autos[G], vehu[H]) will be (esomai[G], yihyeh[H]) a Son to Me (moi eis uihos[G], liy levein[H])”? [2 Samuel 7:14; 1 Chron. 17:13] 6 And when (hotan de[G]) He again (palin[G]) brings (eisago[G]) the firstborn (ho prototokos[G], et-habechor[H]) into (eis[G]) this (ho[G]) world (oikoumene[G], laolam[H]), He says (lego[G], omar[H]), “And (kai[G]) worship, pay homage, kneel before (proskuneo[G], vehishtachavu[H]) Him (autos[G], lo[H]) all (pas[G], kol[H]) messengers, angels (aggelos[G], malacheiy[H]) of God (Theos[G], Elohiym[H]).” [Deut. 32:43 LXX & DSS]
 
5 For to which of the messengers, angels did He ever say, “You are My Son, I this day have fathered You”? [Psalm 2:7] And again,“I will be a Father to Him And He will be a Son to Me”? [2 Samuel 7:14; 1 Chron. 17:13] 6 And when He again brings the firstborn into this world, He says, “And worship, pay homage, kneel before Him all messengers, angels of God.” [Psalm 97:7; Deut. 32:43 LXX & DSS]
 
For to which of the messengers, angels did He ever say, “You are My Son, I this day have fathered You”? [Psalm 2:7]
 
God has always been Father to the all existing Yeshua. Therefore, the present reference “this day” is an allusion to Yeshua’s entry into time and space and the present age, which began at the point of Messiah’s entry into the world. This age does not end the function of Torah rather it illuminates its purpose and reveals its Author and Goal.
 
With regard to ancient Jewish commentary on Psalm 2 the oldest reference recognizes the subject of the Psalm to be Mashiach Ben David (Messiah Son of David) the conquering King Messiah [Psalms of Solomon 17:21-27, mid 1st century B.C.E.]. The Talmud tractate Sukkah 52a likewise identifies the subject of Psalm 2 to be Mashiach Ben David.
 
While angels are on rare occasions called beneiy Elohim “sons of God”, there are no instances in Scripture where an individual angelic being is called “My Son”, nor are angels born of the Father God, rather the angelic beings are part of the created order. Simply put, they are created not begotten (fathered).
 
And again,“I will be a Father to Him And He will be a Son to Me”? [2 Samuel 7:14; 1 Chron. 17:13]
 
Nathan the prophet prophesied the coming of the Greater Son of David (King Messiah) [2 Samuel 7:4-17; 1 Chronicles 17:2-14]. Our rabbis misapply this prophecy as a drash concerning the people of Israel, but the Brit HaChadashah (NT) applies it in its entirety to the Messiah Yeshua noting that it includes the promise that Messiah the Greater Son of David will rule over the House of David forever, as the One "descended from David physically" (Romans 1:3; Matt. 1:1; Luke 3:23-38), while being the "Son of God spiritually" (Romans 1:4; Luke 1:35).
 
“I will be his father, and he shall be my son. If he commit iniquity, I will chasten him with the rod of men, and with the stripes of the children of men:” -2 Samuel 7:14 KJV
 
2 Samuel 7:14 infers that the son and descendant of David and Solomon has the potential to sin but does not say that he will sin. In reality Yeshua was tempted in every way that a human being can be tempted but was without sin (Heb. 4:15). Thus, He has taken on himself the chastening “rod of men” and the “stripes of the children of men”.
 
There is a correlation between Israel as God’s collective son and Messiah as the Son of God born into time and space of the people of Israel, fathered by God (Matt. 2:15). The writer of Hebrews makes a parallel between the prophecy concerning Messiah (1:5) and the prophecy concerning the people of Israel (Heb. 8:10 [Exodus 7:7; Jer. 31:32-33]).
 
In Exodus 4:22 God calls Israel collectively “My son…” and “firstborn”.
 
Psalm 89 understands the King Messiah as the fulfilment of 2 Samuel 7:4-17:
 
“27He will call to Me: ‘You are my Father,[d]
my God and the rock of my salvation.’
28 I also will set him as firstborn—[e]
the highest of the kings of earth.[f][g]
29 I will maintain My love for him forever,
and My covenant with him will be firm.
30 His seed I will establish forever,
and his throne as the days of heaven.” -Psalms 89:27-30 TLV
 
With regard to Solomon son of David the seed finds its fulness in Yeshua the Greater Son of David. With regard to Yeshua Who has no physical seed (He did not procreate, if He had He would be a fornicator given that He is to be the Groom to the New Jerusalem [Rev. 21:9]), the seed are all who believe in Him and are reconciled to God.
 
And when He again brings the firstborn into this world, He says, “And worship, pay homage, kneel before Him all messengers, angels of God.” [Psalm 97:7 LXX]
“Firstborn” does not mean first created. Yeshua is all existing. In the context of this passage, the psalm, and the wider Gospel narrative, it means “firstborn from the dead”.
 
“This world” is the present sin affected creation the olam hazeh. Yeshua comes from the heavens and returns to the right hand of the Father. Born into the sin affected world He lives a perfect life, dies as an unblemished substitutionary sacrifice for sin and rises from the dead as victor, swallowing up death and making a way for all who will receive Him to enter olam haba “the world to come”. Therefore, as stated, He is the “firstborn” from the dead.
 
The Hebrew text of Psalm 97:7 reads:
 
“Let all who serve graven images be ashamed—all who boast in idols.
Bow down before Him, all you elohiym (gods)!”
 
The Hebrew elohiym can refer to angelic beings, rulers, judges, the Judge, gods and to God Himself. Thus, elohiym is a common noun and not the Holy Personal Name of YHVH.
 
In the context of Psalm 97 YHVH is the subject to Whom the gods are instructed to bow down. The writer of Hebrews understands this and applies the Psalm to Yeshua, yet another implicit allusion to Yeshua’s deity.
 
At the birth of Yeshua the angels did gather to worship singing “Glory to God in the highest heaven, and on earth peace to those on whom his favour rests.” (Luke 2:14). The words of these angels reflect the meaning of the phrase HaG'dulah BaM'romim “Greatness in High” (v.3).
 
7 And (kai[G]) with regard (pros[G]) truly (men[G]) to the messengers, angels (ho aggelos[G], lamalachiym[H]) He says (lego[G], omar[H]), “He makes (poieo[G], oseh[H]) His messengers, angels (aggelos autos[g], malachayv[H]) winds, spirits (pneuma[G], ruchot[H]), And His ministers, servants (leitourgos autos[G], umeshartayv[H]) a fire (pur[G] , eish[H]) flash (phlox[G], loheit[H]).” [Psalm 104:4] 8 But with regard to (pros de[G]) the Son (ho uihos[G], velabein[H]) He says (hu omar[H]) “Your throne (ho thronos sou[G], kisacha[H]), O’ God (ho Theos[G], Elohiym[H]), is unto (eis[G]) the unbroken age, forever (aion[G], olam[H]) and ever, in perpetuity (aion[G], vaed[H]), And (kai[G]) the staff (ho rhabdos[G], sheivet[H], p’shita[A]) of the righteousness (ho euthutes[G], miyshor[H]) is the scepter (rhabdos[G], sheivet[H], p’shita[A]) of Your kingdom, dominion, royal power (basileia sou[G], malchutecha[H]).
 
7 And with regard truly to the messengers, angels He says, “He makes His messengers, angels winds, spirits, And His ministers, servants a fire flash.” [Psalm 104:4] 8 But with regard to the Son He says “Your throne, O’ God, is unto the unbroken age, forever and ever, in perpetuity, And the staff of the righteousness is the sceptre of Your kingdom, dominion, royal power.
 
And with regard truly to the messengers, angels He says, “He makes His messengers, angels winds, spirits, And His ministers, servants a fire flash.” [Psalm 104:4]
 
By the inspiration of the Ruach HaKodesh (Holy Spirit) the writer continues to affirm that Messiah Yeshua is superior to all and in this case to the elemental forces of creation personified as the angelic beings and messengers of God.
 
The Hebrew text of Psalm 104 reads:
 
“and makes winds His messengers and a flashing fire His servants”
 
Hebrew grammar often reverses subject and predicate. Understanding this affords us the opportunity to see that in the context of psalm 104 the elemental forces of creation are being spoken of as being under God’s authority and the sense of the Hebrew text is that the winds are messengers and that lightening flashes (fire from the sky) are His servants. In other words, not only is Yeshua superior to the angelic beings, He is also superior to all creation, being the very essence and substance that forms creation, one with the Creator.
 
But with regard to the Son He says “Your throne, O’ God, is unto the unbroken age, forever and ever, in perpetuity, And the staff of the righteousness is the sceptre of Your kingdom, dominion, royal power.
 
The quotation of psalm 45 begins here and ends in the following verse. It is a wedding poem written for an Israelite king. However, the Targum (Aramaic 2nd Century C.E) on Psalm 45 understands the king in the psalm to be the King Messiah. Several more recent Jewish commentators affirm this understanding (Kimkhi & R. Sol. ben Melekh in loc. & R. Abraham Seba, Tzeror Hammor, fol. 49. 2.).
 
“it is spoken concerning David, or Messiah his Son…” -Iben Ezra
 
Those of our rabbis who do not accept the possibility that Yeshua is the promised King Messiah (which is by far the majority of our modern rabbis), say of the Hebrew text of Psalm 45:5-6 (6-7), “the Hebrew is difficult”. What they really mean is, “the Hebrew says something I refuse to accept”. If the psalm is speaking of David, it is calling David God, and if it speaks of the King Messiah, David’s Greater Son, it is calling Him God. In either case it is attributing deity to a human being. The only historical figure Who fits this convergent reality is Yeshua the King Messiah.
 
The present text explains that Psalm 45 is spoken to the King Messiah Yeshua as the Son of God and the Hebrew text says “Your throne O God”, in short, the King of the psalm and the Son Yeshua are one and the same and the Holy Spirit inspired writing of the Book to the Hebrews affirms it. This is an explicit statement declaring Yeshua’s deity. He is superior to both the angelic beings and the elements because He is God with us (Imanu El).
 
“the staff of the righteousness is the sceptre of Your kingdom”
 
I’ve rendered the same word (rhabdos[G], sheivet[H], p’shita[A]) as “staff” and then “sceptre” respectively, in an attempt to convey the emphasis of the double use in the original languages as a reflection of the fulness of meaning inherent in the object. Both “staff” and “sceptre” are acceptable translations. They both denote strength, authority, power, dominion, however, in one aspect they differ, the staff also denotes the shepherding attribute of the ruler whereas the sceptre denotes judgement. Ancient Egyptian rulers are often pictured with a hooked short staff (shepherding ruler) in one hand and a flail (threshing and discipline) in the other, the two denoting a similar meaning to what the text of Psalm 45 is conveying. Both are at once true of the rule of the King Messiah to Whom these words are directed.
 
The Shepherds staff is a staff of sacrificial love, of protection, redemption and guidance. It is hooked in order to save the stranded lamb, it is strong in order to strike the attacking predator, it is firm in order to direct the wayward lamb, it is laid down when only the Shepherd’s body will serve to thwart the lion who approaches to attack the sheep. Therefore, the sacrificial staff of the Shepherd that has both symbolised the righteous character of the Shepherd and at the same time has symbolised the sacrificial act of the Shepherd, which has purchased righteousness for all His sheep, is become the sceptre of His just judgement and the symbol of His eternally secure dominion.
 
The attributes of righteousness and justice are also mentioned in the two psalms already quoted by the writer of Hebrews (Psalms 89:15; 97:2).
 
The nature of Messiah’s dominion is taught by the prophet Isaiah:
 
“For a Child will be born to us, a Son will be given to us;
And the government will rest on His shoulders;
And His name will be called Wonderful Counselor, Mighty God,
Eternal Father, Prince of Peace.” -Isaiah 9:5-6 (6-7) NASB

9 You have loved (agapao[G], ahavta[H]) righteousness (dikaiosune[G], tzedek[H]) and (kai[G]) hated (miseo[G], vatisna[H]) lawlessness (anomia[G], resha[H]); Therefore (dia[G], al-ken[H]) God, Your God, has anointed You (touto chrio se ho Theos ho Theos sou[G], meshachacha Elohiym Eloheycha[H]) With the oil (elaion[G], shemen[H], meshkha[A]) of exaltation, joy (agalliasis[G], sason[H]) from Your companions, friends (para ho metochos sou[G], meichaveireycha[H]).” [ Psalm 45:6,7]
 
9 You have loved righteousness and hated lawlessness; Therefore God, Your God, has anointed You with the oil of exaltation, joy from Your companions, friends.” [ Psalm 45:6,7]
 
The love of righteousness is not sufficient, the Messiah who loves righteousness while allowing lawlessness (within those who belong to the eternal kingdom), is a false Messiah. The Gospel of the false Messiah is taught freely in many believing communities today, “God is love, He forgives you, you’re okay just as you are…”, no mention of God’s hatred of evil or the fact that forgiveness is offered to all but can only be received by the repentant, in fact, no mention of the need for sorrow over sinful actions or the need to turn from them. And therefore, a false Gospel that has no need of the atoning work of blood, after all, what’s to atone for? Thus, the false Messiah makes himself redundant.
 
The true Messiah Yeshua, loves righteousness and hates lawlessness. He understands that “the life is in the blood” and that it has been “given upon the altar for the remission of sins”.
 
Therefore God, Your God, has anointed You with the oil of exaltation, joy from Your companions, friends.” [ Psalm 45:6,7]
 
Once again the Hebrew is “difficult” for my nonbelieving Jewish brothers and sisters, because it clearly attributes deity to the King Messiah. “Therefore, Elohiym Eloheycha God, Your God…”
 
We note that it is not the oil of exaltation of angels but the oil of exaltation of companions that the Messiah is anointed with. The Hebrew translation of the Greek reads mei-chaveireycha “from your friends”. The Oil (Holy Spirit) given through Messiah to His friends (disciples) will be poured out in exaltation of Him from His friends. This is in keeping with the work of the Ruach HaKodesh:
 
“But the Comforter, which is the Holy Spirit (Wind), Whom the Father will send in My Name, He shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you.” -John 14:26
 
10 And (kai[G]), “You (su[G]), in (kata[G]) the beginning (arche[G]) Lord (Kurios[G], YHVH[H]), laid the foundation of the earth (ho ge themelioo[G], haaretz[H]), And (kai[G]) the heavens (ouranos[G], shamayim[H]) are the works of Your hands (yadeycha[H]); 11 They will perish (apollumi[G]), but You remain, continue, stay permanently (diameno[G], ta’amod[H]); And (kai[G]) they will all (pas[G], vekulam[H]) like (hos[G]) a garment (himation[G], kabeged[H]), wear out, decay (palaioo[G])
 
10 And, “You, in the beginning Lord, laid the foundation of the earth, And the heavens are the works of Your hands; 11 They will perish, but You remain, continue, stay permanently; And they will all like a garment, wear out, decay
 
This begins a quote from Psalm 102:25-27 which is completed in the following verse.
 
As is the case with all the quotations of the writer of Hebrews, this quotation conveys the Greek Septuagint text which differs slightly from the Hebrew texts we have available today, though probably better reflects the more ancient Hebrew text that it was translated from.
 
In the Septuagint the quoted verses of Psalm 102 are spoken by God to someone Whom He calls "Lord," probably meaning "YHVH". However, in the Masoretic Hebrew Bible the same words are understood as the prayer of a human being, spoken to God.
 
The use of the Septuagint text by the writer of Hebrews is within accepted rabbinic interpretive practice and even if it is not accepted as a direct rendering of the ancient Hebrew text, it is nonetheless valid as a midrash or comparative teaching regarding the subject.

12 And (kai[G]) like (hosei[G])a mantle (peribolaion[G], kalevush[H]) You will roll (helisso[G]) them up; Like (hos[G]) a garment (himation[G], kabeged[H]) they will also (kai[G]) be changed, transformed, exchanged (allasso[G]). But You are the same, And Your years (etos[G]) will not (ou[G]) come to an end, fail, cease, pass away (ekleipo[G]).” [Psalm 102:25-27]
 
12 And like a mantle You will roll them up; Like a garment they will also be changed, transformed, exchanged. But You are the same, And Your years will not come to an end, fail, cease, pass away.” [Psalm 102:25-27]
 
The rolling up of the mantle is an excellent description of the meaning of the anglicised word “Revelation”, and has more than a passing correlation to the Revelation of Yeshua given to Yochanan.

Again, these words are attributed to Yeshua as God. The differences between the Septuagint and Masoretic text notwithstanding. Yeshua is called eternal, superior to the decaying and passing sin affected created order. The sin affected creation will pass away, be rolled up, transformed, recreated, changed, but He will never change, His Name and character being immutable.
 
13 Moreover, to which of the angels (ho aggelos[G], hamalachiym[H]) has He ever said (ereo[G], amar[H]), “Sit  (kathemai[G], sheiv[H]) at My right hand (dexios[G], liymiyniy[H]), Until (heos[G], ad[H]) I set (tithemi[G], ashiyt[H]) Your enemies (echthros[G], oyveycha[H]) as a footstool (hupopodion[G], hadom[H]) for Your feet (pous[G], leragleycha[H])”? [Psalm 110:1] 14 Are they not all (pas[G], kulam[H]) ministering, serving (leitourgikos[G]) spirits (pneuma[G], ruchot hashareit[H]), sent out (diakonia[G], sheluchiym[H]) appointed to help (apostello[G], le’ezrah[H]) those who will receive (kleronomeo[G]) salvation (soteria[G], et-hayeshuah[H])?
 
13 Moreover, to which of the angels has He ever said, “Sit  at My right hand, Until  I set Your enemies as a footstool for Your feet”? [Psalm 110:1] 14 Are they not all ministering, serving spirits, sent out appointed to help those who will receive salvation?
 
In Hebrew this Psalm 110:1 begins “YHVH said to Adoniy…” HaShem said to my Lord…
 
Psalm 110 is the final nail in the coffin of disbelief. King David speaks of witnessing HaShem speaking to the Lord of David. Is HaShem not the Lord of David? Of course yes. Therefore, HaShem is speaking to that part of His person the Son, the promised King Messiah, the Greater Son of David and David’s Lord.
 
This psalm is referred to throughout the Book to the Hebrews (1:3; 5:6; 6:20; 7:17; 7:21; 8:1; 10:13; 12:2).
 
The writer of Hebrews is on to something, after all, Yeshua inferred that Psalm 110:1 was speaking of Him:
 
‘41While the Perushiym were gathered together, Yeshua asked them,
42Saying, “What do you think of Messiah? Whose son is he?” They responded to him, “The Son of David.”
43He said to them, “How then does David in spirit call him Lord, saying,
44 ‘The LORD said to my Lord, “Sit you on My right hand, until I make your enemies your footstool”’?
45”If David then calls him Lord, how is he his son?”
46And no man was able to answer him a word, neither did anyone from that day on ask him anything else.’
-Matthew 22:41-46
 
Copyright 2021 Yaakov Brown

Introduction:
 
As is the case with all of Hebrew Scripture, there are no chapter breaks in the scroll of the 12 Prophets in which Hosea is located. It’s important to see the text of this chapter as a continuation of the previous chapter:
 
“Ephraim has provoked bitter anger; and his blood will be left upon him, and his scorn Adonai will return to him.”
 
Chapter 13
 
1 When Efrayim (doubly fruitful) spoke, reteit trembling. He nasa hu lifted himself up beYisrael in Israel, vayesham and incurred guilt baBa’al in Baal (master, lord, husband, Canaanite fertility deity) vayamot and died.
 
“When Ephraim spoke, trembling.” This is most likely an allusion to Jeroboam trembling before Solomon in whose court he had served prior to his rebellion and the setting up of the northern kingdom (1 Kings 11:26).
 
The text speaks of Ephraim (the kings of northern Israel) who exalted himself (pride) in Israel (the 10 northern tribes), in the past tense saying that he has already died as a result of his guilt in worshipping the Canaanite fertility deity Ba’al. In other words, the end of the northern kingship was predetermined by the idolatrous actions of her first king (1 Kings 12:25-33) and the subsequent actions of Ahab, who sinned in worship of Ba’al under the influence of Jezebel (1 Kings 16:31).
 
With regard to the pride that caused Jeroboam to engage Ba’al Rashi says:
 
“As soon as he assumed greatness and became guilty with Baal.”
 
“‘he died’ i.e., Jeroboam’s dynasty was terminated, and so was Ahab’s dynasty. Jonathan renders: When one of the house of Ephraim would speak, fear would seize the nations. They were great among Israel, but when they sinned by worshipping idols, they were slain.” -Rashi
 
There is strong textual evidence supporting an intrinsic link between the calf deities of Jeroboam, the calf of Sinai and the Ba’aliym (Canaanite deities). Therefore, it is inconsistent to make the claim that the tribes of the north considered the calves to be representations of YHVH. They clearly linked the calves to the false Canaanite deities the Ba’aliym. The fact that there were two calves (1 Kings 12:29) supports this polytheistic understanding, and blatantly contradicts a monotheistic Deity. Both the leaders of Israel (Sinai) [Exodus 32:4] and Jeroboam I [1 Kings 12:28] had appropriated the actions of YHVH and attributed them to other gods (calf deity of Egypt, calf deity representing Baal).
 
The text teaches us that humble position does not necessarily denote a godly outcome. It is true that the Scripture says “humble yourselves before the Lord and He will lift you up” (Yaakov 4:10; 1 Peter 5:6), however, although Jeroboam was in a humble position before the Lord he had not humbled himself but had been appointed as servant to Solomon (1 Kings 11:26). Additionally Jeroboam lifted himself up (God allowed his kingship in response to Solomon’s disobedience, He did not appoint Jeroboam). His belief in his own strength over that of the Lord’s (in spite of the fact that the prophet Ahijah [1 Kings 11:26-39] had informed him that it was YHVH Who was allowing him to have dominion over the 10 northern tribes) resulted in idolatry.
 
Note: In this verse “Israel” is used of the 10 tribes and not all of Israel (as some foolish commentators suggest). We know this because the kings of the north beginning with Jeroboam I lifted themselves up over the 10 tribes of the north only. The sin of the southern kingdom under Solomon was the worship of Ashtoret, Molek and Chemosh (1 Kings 11:4-8) and not the worship of Ba’al (who is not mentioned in the indictment against Solomon), as is the case concerning the indictment of Israel in the present verse. Therefore, the resulting death is that of the northern kingship and the exile of the northern tribes, and not, as some erroneously suggest, the death of all Israel (all 12 tribes).

2 And now yosifu they increase lachato their sin (miss the mark of God’s glory), vayasu and they have made lahem for them maseichah cast metal icons, mikasoam from silver, kitvunam skilfully made atzabiym idols ma’aseih charashiym kuloh lahem all from the work of an engraver, to them. Heim They omeriym say zovecheiy adam “sacrifice a man (human sacrifice) agaliym yishakun kiss the calves [alt. they say ‘a man sacrifices to calves he kisses!’]”
 
This is a description of human sacrifices offered to man-made cast metal and silver plated idols. “They increase their sin” is an allusion to the fact that idolatry diversified and increased under the reign of Ahab and was maintained under the reigns of the pursuant kings of the north. In short the calf idol worship was merely the beginning.
 
The silver mentioned tells us that idols other than the calves of Bethel and Dan (made of gold ref. 1 Kings 12:28) were being made.
 
Sadly, human sacrifice to false gods was not alien to Israel (2 Kings 17:17; 23:10; Eze. 20:26; Mic. 6:7).
 
“Kiss the calves” This is an allusion to worship of the two calf deities of Bethel and Dan. A “kiss” is a symbolic act of intimacy, homage, submission (Psalms 2:12; 1 Kings 19:18).
 
Rashi notes:
“Those who sacrifice man may kiss the calves The priests of Molech say to Israel, “Whoever sacrifices his son to the idol is worthy of kissing the calf” for he has offered him a precious gift. So did our Sages explain this in Sanhedrin (63b), and it fits the wording of the verse better than Jonathan’s translation.” -Rashi
​
“Yet I reserve seven thousand in Israel—all whose knees have not bowed down to Baal and whose mouths have not kissed him.” -1 Kings 19:18 NIV

3 Lachein Therefore, yihu they have become ka’anan-boker like a morning cloud vechatal and like night mist (dew) mashkiym holeich and leave early, kemotz like chaff yesoeir driven by the storm winds migoren from the threshing floor, ucheashan and like smoke meiarubah from a chimney.
 
Each of the examples given here are short lived, they appear and are gone soon after. The inference is that the northern kingdom and its kingship, will, historically speaking, be brief.
 
4 Ve’Anochiy And I Am YHVH the Lord Eloheycha your God/Judge, meieretz mitzrayim from the land of Egypt (double distress); veilohiym zulatiy lo and no gods but Me teida did you know umoshiya nor any other saviour.
 
YHVH reminds Ephraim (northern tribes) that He is her God and Judge, and has been from before she existed as a people. He has been with Israel from her bondage in Egypt and is the One Who delivered her from her captivity.
 
“no gods but Me” is in response to the false claim of Jeroboam I, who pointed out the calf idols and said “Behold your gods, Israel, that brought you up out of the land of Egypt!” (1 Kings 12:28).

5 Aniy I yedatiycha yes I knew you bamidbar in the desert be’eretz taluvot in the land of drought.
 
YHVH was present, in the cloud of the presence, in provision of quail and manna, in provision of water, leading Israel through her desert journey, and continuing to do so even after she had rebelled against Him (Numbers 13 & 14).
 
6 Kemariytam Because of their pasture, vayisbau they became full, shaveu they were satisfied [alt. they became fully filled], vayarom and exalted with pride libam in their inner being (heart); al-kein shecheichuniy Therefore they’ve forgotten Me.
 
Due to God’s provision and care Israel became comfortable, full, “well grazed”. Rather than give glory to God for their comfort as their forefather Abraham had done, Israel instead turned to other gods and appropriated God’s gifts naming them as evidence of the provision of false gods.

7 Vaehiy And I will become lahem to them kemo like shachal a lion; kenamer like a leopard I al-derech I will lie in wait in the way, ashur observing.
 
YHVH previously depicted as the Shepherd of Israel (4:16) is now seen as a Lion Who, like a leopard, a bear, and other predatory wild animals, attacks the sheep and rips them apart (cf. Jeremiah 5:6).
 
God is pictured figuratively as a Lion throughout Hebrew Scripture. YHVH as Lion is both a terrifying and comforting use of imagery. When Israel sins He comes as a Lion of discipline (Hosea 13:7-8), and when Israel repents He comes as a Lion of fierce protection and comfort (Hosea 11:10-11).
 
“A lion has roared! Who will not fear?
The Lord God has spoken! Who can do anything but prophesy?” -Amos 3:8 NASB
 
“I yes, I will lie in wait in the way, (Ashur) observing.” The Lord will not only attack in discipline, He will lie in wait even as Israel is taken into exile. The Hebrew “ashur” observe is identical in spelling to the proper noun of the Empire. Thus, HaShem will ashur (observe) them on the way to Ashur.
 
“by the way I will lurk Heb. אָשּׁוּר. Every instance of אָשּׁוּר in Scripture is punctuated with a “dagesh,” but this one is “weak,” since it is not a place name but it means, “I will lurk and ambush.” Comp. (Num. 24:17) “I see him (אֲשּׁוּרֶנוּ) but not near.” -Rashi
 
Both the king of Assyria and Nebuchadnezzar king of Babylon are referred to as lions scattering the sheep of Israel:
 
“Israel is a scattered [a]flock, the lions have driven them away. The first one who devoured him was the king of Assyria, and this last one who has gnawed his bones is Nebuchadnezzar king of Babylon.” -Jeremiah 50:17 NASB
 
8 Efgesheim I will encounter them kidov like a bear shakul bereaved of her cubs, ve’ekra and tear open segor the enclosure libam of their inner being (hearts); veocheleim I will eat them sham there kelaviy like a lioness, chayat hasadeh a beast of the land tevake’eim that tears them to pieces.
 
The imagery of the bear is ambiguous. HaShem comes as a bear bereaved of her cubs. Israel are His cubs, and at the same time are the abductors of His cubs (leading their own children astray) [cf. 2 Sam. 17:8; 2 Kings 2:24; Pr. 17:12].
 
Rashi rightly observes that HaShem is bereaved in the loss of His children the people of Israel and in the need for the disciplining of them.
 
“as a bereaving bear Heb. שַׁכּוּל. Like שּׁוֹכֵל, as you say חָנּוּן, gracious, and רַחוּם, merciful, so שַּׁכּוּל, i.e., entirely attired with bereavements and ready to bereave people.” -Rashi
 
“tear open the enclosure of their inner being (hearts)” This denotes the “heart surgery” that will be required in order to fix Israel’s disobedient heart of stone and make it a heart of flesh (Ezekiel 11:19). The heart is the core being and the centre of consciousness. Note that the Hebrew libam (hearts) is plural and that the text says “their”. Therefore the present text denotes God’s intention to open and convert the heart of rebellion at the centre of His people.
 
“And I will give them one heart, and put a new spirit within them. And I will remove the heart of stone from their flesh and give them a heart of flesh,” -Ezekiel 11:19 NASB
 
The Targum Yonatan supports this understanding:
 
“My word shall meet them as a bear bereaved, and I will break the wickedness of their hearts…'' -Targum Yonatan
 
9 Shichetcha It is to your own destruction, Yisrael (overcome in God) Israel, kiy-viy ve’ezrecha that you are against Me, against your help.
 
God would help Israel, but she has turned her back on Him. The northern kingdom will suffer the consequences of their own sin and therefore, “your own destruction”. The destruction that is coming is a direct consequence of Israel’s poor political decisions and abhorrent worship practices (sacrificing children to false gods). Israel has weakened herself. God will simply pull back His hand of protection and Israel’s discipline will be the fruit of her actions. As I have previously stated, sin, among other things, is self-harm.
 
Now, as always, our help is in YHVH, and not of our own strength.
 
10 Ehiy Where is malkecha your king, eifo where? Veyoshiyacha And who will save you bechol-areycha in all your cities? Veshofeteycha And your judges/rulers, asher to whom amarta you said, “tenah-liy melech Give me a king vesariym and princes”?
 
“Where is your king?” This can be understood as a rhetorical question relating to the withdrawing of YHVH’s (King of Israel) hand. It may refer to the death of Israel’s (the northern kingdom) last king. The former is the most likely given the follow up question “And who will save you?” In short, “Without Me (YHVH) Who will save you?”
 
And where are “your judges?” God is Israel’s Judge. Israel had asked both God and her human judges and rulers for a king like the other nations (1 Sam. 8:5, 20), however, here the text is referring to the request of the northern tribes for a king other than the king of Judah (1 Kings 12:26).
 
“I will be, where is your king? Heb. אֱהִי מַלְכְּךָ אֵפוֹא. Jonathan renders: Where is your king? But I say that it is unnecessary to interpret it other than its apparent meaning. I will be standing from afar to see where your king is, for I will make Myself see what your end will be, where your saviour is.” -Rashi

11 Eten-lecha I gave you melekh a king beapiy while My nostrils flared (fierce anger), ve’ekach and snatched him away be’evratiy in the excess of My wrath.
 
The monarchy of the northern kingdom is considered apostate and rebellious by God Who had allowed it in His anger against Solomon’s sin but did not appoint its kings (1 Kings 12:16). Additionally the first king of all 12 tribes of Israel was given as a response to rebellion against God and that same king Saul likewise rebelled and was taken away by God (killed by the Philistines) [1 Sam. 8:7].
 
12 Tzarur Bound up avon is the perversity of Efrayim; tzefunah chatato His hidden sin (missing the mark of God’s glory).
 
The sin of Ephraim is more than a simple missing of the mark, it is intentional and perpetual perversity. It is bound up, kept for a time of punishment. Additionally, the depravity of Ephraim has bound him up. Perversity binds the one who practices it. It comes back upon the sinner. The fornicator contracts a deadly sexually transmitted disease, the murderer is killed by the relative of his victim, the liar tells so many lies that when he speaks the truth he is not believed to his hurt and so on.
 
"the sins of the house of Ephraim are treasured up; they are reserved to punish all their offences;'' -Targum Yonatan
 
"the sins of the house of Ephraim are treasured up; they are reserved to punish all their offences;'' -Job 14:17 NASB
 
13 Chevleiy The (umbilical) cord yoledah of childbirth yavou will wrap (come) around (on) lo him; hu-vein lo chacham He is not a wise son (brain oxygen starved at birth), kiy for eit-lo ya’amod  it is not the time to remain, bemishbar in the breaking forth baniym of children [alt. the time for hesitation is not at the moment of birth].
 
First and foremost this is an analogy concerning new birth. Israel has been offered numerous opportunities to repent and be delivered into a new season of favour in right standing with God, but has instead resisted to her own hurt.
 
The analogy speaks of a child who knows that it’s time to break forth from the womb but instead twists itself into a breech position and in doing so strangles itself on its own umbilical cord, starving itself of oxygen and impairing its cognitive development. In these circumstances the father of ancient Israel must come and forcibly move the baby into birthing position or cut open the mother performing a C-section delivery. In both cases there is great suffering as a consequence but the baby’s life is saved.
 
Therefore, YHVH is explaining to His wayward people that they have placed themselves in a position where they are unable to see the predicament they have put themselves in, nor are they able to deliver themselves.
 
"distress and trouble shall come upon them, as pains on a woman with child; he is not wise to know my fear:'' -Targum Yonatan

14 Miyad From the hand of sheol (the place of the departed) efdeim shall I ransom them? Mimavet From death egaleim I will redeem them! Ehiy Where are they? Devareycha Your plagues mavet Death, Ehiy Where are they? katavecha Of your destruction Sheol (the place of the departed), nocham repent! Yisateir It shall be concealed (covered) from mei’eiynay My eyes.
 
“From the hand of sheol (the place of the departed) shall I ransom them?” The question is rhetorical, the answer is “Of course yes, I will ransom them!”, in fact the answer is given in the proceeding phrase.
 
Note: Sheol is NOT the grave (kever). Sheol is the holding place of the departed. Nor are Biblical Israelites (Jews) buried under the earth. Therefore, kever (grave) in Biblical Hebrew means an above ground interment in either a tomb or by piling large rocks over the body above ground. Numerous false theologies regarding death and the afterlife can be avoided by this one simple piece of basic Hebrew understanding.
 
“From death I will redeem them!” This is a promise, the answer to the previous question. YHVH will redeem Israel from death, not natural death (although He has often delivered Israel this way) but from eternal death. We know that at the time of Israel’s exile to Assyria many died, therefore, HaShem is not alluding to the temporal death of the body but to the eternal death of the soul/spirit, the neshama (transcendent consciousness). Hosea is prophesying the redemption that comes through Yeshua the King Messiah, through His atoning/covering blood and His resurrection living. The fullness of this promise culminating in the salvation of all the remnant of Israel (Romans 11:25-27).
 
“Where are they? Your plagues Death, Where are they? Of your destruction Sheol (the place of the departed), repent! It shall be concealed (covered) from My eyes.”
 
How does God conceal death? By covering it. Kippur, to cover, atone for. The beginning of the verse explains that the concealing of death will come about through “ransom” and “redemption”. Therefore, the covering and concealment of death from the eyes of HaShem will be made possible through vicarious sacrifice, a kaparah (atonement, sacrifice, reconciliation) that puts death to death permanently. Those who have met Yeshua the King Messiah know that He performed that atoning sacrifice by giving His sinless body into the hands of God and died on the Roman cross, rising again on the third day according to Scripture and thus offering redemption through the ransom He paid, perpetually to the Jew first, and also to the nations in perpetuity unto the judgement and life everlasting (Romans 1:16).
 
It is this verse that Rav Shaul is quoting in 1 Corinthians 15:55:
 
“Where, O death, is your victory?
    Where, O death, is your sting?” (NIV)
 
“I am He Who would ransom them from the clutches of the grave and redeem them from death…” -Rashi
 
15 Kiy For hu he bein among achiym brothers and sisters yafriy is fruitful, yavo kadiym ruach an east wind will come, YHVH (Mercy) The Lord mimidbar from the wilderness oleh comes up; ve’yeivosh mekoro and his fountain will become dry veyecherav and dried up ma’yano his spring; hu yishseh he will plunder otzar the treasure kol-keliy chemdah of all the precious vessels.
 
“For he among brothers and sisters is fruitful” This refers to Ephraim and is the literal meaning of his name. Ephraim was prophesied to be fruitful (Gen. 48:10-20), and became a powerful tribe (Judges 8:1-3; 12:1-7; 1 Sam. 1:1-4). Prominent leaders such as Joshua (Josh. 24:30) and Jeroboam (1 Kings 11:26) came from Ephraim and the tribe was subsequently named for the 10 tribes of the north.
 
“An east wind will come” This refers specifically to the wind of the Assyrian empire wielded by God as a sword of discipline (Hosea 5:13, 7:11, 8:9; 2 Kings 17:3).
 
The Targum supports this understanding:
 
"now will I bring against him a king strong as a burning wind;''-Targum Yonatan
 
The king of Babylon is also referred to as a violent wind in Jeremiah 4:11.
 
The “east wind” is used as a metaphor for false knowledge (Job 15:2), imminent onslaught (Isaiah 27:21), a scattering force (Jeremiah 18:17), it is a wind of discipline wielded by YHVH for the purpose of returning His people to Himself.
 
“The Lord from the wilderness comes up;” The Lord is in control of all that is about to happen, He is wielding the winds of Assyria and Babylon.
 
"by the word of the Lord, through the way of the wilderness shall he come up;'' -Targum Yonatan
 
“And his fountain will become dry and dried up his spring” This is a metaphor for the drying up of Israel’s access to the living waters of YHVH poured out on the faithful among His people.
 
The LORD is the fountain of Israel, who have access to His waters through repentance and return.
 
“Lord, the hope of Israel, All who abandon You will be put to shame. Those who turn away on earth will be written down, Because they have forsaken the fountain of living water, that is the Lord.” -Jeremiah 17:13 NASB
 
It is also a metaphor denoting the reduction of progeny over the period of exile (cf. Deut. 33:28). Israel (the sons of Jacob) are called the “fountain of Jacob” in Scripture (Psalms 68:26).
 
The fear of the Lord is also called a fountain (Prov. 14:27). Therefore, this is an indication that Israel’s fear of God has dried up and resulted in Israel’s discipline.
 
“He will plunder  the treasure of all the precious vessels.” This does not concern the vessels of the Temple which were taken away over 100 years later by Nebuchadnezzar (2 Chronicles 36:7). Rather it refers to vessels associated with the worship of false gods, removed by the Assyrians when they invaded the northern territories of Israel.
 
“he shall destroy the house of his treasures, and shall lay waste the city of his kingdom; he shall spoil the treasuries, all vessels of desire.'' -Targum Yonatan

16 [14:1] Tesham Shomeron (guardian mountain) Samaria will pay for her guilt (offense), kiy Because maretah she rebelled beiloheyah against her God. Bacherev In the sword yipolu they will fall oleleiyhem their infants yerutashu dashed to pieces vehariyotayv and their pregnant women yevukau will be ripped apart.
 
Samaria was the head/capital of Ephraim (Isaiah 7:9) which was besieged for three years by Shalmaneser king of Assyria (the east wind); and eventually conquered and its inhabitants taken into exile (2 Kings 17:5) [Assyria invaded in 734 BCE then conquered and exiled its residents between 722 and 721 BCE]. Samaria was a hot bed of idolatry and vile sacrificial practices to false deities, a beacon of pagan worship. God would give a foreign idolater the strength to topple it and destroy its altars. Samaria’s guilt would come upon her own head because she rebelled against her God to her own harm.
 
Chapter 14
 
1 [2]  Shuvah Return, Yisrael, ad to YHVH the Lord Eloheycha your God/Judge, kiy for chashalta you have stumbled ba’avonecha in your depravity.
 
"return to the fear of the Lord.'' -Targum Yonatan
 
“to the Lord your God One taught in the name of Rabbi Meir: Return, O Israel, while He is still יהוה, with the Divine Attribute of Mercy; otherwise, He is אֶלֹהֶיךָ with the Divine Attribute of Justice, before the defense becomes the prosecution. [from Pesikta d’Rav Kahana, p. 164a]” -Rashi
 
YHVH continues to offer a hand of mercy and calls Israel to return to Him and turn away from her depravity. The rhythm of Mercy, judgement and the fruit of judgement Mercy, continues just as it does in the words of Hosea’s contemporaries (Isaiah, Amos, Micah).
 
"great is repentance, for it brings a man to the throne of glory;'' -Talmud Bavliy Yoma, fol. 86. 1.
 
Rashi understands this as a warning to the southern kingdom of Judah (& Benjamin):
 
“Return, O Israel You, who are in the land of Judah, lest what happens to Samaria happens to you. Therefore, the topics are juxtaposed. This can be compared to a king against whom a province rebelled. The king sent a general and commanded him to destroy it. That general was expert and deliberate. He said to them, “Take for yourselves days (sic); otherwise, I will do to you as I have done to such-and-such a province and to its allies, and to such-and-such a prefecture and to its allies.” Therefore it says, “Samaria shall be accounted guilty,” and then Scripture says: “Return, O Israel.” As is found in Sifrei in the section commencing. (Num. 25:1), “And Israel abode in Shittim.” -Rashi
 
2 [3] Kechu Take imachem with you devariym words, essences, things veshuvu and return el-YHVH to the Lord. Imru Say to Him, “Eilayv away kol-tisa avon take all depravity away vekach-tov and receive good uneshalemah and a covenant of peace, wholeness, wellbeing pariym sefateiynu fruit [calves] of our lips.
 
The text uses “devariym” (words, essence, things) rather than ketuviym (written words) or Torah (Instruction) because God is admonishing Israel to carry and walk in His living Word that is His written Word in action, the Word not only the Torah but of the prophets and writings, the right action of faith in Him, Halakhah (the way we walk). Yeshua the King Messiah is revealed as the Living Word (Davar) Essence of the Universe Who is both Author and Goal of the TaNaKH (Bible) [John 1; Romans 10:4]. We note that only in the Word is Israel able to return to YHVH (Mercy).
 
“Say to Him, “take all depravity away and receive good and a covenant of peace, wholeness, wellbeing fruit [calves] of our lips.” This is an instruction to the people to ask God to take away all their iniquity through a covenant that brings peace. This is a reference to the blood sacrifice of Yeshua the King Messiah and the covenant of peace that His shed blood establishes. Only by receiving it can Israel be saved from the rightful punishment for her sin. We note that this covenant becomes an act of worship that overflows from her lips, that is, the testimony of salvation through Yeshua the King Messiah. This is why the ambiguity occurs in the Hebrew text. The Hebrew prym can mean either the plural of fruit peri or of calf par. This is because the author of the prophetic work is conveying the Divine Word of God indicating both sacrifice and the testimony of that same sacrifice as it is heard on the lips of those who receive it. The ambiguity therefore, conveys an intended convergent meaning.
 
“and teach [us the] good [way] Heb. וְקַח-טוֹב. And teach us the good way. Another explanation: The few good deeds in our hands take in Your hand and judge us accordingly. And so does David say (Psalms 17:2): “Let my sentence come forth from before You, may Your eyes behold the right.” Another explanation: And accept good And accept confession from us, as it is said (Psalms 92:2): “It is good to confess to the Lord.
 
and let us render [for] bulls that we should have sacrificed before you, let us render them with the placation of the words of our lips.” -Rashi

3 [4] Ashur (a step) Assyria lo yoshiyeinu will not save us, al-sus lo nirkav on horses we will not ride; velo-nomar and nor will we say od again, ‘eloheiynu Our god’ lema’aseih To the work yadeiynu of our hands; asher-becha For in You yerucham there is mercy, compassion for yatom the fatherless.”
 
These words continue the proposed confession of repentant Israel at a future time post exile. Assyria to whom the northern kings had turned would not only not save them but would in fact conquer and subjugate them.
 
“Assyria shall not save us Say this also before Him, “We no longer seek the aid of man, neither from Assyria nor from Egypt.” -Rashi
 
“nor will we say again, ‘Our god’ To the work of our hands” Part of Israel’s repentance involves turning their backs on all false idols. I am reminded of the son of a Hindu High Priest who came to faith in our community and was being immersed (tevilah) in the Name of the Father, the Son, and the Holy Spirit. He excitedly answered my question to him, “Do you choose to worship of the God of Israel alone, do you forsake the worship of all other Gods? Do you acknowledge that Yeshua the King Messiah is Imanu with us El God?” his response was a resounding “I do!”
 
When we turn to God in Messiah we are in one sense taking a wedding vow, “I cleave to You alone, forsaking all others…”
 
“For in You there is mercy, compassion for the fatherless.” An acknowledgement that only the Greatest of father’s the Creator of the universe can truly understand and gift compassion for the fatherless.
 
4 [5] Erpa I will heal, repair meshuvatam their turning away, ohaveim I will love them nedavah freely, voluntarily, kiy Because shav afiy turned away is My flaring nostril (anger) mimenu from them.
 
“I will heal, repair their turning away” This is a certain promise. YHVH will heal, repair, cure Israel of her turning away. In short, turning away from God is an illness that leads to death. Through His Son the King Messiah He has provided the cure for that illness and with it wholeness and eternal life.
 
“I will love them freely, voluntarily” The Calvinists avoid this verse because it describes free will as an attribute of God and is therefore one of many Scriptures that refute their false supposition. In fact, without free will there is no love, only mindless robotic subjugation.
 
“Because turned away is My flaring nostril (anger) from them.”
 
God will yet turn away His wrath from His people because His purpose has always been to discipline them unto repentance and restoration.
 
“I will remedy their backsliding Said the prophet: So has the Holy Spirit said to me. After they say this before Me, I will remedy their backsliding, and I will love them with My charitable spirit. Although they do not deserve the love, I will love them charitably since My wrath has turned away from them.” -Rashi
 
5 [6] Eyeh It will be chatal like night mist (dew) leYisrael to Israel; kashoshanah He will blossom like the lily, veyach And he will cast forth sharashayv his roots kalevanon like Lebanon (whiteness from lavan).
 
“It will be like night mist (dew) to Israel” Here, it’s the wrath of God that will disperse like the dew. This is the counterpoint to Ephraim’s temporal reign and Israel’s (northern tribes) fading prosperity in the land (v.3).
 
“He will blossom like the lily, and he will cast forth his roots kalevanon like Lebanon (whiteness, from lavan).” Whiteness, purity, is multiplied here (Lilly [white] & Lebanon [whiteness]). This is an allusion to the purity that will blossom and put down roots as a result of the salvation that comes through Yeshua the King Messiah from YHVH the Deliverer of Israel.
 
"they shall dwell in the strength of their land, as a tree of Lebanon, which sends forth its branch.'' -Targum Yonatan
 
There is also a picture of strength such as that of the strong well rooted trees of the northern region (not the modern state of Lebanon).
 
“and it shall strike I.e. the dew shall strike its roots and cause them to prosper like the Lebanon like the roots of the trees of the Lebanon, which are large.” -Rashi

6 [7] Yeilechu And he will send out yonekotayv his young branches, vihiy like chazayit an olive tree hodo in its beauty, vereiyach lo and his aroma kalevanon like Lebanon (whiteness).
 
"they shall multiply or increase with sons and daughters:'' -Targum Yonatan
 
When Israel returns to HaShem through the King Messiah, he will send out his branches like an olive tree and his aroma will draw the nations to the purity (Lebanon/whiteness) of Messiah in him. This has a correlation to the olive tree imagery of Rav Shaul (Romans 11).
 
“Its branches shall go forth Sons and daughters shall increase and it shall be Their beauty shall be like the beauty of the menorah of the Temple, and their fragrance like the fragrance of the incense.” -Rashi
 
7 [8] Yashuvu yosheveiy They shall return and dwell vetzilo in His shadow yechayu they will revive dagan grain veyifrechu and sprout forth chagafen like a grape vine. Zichro keyeiyn His remembrance, memorial like wine levanon of Lebanon.
 
“They shall return and dwell in His shadow” This is a reference to God and is also seen by our ancient Jewish forebears as a reference to the King Messiah. Therefore, acknowledging an intrinsic link between the two.
 
"and they shall be gathered out of the midst of their captivity, they shall dwell under the shadow of their Messiah;'' -Targum Yonatan
 
“they will revive grain and sprout forth like a grape vine. His remembrance, memorial like wine of Lebanon.” Redeemed Israel (chosen, ethnic, religious, empirical) will be revived in Messiah and produce fruit, the fruit that Ephraim should have produced but did not. The true King will be of Judah and will be the Vine Who breaks forth and spreads in righteousness. His Name/Remembrance will be like whiteness/purity, the strength of the trees of Lebanon (the northern mountain ranges of ancient Israel).
 
“its fragrance shall be like the wine of Lebanon Jonathan renders: Like the remembrance of the blasts of the trumpets over the old wine poured for libations in the Temple. For they would blow the trumpets over the libations when the Levites would recite the song.” -Rashi
 
8 [9] Efrayim, mah-liy od says what more have I to do la’atzabiym with idols? Aniy I aniytiy I answer va’ashurenu and watch over you. Aniy kivrosh I am like a juniper ra’anan luxuriant, green. Mimeniy From Me peryecha your fruit nimtza is attained.
 
"they of the house of Israel shall say, ‘what is it to us to serve idols anymore?’ ‘I by my Word will receive the prayer of Israel, and will have mercy on him:’'' -Targum Yonatan
 
Redeemed Ephraim (kings and tribes of the north) who will come under the kingship of Judah over all Israel, will say “What more do I have to do with idols?” In short, “I’m forever done with idolatry!”
 
“Ephraim will say, ‘What more do I need to follow the images?’ And they will turn away from idolatry. I will answer him I will answer him from his trouble.” -Rashi
 
“I, yes, I answer and watch over you.” YHVH will answer redeemed Ephraim in her repentance and say “I hear and answer you with mercy and protection!”
 
“I am like a juniper luxuriant, green. From Me your fruit is attained.” This is the only instance in the Tanakh where God is figuratively compared to a tree and it is not a cedar but a juniper (a fruit bearing evergreen tree). We note that the fruit of redeemed Ephraim is not of Ephraim but of God. Ephraim in her sinful state bore fruit of destruction but through the King Messiah she has been created anew to bear the fruit of God’s character.
 
“Therefore if anyone be in Messiah, he is a new creation: the old has gone; behold, pay attention, all things have become new.” -2 Corinthians 5:17 (Author’s translation)
 
Our righteousness is in God and not of ourselves. Our right actions proceed from the Spirit of God in us through the King Messiah Yeshua.
 
9 [10] Miy Who chacham is wise, veyavein let him understand, discern, consider eileh these things; Navon understand, ve’yeida’eim and they will know, comprehend. Kiy For yeshariym straight, right darcheiy are the ways YHVH of the Lord (Mercy), vetzadikiym and the righteous ones yeilechu will walk vam in them, ufoshe’iym and rebels, transgressors yikashelu shall stumble vam in them.
 
This final challenge is issued to all who have ears to hear. It is much like the former challenge of HaShem to the tribes of Israel as they entered the land:
15 “See, I have set before you today life and good, and death and evil. 16 What I am commanding you today is to love Adonai your God, to walk in His ways, and to keep His mitzvot, statutes and ordinances. Then you will live and multiply, and Adonai your God will bless you in the land you are going in to possess. 17 But if your heart turns away and you do not listen, but are drawn away and bow down to other gods and worship them, 18 I tell you today that you will certainly perish! You will not prolong your days on the land, where you are about to cross over the Jordan to go in to possess. 19 “I call the heavens and the earth to witness about you today, that I have set before you life and death, the blessing and the curse. Therefore choose life so that you and your descendants may live, 20 by loving Adonai your God, listening to His voice, and clinging to Him. For He is your life and the length of your days, that you may dwell on the land that Adonai swore to your fathers—to Abraham, to Isaac and to Jacob—to give them.” -D’varim (Deuteronomy) 30:15-20 TLV
“Who is wise and will understand these Who among you is wise and will ponder to put his heart to all these and return to Me?” -Rashi
 
“Who is wise, let him understand, discern, consider these things; understand, and they will know, comprehend.” Only those who take the time to pause and consider these things will gain the understanding required to act on the warning of God in repentance. Today many pass on information they have no real knowledge of, spreading rumours and falsehoods on social media, email, message boards and the like without bothering to consider, discern, investigate and learn the truth of a mater. We would do well to take pause here and allow the Spirit of God to expose our hearts, and with sober judgement to access the state of our being and repent.
 
“For straight, right are the ways YHVH of the Lord (Mercy), and the righteous ones will walk in them, and rebels, transgressors shall stumble in them.” To the wicked the Instruction/Ways of YHVH (the Torah) are an indictment that condemns them to death, but that same Way/Instruction (Torah) points the righteous to its Goal Yeshua (Romans 10:4). How does one know that he is redeemed? The evidence of Messiah in us is seen in our halakhah (the way we walk), “For straight, right are the ways of Mercy (YHVH), and the righteous ones will walk in them!”
 
The same fire that warms the righteous consumes the wicked.
 
 
Copyright 2021 Yaakov Brown

​A Supplementary Note:
 
Throughout my commentary I refer to the attributes of mercy and justice as they relate to the Names of God YHVH and Elohim. Some have asked where this understanding comes from. The following is a brief explanation.
 
In Jewish tradition it is written:
 
"The Holy One, Blessed be He, said to those, You want to know my name? I am called according to my actions. When I judge the creatures I am Elohim, and when I have mercy with My world, I am named YHWH" (Exodus Rabbah 3:6).
 
In Scripture Elohim is the Name given for God as the Creator & Judge of the universe (Gen 1:1-2:4a) and implies strength, power, rule, and justice, whereas YHVH, expresses the idea of God's closeness to humans. For example, YHVH "breathed into his (Adam's) nostrils the breath of life" (Genesis 2:7). Closeness to humanity only continues in the sin affected world and beyond through YHVH's mercy.
 
Therefore, we say “YHVH Elohim, our Merciful Judge”.
 
Introduction:
 
As is the case with all of Hebrew Scripture, there are no chapter breaks in the scroll of the 12 Prophets in which Hosea is located. It’s important to see the text of this chapter as a continuation of the previous chapter:
 
“Ephraim turns back from Me with lies and with deceit the house of Israel; and Judah continues to rule with God, and with the holy ones is faithful.
 
1 [2] Efrayim (doubly fruitful) roeh feeds ruach a wind, breath, spirit verodeif and follows kadiym the east wind, breath, spirit; kol all hayom the day kazav deception vashod and destruction yarbeh increase. uveriyt and a covenant im-Ashur (a step) with Assyria yichrotu they have cut, veshemen and oil lemitzrayim to Egypt (double distress) yuval is carried.
 
“Efrayim feeds a wind, breath, spirit and follows the east wind, breath, spirit;”
 
The Hebrew text doesn’t say “feeds on a wind” but “feeds a wind”. This is supported by the Aramaic Targum:
 
“the house of Israel are like to one that sows the wind, and reaps the whirlwind all the day;” -Targum Yonatan
 
Ephraim, the northern kingship and its dominion “feeds a wind, breath, spirit” among the tribes of the north that is the fruit of following “the east wind, breath, spirit” of the Assyrians.
 
Both striving after and releasing wind are Biblical metaphors for futility (Ecclesiastes 1:14; Job 15:2). The particular wind being sown by Ephraim is one of idolatry (the calf idols etc.) Rashi notes that “roeh” (feed) is an expression of “reia” (friend) and that this infers a friendship with false gods.
 
“joins the wind Heb. רֹעֵה. An expression of רֵעַ, a friend. He joins words of the wind, viz. idolatry.” -Rashi
 
The “east wind” is used as a metaphor for false knowledge (Job 15:2), imminent onslaught (Isaiah 27:21), a scattering force (Jeremiah 18:17), it is a wind of discipline wielded by YHVH for the purpose of returning His people to Himself.
 
Alternatively or jointly, the two types of wind alluded to may represent Egypt (2 Kings 17:4; Isaiah 30:6-7) and Assyria (Hosea 5:13, 7:11, 8:9; 2 Kings 17:3), the two powers with whom the northern kings sought to solidify their political position in the volatile region (The northern kings in question being Menahem, Pul, and Hoshea, who sought help from Shalmaneser of Assyria in order to assist them against their enemies, and to strengthen their kingdom [2 Kings 15:19]).
 
The ever changing nature of wind is also a factor here. With the exception of the Wind of God’s Spirit, winds are constantly shifting and changing and are therefore not a firm foundation on which to establish the direction of the nation.
 
“all the day deception and destruction increase.”
 
“He is forever adding Illusion to calamity.” -Sefaria English Version
 
The phrase “all the day” infers perpetual consequence. “Deception and destruction” increase as the fruit of Ephraim’s pursuit of foreign powers and false gods.
 
“Ephraim is a shepherd of wind and vanity in matters of faith, and all day long he lies and demons abound in the words spoken between a man and his friend,” -Malbim
 
“and a covenant with Assyria they have cut, and oil to Egypt is carried.”
 
“and they carried gifts to Egypt;” -Targum Yonatan
 
The kings of the north have “cut” a covenant in blood with the Assyrians in order to get a “step up” (Ashur). This symbolizes their embracing both the spirituality and the political strength of the Assyrian Empire. They have also carried “oil” (abundance, fat of the land) to Egypt, symbolising their attempts to use the abundance attributed to false gods as a means of purchasing political security. At that time these foreign powers were at war with one another for control of the east. Therefore, the kings of the north were playing both sides off against one another and would reap the dire consequences.
 
Ultimately, regardless of the political intrigue, Ephraim was seeking provision, protection and security from powers other than YHVH. In each instance they were practicing idolatry, in both its religious and secular forms.
 
2 [3] Veriyv And a dispute laYHVH has the Lord (Mercy) im-Y’hudah with Judah (praise), velifkod and will appoint punishment al-Yaakov upon Jacob (follower) kema’alalayv for his deeds yashiv lo will return to him.
 
The southern kingdom is also put on notice. HaShem is bringing an indictment (ref. 4:1)  against Judah and will establish punishment for all Israel, both Ephraim and Judah (ref. 10:11). Thus “upon Jacob”. The deeds of all the tribes will come back on them. They have sown a wind and will reap a whirlwind.

3 [4] Babeten In the womb akav by the heel et-achiyv he grasped his brother, uveono and in his vigorous strength sarah he contended et-Elohiym with God/the Judge.
 
“prophet, say unto them, was it not said of Jacob, before he was born, that he would be greater than his brother?” -Targum Yonatan
 
The birth and life of Jacob, from whom all the tribes of Israel are descended (a chosen, ethno-religious people), is used as a mashal (teaching parable) by the prophet. It is as if HaShem were saying, “remember when you grasped after the right of the first born? (Gen. 25:25) And when as an adult you wrestled with My messenger (a man “iysh” Gen. 32:22-32), and I blessed you so that you overcame in Me “Yisrael” (yisra-overcome, El-God).
 
It is utter nonsense to say that Jacob is being referenced here as a deceiver by nature, something predicated on a misrepresentation of Jacob’s name propagated by far too many Christian theologians. One popular Christian commentary says “In their deceitfulness, Israel and Judah were living up to the name of their forefather…” If only they had been, for the name Jacob means “to grasp after, to follow”, it does not mean “deceiver”, a lie all too often promoted by the ignorant. Note that Radak rightly interprets the meaning of Jacob’s name:
 
“In the womb he (Jacob) followed his brother as it is said ‘and his hand held the heel of Esau’ and it was a great miracle that the foetus while in the womb having no strength or ability in even one of its limbs to achieve this, and the placenta would surely have ruptured and caught him in the heel of the other foetus, (and yet he wast able to do so) it is a great wonder…” -Radak on Hosea 12:3 [2]
 
Further, Rashi rightly identifies God’s hand in promoting the position of Jacob over Esau, not through deceit but as a result of Divine intervention.
 
“In the womb, he seized his brother’s heel All this I did for him, he held him by the heel, as a sign that he would be a master over him.” -Rashi
 
We note that as a man Jacob, here symbolic of all Israel, wrestled with God as Judge. That is the point here, God has come to apostate Israel as Judge in order to reconcile her to Himself through discipline and t’shuvah (repentance, returning). In short, when Israel (Jacob) stops fighting against God and instead takes hold of Him and asks Him to bless and transform her, she, like her namesake and progenitor Jacob, will come into the fullness of her name “one who overcomes in God” (Israel).
 
4 [5] Vayasar and he wrestled el-malach with a messenger (angel) vayuchal and attained; bachah he wept vayitchanen-lo and begged His favour. Beiyt-Eil At Bethel (house of God) yimtzaenu He found him, vesham and there yedabeir He spoke imanu with us,
 
“and he wrestled with a messenger and attained;”
 
Continuing the story of Jacob the finer details of his wrestling with God’s Messenger are affirmed. Jacob wrestled with a Messenger (Angel) [Hosea 12:4 (5)] who is also a Man (iysh) [Gen. 32:24]. The common misconception among English readers is that “angel” inherently denotes a noncorporeal supernatural or spiritual being with wings. While this is sometimes the case, it is not always the case. In some instances the Hebrew “malakh” refers to a human messenger, (the name of the prophet Malachi is from the root malakh and means “My messenger”) in others a supernatural messenger and in the present case, it refers to Imanu El (God with us), both man and supernatural being, at once both corporeal and noncorporeal. Therefore, we don’t ask “Did Jacob wrestle a man or an angel?” Rather we accept that he wrestled an individual Who is both a Man (the last Adam) and a Messenger (HaMalakh HaShem), God with us, Yeshua the resurrected and transcendent King Messiah.
 
“he wept and begged His favour.”
 
This refers to Jacob. It cannot refer to the Messenger/Angel as is suggested by the Jewish commentators Rashi, Yarchi and Kimkhi, along with numerous Christian theologians. In the account of Genesis 32 the only one who makes petition (begging) is Jacob, and the only one capable of bestowing favour is the Messenger (man) with Whom Jacob wrestles. Therefore, according to the Biblical text it is Jacob who “wept and begged His (the Man’s) favour”.
“25 So Jacob remained all by himself. Then a man wrestled with him until the break of dawn. [a] 26 When He saw that He had not overcome him, He struck the socket of his hip, so He dislocated the socket of Jacob’s hip when He wrestled with him. 27 Then He said, “Let Me go, for the dawn has broken.”
But he said, “I won’t let You go unless You bless me.”
28 Then He said to him, “What is your name?”
“Jacob,” he said.
29 Then He said, “Your name will no longer be Jacob, but rather Israel, for you have struggled with God and with men, and you have overcome.”
30 Then Jacob asked and said, “Please tell me Your name.”
But He said, “What’s this—you are asking My name?” Then He blessed him there.
31 So Jacob named the place Peniel, “for I’ve seen God face to face, and my life has been spared.”
32 Now the sun rose upon him just as he crossed by Peniel—limping because of his hip.” -Genesis 32:25-32 TLV
“At Bethel (house of God) He found him, and there He spoke with us,”
 
God is the nearest subject as the Messenger Who wrestled with Jacob. Therefore, we understand from this verse that God, as Messenger, not only wrestled with Jacob but is also the One who found Jacob at Bethel (Gen. 28:10-22), and that at that time, God spoke not only to the individual Jacob but also to all his progeny through him. This is why the text says “He (YHVH, as Messenger) spoke to us”.
 
Of this same Messenger/Angel, not a created being but that person of the all existing God Imanu El, Jacob says:
 
“The Messenger/Angel which redeemed me from all evil, bless the boys; and let my name be named on them, and the name of my fathers Abraham and Isaac; and let them grow into a multitude in the midst of the earth.” -Genesis 48:16
 
Note “which redeemed me from ALL evil”. Jacob understood that the Messenger/Angel of YHVH had not simply delivered him from Esau but had redeemed him from the wages of sin.
 
In summation, YHVH entered time and space to offer Jacob and his descendants blessing and deliverance from evil, speaking to all the generations of Jacob through His deliverer the King Messiah Yeshua (resurrected and transcendent [not pre-incarnate!]), the Malakh (messenger), Iysh (man), Imanu El (God with us).

5 [6] VaYHVH And the Lord (Mercy), Eloheiy God hatzevaot the One Who goes warring, YHVH (Mercy) The Lord zichro is His remembrance (memorial, Name).
 
The nearest subject is the Messenger/Angel of the LORD Who spoke to all Israel through Jacob with whom He wrestled. Therefore, the Name/Memorial of the Messenger Who wrestled with Jacob is Eloheiy HaTzevaot God the One Who goes warring [God of the Hosts of the heavens]. We note that the usual designation YHVH Tzevaot is rendered differently here as Eloheiy HaTzevaot. This is because the Messenger Who is the Person of God manifest within time and space, is subject to the fullness of God Who is outside all things, thus the Messenger is called Eloheiy (Ruler, Judge, God) Who is the Person of YHVH with us.
 
However, the Messenger is also definitively YHVH, as the text says “YHVH is His Remembrance/Name.” This of course refers to the Messenger Yeshua the King Messiah, Imanu El God with us. It is interesting that elsewhere it appears that other than Hosea only the prophet Amos, a contemporary of Hosea uses the formula “Eloheiy Tzevaot” (Amos 3:13; 6:14; 9:5), and thus denotes that the speaker Who has imparted his words of prophecy is the Messenger/Angel of YHVH (Yeshua). This makes cohesive sense in light of the fact that almost every prophet is introduced to us as one to whom HaDavar YHVH the Word of the LORD has come (ref. John 1:1).
 
6 [7] Veatah And you, beiloheycha in your God tashuv return to, chesed kindness, faithfulness, practical love umishpat and justice, shemor guard, keep, observe, vekaveh and wait, looking with hopeful expectation el-Eloheycha for your God tamiyd continually.
 
These words are spoken to all Israel (Jacob).
 
Based on the recollection of the Messenger of YHVH, Who has been with Israel from the beginning, it is Jacob (All Israel) who is now challenged to return in God to the practice of God’s character. Note that “In God” precedes the “return to kindness, faithfulness, practical love and justice…” all these being the practice of attributes of the Creator.
 
In God and having returned to right action, Jacob is then instructed to guard what he has been given and to look with hopeful expectation for the deliverance of his God, and not to cease looking, hoping, expecting. For if Jacob (Israel) will confess his sin HaShem is faithful and just to forgive Jacob (Israel) his sin and cleanse him from all unrighteousness.
 
Another contemporary of Hosea writes:
 
“For thus says the Lord GOD, the Holy One of Israel; In returning and rest you will be saved; in quietness and in confidence will be your strength: and you would not.” -Isaiah 30:15

7 [8] Kena’an A merchant (Canaanite), beyado in his hands mozneiy are scales mirmah of deceit, la’ashok aheiv he loves to oppress.
 
This verse opens with a wordplay (kena’an = merchant, khena’an = Canaan/Canaanite) that makes a correlation between Israel (named in the following verse as Ephraim, the northern kings and their dominion) and the Canaanite people of the land whom they had been tasked to remove because of their vile and idolatrous practices. Thus, in one sense, God is accusing Israel of being as vile as the Canaanites whom they had been tasked to remove from the land. And in another sense they are wicked merchants who use illusion to scam others out of their money, people who delight in oppressing others to the point of loving it (not unlike the practices of many producers, retailers, and advertisers today). The indictment is just, because Israel has literally adopted the false gods and the vile practices of the inhabitants of the land rather than imparting the light of God’s Torah (Instruction) to those same peoples.
 
“Do not say in your heart when the Lord your God has driven them away from [a]you, ‘Because of my righteousness the Lord has brought me in to take possession of this land.’ Rather, it is because of the [b]wickedness of these nations that the Lord is dispossessing them before you. 5 It is not because of your righteousness or the uprightness of your heart that you are going in to take possession of their land, [c]but it is because of the [d]wickedness of these nations that the Lord your God is driving them out from before you, and in order to confirm the [e]oath which the Lord swore to your fathers, to Abraham, Isaac, and Jacob.” -Deuteronomy 9:4-5 NASB
 
9 “When you enter the land which the Lord your God is giving you, you shall not learn to [f]imitate the detestable things of those nations. 10 There shall not be found among you anyone who makes his son or his daughter pass through the fire, one who uses divination, a soothsayer, one who interprets omens, or a sorcerer, 11 or one who casts a spell, or a medium, or a spiritist, or one who consults the dead. 12 For whoever does these things is detestable to the Lord; and because of these detestable things the Lord your God is going to drive them out before you. 13 You are to be blameless before the Lord your God. 14 For these nations, which you are going to dispossess, listen to soothsayers and diviners, but as for you, the Lord your God has not allowed you to do so.” -Deuteronomy 18:9-14 NASB
 
8 [9] Vayomer Efrayim And  Ephraim said, “Ach Surely ashartiy I have become wealthy, matzatiy I have attained on liy vigour for myself; kol-yegiyay in all my toil lo yimtzeu-liy they will find no avon iniquity in me, asher-cheit which is sin.”
 
So great is the evil lifestyle of the northern kingdom that upon the foundation of self-provision and self-worship they have built with the straw of self-delusion. Though they were filthy with perverse iniquity they claim that there is no evidence of wicked practices nor fruit of sin in them. Self-sufficiency is manifest idolatry, and leads to self-destruction (cf. Hosea 10:13; Dt. 32:15-18).
 
Ephraim speaks the heart of  the deceitful merchant, “There’s nothing wrong with my practices”. The secular world makes the same claim today, and sadly, so does a large portion of the wider body of believers. We dilute God’s word and claim righteousness while practicing wickedness.
 
“Such is the way of an adulterous woman; that she eats, and wipes her mouth, and says, I have done no wickedness.” -Proverbs 30:20
 
“Surely I have become rich Now why should I worship the Holy One, blessed be He?” -Rashi
 
“And Ephraim said: Surely I have become rich; I have found a deed for myself.” Jeroboam son of Nebat, who was of the tribe of Ephraim, boasts and declares: Surely I have become rich, I have found a deed for myself, one deed, that all Israel are my slaves, for my father acquired them, as it is written: And his brothers too went and fell before him, and said: Behold we are your slaves. And whatever a slave acquires belongs to his master. Hence, all their property is mine. Therefore, I have no sin if I take all that is theirs, for they are my slaves. What is written after this? And I am the Lord your God from the land of Egypt. The greatness that came to your father in Egypt was from Me. Said the Holy One, blessed be He. ‘Behold we are your slaves,’ you have not forgotten, but ‘I am the Lord your God,’ which was stated in the Decalogue, you have forgotten, for you have erected two calves, one in Bethel and one in Dan. And according to the simple meaning of the verse, you say, “I have found power for myself through oppression and deceitful scales.” And I am the Lord your God from the land of Egypt. There I distinguished between a droplet [of seed] of a firstborn and a droplet which was not of a firstborn. I also know and exact retribution from deceitful scales made without understanding and from one who hides his weights in salt in order to deceive.” -Rashi

9 [10] Veanochiy And I am YHVH (Mercy) the Lord Eloheycha your God mei’eretz from the land mitzrayim of Egypt (double distress); od again oshiyvecha I will make you dwell vo’ohaliym in tents kiymeiy like the days of moeid an appointed time (festival).
 
Continuing the admonishment to think back to her humble beginnings (cf. Hosea 2:14-15, 13:4; Exodus 20:2), God reminds Israel that He is from before the beginning and was with her in her beginnings as Deliverer. He further reminds her of her disobedience which resulted in her dwelling in tents for forty years by way of discipline. What He is pointing back to He is also pointing forward to, a time of wandering and bondage born of her sin. Concisely put He is explaining to His wayward children that He continues to love them and seek to deliver them while disciplining them for their good, and that due to their rejection of His help and their wilful sin, suffering awaits.
 
“I will make you dwell in tents like the days of an appointed time (festival).”
 
The connection to dwelling in tents (temporary dwellings, sukkot) infers that a specific appointed time is being referenced, that being Sukkot (Festival of Booths) [Lev. 23:42-44]. The “days of an appointed time” more generally refers to the time of Israel’s desert wandering when the greatest of Israel’s prophets Moses first spoke to them and the prophets that followed walked in the same Spirit.
 
While prophesying discipline, this is also a promise of future restoration in the Messianic age, a reminder that just as God once manifestly dwelled with us while we lived in tents in the desert (the Cloud of the presence which dwelt in the Holy of holies in the mishkan [tent of meeting]), He will one day dwell with us eternally.
 
“And it shall come to pass, that every one that is left of all the nations which came against Jerusalem shall surely go up from year to year to worship the King, the LORD Who goes warring, and to keep the festival of Sukkot.” -Zechariah 14:16
 
10 [11] Vedibartiy And I have spoken al-haneviyiym upon the prophets, veanochiy and I chazon hirbeiytiy multiplied visions, uveyad and in the hand of haneviyiym the prophets adameh I used likenesses, comparisons, parables [alt. I appeared as likenesses].
 
Not only did YHVH speak through His prophets, He spoke upon them, with them, in them, around them. He spoke prolifically to His people the warnings intended to bring about repentance. He gave ample warning and is just in punishing them unto repentance (ref. Hosea 6:5; Amos 2:11, Heb. 1:1).
 
“In the hand of the prophets I used likenesses, comparisons, parables”
 
The hand denotes strength and the practice of carrying.
 
We note that the Hebrew “adameh” only figuratively alludes to parables. More literally it means “likeness, similitude”, which is why Rashi understands the text to say “I appeared to them in many likenesses”. This correlates to the previous verses concerning the Malakh (Angel, Messenger, Man).
 
God speaks common parables in the mouths of His prophets, using storys and metaphors that reflect the spiritual principles at work in everyday life. Likewise Yeshua spoke in parables using common elements to convey eternal truth (Numbers 12:6-8; Amos 1:1; 2 Sam. 12:1-4; Ps. 78:2; Isa. 5:1-7; Eze. 17:2, 24:3; Matt. 13:10-14). The message of redemption is spoken simply and clearly to all, so that all might be given the opportunity to receive God’s redemptive love.
 
“and to the prophets I assumed likenesses I appeared to them in many likenesses. Another explanation. I gave My words likenesses to them through allegories in order to make them comprehensible to their listeners.” -Rashi

11 [12] Im-Gilead With Gilead (rocky region: witness heap) aven there is wickedness, ach-shav hayu they also have become worthless. BaGilgal In Gilgal (rolling wheel) shevariym zibeichu they slaughter (sacrifice) bulls, gam also, mizbechotam their altars kegaliym are like stone heaps, al talmeiy upon the furrows of shaday a field.
 
Gilead was invaded by the Assyrians between 734 and 732 BCE (2 Kings 15:29).
 
“Gilead” meaning “witness heap” testifies as a witness against its own vile sin.
 
The city Gilead in Gad (territory of the tribe of Gad) was the capital of the wider region of Gilead. The wider region covered area near and beyond the Jordan river, and was inhabited by Gad, Reuben, and the half tribe of Manasseh; and thus belonged to the ten tribes of the north.
 
The city of Gilead is thought to be Ramot-Gilead, a city of refuge inhabited by priests, both apostate and Levite. This made the sin of the city even more deplorable given that the priests and Levites had knowledge of the Torah but had clearly not properly conveyed that knowledge to the wider community.
 
While the wickedness alluded to can refer to murder and idolatrous sacrifices, it can also denote bloodguilt brought on the city by the misapplication of the law of refuge. It may be that murderers guilty of premeditated murder were being given refuge contrary to the law, or that those guilty of accidental killing were being given over to the avenger of blood rather than being protected by the city of refuge in accordance with Torah law*.
 
*The Bible names the six cities as being cities of refuge: Golan, Ramot-Gilead and Bosor, on the east of the Jordan river (Left bank) [Deut. 4:43; Josh. 20:8], and Kedesh, Shechem, and Hebron on the west bank of the Jordan river [Joshua 20:7].
 
Ref. Hosea 6:8-9 and notes.
 
“BaGilgal In Gilgal (rolling wheel) shevariym zibeichu they slaughter (sacrifice) bulls, gam also, mizbechotam their altars kegaliym are like stone heaps (that cover the dead), al talmeiy upon the furrows of shaday a field.”
 
There is a wordplay here using Gilgal and galiym (heaps, piles). The residents of Gilgal will see their altars so utterly destroyed that the stones of those altars will be scattered and will be picked up from the fields before ploughing and placed in piles.
 
"they have multiplied their altars, like heaps upon the borders of the fields;'' -Targum Yonatan
 
The Targum understands the piles of stones as being those picked from fields before ploughing and oiled at the edges.
 
The stone heaps may also be an allusion to stones piled over the dead. Ancient Jewish interment consisted not of burial beneath the ground but of tombs and or stones piled over the body above ground. Thus, the inference would be that the altars of these supposed gods of fertility and life would end up being broken apart and used as covering for dead bodies. Therefore, the false fertility gods of life are seen for what they are, dead gods, not gods at all.
 
The Gilgal mentioned here is connected to the wickedness of Gilead and is therefore likely to be the more northern location (Joshua 6:11) rather than the town bordering the territory of Judah and Benjamin (Joshua 15:7; 18:17).
 
“Gilgal” is thought to be the same as Gibeath-haaraloth, the location where Joshua renewed the covenant of circumcision (Joshua 5:3), following which the Passover was celebrated for the first time in the promised land (5:10). It was to Gilgal that the ark of the covenant was returned each day after the children of Israel paraded it around Jericho (Joshua 6:11). It’s where the Gibeonites made their treaty with Israel (9:3).
 
Samuel the prophet made Gilgal one of the three places where he held circuit court (1 Samuel 7:14).It was at Gilgal that Samuel killed Agag the king of the Amalekites (1 Samuel 15:33).
 
Saul was both crowned and rejected as king at Gilgal (1 Samuel 11:14, 15).
 
Both Hosea and Amos refer to Gilgal as a centre for idolatry (Hosea 4:15; 9:15; 12:11; Amos 4:4; 5:5).
 
Elisha made Gilgal his headquarters for a time (2 Kings 2:1; 4:38). Gilgal also known as Beit Gilgal (Nehemiah 12:29).
 
Speaking of Gilgal Rashi says:
 
“There they worshipped idols to a great extent (on high places, absent in mss.). Since the Mishkan (Tent of meeting) was there first, the prophets of Baal would tell them that was a choice site, and it belonged to the kings of Israel.” -Rashi on Hosea 9:15
 
12 [13] Vayivrach Yaakov And Jacob was driven away sedeih aram to the country of Aram (Arameans/Assyrians), vaya’avod and served Yisrael beishah for a wife, uveishah and for a wife shamar he kept, guarded, observed sheep.
 
Stepping back further God reminds Israel that her forebear and namesake Jacob served two lots of seven years for his wife Rachel after fleeing Esau and running to Paddan Aram, where he had become Laban’s herdsman (Gen. 28 through 31). Likewise YHVH had served as Shepherd over Israel, making her His wife. Jacob’s fleeing to Aram is also prophetic of the exile that is about to come upon the northern tribes (Assyrian exile) and subsequently also upon Judah and Benjamin (Babylonian exile), and exile of 70 years, a number representing fullness multiplied and a number connected to the nations of the earth.

13 [14] Uvenaviy And in a prophet he’elah YHVH (Mercy) the Lord brought Yisrael up mimitzrayim from Egypt (double distress), uvenaviy and in a prophet nishmar he was kept, guarded, protected, observed.
 
The prophet is Moses (Nu. 12:6-8; Deut. 18:15, 34:10), who spoke of the future Prophet of prophets, the King Messiah (Heb.1):
 
“15 “The Lord your God will raise up for you a prophet like me from among you, from your countrymen; to him you shall listen. 16 This is in accordance with everything that you asked of the Lord your God at Horeb on the day of the assembly, saying, ‘Do not let me hear the voice of the Lord my God again, and do not let me see this great fire anymore, or I will die!’ 17 And the Lord said to me, ‘They have [g]spoken well. 18 I will raise up for them a prophet from among their countrymen like you, and I will put My words in his mouth, and he shall speak to them everything that I command him. 19 And it shall come about that whoever does not listen to My words which he speaks in My name, I Myself will [h]require it of him.” -Deuteronomy 18:15-19 NASB
 
Additionally, because “the Prophet” Moses spoke of is all existing (Yeshua, HaMalakh, The Angel/Messenger), and because Yeshua was present, in His resurrected, transcendent form as HaMalakh HaShem in the cloud that lead Israel out of Egypt and brought her to the promised land, we could understand the prophet who guarded Israel (in the later clause of this verse) to be Yeshua Himself, the King Messiah.
 
14 [15] Hichiys Efrayim tamruriym Ephraim has provoked bitter anger; vedamayv and his blood alayv yitush will be left upon him, vecherpato yashiv lo Adonayv and his scorn Adonai will return to him.
 
“the fault of innocent blood which he shed shall return upon him:'' -Targum Yonatan
 
The Northern kings and their dominion had provoked God to anger by their many vile acts of idolatry, adultery, murder, and countless other heinous immoralities (Hosea 1:4, 4:2, 5:2, 6:8). The former verses consistently cite idolatry (spiritual adultery) as the primary sin of the north. Thus, HaShem is provoked in the same way a husband is provoked by a perpetually cheating wife (which is how Hosea’s scroll began).
 
“his blood will be left upon him and his scorn Adonai will return to him” is an allusion to blood guilt incurred through the murder of innocents.
 
“So you shall not defile the land in which you live; for blood defiles the land, and no atonement can be made for the land for the blood that is shed on it, except by the blood of the one who shed it.” -Numbers 35:33 NASB
 
The Scripture also teaches that:
 
“Like a fluttering sparrow or a darting swallow,
    an undeserved curse cannot land.” -Proverbs 26:2
 
The people of the north had uttered curses through blood oaths to false gods and would receive back upon themselves that which they had been wishing upon others. Because an undeserved curse cannot land it returns to the one who spoke it. This is a dire warning to all who utter foolish curses. The right response to a realisation that we have acted in folly by way of cursing is to confess, repent and receive deliverance from God through the shed blood of Yeshua which releases us from curse. Further illuminating the teaching of Yeshua (Luke 6:28), Rav Shaul reminds us that except where God commands curse, we should bless and not curse (Romans 12:14-21).
 
Rashi makes an insightful drash (comparative teaching) on this verse:
 
“yea, bitterness (Heb. תַּמְרוּרִים,) they are to him for his blood which he shed by causing Israel to sin by clinging to idolatryand one who causes a person to sin is worse to him than one who kills him, as we learn from Ammon and Moab, who misled Israel to cling to Baal-Peor, and Scripture punished them more severely than an Egyptian and an Edomite, who drowned them in the river and went forth toward them with the sword...” -Rashi
 
We must be careful to understand blood guilt in a modern context. For example, medical techniques including some (not all) vaccinations and medications, utilize cultures grown in labs, originating from the cells of aborted foetuses. Therefore, even though the cultures are not technically cell tissue from the aborted foetuses they originate from, they are nonetheless indirectly connected to the murder of those preborn human beings.
 
Abortion (not miscarriage, nor a medical procedure that is necessary to save a mother’s life, but in all other cases) is infanticide/murder. Therefore, those who chose it, perform it, and those who use the tissue of the foetus for other purposes, bear the blood guilt associated to murder, as does the land upon which the abortion (murder) was committed.
 
The only exception is where the commandment for taking the life of a murderer in order to remove the blood guilt attached to the land, is contradicted by the Torah instruction to guard life. In which case the blood guilt is offset by the honouring of innocent life in the application of the medical technique or medication.
 
Nonetheless, the blood guilt that is presently manifest upon the lands of many western democracies due to the mass murder of preborn human beings is palpable, and it remains that only the blood of those who shed it can cover it (Num. 35:33), except where those who have committed these crimes truly confess, and repent of them and accept the blood of Yeshua as ransom for their heinous acts.
 
Copyright 2021 Yaakov Brown

Introduction:
 
As is the case with all of Hebrew Scripture, there are no chapter breaks in the scroll of the 12 Prophets in which Hosea is located. It’s important to see the text of this chapter as a continuation of the previous chapter:
 
15 So it will be done to you all at Beiyt-El (house of God/Judge) from the face of your evil, evils. Alt. [of your great wickedness.] In the dawn cut off, destroyed will be a king of Yisrael. -Hosea 10:15
 
1Kiy When na’ar Yisrael (overcome in God) was young va’ohaveihu I loved him, umimitzrayim and out of Egypt (double distress) karatiy livniy I called to My son.
 
“When he who overcomes in God was a young boy I loved him and from a place of double distress and bondage I called to My son.” -Author’s paraphrase based on meaning of Hebrew names
 
This is now the prophet’s third allusion to historical events concerning Israel’s relationship to YHVH (9:10; 10:9). In this case Israel is called a young boy, meaning between the ages of 8 and 30 years. This is an important time in a person’s development, a time when one is still open to being taught and to seeking out a teacher. Iben Ezra in his commentary on this verse likens young Israel in Egypt to a talmid (student of a rabbi). It is also an important time in the development of the relationship between a father and a son who is moving toward adulthood and independence.
 
This verse is illuminated by the talmid Mattisiyahu as a type for the King Messiah (Matt. 2:15). However, in the context of Hosea’s prophetic work it begins a heart breaking interaction between a good Father and a wayward Son. Mattisiyahu uses it to show the response of the Son of righteousness as being the counterpoint to the action of the rebellious son.
 
“I loved him” Does not mean “I used to love him” rather, it means “I have loved him” and will continue to. The past tense used in reference to God’s love is simply a reference point relative to chronology. The love of God is everlasting, past, present and future, affecting time and space but not limited by them.
 
“From afar Adonai appeared to me.”
“Yes, I have loved you with an everlasting love.
Therefore I have drawn you with lovingkindness.” -Jeremiah 31:2 [3] TLV
 
There is continuity here between the loss of human kingship alluded to in the last verse of chapter 10 and the return to thoughts of a time before Israel demanded her own human king like the other nations had. The Father points back to a time of innocence born of suffering. A time when Israel looked to Him for redemption and freedom from bondage. This of course is starkly contrasted against Israel’s disobedience and rejection of God at this point in history prior to the Assyrian invasion.

2 Kareu lahem They called to them, ken halechu yes they walked mipeneiyhem from their faces. Labealiym To the Ba’als (lords, masters, husbands, gods) yezabeichu they sacrifice velapesiliym and to idols yekateirun they burn incense.
 
“I sent the prophets to teach them, but they wandered from them;” -Targum Yonatan
 
“They” refers to Moses and Aaron (Exodus 6:9), and by extension to the prophets sent by God to call His beloved son Israel to Himself and away from the bondage that results from idolatry and sin. However, Israel “walked from their (Moses, Aaron, prophets) faces” and toward “the Ba’aliym (false gods)”.
 
“As much as the prophets call to teach them the good way, so did they turn their backs to run away from them.” -Rashi
 
“The prophets to whom I am sending call them early in the morning and in the evening to return to the Lord:” -Radak
 
“To the husbands (ba’aliym) they sacrificed” Israel, having been trained as a young boy in the way he should go nonetheless rebelled as a teenager and went after lovers who were unequal in faith. Elsewhere we read of God as Husband, here we read of Israel’s direct affront to her true Husband in her chasing after false husbands.
 
The ba’aliym being masters, were the slave masters Israel chose in place of the slave masters of Egypt. Therefore, from the face of freedom (the prophets of God) Israel turned toward a different kind of bondage.
 
Metzudat David understand the idols to be synonymous with the calf idols of Dan and Bethel.

3 Ve’anochiy And I tirgaltiy I walked with, taught Efrayim (doubly fruitful), kacham I took them al-zero’otayv upon my arms; velo But they didn’t yadeu learn (know) kiy though refatiym I healed them.
 
“I, by an angel sent by Me, led Israel in the right way.” -Targum Yonatan
 
“And I, I walked with, taught Efrayim” This refers to the kings of the north and their dominion and therefore to the northern tribes. The prophet is likening HaShem’s care for them to the care He gave Israel when He lead her from Egypt by His Malakh (Angel, Messenger).
 
“I took them upon My arms” This is probably a nursing mother metaphor but may also convey the actions of a shepherd or herdsman. It could be seen to represent both personages as a transition to the next verse where Israel is metaphorically cared for as a herd animal.
 
“And in the wilderness, where you all have seen how the LORD your God bore you all, as a man bears his son, in every way that you all went, until you all came into this place.” -Deuteronomy 1:31
 
“he took them on his arms This is Moses, concerning whom it is stated (Num. 11:12): “As the nursing father carries the sucking child.” -Rashi
 
“But they did not learn though I healed them” In spite of God’s care and healing the northern tribes did not learn from their mistakes or the mistakes of the peoples around them whose false gods they had turned to. Further, they didn’t “know”, meaning they didn’t receive the intimate connection YHVH had offered in the nurture of them. The Hebrew “yada” is used euphemistically to refer to sexual intercourse.
 
“And said, If you all will diligently hear and act in response to the voice of the LORD your God, and will do that which is right in His sight, and will give ear to His commandments, and keep all His statutes, I will put none of these diseases upon you all, which I have brought upon the Egyptians: for I the LORD heal you all.” -Exodus 15:26
 
4 Bechavleiy With cords adam of a man (humanity) emshecheim with dragging ba’avotot in ropes ahavah of love, va’ehyeh I have become lahem to them kimriymeiy like one who lifts the ol yoke al from lecheiyhem their jaws; ve’at and gently eilayv I bent down to ochiyl feed them.
 
“My word was to them as a good husbandman, who lightens the shoulder of oxen, and loses the bridles on their jaws.’” -Targum Yonatan
 
Having been compared to a heifer in the previous chapter, Ephraim the son is here likened to a herd animal but is said to be drawn, not by ropes used to pull cattle but by the cords of human love and in the complex bindings of rope made up of the many facets of the immutable love of God. Thus, HaShem is like one who lifts the harness/yoke that prevents the herd animal from eating and with care, bends down to fed them hand to mouth.
"and, even when they were in the wilderness, I multiplied to them good things to eat.'' -Targum Yonatan
​
“I constantly drew them with tender cords with which a man draws his son… Like the farmers who lift the yoke off the neck of the cow or the ox by lengthening the peg upon which the yoke is placed, to lighten it for the ploughing cow. So was I with them in every trouble to make it lighter for them. So did Jonathan render it: like a good farmer [who makes it lighter for the shoulders of the oxen and lengthens their bridles.]… and I extended to him the ability to bear I extended him the strength to bear the yoke of the torments. Jonathan renders: referring to His supplying them food in the desert.” -Rashi
 
“The LORD has appeared of old unto me, saying Yes, I have loved you all with an everlasting love: therefore with lovingkindness I have drawn you all.” -Jeremiah 31:2 [3]
 
5 Lo They will not yashuv return el-eretz to the land Mitzrayim of Egypt (double distress); ve’ashur But Assyria--hu he will be malko his king kiy because mei’anu they refused lashuv to return.
 
This is not a contradiction of Hosea 9:3 but rather refers to the majority of the northern tribes. While a small number will seek refuge in Egypt to no avail, the majority will be taken into exile in Assyria.
 
“He” refers to the king of Assyria who will subjugate them.
 
“Because they refused to return” Israel has been given ample opportunity to return to HaShem but has not only refused, she has wilfully turned from Him.
 
6 Vechalah And the twisting, dancing cherev sword be’arayv against their cities, vechiletah and put an end to vadayv their isolated, separated, (branches) oracle priests, ve’achalah and devour them, mimo’atzoteiyhem because of their counsels, plans, devices, principals.
 
The Assyrian king besieged the capital Samaria for three years. Thus, “the twisting sword against their cities”, meaning that the Assyrian invaders will be relentless.
 
“put an end to their branches, and devour them, because of their counsels.” The branches may refer to the diviners and apostate priests. “Branches” may also denote leaders, mighty men, princes etc.
 
“and it shall slay his mighty men, and destroy his princes;” -Targum Yonatan
 
We note that HaShem sends the Assyrians to discipline Israel and put an end to the false spiritual guides to whom they had turned.

7 Ve’amiy And My people teluiym cling limshuvatiy to turning away from Me. Ve’el-al And toward the Most High [alt. the heights] yikrauhu they call.
 
“Cling to turning away” This is a description of deep seeded devotion to rebellion.
 
“Toward the heights they call” seems the more likely translation given the intentional nature of the rebellion of the people. However, it may also be correct to render “Toward the Most High” as a transition to the next verse.
 
8 Eiych How etencha can I give you up, Efrayim? How can I amagencha shield, encompass you, Israel? Eiych How etencha can I make you cheadmah like Admah (red earth, city near the dead sea)? How can I asiymecha set you kitzvoyim like Zeboiim (gazelles, one of the 5 cities in the plain of Sodom and Gomorrah)? Nehpach Turned alay within Me libiy is My heart, yachad unified nichmeru with yearning nichumay are My compassions, comforting.
 
“How can I give you up” God is faithful even when Israel is unfaithful.
 
“if we are faithless, he remains faithful—for he cannot disown himself.” -2 Timothy 2:13
 
“How can I shield, encompass you” God is just and righteous, a good Father Who disciplines His son. To shield someone who sees the shield as an affirmation of sin behaviour is to hate that one. Thus, HaShem speaks the rhetorical question “How can I enable you?”
 
“How can I make you like Admah? How can I set you like Zeboiim?” In short, given My love for you, “How can I utterly destroy you as I did the cities surrounding Sodom and Gomorrah?”
 
“Admah” and “Zeboiim” were cities of the plain destroyed when Sodom and Gomorrah were wiped out (Gen. 10:19; 14:2, 8; 19:24-25; Deut. 29:23; Jer. 49:18).
 
“Turned within Me is My heart, unified with yearning are My compassions.” In spite of Israel’s sin and rejection of HaShem, He is nonetheless incapable of completely abandoning her because of His faithful character, His everlasting love for her. This language conveys the struggle within the heart of a loving Father as He watches His son wilfully rebel against His love.

9 Lo e’eseh I will not execute charon My burning apiy nostrils (anger); lo ashuv I will not return to leshacheit destroy Efrayim. Kiy For El Anochiy I am God/Judge velo-iysh and not a man, bekirbecha in the midst of you (plural) kadosh Holy, velo avo and I will not come beiyr in terror.
 
“I will not execute My burning nostrils…” Self-control is a fruit of the Spirit born of the character of God. HaShem has every right to outwork his anger but chooses not to utterly destroy His wayward people.
 
“I will not return to destroy Efrayim…” God will not allow the disciplining of the northern tribes to be multiplied unto their complete destruction. They will eventually return to the land and, yet future, live under the reign of the Greater Son of David the King Messiah Yeshua of Judah.
 
“For I am God/Judge and not a man, in the midst of you (plural) Holy, and I will not come in terror.” HaShem is patient, just, slow to anger and abounding in love, He is not prone to rash vengeance or punitive reaction, He is Holy and in the midst of Israel, grieving her sin, feeling her pain, set apart and working to set Israel apart in Him.
 
“I will not come in terror” This means that even while allowing invaders to enact the discipline required by justice, HaShem will nonetheless be in the midst of His disobedient people in order to guide them back to His loving arms.
 
“I will not return from My good word, which I said (Lev. 26:44) ‘I have not rejected them nor have I abhorred them,’ to destroy Ephraim… for I am God Who keeps His favorable word, and I do not retract the good… I will not enter a city I.e., another city. I have already promised to cause My Shechinah to rest in your midst in Jerusalem, and I will never again cause it to rest on another city. Others explain it as an expression of hatred. Comp. (I Sam. 28:16) “And has become your adversary (וַיְהִי עָרֶךָ).” -Rashi
 
10 Achareiy After Me YHVH (Mercy) yelechu will they walk, ke’aryah like a lion yishag He will roar; kiy indeed Hu He will yishag roar, veyecherdu and trembling will come vaniym the children miym from the sea.
 
This is prophetic of the return from exile. The roar is a call to return following the Assyrian and Babylonian exiles. In addition to the return of the eastern exiles this phrasing alludes to the children of Israel returning from the sea (to the west), which infers a later exile that will ultimately end in Israel (all tribes) returning from a world-wide diaspora. This was fulfilled in part prior to and during the formation of the modern state of Israel (1948), and is yet to be fully filled (today more than half the world’s Jewish population still live outside of Israel).
 
“The LORD also shall roar out of Zion, and utter his voice from Jerusalem; and the heavens and the earth shall shake: but the LORD will be the hope of his people, and the strength of the children of Israel.” -Joel 3:16 KJV
 
“After Me YHVH (Mercy) will they walk” In the midst of Israel’s disobedience HaShem prophecies her future obedience.
 
“And I will pour out on the house of David and the inhabitants of Jerusalem a spirit of grace and pleas for mercy, so that, when they look on me, on him whom they have pierced, they shall mourn for him, as one mourns for an only child, and weep bitterly over him, as one weeps over a firstborn.” -Zechariah 12:10 ESV
“25 For I do not want you, brothers and sisters, to be ignorant of this mystery—lest you be wise in your own eyes[m]—that a partial hardening has come upon Israel until the fullness of the Gentiles has come in; [n] 26 and in this way[o] all Israel will be saved, as it is written,
“The Deliverer shall come out of Zion.
    He shall turn away ungodliness from Jacob.
27 And this is My covenant with them,[p]
    when I take away their sins.”[q]” -Romans 11:25-27 TLV

11 Yecherdu chetzipor They will come trembling like birds mimitzrayim from Egypt (double distress), ucheyonah and like doves mei’eretz from the land Ashur (a step) of Assyria; vehoshavtiym and I will place them al-batayhem in their houses, ne’um-YHVH (Mercy) declares the Lord.
 
“as a bird which comes openly, so shall they come who are carried captive into the land of Egypt; and as a dove that returns to its dove house, so shall they return who are carried into the land of Assyria; and I will return them in peace to their houses, and my word shall be their protection, saith the Lord.” -Targum Yonatan
 
Unlike the foolish doves (7:11), these bird metaphors indicate an eager return to the nesting ground. Birds kept captive excitedly returning home upon their release.
 
“I will place them in their houses, YHVH (Mercy) declares the Lord.” The Hebrew “batayhem” (their houses) denotes peaceful civil dwelling in a land devoid of war. In short, they will dwell in everlasting peace within the appointed housing of God as rooms in the greater house of God, the Olam Haba (world to come).
 
12 Sevavuniy vechachash Efrayim Ephraim turns back from Me with lies uvemirmah and with deceit beiyt Yisrael the house of Israel; and ve’Y’hudah (praise) od continues rad to rule [alt. wander] im-Eil with God, ve’im-kedoshiym and with the holy ones (plural intense) ne’eman is faithful [alt. with the Holy One, is faithful].
 
“Ephraim turns back from Me with lies and with deceit the house of Israel…” Both the kings and the collective tribes of the north have behaved deceitfully and turned their backs on YHVH. All this in spite of HaShem’s open hand.
 
“and Judah continues to rule with God, and with the Holy One, is faithful.” This does not mean that Judah will not sin and go into exile but that the kingship will not depart from Judah until Shiloh (the King Messiah) comes (Gen. 49:8-12). Thus, “continues to rule with God”. This describes the rule of the Greater Son of David Yeshua the King Messiah. Once again the rhythm of Mercy, discipline and the fruit of discipline being the product of Mercy, is seen.
 
8“Judah, so you are--
    your brothers will praise you:
Your hand will be on your enemies’ neck.
Your father’s sons will bow down to you.
9 A lion’s cub is Judah--
    from the prey, my son,
    you have gone up.
He crouches, lies down like a lion,
    or like a lioness--
    who would rouse him?[a]
10 The scepter will not pass from Judah,
    nor the ruler’s staff from between his feet,[b]
    until Shiloh (he to whom it belongs) comes.
To him will be the obedience of the peoples.[c]
11 Binding his foal to the vine,
    his donkey’s colt to the choice vine,[d]
    he washes his garments in wine,
    and in the blood of grapes his robe.[e]
12 His eyes are darker than wine,
    and teeth that are whiter than milk.” -Genesis 49:8-12
 
Copyright 2021 Yaakov Brown

​Introduction:
 
As is the case with all of Hebrew Scripture, there are no chapter breaks in the scroll of the 12 Prophets in which Hosea is located. It’s important to see the text of this chapter as a continuation of the previous chapter:
 
“17 He has cast them off, rejected them My Judge/God, they have not listened, received, comprehended Him; And they have become retreating wanderers in the nations.”
 
1Gefen bokeik A vine is empty, it is Yisrael; periy fruit yeshaveh-lo He produces for himself. Kerov According to the abundance lefiryo of his fruit hirbah he has increased lamizbechot his altars; ketov due to the goodness leartzo of the land heiytiyvu matzeivot the memorial pillars/idols were made better.
 
This verse emphasises the idolatrous practices of Israel (northern kingdom) in relationship to their successful grape harvests (corresponding to the appointed time of Sukkot [September-October]).
 
The tribes of the north had, as we have already seen, been giving credit for their successful harvests to false gods of fertility rather than to YHVH their Provider. The common grace of God that allows all human beings to continue to exist in the sin affected creation is extended for a time unto repentance, however, where there is no repentance punishment is applied to provoke it, for the good of creation. In this case punishment will come upon the northern tribes so as to provoke repentance and position all Israel (including Judah and Benjamin) to become a light to the nations through the King Messiah Yeshua.
 
The vine is often used as a metaphor for the people of Israel, cared for by the Master Vine Dresser HaShem (Deut. 32:32; Psalm. 80:8-11; Isaiah 5:1; Jer. 2:21; John. 15:1).
 
“You removed a vine from Egypt (Double distress); You drove out the goyim (nations other than Israel) and planted it.  You cleared the way before it, and it took deep root and filled the land (of Israel).” -Tehilim (Psalms) 80:8-9 (Authors translation)
 
“A vine is empty, it is Israel” A vine devoid of fruit is worthless. At the end of the fruiting season it’s severely pruned in order to provoke fruiting in the future. The ground must also be addressed to ensure drainage and rainfall mitigated so as to cause stress to the vine in order to promote fruiting. All this God will enact toward Israel. The irony of this first phrase in 10:1 is palpable as we read of Israel’s fruitfulness toward other gods.
 
God is conveying in the prophet the reality that fruit alone is not evidence of a healthy vine, rather good fruit is. “You will know them by their fruit” (Matthew 7:15-23) refers to the nature of the fruit and not the appearance of it. Yeshua further illuminates this explaining that even acts of “ministry” (fruit) can be camouflage for lawlessness. He teaches that His intimate knowledge (relationship) with us is the defining factor and not the action or fruit in and of itself. This is a sobering challenge to believers. Speaking in His Name is not the same as being in Him. Good fruit is that which is the product of a motivation to glorify God, whereas fruit that appears good but is in fact ungodly, is born of a motivation to glorify self.

“15 “Beware of the false prophets, who come to you in sheep’s clothing, but inwardly are ravenous wolves. 16 You will know them by their fruit. Grapes are not gathered from thorns, nor figs from thistles, are they? 17 Therefore, every good tree bears good fruit, but the bad tree bears bad fruit. 18 A good tree cannot bear bad fruit, nor can a bad tree bear good fruit. 19 Every tree that does not bear good fruit is cut down and thrown into the fire. 20 So then, you will know them by their fruit. 21 “Not everyone who says to Me, ‘Adonay, Adonay’ will enter the kingdom of the heavens, but the one who does the will of My Father who is in the heavens. 22 Many will say to Me on that day, ‘Adonay, Adonay, did we not prophesy in Your Name, and in Your Name cast out demons, and in Your Name perform many miracles?’ 23 And then I will say to them, ‘I never knew you; DEPART FROM ME, YOU WHO PRACTICE LAWLESSNESS (PSALMS 6:9).’” -Mattisiyahu 7:15-23
​
This first clause can also be seen as prophetic of what is to come, that being the Assyrian invasion and the removal of the fruit of Israel by the armies of her enemies so that her vine is left empty.
 
“Israel resembles a vine that casts off all its good fruit. So did they forsake Me, Who is the good and fitting fruit for them.” -Rashi on Hosea 10:1
 
“fruit He produces for himself.” Idolatry finds a willing companion in the selfishness of humanity. In fact, all sin is the progeny of self-worship. Satan acted on his self-worship at the inception of sin (which is a decision of the will of a created being). This is why Rav Shaul teaches in the New Testament that “The love of worldly wealth is the root of all evil, and some by longing for it have wandered away from the faith and pierced themselves with many griefs.” (1 Timothy 6:10). The Greek text uses the definite article “ho” which properly translates “the root” and not “a root” as many misleading English translations convey. What is “the love of worldly wealth”? It is of course the love of something other than God. This by definition is idolatry. We notice of course that the result of self-worship is self-harm.
 
“According to the abundance of his fruit he has increased his altars; due to the goodness of the land the memorial pillars/idols were made better.” In and of themselves “memorial pillars and altars” are not idolatrous (Exodus 24:4-5). The qualifying aspect of idolatry is the worship of anything or anyone other than YHVH (Exodus 20:5). The only exception is where an object depicts a known deity, in which case it is an idol by nature according to the identity of the one it depicts. In the case of the present text the pillars were erected in memory of false gods and those gods were being credited with the fruitfulness of the harvest.
 
“When I increased their good, they increased for the altars When I lavished good upon them, they made many calves for the altars. Another explanation Israel is a plundered vine; the produce of their deeds brought it about to them. פְּרִי יְשַׁוֶּה לוֹ means ‘will avail them’ to be plundered, for they made the altars and availed their nation for evil. This is the wording of the Targum.” -Rashi on Hosea 10:1

2 Chalak Divided, slippery, deceitful libam is their inner being (core, heart); now ye’shamu they suffer for their offence. Hu He (The Lord) ya’arof will break the neck of mizbechotam their altars, yeshoded violently ruin matzeivotam their memorial pillars/idols.
 
“Divided, slippery, deceitful is their inner being (core, heart)” The meaning of the Hebrew “chalak” illuminates the demise of the inner person through sin, and the phrasing addresses the “heart, core being, inner person” of collective Israel (northern tribes) by using the plural “libam”. When our inner being is divided, undecided, self-deceiving, we become the authors of our own demise.
 
“Now they suffer for their offence.” This can also be understood to mean that “they suffer because of their offense”. Their suffering is a result of their “divided, slippery, deceitful inner being”. A wilful condition.
 
“He (The Lord) will break the neck of their altars, violently ruin their memorial pillars/idols.” The Hebrew “ya’arof” is used of the breaking of an animals neck for sacrifice. The prophet is saying that HaShem will do to the altars that which has been done to the animals placed upon them.
 
3 Kiy For now yomeru they say, ‘Eiyn melekh lanu We have no king, Kiy For lo yareinu we do not fear et the particular YHVH (Mercy) Lord.  Ve’hamelekh And the king, mah-ya’aseh lanu what does he do for us?’”
 
“For now they say, ‘We have no king, For we do not fear the particular YHVH (Mercy) Lord.  And the king, what does he do for us?’” Although rebellion and the overthrow of kings was prevalent among the northern tribes at this time (2 Kings 15:30), it is not the then king of the north that is being referred to here but YHVH the King of all. The northern kingdom had historically rejected the line of Davidic kingship and had since rejected YHVH as King.
 
The northern tribes say “We have no king, we do not fear YHVH (Mercy).” Ironically, as a result of their sin they will be left devoid of their human kingship and will suffer under the oppression of foreign kings, so they’re correct in saying “We have no king”.
 
“And the king, what does he do for us?” This is a further insult aimed at YHVH. These foolish words confirm what the prophet’s indictment denotes, that the northern tribes consider the success of their harvest to be due to their own efforts and the help of false gods (who are not gods at all), and not the work of YHVH.

4 Diberu They speak devariym words, essences, things, alot taking oaths shav falsely karot cutting beriyt covenants; ufarach and sprouting forth karosh venom (because of, like, associated with the head), noxious weeds mishpat as judgment al upon talmeiy the furrows of saday the field.
 
“They speak words, essences, things, taking oaths falsely cutting covenants;” Both the kings and the people of the north were making oaths in the names of false gods and or in syncretistic rites combining worship of false gods with that of YHVH. Additionally, the kings of the north had cut covenants with foreign powers, paying tribute to them.
 
“sprouting forth venom, noxious weeds as judgment upon the furrows of the field.” This ambiguous phrasing conveys the ideas of both the false poisonous judgement born of idolatry and the judgement that comes back on the one who made it. In short, their own noxious assertions and actions seeded poison in the furrows of their ploughed fields, physically and metaphorically.
 
The prophet Amos, a contemporary of Hosea says something similar:
 
“Do horses run on rocks?
Or does one ]plow with oxen?
Yet you have turned justice into poison,
And the fruit of righteousness into noxious weeds,” -Amos 6:12 (Author’s translation)
 
“swearing falsely Heb. אָלוֹתשָוְא, swearing falsely. אָלוֹת is, in construction, like כָּרֹת, a present tense. forming a covenant with pagan worship. Therefore, judgment of torments and retribution shall spring up upon them… the furrows Heb. תַּלְמֵי. The furrow of a plowshare is called תֶּלֶם. Another explanation: on the furrows of the field where they erect their altars, as it is said (below 12:12): “like heaps on the furrows of the field.” There the judgment for their iniquity shall spring up on them. Another explanation: swearing falsely Every covenant they form with one another they break. and...shall spring up like hemlock which springs up on the furrows of the field, which is a bitter grass, so do their judgments spring up and bitterness grows for the poor and needy. Amos, too, says: (6:12) “For you have turned judgment into hemlock.” -Rashi on Hosea 10:4
 
5 Le’eglot For the calves of Beit Aven (Beth-aven, House of vanity, wickedness, sorrow, iniquity) yaguru shechan Shomeron the inhabitants of Samaria will be afraid. Kiy For aval its people will mourn alayv amo over it, uchemarayv and its self-macerated (idolatrous) priests alayv yagilu will tremble over it, al-kevodo over its glory, kiy because galah mimenu it (the glory) has departed from it.
 
“For the calves of  Beth-aven, House of wickedness the inhabitants of Samaria will be afraid.” Invasion is imminent, the day is near when the residents of the northern capital Samaria will tremble in fear as the Assyrians invaders first take the other tribes of the north and then conclude their invasion by taking Samaria and toppling the calf idols. The qualifying phrase “The calves of” confirms the assertion that Beiyt-Aven and Beiyt-El are synonymous, given that the two calf idols of Jeroboam were located at Dan and Bethel (1 Kings 12:26-30).
 
“Beit-Aven” (House of vanity, wickedness, sorrow, iniquity) is a sarcastic way of referring to Bethel (House of God)[Talmud], and or a place very close to Bethel (Joshua 7:2), it was a main centre of northern apostate worship located in the territory of Ephraim/Benjamin. A place that has a strong connection to both the physical and spiritual journeys of the Patriarchs and in particularly to Jacob, who became Israel. It was on the border of the territories of Ephraim and Benjamin (according to the interpretation that equates it to Bethel it is technically located in the territory of Benjamin to the east of the border between the two territories).
 
It seems likely, given Hosea 4:15, that Beth Aven was considered to be part of the territory of Ephraim (northern tribes):
 
“Judah must not become an offender in the Gilgal; and don’t go into to Beth-Aven” -Hosea 4:15
 
“For its people will mourn over it, and its self-macerated (idolatrous) priests will tremble over it, over its glory, because it has departed from it.” “It” refers to the calf idol. The Hebrew used to describe the priests is not the common term “kohen” but rather a diminished term “kamar” which is essentially an ascetic description of the named party. “Kamar” means tender, shrunken, macerated, hot. In short it is a metaphor denoting an idolatrous priest, an illegitimate spiritual guide.
 
The glory of the calf god will literally depart from Samaria and be carried away into exile.
 
Seder Olam Rabba records that Tiglathpileser king of Assyria came and took away the golden calf in Dan in the twentieth year of Pekah king of Israel; and a subsequent king of Assyria (Shalmaneser) came in the twelfth year of Ahaz king of Israel and took away the golden calf at Bethel:” ref. Seder Olam Rabba, c. 22. p. 60, 61.

6 Gam Also oto it will le’ashur be taken to Assyria (a step) yuval carried minchah as an offering lemelekh Yarev to King Jareb (contender) alt. to a king of contention; Efrayim  (doubly blessed) yikach will be received veyeivosh and ashamed, Yisrael mei’atzato from his own counsel.
 
“Also it will be taken to Assyria (a step) carried as an offering to King Jareb (contender) alt. to a king of contention;” Once again “it” refers to the calf idol. It is said to become an offering to a king/ruler of Assyria. This makes a mockery of its deity. Gods are offered to, they are not made an offering of.
 
Rashi says that “Yareb” is another name for Sennacherib.
 
“Efrayim (doubly blessed) will be received and ashamed, Yisrael from his own counsel.” The kings of the north will be received into exile and thus the kingship of the northern tribes will be no more. This agrees with traditional rabbinic interpretation.
 
“Ephraim shall take shame Heb. בָּשְׁנָה. Jeroboam, who was from the tribe of Ephraim, shall take shame for himself, that he erected this calf for a deity… and Israel shall be ashamed of that counsel that they took counsel to make them, as it is said (1 Kings 12:28) “The king took counsel and made two golden calves.” -Rashi on Hosea 10:6

7 Nidmeh Shomeron malcah Cut off, left silent will be Samaria without a kingship, queen, her king, keketzef like a splintered twig (wrath) al-peneiy-mayim on the face of the waters.
 
Samaria, as capital of the northern tribes, here represents all the tribes and the authority over them. The kingship of the northern tribes is to be ended permanently.
 
“like a splintered twig on the face of the water” This is a metaphor alluding to the temporal nature of human power born of fallen motivations which manifest idolatry. All that is idolatrous will become like worthless flotsam washed away by the punishing waters of HaShem.
 
“The king of Samaria is silenced Heb. נִדְמֶה. The king of Samaria is silenced, and he is like foam on the surface of the water, which is eskoume (ecume) in Old French.” -Rashi on Hosea 10:7
 
8 Venishmedu And destroyed are bamot the high places of aven (wickedness, trouble, idolatry), chatat the sinful, missing the mark of Yisrael; kotz thorn vedardar and thistle ya’aleh will come up al-mizbechotam on their altars; veameru and they will say lehariym to the mountains, “Kasunu Conceal us!” velagevaot And to the hills, “niflu aleiynu Fall on us!”
 
“And destroyed are the high places of aven (wickedness, trouble, idolatry)” This refers to the high places of Bethel according to Rashi. While Iben Ezra understands this to refer to the deaths of those who “owned” or were responsible for the upkeep of the calf idols.
 
“the sinful, missing the mark of Yisrael; thorn and thistle will come up on their altars;” The altars will be left destroyed and their remnants will be untouched, thus they will be overgrown by fruitless weeds such as thorns and thistles so that anyone who touches them will be pierced by barbs. This is the counterpoint to the fruitfulness of idolatry described in verse 1. This has a startling correlation to the teaching of Yeshua regarding the fruit of vines and the fruitlessness of thorns:
 
“16 You will know them by their fruit. Grapes are not gathered from thorns, nor figs from thistles, are they? 17 Therefore, every good tree bears good fruit, but the bad tree bears bad fruit. 18 A good tree cannot bear bad fruit, nor can a bad tree bear good fruit. 19 Every tree that does not bear good fruit is cut down and thrown into the fire.” -Matthew 7:16-19
 
“and they will say to the mountains, “Conceal us!” And to the hills, “Fall on us!” Sadly this is not a cry of repentance but one seeking concealment from God and or a choice of death over exile and suffering. This is the hubris of vulnerability. When this text is quoted by Yeshua as recorded in Luke’s Gospel (23:30) and repeated in the Revelation to John (6:16), it refers to wilfully unrepentant people. People who, even when faced with the reality that it is their sin and rejection of God that has brought their suffering, nonetheless refuse to repent and instead invoke concealment and death, calling on created things to hide and or kill them rather than crying out to the Creator for deliverance.
 
Ref. Isaiah 2:10; Hosea 10:8; Luke 23:30; Revelation 6:16

9 Miymeiy From the days of ha-Givah the Gibeah (hill) chatata you have sinned, missed the mark Yisrael; sham there amadu they remain! Lo-tasiygeim Will it not reach them bagivah in Gibeah, milchamah the battle al-beneiy alvah against the sons of injustice?
 
“Gibeah” may refer to Gibeah of Benjamin (Judges 19) and the abhorrent actions of that tribe regarding the concubine/wife of a Levite from Ephraim. Alternatively it may refer to Gibeah of Saul (1 Samuel 15) where Israel rebelled against the words of the prophet Samuel and demanded a king like those who ruled the other nations.
 
While the rebellion against God’s Kingship is wicked and a root of further rebellion, it seems more likely that Gibeah of Benjamin is meant because a process of descent into deep corruption resulting in vile sin is inferred by the context and qualifying language. It was said of the vile nature of the sin in Gibeah Benjamin, “Such a thing has never been seen or done, not since the day the Israelites came up out of Egypt.” Some liken the sin of the men of Benjamin (Judges 19) to that of the men of Sodom (Genesis 19). This adds weight to my interpretation.
 
“there they remain.” Israel has remained in the place (sham), both physical and spiritual, of their missing the mark of God’s Instruction. In short, they have wilfully chosen to remain in their sin.
 
“Will it not reach them in Gibeah, the battle against the sons of injustice?” The spiritual battle against injustice will come against the sons of injustice, thus the sons of the northern tribes who have sown poison (v. 4) will reap poisoned fruit.
 
10 Beavatiy In My desire, ve’esoreim I will discipline them; veusefu and gather aleihem upon them amiym the peoples be’aseram in binding lishteiy them twice eiynotam their torture onotam glowing. Alt. punished twofold for their double crime.
 
HaShem desires to discipline Israel for her good. The twofold punishment of exile (Assyria) upon exile (Babylon). The punishment is just and the outcome is repentance (returning).
 
The binding of the northern tribes can also be seen as pretext to the ploughing metaphor which follows.
 
“Since Hosea compares them to a heifer as stated further: “Ephraim is a goaded heifer,” he, therefore, compared their chastisement to a cow, which they tire with plowing and they bind it to the yoke of the plowshare, and the pegs of the yoke penetrate it, [i.e., they penetrate the yoke,] one on this side and one on that side, next to the ox’s two eyes. And so did Jonathan render: as one hinds a “padna” on its two eyes. “Padna” is a yoke of oxen.” -Rashi on Hosea 10:10
 
11 And Efrayim eglah a heifer melumadah taught, ohavtiy I love ladush to tread out (thresh), va’aniy and I avartiy I passed by al-tov tzavarah upon her good, lovely neck; arkiyv I will harness Efrayim, Y’hudah yacharosh will plough, yesaded-lo Yaakov will break up clods of earth for himself.
 
The opening phrasing speaks of God’s care for Ephraim (the northern kings and their dominion) teaching her, allowing her to feed while she trampled out the grain on the threshing floor.
 
“I passed by upon her good, lovely neck; I will harness Efrayim” The “good” neck of Ephraim’s younger days of training is made counterpoint to her stiff necked rebellion in her latter days. Her neck once good is now stiff/rebellious.
 
“I will harness Epharim, Judah will plow, Yaakov will break up clods of earth for himself.” This trifold naming unites all Israel. The order of the ploughing process is seen in each task associated with each named party. Ephraim (kings of the north, people of the north) are harnessed, Judah (southern kingdom, people of Judah and Benjamin) will plough to cover the seed, then, in the following season (after exile) all Israel together as Jacob will break up the hard ground left fallow by their exile. This is a text of prophetic hope for the soon to be punished people of God.

12 Ziru Sow lachem for yourselves, litzdakah to righteousness; kitzru reap lefiy from My mouth chesed kindness, practical love, faithfulness. Niyru lachem Break up your niyr fallow ground, ve’eit for its time lidrosh to seek, enquire of et-YHVH the particular Lord (Mercy) ad-yavo until He comes veyoreh and rains tzedek righteousness lachem on you all.
 
Mercy precedes judgement and is the fruit of discipline. Here, once again, YHVH offers an opportunity for true repentance, an opportunity for sowing righteousness and reaping kindness, an opportunity for enquiring of the LORD (Mercy) and receiving the cleansing rains of righteousness. Seeing the end from the beginning HaShem knows that Israel will not receive this until after her exile. This is why the final aspect of the order of ploughing in the previous verse denotes the breaking of hard ground following its many years of being left fallow.
 
Rashi understands this as an admonishment to turn to Torah observance, however, Torah observance does not bear the seed of righteousness, rather godly righteousness bears the fruit of right action which is approved by the Torah, that is, when measured against Torah righteousness is seen as holy (set apart).
 
Righteousness sown in God enquires of God and thus reaps righteousness from God. Messiah in us outworks righteousness. Therefore, we are not Torah keepers, rather God keeps us through the righteous One (the King Messiah), Who is the Goal of Torah (Romans 10:4). All that we do for God is idolatry (God needs nothing done for Him, nor are we capable of doing anything without Him), all that we do from God is righteousness. Not human righteousness (which God refers to as being like used menstrual cloth [Isaiah 64:6]) but the righteousness of God.

13 Charashtem-resha You have ploughed, engraved wickedness, avlatah injustice ketzartem you have reaped achaltem, you have eaten periy-chachash fruit of deception. Kiy Because vatachta you trusted vedarkecha in your way, bero in great numbers giboreycha of your mighty men (warriors),
 
Israel, the northern tribes had engraved their soil, both literal and metaphorical, with wickedness and injustice and had therefore deceived themselves. Knowing that the Torah and Prophets say otherwise, they nonetheless concluded that the strength of their own armies was more trustworthy than God’s strength.
 
“‘Not by might nor by power, but by My Spirit,’ says the Lord Who goes warring.” -Zechariah 4:6b (Author’s translation)

14 Vekam And raise shaon an uproar be’amecha among your people, vechol-mivtzareycha and all your fortified cities yushad will be ruined, keshod like Shalmaneser (Shalman: fire worshipper) destroyed Beiyt-arbel (house of God’s ambush) beyom in the day milchamah of battle, eim al-baniym mothers upon children rutashah torn to pieces.
 
The uproar among the people is understood by Yarchi, Rashi and others as an alarm calling out “Flee, flee!”
 
“Your fortified cities” This means that what is to come will affect both the vulnerable unwalled towns and the fortified cities (like those Judah trusted in). This is a prophecy of all out invasion, one that came soon after at the hand of the Assyrian Empire.
 
“Beit Arbel” Is a city of the Kinneret (Galilee) region (Antiqu. l. 12. c. 11. sect. 1. & l. 14. c. 15. sect. 4. In Vita sua, sect. 69. p. 922, 934.), situated between Sipphore and Tiberias (Yuchasin, fol. 65. 1.).
 
“mothers upon children torn to pieces” This horrific language denotes the most heinous of wartime acts which leaves the conquered devoid of their women and children. This imagery is commonly used in Scripture 2 Kings 8:12; Isaiah 13:16; Nahum 3:10; Psalms 137:9; Hosea 14:1.

15 Kachah So asah it will be done lachem to you all at Beiyt-el (house of God/Judge) mipeneiy from the face of your ra’at evil ra’atchem evils. Alt. [of your great wickedness.] Bashachar In the dawn nidmoh nidmah cut off, destroyed will be melekh a king of Yisrael.
 
This horror will come against all who, at a location named for Jacob’s (Israel) intimate connection with God (Bethel: House of God), had brought evil forth unto evil multiplied. Thus, once again, the self-harming idolatry of evil is emphasised. Bethel (Beth Aven) was home to one of the two calf idols set up by the first king of the northern tribes Jeroboam I.
 
“The calf in Bethel has brought about all this retribution upon you.” -Rashi on Hosea 10:15
 
“In the dawn” This makes the destruction of the northern tribes immanent. Both Hoshea (not the prophet) the last king of the northern tribes, and the kingdom itself will be cut off.
 
As tragic as this is, there is also the future hope in the Greater Son of David, that King of Judah Who will reign over all the tribes of Israel. Therefore, the permanent end of the kingship of the north is a sign pointing to the redemption for all Israel through the King Messiah born of the Davidic line of Judah.
 
Copyright 2021 Yaakov Brown

Introduction:
 
As is the case with all of Hebrew Scripture, there are no chapter breaks in the scroll of the 12 Prophets in which Hosea is located. It’s important to see the text of this chapter as a continuation of the previous chapter:
 
“14 And Israel has forgotten, ignored, wilfully turned from their specific Maker and built temples (to false gods); Judah has become great, multiplying fenced cities. But I will send fire in his cities and devour the palaces.” -Hosea 8:14
 
1 Don’t tismach rejoice, Yisrael (overcome in God/the Judge), el-giyl with circling joy ka’amiym like other tribes (peoples)! Kiy For zaniyta fornicating you have mei’al gone from Eloheycha your God/Judge. Ahavta You have loved etnan the wages of a prostitute al upon kol-garenot all the threshing floors dagan of grain. 2 Goren Threshing floor vayekev and wine press lo will not yireim feed them, vetirosh and the new wine yechachesh bah will fail them/deceive them.
 
“For you have erred from the worship of your God; you have loved to serve idols on all, grain floors.” -Targum Yonatan (2nd Century CE Aramaic paraphrase)
 
The Targum understands the text to refer to the setting up of idols on the threshing floors and the attribution of fertility, both agricultural and familial, to those gods. This is consistent with the worship of Ha-Ba’al the Canaanite deity of fertility.
 
“‘Rejoice not, O Israel’ like the other peoples, for they did not receive a Torah, and they did not come to My lot, but you strayed from Me and lost many benefits.” -Rashi
 
Rashi understands the text to be an admonishment clarifying the advantage of Torah, and the losses associated with the rejecting of it.
 
“Don’t rejoice, Yisrael with circling joy like other tribes (peoples)!” Israel is rebuked for rejoicing in idolatrous acts and at the same time warned that her rejoicing will cease.
 
“For fornicating you [masculine] have gone from your God/Judge.” There is no need to debate whether this is meant literally of actual sex acts done in the worship of false gods or as a general metaphor for idolatry. Both are true. The false choice created by some of our rabbis and numerous Christian theologians only proves to show the depth to which we have sunken into Greco-Roman compartmentalization.
 
“For you [masculine] have loved the wages of a prostitute…” Here, Israel (northern tribes) are likened to a male temple prostitute, temple prostitution being a vocation found among those who worship false gods.
 
“You have loved the wages of a prostitute upon all the threshing floors of grain.” This is a metaphor denoting the fact that the northern tribes were celebrating the provision of their grain by giving glory to false gods (Baalim, Ashterot etc.)
 
“Threshing floor and wine press will not feed them, and the new wine will fail them/deceive them.” The references to both threshing floor (grain) and wine press (grapes, a latter harvest fruit) seem to encapsulate a range of harvest festivals beginning with the early barley harvest (Pesach, Passover, Shavuot [Pentecost], First fruits etc.) and ending with the latter harvests which coincide with the celebration of Sukkot (Dwellings). Tragically, it seems that rather than honour God in the prescribed way (Torah), the northern tribes were either syncretizing and or entirely forsaking the worship Instruction of YHVH, and instead acknowledging other gods as their providers and the means of their fertility.
 
“the new wine will fail them/deceive them.” This is intentionally ambiguous. The new wine will appear to be plentiful but will be scarce. On the other hand the new wine, when consumed in excess will cause clouded judgement and thus, by inference, deceive the drinker etc.
 
The threshing floor was not, as some erroneously claim, solely the domain of males. Women were involved in gleaning behind the men, and while the men and women slept separately during the harvest, they nonetheless often remained within close proximity to the fields for the duration.
 
Sadly one popular “Christian” study Bible compares the prostitution and fornication of the northern tribes (Hosea 9:1-2) with the story of Ruth (3:2-3), inferring that it was common practice for prostitutes to be entertained by the entirely male harvesting crew. This is abhorrent nonsense better suited to playground ignorance than it is to sound Biblical interpretation. In the account of Ruth, Ruth acts in righteous purity, as does Boaz, and the context denotes an exception to common practice. While it may be true to say that during her periods of sin as a nation Israel did entertain prostitutes on the threshing floors, paying them with grain (Rashi, on Genesis Rabbah 57:4), when Israel acted righteously there was no such illicit sexual practice among them. Shame on those who say otherwise.
 
This metaphorical language continues to emphasise the fact that it is YHVH Who provides, and therefore, He will not continue to do so as long as His people are attributing His provision to other gods. To bless and enable perpetual sin action is to curse. Therefore, HaShem does not bless in these circumstances, rather He allows the curse to manifest so that the result of the discipline which follows will be blessing.

3 Lo yeishevu They will not remain be’eretz in the land of the LORD YHVH (Mercy),
Veshav Efrayim (doubly fruitful) Ephraim will turn back to Mitzrayim Egypt (double distress), uveashur and in Assyria tame yochelu they will eat unclean things.
 
“They will not remain in the land of the LORD.” This is an explicit statement connecting Ha-Aretz (the Land of Israel) to YHVH Himself. He is the One Who established Tziyon (Isaiah 14:32). The prophets are describing a temporary condition when they say that Israel “will not remain in the land.” After all, the redemptive narrative always begins and bears the fruit of Mercy:
 
“What answer shall be given to the envoys of that goy nation? ‘The Lord YHVH Mercy, has established Tziyon, and in her His afflicted people will find refuge.’” -Isaiah 14:32
 
Neither Hosea 9:3 nor any other Scripture, imply that God will not honour His covenant with Abram, Isaac and Jacob, concerning the giving of the land to the people of Israel. To say so is to impugn God’s character. After all, the covenant that initiated the giving of the land to Abram and was then reaffirmed to Isaac and Jacob (Ex. 6:8; 33:1; Lev. 26:42; Deut. 1:8 etc. etc.) was made while Abram was unconscious (Genesis 15), meaning that YHVH alone is bound to fully fill it. Abram’s role was simply one of agreeing to receive YHVH by faith.
 
“Efrayim (doubly fruitful) Ephraim will turn back to Mitzrayim Egypt (double distress), and in Assyria they will eat unclean things.” The kings of the north, who bear the name “doubly fruitful” will become “doubly distressed”, being exiled to both Egypt and Assyria, the nations whose strength they sought for protection. By trusting in the strength of human beings, governments, false gods, the kings of the north became subject to those things they trusted in rather than accepting their position as heirs to God’s kingdom. Therefore, they would suffer along side the idolatrous nations that surrounded them. All human beings are subjects of God’s Kingdom, but only those who receive adoption as sons and daughters through the King Messiah Yeshua will dwell in God’s Kingdom forever.
 
“And they will eat unclean things.” The food consumed by these nations did not reflect the kashrut of Torah instruction. Nor was it offered according to YHVH in keeping with Torah guidelines, but was instead offered to false gods. Thus, even that food which might have been permissible for Israel to eat while in exile, was defiled based on its association with false gods. In addition this might be seen as a metaphor for the consumption of false ideals, philosophies and religious beliefs.
 
Iben Ezra makes an interesting connection between the first clause “They will not remain in the land of the LORD” and the last “And they will eat unclean things.” He rightly understands that this is not to be a permanent state for Israel:
 
“They shall not sit, neither shall they eat of the unclean thing; for they shall eat in the land of the LORD;” -Iben Ezra, on Hosea 9:3
 
In short, they will not eat again of clean things until that day they return to the Lord and thus, to the land of the Lord, Ha-Aretz Yisrael (the land of Israel).

4 Lo They don’t yisechu pour out drink offerings la-YHVH yayin of wine to the Lord (Mercy), velo and don’t ye’ervu-lo exchange with Him their zivcheiyhem sacrifices.
kelechem Like the bread oniym of mourners lahem to them kol-ochelayv all who eat yitamau are unclean, defiled, polluted; kiy-lachmam for their bread lenafsham is for their soul, lo yavo it will not come into beit YHVH the house of the Lord (Mercy).
 
“They don’t pour out drink offerings of wine to the Lord (Mercy), and don’t exchange with Him their sacrifices.” The key here is not the offerings themselves but the One to Whom they should be offered. It is inferred by the earlier indictments of this prophetic work, that Israel was making offerings, but to false gods, and not to the God of Israel, or, if they were offering to Him it was in syncretism with idolatrous practice (calf idols, Ba’alim etc.) and not unto Him alone.
 
The wine offerings (Lev. 23:13; Num. 15:5, 7, 10; 28:14 etc.) commanded in Torah were to be offered at the place appointed by God (Deut. 12; 16; 26:2: Mt Zion, Jerusalem) once Israel entered the land. Therefore, all the offerings of the north were apostate offerings which could not be said to be offered to YHVH even in those cases where His Name was invoked.
 
“Like the bread of mourners to them all who eat are unclean, defiled, polluted” In the same way that bread which has been in the house where someone has died is considered ritually unclean (Num. 19:14; Deut. 26:14; Jer. 16:7), the food and offerings of the northern tribes are considered unclean and associated with death, a reflection of their soul condition.
 
“for their bread is for their soul, it will not come into the house of the Lord.” The bread defiled by dead bodies can be eaten by mourners already defiled but cannot be brought into the House of the Lord. Therefore, the tribes of the north have disqualified themselves from God’s presence (temporarily).
 
The bread in question is made with yeast and therefore cannot be presented as show bread in the House of the LORD. The Show bread was to be unleavened, in fact no yeast was to be offered on the altar of the LORD or brought inside the Holy place of either Mishkan (Tent of Meeting) or Ha-heyichal (The Temple). The exception concerning the wave offering of the first fruits does not compromise this Torah requirement because it is waved before the LORD, and neither offered on the altar nor brought into the Temple.
 
Yeast always represents sin in Hebrew Scripture. In fact, yeast represents sin in all Scripture, including the New Testament (written in Greek by Jews, thinking as Jews and using Hebrew symbolism accordingly). Therefore, the metaphorical meaning of the present text illuminates the fact that intentional and perpetual sin is not allowed to cohabitate with the godly in the presence of the Holy God of Israel.
 
They have sought bread for themselves and have kept it from the House of the Lord (Temple), and as a result their priests have not been feed, those Levites (of the north) left to find other employment, had abandoned the teaching and passing on of Torah so that the spiritual condition of the people deteriorated due to their own neglecting of God’s Instruction.

5 Mah What ta’asu will you accomplish leyom on the day of moeid an appointed time (festival), uleyom and on the day of chag a feast of YHVH (Mercy) the Lord?
 
This rhetorical question is posed almost sardonically by the prophet. “If you’ve defiled the Lord’s appointed times “moadim” with idolatry, and have defiled yourselves with the bread of the dead, what do you think will result, other than your demise?”

6 Kiy-hineih For behold, now, pay attention, halechu they will walk mishod from destruction; Mitzrayim Egypt (double distress) tekabetzem will assemble them, Mof Memphis (haven of good) tekaberem will bury them. Machmad The delight lechaspam of their silver kimos yirasheim will be possessed by thistles, choach be’oholeiyhem thorns in their tents.
 
“They will walk from destruction…” This means that based on the impending destruction from Assyria, the people were already leaving for other lands, in particular, they were returning to Egypt as a “good haven” (the meaning of Memphis).
 
“Egypt will assemble them, Memphis (haven of good) will bury them.” Those who flee to Egypt for help, trusting in Egypt rather than in YHVH, will perish in the city they saw as a “good haven” (Memphis). This is in part a reminder of the consequences which God had previously warned the nation of in Deuteronomy 28.
 
“The Lord will send you back in ships to Egypt on a journey I said you should never make again. There you will offer yourselves for sale to your enemies as male and female slaves, but no one will buy you.” -Deuteronomy 28:68 (NIV)
 
How often do we seek comfort from our sin behaviour rather than repenting of it? How often do we seek solace in returning to places of past sin because it appears to be a “good haven”?
 
“The delight of their silver will be possessed by thistles, thorns in their tents.” The silver they had delighted in in the Land of Israel, which they had perhaps hidden intending to return for it, would be overgrown by thistles. As they travel into exile, be it to Egypt or to Assyria, while they dwell in tents on the journey they will suffer the torments of the wild (thorns). The Aramaic Targum Yonatan understands the Hebrew choach to represent wild beasts of the wilderness.
 
7 Bau yemeiy hapekudah Days have come of the visitation, bau yemeiy hashilum days have come of retribution; yeideu make it known to Yisrael! Eviyl hanaviy The prophet is a fool, meshuga iysh haruach a man of the spirit, al because rov there is a multitude avonecha of your perverseness, iniquity, verabah masteimah and great is your animosity.
 
“Days have come of the visitation, days have come of retribution;” The just punishment of the northern tribes is at hand. Israel will receive the wages of sin, just as she had received the wages of a prostitute.
 
“make it known to Israel! ‘The prophet is a fool, a man of the spirit’, because there is a multitude of your perverseness, iniquity, and great is your animosity.” In 2 Kings 9:11 the companions of Yehu (Jehu) call the prophet sent to him by Elisha “ham’shuga” the fool, crazy person. The inference here seems to be that the prophet of God, considered a fool by the wicked, is in fact foolish to believe that such a wicked group of people would repent, given their intentional perversity and constant animosity toward God.
 
In the following verse Ephraim (Israel’s kings) is referred to as watchman and prophet, but is clearly apostate in both roles and therefore not “a man of the Spirit”. This eliminates Ephraim as a candidate for prophet in the present verse.

8 Tzopeh Efrayim Ephraim was a watchman im-Elohay with my God, naviy a prophet;
pach yakosh a snare of a bird catcher al-kol-derachayv upon all his ways,
masteimah there is animosity beveit Elohayv in the house of his Judge (God).
 
Ephraim, representing the kings of the northern tribes, was to watch over the tribes of the north and with God, given the opportunity to have prophetic voice and godly influence.
 
“a snare of a bird catcher upon all his ways, there is animosity in the house of his Judge (God).” However, the kings of the north instead kept watch against those who sought to worship God in Jerusalem and appointed their own false prophets who were not men “of the Spirit”. In doing so Ephraim ensnared himself and in showing animosity toward the House of the LORD, received animosity from the house of his Judge (God).
 
We note that YHVH is Named as “Elohayv” in the latter clause which denotes judgement against Ephraim (the northern kings).
 
Kimchi, Yarchi and Rashi all claim that this refers to the murder of Zechariah by Joash, recorded in 2 Chronicles 24:17-27. But this is not the case. Joash was a king of Judah and not of the northern tribes.

9 Hemiyku-shicheitu They’ve become deeply corrupted, kiymeiy like the days hagivah of the Gibeah (hill); yizkor remembering avonam their perversity yifkod He will number, punish chatotam their sin, uncleanses.
 
“They’ve become deeply corrupted, like the days of the Gibeah…” The Hebrew shachat (corrupt) is the same word used of Israel’s idolatry concerning the golden calf of Sinai (Ex. 32:7; Deut. 9:12; 32:5).
 
“Gibeah” may refer to Gibeah of Benjamin (Judges 19) and the abhorrent actions of that tribe regarding the concubine/wife of a Levite from Ephraim. Alternatively it may refer to Gibeah of Saul (1 Samuel 15) where Israel rebelled against the words of the prophet Samuel and demanded a king like those who ruled the other nations.
 
While the rebellion against God’s Kingship is wicked and a root of further rebellion, it seems more likely that Gibeah of Benjamin is meant because a process of descent into deep corruption resulting in vile sin is inferred by the context and qualifying language. It was said of the vile nature of the sin in Gibeah Benjamin, “Such a thing has never been seen or done, not since the day the Israelites came up out of Egypt.” Some liken the sin of the men of Benjamin (Judges 19) to that of the men of Sodom (Genesis 19). This adds weight to my interpretation. The subject of Egyptian bondage is poignant, making sense of the correlation between the then present depravity of the northern tribes and the historical depravity of Benjamin at Gibeah (Judges 19).

“22 While they were enjoying themselves, some of the wicked men of the city surrounded the house. Pounding on the door, they shouted to the old man who owned the house, “Bring out the man who came to your house so we can have sex with him.” 23 The owner of the house went outside and said to them, “No, my friends, don’t be so vile. Since this man is my guest, don’t do this outrageous thing. 24 Look, here is my virgin daughter, and his concubine. I will bring them out to you now, and you can use them and do to them whatever you wish. But as for this man, don’t do such an outrageous thing.” 25 But the men would not listen to him. So the man took his concubine and sent her outside to them, and they raped her and abused her throughout the night, and at dawn they let her go. 26 At daybreak the woman went back to the house where her master was staying, fell down at the door and lay there until daylight. 27 When her master got up in the morning and opened the door of the house and stepped out to continue on his way, there lay his concubine, fallen in the doorway of the house, with her hands on the threshold. 28 He said to her, “Get up; let’s go.” But there was no answer. Then the man put her on his donkey and set out for home. 29 When he reached home, he took a knife and cut up his concubine, limb by limb, into twelve parts and sent them into all the areas of Israel. 30 Everyone who saw it was saying to one another, “Such a thing has never been seen or done, not since the day the Israelites came up out of Egypt. Just imagine! We must do something! So speak up!” -Judges 19:22-30 (NIV)

“remembering their perversity He will number, punish their sin, uncleanses.” HaShem chooses to cover sin that is repented of through blood, but does not cover unrepentant sin and thus “remembers” it unto just punishment. He “numbers” it as a debt against godly morality.

We note that the Hebrew avon means perversity, premeditated perversion that exceeds basic sin, and that excessive types of sin are numbered according to the degree to which they miss the mark chata set by God’s holy standard (Torah).

It’s not true to say that all sin is the same. It’s true that “all have sinned” and that any sin great or small separates us from God’s holiness, but, this concerns the salvation of the person (neshama) unto eternal life and does not negate degrees of sin within time and space. Within time and space murder is worse than stealing but both are sin that separate us from God’s holiness. Within time and space the consequences of these sins differ, as do the commanded punishments for them.

1. "Now if someone murders a person, that one must be put to death." -Leviticus 24:17
2. "If someone steals an ox or a sheep and slaughters it or sells it, he shall pay five oxen for the ox and four sheep for the sheep." -Exodus 22:1

10 Ka’anaviym Like grapes bamidbar (in-from-thing/word/essence) in the wilderness matzatiy  I found Yisrael; kevikurah like the first ripe fruit vite’einah on the fig tree bereishiytah in the beginning raiytiy I saw avoteichem your fathers heimah who ba’u came to Ba’al-peor (Master, Husband, Lord of a gap, cleft) vayinazeru and separated themselves laboshet unto shame, vayihyu and they became shikutziym as detestable abominations (idols) keohovam according to their loving.
 
“Like grapes in the wilderness I found Yisrael; like the first ripe fruit on the fig tree in the beginning…” Grapes are rare in the desert, as are figs. The delight of finding such fruit is incredible, overwhelming, redemptive, satisfying. This was how the choosing of Israel as a people began in HaShem’s sight. However, this was soon turned to heartbreak as a result of Israel’s unfaithfulness.
 
“your fathers who came to Ba’al-peor (Master, Husband, Lord of a gap, cleft) and separated themselves unto shame, and they became as detestable abominations (idols) according to their loving.” This is an allusion to the sin of Israel described in Numbers 25 (ref. Deut. 4:3-4), where they allowed themselves to be seduced by the women of Moab and entered into idolatry. Rashi interprets the last line of this verse as “when they loved the daughters of Moab.” The “fathers” is a reference to the forebears of Israel who left Egypt and not to Abraham, Isaac and Jacob.
 
In using this reference to Israel’s past sin the prophet is also reminding the righteous remnant of the way that HaShem dealt with that sin:
 
“Your eyes have seen what the Lord has done in the case of Baal-peor, for all the men who followed Baal-peor, the Lord your God has destroyed [a]them from among you. 4 But you who clung to the Lord your God are alive today, every one of you.” -Deuteronomy 4:3-4 (NASB)
 
It is no coincidence that Ba’al-peor means Lord of a gap. Nor is it a coincidence that the next phrase says “and separated”. The god of the gap is the one who acted to separate itself (angelic being) from YHVH and thus tempted humanity to do the same. His name is Ha-Satan (the accuser), the Serpent of Genesis.

11 Efrayim, kaof like a bird yitofeif will fly away, kevodam so will be their glories mileidah from birth umibeten and from the womb umeiheirayin and from conception!
 
“Ephraim like a bird that flies away” A trained bird that leaves its master behind and seeks sustenance elsewhere.
 
“their glories from birth and from the womb and from conception.” The glories of a husband and wife are their children. Due to Ephraim’s sin the children of the northern tribes will die at each point of development. Some at birth, some during gestation, and some the moment they are conceived. This is a consequence of the abuse suffered by the body when sexual sin spreads disease and repeated intentional abortions leave damage that makes carrying a child to full term impossible. It is chilling to read this regression of baby deaths in light of the modern (legal) practice of abortions from conception (day after pill) up to birth (now allowed for through legislation introduced by governing bodies in many western countries including my own). In one sense this text written more than two and a half thousand years ago is an indictment against all abortions, past, present and future.
 
12 Kiy For im-yegadelu though they attempt to bring up et-beneiyhem their children, veshikaltiym and I will cause them to miscarry, meiadam from a man (their humanity) kiy-gam-oiy likewise also alas, woe. Besuriy meihem When I depart from them!
 
This does not mean that HaShem murders babies and children but that He allows human beings to exercise their freewill in sinning against their own bodies. Therefore, God is in control and the cause of the miscarriages is man’s rejection of God and His Instruction. God does not force Himself upon His wife Israel. If she refuses Him, He leaves like a gentleman. And when a gentleman leaves, there is room in the house for an abusive man to enter. Thus, “Woe, when I depart from them.”

13 Efrayim, ka’asher-raiytiy whom I have seen, leTzor in Tyre (a rock) shetulah is transplanted venaveh in a pasture; ve’efrayim But Ephraim lehotziy will bring forth el-horeig banayv his children for murder.
 
Tyre was an ancient Phoenician port city to the north of Israel. It is the fourth largest city in modern Lebanon (approx. 15km north of Akko on the Mediterranean coast). Ancient Tyre controlled area bordering ancient Israel, and was often but not always a friend of Israel. It’s noteworthy that the allotment of land to the tribe of Asher (recorded in Joshua 13:1-22:34) included a third of the latter Phoenician kingdom.
 
Tyre was wealthy and comfortable at the time of Hosea’s prophecy, and Ephraim (Israel’s kings) may have traded there. However, the kings of the north will be transplanted into a pasture where their children will be raised only to be murdered by their enemies and the overlords of their impending exile.
 
The text may also be alluding to the fact that Tyre, situated in a good location by the sea, with abundant wealth, being well fortified, seemed secure from all enemies like Ephraim (kings of the north representing the ten tribes of the northern kingdom of Israel). However, Tyre would first be conquered by Nebuchadnezzar (573 BCE), and then by Alexander (332 BCE) and thus meet its doom and the slaughter of its children. In the same way Ephraim (the northern kingdom), would meet her destruction at the hand of the Assyrians (732 BCE).
 
On the other hand the phrasing “Efrayim, whom I have seen in Tyre is transplanted in a pasture…” may simply mean that at that time, due to the proximity of the northern tribes to the Phoenician border, it may be that the kings of the north had stock in the lower part of the area governed by Tyre’s rulers.
 
Rashi sees the text as referring to the sacrificing of children to idols:
 
“Ephraim, as I saw Tyre in its tranquility, enjoying royalty and wealth more than all the provinces, so did I see Ephraim, planted in a dwelling place. But Ephraim what recompense did he recompense Me? He occupied himself with taking his children out to the slayer, to slaughter them in worship of the idols. So did Jonathan translate.” -Rashi
 
“they of the house of Ephraim have sinned in slaying their children to the service of idols;'” -Targum Yonatan
 
Once again, the prophet Hosea, speaking in the Spirit of God, is simply stating the fact that Ephraim is guilty of the deaths of her own children. God is not to blame.
 
14 Tein-lahem YHVH Give to them, Lord (Mercy)--mah what titein will You give? Tein-lahem Give them rechem mashkil a barren womb veshadayim and breasts tzomekiym dried up.
 
This appears harsh but is rather a statement of mercy in response to a rhetorical question concerning the vile behaviour of the northern kings.
 
YHVH denotes Mercy. Therefore, we could read “Give to them Mercy”. What would be the merciful thing to give in the case of children who are being raised to idolatry? The merciful thing would be barrenness.
 
“The prophet prays that they should die when young, for the mourning for a child is not as bad as the mourning for an adult. Therefore, if it is impossible that they die from birth, from the womb, or from conception, for it was already decreed from the Creation of the world, (Gen. 3:l6) “And to your husband shall be your longing,” give them quickly in their childhood what you say to give to them after a time, for You said, “For, if they raise their children. I will bereave them.” [from Pesikta Rabbathi 45:3]” -Rashi
 
For it is better not to raise children at all, than to raise them unto sin, idolatry, self-destruction and death everlasting.
 
15 Kol All ra’atam their evil bagilgal is in Gilgal (rolling, wheel); kiy for sham there seneitiym I hated them! Al roa Upon the wickedness ma’aleiyhem of their practices mibeiytiy from My house agaresheim I will expel them! Lo oseif ahavatam I will no longer increase love to them; kol-sareiyhem All their princes sore’iym are revolters, rebels.
 
“Gilgal” is thought to be the same as Gibeath-haaraloth, the location where Joshua renewed the covenant of circumcision (Joshua 5:3), following which the Passover was celebrated for the first time in the promised land (5:10). It was to Gilgal that the ark of the covenant was returned each day after the children of Israel paraded it around Jericho (Joshua 6:11). It’s where the Gibeonites made their treaty with Israel (9:3).
 
Samuel the prophet made Gilgal one of the three places where he held circuit court (1 Samuel 7:14).It was at Gilgal that Samuel killed Agag the king of the Amalekites (1 Samuel 15:33).
 
Saul was both crowned and rejected as king at Gilgal (1 Samuel 11:14, 15).
 
Both Hosea and Amos refer to Gilgal as a centre for idolatry (Hosea 4:15; 9:15; 12:11; Amos 4:4; 5:5).
 
Elisha made Gilgal his headquarters for a time (2 Kings 2:1; 4:38). Gilgal also known as Beit Gilgal (Nehemiah 12:29).
 
Speaking of Gilgal Rashi says:
 
“There they worshipped idols to a great extent (on high places, absent in mss.). Since the Mishkan (Tent of meeting) was there first, the prophets of Baal would tell them that was a choice site, and it belonged to the kings of Israel.” -Rashi on Hosea 9:15
 
“there I hated them!” can also be read “made a foe of them”. Hate here is the counterpoint to love. The language means to emphasise the fact that what Israel had done was abhorrent because they had made a place that was once a location of the Mishkan (Tent of Meeting: the portable Temple) into a place of heinous idolatry and desecration. Hate therefore, is not too strong a word for the just response of God to their vile sin.
 
“Upon the wickedness of their practices from My house I will expel them!” Due to the depths of depravity that the northern tribes had sunk, they will be removed from the land, expelled from the House of God. Ironic, given that they had wilfully rejected the temple cult and had instead set up their own places of worship to false gods in the north. Not to mention their fowl syncretism when likening HaShem to the calf idols of Bethel and Dan. The northern tribes had removed themselves from God. Now, He simply gives them a push on their way out of the land. Their exile is the result of their sin.
 
“I will no longer increase love toward them” This simply means, that like a spurned husband, God will not continue to chase after a woman who refuses to return to Him.
 
“All their princes are rebels.” Alludes to the fact that the rebellious kings of the north have born rebellious children and that they perpetuated rebellion against YHVH and His moral law.

16 Hukan Struck down is Efrayim, sharesham their root yaveish dried up, periy val-ya’asun gam also hardly fruiting. Kiy For though they will yeileidun bring forth children, vehematiy yet I will kill machamadiy the precious ones vitenam in their womb.
 
The striking down of Ephraim, while it inevitably refers to the tribes of the north in a general sense, nonetheless specifically denotes the end of the kingship of the north. Thus, “Their root dried up…”
 
Any potential progeny will die in the womb. “I will kill them” like “I will cause them” (v.12), alludes to God’s control over the ordered universe and simply conveys the idea that God has allowed them to make their own sinful choices and suffer the natural consequences of those choices.
 
17 Yim’aseim He has cast them off, rejected them Elohay My Judge/God, kiy for lo shameu lo they have not listened, received, comprehended Him; veyihyu And they have become nodediym  retreating wanderers bagoyim in the nations.
 
God has cast off the kings of the north and rejected them. He has cast off the particular wicked generation of Hosea’s day and has sent them into exile. He has not cast off or rejected all Israel forever (as some fools suggest). If that were true we would have to remove large portions of Scripture which promise to the contrary that God will never perpetually forsake Israel whom He has chosen as a people for Himself. Israel, like Judah, is first and foremost an ethnic noun referring to the person Jacob and his blood descendants who are now known as Jews (Y’hudiym) and continue to find their place in God’s redemptive purposes for all humanity through Yeshua the promised King Messiah of the Jews.

“27 Behold, days are coming,” declares the Lord, “when I will sow the house of Israel and the house of Judah with the seed of mankind and the seed of animals. 28 And just as I have watched over them to uproot them, tear them down, ruin, destroy, and bring disaster on them, so I will watch over them to build and to plant them,” declares the Lord.
29 “In those days they will no longer say,
‘The fathers have eaten sour grapes,
[m]But it is the children’s teeth that have become blunt.’
30 But everyone will die for his own wrongdoing; each person who eats the sour grapes, his own teeth will become blunt.
31 “Behold, days are coming,” declares the Lord, “when I will make a new covenant with the house of Israel and the house of Judah, 32 not like the covenant which I made with their fathers on the day I took them by the hand to bring them out of the land of Egypt, My covenant which they broke, although I was a husband to them,” declares the Lord. 33 “For this is the covenant which I will make with the house of Israel after those days,” declares the Lord: “I will put My law within them and write it on their heart; and I will be their God, and they shall be My people. 34 They will not teach again, each one his neighbor and each one his brother, saying, ‘Know the Lord,’ for they will all know Me, from the least of them to the greatest of them,” declares the Lord, “for I will forgive their wrongdoing, and their sin I will no longer remember.”
35 This is what the Lord says,
He who gives the sun for light by day
And the [n]fixed order of the moon and the stars for light by night,
Who stirs up the sea so that its waves roar--
The Lord of armies is His name:
36 “If [o]this fixed order departs
From Me,” declares the Lord,
“Then the descendants of Israel also will cease
To be a nation before Me [p]forever.”
37 This is what the Lord says:
“If the heavens above can be measured
And the foundations of the earth searched out below,
Then I will also reject all the descendants of Israel
For everything that they have done,” declares the Lord.
38 “Behold, days are coming,” declares the Lord, “when the city will be rebuilt for the Lord from the Tower of Hananel to the Corner Gate. 39 The measuring line will go out farther straight ahead, to the hill Gareb; then it will turn to Goah. 40 And the entire valley of the dead bodies and of the ashes, and all the fields as far as the brook Kidron to the corner of the Horse Gate toward the east, shall be holy to the Lord; it will not be uprooted or overthrown ever again.” -Yermiyahu (Jeremiah 31:27-40 (NASB)
​
The only “spiritual Jew” is an ethnic Jew, the only “Israel of God” are Jews who are redeemed through Yeshua.
 
Copyright 2021 Yaakov Brown

​Introduction:
 
As is the case with all of Hebrew Scripture, there are no chapter breaks in the scroll of the 12 Prophets in which Hosea is located. It’s important to see the text of this chapter as a continuation of the previous chapter:
 
“They return not to the most High: they have become like a slackened bow: their princes will fall by the sword from the rage of their tongue: this stammering derision in the land Egypt.” -Hosea 7:16
 
1“Put a shofar (ram’s horn) to your mouth! Kanesher Like an eagle al upon beit YHVH the house of the Lord (Mercy) Ya’an because averu the people have passed over, alienated veriytiy My covenant (cutting agreement), ve’al and against Toratiy My Torah Instruction pashau rebelled.
 
“Put the shofar to your mouth” is an instruction to the prophet Hosea. He is to blow the shofar (ram’s horn) with the wind (ruach) of the Holy Spirit in him. The mouth denotes both intimacy and proclamation. The shofar (Gen. 22) represents the voice of the Ram of God (Yeshua the King Messiah), Who is the Word (Ha-Davar) essence, the substance of God and the testimony of Yeshua is the spirit of prophecy (Rev. 19:10).
 
It is interesting to compare a similar phrasing spoken to Yishayahu (Isaiah):
 
“Cry aloud, spare not, lift up thy voice like a shofar, and show my people their transgression, and the house of Jacob their sins.” -Isaiah 58:1
 
“Ram’s horn” (shofar) is often blown as a warning (Joel 2:1; Amos 3:6) and is also associated with the giving of the Torah (Ex. 19:16) [poignant given the accusation concerning rejection of Torah in verses 1 & 11], the jubilee (Lev. 25:9), war & miracles (Jos. 6:4; Jdg. 6:34; 7:8) etc. And finds its true origin in the “binding of Isaac” (Gen. 22). Meaning that at its root it is the sound of redemption.
 
Rashi understands this verse to carry the same meaning as that of Isaiah 58:1.
 
“The Shechinah says to the prophet: Let the voice of your palate be heard, and call like a shophar, and say: You enemies! Fly and hasten as the eagle swoops and come to the house of the Lord. To your palate a shophar, it is as though a shophar is placed to your palate. [after Jonathan]” -Rashi
 
“Like an eagle upon the house of the LORD”
 
“behold, as an eagle flies, so shall a king with his army come up and encamp against the house of the sanctuary of the Lord.” -Targum Yonatan
 
The eagle is a bird of prey and is used as a figure for invading rulers and their empires (Eze. 17:3; Deut. 28:49). This is misinterpreted by the majority of Christian scholars as referring to the Assyrian invasion. This cannot be the case because the Assyrians did not take Jerusalem and defile the Temple (House of the LORD).
 
The rabbinical interpretation rightly concludes that this is prophetic of the Babylonian invasion when Nebuchadnezzar (Ezekiel 17) would destroy the Temple in 586 BCE. Therefore, the warning reaches beyond the exile of the northern tribes to the exile of all Israel including Judah and Benjamin.
 
“And say, ‘Thus says the LORD GOD; A great eagle with great wings, long winged, full of feathers, which had divers colours, came unto Lebanon, and took the highest branch of the cedar:” -Ezekiel 17:3
 
All this had been long since prophesied over Israel’s disobedience:
 
“The LORD shall bring a nation against thee from far, from the end of the earth, as swift as the eagle flies; a nation whose tongue thou shalt not understand;” -Deuteronomy 28:49
 
“because the people have passed over, alienated My covenant, and against My Torah Instruction rebelled.” The reason for the warning is that Israel (the northern tribes) have ignored the covenant they have with YHVH (made at Sinai) and have wilfully rebelled against the Torah Instruction of YHVH. “Pasha” a Hebrew word for sin means “to miss the mark” and at its root denotes rebellion born of idolatry. This is significant because the beginning of this chapter addresses with warning the idolatry of the previous chapter.
 
2 Liy To Me Yisrael (overcome in God) yizaku cries,  ‘Elohay My God, yeda’anucha we know You!’
 
The northern tribes claim to call on God as “My God”, “Our God”, but they do so while calling on many gods and while rejecting YHVH’s covenant and wilfully turning from his Torah. To this hypocrisy they add the self-incriminating phrase “we know you” denoting intimate knowledge of God. This is vile for two reasons, first, God has offered Israel faithful intimacy and they have spurned Him, and second, they have been consistently intimate with false gods, prostituting themselves before His face.
 
The Targum Yonatan interprets this as temporary, situational confession from the lips of the unrepentant:
 
"in every time that distress comes upon them, they pray before me, and say, now we know that we have no God besides thee; redeem us, for we are thy people Israel;'' -Targum Yonatan
 
Rav Shaul the Shaliach (Apostle) writes concerning hypocritical “Messianic Gentiles” who acted in a similar way. These gentile believers were demanding that other gentiles be circumcised in the flesh contrary to Shaul’s (Paul’s) teaching (Philippians 3). This same gentile circumcision cult were claiming to teach the things of God and to know God, but were in themselves detestable, disobedient, and worthless in God’s sight.
 
“10 For there are many rebellious people, empty talkers and deceivers, especially those of the circumcision, 11 who must be silenced because they are upsetting whole families, teaching things they should not teach for the sake of [h]dishonest gain. 12 One of them, a prophet of their own, said, “Cretans are always liars, evil beasts, lazy gluttons.” 13 This testimony is true. For this reason reprimand them severely so that they may be sound in the faith, 14 not paying attention to Jewish myths and commandments of men who turn away from the truth. 15 To the pure, all things are pure; but to those who are defiled and unbelieving, nothing is pure, but both their mind and their conscience are defiled. 16 They profess to know God, but by their deeds they deny Him, being detestable and disobedient and worthless for any good deed.” -Titus 1:10-16 (NIV)
 
Amos, another contemporary of Hosea, makes it clear that while Israel was claiming to Know YHVH she was practicing flagrant idolatry (Amos 2:4, 7-8; 3:14; 5:26).

3 Zanach Yisrael Israel has cast off, spurned, rejected tov good; oyeiyv  an enemy yirdefov will pursue him.
 
“Israel has cast off, spurned, rejected good;” Good is not just a reference to a distinction in circumstance or flavour. Good is defined by the character of God. This is why Yeshua said “Why do you call me good, no one is good but God alone.” (Matt. 19:17; Mark 10:18). Therefore, this opening phrase is the poetic couplet which correlates to “rebelled against My Torah” (v.1). Some of our ancient rabbis rightly interpret this as “Israel has cast off and rejected God (Good Himself).”
 
“an enemy will pursue him.” This correlates to the “eagle” who is to come against all Israel including Judah and Benjamin. In fact there is a progression of eagles through Assyria (against the northern tribes) and on to Babylon (taking Judah and Benjamin into exile).
 
4 Heim They himlichu have set up kings ve’lo mimeniy that did not come from Me; heisiyru they appointed princes ve’lo yadaetiy not known by Me. Kaspam With silver uzehavam and gold asu  they make lahem for themselves atzabiym idols/images lema’an for the purpose of yikareit cutting themselves off.
 
“They have set up kings that did not come from Me”
 
“They” refers to the northern tribes and the “kings” are all the kings of the north from Jeroboam I onward. Jeroboam I having set the stage for the idolatry of the north by setting up the calf idols of Bethel and Dan (1 Kings 12:25-33). The evidence that the kings did not “come from” (were not established) by God is manifest in their idolatrous and unrepentant behaviour. This is not to say that God was not in control but that He allowed their disobedience for a greater redemptive purpose.
 
Jeroboam I was allowed by the will of God to become king of the northern tribes, but was nonetheless crowned by the people without the express instruction of God, and without His counsel being sought by either rulers or people. God allowed but did not consent to the crowning of Jeroboam I. Therefore, the appointment of Jeroboam I was on the heads of the people themselves.
 
Many of Jeroboam’s (I) successors were conspirators, who set themselves up without the consent of either God or the people of the northern tribes. They plotted to overthrow others, and reigned after slaughtering them. This is true of Shallum, Menahem, Pekah, and Hoshea (the king, not the prophet).
 
Further still, the people of Israel had no right to choose a king for themselves; the right belonged to God alone; it was He that chose and appointed the kings of all Israel (Deut. 17:15): Saul, David, and Solomon, were all chosen and appointed by YHVH (1 Samuel 10:24).
 
The people of the north brought curse on all the kings of the northern tribes through their rejection of the line of David. By rejecting the throne of David they rejected the greater Son of David, the King Who was to come, the King Messiah.
 
“What share do we have in David?
We have no inheritance in the son of Jesse;
To your tents, Israel!
Now look after your own house, David!” -1 Kings 12:16 (NIV)
 
Jeroboam I had built up Shechem as his residence. Thus the connection to the rebuke of Hosea levelled against those practicing acts of perversity on their way to Shechem (Hosea 6:9).
 
“they appointed princes not known by Me” Here “known” does not negate knowledge of the princes, rather it reveals the fact that there was not an intimate connection between them and YHVH as there had been with Solomon and David. The key is that the princes were “appointed” by apostate people and not by God.
 
“With silver and gold they make for themselves idols/images for the purpose of cutting themselves off.” Their idolatry results in self-harm. Practically speaking idolatry makes waste of things which God has purposed for use while turning useful things into waste. 
 
Isaiah another contemporary of Hosea, says:
 
“They lavish gold out of the bag, and weigh silver in the balance, and hire a goldsmith; and he makes it a god: they fall down, yes, they worship.” -Isaiah 46:6

5 Zanach Cast off, reject, spurn egleich your calf-idol Shomeron (Samaria, guarding/watch mountain) [alt. “Your calf-idol has been cast off Samaria” or "Your calf has cast you off"]! Charah Fury burns apiy in My nostrils bam against them. Ad-matay How long will they lo yuchelu refuse to overcome nikayon with innocence?
 
“Cast off, reject, spurn your calf-idol Samaria!” This connects the apostate kingship of the north through Jeroboam I to the calf idols established by him in the territory of Samaria in the towns of Bethel and Dan (1 Kings 12:28-33). It is worth noting that upon setting up these calf idols Jeroboam I had spoken the same words Aaron had spoken when setting up the calf deity at Sinai.
 
“So the king Jeroboam I consulted, and he made two golden calves; and he said to the people, ‘It is too much for you to go up to Jerusalem; behold your gods, Israel, that brought you up from the land of Egypt.’” -1 Kings 12:28
 
This can be read as “Your calf-idol has been cast off Samaria” or "Your calf has cast you off" Kimkhi and Ben Melekh understand this to mean that the false god has left the northern tribes in the lurch, it has forsaken them, and has removed itself. It can also mean that the calf will be carried away. In fact that is exactly what Hosea prophecies, indicating that the king of Assyria will do so (Hosea 10:5).
 
“Fury burns in My nostrils against them. How long will they refuse to overcome with innocence? The mention of snorting nostrils in the Hebrew denotes intimate fury. There is heartbreak in the expression and a sense of incredulity, though God is not capable of the human response, it is meant to be viewed with incredulity by the hearer/reader. A shocking indictment. Israel, knowing the way of innocence revealed through covenant and Torah, nonetheless wilfully refuse it to their own harm.
 
6 Kiy For miYisrael from Israel vehu charash asahu he (the calf idol) is made by a craftsman; ve’lo and it is not elohiym a god/judge. Hu he (the calf idol) kiy-shevaviym will be splintered, powdered yihyeh it will happen egel to that calf of Shomeron (Samaria, guarding/watch mountain).
 
“For it was Israel’s doing; It was only made by a joiner, It is not a god. No, the calf of Samaria shall be reduced to splinters!” -Hosea 8: 6 Sefaria translation
 
“For from Israel he (the calf idol) is made by a craftsman.” This is an important phrase which emphasizes the fact that the calf idol is not an assimilated deity from the Canaanites or from other foreign cults but is an invention of Israel, from Sinai to Samaria (Bethel and Dan) the calf idol is the sole responsibility of Israel. The idea for the calf idol may have originally been borrowed from the Egyptians who had a cult that worshipped a living ox or cow, however the allusion here is to the fact that it was gold and silver of Israel moulded by a member of the northern tribes that was crafted into the calf idols of Bethel and Dan.
 
With prophetic irony the calf idol of which Jeroboam I had said “behold your gods…” is called “not a god!”
 
“he (the calf idol) will be splintered, it will happen to that calf of Shomeron (Samaria, guarding/watch mountain).” The calf idol, not a god, will provide no protection, it will not guard the mountain of guardians (Shomeron), it will be splintered like a breaking beam, pulverised into powder.
 
The commentator Yarchi says that in ancient Aramaic (Syriac) “shevaviym” signifies, beams, planks, and boards, and pieces of them falling as dust. The Targum and Ben Meleckh agree in accordance with rabbinical teaching. The inference being that the calf idol of Samaria will be ground to fine dust and the northern tribes made to drink it mixed with water just as the golden calf was ground to powder by Moses, and all those who sinned in it were made to drink the powder mixed with water. The symbolism of the act conveys the reality that idolatry is self-harm.
 
7 “Kiy For ruach a wind yizrau they have sown vesufatah and a whirlwind yiktzoru they will reap. Kamah eiyn-lo The standing grain does not tzemach bud, fruit;  beliy wearing out it will not ya’aseh produce kemach flour. Ulay ya’aseh If perhaps it yields grain, zariym strangers yivlahu would swallow it down.
 
“For a wind they have sown and a whirlwind they will reap.” The wind produced by the voice of idolatrous worship has reaped the much greater whirlwind of God’s prophetic judgement at the hand of Assyria and then Babylon.
 
“The standing grain does not bud, fruit;  wearing out it will not produce flour.” The grain barely grew tall enough to produce ears sufficient for grinding flour.
 
“If perhaps it yields grain, strangers would swallow it down.” Even if the crop were to produce grain the tribes of the north will not consume it, rather it will be eaten by the invading armies of Assyria.

8 Nivla Yisrael (overcomes in God/the Judge) is swallowed up; now she hayu has become bagoyim in the nations kichliy  like a vessel eiyn-chefetz none delight in.
 
Like swallowed grain Israel (northern tribes) will be swallowed up by the invading Assyrian armies. As a result of her exile she will become known among the nations as a worthless vessel, a jug with cracks in it, a tool with a blunt edge, without value, devoid of purpose, and without place.
 
 9 Kiy For they have alu gone up to Ashur (Assyria, a step) pere  a wild donkey bodeid wandering alone. Efrayim (doubly fruitful) hitnu has hired herself out ahaviym to lovers.
 
A wild donkey wanders aimlessly and is vulnerable as prey to lions.
 
The kings (Ephraim) of the northern tribes have sought help from the Assyrians, paying them tribute (Menachem 2 kings 15:19, Hoshea 2 Kings 17:3) and courting their power like prostitutes trying to sleep their way to a position of higher social status and strength.

10 Gam Also kiy because yitnu they have hired themselves out bagoyim in the nations, now akabetzem they gather together. Vayacheilu and defile, pollute themselves me’at becoming a little thing mimasa from the burden Melekh of a king sariym of princes.
 
The gathering of the northern tribes refers to them being gathered for captivity. They intensify the fruit of their idolatrous sin and as a result are weakened and become subject to a king who is over many princes (an allusion to the king of Assyria Isaiah 10:8).
 
11 “Kiy-hirbah For Efrayim mizbechot has made many altars lachato for sin (offerings), hayu-lo which  have become mizbechot altars lachato for sinning.
 
The northern kings, first inspired by Jeroboam’s (I) idolatrous act (calf idols), have syncretised the practice of sin offerings from the Torah with the altars of false gods and the worship of the calf idols. Thus the offerings that might have covered their sin have in fact become additional sin of an abhorrent nature.
 
How many “altars”, both physical and metaphorical, have been built in “Church” communities throughout the world? Altars built as places to repent and receive forgiveness for sin by connecting to the Gospel message, that have instead been turned into altars of sinful practice. The list is long:
 
·      “Church” Buildings costing millions, while the people of the community struggle for work and the sick and poor go unaided
·      Popular “Christian” music proliferated and profited from by secular record companies that own smaller “Christian” record labels. The money of believer’s being used to fund immoral secular agendas
·      Famous pastors, prophets, authors and worship leaders, followed as heroes to the point of idolatry
·      “Christian” psychology intended to help and mature believers, nonetheless fallen prey to secular psychological philosophies that contradict and distort the message of Scripture. Places where people come for help from godly men and women who should be pointing them to God’s strength in their time of need, but instead encourage them to trust in their own mental strength, and promise the self-empowerment to overcome (that empowerment being from the poisoned well of secular self-help doctrines
·      The list goes on and on…
 
12 Echtov-lo I wrote for them kemov-ribov the many things Toratiy of my Instruction (Torah), zar nechshavu but they thought of them as a foreign thing.
 
Here God refers to His Torah which Israel had treated like the spiritual writings of another people, written in a foreign language, an alien thing that had no connection to them. They had spurned the love letter of the Creator to His creation, given to and through the nation Whom He had chosen and called to be a light to others.
 
“I constantly reprimand them through My prophets, and write for them the great things of My Law, but they are considered a strange thing.” -Rashi

13 Zivcheiy They offer sacrifices havhavay as gifts to Me, yizbechu they sacrifice vasar flesh vayocheilu and they eat it, YHVH (Mercy) the Lord lo does not ratzam accept them.

 The offered sacrifices may have included offerings which were to be eaten only by the priests (Levites)[Lev. 6:24-26]. These offerings were apparently being eaten by those who should not eat them. Additionally it is possible that the priests were acting in a similar way to the sons of Eli, taking the fat that should have been burned as the LORD’s portion, and instead eating it themselves (1 Samuel 2:15-17).

Of course, the priests of the north included men from tribes other than Levi, meaning that all offerings brought to God by them were apostate based on the requirements of the Torah.
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Ultimately, the reason the offerings were not accepted was because there was no genuine repentance, no real willingness to obey YHVH.
 
“21 This is what the Lord of armies, the God of Israel says: “Add your burnt offerings to your sacrifices and eat flesh. 22 For I did not speak to your fathers, or command them on the day that I brought them out of the land of Egypt, concerning burnt offerings and sacrifices. 23 But this is [h]what I commanded them, saying, ‘Obey My voice, and I will be your God, and you will be My people; and you shall walk [i]entirely in the way which I command you, so that it may go well for you.’ 24 Yet they did not obey or incline their ear, but walked by their own advice and in the stubbornness of their evil hearts, and they [j]went backward and not forward.” -Jeremiah 7:21-24 (NIV)
 
Now yizkor he will remember avonam their perverse depravities. Veyifkod  and visit chatotam their sins (missing the mark, uncleanness, offenses) upon them: Hemah They yashuvu Mitzrayim will return to Egypt (double distress).
 
God is just and must punish perversity. The disobedience of Israel will result in a return to bondage (Egypt) for the purpose of discipline and return to God.

14 Vayishkach Yisrael And Israel (overcomes in God/the Judge) has forgotten, ignored, wilfully turned from et-Oseihu their specific Maker vayiven and built heiychalot temples (to false gods);
 
The Targum reads “and built temples to idols”.
 
No one forgets a lover except by wilful avoidance. Israel had turned her back on her Husband (YHVH), Who was also her Creator. Like an adulterous and hateful wife she had sought other lovers (idolatry).
 
Israel (the northern tribes) had sought strength in other gods (idolatry).
 
Y’hudah (praise) hirbah has become great, multiplying ariym betzurot fenced cities (excitement). Veshilachtiy-eish But I will send fire be’arayv in his cities ve’achelah and devour armenoteyah the palaces.”
 
Where Israel (the northern tribes) had sought strength in other gods (idolatry), Judah had trusted in his own strength (idolatry). But fire from God would devour them and burn away the weak strength of those temporary things they had trusted in. Historically speaking Jerusalem would be burned by Nebuchadnezzar king of Babylon (Jeremiah 52:13).
 
Messiah follower, do we pass judgement on those who worship idols while trusting in our own intellect, physical strength, talents, finances, emotional intelligence, qualifications, righteousness? If so, we are hypocrites and idolaters.
 
Copyright 2021 Yaakov Brown