The word “shema” is both a request and a challenge. Listen, but don’t just listen, hear. Hear, but don’t just hear, obey. Obey, but don’t just obey, walk in obedience. Amos 3 (Author’s translation)
1 Listen, hear, comprehend, obey this particular Word, essence, substance this which YHVH (Mercy) the Lord has spoken upon you, children of Israel, upon the entire family which I brought up from the land of Egypt: 2 “Only you I know from all families of the earth; therefore I will punish you for all your depravity.” 3 How can two people walk in unity except if they are in agreement? 4 Will a lion roar in the forest when he has no prey? Will a young lion employ his voice from his den except if he has caught something? 5 Will a bird fall into a snare on the ground if there is no bait in it? Will a trap rise up from the earth, and seize nothing at all? 6 If a rams horn is blown in a city, will the people not quake with terror? If an evil, distressful disaster occurs in a city, has YHVH (Mercy) the Lord not fashioned it? 7 Adonay YHVH (Mercy) the Lord God does not speak a word unless He reveals His secret to His servants the prophets. 8 A lion has roared! Who will not fear? Adonay YHVH (Mercy) The Lord God has spoken! Who can stop himself from prophesying? 9 Proclaim on the palaces in Ashdod and on the citadels in the land of Egypt and say, “Gather on the mountains of Samaria and see the great turmoil within her and the oppressions in her midst. 10 And they don’t know how to fashion what is straight,” utters YHVH (Mercy) the Lord, “these storers of violence and havoc in their palaces.” 11 Therefore, this is what Adonay YHVH the Lord God says: “An adversary, will circle the land, and take down your might from you, and plunder your citadels.” 12 This is what YHVH (Mercy) the Lord says: “Like when the shepherd snatches from the mouth of the lion two legs or a piece of an ear, so will the children of Israel be snatched away who dwell in Samaria — in a corner of a bed, and in Damascus from a couch! 13 Listen, hear, comprehend, obey and bear witness in the house of Jacob,” utters Adonay YHVH (Mercy) the Lord God, Eloheiy the God Who goes warring.14 “For in the day that I number Israel’s rebellions, I will also number upon the altars of Bethel; and cut off the horns of the altar, and they will fall to the ground. 15 And I will slay the harvest house upon the summer house; the houses of ivory will also perish, and the great houses will come to an end,” utters YHVH (Mercy) the Lord. Amos 3 (Line Upon Line) 1 Shimu Listen, hear, comprehend, obey et-hadavar this particular Word, essence, substance hazeh this asher which diber YHVH (Mercy) the Lord has spoken aleiychem upon you, b’neiy Yisrael children of Israel, al kol-hamishpachah upon the entire family asher which he’eleiytiy I brought up mei’eretz from the land of Mitzrayim (double distress) Egypt: 1 Listen, hear, comprehend, obey et-ha’davar this particular Word, essence, substance this which YHVH (Mercy) the Lord has spoken upon you, children of Yisrael (overcome in God), upon the entire family which I brought up from the land of Egypt (Mitzrayim: double distress): “Shimu Listen, hear, comprehend, obey et-hadavar this particular Word, essence, substance” The opening word “Shimu” (Shema) is well known among the people of Israel. The central prayer of the faith of the Jewish people, which is found in D’varim (Words) Deut. 6:4 begins “Shema Yisrael”, (Listen, hear, comprehend, obey Israel…). The word “shema (shimu)” is both a request and a challenge. Listen, but don’t just listen, hear. Hear, but don’t just hear, obey. Obey, but don’t just obey, walk in obedience. This is a call not only to repentance but to discipleship. It is the very essence of the Good News of our King Messiah. What follows is the phrase “et-ha’davar”, meaning, “this particular Word, Substance, Essence”. The “et” and “ha” are both determiners, the “ha” being the definite article in Hebrew and the “et” emphasising the “ha”. Thus, in one sense the Hebrew translates as, “Very definitely, The Word”. Put concisely, this is not just any word but the Word (logos: Yeshua [John 1]). The prophet Amos upon whose tongue God has placed these words is aware that the Word Who places the words, is present. Amos is asking Israel to receive not only the words but also the One Who both births and inhabits them. Imanu-El, With Us God, the King Messiah is manifest in the words of Amos. “this which YHVH (Mercy) the Lord has spoken upon you, b’neiy Yisrael” It’s a mistake to translate “aleiychem” as “against you [pl.]”. A translation employed by a number of English versions of the text. Anyone with a rudimentary understanding of Hebrew knows that this common contraction of “al” (upon) and “l’chem” (to you [pl.]) means “upon you”. This is why we respond to the colloquial phrase “Shalom aleiychem” with the words “Aleiychem shalom”. “Peace be upon you”, and the response “Upon you be peace”. The common English translation “against” misunderstands the Biblical Hebrew worldview. In the same way that Amos carries the burden of God’s Word upon himself, the people of Israel carry the weight of the Word of God’s rebuke upon themselves. God’s Word is not “against” Israel but “upon” her. It is not punitive but instructional. The weight of God’s rebuke is heavy only so long as Israel remains unrepentant. Through repentance that which was heavy becomes light. This is one of the reasons Yeshua says: “Come to me, all you that labour and are heavy with burden, and I will give you rest. Take my yoke upon you, and learn of me; for I am gentle and lowly (close to the earth) in heart (core being): and you will find rest for your souls. For my yoke is easy, and my burden is light.” -Mattitiyahu (Matthew) 11:28-30 (Author’s translation) Given that like the prophet’s name Amos (burden), the word he carries is made a burden upon the children of Israel. We should remember that Amos himself is an Israelite of the tribe of Judah. Thus the prophet identifies with the people. He doesn’t see himself as separated from the people in relationship to his ethnic and religious identity, rather he is distinct from those who are walking in disobedience to God’s instructions. “upon the entire family which I brought up from the land of Mitzrayim (double distress) Egypt:” This word is clearly indicated as being for all the tribes of Israel including Judah and Benjamin. In the context of Amos when Israel is used of the northern tribes alone a distinction is made by the lack of qualifying terms. Here, Israel is qualified as “the entire family which I brought from the land of Egypt”. 2 “Rak Only etchem you yada’tiy I know mikol from all mishpechot families ha’adamah of the earth, soil, dirt; al-kein therefore efkod I will punish aleichem you eit kol-avonoteiycham for all your depravity.” 2 “Only you I know from all families of ha-adamah the earth (the substance from which humanity is created in union with the breathe of God [neshamah]); therefore I will punish you for all your depravity (avon).” These are the words of a devoted husband who has eyes only for the wife of his youth. They’re spoken to a wife who has nonetheless slept around on him and welcomed his affection only so far as it serves her lust filled goals. We note that the Hebrew specifies that God’s choosing of Israel distinguishes her among all human beings. The phrase “ha-adamah” reflects the creation of humanity from the “adamah” dirt of the earth. This is an intimate reminder of the fact that God’s relationship with Abraham, Isaac and Jacob is a familial relationship between Father and sons. When Jacob went down to Egypt he was 70 in total (Gen. 46:27; Ex. 1:5; Deut. 10:22), a family numbered according to the symbolism of the fullness of the nations (Gen. 10). God is reminding Israel that even before her trial of slavery and bondage He had set her apart to belong to Him. Like a bride preparing for her wedding in this sin affected world, Israel was proved through her trial and matured in her suffering. 3 Hyeikechu shenayim How can two people walk yachdav in unity biktiy except im if noadu they are in agreement? This question begins a series of rhetorical questions denoting cause and effect. Ultimately the rhetorical question that sums up the series would be, “How is it possible that you have been clearly warned by God of coming destruction (the just response to your sin,) and have been directed as to how you might escape it, and yet have chosen to ignore Him?” This first rhetorical metaphor alludes to God and His chosen people, two men who are not walking in unity because they do not agree on the foundational doctrines of morality. This does not teach that believers must agree on everything, rather it teaches that unless two agree on the foundational premise for the way they walk, they cannot walk together. The context does not address agreement between Israelites (though that too is important), but agreement between God and Israel. Put simply, if two men arrange to meet at a given point in order to begin a journey (walk), but one of the men later decides of his own fruition that he thinks he should meet his friend at another time and place entirely, and doesn’t inform his friend of the changed plans, the two will neither meet nor begin their journey together. With regard to God and Israel, the two had agreed together at Sinai on the holy standard set by God in order for their right relationship to continue. However, while they began the journey together, at some point Israel decided that she knew better and left the path. By doing so, Israel had put herself in a position equal to that of those who refuse to agree to God’s moral standard in the first place. Thus, at the time of the prophecy of Amos, Israel was not in agreement with the foundational principle of her relationship with God. Therefore, “How can two people walk in unity except if they are in agreement?” To walk in unity with God is to agree with Him, that we have fallen short of His moral standard and accept His grace enacted in mercy, so that we can once again walk unashamed with our Creator. 4 Hayishag aryeih Will a lion roar baya’ar in the forest veteref eiyn when he has no prey? Hayitein Kefiyr kolo Will a young lion employ his voice mimeonato from his den biltiy except im if lachad he has caught something? 4 Will a lion roar in the forest when he has no prey? Will a young lion employ his voice from his den except if he has caught something? In this metaphor the Lion is HaShem and the prey is Israel. Israel is living in idolatrous comfort believing that the forest is quiet, but the lion is roaring and roaring means He is on the prowl for prey. The right response would be for the prey to cower and seek refuge (refuge is something that according to His nature, God offers perpetually to Israel). However, Israel has numbed herself to the danger (Jer. 5:6; Nahum 2:11), and at this point in her history is perpetually turning away from God (with the exception of the righteous remnant, inclusive of the prophets). 5 Hatipol tzipor Will a bird al pach fall into a snare on ha’aretz the ground umokeish eiyn lah if there is no bait in it? Haya’aleh-pach Will a trap rise up min ha’adamah from the earth, dirt, ground velachod and seize lo yilkod nothing at all? 5 Will a bird fall into a snare on the ground if there is no bait in it? Will a trap rise up from the earth, and seize nothing at all? While this is another rhetorical question intended to convey the idea that all the coming destruction is inevitable, it is nonetheless also an allusion to the self-destructive behaviour of Israel. Israel has fallen for the bait of sin and death: the false gods, the sexual depravity and the injustice of the neighbouring nations. The snare indeed has been thrown skyward to catch the bird Israel, who has willingly sought out the lure and has become entangled in the fruit of her own sinful choices. We note that two different words for earth are used: ha-aretz (the land) and ha-adamah (soil). The metaphor speaks of the bait of sin being present in the violated creation, thus “the land”, while also being particularly associated with “Ha-aretz” the Land of Israel. Alongside this are the very building blocks of humanity, “ha-adamah” (the soil) and the “Neshamah” (life breath of God convergent with the soil). These two hold the sin affected human being to account by way of a just snare. The trap springs up from the beginning of creation and captures the violator of creation, that person who has refused life and invited sin and death. The redemptive solution is always on offer. The offer of salvation being present before the creation of the worlds (1 Peter 1:19-20; Rev. 13:8). 6 Im yitaka shofar If a rams horn is blown beiyr in a city, ve’am will the people lo yecheradu not quake with terror? Im tihyeh ra’ah If an evil, distress, disaster occurs beiyr in a city, has YHVH (Mercy) the Lord lo asah not fashioned it? 6 If a rams horn is blown in a city, will the people not quake with terror? If an evil, distressful disaster occurs in a city, has YHVH (Mercy) the Lord not fashioned it? Once again it is not a “trumpet” but the shofar (rams horn) which combines the symbolic meanings of warning and substitutionary sacrifice. The plain meaning (p’shat) being that people in a war torn area who hear the sound of the rams horn become terrified knowing that their city of residence is on the brink of destruction. “If an evil, distress, disaster occurs in a city, has YHVH (Mercy) the Lord not fashioned it?” The rhetorical question has an obvious plain meaning. However, some misinterpret it to their detriment. The foolish notion that God is not in control of evil is silenced here. God is not guilty of evil, nor is He complicit, rather He created the possibility of evil in order that love might be manifest through freewill. Knowing the end from the beginning God also sacrificed Himself in Messiah before the creation of the worlds, thus providing the solution to the problem of evil before the problem of evil existed (1 Peter 1:19-20; Rev. 13:8). “But he said unto her, ‘You speak in the same way the foolish women speak. What are you saying? Should we receive good at the hand of God, and not receive evil?’ In all this Job did not sin with his lips.” -Job 2:10 (Author’s translation) The satanic forces are subject to God. He puts in order all things both good and evil for His divine purposes of holiness and redemption. In God all things exist and have their being, nothing exists outside of God, therefore the forces of evil are reliant on God for their continued existence. If evil comes, God has not only allowed it, He has set it in order for the purpose of good. Because evil relies on God, who is good, for its existence, evil is subject to good. Thus, evil cannot overcome good. “The light shines in the darkness and the darkness cannot overcome it.” (John 1:5) Put simply, the rhetorical question is, “Do you seriously believe God is not in control of the evil that happens?” Consider the alternative, if evil is not under God’s control, who controls it? If Satan controls evil and that control is not subject to God, is Satan outside of God’s control? A curse on that lie! The false idea that there is balance between good and evil is a lie seeded by Satan. The reality is this: God is all existing, Satan is created, the created thing is subject to the Creator. Therefore, the battle of good and evil is the battle between a Papermaker and a piece of paper. The Papermaker finds that the paper has been defiled with vile words, so He lights a match and the paper is incinerated. The battle between Good and Evil is like a battle between an ocean of universes and a speck of dust beneath a toenail. 7 Kiy lo ya’aseh For Adonay YHVH (Mercy) the Lord God does not davar kiy im galah speak a word unless He reveals sodo His secret el-avadayv to His servants haneviyiym the prophets. 7 Adonay YHVH (Mercy) the Lord God does not speak a word unless He reveals His secret to His servants the prophets. This verse qualifies the former verse by explaining that God has both ordered and given warning regarding the destruction (evil) that is to come. He has not quietly arranged the destruction of the people in response to their sin. He has instead given them every opportunity to repent. This has always been his modus operandi with regard to Israel and humanity as a whole. The prophets are like emergency workers sent to give news of the approaching disaster and direct people to shelter (repentance, reconciliation). Fools who disregard the warning of the emergency workers will always reap what they have sown. “The secret of the LORD is with those who fear Him; and He will show them his covenant.” -Psalms 25:14 (Author’s translation) 8 Aryeih sha’ag A lion has roared! Miy lo era Who will not fear? Adonay YHVH (Mercy) The Lord God diber has spoken! Miy lo yinava Who could stop himself from prophesying? 8 A lion has roared! Who will not fear? Adonay YHVH (Mercy) The Lord God has spoken! Who can stop himself from prophesying? The Lion, God Himself has roared fair warning. The prophet Amos is incredulous, the rhetorical question sour on his tongue. By the Ruach HaKodesh (Holy Spirit) it’s as if Amos were saying: “I can’t help but prophecy this warning to you because of my devotion to God and the realisation that I need to repent and rely on God’s grace and the manifestation of His mercy. How is it that you [pl.] are not terrified of God? How is it that you are not repenting and prophesying warning to others?” 9 Hashmiyu Proclaim al on armenot the palaces be’ashdod in Ashdod (Violent despoiler) veal-armenot and on the citadels be’eretz in the land of Mitzrayim Egypt (double distress) veimru and say, “Heiasfu Gather al on hareiy the mountains shom’ron of Samaria (Guardians) ureu and see the mehumot rabot great turmoil betochah within her va’ashukiym and the oppressions bekirbah in her midst. 9 Proclaim on the palaces in Ashdod and on the citadels in the land of Egypt and say, “Gather on the mountains of Samaria and see the great turmoil within her and the oppressions in her midst. Amos, by the Spirit declares that the coming punishment upon Israel is to be made known to Israel’s neighbours. The nations must learn that God shows no partiality. All must know that God is just and that He rewards those who diligently seek Him. Within the historical context of this message, how were Israel and Judah (v.13), and the surrounding nations to hear the prophetic warning? To make a modern comparison we would say that the ancient prophets of Israel were the equivalent of self-published writers with a very small immediate audience. They travelled, certainly, but in and of themselves they did not have the reach required to ensure that all for whom the message was intended would receive it. Even when the ministries of three or four prophets overlapped their collective resources could not have spread the message nationally or internationally. Therefore, there was an element of great trust in the obedience of the prophets. A trust placed in God for the spread of the message, and the fullness of its redemptive outcome. So how did the message of the prophets spread and become popular knowledge (as indicated by the prophetic word itself)? It spread by word of mouth from one righteous person to the next and was proclaimed not only by fellow prophets but also by common people of righteous faith, people the Scripture refers to as a righteous remnant. No prophet could hope to be effective based on his own personal reach, rather the spread of the prophetic word relied on the obedience of the faithful remnant community. Some would travel through dangerous lands to convey the message they had received from the Lord via the prophet, others would share the message with their children who in turn would pass it on to their friends and so on. A farmer, a house wife, a stone mason, a builder, a vine tender, a harvester, from the highest echelons of society to the impoverished street person, those who were of the faithful remnant spread the message of warning throughout Israel and Judah and into the neighbouring nations. How can I be so certain of this? After all, I don’t live in ancient Israel. My certainty, like the trust of the prophets, is born of and reliant on God, Who is just. Justice demands an accurate indictment, the opportunity for the guilty to face their accuser, and a fair trial. This has always been the modus operandi of the King of Justice, YHVH (Mercy). “and say, ‘Gather on the mountains shom’ron of Samaria (Guardians) and see the great turmoil within her and the oppressions in her midst.’” The plain meaning points to the neighbouring nations standing on the high places of Samaria in the territory of the ten northern tribes of Israel in order to witness Israel’s punishment. This of course denotes Israel’s future exile and the desecration of the shrines of idolatrous worship constructed on the high places. The neighbouring nations are called to bear witness to Israel’s punishment. They are called to gather on the mountains of Shom’ron (Guardians). The remez (hint at deeper meaning) here is that of guardianship. The nations are to gather in the midst of the guardians of Israel and look upon the discipline that the guardians of Israel meet out upon her according to God’s instruction. The malakhiym (angelic guardians) who surround Israel, surround her for her protection. Both her protection from outside threats and protection from the threats within. The greatest of the threats within being idolatry. 10 Velo-yadeu And they don’t know asot-nechochah how to fashion what is straight,” neum utters YHVH (Mercy) the Lord, “ha’otzriym these storers chamas of violence vashod and havoc be’armenoteiyham in their palaces.” 10 And they don’t know how to fashion what is straight,” utters YHVH (Mercy) the Lord, “these storers of violence and havoc in their palaces.” The Targum reads, “And they know not how to practice the Torah”. At this point in our history, we Israelites have so neglected God’s written word that we no longer know how to obey it due to our being devoid of it. Instead we store up sinful violence and practice injustice within our cities and palaces. 11 Lachein Therefore, ko this is what amar Adonay YHVH the Lord God says: “Tzar An adversary, useviyv will circle ha’aretz the land, vehorid and take down mimeich uzeich your might from you, venavozu and plunder armenotayich your citadels.” 11 Therefore, this is what Adonay YHVH the Lord God says: “An adversary, will circle the land, and take down your might from you, and plunder your citadels.” This refers to the king of Assyria, who invaded the land of Israel in the days of king Hoshea, and conquered Samaria, carrying Israel captive (2 Kings 17:6). 12 Ko This is amar what YHVH (Mercy) the Lord says: “Ka’asher Like when yatziyl haroeh the shepherd snatches mipiy from the mouth ha’ariy of the lion sheteiy two chera’ayim legs or a vedal-ozen piece of an ear, kein so will yinatzelu b’neiy Yisrael the children of Israel be snatched away hayosheviym who dwell beshomeron in Samaria — bif’at mitah in a corner of a bed uvidmeshek and Damascus ares on a couch! 12 This is what YHVH (Mercy) the Lord says: “Like when the shepherd snatches from the mouth of the lion two legs or a piece of an ear, so will the children of Israel be snatched away who dwell in Samaria — in a corner of a bed, and in Damascus from a couch! The plain meaning is that only a small remnant of the northern tribes will survive the Assyrian and Babylonian invasions. “Israel are scattered sheep; the lions have driven away: first the king of Assyria has devoured him; and last this Nebuchadnezzar king of Babylon has broken his bones.” -Yermiyahu (Jeremiah) 50:17 (Author’s translation) The phrase “in Samaria in a corner of a bed” can be understood multiple ways. First, it speaks of the very corner of the tribal land and therefore means that all will be affected from the Greatest to the least. Second, it may be a metaphor for cowardice, hiding in the corner of the bed. Third, a metaphor for poverty, having only a corner to lie in. The phrase “Damascus on a couch” refers to the residents of Damascus, the then capital of the kingdom of Aram, being comfortable, sitting on luxurious couches thinking themselves secure. However, Damascus was taken around the same time Samaria was. The Targum reads “that dwell in Samaria, in the strength of power, trusting in Damascus.” Inferring that the northern tribes had begun to place their trust in the foreign power Aram. Some Israelites even living in Damascus. Regardless, both Aram and Israel would be conquered. 13 Shimu Listen, hear, comprehend, obey vehaiydu and bear witness beveit Ya’akov in the house of Jacob (follower),” neum utters Adonay YHVH (Mercy) the Lord God, Eloheiy the God hatzeva’ot Who goes warring. 13 Listen, hear, comprehend, obey and bear witness in the house of Jacob,” utters Adonay YHVH (Mercy) the Lord God, Eloheiy the God Who goes warring. Once again the Hebrew “Shimu (Shema)” is employed. Listen, but don’t just listen, hear. Hear, but don’t just hear, obey. Obey, but don’t just obey, walk in obedience. “Bear witness in the house of Jacob” is a declaration to the prophets, and the righteous remnant who live within all Israel (inclusive of the tribes of Judah and Benjamin). As is the case elsewhere in the TaNaKh (OT), two witnesses of a matter are established by the third witness, God Himself (Deut. 19:15). The first witness being the neighbouring nations (v.9), and the second being the prophets and righteous ones within Israel’s borders (present verse). “Adonay YHVH (Mercy) the Lord God, Eloheiy the God hatzeva’ot Who goes warring.” Three titles for God are expressed here. “Adonay”, meaning Lord, Master, “YHVH”, the unpronounceable proper noun which denotes mercy*, and “Eloheiy Hatzevaot” meaning, “God Who goes warring”. The Hebrew “tzevaot” is an intense plural form of “tzava”, to go forth in war. Thus, “God Who goes warring.” These three names teach us that God is the Merciful Lord Who goes warring against sin and death. We are not to diminish His character in our own eyes by saying that He is a pacifist, nor that He is devoid of mercy when He disciplines. We accept and hold the mysterious tension of His holiness with awe. *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 of the universe (Gen 1:1-2:4a) and implies strength, power, 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. 14 “Kiy For beyom in the day pakediy that I number fisheiy Yisrael Israel’s rebellions, alayv ufakadtiy I will also number al-mizbechot upon the altars of Beiyt El Bethel (House of God); venigdeu and cut off karnot the horns hamizbeach of the altar, venafelu and they will fall la’aretz to the ground. 14 “For in the day that I number Israel’s rebellions, I will also number upon the altars of Bethel; and cut off the horns of the altar, and they will fall to the ground. “For beyom in the day pakediy that I number fisheiy Yisrael Israel’s rebellions” We note that the coming day of numbering is not a possibility but a certainty. “When”, not “if”. The language of “numbering” is a measure of accountability and a sort of listing, in this case a listing of sins recorded in the indictment against Israel. Specifically, the root “pasha” (rebellion) is addressed. The idolatrous act of rebellion forms the foundation for all other types of sin. “I will also number al-mizbechot upon the altars of Beiyt El Bethel (House of God)” Not only does God bring to account the general sins of Israel, He also very specifically numbers the many infractions of idolatrous syncretism performed at the apostate centre of worship in Bethel. Bethel was the location of one of the calves Jeroboam fashioned in a vile re-enactment of Israel’s idolatry at the foot of Sinai (Choreb)[Ex. 32; 1 Kings 12:28]. God, through the prophet, brings His indictment upon “altars”, meaning multiple altars set up in worship of multiple deities and in connection with the misuse of God’s Name (Hosea 8:11). “and cut off karnot the horns hamizbeach of the altar, venafelu and they will fall la’aretz to the ground.” Having mentioned multiple heathen altars He now speaks of the primary apostate altar of Bethel, that being the rosh (head) over all other altars. It had been constructed in direct opposition to the singular altar of Mt Tziyon in Jerusalem. It is likely that the primary altar at Bethel was a replica of the altar in Jerusalem. No matter how detailed a counterfeit is, the maker of the genuine article can always tell the difference. The phrase “cut off the horns” refers both to the literal cutting off of the horns of the altar where blood was sprinkled in provocation of efficacy, and to the removal of the fourfold strength* of the heathen altar (a horn at each corner). *Throughout the TaNaKh (OT) horns are seen to represent strength. 15 Vehikeiytiy And I will slay beiyt-hachoref the harvest house al-beiyt hakayitz upon the summer house; veavedu bateiy the houses hashen of ivory will also perish, vesafu batiym rabiym and the great houses will come to an end,” neum utters YHVH (Mercy) the Lord. 15 And I will slay the harvest house upon the summer house; the houses of ivory will also perish, and the great houses will come to an end,” utters YHVH (Mercy) the Lord. The idiom denotes full destruction from seed time to harvest. Destruction that continues over a period of at least a year. Additionally, it seems that the king of the northern tribes may have had both a winter and a summer house, each residence serving him according to the seasonal changes. A modern example would be that of a financially stable resident of Canada’s northern regions wintering in Colorado. In Jewish tradition it is noted that the king of Moab had a chariot (described in the ancient text as a “house”) made from ivory, and 1 Kings 22:39 says that king Ahab built a house of ivory. The Jewish commentator Radak explains: “This was the custom of the kings to make themselves a house for the winter and a house for the summer, and it is also said of Jehoiakim ‘the king sits in the winter house in the ninth month’, and concerning the chariot of the king of Moab it is written ‘and the house of the tooth which he built’, the tooth is the tooth of the elephant from which we make certain crafts:” -Radak on Amos 3:15 “the great houses will come to an end,” neum utters YHVH (Mercy) the Lord. This is a reference to the houses of the wealthy and in particular to the many houses of the king of Israel. Copyright Yaakov Brown 2022 “Let no one say when tempted, ‘I am tempted of God’: for God cannot be tempted with evil, neither does He tempt any one: But every person is tempted, when they are drawn away of their own lust, and enticed. Then when lust has conceived, it brings forth sin: and sin, when it is fully realized, brings forth death.” – Yaakov (James) 1:13-1 Introduction:
Following the birth and weaning of the promised son Isaac and the expulsion of Hagar and Ishmael, Avraham had acquired the well of Beer-sheva (Sevenfold Covenant), planted a grove of shady trees as a memorial of what HaShem had done and remained in the land of the P’lishtim (Immigrants) worshiping and giving glory to HaShem (YHVH) El (God) of the Olam (Universe). Now Avraham will face his final trial (Tenth). All his former trials have been completed and the promise of their fulfilment has come to fruition. This trial is different, the fulfilment of it will mean that it does not come to fruition at this time in history, and certainly not through the death of Isaac, although it will come to fruition as a result of Isaac’s bloodline. In fact, rather than loose his son, Avraham receives him back and a substitute takes his place. This trial also differs in its perceived morality. Avraham, who exhibits great concern for justice elsewhere, is now faced with the enigma of a just God’s request for the death of an innocent (Isaac). It is interesting to note that while Rashi and the Rambam differ on the order and specifics of a number of Avraham’s trials, they both list Ha-Akeidah (The Binding of Isaac) as the final and most important of the trials of Avraham. The chronology of the Biblical text shows us that Isaac was thirty seven years of age at the time of Ha-Akeidah. Sarah was ninety (Gen. 17:17) at his birth and 127 at her death (Gen. 23:1). The Targum Yonatan explains that Satan told Sarah that Avraham had slaughtered Isaac and she cried out in grief and died. This would explain why Avraham and Isaac were not present at her death: “Avraham came to eulogize Sarah and bewail her” (Genesis 23:2.) The Rabbis suggest that this is the reason that the account of Sarah’s death follows directly after Ha-Akeidah (The Binding of Isaac). The Pesikta Rabbati teaches that the Akeidah took place on Rosh Hashanah. Hence it has become the Torah reading for the second day of Rosh Hashanah. Before we begin to study the text we should take time to reflect on the nature of trial (nasah). In the context of this passage the English term, “tempt” is entirely inappropriate. God does not tempt, nor does He have any need of testing in order to find out something, to the contrary, He knows all, past, present and future because He dwells outside of time and space. “Let no one say when tempted, ‘I am tempted of God’: for God cannot be tempted with evil, neither does He tempt any one: But every person is tempted, when they are drawn away of their own lust, and enticed. Then when lust has conceived, it brings forth sin: and sin, when it is fully realized, brings forth death.” – Yaakov (James) 1:13-15 Given that God already knows the outcome of this trial, we cannot conclude that God is advocating human sacrifice as a common practice. To the contrary, He is foreshadowing the future manifestation of His own sacrificial love. The fact that this portion of the Torah is as central to Jewish theology as the Shema, shows that it is understood as the ultimate example of God’s relationship to Israel and her devotion to Him. Add to this that Ha-Akeidah is a clear and irrefutable picture of the substitutionary sacrifice of God as Messiah, and we have a connection that binds (pun intended) together both the ethnic Jewish people and the believing nations of the world. This may well be one of the most important studies you ever engage in. Read carefully, listen well, qualify your conclusions, and above all else, trust God. Gen 22:1 And it came to pass after ha-d’varim (the words) these things, that Ha-Elohim (the God, Judge) did nesah (prove) Avraham (Father of many nations), and said to him, “Avraham”: and he said, “Hineini (I’m here, ready, prepared, willing), here I am.” These events take place following the words (D’varim), “And Avraham planted a grove in Beer-sheva, and called there on the name of HaShem, the everlasting God. And Avraham sojourned in the land of Philistines' many days.” (Gen 21:33:34) The text says, “Ha-Elohim” (The God) for good reason. There must be no misunderstanding regarding the use of Elohim here. This generic name for God, also used to name gods and judges, is pretexted here by the determiner, “the”. The Midrash renders the word nesah as, “elevated” like a banner (neis). Thus we could read, “The God elevated Avraham”. Following the events of the Akeidah God doesn’t again speak directly to Avraham. This fact further illuminates the importance of these events. There is something in the story of the binding that acts as a catalyst for the perfecting of faith. We are reminded that, “the life is in the blood” which is given on the mizbeach (altar) for the remission of sin (Lev. 17:11). It makes sense therefore, that the substitutionary sacrifice in this account is symbolic of something much greater than the simple death of a ram. Avraham’s response to God affirms the true character of the father of trust. The Hebrew Hineini has no English equivalent. It denotes humility, readiness, willingness, obedience etc. Gen 22:2 And He (God) said, “fetch now your son, your only son Yitzchak (He laughs), whom you love, and lech lecha (walk, go forth) into the land of Moriyah (seen by YHVH: ra’ah & Yah); and ascend there, offering him there for a burnt offering upon one of the mountains which I will tell you of. We should keep in mind that Avraham is 137 years old and Isaac 37, meaning that none of this could be forced upon Isaac. He must choose to accept every instruction of his father willingly. This is both an echo and prophetic ripple that reveals the Mashiyach and Only Son of HaShem, Who was sacrificed before the creation of the world (Revelation 13:8). The words, “your son, your only son Yitzchak (He laughs), whom you love” are a glimpse into the future, when God will speak over His Son Yeshua saying, “This is my Son whom I love, in Him I am delighted!” (Mattitiyahu 3:17). The unique identity of the Son Yeshua is further clarified in Yochanan 1:14: “And Ha-D’var (the Word became flesh) and dwelt among us. We looked upon His k’vod (glory), the glory of the one and only Son from the Father, full of chesed (grace) and emet (truth).” The phrase, “lech lecha” (walk and go forth) occurs only here and in 12:1, the initial instruction of God to Avraham, thus tying the two narratives together to show the completeness of Avraham’s call and purpose in God. This instruction to go up to sacrifice requires courage equal to the instruction to give up everything and follow God. We should pause a moment to consider the fact that the Talmidim (Disciples) of Yeshua responded to the call to follow God’s Messiah, but with the exception of Yochanan and the women closest to Yeshua, they were not able to muster the courage to go up to the sacrifice. Moriyah (seen by YHVH: ra’ah & Yah), is the Temple Mount (2 Chronicles 3:1). Onkelos renders, “go forth into the land of Divine service”. It is thought that he takes Moriyah to be derived from mor (myrrh), which is one of the spices of the Temple service (Rashi). This connects the Akeidah to the Temple Mount and the foundation stone, which tradition identifies as the stone on which Isaac was laid. Gen 22:3 And Avraham rose up early in the morning, and saddled his male donkey, and took two of his n’arayn (young men) with him, and Yitzchak his son, and chopped the wood for the burnt offering, and rose up, and went toward the place of which God had spoken. Again, the phrase, “rose up early” indicates Avraham’s immediate obedience to God’s instruction. The fact that Avraham saddled his own donkey is noteworthy. This was the job of a servant. Avraham was so intent on obedience to God that he ignored his personal dignity. The text also infers that it was Avraham who chopped the wood. It is important to understand that the Hebrew n’arayn refers to a young man between the ages of 12 and 40 years. The same word used here to refer to Avraham’s servants is also used to refer to Isaac later in the text. The Midrash says that the two young men Avraham took with him were Eliezer and Ishmael, who was visiting his father, having now lived in Paran for some time. It is an endearing thought, an illumination of reconciliation and the help of God. The names of these two, “God helps” and “Heard by God” are both beautiful representations of the character of God as it unfolds in the remainder of this historical story. There are those who see contradiction and even hypocrisy in the actions of Avraham. They say that he pleaded for the innocent when God was about to destroy S’dom but here he is blindly obedient to God’s command to kill his innocent son Isaac. However, there is an important distinction between these two events. First, there were in the end, no innocent ones in S’dom. In fact, it is true to say that even those God spared were not innocent. Second, the destruction of S’dom was a judgement against sin, whereas the present instruction is related to sacrifice. God is not commanding a judgement, He is initiating a sacrifice. In order for sacrifice to be understood within the framework of redemption, that which is offered must be blameless and without blemish. Therefore, Isaac’s comparative innocence is essential to this sacrificial instruction and helps to explain Avraham’s willing obedience. Gen 22:4 Then on the third day Avraham lifted up his eyes, and saw the place far off. The third day is an obvious foreshadowing to the death and resurrection of both Yonah (Jonah) and Yeshua (Jesus). The phrase, “lifted up his eyes” is connected to Avraham’s receiving God’s previous promise of land and to the provision of God through sight. The mountain which is already seen by God is now being seen by Avraham. The Hebrew ra’ah (see) is the same root being used in verse 8 where it is usually translated as, “provide”. Provision and sight are synonymous terms in this context. Avraham saw the cloud of God’s presence over the mountain, thus recognizing that it was the destination he was seeking (Pirkei D’Rabbi Eliezer). Gen 22:5 And Avraham said to his n’arayn (young men), “Stay here with the donkey; and I and ha-na’ar (the young man) will go yonder and bow down, and then we will return to you. We should take special note of the term, “Na’ar” which is used here of both Avraham’s young men (servants) and the young man Isaac. This term can refer to a young man between the ages of 12 and 40, and should not be presumed to refer to a young child as is inferred by numerous English translations which use, “lad” or “boy” to translate this complex Hebrew term. In some cases this translation seems intentionally misleading, as in the KJV translation, which translates the same term, “young men” when referring to Avraham’s servants but, “lad” when referring to Isaac. This is at best inconsistent. “And then we will return” is in the plural rather than the singular, “and then I will return”. This shows the trust that Avraham had in the promise of God (Gen. 21:12). The Jewish writer of the book of Hebrews affirms Avraham’s core belief: “In trust Avraham, when he was being proved, offered up Yitzchak. Yes, he who had received the promises was offering up his one and only son-- the one about whom it was said, “Through Yitzchak your offspring shall be named.” He reasoned that God was able to raise Yitzchak up even from the dead—and in a sense, he did receive him back from there.” – Hebrews 11:17-19 Gen 22:6 And Avraham took the wood of the burnt offering, and laid it upon Yitzchak his son; and he took the eish (fire, holy fire, altar fire) in his hand, and a knife; and they walked on together. The Midrash compares Isaac’s burden of wood to the Roman practice of crucifixion: “It is like a person who carries his cross on his own shoulder” –Gen. Rab. 56:3 There is an undeniable link to the Messiah Yeshua: “Then they took Yeshua. He went out, carrying His own crossbar, to the Place of a Skull…” –Yochanan (John) 19:17 TLV The phrase, “And they walked on together” denotes harmony of purpose. The same phrase is repeated in verse 8, by which time Isaac knew that he was to be the sacrifice. The following portion of Yishaiyahu (Isaiah) is conveniently left out of the Haf-Tarah (filling/completing/illumination of the Torah) readings in the modern rabbinical Torah reading cycle. However, it was part of the triannual Torah cycle of the first century. It conveys a sense of the intimate agreement between Father and Son, and the willingness of the sacrificial appointee. “He was oppressed and He was afflicted yet He did not open His mouth. Like a lamb led to the slaughter, like a sheep before its shearers is silent, so He did not open His mouth… Yet it pleased Adonai to bruise Him. He caused Him to suffer. If He makes His soul a guilt offering, He will see His offspring, He will prolong His days, and the will of Adonai will succeed by His hand.” –Isaiah 53:7, 10 TLV Gen 22:7 And Yitzchak said, “Avraham my father”, and continued saying, “My father”: and he (Avraham) responded, “Hineini Here I am, my son.” And he (Yitzchak) said, “Behold the fire and the wood: but where is the lamb for a burnt offering?” Up to this point Isaac believed that they were going to make a sacrifice to God and would thus find a lamb for this purpose while on their journey. Gen 22:8 And Avraham said, “Elohim (God) yireh (Root: Ra’ah - sees, will provide himself) a lamb for a burnt offering: so they walked on together. Avraham’s trust, as illuminated in Hebrews 11:17, remains. He firmly believes that God will bring about a miracle. Once again, the phrase, “so they walked on together” conveys a unity of purpose. The phrase, “Elohim yireh” (God provides) links the seeing (ra’ah) of God to His provision (yi-reh). Thus we can also read, “Elohim sees the lamb for the burnt offering”. Gen 22:9 And they came to the place which Ha-Elohim (the God) had told him of; and Avraham built an altar (ha-mizbeach: Root, zabach – slaughter, kill) there, and laid the wood in order, v’ya’akod (and bound) Yitzchak his son, and laid him on the altar upon the wood. It is from this verse that the Hebrew title for this passage, “Ha-Akeidah” (The Binding) is derived. The altar, ha-mizbeach, is intended for the shedding of blood. On every occasion that this term is used in the Torah without qualifying terms, it refers to an altar of slaughter. It is fitting that on the Mountain that would later become the site of the daily Temple offerings, this pivotal sacrifice is about to take place. At the age of 137, Avraham could not have bound Isaac (37) without his consent. “Father, I am a strong young man and you are old. I’m afraid that when I see the slaughtering knife in your hand I might flinch and possibly do you harm. I may also injure myself and become unfit for sacrifice. Or an involuntary movement by me might prevent you from performing the ritual slaughter properly. Therefore, bind me well, so that at the final moment I will not fail in my filial honour and respect, thereby not fulfilling the commandment properly.” –Midrash The prophet Yishaiyahu (Isaiah) speaks of Yeshua saying: “He was oppressed, though he humbled himself and opened not his mouth; as a lamb that is led to the slaughter, and as a sheep that before her shearers is dumb; yea, he opened not his mouth.” –Isaiah 53:7 Gen 22:10 And Avraham stretched forth his hand, and took the knife to slay his son. The Midrash says that as Avraham reached for the knife, tears feel from his eyes into Isaac’s. The Targum Yonatan records that Isaac looked up to see the Angels on high, while Avraham was yet unable to see them. Rashi notes that the Angels also wept and their tears fell into Isaac’s eyes. In this moving account there is an intimate, almost intrinsic grief which is shared by The Father God, the Angel of Hashem, Avraham and Isaac. Gen 22:11 And the Malakh (Messenger) HaShem (YHVH: Mercy) called to him (Avraham) from the heavens, and said, “Avraham, Avraham:” and he responded, “Hineini (I’m here, ready, prepared, willing), here I am.” The Hebrew text can be read literally as, “And calling toward (Avraham), messenger HaShem”. This should be understood to mean that the messenger (angel) is a manifest representation of HaShem Himself. If the Angel of Hashem is the manifestation of the pre-incarnate Messiah Yeshua, then He is witnessing here the living symbolism of His own future sacrificial death. Gen 22:12 And He (Malakh HaShem) said, “Don’t lay your hand upon ha-na’ar (the young man), neither do anything to him: for atah (until this time) yada’ti (I have known), that you are in awe of Elohim (God), seeing you have not withheld your son, your only son from me. Not even a hair of Isaac’s head was harmed. God speaks in a timely fashion and Avraham responds in the same manner with which he began this journey of obedience, thus answering the question of faith. The Angel of Hashem, Who is speaking to Avraham repeats the phrase, “your son, your only one.” I believe the traditional English translation, “for now I know that you fear me” is misleading. The phrase, “now I know” infers that at one time He did not know. This contradicts the essence of God’s character, His omniscience (Isaiah 46:9-10, 40:13-14; Psalm 33:13-15, 139:1-3, 139:4, 139:15-16, 147:4-5; Job 21:22, 37:16; 1 Chronicles 28:9; Romans 11:33; Hebrews 4:13; Luke 12:7; 1 John 3:20; Matthew 10:29-30). In fact, God need learn nothing from these events. He has already seen them concluded. If we read, “For until this time I have known” we are more inclined to interpret the statement as an assurance to Avraham rather than a declaration of discovery on the part of HaShem and His Angel. Gen 22:13 And Avraham lifted up his eyes, and looked, and behold behind him a ram caught in a thicket by his horns: and Avraham went and took the ram, and offered him up for a burnt offering tachat (instead, for the sake, as a substitute) of his son. Once again, the phrase, “lifted up his eyes” is connected to Avraham’s receiving God’s previous promise of land and to the provision of God through sight. The mountain which is already seen by God is now being seen by Avraham. The Hebrew ra’ah (see) is the same root being used in verse 8 where it is usually translated as, “provide”. Provision and sight are synonymous terms in this context. A ram caught in a thicket may be without technical signs of blemish, such as discoloured wool or bodily deformity, and thus qualifies for the sacrifice as ritually clean. However, it is unlikely that the ram was without scratches and bleeding from the time spent in the thicket. This is a picture of the crown of thorns which was pressed down onto the head of our Messiah Yeshua. The importance of a ram over a lamb here, is to make clear that the future substitutionary sacrifice would be made by a male. Gen 22:14 And Avraham called the name of that place YHVH Yir’eh: as it is said to this day, “In the mount of the HaShem (Mercy) it shall be provided/seen (yeiraeh). The original name of this place was Shalem, the name given to it by Shem, son of Noach (whom the sages identify as Malkitzedek [King of Righteousness], the king of Shalem). The Midrash says that following the Akeidah, when Avraham named the place Adonai Yireh, HaShem in deference to both Shem and Avraham, named the place Yerushalayim (Jerusalem). Gen 22:15 And the Malakh (Messenger, angel) HaShem (YHVH: Mercy) called to Avraham out of the heavens the second time, Gen 22:16 And said, “By myself have I sworn, says HaShem (YHVH: Mercy), because you have done ha-d’var (this thing, according to the word), and have not withheld your son, your only son:” The Angel of Hashem speaks a second time only once the sacrifice of the ram has been performed. The familiar reprise, “your son, your only son” rings out again in affirmation of the faith that Avraham has exhibited and as a prophetic foreshadowing of the Messiah. “For people swear by someone greater; and the oath, as confirmation, is an end to all their disputing. In the same way God, determining to point out more clearly to the heirs of the promise the unchanging nature of His purpose, guaranteed it with an oath. So by two unchangeable things, in which it is impossible for God to lie, we who have fled for refuge might have strong encouragement to take hold of the hope set before us.” –Hebrews 6:16-18 TLV Gen 22:17 “In blessing I will bless you, and in making great (multiplying) I will make great (multiply) your seed as the stars of the heavens, and as the sand which is upon the sea shore; and your seed shall possess the gate of his enemy; The language of this blessing mirrors that of several previous addresses (Gen. 12:3, 13:16, 15:5). Here it is said in confirmation of the promise which God saw completed in Avraham, before Avraham had come to the place of completing his trust through the action of bringing his son and heir as a sacrifice before HaShem. Notice that the seed is singular, he will possess the gate (singular) of his enemy What is different about this blessing is that it adds the clause, “and your seed shall possess the gate of his enemy”. It seems that this clause has not been added until now because the symbolism of the sacrificial act of the Akeidah had to take place in order to reveal the nature of the future seed (Messiah), Who would possess the gates of humanitys’ greatest enemy, death. Gen 22:18 And in your seed shall all the nations of the earth be blessed; because you have heard (Shamata) my voice (b’kol). It is through Yeshua, the greater son of Avraham and of David, the Messiah and sacrificial lamb of God, that all the nations will be blessed. Avraham, “Shamata” listened, received, understood, comprehended and invited the kol (voice) of HaShem. Thus, he became the father of all who would trust God and the first Hebrew, the one who received the promise of Israel’s coming redemption. Gen 22:19 So Avraham returned unto his young men, and they rose up and went together to Beer-sheva (Well of Seven, Well of Rest, Covenant of Seven); and Avraham dwelt at Beer-sheva. All four men, “rose up” in immediate obedience and “went together” with harmony of purpose, to the well of sevenfold blessing, the mayim chayim (living waters) of covenant promise. Gen 22:20 And it came to pass after ha-d’avriym (these words, these things), that it was told Avraham, saying, “Behold, Milcah (Queen), she has also born children to your brother (uncle, male relative etc.) Nachor (Snorting); The promise of multiplying and the prospering of Avraham’s progeny is immediately supported by the news of a bride for Isaac. The genealogy of Nachor’s family has been kept till now in order to coincide with the events of the Akeidah. Thus showing God’s providence in the birth of Isaac’s future wife and the maintaining of the Godly bloodline. It is fitting that Rivkah (captivating, knotted cord, tied up, secured, bound), Isaac’s future bride is born to Milcah (Queen). Just as Sarah had become the Queen of the promise, Rivkah, who has been born to a queen, will become the binding (Akeidah) of the promise, securing it through the birth of Yaakov/Israel. Gen 22:21 Uz (Wooded, counsel) his firstborn, and Buz (contempt) his brother, and Kemuel (Koom – El: Risen in God, Raised by God) the father of Aram (exalted), Gen 22:22 And Kesed (increase), and Chazo (vision), and Pildash (flame of fire), and Yidlaf (weeping), and Betuel (Bet-El: Dwells in God). Gen 22:23 And Betuel (Dwells in God) produced Rivkah (captivating, knotted cord, tied up, secured): these eight Milcah (Queen) did bear to Nachor (snorting), Avraham's brother (uncle, male relative etc.). Gen 22:24 And his concubine, whose name was Reumah (elevated, arise), she bore also Tevah (slaughter), and Gacham (burning), and Tachash (animal hide), and Maachah (Pressure, squeezed, crushed: lit. She has pressed). Rivkah, in addition to being the daughter of a queen (Milcah) is also the daughter of one who dwells in God (Betuel). © Yaakov Brown 2016 When G-d remembers His people, He is recalling, “re – calling” or, “calling again”. Not because He needs to remind Himself of His merciful nature but because we are in need of reminding. Gen 8:1 And thought of, remembered, brought to mind, (vayizcor) Elohim (Judge, ruler), Noach (Rest, Comfort), and every living thing (col-hachaiyah), and all the beasts (beheimot) that were together in the vessel: and passing over (v’yaaveir) Elohim spirit, wind (ruach) upon the earth (ha-aretz), and subsided, the waters;
The opening verse of this chapter can sometimes cause confusion for the English reader who may understand the word, “remembered” as a recollection of something forgotten. This is not what the Hebrew root, “zachor” means. G-d exists outside the bonds of time and space and He knows the end from the beginning, therefore He is incapable of forgetting. The Hebrew, “zachor” carries the meaning of fulfilment, faithfulness, special attention. It is meant to convey the chronology of G-d’s redemptive participation in time from His position outside of all things. The phrase, “G-d remembered” calls to mind other instances in the Torah where G-d remembers [is faithful] and rescues [redeems]:
G-d is being faithful to His covenant promise to Noach (Gen 6:18), which He had promised to establish beforehand. We could paraphrase this verse to say, “Elohim drew attention to the fulfilment of His covenant promise to Noach.” Or, “G-d was faithful to Noach.” This remembering marks the turning point of the flood story and the triumph of mercy over judgement. We note that Elohim, the Ruler/Judge is acting in mercy. When G-d remembers His people He is recalling, “re – calling” or, “calling again”. Not because He needs to remind Himself of His merciful nature but because we are in need of reminding. “He has given help to Israel His servant, recalling His mercy, as He spoke to our fathers, to Abraham and his seed forever.” –Luke 1:54-55 The latter part of verse one recalls the creative brooding of the Spirit over the primordial earth (Gen. 1:2). Both the Jonathan and Jerusalem Targums call it, "a wind of mercies", or a, “merciful wind” or a, “wind of comforts”. We are being reminded that this is a type of new creation, and Noach is a type for Adam. As followers of Yeshua we are able to see Noach as a foreshadowing of the Messiah, Who is called, “the last Adam”. Just as it was in the beginning, it is the brooding Spirit that acts as the catalyst for transforming the face of the earth. The mikveh (gathering together of waters) of Genesis 1:10, has been emulated here as an immersion (baptism) that delivers from death. This same mikveh will reoccur at the Red Sea when Israel is delivered through the waters from certain death and is seen again when Israel crosses the Jordan into the promised land under the leadership of Joshua, who is a foreshadow of the Messiah Yeshua/Joshua. This redemptive immersion is given to all who will believe and are immersed in the name of The Father, and of The Son, and of The Holy spirit. Gen 8:2 And shut up the springs of the deep and the windows of heavens (sky waters) and held back the rain from the heavens; “And made Elohim the expanse, and separated the waters which were below the expanse from the waters which were above the expanse; and it was so.” –Genesis 1:7 Gen 8:3 And returned the waters from upon the earth walking and returning, and decreased the waters to the outskirts on the hundred and fiftieth day. The one hundred and fiftieth day is counted from when the flood began on the seventeenth day of Iyar (second month) Genesis 7:11. The 4o days of the Cataclysmic outpouring of the waters recorded in Genesis 7:12 are part of the 150 days. This is the same 150 days mentioned in Genesis 7:24. Thus the sum total of the days to this point is 150, which brings the reader to the seventeenth of Tishri (seventh month), five lunar months after the flood began. Gen 8:4 And resting (v’tanakh: noach), the vessel in the month the seventh (Tishri), on the seventeenth day of the month, upon the mountains (range-plural) of Ararat (a curse and a panic caused suddenly). The language of this verse shows great care for the narrative. The vessel rested (v’tanakh : the root being noach) from the outer turmoil that had buffeted it, while Rest (Noach) himself remained within. The vessel comes to rest in the seventh month (Tishri), which represents completion. This is also the month that would later become the Sabbath month containing the high holy days: Yom Teruah, Yom Kippur and Sukkot. Although the language origin and meaning of the name of the mountain range of Ararat (Occupying parts of modern Turkey, Iraq, Armenia, and Iran) is unknown, it is possibly a composite of the following Hebrew words:
Gen 8:5 And the waters walked and decreased continually until the month the tenth (Tevet): on the first of the month, seen, were the tops of the mountains. “Then said Elohim, ‘Let the waters below the heavens be gathered into one place, and let the dry land appear’; and it was so.” –Genesis 1:9 It took almost three more months for the waters to recede enough for the mountains to be fully exposed. Gen 8:6 And it came to pass at the end of the fortieth day, that opened Noach (Rest, Comfort) the window of the vessel which he had made (asah): The reference to the tenth month in the previous verse is an overview: the writer now returns us to the reference point of the seventeenth of Tishri (seventh month) as the starting point for counting 4o days, which brings us to the end of the eighth month, Cheshvan. Therefore, Noach waited forty days after the vessel came to rest before opening the window of the vessel. While this is literally true, it is also symbolic of the convergence of the completion of one aspect of Noach’s journey and the beginning of another. Gen 8:7 And he sent forth the raven (ha-oreiv: root: arav/erev), which went forth to go out and return continually, until dried up were the waters from off the earth. “Then said Elohim, ‘Let the waters teem with swarms of living creatures, and let birds fly above the earth in the open expanse of the heavens.” –Genesis 1:20 The raven is the largest bird of the crow family: it is twice as heavy as the common crow at 1.3 kg, being 60 cm long, with a wingspan of almost 1 m. Ravens can live 40 years in the wild. The raven is a significant choice because in many ancient cultures, including Chinese, Egyptian, Greek, Semitic and Siberian, the raven is seen as a messenger of storms and bad weather. It is no coincidence that the raven is black and acts as the counterpoint to the white dove that follows. The Hebrew, “Oreiv” shares the root, “arav” with the Hebrew, “erev” which means evening. Perhaps the raven was sent out in the evening and the dove in the morning, linking the final stages of Noach’s deliverance with the creation narrative yet again. The raven feeds on fruits, seeds, nuts, fish, carrion, small animals, food remains and garbage. Thus it seems that Noach’s intention was to use the raven to find out if the water had receded enough to have left body remnants and perhaps rotting debris for the raven’s food. However, the raven found no such evidence and so continued to fly out and return continually until the waters had dried up from the earth. Gen 8:8 Also he sent forth the dove (ha-yonah) from him, to see if the waters had abated from off the face of the ground (ha-adamah); It seems that Noach sent both the raven and the dove to perform the same task. They were forerunners sent to scout out the land. The mention of the raven and the dove in this account is the first mention of specific bird types in the Bible. This is significant and offers a symbolic foreshadowing regarding the opposing natures of the two types of bird. Both birds are sent out as messengers and each acts according to its nature, the raven, a carnivore, returns fruitless and goes out and back until it returns no more, on the other hand the dove, a strict vegetarian, returns fruitful holding the leaf of an olive tree. The former in darkness, the latter in light. The dove is an important bird with regard to spiritual symbolism. It is a symbol of purity (Song of Songs 5:2), rest (Psalm 55:6), security (Song of Songs 2:14), innocence (Hosea 7:11; Matthew 10:16), and of course the Holy Spirit (Luke 3:22: John 1:32; Mark 1:10). Doves and pigeons are so closely related that they are often mistaken for one another, However, there is an important distinction doves migrate, but the pigeons remain in their chosen haunts all year. Doves are known to be docile and tender by nature, which explains their having been chosen to represent so many of the characteristics of the Spirit of G-d. Doves are strict vegetarians and exclusively seed eaters, with 99 percent of their diet being seeds. They rarely feed on insects, an unusual practice among birds, who usually eat high-protein foods such as insects, at least while they are young. Doves prefer a wide range of seeds. Doves were offered for sacrifice by Israelites both prior to and in keeping with the Instruction of the Torah (Genesis 15:9; Leviticus 1:14; 5:8-10; 12:6-8). Their use is always specified in preference to pigeons if only one bird were to be used; if both, the dove is frequently mentioned first. In total the dove is specifically mentioned approximately twenty times in the Bible: in the history of the flood, in sacrifice and poetry. Gen 8:9 And not finding, the dove a resting place (manoach) for the sole of her foot, and she returned to the vessel, for the waters were on the face of the whole earth (ha-aretz): then he put forth his hand, and received her, and pulled her in unto him into the vessel. The dove, being a bird that eats seed from the ground, found neither nesting place nor food while the waters still covered the earth. While the earth was uninhabitable, the dove sought rest with Noach (rest) because she had found no other manoach (resting place). Gen 8:10 And trembling, going round continually seven days in addition to; and again he sent forth the dove out of the vessel; The seven additional days are possibly representative of the seven days of creation and emphasize the completion of this new creation. Gen 8:11 And entering in the dove came to him in the evening; and, behold, a leaf of the olive, freshly picked was in her mouth: and knowing Noach (Rest, Comfort) that the waters were abated from off the earth. Unlike the raven, the dove returns with good news that will comfort and direct Noach as he awaits G-d’s instruction to leave the vessel. The olive branch is representative of the olive tree and its oil. Combined with the imagery of the dove we see two obvious symbols of the Holy Spirit. In fact, the follower of Messiah Yeshua must try very hard in order to avoid the clear correlation between the events unfolding in the story of Noach and the events which took place during the immersion (Baptism) of Yeshua (Luke 3:22: John 1:32; Mark 1:10). “The Holy Spirit descended upon Him in bodily form like a dove, and a voice came out of the heavens, ‘You are My beloved Son, in You I am well-pleased.’” –Luke 3:22 Noach, being a type for Messiah (the last Adam) and having undergone the immersion (Baptism) of the flood, is now empowered by the dove (messenger bringing the symbol of the olive tree/oil: Holy Spirit) through hope, to act on the instruction of G-d for the future of humanity. Yeshua, having been acknowledged as the rightful Cohen ha-gadol (High Priest) through His cousin Yochanan’s anointing, has gone through the symbolic waters of immersion (Baptism) and receives the sign of the dove as the manifest presence of the Holy Spirit. The Brit Ha-chadashah (NT) sees both the flood of Noach and the immersion (Baptism) of the believer as twin expressions of a way through death to life. “For Messiah also died for sins once for all, the just for the unjust, so that He might bring us to Elohim, having been put to death in the flesh, but made alive in the Spirit; in Whom also He went and made proclamation to the spirits now in prison, who once were disobedient, when the patience of Elohim kept waiting in the days of Noach, during the construction of the vessel, in which a few, that is, eight persons, were brought safely through the water. Corresponding to the, immersion (baptism) that now saves you—not the removal of dirt from the flesh, but an appeal to Elohim for a good conscience—through the resurrection of Yeshua Ha-Mashiyach, Who is at the right hand of Elohim, having gone into the heavens, after angels and authorities and powers had been subjected to Him.” –1 Peter 3:18-22 Gen 8:12 And in expectation, going round continually seven more days; and sent forth the dove; which did not again return unto him, going round continually. These final seven days probably represent the Sabbath (Shabbat: from the root sheva 7), the promise of rest and security. Both Noach and Yeshua thus send out the dove (Holy Spirit) to empower all who will believe. Gen 8:13 And it came to pass in the six hundred and first year, in the first day of the first month (Nisan), the waters were dried up from off the earth: and turning aside Noach the covering of the vessel, and looked, and, behold, the face of the ground (ha-adamah) was dry. Gen 8:14 And in the month, the second, on the twenty seventh day of the month, was dried, the earth (ha-aretz). Twelve months after the flood began the earth is dry once again and on the 27th of Iyar, the second month, 10 days after the date that the flood had begun (Genesis 7:11), the earth was ready to receive redeemed humanity. Gen 8:15 And spoke Elohim (Judge, ruler) unto Noach (Rest, Comfort), saying, Gen 8:16 “Go forth of the vessel, you, and your wife, and your sons, and your sons' wives with you. Gen 8:17 All the living who are together, along with all flesh, flying creatures and the beasts, and of every creeping thing that creeps upon the earth; send out to go out together and multiply in the earth, and be fruitful, and increase upon the earth.” Gen 8:18 And went out Noach (Rest, Comfort) and his sons, and his wife, and his sons' wives together: Gen 8:19 All the living, every creeping thing, and every winged creature, everything that creeps upon the earth, and their kinds (l’mishp’choteym: families), went forth out of the vessel. Notice that Noach has been true to his name and calling, resting in G-d and waiting for G-d’s direction rather than acting on his own to leave the vessel. It is not until the Ruler of the Universe instructs Noach to leave that he leaves along with all those who are with him, both human and animal. We should also pay attention to the fact that the animals are spoken of in terms of families (kinds) of creatures. All creation is founded on the unity of the family in the G-d head. “Elohim made the beasts of the earth after their kind, and the cattle after their kind, and everything that creeps on the ground after its kind; and Elohim saw that it was good.” –Genesis 1:25 Gen 8:20 And built Noach (Rest, Comfort) an altar unto HaShem (YHVH: Merciful); and took of all the beasts, the clean, and of all the fowl, the clean, and ascended, whole burnt offerings from the altar. The first thing we should notice is the fact that offering sacrifices is the role of a priest. Noach therefore represents the priesthood of all believers. Being a type for Mashiyach he is participating in a priesthood that is both before and beyond that of the Levitical priesthood (Hebrews 7). “But you are a chosen people, a royal priesthood, a holy nation, a people belonging to Elohim, that you may declare the praises of Him who called you out of darkness into His wonderful light.” –1 Peter 2:9 “If perfection could have been attained through the Levitical priesthood—and indeed the Torah given to the people established that priesthood—why was there still need for another priest to come, one in the order of Malki-Tzedek, not in the order of Aaron?” –Hebrews 7:11 Second, it’s worth noting that the timing of these sacrifices is highly likely to be in line with the giving of the Torah (Exodus 19) and the Ruach Ha-Kodesh (Acts 2). This calculation can be made by adding the six days (a week minus the Shabbat) to the date of the drying of the earth on the 27th of Iyar (Second month). This brings us to the date of Shavuot (3rd day of the third month), which is 3 Sivan. It seems reasonable to assume that the disembarking of the animals was a process that took a number of days. Add to this the setting up of lodgings and preparation for planting etc. and we are well within logical parameters for estimating an additional six days, giving us a 3 Sivan dating for the sacrifices of Noach. If this is accurate, then the sacrifices of Noach (Who represents the priesthood of all believers) and the sign of G-d, the rainbow, occurred on the same date as the giving of the Torah at Sinai and the giving of the Ruach Ha-Kodesh during Shavuot 33 CE (approx.). Finally there is a common flaw in the majority rabbinical Jewish understanding, which claims that the offerings of Noach are an act of worship, thanksgiving and peace alone, without any atoning significance. The same also suggest that Messianic Judaism teaches sacrifice as appeasement. This is simply not the case. They mistake the righteous requirements of G-d’s judgement for the appeasement of a punitive deity. Blood sacrifice is a tragic necessity (Leviticus 17:11; Hebrews 9:22), a covering for the sin which humanity invited into this world. It is a means of redemption given by G-d for the purpose of reconciliation. It is ludicrous to claim, as many of our modern rabbis have, that blood sacrifice is simply an act of worship for the purpose of intimate connection to G-d, based on the merits of the one who sacrifices. While blood sacrifice is an act of worship and a means for intimacy, it is also a requirement of justice and right standing with G-d. Furthermore, no one, based on his own merit, will enter the kingdom of G-d. Unless we see the need for the blood covering of our sin we will never enter the kingdom of G-d. The Hebrew text clearly states that Noach took from all the clean animals (1.) to make, “Olah” whole burnt offerings (2.). This Hebrew word is used to describe whole burnt animal offerings made on the altar (Leviticus 17:11; Hebrews 9:22). When we combine these two facts we see that at least one of the offerings made here is an atoning (Kippur: covering) sin offering, “chata’ah” (Exodus 29; 30; Leviticus 1-7 etc.) It is interesting to note that a poor Israelite who couldn’t afford a lamb for a trespass offering was instructed to bring two doves as an Olah (Burnt offering) [Leviticus 5:7]. Thus it is clear that the offerings made here were most likely a combination of atonement, peace and thank offerings and that the atonement offerings were an affirmation of the atoning nature of the flood. We note that the animals Noach offered were given to him by G-d in the first place, meaning that G-d provided the means for Noach’s atonement. Noach, as righteous as he was, could not claim to have received favour and redemption from G-d based on his own merits. The sacrifices of Noach are the basis for the covenant promise that follows. Gen 8:21 And the aroma came up to (vayirach: ruach) HaShem (YHVH: Merciful) the scent, fragrance (et-reiyach: ruach) the restful, soothing (ha-neeychoach: noach); The phrase, “a pleasing aroma” is similar to the repeated phrases of Leviticus 1:9, 13, 17; Numbers 15:24; 28:6, where, “a sweet fragrance unto HaShem” refers to the aroma of the sin offering. This is not an allusion to G-d’s hunger (Psalm 50:8-15) but a figurative way of explaining G-d’s delight in the provision He’s made for humanity’s redemption. “Walk in love, just as Messiah also loved each of you and gave Himself up for us, an offering and a sacrifice to Elohim, as a fragrant aroma.” –Ephesians 5:2 and said HaShem (YHVH: Merciful) in His core being, heart, “Not again will I curse continually the ground on account of the humanity; for the inclination (yetzer) of the core being, heart of the human being is evil, wicked, disagreeable, unkind, displeasing (rah) from infancy; neither will I again strike, smite continually, all life, which has been made (asah). Gen 8:22 Continually all the days of the earth, seedtime and harvest, and cold and heat, and summer and winter, and day and night shall not cease, stop (yeeshbotu: Shabbat). G-d’s acceptance of Noach’s offering in spite of the unchanged nature of humanity doesn’t negate the fact that the sacrifices of the Torah were never able to take away sin. Through the account of Noach, HaShem is giving us a glimpse of the redemptive work of Yeshua, which is already in effect outside of time and space and will provide for the eternal removal of sin for those who enter into His covenant (Jeremiah 31:31-34). “Being justified as a gift by His grace through the redemption which is in Mashiyach Yeshua; Whom Elohim displayed publicly as a conciliatory offering in His blood through faith. This was to demonstrate His righteousness, because in the forbearance of Elohim He passed over the sins previously committed; for the demonstration, I say, of His righteousness at the present time, so that He would be just and the justifier of the one who has trust in Yeshua.” –Romans 3:24-26 The covenant of HaShem is one of royal decree that has no conditions. He will never again destroy all living creatures with a global catastrophe for as long as the earth endures. The final Shabbat (ceasing) will come about at the end of the age in the form of the Olam Habah (World to come). “For your Maker is your husband; HaShem of hosts is His name; and your Redeemer the Holy One of Israel; The Elohim of the whole earth shall He be called. For HaShem has called you as a woman forsaken and grieved in spirit, and a wife of youth, when were refused, says your Elohim. For a small moment have I forsaken thee; but with great mercies will I gather you. In a little anger I hid my face from you for a moment; but with everlasting kindness will I have mercy on you, says HaShem your Redeemer. For this is as the waters of Noach unto Me: for as I have sworn that the waters of Noach should no more go over the earth; so have I sworn that I would not be angry with you, nor rebuke you. For the mountains shall depart, and the hills be removed; but my kindness shall not depart from you, neither shall the covenant of my peace be removed, says HaShem Who has mercy on you.” –Isaiah 54:5-10 © 2016 Yaakov Brown |
Yaakov BrownFounder of the Beth Melekh International Messiah Following Jewish Community, Archives
February 2024
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