Introduction:
In the last verse of chapter 10 Isaiah spoke of the coming destruction of the Assyrian empire, likening it to the felling of the mighty trees of Lebanon: Assyria would fall and never rise again. The disgraced and desolate house of David however, would again sprout a new branch which would grow and bear fruit. Today the Assyrian empire is ancient history, while the sustained and restored people of Israel remain: ethnic, religious, political, empirical. TEXT: THE BRANCH Isa 11:1 V’yatza And then will come out khoter a shoot (seed, stem) migeiza from the stump (stock) of Yishay (Jesse: I exist, I possess, I have substance), v’neitzer and a green branch (from natzar: guard) misharashayhu from his root yiphreh will bear fruit. A stem will come out from the stump of I exist and a guardian from his root will bear fruit. "And a King shall come forth from the sons of Jesse:'' -Targum Note the different words used to describe the coming forth of the shoot/branch. This figurative language first explains how close Israel would come to annihilation. She would be reduced to a stump. But out of the line of David, born of Jesse (whose name means I exist: this is a description of the uncreated nature of God Himself) a shoot (Messiah) would come forth. Using poetic Hebraic repetition Isaiah affirms that from Jesse’s root (Spiritually speaking from God and physically speaking from Abraham) a fresh, green branch (Messiah) will bear fruit. Note also that while the language is figurative it also uses the proper noun Jesse. This chapter is in every sense both literal and figurative, combining elements of both forms throughout. By far the majority of rabbinical commentators agree that this prophecy refers to the Messiah [Bereshit Rabba, sect. 85. fol. 75. 1. Midrash Tillim in Psal. lxxii. 1. Apud Yalkut Simeoni, par. 2. fol. 112. 2. Abarbinel, Mashmia Yeshua, fol. 8. 4. Iben Ezra, Yarchi, & Kimchi, in loc. Nachman. Disputat. cum Fratre Paulo, p. 53.]. There are those that dispute this, claiming that Isaiah 11 refers to Hezekiah. However, at the time of this prophecy Hezekiah was already a young boy between 10 and 12 years of age, making it impossible for him to come forth from the stump of Jesse in the future sense. Additionally, any temporal victory over Assyria during the reign of Hezekiah does not explain the Messianic age or the eternal significance of the subsequent verses. As explained previously, Hezekiah simply does not qualify, not in character nor in a chronological sense. Referring to the first part of this verse, Metzudat David reads: “Don’t be surprised by the great nissim (Miraculous signs) HaShem is doing because a time will come that HaShem will do greater nissim. Talking of the time of Moshiach (Messiah)…” In both the Scripture (See for example Isaiah 4:2 and the relevant Targum) and rabbinic literature the Branch (Netzer) is a well-known figure for the Messiah. In fact Natzeret (Nazareth) is from the root netzer. This is why Mattitiyahu (Matthew) writes, “And He went and lived in a city called Natzeret, to fulfil what was spoken through the prophets, that Yeshua shall be called a Natzrati.” –Matthew 2:23 (TLV) Matthew is alluding to the very text we’re studying. Isa 11:2 V’nakhah And resting upon Him, the Ruach Spirit (breath, wind) of HaShem (YHVH: Mercy), Ruach Spirit (breath, wind) of chokhmah wisdom uvinah and understanding (insight, skill), Ruach Spirit (breath, wind) of eitzah counsel u’gevurah and might (strength, greatness), Ruach Spirit (breath, wind) of da’at knowledge (perception) v’yir’at and of the fear (awe, reverence) of HaShem (YHVH: Mercy). The Spirit breath of Mercy will rest upon Him: the Spirit breath of wisdom and understanding, the Spirit breath of counsel and might, the Spirit breath of knowledge and of the awe of Mercy. When we read the meanings of the Hebrew words and see the Mercy denoted by the Holy Name YHVH, we are able to properly translate the Hebrew yirah (usually translated as “Fear”). In the context of this passage the phrase “The Fear of The Lord” is better understood in the sense of awe rather than terror. Thus we’re able to read, “The awe of Mercy”. When, through the fear (yirah) of YHVH (Mercy) a wicked man becomes a righteous one: his understanding of yirah (fear) changes from fear to awe (yirah). Therefore, the wicked fear but the righteous are in awe. The Branch of verse 1 is of course the subject of verse 2. The Spirit (of God) resting upon the Branch correlates to the Prince of Peace and the Spirit (of God) of counsel and might correspond to two of the other Messianic titles of Isaiah 9:6. The Spirit (of God) of understanding and knowledge correspond to the Messiah’s just reign as alluded to in Isaiah 9:7. The Spirit of the current verse is in fact the Eternal Father, and the Awe of the Lord finds its counterpart in the zeal of the Lord, also mentioned in Isaiah 9:6-7. Thus, verses 2 and 3 of Isaiah 11 correspond to verses 6-7 of Isaiah 9. This is yet further affirmation of the identity of the Branch, Who is clearly Yeshua the King Messiah. It is interesting to note that the Spirit of God rests upon the Branch as the central point from which six emanations of the Spirit form six additional branches of the Messiah’s nature. Thus, the Spirit, Who is symbolised in the Tanakh by oil, is described in union with the Messiah as the seven branched (pun intended) Menorah of the Mishkhan/Temple. This Menorah being a symbol of the manifest presence of God’s glory k’vod/shekhinah. Therefore, the Branch will be both a physical and spiritual manifestation of God with us (Imanu-el). The seven branches of the Menorah of the Spirit in Isaiah 11:2 are as follows:
Unlike Joshua (Deut. 34:9), who was filled with the spirit of wisdom from the laying on of hands by Moses, the Messiah of the present verse (Yeshua) is connected directly to the Spirit of HaShem. It is HaShem Who rests His Spirit upon the Branch and reveals His character through the physical manifestation of the Branch. The King Messiah Yeshua. This description of the spiritual nature of the coming Branch (Messiah) sees its physical outworking in the following verses. Thus, although He will have physical eyes (v.3), He will not make judgement according to what He sees through them. The Branch will be fully of God’s Spirit while also being fully human. Once again, this verse is applied to the Messiah by the great majority of both ancient and modern Jewish commentators [Talmud. Bab. Sanhedrin, fol. 93. 2. Zohar in Gen. fol. 68. 3. & in Numb. fol. 54. 4. & 92. 1. & in Deut. fol. 123. 3. Bereshit Rabba, sect. 2. fol. 2. 4. sect. 8. fol. 6. 3. Bemidbar Rabba, sect. 13. fol. 209. 3. Midrash Rut, fol. 34. 4. Pirke Eliezer, c. 3. fol. 3. 2. Raziel, fol. 11. 1. Tzeror Chammor, fol. 156. 1. Baal Hatturim in Numb. vii. 12. Yalkut Simeoni, par. 1. fol. 3. 1.] Isa 11:3 V’hariychu And He will inhale, accept, and delight in the Awe of HaShem (YHVH: Mercy). He will not yishpot judge, govern by what His eyes see, nor will He yocheiach prove, decide, correct, by what His ears hear. “Do not judge by mere appearances, but judge with right judgment.” –Yeshua [Yochanan (John) 7:24] The opening Hebrew phrase of this verse is truly extravagant in its meaning. The Hebrew hariychu is from the root ruach (Spirit, wind, breath) and means to inhale scent. It is used in Leviticus 3:5, 16 to describe the act of inhaling the fragrant offering. Thus the Branch (Messiah) not only delights in, but also inhales, breathes in and accepts the Awe of God. The latter part of the verse so perfectly describes the nature of Yeshua that it is difficult to even consider another historical or future figure as an alternative for the Branch. Yeshua himself, both in life and in His correction of others, epitomizes true judgement. It is significant that physical sight and hearing are alluded to as being potential gates for deception, misunderstanding, misinformation and poor judgement, but the sense of smell is the premise for the receiving of the Awe of God. This is because the Branch/Messiah is being spoken of in reference to His spiritual nature using His physical attributes as a figure of that nature. In Hebrew, ruach (spirit) also means breath or wind: The eyes do not receive breath, nor do the ears. It is the nose and mouth that exercise the natural rhythm of breathing, the more common process being to breathe in through the nose and out through the mouth. Smell is often also attached to taste. Thus, “He will not judge by sight or hearing but by smelling the Awe of God.” The Awe of God is the foundation of the Messiah’s judgement. We would do well to live in this way, being in awe of God means submitting our own judgements to His judgement and allowing His judgement to be the lens through which we view life and the world around us. Isa 11:4 V’shapat And He will govern betzedek in righteousness over the daliym weak, and decide in uprightness for the poor of the aretz land, and He will strike the eretz land besheivet with the rod, staff, sceptre (tribe) of His mouth, and uv’ruach with the spirit breath of His sephatayu lips, language, speech, He will slay the wicked. "He shall smite the sinners of the earth with the word of his mouth, and with the speech of his lips he shall slay the wicked Armillus.'' –Targum The Jewish sages agree that Armillus of the Targum is the one whom the goyim (nations) call “antichrist”. The rabbinical idea of the twofold Messiah supposes that Messiah, the son of Joseph shall be slain, and afterwards Messiah the son of David will slay Armillus (antichrist) (Abkat Rocel, p. 52. Ed. Huls. Vid. Buxtorf. Lex. Talmud, p. 221, 222, 223, 224). Once again, the majority of Jewish commentators, both ancient and modern, agree that this verse is speaking of the Moshiach (Messiah). “From His mouth comes a sharp sword—so that with it He may strike down the nations—and He shall rule them with an iron rod, and He treads the winepress of the furious wrath of Elohei-Tzva’ot.” –Revelation 19:15 A comparison can be made, not with the sword but with the rod/sceptre of Revelation 19:15. The present text is specifically concerning the Messiah’s governance over the land (Ha-aretz) of Israel and her people (His brothers and sisters) and does not correlate to the judgement of the sword over the nations alluded to in the revelation text. However, the rod/sceptre of both passages holds the same meaning, that of rule. In Revelation it refers to Messiah’s rule over all nations, but in the present text of Isaiah it refers specifically to His rule over His own people and the land of Israel. We note that Messiah will slay the wicked, “with the spirit breath of His sephatayu lips, language, speech.” In fact Yeshua did this very thing when He illuminated the Word of God to first century Jewish society: the Jewish generation He was born into. He slayed the wicked not with a physical sword but with a stern correction that warned of a greater punishment that awaits those who fail to return to God’s love. The breath of Yeshua continues to slay the wicked today as it issues from the mouths of those who have received His Spirit. This same breath remains accessible to the humble, firstly and always to the Jew and also always to the nations. “Therefore I cut them down by the prophets. I slew them by the words of My mouth. Now the judgments pronounced against you: light will go forth.” –Hosea 6:5 (TLV) Isa 11:5 Vehayah And it comes to pass, tzedek righteousness will be the cloth strapped around mateynayu His waist, vehaemunah and faithfulness, fidelity, trust, firmness, will be the cloth around chalatzayhu His loins. The opening phrase can be read as “And it has come to pass”, meaning that God sees these things complete outside of time and space. The strapping of the waist and loins is a figurative way of saying, “He will prepare to battle an adversary”. The reason for the use of the two different Hebrew terms “moten” and “chalatz” is to express to distinct preparations for battle. First, He will strap His waist to strengthen the seat of human emotion (Stomach, belly, bowel etc.). Second, He girds His loins to strengthen the fruitfulness of His mission and to show Himself pure and faithful. Both the mid-section and the loins are associated with emotion in Scripture. While the nefesh (soul) and lev (heart, centre) are also at times spoken of in emotional terms, they differ in that they denote the centre of soul existence and have eternal potential. A Note Regarding the Stomach/Belly as the Seat of Emotion: The Hebrew "beten" Stomach/Belly:
Intestines/bowels are also attached to the stomach/belly and are associated to emotional responses: "My beloved extended his hand through the opening, and my feelings (intestines) were agitated for him." (Song of Solomon 5:4) "Therefore, my bowels moan toward Moab like a lyre And my guts for Kir-Heres." (Isaiah 16:11) “Behold, O LORD, for I am in distress! My bowels are boiling;” (Lamentations 1:20) The Hebrew “Lev” heart/centre and “nefesh” soul: Of course the Scripture also relates emotion to both the heart (lev) and the soul (nefesh) ref. Isaiah 13:7 and 19:1. However, as the soul (nefesh) is the union of all parts of human existence and the heart (Lev) is the convergence point of all the components of human life, this type or emotional figure conveys a spiritual (having eternal implications) sense of emotion rather than the temporary (flesh) emotion associated with the appetite (Stomach): "For such men are slaves, not of our Lord Christ but of their own appetites; and by their smooth and flattering speech they deceive the hearts of the unsuspecting." Romans 16:18 (Philippians 3:19). “Stand firm then! Fasten truth as a girdle around your waist, and put on the breastplate of righteousness.” –Rav Shaul’s letter to the Ephesians 6:14 Shaul (Paul) is using imagery from Israel’s priesthood to promote the believers need for truth, right action, the Scriptures and the power of God as they prepare to do battle against the darkness. There is a strong correlation between Shaul’s letter and the present verses. For the Hebrew the heart or lev is the centre of being where all parts of our soul existence converge. Thus, in Shaul’s letter the heart or breast is protected by righteousness but the Hebraic seat of emotion, the mid-section, is girded with Truth. Messiah is both the Righteous One and the Truth. Therefore, His righteous blood is the breastplate over the soul and His truth girds and guides our emotional responses. On the other hand, Isaiah 11:5 shows the Truth Himself, strapping right action around the seat of His emotion, meaning that His very nature will strengthen His emotional and physical responses. He then girds His loins with emunah fidelity, trust, meaning that He will neither compromise His physical sexual purity or the faithful execution of His ministry on earth. Thus, although His physical seed will not bear fruit, His spiritual seed will birth many brothers and sisters (Romans 8:29). THE MESSIANIC AGE The age described in the next verses is, even in our day, yet to come. The opening verses of this chapter allude to the first coming of the Branch/Messiah, however, the remaining verses describe a second coming and the resulting peace that will be experienced in a world without death. The Olam Haba (World to come) is described in literal-figurative language prior to the revealing of the catalyst event which will bring it about. This is why 11:11 reads, “It has also come about in that same day (figuratively: an age) that Adoniy my Lord will again redeem a second time with His hand, the remnant of His people.” This portion of Isaiah 11 is applied to the Age of Messiah by both ancient and modern Jewish commentators (Zohar in Exod. fol. 28. 3. Kimchi in Joel 2. 28. Maimon. Melachim. c. 12. sect. 1. Caphtor, fol. 57. 2. and 93. 1. and 108. 1.) Isa 11:6 The wolf will dwell with the lamb, the leopard will lie down with the kid, the calf and the young lion and the yearling together, and a little child will lead them. Isa 11:7 The cow and the bear will graze, their young ones lie down together, and the lion will eat straw like an ox. Isa 11:8 A nursing child will play over a cobra’s hole, and a weaned child will put his hand into a viper’s den. Some suggest that these verses should be understood only figuratively, they say that animals will not exist in the Olam Haba (World to come). Others demand that the verses be taken literally. However, it is foolish to require the reader to choose between a literal and figurative interpretation of this text, it is a false choice. The text of Isaiah 11 is both literal and figurative. The hunter and the prey will literally walk the earth in peace, which figuratively conveys a world without death or end. We must remember that animals are called living souls [nefesh chayah] (Gen 1:20) making them, in the Hebraic view, a perpetual part of the plan of the living God. Rav Shaul reminds us that creation (including animals) will be set free from its bondage to decay and brought into the glorious freedom of the children of God. (Romans 8:21-23). It is ludicrous therefore, to presume that creation being set free from death and into the glorious freedom of the children of God, means an end to animal life. To the contrary, it means the exact opposite. The prophet uses similar phrasing in 55:12b & 65:25. It is clear that creation itself is somehow intrinsically involved in the redemption of humanity. Isa 11:9 Lo yareiu They will not hurt (do evil) or yashchiytu destroy becol in all Har kadoshi My holy mountain, for Ha-aretz the land will be filled with the deiah knowledge of HaShem (YHVH: Mercy), as the waters flow to the body of water mecasiym from coverings. Har Kadoshi, “My Holy Mountain” is the seat of the Messiah King’s power, both literally and figuratively. Har Beit, Har Tziyon etc. The Temple Mount in Jerusalem. The land mentioned is the land of Israel. While it is true that the glory and knowledge of the Lord will fill the whole earth that is not what is meant here in verse 9. This is a specific prophecy regarding Israel and her land. The waters and the body of water mentioned are the Jordan River and its tributaries, lake Kineret (Galilee) and the Mediterranean ocean. These waters are also figurative, a symbol of the abundant living waters mayim chayim of God and their enrichment of all aspects of life, physical, spiritual, mental etc. It is important to note the fact that it is the knowledge of HaShem that fills the land with life, not knowledge alone. An increase of knowledge devoid of HaShem invites death. The glorious description of the Messianic age in verses 6 – 9 prompts the reader to ask, “When?” The following verses answer this question by alluding to events that will be a sign (miracle, banner) for the ushering in of the Messianic age and the Olam Haba (World to come). A SECOND REDEMPTION Isa 11:10 Vehayah And it has come to pass bayom in that day that the shoresh root of Yishay (Jesse: I exist, I possess, I have substance) will stand leneis to be a sign, banner, miracle for the amiym peoples. The nations will seek for Him, and menuchato His resting place will be kavod glory. "and there shall be at that time a son of the sons of Jesse;'' –Targum ‘Then one of the elders tells me, “Stop weeping! Behold, the Lion of the tribe of Judah, the Root of David, has triumphed—He is worthy to open the scroll and its seven seals.”’ – Revelation 5:5 (TLV) The root of Jesse is the established Hebraic designation of the Messiah (Zohar in Exod. fol. 71. 1. Bereshit Rabba, sect. 98. fol. 85. 3. Midrash in Yalkut Simeoni, par. 2. fol. 97. 2. Baal Hatturim in Numb. 26. 10). Being both the Root (shoresh) of Jesse and the Branch from the Stock (geiza) of Jesse, means that the Messiah existed prior to Avraham and at the same time is born of the seed of Yaakov, Judah, Jesse, and David. While initially unknown among the nations, He is to become a sign, miracle, banner of God, to Whom the tribes and nations will turn. His menuchato resting place is Mount Zion, Jerusalem, the Temple Mount, Mount Moriah. This connects the absence of death in the Holy Mountain (verse 9) to the rest found in the Glory of Messiah unto God (YHVH). “And the city has no need for the sun or the moon to shine on it, for the glory of God lights it up, and its lamp is the Lamb.” – Revelation 21:23 (TLV) The prophet Isaiah is describing the events of the latter days. He reaffirms the origin of the Branch/Messiah and then speaks of the Messiah’s reign and glory. We note that with great continuity the letter of Rav Shaul to the Roman believers (Romans 11:25-27) reveals the very same pattern of redemption described in Isaiah 11:10-11. First the tribes will seek Messiah, then the nations who are made up of the tribes will turn to Him, and finally, when the fullness of the nations have come in, a second redemption will come to Israel. Isa 11:11 Vehayah And it has come about bayom in that day that Adoniy my Lord will again redeem—a second time with His hand—the se’ar remnant (rest of, remainder) of amu His people who remain from Ashur (Assyria: A step), from Mitzrayim (Egypt: double distress), from Patros (Upper Egypt, region of the south), from Cush (Black), Eilam (Eternity, world), Shinar (Babylon, two rivers), Chamat (Syria, fortress), and from the islands of hayam the body of water (Mediterranean). Messiah, having come first to Israel as the seed of David via Jesse now comes a second time to redeem His people. Note that the prophet uses the title Adoniy (My Lord) rather than YHVH. This is because the Lord he is referring to is Immanuel (With us God), the Branch/Messiah. The general redemption of Israel alluded to in this verse did not take place during the reign of Hezekiah, in fact, it is yet to be made complete. Isa 11:12 He will lift up neis a sign, banner, miracle for the nations, and assemble the dispersed of Yisrael (Israel: overcome in God), and gather the scattered of Yehudah (Judah: Praise) from the four corners of ha-aretz the land/earth. “From the four winds of the earth” - Targum “He” is the Messiah, mentioned in the previous verse as My Lord. It is Messiah Who will lift up a sign, banner, miracle that will be known throughout the earth so that Jews in every nations might return to the land of promise and to the God of Israel. The qualifying factor in interpreting the Hebrew aretz as “earth” in this instance is the phrase “four corners” which is a Hebraic idiom that denotes the entire earth. Isa 11:13 And turned aside will be the jealousy of Ephraim (Double fruitfulness), vetzorereiy the distress of Yehudah (Judah: Praise) will be cut off. Ephraim will not be jealous of Yehudah, and Yehudah will not harass Ephraim. Ephraim had been jealous of the Davidic reign and Judah’s control of the Temple Mount. In the days being prophesied here, Ephraim (Representing the 10 tribes) will accept Judah’s God given role and submit to the King Who sits on David’s throne. Ephraim will no longer be jealous of the fact that the Messiah is born of Judah. Judah will no longer suffer distress at the hands of Ephraim and the nations. Israel will again be echad (a complex unity), all the tribes being united under the banner of Judah and the Messiah King. Isa 11:14 They will swoop down becateif on the shoulder of the Pelishtiym (Immigrants) toward the yamah body of water (West, Mediterranean). Together they will plunder the children of the kedem East—laying their hand on Edom (Red) and Moav (Of his father), the children of Ammon (Tribal) will be their subjects. The first act born of Israel’s renewed unity will be to plunder and subjugate their enemies. “They shall be joined together in one shoulder, to smite the Philistines;'' - Targum One of the central elements that is to bind all Israel together is the restoration of the Hebrew tongue. “For then I will restore to the people pure speech, so that all of them may call upon the Name of Adonai and serve Him shoulder to shoulder.” –Zephaniah 3:9 Isa 11:15 Then HaShem (YHVH: Mercy) will utterly destroy lashon the tongue of the yam body of water of the Mitzrayim (Egyptians: double distress). He will wave His hand over the River (Euphrates or Nile) with His scorching wind, and will strike it into seven streams, and let men walk over in sandals. "And the Lord shall dry up the tongue of the Egyptian sea, and shall lift up the stroke of his strength upon Euphrates, by the word of his prophets;'' -Targum This is again both figurative and literal. God will literally dry up the mouth of the Gulf of Suez (red sea), and either the Nile or the Euphrates, perhaps both. This will make Israel’s physical return easier. This is also a figure which alludes to the drying up and destruction of the economic and military strength of Israel’s enemies throughout the Middle East. Isa 11:16 So there will be a highway for the se’ar remnant (rest of, remainder) amu of His people who remain, from Ashur (Assyria, a step), as there was for Yisrael (Israel) in the day they came up out of the land of Mitzrayim (Egypt: Double distress). We note that the word remnant is formed from what remains. That is, “all that remains”, or, “the rest”. Therefore, the remnant being spoken of is not as some suppose, only part of all the Jews that remain at the time but rather “the rest”, meaning all of ethnic, religious, empirical Israel, the Jewish people. Thus, once again the correlation between this text and Romans 11:25-27 is abundantly clear. This second deliverance will begin as a physical return to the land (Something that we have witnessed over the past 70 years but has yet to be made complete, and will culminate in the spiritual redemption of all Israel (ethnic, religious, empirical) through the Messiah, the Branch, the King Yeshua our Redeemer. “A highway will be there—a roadway. It will be called the Way of Holiness. He will not pass over unclean. And he will walk in the way, and fools will not wander.” –Isaiah 35:8 © 2018 Yaakov Brown And it has come to pass in that day, that He will turn aside his burden from upon your shoulder and his yoke from upon your neck, and will bind, make a pledge from My face oil, anointing. Is.10:1 Alas, woe! To ha-khok’kiym the cutters, inscribers who decree wickedness and record amal wearisome mischief which they have kiteivu written. Is.10:2 Le’hatot To extend, perverted midiyn judgement against the poor and tear away mishpat justice from the humble afflicted of amiy my people, causing the widows to become their plunder so that they can rob the fatherless.
The first four verses of Isaiah 10 conclude the quadruple rebuking of the people begun in chapter 9. Isaiah rebukes the law makers who are passing wicked laws that are depriving the poor, the helpless, and the needy of justice, in order to gain riches for themselves. The use of the Hebrew kiteivu meaning he has written, is an ironical counterpoint to the Ketvi Written Devar Word of God. The Writing of God brings mishpat justice, but the writings of wicked men produce injustice. Notice that the prophet, speaking from the heart of HaShem says, “My people”. Is.10:3 And what will you accomplish on the day of pekudah accounting, visitation and devastation from a far country entering upon you? To whom will you escape for help? And where will you leave your kevodechem glories, honours, abundance, and dignity? Is.10:4 Without Me they will bow beneath the prisoners and fall under the murderer. For all this His anger is not turned away but His hand is stretched out still. The probing questions of the prophet illuminate the depths of Israel’s ignorance and wilful disobedience. A devastating invasion is about to come in the form of the expanding Assyrian Empire. Tragically the prophet asks, “To whom will you escape for help”. In other words, “Your rejection of HaShem has left you without the basic common sense to call upon Him in the face of disaster. This is a picture of a nation scraping the very bottom of the barrel. Israel is so far from faith in Hashem that they seem unable to turn and be delivered. However, His hand is outstretched still. Is.10:5 Alas, woe! Ashur (Assyrian), sheivet rod of my aphi flaring nostril umateh and he is a branch in the hand of my anger. Before we go further we should seek to understand the Semitic blood line of Ashur. Ashur the nation is born of Ashur the first born son of Shem (Genesis 10:22). Ashur was the founder of Nineveh, Rehobot and Calah in the land of Shinar (Genesis 10:10-11). Ashur was situated on the banks of the upper Tigris and its tributaries, in ancient Northern Mesopotamia. It is important to note that the Assyrians were Semites, while the Babylonians with whom they shared their language, religion and history, were Hamites (Genesis 10:6-10). The Assyrians were warlike and merciless in their conquests, committing atrocities and relying on abject terror in order to subdue their enemies. Some have suggested that the Assyrians were one of the first nations in history to use psychological warfare, approaching city walls and speaking to the defenders in their own tongue in order to provoke a response of fearful surrender. One such incident is described in Isaiah 36:4-12. It is known that when the Assyrians had conquered a population they would march their captives before them with the defeated king or ruler at the forefront. The majority of the captives, men, women and children were killed in inhumane ways: burned alive as sacrifices to the chief Assyrian deity, blinded, flayed alive and decapitated, their heads being placed on sharp stakes. Those who survived the massacre were usually dragged into captivity, pulled along by hooks that were attached to their noses. At first subject to the Babylonians, the Assyrians eventually carved out their own kingdom which, during the reign of Tiglat-Pileser I, reached from the valley of the Tigris to the Mediterranean Ocean (1115-1077 BCE). However, following the death of Tiglat-Pileser I the Assyrian Empire went into decline and became busy defending its territory from tribal rebels within. It was during this period that Israel under the reigns of David and Solomon, experienced its golden years of expansion and prosperity. During the ninth century BCE under Ashurnasirpal (885-860 BCE) Assyria begin a resurgence. Her great ambition being to create a vast Empire that would encompass all the territories between the Persian Gulf and the Nile valley. Thus the tiny nations of Israel and Judah were caught between the warring Empires of Assyria and Egypt. The prophets Isaiah, Nahum, Micah and Jeremiah all reflect these events. With the accession of Tiglat-Pileser III (745-727 BCE) the Assyrian conquest reached Samaria and Judah, aided by the foolish decision of Ahaz, who had invited Assyria to help him fight against the coalition of Damascus and Samaria. The messages of Isaiah convey a first-hand knowledge of the Assyrian invading force and reflect the observations of one who observed the panic of the people and the plight of Judah’s refugees who fled from plundered towns and villages to find shelter in Jerusalem. From his vantage point in Jerusalem Isaiah would have witnessed this tragedy as it began to unfold. However, Isaiah was also given insight from HaShem regarding the downfall of the Assyrians. In 612 BCE Isaiah’s prophecy concerning Assyria’s destruction was fulfilled. The Babylonians, Medes and Scythians captured Nineveh, the Assyrian capitol, causing it to become a desolate ruin just as Israel’s prophets had said it would long before it came to pass. Three years later in 609 BCE the Babylonians and Medes attacked what was left of the once mighty Assyrian Empire and divided it up among themselves. The prophet Nahum, a contemporary of Isaiah writes of Assyria’s demise (Nahum 2:12-13; 3:1, 7). In less than a century the prophecies of Israel’s prophets concerning Assyria were completely fulfilled and by 609 BCE Assyria was no more. Is.10:6 Be-goy Against the nation of hypocrites he will be sent and upon am a people evratiy of my overflowing fury, I will give him charge, to take prey and to seize plunder, and to appoint them for trampling like chomer cement, clay, mire, khutzot going outward, outside, on the street. The prophet describes Israel as a nation of hypocrites and Ashur as nothing more than a disciplining rod wielded in the hand of God in order to redeem His people. Is.10:7 And he doesn’t consider what he is doing in his levavu inner person, nor therefore does he think at all because to destroy, exterminate, is bi’levavu in his inner person, and to cut off, kill, (cut covenants with) goyim nations: not just a few. The arrogant Assyrian invader is unaware that he is a tool in the hand of God. His core being is full of hatred and destruction. His only desire to kill, steal, humiliate and destroy. And for a time, God will allow him to do this to many smaller nations, Israel and Judah included. Is.10:8 Because he says “Are not sa’ariy my princes yachdav together melakhiym kings?” During this period in history the kings of Assyria are known to have given themselves the title “King of kings”. “I am powerful, I am all powerful, I am gigantic, I am colossal, I am honoured, I am magnificent, I am without an equal among all the kings.” –Esarhaddon ruler of Assyria (681-669) By claiming to be a King of kings, the Assyrian ruler was prefiguring the anti-Messiah. Anyone who sets himself up on earth as the King of kings is spitting in the face of God’s Messiah. Is.10:9 “Is not Kecharkemiysh (fortress of chemosh) as Calnu (Fortress of Anu)? Is not Khamat (fortress: city upper Syria) as Arpad (Spread out: city in northern Syria)? Is not Shomeron (Samaria: watch mountain) as Damesek (Damascus: silent sackcloth weaver)?” The cities mention in this verse help us establish an approximate date for Isaiah’s message. Damascus fell to Assyria in 732 BCE, Samaria in 722, and Carchemish was captured by Sargon in 717 BCE. Since Isaiah delivered his message prior to Sennacherib laid siege to Jerusalem in 701 BCE (v.28-34), this must have occurred sometime between 717-701 BCE. Probably at the end of the reign of Ahaz (735-715 BCE). Is.10:10 “As my hand has attained the kingdoms ha-eliyl and nothing gods, worthless u’pesileiyhem idols from Yerushalayim (Jerusalem) and from Shomeron (Samaria).” Is.10:11 “Shall I not do as I have done to Shomeron (Samaria: watch mountain) and her eliyleyah nothing gods, to Yerushalayim and her image, idol?” By comparing the pagan idols and none gods of the other kingdoms with the God of Israel, the Assyrian blasphemed the living God. He lumps YHVH in with the gods of other nations which he calls Eliliym (none entities) and Pesiliym (graven images). In fact this was exactly the reasoning Sennacherib used when he demanded that the inhabitants of Jerusalem surrender to him (2 Kings 19:8-13; 2 Chronicles 32:17-19; Isaiah 36:14-21). Is.10:12 And it has come to pass, Adonai finished all His work be-har Tziyon in the mountain of Zion (parched land), ube’yerushalayim and in Jerusalem (Pouring out of Peace), epekod He will visit, reckon, bring punishment upon periy the fruit of godel great pride from the levav inner person of the king of Ashur (Assyria), and upon the splendour of his rum haughty, elevated eiynayv eye. HaShem will only allow the wicked Assyrian nation to succeed for as long as the disciplining of Israel and Judah is necessary. There will be a reckoning for the vile Empire of the Assyrians. Their arrogant scoffing against HaShem will be silenced. Is.10:13 Because he said, “By the strength of my hand have I done this, and by my own wisdom, for I am discerning: and I have removed the borders of amiym peoples and have stolen their treasures, and have descended as a Kabiyr mighty, valiant man to dwell.” Is.10:14 “And attaining a nest my hand is strengthened, ha-amiym the peoples: and I have gathered the eggs that are left in all ha-atretz the land. I have gathered and none has lifted a wing or set free a mouth to chirp.” The Assyrian king arrogantly presumes he has been successful in conquest due to his own efforts and the might of his army. As always, HaShem brings down the proud and lifts up the humble. God is just and no injustice will go unpunished. The Psalmist reminds us: “Some trust in chariots, and some in horses: but we will remember the name of the HaShem YHVH: Mercy our Elohim (God, Judge).” –Psalm 20:7 “Through You we push back our enemies. Through Your Name we trample those rising up against us. For I do not trust in my bow, nor can my sword save me. For You saved us from our oppressors and put to shame those who hated us.” –Psalm 44:6-8 Is.10:15 Will an axe boast of itself against He Who swings it? Or will a saw magnify itself against He Who uses it? As if sheivet a rod would raise itself to threaten the One Who welds it, or as if the mateh branch would rise up, as if it were not eitz part of a tree. The rhetorical questions of the prophet have a clear meaning. The Assyrian is nothing more than an axe in the hand of God. The pride of Assyria is as ludicrous as the idea of a tool speaking against the one who uses it, or of a branch severed from a tree being able to sustain itself. Is.10:16 Therefore, sending out, ha-Adonai the lord HaShem (YHVH: Mercy) Tzevaot of heavens armies, goes to war, into fatness, wasting, and instead of kevodo glory yeikad kindled, yekod kindling kiykod burning eish fire. The “Therefore” returns the reader to the plight of Israel in her disciplining. The phrase “Yeikad, yekod kiykod” emulates the sound of crackling fire. This crackling of fire will find its ultimate fulfillment in the fire unleashed by the Messiah. Is.10:17 And it has come to pass Or Light of Yisrael (Overcome in God) le’eish for fire ukedosho and his holiness le-lehavah for a flame that will burn ve-achlah and devour his thorns and his briers be’yom echad in one day. The fire born of the Light of Israel (The Messiah), will burn up the thorns and briers, meaning the wicked who cause her to sin. “In one day” refers to a major event that will result in the purging of the nation. Is.10:18 U’kevod And the glory of the forest and plantation from nephesh soul and as far as basar flesh, consumed, and it has come to pass it is melted in sickness. All the glory derived from plantations of trees and the souls of the inhabitants of those forests will be consumed by this fire. Is.10:19 And the shear remnant eitz branch (of a tree) of his forest, will be few, so that a child might record them. Sadly the remnant branch of Israel will be few. So few that a young child could record their number. This is a heart breaking message that weighs down the heart of the prophet with grief and mourning over his people. Is.10:20 And it has come to pass be’yom in that day ha-hu that he not yosef added to: od a perpetual shear remnant of Yisrael Israel will escape, beit Yaakov the house of Jacob will no longer trust on the one striking him and will trust on HaShem (YHVH: Mercy) kedosh holy One of Yisrael Israel be-emet in the truth. In this section from verse 20-22 the Hebrew shear (Remnant) is used four times, either in combination with Israel (v.20) or with Jacob (v.21), and once in regard to the survivors of the house of Jacob: emphasizing the physical nature of her survival. Isaiah uses the term Shear-yashub (Remnant returns) twice: this is the name of Isaiah’s first born son. What is clear from the use of Israel and Jacob, is that the remnant will be of the fullness of Israel and not of Judah alone. Is.10:21 The shear remnant will shuva return, the remnant of Yaakov Jacob (All Israel) to El Gibor God Almighty. El Gibor is the name which the Messiah is called in Isaiah 9:6. The corresponding name Kadosh Yisrael (Holy One of Israel) is used in verse 20. The remnant shall return to El Gibor the Father and through El Gibor the Son, Who is also called Kadosh Yisrael. Is.10:22 For having become Your people Yisrael Israel, like the sand of the sea, a shear remnant will yashuv return, the destruction that cut will be rinsed, washed, overflowing with tzedakah righteousness. Sadly, though Israel had become like the sand of the sea, only a remnant would return. It is this remnant that Rav Shaul refers to in Romans 11:26. The nation that was once disciplined harshly will be washed clean with overflowing righteousness. This is a description of the shed blood of the Mashiyach (Messiah) and its cleansing and restorative power. Israel’s remnant will be tevilah immersed and cleansed in the mikveh gathering waters of her Messiah King. Is.10:23 For the full end and decree of Adonai HaShem (YHVH: Mercy) Tzevaot of heavens armies will be accomplished in the midst of all ha-aretz the land. It is true that all the earth will hear of these things, however, it is the Land of Israel that is being referred to here. Israel is the subject of both the disciplining and redemption prophesied. Thus it is in Eretz Yisrael (The land of Israel) that these events will be seen, and it is from the land of Israel that this redemptive message will go out into all the earth. Is.10:24 Therefore says Adonai HaShem (YHVH: Mercy) Tzevaot of heavens armies “Don’t be afraid amiy My people dwelling in Tziyon Zion (Parched land), of Ashur (a step) be’sheivet in his rod striking and his staff lifted up against you in like manner to Mitzrayim (double distress) Egypt. In comforting His people (amiy: My people) Hashem reminds them that the Egyptians were equally fierce and oppressive, however, HaShem silenced them and freed His chosen people Israel. He would also do the same for them before the face of the Assyrian army. Is.10:25 For continuing only a small amount, will cease all My anger and the aphiy flaring of My nostril on their destruction. With regard to the greater passage of time HaShem’s anger and disciplining against Israel will be for only a short period. Is.10:26 And awakening upon him, HaShem (YHVH: Mercy) Tzevaot of heavens armies will bring a scourge for him like that of the slaughter of Midiyan (strife) at the cliff of Oreiv (raven), umateihu and His staff upon ha-yam the sea, so He will lift it up as be-derek in the path of Mitzrayim (double distress) Egypt. This is now the second time that the prophet has referenced the defeat of Midian at the hand of God through Gideon and his three hundred men (Judges 7:16-25). This places emphasis on the fact that the 300 men of Gideon were like the remnant of Israel: completely reliant on God in order to have victory over their enemies and become reunited as a nation drawn together through the fire born of God’s Light. Added to this is an allusion to Egypt’s demise at the Red Sea. Where by God’s hand Moses performed a great miracle of deliverance as a pre-figure of the coming Messiah. Thus Assyria is to be doubly defeated, a two stage path to utter desolation 1.) 612 BCE 2.) 609 BCE. The Assyrian rod of oppression will be silence with the staff of God’s redemption. Is.10:27 And it has come to pass in that day, that He will turn aside his burden from upon your shoulder and his yoke from upon your neck, ve-chubal and will bind, make a pledge mip’neiy from My face shamen oil, anointing. The burden of God’s discipline will be lifted at the appropriate time and in its place an easy binding (marriage) and pledge will produce an intimate relationship between God and Israel. Thus it will be from the countenance of God’s face that the oil of His Spirit will be poured out on a redeemed people. Is.10:28 He is come upon Ayat (heap of ruins), to pass over in Migron (precipice), to Mikhmash (hidden) to muster the keilayv implement (for war, hunting). Is.10:29 They have passed over the ford to Geva (Gibeah, hill) for lodging: trembling ha-Ramah (height), Givat (hill) of Shaul (inquirer, desire) has fled. Is.10:30 Lift up your voice daughter of Galeem (springs) cause it to be heard in Layish (lion), poor, afflicted Anatot (answers). Is.10:31 Madmenah (dung hill) is removed, those dwelling in Gebiym (cisterns) take refuge. The prophet now speaks of the progression of conquest in a figurative way that denotes the conquest of the entire land of Judah beginning with the uppermost city Ayat. In reality Sennacherib approached Jerusalem from the south in 701 BCE having taken the fortress of Lachish and numerous other fortified locals. None the less, the prophet’s intention here is to show the all-encompassing nature of the Lord’s disciplining of Judah and not the literal progression of the invading force. Ayat was about 68 kilometers northeast of Jerusalem and was the first city within Judah’s borders. Is.10:32 Od going round perpetually, ha-yom the day at Nob (fruit, a high place): he will shake his hand against the mountain of the daughter of Tziyon Zion (parched land), gevat (hill) of Yerushalayim (Flood of peace). Nob, a hillside town north of Jerusalem, within sight of the holy city is the final stop on the approach to Jerusalem. It’s at this point of impending doom that HaShem Tzevaot intervenes to deliver Jerusalem from the Assyrian army that shakes its fist against the Holy Mountain of God. It is for the sake of His own great Name that HaShem allows the Assyrian to go no further. Is.10:33 Hineh Behold, now, see! Ha-Adon the lord HaShem (YHVH: Mercy) Tzevaot of heavens armies going to war, shall cut the purah ornamental branch with awful terror: and high ones of stature shall be chopped down, and the haughty shall be brought low. The Hebrew Hineh calls the reader to pay careful attention. The threefold title Ha-Adon HaShem Tzevaot denotes absolute sovereignty over all things. The Hebrew text utterly renounces the pride of the Assyrian blasphemer. He is nothing more than an ornamental branch and in recompense for the vile cutting he has perpetuated against the people of God he will receive a cutting of terror, being chopped down and brought so low as to be completely annihilated. Is.10:34 He will strike the thicket of the forest with iron: ve-ha-levanon and the Lebanon (witness) before a majestic one, will be cast down. The Lebanon, known for its mighty cedars is used figuratively to describe the Assyrian army. Just as cedars are cut down, so too the Assyrian army. Some Jewish commentators understand the phrase “a majestic One” to refer to the Malakh YHVH (Angel of HaShem) Who destroyed the armies of Sennacherib at the walls of Jerusalem. “Then the Malakh HaShem (YHVH: Mercy) Messenger of the LORD went forth, and struck a hundred and eighty five thousand in the camp of the Assyrians: and when they arose early in the morning, behold, all the corpses of the slain.” -Isaiah 37:36 © Yaakov Brown 2017 “Behold the almah shall conceive and bare a son and shall call his name Immanuel. This means that our Creator shall be with us. And this is the sign: the one who will conceive is a girl (na’arah), who never in her life has had intercourse with any man. Upon this one shall the Holy Spirit have power.” –Rashi, Mikraot Gedolot on Isaiah 7:14 Introduction:
Pursuant to Isaiah’s throne room/Temple vision of Adonai (Isaiah 6: approx. 740 BCE/BC), and the promise of a perpetual remnant in the land of Israel; the hope of the people is to rest in the “Holy Seed” both plural (Ethno-religious Israel) and singular (the Messiah Gen. 3:15). Isaiah 6:13 speaks of “a perpetual tenth (remnant) ve-shava (returning)”: this having been prophesied several years prior to the present account, during the reign of Yotam (750-735 BCE/BC). Now, in anticipation of the attack from Rezin and Pekah, Isaiah is instructed by HaShem (YHVH) to go to Achaz (who reigned from 735 to 719 BCE/BC) the son of Yotam. Isaiah is instructed to take his son She’ar (remnant)-yashuv (return) along with him. Thus the hope of Judah is given a living sign and advocate in the son of Isaiah “She’ar-yashuv”, named for the perpetual promise of Hashem concerning ethno-religious Israel, “A remnant will return”. I have coined the term “ethno-religious Israel” to refute the satanic lie that says the Christian Church has superseded or replaced Israel. According to Scripture (Tanakh, Brit Ha-Chadashah) Israel was, is and will always be a uniquely chosen ethnic and religious people with whom God has made unbreakable eternal promises (covenants). When spiritual blinded Christian scholars claim that the Church is either a progressive form of (so called) spiritual Israel, or that the Church supersedes or has replaced ethnic/religious Israel as God’s chosen people, they are inadvertently placing their own salvation at risk. For, if God (according to their claims) has reneged on His covenant promises to Israel (in particular the covenant made over the land while Avraham was sleeping, a covenant incumbent on God alone, which was subsequently passed on to Yitzchak and Yaakov), then He cannot be trusted to keep the covenant of redemption He has entered into through the blood of His Son Yeshua our King Messiah. Thus, the self-redundant logic of the supersessionist (progression) movement testifies against its adherents. This chapter contains an important messianic prophecy (v.14) which is an essential part of the meta-narrative of Isaiah’s message. It is for this reason that aside from Isaiah 53, the Isaiah 7:14 prophecy is fiercely contested by those who have a polemic agenda: despite the fact that the text plainly supports the traditional explanation, they refuse to accept it. However, our ancient rabbis and more recently the medieval commentator Rav Rashi (1040-1105 CE/AD) firmly assert the Messianic understanding of Isaiah 7:14 and affirm the virgin birth. ISAIAH 7: Isa 7:1 And it came to pass in the days of Achaz (He has grasped) the son of Yotam (HaShem is perfect), the son of Uziyahu (My strength is HaShem), king of Yehudah (Praise), that Retzin (Firm) the king of Aram (Exalted), and Pekah (Opened) the son of Remalyahu (Protected by HaShem), king of Yisrael (Overcomes in God) went up toward Yerushalayim (Flood of Peace, Jerusalem) to war against it, but could not prevail against it. Achaz the son of Yotam reigned from 735 to 719 BCE/BC. Achaz was 20 years old when he began to reign, and he reigned 16 years in Jerusalem: he was one of the wicked kings of Israel who did not walk in the ways of David (2 Kings 16:2-20). His idolatry and political decisions are the primary reasons for the eventual demise of both Ephraim and Judah. By inviting the king of Assyria to help him fight against Aram (Syria) and Samaria, he unwittingly paved the way for the Assyrian invasion of Israel and Judah. Achaz was well suited to play the role of Godless counterpoint to Isaiah. Equally foolish and even more sinister was the decision of Pekah, king of Israel, to join with Retzin, king of Aram (Syria) in order to wipe out the Davidic dynasty and rule over all of Israel. Had Pekah succeeded, the line of the Messiah would have been cut off. For this reason it is easy to see retrospectively, why in spite of their idolatry and wickedness, God delivered Achaz and Judah from Pekah and Retzin. Isa 7:2 And it was told the house of David (Beloved of God), saying, Aram (Exalted) rests upon Ephraim (Doubly fruitful). And his lev (Inner man, core being, heart) was shaken, and the lev (Inner person, core being, heart) of his people, as the trees of the forest are shaken in the faces of the spirit/wind (ruach). The title House of David is used in part to emphasize the grave potential of the approaching army of Aram and Ephraim. Achaz was the king over the Davidic dynasty at the time and regardless of his wickedness, was the head of Judah. Thus he is called “House of David” along with his people (Judah). Achaz has every reason to tremble with fear at the approach of the two armies, who had only recently caused great devastation in Judah (2 Chronicles 28:5-8). Notice that the lev (inner person) of both Achaz (singular) and his people (plural) are caused to tremble. There is a profound mystery resting in the knowledge that a people has a collective lev (core being, heart, inner person). Isa 7:3 Then said HaShem (YHVH: Mercy) to Yishayahu (Salvation from HaShem: Isaiah), “Go forward now to meet Achaz (He has grasped), you, and She’ar-yashuv (remnant-returns) your son, at the end (extremity) of the te’alat water course (healing, new skin over broken skin) of Ha-bereichah pool (blessing) Ha-Elyona the elevated (or, of the High God) toward the highway (raised road) of the field of choveis one who washes by treading”; In spite of the wickedness of Achaz, HaShem was still mindful of His promise to David (2 Samuel 7:12-16), thus sending a message of reassurance to Achaz and Judah. The presence of She’ar-yashuv (Remnant returns) is both a confirmation of the certain demise of Judah and at the same time a sign of hope for Judah’s future redemption through the remnant and the Holy Seed. It is likely that Achaz was at the end of the aqueduct checking on the city’s water supply in anticipation of the pending invasion. In order for a city to survive under siege it must have ample supply of both food and water. A paraphrase using the alternate literal meanings of the ambiguous Hebrew terms te’alat, bereichah, and Elyona; offers a beautiful insight into the sod (mystery) of this text. “Mercy said to Salvation is from God, ‘Both you and your son named Remnant Returns are to go to the one who grasps. Meet him at the extreme end of healing from blessing at the elevated place of the High God on the road to the one who washes by treading.’” Mercy is the Father, Salvation from God is the Son, the Returning Remnant are those in ethnic (religious) Israel who return through the saving work of the Son to share the news of healing with those who like Jacob are still grasping at the heel. The workers of God, in the life of His Son will meet those who grasp and struggle with healing born of blessing on the Mount of God (Elevated Har Beit, Moriah) in Jerusalem: where they will be washed through a disciplining and treading out process unto redemption through the Son’s message and sacrificial covenant. All of this pertaining to ethno-religious Israel. Isa 7:4 And say unto him, “Take heed, and be quiet; do not fear or be faint-hearted because of the two tails of these smoking firebrands, because of the fierce anger of Retzin (Firm) with Aram (Exalted), and of the son of Remalyahu (Protected by HaShem). This message of comfort in the midst of turmoil is a mainstay in the ministry of Isaiah. Later in his ministry Isaiah brings a similar message from HaShem to King Hezekiah: “In returning and rest you will be saved; in tranquillity and trust will be your strength…” –Isaiah 30:15 However, like Achaz, Hezekiah chose to trust in the strength of human effort (horses going to war) rather than to place his trust in HaShem. HaShem is gracious in His loving message of comfort to Achaz. He adds to His instruction an analogy alluding to the weakness and impotency of Judah’s enemies. A “smoking firebrand” is a firebrand that has lost its flame and is about to go out. An army attacking at night relies on the firebrand to light the way and secondarily, to burn down the enemy fortifications. God is saying to Achaz that Aram and Ephraim (10 tribes of the north) will stumble in the darkness for lack of light and lose their ability to make a breach in the walls of Jerusalem. All this is said to Achaz at the end of the water-course in a location where he can look out onto the lower land of approach to Jerusalem and see these very things for himself. God does not ask us to follow Him blindly, He knows we are weak minded and that we often require physical proofs of His promises. Thus, in love, He offers us a glimpse into His eternal purpose by providing us with physical signs. The giving of signs becomes a central theme of chapter 7 of Isaiah’s prophecy (v.14). Isa 7:5 “Because Aram (Exalted), Ephraim (Doubly fruitful), and the son of Remalyahu (Protected by HaShem), have taken evil counsel against you, saying, Isa 7:6 “Let us go up against Yehudah (Praise), and cause dread, and let us make a breach there for us, and set a king in the midst of it, even the son of Taval (God is good)”: This observation of both the motivation and intended physical actions of Judah’s enemies supports the understanding that Ephraim intended to usurp the throne of David (House of David). Thus, in a very real sense, Ephraim was, at this particular moment in history, being guided by a spirit of anti-Messiah. This explains why, in spite of the wickedness of Achaz, God was intent upon disestablishing Ephraim and defeating Aram (Syria). Isa 7:7 Thus says Adonai (Lord) HaShem (YHVH: Mercy), “It shall not stand, neither shall it come to pass. Isa 7:8 For the head of Aram (Exalted) is Damesek (Silent sackcloth weaver), and the head of Damesek (Silent sackcloth weaver) is Retzin (Firm); and within sixty five years Ephraim (Doubly fruitful) will be broken, that it be not a people. The title “Adonai HaShem” denotes absolute sovereignty over all things. Not only will the plans of Ephraim and Aram come to nothing, HaShem will also set in motion the breaking and exile of the tribes under Ephraim. The prophecy of 65 years was literally fulfilled as follows:
The remez (hint) in the names of those coming against Judah reveals their fate. Aram, has “Exalted” itself (Pride) and as a result will receive “Sackcloth”, death and mourning (Damesek): and the head of authority of this outcome is “Firm” (Retzin) that is, “Firmly established”. Sixty five years after these things have come to pass the one who has been “Doubly fruitful” (Ephraim), will be disestablished, broken, taken away, and will no longer be a people. This means that Ephraim and the tribes of the north will lose their separate title at the time they go into exile. However, when they return from exile they will be united to Israel under the tribe of Israel’s king Messiah, Judah. Thus all the tribes of Israel became known as Yehudiym (Jews) following their return from the Babylonian exile. Therefore, the tribes were not “Lost” as some claim, but unified under Judah. Isa 7:9 And the head of Ephraim (Doubly fruitful) is Shomeron (Watch mountain), and the head of Shomeron (Watch mountain) is Remalyahu’s (Protected by HaShem) son. Im lo taaminu lo teamenu If you will not believe, surely you will not be established. As previously alluded to, Ephraim’s disestablishment has purpose in God’s redemptive plan for Israel. Her dispersion is not the end but a pretext to her new beginning. Thus the text explains that the head of Ephraim is the “Watch Mountain”, which is symbolic of the mountains of Samaria looking for Ephraim’s return. Further still, the head of the watch mountain is the Son born of the “Protection of Hashem”, that is Judah. Thus the challenge is issued, “If you will not believe, surely you will not be established”. The Hebrew text reads, “Im lo taaminu lo teamenu”. This is a play on the root aman (support, be faithful), which is related to the Hebrew emuna (trust, faith, belief). In a more literal sense the phrase says, “If you don’t support you will not be supported” or “If you aren’t faithful you will not receive faithfulness”. In the plain (p’shat) sense this means, “If you don’t believe that I am able to defeat your enemies you will not be established”. If Achaz has no faith in God he will inevitably fail to continue his reign over Judah. However, through the remez (hint) we see a deeper meaning. Those in Judah who don’t believe in her redemption through God’s Messiah, will fail to receive His protection and restoration: not because He has not offered it to them but because they have refused it. On the other hand, those who receive Messiah through belief and trust will be established. ASK FOR A SIGN, MIRACLE, REMEMBRANCE, AND BANNER: Isa 7:10 Adding, HaShem (YHVH: Mercy) spoke to Achaz (He has grasped), saying, Isa 7:11 “Ask you for a Ot sign (signal, banner, miracle, remembrance) of HaShem (YHVH: Mercy) Elohecha your God (Judge); ask it of the profound depths of sheol, or in the exalted higher parts above.” Verse 3 begins HaShem’s words to Achaz via Isaiah: now HaShem adds to what He has spoken through Isaiah and speaks directly to Achaz. This signifies a catalyst event, a pivotal and profound illumination of the meta-narrative of the prophecy of Isaiah. When HaShem speaks directly to a person He intends that person to understand His redemptive purpose. In spite of the idolatry and the lack of faith displayed by Achaz, HaShem still says, “HaShem your God (Judge)”. The Holy Name YHVH denotes mercy and the title Elohim, judgement; thus God is speaking to Achaz as the Merciful Judge. It is now up to Achaz to either receive or reject the mercy of the Judge. HaShem offers Achaz the opportunity to ask for a sign (display, miracle, and memorial) from within any part of creation. It is significant that HaShem says “ask it of the profound depths of Sheol”, for in order for Achaz to see a sign from Sheol, someone must rise from the dead. It is equally significant that HaShem says “or in the exalted higher parts above”, for in order for Achaz to see a sign from the third heaven outside of time and space, God must come down and enter time and space. However, time and space exist within God, therefore, God must manifest part of His unity (person) within Himself, and within time and space. The Hebrew Ot (sign) has no tense of its own. It is past, present and future. The sign Achaz is offered has no limitations placed upon it: he is free to ask anything good of God, and all that is good will remain. Isa 7:12 But Achaz (He has grasped) said, “I will not ask, neither will I proof HaShem (YHVH: Mercy)”. This is a classic example of false piety. Achaz has just been directly instructed by God to ask any sign of Him in order to confirm for Achaz the reality of what will take place. In turn, Achaz rebels against the instruction of God in order to appear to be pious. It is as if Achaz has spat in God’s face. The Scripture does say “You shall not tempt Hashem your Elohim” (Deut. 6:16). Yeshua Himself rebukes Satan by quoting this text when Satan tempts Him to dishonour God by throwing Himself off the highest point of the Temple (Matt. 4:5-7). However, in the case of Achaz it was HaShem Himself Who instructed him to ask for a sign, making Achaz’s pious refusal an act of hypocrisy and ironically, a testing/tempting of God’s limitless patience. Isa 7:13 And he (Isaiah) said, “Hear you now, O house of David (Beloved of God); Is it a small thing for you to offend (weary) men, but will you offend (Weary) Ehohay my God (Judge) also?” Due to the refusal of Achaz to receive God’s offer, HaShem now withdraws His direct Word and speaks again through the mouth of the Prophet Isaiah. This proclamation calls not on Achaz alone but on the House of David. Why? Because the sign that is to be revealed is to speak to the greater house of David (those yet to come), it is to be a sign that is yet far into the future. If God had intended the sign to be understood within the generation of Achaz and the subsequent king Hezekiah, He would have addressed “Achaz and Judah”. Instead, HaShem addresses His proclamation of a sign to the greater house of David and the eternal Dynasty that He has promised to establish. As an intermediary Isaiah rebukes Achaz for his hypocrisy, “You have wearied Judah and now you are wearying God, Who chose Judah from the tribes of Israel to be the root of His Messiah King, Israel’s redeemer”. Isa 7:14 “Therefore Adonai Himself shall give you a Ot miraculous sign; ‘Hinei Behold, ha-almah the virgin shall conceive, and bear a son, and shall call his name Imanu-el (with us God)’. It is important to note that the sign will not be the result of some chain of events that God triggers and allows to come to fruition. The sign will not be the result of some divine toppling of dominos. To the contrary, “The Lord Himself shall give you (Not Achaz but the House of David) an Ot miraculous sign”. This means that God will personally manifest Himself within the sign that He is giving. As is always the case, “Hinei” is used to draw the reader’s attention to what follows. It is an indication of something profound, even mysterious: something that is to be listened to, received, observed, sought after and pursued. And what is this profound mysterious sign? “An almah virgin shall conceive, and bear a son, and shall call his name Imanu-el (with us God).” This is one of the most contested verses of the prophets. Why? Not because the plain meaning is difficult to understand, nor because the Hebrew is ambiguous, not even because all the rabbis disagree on the plain meaning. No, it’s not because the meaning is hidden that this text is contested. To the contrary, it is simply because those who contest it do not want to accept its plain meaning. However, in order to thoroughly refute the scholarly (critical school) lie that the Hebrew word almah does not mean virgin, I will address the word’s etymology, use in Scripture (Both Hebrew and Greek), its meaning as understood by Rashi (One of the Jewish people’s most renowned Biblical commentators), and the fact that not only is almah uniquely qualified to represent virginity, it is the only Hebrew word that can truly be said to do so without compromising the meaning. Almah is derived from the root alam, “to hide”, “conceal” or “cover”, an apt term for describing virginity. However, etymology alone is not sufficient proof of its unique qualification as the Hebrew word that best conveys the meaning “virgin”. Therefore, we now turn to its usage within the Tanakh (OT). Almah first appears in connection with Rivkah the future bride of Yitzchak: “Behold now, (hinei), I’m standing by the well of water, when the virgin (almah) comes to the well to draw water…” –Genesis 24:43 In chapter 24 of Genesis, Rivkah was previously described as follows: “And the young woman (na’arah) was very beautiful to look at, a virgin (betulah), neither had any man known (had sex) with her.” –Genesis 24:16 Thus, Rivkah is referred to in Genesis 24 as “a young woman”-naarah; “a virgin”-betulah; and almah, another word for virgin or unmarried woman of good repute (meaning she has not had sex with a man). The term almah is never applied to a married woman. The term almah and its plural form alamot occur a total of seven times in the Tanakh (OT):
Matthew (Levi, the Disciple of Yeshua) renders the Hebrew word almah as parthenos (a virgin), probably qualifying his usage using the Septuagint (Greek text of the Tanakh [OT] approx. 3rd century BCE/BC), the text of which was translated by Jews (70 Rabbis) approximately 400 years prior to the writing of Matthew’s Gospel. The rabbis of that time, devoid of any polemic motivation, understood the word almah to refer to an unmarried virgin daughter. They gleaned this understanding from both its use in the Tanakh (Gen. 24:43; Deut. 22:28) and its root alam, which, as stated previously, means to "hide" or "cover"; because a young woman’s virginity was covered (protected) and her private parts hidden from men. The most renowned medieval Jewish scholar, Rashi (1040-1105), who was determined in his opposition to Christianity and the idea that Yeshua was the promised Messiah, none the less makes this astonishing observation: “Behold the almah shall conceive and bare a son and shall call his name Immanuel. This means that our Creator shall be with us. And this is the sign: the one who will conceive is a girl (na’arah), who never in her life has had intercourse with any man. Upon this one shall the Holy Spirit have power.” –Rashi, Mikraot Gedolot on Isaiah 7:14 Rashi is essentially paraphrasing Luke 1:35, “The Holy Spirit shall come upon you and the power of the Highest shall over-shadow you…” Rashi also explains in his commentary on Song of the Songs, that “alamot” the plural form of “almah” means “betulah” (virgins). It is interesting to note further that in Modern Hebrew the word “virgin” is rendered as either “almah” or “betulah” (Hebrew/English Dictionary. Efros, Kaufman, and Silk, Tel Aviv). Therefore, it’s clear that etymologically, contextually and historically the word almah means “a virgin”. Some ask, “Why didn’t Isaiah choose the common noun betulah for virgin rather than almah?” The answer is that betulah, while often used in the Tanakh to refer to a virgin, is sometimes used to refer to a married woman: “Lament like a virgin (betulah) wearing sackcloth for the husband of her youth” –Joel 1:8 The betulah here is a married woman who has lost her husband and is therefore not a virgin. The foolish argument that engaged woman are considered married bears no weight given that she is lamenting the husband of her youth, a time past, meaning that she has since entered the wedding canopy and the marriage bed and is no longer a virgin. Likewise Deuteronomy 22:19 describes a married woman after her wedding night as a betulah. Therefore betulah cannot apply exclusively to a virgin. Thus Isaiah employs the only Hebrew word that can be applied exclusively to a virgin. Of all the Hebrew terms Isaiah might have used almah is the best and least ambiguous. Having been defeated on the grounds of the language used, some Jewish and Christian scholars turn to the desperate argument that Achaz could not have understood this sign to refer to some future Messiah but would have understood it to refer to his lifetime. The presumption is that a sign from God spoken by a prophet can only be made manifest within the lifetime of its hearers. Given the prophecies of Daniel and the multiple fulfilments of numerous other Hebrew prophecies throughout history, theirs is an untenable position. Add to this that the prophecy was not spoken to Achaz and his generation alone but to the House of David as a dynasty, and we are left without grounds to claim that the sign was for the generation of Achaz alone. In fact, the sign is relevant for both Achaz, Judah and the House of David as a sign of Israel’s need to turn from apostasy and return to HaShem. Achaz would have understood the sign as a metaphor that expressed the present help of God in the midst of Judah’s dire predicament. It is impossible, as some suggest, that this text could refer to Hezekiah or the second of Isaiah’s sons because neither one was born of a virgin, nor did either one fulfil the greater redemptive purpose of the one described in the following verses. The name Immanuel is also sighted as a reason for rejecting Yeshua as the fulfilment of this prophecy. Those who misunderstand it say that there has been no redeemer born whose name was Immanuel. However, the contraction Immanuel is not intended as a proper name but as a descriptive title of the son who is to be born. This is also true of the many contractions employed in Isaiah 9:6. Thus Immanuel is intended to be understood in this context as a title and not a proper name. The concept of God dwelling with humanity is one of the central doctrines of the Tanakh. He was present with the Patriarchs (Gen. 26:3; 28:15; 39:2, 3). He was with Moses (Exodus 3:12), and with the people of Israel (Exodus 3:16; 33:15-17). He manifest His presence in both the Mishkan (Tent of Meeting) and later in the Holy Place of the Temple in Jerusalem. His presence was seen by the people in the cloud which filled the Mishkhan and the fire which rested over it by night, both of which moved out before Israel as she travelled through the desert (Exodus 40:38). The root for Mishkhan is shachan, literally “to dwell”. Thus Immanuel is a title that connects the divine presence with a human boy child who is to be born of the virgin. It is interesting to note that the Hebrew text doesn’t say “almah” a virgin, but “ha-almah” the virgin. It is referring to a singular and specific virgin who will live in the future. Thus Immanuel is a title that describes God manifesting Himself in the flesh. “And the Word (Ha-D’var) was made flesh and dwelt among us (and we beheld His glory, the glory as of the only begotten of the Father), full of grace and truth. –Yochanan (John) 1:14 Isaiah will soon proclaim Judah’s security by speaking the following words to her enemies: “Take counsel from one another, it will all come to nothing, speak the word, it will not stand, because imanu – el (with us is God). –Isaiah 8:10 Isaiah expected the redeemer Immanuel to reign in glory (Isaiah 9:6-7; 11:1-10). He spoke of the coming Messiah by the Spirit of the Messiah (D’var: Living Word) Who dwelt within him (1 Peter 1:10-11). Isaiah was certain that the Messiah would come at a time yet future (1 Peter 1:12). When we examine the life of Yeshua as it is recorded in the New Testament alongside Isaiah’s prophecy we are able to see that Isaiah’s prophecy could apply only to him. Isa 7:15 Curds and honey shall he eat, he will know to refuse, reject, despise ba’ro the evil, and choose ba’tov the good. Curds and honey are a symbol of the naturally occurring provision of God. They are foods associated with the land of Israel even when it is in a desolate state. If the fields go unplanted and the vines untended, the land will still produce curds (cattle) and honey (bees). Curds and honey are also the soft sweet foods fed to infants before they develop enough to consume solid foods. Thus the text infers that the male child who will be born of the virgin will know right from wrong even prior to the age of understanding. This is consistent with our understanding of the sinless Messiah Yeshua (Isaiah 53:9; 1 John 3:5; 1 Peter 1:18-19, 2:22; Heb. 4:15). Isa 7:16 Because in the time before hana’ar the boy will know to refuse ba’ro the evil, and choose ba’tov the good, forsaken will be ha-adamah the land that you grieve over of the faces of both her kings. The boy (Messiah, Redeemer) will know to refuse evil and choose good. The Hebrew na’ar refers to a young boy between 13 and 30 years of age. Thus verse 16 indicates a later stage of his young life. It is at that later stage that the land of Israel will be briefed of the kings of both Judah and Ephraim. Isa 7:17 HaShem (YHVH: Mercy) shall bring upon you, and upon your people, and upon your father's house, days that have not come, from the day that Ephraim (Doubly fruitful) departed from Yehudah (Praise); even the king of Ashur (step, go straight). Having spoken to Achaz of the future hope of Israel God now sobers him up by alluding to the imminent threat that the king of Assyria (Aram) posed. Achaz has invited the king of Assyria to help him, thus choosing to place his trust in human strength rather than in God. As a result captivity will come to Judah. The disaster that Tiglat-pileser, king of Assyria would inflict on Judah would be such as had never happened before, since the split between the ten tribes of Israel and Judah. Isa 7:18 And it shall come to pass in that day, that HaShem (YHVH: Mercy) shall hiss for the fly that is in the uttermost part of the rivers of Mitzrayim (Double distress, Egypt), and for the bee that is in the land of Ashur (step, go straight). Isa 7:19 And they shall come, and shall rest all of them in the desolate valleys, and in the holes of the rocks, and upon all thorns, and upon all bushes. Isaiah now identifies the nations that he spoke of in 5:26. HaShem will call on the Egyptian fly and the Assyrian bee. These two nations later fought over Carchemish, a key city on the Euphrates. Josiah the king of Judah became involved in the conflict and was killed prematurely (609 BCE/BC). Carchemish was eventually captured by Nebuchadnezzar in 605 BCE/BC. From then onward Judah’s desolation was sealed. In 587-86 BCE/BC. Jerusalem was captured and the people of Judah were led into captivity in Babylon. Isa 7:20 In the same day shall Adonai shave with a razor that is hired, namely, by them beyond the river, by the king of Ashur (step, go straight), the head, and the hair of the feet: and it shall also consume the beard. The “razor”, who Achaz had hired is the Assyrian king from beyond the Euphrates. He would shave Judah from head to toe, including the beard. Meaning that he will pillage the land and leave it desolate. The reference to the beard is an insult to manly dignity. For the ancient Hebrew the male beard was a sacred symbol of identity and strength (2 Samuel 10:4). Isaiah prophesied the stripping clean of the land of Israel. This came to fruition when Sennacherib invaded Judah in 701 BCE/BC. Destroying 46 cities and carrying off 200,000 people into captivity. Isa 7:21 And it shall come to pass in that day, that a man shall nourish a young cow, and two sheep; Isa 7:22 And it shall come to pass, for the abundance of milk that they shall give he shall eat curds: for curds and honey shall every one eat that is left in the land. Isa 7:23 And it shall come to pass in that day, that every place shall be, where there were a thousand vines at a thousand kesef (silver, currency), it shall even be for briers and thorns. Isa 7:24 With arrows and with bows men will come there; because all the land will become briers and thorns. Isa 7:25 And all hills that are dug with the hoe, you will not go there for fear of briers and thorns: it will be a place for the sending forth of oxen, and for the treading of lesser cattle. The few survivors left after the shaving clean of the land would live on curds and honey, the spontaneous produce of the uncultivated land. The valuable vineyards (a thousand shekels) would be torn out, and the rich pasture land and fields of crops would be left uncultivated for lack of workers. The reference to arrows and bows alludes to the hunters that will come there to hunt wild game. Israel would become an unkempt and wild land, left desolate and awaiting redemption. © Yaakov Brown 2017 The actions of the wicked are by nature self-destructive. Sin itself is self-hatred and is born of self-worship. Introduction:
Having offered Judah/Israel the possibility of restoration in the face of judgement and self-inflicted suffering, Isaiah now speaks a further word of warning and a firm promise of discipline. This removing of Israel/Judah’s strength and supply, is to be a consequence of her sinful actions. In many ways the words of chapter 3 are simply an observation of the inevitable result of sin. However, in the midst of Israel’s journey toward destruction Hashem will raise up a Branch “Tzemakh” (Chap. 4). There are angels in the turbulence, hope in the storm, Mashiyach is on the move. Isaiah 3 Text: 3:1 For, Hinei Now (behold), Ha-Adon the Lord, Hashem (YHVH: Mercy) Tz’vaot Who goes forth in war (of hosts), takes away from Yerushalayim (Downpour of Peace [Jerusalem]) and from Yehudah (Praise [Judah]) the mashein support (rest, protector) and the masheinah staff (sustenance, support, protector), the whole mashein supply (support, rest) of lechem food (bread), and the whole mashein supply (support, rest) of mayim water, The first words of this chapter offer the ultimate alternative to reliance on human strength (as alluded to in the final verse of Chapter 2). “Behold, now, the Lord, YHVH (God alone), Ruler of Heavens armies (Ruler over all creation)…” We note that the present tense “takes away” is used to refer to the future. This is another indication of the perspective of Hashem, Who is outside of time and space. It is a statement of certainty, something that has already been established, though from humanity’s perspective is yet to come. Isaiah uses couplets here that are very similar to those used in the psalms. This Hebraic technique is the equivalent to the rhyming used in English poetry, however, it has a much greater impact, in that it emphasizes the spiritual significance of physical elements. The couplets are:
We might also add to the couplets of supply, the names of Jerusalem and Judah. Our deep peace (Jerusalem) and the praise of our lips (Judah) equate to our full bellies (food) and our refreshed mouths (water). Further still the chapter begins with the Names Adon (Lord) and HaShem (Mercy). We find security and comfort in knowing God as Adon Lord (food, our sustenance John 6:51-55), and we receive mercy (water of life John 4:14, Rev. 21:6) from HaShem the God Who is Mercy. 3:2 Gebor Mighty, and v’iysh a man from war, a judge, and prophet, and soothsayer, and elder (ancient), 3:3 Prince of fifty, and banner of faces (an exalted person), and counsellor, and wise, cunning, and discerning whisperer. These verses continue to emphasize the folly of trusting in human strength. Just as God has removed the sustaining elements of food and water, so too He will remove the physical protection of the individual (Strong man) and the national protection of the army (Man of war). HaShem will also remove all the commanders of men and the intelligent, wise and just rulers of Judah and Israel, as well as those who claim to be wise through witchcraft. Based on the removal of judges (just rulers) and prophets (discerning whisperers), the Talmud says that the events of Isaiah 3 occurred 40 years prior to the destruction of the Temple. This text is probably not speaking of the Babylonian exile because there were prophets leading Israel during her exile in Babylon (Jeremiah, Daniel, and Ezekiel). It is therefore referring to a later date. 3:4 And I will give children as princes, and pranksters to rule over them. 3:5 And oppressed shall be the people, man (person) over man (person), and a man (person) by his friend (neighbour): ha-nahar the young boy against the elder, and the disgraced against the honourable. As a result of the collapse of authority over Israel, young people who are nothing more than degenerate pranksters will gain positions of power over the people (Eccl. 10:16). This will in turn result in general ill will between fellow Jews and open disrespect and rebellion by the young against their elders. People who should be despised for their wickedness will be applauded and those who deserve honour will be treated with contempt. This description of a degenerate nation should sound very familiar to our modern ears. Is our own generation not the perfect example of all these things? In our entitled rebelliousness we have turned our back on the wise and honourable (Lev. 19:32) in favour of lude pranks and youthful vanity. Perhaps the Rav Shaul (Paul) had the words of Isaiah in mind when he wrote the following warning to Timothy: “This know also, that in the last days perilous times shall come. 2 For men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, 3 Without natural affection, trucebreakers, false accusers, incontinent, fierce, despisers of those that are good, 4 Traitors, heady, high-minded, lovers of pleasures more than lovers of God; 5 Having a form of godliness, but denying the power thereof: from such turn away. 6 For of this sort are they which creep into houses, and lead captive silly women laden with sins, led away with divers lusts, 7 Ever learning, and never able to come to the knowledge of the truth. 8 Now as Jannes and Jambres withstood Moses (Exodus 7:11-12. Targum Yonatan), so do these also resist the truth: men of corrupt minds, reprobate concerning the faith. 9 But they shall proceed no further: for their folly shall be manifest unto all men, as their's also was.” – 2 Timothy 3:1-9 (KJV) 3:6 When a man takes hold of his brother of the house of his father, saying, “You have clothing, go forth and become our ruler, and let this stumbling block (ruin, heap) be under your hand:” 3:7 lifting up a banner on that day, he will speak, saying, “No bandaging up; for in my house there is no lechem food (bread) nor clothing: don’t appoint me chief of a people. One of our community leaders recently described a picture of her father, taken with his uncles just after the blitz in London post WW2. She recalled her father saying in reference to the photo, “We weren’t poor, we had shoes”. From our affluent modern perspective this may seem pathetic, but this was the stark reality of the time. Poverty was being measured using a different scale. This is what the prophet is alluding to in verses 6 and 7. The time of Israel’s punishment will reveal a type of poverty and lawlessness that cannot be weighed using the scales of prosperity and abundance. A man who is wearing a simple coat will be considered to be as if he were wearing the robe of a prince. Thus, his own brother will plead with him to lead the people, based only on the perception that the coat indicates some form of wealth. In turn the one being asked will proclaim publically, “I don’t have food or any means to provide for you, nor am I capable of leading you into prosperity and healing”. In a prosperous country people jostle for position and seek power and authority in order to control wealth, but in a destitute country not even the poorest individual will agree to rule. To attempt to rule the impoverished and angry is to sentence one’s self to certain death. It is interesting to note however, that even in this terrible state the people of Israel would hold on to certain foundational aspects of their faith. The fact that the person in these verses is asking a brother to rule indicates a sense of understanding of the Torah. As destitute and desperate as Israel would become, she would always despise the idea of an illegitimate ruler. This is made clear by our history. The illegitimate princes and priests of the first century CE (AD) are a prime example. The Jews of the time despised illegitimate rulers who claimed to have authority over Israel but were not ethnically Jewish. “You will indeed set over yourselves a king, whom Adonai your God chooses. One from among your brothers will be appointed as king over you—you may not put a foreigner over you, who is not your brother.” – Devarim/Deuteronomy 17:15 (TLV) Jerusalem is referred to here as “a stumbling block, ruin, and heap”. The one being asked to rule is being offered a “heap” of trouble. This is a heart-breaking description of the holy city, whose suffering has pierced the heart of God. The suffering He allows for the sake of our redemption is felt most strongly by God Himself. He is a father who suffers alongside His children even in their disciplining, not because He is guilty but because He is merciful and loving. It is one of the most beautiful and mysterious aspects of the Gospel: that an utterly innocent One would suffer for the sake of the guilty. 3:8 Because staggering is Yerushalayim (Downpour of Peace [Jerusalem]), and Yehudah (Praise [Judah]) is fallen: because their l’shonam tongue, language, speech and their practices are against Hashem (YHVH: Mercy), to rebel before the eyes of His glory. 3:9 The appearance (knowledge [nakar]) of their faces (countenance) testifies against them; and they declare their sin like S’dom (Burning), they don’t hide it. Oiy (Woe), a warning to l’nafsham their soul! for they have repaid themselves with ra’ah evil. The staggering of Jerusalem is self-induced. The tragedy of Israel’s rejection of God at this time is that it is a rejection of His love, mercy and protection. Her suffering, like the eternal suffering which will one day find those who reject God perpetually, is of her own choosing. By her own mouth (Language, tongue, speech and the gate for consuming), both in what she has spoken and what she has consumed, Israel/Judah/Jerusalem has rejected the love of her God. Like a wife who has everything but chooses to pursue another man in spite of the suffering she will bring upon both herself and her family, Jerusalem/Judah/Israel had taken her eyes off the face (before the eyes) of HaShem (Glory). The warning of verse 9 is made to the corporate soul (nafsham) of the people. The text is clear, it is the people who have purchased evil for themselves. God is not so much punishing them as He is simply allowing them to choose their own fate. Without freewill love cannot exist. God’s love for His people, indeed for all humanity, is so great that He risks rejection and willingly offers redemption through the spilling of His own blood. And if the blood of bulls, as temporary as it was, is able to temporarily cover sin in some small way, how much more is the blood, the very essence of God Himself able to cover sin eternally for those who will receive His blood covering through Messiah Yeshua (Jesus) our King. 3:10 You, say to the righteous, that good: certainly fruit they shall eat of their practices. 3:11 Oiy (Woe), a warning to the wicked! Evil will be repaid to him whose hands fashion it. “Be not deceived; God is not mocked: for whatever a person sows that shall he also reap.” –Galatians 6:7 In the midst of this self-inflicted depravity and suffering, the righteous will reap fruit from their own right actions, which are seeded in them through the love of God. Good deeds have both immediate and future benefit. Their immediate benefit can be seen in the right actions themselves and the future benefit is the fruit of those right actions which permeate the lives and actions of others, ultimately leading to eternal glory. Note that the righteous act individually and bear fruit that ministers corporately. On the other hand, the wicked individual receives the torment that comes from his actions. Thus the wicked fashion their own torment. The actions of the wicked are by nature self-destructive. Sin itself is self-hatred and is born of self-worship. To truly love one’s self is to soberly assess ones condition before God. Self-empowerment and self-love are not the same thing. We are only truly able to love ourselves when we accept God’s love for us. Our value is in Him, in the same way that our very existence is in Him. Thus our empowerment comes from Him. This is the opposite of self-empowerment. It is the realization that we are powerless to save ourselves. 3:12 Ami My people, oppressed severely by youngsters, and women rule over them. Bo ami O my people, you’re lead by misleaders in ways of error and on paths that engulf you. 3:13 Stand to contend Hashem (YHVH: Mercy) stand to judge amiym peoples. This verse seems to be a contemporary observation. The prophet, speaking the Word of God, aches as he says “My people”. There is an intrinsic connection between God, the prophet and the people. Thus the pain of the people’s suffering is felt by the One Whom they have rejected. The children and pranksters of verse 3 are the oppressors in verse 12. The allusion here to women ruling over the people must be understood in context. At this period in history to have a situation where a nation was being ruled by women meant that the men of that nation had either perished or were too weak and fearful to participate in leadership. The phrase, “Stand to contend Hashem” is a calling on God to intervene. Judgement puts an end to sin. Thus, “Stand to judge peoples”. 3:14 Hashem (YHVH: Mercy) will enter into judgement with the ancient ones of His people, and the princes of His: for you have burned and consumed the vineyard; the plunder of the poor is in your houses. The judgement of Hashem begins with those who claim hereditary authority, the sons of Israel’s leading forbears, her princes, both elected and hereditary. The charge is the destruction of God’s chosen people and their God given inheritance (the vineyard). The vineyard is used throughout Scripture to allude to both the people and land of Israel. This vineyard belongs to God and is to be cared for by Israel’s earthly shepherds (Rulers, priests). Yeshua used this same metaphor/allegory in the mashal (parable) of the vineyard owner (Matt. 21:33:46). Not only have Israel’s princes and rulers failed to safe guard her, they have gone further, taking what little the poor had from them and accumulating it in their own homes. 3:15 “Your king, what does he hope to achieve by beating my people to pieces, and grinding the faces of the weak, afflicted and poor?” Declares Adon the Lord Hashem (YHVH: Mercy) Tz’vaot Who goes forth in war (of hosts). The “grinding” of the faces of the poor employs the metaphor of wheat or barley being ground in a stone press. This is an allusion not only to the crushing of the poor but also to the consumption of them. Just as the grain is ground into fine flour and formed into bread to be eaten, so too the poor are being crushed and consumed in order to feed the lust of the rulers. Thus it is the Lord of Hosts Who is named. He goes out to make war against the unjust oppression of the poor. 3:16 Moreover Hashem (YHVH: Mercy) says, “Because the daughters of Tzyion (Parched land) are exalted (in their own eyes, haughty), and walk with necks offered up and lusting (ogling) eyes, walking and skipping as they go, and shaking bangles with their feet: Now judgement is levelled against the rich women of the land, many of whom are related to the rulers. Great attention is paid to the idolatrous actions of the leading women of Israel. From 3:16 through to 4:1 their haughty idolatry is observed, and its inevitable outcome revealed. The euphemisms used to describe the women of Israel are uncomfortably close to how one might describe the women of western nations today. They are “exalted (in their own eyes)”, arrogantly self-assured, with “necks offered up”, meaning that they are offering the skin of their necks up as an invitation to foreplay, not to their husbands but to men in general. In turn they “lust” after sexual partners, “skipping as they go” playfully encouraging sexual contact, “shaking bangles” in order to draw attention to their legs as a path to their genitals. In short, the women of Jerusalem, Judah and Israel are being described as promiscuous and generally sexual immoral. 3:17 Therefore Adoni My Lord will cause a scab to form on the crown of the head of the daughters of Tzyion (Parched land), and Hashem (YHVH: Mercy) will uncover their secret parts. The scab on the crown of the head correlates to the “exalted haughtiness” (v.16). The exposing of the private parts correlates to the allure of “shaking bangles” (v.16). The uncovering of their private parts alludes to a time when Israel’s enemies will use her women for sport. 3:18 In that day ha-hu He Adoni my Lord will remove the beauty of their anklets, and their head bands, and their crescent moon pendants, It is noteworthy that while each of the items listed here may in some way represent the worship of false gods, it is the crescent moon pendants that are most distinct. The moon was worshipped as a feminine deity in the ancient East (The crescent or birthing moon being a common symbol, still used today in some cultures to identify female bathrooms) and is linked to the sixth century political-religious invention of Islam. The crescent moon was a symbol of one of a pantheon of gods of the ancient East but is now used to represent Allah (The false deity of Islam). In essence, Allah is a feminine deity from a pantheon of deities and in no way qualifies as the One God of all things (despite the claims of Islam). These crescent pendants symbolizing a false god were to be removed from Israel. It is ironic that today the very Mountain of the Lord which Isaiah has previously alluded to, is desecrated by a place of worship which gives honour to the false moon god Allah. The mosque of the Temple mount is truly an abomination causing desolation. 3:19 The necklaces, and the bracelets, and the veils, 3:20 The head coverings, and the ornaments of the legs, and the sashes, and the houses (household shrines), ha-nefesh of the soul and incantations, Head coverings and veils were associated with prostitution (Gen. 38:14-15). The sexual immorality of Israel’s women is now linked to the explicit idolatry being practiced. Both household shrines to false gods and ancestor worship (soul incantations) are mentioned. 3:21 The signet rings, and nose rings, 3:22 The robes of state, and the tunics, and the cloaks, and the money pockets, 3:23 The mirrors, and the fine linen, and the head dress, and the veils. All of these items being used by the daughters of Zion to honour false gods and encourage sexual promiscuity among Israel’s men are items that Hashem had given Israel as the gifts of a groom to a bride or as a husband to a wife (Ezekiel 16:10-18). But in rebellion the women of Israel had defiled the gifts of Israel’s faithful Husband Hashem. 3:24 And it has come to pass, that instead of spiced perfume, decay; it has come to pass that instead of a belt, a rope; and instead of well-groomed hair, baldness; and instead of a robe a wrapping in sackcloth; and branding instead of beauty. As a result of her physical and spiritual prostitution and promiscuity Israel was now experiencing sickness, decay, poverty and mourning. Physically people were dying of sexually transmitted diseases and other ailments. Thus they were mourning the loss of many. Spiritually speaking the gods Israel had turned to were unable to help, being nothing more than blocks of wood and sculptures of stone, dead gods for dying people. Added to this were the demonic forces that were bringing sickness and death, demons that had been invoked by the daughters of Zion in their attempts to commune with the dead. The phrase “Branding instead of beauty” is an allusion to captivity and slavery. Israel had been delivered from slavery by God, now she was pursuing slavery in rebellion toward God. 3:25 Your men will fall by the sword, and your strength in battle. 3:26 And her gates shall lament and mourn; and she being empty, will sit on the land. Israel’s men and her armies were doomed to destruction. She would be left without military might. Thus her people will sit hopeless on the ground in a position of mourners (Job 2:13), a place of utter defeat, unwilling and unable to muster the strength to fight back against her oppressors. These words would be tragically fulfilled on multiple occasions, most memorably during the Babylonian invasion of 586 BCE/BC and then in the final captivity of Rome. Jerusalem was to be levelled to the ground by the Romans in 70 CE/AD and following her destruction the Roman Emperor Titus had a commemorative medal made depicting the daughter of Zion sitting on the ground under a palm tree in mourning (3:36). This is a picture of the deepest disappearing of humanity. The gates “lamenting and mourning” symbolize the ceasing of trade and the cessation of the celebration of the regalim (Going up festivals). The people of Israel will no longer benefit from the riches of other nations, nor will they be able to go up to worship God at the Mountain of the Lord. Isaiah 4 Text: 4:1 And being resolute seven women will take hold of one man in that day, and to him say, “We will eat our own bread, and supply our own clothing: only let us be called by your name, to take away our shameful condition. Both the number of women and their actions are rich with symbolic meaning. The plain meaning denotes that there will be so few men in Israel that women seeking to have familial and tribal connections with the view to securing tribal land as an inheritance, will be willing to act as concubines, even supporting themselves, something that is by law the Husband’s responsibility (Exodus 21:10): all for the purpose of being able to raise their children under a family name and hide the fact that they have been promiscuous, or in other cases have been widowed and are without a community to protect and nurture them. The remez (hint, allegory) reads “Seven (fullness) women”, meaning the entire nation of women, will seek redemption from one man. Israel’s mothers (representing the entire remnant of Israel) will unite together with a contrite spirit of supplication and call on one man for their salvation, saying, “Please take away our reproach”. Who will this one man be? The prophet answers this question in the following verse. 4:2 In the day ha-hu (the) He shall appear, tzemakh branch Hashem (YHVH: Mercy) to be beautiful and li’kavod to be glorious, and the fruit of the earth shall be excellent and splendid for the delivered of Yisrael (Israel: Overcome in Elohim). “At that time shall the Messiah of the Lord be for joy and glory;'' –Targum “In the day” refers to the day of the Lord (The final day), yet future. In that specific day (period of time) “Ha-hu” literally “The Him” will appear, “Tzemakh” the branch of Hashem (Mercy). This branch (The Messiah [Zechariah 3:8]) will appear in glory “li’kavod and all the fruit of the earth, both people and produce (All who receive the Messiah and welcome His return), will be subject to the kingdom of Israel (The delivered remnant) and to her King Messiah (The Branch). “The Branch” is the rod of the stem of Yishai (Jesse), a descendant of David (Jesse’s son) [Isaiah 4:2, 11:1]. He was to save Judah as a divinely appointed King-Messiah. Jeremiah refers to him as “The Branch of Righteousness”, He is a physical manifestation of divinity Whom Jeremiah calls, “HaShem Tzidkeinu” (YHVH our Righteousness) [Jeremiah 23:5-6. While Zechariah quotes HaShem, Who calls the Branch, “My servant the Branch” (Zechariah 3:8). Therefore, this Branch is both a human being and a servant of HaShem and God with us HaShem our Righteousness. Although Israel went through a number of kings during the days of Isaiah, and was ruled by numerous others following the days of Isaiah, not one came close to fulfilling the role of the Branch, the Messianic King and redeemer of Judah. It is because of the lack of credible candidates that early Jewish commentators always interpreted “The Branch” as the coming Messiah King of Israel. In fact, one of the many rabbinic names for the Messiah is Tzemakh “Branch”. Even the modern rabbinical prayers of the Hebrew siddur (prayer book) are full of references to the Messiah, Who is often called “Tzemakh David” (Branch of David). Some read, “In that day He shall appear, the branch Hashem (YHVH: Mercy) to be beautiful and glorious, and the fruit of the earth excellent and splendid for the delivered of Yisrael.” and therefore, interpret the fruit as being the second of the dual aspects of the Messiah’s person. He being both God with us “Tzemakh HaShem” and the fruit of the womb (earth), a human being. 4:3 And it has come to pass, those remaining in Tzyion (Parched place), and that remain in Yerushalayim (Downpour of peace), shall be called kadosh holy (Set apart), all ha-katuv the written lchayim to life (living) in Yerushalayim (Downpour of peace): “Everyone who is written unto life eternal” –Targum (ref. Acts 13:48) “In that day shall there be upon the bells of the horses, Holiness Unto The Lord; and the pots in the Lord's house shall be like the bowls before the altar.” –Zechariah 14:20 Still speaking of the future the prophet says, “And it has come to pass”. Meaning that Hashem already sees these things complete outside of time and space. It is therefore certain, that those who are the remnant of ethnic Israel who remain in the downpour of God’s peace (The Prince of Peace Yeshua), shall be called Holy, set apart. All those who have been written in Life (eternal) in the downpour of God’s peace (Yeshua our Prince). “Written” refers to being written in the book of life (chayim). 4:4 When you rachatz wash Adoni my Lord the excrement from the daughters of Tzyion (Parched land), and have cleansed the bloods of Yerushalayim (Downpour of peace) from the inside out by the ruach spirit (wind) of judgment, and by the ruach spirit (wind) of burning. “But ye are come unto mount Sion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels,” –Hebrews 12:22 “By the word of judgment, and by the word of consummation or perfection;'' -Targum This will all come about following the cleansing of Israel’s sin (Through the blood of the Lamb of God Yeshua). As a result of this rachatz cleansing (washing of the inner person), the Ruach (Spirit) of judgement and fire will birth the return of ethnic Israel to the mountain of the Lord. This is a description of the outpouring of the Ruach HaKodesh (Holy Spirit), Who was given at Shavuot to the remnant of Jews gathered from throughout the known world (Acts 2). This refining and empowering of the Holy Spirit continues to the present day. 4:5 And bara creating from nothing Hashem (YHVH: Mercy) upon the entire foundation of Har Mount Tziyon (Parched place), and upon her sacred gatherings, a cloud and smoke by day, and bright fire flaming by night: for upon all, the kavod glory chuppah a canopy. “And creating from nothing” bara, just as He did in the beginning, Hashem (Mercy) will establish an eternal foundation on Mount Zion and presence Himself there, just as He did when He dwelt with Israel in the desert, in cloud and smoke by day and bright fire by night (Exodus 14:19, 19:9), and as He did when the priests came out from the Holy place (1 Kings 8:10). He will erect a chuppah (Wedding canopy) and those of the remnant who come under it will be His bride and become His wife for all eternity. “For I, says HaShem (YHVH), will be unto her a wall of fire round about, and will be the glory in the midst of her.” –Zechariah 2:5 “Arise, shine; for thy light is come, and the glory of HaShem (YHVH) is risen upon thee.” –Isaiah 60:1 Hosea, Isaiah’s contemporary, describes the restored relationship between God and Israel in similar terms: “And I will betroth thee unto me for ever; yea, I will betroth thee unto me in righteousness, and in judgment, and in lovingkindness, and in mercies. I will even betroth thee unto me in faithfulness: and thou shalt know the Lord.” –Hosea 2:19-20 These same words are prayed daily by observant Jewish men as they bind their middle fingers while donning teffilin shel yad (Prayer boxes of the arm/hand). 4:6 V’sukkah And a sukkah (Sheltering structure) will appear for shade in the daytime, a shelter from the heat, and for a place of refuge from storm and from rain. “And they took their journey from Sukkot, and encamped in Etam, in the edge of the wilderness.” –Exodus 13:20 Hashem’s wedding chuppah will shield the remnant of Israel and the commonwealth of those who have joined her from the nations at and proceeding from the first resurrection for the duration of the Messianic reign and subsequently for all eternity. Following the chuppah (Wedding canopy) of HaShem’s glory, there will come a sukkah, a shelter, and then Hashem and the Branch (Messiah) will dwell with all the beloved of the earth for all eternity. What will we be shielded from? From the sins of the past temporary world, and from the place of eternal punishment. Where will we dwell? We will dwell on the new earth, in the New Jerusalem, where God and the Lamb will be the Temple and will faithfully rule over all of transformed humanity (Rev. 21:22). © Yaakov Brown 2017 |
Yaakov BrownFounder of the Beth Melekh International Messiah Following Jewish Community, Archives
February 2024
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