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
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© Yaakov Brown 2017

Introduction:
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The last verse of chapter eight is the convergence of the twofold rhythm of discipline and redemption. 8:23 [9:1] it both completes the certain coming devastation and ignites the future hope of the prophet’s words. Thus we begin our study of Chapter 9 at the last verse of chapter 8.

Text of Isaiah 9:

Isa 8:23 (9:1) Nevertheless there will be no lasting gloom on her in her anguish, the first will be light affliction on the land of Ze-vu-lun (Exalted) and the land of Naphtali (Wrestling) and afterward heavy glory by way of Ha-yam the body of water beyond ha-Yardein (Descender) Jordan, Geliyl (Circuit, turning) Galilee ha-Goyim of the nations. 

A plain reading of the Hebrew text from the context of Isaiah’s view from Jerusalem would seem to indicate that the prophet is speaking in regard to the Galilee itself when he says Ha-yam (The body of water: yam being the Hebrew referring to a body of water and not necessarily an ocean) beyond the Jordan (meaning beyond that place where the Jordan river flows out of lake Galilee (Yam Kinneret), as perceived from the prophet’s position in Jerusalem). Then he concludes by naming the area of the Galilee that was at times in Israel’s history, and would come to be in her future (Decapolis: 10 towns of foreigners [goyim] First century CE/AD), a location where people of other nations would dwell (East bank of the Galilee and extending down toward Pella). Thus both Israel and the nations will behold the heavy glory that will be manifest in the Galilee region. The glory of the Messiah.

This glorious hope concludes chapter 8 and illuminates the beginning of chapter 9. Of course, the scroll of Isaiah has no such chapter divisions and the rhythm remains intact for the reader who is devoid of the ordered divisions of scholarly interference.

The message of the prophet is clear and redemptive, “Turn from your sins and be saved by the Imanu-el God with us, the light is dawning!”
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"Now when Yeshua heard that Yochanan had been handed over, He withdrew to Yam Kinneret (the Galilee). Leaving Natzeret, He came and settled in Kfar Nachum (village of comfort: Capernaum), which is by the yam (Body of water) in the regions of Zevulun and Naphtali. This was to fulfil what was spoken through Yishaiyahu (Isaiah) the prophet, saying,
“Land of Zevulun and land of Naphtali,
the way of the lake, beyond the Jordan,
Galilee of the nations—the people sitting in darkness have seen a great light, and those sitting in the region and shadow of death,
on them a light has dawned.”
From then on, Yeshua began to proclaim, “Turn away from your sins, for the kingdom of heaven is near.”
–Matthew 4:12-17 (Isaiah 8:23-9:1[9:1-2])

Isa 9:1 (2) Ha-am The people that walked ba-choshek in the darkness have seen Or gadol Great Light: they that dwell in the land of the shadow of death (deep darkness), Or light shines upon them. 

Ha-am refers to a specific and singular people, the people of Israel (ethnic, religious). The darkness is the spiritual darkness that Israel walks in when she turns her back on Hashem and His love for her. Like the darkness (choshek Gen. 1:2) present in creation which was over the earth before the earth in its formless state was given form and in its emptiness was filled, the light (Or) will give form to a people who have lost their form and fill their emptiness with God’s love. After all, in the beginning Elohim said, “y’hi or va’ye’hi or”, “There has been Light (Or) and Light was” (Notice the past tense which denotes pre-existent and uncreated light).

The Or gadol great light of Isaiah 9:2 and the light of Genesis 1:2 are associated to Imanu-El (God with us), and the shadow of death is not only the potential finality of physical death but also an allusion to the coming eternal death that awaits those who reject the light (dawn, salvation) of God. However, those living under the fear of the shadow of eternal death are to be illuminated by the Or gadol great light. That is, the light Or that precedes the created lights of the sky (Sun, moon and stars) [Gen. 1:2].

This Great Light is a manifestation of God’s speech, “And Elohim said ‘There has been light’”. This light is what the Zohar calls the “ketvi” (Written Word) and the Talmid Yochanan (John 1 &12) calls the “D’var” (Word essence). Thus both the traditions of mystical rabbinical Judaism and the far more ancient teachings of Isaiah and subsequently Yochanan (The Disciple of Yeshua) illuminate the nature of the Great Light.

The Light and Word of God are echad (One). This great light is the very breath of God and His essence. This Light that is also Word, is the very substance that holds all creation together in God. Yochanan (John) tells us Who this Light is: the Great Light is Messiah Yeshua. Thus the burden of Israel’s disciplining is set ablaze with the future hope of her redemption.

“All things were made by Him; and without Him nothing was made that has been made. In Him was life; and the life was the light of humanity. And the light shines in darkness; and the darkness cannot overcome, understand, comprehended it.” –John 1:3-5

Suffering is coming as a result of Israel’s rejection of Love (God) but Love (God) will offer His own essence (Blood) as the means of her redemption. Although the blood of animals could not permanently cover sin, none the less, the blood (essence) of God would not only cover but also blot out sin for those who receive the Great Light that shines in the darkness that has been made manifest as a consequence of humanity’s sinful actions.

Yeshua said, “I AM the light of the world, whoever follows me will not walk in darkness but will have the light of living.” –John 8:12

Isa 9:2 (3) You have made great ha-goy the nation, never before has there been such great rejoicing: they rejoice before You like the rejoicing in the harvest, like rejoicing when dividing the spoil.

Ha-goy refers to Judah (the tribe), whereas the use of ha-am in verse 1 (2) refers to the entire ethnic people of Israel (All twelve tribes). Thus, speaking of the future redemption of the tribe of Judah, Hashem is said to have made Judah great and she has responded in great rejoicing.

This great rejoicing is in the Great Light, the Messiah, Who, having come forth from Judah now brings salvation to Judah, Israel and the ends of the earth.

Isa 9:3 (4) For the yoke of his burden, and the matai staff on his shoulder, the rod of his oppressor, You have shattered, broken, abolished; as in the day of Midyan (strife).

All the varied forms of Judah’s oppression are named and shattered or abolished. This is part of the cause of her great rejoicing. All this is the result of the entire people (Israel) having received the Great Light. 

“As in the day of Midyan (Strife)” is a reference to the former days when Israel was being severely oppressed by Midyan. It was at that time that Gideyoni (My cutter) gathered 300 men in order to defeat the Midianites using shofarot (Ram’s horns) and lamps within pitchers (Light in the darkness): two symbols of the Messiah, the Great Light (Judges 7:16-25).
Notice the correlation between the shattering of Israel’s oppression and the shattering of the pitchers of light during Israel’s days of oppression under Midyan. On both occasions light appears in the darkness. In the case of the attack of Gideon against the Midianites the shattered lamps from within the pitchers set the hills ablaze surrounding the Midianite hoards with wild fire. This light both dispersed the enemies of Israel and at the same time unified the tribes of Israel. To the enemies of God’s people the light was a fierce judgement but to God’s people Israel it was the light of hope and redemption.

Isa 9:4 (5) For the boots of warriors, tramping will be quaking, and garments rolled in blood; and it will come to pass with burning fuel (devouring), fire. 

The opening clause denotes the end to the warfare of humanity. This will come about through burning and fire, both physical and spiritual.

“I am come to throw fire on the land, and I wish that it now be kindled” –Yeshua (Jesus) [Luke 12:49]

Fire is both judgement and purification. The fuel of wickedness is consumed in judgement unto death but the fuel of righteousness is ignited through redemption unto life eternal. Thus the Messianic Kingdom will be ushered in with the fire of judgement and cleansing. This fire will fall on Judah, Israel and all humanity and begin to consume the wicked and refine the righteous. Just as the fire of Gideon surrounded and expelled the enemies of Israel, so too the fire of the Messiah will expel the wicked and become a beacon to the righteous. When will this begin and what will be the sign?

Isa 9:5 (6) For a yeled child is born to us, a ben son is natan given to us: and ha-misorah the dominion (All rule) shall be upon His shoulder: vake’ra and proclaimed she’mo His name, ‘Pele Yo’eitz Wonderful Counsellor, El Gibor God mighty, Aviyad My Father eternal, Sar Shalom Prince of Peace.

In Isaiah 7:14 the prophet had prophesied a sign/wonder that would be for the house of Israel. A virgin was to give birth to a son and His name, that is, His identity would be, Imanu with us, El, God. Now, following the description of fire that would result from the arrival of the Great Light, the prophet speaks of the source of that Great Light and its refining fire. The source is the child Imanu El: He is to be born to us, that is, Judah, Israel (Isaiah is a prophet of Israel, it is he that says “unto us”). He will break the yoke of oppression that has been upon the shoulder of Judah (v.4) and upon His shoulder He will carry all dominion. The Son’s name will be proclaimed (va’kera). All will hear and all will be without excuse.

The descriptive titles in this verse are obviously not proper nouns. As in the case of the phrase “Imanu-El” we are being given a description of the child’s identity, essence, character and attributes. No king or ruler of Judah or Israel before the birth of Yeshua, nor any ruler following His birth (approx. 3-6 AD/CE) has ever meet the standard required in order to be defined by even one of these titles, not to mention the sum of them. Yeshua alone qualifies as the owner of these titles, in birth and in life, in pre-existence and in sacrifice, in character and in action: with us, God.

There is no doubt that the child being described is the same child prophesied in chapter 7:14 as Imanu El (with us God). Here He is also called God, “El Gibor”. The Hebrew text is plain in its meaning, whoever this human child is He is also in some way, God manifest.

Some have argued that the Tanakh (OT) includes many given names that refer to aspects of God’s character and that therefore the titles in question do not describe the Messiah in terms of divine attributes. However, they neglect to note that the names given to other Israelites which denote attributes of God are almost always contractions. For example, the name Israel is written as a contraction Yisrael (Yisra + El) and is used as a proper noun, however, Imanu El is written as two separate words and is therefore a title or description rather than a proper noun, the same is true of each of the titles of Isaiah 9:6 with the exception of the title Aviyad, meaning “my father is God”. This contraction is used nowhere else in Hebrew Scripture. Thus the argument regarding contracted proper nouns becomes redundant. It is a desperate attempt to deny the reality and plain meaning of the Isaiah text. In addition, from the standpoint of grammar, context and construction of the text, the mistranslations of this text by Jewish commentators like Kimchi (medieval), which infer that the names pertain to God rather than the child, are untenable.

Whoever this child is, He is a Wonderful Counsellor, God with us, God Mighty, Everlasting Father, Prince of Peace, and all dominion is on His shoulder. Yeshua alone qualifies.

It is interesting to note that prior to the more modern polemic arguments proposed by rabbinical Judaism, Jewish thought regarding this passage agreed with Messianic and Christian thought.

“And there was called His name from of old, Wonderful Counsellor, Mighty God, He Who lives forever, the Messiah in whose days peace shall increase.” –Targum Yonatan (2nd Century AD/CE)

The Descriptive Titles of the Boy Child:

1. Pele Yoeitz

The word “pele” first occurs in connection with the Malakh HaShem (Messenger of God) to Manoach (Rest) [Judges 13:17-18, 22], where we read:
“And Manoach said to Malakh HaShem (YHVH), ‘What is Your Name?’ And the Malakh Hashem (YHVH) answered ‘Why do you ask My Name seeing that it is peliy (Wonderful, incomprehensible, secret)?’… And Manoach said to his wife, ‘We will surely die because we have seen God’.”

The Psalmist writes:

“For their fathers He did pele (wonders) in the land of Egypt, in the field of Zoan” (Psalm 78:12; 88:12)
The word “pele” refers to a mysterious wonder or revealed secret of God that is beyond human understanding. Like kadosh Holiness, pele (mystery, wonder) is an attribute of God. Thus the child is to be a Wonderful Mysterious Counsellor Who partakes in the nature of God Himself (Isaiah 28:29).
There is no doubt that this title denotes divine character.

1. El Gibor

Isaiah refers directly to God as El Gibor in 10:21, “A remnant shall return, a remnant of Yaakov (Israel), to El Gibor (God Mighty).”
The prophet Jeremiah agrees with Isaiah’s description of God:
“Ha El Ha Gibor, the God Who is mighty, His Name is HaShem YHVH Tzevaot of heavens armies” (Jer. 32:18)
Thus the boy child is being directly identified with God Himself. Bearing witness to His divinity.

1. Aviyad

My Father of Eternity describes God in an intimate and paternal way. Isaiah later approaches God using similar terms, “You Hashem (YHVH) Aveinu (Our Father), our redeemer, from everlasting is Your Name” (63:16)
Thus the boy child carries the paternal and eternal attributes of God.
“I and the Father are echad (complex unity)” –Yeshua (Yochanan [John] 10:30)

1. Sar Shalom

The Hebrew Sar meaning prince is often applied to Israel’s rulers. Here it carries the greater weight of ruling over lasting peace. The Hebrew Shalom from the root meaning whole, well-constructed etc., means more than temporal peace. It means lasting peace, security, integrity, wellbeing, completion, wholeness, harmony, prosperity, both within and without, physical and spiritual, perpetual, eternal.

As the text previously states, He is to have all dominion, and over all His dominion He will reign in peace. Who alone can bring true peace to humanity? God alone. The boy child, Who is the Messiah Yeshua, is Imanu El (with us God).

Isa 9:6 (7) Of the abundant increase of dominion and of shalom peace, wholeness, integrity, and well being, there will be no end: He will sit upon the throne of David, and upon his kingdom, to establish it, and to sustain it with be’mishpat judgement and with be’tzedakah righteousness from now and as far as forever perpetually. The zeal of HaShem (YHVH: Mercy) Tze’vaot goes forth in war to accomplish this. 

Some commentators believe Hezekiah to be the fulfilment of this prophecy. This is nothing short of ludicrous. Hezekiah, who had a flawed, even bipolar relationship with Hashem, and was a man of war rather than a prince of peace, in no way qualifies as the child born to fill the role of the redeeming Imanu El, God with us. The divine attributes given as descriptions of the coming Messiah in no way describe Hezekiah, nor did the fullness of these prophetic words find any sense of completion during his tumultuous and temporary (rather than eternal) reign over Judah (not having reigned over all dominion).

The kingdom of the Messiah will extend exponentially and eternally. He will unite the rule over Judah and humanity (Dynasty of David) with the rule of Hashem. He will establish and will sustain the kingdom. Through judgement and right action He will make the redemption of Judah, Israel and humanity possible. Thus He will sustain those who receive Him throughout eternity. It is HaShem Himself, going forth to war, Who will establish the Prince of Peace with great zeal.

The Temporary Disciplining of Israel:

9:12-10:4 is divided into four sections of rebuke aimed at four specific types of sin. Each section is cemented with the refrain, “For all this His anger is not turned away, but His hand is stretched out still” (Isaiah 9:12, 17, 21 & 10:4).

In its plain sense the repeated phrase denotes a continuation of the discipline until such a time as the people repent. Thus, “His hand is stretched out still”. However, the phrase, “His hand is stretched out still” is in itself an ambiguous one. It means that God is stretching out His hand both in order to perpetuate the discipline and in a gesture of supplication, pleading for His people to return. Therefore the outstretched hand is punishment to those who continue to reject His good purpose but hope of deliverance to those who seek to take hold of His offer of mercy.

Isa 9:7 (8) Adonai sent d’var word  into Yaakov (Follower after the heel, Jacob), and it fell upon Yisrael (Overcome in Elohim). 

The plain meaning denotes the warning of the prophet Isaiah and the coming devastation resulting from Israel’s sin.
The remez (hint) reveals the D’var, Who is born into Jacob. As a result of His (D’var) death and resurrection Israel will be refined and overcome through Elohim (The Judge). However, the rejecting of Him (D’var) will bring discipline and an outstretched hand until such a time as the nation repents.

Isa 9:8 (9) And all ha-am the people will know, even Ephraim (Doubly fruitful) and the inhabitant of Shomeron (watch mountain, Samaria), who say in the pride and insolence of their leivav core being (inner person, heart), Isa 9:10 “The bricks are fallen down, but we will build with hewn stones: the shike’miym fig trees are cut down, but we will grow cedars.” 

“Ha-am” are the people of Israel. This is why the former verse speaks of Jacob and Israel rather than isolating Judah. Therefore, all Israel are included in this rebuke.

In her arrogance Israel continues to rely on human strength. When she experienced the smaller incidents that had foretold future destruction she simply mocked and said, “No big deal, we don’t need God, we can rebuild ourselves. If we lose our fruit trees we’ll replant strong cedars.” These are haughty words of open rebellion.

Isa 9:10 (11) Therefore HaShem (YHVH: Mercy) shall set up the adversaries of Reztin (Firm) against him, and join his enemies together; Isa 9:11 (12) Aram (exalted, Syrians) from the east, the Pelishtiym (Immigrants, Philistines) from behind; and they will devour Yisrael with open mouth. For all this His anger is not turned away, but his hand is stretched out still. 

It is Israel’s own arrogance that has brought about her destruction. Her own alliances have opened the door to her enemies. HaShem has set these things up in the sense that He has established justice from the beginning. However, as wicked as His people have become and in spite of their continued rejection of His love, His hand remains stretched out toward them in supplication.

Isa 9:12 (13) For ha-am the people do not turn to Him Who strikes them, neither do they seek HaShem (YHVH: Mercy) Tzevaot Who goes to war (of hosts). 

In spite of the knowledge that it is God Who is striking them in discipline, the people refuse to repent and turn back toward His Mercy (YHVH). Thus, rather than having Tzevaot go to war on their behalf, they instead are on the receiving end of His discipline.

Isa 9:13 (14) Therefore HaShem (YHVH: Mercy) will cut off from Yisrael head and tail, branch and bulrush, in yom echad one day. Isa 9:14 (15) The Elder who is exalted before the faces, he is the head; and the prophet that teaches lies, he is the tail. Isa 9:15 (16) For the leaders of this people cause them to err; and they that are led by them are destroyed. 

The elders, like those of the generation of Joshua, had failed to properly pass on the teachings of Hashem l’dor ve’dor. The prophets born of the generation that has rejected those poorly conveyed teachings now prophecy lies and oppose the true prophets of Hashem.

Consequently HaShem will strike down both the elders of Israel and the false prophet, her strength of arms and the wet marshy parts of the land. He will remove all forms of rule and leadership from Israel, leaving her without shepherds (With the exception of His true prophets of course). Why? Because her leaders have caused her to reject God and are responsible for the coming destruction.

The couplets of head and branch, tail and bulrush, are literary devices that indicate a firmly established consequence. Something that Hashem has already seen completed outside of time and space.

Isa 9:16 (17) Therefore Adonai will have no joy in their young men, and for their fatherless and widows, no mercy: for everyone is a hypocrite and an evildoer, and every mouth speaks senseless folly. For all this His anger is not turned away, but His hand is stretched out still. 

If a generation is wicked there is sometimes hope that the young among that generation might rebel against the wickedness of their elders. Not so with the generation of Israel at the time of Isaiah. The young men offer no hope for Israel’s return to Hashem. In fact, the people have become so wicked that even those among them who would usually turn to HaShem in desperation, such as the widows and orphans, are speaking folly and rejecting Him. Thus all are hypocrites and evil doers. Therefore, HaShem allows their punishment to continue but His hand is extended still, offering mercy to those who would turn back to Him.

Isa 9:17 (18) For wickedness burns as the fire: it will devour the briers and thorns, and will kindle in the thickets of the forest, and they will mount up like the lifting up of smoke.

The fire that consumes the people is fuelled by their wickedness. They are simply reaping what they have sown. God’s hand is stretched out to deliver them from the fire they have kindled, and yet they continue to resist His love.

Isa 9:18 (19) Through the outpouring/fury/wrath of HaShem (YHVH: Mercy) tzevaot going forth in war (of hosts) the land is scorched, and the people will be as the fuel of the fire: no man will spare his brother. Isa 9:19 (20)  And he will snatch on the right hand, and be hungry; and he shall eat on the left hand, and they shall not be satisfied: they shall eat every man the flesh of his own arm: Isa 9:20 (21) Menasheh (Cause to forget), Ephrayim (Doubly fruitful); and Ephraim, Manasheh: and they together shall be against Yehudah (Praise, Judah). For all this His anger is not turned away, but His hand is stretched out still… 

Notice that God’s wrath is born of mercy (YHVH). He goes to war to deliver His people. The scorching of the land is purposed to cleanse and renew. But even in the midst of this suffering and torment the people do not turn back to God. Instead they turn on each other. One attempts to take the strength (Right hand) of another but is left hungry and when the strong right hand is exhausted they reach for the weak (left hand) but find no food. Then they will resort to the vilest of human consumptions, the consuming of one’s own flesh. This happens when a city is besieged and lacks all other sources of nutrition. It also means that those eating their own flesh have already preyed on the weaker ones among them and are left with no other option.

The allusion to Ephraim and Manasseh is tragic. The once doubly blessed sons of Joseph have now turned on one another and together have turned against the tribe of Judah from whom the boy child will be born. If not for God’s mercy they might have ended the line of David and the hope of Israel. However, HaShem’s hand of mercy is outstretched still…

© Yaakov Brown 2017