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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

​Introduction:
 
Verses 13-15 of the previous chapter speak of the sickness (wounds) of Ephraim and Judah and their tearing apart as prey to HaShem (likened to a Lion and a Young Llion). The chapter concludes with a redemptive promise concerning a state of distress, that results in genuine repentance before the LORD. As we continue, we see the counterpoints to wounding and tearing in the healing and binding (bandaging) of Ephraim and Judah described in the first verse of the current chapter.
 
1“Le’chu, let’s walk ve’nashuvah and return el YHVH (Mercy) to the Lord.
Kiy For Hu He has taraf torn, ve’yirpaeinu He will heal us; He has yach struck, veyachbesheinu He will bind (bandage) us.
 
1“Come, let’s return to the Lord.
For He has torn us, but He will heal us;
He has wounded us, but He will bandage us.
 
a.     “Let us return” is the repentant cry that activates the promised mercy.
b.     “LORD”, and the multiple repetitions of “He” establish for the reader (hearer) the Omnipotence of God.
c.     “He has torn” and “He has wounded” regard the practical discipline of the LORD which intends to provoke godly sorrow and repentance.
d.     “He will heal” and “He will bind” regard His healing work within the spirit and His touch of restoration in the physical.
 
This opening phrase is pretexted in the Targum Yonatan by the words, “They shall say” referring to those in distress (5:15) in the preceding verse. The Targum reads:
 
“They shall say ‘Let us return to the worship of the LORD.”
 
What is certain is that the voice is human and Israelite, a call from one or more of the people to the collective asking all to return to YHVH.
 
“Let’s walk” has both a physical application and a spiritual one. Halakhah (the way we walk) is the practical outworking of faith that is determined by the inner conviction of the soul.
 
The Hebrew does not say “Come let’s return” but “Let’s walk and return”. The text is enforcing the idea that mental assent to returning is not enough, part of faith in action is repentance in action. In fact, devoid of repentance in action faith is worthless.
 
Rashi says that the Hebrew “yach” is present tense and the text therefore reads, “He strikes us, He binds us up.”
 
It is YHVH Who both destroys and makes alive:
 
“See now that I, I am He, and no god with me: I kill, and I make alive; I wound, and I heal: neither can any deliver out of My hand.” -Devarim (Deut.) 32:39
 
“Moreover the light of the moon shall be as the light of the sun, and the light of the sun shall be sevenfold, as the light of seven days, in the day that the LORD binds up the breach of his people, and heals the stroke of their wound.” -Yishayahu (Isaiah) 30:26
 
The Hebrew chabash (bind) is often used to refer to bandaging wounds and should not be presumed to refer to restraint. Misunderstanding this for example leads many to misinterpret Yeshua’s revelation to Peter and the disciples regarding their role as gatekeepers of the kingdom and the authority to bind and loose (Matt. 16:15-19).
 
Iben Ezra alludes to the fact that the ancient practice of binding wounds included softening the wound with oil prior to binding it. There is a significant link to the work of the Holy Spirit in the healing process.

2 Yechayeinu He will give us life mi-yomayim from two days; bayom in the day hashliyshiy the third yekimeinu He will raise us up, ve’nichyeh that we may live lepanayv before His face.
 
2 He will revive us after two days;
He will raise us up on the third day,
That we may live before Him.
 
a.     “Two days” and “third day” refer to the progression of a grouping of days, and coupled with “revive” denote the temporal restoration of the people, and “raise” their resurrection.
b.     “That we may live before Him” reveals both the outcome and the One Who made the outcome possible.
 
As I have stated elsewhere in my commentary the repetition of terms in Hebrew poetic phrasing such as this intends synonymous or intrinsically linked ideas. This gives emphasis to the same concept by repeating it in multiples.
 
The progression of days from two to three denotes two points, the first referring to a revival (awareness) and the second, a final resurrection (life being the result). The revival refers to the first coming of Messiah which occurred following the two figurative (days) captivities of Israel (Egyptian captivity, and Babylonian exile) and the conclusion of the third day refers to that time yet future when Messiah will return and the revival of the entire Jewish people (Israel) will occur convergent with the resurrection of the latter days. This is consistent with the commentary of Kimchi who makes a correlation between these verses and the three captivities of Egypt, Babylon and the present diaspora. Kimchi notes that the Jewish people await Ben Melekh (Son of a king) the Messiah Who will raise us up and bring us comfort.
 
Therefore, the obvious implication is that the future revival of Israel is intrinsically connected to a resurrection that occurs after three days, and the result of that miraculous event will be that Israel is able to live before God’s face in intimate relationship. Put plainly, Messiah Yeshua will revive us in three (historical, figurative) days (through His death and resurrection) and make it possible for us to be forgiven and restored to intimate holy relationship with YHVH the God of Israel.
 
The Targum Yonatan reads:
 
"He will quicken us in the days of consolation which are to come, and in the day of the resurrection of the dead he will raise us up;''
 
Ultimately, what we are reading here is the promise of God to restore all chosen, ethnic, religious, empirical Israel (the modern Jewish people descended from Yaakov) to Himself through the death and resurrection of the Jewish King Messiah Yeshua (Romans 11:15-36)

3 Veneidah And learn to know nirdefah following after lada’at to know et-YHVH the particular Lord. Keshachar Like the dawn nachaon firmly established motzau is His going forth; veyavo And He will come chageshem like the rain lanu to us, kemalkosh as the latter rain, yoreh as spring rain aretz upon land.”
 
3 So let’s learn, let’s press on to know the Lord.
His appearance is as sure as the dawn;
And He will come to us like the rain,
As the spring rain waters the earth.”
 
a.     “Learn to know” and “press on to know” establish the need for repentant people to apply the knowledge of God.
b.     “The LORD”, “His appearance” and “He will come” are supported by the physical reality of the rising sun, the seasonal cycle, and the perpetual precipitation of the created order.
 
The Sefaria English translation renders the Hebrew “ve’neidah” (and learn to know) as “obedience”. The knowledge being spoken of here is applied knowledge.
 
In ancient times the seasons were understood to have an almost immutable quality. Therefore, when Hebrew poetic/prophetic language likens the appearance of God to the dawn and to the rains that provide living waters to the land, it is saying that God’s coming to His people with healing and revival is certain, firmly established. His love and intimate knowledge of His creation is, for the creation, as reliable as the rising sun, the seasonal cycle, and the perpetual precipitation of the created order.
 
Iben Ezra focuses on the fact that it is knowledge of the Holy Name YHVH that will bring about Israel’s truly holy state of being. He is in fact, without knowing it, referring to the revelation of Yeshua the King Messiah.
 
“And there is salvation in no one else; for there is no other name under heaven that has been given among mankind by which we must be saved.” -Acts 4:12 NASB
 
"we shall know him, and it will be as clear to us as the light of the morning without clouds:'' -Yosef Kimchi
 
4 Mah What e’eseh-lecha shall I fashion with you, Efrayim (doubly fruitful)? Mah What e’eseh-lecha shall I fashion with you, Y’hudah (praise)? Vechasdechem And your kindness, faithfulness, practical love ka’anan-boker is like a morning cloud, vechatal night mist mashkiym that rises early and holeich goes away quickly.
 
4 What shall I do with you, Ephraim?
What shall I do with you, Judah?
For your loyalty is like a morning cloud,
And like the dew which goes away early.
 
a.     “Ephraim” the northern kingdom.
b.     “Judah” the southern kingdom.
c.     “Ephraim” and “Judah” are all the tribes of Israel combined.
d.     “Loyalty” as a single quality is in this case perpetually unreliable “morning cloud”, “dew”, and “goes away early”.
 
Sadly Israel’s good intentions did not last. HaShem’s response points out the hypocrisy of Israel’s claim to have understood her need to seek Him in true knowledge and thus be sure of His mercy. The response of God to His people is worded in such a way as to expose their hypocrisy as verbal assent to an idea rather than the application of true repentance. Whereas God’s coming in mercy is as reliable as the dawn, all Israel’s so called “loyalty” is as reliable as a quickly evaporating morning cloud/mist, like the dew which lasts only until the sun has risen.
 
God’s light exposes the brevity of Israel’s so called “repentance”.

5 Al-kein Therefore chatzavtiy I have quarried them baneviyiym by the prophets; haragtiym the slayings are be’imreiy-fiy in the speaking of My mouth; umishpateycha and the judgments on you or are a light yeitzei going forth.
 
5 Therefore I have cut them in pieces by the prophets;
I have slain them by the words of My mouth;
And the judgments on you are like the light that [b]shines.
 
a.     “Cut” and “slain” refer to established discipline following fair warning.
b.     “Prophets” and “Words of My mouth” are intrinsically linked.
c.     “Judgements” and “light shining forth” denote a clear and just revelation and manifest application of God’s discipline. Remembering that His Mercy precedes His judgement and is the fruit of it.
 
The prophets of God (Amos, Micah, Isaiah, Hosea) had been filled with and had publicly proclaimed the Word of YHVH as a means of quarrying out the righteous remnant from among the worthless rock of the wider community. The Word of YHVH will manifest in the physical, coming to pass with the slaying of the wicked and the revelation that His judgement is righteous, and is seen by all.

6 Kiy For chesed kindness, faithfulness, practical love chafatztiy I delight in, velo and not zavach sacrifice, ve’da’at And the knowledge of Elohiym (God, Judge) meiolot from whole burnt offerings.
 
6 For I [c]desire loyalty rather than sacrifice,
And the knowledge of God rather than burnt offerings.
 
a.     “Kindness, practical love” and “the knowledge (intimacy) of God the Judge” link intimate knowledge with relational love in their applied forms.
b.     “Sacrifice” and “burnt offerings” here refer to defiled sacrifice and apostate offerings.
 
As I understand the Hebrew text the best reading of it is: “For kindness, faithfulness, practical love I delight in, and not (defiled) sacrifice, and knowledge of God, the Judge from whole burnt offerings.”
 
In short, this is not saying that God desires faithfulness and knowledge of Him in place of sacrifice and offering but that faithful love for Him is better than defiled sacrifices, and knowledge of Him is evidenced in the right application of burnt offerings.
 
The sacrifices and burnt offerings being spoken of here are the defiled and syncretised sacrifices mixing worship of YHVH with other gods. This text is not contradicting the Torah sacrificial system, nor is it saying that properly offered sacrifices and offerings are unpleasing to God, to the contrary, loyalty to God and knowledge of Him result in appropriate sacrifice and offering. In Messiah we are instructed to offer our body’s as a living sacrifice to God, and in whatever we do, be it word or deed, to do it in the name, identity, and character of the Lord Yeshua our Messiah, giving thanks to God the Father through Him (Colossians 3:17).

7 Veheimah And in the same way ke’adam as Adam (the first man) averu they have missed the mark, violated the veriyt covenant; sham there bagedu they have acted deceitfully viy toward Me.
 
7 But like [d]Adam they have violated the covenant;
There they have dealt treacherously with Me.
 
a.     “Adam” and “dealt treacherously” are the couplet that reminds the reader/hearer of humanity’s decision to disobey God and allow sin to enter the world and death with it.
b.     “Violated the covenant” and “Me” show the connection between the covenant Maker God and those who enter into covenant (agreement) with Him.
 
“Like Adam” does not mean that Adam the first man violated a written or blood atoned covenant, no such covenant was made between God and Adam. Covenant is used here in the sense of the root meaning of “bara” (cutting, eating, agreement) and denoting agreement between two persons or groups of people. In Adam’s case he and Chavah ate of the fruit of garden in agreement with the Creator. Through relationship this agreement (covenant) was implied, thus by eating of the fruit which they had agreed (covenanted) not to eat, they broke covenant with God.
 
In the same way that the first man and subsequently mankind have chosen to act by missing the mark (which is what the Hebrew “averu” means), of The Covenant established by God’s all existing holiness (predates Exodus 19:5, Torah), Israel has despised the written covenant of Sinai.
 
We note that the covenant entered into at Sinai at the revealing of the Torah of HaShem was unanimously agreed to by the people of Israel (Exodus 24:3). We further observe that the Torah was given as the physical, written and lasting measure by which sin is exposed. The Torah is a legal document that is therefore used to indict sinners. God’s holiness is all existing and is the ultimate reference point for determining Good from Evil. Therefore, the measure by which we determine Good and Evil predates the written Torah and makes Adam (the first man, and humanity as a whole) culpable in regard to the choice to sin against God’s holiness (the mark).
 
“There” refers to the land of Israel and may infer a correlation between the sin of Ephraim and Judah to that sin which occurred in the valley of Achor (named after the sin of Achan who stole items dedicated to destruction from the ruins of Jericho; Joshua 7). We note that it is God’s intention to turn the valley of Achor (trouble) into a door of hope (Hosea 2:15).
 
God had brought the tribes of Israel, from Egypt, to Sinai (Covenant of Torah) and into ha-aretz (the Land). Therefore, having been delivered from captivity, given covenant law and carried into a land of abundance, Israel, once comfortable in the land had dealt treacherously with the One Who had given them all this.
 
“In a good land where I settled them, there they betrayed Me, like Adam, whom I brought into the Garden of Eden, and he transgressed My commandment. [from Gen. Rabbah]” -Rashi
 
"and in the good land, which I gave unto them to do my will, they have dealt falsely with my word.'' -Targum Yonatan

8 Gil’ad (witness heap) kiryat is a city po’aleiy of makers of aven iniquity, wickedness, idolatry. akubah insidious, slippery, polluted midam from blood.
 
8 Gilead is a city of wrongdoers,
Tracked with bloody footprints.
 
a.     “Gilead” meaning “witness heap” testifies as a witness against its own vile sin.
b.     “Iniquity” is linked to “slippery blood” an denotes a city in which murder and idolatrous sacrifices have resulted in the shedding of so much blood that the ground is slippery with it.
 
The city Gilead in Gad (territory of the tribe of Gad) was the capital of the wider region of Gilead. The wider region covered area near and beyond the Jordan river, and was inhabited by Gad, Reuben, and the half tribe of Manasseh; and thus belonged to the ten tribes of the north.
 
The city of Gilead is thought to be Ramot-Gilead, a city of refuge inhabited by priests, both apostate and Levite. This made the sin of the city even more deplorable given that the priests and Levites had knowledge of the Torah but had clearly not properly conveyed that knowledge to the wider community.
 
While the polluting of blood can refer to murder and idolatrous sacrifices, it can also denote bloodguilt brought on the city by the misapplication of the law of refuge. It may be that murderers guilty of premeditated murder were being given refuge contrary to the law, or that those guilty of accidental killing were being given over to the avenger of blood rather than being protected by the city of refuge in accordance with Torah law*.
 
*The Bible names the six cities as being cities of refuge: Golan, Ramot-Gilead and Bosor, on the east of the Jordan river (Left bank) [Deut. 4:43; Josh. 20:8], and Kedesh, Shechem, and Hebron on the west bank of the Jordan river [Joshua 20:7].
 

9 Uchechakeiy And like robbers lying in wait for iysh a man gedudiym as a group, chever a company kohaniym of priests yeratztzechu commit murder on the way to Shechmah (Shechem, shoulder/back); kiy Surely zimah (premeditation) they have planned asu to fashion evil.
 
9 And as a band of robbers lie in wait for a person,
So a band of priests murder on the way to Shechem;
Certainly they have committed an act of infamy.
 
a.     “robbers” and “priests” are seen as synonymous.
b.     “lie in wait” and “way to Shechem” are considered synonymous.
 
This verse describes priests who acting like robbers not only murder others on their way to make sacrifices (perform religious acts), but do so with premeditation. Therefore, they have exceeded even the depravity of the godless nations that surrounded Israel. They have not stumbled upon evil, they have planned it.
 
“On the way to Shechem” can be understood to refer to those who are murdered. They are those who are passing through Shechem on their way to Jerusalem to worship the LORD at one of the Regaliym/Aliyot (going up festivals: Pesach, Shavuot, Sukkot).
 
Some understand the verse to read “As a band of robbers wait to pounce on a person, so priests are murdered on the way to Shechem, certainly they have planned to do this evil.”
 
*We note that Shechem was also a city of refuge and that the blood guilt on the city of Ramot-Gilead is extended to Shechem and the priests associated with that city.
 
Shechem rests in the valley between Mt Ebal (bald) and Mt Gerizim (Cuttings off) where the Curses (Ebal) and Blessings (Gerizim) were pronounced over Israel as she entered the land (Deut. 11:29; 27; 28; Joshua 8:30-35).

10 Be’beiyt In the house Yisrael (overcome in God) raiytiy I have seen sha’aruriyah an opening to horror, dread, storm; sham there zenut fornication, harlotry le’Efrayim to Ephraim, nitma uncleanness, defilement in Yisrael.
 
10 In the house of Israel I have seen a horrible thing;
Ephraim’s infidelity is there, Israel has defiled itself.
 
a.     “House of Israel” and “Ephraim” join the northern tribes to the house from which their kingship had originated.
b.     “Horrible thing”, “Infidelity (sexual sin)” and “defiled herself” link the abhorrent sight of sexual sin to its repercussions. Thus, as mentioned in my commentary prior to this, sexual sin is self-harm.
 
The horror in Israel resulting from her infidelity, mixes idolatry and sexual sin. The calves set up at Dan and Bethel (1 Kings 12:25-33) mirrored the calf worshipped at the foot of Sinai (Exodus 32) and represented the ultimate affront to the covenant of YHVH. The spiritual fornication of the worship of false gods overflowed into physical sexual immorality and was mingled with the blood of the innocent in orgies of vile apostate religion. All this Israel had chosen while wilfully turning her back on HaShem.

11 Gam Also, Y’hudah, shat there is set katziyr a harvest lach for you, beshuviy in My returning you shevut from captivity Amiy My people.
 
11 Also, Judah, there is a harvest appointed for you,
When I restore the fortunes of My people.
 
a.“Judah” is not immune to sin, there is a judgement coming upon the southern kingdom also (Babylonian exile). However, “Harvest” represents both judgement outworked and redemption made full.
b.“Return” the LORD will return Judah from exile.
 
The meaning of this verse is beautifully complex and denotes both judgement (Harvest: Joel 3:13; Matt. 13:30-39) and salvation (Harvest: Isaiah 9:3; Luke 10:2; Matt.9:38) through returning (repentance).
 
The English translation “When I restore the fortunes of My people” is ineffective. The Hebrew text literally reads “In My returning you from captivity My people”. The Hebrew is saying, “When I personally return you through judgement and harvest from captivity, you My people.”
 
We note that both the harvest of judgement and the harvest of returning are associated to Judah specifically and will benefit all Israel. In other words, the judgement and restoration will come through Judah. This initially refers to the Babylonian exile and the subsequent return of all the tribes of Israel to Judea where they collectively become known as Y’hudim (Jews). However, it ultimately refers to the deliverance of Israel from sin through the King Messiah born of Judah, and the fullness of the redemption of all ethnic, chosen, religious, empirical Israel through Yeshua at the end of days (Romans 11:15-36).
 
Copyright 2021 Yaakov Brown

​1Shimu-zot Hear, listen, receive, understand this, ha-kohaniym you the priests!
Ve’hakshiyvu and pay attention, be attentive, heed, incline your ears beiyt Yisrael house of Israel! Uveiyt ha-melekh And house of the king ha’azinu give ear, listen, harken, be obedient! Kiy For lachem upon you hamishpat is the judgment, kiy because you have been a pach bird trap le’Mitzpah at Mizpah (look out, watch point, watchtower), vereshet and a net perusah spread out, breaking in pieces al-Tavor (mound, breaking) on Tabor (Mt Tabor).
 
1Hear this, you priests!
Pay attention, house of Israel!
Listen, you of the house of the king!
For the judgment applies to you,
Because you have been a trap at Mizpah,
And a net spread out on Tabor.
 
a.     “Hear… Pay attention… Listen” are a trifold admonishment in response to Israel’s wilful decision to block her ears, ignore and refuse to listen to God.
b.     “You priests” is spoken to the illegitimate priests of the north but also regards Israel being a nation of priests called by God (Exodus 19:6) and finds its triplet in the “house of Israel” and the “house of the king”. Each of the three were responsible for maintaining justice: a. Priest [Godly, spiritual justice] b. Israel [social justice] c. King [justice of governance].
c.     “House of the king” could refer to HaShem as King [the King], or to the king of Judah, linking to the reference to Judah in verse 5, it could also be a reference to Menachem [the then king of the north] or a symbolic reference to Jeroboam: of Ephraim, as first king of the north).
d.     “Judgement” corresponds to “a trap” and “a net”.
e.     The two locations of “Mizpah” and “Tabor” are mentioned as locations relating to Israel’s idolatrous sin against God. They mark two places where idolatry was being practiced, a reference to high places of occult worship. They may also have been look out stations intended to prevent members of the northern tribes from going up to Jerusalem to worship (Rashi).
 
“Hear this you priests”
 
God had called all Israel a “priesthood”:
 
“and you shall be to Me a kingdom of priests and a holy nation.’ These are the words that you shall speak to the sons of Israel.” -Exodus 19:6 NASB
 
It’s important to note that the priests of the northern kingdom appointed by Jeroboam were not Levites and therefore were illegitimate priests.
 
“And he (Jeroboam) made a house of high places, and made priests of the lowest of the people, which were not of the sons of Levi.” -1 Kings 12:31 KJV
 
We could read “Hear this you illegitimate priests!”
 
“incline your ears house of Israel! And house of the king give ear”
 
The distinction made by admonishing the “house of Israel” and the “house of the king” could mean that God is addressing both the northern tribes and Judah (Benjamin). The remaining verses and the greater context makes this the most likely interpretation. However, as stated in the points above regarding the poetic mechanisms, there are at least two other possible interpretations.
 
“For upon you is the judgment, because you have been a bird trap at Mizpah (look out, watch point, watchtower), and a net spread out, breaking in pieces (mound, breaking) on Tabor.”
 
Bird traps and the like are used in Scripture as a metaphor of the practices of the wicked in entrapping innocent people (Job 18:8-10; Psalm 140:5; Proverbs 29:5; Lamentations 1:13). This adds weight to Rashi’s assertion that Mizpah and Tabor were look outs intended to prevent members of the northern tribes from going up to worship in Jerusalem.
 
Mizpah could be one of two places: 1. Mizpah in Gilead east of the Jordan (Genesis 31:43-49) 2. Mizpah in Benjamin (1 Samuel 7:5-6; 10:17). Given the historical context it seems more likely that Mizpah in Benjamin is being alluded to, making the indictment equally against the northern and southern kingdoms. However, Rashi infers that both locations were in the northern kingdom and were high points where look outs were placed to prevent members of the northern tribes from going up to Jerusalem to worship.
 
“On these two mountains they stationed sentries so that Israel would not make the pilgrimage to the Temple.” -Rashi
 
Regardless, as a result of her occult and idolatrous practices on the high places of Mizpah and Tabor, the northern kingdom and perhaps Benjamin (Mizpah: 1 Samuel 7:5-6; 10:17) have set a trap for all residents of Israel (and Judah) and have caused a breaking out of violence and debauchery that has permeated through the entire northern region and as a result has overflowed into Judah.
 
Mizpah means “look out” and Tabor “breaking”. Thus, both Israel (northern kingdom) and Judah have invited demonic false deities to have access to the north (Tabor) and south (Mizpah). They have done this by a. preventing those who wish to come to worship at the God appointed location of the temple mount and b. by worshipping other deities in syncretism with their worship of HaShem.
 
There is a warning here for all who believe. When we compromise the clear instruction of God and in turn allow other forms of worship to converge with our faith practice, we too invite demonic influence, and if we leave these things unaddressed, that influence becomes a stronghold with the potential to lead us to destruction.

2 Veshachatah And the slaughter seitiym of the rebels he’miyku has gone deep,
va’aniy And I musar will discipline lechulam all of them. 3 Aniy yadatiy I know Efrayim (doubly fruitful), veYisrael and Israel (Overcome in El) lo-nichchad is not hidden/cut off mimeniy from Me; kiy for now nitma unclean, impure Efrayim (doubly fruitful), has been, as has Israel.
 
2 And the rebels have gone deep in [a]depravity,
But I will discipline all of them.
3 I know Ephraim, and Israel is not hidden from Me;
Because now, Ephraim, you have been unfaithful,
Israel has defiled itself.
 
a.     “Depravity” is the fruit of “Rebellion”, and a loving God disciplines the ones He loves.
b.     “Ephraim” and “Israel” (northern tribes) are synonymous terms. The northern tribes are neither hidden nor cut off from HaShem YHVH (Mercy).
c.     “Unfaithfulness (in particular, sexual unfaithfulness)” is “Self-defilement”.
 
“the slaughter of the rebels has gone deep”
 
Iben Ezra calls them “those idolaters, revolters, or worshippers of Baal.”
 
This refers to the fruit of idolatrous blood sacrifices. Both the spiritual and physical implications have found their way into the depths of societal and individual consciousness.
 
“The extent of their straying they have deepened. I said that anyone who does not go up to Jerusalem on the Pilgrimage festivals transgresses a positive commandment, and they decreed that anyone who does go up to Jerusalem shall be put to death. Hence, they went deeper than I. I.e., they were more stringent than I (Sanhedrin 102a).” -Rashi
 
“I will discipline all of them”
 
“All of them” refers to all who have sinned. God is just, those who are part of the righteous remnant will go into exile along with the wicked but will be kept set apart from the punishment of the wicked.
 
“I know Efrayim, and Israel is not hidden/cut off from Me;”
 
“I know” is an intimate phrase denoting God’s relationship to Ephraim. “Not hidden” is an affirmation of God’s intimate knowledge of Israel and is a reminder of His All Knowing (omniscient) nature.
 
“Until Hosea son of Elah, they blamed their sins on their kings, who prevented them from going on the pilgrimages. This one arose and abolished the sentries; yet they did not go up. Therefore, they were exiled. For now you have committed harlotry, O Ephraim, and they cannot blame the king. I learned this in Seder Olam [Order of the world] (ch. 22).” -Rashi

4 Lo yitnu Nothing will be given them ma’aleiyhem from their deeds, lashuv to return el-Eloheiyhem to their God. Kiy For ruach a spirit, wind, breath of zenuniym prostitution, adultery, fornication bekirbam is within them, ve’et-YHVH and the particular YHVH (Mercy) lo yadau they do not know.
 
4 Their deeds will not allow them
To return to their God.
For a spirit of [b]infidelity is within them,
And they do not know the Lord.
 
a.     “Their deeds” and “infidelity” are connected to a spirit (demonic) of infidelity which has gained access through the perpetual nature of their sin.
b.     Their ability to “return to” is corrupted by the fact that they “do not know”.
 
“Nothing will be given them from their deeds, to return to their God.”
 
The fruit of idolatry does not lead to repentance. To the contrary, an awareness of God’s holiness exposes sin and leads to godly sorrow and returning. It’s not true to say only that “All things work together for good”, a part truth is a lie. What is true is that “God causes all things to work together for good to those who love God, to those who are called according to His purpose” (Romans 8:28; cf. Eph. 1:11). Neither “things” nor “works” themselves are the cause, rather, they are the substance moulded by the cause, and the cause proceeds from God.
 
Persistent intentional sin, the decision to make sin a lifestyle, eventually leads a person to a place where repentance is impossible (Jeremiah 13:23; Hebrews 6:4-6).
 
“For a spirit, wind, breath of prostitution, adultery, fornication is within them,”
 
Israel, through perpetual and intentional sin has opened the door of her inner self to the demonic and the demonic has taken up residence “within” her. All of this is a result of her wilful ignorance of God:
 
“They do not know the LORD”
 
This is because they have refused to know Him. In one sense this is consistent with the sexual sin metaphor, in that they have rejected intimacy with their Husband and have “known” (in the Biblical sense: sexually) other husbands (false gods, foreigners, strangers).
 
They have sinned both corporeally and spiritually by practicing orgies of worship before false deities, on the high places that God had commanded them not to worship at.

5 Ve’anah and testifies, geon-Yisrael the pride of Israel befanayv in his face,
ve’yisraeil and Israel ve’Efrayim (doubly fruitful) and Ephraim yikashelu have stumbled, staggered ba’avonam in their depravity, iniquity, perversity; kashal stumbling gam-Y’hudah also Judah (praise) imam with them.
 
5 Moreover, the pride of Israel testifies against him,
And Israel and Ephraim stumble in their wrongdoing;
Judah also has stumbled with them.
 
a.     The “pride of Israel”, “their wrong doing”, and the “stumbling” of Judah are a trifold indictment.
b.     The sin itself (pride) is testifying against the sinner (Israel).
 
“and testifies, the pride of Israel in his face,”
 
The outworking of Israel’s pride is staring her in the face. Her sin is obvious to her. The use of the Hebrew befanayv denotes intimacy and affirms the idea of the previous verse that notes Israel’s intimacy with other lovers. One of her other lovers is her own pride.
 
“Israel and Ephraim have stumbled in their perversity…”
 
The Hebrew avon denotes vile perversity, the English (NASB) “wrong doing” is a benign translation. The imagery is of one who is caught in the quagmire of his own debasement, sin and death being both cause and effect.
 
“also Judah with them”
 
As evidenced by the repeated references to Judah, Israel (northern kingdom) are not alone in idolatrous practice (1:7; 3:5; 4:15; 5:5, 10, 12, 14; 6:11; 12:3). Judah has, of her own freewill chosen to adopt the idolatrous practices of Israel.

6 Betzonam With their flocks uvivkaram and herds yelechu they will walk (go out)
levakeish to seek et-YHVH (Mercy) the particular Lord, velo yimtzau and they will not find Him; chalatz He has withdrawn meihem from them.
 
6 They will go with their flocks and herds
To seek the Lord, but they will not find Him;
He has withdrawn from them.
 
a.     “Flocks and herds” and “seek the LORD” qualify the flocks and herds as sacrificial animals intended for the covering of sin before YHVH.
b.     “Will not find Him” and “withdrawn from them”, establish the fact that Israel’s intentional and perpetual idolatry has made it impossible, at this juncture, for her to find Him. They intend to defile the sacrifices commanded by God and as a result the sin sacrifices will be ineffective, leaving them incapable of reconciliation to YHVH, at this point in time.
 
“With their flocks and herds they will walk out”
 
Sacrificial animals.
 
“To seek the particular Lord, and they will not find Him; He has withdrawn from them.”
 
They intend to seek the LORD with syncretized worship practices. Therefore, He will not be found by them. It will be as if He has withdrawn from them. Grace and mercy are offered to all through blood covering but only the truly repentant can receive God’s free gift.
 
To seek to offer compromised sacrifices to YHVH in their situation was abhorrent (Isaiah 1:10-14; Amos 5:21-25; Micah 6:6-8). Note that when the prophets speak of God not wanting sacrifices and festivals they are not speaking of the proper observance of the LORD’s appointed times or the proper offering of sacrifices according to His Torah, but the syncretized, compromised observance of festivals and the offering of defiled sacrifices.
 
Rashi interprets “withdrawn” as “slipped off” and infers that God as Husband has removed Israel’s marital covering like the removal of a garment. This is consistent with the marriage metaphor.
 
“Heb. חָלַץ, slipped away. Comp. (2 Samuel 2:21) “and take to yourself his clothing (חֲלִצָתוֹ),” the clothing that you will slip off them.” -Rashi
 
This verse is not saying that Israel will never return to the LORD, but that she was unable to at that time. Elsewhere we are told that Israel will return to the LORD when she repents in the true integrity of her inner being (3:5; 5:15; Dt. 4:29—31; Jer. 29:13).

7 Ba-YHVH Against the LORD they have dealt bagadu treacherously,
Kiy For vaniym children zariym strangers yaladu they have given birth to.
Now yochlem chodesh the new moon/new month is devouring them et-chelkeiyhem with their portion, share, territory, possession.
 
7 They have dealt treacherously with the Lord,
For they have given birth to [c]illegitimate children.
Now the new moon will devour them with their [d]land.
 
a.     “Dealt treacherously” finds its correlation in “given birth”.
b.     “The LORD” and “illegitimate children” are connected phrases because a point is being made that Israel has birthed children of idolatrous practices and the children are therefore worshipping false gods because they are not the legitimate children of YHVH. In some cases the children in question are literally children born of the sexual union of Israelites and foreigners (idolaters).
 
“For children strangers they have given birth to…”
 
Israel had attributed the successful birth of her children to the Canaanite fertility god Ba’al and therefore have made Ba’al the father, making them legitimate children of Satan illegitimate children of Israel.
 
“the new moon/new month is devouring them with their portion, share, territory, possession.”
 
The desecration of the God appointed new moon celebration will become a sign of the punishment coming against Israel. The punishment will happen over a metaphorical month and she will be removed from her tribal territories and taken into captivity. Why, because the reason for the removal of the inhabitants of the land given to Israel, was their idolatrous behaviour (Lev. 20:23). Therefore, being a just God and Father, YHVH removes (temporarily) Israel for the same reason. However, being Israel’s Father YHVH intends this removal as temporal discipline and not permanent banishment (as some fools teach).
 
8 Tiku Blow shofar a ram’s horn ba-Givah in Gibeah (bowl, in the mountain district of Judea), And chatzotzerah the trumpet in ba-Ramah (high place, near to Gibeah).
Hariyu Shout, raise an alarm at Beit Aven (Beth-aven, House of vanity, wickedness, sorrow, iniquity): “Behind you, Benyamiyn (son of the right hand [strength])!”
 
8 Blow the horn in Gibeah,
And the trumpet in Ramah.
Sound an alarm at Beth-aven:
“Behind you, Benjamin!”
 
a.     “Ram’s horn” and “Trumpet” are both instruments for calling the people. However, they serve different purposes in calling. The Ram’s horn is associated with the binding of Isaac (Gen. 22), the giving of the Torah (Ex. 19:16), the jubilee (Lev. 25:9), war & miracles (Jos. 6:4; Jdg. 6:34; 7:8) etc., whereas the silver trumpets were associated with the movement of the camp in the desert (Num. 10:2), the priesthood (Num. 10:8; 1 Ch. 15:24), worship (1 Ch. 13:8; 2 Ch. 5:12), and the coronation of kings (2 Ch. 23:11-13).
b.     “Gibeah”, “Ramah”, and “Beth Aven” are all locations of idolatrous worship, two of which are in the territory of Benjamin (Gibeah and Ramah), and one on the border of Ephraim and Benjamin (Beth Aven), or, if Beth Aven and Bethel are the same place, then it is located in the territory of Benjamin just east of the border.
 
“Ram’s horn” (shofar) As stated, the ram’s horn is associated with the giving of the Torah (Ex. 19:16), the jubilee (Lev. 25:9), war & miracles (Jos. 6:4; Jdg. 6:34; 7:8) etc. And finds its true origin in the “binding of Isaac” (Gen. 22). Meaning that at its root it is the sound of redemption.
 
“Trumpet” (chatzotzerah, silver trumpet) As stated, is associated with the movement of the camp in the desert (Num. 10:2), the priesthood (Num. 10:8; 1 Ch. 15:24), worship (1 Ch. 13:8; 2 Ch. 5:12), and the coronation of kings (2 Ch. 23:11-13).
 
Therefore, all aspects of meaning associated with both instruments are denoted in the naming of them:
 
1.     The Torah has found you wanting (Ex. 19:16).
2.     You will not be in the land to celebrate the jubilee (Lev. 25:9).
3.     War is at hand, but the power of God is levelled against you by way of punishment at the hand of the Assyrian Empire (Jos. 6:4; Jdg. 6:34; 7:8).
4.     The camp is about to move, into exile (Num. 10:2).
5.     Your compromised priesthood will fall (Num. 10:8; 1 Ch. 15:24).
6.     There will be an end to your apostate worship (1 Ch. 13:8; 2 Ch. 5:12).
7.     The north will see no more kings (2 Ch. 23:11-13).
 
“Gibeah” and “Ramah” are situated in the territory of Benjamin. This means that the alarm being sounded is a warning to Judah and in particular to Benjamin. The Assyrian invasion is immanent.
 
“Beit-Aven” (House of vanity, wickedness, sorrow, iniquity) is a sarcastic way of referring to Bethel (House of God)[Talmud], and or a place very close to Bethel (Joshua 7:2), it was a main centre of northern apostate worship located in the territory of Ephraim/Benjamin. A place that has a strong connection to both the physical and spiritual journeys of the Patriarchs and in particularly to Jacob, who became Israel. It was on the border of the territories of Ephraim and Benjamin (according to the interpretation that equates it to Bethel it is technically located in the territory of Benjamin to the east of the border between the two territories).
 
It seems likely, given Hosea 4:15, that Beth Aven was considered to be part of the territory of Ephraim (northern tribes):
 
“Judah must not become an offender in the Gilgal; and don’t go into Beth-Aven” -Hosea 4:15
 
Proximity is important. Benjamin had absorbed the practices of the northern tribes. “Bad company corrupts good character” (Proverbs 1:8-19; 1 Corinthians 15:33).
 
“Sound a shofar: [O prophets, raise your voices like a shofar.] The news of the sword which is coming as retribution for the iniquity of crowning Saul, who was in Gibeah, and for disobeying Samuel, who was from Ramah. And their kings caused them to turn away from following Me, such as Jeroboam and his ilk. Shout over them, ‘Violence and great destruction!’” -Targum Yonatan
 
Some claim that this warning refers to the Aramean/Syrian and Ephraimite war 734-733 BCE recorded in 2 Kings 16:5-9 and alluded to in Isaiah 7:1-9. This cannot be determined definitively.

9 Efrayim (doubly fruitful) le’shamah will become a horror bayom in the day tocheichah of correction; beshivteiy Among the tribes of Yisrael I make known what is ne’emanah to be established.
 
9 Ephraim will become a desolation in the day of rebuke;
Among the tribes of Israel I make known what is trustworthy.
 
a.     “Ephraim” and “Israel” are in one sense synonymous, however, Ephraim is mentioned as a symbol of the kings of the north (Jeroboam of Ephraim being the first king of the north), whereas Israel encompasses all the tribes. Thus, all are culpable.
b.     “made known” and “firmly established” are phrases denoting the obvious outcomes of Israel’s sin and the just indictment made against her to her face by YHVH.
 
The plain meaning denotes the exile of the northern tribes at the hand of the Assyrians. Their exile will be a horror to both the northern tribes, who endure it, and the southern tribes who observe it. Nonetheless, the southern tribes failed to heed the warning and were taken into exile in Babylon approximately a hundred years later.
 
“Said Rabbi Abahu in the name of Rabbi Yose bar Chanina. On the day that the Holy One, blessed be He, debates with them in judgment, they will not be able to open their mouths, for among their tribes I made known that the judgment is a true judgment. You find that, when the ten tribes were exiled, Benjamin and Judah were not exiled, and the ten tribes were saying, Because they are the dwellers of His palace, He did not exile them. There is favouritism in this matter. God forbid, there is no favouritism, but their measure of sin was not yet full. As soon as they sinned, they were exiled. Then the ten tribes were bewildered, without an answer in their mouths, and they said, “Behold God! Behold the Mighty One! Behold the Just One! For even to those who dwell in His house He shows no favouritism.” This is to fulfil what is stated: Among the tribes of Israel I made known a true judgment. [from Lam. Rabbah, Proem 6]” -Rashi

10 The sareiy princes of Y’udah have become kemasigeiy like those who remove gevul a boundary (territory) marker; aleiyhem on them eshpoch I will pour out kamayim evratiy My fury like water.
 
10 The leaders of Judah have become like those who displace a boundary marker;
On them I will pour out My anger like water.
 
Idolatry is also present in Judah, perhaps not yet to the same extent but it is nonetheless growing. The exile of the northern tribes is to be an unheeded warning and the sins of Judah are being called out. The indictment against Judah addresses a sin against all the tribes. The moving of territory markers which secure the tribal allotments assigned by HaShem.
 
The Torah forbids the moving of boundary stones because it is an act of stealing from another tribe and a desecration against Israel as a whole.
 
“You shall not displace your neighbor’s boundary marker, which the ancestors have set, in your inheritance which you will inherit in the land that the Lord your God is giving you to [q]possess.” -Deuteronomy 19:14 NASB
 
“Cursed is the one who moves his neighbor’s landmark.” - Deuteronomy 27:17 NKJV
 
This sin is abhorrent to HaShem because it is in direct opposition to His provision of an inheritance for all Israel. It would be a king of Judah who would one day rule over all the tribes in the Messianic age, therefore, for the then kings and princes of Judah to be likened to those who remove boundary markers is to say they have dishonoured their role as protectors of the inheritance of Israel.

11 Efrayim (doubly fruitful) ashuk is oppressed, retzutz crushed mishpat by judgment,
Kiy Because hoiyl he was determined halakh to walk achareiy after tzav a command.
12 Va’aniy And I am cha’ash like a moth to Efrayim, ve’charakav and like decay leveiyt Y’hudah to the house of Judah.
 
11 Ephraim is oppressed, broken by judgment,
Because he was determined to follow [e]man’s command.
12 Therefore I am like a moth to Ephraim,
And like rottenness to the house of Judah.
 
a.     Ephraim’s oppression is the result of following a command of men, or of Ba’al (as opposed to the commands of God).
b.     Oppression is the fruit of human sin, whereas judgement (in this case) is of God, Elohiym (the Judge).
c.     “Moth” and “Rottenness” progressively destroy and are the result of neglect. In Israel’s case they have neglected the Torah of YHVH and have instead followed the doctrines of men.
 
“Now why does he suffer with all this? Because he wished and desired and followed the new commands of the prophets of Baal.” -Rashi

13 When Efrayim saw chalyo his sickness, and Y’udah his et-mezoro particular wound,
Efrayim then went to Ashur (Assyria, a step) vayishlach And sent to Melekh Yarev a king of Jareb (Contender). But he is unable lirpo to heal lachem you, or to yigheh take away mikem from you mazior your wound.
 
13 When Ephraim saw his sickness,
And Judah his [f]sore,
Ephraim then went to Assyria
And sent word to [g]King Jareb.
But he is unable to heal you,
Or to cure you of your [h]sore.
 
a.     “Sickness” and “wound” are the result of idolatry.
b.     “Ephraim (northern tribes)” and “Judah (including Benjamin)”
c.     The northern kings went to Tiglath Pileser II for help.
 
Despite the protests of revisionist liberal scholars both Jewish and Christian, there is clear evidence here of the Assyrian threat.
 
“King Jareb” or “king of Jareb” appears to be another name for Tiglath Pileser II whom Assyrian records say received a tribute paid by the Israelite (northern tribes) kings Menachem and Hoshea (2 Kings 15:19-20; 17:2). The reading “Of Jareb” would mean that he was a king of a province called Jareb rather than a king named Jareb. This is consistent with the correlation to Tiglath Pileser II.
 
“This is Hosea son of Elah, who was his vassal and then rebelled against him (II Kings 17:4).” -Rashi
 
"and sent to the king that shall come to avenge them;'' -Targum Yonatan

14 Kiy For Anochiy I will be chashachal like a lion to Efrayim, vechakefiyr and like a young lion leveiyt to the house of Y’hudah. Aniy Aniy I, indeed I, etrof will tear to pieces ve’elech and go away, esa carrying away, ve’eiyn matziyl and there will be no one to rescue.
 
14 For I will be like a lion to Ephraim
And like a young lion to the house of Judah.
I, yes I, will tear to pieces and go away,
I will carry away, and there will be no one to rescue.
 
The metaphor “like a lion” used of YHVH is consistent with similar usage elsewhere in prophetic literature. The King Messiah is known as the “Lion of Judah” (Rev. 5:5).
 
The Assyrian Empire will take away the northern tribes, however, God is in control of what takes place, therefore, He is the One who carries Israel away as prey.

15 I eilech will go ashuvah and return el-makumiy to My place, ad until asher-yeshemu they acknowledge their guilt uvikshu and seek panay My face; batzar In their distress lahem yeshacharuniy they will earnestly search for Me.
 
15 I will go away and return to My place
Until they [i]acknowledge their guilt and seek My face;
In their distress they will search for Me.
 
“I will go and return to My place,”
 
While the plain meaning indicates that God will withdraw His protection over Israel. It is worth noting that the Hebrew el-makumiy can be understood to refer to the temple mount in Jerusalem ha-makum.
 
“Until they acknowledge their guilt and seek My face”
 
According to the redemptive rhythm of the prophetic work an opportunity for repentance is given along with hope for reconciliation.
 
The acknowledgement of sin is necessary and to seek intimate knowledge of God is essential in order for reconciliation to take place.
 
“In their distress they will search for Me.”
 
The discipline that will result in Israel’s distress is intended to bring her to godly sorrow unto repentance and to deliver her from her self-harming lifestyle of idolatry.
 
“29 But from there you will seek the Lord your God, and you will find Him if you search for Him with all your heart and all your soul. 30 When you are in distress and all these things happen to you, in the latter days you will return to the Lord your God and listen to His voice.” - Deuteronomy 4:29-30 NASB
 
Copyright 2021 Yaakov Brown

Introduction:
According to verse 55 the latter part of John 11 takes place just prior to the month of Nisan. This means that the events following the resurrection of Elazar happen four months further on (from Chanukah) [John 10:22] in the Biblical Jewish year and bring the text full circle to arrive at the month of Nisan just prior to Pesach. This is significant, given that the resurrection of Elazar (Lazarus) is a prefigure to the coming resurrection of the Messiah, and is the ultimate marker of a true prophet of God (e.g. (Elijah, 1 Kings 17:17-24; Elisha, 2 Kings 4:32-37).
 
This is now the third Pesach recorded in the gospel according to Yochanan, the focus on this festival is important to Yochanan’s identification of the “Lamb” of God, the King Messiah Yeshua. Later in the HaBrit Ha Chadashah the Rav Shaul (Paul) calls Yeshua “Messiah our Pesach (Lamb)” [1 Cor. 5:7].
 
1 Moreover a certain one [man] (tis[G]) was sick, weak, powerless (astheneo[G]), Elazar[H] (Heb. “one whom God helps” Aram. Lazar “to help”, Lazarus) of Beit-anya[A] (“house of answering”, Beit-hiyniy[H] “house of dates”, “house of misery”, “poor house”, Bethany), the village of Miriyam[H] (from rebellion, Mary) and her sister Marta[H] (Mistress of myrrh, bitter mistress). 2 It was the Miriyam[H] (from rebellion, Mary) who anointed the Lord (Kurios[G], Ha-Adon[H]) with perfumed resin (muron[G], probably myrrh),  and wiped His feet with her hair, whose brother Elazar[H] (Heb. “one whom God helps” Aram. Lazar “to help”, Lazarus) was sick, weak, powerless (astheneo[G]).
 
Why did Yochanan (John the disciple) the author of this gospel, feel the need to identify Miryam with such precise detail? It’s true that there may have been several, if not hundreds of women named after the great woman of Israel (Miryam, Moses’ sister) among the residents of Judea, however it is unlikely that many, if any, had both a sister named Marta and a brother named Elazar (Lazarus).
 
We can be fairly sure Yochanan’s audience were almost a generation hence from the events being recorded, so it is most likely that he was using the now famous event of Miryam’s having anointed Yeshua as a way of illuminating both Miryam’s character and her relationship to the Messiah. It is interesting to note that the event Yochanan uses to clarify which Miryam he is speaking of is yet to occur in the chronology of his gospel (John 12:1-11.) From this some deduce that Yochanan assumes that his audience are familiar with the synoptic gospels.
 
The accounts of Mark 14:3-9 and Matthew 26:6-13 record the event taking place in the home of Shimon, making it likely that Shimon shared a home with Elazar and his sisters.
 
The village of Bethany was approximately half a day’s walk (100 km) from where Yeshua and His disciples were beyond the Jordan (John 10:40), and about 5 km east of Jerusalem.
 
3 So the sisters sent to Him (Yeshua), saying, “Lord (Kurios[G], Adoniy[H]), behold, now, pay attention (Hineih[H]) he whom You love as a dear friend (phileo[G], ahavta[H]) is sick, weak, powerless (astheneo[G]).” 
 
Yochanan (author) only uses the phrasing, “whom You (Yeshua) love,” here and in relationship to himself as, “the disciple “whom Yeshua loved.” Primarily this indicates a special intimacy between Yeshua and those in question, a relationship which is set apart, different from the relationships He had with other disciples and family members. The point being that Elazar (Lazarus) was a very close friend of Yeshua, both Elazar’s death and the grief of his sisters would surely have been of paramount importance to Yeshua.
 
4 But when Yeshua[H] (YHVH Saves, Joshua) heard this, He said, “This sickness, infirmity, weakness (astheneia[G]) will not be to the advantage (pros[G]) of death (thanatos[G], a Greek god), but in behalf of, for the sake of (huper[G]) the glory, judgement (doxa[G], likh’vod[H]) of the God (Ho-Theos[G], Ha-Elohiym[H]), in order that (hina[G]) the thoughts, glory, splendour (doxazo[G]) of the Son of the God (Ho-Uihos Ho-Theos[G], Ha-Ben Ha-Elohiym[H]) be throughout (dia[G]) [alt. made known by the means of it].”
 
Yeshua says, “This sickness is not to end in death, but for the glory of God, so that the Son of God may be glorified by it.” Firstly, Yeshua is indicating foreknowledge, secondly, He is expressing knowledge of purpose. He’s speaking not only of physical death (as alluded to in the following verses) but also of eternal death. This is why He goes on to speak in metaphor, likening physical death to a temporary sleep state. This event is intended to be a platform, not only for Elazar’s (Lazarus’s) physical resurrection but also for the resurrection of Messiah and the filling of God’s promise for a final resurrection of all humanity: some to eternal life and some to eternal death. This is the glory that Yeshua is ultimately alluding to. The glory of God the Father and Yeshua the Son which reconciles repentant humanity.
 
The Talmud Bavliy tells us that the majority of lesser illnesses result in life “l’chayiym”, and the majority of major illnesses end in death “l’meiytah” (Talmud Bavliy Kiddushin, fol. 71. 2.).
 
In other words, there is a first century religious cultural precedent for the belief that certain illnesses were likely to lead to death, the present illness of Elazar was obviously one such illness, and yet Yeshua was saying that Elazar’s illness would not be “l’meiytah” for death.
 
Note that the Greek text says “This sickness will not be to the advantage of death but is in behalf of the God…” Death is personified as being the opposite to God, Who is Life, living. This is consistent with Yeshua’s statement in verse 25, “I AM the resurrection and the life!” Not only will the illness of Elazar end in either temporal or eternal death, it will also note afford death itself to exercise fear against others. Put simply, Yeshua is about to give a sign that prophecies the death of death in His own death and resurrection. The Scripture explains it this way:
 
“Therefore, since the children share in flesh and blood, He Himself likewise shared the same humanity—so that through death He might break the power of the one who had the power of death (that is, the devil).” -Hebrews 2:14-15 TLV
 
Therefore, “This sickness will not be to the advantage of death” means that Yeshua has come to break the power of Satan, who seeded death into the world through sin. And “but is in behalf of the God…” means that Yeshua has come at the command of God in order to free all who would receive Him from bondage to death.
 
5 Now Yeshua[H]  loved entirely (agapao[G], aheiv[H]) Marta[H] (Mistress of myrrh, bitter mistress) and her sister and Elazar[H] (Heb. “one whom God helps” Aram. Lazar “to help”, Lazarus). 6 So when He heard that he (Lazarus) was sick, weak, powerless (astheneo[G]), He (Yeshua) then stayed two days in the place where He was.
 
The text tells us that it is because Yeshua loved them that He stayed two more days in the place where He was. For most of us this seems counterintuitive but unlike Yeshua, most of us have very little idea of our own purpose or what we are capable of. Ultimately, “Because He loved them” means, because He knew that the resurrection of Elazar would strengthen their faith and benefit their eternal state. Therefore, in this case love meant allowing a dear friend to die.
 
7 Then after this He said to the disciples (talmidim[H]), “Let us go to Yehudah (the region of Judea) again.” 8 The disciples (talmidim[H]) said to Him, “Rabbiy[H] (My Teacher, My Great One), the Jewish religious leaders, Judeans (Ioudaios[G], Yehudiym[H]) were just now seeking to stone You, and are You going there again?”
 
“Let’s go to Yehudah” means “Let’s travel from here on the east side of the Jordan [John 10:40] back to the territory of Judea where Bethany, the village of Elazar, Miriyam and Marta is…”
 
This decision of Yeshua’s is probably best likened to a situation where any Israeli-Jew today were to suggest that he and his friends make a trip to Bethany (currently under occupation by the Palestinian authority). In other words, “let’s go to a place where the authorities hate me and everything I represent and are willing to at very least attempt my murder.” Understanding it this way makes the disciples’ response seem more than justified. Some of the Judean religious leaders had only just attempted to stone Yeshua after His claim to deity in Jerusalem following the Chanukah celebrations recorded in John 10:22-42. From the disciples’ perspective there was a clear and present danger awaiting them throughout Judea. Not even love for a dear friend would have ordinarily compelled them to go into that region given the religious-political situation.
 
It’s important to note the use of the Greek transliteration rha-bbi for Rabbi. Later in this account Marta refers to Yeshua as ha Moreh the Teacher. Note just a Rabbi, but The Rabbi.
 
9 Yeshua[H] answered, “Are there not twelve hours in the day (hemera[G], ba’yom[H])? If anyone walks in the day (hemera[G], ba’yom[H]), he does not strike against something (proskopto[G]), because he sees the all existing light (phos[G], nuhra[A], Or[H]) of this world (kosmos[G], ha-olam[H]). 10 And if anyone walks (holeikh[H]) in the night (balaylah[H]), he strikes against something (proskopto[G]), because there is no flame (nahira[A]) [all existing light] (phos[G], Or[H]) in him.”
 
Numerous Jewish sources affirm Yeshua’s assessment of the hours of daylight (T. Bab Sanhedrin, fol. 88. 2. Avoda Zara, fol. 3. 2. Vid. Philo. de Somniis, p. 1143.)
 
There are several meanings that can be gleaned from this statement. Relative to Yeshua’s own ministry He is insisting here that He has a mission to complete and it will be completed in the appropriate time regardless of any attempts to thwart it. In other words, “They will not be allowed to kill me until I say so (I being I AM, ‘I and the Father are echad’).”
 
We could also observe in this an allusion to Messiah as light of the world. He will soon be gone, returned to heaven leaving behind His Spirit (Ruach ha-Kodesh) and a choice we all must make, choosing either to walk in His light or to stumble in the darkness of this fallen world. The key here is that the day He is speaking of doesn’t shine upon us, rather it shines from within us. Yeshua is that day, that all existing light (Or). Notice that the text says, “But if anyone walks in the night, he stumbles, because the light is not in him.” This is true of those who don’t accept their position as purchased children of God. They are said to be devoid of the flame/light of God/Messiah: just as Yeshua has said elsewhere, “If the light inside you is darkness, how great is the darkness?” (Mattitiyahu/Matthew 6:23).
 
May His light dwell in you richly as you choose to accept His atoning death and resurrection life, thus taking your place as a chosen child of God.
 
The Aramaic text makes a word play between nuhra (light) and nahira (flame), which is from the root nuhra (light). In other words the flame of Messiah has its origin in the all existing Light of God.
 
11 This He (Yeshua) said, and after that He said to them, “Our friend (philos[G], chaver[H]) Elazar[H] (Heb. “one whom God helps” Aram. Lazar “to help”, Lazarus) has fallen asleep (koimao[G]); but I go, so that I may awaken (exupnizo[G]) him.”
 
Yeshua now uses sleep as a metaphor for physical death. This is not without Scriptural precedence, the patriarchs of Israel are said to have, “slept with their fathers.” (1 Melakhim/Kings 2:10.), and the prophet Daniel uses sleep to describe those who have been dead and are resurrected at the latter day:
 
“Multitudes who sleep in the dust of the earth will awake—some to everlasting life, and others to shame and everlasting contempt.” -Daniel 12:2 TLV
 
However, it was probably not a colloquial expression in common use at the time. What is important to understand is that Yeshua is not saying that Elazar (Lazarus) is sleeping because of the knowledge that He will soon raise him from the dead, rather He is saying that all physical death (that is death prior to the Judgment) is sleep, that is, temporary. Elazar is sleeping because he is in transition, neither alive in the world nor yet present in Gan Eden (Paradise).
 
It’s interesting to note that Yeshua begins by saying, “Our friend Lazarus,” but ends by saying, “I will awaken him from sleep.” Yeshua is obviously emphasizing the fact that only He is able to raise Elazar (Lazarus). He may also be giving the disciples’ permission to stay behind. As disciples of Messiah we all find ourselves in situations where we are given a choice to remain behind or to follow Him into a terrifying situation, perhaps even at the risk of our very lives. It is important to remember that He is not giving us an ultimatum, rather He remains our Lord and redeemer regardless of whether we stay or go. However, if we go we may see His glory now in ways we might have missed if we had stayed.
 
12 The disciples (talmidim[H]) then said to Him, “Lord (kurios[G], Adoniy[H]), if he has fallen asleep (koimao[G]), he will recover (sozo[G]).” 13 Now Yeshua had spoken of his (Lazarus) death (thanatos[G], moto[H]) but they thought that He was speaking of reclining (koimesis[G]). 14 So Yeshua then said to them plainly, “Elazar[H] is dead (thanatos[G], meit[H]), 15 and I am (Aniy[H]) full of joy (sameach[H]) for your sakes that I was not there, so that you may believe, trust, be persuaded (pisteuo[G], ta’amiynu[H]); and now let’s go to him (Lazarus).” 16 Therefore Toma[H] (Tuma[A]  “Thyme”, Thomas), who is called Didymus[G] (“a twin”, Ta’ama[A]  “twin”), said to his fellow disciples (talmidim[H]), “Let’s also go, so that we may die (apothnesko[G]) with Him (Yeshua).”
 
How did Yeshua know Elazar (Lazarus) was dead? The messenger was sent with news of grave illness, not death. Clearly, despite the many commentaries to the contrary, Yeshua knew many things outside of time, either by intimate conversation with the Father or simply because He is God with us. Those who attempt to separate Yeshua’s deity and humanity have great difficulty explaining how Yeshua knew things only God could have known.
 
Yeshua is glad He did not rush to the aid of Elazar (Lazarus) because the coming miraculous sign will be a catalyst for the disciples’ belief, both in the witnessing of it and in the recollection of it, post Yeshua’s own resurrection. His comment “Elazar is dead and I am full of joy for your sakes…” may seem harsh at first but as we read on we can understand why Yeshua was glad. Many times, I’ve wondered at the seeming harshness of God, only to discover at a later date that what looked like cruelty within my situational experience is beheld as glory outside of time. Knowing this we can only ask that God grant us an unnatural ability in trusting Him beyond the grave, for there are some harsh realities for which we will not see a glorious end in this life.
 
Toma (Thomas) speaks from the heart here, the guy has some chuztpah that’s for sure and he’s not the doubting Thomas we all remember (take note, we’ve all doubted, there is no faith without doubt). Many have supposed a number of options for the, “him,” Thomas is referring to when he says “let’s go so that we might die with him.”: some say he is referring to Elazar (Lazarus) but I find that highly unlikely given that the context of this conversation relates to the danger threatening Yeshua upon His return to Judea.
 
The only realistic interpretation is that Yeshua is perceived to be taking His life in His hands by returning to Judea to comfort the mourning sisters and family of Elazar (Lazarus). If this is the correct interpretation then Thomas, far from doubting, has become a zealot for Yeshua and (perhaps caught up in the emotion of the moment) has decided to lay his life on the line alongside his Lord. Thomas doesn’t keep his passion to himself either, he excitedly invites all the disciples to do the same.
 
17 So when (Yeshua) came, He found that Elazar (he) had already been in the tomb/grave (mnemeion[G], bakaver[H]) four days.
 
It seems based on this time frame that Elazar (Lazarus) had died soon after the messenger had been sent to inform Yeshua and the disciples of Elazar’s illness.
 
The length of time that Elazar was in the grave is significant due to the fact that there was a first century Jewish belief (other religions like Zoroastrianism also have a similar superstition) that the spirit of a person stayed near the body for three days after death. After four days it was believed there was no chance of resuscitation or resurrection (Vayikra [Leviticus] Rabbah a. 18:1.)
 
At the four day point, given the lack of modern preservation techniques, the body of Elazar was already beginning to decay and would have stunk badly.
 
Yeshua raised other’s from the dead (Luke 7:11-17; 8:41-42, 49-56), and both Elijah and Elisha raised people from the dead (Elijah, 1 Kings 17:17-24; Elisha, 2 Kings 4:32-37). There are numerous examples in extra Biblical Jewish literature of people being raised from the dead after three days (Midrash Raba Ruth 3:1[98]; Semchos 8 [105]). Also, modern doctors bring people back from “clinical death”, minutes, sometimes hours after they are declared. However, neither in the Bible nor in all of human history has anyone other than Yeshua resurrected a person who has been dead for more than three days. The fact is that such a person has already begun to decay and is beyond the reach of medical science. What Yeshua was about to do was to bring back to life a four day old rotting corpse. This is why there was such an excited reaction from the people and the religious authorities following this miraculous sign. This kind of display of God’s manifest power was and is terrifying. It stands in opposition to the natural order of the sin affected creation, and that is precisely the point.
 
18 Now Beit-anya[A] (“house of answering”, Beit-hiyniy[H] house of dates, house of misery, poor house, Bethany) was near Yerushalayim (Downpour of peace, Jerusalem), about five kilometres away; 19 and many of the Judeans (Ioudaios[G], Yehudiym[H]) had come to Marta[H] (Mistress of myrrh, bitter mistress) and Miriyam[H] (from rebellion, Mary), to console them concerning their brother. 20 Marta[H] (Mistress of myrrh, bitter mistress) therefore, when she heard that Yeshua was coming, went to meet Him, but Miriyam[H] (from rebellion, Mary) was sitting (kathezomai[G]) in the house (babeit[H]).
 
Being a religious Jewish family, it is certain that Miriyam and Marta would have observed some form of sitting shivah (a seven-day period of mourning), one of the requirements being that the immediate family members of the dead were to remain inside the house without footwear, seated on low stools close to the floor in sombre remembrance. The community is tasked with bringing food and providing for the needs of the bereaved and various localized customs are enforced. The Greek text infers the sitting of shivah by using the Greek kathezomai, meaning to sit rather than the Greek katecho (detain, hold back) or epecho (hold, attend), which would make more sense if Miriyam were simply staying behind and not involved in a religious rite.
 
"the mourner the first week does not go out of the door of his house; the second he goes out, but does not sit, or continue in his place; the third he continues in his place, but does not speak; the fourth, lo, he is as every other man. R. Judah says, there is no need to say, the first week he does not go out of the door of his house, for behold, all come to his house, לנחמו, "to comfort him".'' -Talmud Bavliy Moed Katon, fol. 23. 1.
 
"on the first day he (the mourner) did not wear his phylacteries; on the second, he put them on; on the third day, others come to comfort him.'' -Massech. Semachot, c. 6. fol. 14. 3. 
 
Maimonides outlines the ancient tradition concerning the comforting of mourners as follows:
 
 תנוחמו מן השמים Job 2:13 Job 2:13 Job 3:1 Job 4:1, and when he nods with his head, the comforters may not sit with him any longer, that they may not trouble him more than is necessary. If a man dies, and there are no mourners to be comforted, ten worthy men go and sit in his place all the seven days of mourning; and the rest of the people gather to them; and if there are not ten fixed every day, ten of the rest of the people gather together, and sit in his place:'' -Maimonides. in Mishnah. Peah, c. 1. sect. 1.
 
The fact that Marta left the house, thus breaking the extra-Biblical rabbinic law, perhaps shows how impacted she had been by Yeshua’s words to her during His previous visit to the home of Miriyam, Marta and Elazar (Luke 10:41-42). At that time Marta had been more concerned with formalities and tradition, now she is willing to disregard religious norms in order to seek out Yeshua.
 
The, “Therefore,” here refers to the fact that because there were some present who might seek to take hold of Yeshua, Marta would leave quickly and avoid being seen.
 
Why did Miryam stay in the house? Aside from the fact that she was keeping Jewish religious law regarding sitting shivah (seven days of mourning), the most probable answer is that she hadn’t heard that Yeshua had arrived, after all, the text says that “Marta heard,” and later we read that when Marta secretly told Miryam that the Teacher was there, Miryam got up in a rush to go to Him. It seems likely that Marta had heard of Yeshua’s arrival in secret, due to the fact that to tell of it openly might have endangered Yeshua. Therefore, as soon as Miriyam did know of Yeshua’s arrival she too sought Him out.
 
21 Marta then said to Yeshua, “Lord (kurios[G], Adoniy[H]), if You had been here, my brother would not have died. 22 Even now I know that whatever You ask of the God (Ho-Theos[G], Ha-Elohiym[H]), God (Theos[G]) will give You.” 
 
This seems a reasonable observation from a grieving family member upon the arrival of the physician who could have saved her beloved brother had He been on time (that is, according to human timing). Some read malice into this, I do not. At best I hear incredulity and desperation in Marta’s voice, perhaps confusion, not anger. I think the following line affirms this.
 
The Aramaic nukhama (arise, resurrect etc.) from the root nukh (rest) makes an intrinsic connection between resurrection and rest.
 
“Even now I know that whatever You ask of the God, God will give You.” Wow what faith, this is not the Marta we have been told about, she is not the control freak of church tradition (perhaps we all have our weaknesses nu!) Whatever her understanding was, and it clearly wasn’t full by any means, she believes in her Messiah, she desperately cleaves to what she knows her friend Yeshua can do, why? Because she has faith that God (Whom she worships) will give Yeshua (perhaps, in her current estimation merely a prophet but a much loved one) whatever He asks. I suspect that at very least she saw her friend and Rabbi Yeshua as a prophet like Moses, Elijah, Elisha, and believed in His ability to do mighty acts for the sake of Israel.
 
23 Yeshua said to her, “Your brother will rise, recover, be revived, rest (anistemi[G], kum yakum[H], nukhama[A]).” [Heb. reads kum yakum, “rise, has risen”]. 24 Marta said to Him (Yeshua), “I know (yodatiy[H]) that he will rise (yakum[H] Heb. has risen) in the rising [resurrection] (bat’kumah[H]) on the last day (bayom haacharon[H]).” 
 
In hindsight we say, “How could she not know He was referring to the imminent resurrection of Lazarus?” We are all about the instant miracle in the body of believers (Church) today, “Now Lord,” we demand. Perhaps we need to learn the opposite lesson to Marta, perhaps we need to learn to believe again in the Olam Haba (world to come) and the physical, yes I said physical, resurrection of the dead. We will not float in the ether friends, we will be raised to life and given renewed physical bodies for the purpose of living on a new physical earth in the presence of God eternally.
 
In fact, Marta’s answer is a very good Jewish answer for the time. Other than the Sadducees, almost every Jewish sect believed in the Olam Habba (world to come), the last day (Judgment day), and the physical resurrection of the dead (Daniel 12:2; ). Marta merely responded with the then current Jewish theological understanding (which was not a wrong understanding, it was just incomplete). It was missing the Haf-tarah (filling/completing of the Torah). Again, her proclamation shows great faith even though it lacks a full understanding.
 
The final resurrection is called "the days of consolation" by the 2nd Century Jewish writers (Targum Jon. in Gen i. 21. & in Hos. vi. 2.)
 
The P’rushiym (Pharisees) believed in the resurrection [Daniel 12:1-3; Antiquities of the Jews 18:1-4; 2 Maccabee 7:9]. The Saduciym (Sadducees) [Mark 12:18].
 
25 Yeshua said to her, “I Am (ego eimi[G], Anochiy[H]) the rising [resurrection] (hat’kumah[H]) and the life (hachayiym[H]) [Alt. Aramaic: Ena na nukhama w’khayeh, “I am the all existing resurrection, rest and the living”]; he who believes, trusts, is persuaded (pisteuo[G], hama’amiyn[H]) in Me will live (zao[G], yichyeh[H]) even if he dies [Heb. gam kiy-yamut, “also because he has died”]. 26 and everyone who lives (zao[G], hachay[H]) and believes, trusts, is persuaded (pisteuo[G], hama’amiyniy[H]) in Me will never die (apothnesko[G]). Do you believe, trust (pisteuo[G], hama’amiyn[H]) this?”
 
Yochanan (author) is again using the Greek language to affirm a living title for HaShem, “I AM that I AM.” This is an unmistakable reference to the Holy One of Israel. Yeshua is claiming to be God with us. In addition, He is identifying Himself to Marta as the past, present and future Resurrection. He is aware that the miraculous sign He is about to perform in the physical world will echo in eternity. The raising of Elazar (Lazarus) and the subsequent affect it has on the people of Judea will become the catalyst for the religious leaders plan to put Yeshua to death. This in turn will produce His resurrection, a resurrection that will take hold of the keys of hades and death and consume them with victory and life.
 
In addition to Yeshua’s “I AM” statements (John 4:26), Yochanan records seven qualified “I AM” statements:
 
1.)I AM the bread of life (6:35)
2.)I AM the light of the world (8:12, 9:5)
3.)I AM the gate (10:7)
4.)I AM the good shepherd (10:11, 14)
5.)I AM the resurrection and the life (11:25)
6.)I AM the way, and the truth, and the life (14:6)
7.)I AM the real vine (15:1)
 
Following His resurrection and ascent to the right hand of the Father Yeshua spoke to Yochanan via His Angel naming Himself as Aleph and Tav (Alpha and Omega) [Rev.1:8], and as the beginning and the Goal (first and last) [Rev. 1:17]. All are unequivocal statements of deity.
 
When Yeshua says, “and the life,” He is speaking of eternal life: this is the juxtaposition to the temporary sleep of the present physical death (this is not to say that eternal life will not be physical, it will simply be a new kind of physical devoid of the effects of sin: metaphysical in the truest sense). Those who believe in Him then, even when they die in this present life are assured of eternal life beyond the grave, and those who believe in Him and live until His return will simply be transformed. As it is written elsewhere, “We will not all sleep but we will all be changed.” (1 Corinthians 15:51.)
 
27 She said to Him, “Yes, Lord (kurios[G], Adoniy[H]); I have believed, trusted (pisteuo[G], ya’amiyn[H]) that You are the Mashiyach[H] (Messiah, Christ, anointed one), the Son (Ho-Uihos[G], Ha-Ben[H]) of God (Ho-Theos[G], Ha-Elohiym[H]), He Who comes into the world (ha-olam[H]).”
 
Marta doesn’t really answer the question. Yeshua is asking if she believes He is the Resurrection, Marta clearly doesn’t understand what He’s asking (and neither would we) so she answers with what she does know, that He is the Messiah, the Son of God, the One Moses and the prophets had promised to Israel. Again, this shows great faith, however she is yet to understand the all-encompassing reality of what it means for Yeshua to be the Messiah, the Resurrection, and the Living.
 
28 When she had said this, she went away and called Miriyam[H] (from rebellion, Mary) her sister, saying secretly, privately (lathra[G]), “The Teacher (ho-didaskalos[G], ha-moreh[H]) is here and is calling for you.” 
 
Marta probably says this secretly so as to protect Yeshua from danger. It seems obvious that Miryam had not been aware that Yeshua had come. While Yeshua’s personal request for Miryam is not stated it is inferred by the text. Marta calls Yeshua, Ha Moreh “The Teacher,” using the Greek word didaskalos rather than the religious title rha-bbi (rabbi). Marta is making a confession of her belief that Yeshua is not merely a Jewish Rabbi, He is The Teacher, the One above all others; she leaves no room for confusion here. Perhaps, like Miryam, The Teacher is calling you, drawing you near in your hour of deep grief.
 
29 And when she heard it, she got up quickly and was coming to Him. 30 Now Yeshua had not yet come into the village, but was still in the place where Marta had met Him. 31 Then the Judeans (Ioudaios[G], Yehudiym[H]) who were with her in the house, and consoling her, when they saw that Miryam got up quickly and went out, they followed her, supposing that she was going to the tomb/grave (kever[H]) to mourn (klaio[G]) there. 32 Therefore, when Miriyam came where Yeshua was, she saw Him (Yeshua), and fell at His feet, saying to Him, “Lord (kurios[G], Adoniy[H]), if You had been here, my brother would not have died (apothnesko[G]).”
 
Miryam rushed to see Yeshua and in turn the other Judean mourners rushed to pursue her, thinking they were going to the grave site.
 
The, “therefore,” in the text tells us that it was as a result of Miryam’s rushing that she fell at Yeshua’s feet: exhausted from grief and the emotion fuelled exercise Miryam sees her close friend and Teacher Yeshua and falls at His feet, utterly spent. Miryam then repeats Marta’s question, probably for the same reasons but Yeshua, seeing her exhaustion from passionate grief does not enter into the same teaching dialogue He had shared previously with Marta, why? Because He connects with each person in the appropriate way to minister to their personality and position.
 
It is likely that given the lack of medical knowledge regarding the difference between the dead and the comatose, that first century Jews visited the grave for at least three days following the burial:
 
“We go out to the cemetery and examine the dead (to make sure they have not been buried while comatose etc.) for a period of three days, and do not fear being suspected of engaging in the ways of the Ammonites (witchcraft, necromancy and superstition regarding the dead). Once a man who had been buried was examined and found to be alive; he lived for twenty five years more and then died. Another such person lived and had five children and then died.” -S’machot 8:1
 
"they go to the graves and visit until three days.'' -Massech. Semachot, c. 8. fol. 15. 1.
 
 2Ch 32:33, "they did him honour at his death"; that is, they made a sitting at his grave.” -Maimonides Hilchot Ebel. c. 14. sect. 25.
 
The post Talmudic tractate of S’machot means “joys” and is used in some sects of Judaism as a euphemism for mourning.
 
33 When Yeshua therefore saw her mourning, and the Judeans (Ioudaios[G], Yehudiym[H]) who came with her mourning, He was deeply moved in spirit (pneuma[G], ruach[H]) and was indignant, angry, anxious, agitated, distressed (tarasso[G]), 34 and said, “Where have you laid him?” They said to Him, “Lord (kurios[G], Adoniy[H]), come and see.” 35 Yeshua wept. 36 So the Judeans (Ioudaios[G], Yehudiym[H]) were saying, “See what great (rabah[H]) love (phileo[G], ha-ahavah[H]) He (Yeshua) had for his dear friend!”
 
Some have suggested that Yeshua was angry due to the disbelief of Miryam and those with her, and that He was also angered by the professional mourners’ present (something that is presumed by scholars but not stated in the Scripture account). This seems ludicrous at best, an idea perpetuated by scholars who have never met the merciful and compassionate Messiah of our faith. How could Yeshua be angry with Miryam, who had merely implored Him with the appropriate question of grief? A woman whom the Scripture says, “He loved,” grieving with her friends for the tragic loss of her brother.
 
Some refer to the conversation with Marta saying that Marta angered Yeshua with her failure to understand: what nonsense, Yeshua is not angered by our inability to understand but rather by our arrogant resistance in the face of understanding. Even if this was the case, Marta is not mentioned here directly.
 
In fact, the text tells us what Yeshua is angry toward. It says, “Therefore,” that is, having seen what had come before, Miryam’s desperate rushing toward Him in hope of a miracle and “seeing her weeping, and the Jews who came with her also weeping, He was moved in spirit and was indignant, angry, anxious, agitated, distressed.” Yeshua was angry at the work of death itself, at the resulting suffering that death (born of sin, that is of the evil one) had brought to God’s children, and subsequently to Yeshua Himself. He would soon subject Himself to death on a cross for all our sakes.
 
The Greek word used to describe the weeping (klaio) of the Judeans means a loud wailing however the word used to denote Yeshua’s weeping (dakruo) refers to a quiet, intimate and intense form of weeping. It was this contrasting and authentic grief that those around Yeshua witnessed, therefore causing them to say, “See how He loved him.”
 
37 But some of them said, “Could not this man (Yeshua), who opened the eyes of the blind man, have kept this man also from dying (apothnesko[G])?”
 
It is important to note that this statement does not have to be interpreted as being malicious. This is simply the valid public expression of the same question both Miryam and Marta had already asked. In addition, this was only spoken by some of those present.
 
38 So Yeshua, again being deeply moved within, came to the tomb/grave (kever[H]). Now it was a cave, and a bolder was lying against it. 39 Yeshua said, “Remove the bolder.” Marta, the sister of the deceased, said to Him, “Lord (kurios[G], Adoniy[H]), by this time there will be a stench, for he has been dead four days.”
 
After four days a body is already aggressively decaying, the skin takes on a grey pallor and is devoid of the natural oils that would normally moisten it. In addition, the stench of decaying biological matter can cause those around the body to reach (vomit). This is compounded by that fact that modern techniques for preserving bodies were not available to the people of first century C.E. Therefore, Marta’s statement is perfectly valid (something that was on the mind of all who heard Yeshua). There is no reason to read anything more than incredulity and confusion into her query, those who do are looking to place blame are missing the point entirely.
 
Maimonides writes concerning the use of a cave for burial:
 
"he that sells a place to his friend to make in it a grave or that receives from his friend a place to make in it a grave, עושה מערה, "must make a cave", and open in it eight graves, three on one side and three on another, and two over against the entrance "into the cave": the measure of "the cave" is four cubits by six, and every grave is four cubits long, and six hands broad, and seven high; and there is a space between every grave, on the sides a cubit and a half, and between the two in the middle two cubits.'' -Hilchot Mecira, c. 21. sect. 6.
 
As explained earlier some religious Jews of the first century probably held an eastern esoteric and superstitious belief, that the soul stayed near the body for three days following death.
 
 Job 14:22.'' -Bereshit Rabba, sect. 100. fol. 88. 2. & T. Hieros. Moed Katon, fol. 82. 2
 
One Jewish interpretation of Jonah’s time in the whale reads as follows:
 
"these are the three days a man is in the grave, and his bowels burst; and after three days that defilement is turned upon his face.'' -Zohar in Exod. fol. 78. 2.
 
Therefore, in first century Jewish terms one is considered to have been properly dead only after three days.
 
40 Yeshua said to her, “Did I not say to you that if you believe, trust (pisteuo[G], ta’amiyniy[H]), you will see the judgement, glory (doxa[G], k’vod[H]) of the God (Ho-Theos[G], Ha-Elohiym[H])?”
 
What is the glory of God? Certainly, the miracle He is about to perform will bring glory to God and to Yeshua, but is this the ultimate form of the glory that will result from this event? Given that this event is the cause for the inception of the plan to put Yeshua to death I believe that Yeshua is looking past this event to His own death and resurrection. This is the fulfilling of the plan and glory of God relative to humanity.
 
41 So they removed the bolder. Then Yeshua lifted up (airo[G]) His eyes, and said, “My Father (Aviy[H]), I thank You that You have heard Me. 42 I see, perceive (eido[G]) that You always hear Me; but because of the crowd (ochlos[G]) standing around I said it, so that they may believe, trust, be persuaded (pisteuo[G], ya’amiynu[H]) that You sent Me.”
 
“Lifted up His eyes” means He prayed with His eyes open, something that Jews continue to do today. Traditionally Jews pray standing and with eyes open.
 
Put in other words Yeshua is saying, “I could simply think this into being without any outward manifestation of power, but I want all these present to understand the relationship You and I have, so I’m going to say it all out loud for their sake.” Yeshua and the Father have been taking about this from before the birth of Moses, this whole event is a performance of grace and redemption, witnessed by the people of Judea.
 
43 When He (Yeshua) had said these things, He cried out with a loud voice, “Elazar, arise, come out (kum tzei[H]).” 44 The man who had died came out, bound from head to toe with wrappings, and his face was wrapped in a cloth. Yeshua said to them, “loose him, and let him go.”
 
I see Yeshua here fierce with love for Elazar (Lazarus), screaming to His friend, ignoring death (which is desperately trying to hang on to Lazarus) and with the power of His own coming resurrection His words reach into the transitional grave (kever, NOT Sheol) like a hand wrenching Elazar (Lazarus) up into His light. Elazar (Lazarus), stumbles out of the tomb pulling at the grave cloth around his eyes, trying to see what’s going on, probably dazed and confused as a result of the experience, and perhaps thinking of heading to the mikveh to wash the stink off.
 
It’s here that I see the culmination of this wonderful miracle. Practically speaking Yeshua is asking that those present help Elazar (Lazarus) out of his grave clothes but there’s more: Yeshua, having raged against death itself is again speaking to death with final resolve, His voice brimming with fierce power, “Unbind my dearly loved friend and let him go!” He demands it. Yeshua speaks these same words on our behalf.
 
I am reminded of the famous Welsh poet Dylan Thomas (1914-1953):
 
“And you, my father, there on the sad height,
Curse, bless, me now with your fierce tears, I pray,
Rage, rage against the dying of the light.”
 
From the poem “Do not go Gentle into that Good Night,”by Dylan Thomas, written for his dying father.
 
45 Therefore many of the Judeans (Ioudaios[G], Yehudiym[H]) who came to Miriyam, and saw what He (Yeshua) had done, believed, trusted (he’emiynu[H]) in Him. 46 But some of them went to the P’rushiym[H] (Pharisees, chaste ones) and told them the things which Yeshua had done.
 
We note that among the Judeans that believed there were many who were religious leaders. We note further that there were also those who did not believe and reported the matter to the P’rushiym. However, we might just as well interpret that those who reported this miraculous sign to the P’rushiym (Pharisees) did so in order to convince them of Yeshua’s Messiahship. After all, the P’rushiym believed in the resurrection, while the Saduciym (Sadducees, many of whom were part of the priesthood) did not believe in the resurrection.
 
47 Therefore the heads of the priests (archiereus[G], rasheiy hakoheniym[H]) and the P’rushiym[H] (Pharisees, chaste ones) convened a council, and were saying, “What are we doing? For this man is performing many signs (otot[H]). 48 If we let Him go on like this, all the people will believe, trust (pisteuo[G], ya’amiynu[H]) in Him, and the Romans will come and take away both our place (in the land) and our ethnicity (ethnos[G], Israel, Jews).”
 
The council may have been a meeting of the Sanhedrin (70 Elders, Religious rulers of Israel).
 
The concern of the religious leaders was primarily to do with the fact that they foresaw a genocide of the Jewish people if a Messianic figure arose. In fact, first century Israeli Jews witnessed an attempted genocide of the Jewish people when the Romans responded to a later Jewish rebellion in 70 C.E. Therefore, practically speaking their concerns were valid.
 
49 But one of them, Kayafa[H] (for beauty, Caiaphas), who was high priest (Kohen ha-gadol[H]) that year, said to them, “You see, perceive (eido[G]) nothing at all, 50 nor do you take into account that it is expedient for you that one man die on behalf of the tribe (laos[G]), lest the whole (holos[G]) ethnicity (ethnos[G], Israel, Jews) perish.” 51 That thing moreover separated (apo[G]) him not to speak except as high priest (kohen ha-gadol[H]) that year, he prophesied that Yeshua was going to die for the ethnicity (ethnos[G], Israel, Jews), 52 and not for the ethnicity (ethnos[G], Israel, Jews) only, but in order that He might also gather together into one the offspring (teknon[G]) of the God (Ho-Theos[G], Ha-Elohiym[H]) who are dispersed (diaskorpizo[G]).
 
“who was high priest that year” denotes political intrigue in the mixed bloodline priesthood of the first century. Kayafa was high priest between 18 – 36 C.E. (Antiquities of the Jews 18:90-95). However, God honoured the position of high priest regardless of the moral character of that priest, and thus, Kayafa, intending his words to refer to the literal physical benefit to the people of Israel, none the less was prophesying unbeknownst to him, a spiritual truth that reflected the goal of God’s redemptive plan for Israel and the nations.
 
“We all like sheep have gone astray.
Each of us turned to his own way.
So Adonai has laid on Him the iniquity of us all.” -Isaiah 53:6 TLV
 
53 So from that day on they planned together to kill Him (Yeshua). 54 Therefore Yeshua no longer continued to walk publicly among the Jewish religious leaders, Judeans (Ioudaios[G], Yehudiym[H]), but went away from there to the region near the wilderness, in the village Ephrayim[H] (double fruitfulness); and there He stayed with the disciples (Talmidim[H]).
 
This is a significant shift in the religious political leadership. The Sadducees (priests) and Pharisees were diametrically opposed and yet their fear of the potentially imminent annihilation of the Jewish people drove them to join forces in order to kill the man Whom they saw as the spark that would ignite the fury of Rome against them.
 
The village of Ephraim was located approximately 30 km northeast of Jerusalem.
 
55 Now the Pesach (Passover) of the religious Jews, Judeans (Ioudaios[G], Yehudiym[H]) was near, and many went up to Yerushalayim (Jerusalem) out of the country before the Pesach (Passover) in order to ritually purify (hagnizo[G]) themselves. 
 
We are now four months further on in the Biblical Jewish year and have come full circle to arrive at the month of Nisan just prior to Pesach.
 
Ritual purification prior to Pesach concerns those who may have become ritually unclean in regard to touching dead bodies. This has direct relevance in regard to the recent death and resurrection of Elazar. After all, were those who touched his dead body ritually unclean?
 
The Torah requires immersion for the purification of those who have touched dead bodies (Numbers 9:10, 13). In some cases purification took seven days (Numbers 31:19-20), which means the festival itself was probably still at least a week away.
 
56 Consequently they were seeking for Yeshua, and were saying to one another as they stood in the temple (hieron[G], hamikdash[H]), “What do you think; that He will not come to the festival (ha-chag[H]) at all?”
 
The crowds of Jews who had made aliyah from all over Israel and the known world to observe the festival of Pesach (Passover), were all asking after the man who had raised a man from the dead. Why? Because resurrecting the dead was the ultimate sign of a prophet of God and potentially proof that Yeshua was the promised King Messiah and Redeemer of Israel (1 Kings 17:17-24; 2 Kings 4:32-37).
 
Essentially they were asking, “Is this miracle worker going to obey the Torah and make aliyah for this going up festival (Passover), or will He hide in fear rather than keep the Torah requirement?”
 
The answer is of course, “The Author of the Torah does not break the Torah!” Yeshua would soon be in Jerusalem attending Pesach.
 
57 Now the head priests (rosheiy hakoheniym[H]) and the P’rushiym[H] (Pharisees, chaste ones) had given orders that if anyone knew where He (Yeshua) was, that one was to report it, so that they might seize Him (Yeshua).
 
Those in power in the religious leadership had made it known to all that Yeshua was a wanted man. The religious Jewish public were therefore obligated to report Him. However, given the many thousands that believed already and the many times they had assisted Yeshua in escaping the religious leaders, it seems likely that many would have refused to inform on Yeshua. What is certain is that as a result of His most recent miraculous sign (witnessed by numerous religious Judeans, both leaders and commoners) had caused great excitement and expectation among the people of Israel.
 
© Yaakov Brown 2020

Photo credit: Copyright James L Johnson Fine Art
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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
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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:

1. The Spirit (Centre)
2. Wisdom
3. Understanding
4. Counsel
5. Might
6. Knowledge
7. Awe of HaShem (Mercy)

The book of the Revelation of Yeshua to Yochanan also speaks of the sevenfold Spirit of God, as represented here in Isaiah 11:2, and describes the Spirit’s manifest presence within the churches using the Menorah as a symbol of each church group (Revelation 1:20; 4:5).

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:

• Esau sold his birth right in an emotional response to hunger (Gen. 25:29-34).
• Job 20:20, 23 associates the belly with desire, desire being propelled by emotion.
• Psalm 17:14 associates treasure in the stomach and childbirth (of the belly) with satisfaction. Satisfaction is experienced through emotion.
• Habakkuk directly links the stomach to an emotional response of terror: "I heard, then my belly trembled; at the sound, my lips stuttered; rottenness enters into my bones, and in my lower parts (knees and feet), I tremble, so that I must wait quietly for the day of tribulation, for the nation who will invade us to rise up." (Habakkuk 3:16)
• Ezekiel associates the hips/loins, which are closely related, sometimes even synonyms for the waist, stomach, belly; with an emotional response to bitter news (Ezekiel 21:6-7).

The Hebrew "me'eh" intestines/bowels:

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
 
© Yaakov Brown 2018

Introduction:
From all the struggles and victories of Jacob, the writer of the book of Hebrews choses this act as Jacob’s defining faith moment.

“By faithfully trusting Yaakov, as he was dying, blessed each of the sons of Yosef, and he bowed in worship while leaning on the top of his staff.” –Hebrews 11:21

This final faith act of Jacob looks forward to the resurrection and the eternal promises of God.

Gen 48:1 And it came to pass after these ha-d’variym the words (things), that it was said to Yosef (YHVH: Mercy adds), “Hinei Behold now, your father has become weak”: and he (Joseph) took with him his two sons, M’nasheh (Cause to forget) and Ephrayim (Double fruitfulness).

This account comes after the events of the preceding chapter and specifically after the last words spoken in the preceding chapter, which were the unrecorded words of the oath of Joseph concerning his father’s future interment at Hebron.

It’s unlikely as Radak suggests, that the news of Jacob’s illness was delivered by one of Joseph’s brothers because the text says, “your father” and not, “our father”.

It’s important to note that the two sons of Joseph are listed according to their birth order when Joseph takes them to see his father Jacob. This will change when they come into the blessing of God, which will be pronounced over them by Jacob.

Gen 48:2 And it was made known to Yaakov (Follower), and he was told, “Hinei Behold now, your son Yosef (YHVH: Mercy adds) is coming to you”: and Yisrael (Overcome in God) strengthened himself, and sat up on the bed.

It is likely that the same messenger who brought the news to Joseph returned ahead of him to inform Jacob that his son was coming. Given his weak state, the act of sitting up in bed must have required Jacob to summon the last of his strength. So important to him was his role as a Patriarch of the tribes and guardian of the promises of Hashem that he was willing to give all he had to pass on his hope to the next generation. These are the actions of one who has heard from, believed in and set his eyes on HaShem (YHVH: Mercy).

Gen 48:3 And Yaakov (Follower) said to Yosef (YHVH: Mercy adds), “El Shaddai (God Almighty the all sufficient Protector) appeared to me in Luz (Almond tree: Beit-El, House of God) in the land of K’naan (Lowland, humility), and blessed me, Gen 48:4 And said to me, ‘Hin’niy Behold now, I will make you fruitful, and multiply you, and I will make of you a multitude of people; and will give this land to your seed after you for an everlasting possession.’

Using the meanings of the names in the text we can read an allegory as follows:

“The follower said to the one who adds mercy, ‘The All Sufficient Protector appeared to me in the House of God, when I was in a place of humility. He blessed me and said, “Now, become aware, I will make you fruitful, and multiply you, and I will bring forth from you generation upon generation of children; and will give this land to your seed after you for an eternal possession.”’”

Joseph has come to Israel, but it is Jacob who speaks.
Luz is the old name for Bethel (Genesis 28:19), where God appeared to Jacob as he was going to Padan-aram, and on his return from Padan-aram (Gen. 28:11-13; 35:10-11). It’s not clear which of those times Jacob is referring to. However, both occasions qualify since the same promises were made to him both times.

Gen 48:5 “And now your two sons, Ephrayim (Double fruitfulness) and M’nasheh (Cause to forget), which were born to you in the land of Mitzrayim Egypt (Double straits) before I came to you in Mitzrayim Egypt, are mine; as Ruvein (Behold a son) and Shimeon (Heard), they shall be mine.

Jacob changes the birth order of the sons here. He has just finished speaking of HaShem’s blessing of fruitfulness, thus it makes sense that he would name Ephrayim, the doubly fruitful one, first.

Jacob qualifies his meaning by comparing Ephraim and Manasseh to his sons Reuben and Simeon (His eldest sons). This shows that he intends for Joseph’s sons to be named as tribes of Israel in their own right and to inherit equal shares of the Promised Land.

The last phrase concerning Reuben and Simeon seems to imply that they will lose their position as first and second born to Ephraim and Manasseh. This may be as a result of Jacob’s disappointment with their past actions (Gen. 34:30; 35:22; 49:3-7; 1 Chron. 5:1).

Joseph’s sons would have been approximately twenty years of age or more. We know this because Jacob had been in Egypt seventeen years, and had come there after two years of famine, and Joseph's sons were born to him before the famine began (Gen. 41:50).

Gen 48:6 And your progeny, which you produce after them, shall be yours, and shall be called after the name of their brothers in their inheritance.

Simply put, if sons or daughters are born to Joseph after Ephraim and Manasseh, those children will find their inheritance in the tribes of Ephraim and Manasseh.

Gen 48:7 And as for me, when I came from Padan (Field of exaltation) Rachel (Ewe) died by me in the land of K’naan on the way, not far from Ephratah (Place of fruitfulness): and I interred her there on the way to Ephratah (Place of fruitfulness); also called Beit-lechem (House of bread/food).”

Jacob explains that he had felt that his fruitfulness in Rachel had been cut short. This is one of the reasons for the hope he sees in Ephraim, whose name literally means “Double fruitfulness”. This moment of sorrowful reflection concerning Jacob’s troubled journey toward fruitfulness ends with the naming of the town from which Israel’s Messiah will come forth. Bethlehem, the house of bread, food, provision.

Gen 48:8 And Yisrael (Overcome in God) beheld Yosef’s (YHVH: Mercy adds) sons, and said, “Who are these?”

This question of Jacob connects the blessing of Ephraim and Manasseh to his own experience of blessing at the hand of his elderly father (Gen. 25:22-33; 27:1-45).

Gen 48:9 And Yosef said to his father, “They are my sons, whom Elohiym (God: Judge) has given me in this place.” And he (Jacob) said, “Bring them, I plead with you, to me, and I will bless them. Gen 48:10 Now the eyes of Yisrael were dim from age, so that he could not see. And he (Joseph) brought them near to him (Israel); and he (Israel) kissed them, and embraced them. Gen 48:11 And Yisrael said to Yosef, “I had not thought to see your face: and, now, Elohiym (God: Judge) has shown me also your seed.”

By telling the story of Rachel’s death prior to announcing his adoption of Ephraim and Manasseh Jacob connects them to her as sons.

Gen 48:12 And Yosef brought them out from between his (Jacob’s) knees, and he bowed himself with his face to the earth. Gen 48:13 And Yosef took them both, Ephrayim (Double fruitfulness) in his right hand toward Yisrael's left hand, and M’nasheh (Cause to forget) in his left hand toward Yisrael's right hand, and brought them near to him.

Joseph is directing the boys toward Jacob in such a way as to ensure that Manasseh receives the blessing from Jacob’s right hand, the hand that signifies strength and the blessing of the first born.

“R’ David Feinstein observes, by placing Ephraim on his own right hand, Joseph unwittingly affirmed Ephraim’s supremacy” – Art Scroll Chumash Commentary

Gen 48:14 And Yisrael stretched out his right hand, and laid it upon Ephrayim’s (Double fruitfulness) head, who was the younger, and his left hand upon M’nasheh (Cause to forget) head, guiding his hands intentionally; for M’nasheh was the firstborn.

Jacob trusted the promises of Hashem and the ultimate outcome of those promises. Thus it is Fruitfulness that he seeks out as head over the brothers. Forgetfulness will come too often to Israel in the days ahead. Jacob wants Israel to look forward to the goal of her worship, for only then can she truly forget her suffering.

Gen 48:15 And he (Jacob) blessed Yosef, and said, “Ha-Elohiym the God (Judge), before whose face my fathers Avraham (Father of many peoples) and Yitzchaak (He laughs) walked, Ha-Elohiym the God (Judge) ha-roeh who tended (as a shepherd) me continually throughout my life up to this day,

Jacob names God for His awesome Judgement (Elohiym) and for His intimate relationship (Before the face), and subsequently identifies the terrifying Judge as a loving Shepherd Who ha-roeh, tends, shepherds the flock. The intrinsic link between the practical shepherding role of Israel and the spiritual Shepherd of Israel is an essential part of her discipleship.

Jacob has identified God as:

1. Elohiym The Judge (Father)
2. Peniel The Relational God (Face to face) (Spirit)
3. Ha-Roeh The Shepherd (Son)

Gen 48:16 Ha-Malakh ha-goel the Messenger Who redeemed me from all ra evil, bless the youths; and let my name be named on them, and the name of my fathers Avraham (Father of many peoples) and Yitzchaak (He laughs); v’yid’gu larov and may they proliferate into a multitude like fish, in the midst of the earth.

The first part of verse 16 literally reads, “The Messenger the Redeemer of me from all evil.”

Joseph’s name is used here as a collective noun that combines Ephraim and Manasseh. It is used in a similar way in 1 Chronicles 5:2. The Blessing that Ephraim and Manasseh will receive is imparted to them through their father.

Jacob has again acknowledged God in three distinct ways:

1. God the Redeemer (Malakh HaShem: God with us-Yeshua)
2. God of my fathers (Covenant keeping God-Father)
3. God Who brings fruitfulness (Adonai Yireh: Provider of comfort-Holy Spirit)

It is clear from Jacob’s words that the God who tended him continually and the Messenger (Angel) Who redeemed him, are one in the same.

Jacob says, “and let my name be named on them, and the name of my fathers Avraham and Yitzchaak…” because he is calling Ephraim and Manasseh the new heads of the tribes in the sense that they will take over the roles that Reuben and Simeon have failed to uphold.

With regard to the naming of the tribes following this blessing, some lists include Joseph and the clerical tribe of Levi (Deut. 27:12-13), while others omit Levi and divide Joseph into the two tribes of Ephraim and Manasseh (Numbers 1:5-15).

Gen 48:17 And when Yosef saw that his father laid his right hand upon the head of Ephrayim (Double fruitfulness), it displeased him: and he held up his father's hand, to remove it from Ephrayim’s (Double fruitfulness) head and move it to M’nasheh’s (Cause to forget) head. Gen 48:18 And Yosef said to his father, “Not so, my father: for this is the firstborn; put your right hand upon his head.” Gen 48:19 And his father refused, and said, “I know, my son, I know: he also shall become a people, and he also shall be great: but truly his younger brother shall be greater than he, and his seed shall become a multitude of nations.”

Prophetically speaking it is better that Israel become doubly fruitful rather than forgetful. It is only when Israel remembers that which she has been delivered from that she returns to HaShem in humility and repentance.

Joseph thought that his father, who was weak sighted, must have made an unintentional mistake in placing his right hand on Ephraim. Jacob gently assures him that he knows what he’s doing. He says this twice to affirm the establishment of God’s will to bless Ephraim as the greater of the two brothers.

Ephraim was 8300 men greater than Manasseh when Israel came out of Egypt (Numbers 1:23) and lead the tribes of Israel during the reign of Jeroboam. Joshua, the successor to Moses was of the tribe of Ephraim and Samuel the prophet (a Levite via Kohath) was from the tribal land of Ephraim. Ephraim eventually became an alternate name for the northern kingdom (Hosea 5:3, Isaiah 7:1-17).

Gen 48:20 And he (Jacob) blessed them that day, saying, “In you shall Yisrael (Overcome in God) bless, saying, ‘Elohiym God make you as Ephrayim (Double fruitfulness) and as M’nasheh (Cause to forget)’”: and he set Ephrayim before M’nasheh.

The traditional Jewish blessing of the children every yom shishi (Friday evening) is based on the Targum which says, “This custom continues with the Jews to this day, to place their hands on persons to bless them; if a son, they say, ‘God make you as Ephraim and Manasseh;’ if a daughter, ’God make you as Sarah and Rebekah:’”

One of the reasons given in Jewish tradition for the pronouncing of this blessing concerning Ephraim and Manasseh, is because these sons of Joseph maintained their Jewish identity according to their father’s teaching even though they were living in Egypt. Thus Jewish parents throughout the world pray that their children will do likewise.

Gen 48:21 And Yisrael said to Yosef, “Hinei Behold now, I die: but Elohiym God (Judge) shall be with you, and bring you again to the land of your fathers. Gen 48:22 Moreover I have given to you shekhem (portion) one above your brothers, which I took out of the hand of the Amori (Speaker, Sayer of sayings) with my sword and with my bow.”

The Hebrew word for "portion" is "Shekhem", which is understood by some Jewish commentators (Targum Yonatan and Yarchi) to refer to the city of Shekhem. The portion of land being referred to in Jacob’s blessing of Joseph was near to Shekhem, and the city itself, and all the adjacent country, eventually came into the possession of the tribe of Ephraim (Joshua 20:7).

“Jacob and his sons had very grievous war with the Amorites on account of the slaughter and captivity of the Shechemites” –Shalshalet Hakabala, fol. 5. 1

However, the taking of the land out of the hand of the Amorites is probably not referring to the taking and plundering of the city of Shekhem by Jacob’s sons Levi and Simeon, because Jacob wasn’t involved and even rebuked them for their actions. Additionally, Shekhem was a Hivite town at the time.

Iben Ezra and Ben Gershom suggest that the past tense “Which I took” is to be understood in a future prophetic sense as referring to Jacob’s progeny, as if he had foreseen that his descendants would take it out of the hands of the Amorites, the most powerful of the Canaanite nations, and then it would be given to Joseph's seed.

In giving Joseph this portion above his brothers, Jacob is effectively offering him the double portion belonging to the first born, that is, the birth right (Deut. 21:17), and hence Joseph's bones were interred in Shekhem, because it had become his own land according to his birth right (Joshua 24:32).

© Yaakov Brown 2017