For while we live in this fallen world we have faith, hope and love but in the world to come we have need of love alone (1 Cor. 13:13). Thus, faith is belief against doubt, in the Olam Haba there will be no doubt. Hope is the assurance of things unseen, in the Olam Haba all will be revealed. But love, love is eternal. God is love. Introduction:
The sum of this passage is almost too simple to accept. That, for a little while (a short time) Yeshua became lower (not less than God, but God with us [Immanuel] that is, God within Himself) than the messengers: both the prophets of old [as stipulated in Hebrews 1:1], and the Malakhim (messengers, angels, aggelos[G], elohim[H]) who had participated as mediators of the Torah (Instruction) of God prior to Yeshua’s having been born into time. Yeshua, Who is ha-Davar (the living Word, Essence, Substance) is the sole mediator between God and man, in that His sacrificial suffering unto death, His resurrection and ascension bring those who believe, face to face with God. In short, if we want to hear from God, we must accept His gracious offer and speak directly with Him. If we are in Messiah, we now have no need of chasing angels and prophets to mediate on your behalf. God wants to engage with us intimately and personally through His Son Yeshua. Our modern propensity for seeking to hear from God through human and angelic mediators is anti-Messiah. Yeshua the Messiah has come to speak to us directly, God loves us that much. He doesn’t want to be fobbed off to some prophetic intermediary. We spit in His face when we seek out mediocre substitutes. The death from which Messiah resurrected, cancels out the power of death (previously held by Satan), and gives hope to those who live with the physical reality of death on a daily basis). The conclusion being, that because He has suffered, we can be free from the fear of death (the power of death) because the power of death is not death itself but rather fear of the second death. In Messiah we need not fear what comes next because what comes next is, as the text states, the Olam Haba (world to come) which is, through Messiah Yeshua, subject once more under His reign, to humanity, just as the earth once was, before we (humanity) invited death into the world through sin via its agent, Satan. In Messiah we are assured of life everlasting, not because we won’t die but because having died, we will live in Him (John 11:25). Therefore (which is how this chapter begins) we need no longer surrender to the power of death because the power of death is the fear of the unknown but the promise of God is that we are known in Him and that through His Son we will exist in right relationship with Him for all eternity. In addition to all this future hope, we have the assurance that He has suffered in every way as a human being and has endured. Why is this reassuring? Because we know that He identifies with us and is suffering in us when we suffer and like Him, we are being brought to eternal completion, made perfect in what we suffer, just as He was. We now know His Glory, though our eyes fail us, our hearts (the convergence of our entire being) see beyond the power of death to the Olam Haba (world to come). This is love, this is what remains. For while we live in this fallen world we have faith, hope and love but in the world to come we have need of love alone (1 Cor. 13:13). Thus, faith is belief against doubt, in the Olam Haba there will be no doubt. Hope is the assurance of things unseen, in the Olam Haba all will be revealed. But love, love is eternal. God is love. As is the case with all Scripture (scrolls of the original texts), there are no chapter breaks or verse markers (or punctuation for that matter) in the scroll of the Book to the Hebrews. It’s important to see the text of this chapter as a continuation of the previous chapter, the last verses of chapter 1 being: ‘13 Moreover, to which of the angels has He ever said, “Sit at My right hand, Until I set Your enemies as a footstool for Your feet”? [Psalm 110:1] 14 Are they not all ministering, serving spirits, sent out appointed to help those who will receive salvation?’ Therefore, we carry the theme of Messiah’s supremacy and the role of His angelic servants with us as we read on… BOOK TO THE HEBREWS Chapter 2 (Author’s translation) 1 For this reason, upon this precept we must continually pay more heed to that which we have heard, received, understood in spoken words, essences, substances so that we don’t carelessly drift away. 2 For if the word, essence, substance spoken through angels/messengers was made unalterable, and every violation, individual, and collective an act of disobedience which receives a just punishment, by the rod of judgement 3 how will we escape if we neglect so great a salvation? If we hate the things which are our life? After it was in the beginning received, spoken through the Lord, it was confirmed to us by those who heard, 4 God also bearing witness with them, both by signs and wonders, and by various and numerous powerful miracles and by gifts of His Holy Spirit according to His own will. 5 For He did not make subject to angels the world to come, about which we are speaking. 6 But someone has testified in a certain place, saying, “What is man, that You are mindful of him? Or a son of man, that You have visited him? 7 You have made him for a little while lower than angels; You have crowned him with glory and honour; 8 You have put everything, individually and collectively in subjection under his feet.”[ Psalm 8:4-6] For in subjecting all things, individually and collectively to Him, He left nothing that is not subject to Him. But now we do not yet see all things individually and collectively subjected to Him. 9 But now we do see Him who was made for a little while lower than the angels /messengers, Yeshua, through His suffering death crowned with glory and honour, splendour, so that by the grace, unmerited favour, practical love of God He might eat death for everyone, individually and collectively. 10 For it was fitting for Him, for Whom are all things individually and collectively and through Whom are all things individually and collectively, in bringing many sons into glory, splendour, genius, the Author, Originator, Prince of their salvation through sufferings, to perfect, consecrate, fulfil, complete. 11 For both He who sanctifies, consecrates, atones and those who are sanctified, consecrated, atoned for, are all from one Father; for this reason He is not ashamed to call them brothers and sisters, 12 saying, “I will proclaim, show, tell Your name to My brothers, In the midst of the assembly I will sing Your praise.” [Psalm 22:22] 13 And again, “I will put My trust, hope, confidence, belief in Him.” And again, “Behold, pay attention, now I and the young children whom My God has given Me.” [Isaiah 8:17-18] 14 Therefore, since the children share in flesh and blood, He Himself similarly also became a partaker of the same, so that through death He might do away with, abolish, cause to cease the one who had the dominion of death, that is, the devil, 15 and free, deliver those who through fear of death were all the days of their lives guilty, subject to bondage. 16 For doubtless He does not take hold of angels, messengers, but He takes hold of the seed, issue of Abraham. [re. Isaiah 41:8-9] 17 Therefore, in all things individually and collectively He had to be made like His brothers so that He might become a merciful and faithful, true high priest in things pertaining, before the face of God, to make atoning reconciliation upon the sins [missing the mark set by God’s holiness] of the people. 18 Now since He Himself suffered temptation, He is able to come to the aid of those who are tempted. HEBREWS 2 (line by line) 1 For (dia[G]) this reason (alt. Upon this mitzvah[H]) we must (dei[G]) pay more (perissos[G]) heed (prosechō[G]) (ad-meod[H] perpetually more) to that which we have heard, received, understood (akouō[G]) [alt. Badevariym asher shamanu[H] in the spoken words, essences, substances] so that we don’t (mēpote[G]) carelessly drift away (pararrhueō[G]).2 For if the word, essence, substance (logos[G], ha davar[H]) spoken through angels/messengers (aggelos[G]) (alt. al-piy malakhiym[H] upon the face of angels) was made (ginomai[G]) unalterable (bebaios[G]), and every violation, individual, collective (pas[G]) an act of disobedience (parakoē[G]) which receives a just (endikos[G]) punishment, (misthapodosia[G]), (alt. besheivet mishpat[H] with the rod of judgement) 1 For this reason, upon this precept we must continually pay more heed to that which we have heard, received, understood in spoken words, essences, substances so that we don’t carelessly drift away. This is the first of five warnings placed throughout the book, exhorting these early Jewish believers not to “drift away”. 1.Having received Yeshua as superior to all powers and His Gospel as superior to the Torah, and having understood that the angelic beings are His servants sent to help you, be intentional in paying heed to the Gospel message so that you don’t drift away. “For this reason, upon this precept…” For what reason? For the reason that Yeshua is not merely another angel but is the Son of God and the promised King Messiah, and for the reason that God has defeated all enemies of Messiah and the people over whom He reigns and has made the ultimate enemy His footstool, and for the reason that Yeshua the King Messiah is superior to all mediators of God’s redemptive purposes being the Author and Goal of the Torah (given upon the face of angels), and finally, for the reason that the angelic forces are present to serve God under the reign of Messiah by helping those who are receiving Yeshua’s saving work and have become His “brothers” and sisters (v.12). “we must continually pay more heed to that which we have heard, so that we don’t carelessly drift away.” This admonishment expresses to the early believing Jewish community the need to be intentional in perpetuating the message given to them by those who received that message directly from Yeshua. That message being that Yeshua God’s Son as both Author and Goal of the Torah is superior to the Torah. Throughout this chapter the writer of Hebrews uses the familiar historical circumstances of the giving of the Torah, and the traditions of angelic facilitation, both Biblical and extra-Biblical, to make a correlation with the importance of the revelation of the Gospel of the King Messiah Yeshua, which is superior by nature of its ability to free its recipients from the just punishment for sin, required by the Torah indictment against sin. The need to “pay more heed” means that they were not paying enough attention to the Gospel of Yeshua, and the purpose of “paying more heed” was to prevent “carelessly drifting away” from the Gospel of Yeshua, and the greater illumination of God’s redemptive purposes in Him. 2 For if the word, essence, substance spoken through angels /messengers was made unalterable, and every violation, individual, and collective an act of disobedience which receives a just punishment, by the rod of judgement “For if the Word (Yeshua) spoken through angels/messengers was made unalterable” The Word (Yeshua) ministered His essence through His servants both angelic and human, and in particular at Sinai in the giving of the Torah, and that word (the moral laws of written Torah Instruction) was made “unalterable” (something that proponents of rejecting Torah entirely fail to comprehend). The moral law of Torah is said to be “unalterable”. Therefore, Yeshua has not come to remove Torah but to bring resolution to the problem of sin which the Torah exposes. The angelic forces are subject to Messiah and ultimately those same forces will be subject to redeemed humanity (1:14). However, as servants of God they were present in the giving of the Torah at Sinai and are acknowledged by the rabbis as having an important role to play in God’s work. The fact that this was general knowledge among observant Jews of the first century is evident elsewhere in the Brit HaChadashah (NT) [Acts 7:53]. “The Lord came from Sinai, And dawned on them from Seir; He shone from Mount Paran, And He came from the midst of myriads of holy ones; At His right hand there was flashing lightning for them.” -Deuteronomy 33:2 NASB “The chariots of God are myriads, thousands upon thousands; The Lord is among them as at Sinai, in holiness.” -Psalms 68:17 (18) NASB “This is the one who was in the [y]assembly in the wilderness together with the angel who spoke to him at length on Mount Sinai, and who was with our fathers; and he received living words to pass on to you… "you who received the Law as ordained by angels, and yet did not keep it.” -Acts 7:38, 53 NASB “Why the Law then? It was added on account of the violations, having been ordered through angels at the hand of a mediator, until the Seed would come to whom the promise had been made.” -Galatians 3:19 NASB “and every violation, individual, and collective an act of disobedience which receives a just punishment, by the rod of judgement” This is in the present continuous sense and therefore continues to be applicable to those who act in disobedience to the Word (written Torah). The Torah continues to be the measure by which right and wrong actions are accessed (Exodus 20:22-23:33). The superiority of Yeshua over Torah does not negate the moral imperatives set by Torah, which, as the text says, have been “made unalterable”. In fact, they are unalterable because Yeshua is superior, His Word being the very essence of Torah. Ultimately every violation of Torah demands just punishment which can be mitigated only by the atoning blood of the King Messiah Yeshua in Whose book the righteous are written (Rev. 20:11-15). 3 how (eiykh[H]) will we escape (ekpheugō[G]) if we neglect (ameleo[G]) so great (tēlikoutos[G], rav[H]) a salvation (sōtēria[G], l’yesha[H]) [alt. “if we hate the things which are our life”[A] re. Deut. 32:45-47]? After it was in the beginning (archē[G], meirosh[H]) received (lambanō[G]), spoken (laleō[G]) through the Lord (kurios[G], ha-Adon[H]), it was confirmed (bebaioō[G], vayeiamein[H]) to us by those who heard (akouō[G]), 4 God (Theos[G], Elohiym[H]) also bearing witness (sunepimartureō[G]) with them, both by signs (sēmeion[G], beotot[H]) and wonders (teras[G], uvmopetiym[H]), and by various and numerous (poikilos[G]) powerful miracles (dunamis[G], veniflaot[H]) and by gifts (merismos[G]) of His Holy Spirit (pneuma hagios[G], Ruach kadsho[H]) according to His own will (thelēsis[G]). 3 how will we escape if we neglect so great a salvation? If we hate the things which are our life? [Deut. 32:45-47] After it was in the beginning received, spoken through the Lord, it was confirmed to us by those who heard, 4 God also bearing witness with them, both by signs and wonders, and by various and numerous powerful miracles and by gifts of His Holy Spirit according to His own will. “how will we escape if we neglect so great a salvation?” This question regards a correlation between the revelation of Torah at Sinai and the superior revelation of Yeshua. If those who witnessed the giving of the Torah at Sinai are accountable for how they responded to the Instruction God had given, how much more so those who have received the salvation from the just punishment of the Torah through Yeshua the King Messiah. “So great a salvation” refers to both Yeshua and the salvation He has purchased in His blood. In short, the Torah (in particular the moral law of Torah applicable to all humanity) makes the indictment against sin clear and Yeshua is the One Who has purchased our freedom from the just result of that indictment, therefore, “How will we escape if we neglect Yeshua?” Given that He is the only means of our being set free from the consequences of our sin (missing the mark set by God’s holiness). This is spoken to Jewish believers as a reminder so that they do not turn back from faith in Yeshua due to the false teaching concerning Him which was being proliferated by fellow Jews of the developing rabbinical order. This same warning is spoken to Messiah following Jews today, “Do not return to the bondage of Law keeping, but stand firm in Messiah Yeshua, in Whose blood we have received freedom and by whose Torah (written on our core being) we are kept.” “10 let it be known to all of you and to all the people of Israel, that by the name of Yeshua ha-Mashiach ha-Natzrati—whom you had crucified, whom God raised from the dead—this one stands before you whole. 11 This Yeshua is ‘the stone—rejected by you, the builders—that has become the chief cornerstone.’ 12 There is salvation in no one else, for there is no other name under heaven given to mankind by which we must be saved!” -Acts 4:10-12 TLV “If we hate the things which are our life?” This translation of the Aramaic text is helpful because it clarifies the connection to Torah. It is a quotation of the Torah: “45 When Moses had finished speaking all these words to all Israel, 46 he said to them, “Take to your heart all the words with which I am warning you today, which you will command your sons to follow carefully, all the words of this Law. 47 For it is not a trivial matter for you; indeed it is your life. And by this word you will prolong your days in the land, which you are about to cross the Jordan to possess.” -Deuteronomy 32:45-47 NASB “After it was in the beginning received, spoken through the Lord, it was confirmed to us by those who heard,” This makes a further correlation between the Gospel of Yeshua and the Torah. Like the Torah the Gospel was given by God, only the message of the Gospel is brought directly by Yeshua Who is God with us, and speaks directly to first century (C.E) Israel. Having heard Yeshua speak the Gospel in person the disciples had passed on what they had heard directly from God and not by the facilitation of angelic beings as was the case with the Torah. “God also bearing witness with them, both by signs and wonders, and by various and numerous powerful miracles and by gifts of His Holy Spirit according to His own will.” Just as God had affirmed the Instruction given at Sinai in signs, wonders, and miracles (Exodus. 7:3; Deut. 4:34; 6:22), so too He had come by His Spirit to affirm the superior Word of Yeshua to those who received Him. God Himself bearing witness to the authority given to Yeshua and the superiority of His Gospel of sacrificial, atoning, substitutionary reconciliation (Acts 2:4-12, 43; 3:7-9, 11-12; 15:12; 1 Cor. 12:4-11; Rom. 12:6-8; Eph. 4:11). 5 For He did not make subject to angels (aggelos[G], ha-malakhiym[H]) the world to come (oikoumenē mellō[G], et-haolam heatiyr lavo[H]), about which we are speaking. 6 But someone has testified (diamarturomai[G]) in a certain place, saying (legō[G], haomeir[H]), “What is man (anthrōpos[G], mah-anosh[H]), that You are mindful of him (mimnēskō[G])? Or a son (uihos[G], ben[H]) of man (anthrōpos[G], adam[H]), that You have visited (episkeptomai[G]) him? 5 For He did not make subject to angels the world to come, about which we are speaking. The “world to come” is used here to describe not only the Olam Haba but also the inception of the Messianic age as it pertains to Yeshua’s first coming. Therefore, there is a progression of manifestation of the Messianic Kingdom. The Gospel of Yeshua is in no way mitigated by or subject to angelic beings as the Torah was, rather both the Gospel and its manifestation upon the earth brings a sacrificial, atoning reconciliation to the sin affected earth (creation) that will return dominion to humanity through the Greater Son of David, the promised King Messiah Yeshua, Who, being the last Adam (1 Cor. 15:45), will return to rule (Psalms 110:1) and give the role of caretakers of creation back to humanity in her redeemed state (Gen. 1:28). “So also it is written, “The first man, Adam, became a living soul.” The last Adam became a life-giving spirit.” -1 Corinthians 15:45 TLV 6 But someone has testified in a certain place, saying, “What is man, that You are mindful of him? Or a son of man, that You have visited him? This begins the writer’s exposition of Psalms 8:4-6 which continues to follow the theme of Yeshua’s supremacy over all creation. The writer is quoting a Psalm known to all observant Jews of the day and as was the custom of Yeshua, he need only reference it as being Scripture in order to denote its authority. Where Yeshua said “It is written”, the writer of the Book to the Hebrews says “It is testified to in a certain place” (cf. Heb. 7:17). Which is in keeping with rabbinic Jewish tradition (Talmud Bavliy Sanhedrin, fol. 37. 1. Maimon. Hilchot Yesode Hattorsh, 3. 7. sect. 6. & Melachim, c. 11. sect. 1. Vid. Iben Ezra in Lev. xvi. 8.) The “someone” who “has testified” is king David the writer of the Psalm in question. This Psalm speaks of the King Messiah as the son of mankind (Adam) in Whom God visits humanity. 7 You have made him for a little (brachus[G]) while lower (elattoō[G]) than angels (aggelos[G], malakhiym[H]); You have crowned him with glory (doxa[G], vekhavod[H]) and honour (time[G], hadar[H]); 8 You have put everything, individually and collectively (pas[G], kol[H]) in subjection (hupotassō[G]) under his feet (ragelayv[H]).”[ Psalm 8:4-6] For in subjecting (hupotassō[G]) all things, individually and collectively (pas[G]) to Him, He left nothing that is not subject to Him. But now we do not yet see (horaō[G]) all things individually and collectively (pas[G]) subjected (hupotassō[G]) to Him. 7 You have made him for a little while lower than angels; You have crowned him with glory and honour; The Hebrew text reads “elohim” rather than “malakhim”, however, elohim in this context refers to angels and not gods, as testified to by numerous ancient Jewish commentators (the Targum Yonatan, Yarchi, Iben Ezra, Kimkhi, and Ben Melekh) This speaks of Yeshua entering time and space born to Miriyam by the seed of the Holy Spirit. His earthly ministry of sacrificial reconciliation and His resurrection and ascension returning Him to His rightful place as Heir to all things. His earthly ministry being a “little while” in respect to eternity. He allows Himself to be made temporarily lower than the angelic beings with regard to being confined to time and space. Now, He has been crowned with glory and honour by God the Father. 8 You have put everything, individually and collectively in subjection under his feet.”[ Psalm 8:4-6] The nearest subject is Messiah. David by the Holy Spirit had prophesied the humanity and deity of the promised Messiah, His defeat of the sin affected order and the death that resulted and the subjecting of all creation to Him (1 Peter 3:22). For in subjecting all things, individually and collectively to Him, He left nothing that is not subject to Him. But now we do not yet see all things individually and collectively subjected to him. In short, the redemptive work of Yeshua has been completed in His death, resurrection and ascension and the future perfected outside time and space from an act of sacrificial love made within time and space. However, from within time and space, and post resurrection, the Kingdom of God is being made holy in preparation for the return of Messiah and the judgement, after which the manifest transcendent recreation will become eternal reality for all who receive the Messiah. This concept is very similar, in fact, intertwined with the present nature of the outworking of the faith of Messiah followers. “For by one sacrifice he has made perfect forever those who are being made holy.” -Hebrews 10:14 NIV “Therefore, my dear friends, as you have always obeyed—not only in my presence, but now much more in my absence—continue to work out your salvation with fear and trembling,” - Philippians 2:12 NIV 9 But now (de[G], aval[H]) we do see (blepō[G], roeym[H]) Him Who was made (elattoō[G]) for a little while lower (brachus[G]) than the angels/messengers (aggelos[G], malakhiym[H]), Yeshua[H] (Iesous[G], Jesus, YHVH is salvation), through (dia[G]) His suffering (pathēma[G]) death (thanatos[G]) crowned (stephanoō[G]) with glory (doxa[G], khavod[H]) and honour, splendour (time[G], hadar[H]), so that by the grace, unmerited favour, practical love (charis[G], chesed[H]) of God (Theos[G], meiElohiym[H]) He might eat (geuomai[G], ta’am ta’am[H]) death (thanatos[G], hamavet[H]) for everyone, individually and collectively (pas[G], kulam[H]). 9 But now we do see Him Who was made for a little while lower than the angels /messengers, Yeshua, through His suffering death crowned with glory and honour, splendour, so that by the grace, unmerited favour, practical love of God He might eat death for everyone, individually and collectively. The writer explains the purpose of Yeshua being made lower than the angelic beings for a “little while”. “But now we do see Him” Means, if we see Him now, we see all things made subject to Him forever, even though we live in a world that is yet to be fully subjected to Him. He had come in the unmerited favour of God to suffer death, to consume death on behalf of all who deserve death but will be delivered from death in Yeshua. This is something a created angelic being could not do. Yeshua is the all existing God born into creation, whereas the angelic beings are created beings who serve God as helpers to creation. Through Messiah’s substitutionary death, Death, the by-product of sin itself becomes a by-word. “And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross.” – Philipians 2:8 KJV “12 So then, just as sin came into the world through one man and death through sin, in the same way death spread to all men because all sinned. 13 For up until the Torah, sin was in the world; but sin does not count as sin when there is no law. 14 Nevertheless death reigned from Adam until Moses, even over those who had not sinned in a manner similar to the violation of Adam, who is a pattern of the One to come. 15 But the gracious gift is not like the transgression. For if many died because of the transgression of one man, how much more did the grace of God overflow to many through the gift of one Man—Yeshua the Messiah. 16 Moreover, the gift is not like what happened through the one who sinned. For on the one hand, the judgment from one violation resulted in condemnation; but on the other hand, the gracious gift following many transgressions resulted in justification. [a] 17 For if by the one man’s transgression, death reigned through the one,[b] how much more shall those who receive the overflow of grace and the gift of righteousness reign in life through the One, Messiah Yeshua. 18 So then, through the transgression of one, condemnation came to all men; likewise, through the righteousness of one came righteousness of life to all men. 19 For just as through the disobedience of one man, many were made sinners, so also through the obedience of one man, many will be set right forever.[c] 20 Now the Torah came in so that transgression might increase. But where sin increased, grace overflowed even more— 21 so that just as sin reigned in death, so also grace might reign through righteousness, to eternal life through Messiah Yeshua our Lord.” -Romans 5:12-21 TLV 10 For it was fitting (prepo[G]) for Him, for Whom are all things individually and collectively (pas[G], hakol[H]) and through Whom are all things individually and collectively (pas[G], hakol[H]) in bringing many (rabiym[H]) sons (uihos[G], baniym[H]) into (eis[G]) glory, splendour, genius (doxa[G], ligeon[H]), the Author, Originator, Prince (archēgos[G], sar[H]) of their salvation (sōtēria[G], yeshuatam[H]) through sufferings (pathēma[G]) to perfect, consecrate, fulfil, complete (teleioō[G]). 11 For both He who sanctifies, consecrates, atones (hagiazō[G], chafeir[H]) and those who are sanctified, consecrated, atoned for (hagiazō[G], yechafeir[H]) are all from one Father (heis[G], meiAv echad[H]); for this reason He is not ashamed (ou epaischunomai[G]) to call (kaleo[G]) them brothers and sisters (adelphos[G], achiym[H]), 10 For it was fitting for Him, for Whom are all things individually and collectively and through Whom are all things individually and collectively, in bringing many sons into glory, splendour, genius, the Author, Originator, Prince of their salvation through sufferings to perfect, consecrate, fulfil, complete. The justice of God demanded that God Himself must enter creation in order to live as man, identifying fully with all the sufferings and temptations of humanity but remaining sinless and thus, able to sacrifice Himself in order to satisfy His justice and provide the means for humanity to be reconciled to Him. “Behold, the LORD'S hand is not shortened, that it cannot save; neither his ear heavy, that it cannot hear: But your iniquities have separated between you and your God, and your sins have hid his face from you, that he will not hear.” -Isaiah 59:1-2 KJV Yeshua has bridged the gap of separation between sinful humanity and God and through His suffering has become the Author and perfector of our faith. “looking only at Yeshua, the originator and perfecter of the faith, who for the joy set before Him endured the cross, despising the shame, and has sat down at the right hand of the throne of God.” -Hebrews 12:2 “12 But as many as received Him, to them He gave the right to become children of God, to those who believe in His name, 13 who were born, not of blood, nor of the will of the flesh, nor of the will of a man, but of God.” -John 1:12-13 NASB 11 For both He who sanctifies, consecrates, atones and those who are sanctified, consecrated, atoned are all from one Father; for this reason He is not ashamed to call them brothers and sisters, “And for their sakes I sanctify myself, that they also might be sanctified through the truth.” -John 17:19 KJV We note that “both He who sanctifies, and those who are sanctified, are all from one Father”, meaning that only those who receive Yeshua’s sanctifying work are of One Father. The text is not make a connection between all human beings and Yeshua, rather it is speaking of the adoption of those who receive Yeshua’s atoning work. Those who receive Messiah’s atoning work show themselves to belong to the One Father of Creation, not only as children of creation but also as children of God redeemed by the blood of the Son of God, begotten of God, all existing, not created. Yeshua is not ashamed to call the repentant “brothers and sisters” because in Him they reflect the relationship between the Redeemer and the redeemed. “when the King Messiah shall be revealed to the congregation of Israel, the children of Israel shall say unto him, Come, be thou with us, be thou our brother".” -Targum on Song of Songs 8:1 12 saying, “I will proclaim, show, tell (apaggellō[G]) Your name (onoma[G], shimeicha[H]) to My brothers (adelphos[G], le’echay[H]), In the midst of the assembly (ekklēsia[G]) I will sing Your praise (humneō[G]).” [Psalm 22:22] 13 And again, “I will put My trust, hope, confidence, belief (peithō[G], vekireiytiy[H]) in Him.” And again, “Behold, pay attention, now (hineih[G]) I and the young children (paidion[G], yiladiym[H]) whom My God (ho Theos[G], YHVH[H]) has given Me (didōmi[G], natan-liy[H]).” [Isaiah 8:17-18] 12 saying, “I will proclaim, show, tell Your name to My brothers, In the midst of the assembly I will sing Your praise.” [Psalm 22:22] The writer quotes Psalms 22:22. This Psalm is one concerning the triumphant King Messiah, sometimes referred to as the Mashiach Ben David. The “brothers” of the Messiah are fellow Jews to whom He proclaims the Name of YHVH (Mercy). “The assembly” is the community of faithful Jews, in relation to whom Yeshua is both brother and King. In Jewish tradition an assembly, congregation, minyan, must be made up of no less than 10 men of age (Mishnah Sanhedrin, c. 1. sect. 6.) NB: The 10 man minyan is based on the scripture concerning the 12 spies sent to survey the land of Israel by Moses. 10 returned with a bad report, HaShem says "listen to this community of wicked men" (Numbers 14:27). Thus, 10 men are a community for prayer etc. However, it was the 2 righteous men Joshua and Caleb (Numbers 14:38; 32:12; ) who God honoured along with Moses. Thus Joshua and Caleb were the only ones of their generation who entered the promised land. This is why Yeshua (contradicting the teaching of the rabbis concerning the minyan) says, "Wherever two (Joshua & Caleb) or three (Joshua, Caleb & Moses) are gathered in My Name (that is, gathered in Salvation), there I am in the midst of you" (Matthew 18:20). 13 And again, “I will put My trust, hope, confidence, belief in Him.” And again, “Behold, pay attention, now I and the young children whom My God has given Me.” [Isaiah 8:17-18] The writer of Hebrews connects Yeshua with the prophet Isaiah and explains that like Isaiah, Yeshua trusts in YHVH and that like Isaiah, Yeshua’s spiritual progeny are a testimony to humanity of the love of God. The text and context of Isaiah 8:17-18 Isa 8:17 And I will wait for HaShem (YHVH: Mercy), Who hides His face from the house of Yaakov (Jacob: Judah & Ephraim-Israel), and I will look for Him. Isaiah waits upon the Lord. The true prophet understands that the future redemption he sees in the spiritual may not be made manifest in his lifetime. Thus, he ultimately places trust in Hashem rather than in what he can see with his physical sight. The true prophet accepts that the promises of Hashem are eternal and that the prophet will yet rise at the last day to behold what he has faithfully prophesied within time and space. The phrase, “Hides His face from” means that HaShem has intentionally withheld His manifest countenance from wrestling Jacob (Israel united: prior to his redemption). However, although Hashem’s face is hidden from the one who denies Him, the prophet will seek Him out. Isa 8:18 Hinei, Now, Behold, I and the children whom HaShem (YHVH: Mercy) has given me are for le’otot signs and for ul’mofetiym wonders in Yisrael from HaShem (YHVH: Mercy) Tzevaot (Of heaven’s armies, going to war), Who dwells in mount Tziyon (Parched land). Isaiah proclaims his family’s identity as living representations of God’s Word to His people. Yeshua proclaims the same concerning those who have become His followers and therefore Sons of the Living God. We are to be living examples of God’s Word to the world we live in. 14 Therefore, since the children (paidion[G], yiladiym[H]) share (koinōneō[G) in flesh (sarx[G], basar[H]) and blood (aima[G], dam[H]), He Himself similarly (paraplēsiōs[G]) also became a partaker (metechō[G]) of the same, so that through (dia[G]) death (thanatos[G], bemoto[H]) He might do away with, abolish, cause to cease (katargeō[G]) the one who had (echō[G]) the dominion (kratos[G]) of death (thanatos[G], hamavet[H]), that is, the devil (ho diabolos[G], haSatan[H]), 14 Therefore, since the children share in flesh and blood, He Himself similarly also became a partaker of the same, so that through death He might do away with, abolish, cause to cease the one who had the dominion of death, that is, the devil, God the Son chose to enter time and space to share in the flesh of humanity so that in overcoming in life, death and resurrection He might afford human beings the opportunity to overcome in Him. In Jewish tradition Samael also named Satan, is sometimes referred to as malakh hamavet (Angel of the death) [Targum Jon. in Gen. iii. 6. & in Hab. iii. 5; Talmud Bavliy Sukkah, fol. 53. 1. & Avoda Zara, fol. 5. 1. & 20. 2; Zohar in Gen. fol. 27. 1, 2. Tzeror Hammor, fol. 6. 2. & 22. 4. Caphtor, fol 26. 2. & alibi.] One particular tradition says that Satan will cease in the Olam Haba (world to come), the days of the Messiah, Who, having come will destroy the power of Satan. (Baal Hatturim in Numb. iv. 19.) 15 and free, deliver (apallassō[G], veshilach lachafshiy[H]) those who through fear (phobos[G], mei’eiymat[H]) of death (thanatos[G], mavet[H]) were all the days (kol yemeiy[H]) of their lives (zaō[G], chayeiyhem[H]) guilty, subject (enochos[G]) to bondage (douleia[G]). 16 For doubtless (dēpou[G]) He does not take hold of (epilambanomai ou[G]) angels, messengers (aggelos[G], malakhiym[H]), but He takes hold of (epilambanomai[G]) the seed, issue (sperma[G], lezerah[H]) of Abraham (Avraham[H] father of a great number of people). [re. Isaiah 41:8-9] 15 and free, deliver those who through fear of death were all the days of their lives guilty, subject to bondage. Messiah has come to free all who will accept Him from the just punishment for their sin. While those who deny any culpability with regard to their immoral lifestyles may have deluded themselves that they do not fear death, the truth is that in the end death holds all unrepentant human beings in bondage. We note that the text says “guilty”, thus, the guilt of sin exposes the reality of the fruit of sin, death. In one sense the fear of death is a healthy acknowledgement of the need for deliverance from it. Those religions that, devoid of Messiah, nonetheless claim death as a simple transition of matter and spirit, are in greater danger than those who live in the fear of death. In Messiah we need not fear death, not the temporal death of the present world, nor the eternal death (perpetual fire) assigned to the wicked, because He has purchased our freedom in His blood. 16 For doubtless He does not take hold of angels, messengers, but He takes hold of the seed, issue of Abraham. [re. Isaiah 41:8-9] This means that Yeshua has come not to take hold of and redeem angelic beings but to take hold of and redeem the descendants of Abraham, Isaac and Jacob: “But you, Israel, My servant, Jacob whom I have chosen, Descendant of Abraham My friend, You whom I have taken from the ends of the earth And called from its remotest parts, And said to you, ‘You are My servant, I have chosen you and have not rejected you.” -Isaiah 41:8-9 NASB Alternatively this refers to Messiah Yeshua, Who has not become convergent with angelic beings but has taken hold of humanity being born of God into humanity through Miriyam. And then, not into just any ethnicity but into the seed of Abraham, Isaac and Jacob, being both Jewish by bloodline and Abrahamic in faith. “15 Then the angel of the Lord called to Abraham a second time from heaven, 16 and said, “By Myself I have sworn, declares the Lord, because you have done this thing and have not withheld your son, your only son, 17 indeed I will greatly bless you, and I will greatly multiply your seed as the stars of the heavens and as the sand, which is on the seashore; and your seed shall possess the gate of their enemies. 18 And in your seed all the nations of the earth shall be blessed, because you have obeyed My voice.” -Genesis 22:15-18 NASB 17 Therefore (hothen[G]), in all things individually and collectively (pas[G], bakol[H]) He had to be made like (homoioō[G]) His brothers (adelphos[G], le’ehayv[H]) so that He might become a merciful (eleēmōn[G], berachamayv[H]) and faithful, true (pistos[G], uve’emunatiy[H]) high priest (archiereus[G], kohen gadol[H], rav kumrea[A]) in things pertaining, before the face of (lifneiy[H]) God (Theos[G], Elohiym[H]), to make atoning reconciliation (hilaskomai[G], lechafeir[H]) upon the sins (hamartia[G], al-chatot[H]) [missing the mark set by God’s holiness] of the people (laos[G], ha’am[H]). 17 Therefore, in all things individually and collectively He had to be made like His brothers so that He might become a merciful and faithful, true high priest in things pertaining, before the face of God, to make atoning reconciliation upon the sins [missing the mark set by God’s holiness] of the people. Yeshua has been made like His fellow Jewish brothers in respect to humanity, ethnicity, religion, culture, and according to the requirements of the Torah given to His brothers He has walked in sinless perfection. Thus, He is best qualified to show mercy as the faithful Kohen Gadol High Priest appearing on behalf of sinful people before the face of the Holy God of Israel, able to do so because of the shedding of His blood as the atonement over the sins of His people. “make atoning reconciliation upon the sins of the people.” This correlates to the Yom Kippur sacrifice of two goats the one (for the people: Azazel, the escaping goat) being delivered by the other (the goat for YHVH). Ref. Yom Kippur, Messiah and the Escaping Goat https://www.bethmelekh.com/yaakovs-commentary---15081497151214931513-1497150615111489/yom-kippur-the-escaping-goat 18 Now (gar[G]) since He Himself suffered (paschō[G]) temptation (peirazō[G]), He is able (dunamai[G]) to come to the aid (boētheō[G]) of those who are tempted (peirazō[G]). 18 Now since He Himself suffered temptation, He is able to come to the aid of those who are tempted. “For we do not have a high priest who is unable to sympathize with our weaknesses, but one who in every respect has been tempted as we are, yet is without sin.” -Hebrews 4:15 “Therefore will I divide him a portion with the great, and he shall divide the spoil with the strong; because he hath poured out his soul unto death: and he was numbered with the transgressors; and he bare the sin of many, and made intercession for the transgressors.” -Isaiah 53:12 KJV “Wherefore he is able also to save them to the uttermost that come unto God by him, seeing he ever lives to make intercession for them.” -Hebrews 7:25 Copyright 2021 Yaakov Brown When the author of the Book to the Hebrews says of the Mosaic Law, “a shadow is the Torah (nomos) for holding the coming good things” (10:1), he is not disabusing us of the shadow but pointing us to the One Who casts the shadow. Those fools who conclude based on the Book to the Hebrews (not written to Gentiles but to Jews) that the Church (today predominantly Gentile, in part due to the millennia of sin perpetrated in the name of the Church against the Jewish people) has replaced or succeeded the chosen, ethnic, empirical, religious Jewish people, would do well to remember that “a shadow” is cast by a person, and that to deny the shadow is to deny the person who has cast it. General Introduction:
I have no intention of addressing every possible argument for and against certain authorship possibilities, nor will I waste time debating dating and audience to the extent that many others do. After extensive research the following are concise explanations of my conclusions on authorship, dating, audience, and theme. Author: The writer doesn’t identify himself but seems to have been well known to the recipients of the work. There was no agreement among the Church fathers of the earliest centuries as to the authorship of this book. From the period of the reformation (16th century C.E) the book has been attributed to Rav Shaul (Paul the Apostle), however, while there are some similar Messianic themes, by and large the writing style and specific subject matter is significantly different to that of Paul. Unlike Paul, the author of Hebrews doesn’t identify himself except to say that he is male (11:32 use a masculine Greek verb). The phrase “How will we escape if we neglect so great a salvation; which was at first received spoken by the Lord and was confirmed to us by those who heard…” (2:3) shows the author to be someone who had not heard directly from Yeshua in any way but was conveying the message of salvation as one who had received it from those who had heard it directly from Yeshua. This excludes Rav Shaul (Paul) as a potential author (Gal. 1:11-12). It’s also worth noting that the writer of Hebrews has more than a passing familiarity with the Levitical priesthood and is likely to have been a Levite. Paul on the other hand was of the tribe of Benjamin (Acts 13:31; Rom. 11:1; Phil. 3:5), and was a student of Rabban Gamaliel, one of the forefathers of Rabbinic Judaism, also a descendent of the tribe of Benjamin and of the line of David according to the mixed tribal lineage of his grandfather Hillel the Elder (Ketubot 62b re. Y’hudah HaNasi). The style of Greek used in the Book to the Hebrews is yet another reason that Pauline authorship is unlikely. Greek scholars generally agree that the Greek of the text of Hebrews is more refined, its wording more eloquent, a studied form of Greek quite different from the fluid, colloquial, contextualized Greek of Paul’s letters. Finally, Paul's own words make the suggestion of his authorship of the Book to the Hebrews untenable: "I, Paul, write this greeting in my own hand, which is the distinguishing mark in all my letters. This is how I write." -2 Thessalonians 3:17 (NIV) No such descriptor is found in the Book to the Hebrews. Nor do early manuscripts indicate that Paul’s handwriting was present in the original text. The first suggestion of authorship made by the early Christian Church fathers was that of Tertullian in his work titled De Pudicitia “On Modesty” (200 C.E), in which he quotes “an epistle to the Hebrews under the name of Barnabas.” Barnabas was a Jew of the priestly tribe of Levi (Acts 4:36) who like many others of the priestly cast had become believers early in the growth of the Messianic Jewish community (Acts 6:7). He later became a good friend of Rav Shaul (Paul) and was commissioned along with Paul by the Church at Antioch under the guidance of the Holy Spirit to take the Gospel message to the Greeks [nations] (Acts 13:1-4). While the writer of the Book to the Hebrews cannot be identified with any certainty, it seems unlikely that Paul was the author, and of the other proposed writers Barnabas seems the most likely, and if not Barnabas then another believing Levite of the time who had not heard the message of the Gospel directly from Yeshua. Of course, the arguments for and against Pauline authorship are numerous and diverse and the debate will continue until the Messiah comes. Ultimately it is the divine inspiration of the text that best guides our understanding. Date: It seems likely that the Book to the Hebrews was written prior to the destruction of the Temple (70 C.E) for at least two significant reasons:
Those who claim a post Temple dating are unable to effectively answer the “present tense” evidence of the text. Audience: Several of the oldest Greek manuscripts include the title Πρὸς Ἑβραίους “To the Hebrews”, making the original intended audience Messiah following Jews of the first century C.E. Like the book of Yaakov (James) the Book to the Hebrews addresses those Jews who have become part of the sect Ha-Derekh (the Way) and are in need of ongoing discipleship in order to understand the fullness of what it means to be both Jewish and followers of the King Messiah Yeshua. Some scholars believe the work was written for Jewish believers in Jerusalem, while others assert that it was likely written in Rome. It is impossible to know with any certainty. Theme: Most scholars agree that the theme of the Book to the Hebrews is the absolute supremacy and sufficiency of the King Messiah Yeshua. However, those Christian scholars who conclude Successionism (one of the many foundational manifestations of Replacement Theology) from this are sadly mistaken. Messiah being supreme predates the giving of the Torah and does not therefore annul the purpose of Torah, nor does Hebrews teach such a nonsense. Messiah is the Author (John 1) and Goal (Rom. 10:4) of the Torah and His being greater than its covenants and priesthood regards His position over all creation, and elevates the purpose of Torah rather than diminishing it. Hebrews explains that the many prophecies and promises of the Tanakh (OT) are fully filled, or begin to be fully filled in Messiah Yeshua (Who has entered time and space through the womb of Miriyam), however, it does not nullify those prophecies and promises, rather it illuminates their purpose. When the author of the Book to the Hebrews says of the Mosaic Law, “a shadow is the Torah (nomos) for holding the coming good things” (10:1), he is not disabusing us of the shadow but pointing us to the One Who casts the shadow. Those fools who conclude based on the Book to the Hebrews (not written to Gentiles but to Jews) that the Church (today predominantly Gentile, in part due to the millennia of sin perpetrated in the name of the Church against the Jewish people) has replaced or succeeded the chosen, ethnic, empirical, religious Jewish people, would do well to remember that “a shadow” is cast by a person, and that to deny the shadow is to deny the person who has cast it. Author’s translation: As is the case with my translation of the Gospel of John, I have made a convergent translation of the Book to the Hebrews in an attempt to present the reader with a collective representation of the meaning of the ancient Greek text (2nd century C.E), the significantly later Aramaic text (5th century C.E), and the translation into Hebrew (16th century C.E). The intended outcome being to convey an insight into the ancient Hebrew worldview as it perceives the inspired Word of God and the transmission of it. As is always the case, I don’t make the foolish claim that one language has precedent over another based on chronology. While the Torah, Prophets and Writings were originally written in various forms of ancient Hebrew (with assimilated Aramaic in post exilic text etc.), the transmission of Scripture in both Hebrew and Greek has been approved by our rabbis from ancient times, the ancient Greek Septuagint (which generally predates the oldest complete Hebrew manuscripts available to us today [with the exception of some of the Qumran texts/Dead Sea Scrolls], having been translated from the third to mid second centuries B.C.E) being a work of translation from Hebrew made by ancient Jewish (ethnic descendants of Jacob) scholars. We do not trust in the infallibility of scribes but in the infallibility of the One Who inspired them and, in His faithfulness, to transmit His Word generationally regardless of language. Having said this, what is clear is that the human writers of the Word of God were Jews (ethnic descendants of Jacob). They wrote in Hebrew, Aramaic and Greek, while they thought and lived as Hebrews, Israelites, Jews. Therefore, the thinking present in the ethnicity, religious culture and spirituality of the people of Israel should be a determining factor in sound interpretation, particularly in the areas of religious cult practice, religious rites, daily life, tradition, chronology, deity, relationship and worldview. Those who fail to consider this will also fail to properly interpret the teaching of Scripture. Introduction to Study: Regardless of all other interpretive concerns we submit our study and understanding, our learning and practice of the text to God, through the Rabbi of rabbis Yeshua our King Messiah, Who by His Spirit makes known to us the Way of God. Translation Key: [G] Greek (using root words) [H] Hebrew [A] Aramaic (where is differs from or further illuminates the Hebrew text) BOOK TO THE HEBREWS Chapter 1 (Author’s translation) 1 In many parts, many ways and with many variations, turnings, revolutions of old, in former days the God spoke to our forefathers in the hand of the prophets; before, toward, in reference to these the last days, He speaks to us in the hand of His Son 2 Who He set in place, established, appointed, named as heir of all things individually and collectively, and also through Whom He formed in His hand the unbroken age, ages, world, worlds, universe, universes. 3 Who is the shining forth, the rays, brightness, radiance of His glory, judgment, splendour and the exact expression, character, pictured bones of His substance, nature, person, soul; Who Himself carries both His individual and collective living voice, spoken word, substance and the strength, power, in singular Divine nature. When [after] He had made purging, purification, cleansing, washing in His soul of sins (the missing of the mark established by God’s holiness), He was made to sit down in the right hand of the Majesty, Greatness in High, 4 So having become vastly stronger, better than the messengers, angels in as much as He has inherited a more excellent Name [The Name (Hebrew text)] than they. 5 For to which of the messengers, angels did He ever say, “You are My Son, I this day have fathered You”? [Psalm 2:7] And again, “I will be a Father to Him And He will be a Son to Me”? [2 Samuel 7:14; 1 Chron. 17:13] 6 And when He again brings the firstborn into this world, He says, “And worship, pay homage, kneel before Him all messengers, angels of God.” [Deut. 32:43 LXX & DSS] 7 And with regard truly to the messengers, angels He says, “He makes His messengers, angels winds, spirits, And His ministers, servants a fire flash.” [Psalm 104:4] 8 But with regard to the Son He says “Your throne, O’ God, is unto the unbroken age, forever and ever, in perpetuity, And the staff of the righteousness is the sceptre of Your kingdom, dominion, royal power. 9 You have loved righteousness and hated lawlessness; Therefore God, Your God, has anointed You with the oil of exaltation, joy from Your companions, friends.” [ Psalm 45:6,7] 10 And, “You, in the beginning Lord, laid the foundation of the earth, And the heavens are the works of Your hands; 11 They will perish, but You remain, continue, stay permanently; And they will all like a garment, wear out, decay 12 And like a mantle You will roll them up; Like a garment they will also be changed, transformed, exchanged. But You are the same, And Your years will not come to an end, fail, cease, pass away.” [Psalm 102:25-27] 13 Moreover, to which of the angels has He ever said, “Sit at My right hand, Until I set Your enemies as a footstool for Your feet”? [Psalm 110:1] 14 Are they not all ministering, serving spirits, sent out appointed to help those who will receive salvation? The Text of the Book to the Hebrews line by line: V.1-2 1 In many parts, many ways (polumeros[G], rabot[H]) and (kai[G]) with many variations, turnings, revolutions (polutropos[G]) of old, in former days (palai[G]) the God (ho Theos[G], Ha Elohim[H]) spoke to (laleo[G], diber[H]) the (to[G]) forefathers of us (pater[G], avoteiynu[H]) in the hand of (en[G], beyad[H]) the (to[G], ha[H]) prophets (prophetes[G], neviyiym[H]); before, toward, in reference to (epi[G]) the last (eschatos[G], beachariyt[H], achraye[A]) the (to[G]) days (hemera[G], hayamiym[H], yavmata[A]), these (houtos[G]) He speaks (laleo[G], diber[H]) to us (hemin[G], eileiynu[H]) in the hand (en[G], beyad[H]) of His Son (uihos[G], beno[H]) 2 Who (hos[G]) He set in place, established, appointed, named (tithemi[G], shamo[H]) as heir (kleronomos[G], leyoreish[H]) of all things individually and collectively (pas[G], kol[H]), and also through (dia[G], vegam[H]) Whom (hos[G]) He formed (poieo[G], asah[H]) in His hand (veyado[H]) the (to[G], et[H]) unbroken age, ages, world, worlds, universe, universes (aion[G], haolamot[H], avad l’alme[A]). 1 In many parts, many ways and with many variations, turnings, revolutions of old, in former days the God spoke to our forefathers in the hand of the prophets; before, toward, in reference to these the last the days, He speaks to us in the hand of His Son 2 Who He set in place, established, appointed, named as heir of all things individually and collectively, and also through Whom He formed in His hand the unbroken age, ages, world, worlds, universe, universes. Put concisely, in the past God spoke by the Word (Yeshua) through the prophets pointing Israel toward the days of Messiah (Yeshua). Now Yeshua has entered time and space seeded by God’s Spirit in the womb of Miriyam of the line of David, and speaks directly to Israel, and by extension following His death, resurrection and ascension He speaks directly to all who believe by His Spirit. Prologue The Prophecy of Tanakh (OT) & the Prophetic Gift of the Brit HaChadashah (NT): One of the many things Hebrews 1:1-2 teaches is that true prophecy will cause us to look upon Yeshua, Whose testimony is the Spirit of prophecy (Rev.19:10b), and is available to all who believe and not only to the select few. We must remember that with very few exceptions, the prophets of the Tanakh (OT) did not name themselves prophets. Therefore, every true disciple of Yeshua should be weary of any self-proclaimed "prophet". The Scripture says: "In the past God spoke in various portions and in various ways to our ancestors through the prophets, in these last days he has spoken to us through His Son, Whom He appointed heir of all things, and through Whom He created the world." -Hebrews 1:1-2 In Messiah we have all been afforded direct access to God's voice. Elsewhere the Scripture says: "Worship God! For the testimony of Yeshua (Jesus) is the Spirit of prophecy." -Rev.19:10b We are no longer to receive people in the Tanakh (OT) role of prophet (John the Immerser being the last to come in this fashion, in the spirit of Elijah [Matt. 11:11; Luke. 7:28]), nor should we chase after prophets in order to get direction from God (this is idolatry), we instead listen by the Ruach HaKodesh (Holy Spirit) to the Son (Yeshua) and through Whom we hear the Father, for the glory of God, Who is echad (a complex unity). Those who chase after direction from so called "Prophets" today are committing idolatry. They're ultimately no different to those who seek direction from fortune tellers. The New Testament prophetic gift of the Holy Spirit is one of affirmation and edification (1 Cor.14:3), it does not emulate the role of the Tanakh (OT) prophets. The mark of legitimacy for the prophetic word in the New Testament is whether it gives glory to Messiah Yeshua unto God, something that must be attested to by "the (NT) prophets" (1 Cor.27-33), and ultimately by the Spirit of prophecy, the testimony of Yeshua Himself, Who is Yeshua (Rev.19:10b). Any word or act that contradicts Scripture by definition fails to fall into the category of legitimate prophecy. 1 In many parts, many ways and with many variations, turnings, revolutions of old, in former days the God spoke to our forefathers in the hand of the prophets; The opening verse explains that from the beginning of creation God has been speaking in, through and to the people of Israel (descendants of Jacob) in many varied and perpetual ways. One meaning of the Greek text denotes revolutions, or cycles of a repeated message of redemption. In short, the message has not changed but now, rather than send a letter the Author is come to deliver the message face to face. The writer is a Jewish (probably Levite) follower of Yeshua. Therefore, when he writes “our forefathers” he means the forefathers of Faith (Adam through Avraham and Isaac) and the ethnic-religious forefathers descending from Jacob as Israel the various tribes and their descendants. It is important to remember throughout that the initial audience for this work are Jewish Messiah followers of the first century C.E. In one sense the writer of Hebrews is calling all the writers of the Tanakh (OT) and the prophetic figures whom they recorded, “prophets” speaking to the people of Israel (Jews). From Adam to Moses, to the Judges and then kings like David and Solomon, the prophets of the land of Israel, Isaiah, Hosea, and the prophets of exile, Jeremiah, Zechariah, all the way to the last prophet Malachi. The Hebrew text renders “in the hand of the prophets” meaning that the Word of God was spoken and acted on in the strength of those same prophets. The actions of the righteous prophets of old are as much the speech of God as the verbal declarations and the subsequent written texts. before, toward, in reference to these the last days, He speaks to us in the hand of His Son This phrasing gives us the purpose of the Word of God spoken in the prophets of old. Which was to reveal the Son, Who would come to speak the message of the Father face to face with the people of Israel (descendants of Jacob) and by extension to all humanity in His Spirit. The Biblical Hebrew phrase Beachariyt hayamiym “In the last days” (Gen. 49:1) is understood by traditional Jewish scholars to refer to the days of the Messiah (Kimkhi & Iben Ezra on Isa. ii. 2.). The Brit HaChadashah (NT) teaches that the Messianic era is inaugurated at Messiah Yeshua’s incarnation (entry into time and space) [Acts 2:17; 1 Timothy 4:1; 1 John 2:18], and that the last days are already upon us [1 Cor. 10:11]. In one Talmudic Jewish tradition it is taught that the duration of the world will be six thousand years, divided into three equal parts, the last of which is assigned to the Messiah, the years being assigned as ages 1. Two thousand years devoid [of Torah] 2. Two thousand years of Torah 3. Two thousand years the days of the King Messiah (Talmud Bavliy Sanhedrin, fol. 97. 1.). 2 Who He set in place, established, appointed, named as heir of all things individually and collectively, This is the first of seven statements describing Yeshua: 1. Yeshua is Heir to all things (cf. Romans 8:17) The use of the word “heir” conveys the position of Yeshua at the right hand of God, ascended and transcendent, having come into His inheritance as the Greater Son of David. Therefore, here, the writer begins with the Goal (Yeshua) [Romans 10:4]. and also through Whom He formed in His hand the unbroken age, ages, world, worlds, universe, universes. This is the second of seven statements describing Yeshua: 2. Through Yeshua God created the universe (cf. John 1:1-3; Col. 1:16) The writer had begun with the Goal (Yeshua seated at God’s right hand), he now places the Goal (Yeshua) at the beginning, explaining that by Yeshua’s hand (strength, action) all creation came into being (cf. John 1:1-3; Col. 1:16). “Through Whom He also formed the worlds” is consistent with the traditional Jewish understanding which teaches the three worlds of the created order as 1. The outer heaven and dwelling place of God 2. The atmosphere (air) 3. The earth (Tzeror Hammor, fol. 1. 4. & 3. 2, 3. Caphtor, fol. 79. 1.). Also referred to as 1. The world of angels (heavenly dwelling), 2. The world of globes (sun, moon, planets and stars) 3. The world below (earth) (Tzeror Hammor, fol. 83. 2. Caphtor, fol. 90. 1.). Our prayer tradition calls God Rabon kol haolam “Lord of all the worlds” ( Seder Tephillot, fol. 5. 2. & 40. 2. Ed. Amstelod.) Of Rabbi Akiva it is said in the Mishnah: "He used to say, '... God loves Israel, because he gave them a precious instrument. But he enhanced that love by letting them know that the precious instrument they had been given was the very one through which the universe was created-as it is said, "For I give you good doctrine; do not forsake my Torah" (Proverbs 4:2).' " -Avot 3:14 V. 3 3 Who [the Son] (hos[G], hu[H]) is (oan[G]) the shining forth, the rays, brightness, radiance (apaugasma[G], zohar[H]) of His [the God] (to[G]) glory, judgment, splendour (doxa[G], kevodo[H]) and (kai[G]) the exact expression, character, pictured bones (charakter[G], vetzelem atzmoto[H]) of His [the God] (to[G]) substance, nature, person, soul (hupostasis[G], venosei[H]); Who Himself [the Son] (autos[G]) carries (phero[G]) both (te[G]) His [the God] (to[G]) individual and collective (pas[G], kol[H]) the (ho[G]) living voice, spoken word, substance (rhema[G], bidevar[H]) and the (ho[G]) strength, power, in singular Divine nature (dunamis[G], gevurato[H], baqnumeh[A]). When [after] He (autos[G]) had made purging, purification, cleansing, washing (katharismos[G], tiheir[H]) in His soul (otanu benafsho[H]) of the (to[G]) sins [missing of the mark established by God’s holiness] (hamartia[G]), He was made (poieo[G]) to sit down (kathizo[G], yashav[H]) in (en[G]) the right hand (dexios[G], liymiyn[H]) of the (ho[G]) Majesty, greatness (megalosune[G], hagedolah[H]) in (en[G]) High (hupselos[G], bameromiym[H]), 3 Who is the shining forth, the rays, brightness, radiance of His glory, judgment, splendour and the exact expression, character, pictured bones of His substance, nature, person, soul; Who Himself carries both His individual and collective living voice, spoken word, substance and the strength, power, in singular Divine nature. When [after] He had made purging, purification, cleansing, washing in His soul of sins (the missing of the mark established by God’s holiness), He was made to sit down in the right hand of the Majesty, Greatness in High, The remaining statements describing Yeshua are found in this verse: 3. Yeshua is the radiating light of God’s glory (John 1:14, 18) 4. Yeshua is the exact representation of God’s being (John 14:9; Col. 1:15) 5. Yeshua sustains all things (Col. 1:17) 6. Yeshua provides atoning redemption through His death and resurrection (John 1:29; 1 Cor. 15:3) 7. Yeshua is seated in the right hand (strength, action) of God (Eph. 1:7, 20; Col. 3:1; 1 1 John 2:2; Pet. 3:22; Gal. 1:4; Rev. 1:5) 3 Who is the shining forth, the rays, brightness, radiance of His glory, judgment, splendour and the exact expression, character, pictured bones of His substance, nature, person, soul; Yeshua is described here as the all existing Light which radiates from God, the very rays of God’s glory (known as the kevod HaShem “Glory of God” in Biblical Hebrew and Shekhinah “feminine Light manifestation of the Spirit of God” in Talmudic Hebrew [Saadiah Gaon 882-942 C.E.]), and the exact representation of the substance of God. While differing in important ways from the explanations of our rabbis, the concepts alluded to by the writer of the Book to the Hebrews are nonetheless consistent with Jewish thought. The radiance of God called Shekhinah in Talmudic Hebrew is defined by the Encyclopaedia Judaica as: “the Divine Presence, the luminous immanence of God in the world,... a revelation of the holy in the midst of the profane ..." "One of the more prominent images associated with the Shekhinah is that of light. Thus on the verse, '... the earth did shine with His glory' (Eze. 43:2), the rabbis remark, 'This is the face of the Shekhinah' (Avot diRabbi Natan [18b-19a]; see also Chullin 59b-60a). Both the angels in heaven and the righteous in olam ha-ba ('the world to come') are sustained by the radiance of the Shekhinah (Exodus Rabbah 32:4, B'rakhot 17a; cf. Ex. 34:29-35…” - Encyclopaedia Judaica Volume 14, pp. 1349-1351 Moshe saw the T’munah “likeness, representation” (in modern Hebrew “picture”) of God and spoke with Him face to face. Moshe spoke with the transcendent resurrected Messiah Yeshua (not pre-incarnate but post incarnate, resurrected, unbound by time and space), Who was is and will always be the “radiance” of God, this is why Hebrews says: “By faith Moshe, when he had grown up, refused to be called the son of Pharaoh’s daughter, choosing rather to endure ill-treatment with the people of God than to enjoy the temporary pleasures of sin, considering the reproach of Messiah greater riches than the treasures of Egypt; for he was looking to the reward.” -Hebrews 11:24-26 Who Himself carries both His individual and collective living voice, spoken word, substance and the strength, power, in singular Divine nature. Yeshua is the Word, Substance, Essence (Davar, John 1) of God and carries the living spoken Word (Greek. rhema) being one (echad) with the Divine nature. In short, Yeshua holds “carries” all things (Col. 1:17). When [after] He had made purging, purification, cleansing, washing in His soul of sins (the missing of the mark established by God’s holiness), He was made to sit down in the right hand of the Majesty, Greatness in High, “A Psalm of David. YHVH said laAdoniy to my Lord, ‘Sit you at my right hand, until I make your enemies your footstool.” -Psalm 110:1 This expresses the completed work of redemption through vicarious, atoning, sacrificial death and resurrection followed by ascension. Thus, having ministered the sacrificial love of God to Israel and all humanity, He was given His rightful place seated “in” the right hand of God. Meaning that Yeshua is seen as the action and strength of the Creator outworking reconciliatory love in all creation. “25 Whom God displayed publicly as a reconciling substitutionary sacrifice, propitiation in His blood through faith. In order to demonstrate His righteousness, because in God’s restraint He let the sins previously committed go unpunished; 26 for the demonstration of His righteousness at the present time, so that He would be just and the justifier of the one who has faith in Yeshua.” - Romans 3:25–26 “21 He made Him who knew no sin to be a sin sacrifice in our behalf, so that we might become the righteousness of God in Him.” - 2 Corinthians 5:21 The “Right hand of God” is both a place and a transcendent position of authority unlimited by time, space or any element of creation. Therefore, Messiah being seated “in” God’s right hand does not limit His participation in the past, present and continued outworking of God’s redemptive purposes for creation. He is Kohen HaGadol (High Priest [Heb. 7]) over all creation, continually interceding for God’s children. HaG'dulah BaM'romim “Greatness in High,” is a euphemistic reference to God. Long before the first century C.E. it had become common practice among observant Jews not to pronounce the Holy Personal Name YHVH. Thus, euphemisms became the norm when referring to HaShem (YHVH). This is still the case today. In fact the correct pronunciation of the Holy Personal Name is unknown. The phrase HaG'dulah BaM'romim is probably based on 1 Chronicles 29:11: “Lecha For Yours, YHVH, is the greatness (HaG'dulah) and the power (ve’HaG'vurah) and the glory (ve’HaTif’eret)," Similar phrasing is used in Mark 14:62 & Matthew 6:13. In Greek the word kurios is used to convey both the common noun lord and the Holy Name YHVH (Matt. 1:20). Therefore, the writer of Hebrews uses the Greek equivalent of the euphemism HaG'dulah BaM'romim “Greatness in High,” in order to make clear to his Jewish audience that He is referring to YHVH. V. 4 4 So having become (ginomai[G], vaygedal[H]) vastly (tosoutos[G], meod[H]) stronger, better (kreittōn[G]) than the messengers, angels (aggelos[G], hamalachiym[H]) inasmuch as (hosos[G]) He has inherited (klēronomeō[G]) a more excellent (diaphoros[G]) Name [The Name (Hebrew text)] (onoma[G], hasheim[H]) than (para[G]) they (lahem[H]). 4 So having become vastly stronger, better than the messengers, angels inasmuch as He has inherited a more excellent Name [The Name (Hebrew text)] than they. The messengers (angelic and otherwise) are created entities of Elohim, whereas Yeshua is all existing (John 1) a messenger Who is the YHVH manifest. In the past He has been called Imanu El “with us God” (Isa. 7:14; 8:8). His Name, Nature, Identity is proved greater within creation through His vicarious sacrificial act of redemption, His resurrection and ascension (mentioned in the previous verse). Neither angel nor prophet, neither king nor judge, no one who ever lived or will ever live, have or will ever achieve what Yeshua has achieved, nor has or will anyone ever qualify as an inheritor by Divinity of the Name of God spoken within the created order. Within time and space it appears that Yeshua has inherited the Divine Name from the Father God, while outside of time and space the Divine Name is inherent in Yeshua. Therefore, from within time and space we understand Yeshua to be YHVH with us, in the past, and in the present, having inherited the future, establishing our eternal life through His saving work. The “more excellent Name” does not refer to Yeshua being called “Son” in the following verse, as many theologians suggest. This cannot be the case because the common noun “son” is not a proper noun (personal name). Given that a personal name is what the context denotes, the “more excellent Name” refers to Yeshua’s identity as the manifest and exact representation of YHVH. The Hebrew translation of this text uses the common euphemism for YHVH HaShem “the Name”. When the disciple Peter says “There is no other name under the heavens by which a human being can be saved” (Acts 4:12), he is reminding his hearers of the words of the prophet Yoel (2:32) “everyone who calls on the Name of YHVH will be saved” (Acts 2:21). Knowing that the pronunciation of the Holy Personal Name YHVH had been lost, Peter was making it clear to his hearers that Yeshua is YHVH and that calling on His Name is the only means of accessing salvation. We know this because in the context of Yoel 2:28-32 the Messianic era (last days) are being referred to. “Wherefore God also has highly exalted Him, and given Him a name which is above every name:” -Philippians 2:9 There is only One Name which is “above every name”, the Holy Personal Name of God YHVH. On Jewish tradition regarding Messiah being greater than the angels: In the midrash Genesis Rabbah 78:1 the rabbis speak of righteous people being better than angels. The midrash Yalkut Shimoni conveys a similar view of the King Messiah to that of Hebrews 1:3-4: "'Behold, my servant shall (deal wisely) prosper.' This is King Messiah. 'He shall be exalted and extolled and be very high.' He shall be exalted beyond Avraham, and extolled beyond Moses, and raised high above the ministering angels." (Yalkut Shim'oni 2:53:3, on Isaiah 52:13; quoted in B. F. Westcott, The Epistle to the Hebrews, p. 16) 5 For to which (tis gar[G], kiy el-miy min[H]) of the messengers, angels did He ever say (epo pote ho aggelos[G], hamalachiym amar meiolam[H]),“You are My Son (uhios mou su[G] , beniy atah[H]), I (ego[G], Aniy[H]) this day (semeron[G], hayom[H]) have fathered (gennao[G], yeludtiycha[H]) You (se[G])”? [Psalm 2:7] And (kai[G]) again (palin[G], veod[H]),“I (ego[G] , Aniy[H]) will be (esomai[G], ehyeh-lo[H]) a Father to Him (autos eis pater[G], leav[H]) And (kai[G]) He (autos[G], vehu[H]) will be (esomai[G], yihyeh[H]) a Son to Me (moi eis uihos[G], liy levein[H])”? [2 Samuel 7:14; 1 Chron. 17:13] 6 And when (hotan de[G]) He again (palin[G]) brings (eisago[G]) the firstborn (ho prototokos[G], et-habechor[H]) into (eis[G]) this (ho[G]) world (oikoumene[G], laolam[H]), He says (lego[G], omar[H]), “And (kai[G]) worship, pay homage, kneel before (proskuneo[G], vehishtachavu[H]) Him (autos[G], lo[H]) all (pas[G], kol[H]) messengers, angels (aggelos[G], malacheiy[H]) of God (Theos[G], Elohiym[H]).” [Deut. 32:43 LXX & DSS] 5 For to which of the messengers, angels did He ever say, “You are My Son, I this day have fathered You”? [Psalm 2:7] And again,“I will be a Father to Him And He will be a Son to Me”? [2 Samuel 7:14; 1 Chron. 17:13] 6 And when He again brings the firstborn into this world, He says, “And worship, pay homage, kneel before Him all messengers, angels of God.” [Psalm 97:7; Deut. 32:43 LXX & DSS] For to which of the messengers, angels did He ever say, “You are My Son, I this day have fathered You”? [Psalm 2:7] God has always been Father to the all existing Yeshua. Therefore, the present reference “this day” is an allusion to Yeshua’s entry into time and space and the present age, which began at the point of Messiah’s entry into the world. This age does not end the function of Torah rather it illuminates its purpose and reveals its Author and Goal. With regard to ancient Jewish commentary on Psalm 2 the oldest reference recognizes the subject of the Psalm to be Mashiach Ben David (Messiah Son of David) the conquering King Messiah [Psalms of Solomon 17:21-27, mid 1st century B.C.E.]. The Talmud tractate Sukkah 52a likewise identifies the subject of Psalm 2 to be Mashiach Ben David. While angels are on rare occasions called beneiy Elohim “sons of God”, there are no instances in Scripture where an individual angelic being is called “My Son”, nor are angels born of the Father God, rather the angelic beings are part of the created order. Simply put, they are created not begotten (fathered). And again,“I will be a Father to Him And He will be a Son to Me”? [2 Samuel 7:14; 1 Chron. 17:13] Nathan the prophet prophesied the coming of the Greater Son of David (King Messiah) [2 Samuel 7:4-17; 1 Chronicles 17:2-14]. Our rabbis misapply this prophecy as a drash concerning the people of Israel, but the Brit HaChadashah (NT) applies it in its entirety to the Messiah Yeshua noting that it includes the promise that Messiah the Greater Son of David will rule over the House of David forever, as the One "descended from David physically" (Romans 1:3; Matt. 1:1; Luke 3:23-38), while being the "Son of God spiritually" (Romans 1:4; Luke 1:35). “I will be his father, and he shall be my son. If he commit iniquity, I will chasten him with the rod of men, and with the stripes of the children of men:” -2 Samuel 7:14 KJV 2 Samuel 7:14 infers that the son and descendant of David and Solomon has the potential to sin but does not say that he will sin. In reality Yeshua was tempted in every way that a human being can be tempted but was without sin (Heb. 4:15). Thus, He has taken on himself the chastening “rod of men” and the “stripes of the children of men”. There is a correlation between Israel as God’s collective son and Messiah as the Son of God born into time and space of the people of Israel, fathered by God (Matt. 2:15). The writer of Hebrews makes a parallel between the prophecy concerning Messiah (1:5) and the prophecy concerning the people of Israel (Heb. 8:10 [Exodus 7:7; Jer. 31:32-33]). In Exodus 4:22 God calls Israel collectively “My son…” and “firstborn”. Psalm 89 understands the King Messiah as the fulfilment of 2 Samuel 7:4-17: “27He will call to Me: ‘You are my Father,[d] my God and the rock of my salvation.’ 28 I also will set him as firstborn—[e] the highest of the kings of earth.[f][g] 29 I will maintain My love for him forever, and My covenant with him will be firm. 30 His seed I will establish forever, and his throne as the days of heaven.” -Psalms 89:27-30 TLV With regard to Solomon son of David the seed finds its fulness in Yeshua the Greater Son of David. With regard to Yeshua Who has no physical seed (He did not procreate, if He had He would be a fornicator given that He is to be the Groom to the New Jerusalem [Rev. 21:9]), the seed are all who believe in Him and are reconciled to God. And when He again brings the firstborn into this world, He says, “And worship, pay homage, kneel before Him all messengers, angels of God.” [Psalm 97:7 LXX] “Firstborn” does not mean first created. Yeshua is all existing. In the context of this passage, the psalm, and the wider Gospel narrative, it means “firstborn from the dead”. “This world” is the present sin affected creation the olam hazeh. Yeshua comes from the heavens and returns to the right hand of the Father. Born into the sin affected world He lives a perfect life, dies as an unblemished substitutionary sacrifice for sin and rises from the dead as victor, swallowing up death and making a way for all who will receive Him to enter olam haba “the world to come”. Therefore, as stated, He is the “firstborn” from the dead. The Hebrew text of Psalm 97:7 reads: “Let all who serve graven images be ashamed—all who boast in idols. Bow down before Him, all you elohiym (gods)!” The Hebrew elohiym can refer to angelic beings, rulers, judges, the Judge, gods and to God Himself. Thus, elohiym is a common noun and not the Holy Personal Name of YHVH. In the context of Psalm 97 YHVH is the subject to Whom the gods are instructed to bow down. The writer of Hebrews understands this and applies the Psalm to Yeshua, yet another implicit allusion to Yeshua’s deity. At the birth of Yeshua the angels did gather to worship singing “Glory to God in the highest heaven, and on earth peace to those on whom his favour rests.” (Luke 2:14). The words of these angels reflect the meaning of the phrase HaG'dulah BaM'romim “Greatness in High” (v.3). 7 And (kai[G]) with regard (pros[G]) truly (men[G]) to the messengers, angels (ho aggelos[G], lamalachiym[H]) He says (lego[G], omar[H]), “He makes (poieo[G], oseh[H]) His messengers, angels (aggelos autos[g], malachayv[H]) winds, spirits (pneuma[G], ruchot[H]), And His ministers, servants (leitourgos autos[G], umeshartayv[H]) a fire (pur[G] , eish[H]) flash (phlox[G], loheit[H]).” [Psalm 104:4] 8 But with regard to (pros de[G]) the Son (ho uihos[G], velabein[H]) He says (hu omar[H]) “Your throne (ho thronos sou[G], kisacha[H]), O’ God (ho Theos[G], Elohiym[H]), is unto (eis[G]) the unbroken age, forever (aion[G], olam[H]) and ever, in perpetuity (aion[G], vaed[H]), And (kai[G]) the staff (ho rhabdos[G], sheivet[H], p’shita[A]) of the righteousness (ho euthutes[G], miyshor[H]) is the scepter (rhabdos[G], sheivet[H], p’shita[A]) of Your kingdom, dominion, royal power (basileia sou[G], malchutecha[H]). 7 And with regard truly to the messengers, angels He says, “He makes His messengers, angels winds, spirits, And His ministers, servants a fire flash.” [Psalm 104:4] 8 But with regard to the Son He says “Your throne, O’ God, is unto the unbroken age, forever and ever, in perpetuity, And the staff of the righteousness is the sceptre of Your kingdom, dominion, royal power. And with regard truly to the messengers, angels He says, “He makes His messengers, angels winds, spirits, And His ministers, servants a fire flash.” [Psalm 104:4] By the inspiration of the Ruach HaKodesh (Holy Spirit) the writer continues to affirm that Messiah Yeshua is superior to all and in this case to the elemental forces of creation personified as the angelic beings and messengers of God. The Hebrew text of Psalm 104 reads: “and makes winds His messengers and a flashing fire His servants” Hebrew grammar often reverses subject and predicate. Understanding this affords us the opportunity to see that in the context of psalm 104 the elemental forces of creation are being spoken of as being under God’s authority and the sense of the Hebrew text is that the winds are messengers and that lightening flashes (fire from the sky) are His servants. In other words, not only is Yeshua superior to the angelic beings, He is also superior to all creation, being the very essence and substance that forms creation, one with the Creator. But with regard to the Son He says “Your throne, O’ God, is unto the unbroken age, forever and ever, in perpetuity, And the staff of the righteousness is the sceptre of Your kingdom, dominion, royal power. The quotation of psalm 45 begins here and ends in the following verse. It is a wedding poem written for an Israelite king. However, the Targum (Aramaic 2nd Century C.E) on Psalm 45 understands the king in the psalm to be the King Messiah. Several more recent Jewish commentators affirm this understanding (Kimkhi & R. Sol. ben Melekh in loc. & R. Abraham Seba, Tzeror Hammor, fol. 49. 2.). “it is spoken concerning David, or Messiah his Son…” -Iben Ezra Those of our rabbis who do not accept the possibility that Yeshua is the promised King Messiah (which is by far the majority of our modern rabbis), say of the Hebrew text of Psalm 45:5-6 (6-7), “the Hebrew is difficult”. What they really mean is, “the Hebrew says something I refuse to accept”. If the psalm is speaking of David, it is calling David God, and if it speaks of the King Messiah, David’s Greater Son, it is calling Him God. In either case it is attributing deity to a human being. The only historical figure Who fits this convergent reality is Yeshua the King Messiah. The present text explains that Psalm 45 is spoken to the King Messiah Yeshua as the Son of God and the Hebrew text says “Your throne O God”, in short, the King of the psalm and the Son Yeshua are one and the same and the Holy Spirit inspired writing of the Book to the Hebrews affirms it. This is an explicit statement declaring Yeshua’s deity. He is superior to both the angelic beings and the elements because He is God with us (Imanu El). “the staff of the righteousness is the sceptre of Your kingdom” I’ve rendered the same word (rhabdos[G], sheivet[H], p’shita[A]) as “staff” and then “sceptre” respectively, in an attempt to convey the emphasis of the double use in the original languages as a reflection of the fulness of meaning inherent in the object. Both “staff” and “sceptre” are acceptable translations. They both denote strength, authority, power, dominion, however, in one aspect they differ, the staff also denotes the shepherding attribute of the ruler whereas the sceptre denotes judgement. Ancient Egyptian rulers are often pictured with a hooked short staff (shepherding ruler) in one hand and a flail (threshing and discipline) in the other, the two denoting a similar meaning to what the text of Psalm 45 is conveying. Both are at once true of the rule of the King Messiah to Whom these words are directed. The Shepherds staff is a staff of sacrificial love, of protection, redemption and guidance. It is hooked in order to save the stranded lamb, it is strong in order to strike the attacking predator, it is firm in order to direct the wayward lamb, it is laid down when only the Shepherd’s body will serve to thwart the lion who approaches to attack the sheep. Therefore, the sacrificial staff of the Shepherd that has both symbolised the righteous character of the Shepherd and at the same time has symbolised the sacrificial act of the Shepherd, which has purchased righteousness for all His sheep, is become the sceptre of His just judgement and the symbol of His eternally secure dominion. The attributes of righteousness and justice are also mentioned in the two psalms already quoted by the writer of Hebrews (Psalms 89:15; 97:2). The nature of Messiah’s dominion is taught by the prophet Isaiah: “For a Child will be born to us, a Son will be given to us; And the government will rest on His shoulders; And His name will be called Wonderful Counselor, Mighty God, Eternal Father, Prince of Peace.” -Isaiah 9:5-6 (6-7) NASB 9 You have loved (agapao[G], ahavta[H]) righteousness (dikaiosune[G], tzedek[H]) and (kai[G]) hated (miseo[G], vatisna[H]) lawlessness (anomia[G], resha[H]); Therefore (dia[G], al-ken[H]) God, Your God, has anointed You (touto chrio se ho Theos ho Theos sou[G], meshachacha Elohiym Eloheycha[H]) With the oil (elaion[G], shemen[H], meshkha[A]) of exaltation, joy (agalliasis[G], sason[H]) from Your companions, friends (para ho metochos sou[G], meichaveireycha[H]).” [ Psalm 45:6,7] 9 You have loved righteousness and hated lawlessness; Therefore God, Your God, has anointed You with the oil of exaltation, joy from Your companions, friends.” [ Psalm 45:6,7] The love of righteousness is not sufficient, the Messiah who loves righteousness while allowing lawlessness (within those who belong to the eternal kingdom), is a false Messiah. The Gospel of the false Messiah is taught freely in many believing communities today, “God is love, He forgives you, you’re okay just as you are…”, no mention of God’s hatred of evil or the fact that forgiveness is offered to all but can only be received by the repentant, in fact, no mention of the need for sorrow over sinful actions or the need to turn from them. And therefore, a false Gospel that has no need of the atoning work of blood, after all, what’s to atone for? Thus, the false Messiah makes himself redundant. The true Messiah Yeshua, loves righteousness and hates lawlessness. He understands that “the life is in the blood” and that it has been “given upon the altar for the remission of sins”. Therefore God, Your God, has anointed You with the oil of exaltation, joy from Your companions, friends.” [ Psalm 45:6,7] Once again the Hebrew is “difficult” for my nonbelieving Jewish brothers and sisters, because it clearly attributes deity to the King Messiah. “Therefore, Elohiym Eloheycha God, Your God…” We note that it is not the oil of exaltation of angels but the oil of exaltation of companions that the Messiah is anointed with. The Hebrew translation of the Greek reads mei-chaveireycha “from your friends”. The Oil (Holy Spirit) given through Messiah to His friends (disciples) will be poured out in exaltation of Him from His friends. This is in keeping with the work of the Ruach HaKodesh: “But the Comforter, which is the Holy Spirit (Wind), Whom the Father will send in My Name, He shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you.” -John 14:26 10 And (kai[G]), “You (su[G]), in (kata[G]) the beginning (arche[G]) Lord (Kurios[G], YHVH[H]), laid the foundation of the earth (ho ge themelioo[G], haaretz[H]), And (kai[G]) the heavens (ouranos[G], shamayim[H]) are the works of Your hands (yadeycha[H]); 11 They will perish (apollumi[G]), but You remain, continue, stay permanently (diameno[G], ta’amod[H]); And (kai[G]) they will all (pas[G], vekulam[H]) like (hos[G]) a garment (himation[G], kabeged[H]), wear out, decay (palaioo[G]) 10 And, “You, in the beginning Lord, laid the foundation of the earth, And the heavens are the works of Your hands; 11 They will perish, but You remain, continue, stay permanently; And they will all like a garment, wear out, decay This begins a quote from Psalm 102:25-27 which is completed in the following verse. As is the case with all the quotations of the writer of Hebrews, this quotation conveys the Greek Septuagint text which differs slightly from the Hebrew texts we have available today, though probably better reflects the more ancient Hebrew text that it was translated from. In the Septuagint the quoted verses of Psalm 102 are spoken by God to someone Whom He calls "Lord," probably meaning "YHVH". However, in the Masoretic Hebrew Bible the same words are understood as the prayer of a human being, spoken to God. The use of the Septuagint text by the writer of Hebrews is within accepted rabbinic interpretive practice and even if it is not accepted as a direct rendering of the ancient Hebrew text, it is nonetheless valid as a midrash or comparative teaching regarding the subject. 12 And (kai[G]) like (hosei[G])a mantle (peribolaion[G], kalevush[H]) You will roll (helisso[G]) them up; Like (hos[G]) a garment (himation[G], kabeged[H]) they will also (kai[G]) be changed, transformed, exchanged (allasso[G]). But You are the same, And Your years (etos[G]) will not (ou[G]) come to an end, fail, cease, pass away (ekleipo[G]).” [Psalm 102:25-27] 12 And like a mantle You will roll them up; Like a garment they will also be changed, transformed, exchanged. But You are the same, And Your years will not come to an end, fail, cease, pass away.” [Psalm 102:25-27] The rolling up of the mantle is an excellent description of the meaning of the anglicised word “Revelation”, and has more than a passing correlation to the Revelation of Yeshua given to Yochanan. Again, these words are attributed to Yeshua as God. The differences between the Septuagint and Masoretic text notwithstanding. Yeshua is called eternal, superior to the decaying and passing sin affected created order. The sin affected creation will pass away, be rolled up, transformed, recreated, changed, but He will never change, His Name and character being immutable. 13 Moreover, to which of the angels (ho aggelos[G], hamalachiym[H]) has He ever said (ereo[G], amar[H]), “Sit (kathemai[G], sheiv[H]) at My right hand (dexios[G], liymiyniy[H]), Until (heos[G], ad[H]) I set (tithemi[G], ashiyt[H]) Your enemies (echthros[G], oyveycha[H]) as a footstool (hupopodion[G], hadom[H]) for Your feet (pous[G], leragleycha[H])”? [Psalm 110:1] 14 Are they not all (pas[G], kulam[H]) ministering, serving (leitourgikos[G]) spirits (pneuma[G], ruchot hashareit[H]), sent out (diakonia[G], sheluchiym[H]) appointed to help (apostello[G], le’ezrah[H]) those who will receive (kleronomeo[G]) salvation (soteria[G], et-hayeshuah[H])? 13 Moreover, to which of the angels has He ever said, “Sit at My right hand, Until I set Your enemies as a footstool for Your feet”? [Psalm 110:1] 14 Are they not all ministering, serving spirits, sent out appointed to help those who will receive salvation? In Hebrew this Psalm 110:1 begins “YHVH said to Adoniy…” HaShem said to my Lord… Psalm 110 is the final nail in the coffin of disbelief. King David speaks of witnessing HaShem speaking to the Lord of David. Is HaShem not the Lord of David? Of course yes. Therefore, HaShem is speaking to that part of His person the Son, the promised King Messiah, the Greater Son of David and David’s Lord. This psalm is referred to throughout the Book to the Hebrews (1:3; 5:6; 6:20; 7:17; 7:21; 8:1; 10:13; 12:2). The writer of Hebrews is on to something, after all, Yeshua inferred that Psalm 110:1 was speaking of Him: ‘41While the Perushiym were gathered together, Yeshua asked them, 42Saying, “What do you think of Messiah? Whose son is he?” They responded to him, “The Son of David.” 43He said to them, “How then does David in spirit call him Lord, saying, 44 ‘The LORD said to my Lord, “Sit you on My right hand, until I make your enemies your footstool”’? 45”If David then calls him Lord, how is he his son?” 46And no man was able to answer him a word, neither did anyone from that day on ask him anything else.’ -Matthew 22:41-46 © 2021 Yaakov Brown Either Yeshua is both God with us and the promised King Messiah of Israel, or He is a liar and a heretic. You choose. The truth will not be changed by your decision, but you could be. Introduction:
John 8:31-59 is thematically similar to Galatians 4, where Rav Shaul illuminates and differentiates between Isaac the son of promise born of faith and Ishmael the illegitimate son born of disbelief. Note that both sons are sons of Avraham. Yeshua is not asserting that Jews are illegitimate sons but that human beings who choose to reject God’s redemptive plan are sons and daughters of Satan until such a time as they repent and receive the King Messiah and His vicarious sacrifice and resurrected life. Keep in mind that many of those listening were Jewish believers in Yeshua (v.30) and that those who later violently oppose Him are specifically qualified as a group who “want to kill” Yeshua, by definition, a subset of the whole. Note that they do not succeed in stoning Yeshua because He was able to slip away in the crowd. Meaning that a large portion of the crowd of Jewish worshippers gathered in the court of the women were in favor of Yeshua and helped Him elude capture. 31 Therefore, Yeshua[H] (YHVH Saves, Joshua, Jesus) said (yomer[H], lego[G]) to those Judeans, Jews, (Ha-Yehudiym[H]) who had believed, were persuaded by, put their trust (hama’amiyniym[H], pisteuo[G]) in Him, “If you continue, remain, abide (meno[G]) in the word, essence, substance (vid’variy[H], ho logos[G]) of Me, truly, in truth (be’emet[H], alethos[G]) you are disciples (mathetes[G]) of Mine (talmiydiym atem liy[H]); 32 and you will know intimately (viyda’tem[H], ginosko[G]) the truth (et ha-emet[H], ho aletheia[G]), and the truth (ha-emet[H], ho aletheia[G]) will make, engrave, imprint you with freedom, [alt. let you go, set you free] (totziyachem l’cheirut[H], eleutheroo[G]).” “Therefore” refers to the woman caught in adultery, the proclamation of Yeshua concerning His being the light of the world, and the belief of those mentioned in verse 30. “Those Jews who believed” were made up of Jews from every tribe and every religious sect of first century Jewry, who had come up to Jerusalem for the festival of Sukkot. Therefore, what Yeshua says next is spoken to thousands of observant Jews, including believing Pharisees, Sadducees, Scribes, Priests, and common Israelis. We note that Yeshua was not content with their belief. He had come to set them free from slavery to sin and to give them the tools of discipleship, that is, the means to live an ongoing life of freedom in Him. Seeing their belief and approval of Him and His words, Yeshua did not push His advantage by blowing smoke up their skirts, rather He sought their advantage by challenging the depth of their belief and offering them the means by which they might continue to believe and be truly and eternally set free from sin. "The truth will set you free" is perhaps the most decontextualized, misapplied, and philosophically misappropriated part verse of the entire New Testament. Those who use this phrase today as a type of all in one "Truth Coach" are in fact proliferating a lie. In order for this phrase to have any true meaning one must first define the truth it’s speaking of. Most modern speakers understand the truth as a collection of facts, or the subjective centre of some religion or philosophy, truth being defined by the individual rather than having its origin outside of the sphere of human intellect and spirituality. In fact the verses in question (John 8:31-32) identify truth as a person, that is, as an attribute of a person, and not just any person, but the King Messiah Yeshua, God with us (Imanu El). Therefore, in order to understand what is meant by “The Truth” we must read the phrase in context: “If you continue to remain in My word, essence, substance in truth you are My disciples, followers, students; and you will intimately know the truth, and the truth will imprint you with freedom, set you free.” Note that there is a prerequisite for the freedom that truth makes possible: “If you continue to remain in My word, essence, substance”. In short, unless one remains in the message and person of Yeshua (the Speaker), one cannot know the truth or the freedom that knowing the truth affords a person. Note that the second requirement for being set free is to “Intimately know the truth”. In fact, as I’ve said, the Truth is not an it but a Person, and that Person defines truth. Elsewhere Yeshua says, “Aniy Ha-Derekh, v’Ha-Emet, v’Ha-Chayiym, I Am the Way, and the Truth, and the Living, no one can come to the Father (God) except through, Me.”(John 14:6). Therefore, truth, like direction (way), and living, is an attribute of the Messiah, Who is God with us (Imanu El) [prophesied by Isaiah (7:10-16) 700 years before the birth of Yeshua]. Do you want to intimately know the Truth and be truly set free from all that keeps you in bondage? Then remain in the Word and Substance of Yeshua (Jesus), becoming His devout follower, and you will come to know the Truth Himself, and He will set you free. Notice that this second half of chapter 8 begins with the theme of freedom from bondage. A theme that is ingrained in the Jewish soul from Egypt and up to the Roman occupation and beyond. Yeshua speaks of a freedom that transcends temporal life, to a people who are at the time tacitly enslaved by the Roman Empire. Yeshua’s challenge to those listening, both believers and unbelievers, is intended to thresh the wheat and sift out the chaff. By the end of this dialogue the belief of some will be strengthened, while the belief of others will grow cold. Yeshua came to make disciples, not converts. We should be careful to emulate Him. 33 They answered Him, “We are Avraham’s (Father of many tribes) descendants and no one has enslaved us (douleuo[G]) at any time (popote[G]); how is it that You say, ‘You will become freeborn (eleutheros[G])’?” “They answered Him” The nearest subjects are the thousands of observant Jews, including believing Pharisees, Sadducees, Scribes, Priests, and common Israelis, who were in the court of woman in the Temple complex. A mixed crowd of those who now believed in Him and those who did not. בני חורין, (noblemen), that are fallen from their substance, because they are the children of Abraham, Isaac, and Jacob;'' -Mishnah. Bava Kama, c. 8. sect. 6. & Talmud Bavliy Bava Kama, fol. 86. 1. & 91. 1. “We are Avraham’s descendants (Gen.12; Deut.14:1) and no one has enslaved us at any time…” They did not mean that the Jewish people had never been physically enslaved. After all, freedom from slavery in Egypt is part of our journey as a people, not to mention our time in Babylon and subsequent freedom. What they meant was that those Jewish people who were true worshippers of God had never been made spiritual slaves to other gods (Jer.2:10-14), nor were they, the generation to whom Yeshua spoke, slaves to the Romans. The Jews of the land of Israel in the first century were under occupation but were not living lives of slavery as they had done in Egypt. The Roman Empire had a history of gleaning slaves from its conquests, thus the reality of one being born into slavery was a concern to all of those living in the Empire. However, those debating with Yeshua were freeborn people, meaning that they were not born into households already bound to indentured servitude or slavery. This is why they are incredulous and ask Yeshua, “How is it that You say, ‘You will become freeborn?” “Freeborn” (eleutheros[G]) Is an important distinction. Ultimately Yeshua is saying that even the freeborn (eleutheros[G]) of the Roman Empire need to be set free (eleutheroo[G]), and become spiritually freeborn (eleutheros[G]). 34 Yeshua[H] answered them, “Amen[H] [G]Amen[H] [G] (B’emet[H], B’emet[H]), In truth, In truth, It’s certain, it’s certain, I say to you, everyone who commits sin (misses the mark set by God) is the slave (doulos[G]) of sin (hamartia[G]). “Everyone who commits sin (misses the mark set by God) is the slave of sin.” Yeshua makes it clear that He is talking about spiritual bondage, slavery to sin. Rav Shaul the Shaliach (Paul the Apostle), writes an exposition on this idea: “14 For sin shall not be master over you, for you are not under law but under grace. 15 What then? Shall we sin because we are not under law but under grace? May it never be! 16 Do you not know that to whatever you yield yourselves as slaves for obedience, you are slaves to what you obey—whether to sin resulting in death, or to obedience resulting in righteousness? 17 But thanks be to God that though you were slaves of sin, you wholeheartedly obeyed the form of teaching under which you were placed; 18 and after you were set free from sin, you became enslaved to righteousness. 19 I speak in human terms because of the weakness of your flesh. For just as you yielded your body parts as slaves to uncleanness and lawlessness, leading to more lawlessness, so now yield your body parts as slaves to righteousness, resulting in holiness. 20 For when you were slaves of sin, you were free with regard to righteousness. 21 So then, what outcome did you have that you are now ashamed of? For the end of those things is death. 22 But now, having been set free from sin and having become enslaved to God, you have your fruit resulting in holiness. And the outcome is eternal life. 23 For sin’s payment[a] is death, but God’s gracious gift is eternal life in Messiah Yeshua our Lord.” -Romans 6:14-23 TLV 35 Moreover, the slave, bondservant (doulos[G]) does not remain in the house (babayit[H], ho oikia[G]) forever; the son (ha-bein[H], uihos[G]) does remain forever. This phrasing is qualified by the proceeding verse. Those listening were born into the slavery of sin affected humanity and therefore, in their present state, cannot remain in the house of life. Whereas, the Last Adam (Yeshua) [1 Cor. 15:22-45], the Son of God and therefore Son of the house of creation, being the perfect sinless example of humanity (God with us), is able to set free those who have been enslaved and offer them life everlasting as heirs with Him, sons and daughters of the renewed house of creation ordered by the Creator (YHVH). With regard to Torah the exception to this idea applies to the slave who willing chooses to become a member of the family and an indentured servant for life (Exodus 21:6). This does not however negate the right of the son of the household to set that slave free. Although, in this case the slave is usually treated as a member of the family. Our rabbis agree that irrespective of the “forever” clause in Exodus 21:6, that freedom is eventually mandatory according to the Torah law of Jubilee (Lev.25:10). "one that is bored (through the ear) is obtained by boring (through the ear), and he possesses himself (becomes free) by the year of jubilee, and by the death of his master.''- Yarchi, Iben Ezra, & ben Gershom in Exod. xxi. 6. "he that has served six years, and will not go out, lo, this is bored, and he serves until the year of jubilee, or until his master dies; and although he leaves a son, he that is bored does not serve the son; which may be learned from the letter of the words, "he shall serve him", not his son, "for ever", until the jubilee: from whence it appears, that he that is bored does not possess himself (or is free) but by the jubilee, and by the death of his master.'' – Maimonides Hilchot Abadim, c. 3. sect. 6, 7. 36 Therefore, if the Son (ha-bein[H], ho uihos[G]) makes you free (eleutheroo[G]), you will in reality, as a point of fact, be truly (be’emet[H], ontos[G]) freeborn (eleutheros[G]). The Son of God, Yeshua, sets those enslaved to sin free (eleutheroo[G]) by causing them to be born from above (John 3:3-7). Thus, through Him they are freeborn (eleutheros[G]). Not freeborn in the Roman Empire, or at any point in human history within the sin affected world, but transcendently freeborn of God and children of God’s Kingdom, no longer subject to the temporal kingdoms of the sin affected world. The use of Greek language as it pertains to the idea of freedom is exceptional. The writer of this Gospel shows in the language used that Yeshua is placing the concept of being freeborn (eleutheros) as superior to simply being freed from indentured servitude (doulos). If one is freed (eleuthero) by Yeshua, that one will be truly freeborn (eleutheros). 37 I know (yadatiy[H]) that you are Avraham’s (Father of many tribes) descendants; yet you seek to kill Me, because My word, essence, substance (devariy[H], logos[G]) has not been given space, room, place, occupation, yield (choreo[G]) in you (each individually). NB: From here on to the end of the chapter Yeshua is specifically speaking to those who “seek to kill” Him, and not to those who have believed (v.30). Keep in mind that Yeshua is also a descendant of Avraham and the substance of the Creator Who placed faith within Avraham. Therefore, as is the case with His saying “Your Torah”(John 8:17), He is not distancing Himself from Avraham, rather He is exposing the misuse of Avraham’s identity by those who claim connection to Avraham through pride of bloodline rather than through adherence to true faith. This does not discount the value of ethnic bloodline, which remains, given Yeshua’s zeal for the ethnic, religious, chosen people of Israel (Matt. 15:24). Rather, Yeshua is seeking to cleanse and sanctify the people, so that both their bloodline and spirituality might be unified in the freedom of Messiah. “Yet you seek to kill Me” Cannot refer to those who have believed in Him (v.30), nor to the crowd in general, many of whom were undecided on the Person of Yeshua. Therefore, it is clear that He is now speaking directly to a subgroup of those who do not believe in Him and are seeking a way to put Him to death. “because My word, essence, substance has not been given space, room, place, occupation, yield in you…” There are those in the crowd who have not believed and therefore have not allowed room within themselves for the Word essence of Yeshua to reside in them. In short, they seek to kill Him because they have refused to listen to Him. It is in our nature as human beings to ignore the contrary opinions of others while devising a rebuttal to their words. Our opponent may be speaking but we are not listening. Thus, we fail to hear another person in the throes of debate making us unable to properly entertain their point of view and measure it to determine its value. Notice that one of the meanings of the Greek choreo is “yield”. Belief that is born of true faith will yield fruit but disbelief or false belief, even surface approval, does not allow sufficient depth of spiritual soil for the fruit of practical faith to be produced. Another meaning of the Greek choreo is “occupation”. Meaning in this context, “You have not allowed belief to perpetually occupy your life”. Therefore, belief of this sort alone is not sufficient for salvation. “You believe that God is One. Excellent! Even the false deities, demons, evil spirits believe that—and are terrified.” -Yaakov (James) 2:19 Author’s translation 38 I speak the things which I have seen (horao[G]) from, beside, with, near (para[G]) The (My) Father (Aviy[H], ho Pater[G]); and you also do the things which you heard (akouo[G]) from, beside, with, near (para[G]) the father (ho Pater[G]) you acquired (poieo[G]) [Alt. Heb. Aviychem your (plural) father].” NB: It’s important to remember that this is not being spoken to all present but specifically to those who are seeking to kill Him (v.37). Yeshua explains that both He and His opponents are directed by their respective father’s. Yeshua “speaks” of what He has “seen” from being in, with and near the Father God. Whereas His opponents “do” the things which they have “heard” from the father they have acquired. That is to say, they have chosen a father other than God. In this context “speak” refers to the truth of God’s word made manifest based on literal “sight”, an actual true experience of the Person of God, and “do” is a reference to human effort based on hearsay “hearing” from a second-hand source (Satan). 39 They answered and said to Him, “Avraham is our father.” Yeshua[H] replied to them, “If you are Avraham’s children, accomplish the occupation (ho ergon Abraam poieo[G]) of Avraham. [Alt. in the business of Abraham work, make, fashion etc.] “They” Those who are seeking to kill Yeshua (v.37) while claiming a connection to Avraham as their qualification, are in fact contradicting the faith practice of Avraham. Thus, Yeshua calls them on it. If you’re going to claim the tzadik (righteous) one Avraham as your father, then act righteously as he did. Believe God (accept His Messiah), and it will be credited to you as righteousness. The rabbis of the Talmud agree with Yeshua’s assertion: “whoever is merciful to the creature (man), it is evident that he is of the seed of Abraham, our father; but whoever has not mercy on the creature, it is a clear case that he is not of the seed of Abraham our father.'' - Talmud Bavliy Betza, fol. 82. 2. 40 But as it is, you are seeking to kill Me, a man who has told you the objective truth of the matter (ha-emet[H], aletheia[G]), which I heard from the God (ha Elohiym[H], ho Theos[G]); a thing Avraham could not do. Yeshua heard the truth in the unveiled presence of God the Father as one with the Father and has imparted that same truth to His hearers, fellow descendants of Avraham. Though Avraham heard from God, he was not one with God, nor did he see and hear from God in the fullness of God’s glory. Therefore, Avraham could not reveal the fullness of God’s redemptive plan to his descendants in the way that Yeshua has. Avraham has relationship with God through Yeshua, as one who has had the truth revealed to him, whereas Yeshua being one with the Father, reveals the truth. “which I heard from the God” Yeshua’s hearing, unlike that of His opponents, is unaffected by disbelief. 41 You are doing, fashioning, accomplishing (poieo[G]) the business, occupation (ergon[G]) of your father (av[H], pater[G]).” They said to Him, “We were not born of illicit sexual intercourse (fig. we are not idolaters); we have one Father (Av[H], Pater[G]): the God (ha-Elohiym[H], ho Theos[G]).” Yeshua’s opponents (not all present but those who are specifically seeking to kill Him), understand that by making a distinction between God as father, Avraham as a father and yet another father, the father they are obeying, Yeshua is inferring that their claim on Avraham and his faith is a false one and that they are acting on the faith of a false father. Therefore, as one might expect, they take offense and proclaim, “We are not the children of whores (idolaters), we have one Father, Elohiym!” In short, “You’re no better than us, we are sons and daughters of God!” Some may even have been inferring that Yeshua was of illegitimate origin, while they were not. 42 Yeshua[H] said to them, “If the God (ha Elohiym[H], ho Theos[G]) were your Father (Av[H], Pater[G]), you would love (ahavtem[H], agapao[G]) Me dearly, for I come out of the God (ha Elohiym[H], ho Theos[G]) and go forth, not for the purpose of separating (apo[G]) Myself, but that of He Who sent Me (shelachaniy[H], apostello[G]). Yeshua’s message is simple, “If you were truly sons and daughters of God you would recognise the present manifestation of God standing in front of you and would love Him.” Note the progression. First they claim Avraham, and Yeshua refutes their claim. Then they claim God, and Yeshua exposes their inadequacy. “I come out of the God and go forth, not for the purpose of separating Myself, but that of He Who sent Me.” Note the familiar use of the counter separation phrasing. Yeshua is very clear in saying “Neither I nor my purpose is in any way separate from God Who sent Me.” This becomes the pre-emptive counterpoint to the separation of the accuser Satan, who is separated from the beginning (v.44). 43 Why do you not understand (ginosko[G]) what I am saying? Because you are unable (dunamai[G]) to hear, perceive, comprehend (lishmo[H]) My word, essence, substance (et devariy[H], logos[G]). They neither properly hear nor do they understand because they have wilfully resisted Yeshua and His message and are therefore incapable of comprehending His word, substance, essence. Again, “they” are specifically those who were “seeking to kill Him” (v.37, 40), and not all present (v.30) 44 You are of your father (aviychem[H], ho pater[G]) the Devil (ha-Satan[H], ho Diabolos[G]), and you have in mind (ethelo[G]) to do the lusts (epithumia[G]) of your father (aviychem[H], pater[G]). He was a murderer, human slayer (anthropoktonos[G]) separated (apo[G]) from the beginning (arche[G]), and in the absolute truth (emet[H], aletheia[G]) he does not stand because there is no truth (emet[G]) in him. Whenever he speaks a lie, he speaks from his own nature, for he is a liar and the father (ha-av[H], ho pater[G]) of lies. Note that while Yeshua speaks often of the fact that He has not come as one separate from the will of the Father, here, Satan is described as one who has been separate from the truth of God from the beginning of creation. Therefore, the battle between truth and lie is one of great imbalance. The Creator from Whom Truth comes, created a being that decided to reject the love of God, and His absolute Truth and seek to poison creation. Therefore, the liar is subject to the Truth, in fact his very existence relies on the truth. We note that lying and murder are intrinsically linked. The enemy of our souls is by nature a liar and a murderer, the father of lies. The Genesis account explains that Satan deceived Adam and Eve with a lie (Gen. 3:4; 2:17) and that as a result sin and death entered the world. Subsequently the first murder followed when Abel was murdered by Cain. Therefore, the father of lies is also the father of sin, and those that are bound by sin serve him. “I will put enmity between you and the woman, and between your offspring and her offspring; he shall bruise your head, and you shall bruise his heel.” -Genesis 3:15 (ESV) Thus, Yeshua’s opponents prove themselves children of Satan by their accusations aimed at Yeshua and their denial of the Truth in Him. A liar will always call the truth a lie. 45 But because I speak (dab’riy[H]) absolute truth (ha-emet[H], aletheia[G]), you do not believe, trust (ta’amiynu[H], pisteuo[G]) Me. 46 Which one of you convicts Me of sin? If I speak with absolute truth (emet[H], aletheia[G]), why do you not believe, trust (pisteuo[G]) Me? Yeshua’s opponents had been trying and failing to trap Him in a sin from the moment they first began to hate Him. The phrase “why do you not believe Me…” further emphasises the fact that He is speaking specifically to that subgroup who have not believed, and want to kill Him. 47 He who is of the God (ha-Elohiym[H], ho Theos[G]) hears that which is spoken of the God (ha-Elohiym[H], ho Theos[G]); for this reason you do not hear, because you are not of the God (ha-Elohiym[H], ho Theos[G]).” Here, He is clearly speaking to those who do not believe, and not to all present, many of whom have already believed. 48 The Judean Religious leaders (Ha-Yehudiym[H], Ioudaios[G]]) answered and said to Him, “Do we not say rightly that You are a Shomroniy[H] (Samaritan) and have a demon, evil spirit, false divinity (sheid[H], daimonion[G])?” 49 Yeshua answered, “I do not have a demon, evil spirit, false divinity (sheid[H], daimonion[G]); but I honour, esteem, revere (kabeid[H], timao[G]) My Father (Aviy[H]), and you dishonour, insult (atimazo[G]) Me. I have translated Ioudaios as Judean Religious leaders here because the context shows clearly that only those who opposed Yeshua are speaking. “Do we not say rightly that You are a Shomroniy[H] (Samaritan) and have a demon, evil spirit, false divinity?” This accusation explicitly vocalizes the tacit accusation of illegitimacy inferred in verse 41. “Yeshua answered, “I do not have a demon, evil spirit, false divinity; but I honour, esteem, revere My Father, and you dishonour, insult Me.” Put simply, “By dishonouring Me you dishonour the God Whom you claim as your Father.” Elsewhere when accused of having an evil spirit Yeshua warns His accusers that if they determine to continue to believe this of Yeshua that they will have no hope of salvation (Mark 3:23; Luke 12:10). 50 But I do not seek (zeteo[G]) My glory, judgement, view, opinion (kevodiy[H], doxa[G]); there is One who seeks and separates, selects, chooses (krino[G]). We note that again a correlation can be made between glory and judgement. Yeshua submits His glory and judgement to the One to Whom it belongs, God the Father. 51 “Amen[H] [G]Amen[H] [G] (B’emet[H], B’emet[H]), In truth, In truth, It’s certain, it’s certain, I say to you, if anyone keeps My word, speech, essence, substance (devariy[H], logos[G]) that one will never see, attend to, remain in (tereo[G]) the death of the body (mavet[H], thanatos[G]).” Further illuminating the practical outworking of the freedom He has previously spoken of, Yeshua explains that through intimacy with God in Him a person can be free from slavery to sin and death and instead will not remain or abide in death. Elsewhere Yeshua explains this in another way saying: “‘I am the resurrection and the living. The one who believes in Me will live, even though that one dies;” -Yochanan (John) 11:25 “And as it is appointed unto human beings once to die, and then the judgment:” -Hebrews 9:27 The key here is that the one who keeps the message of Messiah Yeshua will not “remain” in the death that results from temporal life in the sin affected world. 52 The Judean Religious leaders (Ha-Yehudiym[H], Ioudaios[G]) said to Him, “Now we know that You have a demon, evil spirit, false divinity (sheid[H], daimonion[G]). Avraham died, and the prophets also; and You say, ‘If anyone keeps My word, speech, essence, substance (logos[G]), that one will not taste (geuomai[G]) of the death of the body (meit[H], thanatos[G]) into the unbroken age (aion[G]).’ This is the ancient equivalent of “You’re a total psycho, Abraham and the prophets died years ago, which proves that what you’re saying about your words having the ability to give a person life over death is a lot of garbage!” 53 Not in the least are You greater (ha’gadol[H]) than our father Avraham, who died? The prophets (han’viyiym[H]) died too; who are You making Yourself out to be?” Yeshua’s opponents accuse Him of delusions of grandeur. The height of irony. Added to this is the interesting fact that the Samaritan woman asked something similar when she challenged Yeshua’s authority with the rhetorical question “Are you greater than our father Jacob?” (John 4:12). It’s clear to we Messiah following Jews that those who challenged Him with these words did not represent the whole. One of our ancient commentators writes: ""Behold my servant shall deal prudently", this is the King Messiah; "he shall be exalted" above Abraham, as it is written, (Gen.14:22) "and extolled" above Moses, as it is written, (Num.11:12) and he shall be higher than the ministering angels, as it is written, (Eze.1:26) for he shall be גדול מן אבות, "greater than the fathers".'' - Tachuma apud Huls. p. 321 54 Yeshua answered, “If I glorify, extol, honour, prefer (chabeid[H], doxazo) Myself, My glory, judgement, view, opinion (k’vodiy[H], doxa[G]) is nothing; it is My Father (Aviy[H], Pater[G]) Who glorifies, extols, honours, prefers (chabeid[H], doxazo[G]) Me, of Whom you say, ‘He is our God (Eloheiynu[H], Theos[G])’; Yeshua responds, “I’m not making Myself out to be anything, to the contrary, it’s My Father, Who honours Me, the same Father Whom you claim as your God.” “For it is not the one who commends himself who is approved, but the one whom the Lord commends.” -2 Corinthians 10:18 (ESV) 55 and you have not come to know (y’datem[H], ginosko[G]) Him, but I see, perceive (eido[G]) Him; and if I say that I do not see, perceive (eido[G]) Him, I will be a liar like you, but I do see, perceive (eido[G]) Him and keep, guard, carefully attend to (tereo[G]) His word (d’varo[H], logos[G]). The Greek text here is important. Yeshua explains that His opponents have not come to know (ginsoko) Him, and that Yeshua sees (eido) God. Note the present continuous tense of the text, not that Yeshua has seen God but that He continues to exist in and see God. Therefore, even if He wanted to acquiesce to the incredulity of His opponents He could not because being the very definition of Truth He is unable to lie and say that He is someone else. Notice that Yeshua “guards carefully and attends to God’s word (davar[H], logos[G]). Yeshua is the Word (John 1). Therefore, He is instructing those who believe to follow His example (v. 31-32). 56 Your father Avraham rejoiced exceedingly (sas[H], agalliao[G]) to see perceive (eido[G]) My day (yomiy[H]), and he saw (eido[G]) it and was glad, hailed it, thrived in it (yis’mach[H], chairo[G]).” In the order (Seder) of Simchat Torah (Rejoicing in the Torah) it is written: “Abraham rejoiced with the rejoicing of the law, he that cometh shall come, the branch with the joy of the law; Isaac, Jacob, Moses, Aaron, Joshua, Samuel, David, Solomon, rejoiced with the joy of the law; he that cometh shall come, the branch with the joy of the law.'' -Seder Tephillot, fol. 309. 1. Ed. Basil. Yeshua is quite literally saying that Avraham saw Yeshua and His day (time) [past tense]. Moses also knew the Messiah, which is the reason for his giving up life in Pharaoh’s palace in order to live among his Jewish people (Heb. 11:26). NB: First century Jewish tradition (Testament of Abraham) records a story of Avraham being taken by the Arch Angel Michael on a tour of the heavens and the inhabited world, the idea being that on this tour he saw the coming judgement and the mercy and grace of God made manifest. However, it does not specify the revelation of the Messiah and is therefore unlikely to apply to the present text in any meaningful way. 57 Therefore, the Judean Religious leaders (Ha-Yehudiym[H], Ioudaios[G]) said to Him, “You are not yet fifty years old, and have You seen Avraham?” They focused on the wrong subject. They were still fixated on how Yeshua measured up against Avraham when they should have considered how Yeshua might have been revealed in the faith of Avraham. It was not that Yeshua had seen Avraham that was important, rather it was that Avraham had seen Yeshua. God is the focus of our prayer, not the vehicle for our desires. Clear sight begets right conclusions and right conclusions beget clear sight. The reference to the age of fifty years has significance in ancient Judaism. Pirke Abot, c. 5. sect. 21. Says that at the age of fifty a Jewish man becomes fit to give counsel (as an elder of the community). This is said to be why the Levites were dismissed from service at that age. A Jewish man could not be chosen as a Meturgeman (interpreter) in a kehilah (congregation), until he reached fifty years of age. (Talmud Bavliy Chagigah, fol. 14. 1. Yuchasin, fol. 44. 2.) If a Jewish man died before fifty years of age it was considered a death of “cutting off”, inferring a curse for a sinful life of disobedience to the Torah. (T. Hieros. Biccurim, fol. 64. 3. Talmud Bavliy Moed Katon, fol. 28. 1. Macsecheth Semachot, c. 3. sect. 9.) 58 Yeshua[H] said to them, “Amen[H] [G]Amen[H] [G] (B’emet[H], B’emet[H]), In truth, In truth, It’s certain, it’s certain, I say to you, before Avraham was born, I am, exist (Aniy[H], ego eimi[G]).” Any fool who says that Yeshua never claimed to be God (with us) need look no further than this verse to see that Yeshua claimed to pre-exist Abraham as the great I AM. This is quite literally the meaning of verse 58. “And God said unto Moses, I Am That I Am: and he said, Thus shalt thou say unto the children of Israel, I Am hath sent me unto you.” -Exodus 3:14 KJV 59 Therefore they picked up stones to drop on Him, but Yeshua[H] hid Himself and went out of the temple (hieron[G], hamikdash[H]). Believing Yeshua to have committed the gravest of blasphemies his opponents (not the majority of the crowd but the few who were already seeking a reason to kill Him) picked up heavy stones to drop on Him. They did this contrary to the sanctity of the Temple precinct in the court of the women, and contrary to the Torah instruction concerning the Sabbaths of God (although one commentator claims that the Torah allows for stoning on the Sabbath under exceptional circumstances. T. Hieros. Yom Tob, fol. 63. 2. ). But, Yeshua’s time had not come and Yeshua hid Himself in the crowd and made His way safely out of the Temple complex. It is highly likely that the crowd aided His escape, given that many believed and that those who were unsure did not consider Him worthy of stoning. At this juncture the reader of the New Testament is faced once more with a major decision. Is Yeshua Who He says He is, that being God with us, or is He a blasphemer and heretic to be completely rejected? These are the only two choices. You may not call Him both a good teacher and a heretic, that is a contradiction. You may not call Him a devout Jew and a blasphemer, that would be a contradiction. According to the prophet Isaiah you may not call Him the Messiah and at the same time say that He is not God with us (Imanu El), that would be a contradiction. Either Yeshua is both God with us and the promised King Messiah of Israel, or He is a liar and a heretic. You choose. The truth will not be changed by your decision, but you could be. Copyright 2020 Yaakov Brown Isaiah 9: For Unto us a Child is Born, the Great Light, and His Hand is Outstretched Still24/11/2017
Introduction:
The last verse of chapter eight is the convergence of the twofold rhythm of discipline and redemption. 8:23 [9:1] it both completes the certain coming devastation and ignites the future hope of the prophet’s words. Thus we begin our study of Chapter 9 at the last verse of chapter 8. Text of Isaiah 9: Isa 8:23 (9:1) Nevertheless there will be no lasting gloom on her in her anguish, the first will be light affliction on the land of Ze-vu-lun (Exalted) and the land of Naphtali (Wrestling) and afterward heavy glory by way of Ha-yam the body of water beyond ha-Yardein (Descender) Jordan, Geliyl (Circuit, turning) Galilee ha-Goyim of the nations. A plain reading of the Hebrew text from the context of Isaiah’s view from Jerusalem would seem to indicate that the prophet is speaking in regard to the Galilee itself when he says Ha-yam (The body of water: yam being the Hebrew referring to a body of water and not necessarily an ocean) beyond the Jordan (meaning beyond that place where the Jordan river flows out of lake Galilee (Yam Kinneret), as perceived from the prophet’s position in Jerusalem). Then he concludes by naming the area of the Galilee that was at times in Israel’s history, and would come to be in her future (Decapolis: 10 towns of foreigners [goyim] First century CE/AD), a location where people of other nations would dwell (East bank of the Galilee and extending down toward Pella). Thus both Israel and the nations will behold the heavy glory that will be manifest in the Galilee region. The glory of the Messiah. This glorious hope concludes chapter 8 and illuminates the beginning of chapter 9. Of course, the scroll of Isaiah has no such chapter divisions and the rhythm remains intact for the reader who is devoid of the ordered divisions of scholarly interference. The message of the prophet is clear and redemptive, “Turn from your sins and be saved by the Imanu-el God with us, the light is dawning!” "Now when Yeshua heard that Yochanan had been handed over, He withdrew to Yam Kinneret (the Galilee). Leaving Natzeret, He came and settled in Kfar Nachum (village of comfort: Capernaum), which is by the yam (Body of water) in the regions of Zevulun and Naphtali. This was to fulfil what was spoken through Yishaiyahu (Isaiah) the prophet, saying, “Land of Zevulun and land of Naphtali, the way of the lake, beyond the Jordan, Galilee of the nations—the people sitting in darkness have seen a great light, and those sitting in the region and shadow of death, on them a light has dawned.” From then on, Yeshua began to proclaim, “Turn away from your sins, for the kingdom of heaven is near.” –Matthew 4:12-17 (Isaiah 8:23-9:1[9:1-2]) Isa 9:1 (2) Ha-am The people that walked ba-choshek in the darkness have seen Or gadol Great Light: they that dwell in the land of the shadow of death (deep darkness), Or light shines upon them. Ha-am refers to a specific and singular people, the people of Israel (ethnic, religious). The darkness is the spiritual darkness that Israel walks in when she turns her back on Hashem and His love for her. Like the darkness (choshek Gen. 1:2) present in creation which was over the earth before the earth in its formless state was given form and in its emptiness was filled, the light (Or) will give form to a people who have lost their form and fill their emptiness with God’s love. After all, in the beginning Elohim said, “y’hi or va’ye’hi or”, “There has been Light (Or) and Light was” (Notice the past tense which denotes pre-existent and uncreated light). The Or gadol great light of Isaiah 9:2 and the light of Genesis 1:2 are associated to Imanu-El (God with us), and the shadow of death is not only the potential finality of physical death but also an allusion to the coming eternal death that awaits those who reject the light (dawn, salvation) of God. However, those living under the fear of the shadow of eternal death are to be illuminated by the Or gadol great light. That is, the light Or that precedes the created lights of the sky (Sun, moon and stars) [Gen. 1:2]. This Great Light is a manifestation of God’s speech, “And Elohim said ‘There has been light’”. This light is what the Zohar calls the “ketvi” (Written Word) and the Talmid Yochanan (John 1 &12) calls the “D’var” (Word essence). Thus both the traditions of mystical rabbinical Judaism and the far more ancient teachings of Isaiah and subsequently Yochanan (The Disciple of Yeshua) illuminate the nature of the Great Light. The Light and Word of God are echad (One). This great light is the very breath of God and His essence. This Light that is also Word, is the very substance that holds all creation together in God. Yochanan (John) tells us Who this Light is: the Great Light is Messiah Yeshua. Thus the burden of Israel’s disciplining is set ablaze with the future hope of her redemption. “All things were made by Him; and without Him nothing was made that has been made. In Him was life; and the life was the light of humanity. And the light shines in darkness; and the darkness cannot overcome, understand, comprehended it.” –John 1:3-5 Suffering is coming as a result of Israel’s rejection of Love (God) but Love (God) will offer His own essence (Blood) as the means of her redemption. Although the blood of animals could not permanently cover sin, none the less, the blood (essence) of God would not only cover but also blot out sin for those who receive the Great Light that shines in the darkness that has been made manifest as a consequence of humanity’s sinful actions. Yeshua said, “I AM the light of the world, whoever follows me will not walk in darkness but will have the light of living.” –John 8:12 Isa 9:2 (3) You have made great ha-goy the nation, never before has there been such great rejoicing: they rejoice before You like the rejoicing in the harvest, like rejoicing when dividing the spoil. Ha-goy refers to Judah (the tribe), whereas the use of ha-am in verse 1 (2) refers to the entire ethnic people of Israel (All twelve tribes). Thus, speaking of the future redemption of the tribe of Judah, Hashem is said to have made Judah great and she has responded in great rejoicing. This great rejoicing is in the Great Light, the Messiah, Who, having come forth from Judah now brings salvation to Judah, Israel and the ends of the earth. Isa 9:3 (4) For the yoke of his burden, and the matai staff on his shoulder, the rod of his oppressor, You have shattered, broken, abolished; as in the day of Midyan (strife). All the varied forms of Judah’s oppression are named and shattered or abolished. This is part of the cause of her great rejoicing. All this is the result of the entire people (Israel) having received the Great Light. “As in the day of Midyan (Strife)” is a reference to the former days when Israel was being severely oppressed by Midyan. It was at that time that Gideyoni (My cutter) gathered 300 men in order to defeat the Midianites using shofarot (Ram’s horns) and lamps within pitchers (Light in the darkness): two symbols of the Messiah, the Great Light (Judges 7:16-25). Notice the correlation between the shattering of Israel’s oppression and the shattering of the pitchers of light during Israel’s days of oppression under Midyan. On both occasions light appears in the darkness. In the case of the attack of Gideon against the Midianites the shattered lamps from within the pitchers set the hills ablaze surrounding the Midianite hoards with wild fire. This light both dispersed the enemies of Israel and at the same time unified the tribes of Israel. To the enemies of God’s people the light was a fierce judgement but to God’s people Israel it was the light of hope and redemption. Isa 9:4 (5) For the boots of warriors, tramping will be quaking, and garments rolled in blood; and it will come to pass with burning fuel (devouring), fire. The opening clause denotes the end to the warfare of humanity. This will come about through burning and fire, both physical and spiritual. “I am come to throw fire on the land, and I wish that it now be kindled” –Yeshua (Jesus) [Luke 12:49] Fire is both judgement and purification. The fuel of wickedness is consumed in judgement unto death but the fuel of righteousness is ignited through redemption unto life eternal. Thus the Messianic Kingdom will be ushered in with the fire of judgement and cleansing. This fire will fall on Judah, Israel and all humanity and begin to consume the wicked and refine the righteous. Just as the fire of Gideon surrounded and expelled the enemies of Israel, so too the fire of the Messiah will expel the wicked and become a beacon to the righteous. When will this begin and what will be the sign? Isa 9:5 (6) For a yeled child is born to us, a ben son is natan given to us: and ha-misorah the dominion (All rule) shall be upon His shoulder: vake’ra and proclaimed she’mo His name, ‘Pele Yo’eitz Wonderful Counsellor, El Gibor God mighty, Aviyad My Father eternal, Sar Shalom Prince of Peace. In Isaiah 7:14 the prophet had prophesied a sign/wonder that would be for the house of Israel. A virgin was to give birth to a son and His name, that is, His identity would be, Imanu with us, El, God. Now, following the description of fire that would result from the arrival of the Great Light, the prophet speaks of the source of that Great Light and its refining fire. The source is the child Imanu El: He is to be born to us, that is, Judah, Israel (Isaiah is a prophet of Israel, it is he that says “unto us”). He will break the yoke of oppression that has been upon the shoulder of Judah (v.4) and upon His shoulder He will carry all dominion. The Son’s name will be proclaimed (va’kera). All will hear and all will be without excuse. The descriptive titles in this verse are obviously not proper nouns. As in the case of the phrase “Imanu-El” we are being given a description of the child’s identity, essence, character and attributes. No king or ruler of Judah or Israel before the birth of Yeshua, nor any ruler following His birth (approx. 3-6 AD/CE) has ever meet the standard required in order to be defined by even one of these titles, not to mention the sum of them. Yeshua alone qualifies as the owner of these titles, in birth and in life, in pre-existence and in sacrifice, in character and in action: with us, God. There is no doubt that the child being described is the same child prophesied in chapter 7:14 as Imanu El (with us God). Here He is also called God, “El Gibor”. The Hebrew text is plain in its meaning, whoever this human child is He is also in some way, God manifest. Some have argued that the Tanakh (OT) includes many given names that refer to aspects of God’s character and that therefore the titles in question do not describe the Messiah in terms of divine attributes. However, they neglect to note that the names given to other Israelites which denote attributes of God are almost always contractions. For example, the name Israel is written as a contraction Yisrael (Yisra + El) and is used as a proper noun, however, Imanu El is written as two separate words and is therefore a title or description rather than a proper noun, the same is true of each of the titles of Isaiah 9:6 with the exception of the title Aviyad, meaning “my father is God”. This contraction is used nowhere else in Hebrew Scripture. Thus the argument regarding contracted proper nouns becomes redundant. It is a desperate attempt to deny the reality and plain meaning of the Isaiah text. In addition, from the standpoint of grammar, context and construction of the text, the mistranslations of this text by Jewish commentators like Kimchi (medieval), which infer that the names pertain to God rather than the child, are untenable. Whoever this child is, He is a Wonderful Counsellor, God with us, God Mighty, Everlasting Father, Prince of Peace, and all dominion is on His shoulder. Yeshua alone qualifies. It is interesting to note that prior to the more modern polemic arguments proposed by rabbinical Judaism, Jewish thought regarding this passage agreed with Messianic and Christian thought. “And there was called His name from of old, Wonderful Counsellor, Mighty God, He Who lives forever, the Messiah in whose days peace shall increase.” –Targum Yonatan (2nd Century AD/CE) The Descriptive Titles of the Boy Child:
“And Manoach said to Malakh HaShem (YHVH), ‘What is Your Name?’ And the Malakh Hashem (YHVH) answered ‘Why do you ask My Name seeing that it is peliy (Wonderful, incomprehensible, secret)?’… And Manoach said to his wife, ‘We will surely die because we have seen God’.” The Psalmist writes: “For their fathers He did pele (wonders) in the land of Egypt, in the field of Zoan” (Psalm 78:12; 88:12) The word “pele” refers to a mysterious wonder or revealed secret of God that is beyond human understanding. Like kadosh Holiness, pele (mystery, wonder) is an attribute of God. Thus the child is to be a Wonderful Mysterious Counsellor Who partakes in the nature of God Himself (Isaiah 28:29). There is no doubt that this title denotes divine character.
The prophet Jeremiah agrees with Isaiah’s description of God: “Ha El Ha Gibor, the God Who is mighty, His Name is HaShem YHVH Tzevaot of heavens armies” (Jer. 32:18) Thus the boy child is being directly identified with God Himself. Bearing witness to His divinity.
Thus the boy child carries the paternal and eternal attributes of God. “I and the Father are echad (complex unity)” –Yeshua (Yochanan [John] 10:30)
As the text previously states, He is to have all dominion, and over all His dominion He will reign in peace. Who alone can bring true peace to humanity? God alone. The boy child, Who is the Messiah Yeshua, is Imanu El (with us God). Isa 9:6 (7) Of the abundant increase of dominion and of shalom peace, wholeness, integrity, and well being, there will be no end: He will sit upon the throne of David, and upon his kingdom, to establish it, and to sustain it with be’mishpat judgement and with be’tzedakah righteousness from now and as far as forever perpetually. The zeal of HaShem (YHVH: Mercy) Tze’vaot goes forth in war to accomplish this. Some commentators believe Hezekiah to be the fulfilment of this prophecy. This is nothing short of ludicrous. Hezekiah, who had a flawed, even bipolar relationship with Hashem, and was a man of war rather than a prince of peace, in no way qualifies as the child born to fill the role of the redeeming Imanu El, God with us. The divine attributes given as descriptions of the coming Messiah in no way describe Hezekiah, nor did the fullness of these prophetic words find any sense of completion during his tumultuous and temporary (rather than eternal) reign over Judah (not having reigned over all dominion). The kingdom of the Messiah will extend exponentially and eternally. He will unite the rule over Judah and humanity (Dynasty of David) with the rule of Hashem. He will establish and will sustain the kingdom. Through judgement and right action He will make the redemption of Judah, Israel and humanity possible. Thus He will sustain those who receive Him throughout eternity. It is HaShem Himself, going forth to war, Who will establish the Prince of Peace with great zeal. The Temporary Disciplining of Israel: 9:12-10:4 is divided into four sections of rebuke aimed at four specific types of sin. Each section is cemented with the refrain, “For all this His anger is not turned away, but His hand is stretched out still” (Isaiah 9:12, 17, 21 & 10:4). In its plain sense the repeated phrase denotes a continuation of the discipline until such a time as the people repent. Thus, “His hand is stretched out still”. However, the phrase, “His hand is stretched out still” is in itself an ambiguous one. It means that God is stretching out His hand both in order to perpetuate the discipline and in a gesture of supplication, pleading for His people to return. Therefore the outstretched hand is punishment to those who continue to reject His good purpose but hope of deliverance to those who seek to take hold of His offer of mercy. Isa 9:7 (8) Adonai sent d’var word into Yaakov (Follower after the heel, Jacob), and it fell upon Yisrael (Overcome in Elohim). The plain meaning denotes the warning of the prophet Isaiah and the coming devastation resulting from Israel’s sin. The remez (hint) reveals the D’var, Who is born into Jacob. As a result of His (D’var) death and resurrection Israel will be refined and overcome through Elohim (The Judge). However, the rejecting of Him (D’var) will bring discipline and an outstretched hand until such a time as the nation repents. Isa 9:8 (9) And all ha-am the people will know, even Ephraim (Doubly fruitful) and the inhabitant of Shomeron (watch mountain, Samaria), who say in the pride and insolence of their leivav core being (inner person, heart), Isa 9:10 “The bricks are fallen down, but we will build with hewn stones: the shike’miym fig trees are cut down, but we will grow cedars.” “Ha-am” are the people of Israel. This is why the former verse speaks of Jacob and Israel rather than isolating Judah. Therefore, all Israel are included in this rebuke. In her arrogance Israel continues to rely on human strength. When she experienced the smaller incidents that had foretold future destruction she simply mocked and said, “No big deal, we don’t need God, we can rebuild ourselves. If we lose our fruit trees we’ll replant strong cedars.” These are haughty words of open rebellion. Isa 9:10 (11) Therefore HaShem (YHVH: Mercy) shall set up the adversaries of Reztin (Firm) against him, and join his enemies together; Isa 9:11 (12) Aram (exalted, Syrians) from the east, the Pelishtiym (Immigrants, Philistines) from behind; and they will devour Yisrael with open mouth. For all this His anger is not turned away, but his hand is stretched out still. It is Israel’s own arrogance that has brought about her destruction. Her own alliances have opened the door to her enemies. HaShem has set these things up in the sense that He has established justice from the beginning. However, as wicked as His people have become and in spite of their continued rejection of His love, His hand remains stretched out toward them in supplication. Isa 9:12 (13) For ha-am the people do not turn to Him Who strikes them, neither do they seek HaShem (YHVH: Mercy) Tzevaot Who goes to war (of hosts). In spite of the knowledge that it is God Who is striking them in discipline, the people refuse to repent and turn back toward His Mercy (YHVH). Thus, rather than having Tzevaot go to war on their behalf, they instead are on the receiving end of His discipline. Isa 9:13 (14) Therefore HaShem (YHVH: Mercy) will cut off from Yisrael head and tail, branch and bulrush, in yom echad one day. Isa 9:14 (15) The Elder who is exalted before the faces, he is the head; and the prophet that teaches lies, he is the tail. Isa 9:15 (16) For the leaders of this people cause them to err; and they that are led by them are destroyed. The elders, like those of the generation of Joshua, had failed to properly pass on the teachings of Hashem l’dor ve’dor. The prophets born of the generation that has rejected those poorly conveyed teachings now prophecy lies and oppose the true prophets of Hashem. Consequently HaShem will strike down both the elders of Israel and the false prophet, her strength of arms and the wet marshy parts of the land. He will remove all forms of rule and leadership from Israel, leaving her without shepherds (With the exception of His true prophets of course). Why? Because her leaders have caused her to reject God and are responsible for the coming destruction. The couplets of head and branch, tail and bulrush, are literary devices that indicate a firmly established consequence. Something that Hashem has already seen completed outside of time and space. Isa 9:16 (17) Therefore Adonai will have no joy in their young men, and for their fatherless and widows, no mercy: for everyone is a hypocrite and an evildoer, and every mouth speaks senseless folly. For all this His anger is not turned away, but His hand is stretched out still. If a generation is wicked there is sometimes hope that the young among that generation might rebel against the wickedness of their elders. Not so with the generation of Israel at the time of Isaiah. The young men offer no hope for Israel’s return to Hashem. In fact, the people have become so wicked that even those among them who would usually turn to HaShem in desperation, such as the widows and orphans, are speaking folly and rejecting Him. Thus all are hypocrites and evil doers. Therefore, HaShem allows their punishment to continue but His hand is extended still, offering mercy to those who would turn back to Him. Isa 9:17 (18) For wickedness burns as the fire: it will devour the briers and thorns, and will kindle in the thickets of the forest, and they will mount up like the lifting up of smoke. The fire that consumes the people is fuelled by their wickedness. They are simply reaping what they have sown. God’s hand is stretched out to deliver them from the fire they have kindled, and yet they continue to resist His love. Isa 9:18 (19) Through the outpouring/fury/wrath of HaShem (YHVH: Mercy) tzevaot going forth in war (of hosts) the land is scorched, and the people will be as the fuel of the fire: no man will spare his brother. Isa 9:19 (20) And he will snatch on the right hand, and be hungry; and he shall eat on the left hand, and they shall not be satisfied: they shall eat every man the flesh of his own arm: Isa 9:20 (21) Menasheh (Cause to forget), Ephrayim (Doubly fruitful); and Ephraim, Manasheh: and they together shall be against Yehudah (Praise, Judah). For all this His anger is not turned away, but His hand is stretched out still… Notice that God’s wrath is born of mercy (YHVH). He goes to war to deliver His people. The scorching of the land is purposed to cleanse and renew. But even in the midst of this suffering and torment the people do not turn back to God. Instead they turn on each other. One attempts to take the strength (Right hand) of another but is left hungry and when the strong right hand is exhausted they reach for the weak (left hand) but find no food. Then they will resort to the vilest of human consumptions, the consuming of one’s own flesh. This happens when a city is besieged and lacks all other sources of nutrition. It also means that those eating their own flesh have already preyed on the weaker ones among them and are left with no other option. The allusion to Ephraim and Manasseh is tragic. The once doubly blessed sons of Joseph have now turned on one another and together have turned against the tribe of Judah from whom the boy child will be born. If not for God’s mercy they might have ended the line of David and the hope of Israel. However, HaShem’s hand of mercy is outstretched still… © Yaakov Brown 2017 The fear of God is not the fear of punishment, which is upon the unrepentant, but the awe of redemption, which is received by the repentant. Introduction:
At the end of chapter 7 Israel was left with the prophetic words describing the devastation and desolation that was soon to consume the entire land. Chapter 8 adds to that prophecy by instructing Isaiah with the words, “Take a large tablet/mirror and write on it using a human engraving tool concerning hurried spoil, hastening robbery…” The writings of the prophet Isaiah have a redemptive rhythm that conveys the meta-narrative of God’s redemptive plan and purpose for Israel and subsequently unto the nations. It is therefore unfortunate that the traditional Christian chapter division of Isaiah 8 and 9 does not take the Hebraic formula into account. The traditional Christian division of the text places the last verse of Isaiah 8 in the position of the first verse of Isaiah 9 and thus reduces the impact of the redemptive rhythm of the prophet’s words. For the purposes of my commentary I have included the complete contents of chapter 8 as correctly discerned and ordered by our rabbis. Isa 8:1 And HaShem (YHVH: Mercy) said to me, “Take a great gilayon tablet/mirror, and write on it using a common human (enosh) engraving tool (cheret), concerning Le-Maheir (Hurry) shalal (Spoil) chash (Hasten) baz (Robbery).” What HaShem says here to Isaiah is an addition to the prophecy of the previous chapter, thus, “And”. Isaiah (Salvation of YHVH) is instructed to take a large tablet or mirror, and engrave upon it the warning, “Hurried spoil, hastening robbery”. At this point in the prophecy the Hebrew phrase that was to become the name of Isaiah’s son is simply a statement of warning and not used as a proper noun. The Hebrew gilayon refers to a tablet of wood, stone or polished metal, and is thus also used to describe ancient mirrors which give a reflection, albeit a murky one. Tablets were used to record the written word by engraving or chiselling out the text. There are many archaeological examples of this ancient practice attributed to the period. Scrolls made from kosher animal skin were also used for recording purposes during this period of Israel’s history. The word cheret describes an iron engraving stylus and the Hebrew enosh, meaning man or human, infers common use. The Hebrew gilayon is significant because it reflects the dual meaning of both a written warning and a mirrored indictment. Judah is being both warned and given an opportunity to look in the mirror. Judah’s actions have hurried spoil and hastened robbery (The people of Judah had taken what little spoil the poor had [Isaiah 3:5, 15; 5:8], and Achaz their king had effectively robbed HaShem’s Har Beit (Mountain House) by giving the Temple silver and gold to the king of Assyria [Ashur] in payment for his help against Ephraim and Aram [2 Kings 16:7-8]). The hastening of Judah’s destruction and the hurrying of her captivity is a direct response to her mocking words recorded in Isaiah 5:19, “They say, ‘Let Him hurry and hasten His work that we may see it…” Isa 8:2 And I took to myself trusted witnesses, Uriyah (My light is YHVH) the cohen priest, and Zechar’yahu (YHVH Remembers) the son of Ye’varekhyahu (YHVH Blesses). With regard to the two witnesses the Torah itself is the best commentary: “One witness shall not rise up against a man for any perversity or any sin, in any sin that he sins, upon the mouth of two witnesses or upon the mouth of three witnesses will a word (d’var) rise up (yakum), be established, stand.” –Deuteronomy 19:15 There are at least two possibilities here regarding the phrase, “trusted witnesses”: 1.) Uriah the priest is not the same man as is mentioned sinning against God by becoming an accomplice in Achaz’s building of a pagan altar [2 Kings 16]. 2.) Uriah is the same priest mentioned in 2 Kings 16, and the phrase “trusted witnesses” refers to their being trusted by the people of Judah rather than being a description of their personal moral character. Regardless of the moral character of the witnesses, their names reflect God’s grace and love toward His disobedient people: HaShem (Mercy) is my light, HaShem (Mercy) remembers, HaShem (Mercy) blesses. It is interesting to note that this section of Isaiah ends with a promise of “Heavy Glory/Light” because HaShem “Remembers” His people and “Blesses” them because of His character and not because of their character (8:23 [9:1]). Isa 8:3 And I went in to ha-naviyah the prophetess; and she conceived, and gave birth to a son. Then said HaShem (YHVH: Mercy) to me, “Kera Proclaim his name Maheir (Hurry)-shalal (Spoil)-chash(Hasten)-baz (Robbery).” Isaiah was not instructed to simply name his son “Maheir-shalal-chash-baz” but to proclaim his name, that is, in the hearing of the people of Judah on a public occasion. Thus he has now written a warning from HaShem on a tablet, reflected that message, seeded a son who would bear the same message and shouted out the message, making it both a warning and a living proper noun. Judah and Ephraim have been justly warned. Isa 8:4 For before this boy will know how to cry, “Avi My father”, and “Imi My mother”, the riches of Damesek (Silent sackcloth weaver) and the spoil of Shomeron (Watch Mountain) shall be taken away before the king of Ashur (A step). This prophecy was spoken in late 733 BCE/BC and its literal fulfilment began less than a year later in 732 BCE/BC when Damascus (Damesek) was captured by the Assyrians (Ashur) and Samaria (Shomeron) subsequently ceased to be a kingdom in 722 BCE/BC. Isa 8:5 Yosef Adding, HaShem (YHVH: Mercy) dabeir spoke to me continually (going round, circuit), saying, Isa 8:6 For as much as this people refuses the waters of Shiloach (To walk) that go softly, and rejoice in Retzin (Firm) and Remalyahu's (Protected by YHVH) son; It is interesting to note the correlation between the perpetual or circuit-like words of HaShem to Isaiah and the subsequent outcome prophesied in 8:23 [9:1]. The people have refused the mayim waters (life) of shiloach my walking or sent one (Living out God’s instruction, given by His prophet [sent one]), and have instead rejoiced in the Assyrian king and the strength of human beings. Shiloach (Siloam), meaning “sent one” or “of me walking”, is the same pool at which Yeshua ministered to a blind man (John 9:1-12). It is the pool whose wall was repaired by Shallun son of Kol-Hozeh, ruler of the district of Mizpah during the time of Nehemiah the prophet (Nehemiah 3:15 [444 BCE/BC]). It is also the pool from which water was drawn for the water ceremony of Sukkot (Booths, dwellings). Thus the symbolism is both poignant and clear. God has sent this living water for the healing and cleansing of the people. It is easily accessed at the foot of Mount Zion and is available to all the people, existing as a physical symbol of God’s provision of spiritual vision given to the sightless, and yet they have refused this gift of living water from HaShem and have instead hastened to seek their own desolation by investing their hope in the king of Assyria. A king who will one day soon rule over them and make them captive to his empire. Isa 8:7 Hinei Now therefore, behold, Adonai brings up upon them the waters of the river (Euphrates), strong and many, even the king of Ashur (A step), and all his kevodo glory: and he shall overflow all his channels, and overflow all his banks: Isa 8:8 And he shall pass through Yehudah (Praise); he shall overflow and go over, he shall reach even to the neck; and the stretching out of his wings shall fill the breadth of your land, imanu (Be with us) El (God). The waters that Judah have chosen to trust in will overflow and consume them. The waters of Shiloach were soft and flowed gently, offering healing and renewal. On the other hand the waters of the river (Euphrates), which symbolizes the Assyrians, will rush upon them like a tidal wave, instantaneously and violently drowning the people. These flood waters being the result of Judah’s reliance on the river of the king of Assyria. They will reach the neck, meaning that if it were not for HaShem’s protection of the Davidic Dynasty, they would have consumed even the head. However, HaShem will stop them at the neck so that the head (Davidic Dynasty producing the Messiah) is not cut off. In the face of this prophecy Isaiah is emotionally torn in two. He is tasked with speaking the truth and with warning his people but at the same time he is of Yehudah (Judah), he is one of them, albeit a righteous one. In his desperation over his own people’s coming destruction he cries out to HaShem as if to remind himself that “Imanu (with us), El (is God, the Judge).” The use of the phrase Imanu-El is also a cry for help, calling on the son of the virgin whose birth was yet future. Isa 8:9 Wicked peoples, be broken in pieces; and give ear, all you of far off lands: equip yourselves, and you will be broken in pieces; encompass yourselves (with protection), and you will be shattered. In light of the horrifying revelation concerning Judah’s destruction at the hands of her supposed allies, Isaiah now turns his attention to Israel’s enemies. He speaks to warn the nations against gloating over Israel’s temporary desolation (Which is a disciplining and not an annihilation). Paul (Rav Shaul) the Shaliach (Sent one [writing in approx. 60-70 AD/CE]) speaks in a similar way when he warns arrogant Gentile Christians not to despise unbelieving ethnic Israel (Romans 11). “Do not be arrogant toward these branches (Ethno-religious Israel). If you are, remember it is not you who support the root, but the root that supports you.” –Romans 11:18 Isaiah explains to the nations who are to come against Israel that God will not allow them to trust in human strength either. All their efforts to protect and strengthen themselves will be brought down and shattered. Isa 8:10 Take counsel together, and it will come to nothing; speak the word, and it will not stand: for imanu (with us) El (is God). Isaiah now alludes to the reason for the destruction of the nations who come against Israel, “With us is God”, which infers that God is not with the nations who attack Israel. God is for all humanity but He is with Israel and those who honour her through His Son, the Messiah Yeshua (Jesus). Again “Imanu-El” is both a phrase and a description of the Messiah’s character. Isa 8:11 For HaShem (YHVH: Mercy) has spoken to me with a strong hand, and instructed me that I should not walk in the way of this people, saying, Isa 8:12 “Don’t call, ‘Conspiracy’, all that this people call, ‘Conspiracy’; neither are you to fear what they fear, nor be afraid.” Isaiah shares a warning with those in Judah who have remained faithful to God. They are warned not to buy into the popular conspiracies and political intrigues of their time. They are not to adopt the prejudices and worries of the secular community. They are not to fear the naysaying words of their superstitious false prophets and mediums, rather they are to be in awe of God and tremble before His judgement. This same warning is levelled at the observant Jews, Messianic Jews and Christians of today. Too many (so called) Gentile Messianics (Christians) pursue internet Bible teachers and foolish spiritual conspiracy theories that are not of God. Many of these theories come from pseudo learned teachers who have little or no true understanding of the Hebrew view of Scripture. Some of these conspiracies include but are not limited to: Two House Theology (A Satanic Heresy), Kabbalistic Gematria (Occult), accusing every Democratic US President of being the anti-Christ, Misapplying to the Church Scripture pertaining specifically to ethnic Israel, the teaching that spiritual beings have mated with human beings, and the list goes on. Ironically, many of these spiritual conspiracy theories have more in common with Darwinian conjecture and political gossip than they do with authentic spirituality. Let me echo to you the words of God spoken to Judah through the prophet Isaiah: “Do not call, ‘Conspiracy’, all that this people call, ‘Conspiracy’; neither are you to fear what they fear, nor be afraid.” Notice that the righteous are instructed not to fear what the wicked fear. This is because the wicked fear that which cannot redeem them. In other words, by being afraid of conspiracies and false spiritual power they unwittingly become servants of those same entities and enter into a bondage of destruction. The righteous on the other hand are to fear God. In doing so the righteous come under His protection and receive His redemption through the soft flowing waters of Shiloach (Sent one), which is Imanu-El God with us, the Messiah Yeshua. “Do not fear those who kill the fallen flesh but are unable to kill the nefesh (Soul being): rather, fear Him Who is able to destroy both nefesh (soul unrepentant) and fallen flesh in Gehinnom (place of continual torment).” –Matthew 10:28 Isa 8:13 Only HaShem (YHVH: Mercy) Tzevaot (Of heaven’s armies, going to war) Himself will you Sanctify; and let Him be your morah (awe, reverence, fear), and let Him be your aratz (trembling, dread). The righteous are instructed to continually walk in the sanctification of the Holy One HaShem and make Him the sole subject of their devotion, awe and trembling. The fear of God is not the fear of punishment, which is upon the unrepentant, but the awe of redemption, which is received by the repentant. Isa 8:14 And He will be for a le’mikdash sanctuary; le’even to be a stone striking (a fatal blow and for a u-le’tzur rock of michshol stumbling to both the houses of Yisrael (Judah and Ephraim), for a snare and for a ulmokeish baited lure to those who dwell in Yerushalayim. Isaiah has repeatedly proclaimed and called upon Imanu-El, God’s intimate closeness and presence with His people. Thus Isaiah now reminds the faithful that Hashem Himself has promised to be manifest in the sign of the virgin birth and to cause the son of that virgin to be a stone which strikes a fatal blow to the unrepentant and a rock (Cliff face) of stumbling that brings the wicked in Israel to their knees (with the view to see them repent and be saved). God Himself will be the Sanctuary and the stone and rock. Isaiah 28:16 makes the connection between Hashem Who is the Sanctuary and the Stone. Meaning that the Messiah Who is to be the Stone (Even) will also be God and therefore Imanu-El with us, God. Paul (Rav Shaul) the Shaliach (Sent One) applies the words of Isaiah 28:16 to Yeshua: “Behold, I lay in Tzion (Parched land) a (even even) stone, stone of testing and a precious corner foundation (rock) a sure foundation, and whoever believes in Him shall not act quickly (rashly) [or: shall not be put to shame].” –Isaiah 28:16 (Romans 9:33) Isa 8:15 And many among them shall stumble, and fall, and be broken, and be snared, and be taken. Those taken, as in the case of Matthew 24:38-46, are the wicked, like those taken in the flood and like Lot’s wife (Luke 17:28-36) [neither text alludes to the false theological construct called “Rapture”]. Isa 8:16 Bind up te’udah the testimony, seal the Torah (Books of Moses, Instruction) in my be’limuday disciples. The testimony is the Word of the prophets and the righteous ones of God in every generation and the Torah is the foundation of the written word, the books of Moses. Isaiah and the righteous of his time are to bind the actions of the living Word to themselves and keep spiritual truth that might be misused away from the mouths of the unfaithful. They are to seal, protect, make accurate copies of and maintain the unbroken transmission of the written Torah and not allow it to be compromised by the wicked in Israel or by the wicked nations that will come to punish her according to God’s temporary disciplining of her. This text also tells us that Isaiah, like Yeshua, had disciples who adhered to the Word he taught and diligently followed him walking in the ways of Hashem. This is because Isaiah is both a pre-figure of and a prophetic voice concerning the Messiah Yeshua. Perhaps Isaiah had 12 disciples? Isa 8:17 And I will wait for HaShem (YHVH: Mercy), Who hides His face from the house of Yaakov (Jacob: Judah & Ephraim-Israel), and I will look for Him. Isaiah waits upon the Lord. The true prophet understands that the future redemption he sees in the spiritual may not be made manifest in his lifetime. Thus he ultimately places trust in Hashem rather than in what he can see with his physical sight. The true prophet accepts that the promises of Hashem are eternal and that the prophet will yet rise at the last day to behold what he has faithful prophesied within time and space. The phrase, “Hides His face from” means that HaShem has intentionally withheld His manifest countenance from wrestling Jacob (Israel united: prior to her redemption). However, although Hashem’s face is hidden from the one who denies Him, the prophet will seek Him out. Isa 8:18 Hinei, Now, Behold, I and the children whom HaShem (YHVH: Mercy) has given me are for le’otot signs and for ul’mofetiym wonders in Yisrael from HaShem (YHVH: Mercy) Tzevaot (Of heaven’s armies, going to war), Who dwells in mount Tziyon (Parched land). Isaiah proclaims his family’s identity as living representations of God’s Word to His people. Yeshua proclaims the same concerning those who have become His followers and therefore Sons of the Living God. We are to be living examples of God’s Word to the world we live in. Isa 8:19 And when they say to you, “Seek those who consult the dead and those that have familiar spirits, who whisper, moan and growl: shouldn’t a people seek out their God? Should they consult the dead on behalf of the living? Again the prophet rebukes the superstitious people of Judah and their failure to seek God for direction and counsel. Instead they have sought after those who practice witchcraft and are seeking counsel from the dead (Who cannot communicate to the living). This is in direct rebellion toward the Torah and the testimony of the prophets. The Rhetorical question of the prophet is thickened with incredulity. Isa 8:20 Le’Torah to the Torah and to ve’le’te’udah the testimony! If they don’t speak according to ka’daveir this Word, there is no dawn in them. Isaiah gives the people of Judah the solution to their predicament, knowing that they will not listen. It is to the Torah they must turn and to the testimony of the prophets. If they fail to do this there will be no dawn (no resurrection) for them. This is a hard word and is as relevant today as it was then. Those who refuse the Living Word (Yeshua) of God and His written Word (Bible/Torah), and who ignore the testimony of His followers, will have no hope of resurrection unto life (dawn). In order to be resurrected unto life the dawn (Yeshua: firstborn from the dead) of God must dwell within us. Imanu-El, with us is God! Isa 8:21 And they will alienate it, suffering severe hunger: and it has come to pass, that when they will be hungry, they will fret themselves, and curse in their king and uveilohay their God, gods, judges, and turn their gaze upward (Highest part). The people will alienate God’s Torah and His testimony through the prophets, thus they will invite their own starvation and oppression. As a result they will curse the weakness of their human king who could not save them and curse the false judges and gods who were unable to guide them. They will gaze up toward God in the highest heavens and find no relief because the unrepentant receive silence. No one can come to god without humility. Isa 8:22 And they will look to the land (of Israel); and Hinei, now, behold distress and darkness, gloom and anguish; and calamity thrust upon them. Finding no salvation from God because of their unbelief, they will turn their gaze back to the earth only to find that it is filled with calamity, gloom, distress and anguish. This destruction which has been of their own making will come quickly. Isa 8:23 (Isaiah 9:1) Nevertheless there will be no lasting gloom on her in her anguish, the first will be light affliction on the land of Ze-vu-lun (Exalted) and the land of Naphtali (Wrestling) and afterward heavy glory by way of Ha-yam the body of water beyond ha-Yardein (Descender) Jordan, Geliyl (Circuit, turning) Galilee ha-Goyim of the nations. Sadly, the reader of the traditional Christian canon will end chapter 8 here in misery and hopelessness. Thank God the rabbis of rabbinical Judaism chose to divide the chapters according to the redemptive rhythm of Isaiah’s words. For the purposes of my commentary I have followed the rabbinical division of chapters and included verse 23 (9:1 in the traditional Christian division of the book). The majority of commentators suggest that the body of water in this verse refers to the Mediterranean Ocean and that the second clause of verse 23 is therefore describing the trade root that extends from Egypt up via Akko (Acre: costal city north of Haifa) and then across to the Galilee and Jordan River. Thus it makes a type of circuit (Galilee) of trade of the nations (Goyim). However, a plain reading of the Hebrew text from the context of Isaiah’s view from Jerusalem would seem to indicate that the prophet is speaking in regard to the Galilee itself when he says Ha-yam (The body of water: yam being the Hebrew referring to a body of water and not necessarily an ocean) beyond the Jordan (meaning beyond that place where the Jordan river flows out of lake Galilee*, as perceived from the prophet’s position in Jerusalem). Then he concludes by naming the area of the Galilee that was at times in Israel’s history, and would come to be in her future (Decapolis: 10 towns of foreigners [goyim] First century CE/AD), a location where people of other nations would dwell (East bank of the Galilee and extending down toward Pella). Thus both Israel and the nations will behold the heavy glory that will be manifest in the Galilee region. The glory of the Messiah. This glorious hope concludes chapter 8 and illuminates the beginning of chapter 9. Of course, the scroll of Isaiah has no such chapter divisions and the rhythm remains intact for the reader who is devoid of the ordered divisions of scholarly interference. The message of the prophet is clear and redemptive, “Turn from your sins and be saved by the Imanu-el God with us, the light is dawning!” "Now when Yeshua heard that Yochanan had been handed over, He withdrew to Yam Kinneret (the Galilee). Leaving Natzeret, He came and settled in Kfar Nachum (village of comfort: Capernaum), which is by the yam (Body of water) in the regions of Zevulun and Naphtali. This was to fulfil what was spoken through Yishaiyahu (Isaiah) the prophet, saying, 'Land of Zevulun and land of Naphtali, the way of the lake, beyond the Jordan, Galilee of the nations—the people sitting in darkness have seen a great light, and those sitting in the region and shadow of death, on them a light has dawned.' From then on, Yeshua began to proclaim, 'Turn away from your sins, for the kingdom of heaven is near.'” –Matthew 4:12-17 (Isaiah 8:23-9:1[9:1-2]) *Lake Galilee is called Yam Kinneret in Hebrew. The Hebrew Kinneret meaning Harp, the lake being shaped like a Harp. © Yaakov Brown 2017 “Behold the almah shall conceive and bare a son and shall call his name Immanuel. This means that our Creator shall be with us. And this is the sign: the one who will conceive is a girl (na’arah), who never in her life has had intercourse with any man. Upon this one shall the Holy Spirit have power.” –Rashi, Mikraot Gedolot on Isaiah 7:14 Introduction:
Pursuant to Isaiah’s throne room/Temple vision of Adonai (Isaiah 6: approx. 740 BCE/BC), and the promise of a perpetual remnant in the land of Israel; the hope of the people is to rest in the “Holy Seed” both plural (Ethno-religious Israel) and singular (the Messiah Gen. 3:15). Isaiah 6:13 speaks of “a perpetual tenth (remnant) ve-shava (returning)”: this having been prophesied several years prior to the present account, during the reign of Yotam (750-735 BCE/BC). Now, in anticipation of the attack from Rezin and Pekah, Isaiah is instructed by HaShem (YHVH) to go to Achaz (who reigned from 735 to 719 BCE/BC) the son of Yotam. Isaiah is instructed to take his son She’ar (remnant)-yashuv (return) along with him. Thus the hope of Judah is given a living sign and advocate in the son of Isaiah “She’ar-yashuv”, named for the perpetual promise of Hashem concerning ethno-religious Israel, “A remnant will return”. I have coined the term “ethno-religious Israel” to refute the satanic lie that says the Christian Church has superseded or replaced Israel. According to Scripture (Tanakh, Brit Ha-Chadashah) Israel was, is and will always be a uniquely chosen ethnic and religious people with whom God has made unbreakable eternal promises (covenants). When spiritual blinded Christian scholars claim that the Church is either a progressive form of (so called) spiritual Israel, or that the Church supersedes or has replaced ethnic/religious Israel as God’s chosen people, they are inadvertently placing their own salvation at risk. For, if God (according to their claims) has reneged on His covenant promises to Israel (in particular the covenant made over the land while Avraham was sleeping, a covenant incumbent on God alone, which was subsequently passed on to Yitzchak and Yaakov), then He cannot be trusted to keep the covenant of redemption He has entered into through the blood of His Son Yeshua our King Messiah. Thus, the self-redundant logic of the supersessionist (progression) movement testifies against its adherents. This chapter contains an important messianic prophecy (v.14) which is an essential part of the meta-narrative of Isaiah’s message. It is for this reason that aside from Isaiah 53, the Isaiah 7:14 prophecy is fiercely contested by those who have a polemic agenda: despite the fact that the text plainly supports the traditional explanation, they refuse to accept it. However, our ancient rabbis and more recently the medieval commentator Rav Rashi (1040-1105 CE/AD) firmly assert the Messianic understanding of Isaiah 7:14 and affirm the virgin birth. ISAIAH 7: Isa 7:1 And it came to pass in the days of Achaz (He has grasped) the son of Yotam (HaShem is perfect), the son of Uziyahu (My strength is HaShem), king of Yehudah (Praise), that Retzin (Firm) the king of Aram (Exalted), and Pekah (Opened) the son of Remalyahu (Protected by HaShem), king of Yisrael (Overcomes in God) went up toward Yerushalayim (Flood of Peace, Jerusalem) to war against it, but could not prevail against it. Achaz the son of Yotam reigned from 735 to 719 BCE/BC. Achaz was 20 years old when he began to reign, and he reigned 16 years in Jerusalem: he was one of the wicked kings of Israel who did not walk in the ways of David (2 Kings 16:2-20). His idolatry and political decisions are the primary reasons for the eventual demise of both Ephraim and Judah. By inviting the king of Assyria to help him fight against Aram (Syria) and Samaria, he unwittingly paved the way for the Assyrian invasion of Israel and Judah. Achaz was well suited to play the role of Godless counterpoint to Isaiah. Equally foolish and even more sinister was the decision of Pekah, king of Israel, to join with Retzin, king of Aram (Syria) in order to wipe out the Davidic dynasty and rule over all of Israel. Had Pekah succeeded, the line of the Messiah would have been cut off. For this reason it is easy to see retrospectively, why in spite of their idolatry and wickedness, God delivered Achaz and Judah from Pekah and Retzin. Isa 7:2 And it was told the house of David (Beloved of God), saying, Aram (Exalted) rests upon Ephraim (Doubly fruitful). And his lev (Inner man, core being, heart) was shaken, and the lev (Inner person, core being, heart) of his people, as the trees of the forest are shaken in the faces of the spirit/wind (ruach). The title House of David is used in part to emphasize the grave potential of the approaching army of Aram and Ephraim. Achaz was the king over the Davidic dynasty at the time and regardless of his wickedness, was the head of Judah. Thus he is called “House of David” along with his people (Judah). Achaz has every reason to tremble with fear at the approach of the two armies, who had only recently caused great devastation in Judah (2 Chronicles 28:5-8). Notice that the lev (inner person) of both Achaz (singular) and his people (plural) are caused to tremble. There is a profound mystery resting in the knowledge that a people has a collective lev (core being, heart, inner person). Isa 7:3 Then said HaShem (YHVH: Mercy) to Yishayahu (Salvation from HaShem: Isaiah), “Go forward now to meet Achaz (He has grasped), you, and She’ar-yashuv (remnant-returns) your son, at the end (extremity) of the te’alat water course (healing, new skin over broken skin) of Ha-bereichah pool (blessing) Ha-Elyona the elevated (or, of the High God) toward the highway (raised road) of the field of choveis one who washes by treading”; In spite of the wickedness of Achaz, HaShem was still mindful of His promise to David (2 Samuel 7:12-16), thus sending a message of reassurance to Achaz and Judah. The presence of She’ar-yashuv (Remnant returns) is both a confirmation of the certain demise of Judah and at the same time a sign of hope for Judah’s future redemption through the remnant and the Holy Seed. It is likely that Achaz was at the end of the aqueduct checking on the city’s water supply in anticipation of the pending invasion. In order for a city to survive under siege it must have ample supply of both food and water. A paraphrase using the alternate literal meanings of the ambiguous Hebrew terms te’alat, bereichah, and Elyona; offers a beautiful insight into the sod (mystery) of this text. “Mercy said to Salvation is from God, ‘Both you and your son named Remnant Returns are to go to the one who grasps. Meet him at the extreme end of healing from blessing at the elevated place of the High God on the road to the one who washes by treading.’” Mercy is the Father, Salvation from God is the Son, the Returning Remnant are those in ethnic (religious) Israel who return through the saving work of the Son to share the news of healing with those who like Jacob are still grasping at the heel. The workers of God, in the life of His Son will meet those who grasp and struggle with healing born of blessing on the Mount of God (Elevated Har Beit, Moriah) in Jerusalem: where they will be washed through a disciplining and treading out process unto redemption through the Son’s message and sacrificial covenant. All of this pertaining to ethno-religious Israel. Isa 7:4 And say unto him, “Take heed, and be quiet; do not fear or be faint-hearted because of the two tails of these smoking firebrands, because of the fierce anger of Retzin (Firm) with Aram (Exalted), and of the son of Remalyahu (Protected by HaShem). This message of comfort in the midst of turmoil is a mainstay in the ministry of Isaiah. Later in his ministry Isaiah brings a similar message from HaShem to King Hezekiah: “In returning and rest you will be saved; in tranquillity and trust will be your strength…” –Isaiah 30:15 However, like Achaz, Hezekiah chose to trust in the strength of human effort (horses going to war) rather than to place his trust in HaShem. HaShem is gracious in His loving message of comfort to Achaz. He adds to His instruction an analogy alluding to the weakness and impotency of Judah’s enemies. A “smoking firebrand” is a firebrand that has lost its flame and is about to go out. An army attacking at night relies on the firebrand to light the way and secondarily, to burn down the enemy fortifications. God is saying to Achaz that Aram and Ephraim (10 tribes of the north) will stumble in the darkness for lack of light and lose their ability to make a breach in the walls of Jerusalem. All this is said to Achaz at the end of the water-course in a location where he can look out onto the lower land of approach to Jerusalem and see these very things for himself. God does not ask us to follow Him blindly, He knows we are weak minded and that we often require physical proofs of His promises. Thus, in love, He offers us a glimpse into His eternal purpose by providing us with physical signs. The giving of signs becomes a central theme of chapter 7 of Isaiah’s prophecy (v.14). Isa 7:5 “Because Aram (Exalted), Ephraim (Doubly fruitful), and the son of Remalyahu (Protected by HaShem), have taken evil counsel against you, saying, Isa 7:6 “Let us go up against Yehudah (Praise), and cause dread, and let us make a breach there for us, and set a king in the midst of it, even the son of Taval (God is good)”: This observation of both the motivation and intended physical actions of Judah’s enemies supports the understanding that Ephraim intended to usurp the throne of David (House of David). Thus, in a very real sense, Ephraim was, at this particular moment in history, being guided by a spirit of anti-Messiah. This explains why, in spite of the wickedness of Achaz, God was intent upon disestablishing Ephraim and defeating Aram (Syria). Isa 7:7 Thus says Adonai (Lord) HaShem (YHVH: Mercy), “It shall not stand, neither shall it come to pass. Isa 7:8 For the head of Aram (Exalted) is Damesek (Silent sackcloth weaver), and the head of Damesek (Silent sackcloth weaver) is Retzin (Firm); and within sixty five years Ephraim (Doubly fruitful) will be broken, that it be not a people. The title “Adonai HaShem” denotes absolute sovereignty over all things. Not only will the plans of Ephraim and Aram come to nothing, HaShem will also set in motion the breaking and exile of the tribes under Ephraim. The prophecy of 65 years was literally fulfilled as follows:
The remez (hint) in the names of those coming against Judah reveals their fate. Aram, has “Exalted” itself (Pride) and as a result will receive “Sackcloth”, death and mourning (Damesek): and the head of authority of this outcome is “Firm” (Retzin) that is, “Firmly established”. Sixty five years after these things have come to pass the one who has been “Doubly fruitful” (Ephraim), will be disestablished, broken, taken away, and will no longer be a people. This means that Ephraim and the tribes of the north will lose their separate title at the time they go into exile. However, when they return from exile they will be united to Israel under the tribe of Israel’s king Messiah, Judah. Thus all the tribes of Israel became known as Yehudiym (Jews) following their return from the Babylonian exile. Therefore, the tribes were not “Lost” as some claim, but unified under Judah. Isa 7:9 And the head of Ephraim (Doubly fruitful) is Shomeron (Watch mountain), and the head of Shomeron (Watch mountain) is Remalyahu’s (Protected by HaShem) son. Im lo taaminu lo teamenu If you will not believe, surely you will not be established. As previously alluded to, Ephraim’s disestablishment has purpose in God’s redemptive plan for Israel. Her dispersion is not the end but a pretext to her new beginning. Thus the text explains that the head of Ephraim is the “Watch Mountain”, which is symbolic of the mountains of Samaria looking for Ephraim’s return. Further still, the head of the watch mountain is the Son born of the “Protection of Hashem”, that is Judah. Thus the challenge is issued, “If you will not believe, surely you will not be established”. The Hebrew text reads, “Im lo taaminu lo teamenu”. This is a play on the root aman (support, be faithful), which is related to the Hebrew emuna (trust, faith, belief). In a more literal sense the phrase says, “If you don’t support you will not be supported” or “If you aren’t faithful you will not receive faithfulness”. In the plain (p’shat) sense this means, “If you don’t believe that I am able to defeat your enemies you will not be established”. If Achaz has no faith in God he will inevitably fail to continue his reign over Judah. However, through the remez (hint) we see a deeper meaning. Those in Judah who don’t believe in her redemption through God’s Messiah, will fail to receive His protection and restoration: not because He has not offered it to them but because they have refused it. On the other hand, those who receive Messiah through belief and trust will be established. ASK FOR A SIGN, MIRACLE, REMEMBRANCE, AND BANNER: Isa 7:10 Adding, HaShem (YHVH: Mercy) spoke to Achaz (He has grasped), saying, Isa 7:11 “Ask you for a Ot sign (signal, banner, miracle, remembrance) of HaShem (YHVH: Mercy) Elohecha your God (Judge); ask it of the profound depths of sheol, or in the exalted higher parts above.” Verse 3 begins HaShem’s words to Achaz via Isaiah: now HaShem adds to what He has spoken through Isaiah and speaks directly to Achaz. This signifies a catalyst event, a pivotal and profound illumination of the meta-narrative of the prophecy of Isaiah. When HaShem speaks directly to a person He intends that person to understand His redemptive purpose. In spite of the idolatry and the lack of faith displayed by Achaz, HaShem still says, “HaShem your God (Judge)”. The Holy Name YHVH denotes mercy and the title Elohim, judgement; thus God is speaking to Achaz as the Merciful Judge. It is now up to Achaz to either receive or reject the mercy of the Judge. HaShem offers Achaz the opportunity to ask for a sign (display, miracle, and memorial) from within any part of creation. It is significant that HaShem says “ask it of the profound depths of Sheol”, for in order for Achaz to see a sign from Sheol, someone must rise from the dead. It is equally significant that HaShem says “or in the exalted higher parts above”, for in order for Achaz to see a sign from the third heaven outside of time and space, God must come down and enter time and space. However, time and space exist within God, therefore, God must manifest part of His unity (person) within Himself, and within time and space. The Hebrew Ot (sign) has no tense of its own. It is past, present and future. The sign Achaz is offered has no limitations placed upon it: he is free to ask anything good of God, and all that is good will remain. Isa 7:12 But Achaz (He has grasped) said, “I will not ask, neither will I proof HaShem (YHVH: Mercy)”. This is a classic example of false piety. Achaz has just been directly instructed by God to ask any sign of Him in order to confirm for Achaz the reality of what will take place. In turn, Achaz rebels against the instruction of God in order to appear to be pious. It is as if Achaz has spat in God’s face. The Scripture does say “You shall not tempt Hashem your Elohim” (Deut. 6:16). Yeshua Himself rebukes Satan by quoting this text when Satan tempts Him to dishonour God by throwing Himself off the highest point of the Temple (Matt. 4:5-7). However, in the case of Achaz it was HaShem Himself Who instructed him to ask for a sign, making Achaz’s pious refusal an act of hypocrisy and ironically, a testing/tempting of God’s limitless patience. Isa 7:13 And he (Isaiah) said, “Hear you now, O house of David (Beloved of God); Is it a small thing for you to offend (weary) men, but will you offend (Weary) Ehohay my God (Judge) also?” Due to the refusal of Achaz to receive God’s offer, HaShem now withdraws His direct Word and speaks again through the mouth of the Prophet Isaiah. This proclamation calls not on Achaz alone but on the House of David. Why? Because the sign that is to be revealed is to speak to the greater house of David (those yet to come), it is to be a sign that is yet far into the future. If God had intended the sign to be understood within the generation of Achaz and the subsequent king Hezekiah, He would have addressed “Achaz and Judah”. Instead, HaShem addresses His proclamation of a sign to the greater house of David and the eternal Dynasty that He has promised to establish. As an intermediary Isaiah rebukes Achaz for his hypocrisy, “You have wearied Judah and now you are wearying God, Who chose Judah from the tribes of Israel to be the root of His Messiah King, Israel’s redeemer”. Isa 7:14 “Therefore Adonai Himself shall give you a Ot miraculous sign; ‘Hinei Behold, ha-almah the virgin shall conceive, and bear a son, and shall call his name Imanu-el (with us God)’. It is important to note that the sign will not be the result of some chain of events that God triggers and allows to come to fruition. The sign will not be the result of some divine toppling of dominos. To the contrary, “The Lord Himself shall give you (Not Achaz but the House of David) an Ot miraculous sign”. This means that God will personally manifest Himself within the sign that He is giving. As is always the case, “Hinei” is used to draw the reader’s attention to what follows. It is an indication of something profound, even mysterious: something that is to be listened to, received, observed, sought after and pursued. And what is this profound mysterious sign? “An almah virgin shall conceive, and bear a son, and shall call his name Imanu-el (with us God).” This is one of the most contested verses of the prophets. Why? Not because the plain meaning is difficult to understand, nor because the Hebrew is ambiguous, not even because all the rabbis disagree on the plain meaning. No, it’s not because the meaning is hidden that this text is contested. To the contrary, it is simply because those who contest it do not want to accept its plain meaning. However, in order to thoroughly refute the scholarly (critical school) lie that the Hebrew word almah does not mean virgin, I will address the word’s etymology, use in Scripture (Both Hebrew and Greek), its meaning as understood by Rashi (One of the Jewish people’s most renowned Biblical commentators), and the fact that not only is almah uniquely qualified to represent virginity, it is the only Hebrew word that can truly be said to do so without compromising the meaning. Almah is derived from the root alam, “to hide”, “conceal” or “cover”, an apt term for describing virginity. However, etymology alone is not sufficient proof of its unique qualification as the Hebrew word that best conveys the meaning “virgin”. Therefore, we now turn to its usage within the Tanakh (OT). Almah first appears in connection with Rivkah the future bride of Yitzchak: “Behold now, (hinei), I’m standing by the well of water, when the virgin (almah) comes to the well to draw water…” –Genesis 24:43 In chapter 24 of Genesis, Rivkah was previously described as follows: “And the young woman (na’arah) was very beautiful to look at, a virgin (betulah), neither had any man known (had sex) with her.” –Genesis 24:16 Thus, Rivkah is referred to in Genesis 24 as “a young woman”-naarah; “a virgin”-betulah; and almah, another word for virgin or unmarried woman of good repute (meaning she has not had sex with a man). The term almah is never applied to a married woman. The term almah and its plural form alamot occur a total of seven times in the Tanakh (OT):
Matthew (Levi, the Disciple of Yeshua) renders the Hebrew word almah as parthenos (a virgin), probably qualifying his usage using the Septuagint (Greek text of the Tanakh [OT] approx. 3rd century BCE/BC), the text of which was translated by Jews (70 Rabbis) approximately 400 years prior to the writing of Matthew’s Gospel. The rabbis of that time, devoid of any polemic motivation, understood the word almah to refer to an unmarried virgin daughter. They gleaned this understanding from both its use in the Tanakh (Gen. 24:43; Deut. 22:28) and its root alam, which, as stated previously, means to "hide" or "cover"; because a young woman’s virginity was covered (protected) and her private parts hidden from men. The most renowned medieval Jewish scholar, Rashi (1040-1105), who was determined in his opposition to Christianity and the idea that Yeshua was the promised Messiah, none the less makes this astonishing observation: “Behold the almah shall conceive and bare a son and shall call his name Immanuel. This means that our Creator shall be with us. And this is the sign: the one who will conceive is a girl (na’arah), who never in her life has had intercourse with any man. Upon this one shall the Holy Spirit have power.” –Rashi, Mikraot Gedolot on Isaiah 7:14 Rashi is essentially paraphrasing Luke 1:35, “The Holy Spirit shall come upon you and the power of the Highest shall over-shadow you…” Rashi also explains in his commentary on Song of the Songs, that “alamot” the plural form of “almah” means “betulah” (virgins). It is interesting to note further that in Modern Hebrew the word “virgin” is rendered as either “almah” or “betulah” (Hebrew/English Dictionary. Efros, Kaufman, and Silk, Tel Aviv). Therefore, it’s clear that etymologically, contextually and historically the word almah means “a virgin”. Some ask, “Why didn’t Isaiah choose the common noun betulah for virgin rather than almah?” The answer is that betulah, while often used in the Tanakh to refer to a virgin, is sometimes used to refer to a married woman: “Lament like a virgin (betulah) wearing sackcloth for the husband of her youth” –Joel 1:8 The betulah here is a married woman who has lost her husband and is therefore not a virgin. The foolish argument that engaged woman are considered married bears no weight given that she is lamenting the husband of her youth, a time past, meaning that she has since entered the wedding canopy and the marriage bed and is no longer a virgin. Likewise Deuteronomy 22:19 describes a married woman after her wedding night as a betulah. Therefore betulah cannot apply exclusively to a virgin. Thus Isaiah employs the only Hebrew word that can be applied exclusively to a virgin. Of all the Hebrew terms Isaiah might have used almah is the best and least ambiguous. Having been defeated on the grounds of the language used, some Jewish and Christian scholars turn to the desperate argument that Achaz could not have understood this sign to refer to some future Messiah but would have understood it to refer to his lifetime. The presumption is that a sign from God spoken by a prophet can only be made manifest within the lifetime of its hearers. Given the prophecies of Daniel and the multiple fulfilments of numerous other Hebrew prophecies throughout history, theirs is an untenable position. Add to this that the prophecy was not spoken to Achaz and his generation alone but to the House of David as a dynasty, and we are left without grounds to claim that the sign was for the generation of Achaz alone. In fact, the sign is relevant for both Achaz, Judah and the House of David as a sign of Israel’s need to turn from apostasy and return to HaShem. Achaz would have understood the sign as a metaphor that expressed the present help of God in the midst of Judah’s dire predicament. It is impossible, as some suggest, that this text could refer to Hezekiah or the second of Isaiah’s sons because neither one was born of a virgin, nor did either one fulfil the greater redemptive purpose of the one described in the following verses. The name Immanuel is also sighted as a reason for rejecting Yeshua as the fulfilment of this prophecy. Those who misunderstand it say that there has been no redeemer born whose name was Immanuel. However, the contraction Immanuel is not intended as a proper name but as a descriptive title of the son who is to be born. This is also true of the many contractions employed in Isaiah 9:6. Thus Immanuel is intended to be understood in this context as a title and not a proper name. The concept of God dwelling with humanity is one of the central doctrines of the Tanakh. He was present with the Patriarchs (Gen. 26:3; 28:15; 39:2, 3). He was with Moses (Exodus 3:12), and with the people of Israel (Exodus 3:16; 33:15-17). He manifest His presence in both the Mishkan (Tent of Meeting) and later in the Holy Place of the Temple in Jerusalem. His presence was seen by the people in the cloud which filled the Mishkhan and the fire which rested over it by night, both of which moved out before Israel as she travelled through the desert (Exodus 40:38). The root for Mishkhan is shachan, literally “to dwell”. Thus Immanuel is a title that connects the divine presence with a human boy child who is to be born of the virgin. It is interesting to note that the Hebrew text doesn’t say “almah” a virgin, but “ha-almah” the virgin. It is referring to a singular and specific virgin who will live in the future. Thus Immanuel is a title that describes God manifesting Himself in the flesh. “And the Word (Ha-D’var) was made flesh and dwelt among us (and we beheld His glory, the glory as of the only begotten of the Father), full of grace and truth. –Yochanan (John) 1:14 Isaiah will soon proclaim Judah’s security by speaking the following words to her enemies: “Take counsel from one another, it will all come to nothing, speak the word, it will not stand, because imanu – el (with us is God). –Isaiah 8:10 Isaiah expected the redeemer Immanuel to reign in glory (Isaiah 9:6-7; 11:1-10). He spoke of the coming Messiah by the Spirit of the Messiah (D’var: Living Word) Who dwelt within him (1 Peter 1:10-11). Isaiah was certain that the Messiah would come at a time yet future (1 Peter 1:12). When we examine the life of Yeshua as it is recorded in the New Testament alongside Isaiah’s prophecy we are able to see that Isaiah’s prophecy could apply only to him. Isa 7:15 Curds and honey shall he eat, he will know to refuse, reject, despise ba’ro the evil, and choose ba’tov the good. Curds and honey are a symbol of the naturally occurring provision of God. They are foods associated with the land of Israel even when it is in a desolate state. If the fields go unplanted and the vines untended, the land will still produce curds (cattle) and honey (bees). Curds and honey are also the soft sweet foods fed to infants before they develop enough to consume solid foods. Thus the text infers that the male child who will be born of the virgin will know right from wrong even prior to the age of understanding. This is consistent with our understanding of the sinless Messiah Yeshua (Isaiah 53:9; 1 John 3:5; 1 Peter 1:18-19, 2:22; Heb. 4:15). Isa 7:16 Because in the time before hana’ar the boy will know to refuse ba’ro the evil, and choose ba’tov the good, forsaken will be ha-adamah the land that you grieve over of the faces of both her kings. The boy (Messiah, Redeemer) will know to refuse evil and choose good. The Hebrew na’ar refers to a young boy between 13 and 30 years of age. Thus verse 16 indicates a later stage of his young life. It is at that later stage that the land of Israel will be briefed of the kings of both Judah and Ephraim. Isa 7:17 HaShem (YHVH: Mercy) shall bring upon you, and upon your people, and upon your father's house, days that have not come, from the day that Ephraim (Doubly fruitful) departed from Yehudah (Praise); even the king of Ashur (step, go straight). Having spoken to Achaz of the future hope of Israel God now sobers him up by alluding to the imminent threat that the king of Assyria (Aram) posed. Achaz has invited the king of Assyria to help him, thus choosing to place his trust in human strength rather than in God. As a result captivity will come to Judah. The disaster that Tiglat-pileser, king of Assyria would inflict on Judah would be such as had never happened before, since the split between the ten tribes of Israel and Judah. Isa 7:18 And it shall come to pass in that day, that HaShem (YHVH: Mercy) shall hiss for the fly that is in the uttermost part of the rivers of Mitzrayim (Double distress, Egypt), and for the bee that is in the land of Ashur (step, go straight). Isa 7:19 And they shall come, and shall rest all of them in the desolate valleys, and in the holes of the rocks, and upon all thorns, and upon all bushes. Isaiah now identifies the nations that he spoke of in 5:26. HaShem will call on the Egyptian fly and the Assyrian bee. These two nations later fought over Carchemish, a key city on the Euphrates. Josiah the king of Judah became involved in the conflict and was killed prematurely (609 BCE/BC). Carchemish was eventually captured by Nebuchadnezzar in 605 BCE/BC. From then onward Judah’s desolation was sealed. In 587-86 BCE/BC. Jerusalem was captured and the people of Judah were led into captivity in Babylon. Isa 7:20 In the same day shall Adonai shave with a razor that is hired, namely, by them beyond the river, by the king of Ashur (step, go straight), the head, and the hair of the feet: and it shall also consume the beard. The “razor”, who Achaz had hired is the Assyrian king from beyond the Euphrates. He would shave Judah from head to toe, including the beard. Meaning that he will pillage the land and leave it desolate. The reference to the beard is an insult to manly dignity. For the ancient Hebrew the male beard was a sacred symbol of identity and strength (2 Samuel 10:4). Isaiah prophesied the stripping clean of the land of Israel. This came to fruition when Sennacherib invaded Judah in 701 BCE/BC. Destroying 46 cities and carrying off 200,000 people into captivity. Isa 7:21 And it shall come to pass in that day, that a man shall nourish a young cow, and two sheep; Isa 7:22 And it shall come to pass, for the abundance of milk that they shall give he shall eat curds: for curds and honey shall every one eat that is left in the land. Isa 7:23 And it shall come to pass in that day, that every place shall be, where there were a thousand vines at a thousand kesef (silver, currency), it shall even be for briers and thorns. Isa 7:24 With arrows and with bows men will come there; because all the land will become briers and thorns. Isa 7:25 And all hills that are dug with the hoe, you will not go there for fear of briers and thorns: it will be a place for the sending forth of oxen, and for the treading of lesser cattle. The few survivors left after the shaving clean of the land would live on curds and honey, the spontaneous produce of the uncultivated land. The valuable vineyards (a thousand shekels) would be torn out, and the rich pasture land and fields of crops would be left uncultivated for lack of workers. The reference to arrows and bows alludes to the hunters that will come there to hunt wild game. Israel would become an unkempt and wild land, left desolate and awaiting redemption. © Yaakov Brown 2017 |
Yaakov BrownFounder of the Beth Melekh International Messiah Following Jewish Community, Archives
February 2024
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