Introduction:
 
The purpose of this introduction is not to debate the many theories as to authorship, dating, theological intent and historical record or lack thereof, but rather to offer a single collation of the most reasonable answers to these questions relative to spiritual guidance, textual evidence and current scholarship. In addition, I will seek to refute modern scholarship where it has either disregarded the Jewish mind (as in the case of some Modern Christian Scholarship) or has sought to label the text of Yochanan “Anti-Semitic” (as in the case of some Modern Jewish Commentators and a number of liberal Christian scholars).
 
Author:
 
Compilation of the complete manuscript and scribal transmission aside, the author of this scroll is almost certainly Yochanan (John) the Shaliach (Apostle, sent one) and Talmid (Disciple) of Yeshua (Jesus) the King Messiah. Yochanan was present and instrumental in the development of the early body of Jewish believers in Yeshua, “the disciple whom Yeshua loved” (13:23; 19:26; 20:2; 21:7, 20, 24). He was the son of Zebedee (Mark 1:19-10), and is also the most likely choice for authorship of the 1st through 3rd letters of John and the Revelation of Yeshua given to John: making him a significant contributor to the collected works of the Brit HaChadashah (New Testament).
 
Yochanan (John) is not mentioned by name in this work (Nor in the 1st through 3rd Letters of John, where the author is simply referred to as “The Elder”), which would be natural if he were the author but entirely inexplicable were he not the author. This fact alone refutes all the other theoretical assumptions made to the contrary.
 
The author had an intimate knowledge of Jewish life, religious custom (7:22), and popular Messianic expectation (1:21; 7:40-42), and obviously had first-hand experience of the uneasy relationship between the Jews (Judeans) and Samaritans of the first century CE (AD) [Chap. 4]. In addition to this the author shows his familiarity with locations in first century Israel (Under Roman occupation), such as Bethany (11:18) and Cana (a village which is not referred to in any earlier historical documentation) [2:1; 21:2]). Specific details in the account of this Gospel are evidence of an eye witness (12:3 etc.), and early writers such as Irenaeus (140-203 AD) and Tertullian (150-222 AD) claim that Yochanan (John) is the author.
 
The author of the Gospel according to Yochanan (John) clearly sees the writings of the prophets Ezekiel, Zechariah and Daniel as significant, and seems to place some emphasis on the reunification of the Northern and Southern tribes under God’s chosen King (Ezekiel 37:16; John 10:16). Other themes from Ezekiel include the Good Shepherd delivering Israel from the neglectful shepherds (Ezekiel 34:1-31; John 10:11), and the “Son of Man” instructing God’s Spirit to come and resurrect the people of Israel (Ezekiel 37:9-10; John 16:7). The frequent use of transliterated Aramaic and Hebrew terms is evidence of the Hebrew thought patterns and Jewish religious understanding of the author. While the text comes to us in Greek, the lingua franca, common tongue of the business world of the first century, it is none the less written by a Jew (an Israelite) who thinks as a Jew living under the oppression of Roman occupation and not as a Hellenized Jew of compromised alliances (as was the case with the historian Josephus). With this in mind, and although there is no physical evidence to date (no preserved Hebrew or Aramaic manuscripts that date earlier than the Greek texts), it is possible that there were earlier manuscripts of Yochanan’s Gospel recorded in Hebrew and Aramaic. Regardless, the Greek text is inspired and trustworthy and does not work against Hebrew thought but rather illuminates it in the same way that the Greek Septuigant illuminates the Hebrew Tanakh. We trust in the infallibility of God with regard to Scripture and its codification and not in the fallibility of men or their subjective debates over the reliability of Scripture. Our text is reliable because God is reliable.
 
Date:
 
While the traditional view places the dating of this Gospel at the latter part of the first century (after 85 AD), I am inclined to disagree for a number of reasons. Clement of Alexandria who died approx. 216 AD, claimed that John wrote his Gospel to supplement the other Gospels (Eusebius, Ecclesiastical History 6,14.7). It is suggested therefore, that John’s Gospel relied on the manuscripts of the other Gospels and was written at a later date. Some have also argued that the theology of John is more developed than that of the other three Gospels. It seems clear however from a reading of John’s Gospel, that he wrote quite independently from the other Gospel writers, while supplementing their accounts with his own unique eye witness account of the events of Yeshua’s life and ministry. This does not contradict the words of Clement, rather it simply concludes an earlier dating for the writing of John’s Gospel. To say that John’s developed theology is proof of a late writing is ridiculous, given that Paul the Apostle exhibits equally developed theology in his letter to the Roman body of believers, a work that is confidently dated 57 AD. Additionally, John 5:2 states that there “is (present tense) a pool near the sheep gate”, meaning that the Gospel must have been written prior to 70 AD and the destruction of Jerusalem. Therefore, I conclude that the Gospel of John must have been written sometime between 50 and 70 CE (AD).
 
Audience:
 
Many and varied original recipients for the Gospel of John have been suggested. Some say it was intended in part as a polemic against Gnosticism and those who put undue emphasis on the ministry of John the Baptist, others say that it was written in order to promote unity between the Jews and the Samaritans, still others that it was intended for a variety of Israelite groups within the Judean region. While some say that it was intended for Greek believers.
 
It seems probable that John’s Gospel, while intended for all believers (Jews, Samaritans, Greeks etc.) was originally written for John’s own Jewish people both in the land of Israel and throughout the Diaspora. The use of the very specific “Ho Ioudaioi” (Huy ee-u-dayo, the Judeans) as a supplement to the more general use of “Ioudaios” (ee-u-da-yos, Jews), seems to indicate that at least in part, John was seeking to make a distinction between those Jews that followed the teaching and ideology of the first century Religious leaders based in Jerusalem and representing Judea, and the wider body of Jews living under Roman occupation in the land of Israel. Additionally, John emphasizes the fact that Yeshua is an Ioudaios Judean, unlike Matthew, Mark and Luke, who all focus on the fact that Yeshua is a Galilean. We add to this the detailed typography and unique locations mentioned in John’s Gospel, which speak to a group of people well familiar with the land, rather than a wider audience of non-Jewish origin. He also uses numerous Aramaic and Hebrew terms in transliteration, which he explains by way of translation, almost as an afterthought. With these things in mind, much of the contention regarding accusations of anti-Semitism within this Gospel is resolved. After all, when speaking to one’s own people concerning one’s own people, one is obligated to call things as they are and not to hide the flaws which are apparent within the humanity of one’s tribe, culture and religion. Therefore, in the same way that it is wrong for an American of European descent to tell jokes at the expense of an African American, while entirely appropriate for an African American to tell a self-deprecating joke about African American’s, so it is with John’s Gospel, where he both praises his Jewish people and their intrinsic relationship to their own Messiah Yeshua (A Jew), while also rebuking their disbelief. The ancient prophets of Israel were tasked with the very same thing, to draw a line between the believing remnant and the apostate community. In this regard John is no different from any of the prophets of Israel, nor for that matter from Moses himself. Therefore, if John’s Gospel is anti-Semitic, so is the entire Tanakh (Hebrew Bible, OT).
 
Style, Purpose & Emphasis:
 
John’s Gospel is quite different from the other Gospels in a number of ways. He does not follow a literal chronology of events but uses a more transcendent Hebraic mode of writing that relies on cosmological ideas and emotive expression. There is something almost poetic about John’s account that makes it read like a divine romance set in a very tactile, physical dimension. He writes like a man seeing the world through galaxy stained glasses. The author seems to favour a connection between the ministry of Yeshua (The Word made flesh) and that of the prophets Ezekiel, Zechariah and Daniel. This is seen in both the actions of Yeshua and His fulfilling of certain elements of the prophecies of these three prophets of God. It is therefore wise to read John’s account with the prophecies of Ezekiel, Zechariah and Daniel in mind.
 
John bridges the perceived gap between spiritual and physical realities in a very Hebraic way. The consciousness of John’s Gospel is held in the tension between time and space and the God of the universe Who lives beyond time and space but in Whom all things exist. John has not bowed to the Greco-Roman need for a point a and point b directed by a beginning and a conclusion, rather he sees the “kingdom” and its opposition “the world (fallen)” as a story of beginning and goal, birth and re-birth, not in an eastern esoteric transient impersonal way but in a redemptive, permanent, perpetuity. In laymen’s terms, he does not promote the idea of multiple lives (reincarnation) but that of one life renewed (the rebirth of the present incarnation). This in fact means that John’s thinking begins and then, begins again in Messiah Yeshua the Son of God, God with us, the Word-Essence that holds the universe together.
 
Beginning with the divinity of Messiah as the Devar (Word, Essence, Matter, Thing), pre-existing, the author goes on to expound the mystery of the manifest human nature of that same divine essence and the convergence of heavenly power and earthly frailty. John introduces Yeshua as the “Son of God” and emphasizes the signs of Yeshua’s ministry (2:11) along with Yeshua’s professed goal of finishing His Father’s work of redemption (4:34). God’s Own kavod (Glory) is made manifest in the person of Yeshua (10:30; 14:9). The “I AM” statements of Yeshua in the book of John, echo God’s proclamation concerning Himself (Exodus 3:14; John 6:35; 8:12; 8:58; 9:5; 10:7, 9, 14; 11:25; 14:6; 15:1, 5). At the same time Yeshua is the Servant of God Who acts with absolute humility, coming as the substitutionary Lamb Who takes away the sins of the World.
 
Many have sought to posit extra-Biblical reasons for the writing of John’s Gospel, but the author himself expresses his motivation succinctly and clearly:
 
“But these things have been written so that you may believe that Yeshua is Mashiach Ben-Elohim, and that by believing you may have life in His name.”
-John 20:31 Tree of Life Version (TLV) 
​
NB: My translation of the text seeks to combine the Greek, Hebrew and Aramaic versions of John’s Gospel into one cohesive English translation. I have used the Greek text as the primary, the Hebrew as secondary, and have noted the Aramaic only where there is a discernible difference between it and the Hebrew text.
 
[G] = Greek
[H] = Hebrew
[A] = Aramaic
[TH] = Talmudic Hebrew
[RA] = Pre and Post 1st Century Rabbinical Aramaic
 
Joh 1:1  In the beginning (En arkhay[G] In the Origin, Be’reishit[H] In the head/front/Leader) was the Word, Essence, Substance, Utterance, Manifestation (Logos[G], Davar[H], Memra[RA], Miltha[A]) and the Word was with the God (Ho-Theos[G], Ha-Elohim[H]), and God was that Word. Joh 1:2 The same was in the beginning with the God.
 
Yochanan firmly anchors his Gospel account in the Torah (Books of Moses) and the wider body of Hebrew Scripture the Tanakh (OT).
 
Both Genesis (Tanakh) and John (NT) begin (no pun intended) with the phrase “In the Beginning”. This is why the Hebrew title of the book of Genesis is Be’reishit, which is the first word of Genesis, a compound word made up of Ba (In the) and Reishit (From Rosh, meaning head, leader, front).
 
It is interesting to note that this theme of beginning influenced the Egyptian Coptic order of the New Testament, which places John at the beginning. The Egyptian Coptic New Testament Gospels book order being John, Matthew, Mark, Luke.
 
With regard to the Hebrew text of both Be’reishit (Genesis) and Yochanan (John), we may read Be’reishit as, “In the Head”, the “Head” of the Universe (All creation) being YHVH, God Himself. Therefore, as in the case of Genesis, John’s Gospel begins in God, the Creator and Head of all things. This is of significance to Messiah followers, who have accepted that Yeshua our King Messiah is the “Head” of the body of believers (Ephesians 5:23).
 
“In the beginning was the Word” (John. 1:1) is synonymous with “In the beginning… Elohim said (spoken Word)” (Gen. 1:1, 3). Thus, John establishes the uncreated, pre-existent nature of the Word. The Word being the manifest essence of God Himself, anthropomorphically issuing from God’s mouth.

The Hebrew text of Genesis 1:1 reads:
 
“Be’reishit In the beginning (head) bara creating (from nothing), Elohim God (Judge) et (Aleph-Tav, the Alphabet, that which forms all words), ha-shamayim the heavens v’et (and Aleph-Tav) ha-aretz the earth (land).”
 
“I am the Aleph and the Tav, the First and the Last, the Beginning and the goal… I, Yeshua, have sent my messenger to give you this testimony for the believing communities. I am the Root and the Offspring of David, and the bright Morning Star.” Revelation 22:13, 16 (Author’s translation)
 
Therefore, the remez (hint) found in the “et” (Aleph-Tav) of Genesis 1:1, is a further illumination of the words of Yochanan (John) 1:1.
 
The alternative Orthodox Jewish English translation of Genesis 1:1, which reads, “When God began to create…” further establishes the existence of the Word prior to all of the created order.
 
God is seen throughout the Tanakh (OT) creating, calling, instructing and relating through His Word. Yishayahu (Isaiah) says:
 
“Kiy ka’asher yeireid For as the coming down of hageshem the rain vehasheleg and the snow min-hashamayim from the heavens ve’shamah and there lo yashuv do not return kiy until they hirvah satiate, satisfy the thirst of et-haaretz the earth (land), veholiydah and it brings forth vehitzmiychah and sprouts, venatan and gives zera seed lazoreia to the sower velechem and bread laocheil to the eater, Kein yihyeh So will it come to pass that Devariy My Word asher yeitzei which goes out mipiy from My mouth; lo-yashuv will not return eiliy to Me reiykam void, empty, vainly, kiy for im-asah rather, it will accomplish, make, fashion (asah, from something) that which chafatztiy I delight in, desire, am pleased with, take pleasure in, vehitzliyach and will rush, advance, prosper, succeed in asher that for which shelachtiyv I sent it.” -Isaiah 55:10-11 (Author’s translation)
 
“the Word was with the God, and God was that Word.” The writer is clear, the Word is both with God and at the same time God. Contrary to popular teaching, this was not an entirely alien concept in first century Judaism.
 
The idea of the Word (Logos[G], Davar[H] Memra[RA], Miltha[A]) being intrinsically linked to God was not a foreign concept to first century Judaism. Philo of Alexandria or Yedideyah Ha-Cohen (Jedidiah the priest), a Jewish philosopher who lived from 20 BCE (BC) to 50 CE (AD) wrote:
 
“The most universal of all things is God; and in second place, the word of God.” -Philo of Alexandria Allegorical Interpretation II, 86
 
The Aramaic Jerusalem Targum, codified in the second century CE (AD) renders the text of Genesis 3:8 as:
 
“…they heard the voice of the word of the Lord God walking in the garden… and Adam and his wife hid themselves from before the Lord God among the trees of the garden.” -Jerusalem Targum (Genesis 3:8)
 
Using the Rabbinical Aramaic word Memra in place of the Hebrew Davar in the same Aramaic Targum, the writer renders Genesis 19:24 as:
 
“And the Word (Memra) of the Lord Himself had made to descend upon the people of Sodom and Gomora… fire from before the Lord from the heavens.” -Jerusalem Targum 19:24
 
The Talmud also understands the Messiah as pre-existent, though not uncreated:
 
“It was taught that seven things were created before the world was created; they are the Torah, repentance, the Garden of Eden, Gehinnom, the Throne of Glory, the Temple, and the name of the Messiah… The name of the Messiah, as it is written: ‘May his name (Messiah) endure forever, may his name produce issue prior to the sun’ (Psalm 72:17).” -Pesachim 54a, N’darim 39a; and Midrash on Psalm 93:3
 
The Jewish convert and commentator Onkelos wrote the following paraphrase (110 CE/AD):
 
"if the word of the Lord will be my help, and will keep me, the word of the Lord shall be my God:” -Paraphrase Genesis 28:20 Onkelos (35-120 CE/AD)
 
The second century Targums of Yonatan and Yerushalayim paraphrase certain texts as referring to the Memra (Word):
 
"I will cause the glory of my Shekinah to dwell among you, and my word shall be your God, the Redeemer;” -Targum Yonatan Leviticus 26:12
 
"out of thee, before me, shall come forth the Messiah, that he may exercise dominion over Israel; whose name is said from eternity, from the days of old.” -Targum Yonatan Micah 5:2
 
"ye have made the word of the Lord king over you this day, that he may be your God:” -Targum Yerushalayim Deuteronomy 26:17
 
In stating that “the Word was with the God, and God was that Word” Yochanan is expressing the Hebrew understanding of “both and” rather than the limited Greco-Roman thinking of “either or”. In this respect Yochanan’s Gospel establishes itself in Biblical Hebrew thought from the outset. Therefore, failing to understand Yochanan’s words from a Hebraic mindset will lead to misinterpretation and limited understanding on the part of the student of this Gospel.
 
“He (Yeshua) is wrapped in a garment immersed in blood, and He is called by the name Ho-Logos[G] (Ha-Davar[H]) the Word, Ho-Theos[G] (Ha-Elohim[H]) the God.” -Revelation 19:13 (Author’s translation)
 
Yeshua (YHVH Saves), Ha-Davar (the Word, Essence) Ha-Elohim (the God, Judge, Ruler) Imanu (With us) El (God).
 
Joh 1:3  All things, individually, collectively (Pas[G]) the everything (Ha-col[H]) were made, came into existence (Ginomai[G]) through (Dia[G]) Him, upon His hand (Al-yadayv[H]); and without, apart from, separate from (Khoris[G]) Him not one thing was made, came into existence (Ginomai[G]) that has been made (exists).
 
The subject of this verse is the Word Himself, Whom we know to be Yeshua the King Messiah (John 1:14-18).
 
Once again. This idea was not entirely foreign to first century Judaism:
 
"and the word of the Lord created man in his likeness.” -Targum Yerushalayim Genesis 1:27
 
"and the word of the Lord God said, behold the man whom I have created, is the only one in the world.” -Targum Yerushalayim Genesis 3:22
 
"the eternal God is an habitation, by whose word the world was made.” -Onkelos
 
"yea, by my word I have founded the earth:” -Targum Yonatan Isaiah 48:13
 
“Through faith we understand that the worlds were framed by the word of God, so that things which are seen were not made of things which do appear.” -Hebrews 11:3 KJV
 
Joh 1:4  In Him was life, soul existence (Zoe[G]) living (Chayim[H]); and the life, living was the light (Ho-Phos[G], Ha-Or[H]) of the human being, humanity, mankind (Anthropos[G]). Alt. Hebrew trans. To the children of the Adam (Livneiy ha-adam[H]).
 
“In Him was life, soul existence, living”. Not just Chai “life” but Chayim “Living”
 
“and the life, living was the light to the children of Adam” Therefore, the last Adam (Yeshua) is also the Word which spoke the light that gives the first Adam and his progeny life.
 
“So it is written: ‘The first man Adam became a living being’; the last Adam, a life-giving spirit.” -1 Corinthians 15:45 NIV
 
Light is frequently employed in representing the manifest presence of God (Isa. 2:5; Ps. 257:1; 36:9).
 
Later in Yochanan’s Gospel account Yeshua says of Himself “I am the Light of the world” (John 8:12; 9:5).
 
Genesis 1:3 reads “And commanded (vayomeir), Elohim, ‘Be light (Or)’, and light (Or) was:”
 
This verse begins a literary rhythm that uses a trifold pattern to convey the process of creation and the way it continues to unfold in our daily lives.
 
1. God commands (Vayomeir)
2. God Sees/Observes (Vai’re: from ra’ah)
3. God Proclaims/Calls/Names (Vayikra)
 
God commands creation, He sees that it is good and He gives all created entities unique names and roles in the order of the universe.  From the view of humanity, God has created us in love, observes us with pleasure and imparts to each of us a unique and fulfilling identity and purpose in Him.
 
The light which is commanded in Genesis 1:3 is essential to the remainder of creation. Yochanan understands this light (Or) to be the product of the Father through the Word (Davar, Yeshua), it illuminates the formless and empty elements and acts to ignite both the inanimate matter and the living souls which are to come.
 
Genesis goes on to say:
 
“And saw, Elohim, the light (Or), that it was good, and made a distinction, Elohim, between the light (Or) and the darkness (choshekh):” -Genesis 1:4 (Author’s translation)
 
Before distinguishing between light and darkness, God sees that the light is good. The light is a representation of all that is good.
 
Distinctions are made throughout the creative processes of God. In Hebrew thought the distinguishing of things is not the same as the separation of things. Darkness is not the absence of light, rather it is a creation of The Light of God:
 
“If I say, ‘surely the choshekh (darkness) shall cover me’; even the layla (night, spiralling darkness) shall be Or (light) surrounding me.” –Psalm 139:11 (Author’s translation)
 
Joh 1:5  And the light (Ho-Phos[G], Ha-Or[H]) shines in darkness (Bachoshekh[H]); and the darkness cannot comprehended, lay hold of, take possession of, overcome (Katalambano[G]) it.
 
In one sense the Light that emanates from the mouth of God in the Word of Yeshua at the beginning of creation, as it pertains to God with us (Yeshua), is the ignition present in the creation of darkness, making darkness subject to the Light of God. Therefore, the order of creation illuminates (no pun intended) the nature of light and darkness. Yochanan uses this imagery here to make a drash (comparative teaching) concerning good and evil, light representing good and the true knowledge of God, and darkness, representing evil and ignorance toward God.
 
The conclusion is that ignorance toward God can neither understand nor overcome the light (true knowledge) of God and His redemptive purposes for humanity and creation as a whole through the Light Bearer (Creator) and Redeemer, the King Messiah Yeshua.
 
Joh 1:6  It came to pass that there was a man sent (Apostello[G], Shaluach[H]) from God (Theos[G], Elohim[H]), whose name was Yochanan[H] (John the Baptist, YHVH gracious giver). Joh 1:7  The same man came to testify, to bear witness of the Light (Ho-Phos[G], Ha-Or[H]), in order that all, individually, collectively (Pas[G]) the whole (Ha-col[H]) through Him, by the means of Him, by His hand (Dia[G], N’haymen[A]), might believe, have faith, trust, have security, be made confident, be persuaded (Pisteuo[G], Ya’amiynu[H]).
 
The author of this Gospel, having begun at the beginning of all things, now presents the forerunner who will declare the coming of the King Messiah and the fulfilment of all things (as it were). Jews (Israelites) had been looking forward to the coming of Elijah as the one who would hail the coming King Messiah (Malachi 4:5). Seemingly unbeknownst to the Jews of Israel in John’s generation, Yochanan the Immerser had come in the spirit of Elijah (Mark 9:12-13; Luke 1:11-17) to do that very thing.
 
The man Yochanan (The Baptist) is “sent from God”. This is the premise for Yochanan’s later statement “but He (God) that sent me to immerse with water, the same (God) said to me, ‘Upon Whom you shall see the Spirit descending and remaining on Him, the same is He Who immerses with the Holy Spirit.’”(John 1:33)
 
Yochanan is given the title “the Baptist” in order to distinguish him from the writer of John’s Gospel, Yochanan the talmid (disciple) of Yeshua. The term Baptist from the Greek baptizo is a reference to the Jewish mikveh (ritual pool or body of water) practice of tevilah (immersion), a full immersion in a ritual pool or body of water symbolizing purification. With regard to the theological baggage associated with baptism, sprinkling etc. It is better to understand Yochanan as Yochanan the Immerser. The baptisms he performed for those who came to him in repentance toward God would never have involved sprinkling, this is a Greco-Roman Gentile Church syncretistic practice that muddies the waters (pun intended) of true full immersion baptism, or in Hebrew tevilah.
 
Yochanan the Immerser is also known to secular history via the writings of Josephus (Antiquities of the Jews 18:116-119).
 
“in order that all, individually, collectively, the whole, through Him (The Light), might believe” The nearest subject is “the Light” that John the Immerser had come to bear witness to. Therefore, it is through the Light of Yeshua that human beings will come to believe.
 
Verse 6-8 are pre-text for the historical/spiritual narrative concerning Yochanan the Immerser’s ministry described in verses 19-34.
 
Rabbinic literature calls the promised Messiah by the name “Light.”
"light is his name"; as it is said in Daniel 2:22 and the light dwelleth with him;” - Echa Rabbati, fol. 50. 2.
 
Philo of Alexandria or Yedideyah Ha-Cohen (Jedidiah the priest), the Jewish philosopher who lived from 20 BCE (BC) to 50 CE (AD) describes the Logos, (Word), as light, and calls Him the “intelligible light; the universal light, the most perfect light;” Philo even goes so far as to depict Him as full of divine light; and says, “He (Logos) is called the sun.” Meaning that with regard to created light (metaphorically speaking), the Logos is the brightest of all light.
 
Joh 1:8  He (John the Baptist) was not that Light, but was sent to bear witness of the Light. Joh 1:9  That was the Light (Ho-Phos[G], Ha-Or[H]) by nature, true (Ho Alethinos[G], Ha-amitiy[H]), which gives light, illuminates (Photizo[G], Ha-mei’ir[H]) everyone individually, collectively (Pas[G]) the whole of (Ha-col[H]) humanity (Anthropos[G], l’col-adam[H]) that comes into the world (Kosmos[G], Ha-Olam[H]).
 
“He (John the Baptist) was not that Light, but was sent to bear witness of the Light.” The author of John’s Gospel goes to great pains to be very specific about his subjects and their respective roles. The Light brings redemption but Yochanan is not the Light, rather he is the promised forerunner of Malachi 4:5, who is “sent to bear witness of (to) the Light.”
 
“That was the Light by nature, true, which gives light, illuminates everyone individually, collectively the whole of humanity, that comes into the world”. The Light, that by its very nature carries the truth that emanates from God, is the same light mentioned previously, being the giver of light and life to every human being that comes into the world (affected by sin and death), has also Himself, come into the world in order to illuminate the darkness of the ignorant sinful minds of human beings and deliver those who would receive Him from the darkness of perpetual death.
 
Joh 1:10  He was in the world (Kosmos[G], Ha-Olam[H]), and the world was made by, through (Dia[G]) Him, and the world did not know Him. Joh 1:11  He came to His own things (Idio[G] neuter), those things of Him (Shelo[H]) and His own (Idios[G] masc.), those which were for Him (Asher lo[H]) did not receive Him.
 
“the world (kosmos) was made through Him, and the world (kosmos) did not know Him.”
The word Kosmos is used in two ways. It is used of creation as a whole, and more specifically in regard to sin affected humanity and the fallen creation which has been in darkness (ignorant). The Light comes into the world He created but the world He created has been affected by sin and death as a result of the freewill decision of humanity, for freewill is that which makes a love relationship between Creator and creation possible.
 
"and the word of the Lord created man in his likeness.” -Targum Yerushalayim Genesis 1:27
 
"and the word of the Lord God said, behold the man whom I have created, is the only one in the world.” -Targum Yerushalayim Genesis 3:22
 
"the eternal God is an habitation, by whose word the world was made.” -Onkelos
 
"yea, by my word I have founded the earth:” -Targum Yonatan Isaiah 48:13
 
“Through faith we understand that the worlds were framed by the word of God, so that things which are seen were not made of things which do appear.” -Hebrews 11:3 KJV
 
“He came to His own things, those things of Him and His own, those which were for Him did not receive Him.” Firstly, verse 10 explains the need for the neuter use of Idio (own things) in the present verse by speaking of all creation, kosmos in general: Secondly, while it is true that Yeshua was rejected by some of His own tribe (The Jews), it is also true that every human being is “His own”, something that is made clear by John 1:4 “In Him was life, soul existence; and the life was the light To the children of the Adam”.
 
It is not true to say (as many Jewish Scholars and not a small number of Liberal Gentile Christian Scholars falsely assert) that this is an intentional plot tool for setting up the Jewish people in general as the enemies of Yeshua. Given the fact that Yeshua and His disciples were all Jews, and that thousands of Jews believed in and followed Him, it is ludicrous to say that the Gospel writers, or specifically the writer of the Gospel of John were anti-Semitic. As I stated previously, it is simply a case of context and proper qualification. Yochanan the disciple and author of John’s Gospel felt secure as a Jew in both honouring the Jewish people of his day while also rebuking those who acted in a manner contrary to the Torah and the good news of the King Messiah Yeshua. As I have already said, this makes Yochanan’s Gospel and ministry no different from that of Israel’s prophets, none of whom have ever been called anti-Semitic for making the same accusations and refutations that Yochanan makes in his Gospel account.
 
“You Samaritans worship what you do not know; we worship what we do know, for salvation is from Ho Ioudaios the Jews (Plural).” -Yeshua (John 4:22)
 
Joh 1:12  But as many as received Him, to them He gave power (of choice), liberty (freedom) of doing, authority (Exousia[G]) to become offspring (children) of God (Teknon Theos[G], Baniym Leilohim[H]), even to them that believe, have faith, trust, have security, be made confident, be persuaded (Pisteuo[G], Ya’amiynu[H]) on (in) His name (Onoma[G] Proper Noun, B’shmo[H]):
 
“But as many as received Him, to them He gave power to become offspring (children) of God.” Notice the counterpoint to John 1:4 “to the children of Adam”. All human beings are children of creation (Adam), but in a saving and eternal sense, only those who receive the light of the Creator, the King Messiah Yeshua, can become “B’nai Elohim” children of God. “B’nai Elohim” then is a spiritual designation. In fact we read from the beginning of the Torah of two distinct groups of people, “B’nai Elohim” the sons of God (God worshippers) and “Banot Ha-Adam” the daughters of men (those who rejected God) [Genesis 6:4].
 
Therefore, while it is true, as the Bible teaches, that we are all children of God with regard to creation (Acts 17:28; Genesis 1:26-27; James 3:9), only those who receive Yeshua become children of God with regard to salvation and everlasting life.
 
“to them that believe on (in) His name” In the ancient world a person’s name was more than just a title, it was representative of character, nature, action, integrity, and honour, or the lack thereof. In the case of Yeshua (YHVH Saves), belief in His Name is continued trust in His person made evident in right action. Filling out a commitment card at an evangelistic rally, may be an indication of one’s desire to believe in His Name, but it does not, in and of itself constitute “belief in His Name”. The “Sinners prayer” mentality of the modern evangelical Church must change and come in line with the Biblical text!
 
Joh 1:13  Which were born, not of blood, nor of the desire (Thelema[G]) of the flesh (Sarx[G]), nor of the desire, sex drive of man, but Fathered (Gennao[G]) of God (Theos[G], Elohim[H]).
 
Those who become children of God through Yeshua have been “born again” of God’s Spirit. Therefore, while they are born initially of the flesh, they are born again of the same life giving Spirit that created their flesh. Flesh which they had previously given over to death through sin.
 
Yeshua explains this very thing to Nicodemus:
 
“Yeshua replied, ‘Amen, amen, It’s certain, it’s certain I tell you, no one can see the kingdom of Elohim unless they are born again.’ ‘How can someone be born when they’re old?’ Nakdimon asked. ‘Surely they can’t enter a second time into their mother’s womb to be born!’ Yeshua answered, ‘Amen, amen, It’s certain, it’s certain I tell you, no one can enter the kingdom of Elohim unless they are born of water and the Spirit. Flesh gives birth to flesh, but the Spirit gives birth to spirit.’” -John 3:3-6 (Authors translation)
 
Joh 1:14  And (Kai[G]) the Word, Essence, Substance, Utterance, Manifestation (Logos[G], Davar[H], Miltha[A]) became flesh (Sarx[G]), and dwelt, made His home (Skenoo[G], Shakhan[H]) among us, and we beheld his glory, brightness, splendour, judgement, manifest presence, dwelling, settling (Doxa[G], Kevod[H], Shekhinah[TH]), the glory as of the One (Ekhadaya[A]) only begotten (Monogenes[G] Singular in kind, Yachiyd[H]) of the Father (Pater[G], Av[H]), full of grace (Charis[G], Chesed[H]) and truth (Aletheia[G] objective truth, Emet[H] absolute truth).
 
“the Word, Essence, Substance, became flesh, human, and dwelt among us” This is a paradox only to the Gnostics and their modern pseudo learned progeny. If the Word is the very substance that makes up all things, then His becoming flesh is simply His birth into that which exists of Him and in Him. It is not the case that spirit is good and matter is evil, rather, the Creator is good and the created chose evil, both the created spirits (Satan, demons etc.) and the created flesh (humanity). Therefore, nothing makes more sense than that the Creator of all things, Who loves His creation sacrificially, would give of His essence, enter the sin affected creation and lay down His life for her. After all, two foundational aspects of love are freewill and sacrifice.
 
We note that the Word “Shakhan” dwelt, tabernacled among us, is an allusion to the Mishkan (Tent of Meeting, Tabernacle [Exodus 25:9]) and the dwelling of the divine presence (Kavod HaShem, Shekhinah) with the Jewish people as they travelled from Egyptian bondage to freedom in the promised land.
 
“and we beheld his glory, manifest presence, dwelling, settling (Doxa[G], Kevod[H], Shekhinah[TH])” This is yet another allusion to the manifest presence of God seen on the Tent of Meeting (Exodus 16:10) in the desert and in the Temple of Solomon at its inauguration (1 Kings 8:10-12).
 
“the glory as of the One (Ekhadaya[A]) only begotten (Monogenes[G] Singular in kind, Yachiyd[H]) of the Father (Pater[G], Av[H]), full of grace (Charis[G], Chesed[H]) and truth (Aletheia[G] objective truth, Emet[H] absolute truth).” We note that Yeshua (The Word, the Light), is singular in kind. He is of the Father in that being God with us He carries the attributes and character of the Father in submission to the Father. Thus, Yeshua is full of grace and truth.
 
In order to become flesh, Yeshua had to give up the glory He had with the Father before the world existed (John 17:5). “He emptied himself, laid aside His privileges, taking the very nature of bond servant, being made in human likeness.” (Philippians 2:7, Author’s translation)
 
“For what the Torah couldn’t do, in that it was weakened through the flesh, Elohim did: sending His own Son in the likeness of sinful flesh and as an offering for sin, He condemned sin in the flesh,” -Romans 8:3 Author’s translation
 
“For we do not have a high priest who cannot sympathize with our weaknesses, but One who has been tempted in all things as we are, yet without sin.” -Hebrews 4:15 NASB
 
Therefore, it is God the Word Who became flesh and not Yeshua the man who became a god!
 
“For in Him (Yeshua) all the fullness of deity dwells in bodily form,” Colossians 2:9
 
The Tanakh (OT) is full of instances of God appearing in human form, to Abraham (Gen. 18), Jacob (Gen. 32:24-33), Moses (Ex. 3), Joshua (Josh. 5:13-6:5), the people of Israel (Judges 2:1-5, Gideon (Judges 6:11-24), and to Manoah and his wife the parents of Samson (Judges 13:2-23). In all of these portions of Scripture, Elohim (God), YHVH (Adonai), and Ha-Malakh Elohim (The Messenger [Angel] of God) are used interchangeably and in some cases YHVH or Elohim is spoken of as a man (iysh). Therefore, the Tanakh (OT) teaches that the all-powerful, all knowing, all sufficient God of creation is able, if He chooses, to appear as a man. In other words, the idea that God might manifest Himself as a man to redeem His people is a very Jewish one.
 
Our rabbis have tried to exclude Jewish followers of Messiah Yeshua by adding theological statements to our traditions and prayers in order to make it difficult for Jews who follow Yeshua to remain in the Jewish community. One such example is the thirteenth statement of Rambam’s creed, the third article of which reads:
 
“I believe with perfect faith that the Creator, blessed be His Name, is not a body, that He is free from all material properties, and has no form whatsoever.”
 
This statement contradicts the Tanakh, as I have just proven, however, in another sense, a Messiah following Jew can agree that God the Father can be seen in this statement without negating God the Son as a manifestation of the invisible immutable God YHVH.
 
Other rabbis, such as Meir Loeb Ben Yechiel Michael and Menachem Mendel Schneerson, have come extremely close to explicitly affirming the idea of incarnation. They have certainly agreed with the idea implicitly in their writings and teachings.
 
Joh 1:15  Yochanan (John the Baptist) bore witness of Him, and cried, saying, “This was He of Whom I spoke, He that comes after me is preferred, ranked before (Emprosthen[G]) me: He existed (Ginomai[G]) first (Protos[G] first in time or place in any succession of things) before I was (Liy Hayah[H]).”
 
“Him” The subject is the manifest Word become flesh. It is this person, Who is God with us to Whom Yochanan is referring.
 
The Word through Whom Yochanan was created is now entering creation following Yochanan. Thus, Yochanan is second to the first Who comes after him.
 
Joh 1:16  And of His fulness we have all received, and grace (Charis[G], Chesed[H]) in place of grace.  Joh 1:17  For the Law, Torah[H] (Nomos[G]) was given through (Dia[G]) Moshe[H] (Moses), the grace (Charis[G], Chesed[H]) and the truth (Aletheia[G], Emet[H]) came through (Dia[G]) Yeshua[H] [A] (Iesous[G] YHVH Saves) the Messiah (Christos[G] Anointed One, Mashiach[H]).
 
“Grace in place of grace” means, common grace (the grace that allows the created order to continue for a time in spite of the fact that it is sin affected) is being both preceded and superseded by saving grace (the grace made possible through the substitutionary sacrifice and resurrection of the King Messiah Yeshua).
 
We note that in spite of the fact that the majority of English translations read “The Law was given by Moses BUT grace and truth…” The Greek word “dia” is better translated “through” rather than “by”, and more importantly, there is no “but” in the Greek text!
 
When read correctly the Torah given by God through Moses is the Instruction that directs the people of Israel toward the Chesed (grace) [Rom. 10:4] that comes through the promised King Messiah, the Living Word (Ha-Devar). Thus, it is Messiah Who writes the Torah on the hearts of believing Israel (ethnic, religious, chosen) [Jer. 31:33]. Therefore, it is not “Torah was but now grace is”, rather it is “Torah reveals the redemptive purpose and Messiah fills that purpose with grace”.
 
The Torah (Law) has never been the opposite of grace (as many Christian theologians claim), this is utter nonsense. The opposite of Law is lawlessness and the opposite of grace is the lack of grace. Therefore, The Author of the Torah (The Word, Yeshua) sent the Torah through Moses (Drawn out), so as to draw out the children of God from among the wicked and point them to the One Who provides salvation by grace through faith in Him.
 
From his treatment of the Torah, Moses and the patriarchs, it is clear that the author of the Gospel account of John is sufficiently comfortable (as a Jew) with the continued importance of Torah as it is illuminated in Yeshua the King Messiah.
 
Joh 1:18  No one has seen the God (Ho-Theos[G], Ha-Elohim[H]) at any time; [Hebrew Alt. Et Ha-Elohim lo ra’ah iysh meiolam[H]: The definitive God, has not been seen by any human (man) from the world] the One (Yichiydaya[A]) only begotten (Monogenes[G] Singular in kind, Yachiyd[H]) Son [Hebrew Alt. Ha-Ben Ha-yachiyd[H]: the Son, the only one], God (Theos[G]) the Being (Ho Oan[G]) Who is in the bosom, chest, folds of the garment (kolpos[G]) of the Father (Ho-Pater[G], Ha-Av[H]), He has declared, gone before, unfolded, told (Exegeomai[G]) of Him [Hebrew Alt. Hu asher hodiyo[H]: He has made Him known] .
 
“No one has seen the God at any time;” Many have seen God in part [Exodus 33:19-23; Isaiah 6:1; Exodus 24:9-11], but none have ever seen Him in the fullness of His glory. The fullness of God’s person and glory is what Exodus 33:20 is speaking of:
 
“And (God) said, ‘You cannot see My face, for no one can see Me and live.”
 
Therefore, God reveals Himself through His Son Yeshua, the Word, Who is YHVH with us:
 
"the word of the Lord God said, ‘lo, the man whom I created, the only one in my world, even as I am, the only one, in the highest heavens.’” -Genesis 3:22 Targum Yerushalayim
 
"there is none that can declare the name of his Father, and that knows him; but this is hid from the eyes of the multitude, until he comes, ‘and he shall declare him’.” R. Moses Haddarsan in Psal. 85. 11. apud Galatin. de Arcan, Cathol. ver. l. 8. c. 2. 
 
Philo speaks of the “Logos” saying “He (logos) has come and declared Him (God)” De nominum mutat. p. 1047.
 
“the Son, the only one], God (Theos[G]) the Being (Ho Oan[G]) Who is in the bosom, chest, folds of the garment (kolpos[G]) of the Father (Ho-Pater[G], Ha-Av[H]), He has declared, gone before, unfolded, told (Exegeomai[G]) of Him [Hebrew Alt. Hu asher hodiyo[H]: He has made Him known].”
 
There can be no doubt that the author of John’s Gospel is plainly stating that Yeshua is God with us. He writes “The only Son, God the Being, Who is in the bosom of the Father (God), He has declared, told of Him (The Father).”
 
We note the beautiful imagery of the only begotten Son Who has dwelt in the chest of God the Father, within the folds of the Father’s garment as it were, and now unfolds the garment of God and reveals the Father to creation.
 
It is worth noting that the title “Son of God” is sometimes applied to Israel’s kings in the Tanakh (OT), this is particularly evident in Psalm 2:6-9:
 
“I have set up My king
upon Zion, My holy mountain.”
7 I will declare the decree of Adonai.
He said to me: “You are My Son--
today I have become Your Father.[a]
8 Ask Me,
    and I will give the nations as Your inheritance,
and the far reaches of the earth as Your possession.
9 You shall break the nations with an iron scepter.[b]
You shall dash them in pieces like a potter’s jar.”[c] -Psalm 2:6-9 TLV
 
Joh 1:19  And this is the testimony, evidence, record (Marturia[G], Eiduto[H] witness) of Yochanan[H] (John the Baptist), when the Judeans (Ho Ioudaios[G], Jews from the religious ruling class, Ha-Yehudiym[H]) sent priests (Hiereus[G],Kohaniym[H]) and Levites (Leuites[G], Levi’iym[H]) from Yerushalayim (Flood of Peace, Jerusalem) to ask him (John the Baptist), “Who are you?”
 
As stated in my introduction, the author of the Gospel according to John uses the Greek “ho Ioudaioi” (Huy ee-u-dayo, the Judeans) as a supplement to the more general use of “Ioudaios” (ee-u-da-yos, Jews), which seems to indicate that at least in part, John was seeking to make a distinction between those Jews that followed the teaching and ideology of the first century Religious leaders based in Jerusalem and representing Judea, and the wider body of Jews living under Roman occupation in the land of Israel.
 
In the present verse the use of the definite article “Ho” with “Ioudaiois” is further qualified by the distinct groups within the religious community of Jerusalem, who are directly connected to the Temple Cult and functioning at various levels in the hierarchy of the Levitical priesthood. The “Kohaniym” being priests who were directly involved in sacrificial practices, while the more general title “Levi’iym” refers to those appointed to mundane Temple service within the tribe of Levi. Given that the Sanhedrin (in particular the Pharisaic sect, but also the Sadducees) under the High Priest, had the authority to send these messengers (Priests, Levites), the author can only be using “Ho Ioudaios” to refer to the Leading Religious Authorities in Jerusalem and not to Judeans or Jews in general. Particularly because neither the priests nor the Levites were of the tribe of Judah, and yet those that govern them are referred to as Jews. The point is, everyone involved in this narrative is a Jew, John included. Therefore, the dialogue is between Jews over religious matters and not a record of some imagined conflict between Messiah followers and their Jewish brethren.
 
John the Baptist had an intrinsic connection to the Levitical priesthood through his father Zechariah who was of the clan of Abijah (Luke 1; 1 Chronicles 24). John’s father Zechariah was a descendent of the sons of Aaron and may well have been a rightful heir to the High Priesthood at a time in Israel’s history under Roman occupation when the priesthood of Israel had been bought and paid for by her oppressors, meaning that both Caiaphas and Annas were illegitimate High Priests. With this in mind it seems natural that the religious ruling class and priesthood in Jerusalem would be very interested in John’s ministry. They may well have heard of the miracle of John’s conception and the visions of his father. They came to enquire on behalf of those who feared that the rightful Shepherd of Israel may be coming to expose their apostasy. At the same time there were those among them who genuinely sought the reconciliation of Israel to God and eagerly awaited the prophet Elijah and the coming of the King Messiah. Therefore, John the Baptist was being questioned by both insidious and hopeful men alike.
 
Joh 1:20  And he (John the Baptist) conceded, professed, agreed (Homologeo[G], unified speech/word), and denied not; but conceded, professed, agreed “I am not the Messiah (Christ, Ho-Christos[G], Ha-Mashiach[H]).” Joh 1:21  And they asked him, “What then? Are you Eliyahu[H] (Elijah, My God YHVH is He)?” And he said, “I am not.” “Are you that prophet (Ho-Prophetes[G], Ha-Navi[H])?” And he answered, “No.”
 
“And he (John the Baptist) conceded, agreed and denied not; but conceded, agreed ‘I am not the Messiah’” Yochanan the Immerser knew what the Judean party had come to ask, this is why the text says that he conceded, agreed to speak to the contrary of their assumption. The author wants no confusion, Yochanan the Immerser is not the Messiah.
 
“Homologeo” is a compound word made up of the words homo (together) and logos (Word). Therefore John is in agreement with the Logos (Yeshua) in answering the priests and Levites.
 
“And they asked him, “What then? Are you Elijah?” And he said, “I am not.” According to Malachi 4:5, the Jewish people believed that Elijah (Who had not died) would come as a forerunner to declare the coming of the King Messiah and the great and fearful day of the Lord.
 
“‘Are you that prophet?’ And he answered, ‘No.’” That is the “prophet like me” who Moses spoke of, Whom the people of Israel must listen to and obey (Deut. 18:15, 18).
 
Joh 1:22  Then they said to him (John the Baptist), “Who are you? That we may give an answer to them that sent us. What do you say about yourself?” Joh 1:23  He (John the Baptist) said, “I am the voice (Phone[G], Kol[H]) of one crying (Boao[G], Korei[H]) in the wilderness (Eremos[G], Bamidbar[H] Ba-in and mi-from davar-the Word), Make straight the way (Hodos[G], Derech[H]) of the Lord (Kurios[G], YHVH[H]),” speaks Yishayahu[H] (Isaiah, YHVH He has saved) the prophet (Ho-Prophetes[G], Ha-Navi[H]) [Isaiah 40:3].
 
Yochanan the Immerser was certain of his role and calling and answered without fear using the words of the prophet Isaiah 40:3:
 
“A voice of one calling:
‘In the wilderness prepare
    the way for the YHVH;
make straight in the desert
    a way for our Elohim.’”
 
We note that Yochanan the Immerser saw himself as making way for YHVH Himself. This is yet another implicit acknowledgement of the deity of Yeshua.
 
Joh 1:24  And they which were sent were of the Pharisees (Pharisaios[G], Perushiym[H], chaste, abstinent ones). Joh 1:25  And they asked him (John the Baptist), and said to him, “Why do you immerse (Baptizo[G], Tebiyl[H]) then, if you are not the Messiah [Christ] (Ho-Christos[G], Ha-Mashiach[H]), nor Eliyahu[H] (Elijah), neither that prophet (Prophetes[G], Ha-Navi[H])?
 
The Pharisees, like John and Yeshua, believed in the resurrection of the dead, angels and demons, healing and miracles, the coming Messiah and His Messianic Reign. They looked eagerly forward to salvation from their Roman oppressors and the glorious reign of Israel’s promised King. They also practised ritual immersion as part of their religious rites and clearly understood immersion as a practise which both Elijah and the King Messiah would emphasize as a symbol of purification and the sanctifying of the people of Israel in order that they might be made spiritually clean for the Messianic reign.
 
Josephus Flavius, a Jewish historian who played both sides of the first century conflict between Rome and the Jewish people, was hired by the Roman Emperor to write the history of Rome’s conquests in the occupied territory of Israel, Judea and Samaria. Josephus records an agreement made between Queen Alexandra of Jerusalem and the Leaders of the Pharisaic sect approximately 141 – 67 BCE:
 
“Under Queen Alexandra of Jerusalem the Pharisees became the administrators of all public affairs so as to be empowered to banish and readmit who they pleased, as well as to loose and bind.” -Josephus, Jewish Wars 1:5:2
 
Joh 1:26  Yochanan (John the Baptist) answered them, saying, “I immerse (Baptizo[G], Tebiyl[H]) with water: but there is one standing among you, Whom you don’t know; Joh 1:27  It is He, Who coming after me is preferred, ranked before me, whose sandal straps I am not worthy to untie.
 
“Yochanan (John the Baptist) answered them, saying, ‘I immerse with water: but there is one standing among you, Whom you don’t know;’” Therefore, Yeshua was standing among them (the Pharisees). This is something that many overlook. If Yeshua was standing among the Pharisees, then it is very likely that He dressed as they did and was not noticeably different in appearance to them. As mentioned previously, much of His teaching corresponded to Pharisaic belief. For all intents and purposes, Yeshua was a Pharisee. However, although Yeshua stood among the group of Pharisees, and may even have walked with them from Yerushalayim to meet Yochanan the Immerser, they neither recognised Him as important nor knew Him as the King Messiah, Logos, Only begotten Son of God, and therefore, the words of Yochanan “Whom you don’t know”.
 
“It is He, Who coming after me is preferred, ranked before me, whose sandal straps I am not worthy to untie.” Yochanan reiterates his previous statement in order to explain to them why it is that they don’t recognize or know Yeshua. It is because they don’t understand or know Him as the “Word Who was with God and Who was God”. In the true humility of a prophet of God, Yochanan boldly announces that he is not even worthy to remove the sandals of the One of Whom he speaks. In other words, “With regard to this One, I am not even worthy to perform the job of the lowliest household servant (that of removing sandals and washing the feet of guests).”
 
Joh 1:28  All (Kol[H]) These things were done in Beth-Anya[A] Bethany (House of Answering) beyond Yarden (Jordan, descender, the river) where Yochanan[H] (YHVH is gracious, John the Baptist) was immersing (Baptizo[G], Tebiyl[H]).
 
It is incredible to think that all the answers Yochanan had given the messengers of the Judeans, the Pharisees, were given to them in a village named “House of answering”, and that he was proclaiming One Who had descended from the heavens in a region named “descender”.
 
This Bethany was not the home town of Lazarus, which was situated near Jerusalem but was a different village beyond the Jordan under the rule of Phillip the Tetrarch.
 
Joh 1:29  The next day Yochanan[H] (John the Baptist) saw Yeshua[H] (Iesous[G], Jesus, Joshua) coming to him, and said, “Behold, see, perceive, pay attention to, examine (Eido[G], Hineih[H]) the Lamb (Amnos[G], Sheh[H]) of the God (Ho-Theos[G], Ha-Elohim[H]) Who takes away, carries away, raises up, causes to cease (Airo[G]) the sin, missing the mark, error, violation, offence (Hamartia[G], Chata’t[H]) of the world (Ho-Kosmos[G], Ha-Olam[H]).”
 
Yochanan the Immerser likens Yeshua to the main sacrificial animal of the Temple sacrificial rites, and in particular the animal most associated to the substitutionary sin offering. At the same time Yochanan is alluding to the Pesach (Passover) lamb, and its blood covering over the houses of Israel during the plague of the death of the firstborn in Egypt (1 Cor. 5:7). Additionally the figure of the lamb connects Yeshua to the Suffering Servant passage in Isaiah 53 (Acts 8:32), and in relation to His death on the tree He is like the “lamb without a defect or blemish” (1 Peter 1:19) as required by the Torah (Exodus 12:5; Lev. 1:3, 10; 9:3; 23:12). In the book of Revelation Yeshua is referred to as the Lamb 29 times. Finally, the Ram that took Isaac’s place on the altar of Mt Moriah was born a lamb, who would one day lay down his life for the people of Israel (Jacob being still in his father’s body [by way of seed] at the time that Isaac was saved from death).
 
It is worth noting that God had always intended to give of His person, His only Son, as the vicarious (substation) sacrifice for the sins of humanity (1 Cor. 15:3; Hebrews 7).
 
Joh 1:30  This is He of Whom I said, “After me comes a man Who is before, in front of (Emprosthen[G]) me: for He was before me. Joh 1:31  And I knew Him not: but in order (Hina[G]) that He should be made manifest, visible, known (Phaneru[G]) to Israel (Yisrael[H]), therefore I am come immersing (Baptizo[G], Tebiyl[H]) with water.
 
NB: Verses 30-34 record Yochanan’s account of those events detailed in Matt. 3:11-17; Mar. 1:7-11 and Luk. 3:15-17; 21-22.
 
“And I knew Him not”? Luke’s Gospel shows clearly that Yochanan (The Baptist) and Yeshua were second cousins (Luke 1:34-45). Therefore, when Yochanan (The Baptist) says “I knew Him not” he means, “I did not properly know or understand the divine character of my cousin, thus it was as if I didn’t know Him at all…”
 
“but in order that He should be made known to Israel, therefore I am come immersing with water.” We note that Yochanan the Immerser sees his role as one coming to immerse Jews with water as a symbolic precursor to them receiving and “knowing” the King Messiah Yeshua, Whom Yochanan would immerse, at which time the Holy Spirit would be manifest in a wondrous sign of Yeshua’s identity as God with us. Notice, that like Yeshua, Yochanan’s ministry was first and foremost for the ethnic, religious, chosen people of Israel, the Jews. Yeshua Himself said, “I have come only for the lost sheep of Israel (ethnic, religious, chosen).” And the Father had said, “The days are coming,” declares HaShem (YHVH), ‘when I will make a new covenant with the people of Yisrael and with the people of Yehudah.’” (Jeremiah 31:31)
 
Joh 1:32  And Yochanan[H] (John the Baptist) bore witness (Martureo[G]), saying (lego[G] from logos), “I saw the Spirit, Wind, Breathe (Pneuma[G], Ruach[H]) descending from the heavens like a dove, and it abode with, remained (Meno[G]) upon Him.”
 
John bears witness with his “lego” speech, of the “Logos” speech of God and His unity with the “Pneuma” Spirit, Wind, Breathe of God.
 
The symbolism of the dove as it reflects the Spirit of God and the institution of peace, is seen throughout the Tanakh (OT) [Gen.8; Psa. 68:13; SOS. 2:14; Isaiah 60:8]. In relationship to the Messiah’s immersion by Yochanan, the story of the deliverance of Noah and his family through the flood and the receipt of the dove at its conclusion is intrinsically connected (1 Peter 3:20). The Flood, the crossing of Red Sea, the crossing of the Jordan river, are all immersions that deliver into that which is promised by God.
 
Joh 1:33  And I knew Him not: but He that sent me to immerse (Baptizo[G], Tebiyl[H]) with water, the same said to me, “Upon Whom you shall see the Spirit, Wind, Breathe (Pneuma[G], Ruach[H]) descending, and remaining, abiding with (on) Him, the same is He Who immerses (Baptizo[G], Tebiyl[H]) with the Holy Spirit, Wind, Breathe (Pneuma-Hagios[G], Ruach Ha-Kodesh[H]).
 
Yochanan the Immerser reiterates his lack of fullness of knowledge of Who Yeshua truly was in all His glory. It is essential to Yochanan’s testimony that he proclaims the Word of the One Who sent him, that is God Himself. “there was a man sent from God, whose name was Yochanan” -John 1:6
 
Joh 1:34  And I saw, and bear witness (Martureo[G]) that this is the Son of the God (Ho-Uihos Ho-Theos[G], Ben-Ha-Elohim[H]). Joh 1:35  Again the next day after that Yochanan[H] (John the Baptist) stood, alongside two of his disciples (Talmidim[H]); Joh 1:36  And looking upon Yeshua[H] (Iesous[G], Jesus, Joshua, YHVH Saves) as He (Yeshua[H]) walked, he (John the Baptist) said, “Behold, see, perceive, pay attention to, examine (Eido[G], Hineih[H]) the Lamb (Ho-Amnos[G], Ha-sheh[H]) of the God (Ho-Theos[G], Ha-Elohim[H])!”
 
“The Son of God” is a Messianic title:
 
In Biblical Judaism a man is always identified as the son (ben) of his father. Thus, there is an intrinsic link between father and son. The Hebrew ben (son) can also mean “descendant” or “having the characteristics of.”
 
We note that Yeshua is not called “a son of God”, or “one of the sons of God” as the term is applied more generally in the Tanakh [OT] (Gen. 6:2, 4; Ex. 4:22-23; Psalms. 82:6; Hos. 11:1; ) and NT (Gal. 4:6): rather, He is called “The Son of God”. This makes the title unique and applicable to Him alone. It is also the reason the religious leaders considered the title blasphemous (John 10:33-36).
 
However, it is also apparent that the religious leaders of Yeshua’s day considered the title “The Son of God” to be a Messianic title:
 
“The high priest said to him, “I charge you under oath by the living God: Tell us if you are the Messiah, the Son of God.” -Matthew 26:63
 
As did Yeshua’s disciples:
 
“Simon Peter answered, “You are the Messiah, the Son of the living God.”-Matthew 16:16
 
“the Lamb of the God” As is always the case in Hebrew literature, the doubling of this statement firmly establishes the identity of the Messiah as sacrificial Lamb.
 
Joh 1:37  And the two disciples (Talmidim[H]) heard him speak, and they Followed, joined, attended to, accompanied (Akoloutheo[G]) Yeshua[H][A] (Iesous[G], Jesus, Joshua, YHVH Saves). Joh 1:38  Then Yeshua[H] [A] turned, and saw them following, and said to them, “What, which, Who (Tis[G]) do you seek?” They said to Him, Rabbi[H], [Rhabbi[G], Raban[A]] (which is to say, being interpreted, Teacher,) where do you dwell, abide, remain (Meno[G])?”
 
Rabbi appears 15 times in its transliterated form in the Greek New testament and with the exception of Matthew 23:7-10 where Yeshua discusses the word, it is only used of Yeshua Himself. Rabbi comes from the Hebrew “Rav” meaning great, or great one. A literal translation of Rabbi would be “My Great One”. However, it seems that by the first century the title Rabbi had become synonymous in religious circles with Teacher, or Master. A title of respect.
 
Joh 1:39  He said to them, “Come and see.” They came and saw where He dwelt, and abode with Him that day: for it was about the tenth hour (16:00). Joh 1:40  One of the two who heard Yochanan[H]  (John the Baptist) speak, and followed Him, was Andreas[G]  (Andrew: manly) Simon Petros[G] (Simon Peter's, Shimon[H] [heard] Keefa[A]  [Rock]) brother.
 
The unnamed disciple is thought to be Yochanan the disciple of Yeshua and likely author of this Gospel. This is consistent with his use of the phrase “disciple whom Yeshua loved” in reference to himself.
 
Joh 1:41  He (Andrew) first (immediately) found his own brother Simon (Shimon[H]), and said to him, “We have found the Messiah (Messias[G], Mashiach[H], Anointed) which is, being interpreted, the Christos[G] (Christ).
 
The Greek Messias transliterates the Aramaic Mashicha and or the Hebrew Mashiach. It is found in John 4:25 and 4:29 but nowhere else in the New Testament. This makes John’s Gospel the one most likely to have had a Hebrew or Aramaic original manuscript.
 
The fact that Andrew was so excited to tell Peter that they had found the Messiah denotes the popular Messianic expectation of the time.
 
Joh 1:42  And he (Andrew) brought him (Simon Peter) to Yeshua[H][A] (Iesous[G]). And when Yeshua[H][A] (Iesous[G]) saw him, He said, “You are Shimon[H] (Simon) the son of Yonah[H] (Ioannes[G], Jonah): You shall be called Kephas[G] (Keefa, [A] Stone, Rock), which is by interpretation, a stone, rock.
 
The poetic irony of Simon Peter’s identity is not lost on the Hebrew mind. He is Shimon (hears) Keefa (Rock) the son of Yonah (Dove). He is one who hears the Rock (HaShem) and is born of the Spirit (Dove).
 
Joh 1:43  The day following Yeshua[H][A] (Iesous[G]) would go forth into the Galilee (Ho-Galilaia[G] circuit, Yam Ha-Kineret[H] Lake harp, region) and found Philip (Philipos[G]) lover of horses), and said to him, “Follow, join, attend to, accompany (Akoloutheo[G]) Me (become My Talmid[H] disciple).”
 
Philip, like many other Jews born in Roman occupied Israel (first century AD) had a Hellenised (Greek) common name.
 
Joh 1:44  Now Philip was of Bethsaida (Beit Tzayda[H]), the city of Andrew and Peter. Joh 1:45  Philip found Nathanael (Netanel[H], Given of God) [Natanel[H] Bar[A] Talmay[A][H], Son of Talmay (ridge, accumulation)Mtt.10:3], and said to him, We have found him, of whom Moshe[H] (Drawn out, Moses) in the Torah[H] (Instruction, Nomos[G], law), and the prophets (Ho-Prophetes[G], Ha-Nevi’iym[H]) did write, Yeshua[H][A] (Iesous[G]) the son of Yosef[H] (YHVH Adds, Joseph) of Nazareth (Nazaret[G], Natzerat[H], netzer[H] [shoot] zara[H] [sown]).
 
Bethsaida was a small fishing village on the west shore of lake Galilee.
 
“of whom Moses in the Torah and the prophets did write,”
 
“The Lord your God will raise up for you a prophet like me from among you, from your fellow Israelites. You must listen to him. 16 For this is what you asked of the Lord your God at Horeb on the day of the assembly when you said, “Let us not hear the voice of the Lord our God nor see this great fire anymore, or we will die.” 17 The Lord said to me: “What they say is good. 18 I will raise up for them a prophet like you from among their fellow Israelites, and I will put my words in his mouth. He will tell them everything I command him.” -Deuteronomy 18:15-18 NIV
 
“Repent, then, and turn to God, so that your sins may be wiped out, that times of refreshing may come from the Lord, 20 and that he may send the Messiah, who has been appointed for you—even Yeshua. 21 Heaven must receive him until the time comes for God to restore everything, as he promised long ago through his holy prophets. 22 For Moses said, ‘The Lord your God will raise up for you a prophet like me from among your own people; you must listen to everything he tells you. 23 Anyone who does not listen to him will be completely cut off from their people.’” -Acts 3:19-23
 
“I kept looking in the night visions,
And behold, with the clouds of heaven
One like a Son of Man was coming,
And He came up to the Ancient of Days
And was presented before Him.” -Daniel 7:13
 
Exodus 12:46 Deuteronomy 18:15-18 Isaiah 49:7; 50:6;53:5-7, 9-10, 12 Psalms 2:7; 16:10-11; 22:8-9, 16-17 41:9; 68:19 69:22 110:1; 118:22 Micah 4:14 Zechariah 11:12-13; 13:7Daniel 7:13; 9:24-26
 
Nazareth is interpreted a number of ways, but given Matthew’s assertion that Isaiah 11:1; 53:2 and Zechariah 3:8; 6:12 are prophetic of the promised shoot (netzer) coming from Jesse, being from Nazareth the first century village, it seems likely that the compound proper noun Nazareth is made up of the Hebrew words netzer (shoot) and zara (sown). It makes sense that the sower of the seed of the Gospel is the shoot of Jesse, the promised Servant King Messiah, Who, in sowing, will reap many shoots.
 
Joh 1:46  And Nathanael (Netanel[H], Given of God) said unto Him (Yeshua[H] [A]), “Can any good thing come out of Nazareth (Nazaret[G], Natzerat[H])? Philip said to Him, Come and see. Joh 1:47  Yeshua[H] [A] saw Nathanael (Netanel[H]) coming to Him, and said of him (Nathanael), “Behold, see, perceive, pay attention to, examine (Eido[G], Hineih[H]) a true (Alethos[G]), objective truth, Emet[H], absolute truth) Israelite (Israelites[G], descendant of Jacob, a Jew), in whom is no deceit, fraud (dolos[G], Mirmah[H])!
 
Nazareth was not known for Torah scholarship or religious devotion of the standard expected among the religious elite in Jerusalem and surrounding areas. It was considered a town of commoners and less than desirable uneducated people. It is in fact as filthy and uninviting today as it may have been in the first century. However, Yeshua was brought up in Nazareth, and being God with us, keeping in mind that “Only God is good”, the answer to Nathanael’s question is to be a resounding, “Good Himself comes out from Nazareth”.
 
“Behold, a true Israelite, in whom is no deceit!” Yeshua seems to be making a complex drash (comparative teaching), from the story of Jacob the patriarch and ultimate Israelite (Gen. 32:28-29; 27:35); who deceived his father in order to gain what was rightfully his. Nathanael is clearly a man of devotion to God and the study of Torah, a man of integrity and genuine faith.
 
We note that in describing Nathanael Yeshua did not use the term Yehudi or Ioudaioi (Judean, Jew) but Israelites, the Greek transliteration of Israelite (all the tribes, who are now known as Jews). Therefore, it is clear that Yeshua made a distinction between the ruling religious class and their followers, the Ioudaioi (often translated as Jews but better translated depending on context as “Judeans”, or “Jewish religious leaders”) and the wider body of Israel (12 tribes). Based on this fact there are many places in the New Testament and particularly in the Gospel of John where it is not correct to translate Ioudaioi into modern English as “Jew”, because today the term Jew refers to all Israelites, ethnic, religious, empirical and is therefore an inaccurate conveyance of the first century meaning of Ioudaioi.
 
Joh 1:48  Nathanael (Netanel[H]) said to Him (Yeshua[H] [A]). “From where do you know me?” Yeshua[H] [A] answered and said to him, “Before Philip called you, when you were under the fig tree (Suke[G]), I saw, perceived, inspected, examined (Eido[G]) you.”
 
The fig tree was a location for rabbinical study (In part due to the shade it provided). It was also a symbol of Israel’s spiritual fruitfulness, and is later cursed by Yeshua (Mark 11:12-25; Matthew 21:18–22). While it is true that Yeshua had allowed Himself to be limited with regard to His manifest divinity, it is also true that by the Holy Spirit He was able to function in time and space as if He were also beyond time and space. He saw Nathanael in a location and time that He (Yeshua) had not been physically present in. Therefore, while Yeshua was fully man, He clearly maintained certain aspects of deity that transcended the abilities of those born of humanity alone. We note that Yeshua not only saw Nathanael before meeting him, He also examined Nathanael’s heart (core being) and saw him devoid of guile.
 
Joh 1:49  Nathanael (Netanel[H]) answered and said to Him, “Rabbi[H], [Rhabbi[G], Raban[A]], You are the Son of God (Ho-Uihos ho-Theos[G], Ben Ha-Elohim[H]); You are the King (Ho-Basileus[G], Ha-Melekh[H]) of Israel (Yisrael[H]).”
 
Nathanael says “My Great One, You are the Son of God, You are the King of Israel!” On the back of having doubted Philip’s news, Nathanael now undone by the intimate majesty of Yeshua, boldly speaks all the Messianic titles that come to his mind. He has anticipated this great day for the entirety of his life of study and devotion. Nathanael is in awe.
 
Joh 1:50  Yeshua[H] [A] answered and said to him, “Because I said to you, I saw, perceived, inspected, examined (Eido[G]) you under the fig tree, you believe. You shall see perceive, inspect, examine (Eido[G]) greater things than these.”
 
This could be a statement or a question. “Now you believe?”, or “Now you believe!”, and “You shall see greater things…” In fact, you shall come to understand that I am the gateway into the Olam Haba world to come, the stairway that makes God accessible to fallen humanity.
 
Joh 1:51  And He (Yeshua[H] [A]) said to him (Nathanael), 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, from this point onward you shall see the heavens open, and the Malakhim[H] Messengers (angels) of the God (Ho-Theo[G]s, Ha-Elohim[H]) ascending and descending upon the Son of man (Ho-Uihos Ho-anthropos[G], Ha-Ben Ha-adam[H]).
 
The doubling of the Greek transliteration of the Hebrew “Amein” denotes the Hebrew practice of affirmation used in the Tanakh (OT) and the firm establishment of what is about to be said.
 
The description relating to the Messengers (Angels) of God ascending and descending on the Son of Man is an allusion to the prophetic vision of Jacob when he lay sleeping on the stone/rock in Ha-Makum in the Place (Temple Mount) having made his way there via Beit El (Bethel)[Genesis 28:10-19]. This redemptive vision was a foreshadowing of the salvation that God would provide for all who would receive the King Messiah, Who is prefigured in the stairway/ladder of Jacob’s dream.
 
“Son of Man” as explained previously, “Son of man” is a Messianic title taken from the prophets Ezekiel and Daniel (Bar Enosh). Yeshua frequently uses this title of Himself (Matt. 8:20; 9:6; 10:23; 11:19; John 3:13-14; 4:50; 5:27; 6:27 etc.). He fully identifies as human, while also being the unique Messianic heavenly Son of Man of Daniel 7:13-14, the ideal man, the last Adam, the Kinsmen Redeemer of the people of Israel and all humanity.
 
 “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

Appendix:

A definition of each of the two modes of predominant thought addressed by a Messianic theological discussion:

Mode a. Greco-Roman Thought

Greco-Roman thought is informed by Greco-Roman gods, which have been devised by men. Therefore, Greco-Roman thought is man teaching himself delusion. It is largely limited to a chronological view of the world Alpha (A) to Omega (Z), start (of both gods and humanity) and finish (of both gods and humanity). Greco-Roman thought inevitably points to man's deification and death.

MESSIANIC JEWISH THOUGHT DIFFERS FROM GRECO-ROMAN THOUGHT IN THE FOLLOWING WAYS:

• Biblical Hebrew thought is wholistic whereas Greco-Roman thought compartmentalizes
• Biblical Hebrew thought is spherical (circular) whereas Greco-Roman thought is linear
• Biblical Hebrew thought qualifies chronology whereas Greco-Roman thought is qualified by chronology
• Biblical Hebrew thought is born of the Instruction (Torah) of Deity (YHVH), whereas Greco-Roman thought devises its own deity
• Biblical Hebrew thought understands that we are critiqued (Judged) by the Word (Written and Essence) of God, whereas Greco-Roman thought seeks to critique (Stand in judgement of) the Word (Written) of God

דְבַר־יהוה
Lit. Word – HaShem (YHVH)
“The Word (Devar) HaShem (YHVH) came to him (Abram)…”
Gen. 15:4
“The Word (Devar) HaShem (YHVH) came to Shemuel…”
1 Samuel 15:10
“In that night the Word (Devar) HaShem (YHVH) came to Natan…”
2 Samuel 7:4
“The Word (Devar) HaShem (YHVH) came to him (Eliyahu)…”
1 Kings 17:2
And so on, and so on…

The phrase, “The Word of The Lord” occurs some 347 times in the Bible (OT: 328 NT:19). The phrase, “The Word of the Lord came to…” occurs 132 times in the Bible (All in the Tanakh [OT]). It is most often written in Hebrew as pictured above. It reads literally as “Word YHVH”.

In the Tanakh (OT) the Word YHVH comes to Israel’s Prophets. He (The Word) comes and goes throughout the historical narrative of the Tanakh. John 1 explains that in the first century CE (AD), the Word YHVH came, not just to Miriam (Mary) and Yosef (Joseph), but to all the people of Israel, this time, in the flesh, born a Jew. The Word Himself says, “I have come only for the lost sheep of Israel”(Matt. 15:24).

“These twelve Yeshua sent forth, and commanded them, saying, ‘Don’t go into the way of the Gentiles, and don’t enter into any city of the Samaritans: But go rather to the lost sheep of the house of Israel.” -Matthew 19:5-6

This does not mean that the Gospel would not later be offered to the Gentiles. However, it does mean that the disciples, including John, the author of the Gospel of John, had a mandate to act first in sharing the Gospel with Israel (ethnic, religious, chosen, empirical). Based on this point alone, all the Gospels, written by the disciples of Yeshua must be considered to have been intended firstly for the Jewish audience and only secondarily for Gentiles.

Copyright 2019 Yaakov Brown

​Introduction:
 
Isaiah’s plea for the redemption of his people on behalf of the righteous remnant is now responded to by HaShem. Throughout this chapter Adonay makes a distinction between the faithful and the unfaithful among Israel and between Israel, who He refers to using the Hebrew “am” tribe, people, and the nations, who He refers to using the Hebrew “goy” nation. Quite contrary to the Christian Successionism (evolved replacement theology) nonsense that is pervasive in our time, the prophet is not speaking of God’s rejecting of His chosen, ethnic, religious people (tribe) Israel. In fact, Rav Shaul (Paul) ha-shaliach (the sent one) explains this well when he says that the blindness of Israel (ethnic, religious) is partial and for the sake of the redemption of the goyim (nations), then, something miraculous, all the remnant of Israel ethnic, religious, the chosen tribe of God, will be saved (Romans 11:25-26).
 
In the current chapter with regard to Israel, God accuses the unfaithful among her of the worst forms of syncretism and idolatry and the faithful He calls His righteous servants and promises a time of deliverance, redemption, salvation and freedom in a land devoid of oppression, an eternal land yet future. This is of course an allusion to the Olam Haba (World to come), a place beyond the shackles of time and space which many Christians mistakenly call Heaven.
 
Much confusion and many needless eschatological debates have been caused by the negligent mistranslation of the Hebrew text of certain parts of this chapter of Isaiah. From verse 17 onward one must very carefully render the Hebrew text in such a way as to avoid unnecessary frustration and confusion to the English reader. Almost every popular Christian English translation (including the TLV and D. H. Stern translations) makes translational choices that force the text into a contradictory spiral, and all for lack of due consideration for the Hebrew text and Hebrew thought. My translation attempts to convey the Hebrew text as accurately as possible, and although at times this makes for awkward reading, it none the less avoids the foolish theological conundrums inspired by other English translations.
 
Isa 65:1  Nidrashtiy lelo sha’alu I am sought by those who don’t ask; nimtzeitiy lelo vikshuniy I am found by those who don’t seek Me. Amartiy I said, “Hineiniy Behold, now, here I am, ready and willing, hineiniy Behold, now, here I am, ready and willing,” el-goy to a nation lo kora vishmiy not called in (by) My Name.
 
The speaker is HaShem via the prophet. The key to understanding the identity of the “goy” nation being spoken of, is the phrase “Not called by My Name”. Israel (Yisra: overcome, El: in God) is called by God’s Name. This is one of the primary reasons that God will never forsake Israel (ethnic, religious, chosen). Thus, the present verse is seen to refer to those that are not ethnically or religiously Israel, nor will they ever be called by the ethnic, religious title “Israel” (as many Christian theologians foolishly [Satanically) suggest). To the contrary, this verse is simply expounding the fact that Salvation Himself will make Himself available to the nations even though they have neither been called nor named for the God of Israel.
 
“I am sought by those who don’t ask; I am found by those who don’t seek Me.” Essentially this statement conveys the idea that although the nations were devoid of knowledge of God and His Torah, and were subsequently not afforded the language required to ask, and the cognition to seek, none the less they have seen God revealed in His creation, and have also seen the light of the Servant King Messiah shining from Israel (ethnic, religious, chosen), and have sought Him using what they did know and could say. This in stark contrast to the unfaithful among Israel at the time, who though they had the knowledge of God and His Torah, did not seek Him in a right way but instead turned to idolatry and debauchery. Therefore:
 
“when Gentiles, who do not have the Torah, do by nature the things of the Torah, they are a law to themselves even though they do not have the Torah. 15 They show that the work of the Torah is written in their hearts, their conscience bearing witness and their thoughts switching between accusing or defending them 16 on the day when God judges the secrets of men according to my Good News through Messiah Yeshua.” -Romans 2:14-16 (TLV)
 
Speaking of the Messiah Isaiah 55:5 reflects this same understanding:
 
“Behold, you will summon a nation you do not know,
and a nation that did not know you will run to you,
because of Adonai your God
    and the Holy One of Israel,
    for He has glorified you.” -Isaiah 55:5 (TLV)
 
“I said, ‘Behold, now, here I am, ready and willing, Behold, now, here I am, ready and willing,’ to a nation not called in (by) My Name.” With the exception of Rabbi Moses Hakkohen, the majority of Jewish commentators are wrong in concluding that this verse refers to Israel using the Hebrew “goy”. This is simply impossible: although on rare occasions Israel is called a “goy”, she is more often labelled “am” a tribe (people) and not a “goy” nation. This is because God is making a clear distinction in the Tanakh (OT) between the people of Israel who bear His Name and the peoples of the nations who do not. Additionally, the phrase “a nation not called by My Name” disqualifies Israel, who have and will continue to be called by God’s Name.
 
Rav Shaul (Paul) explains the meaning of Isaiah 65:1-2 in clear terms, making a distinction between Isaiah 65:1 and Isaiah 65:2 when he quotes the prophet’s words in reference to the salvation of the gentiles:
 
“And Isaiah is so bold as to say,
‘I was found by those who did not seek Me;
I became visible to those who did not ask for Me.’
21 But about Israel He says,
‘All day long I stretched forth My hands
    to a disobedient and contrary people.’” -Romans 10:20-21 (TLV)
 
It is important to remind ourselves at this juncture, of the way that Isaiah uses the terms “am, amiym” tribe, tribes and “goy, goyim” nation, nations, in his scroll. With the exception of qualified singular use, “The nation, My nation, a nation in a day” etc. (Isa.1:4; 9:3; 10:6; 26:2,15 49:7; 58:2; 60:22; 66:8) Isaiah exclusively uses “am, amiym” tribe, tribes to refer to Israel, and “goy, goyim” nation, nations, to refer to nations other than Israel. While there are a number of exceptions they’re easily identified due to contextual variances and qualifying language. In the present text no such variance or qualifying language exists except when referring to the “am” tribe (Israel): therefore, we can conclude that the prophet is using the terms “goy” and “am” to in counter-distinction to distinguish between the two groups within the text of Isaiah 65.
 
“In that day the root of Jesse, who shall stand as a signal for the amiym (tribes of Israel)—of Him shall the goyim (nations) inquire, and His dwelling place shall be glorious. -Isaiah 11:10
 
“For I am not ashamed of the gospel of Messiah, for it is the power of God unto salvation for all who believe, always first for the Jew and also always for the Greek (non-Jew).” -Romans 1:16 (YBYT)
 
Isa 65:2  Perastiy I spread out, broke in pieces yaday My hands kol-hayom all the day el-am to a people sorier rebellious, haholechiym whose walkings ha’derech are the way lo-tov that is not good, achar following machshevoteiyhem their own thoughts, devices, inventions, purposes;
 
“I have sent my prophets every day unto a rebellious people, which walk in a way which was not good, after their own thoughts;” -Targum Yonatan (2nd Century CE)
 
“But about Israel He says,
‘All day long I stretched forth My hands
    to a disobedient and contrary people.’” -Romans 10:21 (TLV)
 
“I spread out, broke in pieces My hands all the day to a people rebellious” Having spoken of a nation that has not known Him, HaShem now speaks to the people (am: tribe) who do know Him. The language infers suffering, and specifically damage to the hands. There is a strong correlation here with the type of death suffered by the Servant King Messiah. The expression “All day long” conveys a sense of God’s limitless patience, while also reading as an indictment against unfaithful Israel’s stubbornness. Thus, they had remained a rebellious people, rebellion being both the cause and fruit of idolatry.
 
“whose walkings ha’derech are the way lo-tov that is not good” In Hebrew “ha-derech” the way, often carries a figurative spiritual sense, like the term “halakhah” meaning, the way we walk. The same is intended here. The Hebrew “lo-tov” not good, is far more than a colloquial expression. In this context “not good” (lo-tov) means “evil” (ra). This is in direct contradiction to the words of the psalmist “Lead me in Your Way everlasting”. The way that is “not good” is the way to death. This reference to choosing not to do good correlates to the tree of the knowledge of good and evil (Gen.2:9) and finds its counterpoint in verse 22 where “ha-eiytz” the tree (a reference to the Tree of Life/Living known as Eiytz Chayim) is mentioned.
 
“following their own thoughts, devices, inventions, purposes” This verse exposes the foundation for unfaithful Israel’s sin and the reason for the pursuant affliction. This verse also foreshadows the following verse and the burning of incense on man-made bricks.
 
Isa 65:3  Ha’am The tribe hamachiysiym who provoke (anger) otiy Me al-panay to My face tamiyd continually, zovechiym sacrificing (slaughtering) baganot in gardens umekateriym and burning incense (offerings of smoke) al-haleveiniym on bricks;
 
“A people that provoke my Word to anger continually to my face; that sacrifice in gardens to idols, and offer aromatic spices upon bricks;” -Targum Yonatan (2nd Century CE)
 
“Ha’am The tribe hamachiysiym who provoke (anger) otiy Me al-panay to My face tamiyd continually” The provocation of Israel is ever before the face of God because He is always concerned for Israel’s well-being. Unqualified, the Hebrew “Ha’am” always refers to Israel, the tribe of God.
 
“sacrificing (slaughtering) baganot in gardens umekateriym and burning incense (offerings of smoke) al-haleveiniym on bricks;” Altars of brick are in direct contradiction to the prescribed altar of HaShem which was to be made of uncut stones, meaning that human manufacture had nothing to do with the altar of Hashem whereas the altars to foreign deities were often erected using man-made bricks and cut stone (Exodus 20:25; Joshua 8:31).
 
“Bricks” may also be rendered “tiles”, which is consistent with the words of the prophet Jeremiah:
 
“The houses of Jerusalem and the houses of the kings of Judah—all the houses on whose roofs offerings have been offered to all the host of heaven, and drink offerings have been poured out to other gods—shall be defiled like the place of Topheth.” -Jeremiah 19:13 (ESV)
 
Isa 65:4  Hayosheviym who sit bakevariym in tombs, uvanetzuriym and keep watch yaliynu overnight; ha’ocheliym who eat besar flesh hachaziyr of pigs, umerak and broth piguliym of tainted meat (foul refuse) kleiyhem is in their vessels, implements, utensils;
 
"who dwell in houses built of the dust of graves, and lodge with the corpse of the children of men;'' -Targum Yonatan (2nd Century CE)
 
“who sit in tombs, and keep watch overnight” This reflects a Canaanite occult practice and is related to necromancy, speaking to the dead, which is explicitly forbidden in Scripture (Deut.18:11; 1 Sam.28:3).
 
If the last clause refers to the vessels of the Temple service, then this is an horrific indictment against the worst kind of syncretism. The meat of unclean animals caused ritual uncleanness (Lev.11:7; Deut.14:8), but its figurative application here concerns a far more heinous spiritual condition (Isaiah 66:17).
 
Isa 65:5  Haomeriym Who say, “Kerav eileicha al-tigash-biy Keep to yourself, do not come near me, kiy kedashtiycha for I am too holy for you.” Eileh These ashan are a smoke beapiy in My nostrils, eish yokedet kol-hayom a fire that burns all the day.
 
Such was the syncretistic hypocrisy of the unfaithful in Israel at that time that they considered their mixture of Jewish and pagan rites as a mechanism that actually purified them and set them apart as holy.
 
“Smoke in My nostrils” is an expression of irritation spoken as a counterpoint to the offering of incense in verse 3. We note that in counter distinction to God holding out His hands all day long (v.2), unfaithful Israel provokes Him with her sin all day long.
 
Isa 65:6  Hineih Behold, now, pay attention, chetuvah it is written (ketubah) lefanay before My face: “Lo echeseh kiy I will not keep silent, im-shilamtiy not concerning My contract of peace; veshilamtiy and My contract of peace al-cheiykam is upon her breast (bosom)
 
“Chetuvah”, literally “it is written”, is also the name for the marriage contract (agreement) written by the Jewish groom as a promise of provision, honour, shelter, fidelity etc. to the bride. It is worth noting that in ancient Jewish betrothal tradition (still practiced by many today), it is the groom alone who writes this promissory contract and gives it to the bride: the bride writes no such document but must simply accept the proposed agreement, written by the groom as an assurance for her wellbeing in the covenant of marriage. This document is usually framed and mounted on the wall of the couple’s home in a prominent location.
 
“I will not keep silent, not concerning My contract of peace; and My contract of peace is upon her breast (bosom)” The contract of peace which is of God (the Groom) is a reference to the chetuvah (marriage contract/agreement) in the previous clause. Thus, HaShem is saying that He has made a written agreement of fidelity, protection and provision which Israel His bride (wife) had accepted (at Sinai), and He will not keep silent about it. He will ensure that His commitment to her is honoured even if Israel (His bride/wife) has forsaken Him and committed spiritual adultery.
 
Isa 65:7  Avonoteiychem Your depravity va’avonot and your fathers' avonoteiychem depravity yachdav together, amar says HaShem (YHVH: Mercy); asher those who kiteru burned incense (smoke offerings) al-hehariym on the mountains ve’al-hagevaot and on the hills cheirefuniy blasphemed (taunted, defied) Me, umadotiy I will measure out feulatam payments rishonah for their former deeds el-cheiykam against them.”
 
This is not the sins of the fathers being meted out against the sons, rather it is the combined sins of both the fathers and the sons being recompensed with the justice of God.
 
The mountains and the hills were the high places where various deities were being worshipped in direct opposition to the God of Israel. Worse still, there were those who were combining Jewish worship practice with pagan worship practice on these high places and were thus blaspheming YHVH by associating His holy Name with the names of false gods and created things.
 
Isa 65:8  Koh Thus amar says HaShem (YHVH: Mercy): “ka’asher As yimatzei hatiyrosh the new wine is found baeshkol in the cluster, ve’amar and it is said, ‘Al-tashchiyteihu Do not destroy it, kiy for verachah blessing bo is in it,’ kiy so e’eseh I will act lema’an on behalf avaday of My servants', leviltiy hashchiyt hakol and not destroy the whole.
 
This analogy reflects the practice of the vinedresser when finding a missed cluster of grapes after the harvested fruit of the vineyard has been pressed into new wine. This cluster is added to the already pressed fruit rather than being left to go to waste. In the same way God has His eye on the holy remnant (faithful Israelites: ethnic, religious, chosen), and will ensure their inclusion in His redemptive purposes. This idea of a holy remnant among the ethnic, religious, chosen people of Israel is conveyed throughout the scroll of Isaiah (1:9; 10-20-23; 11:11-16).
 
We note that in this chapter the faithful Jewish remnant are called out from the whole community of “My servants”, and set apart as good “servants”, teaching us that service and faithfulness are brothers and that relationship in God gives birth to them both.
 
“Do not destroy it, for blessing is in it” There is both symbolic and practical blessing in the discovery of a last bunch of grapes found late in the harvest. Practically speaking it is these grapes that are used to create the sweet Kiddush wine used in the ceremonial blessings of Shabbat and the moeidim (feasts), and spiritually speaking the Lord always saves the best for last (John 2:10-11).
 
Isa 65:9  Vehotzeitiy And I will bring forth miyakov from Jacob (Follower) zera offspring (seed), umiyhudah and from Judah (Praise) yoreish an inheritor hariy of My mountains; viyreishuah vechiyray and My chosen One shall possess it, va’avaday and my servants yishkenu-shamah shall dwell there.
 
“And I will bring forth miyakov from Jacob (Follower) zera offspring (seed)” The language here is very specific and puts an end to the lies of the successionist (replacement) theology proponents. Jacob is ethnic, religious, chosen Israel, and NOT the Church (Body of believers). Further, while “seed” here can be understood to refer to the righteous remnant that will be saved in Messiah by grace through faith alone, the following phrase regarding Judah refers to an individual.
 
“and from Judah (Praise) yoreish an inheritor hariy of My mountains” This statement refers to an individual Who will inherit authority over all God’s mountains. This can be no other than the King Messiah, the greater son of David Who is promised to rule over Israel and the nations. We also note that all the mountains will belong to God, meaning that all idolatry associated with the high places will be removed.
 
“and My chosen One shall possess it, va’avaday and my servants yishkenu-shamah shall dwell there.” The chosen One is the Inheritor of the previous verse and the servants of Hashem are the righteous remnant of Israel, Jews, who will inhabit the new land forever under the rule of Israel’s One true King.
 
Isa 65:10  Vehayah And it will come to pass Hasharon the Sharon (a plain) tzon will be a pasture for flocks, ve’eimek and the Valley of Achor (trouble) lereivetz bakar a place for herds to lie down, leamiy for My tribe asher who derashuniy have sought (enquired of) Me with care.
 
The Sharon plain is the fertile valley stretching from the Carmel mountains in the north of Israel all the way down to Yafo (Tel Aviv) in the south, and the Achor valley runs from the lower regions of the river Jordan to the plains of Jericho in the south. Therefore, the meaning is that the redeemed children of Israel (ethnic, religious, chosen) will inhabit all of the land promised by God to Abraham.
 
Israel had a shepherding history in Sharon:
 
“Over the herds that pastured in Sharon was Shitrai the Sharonite; over the herds in the valleys was Shaphat the son of Adlai.” -1 Chronicles 27:29 (ESV)
 
Achor was named for Achan who was stoned for withholding spoils of war from God, and because of the trouble he gave to Israel (Joshua 7:26). Therefore, there is a redemptive quality to this allusion.
 
We note that through the prophet, HaShem calls ethnic, religious Israel (the Jewish people) “amiy” My tribe, as being distinct from all other tribes of the earth, and more specifically He speaks of those who are of the tribe of Israel who have sought Him with care (the righteous remnant).
 
Isa 65:11  Ve’atem And you (plural) ozeveiy who forsake HaShem (YHVH: Mercy), hashecheichiym who forget et-har kadshiy My holy mountain, ha’orechiym who set lagad for Gad (Fortune, invader) shulchan a table, veham’maliym lamniy mimesach and fill cups for Meniy (god of destiny [fate] of the Babylonians) as drink offerings,
 
Having spoken of the righteous remnant HaShem now speaks to the wicked majority. Where the righteous had “sought” Him the wicked have “forsaken” Him. They had turned their back on the prescribed worship of the Torah and the Temple (Holy Mountain, Zion, Jerusalem) cult and had instead worshipped foreign gods and in some cases syncretised both practices.
 
“who set lagad for Gad (Fortune, invader) shulchan a table” Gad was a Semitic god of fortune who the unfaithful among Israel were worshipping and relying on to tell them their future. The setting of tables can refer to both food offerings and fortune telling practices which were the precursors to modern day tarot card reading etc. It is interesting to note that the Hebrew meaning of Gad is “invader”.
 
“and fill cups for Meniy (god of destiny [fate] of the Babylonians) as drink offerings” Meniy was the Babylonian deity of destiny or fate. And the pouring of drink offerings was probably associated with actions like reading coffee grounds or tea leaves, and or their equivalent.
 
Thus, both deities, one from the Canaanites and one from the far off land of Babylon, were being sought after for divining the future. The tragedy is that given the other textual evidence, it is likely that cups that were intended for use in the worship of Hashem were being used instead in the worship of this false deity.
 
The Greeks and Romans had similar deities in Jupiter and Venus.
 
Isa 65:12  Umaniytiy And I will destine (fate) etchem you (plural) lacherev to the sword, vechulechem and all of you latevach will go to slaughter tichra’u bowing down, ya’an because, karatiy I called, ve’lo aniytem and you did not answer; dibartiy I spoke, ve’lo shematem and you did not listen, va’ta’asu ha-ra but you did the evil be’eiynay in My eyes uva’asher lo-chafatztiy bechartem and chose what I did not delight in.”
 
“Umaniytiy And I will destine (fate) etchem you (plural) lacherev to the sword,” “Maniytiy” meaning “I will destine you” is a play on words concerning Meniy the Babylonian deity of fate or destiny whose name is based on the same Hebrew root. Therefore, God is saying, “So you want to know your destiny, so be it, the destiny of the wicked is the sword (death)”.
 
“I called, and you did not answer; I spoke, and you did not listen, but you did the evil in My eyes and chose what I did not delight in.” Put simply, “You were given ample opportunity to receive My grace and mercy, and instead you refused My love, My constant calling (all day long) and chose, not an evil but the evil (lo-tov, not good), that is, to reject the redeeming love of God in favour of idolatry, lust, debauchery and self-deification.”
 
Isa 65:13  Lachein Therefore koh thus amar says Adonay HaShem (YHVH: Mercy): “Hineih Behold, now, pay attention, avaday My servants yocheilu shall eat, ve’atem but you (plural) tiranu will go hungry; hineih behold, now, pay attention, avaday My servants yoshtu shall drink, ve’atem but you (plural) titzmau will go thirsty; hineih behold, now, pay attention, avaday My servants yismachu shall rejoice, ve’atem but you teivoshu will be put to shame;
 
Here the Lord makes a clear distinction between the righteous remnant of Israel and the wicked. This distinction is reflected in the practicalities of life: the righteous will have food, drink and joy but the wicked will have none of those things. In fact, this is an analogy concerning the death of the wicked and is a precursor to the eternal death of the wicked.
 
Isa 65:14  Hineih Behold, now, pay attention, avaday My servants yaronu shall sing mituv from goodness leiv of heart (core being), ve’atem but you (plural) titzaku will cry out mike’eiv from pain leiv of heart (core being) umisheiver and from ruin ruach of spirit teyeililu you will wail.
 
“My servants yaronu shall sing mituv from goodness leiv of heart (core being)” The Hebrew is careful to say that the servants of God will sing “from goodness of heart”, meaning that their joy and singing is the fruit of God, Who alone is good, dwelling within them.
 
“but you (plural) will cry out from pain of heart (core being) and from ruin of spirit you will wail.” In stark contrast to the righteous the wicked will cry out from the pain of having rejected God and the ruining of spirit that results.
 
Isa 65:15  Ve’hinachtem shimchem And you (plural) shall leave your (plural) name lishvuah as a curse, livchiyray for My Chosen One vehemitecha will slay you, Adonay HaShem (YHVH: Mercy), vela’avadayv but His servants yikra He will call sheim acheir by another name,
 
Speaking of Israel in her sinful state Jeremiah reflects the same sentiment:
 
“I will make them a horror to all the kingdoms of the earth, to be a reproach, a byword, a taunt, and a curse in all the places where I shall drive them.” -Jeremiah 24:9 (ESV)
 
“And you (plural) shall leave your (plural) name as a curse, for My Chosen One will slay you,” This refers to the unfaithful among Israel. It does not refer to all Israel (ethnic, religious, chosen).
 
“but His servants He will call by another name,” Primarily, at least in a national sense “Name” is associated with reputation, therefore, the name of ill repute due to wickedness will be transformed by God through Messiah so that Israel is given a new name (reputation) of honour.
 
Ultimately redeemed Israel will be called by the Name of HaShem’s King Messiah Yeshua. It is not an indication that Israel will no longer be called Israel but rather, in the same way Jacob (follower) became Israel (One who overcomes in God) [Gen.32:28], Israel will have a transforming experience of the same Man that Jacob once wrestled with, only they will wrestle with the Man and be saved as an entire nation (Romans 11:25-26). This Man is of course Yeshua the King Messiah. Therefore, the new name of ethnic, religious, chosen and redeemed Israel is in the King Messiah, and they will retain their unique identity in Him.
 
Isa 65:16 Asher Because hamitbareich he who blesses ba’aretz in the land yitbareich shall bless beiloheiy in the God amein of truth (agreeing), ve’hanishba and he who takes an oath ba’aretz in the land yishava shall swear beiloheiy in the God amein of truth (agreeing); Kiy because nishkechu forgotten, (withered) hatzarot are the troubles harishonot of the first things ve’kiy and because nisteru they’re concealed mei’einay from My eyes.
 
The new name given to the redeemed remnant of Israel through Messiah will direct people to God and all of redeemed Israel in the promised land of Israel will know that they have come to the land through God’s redemptive work both spiritual and physical. Therefore, they will say yes and amen in agreement with the manifestation of God’s redemption, and will constantly bless and acknowledge the God of Truth.
 
“because forgotten, (withered) are the troubles of the first things and because they’re concealed from My eyes.” This final clause is a transition to the next verse which declares the new creation. Notice that the Hebrew literally says “first things” and not “former things” (as most English translations). This is important. Former things can be any number of things prior to the present but first things refers specifically to the creation of the heavens and the earth, the first universe and its order, the entry of sin and death etc.
 
Isa 65:17  “Kiy For hiniy behold, I vorei create shamayim heavens chadashiym new (ones) ve’aretz and the land chadashah new, ve’lo and not to be tizarcharnah recalled (remembered) are harishonot the first things ve’lo and nor ta’aleiyna will they ascend al-leiv upon My inner being (heart, core being).
 
At this point, given the clear explanation of the new creation and the putting away entirely of the first things, that is the first creation which became sin affected: we must understand that what follows is a description (albeit in part poetic) of the Olam Haba (World to come), the new heavens and the new earth which is later alluded to in the Revelation of Yeshua to Yochanan. Therefore, any seemingly temporal language is subject to the everlasting nature of the new creation, and cannot, as some foolishly suggest, refer to some sort of dispensational, so called, millennial reign period, as if life and death might continue for the redeemed of the Lord. There is no death in the world to come (Rev.21:4).
 
“Then I saw a new heaven and a new earth; for the first heaven and the first earth had passed away, and the sea was no more.
2 I also saw the holy city—the New Jerusalem—coming down out of heaven from God, prepared as a bride adorned for her husband.  3 I also heard a loud voice from the throne, saying,
“Behold, the dwelling of God is among men,
    and He shall tabernacle among them.
They shall be His people,
    and God Himself shall be among them
    and be their God.
4 He shall wipe away every tear from their eyes,
    and death shall be no more.
Nor shall there be mourning or crying or pain any longer,
    for the former things have passed away.”
5 And the One seated upon the throne said, “Behold, I am making all things new!” -Revelation 21:1-5a (TLV)
 
Isa 65:18  Kiy im-siysu But be glad vegiylu and rejoice adeiy-ad until perpetuity (forever) ahser in that which Aniy I vorei create; Kiy for hiniy behold, I vorei create et-Yerushalayim (The Jerusalem: A flood of Peace) giylah to be a joy, ve’amah and her tribe masos from exultation.
 
This is not as some suggest describing a temporal renewal prior to eternity, it cannot be, for it states clearly “Be glad and rejoice FOREVER in that which I create…”
 
By using the determiner “et” prior to “Yerushalayim” the Hebrew text infers a Jerusalem that is outside of time and space, thus “The Jerusalem” perpetual. This is prophetic allusion to the New Jerusalem later described in Yeshua’s Revelation to Yochanan.
 
Isa 65:19  Ve’galtiy I will rejoice viyrushalayim in Jerusalem ve’sastiy and I will exult ve’amiy in My tribe; ve’lo-yishama bah od and no more perpetually shall be heard kol a voice bechiy of weeping ve’kol and a voice ze’akah of distressed crying.
 
Although there will be people from all nations in the new Jerusalem, that is not the meaning here. Redeemed Israel is specifically alluded to as “My tribe”. As a people we have endured His rebuke, now we will receive His redemption and the reward that accompanies it.
 
Isa 65:20  Lo-yihyeh It shall not come about misham from this place od perpetually ul an infant yamiym who lives but a few days, ve’zakein and an old person asher who lo-yemalei does not complete his days, et-yamayn the days kiy for ha’na’ar the young man will be as ben-meiah a son of a hundred shanah years; yamot it will come about that dead ve’hachote will be the sinner (who remains in guilt, unclean, continues to miss the mark) meiah a hundred shanah years yekulal accursed.
 
“Et-yamayn” the days, like “Et-Yerushalayim” the Jerusalem (v.18), is an allusion to those days not subject to time and space, and therefore, any allusion to length is figurative, given that eternity has no beginning or end. Likewise “ha’na’ar” the young man is a singular typology referring to the nature of the renewed (resurrected) human being, as different from “na’ar” a young man of the present sin affected creation (age). Notice that the counterpoint to this is “ha’chote” the sinner, which uses the determiner “ha” as denoting the sin affected human being who has remained in his condition by refusing the grace of God. In both the case of the redeemed young man and the sinner, one hundred years is used as a figure for eternity, being the multiplication of the Hebrew number 10 (which represents fullness) by itself (10 x 10 = 100). We know this because verses 17 through 19 speak in terms of “perpetuity, eternity, going round forever”. Therefore, the language concerning the living and the dead is figurative and indicates the nature of both the renewed resurrected human in Messiah and the human resurrected unto eternal punishment through rejection of the King Messiah.
 
Isa 65:21  U’vanu And they shall build vatiym houses veyashavu and inhabit them; ve’nate’u and they shall plant cheramiym vineyards ve’achelu and eat their piryam fruit.
 
“They” are the righteous of the former verse, after all, the (perpetually) dead cannot plant and reap, nor can they drink.
 
Those who say there will be no eating or drinking in the Olam Haba (world to come) have obviously never read the words of the King Messiah Who says, “I tell you, I will not drink from this fruit of the vine from now on until that day when I drink it new with you in my Father's kingdom." -Matthew 26:29 (NIV)
 
Isa 65:22  Lo yivnu They shall not build ve’acheir and another yei’sheiv inhabit; lo yite’u they shall not plant ve’acheir yocheil and another eat; kiy-chiymeiy for like the days Ha-eitz of the tree yemeiy shall the days amiy of My tribe be, uma’aseih and yedeiyhem of their hands yevalu they will enjoy vechiyray My chosen.
 
It is tragic that so many English versions of the Bible mistranslate “ha-eiytz” the tree, as “a tree”. What foolish misdirection this is. The Hebrew says “ha-eiytz” for a reason, that reason being that the days of human beings in the Olam Haba (world to come) are being likened to the days of Eiytz Chayim the tree of life (living) which is perpetual, everlasting.
 
Isa 65:23  Lo yigeu They shall not labour lariyk in vain ve’lo yeledu or bear children labehalah for calamity, kiy for they are zera a seed berucheiy blessed by HaShem (YHVH: Mercy) heimah Whom ve’tze’etza’eiyhem their offspring are near to.
 
Labouring in vain is the fruit of the fallen creation, it will not be possible in the Olam Haba (world to come). They will not bear children for calamity because there will no longer be procreation of the human species (Mark 12:25; Matt. 22:30) and there will no longer be sin or death and therefore no calamity.
 
“for they are a seed blessed by HaShem (YHVH: Mercy) Whom their offspring are near to.” The first clause refers to Israel and the second clause refers to all born to Israel prior to the return of Messiah who receive Messiah and are reconciled to God. It does not, as some suggest, refer to offspring born in a millennial transitional period prior to the fullness of the Olam Haba (World to come).
 
Isa 65:24  Ve’hayah And it will come about that terem-yikrau Before they call va’aniy e’eneh I will answer; od hem while they are yet medaberiym speaking eshma I will hear.
 
This is the counterpoint to the rejection of God’s call by the wicked (v.2, 11). Whereas the wicked refused to hear (though Hashem held out His hands all day long), the righteous living in intimate relationship with God in the Olam Haba (world to come) will have such a beautiful intrinsic form of communication with Him that His loving answer will precede their request and both the speaking and the hearing of metaphysical conversation will be made one (echad), a complex and perpetual unity.
 
Isa 65:25  Ze’eiv A wolf ve’taleh and a lamb yiru will feed che’echad together; ve’aryeih and a lion kabakar like a bullock, yochal will eat teven straw, venachash and the snake’s afar lachmo food will be the dust. Lo yarei’u They shall not do evil velo-yashchiytu or corrupt bechol-har kadshiy in all my holy mountain,” amar says HaShem (YHVH: Mercy).
 
The wolf and lamb feeding together is a poetic figure which denotes the cessation of death (those animals once carnivorous will no longer be carnivorous). The imagery is of course cemented by the proceeding clause concerning the vegan lion. However, just because the language is figurative doesn’t mean it is not also literal. The idea of a new earth without animals (an idea that many are adamant about), is ludicrous in light of the nature of the first creation and the consistent message of Scripture concerning the renewal of all things. Or else, why does “all creation (which includes animals) eagerly await the revealing of the sons of God”? (Romans 8:19) Therefore, with the exception of the serpent (perhaps), it seems very likely that the new earth will be populated by animals of the new creation.
 
“The snake’s food will be the dust” is a figure denoting the eternal punishment of ha-Satan (the Devil). In counter distinction to the first creation where the snake (Satan) entered the story at the beginning and seeded death, at the inception of the new creation the snake (Satan) will be exited from creation unto death everlasting.
 
“They shall not do evil or corrupt in all my holy mountain,” This phrasing refers to all the enemies of God and His people both spiritual and physical. That is, those who have fallen prey to the sin and death seeded by the Serpent (Satan), who have now been cast along with the Serpent (Satan) into the lake of fire which is the second and everlasting death (Revelation 20:14-15).
 
“They will not hurt or destroy in all My holy mountain,
for the land will be full of the knowledge of HaShem (YHVH: Mercy),
    as the waters will cover the sea.” -Isaiah 11:9
 
Copyright 2019 Yaakov Brown

​Isa 62:1  Lema’an For the sake of Tziyon (Zion, parched land) lo I will not echesheh keep silent, ulema’an and for the sake of Yerushalayim (Flood, downpour of Peace) lo I will not eshkot shut up, ad-yeitzei kanogah tzidkah until her righteousness goes forth as brightness, viyshuatah and her salvation kelapiyd as a torch yivar burning.
 
“Till I work salvation for Zion, I will give no rest to the nations, until I bring consolation to Jerusalem, I will give no rest to the kingdoms, till her light be revealed as the early dawn, and her salvation shall burn as a lamp.” -Targum Yonatan (2nd Century CE)
 
As is often the case the question of “who is the speaker?” results in numerous and contrary answers. Iben Ezra suggests that the speaker is corporate Israel in exile in Babylon (Given both the prophetic and historical context his seems extremely unlikely). On the other hand a number of modern scholars, both Jewish and Christian suggest that Isaiah is the speaker (tenable but not consistent with other factors within the parasha [portion]).
 
In determining the speaker we must look at context (historical, cultural, prophetic etc.), nearest previous subject, inspiration and indeed, the prophet himself. The historical context is pre-exile (Babylon), the locational context is the land of Israel, the prophetic context relates to the redemptive work of God as it is worked out through the Salvation of Israel in the land of Israel. The nearest previous subject is God Himself (Isaiah 61:11), and the prophet is tasked, as always, with relaying the words of God.
 
Isaiah had no authority nor the means to appoint watchmen on the walls, nor is any man capable of assuring that watchmen will continue to cry out warning perpetually (v.6). It is also said that “The Lord has proclaimed” the salvation of the daughter of Zion to the ends of the land (v.11). Further still, the Hebrew “chashah” (silence) is commonly used of Adonay in reference to Himself when making a proclamation regarding His leaving things as they are (Isa. 65:6; 57:11; 64:11). Therefore, it seems most likely that God Himself is the speaker.
 
The Targum also supports the understanding that God is the speaker. After all, only God can work salvation for Zion.
 
With this in mind the text offers a powerful assurance, in the fact that it is God Himself Who will not keep silent, and will appoint others to resonate with that truth from the walls that surround the cities of Israel. In particular, the walls of Jerusalem. I am reminded of the familiar repetition of Pesach:
 
“God Himself and not a malakh (messenger), God Himself and not a seraph (Angel of fire)…”
 
“For the sake of Tziyon (Zion, parched land) I will not keep silent”. A location is personified as a representation of the sum of its inhabitants. Thus, Zion, which is a title given to the Jewish people, the land, the mount in Jerusalem and so on, is the sum of all Israel (ethnic, religious) and her land. She is a parched land, a people in need of redemption, and for her sake God will not keep silent.
 
“And for the sake of Yerushalayim (Flood, downpour of Peace) I will not shut up”. The use of the proper noun Jerusalem is of great significance here. Not only will God not keep silent regarding the entire people of Israel (ethnic, religious) in her parched state, He will further more not shut up until she is redeemed and transformed into her future state in the midst of a flood of peace (Jerusalem). Once again, a city is the sum of its inhabitants, therefore, it is for the sake of the Jews of Jerusalem that HaShem will not shut up.
 
“until her righteousness goes forth as brightness, and her salvation as a torch burning.” Her righteousness is purchased of God and not of herself, for God has said elsewhere that the righteousness of human beings is as used menstrual cloth (Isaiah 64:6). In fact, Israel’s Righteousness, like her Salvation (v.11), is a person. While it is true that the Hebrew text uses the general noun “shuatah” for salvation, it none the less sets up the personification of Salvation in verse 11, where the general noun is used and followed by the phrase “His reward is with Him”. Therefore, it is quite acceptable to understand the present verse as:
 
“Her Righteousness (Yeshua) goes forth as brightness, and her Salvation (Yeshua) as a torch burning.”
 
“As a burning torch” This brings to mind the lit torches of the watchmen on the walls that shone across the valleys surrounding the city of Jerusalem, and were at times taken by a watchman to help retrieve returning Jews in the darkness of the night. A watchman was not only responsible for warning of coming danger, he was also responsible for assuring that any Jews returning to the city were afforded light and safe passage through the gates and in behind the city walls. Thus the figurative meaning is profound. Salvation (Yeshua) Himself is the greatest of watchmen and His torch (saving work) is a light of both warning and deliverance that goes out from the walls and into the darkness of the world that surrounds God’s holy City and its people (the Jews).
 
Ultimately the righteousness and salvation of Jerusalem will shine forth in fullness following the redemption of the entire remnant of ethnic, religious Israel (The Jewish people) [Romans 11:25-26], when the New Jerusalem will come down from the heavens and converge with the existing city (Heb. 11:22; Rev. 21).
 
Isa 62:2  Vekora goyim And the nations shall see tzidkeich your righteousness, vechol-melachiym and all kings kevodeich your glory, vekora lach sheim chadash and you shall be called by a new name, asher piy which the mouth of HaShem (YHVH: Mercy) yikovenu shall pierce you with.
 
“And the Gentiles shall see thy righteousness, and all kings thy glory: and they shall call thee by a new name, which the Word of the Lord shall declare.” -Targum Yonatan (2nd Century CE)
 
The nations will see Yeshua, the righteousness of Israel (ethnic, religious) and the rulers of those nations will be in awe of His glory reflected in the redeemed people of Israel (Modern Jews being the unification of the tribes previously returned from exile to Judah).
 
“You shall be called by a new name, which the mouth of HaShem (YHVH: Mercy) shall pierce you with” The imagery here denotes the application of a piece of bridal jewellery to the nose of the bride (Ezekiel 16:12; Genesis 24:22-31). Thus, the new name given to the people of Israel is symbolic of her position as bride of God. The giving of the new name also reflects the journey of Jacob and his wrestling with the man (Yeshua), God manifest (Gen. 32). This famous Torah account concludes with the renaming of Jacob (A Follower who struggles). Thus, through submitting to the man (God with us: Yeshua) Jacob is renamed (By that same One) Yisra-El (Overcomes in God). Therefore, the new name given to Israel, spoken by the mouth of HaShem, will reflect her redemption through His King Messiah Yeshua. Israel (ethnic, religious) will look upon the one Whom we have pierced and grieve as one mourns for an only son (Zech. 12:10).
 
It is interesting to note that the Targum alludes to the Word (Davar: John 1) of the Lord as being the origin of the declaration of Israel’s (Jerusalem’s, Zion’s) new name.
 
So what will the new name be? The truth is that there are numerous possibilities but no certainties. The new name will relate to the redeemed nature of the city of Jerusalem made one with the New Jerusalem, in which God Himself and the Lamb Yeshua will dwell and provide the city with light (Rev. 21:22-23). The last new name for Jerusalem mentioned in the Tanakh (OT) is found in Ezekiel.
 
“It will be 18,000 cubits all around. From that day on, the name of the city will be: ‘YHVH Shammah Adonai Is There.’” -Ezekiel 48:35
 
Isa 62:3  Vehayiyt And it will come to pass that you will be ateret a crown tiferet of splendour beyad-YHVH in the hand of HaShem, utzeniyf meluchah and a royal diadem bechaf-Elohayich in the palm of your God.
 
Israel (ethnic, religious) will be a crown revealing God’s glorious redemptive work and will be held by God’s mighty (hand) protection. Additionally she will be carefully cradled in the open palm of God’s hand as a treasured possession, protected and tenderly loved. Therefore, the themes of fierce protection and tender love are conveyed in the nuanced use of the Hebrew yad and chaf.
 
The Hebrew tzeniyf is used of both the headdress of the high priest (Ex. 28:4; Zech. 3:5) and of the king (Ezk. 21:26). Therefore, the redemption of Israel’s calling as a nation of priests is rendered in figurative language. There is also a connection to the unification of the kingship and priesthood of Israel in our King Messiah Yeshua.
 
Isa 62:4  Lo yei’ameir lach od You will not be spoken of any longer as azuvah forsaken; uleartzeich lo yei’ameir od neither will your land be spoken of any longer as being shemamah desolate: Kiy lach for you shall yikarei be called Cheftzi-vah (My delight is in her), uleartzeich and your land Be’ulah (Married one, possession, has a Husband); kiy-chafeitz YHVH for HaShem delights in you, ve’artzeich and your land shall tiba’eil be married (ruled over, have a Husband).
 
Zion herself had complained that she had been forsaken by God:
 
“But Zion said, HaShem has forsaken me, and Adonay has forgotten me.” -Isaiah 49:14
 
Earlier Isaiah prophecies the word of the Lord acknowledging that Israel has been left desolate as a result of her sin, and making a similar promise to that of the present verse:
 
“Whereas you have been forsaken and hated, so that no man passed through you, I will make you an eternal excellency, a joy of many generations.” -Isaiah 60:15
 
“You will not be spoken of any longer as azuvah forsaken”. This is a reference to an estranged or divorced wife and is consistent with the bridal language used throughout chapters 61 and 62.
 
“neither will your land be spoken of any longer as being shemamah desolate”. The land is personified here as a barren woman, no longer fruit bearing, desolate.
 
“for you shall yikarei be called Cheftzi-vah (My delight is in her), uleartzeich and your land Be’ulah (Married one, possession, has a Husband)” Now the figurative language takes on a redemptive quality. The people once forsaken (divorced) is now called the delight of her husband, and the land once barren (desolate, fruitless) is now called a married woman. The role of the ancient Jewish groom and husband was to care for and provide for His bride, wife. Therefore, in the arms of a righteous husband a woman was highly valued, protected, delighted in, adored, given fruitful land and shelter for her progeny. How wicked our generation has become, that we should rob women of the very thing they desire most, to be cared for, protected, provided for and made fruitful. Instead our women spurn the roles of creation and our men take no responsibility for their depraved actions, resulting in the objectification of women and the demeaning of men and the rapid decay of western civilization. A society once founded on Biblical morality.
 
If, as some conjecture, the king of Judah at this time was Manasseh, the use of the name Cheftzivah is a strong indictment against Manasseh’s evil choices given that He was born to a mother of the same name:
 
“Manasseh was twelve years old when he began to reign; and he reigned fifty five years in Jerusalem: and his mother's name was Hephzibah.” -2 Kings 21:1
 
“For HaShem delights in you, and your land shall be married (ruled over, have a Husband).” We are reminded that at the time of this prophecy Israel’s behaviour was far from delightful, and yet HaShem saw her redeemed outside of time and space through the blood of His Son the King Messiah, Israel’s Salvation. Therefore, He delights in her redeemed future self, a bride made pure and dressed to adorn her Husband’s arm.
 
Notice that the land of Israel is intrinsically connected to her redemption and marriage to HaShem. He has promised the land through Abraham and will bring the full bride price to the wedding feast. Redeemed Israel (ethnic, religious) will inhabit the new land, transformed through the vicarious work of the King Messiah.
 
Isa 62:5  Kiy For yival bachur as a young man marries betulah a virgin, yivaluch banayich so shall your sons marry you; umesos and rejoicing chatan as the bridegroom -kalah over the bride, yasiys alayich Elohayich so shall your God rejoice over you.
 
The meaning is that of devotion in the first love of youth. The sons of Redeemed Israel will so delight in being part of the people of Israel that they will be like excited grooms pursuing their brides. Likewise, God Himself will rejoice over Israel (ethnic, religious) as a Groom over His bride. This language is reminiscent of but not the same as that of Revelation 21:2; 22:17 where the New Jerusalem is called the bride of Messiah. A city is the sum of its inhabitants and the sum of the inhabitants of the New Jerusalem will include goyim as well as Jews. However, the present verse specifically refers to ethnic, religious Jews redeemed through Messiah, and the location, while it includes Jerusalem, is none the less the entire land of Israel promised and delivered to Israel (ethnic, religious, chosen).
 
Isa 62:6  Al-chomotayich Upon your walls Yerushalayim, hifkadtiy I have set shomeriym guardians (watchmen); kol-hayom all day ve’kol-halaylah and all night tamid perpetually lo yecheshu they shall never be silent: hamazkiriym the remembrances et YHVH of HaShem (Mercy) al-domiy lachem don’t you cease!
 
“Upon your walls Yerushalayim I have set shomeriym guardians (watchmen)” The speaker is HaShem, He alone is qualified to appoint perpetual guardians on the walls of Jerusalem. The use of the Hebrew shomeriym guardians from shomer guard, (keep), illuminates the role of watchman. A watchman of the walls of Jerusalem was by necessity a Jew, a sabra (born of the land) and was appointed by the head watchman under the ruler of the city guard and ultimately at the order of the king of Judah (Israel). A Gentile could not perform this role because a Gentile does not have a blood connection to the people and the land, nor does he (generally and contextually speaking) have a connection to the God of Israel (except through Messiah) and is therefore more likely to flee at the slightest sign of trouble.
 
“All day and all night perpetually they shall never be silent: the remembrances of HaShem (Mercy) don’t you cease observing them!”
 
These particular watchmen are appointed in every generation: they never fail to warn the city of coming danger, nor do these watchmen ever forsake the remembrances of HaShem (Shabbaot, moedim Festivals, regaliym and Temple service of worship). Therefore, these are watchmen over both the physical and spiritual well-being of Israel (ethnic, religious). They are not silent when the people prosper (day), nor do they fail to warn the people when they pursue evil (night). Like HaShem Who chose them they are always working (John 5:17).
 
The word shomer is used to refer to many religious obligations in Judaism. We are to shomer Shabbat, guard or keep the Shabbat. We practice shomer Torah, the keeping or guarding of the Torah and so on. The watchmen being referred to here are not only looking out for coming trouble, they are also tasked with thwarting the trouble which results from the sin of the people. They do this through the maintaining of the Instruction (Torah) of HaShem, in worship, observances, remembrance of His mighty deeds and vigilant purity. A watchman is responsible for proclaiming the Word of HaShem in every generation. In fact, Isaiah is one such watchman and the prophets of Israel are his co-workers. However, the watchman is not responsible for the response of the people. Their choice for or against God is their own.
 
“Do not be as your fathers, unto whom the former prophets cried, saying, ‘Thus says Adonai of hosts, “Return you now from your evil ways, and from your evil doings: but they did not hear, nor hearken unto me, says Adonai.’” -Zechariah 1:4
 
The watchmen that succeeded the time of captivity in Babylon were:
 
“Haggai, Zechariah, and Malachi. Haggai stands upon the walls of Jerusalem, and proclaims the glory of the second temple as surpassing that of the first. Zechariah points from Joshua and Zerubbabel onwards to the sprout of the Lord, who is priest and prince in one person, and builds the true temple of God. Malachi predicts the coming of the Lord to His temple, and the rising of the Sun of righteousness. Under the eyes of these prophets the city of God rose up again, and they stand upon its pinnacles, and look thence into the glorious future that awaits it, and hasten its approach through the word of their testimony. Such prophets, who carry the good of their people day and night upon their anxious praying hearts, does Jehovah give to the Jerusalem after the captivity, which is one in the prophet's view with the Jerusalem of the last days.” -Keil & Delitzsch
 
These watchmen are the righteous counterparts of the previously mentioned unrighteous watchmen:
 
“His watchmen are blind, they are all without knowledge; they are all dumb dogs, they cannot bark; dreaming, lying down, loving to slumber.” -Isaiah 56:10
 
Isa 62:7  Ve’al titenu domiy and give Him no rest, lo ad yechonein till He establishes, ve’al yasiym and till He makes et-Yerushalayim tehilah a praise ba’aretz in the land.
 
It is m Who the prophets are to give no rest. He has instructed them to be advocates in the likeness of His Son the King Messiah, the greatest of advocates. What awesome hope for Israel (ethnic, religious) and for all the earth. For the watchmen of God will not stop crying out to Him until He establishes the city of His glory, the city where Peace Himself brings a flood of wholeness, well-being and eternal peace. The capital city of the Jewish people and the location of the eternal Jerusalem which comes down from the heavens. All the land of Israel, meaning all her tribes collectively will look to their capital and hear her praises as a result of the redemptive work of the King Messiah.
 
“But Yeshua answered them, ‘My Father has been working until now [He has never ceased working], and I too am working.’” – John 5:17
 
Isa 62:8  Nishba YHVH HaShem (Mercy) has sworn biymiyno by his right hand, uvizroa uzi and by the arm of His strength, im-etein Surely I will no longer give et-deganeich your wheat to be od again ma’achal food leoyevayich for your enemies; ve’im-yishtu veneiy-neichar and sons of strangers shall not drink tiyrosheich your new wine, yaga’at bo for which you have laboured:
 
Make no mistake, the context makes Israel the recipient of this promise (not the Church). HaShem has sworn that never again will foreign nations steal the harvest and posterity of the Jewish people. We will no longer labour in vain. Therefore, Iben Ezra is right in saying:
 
“This verse also proves clearly, that this prophecy refers to the time yet to come; for the Lord hath sworn, that is, has made an unconditional decree. By His right hand. By His might, which is everlasting. The right hand is mentioned here to indicate His power of preventing enemies despoiling the Israelites of their corn, etc.”
 
The doubling of the right hand and strong arm firmly establishes this promise.
 
Isa 62:9  Kiy For me’asfayv they that have gathered it yocheluhu shall eat it, vehillu and praise et HaShem (YHVH: Mercy); umekabetzayv and they that have gathered it yishtuhu shall drink it bechatzrot in the courts kodshiy of My sanctuary.
 
The food gathered and eaten in the courts of the Temple refers to festival foods and the ritual offerings of the Temple cult along with the tithes for the Levites etc. rather than to all the food gathered (Deut. 14:22-27, 29). The connecting of the harvest to the Temple worship shows a link between spiritual renewal and agricultural prosperity.
 
Isa 62:10  Ivru ivru Go through, go through basheariym in the gates; panu clear you derech a way ha’am for the tribe; solu solu lift up, lift up hamsilah the highway; sakelu throw stones; mei’even from the stone hariymu the raising up neis of a sign (a miracle. A banner) al-ha’amiym upon the tribes.
 
This is interpreted by some to refer to the gates of Israel’s captivity but seems more likely to refer to the clearing of a way into the gates of the city of Jerusalem upon the return of the exiles via the highway that is to be built up as prophesied previously:
 
“And there shall be a highway for the remnant of His people, that shall remain, from Assyria; like as there was for Israel in the day that he came up out of the land of Egypt.” -Isaiah 11:16
 
“And a highway shall be there, and a way, and it shall be called The way of holiness; the unclean shall not pass over it; but it shall be for: the wayfaring men, yes, fools shall not go about on it.” -Isaiah 35:8
 
“The voice of one that cries, ‘Prepare you in the wilderness the way of Adonay; make level in the desert a highway for our God.’” -Isaiah 40:3
 
“And I will make all My mountains a way, and My highways shall be exalted.” -Isaiah 49:11
 
“And He will say, ‘Cast you up, cast you up, prepare the way, take up the stumbling-block out of the way of My people.’” -Isaiah 57:14
 
“mei’even from the stone hariymu the raising up neis of a sign (a miracle. A banner) al-ha’amiym upon the tribes.” This miraculous sign (neis) will be raised up from the stone (even) as a means of drawing the tribes of Israel in returning to Hashem. The Hebrew amiym is poorly translated by those who render “peoples”. In this context it clearly refers to the tribes of Israel as distinct from the goyim, or else why does it not say goyim? This sign is of course the Messiah Himself, lifted up on the cross for all to see, and, He being the foundation, corner, and cap stone (Ha-even) [as well as the stone on which one is broken and under which the other is crushed], is both the One through Whom all things are created (John 1; Colossians 1: Jewish tradition also teaches that the universe was created through the stone [Ha-even] on the Temple mount [Moriah] in Jerusalem), and the firstborn from the dead, the Salvation of Israel and the hope of the nations.
 
Note the distinction in the following verses regarding the goyim (nations) and the amiym (tribes), Israel, Judah. It is not to say that the sign is only for the tribes of Israel but rather that the sign of Messiah has a unique instantaneous national redemptive outcome with regard to Israel (Romans 11:25-26). Whereas it brings the nations in their fullness over a predetermined period of time prior to the great salvation (through Yeshua the King Messiah) of the entire remnant of the Jewish people.
 
“He will raise a sign la-goyim for the nations and will assemble the banished of Israel, and gather the dispersed of Judah from the four corners of the land.” -Isaiah 11:12
 
“Thus says the Lord YHVH: ‘Behold, I will lift up My hand to the goyim nations, and raise My sign to the amiym tribes; and they shall bring your sons in their arms, and your daughters shall be carried on their shoulders.” -Isaiah 49:22
 
Isa 62:11  Hineih Behold, now, pay attention! HaShem (YHVH: Mercy) hishmiya el-ketzeh has  demanded that the extremity of ha’aretz the land hear, imru Say you lebat-Tziyon to the daughter of Zion, Hineih Behold, now, pay attention, yisheich your salvation ba comes; Hineih Behold, now, pay attention, secharo His reward ito is with Him, ufeulato and His recompense (repayment) lefanayv is before His face.
 
As always the use of Hineih is a call to attention. HaShem demands that all the tribes of Israel hear and take note. Even to the very extremity of the land of Israel. How do we know that the land of Israel is meant and not the earth entirely? Because the message is to the daughter of Zion, and the closest previous subject is the tribes of Israel.
 
The daughter of Zion is now called to pay attention. “yisheich your salvation ba comes”…
 
“Hineih Behold, now, pay attention, secharo His reward ito is with Him, ufeulato and His recompense (reward) lefanayv is before His face.”
 
Zion’s Salvation is a Him. Therefore, yeshuah the noun is revealed as Yeshua the Person, some 700 years before the entry into time and space of the King Messiah Yeshua.
 
Yeshua (Salvation) comes to Zion with reward for the repentant and recompense for the wicked. Therefore, this speaks of His second coming.
 
Isa 62:12  Vekareu And they shall call them am-hakodesh The holy tribe, geuleiy redeemed of Hashem (YHVH: Mercy): veloch and you Yikarei derushah shall be called Sought out, iyr lo ne’ezavah a city not forsaken.
 
“They” are those who look on and see the redemption of the entire remnant of Israel (ethnic, religious) at the end of the age. They will call them “The Holy Tribe”, “Redeemed of YHVH”, and Jerusalem (that is the New Jerusalem) will be called “Sought Out”, “A City Not Forsaken”!
 
“It shall come to pass in the latter days that the mountain of the house of the LORD shall be established as the highest of the mountains, and shall be lifted up above the hills; and all the nations shall flow to it,” -Isaiah 2:2
 
“In that day the branch of the LORD shall be beautiful and glorious, and the fruit of the land shall be the pride and honour of the survivors of Israel. And he who is left in Zion and remains in Jerusalem will be called holy, everyone who has been recorded for life in Jerusalem, when the Lord shall have washed away the filth of the daughters of Zion and cleansed the bloodstains of Jerusalem from its midst by a spirit of judgment and by a spirit of burning. Then the LORD will create over the whole site of Mount Zion and over her assemblies a cloud by day, and smoke and the shining of a flaming fire by night; for over all the glory there will be a canopy. There will be a booth for shade by day from the heat, and for a refuge and a shelter from the storm and rain.” -Isaiah 4:2-6
 
Copyright Yaakov Brown 2019

​Introduction:
Isaiah 60 speaks of the redemption, restoration, increase and illumination of Israel through her Moshieich (Savior), God (YHVH) Himself, both Sender (Elohiym) and Sent (Imanu-El, Yeshua), the Redeemer of Israel. Now, in short, Isaiah 61 reveals both the Person and the outworking of Israel’s Salvation.
 
For many of our rabbis and for some liberal Christian scholars there may be some debate as to who is speaking in the opening verses of Isaiah 61. The most common suggestion being that Isaiah himself is the speaker. However, for the true follower of Yeshua (Jesus) the King Messiah, there can be no doubt as to Who the speaker is. Reading in His boyhood synagogue in Nazareth Yeshua reads the words of Isaiah 61:1-3 and claims that they are fulfilled in Him (Luke 4:14:28). This is of great significance to the Jewish reader who is familiar with the idea of a Torah cycle and the Haf-Tarah (Literally “completion of the Torah”, a portion selected from the prophets and writings) readings that correspond to specific Torah passages. An early tradition of making commentary on both portions developed in the first century and is still present in the rabbinical practice of today. This commentary following the Torah and Haf-Tarah readings is known as a Davar Torah (Word of the Torah), and makes a cohesive illumination of the theme that the two portions share in common. It is interesting to note that in the first century CE/AD, the Word (Davar: John 1) of God Himself shared a Davar Torah following His reading of the passage we are now examining.
 
During the time of Yeshua (1 Century AD/CE) the Torah cycle was read over a three-year (triennial) period and included many Haf-Tarah readings that have since been discarded to make way for the yearly Torah cycle of modern rabbinic Judaism which had been developed by the rabbis in the Babylonian diaspora, while the more ancient triennial tradition continued to be used in Israel, Egypt and northern Africa until the annual cycle became universal in approximately 1100 CE/AD following the destruction of the Temple in 70 AD/CE and the subsequent need for Judaism to reinvent itself due to an inability to perform the rites of the Temple sacrificial system prescribed in the Torah.
 
While there are some similarities between the two Torah cycle traditions there are also many major differences. The later annual Torah cycle has clearly been derived from the earlier triennial tradition, however the Haf-Tarah portions are completely different.
 
In the more modern annual rabbinical tradition, largely but not solely due to history and dispersion, the assigned readings from the Prophets focus on Israel’s past, connecting the events in the Torah with other historical accounts in Scripture. However, in the more ancient triennial tradition, the Haf-Tarah readings were often focused on the future redemption of Israel and the reign of the King Messiah. Therefore, the emphasis of the Haf-Tarah readings during the time of Yeshua’s ministry on earth (first Century CE) was on the coming deliverance of Israel and on the King Messiah and His reign.
 
It is thought by scholars that the triennial reading tradition was still developing in the first century CE/AD. However, this cannot be known for certain. Some believe that during that period, it was up to the one chosen for the aliyah (going up, as a reader of the scrolls) to choose the prophetic passage he would read (women were not permitted to read publicly in this historical context).
 
We may deduce from the 3rd century lists compiled by scholars [Charles Perrot, p 137-159, in Mikra (Compendia Rerum Iudiacarum ad Novum Testamentum), (Van Gorcum) 1988)], that the Haf-Tarah passage often began by reiterating the phrasing or the theme of the words read from the Torah portion (a “gezerah shavah“ [The gezerah shavah ("Similar laws, similar verdicts") is the second rule of Hillel and of Rabbi Ishmael in Talmudic hermeneutics]). This would be followed by what is known today as the Davar Torah (Word of the Torah), which, as I explained previously, is a short sermon expounding the theme of the Torah and Haf-Tarah portions. Thus, the reader would make an oral commentary on the Torah and end with a promise of God’s coming redemption.
 
For example, when Genesis 1 was read, the traditional triennial Haf-Tarah was Isaiah 65:17-25:
 
“For behold, I create new heavens and a new earth;
And the former shall not be remembered or [a]come to mind…
 
‘The wolf and the lamb shall feed together,
The lion shall eat straw like the ox,
And dust shall be the serpent’s food.
They shall not hurt nor destroy in all My holy mountain,’
Says the Lord.” -Isaiah 65:17, 25 (NKJV)
 
We note that the Haf-Tarah passage begins by echoing the theme of Genesis 1:1, “In the beginning God created the heavens and the earth,” and then ends with a promise of the New Creation. Therefore, it is very likely that as the ancient Jews meditated on the mighty acts of redemption God had performed for Israel in the past, they were also looking ahead to the future redemption God had promised through His prophets.
 
On the other hand (and without contradicting the aforementioned practice), it is quite possible, that the triennial readings had developed into a semi-standardized cycle, which means that Yeshua needed to be at the synagogue in Natzaret (Nazareth, Yeshua’s home town) at the right point in the Torah cycle and be invited to make aliyah (going up) to the bimah (pulpit) to read the Haf-Tarah portion (This was not a given, because the Jewish community of Yeshua’s childhood synagogue may have had an order of aliyot). Of course, it is most likely that being a member of His home town synagogue He was familiar with the aliyot protocol and intentionally made sure to be at the shul on the Shabbat assigned to Him for aliyot. If, as some suggest, Yeshua simply chose a Haf-Tarah portion, we may still ask, “To what Torah portion might it have related?”
 
It’s difficult to know which Torah portion Isaiah 61 might have correlated to, however, the most trustworthy 3rd to 7th Century CE/AD listing of the triennial readings compiled by scholars [Charles Perrot, p 137-159, in Mikra (Compendia Rerum Iudiacarum ad Novum Testamentum), (Van Gorcum) 1988)] suggest that Isaiah 61:1-3 was read as one of the parts of the Haf-Tarah portion for Genesis 28 – 29:31 (The other part being 1 Samuel 1:2), and Isaiah 61:1-9 was read following Isaiah 43:1-21 as the Haf-Tarah portion for Genesis 33:1 – 35:9.
 
Based on the aforementioned triennial listings the Torah portion prior to Yeshua’s reading of Isaiah 61:1-2 would have either concerned the now famous story of Jacob’s ladder (a figure of the Messiah), ending with the opening of Leah’s womb:
 
“Now Adonai saw that Leah was unloved, so he opened her womb;” -Genesis 29:31
 
Or, the portion concerning Jacob’s reconciliation to Esau, the rape of Dinah and Jacobs return to Bethel and to Paddan-aram, ending with the words:
 
“God appeared to Jacob again, after he returned from Paddan-aram, and He blessed him.” -Genesis 35:9
 
The former seems the more likely candidate because it relates thematically to the revelation of the figure for Messiah (Jacob’s ladder) and the good news being proclaimed to the humble (poor of spirit), a barren Leah, a matriarch of Israel.
 
While we can gain some interesting insights based on these possibilities, we cannot solidify our understanding beyond conjecture.
 
What we know for certain is that Yeshua read Isaiah 61:1-2 and said that it had been fully filled in the ears of those who heard Him read it as a prophetic reference to Himself, the Servant Redeemer of God sent to set Israel free both physically and spiritually, stood in His boyhood synagogue and read the words He authored through the prophet Isaiah some 730 years prior to being born into time and space.
 
“14 Yeshua returned in the power of the Ruach to the Galilee, and news about Him went out through all the surrounding region. 15 He taught in their synagogues, and everyone was praising Him. 16 And He came to Natzeret, where He had been raised. As was His custom, He went into the synagogue on Shabbat, and He got up to read. 17 When the scroll of the prophet Isaiah was handed to Him, He unrolled the scroll and found the place where it was written,
 
18 “The Ruach Adonai is on me,
because He has anointed me
    to proclaim Good News to the poor.
He has sent me[f] to proclaim release to the captives
and recovery of sight to the blind,
to set free the oppressed,
19 and to proclaim the year of Adonai’s favor.”[g]
 
20 He closed the scroll, gave it back to the attendant, and sat down. All eyes in the synagogue were focused on Him. 21 Then He began to tell them, “Today this Scripture has been fulfilled in your ears.”22 All were speaking well of Him and marveling at the gracious words coming out of His mouth. And they were saying, “Isn’t this the son of Joseph?”23 But He said to them, “Doubtless you will say to Me this proverb, ‘Doctor, heal yourself!’ and ‘What we have heard was done at Capernaum, do as much here also in your hometown.’”24 But He said, “Truly, I tell you, ‘No prophet is accepted in his own hometown.’ 25 But with all truthfulness I say to you, that there were many widows in Israel in the days of Elijah, when heaven was closed for three and a half years and there came a great famine over all the land. 26 Elijah was not sent to any of them, but only to Zarephath in the land of Sidon, to a widowed woman. [h] 27 There were many with tzara’at in Israel in the time of Elisha the prophet, and none of them were purified apart from Naaman the Syrian.”[i]28 Now all in the synagogue were filled with rage upon hearing these things. 29 Rising up, they drove Him out of the town and brought Him as far as the edge of the mountain on which their city had been built, in order to throw Him off the cliff. 30 But passing through the middle of them, He went on His way.” -Luke 4:14-28 (TLV)
 
We must also remember that Yeshua was prophesied as a netzer branch (the root for the noun Natzaret) by the prophet Isaiah:
 
“And he went and lived in a city called Natzeret,[a] to fulfill what was spoken through the prophets, that Yeshua shall be called a Natzrati.” -Matthew 22:23 (TLV)
 
“Then a shoot will come forth out of the stem of Jesse,
and a branch will bear fruit out of His roots.” -Isaiah 11:1 (TLV)
 
Isa 61:1  Ruach The Spirit Adonay of the Lord (Master) HaShem (YHVH: Mercy) is alay upon me; ya’an because mashach HaShem (YHVH) otiy the LORD has anointed me le’vaseir to bear good news anaviym to the poor, meek, humble, afflicted; shelachaniy he has sent me lachavosh to bind up (bandage, govern) lenishbereiy-leiv the heart broken into pieces, likro to proclaim lishvuyim to the captives deror flowing liberty, vela’asuriym and to the those bound (in prison) pekach-koach a wide opening;
 
While Isaiah is prophesying these words by the Spirit of God, he cannot be the subject of them. The speaker uses language related to priesthood and kingship (anointed) and proclaims a work of HaShem that is beyond the means and application of any normal human being. No prophet of Israel ever spoke this way of himself, however, many spoke in these terms concerning HaShem. Therefore, the speaker can be none other than God with us (Imanu-El, Yeshua), the Servant of God spoken of in the previous chapters of Isaiah’s scroll (Isa.42:1; 50:4-5). Isaiah was not capable of binding up the broken hearts of Israel, nor is any man: only God Himself could do that, and through His death and resurrection the King Messiah Yeshua has done and continues to do that very thing for all who receive Him.
 
In fact, Isaiah prophecies concerning the Servant King Messiah saying:
 
“And there shall come forth a shoot out of the stock of Jesse, and a branch out of his roots shall bear fruit. And the Spirit of Adonai shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of Adonai.” -Isaiah 11:1-2
 
Therefore, the Spirit of the Lord is to rest upon the Servant King Messiah, Who is of the lineage of Jesse. Isaiah is of Judah but not of the lineage of Jesse, thus, he does not qualify as the speaker of the opening words of Isaiah 61 based on the pretext of Isaiah 11:1-2.
 
The Hebrew mashach (anointed) is the root from which we derive the Hebrew Mashiach (anointed one). While it can refer to any anointed one, it here refers specifically to the King Messiah, as He Himself testifies (Luke 4:14-28).
 
“le’vaseir to bear good news anaviym to the poor, meek, humble, afflicted” The best reading of anaviym in this context is “humble” or “poor of spirit”, “contrite” (Matt. 5:3).
 
“shelachaniy he has sent me lachavosh to bind up (bandage, govern) lenishbereiy-leiv the heart broken into pieces,” We note that the anointed One will bandage and bind up broken hearts, a physical impossibility, making the language figurative. Thus, the subsequent captivity is also symbolic of something that keeps the inner person captive.
 
“likro to proclaim lishvuyim to the captives deror flowing liberty, vela’asuriym and to the those bound (in prison) pekach-koach a wide opening;” While it is true that this has immediate significance regarding the historical captivities of Israel, it is none the less a proclamation of  freedom from spiritual imprisonment, Israel’s, and humanity’s captivity to sin and its resulting death. This is consistent with the prior allusion to humble (repentant) ones and broken hearted ones. More importantly, it is made clear by Messiah Himself when He proclaims this same liberty to the members of His childhood synagogue in Nazareth. In another sense “captivity” is a reference to the nation and “bondage” to the ties that bind the individual member of the nation.
 
“And He opened His mouth and began to teach them, saying,
3 “Blessed are the poor in spirit,
    for theirs is the kingdom of heaven.
4 “Blessed are those who mourn,
    for they shall be comforted.
5 “Blessed are the meek,
    for they shall inherit the earth.
6 “Blessed are those who hunger and thirst for righteousness,
    for they shall be satisfied.
7 “Blessed are the merciful,
    for they shall be shown mercy.
8 “Blessed are the pure in heart,
    for they shall see God.
9 “Blessed are the peacemakers,
    for they shall be called sons of God.
10 “Blessed are those who have been persecuted for the sake of righteousness,
    for theirs is the kingdom of heaven.
11 “Blessed are you when people revile you and persecute you and say all kinds of evil against you falsely, on account of Me.
12 Rejoice and be glad, for your reward in heaven is great! For in the same way they persecuted the prophets who were before you.” -Matthew 5:2-12 (TLV)
 
Isa 61:2  Likro to proclaim shenat-ratzin a year acceptable la’YHVH to HaShem (Mercy), veyom and a day of nakam vengeance leiloheiynu of our God; lenacheim to comfort (console) kol-aveiliym all who are in mourning;
 
“for in my wrath I struck you, but in my acceptance I have had mercy on you.” -Isaiah 60:10
 
It is important to note that there is a reversal in order of acceptance and vengeance (wrath being the enacting of vengeance). In the present verse the acceptable year refers to the time frame of repentant Israel’s (and humanity’s) redemption. This of course is alluded to by Yeshua in Luke 4: He was beginning with Israel and would continue with her even into the olam haba (world to come). This is followed by the day of God’s vengeance. In Hebrew Yom Ha-Din (Day of the Judgement). This vengeance will be meted out against sin and death and against Satan and his minions, along with all who have refused God’s grace. Notice that the acceptance of God is offered over a lengthy span (year) while His vengeance is just and brief (a day).
 
The speaker (Servant King Messiah) uses inclusive language, acknowledging that He is of the people of Israel (ethnic, religious), saying, “Our God”. He has come to comfort the persecuted, wandering, tormented and previously, seemingly abandoned people of Israel who sit in mourning with ashes on their heads awaiting the redemption of Adonai.
 
Isa 61:3  Lasum to appoint (place, set) la’aveileiy to those that mourn, Tziyon Zion (Parched land), lateit to give lahem to them pe’eir an ornamental headdress tachat instead of eifer ashes, shemen oil sason of joy tachat instead of eivel mourning, ma’ateih a garment tehilah of praise tachat instead of ruach a spirit keihah of fainting (dullness, dimness, colourless, darkness); ve’kora lahem and they will be called eiyleiy rams (figuratively: trees) of ha-tzedek the righteous One, mata a planting of HaShem (YHVH: Mercy), lehitpaeir to His glorification, adornment and beauty.
 
“to appoint (place, set) la’aveileiy to those that mourn, Tziyon Zion (Parched land)” The anointed One is appointed by God to comfort the mourners of Zion (Israel, ethnic, religious).
 
“to give lahem to them pe’eir an ornamental headdress tachat instead of eifer ashes” The Hebrew pe’eir (headdress) is also used in verse 10 and is a reference to the ancient Jewish wedding custom of a bride wearing an ornamented headdress in anticipation of receiving her husband. This custom was abandoned by many Jews following the destruction of the Temple at which time traditions remembering that destruction were added to the Jewish wedding ceremony, such as the breaking of the glass etc. However, many Mizrachiym (eastern Jews from Iran, Iraq) still practice this ancient bridal tradition today, donning exotic bejewelled headdress for the wedding ceremony.
 
The ashes here are of course the ashes of mourning rubbed on the head of the mourner, blackening the hair and skin and removing all sheen and glory from the person who mourns. In the case of women, because their hair is their glory (1 Cor. 11:3-16), the desecration of it was their shame and the redemption of it became their joy.
 
“shemen oil sason of joy tachat instead of eivel mourning, ma’ateih” The Anointed One has been appointed to anoint others with oil (The Spirit). In fact, He will deliver those who mourn and give them the oil of His Spirit and of joy in the place of their mourning. There mourning having been a result of their sin and their joy the fruit of their deliverance through the Servant King Messiah.
 
“a garment tehilah of praise tachat instead of ruach a spirit keihah of fainting (dullness, dimness, colourless, darkness)” The Hebrew keihah while it could be considered representative of heaviness, depression etc. also carries the idea of fainting caused by an inability or choosing not to see. The body made colourless, fainting into darkness is used as a figure for the failing spirit of the sin affected human being. It is from this state that the Anointed One delivers a person and clothes that person with a garment of praise. The garment of praise is not, as some foolishly suggest, a mechanism for deliverance, rather it is the garment that clothes us after we are delivered. The praises of men toward God do not deliver, to the contrary, Messiah is the deliverer and praise is the fruit of lips that have been delivered. Therefore, the garment of praise of the present verse is intrinsically linked to the garment of salvation of verse 10.
 
“and they will be called eiyleiy rams (figuratively: trees) of ha-tzedek the righteousness One, mata a planting of HaShem (YHVH: Mercy), lehitpaeir to His glorification, adornment and beauty.” Those who mourn in Zion will be called “Strong trees of the Righteous One”, in other words, “Followers of the Anointed King Messiah”, having been predestined, a planting of YHVH, for the purpose of glorifying and adorning Him as Husband to Israel.
 
"That He might be glorified" -Isaiah 61:3c
 
Not that we might be delivered, rather, that in His deliverance of us, He might be glorified.
 
Isa 61:4  Uvanu And they shall build, establish, cause to continue, charevot olam the ancient ruins, shomemot desolations, yekomeimu they shall raise up vechideshu and repair, renew, make new, chorev dry (drought ridden) shomemot desolations (desolate and abandoned cities), of dor va’dor generation upon generation (many generations).
 
The children of Israel will return and rebuild the ancient ruins of Israel’s cities, especially the city of Zion, Jerusalem. This of course had an historical fulfilment following Israel’s return from Babylon, and more recently in the return of Jews from all over the world to the modern state of Israel. But as is so often the case, it is yet to be truly and fully filled. We note that “they shall raise up and renew the dry abandoned places of many generations”. This is an allusion to the redemptive power of the Anointed One, Who is the goal of the Torah (given at Chorev) [Romans 10:4].
 
Ha-Chorev (Horeb) is the place of the giving of the Torah. It is also known as Har Ha-Elohiym (The Mountain of the Lord), and is of course synonymous with Har Siynay (Sinai)
 
Isa 61:5  Ve’amedu And standing, zariym strangers (estranged ones) verau will tend (graze) tzonchem your flocks, u’veneiy neichar and the sons of foreigners ikareiychem will be your plowmen vechoremeiychem and your vine-dressers.
 
This is similar to the words of Isaiah 60:10, and refers to the fact that Gentiles who have come to faith in Messiah Yeshua will work together in harmony with the ethnic, religious children of Israel the Jews. This stands as a warning to those Christians who resist God’s continued purposes for Israel. Those who claim to be Christ followers but are actively resisting the people of Israel are living in direct contradiction to the role given to redeemed Gentiles, and therefore, prove themselves to be unredeemed.
 
Isa 61:6  Ve’atem And you (plural) Kohaneiy priests of HaShem (YHVH: Mercy) tikarei’u will be called; meshareteiy ministers (servants) Eloheiynu of our God yei’ameir they will call lachem you: cheiyl the wealth, strength goyim of the nations’ tocheilu you shall eat, uvichvodam and in their glory tityamaru you will boast (change places).
 
“And you shall be to Me a kingdom of priests and a holy nation.’ These are the words which you shall speak to the children of Israel.” -Exodus 19:6 (NKJV)
 
As a result of the Gentiles provoking of the Jewish people to Jealousy over the Jewish Messiah Yeshua (Rom. 10:19; 11:11, 14), Those Jews who have not already received Him will turn in repentance and come into the role they were always intended for as ministers and priests to the nations.
 
The expression “our God” once again reveals the Jewish identity of the Anointed one. It may also be taken to illuminate the unity that will develop between Jew and Gentile through Messiah.
 
The term meshareteiy ministers (servants) refers to servants of higher function and affirms the role of Israel as humble spiritual servant to the nations.
 
Isa 61:7  Tachat Instead of bashetechem your shame mishneh double; uchelimah and instead of confusion, disgrace, dishonour, yaronu they shall overcome chelkam in their portion (territory): lachein therefore, be’artzam in their land mishneh double yirashu they shall possess; simchat olam joy everlasting tiheyeh lahem has come to them.
 
Once put to shame because of her sin and removed from her land, now Israel would receive double honour (the doubling of things denotes that they are firmly established), and in place of her disgraceful captivity she would return to her land and receive her allotted portion in full, according to the covenant cut with Abraham for the land of Israel. This refers to the end of the age and the olam haba (world to come) because Israel’s possession of the promised land is here said to be everlasting.
 
Notice that the joy has come to them (Israel, ethnic, religious). Israel cannot find joy through her own actions, but joy will find her through the vicarious sacrifice of her King Messiah Yeshua.
 
Isa 61:8  Kiy For Aniy I, HaShem (YHVH: Mercy), oheiv love mishpat justice, sonei I hate gazeil robbery be’olah with a burnt offering (ascent); venatatiy and I will give fe’ulatam them their recompense be’emet in truth, u’veriyt a covenant olam everlasting echrot I will cut lahem with them.
 
The Septuagint reads “I hate robbery with iniquity”, but the Masoretic text better fits with the theme of Israel’s syncretised sacrifices which were alluded to in the earlier chapters of the latter part of Isaiah (ex. Isa.58). Therefore, the Masoretic Hebrew reading “I hate gazeil robbery be’olah with a burnt offering (ascent)” better conveys the message that HaShem detests hypocrisy above almost all other forms of human sin. We note that during His earthly ministry it was hypocrisy that Yeshua most often railed against (Matt. 6:2-16; 15:7; 22:18; 23:13-15; 23:23-29; Mark 7:6; Luke 12:56; 13:15).
 
Up to this point the Anointed One has been identifying with Israel (“Our God”), now He speaks against Israel’s captors and enemies saying “them”, who He will repay for the evil they have committed against His people. But with Israel He will make an everlasting covenant through His own shed blood.
 
Isa 61:9  Venodah bagoyim And known among the nations zaram will be their seed, vetze’etza’eiyhem and their offspring betoch in the midst ha’amiym of the tribes; kol-ro’eiyhem all who see them yakirum will recognize, acknowledge, and respect them, kiy because hem they zera are the seed beirach blessed by Hashem (YHVH: Mercy).
 
“Their seed” refers to the closest previous subject Israel (ethnic, religious). Therefore, from this point on “them” in the midst of the tribes or nations are Israel (ethnic, religious).

Notice that the Jewish people (Israel) will be known among the nations, not because of their own merit but because “they are the seed blessed by YHVH”!
 
Isa 61:10  Sos Exult asiys exulting ba’YHVH in Hashem (Mercy), tageil be joyful nafshiy my soul (entire being) beilohay in my God; kiy because hilbiysaniy he has clothed me bigdeiy-yesa with the garments of salvation, me’iyl a robe tzedakah of righteousness ye’ataniy he has covered me with, kechatan like a bridegroom yechahein acting as priest pe’eir with headdress, vechakalah and a bride ta’deh adorned (advancing) cheileyah with furniture (with vessels, utensils).
 
“Jerusalem shall say, I will greatly rejoice in the Word of the Lord, my soul shall be joyful in the salvation of my God; for He hath clothed me with the garments of salvation, He hath covered me with the upper garment of righteousness, like a bridegroom who is happy in his bride- chamber, and like the high priest who decketh himself with his robes, and like a bride who is adorned with her jewels.” -Targum Yonatan (2nd Century CE)
 
The Targum’s phrasing lends itself to be understood in the same way that Yochanan (John) understands Yeshua (Salvation) as the Davar (Word, essence) through Whom all is created. Therefore, we Messiah followers might read the Targum this way:
 
“City where Peace pours down and floods, you will say, ‘I will greatly rejoice in Yeshua Who is of YHVH (Mercy), my entire being will be joyful in the Yeshua (Salvation) of my Elohim (God, Judge); for He has clothed me with the garments of Yeshua (Salvation)…”
 
In response to the words of the Anointed One the prophet now speaks on behalf of all Israel. He exults exceedingly in Hashem and instructs his own soul to be joyful in his God because he understands that both he and all of future redeemed Israel will become like a bride anew, clothed with the garments of salvation (provided by the Saviour). As a result of the work of the Anointed one the prophet and his people will be robed in the righteousness of God with the Anointed One acting as her High Priest. Israel will wear the ancient headdress of the Jewish bride who awaits her Groom, holding her gifts and the vessels of worship in anticipation of her Kingly High Priest Yeshua.
 
Isa 61:11  Kiy For cha’aretz as the land totziy tzimchah brings forth its sprout, u’cheganah and as the garden (orchard) zeru’eiha tatzmiyach causes the things that are sown in it to spring forth; kein yes, Adonay the Lord Hashem (YHVH: Mercy) yatzmiach tzedakah will cause righteousness to spring forth utehilah and praise neged conspicuously in front of kol-ha-goyim all the nations.
 
The righteousness of God will be made manifest in Israel (both the people and the land) to such a profound degree that it will seem as natural and abundant as the seasonal sprouting of vegetation from the earth and the rich harvest of a well-tended garden. Israel’s redemption in Hashem through Yeshua the King Messiah will be conspicuous to all the nations.
 
“For as the rain comes down, and the snow from heaven,
And do not return there,
But water the earth,
And make it bring forth and bud,
That it may give seed to the sower
And bread to the eater,
11 So shall My word be that goes forth from My mouth;
It shall not return to Me [a]void,
But it shall accomplish what I please,
And it shall prosper in the thing for which I sent it.
12 “For you shall go out with joy,
And be led out with peace;
The mountains and the hills
Shall break forth into singing before you,
And all the trees of the field shall clap their hands.” -Isaiah 55:10-12 (NKJV)
 
Copyright 2019 Yaakov Brown

​Isa 60:1  Kumiy Get up (arising), Oriy shine; kiy va oreich for your light is come, uchevod and the glory of HaShem (YHVH: Mercy) alayich upon you zarach rises, breaks out.
 
“Arise, shine, Jerusalem, for the time of thy redemption is come, and the glory of the Lord is revealed upon thee.” -Targum Yonatan (2nd Century CE) 
 
This is being spoken to “Jacob” (59:20-21), who is the closest preceding subject. To Jacob’s seed (59:21) generationally, meaning always spoken to Jacob’s seed. That is, to the ethnic, religious, empirical children of Israel, the Jews.
 
“For I am not ashamed of the gospel, because it is the power of God that brings salvation to everyone who believes: perpetually first for the Jew, and also perpetually for the Gentile.” -Romans 1:16
 
The idea of Israel’s redemption both physical and spiritual is implicit in the text and is illuminated by the Targum. In the context of the prophet’s time the physical redemption relates to Israel’s pursuant return from Babylonian captivity. However, in the prophetic present (past, present, future) the prophet is clearly speaking of the redemptive work of the Messiah, Who is implicitly referred to in 59:21 as the “Word”, and is known in Scripture as “Or Ha-olam: The Light of the World” (Yochanan [John] 8:12).
 
What light is come? The light of the Redeemer (59:20). To whom has this light come? To Zion, to Jacob (Israel, ethnic, religious), to Jerusalem (Targum). To what is this light likened? To the glory of HaShem. And where is the light situated? Upon Israel (ethnic, religious). What is the result of the light which is manifest in and upon Israel? The rebellion of Jacob is turned back (59:20), and Israel is to “get up” and “shine” that same light to the nations. What does God promise? To make a covenant of peace, to pour out His Spirit (Acts 2) upon Israel and put His Word (John 1:1) everlasting in her mouth (59:21).
 
Israel (ethnic, religious, chosen, set apart) was chosen before the creation of the world to be a light to the nations through her perfect representative, the Servant Redeemer Yeshua, the King Messiah. The King Messiah and Redeemer was to come from her and thus turn her away from rebellion against God. As a result His redemptive work is to be made known to all humanity.
 
“Listen to me, distant nations,
    you people who live far away!
Before I was born, the Lord chose me
    and appointed me to be his servant.
2 He made my words as sharp as a sword.
    With his own hand he protected me.
He made me like an arrow,
    sharp and ready for use.
3 He said to me, “Israel, you are my servant;
    because of you, people will praise me.”
4 I said, “I have worked, but how hopeless it is!
    I have used up my strength, but have accomplished nothing.”
Yet I can trust the Lord to defend my cause;
    he will reward me for what I do.
5 Before I was born, the Lord appointed me;
    he made me his servant to bring back his people,
    to bring back the scattered people of Israel.
The Lord gives me honor;
    he is the source of my strength.
6 The Lord said to me,
“I have a greater task for you, my servant.
    Not only will you restore to greatness
    the people of Israel who have survived,
but I will also make you a light to the nations--
    so that all the world may be saved.”
7 Israel's holy God and savior says
    to the one who is deeply despised,
    who is hated by the nations
    and is the servant of rulers:
“Kings will see you released
    and will rise to show their respect;
princes also will see it,
    and they will bow low to honor you.”
This will happen because the Lord has chosen his servant;
the holy God of Israel keeps his promises.” -Isaiah 49:1-7 (GNT)
 
“Get up” Is an invitation that requires action. Likewise “shine” is an action of light. Israel is not being forced to participate, rather she is being offered the opportunity to participate in what God is doing. God has sent His Redeemer, and Israel must receive her redemption. God has offered His light, and Israel must receive it and place it on a hill so that all can see. “Get up” or “stay wallowing in your sin”, “shine” or “remain in darkness”. You have a decision to make and a choice for action or inaction. Inaction is action.
 
“for your light is come” Not, “Your light has come” or “your light will come” but “Your light is come!” This is a statement of the eternal present. The light “Or” of Messiah pre-exists creation and although He made Himself subject to creation by the act of His will, He is none the less before creation and Ruler over creation and has made the sin affected creation subject to Him through His death and resurrection.
 
“and the glory of YHVH upon you rises and breaks out.” The glory (light) of God with us cannot be contained. By nature God’s redemptive light breaks out in this sin affected world and dispels the darkness.
 
“Even so let your light shine before men; that they may see your good works, and glorify your Father who is in heaven.” -Matthew 5:6 (ASV)
 
In conclusion, Yeshua is the Light of the world and Israel is called to stand in Him and shine that light to the nations. Thus, both the Servant and in another sense Israel (ethnic, religious) are called to be “light to the nations”. Speaking of Himself Yeshua says “Salvation (the Person) comes from the Jews (plural)” [John 4:22].
 
“When Yeshua spoke again to the people, he said, ‘I am the light of the world. Whoever follows me will never walk in darkness, but will have the light of life.’” -Yochanan (John) 8:12
 
“You are the light of the world. A town built on a hill cannot be hidden.  Neither do people light a lamp and put it under a bowl. Instead they put it on its stand, and it gives light to everyone in the house.” -Matthew 5:14-15 (NIV)
 
Isa 60:2  Kiy Hineih For, behold, now, pay attention, ha-choshech the darkness yechaseh-eretz shall cover the land, va’arafel and thick darkness leumiym the tribes; ve’alayich and on you yizrach shall rise, break out HaShem (YHVH: Mercy), uchevodo and his glory alayich upon you yeira’eh shall be seen.
 
“For, behold, the darkness shall cover the earth, and gross darkness the kingdoms: but in thee the Shekinah of the Lord shall dwell, and His glory shall be revealed upon thee.” -Targum Yonatan (2nd Century CE)
 
The Targum illuminates for the English reader the obvious connection in the Hebrew text of Isaiah 60:2 to both the Genesis creation narrative (Genesis 1) and the plague of darkness that came against Egypt during Israel’s captivity there (while the Egyptians were in thick darkness the Israelites dwelt in light in Goshen. Exodus 10:21-22). Simply put, the created darkness is banished by the pre-existent (uncreated) light (of God), Who is God with us the King Messiah and Light of the world.
 
“For, behold, now, pay attention, the darkness shall cover the land, and thick darkness the tribes” To translate “leumiym” here as “to the peoples” and “eretz” as “earth” is to disregard the context. It is not “peoples” in general that are being spoken of as the inception point of the receiving of the light and glory of HaShem’s redemptive action but Israel, ethnic, religious. The following verse makes this clear by using language specific to the nations “goyim” regarding those who are drawn to the light of God, as it is seen manifest upon Israel (ethnic, religious).
 
Therefore, the “darkness” (blindness) covers the land of Israel, and the  “thick darkness” of HaShem’s presence (Gen.15:12; 1 Kings 8:12; Psalm 18:11; 97:2; 1 Tim. 6:16) covers the tribes of Israel.
 
We note that the “thick darkness” is a reference to the presence of God Who dwells in unapproachable light, and that the context of these opening verses relates to the presence of the glory of Hashem manifest on the Mishkan (Tent of meeting) in the desert (Exodus 40:34) and the Temple of Solomon at its inauguration (1 Kings 8).
 
“And Moses and Aaron went into the tent of meeting, and came out, and blessed the tribe: and the glory of HaShem appeared unto all the tribe. -Leviticus 9:23
 
“When the priests withdrew from the Holy Place, the cloud filled the temple of the Lord. And the priests could not perform their service because of the cloud, for the glory of the Lord filled his temple. Then Solomon said, ‘The Lord has said that he would dwell in a dark cloud;’” -1 Kings 8:10-12 (NIV)
“on you shall rise, break out HaShem and his glory upon you shall be seen.” Upon both the land and the tribes HaShem will rise and break out, and His glory will be seen. Who will see it? The “goyim” nations. The following verse affirms this reading.
 
One of the rabbis of the Talmud understands this verse to refer to the coming of the King Messiah:
 
“And that is the background for the following exchange, as a certain heretic said to Rabbi Abbahu: When will the Messiah come? Rabbi Abbahu said to him: He will come when the darkness will enshroud these people, i.e., you. The heretic said to him: Are you cursing me for no reason? Rabbi Abbahu said to him, I am merely relating to you a verse that is written: “For behold, the darkness shall cover the earth, and fog the peoples; but the Lord shall shine upon you, and His glory shall be seen upon you” (Isaiah 60:2).” -T. Bab. Sanhedrin, fol. 99. 1.
 
“13 I charge you before God who gives life to all things and Messiah Yeshua who testified the good confession before Pontius Pilate, 14 to keep this command without spot or blame until the appearing of our Lord Yeshua the Messiah. 15 This He will reveal in His own time—the blessed and only Ruler, the King of kings and the Lord of lords, 16 who alone has immortality, dwelling in unapproachable light, whom no man has seen or is able to see. To Him be honor and eternal dominion! Amen.” -1 Timothy 6:13-16 (TLV) 
​
Isa 60:3  Vehalechu goyim And nations shall walk leoreich to your light, umelachiym and kings le’nogah to the brightness of zarcheich your dawning.
 
As stated previously, the “peoples” of verse 2 cannot be the “nations” of the present verse because the “peoples” of the previous verse are the subject of “your light” which the “nations” are drawn to. Therefore, the “tribes” of Israel are the “amiym” of verse 2 and it is the light of Messiah in the tribes of Israel that the “goyim” of the present verse are drawn to.
 
Some have suggested the following reading of the Targum, “and the nations will walk in your light”. If applied to the Messiah, this is an accurate understanding of the need for the redeemed to remain in Him.
 
There is of course an intrinsic connection to the Messiah Who is the source of Israel’s light.
 
“Yea, all kings shall fall down before him; All nations shall serve him.” -Psalm 72:11 (ASV)
 
In a literal sense kings (rulers, spiritual leaders) from the east were drawn to the light of a star that led them to the Light of the world, born into time and space as a boy of the tribe of Judah, in the line of David (Matthew 2).
 
Isa 60:4  Se’iy-saviyv Lift up in a circuit eiynayich your eyes, ure’iy and see: kulam all nikbetzu assemble, vau-lach they come to you; banayich your sons meirachok from afar yavo’u shall come, uvenotayich and your daughters al-tzad upon the side te’amanah will be nursed, supported faithfully.
 
“Lift up thine eyes, O Jerusalem, round about, and see all the children of the people of thy captivity, who are gathered together: thy sons shall come from far into thy midst, and thy daughters shall be carried upon the arms.” -Targum Yonatan (2nd Century CE)
 
This in part refers to the return of exiles from Babylon. It also finds manifestations in numerous proceeding generations to some degree or another, and is profoundly applicable to the modern Jewish state but ultimately finds fulfilment yet future in the return of the King Messiah and the redemption through Him of the entire remnant of Israel (ethnic, religious).
 
“Thus says the Lord YHVH, Behold, I will lift up my hand to the nations, and set up my ensign to the peoples; and they shall bring thy sons in their bosom, and thy daughters shall be carried upon their shoulders.” -Isaiah 49:22
 
Isa 60:5  Az Then tiriy you will see venahart and be radiant, ufachad and tremble (be in awe) verachav and grow wide levaveich your heart; kiy because yeihafeich you shall be overturned, alayich upon you hamon the abundance yam of a sea, cheiyl the wealth of goyim nations yavo’u lach will come to you.
 
“Then thou shalt see and be enlightened, and thou shalt be struck with awe, and thine heart shall be enlarged on account of the terror of sinners, for the riches of the west shall be transferred unto thee; the treasures of the nations shall be brought unto thee.” -Targum Yonatan (2nd Century CE)
 
The Targum gives the overall sense of the physical results born from the metaphysical change caused by the light of God.
 
“Then” Means “In due course” or “Next in order”. This reminds us to look at the progression of events that began in verse 1:

1. Get up and shine, for your light has come (v.1)
2. Pay attention, for God is manifest upon you and will be seen by others (v.2)
3. Nations will walk toward your light (v.3)
4. The nations will return your sons and daughters to you (v.4)
5. Then you will become radiant and open your heart (v.5)

 
“Then you will see and be radiant, and tremble (be in awe) and grow wide your heart” It is now, as a result of the transforming work of God’s light (The King Messiah) in you, you will radiate His glory as Moses did at Sinai: you will tremble before God in humble awe and the fruit will be a heart of grace and mercy toward others.
 
“because you shall be overturned, upon you the abundance of a sea, the wealth of nations will come to you.” To be overturned is a Hebrew idiom best translated into English as “a change of heart” or “repented”. In other words, because Israel allows God to overturn her through the redemptive work of His Messiah, the nations will witness her transformation and acknowledge it as the work of God. They will therefore, bring physical riches to Israel in honour of the spiritual blessing that results from God’s saving action.
 
“25 But now I am going to Jerusalem, bringing aid to the kedoshim. 26 For Macedonia and Achaia were pleased to make some contribution for the poor among the believers in Jerusalem. 27 Yes, they were pleased to do so, and they are under obligation to them. For if the Gentiles have shared in their spiritual blessings, they also ought to serve them in material blessings.” -Rav Shaul’s letter to the Roman Believers 15:25-27 (TLV)
 
Isa 60:6  Shifat The multitude gemaliym of camels techaseich shall cover you, bichreiy the young camels of Midyan (strife) ve’eiyfah and Ephah (gloom, darkness); kulam all misheva from Sheba (Seven, oath, blessing) yavo’u shall come; zahav gold ulevonah and frankincense yisa’u they will carry, utehilot and the praises of HaShem (YHVH: Mercy) yevaseiru they shall announce as good news.
 
Midian was a son of Abraham by Keturah and Ephah a son of Midian (Gen. 25:4). Sheba is also of the blood of Abraham (Gen. 25:3). Their progeny subsequently inhabited Arabia.
 
Therefore, as a result of the work of the Redeemer and the light that He manifests in Israel the Arabian tribes will be drawn to salvation on mass.
 
In fact, at one point in history three eastern leaders and their retinue are drawn to Salvation Himself, riding camels and bearing gold, frankincense and myrrh (Matt. 2). In turn they will announce the “Good news” (Gospel) to others.
 
Isa 60:7  Kol-tzon All the flocks of Keidar (dusk, mourning) yikavetzu shall be gathered together lach to you, eiyleiy the rams of Nevayot (heights) yesharetunech shall minister to you; ya’alu they shall come up al-ratzon with delight (acceptance) to mizbechiy My altar; uveiyt and the house tifartiy of My splendour afa’eir I will glorify, beautify, adorn.
 
“All the flocks of Kedar shall be gathered together to you, the rams of Nebaioth shall minister to you;” Nebaioth and Kedar were sons of Ishmael, (Gen.25:13). Ishmael's twelve sons, of which Nebaioth was the eldest, inhabited all the country from Euphrates to the Red sea, known in classical antiquity as Nabataea.
 
The noun “flocks” is primarily used here in a figurative sense. In this context it refers to the tribes of nations other than Israel: specifically those tribes who share the bloodline of Ishmael’s sons Kedar and Nebaioth (Arab tribes). The figurative use of the noun is supported by the phrase “shall minister to you”, which is something that applies to those involved in human service. Ministering (in this context) requires cognitive thought and human intention. 
 
“they shall come up with delight (acceptance) My altar;” This is significant because the tribes mentioned were known for the worship of other deities and were not worshippers of the God of Israel. The Hebrew “ratzon” can be translated as “acceptance” and denotes the fruit of repentance and atonement. Therefore, this speaks of the redemption of Arab tribes through Messiah, and their reconciliation to both God and Israel (their ancient cousins).
 
“the house of My splendour I will glorify, beautify, adorn.” This is a reference to the Temple of God in Jerusalem, which is to be “a house of prayer for all the tribes” (Isaiah 56:7). Yeshua rebukes Israel for failing to honour the Temple as a house of prayer for all tribes (Matt. 21:13; Mark 11:17; Luke 19:46). He also uses the noun “flock” in a figurative sense to refer to His future followers from other tribes, peoples, nations (John 10:16).
 
Isa 60:8  Miy Who eileh are these ka’av like a cloud te’ufeynah of flying things, vechayoniym and like doves aruboteiyhem to a window?
 
Given the context it appears that those like the cloud of flying things are the masses of the Arab tribes and eastern nations who come to faith in and through the light of Messiah, and are drawn to Jerusalem to worship the God of Israel. Among these masses are those like doves returning to a window or a hollow. This is likely an allusion to the children of Israel who return to the land with the repentant among their captors. The Targum understands the entire verse to apply to the returned captives of Israel.
 
“Who are these that are coming openly like swift clouds, and tarry not? the captives of Israel, who are gathered together, come to their land, lo, as doves which return to their dove-houses.” -Targum Yonatan (2nd Century CE)
 
This causes me to think of the “Holy doves” of the Kotel (Western wall) in Jerusalem, who return to nest in the crevices of the outer wall of the Temple Mount.
 
Isa 60:9  Kiy-liy For Me iymiym the islands (Mediterranean coastlands) yekavu shall wait, vo’oniyit and the ships of Tarshiysh (yellow jasper) barishonah among the first, lehaviy to bring banayich your sons merachok from afar, kaspam their silver uzhavam and their gold itam with them, lesheim for the name of HaShem (YHVH: Mercy) Elohayich your God, velikdush and for the Holy One Yisrael of Israel, kiy because fei’arach he has beautified, adorned, glorified you.
 
“Surely, the isles shall wait for my Word, and those that embark in the ships of the sea, the hand that stretches out their sails shall be first, to bring thy sons from afar, their silver and their gold with them, unto the name of the Lord thy God, and to the Holy One of Israel, because He hath glorified thee.” -Targum Yonatan (2nd Century CE)
 
The tribes and nations to the west (Mediterranean) will wait for HaShem the God of Israel. For what reason do the western nations wait on HaShem? For their own salvation. The Targum understands the text to refer to the Word of God, which includes both the Torah, the prophetic books and the writings, and more importantly is used by the prophet Yochanan (John) in a figurative sense to represent the Living Word, the King Messiah. Therefore, the tribes and nations to the west wait on the King Messiah as the manifestation of God with us.
 
Upon seeing God’s mighty act of redemption and the light of His presence upon Israel, the nations to the west will sail to the land of Israel bringing back Jews and with them, the riches of their respective nations. All this will be done “for the Name of YHVH”, Who will be recognized as “the Holy One of Israel” because He has glorified His people through the glory of the King Messiah and in His redemptive purpose.
 
Isa 60:10  Uvanu beneiy-neichar And the sons of foreigners will build up chomotayich your walls, umalcheiyhem and their kings yesharetunech shall minister to you: kiy for vekitzpiy in my wrath hiykiytiych I struck you, uvirtzoniy but in my favour, acceptance richamtiych I have had mercy on you.
 
The Hebrew “beneiy-neichar” is used elsewhere to refer to converts to Judaism. It is possible that the same is meant here. Regardless, the beautiful irony remains, that the sons of nations that sought to tear down Jerusalem’s walls are the same that will rebuild them. What is more is that the rulers of those same nations will come to minister to the people of Israel. And all this, not because of Israel’s righteousness but because of God’s righteousness made manifest in her through His Light, the Redeemer, King Yeshua.
 
Isa 60:11  Ufitchu she’arayich Therefore, your gates will be open tamiyd continually, everlasting; yomam valaylah lo yisageiru they will not be shut day nor night; lehavi elayich cheiyl goyim so that wealth of the nations will be brought to you, umalcheiyhem and their kings nehugiym led captive.
 
“And the gates thereof shall in no wise be shut by day (for there shall be no night there): and they shall bring the glory and the honor of the nations into it:” -Revelation 21:25-26 (ASV)
 
The only way a city’s gates can remain open forever is if that city remains forever. Therefore, this speaks of the convergent Jerusalem at the inception of the Olam Haba (World to come).
 
Regarding the kings of the nations Kimchi the Jewish commentator writes:
 
"they shall come before the King Messiah, as servants before their masters.''
 
Isa 60:12  Kiy-hagoy For the nation vehamamlachah and kingdom asher that lo-ya’avduch will not serve you yoveidu will perish, vanish, be destroyed; ve’hagoyim and those nations charov yecheravu will be utterly wasted, made completely desolate.
 
“For the nation and kingdom that will not serve thee, Jerusalem, shall perish; yea, those nations shall be utterly destroyed.” -Targum Yonatan (2nd Century CE)
 
The subject here is redeemed Israel under the rule of the King Messiah. Therefore, any nation (organised collective) that will not serve the King Messiah and His chosen people Israel (ethnic, religious: Not the Church), will be wiped out, made utterly desolate. Such is the strength of this warning that it is doubled. This is a firmly established metaphysical reality for those who oppose Israel and her Messiah.
 
“And it shall be, that whoever of the families of the earth go not up unto Jerusalem to worship the King, HaShem of hosts, upon them there shall be no rain.” -Zechariah 14:17
 
Isa 60:13  Kevod The glory halevanon of Lebanon (Whiteness) elayich yavo shall come to you, berosh the cypress, tidhar the pine, uteashur and the box-tree yachdav together, lefa’eir to beautify mekom the place mikdashiy of My sanctuary; umekom and the place raglay achabeid of My feet, weighty with glory.
 
This connects the prophecy to the building of Solomon’s Temple and the manifest glory of God (1 Kings 6:9).
 
“The place of My feet” Is both figurative and literal. Literal in the sense of the Messiah, the Malakh HaShem (Angel of the Lord), and figurative in the sense of God’s light presence made manifest in Jerusalem. King David recognises the Mercy seat of the Ark of the covenant as the “footstool” of HaShem:
 
“Then David the king stood up upon his feet, and said, Hear me, my brethren, and my people: as for me, it was in my heart to build a house of rest for the ark of the covenant of Adonai, and for the footstool of our God; and I had made ready for the building.” -1 Chronicles 28:2
 
Isa 60:14  Vehalechu eilayich And walking toward you shechoach the bending beneiy sons me’anayich of them that afflicted you; vehishtachavu bowing themselves down al-kapot raglayich at the soles of your feet; kol-mena’atzayich all those who despised you vekare’u loch will call you iyr City of HaShem (YHVH: Mercy), Tziyon (Parched land) kedush Yisrael of the Holy One of Israel.
 
The persecutors of Israel will be made subject to her and to her King Messiah.
 
“City of YHVH” refers to Jerusalem, in Zion, purchased by the Holy One of Israel.
 
Isa 60:15  Tachat Whereas heyoteich you have been azuvah forsaken usenuah and hated, ve’eiyn oveir so that none passed through you, vesamtiych I will make you ligon olam an eternal majesty, mesos a joy dor vador of generation upon generation.
 
Once again the only way a city can be made eternally majestic is if it is an eternal city. Therefore, the New Jerusalem is being spoken of.
 
“Beautiful in elevation, the joy of the whole earth, Is mount Zion, the sides of the north, The city of the great King.”-Psalm 48:2 (ASV)
 
“Generation upon generation” Is a collective phrase referring to the gathering of generations past present and future to dwell within a city whose majesty is everlasting. It does not denote reproduction in the world to come, nor does it refer to the present world.
 
Isa 60:16  Veyanakt And you will nurse (suckle) chaleiv milk goyim of nations, veshod melachiym and at the breast of kings tinakiy you will nurse (suckle); ve’yada’at and you will know kiy that Aniy I, HaShem (YHVH: Mercy), am Moshiyeich your Saviour, ve’goaleich and your Redeemer, aviyr Yaakov the Mighty One of Jacob.
 
Israel will be supplied by the nations, and as a result will know that God Himself is her Saviour (Yeshua, the King Messiah).
 
“I say then, they did not stumble so as to fall, did they? A curse on that idea! (May it never be!) But by their false step salvation has come to the Gentiles, to provoke Israel to jealousy. 12 Now if their transgression leads to riches for the world, and their loss riches for the Gentiles, then how much more their fullness!” -Romans 11:11-12 
 
“I, HaShem, am your Saviour, and your Redeemer, the Mighty One of Jacob.” How can HaShem both send a Redeemer (59:20) and be the Redeemer? Only if the Redeemer is a manifestation of the Person of God that enters time and space and remains present outside of time and space as a result of His redemptive work. Immanuel (With us God) the King Messiah Yeshua alone qualifies.
 
Isa 60:17  Tachat Instead hanechoshet of brass aviy I will bring zahav gold, vetachat and instead habarzel of iron aviy I will bring kesef silver, vetachat and instead of ha’eitziym wood nechoshet brass, vetachat and instead of ha’avaniym stones barzel iron. Ve’samtiy I will also appoint fekudateich your custodians shalom peace, wholeness, wellbeing, venogesayich and your taskmasters tzedakah righteousness.
 
The progression of elements makes the most valued material of Israel’s oppression the lest valuable of her redemption. Thus her desolation is turned into prosperity through the redemptive work of God.
 
In counter distinction to the drunk watchmen and wicked shepherds of the former chapters, God will appoint rulers who impart peace and the motivation for the people will be righteousness personified.
 
Isa 60:18  Lo-yishama No more will be heard od again chamas violence be’artzeich in your land, shod desolation veshever and fracturing bigvulayich within your borders; vekarat and you will call yeshuah chomotayich thy walls Salvation, ushe’arayich and your gates tehilah Praise.
 
“They shall not hurt nor destroy in all my holy mountain; for the earth shall be full of the knowledge of Adonai, as the waters cover the sea.” -Isaiah 11:9
 
Salvation Himself (Yeshua) will be the protection, peace and Light of the New Jerusalem.
 
Isa 60:19  Lo-yihyeh-lach od ha-shemesh The sun will no longer be leor your light yomam by day; ulenogah hayareicach lo-yaiyr lach and the brightness of the moon will not give light to you: vehayah-lach but HaShem (YHVH) will be to you le’or olam an everlasting light, veilohayich and your God letifarteich will be your splendour, beauty, glory.
 
This is a description of the New Jerusalem and the dwelling of God with humanity on the new earth.
 
“And the city hath no need of the sun, neither of the moon, to shine upon it: for the glory of God did lighten it, and the light thereof is the Lamb.” -Revelation 21:23
 
Isa 60:20  Lo-yavo od shimsheich Your sun will no longer go down, vireicheich lo yeiaseif and your moon will not withdraw itself; kiy for HaShem (YHVH: Mercy) yihyeh-loch will be your le’or olam everlasting light, veshalmu and the fullness (end, covenant of peace) of your yemeiy days evleich of mourning.
 
“Thy kingdom shall cease no more, and thy glory shall not be removed: for the Lord shall be thine everlasting light, and the days of thy mourning shall be ended.” -Targum Yonatan (2nd Century CE)
 
“and He shall wipe away every tear from their eyes; and death shall be no more; neither shall there be mourning, nor crying, nor pain, any more: the first things are passed away.” -Revelation 21:4 (ASV)
 
Isa 60:21  Veameich Your tribes kulam tzaddikim will all be righteous ones; leolam also forever yireshu aretz they shall inherit the land, neitzer the green sprout (branch, shoot) matatay a planting, ma’aseh the work yaday of My hands, lehitpaeir that I may be glorified, adorned.
 
This refers to all the tribes of Israel represented by a holy remnant, redeemed through Yeshua the King Messiah.
 
“Now I heard the number of those marked with the seal:
144,000 from every tribe of Bnei-Yisrael—” -Revelation 7:4 (TLV)
 
“Then I looked, and behold, the Lamb was standing on Mount Zion, and with Him were 144,000 who had His name and His Father’s name written on their foreheads. 2 And I heard a voice from heaven like the roar of rushing waters and the booming of loud thunder. The voice I heard was like harpists playing on their harps. 3 And they are singing a new song before the throne and before the four living creatures and the elders; and no one is able to learn the song except the 144,000 who had been redeemed from the earth.” -Revelation 14:1-3 (TLV)
 
“The branch of My planting” is a figurative reference to the King Messiah the branch of Jesse. Therefore, Israel’s tribes will inherit the land of Israel as covenanted by God with Abraham  as a result of the redemptive work of the King Messiah.
 
“Then a shoot will come forth out of the stem of Jesse,
and a branch will bear fruit out of His roots.
2 The Ruach of Adonai will rest upon Him,
the Spirit of wisdom and insight,
the Spirit of counsel and might,
the Spirit of knowledge
    and of the fear of Adonai.
3 His delight will be in the fear of Adonai.
He will not judge by what His eyes see,
nor decide by what His ears hear.” -Isaiah 11:1-3 (TLV)
 
Isa 60:22  Hakaton The little one yihyeh will become laelef a thousand, vehatzaiyr and the insignificant one legoy atzum a strong nation; Aniy I, HaShem (YHVH: Mercy), be’itah achiyshenah will hasten it in its time.
 
This is speaking of the least among the tribes of Israel becoming great both physically and spiritually through the work of the King Messiah. It also speaks of Israel “the insignificant one” being made “a strong nation” and this, “hastened in its time” by Hashem. The phrasing “Aniy YHVH” (I Am HaShem) is fierce. God is zealous for His chosen people Israel (ethnic, religious), and when the fullness of the nations has come in He will save all Israel (ethnic, religious, empirical) [Romans 11:25-26]. Nowhere in the entirety of Scripture is Israel ever used figuratively or otherwise to refer to Gentiles (Nor is it ever used of the Church). Israel is an ethnic, religious proper noun given to those who are of the bloodline of Jacob (twelve tribes). Likewise the noun “Jew” derived from Yehudah (praise), is now used to describe those who are of the tribes of Israel united under the tribe of Judah upon returning to the land of Israel and the territory of Judah following the Babylonian exile. Therefore, for all intents and purposes the titles “Jew” and “Israel” are now synonymous. Those who say otherwise speak with a satanic tongue.
 
Copyright 2019 Yaakov Brown

Introduction:
After addressing the hypocrisy of Israel’s fasting, Isaiah 58 ends with the hope and heritage of Jacob (Israel) illuminated through repentance and redemption. Now the prophet Isaiah begins an additional rebuke concerning the root of Israel’s sin and the resulting separation which Israel has manufactured between herself and HaShem. Thus, the prophetic rhythm of promised Salvation followed by sober rebuke continues the cyclical message of God’s mercy toward Israel preceding His judgement of her. The ultimate result being everlasting life.
 
59:1 Hein Behold, now, pay attention, lo-katzerah not shortened (small) yad-YHVH is the hand (strength) of HaShem (Mercy) meihoshia from saving ve'lo kavedah and not dull azeno is His ear mishemoa from hearing.
 
The sense here is that Israel might be wondering why she is not delivered already, given her attention to fasting (albeit hypocritical), and her vain assent to the Torah Instruction of HaShem. Thus, the reminder that God is more than able, and even willing to save, more than able and even willing to hear (Isa.58:3). Therefore, there is another reason for Israel’s predicament.
 
The Targum puts it beautifully:
 
“Behold, it is not on account of any deficiency in the power of the Lord that ye are not saved; nor because it is too difficult for Him to hear, that your prayer is not received:” -Targum Yonatan (2nd Century CE)
 
“And we find (viz.Sanhedrin 98a) that in the days of R. Yehoshua ben Levi he was told (viz. Tehillim 95:6) that the Messiah would come ‘today, if you hearkened to His voice’ — even though the time of the exile decreed for Israel (one thousand years, corresponding to the one thousand year "day" of the Holy One Blessed be He, had not yet passed [viz. Chida, Petach Eiynayim, Sanhedrin, Ibid.])” -Chofetz Chaim Preface 4

59:2 kiy For im-avonoteiychem with your perversity, depravity, hayu has come mavdiliym dividings, separations beineichem among you levein between you and Eloheiychem your God vechatoteiychem and your sins histiyru have hidden His paniym face (faces) from you mikem so as mishemoa not to hear.
 
“But your iniquities separate between you and your God, and your sins have caused Him to take away the favour of His Shekinah from you, not to receive your prayer.” -Targum Yonatan (2nd Century CE)
 
We note that the perversity of Israel has produced the fruit of separations and divisions between them and God. Thus, the manifestation of division in their social order is evidence of the separation they have made between them and God in the spiritual order. We note further that the sins of Israel have caused God to appear hidden from them, likewise the appearance that He has not heard them. Therefore, although God is all powerful they have refused to receive His power, and although He is all knowing (hearing), it is they who have blocked their ears to His voice.
 
“Therefore, you Israelites, I will judge each of you according to your own ways, declares the Sovereign Lord. Repent! Turn away from all your offenses; then sin will not be your downfall.” -Ezekiel 18:30 (NIV) 
 
“In those days people will no longer say,
‘The parents have eaten sour grapes,
    and the children’s teeth are set on edge.’
Instead, everyone will die for their own sin; 
whoever eats sour grapes--
their own teeth will be set on edge.” -Jeremiah 31:29-30 (NIV)
 
“For all have sinned and fall short of the glory of God, and all are justified freely by His grace through the redemption that came by Messiah Yeshua.” -Romans 3:23-24

59:3 Kiy For chapeiychem your palms (hands) negoalu are defiled, polluted, desecrated vadam in blood ve'etzbeoteiychem and your fingers beavon in perversity, depravity siftoteiychem your lips, language, diberu-sheker have spoken lies leshonchem your tongue avlah tehgeh plots injustice.
 
Figuratively speaking the hands denote actions, the fingers accusation, the lips and language sedition.
 
We note that the palms of the hands are defiled with blood. This denotes contemplation of the aftermath of sinful action. Sins of blood are for the most part capital offenses (according to the Torah): murder, abortion etc. They must be atoned for in blood.
 
It is interesting to note that the Talmud explains each element in correlation with the several roles of a court of justice; the ‘hands’ are the judges; the ‘fingers’ of, the Scribes; the ‘lips’ are advocates and solicitors; and the ‘tongue’ is the adversaries, or the contending parties. (T. Bab. Sabbat. fol. 139. 1.)
 
Given the obvious correlation between the present passage and the adjudicators of Israel, it is safe to say that Israel’s rulers, judges and Torah scribes are in part, leading Israel in the sins for which she is to be held accountable.

59:4 Eiyn-korei None call out ve'tzedek in righteousness ve'eiyn and none nishpat judges be'emunah in faithfulness; batoach they trust al-tohu upon formless vanity ve'daver-shav and speak empty falsehood haro conceiving amal trouble veholeiyd bringing forth aven wickedness.
 
“There is none that truly prays, nor any that pleads for faithfulness: they trust in vanity and speak lies; they hasten, and bring forth words of violence out of their heart.” -Targum Yonatan (2nd Century CE)
 
The judicial issues alluded to implicitly in the former verse are now illuminated in the present verse. In a God honouring society righteousness, just judgement, faithfulness, order and truth are essential. In Israel at this time the opposite forces of unrighteousness, unjust judgement, infidelity, disorder, and lies were made manifest as a result of Israel’s rejection of relationship with her God YHVH.
 
There is a progression of the breaking down of moral society in this verse. A lack of righteousness is at the root of Israel’s problem. Not human righteousness but rather the righteousness that comes from God and is imparted to human beings through blood atonement and redemption. Israel has turned her heart away from HaShem, and as a result the heart of HaShem is unknown to her, in spite of her pious performance. Therefore, no one calls from a righteous inner being and as a result no one judges faithfully. It is of course impossible for someone who has chosen to trust in themselves to act out of the faithfulness of God, rather it is from their fallen nature of unfaithfulness that they judge.
 
Rather than trusting in HaShem Israel had chosen to trust in “tohu” empty, formless things. This is a figurative reference to idolatry and a reference to the formless void that preceded the creation of the earth (Genesis 1). It is important to note that the uncreated light precedes the created darkness and emptiness of the Genesis account. Further, truth and light are emanations (attributes) of the Creator, and therefore, are not subject to the created order. Whereas, emptiness, vanity and darkness are subject to the created order.
 
As a result of trusting in false gods Israel bears the fruit of lying lips and her thoughts conceive mischief which results in wickedness.
 
Therefore, the root causes of unrighteousness and rebellion (idolatry) are wreaking havoc on Israel (Judah) during the reign of Manasseh (lifetime of Isaiah). These are the things Israel had chosen for herself.

59:5 Beiytzeiy Eggs tzifoniy of a poisonous serpent bikeiu they hatch vekureiy and a web akaviysh of a spider ye'erogu they weave: haocheil the eating mibeiytzeiyhem of their eggs yamut has killed vehazureh and the crushed eggs tibaka break open revealing efeh snakes.
 
The serpent is associated to sin and the demonic forces that seek to ensnare humanity. It is also literally connected to plague (Numbers 21) and the death of the serpent is figurative of an end to sin and death (Numbers 21:8-9; Genesis 3:14-15; Revelation 12:9; 20:2, 10). Israel is said to be enabling the hatchlings of serpents. It is in the perfect tense meaning that it has and continues to be happening in her midst. Therefore, the poison of evil has been invited and has become invasive.
 
The web of a spider is a snare for its prey. It is also easily torn apart by larger animals and human beings. Therefore, what idolatrous Israel intends as a snare for others will be easily torn apart by the hand of God.
 
The figurative consumption of the eggs, poisons the inner person and any attempt to crush them results in the birth of more poisonous snakes that in turn lay eggs and perpetuate the cycle of evil in the midst of the people.

59:6 Kureiyhem Their webs lo-yihyu don’t become leveged garments (deceit) velo yitkasu and don't cover be'ma'aseiyhem over their works ma'aseiyhem after works: ma'aseiy-aven works of wickedness ufoal and the deed chamas of violence, cruelty bechapeiyhem is on their palms (hands).
 
“Behold, like a spider's web, with which no one can be covered, thus there is no profit from the works of the wicked; their works are the works of violence, and the work of a lie is in their hands.” -Targum Yonatan (2nd Century CE)
 
A spiders web is unsuitable for use as a garment. It is full of holes, therefore, not cover the naked body. Nor is it a suitable shelter from poor weather. Therefore, figuratively speaking it is not able to cover the many wicked works of apostate Israel.
 
Ultimately this refers back to idolatrous Israel’s blood guilt and the consequence of it, which is death.

59:7 Ragleiyhem Their feet la'ra to evil yarutzu have run viymaharu and make haste lishpoch to shed dam nakiy innocent blood machshevoteiyhem their thoughts machshevot are thoughts aven of wickedness, shod havoc vashever and crushing bimsilotam is in their raised roads.
 
Not only is Israel guilty of the most heinous of physical sins against her fellow man (bloodletting, murder), she is chasing after opportunities to murder the innocent. In addition her thoughts are focused on plotting wicked acts and the result is that any metaphorical roads she might build become the paths that lead to her own destruction.
 
“Their feet are swift to shed blood; ruin and misery mark their ways, and the way of peace they do not know.” -Romans 3:15-17 (NIV)

59:8 Derech A way shalom of peace, wholeness, wellbeing lo yadau they don't know ve'eiyn mishpat and no judgement, justice; bemagelotam their tracks netivoteihem trodden with their feet ikeshu are crooked lehem they kol dorech all lead to lo yada shalom no knowledge of peace, wholeness, wellbeing.
 
Rebellious Israel don’t know the way of peace and wholeness because they have rejected Peace Himself (HaShem). Therefore, they lack judgement and justice as a society. As a consequence of Israel’s lack of peace she treads crooked paths (idolatrous ways), all of which promise peace (spiritual enlightenment, prosperity etc.) but offer none. Thus, idolatrous Israel have no knowledge of Peace Himself.

59:9 Al-kein And truly therefore, rachak we have become far mishpat from justice mimenu as a result ve’lo and nor tasigeinu tzedakah does righteousness overtake us; nekaveh hoping expectantly we look la'or to the light (uncreated) ve'hinei-choshech and behold, pay attention, darkness (created) lingohot to brightness ba'afeilot in gloom nehaleich we walk.
 
We note that the language usage changes adopting the pronoun “we”. Therefore, the speakers in verse 9 through 13 are those who have soberly accessed the state of Israel in light of God’s Torah Instruction (and by the Word of the Prophets), and have found their people wanting. This is the righteous remnant, who, like the prophets, confess on behalf of their entire nation. The tragic conclusion of their observation bringing heart break to their souls.
 
“And truly therefore” means, because of our perversity and depravity, and our separating ourselves from God (v.2). Due to the blood on our hands, our mistreatment of our neighbours (pointing of the finger), our lying lips and our plotting wickedness (v.3). In light of the fact that we don’t demand righteousness or judge fairly, and trust in vain idolatry, speaking falsehood and acting wickedly as a result (v.4). Because we release the demonic and clothe ourselves with the worthless covering of the weak traps we set for others (v.5). Due to the fact that we multiply the work of our depravity and continue to do violence to others (v.6). In light of the fact that we run toward evil and rush to shed innocent blood, and that our thoughts are constantly set on perversity as we pursue paths that will crush us under the weight of our own sin (v.7). Finally, because we do not know a way of peace, wholeness and wellbeing, nor do we know Peace Himself (HaShem YHVH, Sar Shalom, The Prince of Peace [King Messiah]): there is no justice and we tread out tracks of unrepentant evil action, ruts that all lead to us having no knowledge of the way of peace (v.8). Thus, we have moved ourselves far from justice, nor does righteousness come to us and surpass us (v.9).
 
“Hoping expectantly we look to the light and behold, pay attention, darkness to brightness, in gloom we walk.” Idolatrous Israel had wandered so far from God through her own false belief, thoughts and actions, that when she looked for the light (of God) she was unable to see Him, and when she so desperately needed for the path to be lit up, instead it was gloomy, oppressing her steps. All this being self-inflicted blindness, wilful sin, self-destruction. Israel is treasured by Hashem, she has unfathomable worth to Him, and yet she had become blind to her worth through the defiling of herself, and had forgotten the Creator Who alone is able to redeem, sanctify and restore her.

59:10 Negashah We grope, feeling with the hand chaivriym like blind ones kir for a wall uche'eiyn and like those having no eiynayim eyes; negasheishah we grope, feeling with the hand kashalnu we stumble vatzohorayim in the midday kaneshef as if it were twilight ba'ashmaniym in desolation kameitiym as in places of death.
 
The confession of the righteous remnant continues.
 
“We grope, feeling with the hand like blind ones for a wall” Such is Idolatrous Israel’s spiritual blindness that she is unable to find a wall against which to steady herself. Instead she gropes about in useless grasping attempts for even the slightest possibility of touching something secure.
 
“like those having no eyes” This is a reference to Israel’s spiritual state of blindness. Though they have eyes (the potential to see), none the less, they do not see.
 
“we stumble in the midday as if it were twilight” Like the former simile, the meaning is that while it should be easy, even normal for them to see and walk upright, none the less they stumble.
 
“in desolation as in places of death” Ultimately all sin leads to the desolation and domain of death.
 
“Therefore, just as through one man sin entered the world, and death through sin, and thus death spread to all men, because all sinned” -Romans 5:12 (NKJV)

59:11 Nehemeh We growl kadubiym like bears kulanu all of us vechayoniym and like doves hagoh mourning nehgeh murmuring nekaveh we wait, looking with expectant hope lamishpat for judgement va'ayin and there is none, liyshua for salvation rachakah is far off mimenu on account of us.
 
“We all roar like bears by reason of our enemies, who are gathered against us, and mourn like doves: we hoped for judgment, but there is none; for salvation, but it is far removed from us.” -Targum Yonatan (2nd Century CE)
 
Both the growling of bears and the murmuring of doves are responses born of the expectation of something they long for. In the case of Israel they are longing for deliverance from their self-imposed desolation, and quite literally from the approaching Babylonian captivity.
 
“looking with expectant hope for judgement and there is none, for salvation is far off on account of us.” Idolatrous Israel hopes for a judgement in her favour but none comes. Why? Because God is just and Israel’s just recompense at this point in her history is desolation.
 
We note that “Salvation is far off on account of us.” Therefore, the righteous remnant recognise that Israel has caused her own demise. However, Salvation may seem far off but He is coming to her, not because Israel deserves salvation but because HaShem, Who gave her worth, is willing to suffer for and redeem her.

59:12 Kiy For rabu great, abundant feshaeiynu are our rebellions negdecha which are conspicuously in front of You vechatoteiynu and our sins anetah testify banu against us kiy-feshaeiynu for our rebellions itanu are with us va'avonoteiynu and our perversity yeda'anum we know.
 
The confession of the righteous remnant unreservedly acknowledges the guilt of the people. In the midst of Israel’s debauchery, as is still the case today, there is a righteous, God fearing remnant who cry out in confession and repentance on behalf of the people of Israel.
 
Neither the righteous remnant nor the people in general can deny the conspicuous nature of their individual and national sin. We note again that the root “pesha” meaning rebellion, the root “chat” meaning sin, and the root “avon”, meaning perversity, cover the full gambit of sin born of rebellion, idolatry, witchcraft.
 
“Our perversity we know” is in stark contrast to “A way shalom of peace, wholeness, wellbeing they don't know”.
 
“If we confess our sins, He is faithful and just to forgive us our sins and to cleanse us from all unrighteousness.” -1 John 1:9 (NKJV)

59:13 Pashoa Rebelling vechachesh and lying ba'YHVH against HaShem (Mercy) ve'nasog and sliding backward meiachar from Eloheiynu our God daber-oshek speaking oppression vesarah and defection (apostasy) horo conceiving vehogo and murmuring (meditating) meleiv from the inner person (heart, core being) divreiy-shaker words of falsehood.
 
“We have rebelled, and acted falsely against the Word of the Lord; we have turned backward from following after the worship of our God; we have spoken falsehood and apostasy, hastening and bringing forth from their hearts lying words.” -Targum Yonatan (2nd Century CE) 
 
“Rebelling and lying against HaShem (Mercy) and sliding backward from our God” The tragic irony of rebelling against Mercy and turning away from the Judge that might acquit them, is not lost on Isaiah or the faithful remnant. We notice again that it is the sin of rebellion (idolatry, witchcraft) that is at the root of Israel’s lying against HaShem. Many today persist in trying to convince themselves of God’s demise, and thus turn their backs on their own redemption.
 
“speaking oppression and defection (apostasy)” The oppression of others is born of the oppression of self. Apostasy and rebellion against God results when we forget our value in His eyes.
 
“conceiving and murmuring from the inner person words of falsehood.” When the heart is dark the mouth is dark. Clean water cannot be drawn from a polluted well.

59:14 Vehusag And sliding backward achor to the rear mishpat justice utzedakah and righteousness meirachok are far off ta'amod standing, remaining: kiy chashelah varechov emet for the truth has stumbled in the open plaza unechochah and straightness, equity lo-tuchal doesn't prevail lavo to enter.
 
Here justice, righteousness, truth and equity are personified as forgotten (to the rear), distant (far off), stumbling in public (open plaza), and unable to enter the city (doesn’t prevail to enter). This of course is not because these personifications of the emanations of God’s character are unable to remain present, affecting transformation; rather it is because Israel had refused them a. prominence (to the rear), b. welcome (far off), c. honour (open plaza), d. entry (doesn’t prevail to enter). God forces Himself on no person. Without freewill love cannot exist.

59:15 Vatehiy And it has come about that haemet the truth nederet is lacking vesar and departed mara from evil mishtolel like prey: vayar YHVH and HaShem sees vayera and it is evil be'eiynav in His eyes kiy-eiyn for it is not mishpat justice.
 
Truth has not “failed” as some English translations so foolishly render the text. To the contrary, Truth is available but it is lacking because Israel is lacking. It has departed because Israel has departed from it. Truth is an attribute of God’s character, it never fails because He never fails.
 
HaShem is fully aware (He sees) of the injustice and evil that reigns in the hearts of the apostate Israelites.

59:16 Vayar And He saw kiy-eiyn iysh there was no man (one, person) vayishtomeim and was appalled kiy eiyn for there was no mafgiya intercessor vatusha or salvation lo zero'o therefore, with His own arm vetzidkato and His righteousness hiy He semachatehu upheld it.
 
“He saw there was no man (one, person) and was appalled for there was no intercessor or salvation” Simply put, no human being is righteous of themselves, nor is there anyone who qualifies to save another. God alone saves.
 
“Do not enter into judgment with Your servant,
For in Your sight no one living is righteous.” -Psalm 143:2 (NKJV)
 
“Indeed, there is no one on earth who is righteous,
    no one who does what is right and never sins.” - Ecclesiastes 7:20 (NIV)
“for all have sinned and fall short of the glory of God” -Romans 3:23 (NKJV)

Rav Shaul (Paul the Apostle) appears to be making a drash on Isaiah 59 when he combines passages from the Tanakh (OT) to say:
“As it is written,

1. “There is no one righteous—no, not one.
   11 There is no one who understands,
       no one who seeks after God.
   12 All have turned aside;
   together they have become worthless.
   There is no one who does good—no, not even one!
   13 Their throat is an open grave;
       with their tongues they keep deceiving.
   The poison of vipers is under their lips.
   14 Their mouth is full of cursing and bitterness.
   15 Their feet are swift to shed blood.
   16 Ruin and misery are in their paths,
   17 and the way of shalom they have not known.
   18 There is no fear of God before their eyes.” -Romans 3:10-18 (TLV) [Romans 3:18 Ecc. 7:20; Ps. 13:2-3; Ps. 5:10; Ps. 139:4; Ps. 9:28; Isa. 59:7-8; Ps. 35:2.]

“therefore, with His own arm and His righteousness He upheld it.” The subject is salvation and the means by which salvation is upheld is the “arm and righteousness” of God, which represent the King Messiah Yeshua. Thus, HaShem upholds the salvation of His people by the strength and righteousness of His Messiah (own arm), Who is Imanu (with us) El (God).
The Babylonian Talmud interprets this latter clause of the King Messiah, Who will come in an age when there are none but wicked men (T. Bab. Sanhedrin, fol. 98. 1.)

59:17 Vayilbash And He clothed Himself tzedakah with righteousness kashiryan as a breastplate vechova yeshuah and salvation as a helmet be'rosho on His head vayilbash and put on bigdeiy garments nakam of vengeance tilboshet vayat and wrapped Himself in raiment kamiyl as a robe kinah of zeal, jealousy.
 
“It is revealed, that He will work a great salvation for His people, yea, He will render vengeance to His enemies.” -Targum Yonatan (2nd Century CE)
 
There is a foundational correlation here between the present verse and the armour of God of Ephesians 6:10-18:
 
“10 Finally, be strong in the Lord and in His mighty power. 11 Put on the full armor of God, so that you are able to stand against the schemes of the devil. 12 For our struggle is not against flesh and blood, but against the rulers, against the powers, against the worldly forces of this darkness, and against the spiritual forces of wickedness in the heavenly places. 13 Therefore, take up the full armor of God, so that you may be able to resist when the times are evil, and after you have done everything, to stand firm. 14 Stand firm then! Buckle the belt of truth around your waist, and put on the breastplate of righteousness.  15 Strap up your feet in readiness with the Good News of shalom. 16 Above all, take up the shield of faith with which you will be able to extinguish all the flaming arrows of the evil one. 17 And take the helmet of salvation and the sword of the Spirit, which is the word of God.  18 Pray in the Ruach on every occasion, with all kinds of prayers and requests. With this in mind, keep alert with perseverance and supplication for all the kedoshim.” (TLV)
 
To have the armour of God placed upon us is to be clothed with the nature of the King Messiah: it is to be clothed with the nature of God with us. The armour of God is not the invention of Greco-Roman thought, rather it is firmly rooted in the present text of Isaiah.
 
When we are endowed with the armour of God we are invested with the zeal and jealousy of God for His people and His redemptive purposes for humanity. The breastplate of righteousness protects our inner person (leiv) and the helmet of Salvation (Yeshua) guards our minds and reminds us that our salvation is secure outside of time and space and cannot be compromised because it is entirely reliant on God. We are wrapped in vengeance against the forces of darkness and their resulting sin, and we are robed with zeal for the kingdom of God.
 
“He clothed Himself with righteousness as a breastplate” The previous verse explains how and by what means HaShem will uphold salvation for His people. Now HaShem Himself is pictured wearing righteousness as a breastplate. He is going to war for the salvation of His people Israel (and in turn for the nations). Of course, this is a description of both the Father and the Son, our King Messiah.
 
“And I saw the heaven opened; and behold, a white horse, and he that sat thereon called Faithful and True; and in righteousness he doth judge and make war.” -Revelation 19:11 (ASV)
 
“Salvation as a helmet on His head” The head “rosh” is the ruler of the body and the origin of thought (But not of consciousness). HaShem need not wear either the breastplate or the helmet for protection, rather they are symbolic representations of His character. The protection is for us. Therefore, we don the nature of HaShem through Messiah and are prepared for spiritual war in the present sin affected age.
 
“and put on garments of vengeance and wrapped Himself in raiment as a robe of zeal, jealousy.” We note that His righteousness and salvation come with vengeance against the adversary (Satan) and the demonic forces, against sin and its defiling work, against the wilfully wicked and perpetually rebellious sons and daughters of the evil one. This is a war for the redemption of His people, He is jealous for Israel, just as He is jealous for all who would turn to Him in repentance and receive His redemption, love, mercy, and the grace born of His Holiness.
 
“And he is arrayed in a garment sprinkled with blood: and his name is called The Word of God.” -Revelation 19:13 (ASV)

59:18 Ke'al According to gemulot their deeds ke'al so yeshalem He will fully repay (through a covenant of peace) chemah rage letzarav to His adversaries, gemul recompense leoyevayv to His enemies, laiyim to the islands (of the Mediterranean) gemul recompense yeshalem in full (through a covenant of peace).
 
The peace that had eluded apostate Israel (v.8) is now the mechanism by which judgement comes against the enemies of God both foreign and domestic. The indictment against evil widens to include the Islands of the Mediterranean and in a figurative sense, it includes all who do evil.

59:19 Veyireu And they will fear mima'arav from the west et-sheim the Name YHVH HaShem (Mercy) umimizrach-shemesh and from the eastern sun et-kevodo His glory kiy-yavo for it will come to pass chanahar when like a river tzar the adversary comes, Ruach YHVH the Spirit of HaShem nosesah will raise a sign against him (will cause him to flee).
 
“They shall fear the name of the Lord from the west, and His glory from the rising of the sun. When the oppressors shall come in like an inundation of the river Euphrates, they shall be broken by the Word of the Lord.” -Targum Yonatan (2nd Century CE).
 
“they will fear from the west the Name YHVH HaShem (Mercy) and from the eastern sun His glory” The western nations will fear and be in awe of the Person of HaShem, His nature, character, redemptive purposes etc. The eastern nations will fear the manifestation of His glory and power.
 
“for it will come to pass when like a river the adversary comes, Ruach YHVH the Spirit of HaShem will raise a sign against him (will cause him to flee).” This verse has found partial fulfilment on many occasions in Israel’s history, and the Targum supports the idea of a physical enemy from the east being defeated in latter times: something that the Revelation also describes. However, its greatest fulfilment has both come and is yet to come. The ultimate enemy of Israel is not the united anti-Semitic nations of the earth, rather the greatest enemy of Israel is Ha-Satan and the fallen nature of the human soul. Therefore, the “nes” miracle, sign, wonder that HaShem has and will raise up by His Spirit: was, is and will be the King Messiah Yeshua, His vicarious sacrificial death and resurrection through which Israel finds atonement, redemption, salvation and restoration, resulting in everlasting life.
 
“This verse is in perfect harmony with the prophecy, And there shall be a time of trouble such as never was, etc. (Dan. 12:1). At that time Israel alone will be saved; therefore this verse is followed by the words, And the Redeemer shall come to Zion.” -Iben Ezra

59:20 Uva And will come letziyon to Zion (parched land) Goel a Redeemer uleshaveiy and will turn back fesha the rebellion beyaakov in Jacob (follower) neum declares YHVH HaShem (Mercy).
 
“And will come letziyon to Zion (parched land) Goel a Redeemer (Kinsman)” We note that the Redeemer will come to Zion, that is Israel (ethnic, religious), the Jewish people.
 
“This is the Messiah” -Iben Ezra
 
“For I am not ashamed of the good proclamation, message, news of Messiah, for it is the power of God to salvation for everyone who believes, for the Jew first perpetually and also perpetually for the Goyim (nations).” -Romans 1:16
 
“and will turn back the rebellion in Jacob (follower) declares YHVH HaShem (Mercy).” Such will be the power of the Redeemer’s actions, that through Him God will transform the hearts and minds of the Jewish people (Jacob, Israel). So much so that they will turn back from evil, turn back toward HaShem, turn away from the very root of sin itself (rebellion against God) and turn toward Mercy Himself YHVH through the Redeemer, the King Messiah Yeshua.
 
“’Unto them that turn from transgression.’ Every one that shall be found written in the book (Dan. 12:1)” -Iben Ezra

59:21 Va'aniy And I zot beriytiy this is My covenant otam with them amar says YHVH HaShem Ruachiy My Spirit asher Who aleycha is upon you udevaray and My words asher which samtiy I have put befiycha in your mouth lo-yamushu will not depart mipiycha from your mouth umipiy nor out of the mouth zaracha of your seed umipiy nor out of the mouth zera zaracha of your seed's seed amar says YHVH HaShem, meiatah from now ve'ad-olam and as far as forever, in a world perpetual.
 
“And I this is My covenant with them says YHVH HaShem” (Romans 11:27) This covenant (bloodshed, cutting) is of God alone. His blood will bind and sustain the covenant.
 
“My Spirit Who is upon you and My words which I have put in your mouth will not depart from your mouth nor out of the mouth of your seed nor out of the mouth of your seed's seed says YHVH HaShem, from now and as far as forever, in a world perpetual.” The Living Word our King Messiah will, by the Spirit of Hashem, come and indwell the redeemed people of Israel and His life will be passed on from generation to generation. This began at Shavuot (Pentecost) 33 CE (AD) and has continued through the redeemed Messianic remnant of Israel to this day as is testified to in my own life according to the passing on of Messianic Jewish faith by my forebears. This will find its ultimate fulfilment in the salvation of the entire remnant of Israel following the fullness of the nations at the end of this age (Romans 11:25-26), and will be sustained forever perpetually through Messiah in Olam Haba (the world to come).
 
Copyright Yaakov Brown 2019

Introduction:
The former chapter ends with a description of the wicked, lazy, godless false shepherds and rulers of Israel at the time of Isaiah’s prophecy. They are described as drunken fools who are devoid of faith and focused solely on their own unjust gain. They are now starkly contrasted to the righteous who have fallen as a result of the wicked rulers and false shepherds of Israel (Judah).
 
Isa 57:1  Ha-tzadiyk The righteous avad perishes, ve’eiyn and no iysh (man) one sam lays it al upon (within) leiv their core being (heart); ve’ansheiy-chesed merciful men of standing ne’esafiym are taken away (removed), be’eiyn while none meiviyn understand. Kiy-mipeneiy For from before the face ha’ra’ah of the evil ne’esaf ha-tzadiyk the righteous are gathered in, taken away, received;
 
“The righteous die, and no man layeth my fear to heart; and the men who shew mercy are taken away, and they consider not that the righteous are taken away on account of the evil which shall come.” -Targum Yonatan (2nd Century CE)
 
“The righteous perishes, and no one lays it upon (within) their core being (heart)” It seems clear given the context and chronology that righteous Jews living in the midst of their idolatrous countrymen have died as a result of the ungodly rule of the wicked. Specifically the wicked rulers and shepherds of Israel (56:9-12). Therefore, it is members of the righteous remnant that are being referred to.
 
The prophet’s words may well reflect the condition of Judah under the reign of king Manasseh, who is described this way: “Manasseh shed innocent blood very much, till he had filled Jerusalem from one end to another.” (2 Kings 21:16).
 
“Merciful men of standing are taken away (removed), while no one understands.” The spiritual condition of Judah (Israel) is so debauched that the people barely pay attention to the deaths of the righteous, nor are they able to do the spiritual math and see that this is a sign of how low they have sunk into idolatry and lewdness. The Hebrew “ansheiy” refers not just to men but to men of standing, respected and righteous men who are leaders of the community. We note that the Targum reads, “no man layeth my fear to heart.” This correlates to the idea that those who resist God’s love often choose to celebrate the death of His servants:
 
“and those who dwell on the earth will rejoice over them and make merry and exchange presents, because these two prophets had been a torment to those who dwell on the earth.” -Revelation 11:10 (ESV)
 
King David’s response to the loss of the godly is the right response, and an example to all:
 
“Save, O LORD, for the godly one is gone; for the faithful have vanished from among the children of man.” -Psalm 12:1
 
He rightly understands that the death of the righteous is an indictment against a community, and at its extension, an indictment against humanity. Therefore, he cries out to the Lord for salvation. At the time of Isaiah’s prophecy Judah (Israel) did not follow the good example of David because unlike David the rulers and shepherds of Judah (Israel) were unrepentant and had forsaken God’s Torah, and instead had turned to numbing themselves with debauchery in the worship of false gods.
 
“For from before the face of the evil the righteous are gathered in, taken away, received;” This is an explanation of that which the wicked of Israel are unable to understand in their state of spiritual blindness. For the righteous, death is not an end to life but rather a transitional journey into everlasting life. For the wicked on the other hand, death is an end that gives birth to an everlasting second death. Therefore, the death of the righteous is described as an act of God’s mercy. He has taken the righteous away to Gan Eden (Paradise) in order to spare them the face of evil that will come against the wicked in this temporal sin affected world.
 
Something similar is prophesied by Huldah the prophetess concerning the righteous king Josiah:
 
“Therefore, behold, I will gather you to your fathers, and you shall be gathered to your grave in peace, and your eyes shall not see all the disaster that I will bring upon this place.’” And they brought back word to the king.” -2 Kings 22:20 (ESV)
 
In a literal historical sense the evil that is about to come upon Judah (Israel) will come in the form of the Babylonian Empire. Thus, the righteous are being spared from captivity. In a greater spiritual sense the Lord continues to deliver the righteous from the plague of evil that is coming upon the world in these latter days. And, like the spiritually blind Israel of old the present generation is oblivious to both the loss of the righteous and the clear sign that this loss presents regarding the coming destruction and judgement.
 
Isa 57:2  Yavo He has and continues to enter into shalom peace (wholeness, wellbeing); yanuchu they have and continue to rest (remain, dwell) al-mishkevotam upon their beds holeich who walk in ne’chocho straightness, rightness (in front of).
 
“They shall enter into peace; they shall rest in the place of their beds, those that do His law.” -Targum Yonatan (2nd Century CE)
 
“He has and continues to enter into shalom peace (wholeness, wellbeing)” The “He” in this phrase is the righteous, the merciful man of standing. Keep in mind that this follows the perishing (death) of the righteous one. Therefore, the text infers an ongoing existence after death in the afterlife (Gan Eden: Paradise).
 
The Hebrew text informs us that the righteous one has (past tense) and continues to (present tense) enter into Peace, wholeness, and well-being. This is a description of the soul dwelling in spirit with the person of Peace, that is the transcendent resurrected Messiah, the Prince of Peace. This is in keeping with the familiar refrain of the Torah, “He was gathered to his tribe” (Gen.25:8). One asks, given that Abraham died and was gathered to his tribe, where is his tribe, and how is it possible to be gathered to one’s ethnic family after death? The answer is of course found in the teachings of our rabbis and in the mashal of Yeshua concerning Lazarus and the rich man (Luke 16:19-31). Sheol, the place of the departed (not the grave: kever), is divided into Gan Eden (Paradise) and Gehenna (Torment), with an uncrossable chasm between the two.
 
“they have and continue to rest (remain, dwell) upon their beds who walk in straightness, rightness.” The bed is used as a euphemism for the sleep of death. Yeshua used the euphemism sleep to describe temporal death, that is, the first death. It is temporal in the fact that the first death lasts only until the judgement, at which time there is a second death for the wicked but eternal life for the righteous (those made righteous through Messiah Yeshua). The use of “bed” as a euphemism for death is consistent with the use of “sleep” for the same purpose. Both infer a temporal state, one that the sleeper (on his bed) will one day awake from. Thus, both Gan Eden and Gehenna are temporal holding places that will give forth their dead at the judgement, after which the righteous will live in the Olam Haba (world to come) in God’s manifest presence and the wicked will be consigned to the place they have chosen, that is the lake of fire that torments perpetually (Rev. 20:14).
 
We note that it is those whose faith causes them to walk in straightness, which is synonymous with righteousness, who are received to rest in peace upon their beds.
 
“And I heard a voice from heaven saying, ‘Write this: Blessed are the dead who die in the Lord from now on.’ ‘Blessed indeed,’ says the Spirit, ‘that they may rest from their labors, for their deeds follow them!’” -Revelation 14:13 (ESV)
 
The Hebrew “mishkav” translated bed, is an accurate description of the ancient Jewish interment practice of chiselling out rock beds, and cubicles inside caves, and or setting them in man-made tombs (above ground). These acted as the tombs (graves) of those who had passed on. Therefore, unlike the English word “grave” the Hebrew “kever” denotes an above ground interment rather than an under ground burial.
 
Later in the chapter the bed is seen as a convergent euphemism for both adulterous idolatry and death.
 
Isa 57:3  Ve’atem But you (plural), kirvu-heinah draw near, here, now, beneiy sons (children) onenah of a sorceress, zera seed (offspring) me’naeif from an adulterer v’tizneh and a whore (fornicator).
 
“But ye, come nigh hither, people of a generation whose works are evil, whose plant was of a holy plant; but they are adulterers, and fornicators.” Targum Yonatan (2nd Century CE).
 
Now the prophet speaks God’s disciplinary words to the wicked among the people of Judah and Israel.
 
The modern Hebrew convergent phrase for the litany of titles at the end of this verse is “Ben-zonah”, equivalent to “Son of a bitch”, but literally “Son of a whore”.
 
We note that this is a generational indictment. Not only are the generation of Isaiah’s lifetime wicked, they are the children of a wicked generation.
 
“For rebellion is as the sin of witchcraft, and stubbornness is as iniquity and idolatry. Because thou hast rejected the word of the Lord, he hath also rejected thee from being king.” -1 Samuel 15:23
 
The progression of titles is significant:

1. Sons of a sorceress (Idolatry and rebellion)
2. Seed from an adulterer (Dissolution of Marriage, Destruction of family)
3. Seed from a whore (Wasted seed, Infant murder, Destroying future progeny)

 
The children of the sorceress are children of rebellion. Both they and their parents have rebelled against God. The adulterer destroys families. Therefore, the children of the adulterer are those who destroy families through sexual sin. The children of the whore, however, in addition to destroying families, also participates is the ironic and self-defeating act of wasting seed and by aborting (sacrificing) unwanted babies that result from breeches in birth control for the prostitute. This brings blood guilt (murder) on both the prostitute and the one who lies with her.
 
This list of titles and their sins results in a generation that is destroying itself through rebellion toward God. Thus, a loving God has no other option but to discipline His wayward children in order to save them from themselves.

A similar indictment is brought against the Church in Thyatira, and serves as a warning to the Church today:

“But I have this against you, that you tolerate that woman Jezebel, who calls herself a prophetess and is teaching and seducing my servants to practice sexual immorality and to eat food sacrificed to idols.” -Revelation 2:20 (ESV)
 
Isa 57:4  Al-miy Against whom tit’an’agu do you mock? Al-miy Against whom tarchivu do you open wide peh your mouth, ta’ariychu lengthening (sticking out) lashon your tongue? Ha-lo-atem Are you (plural) not yildeiy-fesha children of rebellion (transgression), zera seed (offspring) shaqer of lies, deceit, falsehood.
 
“Against whom do you mock? Against whom do you open wide your mouth, lengthening (sticking out) your tongue? In one sense the text speaks of the wicked who mock the righteous representatives of God and indeed God himself. They ridicule and poke out their tongues. In another sense this could be seen as a description of haughty lasciviousness, sexual foreplay. Finally, there is the figurative application of the mouth and the words that proceed from it. The words of the wicked among Israel are words that produce death in opposition to the Word of life spoken by God’s prophet. The lengthening of the tongue could also be understood as an idiom meaning, to use language as a means of deception.
 
“Are you (plural) not children of rebellion (transgression), seed (offspring) of lies, deceit, falsehood.” The title “Children of rebellion” is the other part of the couplet to verse 3’s sorceress. Likewise “Seed of lies” relates to the adulteress and the whore.
 
Isa 57:5  Ha’neichamiym You who get hot with lust baeiliym among the terebinth trees (gods, idols, judges), tachat under kol-eitz ra’anan every green tree, shochateiy who slaughter ha-yladiym the children banechaliym in the valleys, tachat under se’ifeiy clefts ha-selaiym in the rock?
 
“Who worship idols beneath every green tree, who sacrifice the children in the valleys under the clefts of the rocks.” -Targum Yonatan (2nd Century CE)
 
“Terebinth trees” The terebinth was the chief tree in Canaanite pagan worship, and is possibly the tree associated with the worship of Ashteret. The Ashterot poles/idols were possibly carved from the terebinth.
 
“In the valleys” probably refers to the Hinnom and Kidron in particular. The Hinnom valley is a known location for child sacrifice to the false Canaanite horned bull deity Moloch, aka Molech.
 
Sexual perversion and the sacrifice of children on pagan altars was common practice among the Canaanites whom HaShem had commanded the Israelites to remove from the land. Instead, the generations pursuant to Israel’s coming into the land became seduced by the women of the land and fell into worship of the false gods of Canaan.
 
Sacred prostitutes acted as priestesses and priests of deities such as Ashteret, the Canaanite equivalent to Aphrodite (the Greek godess of love, sex, beauty and fertility). The cult of Moloch demanded the sacrifice of children and was practised by king Manasseh in the Valley of Hinnom below Mount Zion surrounding Jerusalem from west to south (2 Chronicles 33:6). The valley of Hinnom is used as a figure for the holding place of torment known as Gehinnom or Gehenna.
 
However, the current reference to child sacrifice also specifies the location “under the clefts of the rock” which is an allusion to the high place sacrifices made to the Ba’aliym (Husbands, masters, false deities). It is likely that both forms of pagan sacrifice are being referred to.
 
Isa 57:6  Bechalkeiy-nachal Among the smooth stones of the wadi (torrent valley, stream bed) chelkeich is your portion; heim, heim they, they, goraleich are your lot (dice, chance pebbles); gam-lahem shafacht also to them you have poured out nesech a drink he’eliyt offering (ascending), minchah a grain offering, tribute, sacrifice. Ha-al eileh enacheim Am I supposed to relent, regret, be comforted by, console Myself, repent because of these things?
 
“Among the smooth stones of the wadi (torrent valley, stream bed) is your portion” Stones made smooth by the swift current of water that flooded the valleys were often anointed with oil and became objects of pagan worship upon which tribute was left and sacrifices were made.
 
“they, are your lot” This can be understood to refer to either a portion inherited or a chance devise. The commentator Yarchi suggests that the very stones used in pagan worship will be used to stone to death their worshippers. This is certainly an accurate picture of the nature of sinful action. In one sense all idolatry is self-abuse.
 
The use of the Hebrew “minchah” meaning, offering or grain offering, one specifically associated with the worship of HaShem; denotes a syncretistic practice that makes these actions all the more abhorrent.
 
“Am I supposed to relent, regret, be comforted by, console Myself, repent because of these things?” HaShem asks this incredulous rhetorical question as a challenge to the idolatrous Israelites (Judean’s). The Holy God of creation could neither be comforted nor offer consolation in response to such lewd and perverted pagan practices. According to the above explanation regarding the Hebrew minchah, it is more than likely that the inhabitants of Jerusalem and Judea may well have been syncretising these practises with their worship of HaShem, making their sin all the more heinous.
 
It is worth noting that the practises of pagans are intrinsically linked to demons, and ultimately to Ha-Satan (The Devil).
 
“They sacrificed to demons, a non-god,
gods they had not known--
to new ones who came in lately,
ones your fathers had not dreaded.” -Deuteronomy 32:17 (TLV)
 
“No, I’m saying that what the pagans sacrifice is to demons and not to God, and I don’t want you to become partners with demons.” -1 Corinthians 10:20 (TLV)
 
Isa 57:7  Al Upon har-gavah ve’nisa a high (exalted) and lofty mountain samt mishkaveich you have set your bed, gam-sham also there aliyt you went up lizboach to slaughter zavach an animal (blood) sacrifice.
 
Ancient pagan worship made sacred places out of high mountains and hills. Some of the righteous kings of Israel removed the objects of worship used on these high places but many others allowed Israel to syncretise its worship of YHVH with the worship of other deities on the mountains and hills of Israel. This is to be considered the gravest of abominations.
 
“You have set your bed” Is a convergent euphemism. It combines the sexual immorality of pagan worship with the death bed that results. In effect the simple statement “You have set your bed also there” infers that the bed of adultery and idolatry set on the high place for all to see, will also become the bed on which the dead idolater lies in full view of everyone.
 
Isa 57:8  Ve’achar And behind ha-delet the door ve’hamezuzah and the mezuzah (container holding the promises of God: Deut. 6:4-9 and 11:13-21) on the doorpost samt you have set zichroneich up your remembrances; kiy for, mei’itiy from Me, giliyt you have uncovered your bed, vata’aliy and have gone up from Me, hirchavt widening mishkaveich your bed; vatichrat-lach mei’em and you have cut off a piece of (made a covenant for) yourself with them, ahavat you have loved mishkavam their bed, yad a penis (figurative use of yad: hand) chaziyt you looked upon.
 
“Behind the doors and the posts hast thou set up the remembrance of thy idols; thou hast been like a woman who is beloved by her husband, but goeth astray after strangers; thou hast enlarged thy bed: thou hast made a covenant with some of them, thou loved the place, the place of their beds, the place thou hast chosen.” -Targum Yonatan (2nd Century CE). 
 
“And behind the door and the mezuzah on the doorpost you have set up your remembrances;” This is a description of syncretism. Idolatrous Jews were placing the charms of other deities under the mezuzot on the doors of their houses. This is significant given that Hashem had commanded Israel to write His word on the doorposts of their houses. The mezuzah has the Hebrew character Shin on it to remind the home owner that El Shaddai the all sufficient protector of Israel guards the home and equally, that His shalom is on the home of the true worshipper of Hashem. Thus, instead of the protection and peace of Hashem the Jews of the time were invoking protection from other gods, gods that could never protect them, gods that would in reality, bring about their destruction.
 
“for, from Me, you have uncovered your bed, and have gone up from Me, widening your bed;” This is the figure of a spurned husband whose wife is an adulteress. She leaves her husband’s bed in order to sleep with not one but many lovers. Thus, “widening your bed”.
 
“and you have cut off a piece of (made a covenant for) yourself with them, you have loved their beds, yad a penis (figurative use of yad: hand) you looked upon.” This is a description of the height of lewdness and unabashed perversion. The euphemistic use of the Hebrew “yad” seeks to expose the depths of depravity reached by the idolatrous. The yad (hand, penis) may also be representative of the Ashterot poles, and or the trees of pagan worship. This correlates to earlier references concerning Israel’s “burning with lust under every green tree.”
 
“Cut off a piece of yourself” refers to the practise of self-harm as it applies to pagan worship. The tragic irony of the idolatrous practises of the Jews of Isaiah’s time is that the covenants of God (with the exception of circumcision) shed the blood of animals as a prefigure of the vicarious sacrifice of the Messiah, whereas the demonic pagan practise required an individual to harm themselves in order to enter into covenant (a binding) relationship with the cold deities of stone and wood. This binding agreement made in the blood of the worshipper had significant spiritual consequences, none of them good.
 
Isa 57:9  Va’tashuriy You travelled lamelekh to the king bashemen with oil va’tarbiy and a great amount rikuchayich of your perfumes; vateshalechiy you sent tzirayich your envoys ad-meirachok to far off distant lands, vatashpiyliy to be humbled, abased, made low ad-sheol even (as far as) the place of the departed.
 
It is suggested by some that “lamelekh” can be understood to be “lamoloch” thus rendering the proper noun of the false god of the Canaanites. Of course devoid of the nikudot of the Masorites the text can be understood to refer to either the king of a foreign land or the god Moloch. The Moloch reading is consistent with worship practices associated to it, which are alluded to in the subsequent list of oils and perfumes. However, it is equally likely that the king described is Ahaz, who sent messengers to Tiglath-pileser, the king of Assyria, to say to Him, “I am thy servant and thy son.” Ahaz took the silver and gold that were in the house of YHVH, and in the treasures of the palace, and sent a bribe to the king of Assyria (2 Kings 16:7, 10).
 
Whatever the meaning, the motivation is the same. In each instance Israel is seeking comfort and protection from a king other than the King of the Universe HaShem, the God and King of Israel.
 
“you sent your envoys to far off distant lands, to be humbled, abased, made low even (as far as) the place of the departed.” King Ahaz of Israel did this very thing. However, this could also be interpreted to mean that by going in search of the gods of far off lands Israel has instead found humiliation (through captivity) and sheol (the place of the departed) by dying in captivity.
 
Isa 57:10  Berov darkeich yaga’at Abundant were your ways (paths, roads) that wearied you, lo-amart but you didn’t say, “Utter despair (No hope)”; chayat yadeich matzat your hand (penis) has found living al-kein upon it therefore, lo chaliyt you were not faint.
 
In spite of the exhaustion the idolatrous experienced as a result of their pursuit of false gods, they did not give up and acknowledge that there was no hope in the pagan religions. The latter phrasing describes the temporary delight of engaging in sexual immorality, something that the rebellious children of Judah and Israel had pursued with all their might without growing faint. The Hebrew “yad” is again used in an ambiguous way to figuratively represent a phallus.
 
Alternate interpretations see the latter clause as representing unjust gain:
 
"the necessity of thine hands, thou hast found prosperity in thy works:'' -Yarchi
 
Isa 57:11  Ve’et-miy da’agt Whom did you dread vatire’iy and fear, kiy techazeiviy when you lay down, ve’otiy-lo zachart and did not remember Me, lo-samt nor did you lay it al-libeich upon your core being (heart)? Ha-lo aniy Have I not machsheh umeiolam kept silent perpetually, ve’otiy lo tiyraiy and you do not fear, revere Me (hold Me in awe)?
 
“And of whom hast thou been afraid? and on account of whom hast thou feared? Thou hast surely multiplied speaking lies, and thou hast not remembered my service, and hast not had my fear in thine heart: I would have given you the ends of the world, if you had returned to my law; but thou hast not returned to me.” -Targum Yonatan (2nd Century CE)
 
This verse sums up the previous indictments. Israel, and specifically Judah has rejected God and His Torah, His love and protection. Rather than stand in awe of God and in fear of His just punishment of sin, Israel (Judah) has given Him no second thought as they have pursued the depraved gods of the Canaanites and of the surrounding nations. HaShem has kept silent in the sense that He has not yet put upon Israel the discipline she deserves. He has given her an opportunity to conclude for herself the need to return to Him, and yet she has refused to the point of disregarding Him altogether.
 
“The apostate Israelites took the silence of their God for indifference rather than attribute it to His longsuffering.” -Victor Buksbazen
 
Isa 57:12  Aniy I agiyd will declare (make known) tzidkateich your righteousness ve’et-ma’asayich and your deeds, ve’lo yoiyluch and they will not profit you.
 
“So be it” says HaShem. “I will declare your (version) of righteousness”, which will be seen for the profitless wickedness that it actually is.
 
Isa 57:13  Be’za’akeich When you cry out, yatziyluch kibbutzayich let your assembled heap (of idols) deliver you! Ve’et But the kulam lot of them yisa-ruach will be carried away by a wind, yikach-havel their breath taken away. Ve’hachoseh viy But he who seeks refuge in Me yinchal-eretz will inherit (possess) the land ve’yiyrash and will inherit (take possession of) Har-Kadshiy My holy mountain.
 
Judah (Israel) had chosen to trust in false, demonic deities. Now, when they cry out to the One true God for help He will respond by telling them to seek help from their worthless husbands (gods) whom they had chased after through their adulterous behaviour, having rejected their true Husband HaShem. Even in this we see mercy. HaShem will not allow the total annihilation of His people. This is an act of discipline. The loving father withholds help when that help is nothing more than an act of enabling.
 
“But he who seeks refuge in Me will inherit (possess) the land and will inherit (take possession of) My holy mountain.” HaShem never leaves the faithful without the hope and assurance of his promised inheritance.
 
While the majority of Israel had rejected God, there remained a righteous remnant: many of whom were referred to in the previous chapter, some of whom were proselytes. In the midst of Judah’s coming suffering and exile, God was reminding the faithful that He would bring them into their inheritance in the land of Israel and further still, they would inherit that which is unpurchaseable by human beings, the very dwelling place, and manifest presence of God Himself, that is, the Temple Mount, Mount Zion, Har Beit, Mount Moriah.
 
Isa 57:14  Ve’amar And say, “Solu-solu Lift up, lift up, panu-darech turn toward the way, hariymu raise michshol every occasion of stumbling miderech from the way of amiy My people.”
 
“And he shall say, Teach and admonish, turn the heart of this people to the right way; remove the stumbling-block of the wicked out of the way of the congregation of my people.” -Targum Yonatan (2nd Century CE)
 
The repetition, as is always the case, denotes the fact that HaShem has firmly established the future removal of all that seeks to get in the way of His relationship with Israel. Prior to Judah’s exile to Babylon, HaShem promotes His redemptive purpose and the restoration of His people. His mercy always precedes His righteous judgement. His discipline is born of His love. While the disobedient children of God see only the disaster that is before them, God sees the goal from the beginning, and bestows hope upon the undeserving.
 
“A voice cries out in the wilderness,
‘Prepare the way of Adonai,
Make straight in the desert
    a highway for our God.
4 Every valley will be lifted up,
every mountain and hill made low,
the rough ground will be a plain
and the rugged terrain smooth.
5 The glory of Adonai will be revealed,
and all flesh will see it together.’
For the mouth of Adonai has spoken.” -Isaiah 40:3-5 (TLV)
 
Isa 57:15  For thus says ram ve’nisa the One Who is high and lifted up, shochein ad  Who dwells in eternity, ve’kadosh Holy shemo is His Name: “Marom ve’kadush eshkon I dwell in the high and holy place, ve’et and with daka the one of a contrite ushefal-ruach and humble spirit (breath, wind), lehachayot to revive, sustain the life of ruach shefaliym a humble spirit, ulehachayot and to revive leiv the core being (heart) nidkaiym of the contrite ones.
 
“For thus saith the high and lofty One, that dwelleth in the heavens, and whose name is Holy, who inhabits the height — yea, His holy Shekinah hath promised to save the contrite of heart, and the humble of spirit, to revive the spirit of the humble, and to support the heart of the contrite.” -Targum Yonatan (2nd Century CE)
 
The God of Israel is YHVH, He is above the highest heights that the false gods are worshipped on, further still He is eternal, uncreated and the Creator of the heights upon which the false deities of Israel’s folly have been worshipped. He is set apart, Holy beyond all measure, and yet, He is present with the heart (core being) of those who are humble and contrite in spirit. HaShem will sustain and strengthen the core being of the repentant, humble ones who love and honour His Holy Name (person, character, nature).
 
“The sacrifices of God are a broken spirit.
A broken and a contrite heart, O God,
    You will not despise.” -Psalm 51:19 (TLV)
 
Isa 57:16  For I will not ariyv contend forever, nor will I always eketzof be angry; kiy-ruach for the spirit milefanay from before My face ya’atof would grow faint (turn away), uneshamot and the soul life breathe that aniy I asiytiy made, fashioned.
 
“For I will not take vengeance of judgment for ever, neither shall my wrath be eternal: for I will revive the spirits of the dead, and the souls I have created.” -Targum Yonatan (2nd Century CE)
 
If God were to remain angry no human being would be able to stand before Him, for all are guilty of sin and have fallen short of His Glory. Therefore, His mercy precedes His judgement so that He might relent and forgive the repentant, humble, contrite of core being (heart).
 
The Hebrew is interesting. Spirit/wind/breath is “ruach”, and soul is “nefesh” meaning the connected elements of human existence in action. However, while God created numerous living things which have spirit (ruach), and living souls (nefesh), including animal life. According to the Genesis creation account, human beings were uniquely created to exist as a convergence of spirit and soul. The Hebrew word used to convey the human spirit/soul convergence is “neshamah”.
 
“And if those days had not been cut short, no human being would be saved. But for the sake of the elect those days will be cut short.” -Matthew 24:22 (ESV)
 
“The elect” of this passage are the Jewish people (ethnic, religious, empirical), the elect (chosen) people of God.
 
Isa 57:17  Ba’avon In the perversity bitzo of his unjust gain katzaftiy I was angry, ve’akeihu and struck him; hastier ve’ektzof I concealed Myself and was angry, vayelech but he went shovav turning back be’derech in the way libo of his own core being (heart).
 
This is a description of the yetzer ha-ra (evil inclination). The fallen nature of human beings means a tendency toward sin (idolatry). Perversity and self-seeking greed are some of the most common manifestations of human sin action.
 
“Yet he, being compassionate, atoned for their iniquity and did not destroy them; he restrained his anger often and did not stir up all his wrath.” -Psalm 78:38 (ESV)
 
“I concealed Myself and was angry” HaShem cannot be seen by those who refuse to see Him because He has afforded humanity the opportunity to choose Him. Love cannot exist without freewill. Therefore, from the point of view of the suffering wicked, HaShem has concealed Himself, though all things exist and have their being in Him.
 
“but he went turning back in the way of his own core being (heart).” This verse describes a life focused on debauchery and selfish gain followed, not by “teshuva” repentance (turning toward God) but by “shovav” turning away from God. Those being observed here are turning inwardly toward their own fallen nature. They have blinded themselves to their own demise. Therefore, God, Who is merciful, choses to refrain from His righteous anger in order to save idolatrous Israel from herself.
 
Isa 57:18  Derachayv His ways raiytiy I have seen, ve’erpaeihu and I will heal him; veancheihu and I will lead him va’ashaleim and restore (make whole) [alt. through a covenant of peace] nichumiym offer comforts to him lo ve’la’aveilayv and his mourners,
 
“His ways I have seen, and I will heal him” The ways of the wicked have made him ill, or else why does he need healing? Therefore, the compassionate God of Israel seeks to heal the disobedient child.
 
“and I will lead him and restore (make whole) [alt. through a covenant of peace] offer comforts to him and his mourners,” HaShem has seen the way of the wayward. He sees that they have so deluded themselves that they are unable to find restoration. Therefore, God has come to lead the idolatrous and wayward children of Israel out of their self-imposed suffering and into His love and prosperity. He will do this through a covenant of peace, and will provide the redeemed who mourn (with Godly sorrow) their sinful actions (the act of a contrite heart), with comfort.
 
Isa 57:19  Borei creating (from nothing) niyv fruit of sefatayim the lips. Shalom, shalom Peace, peace (wholeness, well-being), larachok to the far velakarov and to the near,” says HaShem (YHVH: Mercy), “Urefativ and I will heal him.
 
“Creating (from nothing) fruit of the lips…” The Hebrew “Borei” signifies the creative expression of God Himself, the root being “bara”, meaning to create from nothing. Thus, the fruit of the lips of this creating are intrinsically connected to the Word of God and the manifest nature of peace, Who is Himself a person, that is the Prince of Peace.
 
“Shalom, shalom Peace, peace (wholeness, well-being), to the far and to the near,’ says HaShem (YHVH: Mercy), ‘and I will heal him.’” The repetition of shalom denotes the firmly established peace, wholeness and well-being imparted by God through the redemptive work of the Prince of Peace (the Servant King Messiah). This peace is being offered to those who are “far off”, that is the Gentiles, and to those who are “near”, that is Israel (ethnic, religious, empirical).
 
The words of Iben Ezra are interesting:
 
“The meaning of the whole verse is: Proclaim, peace, peace to him that is far off, and to him who is near; announce, that the Lord has already saved Israel, because I have indeed healed him.” -Iben Ezra
 
In a very real sense, because God knows the end from the beginning and because the lamb of God has been slain before the foundation of the world, the repentant, righteous remnant of Israel have and will be seen to have been already saved through the Servant King Messiah Who brings peace, wholeness and well-being through His vicarious sacrifice.
 
Isa 57:20  Ve’hareshaiym But the wicked kayam nigrash are like the tossing sea; for it hashkeit lo will neither be silent yuchal or prevail, vayigreshu and its waters meiymayv throw up refesh mud vatiyt and clay.
 
While the righteous of Israel will be delivered, those who are determined to pursue wickedness in spite of God’s loving offer of grace and mercy, will be like a storm tossed sea that is unrelenting in its dredging up of worthless mud and debris: its turmult results in damage and its ferocity wrecks destruction. Therefore, the wicked will destroy themselves. This is an intentional choice to refuse God and His mercy.
 
Isa 57:21  Eiyn shalom There is no peace (wholeness),” says Elohay My God, “le’reshaiym for the wicked.”
 
It is impossible for those who are determined to resist God to receive His peace, wholeness and well-being. Why? The answer is quite simple, love is a choice to commit wholeheartedly to another, though the other might love unconditionally, none the less, if that love is refused it cannot be received. The Love, mercy, grace, and peace of God are offered to all but only those who accept His free gift will receive it. An unwrapped gift cannot be enjoyed, a bride cannot be married until she says “I do”, a woman cannot conceive unless she receives her husband, love cannot exist without freewill, and relational love cannot be experienced unless it is responded to. Therefore, “‘There is no (everlasting) peace, wholeness and well-being,’ says My God, ‘for the wicked’”
 
Notice that while the peace afforded to the righteous is “Shalom, shalom” (v.19), the doubling denoting the fact that it is firmly established, immutable; the peace that the wicked have not received awaits the possibility of repentance: the single use of the word “Shalom” allows for mercy to be offered within time and space. Therefore, up until the wicked persons last breath that person may choose to repent and through the righteousness of the Messiah (Peace Himself), receive “Shalom, shalom”, everlasting peace, wholeness and well-being.
 
Copyright 2019 Yaakov Brown

​Isa 55:1  “Hoy Oiy, alas, wow, woe, relief, exhale, an invitation to kol-tzamei everyone who thirsts, lechu (from halak walk) walk toward la’mayim to the waters; ve’asher and the one eiyn-lo kasef without money, lechu walk toward, shivru purchase ve’echolu and eat! lechu walk toward, shivru purchase belo-kesef without money uvelo and without mechiyr hire, yayiyn wine ve’chalav and milk.
 
The previous chapter ended with the certain promise of God to Israel, that “no weapon formed against” her would prosper. As the prophet indicated, there would be weapons formed against her but they would not be of God but of the enemies of God and of Israel His people. Thus, the present chapter begins with an exclamation of warning mixed with relief. The Hebrew “Hoy” is difficult to translate. The sense is that of woe mixed with an exhaling and causative awe: an invitation. It is as if HaShem were saying, “It’s true that weapons will be formed against you by other nations and peoples, and after all those weapons have been defeated, ‘Hoy’, relax and pay careful, even woeful attention: because once these things have passed God will offer His waters to all, both to you and to the repentant among your former enemies…”
 
“kol-tzamei everyone who thirsts,” This is obviously addressed to everyone in both Israel and among the nations who thirst. The thirst is clearly spiritual (Isa. 41:17; 44:3; Psalm 42:1-2; 63:1) and can only be satiated by the spiritual waters that come from God.
 
Iben Ezra sees the “water” as being a metaphor for the Torah (Instruction, Law). This is consistent with the idea that the living Word of God, the King Messiah (John 1; 4:14; 7:37), offers water that will satisfy the human soul for all eternity.
 
“Yeshua replied to her, ‘Everyone who drinks from this water will get thirsty again. But whoever drinks of the water that I will give him shall never be thirsty. The water that I give him will become a fountain of water within him, springing up to eternal life!’” -Yochanan (John) 4:13-14 (TLV)
 
The Jewish commentator Kimchi says, “after the war of Gog and Magog (an eschatological battle at the end of the age), the nations shall know that the Lord reigns, and shall come and be desirous of learning his judgments and laws.”
 
The Targum also understands “waters” as a metaphor for the doctrines (Law) of God:
 
“Ho, every one that is willing to learn, let him come and learn, and he that hath no silver, come, hear and learn; come, hear and learn, without price and money, doctrine that is better than wine and milk.” -Targum Yonatan (2nd Century C.E.)
 
“lechu (from halak walk) walk toward la’mayim to the waters” The standard translation “Come to the waters” falls short of conveying the greater meaning of the Hebrew text. The Hebrew reads “lechu” lit. “He walks”, from the root “Halak” meaning “To walk”. Therefore, the waters must be walked toward in repentance. These waters are offered to all but are not received by all, rather, they are received by all who come in repentance. Halakhah is the way we walk, it is more than coming, it is coming in humility and repentance.
 
Notice that the Hebrew “mayim” is intense, plural, “waters”. It is not “water” but “waters” that are being offered. God’s Word (alluded to later in the chapter in relation to the waters of the heavens) is perpetual, intense, everlasting, and the waters of verse one are a metaphor for God’s Word, essence (D’var).
 
“And the one without money, lechu walk toward, shivru purchase ve’echolu and eat!” Again, this is a metaphor regarding spiritual food.
 
“Then He said to me, ‘Son of man, eat what you find—eat this scroll. Then go, speak to the house of Israel.’” -Ezekiel 3:1 (TLV)
 
Produce from the earth is sold by human beings to one another but the produce of the heavens cannot be bought and sold. The food that is purchased without money is the food of the heavens, the sustenance of the everlasting soul of humanity that comes from God and can be received from no other source. We notice that this must be “walked toward”: it is not forced on anyone. Those who refuse freely offered food will starve according to their own decision. God doesn’t send fallen angels or people to the lake of fire (Rev.19:20; 20:10-15), to the contrary, they choose to go by refusing God’s present, redeeming, loving action.
 
“lechu walk toward, shivru purchase belo-kesef without money uvelo and without mechiyr hire, yayiyn wine ve’chalav and milk.” The wine and milk are also metaphors for the Torah (Instruction, Law). In fact, the waters, food (bread), wine and milk to which the prophet refers are all aspects of God’s Word (D’var, essence).
 
Water is essential to life. Without water life as we know it cannot exist. Likewise, food sustains life, bread is the fuel of a healthy existence (according to an ancient middle eastern diet and not the modern forms of grain which contain modified gluten). Wine is both a comfort in sorrow and a delight in our celebrations. It was often used medicinally in the ancient middle east and is a constant reminder of the need for blood atonement. Finally, milk is essential to early childhood development. In the case of a mother’s milk the nutrients and enzymes present offer strengthened immunity to the new-born and sustain the baby’s growth to a point where the child can consume and digest solid foods. Each of these symbols conveys an aspect of God’s written (Ketuviym: Scriptures) and living Word (D’var: essence, Yeshua: John 1) at work in the lives of those who believe and receive Him in repentance.
 
The living waters of God are offered freely and received in repentance and humility. No matter how wealthy a person becomes in this world, a human being cannot buy the everlasting waters of God. This living water has been purchased for humanity by God’s Servant Redeemer, it cannot be earned, it can only be received in humility and repentance.
 
“For the payment for sin is death; but the gift of God is everlasting life through Yeshua the Messiah our Lord.” -Rav shaul’s letter to the Roman believers 6:23
 
Isa 55:2  Lamah Why tishkelu-kesef do you weigh out (spend) your money belo-lechem for that which is not bread, viygiyachem and your labour (toil, working) belo lesave’ah for that which does not satisfy (fill you up)? Shimu shamoa Listen, hear, understand with diligence (pay careful attention) eilay to Me, ve’ichlu-tov and you eat what is good, vetit’anag and delight badeshen nafshechem your souls in fatness (rich food, fertility, blessing).
 
“Wherefore do ye weigh out your silver for that which is not food? and your wealth for that which satisfies not? Hearken diligently to my Word, and ye shall eat that which is good, and let your soul delight itself in fatness.”-Targum Yonatan (2nd Century C.E.)
 
It is interesting to note that the Targum equates the “Word” to “God.”
 
“Why do you weigh out (spend) your money for that which is not bread, and your labour (toil, working) for that which does not satisfy (fill you up)?”
 
If the former verse uses metaphor to convey spiritual truth then so does the present verse. The money spent by the hungry is the wealth they have earned from their temporal labour. They spend it on “that which is not bread”, bread being the metaphor for the Word of Hashem (Both written and living). Therefore, “That which is not bread,” is an allusion to the idolatry of Israel and of all humanity.
 
“He afflicted you and let you hunger, then He fed you manna—which neither you nor your fathers had known—in order to make you understand that man does not live by bread alone but by every word that comes from the mouth of Adonai.” -Devarim (Deuteronomy) 8:3 (TLV)
 
It is God Who allowed Israel’s hunger as a result of her sin. Israel continued to purchase false spiritual food from other gods and as a result her spiritual hunger was not satisfied. She was constantly tormented in body, mind and spirit because the spiritual food she received from false gods did not satisfy her need. In fact, the spiritual food purchased from false gods did harm to Israel’s body (collective and individual) because it is the spiritual equivalent of junk food. Israel, like all the nations of the world, hungered for right relationship with God her Creator but foolishly sought to satisfy that hunger with the temporal junk food of false gods.
 
We note that the waters of God are offered freely but the worthless food of false gods (Satanic forces) costs dearly. The waters of God give life and sustain it, whereas the food of false gods harm the body and soul and bring death. Therefore, the incredulous question “Why do you weigh out (spend) your money for that which is not bread…” is more than justified in the mouth of God’s prophet.
 
“Shimu shamoa Listen, hear, understand with diligence (pay careful attention) eilay to Me, ve’ichlu-tov and you eat what is good, vetit’anag and delight badeshen nafshechem your souls in fatness (rich food, fertility, blessing).”
 
The Hebrew “Shimu shamoa” translates as “Listen, listen carefully”. God demands Israel’s attention, indeed, He demands that all humanity pay attention to His Word. The inference is, “Stop listening to those who do not satisfy your hunger for truth…”
 
“Eat what is good…” In other words, “Stop eating the damaging food of false gods and start eating My Word.”
 
Yeshua challenged Israel (ethnic, religious) to see the manna of her desert wanderings as a figure for His body, life, spirituality, and to feed on Him through His sacrificial atoning death and resurrection. He identified Himself as the “the true bread that comes down from heaven”. His teaching, His life, His example, His offer of redemption, is all symbolised by the bread that comes from heaven. This is what the prophet Isaiah is referring to when He writes on HaShem’s instruction, “Eat what is good”. Elsewhere Yeshua says, “Why do you call me good, only God is good” (Mark 10:18; Luke 18:19). He says this in order to reveal to the one who called Him good, that He is Imanu (with us) El (God). In other words, “You are right to call Me good, Only God is good”.
 
“Our fathers ate the manna in the wilderness; as it is written, ‘Out of heaven He gave them bread to eat.’” 32 Yeshua answered them, “Amen, amen I tell you, it isn’t Moses who has given you bread from heaven, but My Father gives you the true bread from heaven. 33 For the bread of God is the One coming down from heaven and giving life to the world.” 34 So they said to Him, “Sir, give us this bread from now on!” 35 Yeshua said to them, “I am the bread of life. Whoever comes to Me will never be hungry, and whoever believes in Me will never be thirsty. 36 But I told you that you have seen Me, yet you do not believe. 37 Everyone the Father gives Me will come to Me, and anyone coming to Me I will never reject. 38 For I have come down from heaven not to do My own will but the will of the One who sent Me.” - John 6:31-38 (TLV)
 
“Delight your souls in fatness (rich food, fertility, blessing).” The modern reader could be confused by the use of the word “fatness”, after all, in our society an over indulgence in “fat” is frowned upon: it is a cause of obesity and its related health concerns. However, there are two things to consider: first, fat is not the problem, excessive consumption (the sin of gluttony) is. Second, the ancient Israeli diet consisted mainly of grains, vegetables, milk, the occasional meat or fish (usually on festive occasions or once a week at Shabbat dinner), and received the majority of its fat from olive oil with the obvious exception of the lamb and beef consumed on a less regular basis to modern western practice. To the ancient Jew “fat” meant abundance, blessing, fertility, true wealth, strength, security, satisfaction, and joy. This is what God is offering, only He is offering the spiritual equivalent to the temporal earthly metaphor. This is in fact a picture of the Olam Haba (World to come), where the righteous will “feast” with God and His King Messiah.
 
“On this mountain, Adonai-Tzva’ot
will prepare a lavish banquet for all peoples--
a banquet of aged wine--
of rich food, of choice marrow, of aged wine well refined.” -Isaiah 25:6 (TLV)
 
“I will fill the soul of the kohanim with fatness
and My people will be satisfied with My goodness.”
It is a declaration of Adonai.” -Jeremiah 31:13 (14) (TLV)
 
“Then the angel tells me, ‘Write: How fortunate are those who have been invited to the wedding banquet of the Lamb!’ He also tells me, ‘These are the true words of God.’” -Revelation 19:9 (TLV)
 
“How precious is your steadfast love, O God! The children of mankind take refuge in the shadow of your wings. They feast on the abundance of your house, and you give them drink from the river of your delights. For with you is the fountain of life; in your light do we see light.” -Psalm 36:7-9 (ESV)
 
Isa 55:3  Hatu Incline (stretch out) azenechem your ear, ulechu and walk toward Me; Shimu hear, listen, understand utechiy nafshechem and your soul will live; ve’echretah and I will cut (make) lechem with you beriyt a covenant (cutting) olam everlasting, perpetual, chasdiy my love, loving actions, for David hane’emaniym are faithfulness, certain, steadfast, sure, supportive.
 
“Incline your ear and receive instruction of my law, obey my Word and your soul shall be quickened, and I will make an everlasting covenant with you, even the mercies of David, which are sure.” -Targum Yonatan (2nd Century C.E.)
 
“Incline (stretch out) your ear, ulechu and walk toward Me; Shimu hear, listen, understand utechiy nafshechem and your soul will live…” 
 
In order for Israel and indeed all humanity to receive the waters (Word of God, Yeshua) from the heavens and live (eternally), they must have ears to hear, listen, understand. From the Hebrew we could translate, “Walk your ears toward me with your ear canal tilted to receive what I have to say…” Only the willing, repentant, teachable person is able to receive the water from the heavens and live.
 
“‘And your soul shall live.’ That is, your soul shall live for ever after the death of the body, or you will receive new life through Messiah, when you will return to the Divine Law (Torah).” -Iben Ezra
 
“Ve’echretah and I will cut (make) lechem with you beriyt a covenant (cutting) olam everlasting, perpetual, chasdiy my love, loving actions, for David hane’emaniym are faithfulness, certain, steadfast, sure, supportive.”
 
This everlasting covenant is intrinsically connected to the line of David and is made complete in keeping with the promises God has made to David.
 
“So your house and your kingship will be secure forever before you; your throne will be established forever.” -2 Samuel 7:16 (TLV)
 
“And I will set up over them one shepherd, my servant David, and he shall feed them: he shall feed them and be their shepherd.” Ezekiel 34:23 (ESV)
 
“I will maintain My love for him forever,
and My covenant with him will be firm.” -Psalm 89:29 (TLV)
 
“But they shall serve the LORD their God and David their king, whom I will raise up for them.” -Jeremiah 30:9 (ESV)
 
“It is also possible, that by David in this verse Messiah is meant, who will be of the family of David. As the prophet is sometimes called Israel for the same reason (49:3); and the meaning of ‘hane’emaniym chasdiy Daveed’ is in that case: for the kindness of Messiah is sure. This explaination is supported by the next verse.”  -Iben Ezra
 
This covenant which is connected to the covenant of peace of Isaiah 54:10 and is clearly a reference to the work of the Servant Redeemer, the King Messiah Yeshua. The covenant concerning the mercies toward David cannot be a reference to David himself, who died centuries before this prophecy was first spoken, rather it refers to the Messiah Who is the greater son of David and the One through Whom God carries out His redemptive purposes for Israel and the nations.
 
It is also clear from the previous verses that this everlasting covenant is the fruit of the Word Who came like waters from the heavens to bring life to humanity and to all creation which had been held hostage to the drought caused by sin.
 
“And we proclaim to you Good News—the promise to the fathers has arrived! 33 For God has fulfilled this promise to the children—to us—by raising up Yeshua, as it is also written in the second psalm:
‘You are My Son.
    Today I have become Your Father.’
34 “But since He raised Him up from the dead, never to return to decay, He has spoken in this way, ‘I will give you the holy and sure mercies of David.’ 35 Therefore He also says in another psalm, ‘You will not permit Your Holy One to see decay.’ 36 For after David had served God’s purpose in his own generation, he went to sleep and was laid with his fathers and saw decay. 37 But the One whom God raised up did not see decay.
38 “Therefore, let it be known to you, brothers, that through this One is proclaimed to you the removal of sins, including all those from which you could not be set right by the Torah of Moses. 39 Through this One everyone who keeps trusting is made righteous.” -Acts 13:32-38 (TLV)
 
Isa 55:4  Hein Behold, Now, Pay attention, eid lumiym (from am tribe, people) He is a witness to the tribes (peoples), netatiyn I have given Him nagid as a ruler (leader) umetzaveih and commander leumiym for the tribes (peoples).
 
“He is leader of the tribes, I have given Him as a ruler and commander over the tribes.”
 
As Iben Ezra rightly notes, the nearest subject is David or rather, the Messiah as the greater son of David, for David, now dead cannot be the future ruler over the tribes. Thus, it is the Servant King Messiah Who is being referred to here.
 
The Jewish commentators Iben Ezra, Kimchi, and Ben Melekh all interpret this verse as referring to the Messiah.
 
The use of the Hebrew “umiym” tribes is important. To the modern English reader the translation “peoples”, while technically correct, is none the less misleading. The better translation is “tribes”. Israel is a “goy” nation made up of “umiym” tribes (peoples). The modern English reader misunderstands the word “peoples” to refer to all the peoples of the earth, however, in this context it does not. The following verse affirms this by speaking of a “goy” nation that will run to the individual in the present verse who is a witness to the tribes of Israel and in fact is born of Israel (ethnic, religious, empirical).
 
It is here that Isaiah joins the two images of the Servant into one. By comparing Isaiah 11:10 we see that the Servant (King Messiah) is first a sign to the amiym tribes of Israel and as a result becomes a sign to the goyim nations.
 
“And in that day there shall be a root of Yishay which shall stand for a nes miracle (sign) of amiym the tribes: toward Him the goyim nations shall seek: and His rest shall be glorious.” -Isaiah 11:10
 
When combining the message of these verses it is clear that by amyim (tribes, peoples) Israel as a corporate entity is meant, and when the term goy is used in the next verse it refers to a nation other than Israel.
 
Isa 55:5  Hein Behold, Now, Pay attention, goy a nation lo-teida not known to you tikra you will call, ve’goy and a nation lo-yedaucha you didn’t know eilecha in your direction yarutzu will run lema’an because of Hashem (YHVH: Mercy) Eloheycha your God, ve’likdush Ysirael and of the Holy One of Israel, for He has glorified you.
 
This second “Hein” draws attention to a new related subject. These words are spoken to the individual of the former verse (The Servant King Messiah Yeshua), and to Israel, who through her greater son the King Messiah, has made it possible for those who would believe among the nations to enter God’s kingdom through the redemptive and vicarious sacrifice and resurrection of His Son the Messiah Yeshua.

“I am the good shepherd; I know my sheep and my sheep know me-- 15 just as the Father knows me and I know the Father—and I lay down my life for the sheep.16 I have other sheep that are not of this sheep pen. I must bring them also. They too will listen to my voice, and there shall be one flock and one shepherd.” -John 10:14-16 (NIV)
 
Notice that it is “because of Hashem” that the “nation” made up of peoples (amiym) from among the nations (goyim) will come to Israel’s God. Thus, Israel is glorified because of the work of the Servant King Messiah, performed by her God, the Holy One of Israel.
 
This verse offers hope to those among the nations who receive Messiah while also warning those who refuse God’s continued purposes for the Jewish people.
 
“For you equipped me with strength for the battle; you made those who rise against me sink under me. You made my enemies turn their backs to me, and those who hated me I destroyed. They cried for help, but there was none to save; they cried to the LORD, but he did not answer them. I beat them fine as dust before the wind; I cast them out like the mire of the streets. You delivered me from strife with the people; you made me the head of the nations; people whom I had not known served me. As soon as they heard of me they obeyed me; foreigners came cringing to me. Foreigners lost heart and came trembling out of their fortresses. The LORD lives, and blessed be my rock, and exalted be the God of my salvation—” Psalm 18:39-46 (ESV)
 
Isa 55:6  “Diroshu Seek with care, enquire of Hashem (YHVH: Mercy) behimatzeo while He may be found, encountered, learned from; kera’uhu call upon Him bihyoto in His becoming (while He is) karov near;
 
Historically this warning relates to God’s presence manifest among the people of Israel and to the coming Babylonian exile and subsequent return. God will not allow death to continue on the earth indefinitely. Therefore, Israel has a limited time to seek and find Him, as do all who live on the earth.
 
“Seek ye the fear of the Lord whilst ye are alive, supplicate before His presence whilst ye remain.” -Targum Yonatan (2nd Century C.C.)
 
The Targum rightly understands this verse as referring to the time frame of a person’s life. In other words, a person may seek out the free gift of God’s redemptive action as long as that person lives in this sin affected world. There is no opportunity for salvation after death for, “It is appointed unto each human being to die once (in finality), and then the judgement.” (Heb. 9:27).
 
The Jewish commentator Kimchi compares the present verse with Eccl. 9:10:
 
“God is certainly everywhere at all times… but the meaning of this phrase is, while the decree is not yet resolved upon: in a similar way the phrase, while He is near is to be explained, namely, while He permits His glory to rest upon the Temple.” -Iben Ezra
 
We must remember that at the time of this prophecy Israel (Judah) was yet to be taken into Babylonian captivity.
 
Everyone, the Jew first and also the nations, must receive the saving work of the Messiah and walk in, learn from Him.
 
“For he is our God; and we are the people of his pasture, and the sheep of his hand. Today if ye will hear his voice, Harden not your heart, as in the provocation, and as in the day of temptation in the wilderness:” -Psalm 95:7-8 (KJV)
 
Isaiah speaks of the “Acceptable year of our Lord”, and Luke quotes the same phrase from Isaiah 61:2 (Luke 4:19). That “Acceptable year” remains in time and space through the redemptive work of the Messiah and until the return of the Messiah. However, those who refuse God’s offer of acceptance and wilfully resist Him until the “Acceptable year” reaches its goal, will find themselves refusing Him on their way into the lake of fire (Rev. 20:15).
 
Isa 55:7  Ya’azo rasa darco Let the wicked forsake his way, veiysh and the man aven of idolatrous machshevotav thoughts, plans, inventions; veyashov and return to Hashem (YHVH: Mercy), viyrachameihu and He will have compassion (love deeply, show mercy to) on him, ve’el-Eloheiynu and to our God, kiy-yarbeh lisloach for He will greatly pardon, forgive.
 
“Let the wicked forsake his way of wickedness, and the man of violence his thoughts, and let him return to the worship of the Lord, and He will have mercy upon him; and into the fear of our God, for He will abundantly pardon.” Targum Yonatan (2nd Century C.E.)
 
We note that the “wickedness” of humanity is related to the “idolatrous thoughts” of humanity. In fact, idolatry is the root of all sin. Yaakov the brother of Yeshua puts it this way:
 
“But each one is tempted when he is dragged away and enticed by his own desire. 15 Then when desire has conceived, it gives birth to sin; and when sin is full grown, it brings forth death.” -Yaakov (James) 1:14-15 (TLV)
 
“Return to HaShem (Mercy), and He will have compassion on him, and to our God, for He will greatly pardon.” As is constantly the case, God opens His arms wide to receive the returning one. Yeshua’s mashal (parable) of the returning son is one of the best examples of How great the compassion of God is toward all who would humbly return to Him (Luke 15:11-32).
 
We can see that the “way” of the wicked and the “thoughts” of the wicked are intrinsically linked, distinct and inseparable. When we walk in God’s grace our actions are the fruit of thoughts that echo that grace, however, when we despise and spurn God’s love our actions are the fruit of our own fallen thoughts.
 
Isa 55:8  Kiy lo machshevotay For my thoughts, plans, inventions, are not machshevoteiychem your thoughts, plans, inventions; velo darcheiychem neither are your ways derachay My ways, neum declares Hashem (YHVH: Mercy).
 
This verse beautifully juxtaposes God’s thoughts and actions against the thoughts and actions of fallen (sin affected) humanity.
 
“The Lord saw how great the wickedness of the human race had become on the earth, and that every inclination of the thoughts of the human heart was only evil all the time.” -Genesis 6:5 (NIV)
 
“The Lord smelled the pleasing aroma and said in his heart: “Never again will I curse the ground because of humans, even though every inclination of the human heart is evil from childhood. And never again will I destroy all living creatures, as I have done.
 
When the Hebrew text speaks of machashebet “thought, invention, purpose,” it is speaking of that which comes from the core being “lev” heart. The Hebrew lev (heart) is the point at which all other aspects of human existence converge. Therefore, “thought” in this context applies to the will and in particular to the sin affected will which in Hebrew is known as yetzer ha-ra (the inclination toward evil).
 
It is impossible for we as human beings to fully fathom the thoughts and actions of God except by the revelation of God’s Spirit and only to the extent which God allows us to understand Him from our point of view within time and space (sin affected). Thus, God has revealed Himself through His Word (D’var), both written (Scripture) and living (Messiah).
 
Having said this, the present verse is not only a statement of fact it is also an invitation to the sin affected human being to receive the thoughts and ways of God as far as they are available to each person through Messiah. This happens when we forsake our idolatrous thoughts and their related actions and instead turn to Mercy Himself in order to receive His Spirit, Who in turn through right thinking, births right action in us. One practical outworking of this is seen in the diligent, Holy Spirit filled study of His Word (Scripture).
 
“Husbands, love your wives, just as Messiah loved the church and gave Himself up for her 26 to make her holy, cleansing her by the washing with water through the word, 27 and to present her to Himself as a radiant community of faith, without stain or wrinkle or any other blemish, but holy and blameless.” -Ephesians 5:25-27
 
“I urge you therefore, brothers and sisters, by the mercies of God, to present your bodies as a living sacrifice—holy, acceptable to God—which is your spiritual service. 2 Do not be conformed to this world but be transformed by the renewing of your mind, so that you may discern what is the will of God—what is good and acceptable and perfect.” -Romans 12:1-2 (TLV)
 
“In your relationships with one another, have the same mindset as Messiah Yeshua:” -Philippians 2:5
 
Isa 55:9  Kiy gavehu shamayim For as the heavens are higher (exalted) meiaretz than (from) the earth, kein gavehu derachay so are My ways higher (exalted) midarcheiychem than (from) your ways umachshevotay and My thoughts, plans, inventions machshevoteiychem than (from) your thoughts, plans, inventions.
 
“Can you fathom the mysteries of God?
    Can you probe the limits of the Almighty?
8 They are higher than the heavens above—what can you do?
    They are deeper than the depths below—what can you know?
9 Their measure is longer than the earth
    and wider than the sea.” -Job 11:7-9 (NIV)
 
“For as high as the heavens are above the earth,
So great is His lovingkindness toward those who fear Him.” -Psalm 103:11 (NASB)
 
One of the reasons God’s thoughts and plans are beyond human understanding is that His thoughts and actions are intrinsically connected to His lovingkindness, where His nature is selfless love, human nature exhibits selfish desire.
 
“God is not a man, that He should lie,
Nor a son of man, that He should repent;
Has He said, and will He not do it?
Or has He spoken, and will He not make it good?” -Numbers 23:19 (NASB)
 
One of the reasons God’s ways are beyond human understanding is that He is unable to lie. We as human beings on the other hand are inclined to lie when it suits our purposes.
 
“Who has directed the Spirit of the Lord,
Or as His counsellor has informed Him?
With whom did He consult and who gave Him understanding?
And who taught Him in the path of justice and taught Him knowledge
And informed Him of the way of understanding?” -Isaiah 40:13-14 (NASB)
 
These rhetorical questions from earlier in the scroll of Isaiah illuminate the irony in humanity’s pretentious claims to deity. At the heart of the matter we find that it is the nature of God that sets Him apart in every way. Therefore, His thoughts, inventions, purposes, and His actions, paths, and ways are higher. He offers to impart His nature to us through His Messiah and by His Spirit but first we must acknowledge that His thoughts and ways are beyond our understanding.
 
The Nature of God                                                                 
1. Self-Existing (uncreated, eternal)                                      
2. Self-sufficient (Reliant on nothing)
3. Spirit (Unseen)
4. Love (God defines love)
5. Immutable (unchanging)
6. Omniscient (All knowing)
7. Omnipotent (All powerful)
8. Omnipresent (All present)
9. Truth (He cannot lie)
10. Sovereign (He Rules over all things)
11. Holy (There is none like Him)
12. Just
13. Blessed
14. Good
15. Merciful
16. Patient
17. Compassionate
18. Gracious
 
In Messiah we are filled with His Spirit and reflect His nature but devoid of Messiah human beings are unable to truly comprehend or reflect His nature. Of course aspects of His nature are seen even in fallen humanity because of the common grace that allows us to seek Him in our sinful state. However, this common grace has a set limit, following which only those who have received God’s saving grace will enjoy an eternity of dwelling within the manifest presence of His good nature.
 
Isa 55:10  “Kiy ka’asher yeireid For as the coming down of hageshem the rain vehasheleg and the snow min-hashamayim from the heavens ve’shamah and there lo yashuv do not return kiy until they hirvah satiate, satisfy the thirst of et-haaretz the earth (land), veholiydah and it brings forth vehitzmiychah and sprouts, venatan and gives zera seed lazoreia to the sower velechem and bread laocheil to the eater,
 
“He sends forth His word and melts them;
He causes His wind to blow and the waters to flow.
19 He declares His words to Jacob,
His statutes and His ordinances to Israel.
20 He has not dealt thus with any nation;
And as for His ordinances, they have not known them.
Praise the Lord!” - Psalm 147:18-20 (NASB)
 
In beautiful poetic form the psalmist connects the flowing waters to the words and instructions of God to Jacob (Israel). The Word of the Lord being Messiah Yeshua (John 1), Who has come from the heavens:
 
“No one has ascended into heaven, but He who descended from heaven: the Son of Man. 14 As Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up; 15 so that whoever believes will in Him have eternal life.” -John 3:13-15 (NASB)
 
Messiah, like the waters of the heavens, comes and does not return (precipitation) until He has accomplished His purpose of satisfying the spiritual thirst of those who live on earth and seeding in them the fruit of redemption. Through His death and resurrection He offers water (The Holy Spirit) to the thirsty soil of the human soul.
 
“On the last and greatest day of the Feast, Yeshua stood up and cried out loudly, “If anyone is thirsty, let him come to Me and drink. 38 Whoever believes in Me, as the Scripture says, ‘out of his innermost being will flow rivers of living water.’” 39 Now He said this about the Ruach, whom those who trusted in Him were going to receive; for the Ruach was not yet given, since Yeshua was not yet glorified.” -John 7:37-39 (TLV)
 
A careful reading of John 4:5-38 shows a correlation between the words of Isaiah 55 and the complete dialogue Yeshua engaged in with the Samaritan woman and the disciples and people of the village of Sychar (Shechem).
 
“Let us know; let us press on to know the LORD; his going out is sure as the dawn; he will come to us as the showers, as the spring rains that water the earth.” -Hosea 6:3 (ESV)
 
Isa 55:11  Kein yihyeh So will it come to pass that Devariy My Word asher yeitzei which goes out mipiy from My mouth; lo-yashuv will not return eiliy to Me reiykam void, empty, vainly, kiy for im-asah rather, it will accomplish, make, fashion (asah, from something) that which chafatztiy I delight in, desire, am pleased with, take pleasure in, vehitzliyach and will rush, advance, prosper, succeed in asher that for which shelachtiyv I sent it.
 
“For the word of God is living and active and sharper than any two-edged sword—piercing right through to a separation of soul and spirit, joints and marrow, and able to judge the thoughts and intentions of the heart.” -Hebrews 4:12 (TLV)
 
In one sense the word is that of the Torah, prophets and writings, and as Yeshua says “Amen, I tell you, until heaven and earth pass away, not the smallest letter or serif shall ever pass away from the Torah until all things come to pass.” (Matthew 5:18) Ultimately however, Messiah is the Word that goes out from the mouth of God (John 1:11-18). He comes to water the spiritual desert of Israel’s soul, and in turn the spiritual thirst of humanity. Due to the sinful practices of Israel God would withdraw His Word from her “for a brief moment”. 
“Behold, days are coming”
—declares my Lord Adonai--
“when I will send a famine on the land
—not a famine of bread
    nor a thirst for water,
    but of hearing the words of Adonai.” -Amos 8:11 (TLV)
 
However, as we came to understand from the previous chapter, He will not leave her forsaken:
 
“For a brief moment I deserted you,
but I will regather you with great compassion.” -Isaiah 54:7 (TLV)
 
Thus, the living Word of God Yeshua the King Messiah will accomplish, make, fashion that which God delights in, desires, and is pleased with, and takes pleasure in, that is the redemption of the repentant: He will rush, advance, prosper, succeed in that for which God sent Him. He will not return to God void but will return having seeded a harvest of everlasting fruit.
 
In hindsight we see that this is exactly what Yeshua has done and like the precipitating rains of the heavens He has returned to the heavens and has rained down the Spirit of the Father and the Son on all who have received Him.
 
Isa 55:12  “Kiy vesimchah For in joy (gladness) tetzeiu you will go out uveshalom and in peace, wholeness, well-being tuvalun be led forth; hehariym the mountains vehagevaot and the hills yiftzechu will break out, burst forth lifneiychem before your faces rinah in a shrill ringing cry, vechol-atzeiy and all the trees hasadeih of the field yimchau-chaf will clap their hands.
 
First this is a description of Israel’s return from exile in Babylon (Ezra 1:3), and further still, from every exile subsequent to that. Second, it is a description of the spread of the Gospel of the Messiah from Jerusalem to the ends of the earth and then back to Jerusalem to await His return.
 
The exultant creation described here shows the prophet’s view of an intrinsic connection between the restoration of Israel and humanity, and the restoration of the created order.
 
“For the creation waits in eager expectation for the children of God to be revealed. 20 For the creation was subjected to frustration, not by its own choice, but by the will of the one who subjected it, in hope 21 that the creation itself will be liberated from its bondage to decay and brought into the freedom and glory of the children of God.” -Romans 8:19-21 (TLV)
 
Isa 55:13  Tachat Instead of hana’atzitz the thorn-bush ya’aleh verush a cypress will come up; vetachat and instead of hasirpad the brier (desert nettle) ya’aleh hadas the myrtle will come up; vehayah and it will come to pass la’YHVH to HaShem (Mercy), leshem for a name leot for a miraculous sign olam everlasting lo never yikareit cut off.”
 
“Instead of the wicked the righteous shall rise up, and instead of sinners shall rise up those that fear sin: and it shall be before the Lord for a name, for an everlasting sign, that shall not cease.” -Targum Yonatan (2nd Century C.E.)
 
The Targum rightly understands the thorn-bush and brier to represent the wicked and sinners, and the cypress and myrtle to represent the righteous and those who fear God.
 
The plants chosen to reflect the incredible transformation that will take place in the return of Israel both to the land and to the Lord through Messiah, have an important symbolic meaning.
 
The thorn-bush and the brier are symbols of satanic barbs (2 Corinthians 12:6-8), death, drought, and fruitlessness. They are good only for throwing on the fire. This brings to mind the warning spoken to Israel by Yochanan the Immerser: 
​
“The axe is already at the root of the trees, and every tree that does not produce good fruit will be cut down and thrown into the fire.” -Matthew 3:10 (NIV)
 
Likewise Yeshua warned:
 
“Watch out for false prophets. They come to you in sheep’s clothing, but inwardly they are ferocious wolves. 16 By their fruit you will recognize them. Do people pick grapes from thorn bushes, or figs from thistles? 17 Likewise, every good tree bears good fruit, but a bad tree bears bad fruit. 18 A good tree cannot bear bad fruit, and a bad tree cannot bear good fruit. 19 Every tree that does not bear good fruit is cut down and thrown into the fire. 20 Thus, by their fruit you will recognize them.” -Matthew 7:15-20 (NIV)
 
The good news is that in the day of Israel’s corporate spiritual redemption (Romans 11:25), cypress and myrtle will be found in place of thorn-bushes and briers. This is a picture of spiritual transformation.
 
In ancient Israel the cypress (being an evergreen) represented healing, uprightness, eternal life. It is a long living tree that is able to endure harsh climates and poor soil. Biblically trees are used as symbols of kingdoms and in particular the prophet Ezekiel (Ezekiel 17:22-24) sees David’s Messianic dynasty symbolised in a cedar tree that the nations (birds) will shelter in. We see this same imagery used in Yeshua’s mashal (parable) where He makes a drash on Ezekiel’s prophecy concerning the kingdom of God (Mark 4:30-32). There is an obvious correlation to the present passage.

The myrtle is a slow growing fragrant tree with a beautiful white blossom. It is a deciduous shrub, always green (though not an evergreen), and has a strong root system. Even when it is cut to a stump, it’s roots cause it to sprout again. There are many parallels to be drawn with the journey of Israel (ethnic, religious) and the walk of a Messiah follower. Israel in her redeemed and transformed state will be always green, fragrant with the sweet salvation of the Gospel, rooted deeply on the mountain of the Lord and flowering with the majesty of God.
 
This portion of Isaiah leaves us with a hopeful picture of the future restored remnant of Israel and those nations who will come to her in Messiah to be joined with her in the worship of Hashem the God of Israel. Just as the many miracles performed by God on Israel’s behalf became signs to the nations, so too this great miracle of redemption and restoration will be a sign. One that will never be cut off. This of course is an allusion to the redemptive act of Messiah and the resulting spiritual transformation of Israel (ethnic, religious) in the last days following the fullness of the nations (Romans 11:25).

 
Copyright 2019 Yaakov Brown

Introduction:
 
Having illuminated the character of the Servant-Redeemer in Isaiah 53, the prophet now resumes his message concerning the redemption of the people of Israel (ethnic, religious, empirical). The present chapter picks up where 52:12 left off, beginning with a song of rejoicing at the restoration of Zion in the favour and actionable love of God, Who has maintained His unbroken love for her throughout her wayward journey of discipline.
 
We should remember that these words were spoken to Israel prior to her exile in Babylon and refer to that yet future time when she will be returned to the Land of Israel following her captivity. In turn, these are prophetic words that reach beyond Israel’s ancient history and into the future in order that they might be truly complete in the redemption of Israel through Messiah Yeshua.
 
We are witness to days when weapons are being formed against Israel (ethnic, religious, empirical), in the land and in the diaspora. These weapons are manifest in many forms, arms, media, political rhetoric, ideologies, spiritual theologies and many more. Worse still, some of these weapons are the fruit of so called “Christian” ministries, NGOs and members of governments and church councils (WCC, EAPPI). It is timely therefore, that we warn of the fate awaiting those who form weapons against God’s chosen ethnic people the Jews, Israel.
 
Isa 54:1  “Raniy Overcome, cry out, shout for joy, akarah barren one, who did not yaladah bear, give birth (a breaking forth from the womb); pitzchiy break forth, break out rinah into a ringing cry ve’tzahaliy and a shrill cry, you who have not chalah, travailed in labour! Kiy rabiym For many are beneiy-shomeimah the children of the desolate, devastated, stunned, deflowered a.mibeneiy as opposed to the children ve’ulah of those under the rule of husbands (baaliym) alt. a. will be more than the children of her who is married,” says HaShem (YHVH: Mercy).
 
“Sing praise, O Jerusalem, which was as a barren woman that bears not;'' -Targum Yonatan (2 Century CE)
 
Both the Targum and the commentator Iben Ezra agree that the remnant of Israel (ethnic, religious, empirical) are being referred to here.
 
To be barren in ancient Jewish culture was a thing of great shame. The bearing of children and in particular male heirs who would continue the family name, was at the forefront of ancient cultural norms. Thus, the ancient Hebrew reader of Isaiah is significantly impacted by this figure of the barren woman and the resulting restoration of her womb and the fruit that comes forth from her. This is perhaps the ultimate illustration of true prosperity as understood by the ancient Jewish mind.
 
As a result of her sin and in the discipline of her captivity Israel (ethnic, religious, empirical) was like a rejected wife. Though, as I made clear in my commentary on Isaiah 50, she had not been utterly divorced (re: Judah has never been given a certificate [Get] of divorcement).
 
Therefore, the returning exiles are pictured here as the restored barren woman who now has children more numerous than the woman (Israel prior to exile living in the land) who had been married (albeit under false husbands, the Ba’aliym).
 
In other words, disobedient Israel had fathered children while worshipping false gods in the land and as a result had been sent into captivity where she became barren, physically, emotionally, spiritually. However, her return to God, her true Ba’al (Husband), will mean that she bears more children, physically, spiritually, and fills the promised land given to her forebears by God’s everlasting covenant with Abraham, Isaac and Jacob. In the end, due to God’s mercy, she will become greater in number than she was prior to her exile (Isa.49:19-20). This is unheard of. We have seen it time and again throughout Israel’s history of exile and return. We witness it today as the population numbers of Jews grow toward 14,700,000 after being reduced to 9,500,500 following the pogroms and Shoah (holocaust) of the early 20th century CE.
 
“No longer will you be termed ‘Forsaken’,
no longer your land termed ‘Desolate’.
Instead you will be called, ‘My Delight is in Her’
    and your land, ‘Married’.
For Adonai delights in you,
and your land will be married.” -Isaiah 62:4 (TLV)
 
In his letter to the Galatian believers (Gal. 4:27) Rav Shaul (Paul the Apostle) explains the present text of Isaiah as an allegory for the figurative son bound by the consequences of sin according to the Torah (Ishmael) and the figurative son set free from sin according to the Spirit of God (Isaac). Thus, the Rav shaul retrospectively shows that it is redeemed Israel (ethnic, religious, empirical) that is being referred to by the prophet Isaiah as being once barren (in sin) and now fruitful (in right action) through the redemptive work of the Servant-Redeemer of the previous chapter.
 
The figure of the barren woman is used throughout Scripture (Genesis.11:30; 16:1-2; 25:21; 29:31; Judges 13:2; 1 Sam 1:1-5; Luke 1:7) and is ultimately referring to Sarah, Rebekah, Rachel and Leah, the matriarchs of Israel (Gen.11:30; 16:1-2; 25:21; 29:31; ). Therefore, it’s fitting that it be used here in reference to collective Israel (ethnic, religious) and her restoration.
​
Jewish commentators understand this prophecy to refer to our (Jews) deliverance from our present condition by the Messiah; and of the rebuilding of Jerusalem, and the prosperity of it (Tishbi, p. 227; Lexic. Talmud. col. 996, 2229). While this understanding sees a physical restoration (Which is of course part of what has happened and will be made complete in the future), it is not opposed to a spiritual restoration (Which is of course necessary). Those commentators who demand one interpretation over the other offer nothing more than a false choice that seeks to place limits on the redemptive work of God. Like children we must accept the truth that both outcomes are true, cohesive and made manifest in the eternal present according to God’s will.

Isa 54:2  “Harchiyviy Enlarge, widen, grow mekom a place oholeich of your tent, viyriyot and let the curtains mishkenotayich of your dwellings (from mishkan) be yatu stretched out, extended; lo-tachshochiy do not hold back; lengthen your cords and chazekiy strengthen your stakes.
 
Once again the enlargement of Israel’s Tent (worship centre), the stretching out of her dwellings, and the securing of her cords by staking them in the land, is both literal and figurative, physical and spiritual. It applies to exiled Israel’s (ethnic, religious) final return to the land of Israel and at the same time to the coming of the eternal Jerusalem out of the heavens. The physical restoration and the spiritual restoration will converge at the second coming of the King Messiah.
 
“Behold, the days are coming, declares the LORD, when the city shall be rebuilt for the LORD from the Tower of Hananel to the Corner Gate. And the measuring line shall go out farther, straight to the hill Gareb, and shall then turn to Goah. The whole valley of the dead bodies and the ashes, and all the fields as far as the brook Kidron, to the corner of the Horse Gate toward the east, shall be sacred to the LORD. It shall not be plucked up or overthrown anymore forever.” -Jeremiah 31:38-40 (ESV)
 
The Hebrew “mekom” place, denotes Ha-Makom (The Place), a reference to the Temple Mount. Likewise, the Hebrew “mishkenot” dwellings, denotes Ha-Mishkan (The Dwelling, The Tent of Meeting). Therefore, by way of remez we see an allusion to the connection between the Holy Mountain and the faith of the individual, the family, and collective Israel (ethnic, religious, empirical) within their own dwellings.
 
The drash that is born from this is one that encourages the practice of being constantly aware that wherever we are we are in the presence of God. Our tents (families, bodies) are, through the Servant King Messiah, an extension of the Tent (Mishkan) of meeting. Thus, we are to strengthen our diligent actions in the practice of worshipping God in spirit and in truth. The enlargement and extension, the strengthening and securing of our tents as an extension of God’s tent, will result in the Gospel of redemption possessing the nations for their good.
 
“Behold Zion, the city of our appointed feasts! Your eyes will see Jerusalem, an untroubled habitation, an immovable tent, whose stakes will never be plucked up, nor will any of its cords be broken.” -Isaiah 33:20 (ESV)
 
Isa 54:3  For yamiyn by the right hand usemol and to the left side tifrotziy you will break through, burst over, breach, abroad, ve’zar’eich and your offspring goyim yiyrash will possess, inherit the nations and ve’ariym and the cities (full of terror) neshamot made desolate, yoshiyvu they will inhabit, dwell in.
 
This is not a spreading out that results from captivity and diaspora, rather this is a spreading out of the kingdom of God from Israel (both the land and the people) to the nations of the world. This is a precursor to the Olam Haba (World to Come), and of the continued ministry of Israel through the Messiah. The possession of the nations is for the benefit of the nations, that they might receive God’s redemptive offer through the King (Servant) Messiah Yeshua.
 
“On that day the LORD made a covenant with Abram, saying, “To your offspring I give this land, from the river of Egypt to the great river, the river Euphrates, the land of the Kenites, the Kenizzites, the Kadmonites, the Hittites, the Perizzites, the Rephaim, the Amorites, the Canaanites, the Girgashites and the Jebusites.” -Genesis 15:18-21 (ESV)
 
“For the evildoers shall be cut off, but those who wait for the LORD shall inherit the land. In just a little while, the wicked will be no more; though you look carefully at his place, he will not be there. But the meek shall inherit the land and delight themselves in abundant peace.” -Psalm 37:9-11 (ESV)
 
“Your people shall all be righteous; they shall possess the land forever, the branch of my planting, the work of my hands, that I might be glorified.” -Isaiah 60:21 (ESV)
 
“I will bring forth offspring from Jacob, and from Judah possessors of my mountains; my chosen shall possess it, and my servants shall dwell there.” -Isaiah 65:9 (ESV)
 
The phrase “break through…” is a poetic allusion to the breaking forth of children (Gen.38:29; Hosea.13:13) from the fruitful womb of the restored people of Israel represented by the figure of the once barren woman in verse 1. Thus, the spiritual fruit that gave birth to the physical fruit, will in turn bring spiritual rebirth to Israel (ethnic, religious) and from Israel life will proceed to the nations.
 
Isa 54:4  “Al-tiyriy No Fear, kiy because you will not teivoshiy be put to shame; ve’lo tikalmiy and no humiliation, confusion, reproach, kiy because you will not be disgraced; for voshet the shame of your youth you will forget, and the scorn of your widowhood you will not remember od perpetually, going round, continually.
 
“Al-tiyriy No Fear, kiy because you will not teivoshiy be put to shame…” This will be a physical, emotional, mental reality for the returned and restored captives of Israel. Furthermore, it is a profound spiritual truth. The Shaliach (Sent one) Yochanan (John) writes:
 
“This is how love is made complete among us so that we will have confidence on the day of judgment: In this world we are like Yeshua. There is no fear in love. But perfect love drives out fear, because fear has to do with punishment. The one who fears is not made perfect in love. We love because he first loved us.” -1 John 4:17-19
 
The Hebrew text of Isaiah 54:4 does not say “Fear not” rather it says, “No fear”. This is a statement of fact and not a commandment. There is no fear because, “you will not be put to shame.” This is the counterpoint to those who will be ashamed at the judgement for lack of repentance and because they have no covering for their sin. Therefore, the present verse of Isaiah (while also a physical historical reality) is a word to the elect remnant of repentant Israel (ethnic, religious). It is an illumination of what the Servant King Messiah has birthed among them.
 
They will have no fear because they have been redeemed, forgiven, covered, restored in Him, and will not be put to shame, nor confused or disgraced as a result of sin. “The shame of your youth you will forget…” The past sins of the nation of Israel, both individual and corporate will be forgotten both by God and by Israel because of the saving vicarious sacrificial death and the resurrection of the Servant King Messiah (referred to in the previous chapter).
 
“So this is what the Sovereign Lord says:
‘See, I lay a stone in Zion, a tested stone,
    a precious cornerstone for a sure foundation;
the one who relies on it
    will never be stricken with panic.’” -Isaiah 28:16 (NIV)
 
“The shame of your youth” is probably a reference to Israel’s Egyptian bondage, and “the scorn of your widowhood” to her exile in Babylon.
 
“I warned you when you felt secure,
    but you said, ‘I will not listen!’
This has been your way from your youth;
    you have not obeyed me.” -Jeremiah 22:21 (NIV)
 
“Do not remember the sins of my youth
    and my rebellious ways;
according to your love remember me,
    for you, Lord, are good.” -Psalm 25:7 (NIV)
 
“Go and proclaim in the hearing of Jerusalem:
“This is what the Lord says:
“‘I remember the devotion of your youth,
    how as a bride you loved me
and followed me through the wilderness,
    through a land not sown.” -Jeremiah 2:2 (NIV)
 
Isa 54:5  Kiy For vo’alayich your Husband (from Ba’al) osayich (from asah fashion from something) is your Maker, HaShem (YHVH: Mercy) Tze’vaot Who goes warring (of hosts) shemo is His name; ve’goaleich and your (Kinsmen) Redeemer Kedush Yisrael the Holy One of Israel, Eloheiy the God chol-ha’aretz of the whole earth (land) yikarei He is called.
 
There is a depth of poetic irony in the counter distinctions of this verse that can be easily lost to those who either don’t know Israel’s history of prostitution to false husbands (Ba’aliym) or are unaware of the Hebrew idioms present. The prophet Hosea, who began his ministry prior to Isaiah, and for a short time, a contemporary of Isaiah, writes:
 
“There I will give her back her vineyards,
    and will make the Valley of Achor a door of hope.
There she will respond  as in the days of her youth,
    as in the day she came up out of Egypt.
‘In that day,’ declares the Lord,
    “you will call me ‘Iyshiy my man (Husband)’;
    you will no longer call me ‘Ba’aliy my master (Husband).’
I will remove the names of the ha-ba’aliym (Husbands, masters, false gods) from her lips;
    no longer will their names be invoked.” -Hosea 2:15-17
 
“Your Ba’al Husband (Master) is your Maker” HaShem makes clear to Israel that He is her true Husband (Ba’al, Master) as opposed to the false Husbands (Ba’aliym) she has been worshipping. HaShem alone is Israel’s Maker. The Hebrew here is “osayich” (from asah fashion from something). Thus, Israel the ethnic people through Abraham, Isaac and Jacob, were fashioned from humanity (Bara, created from nothing).
 
God draws Israel’s attention to His character as it relates to her transformation. Ancient Israel, like so many modern Christians, had submitted her faith to the popular worldview of her time rather than allowing her faith to transform her and the world around her. In the present verse HaShem identifies Himself to Israel in the following ways:

1. Ba’al – Husband (El Elyon, Supreme God, God above all gods)
2. Osayich – Maker (He Who both created “bara” all things from nothing, and makes “asah” things out of that which He has already created according to His redemptive purpose)
3. YHVH Tzevaot – Mercy Who Goes Warring  (YHVH of heavens armies, God of all strength)
4. Goaleich – Redeemer (Kinsman Redeemer)
5. Kedush Yisrael – Holy One of Israel (Set apart, like no other, God of those who overcome in God)
6. Eloheiy chol-ha’aretz – God of All the Earth (The tribal God of Israel is the Creator of all things and the God over all the earth and its people)

 
Following these Names, the Hebrew text says, “yikarei” He is proclaimed! Because He has placed His name on Israel (ethnic, religious), His reputation is both soiled and honoured in her. Thus, discipline always begins with her. She must be made aware of Who He is and in repentance receive His love for her, so that all humanity might behold the One true God YHVH.

1. Therefore, He begins by reminding Israel that she is His wife and He is her Master. Israel is the wife (servant) of no other.
2. Second, He made her to be a light to the nations.
3. Third, As Mercy Himself He goes warring for the Holiness of His Own Great Name. Mercy precedes judgment, therefore, He must zealously guard the honour due His Name. The alternative would mean the removal of mercy.
4. Fourth, He alone is the Redeemer, only He can save (neither Israel nor any other nation or individual can atone for the sins of humanity).
5. Fifth, He is the Holy One of Israel: the nations can come to the knowledge of the Creator YHVH only through recognising His hand on Israel and by receiving the Messiah born of Israel.
6. Finally, through acknowledging that He is all this and more, the nations (those who are willing) will receive the God of Israel as the God of all the earth.

 
“Then I will purify the lips of the peoples,
    that all of them may call on the name of the Lord
    and serve him shoulder to shoulder.” -Zephaniah 3:9 (NIV)
 
Isa 54:6  Kiy-cheishah For a woman (wife) azuvah forsaken, desolate va’atzuvat and grieved, in pain, ruach of spirit: HaShem (YHVH: Mercy) has called you, ve’eishet and like a wife ne’uriym of youth when she is timaeis rejected, cast off, amar says Elohayich your God.
 
The imagery here is that of a woman who has been left to fend for herself in a hostile climate. In Israel’s case God had left her in this situation as a result of her sin and by means of discipline. This is why the text refers to the woman being “grieved of spirit”. This grief is that of a realisation of the sinful nature as a result of the grief of the flesh (earthly life). HaShem has identified Israel this way. In other words, He sees her grief and the potential of her repentant heart. Israel is also seen as a woman cast off in youth who did not please her husband, however, as I mentioned in the introduction to this chapter in reference to my commentary on Isaiah 50, Israel had not been utterly divorced (re: Judah has never been given a certificate [Get] of divorcement) [see my commentary on Isaiah 50:1].
 
“I will betroth you to me forever;
    I will betroth you in righteousness and justice,
    in love and compassion.” -Hosea 2:19
 
God’s betrothal to Israel (ethnic, religious) is an everlasting one that is maintained by His faithfulness and not subject to Israel’s failures.
 
“For as a woman forsaken, and afflicted in spirit, the Shekinah, the Lord, met thee, like a woman of youth which was forsaken, says thy God.” -Targum Yonatan (2nd Century CE)
 
It is interesting to note that the 2nd Century Targum sees the “Shekinah” (A Talmudic Hebrew word denoting the feminine manifest presence of God) as being present with Israel in her forsaken state. This fits the spirit of the text which clearly shows that even in her seeming abandonment, God was present, observing and guiding Israel toward redemption and restoration.
 
Isa 54:7  Be’rega katan In a brief (small) moment (wait a moment) azavtich I forsook you, uverachamiym gedoliym but with great compassion (like that of a mother’s womb) akabetzeich I will gather you.
 
“Be’rega katan In a brief (small) moment (wait a moment) azavtich I forsook you…” What seemed to Israel to be a long period of suffering is none the less called “small, brief” by HaShem, Who in the eternal view of redemption considers the 70 year time frame of Israel’s Babylonian exile to be nothing more than a moment. In light of the restoration of Israel and the life awaiting those restored ones in the Olam Haba (World to Come), the exile is truly brief. In truth God was present during Israel’s exile and the word “forsook” is an expression that conveys the perspective of the captive Israelites.
 
“With great compassion (like that of a mother’s womb) I will gather you.” The juxtaposition of the Hebrew is delightful. The katan (small) moment of forsaking is compensated for by gedoliym (greatness, expanses) of compassion. The compensation is not equitable to the suffering of discipline, for HaShem “does not repay us as our sins deserve” (Psalm 103:10). How is this possible in light of His justice? It is possible because He has paid the price that is owed for our sins through His Son our Servant King Messiah. Thus, though we suffer the consequences of our sin for a short (katan) time, we who in repentance have received Him  will none the less be gathered in great (gedoliym) compassion.
 
In Yeshua, this great compassion is continually offered to all who would believe, first and always for the Jew and also always for the nations.
 
 “O Jerusalem, Jerusalem who kills the prophets and stones those sent to her! How often I longed to gather your children together, as a hen gathers her chicks under her wings, but you were not willing!” -Matthew 23:37 (TLV)
 
Isa 54:8  Beshetzef In a flood ketzef of anger histartiy panay I concealed My face rega for a moment (wait a moment) mimeich from you, u’ve’chesed but in loving kindness, faithfulness, olam everlasting richamtiych I will have compassion, mercy on you,” says goaleich your (Kinsmen) Redeemer HaShem (YHVH: Mercy).
 
“For a little moment I removed the presence of my Shekinah, yea, for a short time from thee, but with everlasting kindness, which shall not cease, will I have mercy on thee, says the Lord thy Redeemer.” -Targum Yonatan (2nd Century CE)
 
The Targum alludes to the removal not of God’s presence but rather of His manifest presence (Shekinah). Thus, all things exist in God and He manifests Himself within time and space in order that we might come to realise what this truly means.
 
We note that the Hebrew speaks of a flood of anger. This is because there is a poetic comparison being made with the flood of Noah mentioned in the following verse.
 
“I concealed My face for a moment (wait a moment) from you” God’s face is ever present but our ability to perceive His countenance is limited by our sin. Thus, we are reliant on His loving kindness everlasting compassion and mercy in order to behold Him in His glory. And this is made possible only because He acts as our Redeemer, giving of Himself in the manifest form of His Son the King Messiah. There is a sense in which God is speaking to us in our captivity and saying, “Wait a moment, I’m coming” while at the same time being present, even closer than breathing (Deut.30:14).
 
Once again the use of Hebrew conveys the immenseness of God’s Mercy and compassion when compared to our temporary (seeming) isolation as a result of our sin. He is angry for rega (a moment), but as a result of His loving action (chesed) He affords us olam (everlasting) compassion, faithfulness, wellbeing. All because He is our Redeemer (As Messiah, our kinsman) Mercy (YHVH) Himself.
 
In anger God allowed Israel’s temporary disciplining. However, because His love and mercy precede His judgement, and because He has placed His Name on the people of Israel, His compassion will bring about the promised Messianic reign. The repentant remnant of Israel once given into the hands of the nations, will one day rule over all the nations under the greater son of David, the King Messiah Yeshua.
 
“Then the sovereignty, power and greatness of all the kingdoms under heaven will be handed over to the holy people of the Most High. His kingdom will be an everlasting kingdom, and all rulers will worship and obey him.” -Daniel 7:27 (NIV)
 
“The Lord will have compassion on Jacob;
    once again he will choose Israel
    and will settle them in their own land.
Foreigners will join them
    and unite with the descendants of Jacob.” -Isaiah 14:1 (NIV)
 
Isa 54:9  “Kiy For meiy the waters Noach (rest) of Noah zot so is this liy to Me: asher which nishbatiy as I have sworn me’avor no more going over the meiy-Noach waters of Noah od perpetually, continually al -haaretz on the earth (land), Ken yes, of course true, so nishbatiy I have sworn miketzof that I will not be angry allayich with (on) you, umigeor-bach and rebuke you.
 
The waters of Noah (the flood) are here compared to the flood of God’s anger against rebellious Israel in the previous verse. Put simply, “In the same way that I have promised to never flood the earth again, I also affirm that upon your repentant return I will never withdraw from you in anger again.” This is an allusion to the final redeemed state of the remnant of Israel who accept the Servant King Messiah and come under the atonement of His vicarious sacrifice. We note that in reference to the removal of anger the Hebrew says “od” perpetual, going round forever.
 
The Targum Yonatan further illuminates the means for the removal of God’s anger from Israel (ethnic, religious) by using the figure for Messiah from John 1, “Word” D’var (The Word), Messiah Himself.
 
“This shall be before me as the days of Noah, when I swore by my Word, that the waters of the deluge, which were in the days of Noah, shall no more pass over the earth; thus I swear by my Word, that my anger shall not be hurled upon thee, neither will I reprove thee.” -Targum Yonatan (2nd Century CE)
 
The Babylonian Talmud interprets Isaiah 54:9 as referring to the times of the Messiah (Talmud. Bab. Sanhedrin, fol. 99. 1.). Therefore, it is clear that this verse refers to that time following the fullness of the nation’s when all the remnant of Israel (ethnic, religious, empirical) will be saved (Romans 11:25).
 
Isa 54:10  For hehariym the mountains yamushu may depart (be removed) u’hagevaot and the hills temutenah be shaken (overturned), ve’chasdiy and my loving kindness, steadfast love, faithfulness will mei’iteich lo-yamush not depart from you, u’veriyt and the covenant (cutting) shelomiy of My peace (wholeness, wellbeing, security) will lo tamut not be shaken, overturned, removed,” says merachameich the One Who outworks mercy, has compassion on you, HaShem (YHVH: Mercy).
 
The opening phrase is an allusion to the removal of the sin affected created order and the restoration of all things.
 
“The sky vanished like a scroll that is being rolled up, and every mountain and island was removed from its place.” -Revelation 6:14 (ESV)
 
HaShem assures Israel’s remnant that even at the passing away of the known world His love and faithfulness will remain as it always has. Included in this eternal promise is the covenant that brings Israel everlasting peace, wholeness, wellbeing. This is the covenant made in the blood of the Servant King Messiah (as explained in the previous chapter) bears the fruit of eternal peace.
 
“Covenant of My Peace” finds its origin in the text of the Torah and is given to Phinehas, who is a type for the Messiah.
 
“Phinehas the son of Eleazar, son of Aaron the priest, has turned back my wrath from the people of Israel, in that he was jealous with my jealousy among them, so that I did not consume the people of Israel in my jealousy. Therefore say, ‘Behold, I give to him my covenant of peace, and it shall be to him and to his descendants after him the covenant of a perpetual priesthood, because he was jealous for his God and made atonement for the people of Israel.’” -Numbers 25:11-13 (ESV)
 
Isa 54:11  “Aniyah afflicted one, so’arah storm-tossed and lo nachamah not comforted, hineih behold, now, pay attention, anochiy I marbiytz will lay bapuch antimony (A lustrous sparkling grey metalloid) avanayich as your stones vi’sadtiych and your foundations basapiyriym in sapphires.
 
Iben Ezra suggests that the “afflicted storm tossed one” refers to Jerusalem. This is consistent with the remainder of the verse which clearly talks about a future manifestation of Jerusalem reconstructed with precious stones. This future Jerusalem is described in the Revelation of Yeshua to Yochanan (John):
 
“The foundations of the wall of the city were adorned with every kind of jewel. The first was jasper, the second sapphire, the third agate, the fourth emerald,” -Revelation 21:19 (ESV)
 
The Hebrew “Hineih” calls the reader to attention. In response to the afflicted one who is devoid of comfort, Hashem speaks of walls (security) made of precious immovable stones. This is both literal and figurative. The Jerusalem promised to redeemed Israel will offer eternal protection in the presence of God Himself made manifest on the new earth at the end of the age.
 
Isa 54:12  Ve’samtiy And I will make (appoint) kadchod agates (a translucent variety of microcrystalline quartz) shimshotayich your windows, pinnacles (sun reflecting objects), u’shearayich and your gates leavneiy ekdach of fiery glowing stones, ve’col-gevuleich and all your borders, territory leavneiy of stones cheifetz that are precious, delightful, longed for, desirable.
 
The ramparts of the future Jerusalem will reflect the light of God and shine as a beacon to the nations. The gates of the future Jerusalem will be fiery, symbolising the judgement through which all will enter. That fire symbolising that which warms the redeemed and destroys the wicked.
 
The New Jerusalem of Revelation is described as follows:
 
“18 The material of the wall was jasper (red); and the city was pure gold, like clear glass. 19 The foundation stones of the city wall were adorned with every kind of precious stone. The first foundation stone was jasper (purple: Gad); the second, sapphire (blue: Simeon); the third, Carnelian (translucent multi-coloured: Reuben); the fourth, emerald (deep green: Zebulun); 20 the fifth, sardonyx (red laced black: Issachar); the sixth, sardius (red: Judah); the seventh, chrysolite (yellow: Dan); the eighth, beryl (light green multi-coloured: Asher); the ninth, topaz (greyish blue: Naphtali); the tenth, chrysoprase (greenish yellow: Ephraim); the eleventh, jacinth (deep blue: Manasseh); the twelfth, amethyst (violet: Benjamin). 21 And the twelve gates were twelve pearls; each one of the gates was a single pearl. And the street of the city was pure gold, like transparent glass. 22 I saw no Sanctuary in it, for HaShem (Merciful) God (Judge) the Almighty (Shaddai) and the Lamb are its Temple.” -Revelation 21:18-22
 
Each of the jewels listed here represent the jewels embedded on the High Priests breastplate. They each represent a tribe of Israel but are listed in an unusual way.
 
The traditional birth order of the tribes of Israel is:
Reuben, Simeon, Judah, Issachar, Zebulun, Benjamin, Dan, Naphtali, Gad, Asher, Ephraim and Manasseh.
 
The order of the tribes as they appear on the priestly breastplate is:
Judah, Issachar, Zebulun, Reuben, Simeon, Gad, Ephraim, Manasseh, Benjamin, Dan, Asher, Naphtali.
 
We’re told that the foundation stones have the names of the twelve apostles of the Lamb on them. In other words the foundations of the apostolic ministry, the tribes of Israel, have the apostles’ names written on them in the same way that the messengers of the twelve gates have the names of the twelve tribes written on them.
 
The purpose of these patterns is to illuminate the meaning of God’s dwelling with humanity based on the premise that He gave a pattern of foreshadowing in the encampment of Israel during her desert wandering.
 
Shaliyachim (Apostles)                                                                       Shevetiym (Tribes)
 
1.) Simon Peter (Shimon Kefa) HE HAS HEARD/ ROCK                  Reuben BEHOLD A SON
2.) Andrew MANLY                                                                             Simeon HEARS AND OBEYS
3.) James (Yaakov Ben-Zavdai) FOLLOWER                                      Judah    PRAISE
4.) John (Yochanan) G-D IS GRACIOUS                                             Issachar REWARD
5.) Philip FRIEND                                                                                 Zebulun DWELL, HONOUR, GIFT
6.) Bartholomew (Bar-Talmai) COVENANT SON OF FURROW     Benjamin SON OF MY RIGHT HAND
7.) Thomas (T’oma) TWIN                                                                  Dan JUDGE
8.) Matthew (Levi) JOINED                                                                 Naphtali WRESTLE
9.) James (Yaakov Bar-Halfai) FOLLOWER                                       Gad PROVIDENCE
10.) Thaddaeus (Taddai) COURAGEOUS HEART                            Asher HAPPY
11.) Simon the Zealot (Shimon) HE HAS HEARD                            Ephraim FRUITFULL
12.) Paul INQUIRED OF G-D                                                              Manasseh FORGET
                                                                                                             (Shaul [Paul] replaces Judas Iscariot by heavenly edict)     
 
So why are the jewels representing the tribes listed contrary to the birth order? The answer is in the connection between the priesthood (breastplate), the encampment (tribes/jewels) and the Mishkan, dwelling of God with His people (Rev. 21:3).
 
The order of the jewels corresponds to the order of the tribes as per their encampment around the Mishkan (Tent of meeting) in the desert, beginning with Gad at the south west corner of the camp, followed by the remaining tribes in an anti-clockwise direction, circling the tent of meeting and ending with Benjamin alongside Gad on the opposite side of the south west corner.
 
All of this is a beautiful and elaborate way of connecting God’s temporal dwelling with Israel in the desert to His eternal dwelling (New Jerusalem, new heavens and new earth) with humanity in the Olam Haba (world to come). The names of the apostles combine with the tribes of Israel to unite the people of G-d in an eternal priesthood born of the redemptive work of G-d through His Son, our Messiah Yeshua.
 
The Rabbis agree with Yochanan’s vision of a New Jerusalem with gates made from pearls:
 
“The Holy One, Blessed is He, will in the Olam Haba (World to come), bring precious stones and pearls which are 30 cubits by 30 cubits and will cut out from them openings which are 10 cubits by 20 cubits, and will set them up in the gates of Jerusalem.” –Baba Bathra 75a
 
The transparent gold/glass streets emphasise the flawless state of the city.
 
The reason for there being no Sanctuary (holy place) in the city is that the city itself is the Holy of Holies (cube, foreshadowed by the Holy of Holies of Solomon’s temple). G-d Himself and the Lamb are its temple, and the redeemed are the bricks of the temple:
 
“Don’t you realize that all of you together are God’s temple and that the Spirit of God lives in you (both corporately and individually)?” –1 Corinthians 3:16
 
The trifold title of G-d, “HaShem (Merciful) G-d (Judge) the Almighty (Shaddai)” emphasizes His primary attributes: He is merciful, just and all powerful.
 
Isa 54:13  Vechol-banayich And all your children limudeiy will be taught by HaShem (YHVH: Mercy), ve’rav and great will be shalom the peace, wholeness, wellbeing of banayich your children.
 
“And no longer shall each one teach his neighbour and each his brother, saying, ‘Know the LORD,’ for they shall all know me, from the least of them to the greatest, declares the LORD. For I will forgive their iniquity, and I will remember their sin no more.” -Jeremiah 31:34 (ESV)
 
This speaks of a time when God will make Himself the personal teacher of everyone who receives Him. This is made possible through the Servant King Messiah. Redeemed Israel will be taught by God through His Messiah and through the Spirit. The result will be everlasting peace, wholeness and well-being.
 
A midrash applies this verse to the times of the Messiah, when all Israel will learn the Torah directly from the Lord (Midrash Tillim, apud Yalkut in Psal. xxi. 1).
 
Yeshua says:
 
“No one can come to me unless the Father who sent me draws them, and I will raise them up at the last day. It is written in the Prophets: ‘They will all be taught by God.’ Everyone who has heard the Father and learned from him comes to me.” -John 6:43-45 (NIV)
 
Isa 54:14  Bitz’dakah In righteousness (right action) tikonaniy you shall be established, made firm; rachakiy you shall be far meioshek from oppression, because you will lo tiyraiy not fear; u’mimechitah and from terror, destruction, ruin, for it will lo tikrav eilayich not come near you.
 
Without the righteousness of God Israel could never remain firmly established; not in the land, not in faith, not in posterity. The righteousness spoken of here is not the righteousness of Israel’s faithful but the righteousness of God, purchased for Israel by the faithful Servant King Messiah Who is born of her in the flesh and of God in the Spirit. Thus, the righteousness that is the fruit of Messiah’s vicarious sacrifice is the righteousness that will perpetually establish redeemed and restored Israel (ethnic, religious, empirical).
 
“The Lord has taken away your punishment,
    he has turned back your enemy.
The Lord, the King of Israel, is with you;
    never again will you fear any harm.” -Zephaniah 3:15 (NIV)
 
“Open the gates
    that the righteous nation may enter,
    the nation that keeps faith.” -Isaiah 26:2 (NIV)
 
“And I will provide a place for my people Israel and will plant them so that they can have a home of their own and no longer be disturbed. Wicked people will not oppress them anymore, as they did at the beginning…” -2 Samuel 7:10 (NIV)
 
“But I will encamp at my temple
    to guard it against marauding forces.
Never again will an oppressor overrun my people,
    for now I am keeping watch.” -Zechariah 9:8 (NIV)
 
The better translation of “Kiy lo tiyraiy” is, “Because No Fear!” In short, due to the righteousness of Israel in Messiah which firmly establishes God’s eternal kingdom on earth, oppression wont touch you, because, No Fear!
 
“This is how love is made complete among us so that we will have confidence on the day of judgment: In this world we are like Yeshua. There is no fear in love. But perfect love drives out fear, because fear has to do with punishment. The one who fears is not made perfect in love. We love because he first loved us.” -1 John 4:17-19
 
Isa 54:15  Hein Now, pay attention, gor if a stranger yagur stirs up strife, efes naught (zero), nothing of it meiotiy is from Me; miy-gar whoever stirs up strife itach with you alayich yipol will fall because of you.
 
The shorter form “Hein” carries a similar sense to “Hineih”. Pay attention! This is the second of three “Pay attention” proclamations in this chapter, all of which occur in the latter quarter of the passage. It’s as if God were firmly establishing peace for His people by forewarning her that there is a time coming when it would appear that they are doomed despite God’s promises: however, this would be a last flailing attempt by the enemies of God and of Israel, nothing more than smoke and mirrors. Those who gather against Israel will be destroyed in her midst.
 
“Behold, the captivity of thy people shall surely be gathered unto thee: in the end, the kings of the nations, who are gathered together to oppress thee, Jerusalem, shall be cast down in the midst of thee.” -Targum Yonatan (2nd Century CE) 
 
The Targum which reads “Shall be cast down in the midst of you” may well be referring, albeit unwittingly, to Revelation 11:13, where 7000 perish in the midst of an earthquake in Jerusalem, following which Israel gives glory to God. This is probably the catalyst for the time of Israel’s restoration through Messiah to God as an entire remnant nation (Romans 11:25).
 
Iben Ezra, Kimchi, and Ben Melech, interpret those who stir up strife for Israel in the latter days as being the prophetically significant figurative enemy nations of Gog and Magog.
 
The Revelation of Yeshua to Yochanan (John) describes those who will stir up trouble against Israel in the last days:
 
“And I saw, coming out of the mouth of the dragon and out of the mouth of the beast and out of the mouth of the false prophet, three unclean spirits like frogs. For they are demonic spirits, performing signs, who go abroad to the kings of the whole world, to assemble them for battle on the great day of God the Almighty. (“Behold, I am coming like a thief! Blessed is the one who stays awake, keeping his garments on, that he may not go about naked and be seen exposed!”) And they assembled them at the place that in Hebrew is called Ha-Meggido.” -Revelation 16:12-16
 
This is a transitional warning to the restored remnant. Redeemed Israel is not to allow any perceived temporary threat to cause her fear. Nor is she to doubt the promise of Hashem in regard to her security in His righteousness. Those that appear to have the power to stir up trouble for Israel will be defeated because of her association with Hashem, made manifest in righteousness through the King Messiah. The same God Who has returned and restored Israel will also fully fill all the promises He has made to her.
 
This remains a dire warning today to all those nations who plot against the modern Jewish State and the Jewish people throughout the world. Know this, if you stir up trouble against Israel (ethnic, religious, empirical) you will fall because of God’s devotion to her.
 
Isa 54:16  Hineih Behold, now, pay attention, anochiy I baratiy I have created (from nothing) charash the smith nofeiach who blows be’eish on the fire pecham coals u’motziy and brings out, produces cheliy a weapon, instrument, vessel lemaaseihu for his purpose, work. Ve’anochiy And I baratiy I have created (from nothing) mashchiyt the corrupt, decaying, destroyer le’chabeil to bind;
 
This is now the third and final “Hineih” of the chapter, “Now Pay Attention!” Before God makes it clear that any and all weapons formed against Israel (ethnic, religious, empirical) will be defeated, He reminds Israel that He is the Creator of all things and that her enemies cannot form anything except that which God has allowed them to use. He does this in part to show that the enemies of Israel are formed of the created things but the God Who protects her is all existing, uncreated, everlasting, and relies on nothing and no one in order to act in her defence. This certain and immutable security is given to Israel as a promissory note prior to the events of the latter days.
 
“The blacksmith takes a tool
and works with it over the coals,
    fashioning it with hammers
    and working it with his strong arm.
Yet when he is hungry, his strength fails.
When he drinks no water, he gets tired.” -Isaiah 44:12 (TLV)
 
 “Behold, the Lord GOD helps me; who will declare me guilty? Behold, all of them will wear out like a garment; the moth will eat them up.” -Isaiah 50:9 (ESV)
 
Isa 54:17  Col-keliy All weapons, instruments, vessels yutzar formed alayich against you lo will not yitzlach prosper, succeed, advance vechol-lashon and all tongues, languages takum-itach that rise against you lamishpat in judgement tarshiyiy you shall refute, condemn. Zot This nachalat is the heritage avdeiy of the servants of HaShem (YHVH: Mercy), ve’tzidkatam and their righteousness, justice, vindication mei’itiy is from Me, neum-YHVH declares, reveals, proclaims HaShem (YHVH: Mercy).”

“No weapon that is formed against thee, Jerusalem, shall prosper; and every tongue that shall rise against thee in judgment thou shalt condemn. This is the heritage of the servants of the Lord, and their righteousness is from me, says the Lord.” -Targum Yonatan (2nd Century CE)

This promise to Israel (ethnic, religious, empirical) is made to her prior to her exiled state and made perfect in her through her restoration. It applies not only to physical weapons but also to all forms of weaponry, emotional, spiritual, intellectual, political etc.

It is important to note that the text reads as a promise to Israel. “No weapon formed against you…” Therefore, the common Christian practice of reframing this promise to apply to the individual believer by paraphrasing the text as, “No weapon formed against me will prosper…” is at best presumptuous and at worst a violation.

This promise is made specifically to the ethnic, religious people of Israel and applies to followers of Messiah Yeshua only in so far as they walk in unity with Messiah and in defence of the cause of God’s chosen nation Israel (ethnic, religious, empirical), the Jewish people.

When I consider the irony of modern Christian practice with regard to this verse I am at once both incredulous and on behalf of those Christians who misuse this verse, terrified. For example, the Christian that uses this verse to reassure themselves while holding a political position of resistance against the modern Jewish State of Israel (approx. 6.7 million Jews), is in fact cursing themselves. How? By quoting this promise they invoke the contextual, historical and prophetic power of this promise as it applies to the ethnic people of Israel whom they are siding against. Thus, by speaking this promise they bring judgement against themselves as those who form weapons against the Jewish people.

It is unwise to make a general paraphrase of a Biblical text in order to personalise it, when the plain historical, contextual meaning does not allow for it. This is a habit that results in tragic misinterpretation of Scripture and is informed by selfish pride rather than selfless submission.

We are prone to forcing our faith to submit to our worldview, when in fact we should be humbling ourselves before God and asking Him to transform our world view according to our faith in Him through His King Messiah. We do not critique Scripture, to the contrary, the Scripture critiques us.

My warning to Gentile Christians who misappropriate Scripture spoken specifically to the Jewish people is this, do not steal from your older brother those things which God has given directly to him (ethnic, religious Israel), rather be satisfied with that which God has given you and enjoy the benefits of being under the promises given to your older brother, remembering that as soon as you attempt to come out from under those promises in order to usurp him (ethnic, religious Israel), you are no longer under the shadow of those promises, and have therefore, made yourselves subject to retribution. HaShem disciplines the ones He loves. Be discerning in your use of Scripture.

“It will be like a hungry man dreaming and behold, he is eating,
but awakes with his hunger unsatisfied,
or like a thirsty man dreaming and behold, he is drinking,
but awakes faint, his soul thirsting.
So it will be with the multitude of all the nations
    warring against Mount Zion.” -Isaiah 29:8 (TLV)
 
“Behold, all who were angry at you
    will be ashamed and disgraced.
Those who quarrel with you
    will be as nothing and perish.” -Isaiah 41:11(TLV)
 
Copyright 2019 Yaakov Brown