When our motivation for writing songs of celebration, praise and worship to God is to ensure that they’re worded in such a way as to reach as wide an audience as possible; when we intentionally craft the lyrics to lessen the offense of the Gospel, or make our worship songs sound like ambiguous love songs, we are guilty of the same syncretism that the ancient northern kingdom was guilty of. We must Repent! Amos 5:16-27 (Author’s translation)
16 Therefore thus says YHVH (Mercy) the Lord God/Judge Who goes warring, the Master (Lord): “In all inner city streets there is wailing and in all highways they say, ‘Oiy va voiy! Oh no, alas!’ And they call a ploughman to mourning and those who know (are skilled in) lamentation to wail. 17 And in all vineyards mourning, because I will pass through the inner part of you,” says YHVH (Mercy) the Lord. 18 Woe to you who are longing for the day of the Lord, for what is it to you? The day of the Lord it will be darkness and not light; 19 Like when a man flees from the face of the lion and is met by the bear, and goes to the house and leans his hand on the wall and is bitten by the snake. 20 Will it not be darkness, the day of the Lord instead of light, and gloom with no brightness? 21 “I hate, I reject your festivals, and I won’t smell your sacred assemblies. 22 Because though you offer up to Me burnt offerings and your freewill grain offerings, I will not accept; and peace offerings of your fat beasts I will not look at. 23 Turn aside from Me on to the ground the noise of your songs; and the melody of musical instruments I will not listen. 24 But let judgement run down as waters, and righteousness like a torrent of water in the wadi (stream bed) that is never ending. 25 “Did you present Me with sacrifices and freewill grain offerings in the wilderness for forty years, house of Israel? 26 But you have carried the tent of your king Molech and an idol of the god Saturn, your images (idols) of your star gods which you made for yourselves. 27 Therefore I will make you go into captivity beyond Damascus,” says YHVH (Mercy) the Lord, God/Judge Who goes warring is His Name. Amos 5:16-27 (Line Upon Line) 16 Lachein Therefore koh-amar thus says YHVH (Mercy) the Lord Eloheiy God/Judge tzevaot Who goes warring, Adonay the Master (Lord): “Bekhol In all rechovot inner city streets mispeid there is wailing uvekhol-chutzot and in all highways yomeru they say, ‘Ho-ho Oiy va voiy! Oh no, alas!’ Vekareu And they call ikar a ploughman el-eivel to mourning umispeid el-yodeiy nehiy and those who know (are skilled in) lamentation to wail. 16 Therefore thus says YHVH (Mercy) the Lord God/Judge Who goes warring, the Master (Lord): “In all inner city streets there is wailing and in all highways they say, ‘Oiy va voiy! Oh no, alas!’ And they call a ploughman to mourning and those who know (are skilled in) lamentation to wail. Therefore thus says YHVH (Mercy) the Lord God/Judge Who goes warring, the Master (Lord): Mercy, the God and Judge of all, Who goes warring to save His people. “In all inner city streets there is wailing and in all highways they say, ‘Oiy va voiy! Oh no, alas!’ In every part of the northern kingdom the people will be terrified and cry out “alas, woe is me”! This as a result of their un-abating evil practices. The Assyrians will leave people dead on the streets of the towns and cities and on the highways throughout the territories of the northern tribes. This firmly establishes what was said previously concerning the diminishing numbers of Israel’s cities and towns. And they call a ploughman to mourning and those who know (are skilled in) lamentation to wail. This Chapter began with a song of lament. Therefore, it makes sense that the weight of the Word of God which is carried upon the people of Israel within His prophet, will move the people to call on every member of the community, from the simple ploughman to the professional mourner (Jer. 9:17; Matt. 9:23), to wail in the face of the death and destruction that is about to come against Israel as a just consequence of her perpetual sin. The calling of the ploughman to mourning by necessity means he will not be ploughing in order to plant crops and as a result famine will ensue. 17 Uvekhol And in all keramiym vineyards mispeid mourning, kiy-e’evor because I will pass bekirbekha through the inner part of you,” Amar says YHVH (Mercy) the Lord. 17 And in all vineyards mourning, because I will pass through the inner part of you,” says YHVH (Mercy) the Lord. Vineyards produce sweet grapes and wine, wine being a symbol of sweet abundance, and celebration of God’s goodness and provision. It is drunk in rejoicing at Israel’s festivals, and yet here it will be turned to mourning because God will “pass through the inner part” of all the people. This appears to be an allusion to the passing through of the messenger of death in Egypt (Ex. 12:12). This means that only the righteous remnant living in the northern kingdom will escape unscathed (albeit, taken into captivity as the result of the judgement against the entire northern kingdom). 18 Hoy Woe to you hamitaviym who are longing for et-yom YHVH the day of the Lord, lama-zeh for what is it lechem to you? Yom YHVH the day of the Lord hu choshekh it will be darkness velo-or and not light; 18 Woe to you who are longing for the day of the Lord, for what is it to you? The day of the Lord it will be darkness and not light; Isaiah the prophet, whose ministry converged with the latter part of the ministry of Amos wrote: 18“Woe unto them that draw iniquity with cords of vanity, and sin as it were with a cart rope:19 That say, Let him make speed, and hasten his work, that we may see it: and let the counsel of the Holy One of Israel draw nigh and come, that we may know it! 20 Woe unto them that call evil good, and good evil; that put darkness for light, and light for darkness; that put bitter for sweet, and sweet for bitter! 21 Woe unto them that are wise in their own eyes, and prudent in their own sight! 22 Woe unto them that are mighty to drink wine, and men of strength to mingle strong drink: 23 Which justify the wicked for reward, and take away the righteousness of the righteous from him!” -Yishayahu (Isaiah) 5:18-23 KJV Woe to you who are longing for the day of the Lord, for what is it to you? This is an indictment against those who claim to follow YHVH the God of Israel and yet syncretise (combine) pagan practices with their worship of Him. For all intents and purposes they believed they were godly and walking rightly before God in spite of the fact that they were contradicting His Word. So confident were they that they were right with God that they would proclaim their excitement about the coming day of the LORD, promoting it as a day of prosperity and celebration when their lifestyle would be approved of by the presence of God’s light. How chillingly familiar this is. It could easily be read today to the modern body of believers, as a description of the words and practices of popular Christianity and its love affair with predictive eschatology (study of the end times). God’s answer to this hypocrisy is: The day of the Lord it will be darkness and not light; In the context of the writings of Amos, the day of the LORD is first fulfilled in the attack of the Assyrians, then in the invasion of the Babylonians, however, the phrase “Day of the LORD” has far-reaching and yet to be fully filled manifestations. There will eventually be a final “Day of the LORD” called Yom Ha-Din “The Day of Judgement”. And whether this day is 24 hours or a thousand years the result will be the same. To the wicked, the hypocrite, the willfully unrepentant, the one who claims to know the LORD but does not, it will be a day of darkness and not light (John 3:19). Eschatological knowledge (knowledge of the end times) will not save the hypocrite from what is coming. 19 ka’asher Like when yanus iysh a man flees mipeneiy from the face of ha’ariy the lion ufegao and is met hadov by the bear, uva habayit and goes to the house vesamach and leans yado his hand al-hakiyr on the wall uneshacho and is bitten by hanachash the snake. 19 Like when a man flees from the face of the lion and is met by the bear, and goes to the house and leans his hand on the wall and is bitten by the snake. These three examples are examples of the terror experienced by the ancient Israelite when faced with circumstances that will result in certain death. There were no hospitals or anti-venom treatments in ancient Israel. Each of these examples of animal attacks were fatal and an unexpected surprise for their victims. Therefore: “1Now, brothers and sisters, about times and dates we do not need to write to you, 2 for you know very well that the day of the Lord will come like a thief in the night. 3 While people are saying, “Peace and safety,” destruction will come on them suddenly, as labor pains on a pregnant woman, and they will not escape.” -1 Thessalonians 5:1-3 NIV “42 “Therefore keep watch, because you do not know on what day your Lord will come. 43 But understand this: If the owner of the house had known at what time of night the thief was coming, he would have kept watch and would not have let his house be broken into. 44 So you also must be ready, because the Son of Man will come at an hour when you do not expect him.” -Yeshua: Matthew 24:42-44 NIV The message here is that death will come suddenly and that each person should be prepared beforehand to face death and what comes after death. Believers are not instructed by Scripture to predict Messiah’s coming but are admonished not to bother with such nonsense, knowing that they cannot know when Messiah is coming, in the same way they cannot know if a thief will break into their homes on any given night, or whether they will be bitten by a snake, or to put it in a modern context, whether one might be hit by a car or in a car accident caused by another driver etc. I recall the foolish predictions of so called godly leaders only a few years ago, who based on blood moons and the Hebrew calendar predicted catastrophic events, the end of this world and the coming of the Messiah. On the back of blood moons books were sold, videos made and profits soured. However, the events predicted did not occur, the world did not end and the Messiah did not return, and yet the majority of those leaders remain unchallenged to this day, and many continue to make eschatology their god. God does not instruct us to focus on predicting the Day of the LORD, but on being prepared for His coming so that we might be found faithful. 20 Halo-choshech yom YHVH velo-or Will it not be darkness, the day of the Lord instead of light, ve’afeil and gloom velo-nogah with no brightness? 20 Will it not be darkness, the day of the Lord instead of light, and gloom with no brightness? In true Hebrew poetic repetition the darkness that will come to the wicked on the Day of the LORD is firmly established against the wilfully unrepentant. 21 “Saneitiy I hate, ma’astiy I reject chageichem your festivals, velo and I won’t ariyach smell be’atzeroteiychem your sacred assemblies. 21 “I hate, I reject your festivals, and I won’t smell your sacred assemblies. We note that it is not the festivals God has established for Israel that He hates, but the festivals Israel has created by syncretising pagan ritual and modifying the festivals of God to be practiced outside of the centre He appointed in Jerusalem (Deut. 12:11-21; 16:2-11; Deut. 26:2 etc.). He says, “I reject Your festivals”. The phrase “I won’t smell your sacred assemblies” is a counterpoint to the well-known phrase “A pleasing aroma to the LORD”, which is found throughout the Torah in reference to the aroma of the sacrifices which are offered to God according to His instructions (Ex. 29:18, 25, 41; Lev. 1:9, 13, 17 etc.). 22 Kiy Because im-ta’alu-liy though you offer up to Me olot burnt offerings uminchoteiychem and your freewill grain offerings, lo ertzeh I will not accept; veshelem and peace offerings meriyeiychem of your fat beasts lo abiyt I will not look at. 22 Because though you offer up to Me burnt offerings and your freewill grain offerings, I will not accept; and peace offerings of your fat beasts I will not look at. Because the offerings in question, which are three of the primary offerings prescribed by Torah, are offered according to apostate rituals and in syncretism with pagan worship, God will not so much as look at them (an idiom denoting God’s rejection of the offerings). Israel was offering God gifts with someone else’s name on them. A modern example might be gifting a present to someone who then opens it to find that someone else’s name is engraved on it. 23 Haser Turn aside mei’alay from Me on to the ground hamon the noise shireycha of your songs; vezimrat and the melody of nevaleycha musical instruments lo eshma I will not listen. 23 Turn aside from Me on to the ground the noise of your songs; and the melody of musical instruments I will not listen. There is nothing wrong with godly worship songs, however, there is something wrong with godly worship songs being sung by ungodly people. There is also something wrong with worship songs that combine the lies of pagan or secular beliefs with the truth of God’s word. How sickening it is to realise that a large number of modern Christian worship songs fit this description. God is not listening to them. When our motivation for writing songs of celebration, praise and worship to God is to ensure that they’re worded in such a way as to reach as wide an audience as possible; when we intentionally craft the lyrics to lessen the offense of the Gospel, or make our worship songs sound like ambiguous love songs, we are guilty of the same syncretism that the ancient northern kingdom was guilty of. We must Repent! 24 Veyigal kamayim mishpat But let judgement run down as waters, utzedakah and righteousness kenachal eiytan like a torrent of water in the wadi stream bed that is never ending. 24 But let judgement run down as waters, and righteousness like a torrent of water in the wadi stream bed that is never ending. The common translation “Let justice run down like a river” is acceptable but does not necessarily relay the full meaning here. It is justice in the form of Mishpat “judgement” that is being alluded to. Justice results from God’s judgement. The resulting justice will have an unending affect like the transforming affect that the torrential rainfall in the desert wadis has on the valleys of Israel. The water of that floods the wadis, represents life, however it is devastating to those caught in it. Today, when these torrential rains occur in Israel out of season, it is often the case that hikers and IDF companies out on patrol are caught in the landslides created by the rain which causes flooding in the wadis, resulting in unforeseen deaths and severe injuries. Even in the spring months when torrential rain is not expected a seasoned guide taking hikers through the desert lands of Israel will avoid wadis and dangerous zones surrounding them, because he is aware of the potential disaster. The imagery here is that of an unseasonal torrential rain fall that causes the water of life to become the agent of death for those caught unaware. Once again the emphasis is on preparedness. In an ironic and poignant twist, it is the tradition of certain Moroccan Jews* living in Israel to gather the waters of unseasonal rains like that described and to drink them in order to be healed from sicknesses. While this is a superstition, it is nonetheless a living mashal (parable) which teaches that the same waters which bring death to the wicked will also bring life to the righteous. *(I know this because we were having Shabbat with the Moroccan family of one of our Israeli sons following Pesach and during unseasonal rain). 25 “Hazevachiym uminchah higashtem-liy Did you present Me with sacrifices and freewill grain offerings vamidbar in the wilderness arbaiym shanah for forty years, beiyt Yisrael house of Israel? 25 “Did you present Me with sacrifices and freewill grain offerings in the wilderness for forty years, house of Israel? This does not mean that Israel offered no sacrifices during her forty year sojourn. After all, the Torah records the sacrifices offered (Ex. 24:5; Lev.8:1; Num. 7:12). While the regular offering of sacrifices was not as prolific during the period of wandering, neither was it none existent. What this verse means is that there were a number among the people of Israel who during that forty year period offered sacrifices to false gods outside the camp and practiced superstitions contrary to God’s instruction. In other words, “Did you offer sacrifices to Me? No, you offered them to demons, or worse, you offered them to Me and to demons at the same time.” This is affirmed by the following verse. 26 Unesatem But you have carried et sikut the tent malkekhem of your king Molech ve’eit kiyun and an idol of the god Saturn, tzalmeiychem your images (idols) kochav eloheiychem of your star gods asher asiytem lachem which you made for yourselves. 26 But you have carried the tent of your king Molech and an idol of the god Saturn, your images (idols) of your star gods which you made for yourselves. This description of heinous syncretism is heart breaking. Malkekhem “your king (other than God)”, is a reference to Molech and a word play incorporating the kings of the northern tribes. Molech was a Canaanite deity to which children were sacrificed. The Hebrew sikut translated “tent” also reflects the name of a Mesopotamian astral deity and is used as an aural pun which likens his name to Shikutz a Hebrew word meaning “detestable things”. The allusion to carrying the “tent” of their “king (Molech)” is a sad indictment against their rejection of the One true King YHVH and His mishkan “Tent of Meeting”. The Targum Yonatan reads: “You (pl.) have borne the tabernacle of your priests, Khiyun (Mesopotamian astral deity) your image, the star your god, which you have made to yourselves.” Israel’s rejection of the appointed place of worship symbolised by the “tent” and her syncretism with Molech is only a small part of her apostacy. Numerous false gods were added to the pantheon of the apostate, including but not limited to the god Saturn (kiyun) and various other star deities each purported to aid in certain areas of life (ref. Jer. 7:18). “Which you made yourselves” is a reminder that they were worshipping things they created rather than worshipping the God who created them. We are no different. Many modern believers syncretise pagan practices with their worship of God. Some mix fortune telling with prophecy and call it godly. Some mix cultural superstition with their faith in Messiah. Some use unproven herbal remedies which have been passed on from the ancient and superstitious worship of earth deities found within animistic cultures, some practice forms of exercise that involve positions named for the worship of false gods, and in doing all these things we claim that they are gifts of God for health, healing and enlightenment. Anything or anyone we allow pride of place in our lives is a false god. We were created worshipping, everything we think, do and say is an act of worship, we are either worshipping God or we are worshipping something or someone else. The first Messianic Jewish martyr Stephen, a Grecian Jew, quoted Sefer Amos when he called his Jewish brothers and sisters to repentance: “42 Then Elohim turned, and gave them up to worship the host (stars and planets) of the heavens; as it is written in the book of the prophets, ‘You house of Israel, did you offer to me slain beasts and sacrifices forty years in the wilderness? 43 Behold, you took up the tabernacle of Moloch, and the star of your god Remphan, figures which you made to worship them: and I will carry you away beyond Babylon.’” -Acts of the Sent Ones 7:42-43 (Author’s translation) 27 Vehigleiytiy etchem Therefore I will make you go into captivity meihalah beyond ledamasek Damascus,” amar says YHVH (Mercy) the Lord, Eloheiy God/Judge tzevaot Who goes warring shemo is His Name. 27 Therefore I will make you go into captivity beyond Damascus,” says YHVH (Mercy) the Lord, God/Judge Who goes warring is His Name. This speaks of the coming Assyrian, and by extension, Babylonian captivity. Once again God is named “Mercy, the God and Judge, Who goes warring to save His people”! Copyright 2022 Yaakov Brown The word “shema” is both a request and a challenge. Listen, but don’t just listen, hear. Hear, but don’t just hear, obey. Obey, but don’t just obey, walk in obedience. Amos 3 (Author’s translation)
1 Listen, hear, comprehend, obey this particular Word, essence, substance this which YHVH (Mercy) the Lord has spoken upon you, children of Israel, upon the entire family which I brought up from the land of Egypt: 2 “Only you I know from all families of the earth; therefore I will punish you for all your depravity.” 3 How can two people walk in unity except if they are in agreement? 4 Will a lion roar in the forest when he has no prey? Will a young lion employ his voice from his den except if he has caught something? 5 Will a bird fall into a snare on the ground if there is no bait in it? Will a trap rise up from the earth, and seize nothing at all? 6 If a rams horn is blown in a city, will the people not quake with terror? If an evil, distressful disaster occurs in a city, has YHVH (Mercy) the Lord not fashioned it? 7 Adonay YHVH (Mercy) the Lord God does not speak a word unless He reveals His secret to His servants the prophets. 8 A lion has roared! Who will not fear? Adonay YHVH (Mercy) The Lord God has spoken! Who can stop himself from prophesying? 9 Proclaim on the palaces in Ashdod and on the citadels in the land of Egypt and say, “Gather on the mountains of Samaria and see the great turmoil within her and the oppressions in her midst. 10 And they don’t know how to fashion what is straight,” utters YHVH (Mercy) the Lord, “these storers of violence and havoc in their palaces.” 11 Therefore, this is what Adonay YHVH the Lord God says: “An adversary, will circle the land, and take down your might from you, and plunder your citadels.” 12 This is what YHVH (Mercy) the Lord says: “Like when the shepherd snatches from the mouth of the lion two legs or a piece of an ear, so will the children of Israel be snatched away who dwell in Samaria — in a corner of a bed, and in Damascus from a couch! 13 Listen, hear, comprehend, obey and bear witness in the house of Jacob,” utters Adonay YHVH (Mercy) the Lord God, Eloheiy the God Who goes warring.14 “For in the day that I number Israel’s rebellions, I will also number upon the altars of Bethel; and cut off the horns of the altar, and they will fall to the ground. 15 And I will slay the harvest house upon the summer house; the houses of ivory will also perish, and the great houses will come to an end,” utters YHVH (Mercy) the Lord. Amos 3 (Line Upon Line) 1 Shimu Listen, hear, comprehend, obey et-hadavar this particular Word, essence, substance hazeh this asher which diber YHVH (Mercy) the Lord has spoken aleiychem upon you, b’neiy Yisrael children of Israel, al kol-hamishpachah upon the entire family asher which he’eleiytiy I brought up mei’eretz from the land of Mitzrayim (double distress) Egypt: 1 Listen, hear, comprehend, obey et-ha’davar this particular Word, essence, substance this which YHVH (Mercy) the Lord has spoken upon you, children of Yisrael (overcome in God), upon the entire family which I brought up from the land of Egypt (Mitzrayim: double distress): “Shimu Listen, hear, comprehend, obey et-hadavar this particular Word, essence, substance” The opening word “Shimu” (Shema) is well known among the people of Israel. The central prayer of the faith of the Jewish people, which is found in D’varim (Words) Deut. 6:4 begins “Shema Yisrael”, (Listen, hear, comprehend, obey Israel…). The word “shema (shimu)” is both a request and a challenge. Listen, but don’t just listen, hear. Hear, but don’t just hear, obey. Obey, but don’t just obey, walk in obedience. This is a call not only to repentance but to discipleship. It is the very essence of the Good News of our King Messiah. What follows is the phrase “et-ha’davar”, meaning, “this particular Word, Substance, Essence”. The “et” and “ha” are both determiners, the “ha” being the definite article in Hebrew and the “et” emphasising the “ha”. Thus, in one sense the Hebrew translates as, “Very definitely, The Word”. Put concisely, this is not just any word but the Word (logos: Yeshua [John 1]). The prophet Amos upon whose tongue God has placed these words is aware that the Word Who places the words, is present. Amos is asking Israel to receive not only the words but also the One Who both births and inhabits them. Imanu-El, With Us God, the King Messiah is manifest in the words of Amos. “this which YHVH (Mercy) the Lord has spoken upon you, b’neiy Yisrael” It’s a mistake to translate “aleiychem” as “against you [pl.]”. A translation employed by a number of English versions of the text. Anyone with a rudimentary understanding of Hebrew knows that this common contraction of “al” (upon) and “l’chem” (to you [pl.]) means “upon you”. This is why we respond to the colloquial phrase “Shalom aleiychem” with the words “Aleiychem shalom”. “Peace be upon you”, and the response “Upon you be peace”. The common English translation “against” misunderstands the Biblical Hebrew worldview. In the same way that Amos carries the burden of God’s Word upon himself, the people of Israel carry the weight of the Word of God’s rebuke upon themselves. God’s Word is not “against” Israel but “upon” her. It is not punitive but instructional. The weight of God’s rebuke is heavy only so long as Israel remains unrepentant. Through repentance that which was heavy becomes light. This is one of the reasons Yeshua says: “Come to me, all you that labour and are heavy with burden, and I will give you rest. Take my yoke upon you, and learn of me; for I am gentle and lowly (close to the earth) in heart (core being): and you will find rest for your souls. For my yoke is easy, and my burden is light.” -Mattitiyahu (Matthew) 11:28-30 (Author’s translation) Given that like the prophet’s name Amos (burden), the word he carries is made a burden upon the children of Israel. We should remember that Amos himself is an Israelite of the tribe of Judah. Thus the prophet identifies with the people. He doesn’t see himself as separated from the people in relationship to his ethnic and religious identity, rather he is distinct from those who are walking in disobedience to God’s instructions. “upon the entire family which I brought up from the land of Mitzrayim (double distress) Egypt:” This word is clearly indicated as being for all the tribes of Israel including Judah and Benjamin. In the context of Amos when Israel is used of the northern tribes alone a distinction is made by the lack of qualifying terms. Here, Israel is qualified as “the entire family which I brought from the land of Egypt”. 2 “Rak Only etchem you yada’tiy I know mikol from all mishpechot families ha’adamah of the earth, soil, dirt; al-kein therefore efkod I will punish aleichem you eit kol-avonoteiycham for all your depravity.” 2 “Only you I know from all families of ha-adamah the earth (the substance from which humanity is created in union with the breathe of God [neshamah]); therefore I will punish you for all your depravity (avon).” These are the words of a devoted husband who has eyes only for the wife of his youth. They’re spoken to a wife who has nonetheless slept around on him and welcomed his affection only so far as it serves her lust filled goals. We note that the Hebrew specifies that God’s choosing of Israel distinguishes her among all human beings. The phrase “ha-adamah” reflects the creation of humanity from the “adamah” dirt of the earth. This is an intimate reminder of the fact that God’s relationship with Abraham, Isaac and Jacob is a familial relationship between Father and sons. When Jacob went down to Egypt he was 70 in total (Gen. 46:27; Ex. 1:5; Deut. 10:22), a family numbered according to the symbolism of the fullness of the nations (Gen. 10). God is reminding Israel that even before her trial of slavery and bondage He had set her apart to belong to Him. Like a bride preparing for her wedding in this sin affected world, Israel was proved through her trial and matured in her suffering. 3 Hyeikechu shenayim How can two people walk yachdav in unity biktiy except im if noadu they are in agreement? This question begins a series of rhetorical questions denoting cause and effect. Ultimately the rhetorical question that sums up the series would be, “How is it possible that you have been clearly warned by God of coming destruction (the just response to your sin,) and have been directed as to how you might escape it, and yet have chosen to ignore Him?” This first rhetorical metaphor alludes to God and His chosen people, two men who are not walking in unity because they do not agree on the foundational doctrines of morality. This does not teach that believers must agree on everything, rather it teaches that unless two agree on the foundational premise for the way they walk, they cannot walk together. The context does not address agreement between Israelites (though that too is important), but agreement between God and Israel. Put simply, if two men arrange to meet at a given point in order to begin a journey (walk), but one of the men later decides of his own fruition that he thinks he should meet his friend at another time and place entirely, and doesn’t inform his friend of the changed plans, the two will neither meet nor begin their journey together. With regard to God and Israel, the two had agreed together at Sinai on the holy standard set by God in order for their right relationship to continue. However, while they began the journey together, at some point Israel decided that she knew better and left the path. By doing so, Israel had put herself in a position equal to that of those who refuse to agree to God’s moral standard in the first place. Thus, at the time of the prophecy of Amos, Israel was not in agreement with the foundational principle of her relationship with God. Therefore, “How can two people walk in unity except if they are in agreement?” To walk in unity with God is to agree with Him, that we have fallen short of His moral standard and accept His grace enacted in mercy, so that we can once again walk unashamed with our Creator. 4 Hayishag aryeih Will a lion roar baya’ar in the forest veteref eiyn when he has no prey? Hayitein Kefiyr kolo Will a young lion employ his voice mimeonato from his den biltiy except im if lachad he has caught something? 4 Will a lion roar in the forest when he has no prey? Will a young lion employ his voice from his den except if he has caught something? In this metaphor the Lion is HaShem and the prey is Israel. Israel is living in idolatrous comfort believing that the forest is quiet, but the lion is roaring and roaring means He is on the prowl for prey. The right response would be for the prey to cower and seek refuge (refuge is something that according to His nature, God offers perpetually to Israel). However, Israel has numbed herself to the danger (Jer. 5:6; Nahum 2:11), and at this point in her history is perpetually turning away from God (with the exception of the righteous remnant, inclusive of the prophets). 5 Hatipol tzipor Will a bird al pach fall into a snare on ha’aretz the ground umokeish eiyn lah if there is no bait in it? Haya’aleh-pach Will a trap rise up min ha’adamah from the earth, dirt, ground velachod and seize lo yilkod nothing at all? 5 Will a bird fall into a snare on the ground if there is no bait in it? Will a trap rise up from the earth, and seize nothing at all? While this is another rhetorical question intended to convey the idea that all the coming destruction is inevitable, it is nonetheless also an allusion to the self-destructive behaviour of Israel. Israel has fallen for the bait of sin and death: the false gods, the sexual depravity and the injustice of the neighbouring nations. The snare indeed has been thrown skyward to catch the bird Israel, who has willingly sought out the lure and has become entangled in the fruit of her own sinful choices. We note that two different words for earth are used: ha-aretz (the land) and ha-adamah (soil). The metaphor speaks of the bait of sin being present in the violated creation, thus “the land”, while also being particularly associated with “Ha-aretz” the Land of Israel. Alongside this are the very building blocks of humanity, “ha-adamah” (the soil) and the “Neshamah” (life breath of God convergent with the soil). These two hold the sin affected human being to account by way of a just snare. The trap springs up from the beginning of creation and captures the violator of creation, that person who has refused life and invited sin and death. The redemptive solution is always on offer. The offer of salvation being present before the creation of the worlds (1 Peter 1:19-20; Rev. 13:8). 6 Im yitaka shofar If a rams horn is blown beiyr in a city, ve’am will the people lo yecheradu not quake with terror? Im tihyeh ra’ah If an evil, distress, disaster occurs beiyr in a city, has YHVH (Mercy) the Lord lo asah not fashioned it? 6 If a rams horn is blown in a city, will the people not quake with terror? If an evil, distressful disaster occurs in a city, has YHVH (Mercy) the Lord not fashioned it? Once again it is not a “trumpet” but the shofar (rams horn) which combines the symbolic meanings of warning and substitutionary sacrifice. The plain meaning (p’shat) being that people in a war torn area who hear the sound of the rams horn become terrified knowing that their city of residence is on the brink of destruction. “If an evil, distress, disaster occurs in a city, has YHVH (Mercy) the Lord not fashioned it?” The rhetorical question has an obvious plain meaning. However, some misinterpret it to their detriment. The foolish notion that God is not in control of evil is silenced here. God is not guilty of evil, nor is He complicit, rather He created the possibility of evil in order that love might be manifest through freewill. Knowing the end from the beginning God also sacrificed Himself in Messiah before the creation of the worlds, thus providing the solution to the problem of evil before the problem of evil existed (1 Peter 1:19-20; Rev. 13:8). “But he said unto her, ‘You speak in the same way the foolish women speak. What are you saying? Should we receive good at the hand of God, and not receive evil?’ In all this Job did not sin with his lips.” -Job 2:10 (Author’s translation) The satanic forces are subject to God. He puts in order all things both good and evil for His divine purposes of holiness and redemption. In God all things exist and have their being, nothing exists outside of God, therefore the forces of evil are reliant on God for their continued existence. If evil comes, God has not only allowed it, He has set it in order for the purpose of good. Because evil relies on God, who is good, for its existence, evil is subject to good. Thus, evil cannot overcome good. “The light shines in the darkness and the darkness cannot overcome it.” (John 1:5) Put simply, the rhetorical question is, “Do you seriously believe God is not in control of the evil that happens?” Consider the alternative, if evil is not under God’s control, who controls it? If Satan controls evil and that control is not subject to God, is Satan outside of God’s control? A curse on that lie! The false idea that there is balance between good and evil is a lie seeded by Satan. The reality is this: God is all existing, Satan is created, the created thing is subject to the Creator. Therefore, the battle of good and evil is the battle between a Papermaker and a piece of paper. The Papermaker finds that the paper has been defiled with vile words, so He lights a match and the paper is incinerated. The battle between Good and Evil is like a battle between an ocean of universes and a speck of dust beneath a toenail. 7 Kiy lo ya’aseh For Adonay YHVH (Mercy) the Lord God does not davar kiy im galah speak a word unless He reveals sodo His secret el-avadayv to His servants haneviyiym the prophets. 7 Adonay YHVH (Mercy) the Lord God does not speak a word unless He reveals His secret to His servants the prophets. This verse qualifies the former verse by explaining that God has both ordered and given warning regarding the destruction (evil) that is to come. He has not quietly arranged the destruction of the people in response to their sin. He has instead given them every opportunity to repent. This has always been his modus operandi with regard to Israel and humanity as a whole. The prophets are like emergency workers sent to give news of the approaching disaster and direct people to shelter (repentance, reconciliation). Fools who disregard the warning of the emergency workers will always reap what they have sown. “The secret of the LORD is with those who fear Him; and He will show them his covenant.” -Psalms 25:14 (Author’s translation) 8 Aryeih sha’ag A lion has roared! Miy lo era Who will not fear? Adonay YHVH (Mercy) The Lord God diber has spoken! Miy lo yinava Who could stop himself from prophesying? 8 A lion has roared! Who will not fear? Adonay YHVH (Mercy) The Lord God has spoken! Who can stop himself from prophesying? The Lion, God Himself has roared fair warning. The prophet Amos is incredulous, the rhetorical question sour on his tongue. By the Ruach HaKodesh (Holy Spirit) it’s as if Amos were saying: “I can’t help but prophecy this warning to you because of my devotion to God and the realisation that I need to repent and rely on God’s grace and the manifestation of His mercy. How is it that you [pl.] are not terrified of God? How is it that you are not repenting and prophesying warning to others?” 9 Hashmiyu Proclaim al on armenot the palaces be’ashdod in Ashdod (Violent despoiler) veal-armenot and on the citadels be’eretz in the land of Mitzrayim Egypt (double distress) veimru and say, “Heiasfu Gather al on hareiy the mountains shom’ron of Samaria (Guardians) ureu and see the mehumot rabot great turmoil betochah within her va’ashukiym and the oppressions bekirbah in her midst. 9 Proclaim on the palaces in Ashdod and on the citadels in the land of Egypt and say, “Gather on the mountains of Samaria and see the great turmoil within her and the oppressions in her midst. Amos, by the Spirit declares that the coming punishment upon Israel is to be made known to Israel’s neighbours. The nations must learn that God shows no partiality. All must know that God is just and that He rewards those who diligently seek Him. Within the historical context of this message, how were Israel and Judah (v.13), and the surrounding nations to hear the prophetic warning? To make a modern comparison we would say that the ancient prophets of Israel were the equivalent of self-published writers with a very small immediate audience. They travelled, certainly, but in and of themselves they did not have the reach required to ensure that all for whom the message was intended would receive it. Even when the ministries of three or four prophets overlapped their collective resources could not have spread the message nationally or internationally. Therefore, there was an element of great trust in the obedience of the prophets. A trust placed in God for the spread of the message, and the fullness of its redemptive outcome. So how did the message of the prophets spread and become popular knowledge (as indicated by the prophetic word itself)? It spread by word of mouth from one righteous person to the next and was proclaimed not only by fellow prophets but also by common people of righteous faith, people the Scripture refers to as a righteous remnant. No prophet could hope to be effective based on his own personal reach, rather the spread of the prophetic word relied on the obedience of the faithful remnant community. Some would travel through dangerous lands to convey the message they had received from the Lord via the prophet, others would share the message with their children who in turn would pass it on to their friends and so on. A farmer, a house wife, a stone mason, a builder, a vine tender, a harvester, from the highest echelons of society to the impoverished street person, those who were of the faithful remnant spread the message of warning throughout Israel and Judah and into the neighbouring nations. How can I be so certain of this? After all, I don’t live in ancient Israel. My certainty, like the trust of the prophets, is born of and reliant on God, Who is just. Justice demands an accurate indictment, the opportunity for the guilty to face their accuser, and a fair trial. This has always been the modus operandi of the King of Justice, YHVH (Mercy). “and say, ‘Gather on the mountains shom’ron of Samaria (Guardians) and see the great turmoil within her and the oppressions in her midst.’” The plain meaning points to the neighbouring nations standing on the high places of Samaria in the territory of the ten northern tribes of Israel in order to witness Israel’s punishment. This of course denotes Israel’s future exile and the desecration of the shrines of idolatrous worship constructed on the high places. The neighbouring nations are called to bear witness to Israel’s punishment. They are called to gather on the mountains of Shom’ron (Guardians). The remez (hint at deeper meaning) here is that of guardianship. The nations are to gather in the midst of the guardians of Israel and look upon the discipline that the guardians of Israel meet out upon her according to God’s instruction. The malakhiym (angelic guardians) who surround Israel, surround her for her protection. Both her protection from outside threats and protection from the threats within. The greatest of the threats within being idolatry. 10 Velo-yadeu And they don’t know asot-nechochah how to fashion what is straight,” neum utters YHVH (Mercy) the Lord, “ha’otzriym these storers chamas of violence vashod and havoc be’armenoteiyham in their palaces.” 10 And they don’t know how to fashion what is straight,” utters YHVH (Mercy) the Lord, “these storers of violence and havoc in their palaces.” The Targum reads, “And they know not how to practice the Torah”. At this point in our history, we Israelites have so neglected God’s written word that we no longer know how to obey it due to our being devoid of it. Instead we store up sinful violence and practice injustice within our cities and palaces. 11 Lachein Therefore, ko this is what amar Adonay YHVH the Lord God says: “Tzar An adversary, useviyv will circle ha’aretz the land, vehorid and take down mimeich uzeich your might from you, venavozu and plunder armenotayich your citadels.” 11 Therefore, this is what Adonay YHVH the Lord God says: “An adversary, will circle the land, and take down your might from you, and plunder your citadels.” This refers to the king of Assyria, who invaded the land of Israel in the days of king Hoshea, and conquered Samaria, carrying Israel captive (2 Kings 17:6). 12 Ko This is amar what YHVH (Mercy) the Lord says: “Ka’asher Like when yatziyl haroeh the shepherd snatches mipiy from the mouth ha’ariy of the lion sheteiy two chera’ayim legs or a vedal-ozen piece of an ear, kein so will yinatzelu b’neiy Yisrael the children of Israel be snatched away hayosheviym who dwell beshomeron in Samaria — bif’at mitah in a corner of a bed uvidmeshek and Damascus ares on a couch! 12 This is what YHVH (Mercy) the Lord says: “Like when the shepherd snatches from the mouth of the lion two legs or a piece of an ear, so will the children of Israel be snatched away who dwell in Samaria — in a corner of a bed, and in Damascus from a couch! The plain meaning is that only a small remnant of the northern tribes will survive the Assyrian and Babylonian invasions. “Israel are scattered sheep; the lions have driven away: first the king of Assyria has devoured him; and last this Nebuchadnezzar king of Babylon has broken his bones.” -Yermiyahu (Jeremiah) 50:17 (Author’s translation) The phrase “in Samaria in a corner of a bed” can be understood multiple ways. First, it speaks of the very corner of the tribal land and therefore means that all will be affected from the Greatest to the least. Second, it may be a metaphor for cowardice, hiding in the corner of the bed. Third, a metaphor for poverty, having only a corner to lie in. The phrase “Damascus on a couch” refers to the residents of Damascus, the then capital of the kingdom of Aram, being comfortable, sitting on luxurious couches thinking themselves secure. However, Damascus was taken around the same time Samaria was. The Targum reads “that dwell in Samaria, in the strength of power, trusting in Damascus.” Inferring that the northern tribes had begun to place their trust in the foreign power Aram. Some Israelites even living in Damascus. Regardless, both Aram and Israel would be conquered. 13 Shimu Listen, hear, comprehend, obey vehaiydu and bear witness beveit Ya’akov in the house of Jacob (follower),” neum utters Adonay YHVH (Mercy) the Lord God, Eloheiy the God hatzeva’ot Who goes warring. 13 Listen, hear, comprehend, obey and bear witness in the house of Jacob,” utters Adonay YHVH (Mercy) the Lord God, Eloheiy the God Who goes warring. Once again the Hebrew “Shimu (Shema)” is employed. Listen, but don’t just listen, hear. Hear, but don’t just hear, obey. Obey, but don’t just obey, walk in obedience. “Bear witness in the house of Jacob” is a declaration to the prophets, and the righteous remnant who live within all Israel (inclusive of the tribes of Judah and Benjamin). As is the case elsewhere in the TaNaKh (OT), two witnesses of a matter are established by the third witness, God Himself (Deut. 19:15). The first witness being the neighbouring nations (v.9), and the second being the prophets and righteous ones within Israel’s borders (present verse). “Adonay YHVH (Mercy) the Lord God, Eloheiy the God hatzeva’ot Who goes warring.” Three titles for God are expressed here. “Adonay”, meaning Lord, Master, “YHVH”, the unpronounceable proper noun which denotes mercy*, and “Eloheiy Hatzevaot” meaning, “God Who goes warring”. The Hebrew “tzevaot” is an intense plural form of “tzava”, to go forth in war. Thus, “God Who goes warring.” These three names teach us that God is the Merciful Lord Who goes warring against sin and death. We are not to diminish His character in our own eyes by saying that He is a pacifist, nor that He is devoid of mercy when He disciplines. We accept and hold the mysterious tension of His holiness with awe. *In Jewish tradition it is written: "The Holy One, Blessed be He, said to those, You want to know my name? I am called according to my actions. When I judge the creatures I am Elohim, and when I have mercy with My world, I am named YHWH" (Exodus Rabbah 3:6). In Scripture Elohim is the Name given for God as the Creator of the universe (Gen 1:1-2:4a) and implies strength, power, and justice, whereas YHVH, expresses the idea of God's closeness to humans. For example, YHVH "breathed into his (Adam's) nostrils the breath of life" (Genesis 2:7). Closeness to humanity only continues in the sin affected world and beyond through YHVH's mercy. 14 “Kiy For beyom in the day pakediy that I number fisheiy Yisrael Israel’s rebellions, alayv ufakadtiy I will also number al-mizbechot upon the altars of Beiyt El Bethel (House of God); venigdeu and cut off karnot the horns hamizbeach of the altar, venafelu and they will fall la’aretz to the ground. 14 “For in the day that I number Israel’s rebellions, I will also number upon the altars of Bethel; and cut off the horns of the altar, and they will fall to the ground. “For beyom in the day pakediy that I number fisheiy Yisrael Israel’s rebellions” We note that the coming day of numbering is not a possibility but a certainty. “When”, not “if”. The language of “numbering” is a measure of accountability and a sort of listing, in this case a listing of sins recorded in the indictment against Israel. Specifically, the root “pasha” (rebellion) is addressed. The idolatrous act of rebellion forms the foundation for all other types of sin. “I will also number al-mizbechot upon the altars of Beiyt El Bethel (House of God)” Not only does God bring to account the general sins of Israel, He also very specifically numbers the many infractions of idolatrous syncretism performed at the apostate centre of worship in Bethel. Bethel was the location of one of the calves Jeroboam fashioned in a vile re-enactment of Israel’s idolatry at the foot of Sinai (Choreb)[Ex. 32; 1 Kings 12:28]. God, through the prophet, brings His indictment upon “altars”, meaning multiple altars set up in worship of multiple deities and in connection with the misuse of God’s Name (Hosea 8:11). “and cut off karnot the horns hamizbeach of the altar, venafelu and they will fall la’aretz to the ground.” Having mentioned multiple heathen altars He now speaks of the primary apostate altar of Bethel, that being the rosh (head) over all other altars. It had been constructed in direct opposition to the singular altar of Mt Tziyon in Jerusalem. It is likely that the primary altar at Bethel was a replica of the altar in Jerusalem. No matter how detailed a counterfeit is, the maker of the genuine article can always tell the difference. The phrase “cut off the horns” refers both to the literal cutting off of the horns of the altar where blood was sprinkled in provocation of efficacy, and to the removal of the fourfold strength* of the heathen altar (a horn at each corner). *Throughout the TaNaKh (OT) horns are seen to represent strength. 15 Vehikeiytiy And I will slay beiyt-hachoref the harvest house al-beiyt hakayitz upon the summer house; veavedu bateiy the houses hashen of ivory will also perish, vesafu batiym rabiym and the great houses will come to an end,” neum utters YHVH (Mercy) the Lord. 15 And I will slay the harvest house upon the summer house; the houses of ivory will also perish, and the great houses will come to an end,” utters YHVH (Mercy) the Lord. The idiom denotes full destruction from seed time to harvest. Destruction that continues over a period of at least a year. Additionally, it seems that the king of the northern tribes may have had both a winter and a summer house, each residence serving him according to the seasonal changes. A modern example would be that of a financially stable resident of Canada’s northern regions wintering in Colorado. In Jewish tradition it is noted that the king of Moab had a chariot (described in the ancient text as a “house”) made from ivory, and 1 Kings 22:39 says that king Ahab built a house of ivory. The Jewish commentator Radak explains: “This was the custom of the kings to make themselves a house for the winter and a house for the summer, and it is also said of Jehoiakim ‘the king sits in the winter house in the ninth month’, and concerning the chariot of the king of Moab it is written ‘and the house of the tooth which he built’, the tooth is the tooth of the elephant from which we make certain crafts:” -Radak on Amos 3:15 “the great houses will come to an end,” neum utters YHVH (Mercy) the Lord. This is a reference to the houses of the wealthy and in particular to the many houses of the king of Israel. Copyright Yaakov Brown 2022 Until naked, uncovered, poured out emptied on us; spirit, wind, breath, from on high, and it comes to pass that from the Word will be a fruitful field, and the Carmel (fruitful field) will be a forest of esteem and value. -Yishayahu (Isaiah) 32:15 Isa 32:1 Behold, letzedek for righteousness yimelakh will reign melekh a king, ulesariym and princes lemishpat will justly rule.
Some of our sages (Rashi, Ibn Ezra) suggest that this verse refers to the coming reign of Hezekiah, who would be a more righteous king than his father Ahaz. However, although Hezekiah was indeed more righteous than his father, he was by no means a king who’s reign was epitomized by righteousness, nor did just princes reign with him. In fact the council of his subordinate rulers was often opposed to that of the Lord. At best Hezekiah might be considered a type for the righteous king to come but neither he nor any subsequent king of Israel has ever qualified to meet the plan meaning of this text. At least not until the first century CE/AD when the greater son of David (Yeshua) was born of Judah and into the kingdom of Israel. This text, when read plainly names the king “Tzedek” righteousness. “Behold! For righteousness will reign a king.” The writer of the book of Hebrews names the righteous king of Salem (Jerusalem, Peace) as a type for the Messiah (Heb. 7). There is a correlation here between the prophetic type Melkhi-tzedek (My king of righteousness) and the coming King Messiah (Gen. 14). Some will say that Yeshua did not reign, and while He has always reigned with HaShem outside of time and space, it is true that at His first coming he did not literally take on the physical throne of David and defeat Israel’s enemies. However, Scripture clearly teaches of a second coming of the King Messiah. When He returns He will reign meta-physically over all creation upon the throne of David and in deference to HaShem. Who are the princes that are qualified by their just rule? Yeshua the King of Righteousness told us who they would be: “Then Kefa (Peter) said to Him (Yeshua), ‘Look, we’ve left everything to follow You! So what will we have?” And Yeshua said to them, “Amen, certainly, I tell you, when the Ben Adam Son of Man sits on His glorious throne in the regeneration, you (Talmidiym) who have followed Me shall also sit on twelve thrones, judging the twelve tribes of Israel.’” -Matthew 19:27-28 [Luke 22:28-30]. The princes of Isaiah 32:1 are Jews who dispense justice according to the will of the King of Righteousness. The talmidiym of Yeshua alone qualify for this role. Thus, Yeshua affirms the prophecy of Isaiah in His promise to His disciples. This description of the King of Righteousness is a further illumination of Isaiah’s previous prophecy recorded in chapter 11:1-10. Isa 32:2 And it has come to pass, iysh a man will be as a hiding place from the wind, and a shelter from the rain; as rivers of water in a dry place, as the shadow of a great cliff face in a weary land. The man of the present verse is the Righteous King of the first verse. Verses 1 and 2 give as a beautiful insight into the character of the King Messiah. In verse 1 He is called “Righteousness” and His reign is “Just”. In the present verse He is described as “A man”. He is also poetically referred to as “A hiding place”, “A shelter”, “Streams of water”, and “A shadow”. Each of these similes conveys an aspect of the King Messiah’s character and person. By naming Him “A man” the prophet puts to flight any gnostic or post-modern esoteric view of the Messiah. The King Messiah is literally a man while at the same time being Righteousness Himself, a title that only God qualifies for. He is “A hiding place”. That is an intimate description. Those who hide in Him have drawn near to seek refuge and protection from the harsh winds of life. He is “A shelter”. A hiding place denotes a surrounding protection while a shelter more specifically alludes to covering which is above and protects from that which falls. In this case the rain is seen as a threat that the King Messiah will shelter Israel from. The counterpoint to this is seen in the second to last verse where the raining hail destroys Assyria, Israel’s enemy. He is “Rivers of water in a dry place”. With verse 19 in mind we might consider the rain from above as a symbol of water falling in judgement. The counterpoint is the rivers of water that bring life to the desperately dry land and her people. Israel will quench her desperate thirst with the living waters of the King of Righteousness. He is “A shadow of a great cliff face”. This simile conveys a sense of the immutable and immovable nature of the King’s protection over His people and the relief that it brings. Travellers in the middle east often endure harsh conditions as they journey through arid places. Thus, when they come across a cliff face that shelters, cools and protects them they are filled with a sense of relief and security. The shadow of the righteous brings relief from the hot sun, whereas the shadow of the wicked makes the shivering one colder still. Isa 32:3 And the eyes of roiym seeing ones will not look away, veazneiy and the ears of shomei’iym hearing ones will tiksavenah hear, heed, be attentive. “And the eyes of the righteous shall not be shut, and the ears of those who receive instruction shall hear.” -Targum Yonatan (2nd Century CE/AD) This is the counterpoint to Isaiah’s earlier prophecy concerning Judah’s inability to see or hear the sound teaching and warnings of Hashem. This seeing and hearing will be upon the entire nation of Israel. The curse of blindness and wilful resistance will be removed by the Righteous King and the renewed nation will be judged with justice, tribe by tribe. Isa 32:4 ulevav And the core being (heart) of nimhariym the hurried (anxious) will understand lada’at knowledge, uleshon and the tongue of those who speak nonsense will hurry to speak clearly. For the Hebrew the lev/levav (heart) is not the seat of emotion. The heart is the point of convergence for all aspects of the human existence, while it manifests emotion it is not the sole domain of emotion. Therefore, we understand “heart” to mean “core being”. Thus when the Scripture says “The heart of man is deceitful above all things and desperately wicked” (Jeremiah 17:9) it does not mean “The emotion of man (alone) is deceitful above all things and desperately wicked”, rather it means “Humanity now has a fallen nature that is manifested within the core of its existence”. In terms of rabbinical nomenclature we would call this sin affected aspect of our nature “Yetzer ha-ra” inclination of the evil. In the present text the core being of the hasty and anxious person will be set free to receive and understand the knowledge that comes from Hashem. In addition, the one who is undecided and speaks nonsense will be set free to speak clearly and relay the righteous paths of Hashem. All this is the fruit of the reign of the King of Righteousness mentioned in verse 1. Isa 32:5 lenaval The vile fool will no longer be called nadiyv generous, nor the scoundrel (withholder) said to be shoa noble, free. "the wicked man shall be no more called just, and they that transgress His word shall not be called mighty.'' – Targum Yonatan (2nd Century CE/AD) The Hebrew naval denotes villainy and foolishness. The fool Nabal is famous for his mistreatment of David and his men (1 Sam. 25). The Hebrew text of verse 5 is a transliterated word play “lo yikarei od naval nadiyv”. This verse is saying that the truth will no longer be made a lie by the upside down nature of the wicked tongue. The vile will be known for who they are and the scoundrel will no longer be seen as noble. Isa 32:6 For naval a vile fool will speak vile, foolish words, ve’libo and his core being (heart) will make wickedness, to practice godless hypocrisy, and to speak error against HaShem (YHVH: Mercy), to make empty nefesh the soul of the hungry, and he will cause the irrigation of the thirsty to fail. This is a vehement denunciation of the ruling class of Jerusalem that explicitly calls out their vile behaviour and hypocrisy. The King of verse 1 will illuminate the truth of their actions and evil will be seen for what it is. It is often true that a soft heart that has been deluded by lies is quick to repent when faced with the realization of evil’s true nature. We note that those being exposed are speaking error against God (YHVH: Mercy) and that the result is hunger of the soul (nefesh) and not the stomach (beten). In other words the wickedness of Jerusalem’s rulers and priests has produced a spiritual hunger in the unlearned classes and has meant that the irrigation of Biblical teaching has been stopped up, preventing the people from receiving the streams of water that would otherwise have flowed forth to them. However, verse 1 pre-empts this with the promise of the King of Righteousness, Who will come as streams of life giving water. The Targum of Yonatan supports this understanding: "to make the soul of the righteous weary, who desire doctrine, as a hungry man bread; and the words of the law, which are as water to him that is thirsty, they think to cause to cease.'' Isa 32:7 Vecheilay And a scoundrel’s (withholder) keilayn instruments, vessels, utensils, are raiym evil, injurious: hu he zimot plans to counsel le’chabeil to bind aniyiym the humble, afflicted, poor beimreiy with speech of deception, uvdabeir when the words evyon of the needy seek justice. The instruments of the withholder are those of the false shepherd (Zechariah 11:15), sent against Israel by Adonay Himself. These false shepherds, like those of Zechariah’s time, have claimed to worship Adonay but have instead syncretised the faith of Israel and birthed the idolatry of compromise. Their deceptive teaching has severely afflicted those who most needed their care and their words had denied the needy justice. This in complete opposition to the coming King and His just princes. Isa 32:8 venadiyv And the generous one counsels nediyvot generous things; vehu and he, al upon nediyvot generosity yakum arises. Once again Ibn Ezra and others claim that this refers to Hezekiah. Once again, if it does, it is only so in the sense that Hezekiah is a type for the Messiah. However, there is no explicit evidence of Hezekiah acting in this way toward the people of Jerusalem and Judea during his reign. In fact, this verse is referring back to the Righteous King of verse 1 Who’s generous counsel will produce generous outcomes as He arises in Israel and reveals His character to those being redeemed through Him. We note that He arises upon generosity meaning that generosity is an attribute of His character. Isa 32:9 Women of leisure; komenah arise shemanah listen, hear, receive, understand koli my voice, banot daughters botchot trusting; hazeinah give ear to imratiy my speech. From the very beginning of Isaiah’s prophetic ministry he has pointed out that the fruit of moral decay is often made manifest in a care free, flirtatious and selfish lifestyle (Isa. 3:16-26). This had continued to be the case in the lives of Judah’s leading women. Thus, he once again warns those same women of their need to listen to Hashem and repent of their self-idolatry. Isaiah uses a formula that is familiar to the writings of the prophets Moses and Amos (A contemporary of Isaiah). “And Lamech said unto his wives, Adah and Zillah, Hear my voice; ye wives of Lamech, hearken unto my speech:” -Genesis 4:23 “Woe to them that are at ease in Zion, and trust in the mountain of Samaria…” -Amos 6:1 Notice the use of the Hebrew “botchot” trusting, a feminine plural from the root batach. The point is, “What are you trusting in?” So we see that it is not trust that is important so much as who or what we place our trust in. Ibn Ezra sees these women as allegorical of the towns of Samaria. Isa 32:10 Yamiym Days upon shanah a year will tirgaznah agitate, trouble, perturb you, botechot trusting ones: for the vintage will cease, the gathering will be worn out and be brought in. Ibn Ezra suggests that “yamiym al shanah” equates to “shanah al shanah” year after year. However, this is unlikely given the similar use of shanah elsewhere in Scripture as alluded to by the Scholars Keil & Delitzch: “Shanah is the current year. In an undefined number of days, at the most a year from the present time (which is sometimes the meaning of yamiym).” -Keil & Delitzch Therefore, what seems to be meant here is that “Within the days of the current year, you trusting daughters will be troubled, for the vintage will cease and before you get even a small amount of the harvest collected you will find it to be devoid of any real value.” This is most likely in reference to the invasion of Sennacherib the Assyrian ruler, who invaded Judea in 704 BCE/BC and brought devastation and ruin to the land causing the harvest to cease and the ingathering to fail. This means that Isaiah prophesied these words approximately 702-703, a year or so prior to the Assyrian invasion of Judea. Isa 32:11 Chirdu Tremble, be afraid, women of leisure; regazah quake, rage, be agitated, botechot trusting ones: veorah make yourself bare, and gird your loins. This is both a warning of the natural outcome of invasion and at the same time a call to repentance. The phrase “veorah” is often linked to the donning of sackcloth and is a symbol and practice of repentance and genuine sorrow for sin as well as a sign of mourning. These words are reminiscent of the words of the prophet Joel: “Gird yourselves, and lament, ye priests: howl, ye ministers of the altar: come, lie all night in sackcloth, ye ministers of my God: for the meat offering and the drink offering is withheld from the house of your God.” -Joel 1:13 “Gird your loins” means prepare to flee. Isa 32:12 Upon your shadayim breasts, wail, mourn, upon the shedeiy-chemed field of delight, upon the fruitful vine. Like sackcloth, the beating of the breast is a sign of mourning and repentance. Here it will be done in response to the failing fields of Judea at the coming invasion of the Assyrian army. There is a word play here that links the Hebrew shadayim (breasts) to the shedeiy (field). Isa 32:13 Upon adamat the land ami of my people thorns and sharp stones will come up; for, upon all the houses of masos exaltation in the village jubilant: The sharp stones and thorns are both literal and allegorical. The stones and thorns that burden the soil of the middle east are the bane of the farmers existence. They must be removed constantly or they will cause the crop to fail and the feet of the workers to become bruised and cut. Spiritually speaking Israel’s failure to remove the stones and thorns of idolatry and sin will result in the failing of the spiritual crop, even in that city that has been exalted as holy and celebrated with pilgrimage. “The village Jubilant” is most likely a poetic title for Jerusalem. Both God and the prophet continue to call Israel, and in particular Judah, “My people”. God and the prophet Isaiah are suffering the grief and heartbreak of the suffering of Israel, even when that suffering is the result of the sin choices of the people. Israel, ethnic-religious is always God’s people. Her identity is not measured by her actions. Isa 32:14 Because a palace will be forsaken; a multitude in anguish will leave a ofel vebachan hill fort, and a watch tower will become surrounded by dens ad-olam perpetually forever (in the world), an exaltation of wild asses, a pasture of flocks; “Armon” palace is singular, "the palace", meaning the royal palace. Thus, Iben Ezra and Yarchi interpret it of the king's palace in Jerusalem. The Targum of Yonatan paraphrases armon as “the house of the sanctuary”, or the temple, which was eventually left desolate. Messiah foretold this in Matthew 23:38. “Ofel vebachan” are said by some to be the names of two towers in Jerusalem. “Ofel” is located on the south-eastern fortified slope of the temple mountain (2 Chronicles 27:3). The “watch tower” is translated by some (Rashi) to refer to the ramparts or citadel (Ibn Ezra) of Jerusalem but may also be understood to be the same as the “Tower of the flock” mentioned in Micah 4:8. Migdal Eder (Tower of Eder [flock]), which is located in Bethlehem. The Hebrew “ad-olam” must be understood relative to the “olam” world it refers to. There are essentially two worlds: the olam hazeh, literally “world this one”, and olam haba “world the coming” or “the world to come”, meaning eternity. Thus, in the present passage the context of “ad” perpetually going round “olam” forever, or in the world, refers to the olam hazeh (present world) rather than the olam haba (world to come). Therefore, the desolation being spoken of is repeated over and again throughout Israel’s history until the Righteous King of Isaiah 32:1 returns to deliver Jerusalem and unite it to the heavenly Jerusalem which will exist in the olam haba ad-olam “In the world to come perpetually forever”. Isa 32:15 Ad Until yeiareh naked, uncovered, poured out emptied aleiynu on us ruach spirit, wind, breath, from on high, and it comes to pass that midbar the wilderness will be a fruitful field, vehacarmel and the Carmel (fruitful field) be a forest yeichasheiv of esteem, value, (countless). The theme of verses 15 to 20 is one of restoration, which will come to a repentant Jerusalem. The city being defined by its inhabitants. The plain meaning is that the desolation decreed against Jerusalem will continue throughout history until Israel receives the unveiled Spirit of God and repents of her sin. As a result she will experience fruitfulness both physical and spiritual, even in the barren wilderness. “Ad” until, means, the desolation described in the previous verses will continue to come against Jerusalem, Judah and all Israel until the unveiled Spirit is poured out upon the Jewish people (Israel ethnic, religious) from above. That is until the Spirit of God is poured out upon the repentant Jewish people. The Hebrew “yeiareh” means naked, uncovered, emptied and figuratively, poured out. This is a description of intimacy and relational force. The Spirit is to be revealed unveiled to the people of Israel. We know that this work of redemptive revelation was begun in Jerusalem (Judah, Israel) in the first century CE/AD (Acts 2). Ethnic Jews from throughout the world received the Spirit of God at the aliyot festival celebration of Sukkot (Pentecost) [approximately 33 to 39 CE/AD]. The account of Acts 2 details the Spirit descending like fire, another symbol of naked, unveiled power, and recalls the Jewish tradition that says fire descended upon the elders of Israel at the giving of the Torah at Sinai. We note that this was the inception, the beginning of the full filling of this prophesied promise of Isaiah. While the salvation of the Jewish people has begun and continues as each one turns to God through Yeshua the Messiah (Righteous King of verse 1), it will not be complete until the fullness of the nations have come to Messiah, at which time those Messianic Jews who have already received the Spirit from above will be joined by the remnant of ethnic religious Israel (Romans 11:25-26). When Shaul (Paul) says “a partial hardening has come to Israel” it means that part of ethnic Israel continues to resist Messiah while other ethnic Jews accept Him. When Shaul (Paul) says “in this way all Israel will be saved” it means that following the salvation of the fullness of the nations the remnant of Israel (ethnic) who remain in disbelief will receive Messiah and be joined to those who are already Messianic Jews (ethnic), thus, all Israel (ethnic) will be saved and reunited in Messiah. The Hebrew “midbar” meaning wilderness, pasture, uninhabited land, comes from the root dabar meaning essence, thing, word etc. In fact midbar seems to be a contraction of the Hebrew “me” meaning from, and “davar” meaning word, essence. Therefore, as a remez we can read “from the word will come fruitfulness.” The Word is Messiah, the fruit is right action born of Messiah in us. Isa 32:16 Veshakhan And dwelling bamidbar in the wilderness (ba-in, & mi-from the, d’bar-word), mishpat judgment utzedakah and righteousness bacarmel in the Carmel (fruitful land) teishev will dwell, remain, abide. “And dwelling in and from the Word, right judgements and righteousness we will abide in the fruit of right action.” “shakhan” is the root from which we get “Mishkhan” The Tent of Meeting where the Kadosh HaShem (Glory of YHVH) would presence Himself while Israel camped in the desert. Isa 32:17 And the work of righteousness will be peace; va’avodat and the service (effect) of ha-tzadakah the righteousness, ha-shekheit the shut it (quietness) vavetach and security (trust) ad-olam perpetually forever (in the world). This verse begins with a powerful and timeless statement. “The work of righteousness will be peace”. Peace is not the result of military power or political alliances but of right action. That is, righteous faith that bears right action. In fact the Scripture says “For no one is righteous, not even one” (Psalm 51:4) and “No one living is righteous before You” (Psalm 143:2) and “All have sinned and fallen short of the glory of God” (Daniel 9:11; Romans 3:23) and still further, “Our righteousness is like menstrual rags” (Isaiah 64:6). Therefore, only God and His Messiah are truly righteous. Thus verse 17 draws the reader’s attention back to the first verse of this chapter and the righteousness of the King. Thus, we can read “The work of Righteousness Himself will bring peace.” Not temporal but lasting peace. Yeshua illuminates this truth further: “Then they asked Him, ‘What must we do to do the works God requires?’ Yeshua answered, ‘The work of God is this: to believe in the one he has sent.’” -Yochanan (John) 6:28-29 This work of righteousness continues within the present world until it meets the world to come. It is utter nonsense to claim as Iben Ezra does, that the peace born of righteousness described here happened during Hezekiah’s reign. The Scripture itself testifies against this interpretation. Israel did not enjoy any lasting peace during the reign of Hezekiah. One might best describe Hezekiah’s reign as a temporary reprieve, almost ruined completely by Hezekiah’s own compromised faith journey. Isa 32:18 Veyashav And dwelling ami My people in an binevah abode (shepherd shelter) of peace, uvmishkenot and in dwellings, mivtachiym of trusting, refuge, confidence, uvimnuchot and in resting places shaananot secure, quiet, at ease; Under the reign of the Righteous King Messiah “My people” will dwell in the abode of The Shepherd (God, Yeshua), and in dwellings of trust and refuge. Resting secure. This is a picture of the Mishkhan (Tent of Meeting) and the sukkot (dwellings) of Israel while she wondered the desert. Uvmishkenot uses the feminine plural form of Mishkhan. This poetic image is transferred to the Messianic reign and the city of the New Jerusalem, where there will be no Temple, but God Himself and the Lamb will be its Temple (Revelation 21:22). Isa 32:19 Uvarad And it will hail, coming down on the forest; and the city shall be low in a low place. Having concluded the prophecy concerning the redemption and peace of Israel the prophet now turns back to the coming destruction of Israel’s enemies. Specifically the hail coming against the forest, which is connected to Assyria’s army in Isaiah 10:34, and against the prosperity and pride of Nineveh the capital of Assyria, which is figuratively called a low place and is ironically made lower still. Isa 32:20 Ashreiychem Happily Blessed are you that scatter seed upon all mayim waters, meshalesheiy that send forth the feet of the ox and the ass. As quickly as the prophet had digressed, he now returns to the subject at hand, that of Israel’s future redemption and the conditions she will enjoy under the reign of the King of Righteousness. Seed scattered on many waters is an idiom that conveys fruitfulness and life born of living and abundant water supply. The sending forth of the feet of the ox and ass is a picture of the shore footed path of livestock, from the strong animals used for ploughing and threshing to the domestic animals of burden, all will be readily available to Israel in the Messianic Kingdom. This kingdom will begin in the olam hazeh (present world) and converge with the olam haba (world to come). © 2018 Yaakov Brown |
Yaakov BrownFounder of the Beth Melekh International Messiah Following Jewish Community, Archives
February 2024
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