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 Being unprepared when we have been warned is sin. Neither culture nor personality are an excuse for laziness, inaction. Amos 4 (Author’s translation)
1 Listen, hear, comprehend, obey this particular Word, essence, substance, you cows of the Bashan (a fruitful place) who are on the mountain of Samaria (Guardians), you are the oppressors of the poor, weak, vulnerable, the crushers of the needy; the speech to their lords (masters) is, “Enter, and drink!” 2 This swears Adonay the Lord (Master) YHVH (Mercy) in His holiness, “For behold, now, pay attention, days are coming upon you all, and you will be lifted up on spears (piercing things), and your posterity (issue, children) in fish pots. 3 And bursting forth you will go out, a woman conspicuous, and you will be thrown out to the Harmon (alt. the flat topped mountain),” declares YHVH (Mercy ) the Lord. 4 “Enter Bethel (House of God, Judge) and rebel; at the Gilgal (the wheel) make great your rebellion! And bring to the morning, your blood sacrifices, after three days from tithes (pl. tenth part). 5 And offer a sacrifice of smoke from yeast, a thanksgiving, and proclaim freewill offerings, making them heard. For this you all love, children of Israel,” declares Adonay the Lord (Master) YHVH (Mercy). 6 “And also I gifted to you clean teeth in all your cities, and lack of bread in all your places; yet you have not continually returned to Me,” declares YHVH (Mercy) the Lord. 7 “And also, I withheld from you the particular rain continually for the three months before harvest. And I caused it to rain upon one city, but on another city I did not cause it to rain; a portion of one was rained on, and another portion not rained on would wither. 8 And staggering, two or three cities go to another city to drink water, and are not sated; yet you have not continually returned to Me,” declares YHVH (Mercy) the Lord. 9 “I struck you all with blight and mildew which increases in your orchards, and vineyards and your fig trees and your olive trees, which have been devoured by worms/locusts; yet you have not continually returned to Me,” declares YHVH (Mercy) the Lord. 10 “I sent among you a plague in the way of Egypt; I killed your young men with the sword, along with your captured horses, and the stench of your camps rose up in your nostrils; yet you have not continually returned to Me,” declares YHVH (Mercy) the Lord. 11 “I overturned you all, like when as Elohim as God/Judge I overthrew Sodom (burning) and Gomorrah (submersion), and you were like a log snatched from burning; yet you have not continually returned to Me,” declares YHVH (Mercy) the Lord.12 “Therefore this I will do to you, Yisrael; as a consequence for it, I will do this to you, prepare to meet your God, Yisrael.” 13 For behold, now, pay attention, He who forms mountains and creates breath, spirit, wind, and tells to a person what he is thinking, He who fashions dawn, hovering/covering, and treads upon the high places of earth, YHVH (Mercy) the Lord Elohay God/Judge tzevaot Who goes warring is His name. Amos 4 (Line Upon Line) 1 Shimu Listen, hear, comprehend, obey hadavar hazeh this particular Word, essence, substance, you parot cows habashan of the Bashan (fruitful) asher who behar are on the mountain Shomeron of Samaria (Guardians), you are ha’oshekot the oppressors daliym of the poor, weak, vulnerable, harotzetzot the crushers evyoniym of the needy; ha’omerot the speech la’adoneiyhem to their lords (masters) is, “Haviyah Enter, venishtah and drink!” 1 Listen, hear, comprehend, obey this particular Word, essence, substance, you cows of the Bashan (a fruitful place) who are on the mountain of Samaria (Guardians), you are the oppressors of the poor, weak, vulnerable, the crushers of the needy; the speech to their lords (masters) is, “Enter, and drink!” Shimu Listen, hear, comprehend, obey hadavar hazeh this particular Word, essence, substance… Once again 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 “hadavar hazeh”, meaning, “the word, this specific thing”. Where the former chapter speaks of “et hadavar” the specific Word of God (Yeshua) in terms of His person, the words that follow here are a specific warning emanating from the specific Word [Person] (logos: Yeshua [John 1]). The Creator of the universe speaks through the essence of creation to the created, and in particular to the unique and chosen people of Israel. You cows habashan of the Bashan (fruitful) asher who behar are on the mountain Shomeron of Samaria (Guardians)… Bashan is an area in the north of Israel located east of the Jordan river, and spans the tribal allotments of Gad, Reuven, and the half tribe of Manasheh. Bashan was known for its fertile soil and fruitful pasture land. The cows (easily enticed wayward people of Gad, Reuven, and the half tribe of Manasheh) had been herded southward to the idolatrous centre in Samaria. The city of Samaria was the capital of Ephraim’s territory (Isa. 7:9), and a centre where all the northern tribes gathered at times. The northern kings held court in Samaria. Ahab is called “King of Samaria” (1 Kings 21:1). This metaphor speaks to the docile behaviour of the people in allowing themselves to be so easily led into idolatry and the resulting injustice. More specifically the feminine noun “Parot” (cows, not bulls) denotes well feed women, in this case the elite women of the half tribe of Gad, Reuven, and the half tribe of Manasheh, and of the northern tribes in general. The Targum paraphrases this metaphor to read: “You rich of substance” In one of his Messianic Psalms, king David uses a similar metaphor in reference to those rich and powerful men (bulls) who have come against him. He calls them “the strong of Bashan” (Psalm 22:12). Therefore, Bashan is synonymous with fat cattle, who, lacking no good thing, are easily led into making poor decisions. You are the oppressors daliym of the poor, weak, vulnerable, harotzetzot the crushers evyoniym of the needy… The upper class women in particular and the people of the north in general, are being indicted for their intentional oppressing of the poor and their cruelty toward the vulnerable. This sin is inflated by the fact that they are harming fellow Israelis. They are not being accused of simply neglecting the poor, rather they are being called out on their intentional abuse of the poor and vulnerable. This kind of social injustice destroys the perpetrator as well as the victim. Failure to strengthen the weakest portion of the community results in weakening the whole community, making it vulnerable to destruction. Therefore, the punishment that is coming upon Israel at this point in her history is the natural outworking of her sin. By her actions she has essentially punished herself. We would do well to consider this in light of our own conduct. God offers to deliver us from self-harm. “A merciful person does himself good, But the cruel person does himself harm.” -Mishlei (Proverbs) 11:17 NASB the speech la’adoneiyhem to their lords (masters) is, “Haviyah Enter, venishtah and drink!” This is an intentionally ambiguous reference that likens the speech of the elite women to their husbands (adoneiyhem [lords]) to the speech of Israel to her false gods (adoneiyhem [lords]). The Targum further illuminates the meaning by rendering the speech as: “give us power, that we may spoil it.” 2 Nishba This swears Adonay the Lord (Master) YHVH (Mercy) bekadesho in His holiness, “Kiy For hineih behold, now, pay attention, yamiym days baiym are coming aleiychem upon you all, venisa etchem and you will be lifted up betzinot on spears (piercing things), ve’acharitechen and your posterity (issue, children) besirot dugah in fish pots. 2 This swears Adonay the Lord (Master) YHVH (Mercy) in His holiness, “For behold, now, pay attention, days are coming upon you all, and you will be lifted up on spears (piercing things), and your posterity (issue, children) in fish pots. This swears Adonay the Lord (Master) YHVH (Mercy) bekadesho in His holiness, God is Named Adonay “Lord” over adoneiyhem “their lords”, referred to in the previous verse, and in spite of the fact that He has every right as a jilted Husband to judge without mercy, He is nonetheless Named YHVH, the unpronounceable Name which denotes mercy. There is no greater expression of a vow than this. When God swears He swears by Himself and His holiness from which His character is expressed. Like the word “hineih” that follows, this is an awesome call to attention. “Kiy For hineih behold, now, pay attention, yamiym days baiym are coming aleiychem upon you all… The use of “hineih” following the vow of God emphasises the immediacy of the warning and the certainty of the coming punishment. The text does not say that the days of discipline might come, but that they are coming. you will be lifted up betzinot on spears (piercing things), ve’acharitechen and your posterity (issue, children) besirot dugah in fish pots. There are numerous variations in the English translation of these phrases, however the Hebrew is fairly simple and is using an idiomatic turn of phrase that indicates the impaling of the adults of Israel and the consumption of their progeny and achievements. It is an allusion to the king of Assyria and his invading force, who by the hand of God will enact the just punishment of God against the people of Israel. The impaling of captives on tall spears reflects a form of torturous death employed by the ancient Egyptians and thus points back to past oppression and suffering. There is also a connection to this imagery in the prophecy of Jeremiah recorded later in Israel’s history (Jer. 16:16). The Targum reads: “That people shall take you away on their shields, and your daughters in fishermen's boats;” 3 Uferatziym And bursting forth teitzenah you will go out ishah a woman negdah conspicuous, vehishlachtenah and you will be thrown out to haharmonah the Harmon (alt. the flat topped mountain),” neum declares YHVH (Mercy ) the Lord. 3 And bursting forth you will go out, a woman conspicuous, and you will be thrown out to the Harmon (alt. the flat topped mountain),” declares YHVH (Mercy ) the Lord. This continues the metaphorical language describing the coming exile. Like a woman conspicuously escaping through a breech in a city wall Israel will be exposed while trying to escape the invading Assyrians and will be easily captured and exiled. We note that it is YHVH, Mercy Who speaks these words of judgement, and are reminded yet again that His Mercy both precedes and is the result of His judgement. 4 “Bo’u Enter Bayt-El Bethel (House of God, Judge) ufishu and rebel; hagilgal at the Gilgal (the wheel) harbu make great lifshoa your rebellion! Vehaviyu And bring laboker to the morning, zivcheiychem your blood sacrifices, lishloshet after three yamiym days ma’seroteiycham from tithes (pl. tenth part). 4 “Enter Bethel (House of God, Judge) and rebel; at the Gilgal (the wheel) make great your rebellion! And bring to the morning, your blood sacrifices, after three days from tithes (pl. tenth part). Enter Bayt-El Bethel (House of God, Judge) ufishu and rebel; hagilgal at the Gilgal (the wheel) harbu make great lifshoa your rebellion! Bayt-El (Bethel) had become a centre of idolatrous worship in the north and is named here with palpable irony. The tribes of the north enter a place once honoured by God in connection to the patriarch Jacob and now, at this point in Israel’s history, dishonoured by syncretistic worship and unbiblical sacrifices. Israel enters the “House of God/Judge” with the intention of rebelling. Thus, the northern tribes are judged and found wanting by their own actions. Their apostacy is no accident. “Ufishu” from “pasha” the Hebrew root meaning rebellion is used again to show the intrinsic connection between idolatry (the root of all sin) and its fruit rebellion. Rebellion being the father of the many subsequent manifestations of sin. Gilgal was an Israelite camp west of the Jordan river and east of Jericho. It was a location where Samuel the prophet judged Israel and where Saul the first king of Israel was ordained, and It was yet another main centre of idolatrous worship for the northern tribes (5:5, 27; 6:7; 7:11, 17 cf. Hos. 4:15). Israel’s former request for a king like the other nations was itself an act of idolatry and a root for the national sin manifest during the days of the prophecy of Amos. The doubling up of the word “pasha” rebellion, and the references to multiple locations of idolatrous worship firmly establish the indictment concerning the sin of the people. And bring laboker to the morning, zivcheiychem your blood sacrifices, lishloshet after three yamiym days ma’seroteiycham from tithes (pl. tenth part). This is to say: “Bring your apostate blood sacrifices to your counterfeit altar on high places not approved by God, go about your superstitious three day rituals and bring your tithes, which should have instead been brought to Jerusalem. By all means pretend to follow some small aspect of what’s commanded in the Torah by syncretising it with the practices of idol worship. Go ahead, practice your sin, see what happens…” “After three days from tithes” can be understood to mean that the tithes that should have been brought to Jerusalem are instead being used in sacrificial rites at an apostate location in the north (Samaria, Bethel etc.). 5 Ve’kateir And offer a sacrifice of smoke mechameitz from yeast todah a thanksgiving, vekiru and proclaim nedavot freewill offerings, hashmiyu making them heard, known. Kiy For kein this ahavtem you all love, beneiy children Yisrael of Israel (Overcome in God, Judge),” neum declares Adonay the Lord (Master) YHVH (Mercy). 5 And offer a sacrifice of smoke from yeast, a thanksgiving, and proclaim freewill offerings, making them heard. For this you all love, children of Israel,” declares Adonay the Lord (Master) YHVH (Mercy). And offer a sacrifice of smoke mechameitz from yeast todah a thanksgiving… The sarcasm continues regarding Israel’s apostate practices. God commands in the Torah that yeast not be offered with a burnt offering: “‘No grain offering, which you bring to YHVH, shall be made with yeast, for you shall not offer up in smoke any yeast or any honey as an offering by fire to YHVH.’” -Vayikra (Leviticus) 2:11 (Author’s translation) Yeast represents sin. To offer a symbol of sin to God as a gift is abhorrent. Ironically, the actions of the northern tribes in syncretising heathen worship are well represented in an offering of a symbol of sin. They have at this point in history, been repaying God’s love with sin filled rebellion. Modern Christians are in no position to pass judgement. It has been taught among Christians for millennia that Yeshua’s parable of the yeast permeating the dough likens the Gospel’s spread in relationship to the kingdom of God, to yeast that spreads through the world (Matt. 13:33; Luke 13:20-21). Thus, the message of the Gospel is compared to an established (throughout the TaNaKh [OT]) symbol for sin. Like the offering of yeast by the northern tribes, the comparing of the Gospel to yeast is abhorrent. and proclaim nedavot freewill offerings, hashmiyu making them heard, known. Not only are the sacrifices and offerings apostate they are also being practiced as nothing more than a show of piety, an act of spiritual pride performed for others to see. Yeshua the King Messiah later addresses the hypocrisy of performance based religion: “5 And they do all their deeds to be noticed by other people; for they broaden their [a]phylacteries and lengthen the tassels of their garments. 6 And they love the place of honor at banquets, and the seats of honor in the synagogues, 7 and personal greetings in the marketplaces, and being called [b]Rabbi by the people.” -Matthew 23:5-7 NASB Are we guilty of performance based religion? How might we seek the strength of Messiah in order to change our behaviour to meet God’s standard of holiness? For kein this ahavtem you all love, beneiy children Yisrael of Israel (Overcome in God, Judge),” neum declares Adonay the Lord (Master) YHVH (Mercy). At this time in our history our modus operandi was to seek glory for ourselves at the expense of the vulnerable and in direct opposition to the commandments of God. Ironically the things we loved to do were acts of hatred not only against the poor but also toward ourselves. The same is true today. Only the true love of God can deliver us from our self-destructive behaviours. 6 “Vegam And also Aniy I nataiy lachem gifted to you nikyon clean shinayim teeth behkol in all areiychem your cities, vechoser and lack of lechem bread behkol in all mekomoteiychem your places; velo-shavtem yet you have not continually returned aday to Me,” neum declares YHVH (Mercy) the Lord. 6 “And also I gifted to you clean teeth in all your cities, and lack of bread in all your places; yet you have not continually returned to Me,” declares YHVH (Mercy) the Lord. And also Aniy I nataiy lachem gifted to you My nikyon clean shinayim teeth behkol in all areiychem your cities… The “cleanness of teeth” may be a euphemism for famine as some suggest, or it may refer to God bearing His teeth at Israel in an act of anger. The later seems most likely given the prophesied invasion of the cities. We note that the discipline of famine and physical harm is considered a gift. and lack of lechem bread behkol in all mekomoteiychem your places… This is clearly a metaphor for famine (2 kings 8:1). The phrase “in all your places” indicates nationwide famine. Israel is being given these physical warnings of famine and invasion as a call to repentance. Again, famine is “gifted” to Israel. Suffering that leads to repentance is a redemptive gift of God. velo-shavtem yet you have not continually returned aday to Me,” neum declares YHVH (Mercy) the Lord. This phrase appears five times in this chapter. It is a heart breaking observation that indicates Israel’s constant turning away from God in spite of the many warnings and the physical discipline God has given in order to provide an opportunity for repentance. The Hebrew does not simply say “you have not returned to me” but “you continually choose not to return to me”. This is a description of a way of life rather than the addressing of a singular act of rebellion. At this point in our history we were wilfully and continually turning our backs on God. 7 “Vegam And also, Anochiy I manatiy withheld mikem from you et-hageshem the particular rain be’od continually for the sheloshah three chadashiym months lakatyir before harvest. Ve’himtartiy And I caused it to rain al-iyr echat upon one city, ve’al-iyr achat lo amtiyr but on another city I did not cause it to rain; chelkah a portion achat of one timateir was rained on, ve’chelkah asher-lo timateir and another portion not rained aleyah on tiyvash would wither. 7 “And also, I withheld from you the particular rain continually for the three months before harvest. And I caused it to rain upon one city, but on another city I did not cause it to rain; a portion of one was rained on, and another portion not rained on would wither. The withholding of the timely rains that precede the harvest is a kind of shock and awe campaign. Without these rains the harvest would be meagre and famine perpetuated due to poor seed return. We note that as a counterpoint to Israel’s perpetual turning away the rains are perpetually withheld. When one rejects the supplier of water, water is withheld. Therefore, our sinful actions are self-harm. In addition to this God had brought about erratic rainfall within smaller locations so that on one side of a city rain fell and on the other the land dried up. As a result there would have been in fighting among the inhabitants of the city and a tendency for those who benefited from rainfall to hoard supplies. All of this accentuates the rebellious modus operandi of the people at that time. 8 Ve’nau And staggering shtayim two or shalosh three ariym cities el-iyr achat go to another city lishtot to drink mayim water, ve’lo and are not yisbau sated; ve’lo shavtem yet you have not continually returned aday to Me,” neum declares YHVH (Mercy) the Lord. 8 And staggering, two or three cities go to another city to drink water, and are not sated; yet you have not continually returned to Me,” declares YHVH (Mercy) the Lord. A lack of food from grain and fruiting trees was one thing, but a lack of drinking water is another thing altogether. Water is primary to human survival, without it we die. In spite of Israel experiencing these hardships she had not turned toward God. This repetition of the phrasing “yet you have not continually returned to Me,” declares YHVH (Mercy) the Lord” becomes weightier when we realise that Israel had sought help during the famine and drought that resulted from God’s discipline, but they had not sought it from God. This means that false deities were being sought and or syncretised worship practices employed in order to invoke demonic spiritual support for Israel’s practical problems. 9 “Hikeiytiy I struck etchem you all bashidafon with blight uvayeirakon and mildew harbot ganoteiychem which increases in your orchards, vecharmeiychem and vineyards ute’eineiychem and your fig trees vezeiyteiychem and your olive trees, yochal which have been devoured hagazam by worms/locusts; ve’lo shavtem yet you have not continually returned aday to Me,” neum declares YHVH (Mercy) the Lord. 9 “I struck you all with blight and mildew which increases in your orchards, and vineyards and your fig trees and your olive trees, which have been devoured by worms/locusts; yet you have not continually returned to Me,” declares YHVH (Mercy) the Lord. Every time a discipling action is alluded to the phrase “yet you have not continually returned to Me,” declares YHVH (Mercy) the Lord” follows. And each time the heart condition of the people is exposed. The fruiting trees described represent prosperity and celebration (wine, figs), healing and spiritual strength (olives). The metaphor exposes the spiritual and physical decay of the souls of the people. 10 “Shilachtiy I sent vachem among you dever a plague bederekh in the way Mitzrayim of Egypt; haragtiy vacherev bachureiychem I killed your young men with the sword, im sheviy suseiychem along with your captured horses, va’a’aleh be’osh machaneiychem and the stench of your camps rose up uveapechem in your nostrils; ve’lo shavtem yet you have not continually returned aday to Me,” neum declares YHVH (Mercy) the Lord. 10 “I sent among you a plague in the way of Egypt; I killed your young men with the sword, along with your captured horses, and the stench of your camps rose up in your nostrils; yet you have not continually returned to Me,” declares YHVH (Mercy) the Lord. I sent vachem among you dever a plague bederekh in the way Mitzrayim of Egypt… This can be understood to be likening the punishment of God against Israel during the time of Amos to the plagues of Egypt (Ex. 7-12), or to the plague Israel experienced on her way out of Egypt on her journey in the desert (Num. 16:46). The later seems more likely given that the Hebrew reads bederekh “in the way”, rather than “in Egypt”. 11 “Hafachtiy I overturned vachem you all, kemahpeichat like when as Elohim as God/Judge I overthrew et-sidom ve’et-amorah Sodom (burning) and Gomorrah (submersion), vatihyu keod and you were like a log mutzal snatched misereifah from burning; ve’lo shavtem yet you have not continually returned aday to Me,” neum declares YHVH (Mercy) the Lord. 11 “I overturned you all, like when as Elohim as God/Judge I overthrew Sodom (burning) and Gomorrah (submersion), and you were like a log snatched from burning; yet you have not continually returned to Me,” declares YHVH (Mercy) the Lord. The list of literal and metaphorical calamities reaches its crescendo with this reference to Sodom and Gomorrah. This allusion is multifaceted in that it infers that Israel’s sins have caused her to descend to depths of depravity equal to those of Sodom and Gomorrah. The destruction therefore will be similar, however God in His mercy reached in and grabbed Israel from the burning fire (a reference to the fiery sulphur that rained on Sodom and Gomorrah) like a log pulled out before it can be consumed, charred but in one piece. We note that the metaphor puts the hand of the one who delivers the log at risk of harm. God has given of Himself in order to deliver Israel. “Yet you have not continually returned to Me,” declares YHVH (Mercy) the Lord.” 12 “Lachein Therefore koh this e’eseh-lekha I will do to you, Yisrael; ekev as a consequence kiy for zot it, a’eseh-lakh I will do this to you, hikon likrat-Eloheiykha Yisrael prepare to meet your God, Israel.” 12 “Therefore this I will do to you, Yisrael; as a consequence for it, I will do this to you, prepare to meet your God, Yisrael.” This draws together all the imagery of the previous verses and denotes both terrifying punishment and reconciliatory promise. Therefore koh this e’eseh-lekha I will do to you, Yisrael; ekev as a consequence kiy for zot it, a’eseh-lakh I will do this to you… I will punish you in a terrible way as a consequence of your sinful actions. prepare to meet your God, Israel. The way the reader receives this phrasing determines the outcome. A refusal to prepare will result in meeting God the Judge of Israel, while choosing to prepare through returning to YHVH (Mercy) in repentance will mean suffering the consequence of sinful actions in the physical world, but also being given an opportunity to meet YHVH in the desert of exile on a journey that returns Israel to the land of promise. The principle can be applied by all believers. Are we ignoring God’s admonishment of preparation and thus reaping self-destruction, or are we walking in repentance and receiving God in an intimate meeting between Creator and creation. The repentant prepare and receive mercy from the Judge, while the unprepared are condemned. Being unprepared when we have been warned is sin. Neither culture nor personality are an excuse for laziness, inaction. 13 Kiy For hineih behold, now, pay attention, yotzeir He who forms hariym mountains uvorei and creates ruach breath, spirit, wind, umagiyd and tells leadam to a person mah-sheicho what he is thinking, oseh He who fashions shachar dawn eiyfah, hovering/covering vedorekh and treads al upon bamoteiy aretz the high places of earth, YHVH (Mercy) the Lord Elohay God/Judge tzevaot Who goes warring Shemo is His name. 13 For behold, now, pay attention, He who forms mountains and creates breath, spirit, wind, and tells to a person what he is thinking, He who fashions dawn, hovering/covering and treads upon the high places of earth, YHVH (Mercy) the Lord Elohay God/Judge tzevaot Who goes warring is His name. For hineih behold, now, pay attention, yotzeir He who forms hariym mountains uvorei and creates ruach breath, spirit, wind… The Lord reminds Israel that He is the Creator. That He both forms that which is created and creates life, the human spirit (ruach) from nothing. The ruach (wind), created from nothing, moves the dust of the earth. The ruach (breath) of God gives neshama (eternal convergent existence) to the dust, forming humanity. The ruach (spirit) of human beings is created by HaRuach (The Spirit) Elohiym of God. and tells leadam to a person mah-sheicho what he is thinking… The ambiguity seems intentional. God is the nearest subject but the person is the nearest object. Therefore, God both knows every thought of a human being before it is thought and speaks His divine thoughts to human beings according to their ability to receive His Word. He who fashions shachar dawn eiyfah, hovering/covering vedorekh and treads al upon bamoteiy aretz the high places of earth, This is an allusion to the creation account of Genesis 1. The Spirit of God hovers over the deep and forms the earth. He is Creator and Ruler over all things. Additionally and with regard to the apostate worship which was being performed at the time of the prophecy of Amos, God treads on the highest places used by the wicked as shrines to false gods. He grinds all idols to dust beneath His feet. By necessity all that is made has a beginning. The God of Israel has no beginning or end, He is all existing and therefore has no maker. Throughout Scripture the names of persons are used as a summation of their character attributes. When Israel is lost in rebellion what is the Name of her God? YHVH (Mercy) the Lord Elohay God/Judge tzevaot Who goes warring Shemo is His name. His Name is “Mercy the Righteous Judge Who goes warring to save His people”. Copyright Yaakov Brown 2022 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 ...the blood guilt that is presently manifest upon the lands of many western democracies due to the mass murder of pre-born human beings is palpable, and it remains that only the blood of those who shed it can cover it (Num. 35:33), except where those who have committed these crimes truly confess, and repent of them and accept the blood of Yeshua as ransom for their heinous acts. A Supplementary Note:
Throughout my commentary I refer to the attributes of mercy and justice as they relate to the Names of God YHVH and Elohim. Some have asked where this understanding comes from. The following is a brief explanation. In Jewish tradition it is written: "The Holy One, Blessed be He, said to those, You want to know my name? I am called according to my actions. When I judge the creatures I am Elohim, and when I have mercy with My world, I am named YHWH" (Exodus Rabbah 3:6). In Scripture Elohim is the Name given for God as the Creator & Judge of the universe (Gen 1:1-2:4a) and implies strength, power, rule, and justice, whereas YHVH, expresses the idea of God's closeness to humans. For example, YHVH "breathed into his (Adam's) nostrils the breath of life" (Genesis 2:7). Closeness to humanity only continues in the sin affected world and beyond through YHVH's mercy. Therefore, we say “YHVH Elohim, our Merciful Judge”. Introduction: As is the case with all of Hebrew Scripture, there are no chapter breaks in the scroll of the 12 Prophets in which Hosea is located. It’s important to see the text of this chapter as a continuation of the previous chapter: “Ephraim turns back from Me with lies and with deceit the house of Israel; and Judah continues to rule with God, and with the holy ones is faithful. 1 [2] Efrayim (doubly fruitful) roeh feeds ruach a wind, breath, spirit verodeif and follows kadiym the east wind, breath, spirit; kol all hayom the day kazav deception vashod and destruction yarbeh increase. uveriyt and a covenant im-Ashur (a step) with Assyria yichrotu they have cut, veshemen and oil lemitzrayim to Egypt (double distress) yuval is carried. “Efrayim feeds a wind, breath, spirit and follows the east wind, breath, spirit;” The Hebrew text doesn’t say “feeds on a wind” but “feeds a wind”. This is supported by the Aramaic Targum: “the house of Israel are like to one that sows the wind, and reaps the whirlwind all the day;” -Targum Yonatan Ephraim, the northern kingship and its dominion “feeds a wind, breath, spirit” among the tribes of the north that is the fruit of following “the east wind, breath, spirit” of the Assyrians. Both striving after and releasing wind are Biblical metaphors for futility (Ecclesiastes 1:14; Job 15:2). The particular wind being sown by Ephraim is one of idolatry (the calf idols etc.) Rashi notes that “roeh” (feed) is an expression of “reia” (friend) and that this infers a friendship with false gods. “joins the wind Heb. רֹעֵה. An expression of רֵעַ, a friend. He joins words of the wind, viz. idolatry.” -Rashi The “east wind” is used as a metaphor for false knowledge (Job 15:2), imminent onslaught (Isaiah 27:21), a scattering force (Jeremiah 18:17), it is a wind of discipline wielded by YHVH for the purpose of returning His people to Himself. Alternatively or jointly, the two types of wind alluded to may represent Egypt (2 Kings 17:4; Isaiah 30:6-7) and Assyria (Hosea 5:13, 7:11, 8:9; 2 Kings 17:3), the two powers with whom the northern kings sought to solidify their political position in the volatile region (The northern kings in question being Menahem, Pul, and Hoshea, who sought help from Shalmaneser of Assyria in order to assist them against their enemies, and to strengthen their kingdom [2 Kings 15:19]). The ever changing nature of wind is also a factor here. With the exception of the Wind of God’s Spirit, winds are constantly shifting and changing and are therefore not a firm foundation on which to establish the direction of the nation. “all the day deception and destruction increase.” “He is forever adding Illusion to calamity.” -Sefaria English Version The phrase “all the day” infers perpetual consequence. “Deception and destruction” increase as the fruit of Ephraim’s pursuit of foreign powers and false gods. “Ephraim is a shepherd of wind and vanity in matters of faith, and all day long he lies and demons abound in the words spoken between a man and his friend,” -Malbim “and a covenant with Assyria they have cut, and oil to Egypt is carried.” “and they carried gifts to Egypt;” -Targum Yonatan The kings of the north have “cut” a covenant in blood with the Assyrians in order to get a “step up” (Ashur). This symbolizes their embracing both the spirituality and the political strength of the Assyrian Empire. They have also carried “oil” (abundance, fat of the land) to Egypt, symbolising their attempts to use the abundance attributed to false gods as a means of purchasing political security. At that time these foreign powers were at war with one another for control of the east. Therefore, the kings of the north were playing both sides off against one another and would reap the dire consequences. Ultimately, regardless of the political intrigue, Ephraim was seeking provision, protection and security from powers other than YHVH. In each instance they were practicing idolatry, in both its religious and secular forms. 2 [3] Veriyv And a dispute laYHVH has the Lord (Mercy) im-Y’hudah with Judah (praise), velifkod and will appoint punishment al-Yaakov upon Jacob (follower) kema’alalayv for his deeds yashiv lo will return to him. The southern kingdom is also put on notice. HaShem is bringing an indictment (ref. 4:1) against Judah and will establish punishment for all Israel, both Ephraim and Judah (ref. 10:11). Thus “upon Jacob”. The deeds of all the tribes will come back on them. They have sown a wind and will reap a whirlwind. 3 [4] Babeten In the womb akav by the heel et-achiyv he grasped his brother, uveono and in his vigorous strength sarah he contended et-Elohiym with God/the Judge. “prophet, say unto them, was it not said of Jacob, before he was born, that he would be greater than his brother?” -Targum Yonatan The birth and life of Jacob, from whom all the tribes of Israel are descended (a chosen, ethno-religious people), is used as a mashal (teaching parable) by the prophet. It is as if HaShem were saying, “remember when you grasped after the right of the first born? (Gen. 25:25) And when as an adult you wrestled with My messenger (a man “iysh” Gen. 32:22-32), and I blessed you so that you overcame in Me “Yisrael” (yisra-overcome, El-God). It is utter nonsense to say that Jacob is being referenced here as a deceiver by nature, something predicated on a misrepresentation of Jacob’s name propagated by far too many Christian theologians. One popular Christian commentary says “In their deceitfulness, Israel and Judah were living up to the name of their forefather…” If only they had been, for the name Jacob means “to grasp after, to follow”, it does not mean “deceiver”, a lie all too often promoted by the ignorant. Note that Radak rightly interprets the meaning of Jacob’s name: “In the womb he (Jacob) followed his brother as it is said ‘and his hand held the heel of Esau’ and it was a great miracle that the foetus while in the womb having no strength or ability in even one of its limbs to achieve this, and the placenta would surely have ruptured and caught him in the heel of the other foetus, (and yet he wast able to do so) it is a great wonder…” -Radak on Hosea 12:3 [2] Further, Rashi rightly identifies God’s hand in promoting the position of Jacob over Esau, not through deceit but as a result of Divine intervention. “In the womb, he seized his brother’s heel All this I did for him, he held him by the heel, as a sign that he would be a master over him.” -Rashi We note that as a man Jacob, here symbolic of all Israel, wrestled with God as Judge. That is the point here, God has come to apostate Israel as Judge in order to reconcile her to Himself through discipline and t’shuvah (repentance, returning). In short, when Israel (Jacob) stops fighting against God and instead takes hold of Him and asks Him to bless and transform her, she, like her namesake and progenitor Jacob, will come into the fullness of her name “one who overcomes in God” (Israel). 4 [5] Vayasar and he wrestled el-malach with a messenger (angel) vayuchal and attained; bachah he wept vayitchanen-lo and begged His favour. Beiyt-Eil At Bethel (house of God) yimtzaenu He found him, vesham and there yedabeir He spoke imanu with us, “and he wrestled with a messenger and attained;” Continuing the story of Jacob the finer details of his wrestling with God’s Messenger are affirmed. Jacob wrestled with a Messenger (Angel) [Hosea 12:4 (5)] who is also a Man (iysh) [Gen. 32:24]. The common misconception among English readers is that “angel” inherently denotes a noncorporeal supernatural or spiritual being with wings. While this is sometimes the case, it is not always the case. In some instances the Hebrew “malakh” refers to a human messenger, (the name of the prophet Malachi is from the root malakh and means “My messenger”) in others a supernatural messenger and in the present case, it refers to Imanu El (God with us), both man and supernatural being, at once both corporeal and noncorporeal. Therefore, we don’t ask “Did Jacob wrestle a man or an angel?” Rather we accept that he wrestled an individual Who is both a Man (the last Adam) and a Messenger (HaMalakh HaShem), God with us, Yeshua the resurrected and transcendent King Messiah. “he wept and begged His favour.” This refers to Jacob. It cannot refer to the Messenger/Angel as is suggested by the Jewish commentators Rashi, Yarchi and Kimkhi, along with numerous Christian theologians. In the account of Genesis 32 the only one who makes petition (begging) is Jacob, and the only one capable of bestowing favour is the Messenger (man) with Whom Jacob wrestles. Therefore, according to the Biblical text it is Jacob who “wept and begged His (the Man’s) favour”. “25 So Jacob remained all by himself. Then a man wrestled with him until the break of dawn. [a] 26 When He saw that He had not overcome him, He struck the socket of his hip, so He dislocated the socket of Jacob’s hip when He wrestled with him. 27 Then He said, “Let Me go, for the dawn has broken.” But he said, “I won’t let You go unless You bless me.” 28 Then He said to him, “What is your name?” “Jacob,” he said. 29 Then He said, “Your name will no longer be Jacob, but rather Israel, for you have struggled with God and with men, and you have overcome.” 30 Then Jacob asked and said, “Please tell me Your name.” But He said, “What’s this—you are asking My name?” Then He blessed him there. 31 So Jacob named the place Peniel, “for I’ve seen God face to face, and my life has been spared.” 32 Now the sun rose upon him just as he crossed by Peniel—limping because of his hip.” -Genesis 32:25-32 TLV “At Bethel (house of God) He found him, and there He spoke with us,” God is the nearest subject as the Messenger Who wrestled with Jacob. Therefore, we understand from this verse that God, as Messenger, not only wrestled with Jacob but is also the One who found Jacob at Bethel (Gen. 28:10-22), and that at that time, God spoke not only to the individual Jacob but also to all his progeny through him. This is why the text says “He (YHVH, as Messenger) spoke to us”. Of this same Messenger/Angel, not a created being but that person of the all existing God Imanu El, Jacob says: “The Messenger/Angel which redeemed me from all evil, bless the boys; and let my name be named on them, and the name of my fathers Abraham and Isaac; and let them grow into a multitude in the midst of the earth.” -Genesis 48:16 Note “which redeemed me from ALL evil”. Jacob understood that the Messenger/Angel of YHVH had not simply delivered him from Esau but had redeemed him from the wages of sin. In summation, YHVH entered time and space to offer Jacob and his descendants blessing and deliverance from evil, speaking to all the generations of Jacob through His deliverer the King Messiah Yeshua (resurrected and transcendent [not pre-incarnate!]), the Malakh (messenger), Iysh (man), Imanu El (God with us). 5 [6] VaYHVH And the Lord (Mercy), Eloheiy God hatzevaot the One Who goes warring, YHVH (Mercy) The Lord zichro is His remembrance (memorial, Name). The nearest subject is the Messenger/Angel of the LORD Who spoke to all Israel through Jacob with whom He wrestled. Therefore, the Name/Memorial of the Messenger Who wrestled with Jacob is Eloheiy HaTzevaot God the One Who goes warring [God of the Hosts of the heavens]. We note that the usual designation YHVH Tzevaot is rendered differently here as Eloheiy HaTzevaot. This is because the Messenger Who is the Person of God manifest within time and space, is subject to the fullness of God Who is outside all things, thus the Messenger is called Eloheiy (Ruler, Judge, God) Who is the Person of YHVH with us. However, the Messenger is also definitively YHVH, as the text says “YHVH is His Remembrance/Name.” This of course refers to the Messenger Yeshua the King Messiah, Imanu El God with us. It is interesting that elsewhere it appears that other than Hosea only the prophet Amos, a contemporary of Hosea uses the formula “Eloheiy Tzevaot” (Amos 3:13; 6:14; 9:5), and thus denotes that the speaker Who has imparted his words of prophecy is the Messenger/Angel of YHVH (Yeshua). This makes cohesive sense in light of the fact that almost every prophet is introduced to us as one to whom HaDavar YHVH the Word of the LORD has come (ref. John 1:1). 6 [7] Veatah And you, beiloheycha in your God tashuv return to, chesed kindness, faithfulness, practical love umishpat and justice, shemor guard, keep, observe, vekaveh and wait, looking with hopeful expectation el-Eloheycha for your God tamiyd continually. These words are spoken to all Israel (Jacob). Based on the recollection of the Messenger of YHVH, Who has been with Israel from the beginning, it is Jacob (All Israel) who is now challenged to return in God to the practice of God’s character. Note that “In God” precedes the “return to kindness, faithfulness, practical love and justice…” all these being the practice of attributes of the Creator. In God and having returned to right action, Jacob is then instructed to guard what he has been given and to look with hopeful expectation for the deliverance of his God, and not to cease looking, hoping, expecting. For if Jacob (Israel) will confess his sin HaShem is faithful and just to forgive Jacob (Israel) his sin and cleanse him from all unrighteousness. Another contemporary of Hosea writes: “For thus says the Lord GOD, the Holy One of Israel; In returning and rest you will be saved; in quietness and in confidence will be your strength: and you would not.” -Isaiah 30:15 7 [8] Kena’an A merchant (Canaanite), beyado in his hands mozneiy are scales mirmah of deceit, la’ashok aheiv he loves to oppress. This verse opens with a wordplay (kena’an = merchant, khena’an = Canaan/Canaanite) that makes a correlation between Israel (named in the following verse as Ephraim, the northern kings and their dominion) and the Canaanite people of the land whom they had been tasked to remove because of their vile and idolatrous practices. Thus, in one sense, God is accusing Israel of being as vile as the Canaanites whom they had been tasked to remove from the land. And in another sense they are wicked merchants who use illusion to scam others out of their money, people who delight in oppressing others to the point of loving it (not unlike the practices of many producers, retailers, and advertisers today). The indictment is just, because Israel has literally adopted the false gods and the vile practices of the inhabitants of the land rather than imparting the light of God’s Torah (Instruction) to those same peoples. “Do not say in your heart when the Lord your God has driven them away from [a]you, ‘Because of my righteousness the Lord has brought me in to take possession of this land.’ Rather, it is because of the [b]wickedness of these nations that the Lord is dispossessing them before you. 5 It is not because of your righteousness or the uprightness of your heart that you are going in to take possession of their land, [c]but it is because of the [d]wickedness of these nations that the Lord your God is driving them out from before you, and in order to confirm the [e]oath which the Lord swore to your fathers, to Abraham, Isaac, and Jacob.” -Deuteronomy 9:4-5 NASB 9 “When you enter the land which the Lord your God is giving you, you shall not learn to [f]imitate the detestable things of those nations. 10 There shall not be found among you anyone who makes his son or his daughter pass through the fire, one who uses divination, a soothsayer, one who interprets omens, or a sorcerer, 11 or one who casts a spell, or a medium, or a spiritist, or one who consults the dead. 12 For whoever does these things is detestable to the Lord; and because of these detestable things the Lord your God is going to drive them out before you. 13 You are to be blameless before the Lord your God. 14 For these nations, which you are going to dispossess, listen to soothsayers and diviners, but as for you, the Lord your God has not allowed you to do so.” -Deuteronomy 18:9-14 NASB 8 [9] Vayomer Efrayim And Ephraim said, “Ach Surely ashartiy I have become wealthy, matzatiy I have attained on liy vigour for myself; kol-yegiyay in all my toil lo yimtzeu-liy they will find no avon iniquity in me, asher-cheit which is sin.” So great is the evil lifestyle of the northern kingdom that upon the foundation of self-provision and self-worship they have built with the straw of self-delusion. Though they were filthy with perverse iniquity they claim that there is no evidence of wicked practices nor fruit of sin in them. Self-sufficiency is manifest idolatry, and leads to self-destruction (cf. Hosea 10:13; Dt. 32:15-18). Ephraim speaks the heart of the deceitful merchant, “There’s nothing wrong with my practices”. The secular world makes the same claim today, and sadly, so does a large portion of the wider body of believers. We dilute God’s word and claim righteousness while practicing wickedness. “Such is the way of an adulterous woman; that she eats, and wipes her mouth, and says, I have done no wickedness.” -Proverbs 30:20 “Surely I have become rich Now why should I worship the Holy One, blessed be He?” -Rashi “And Ephraim said: Surely I have become rich; I have found a deed for myself.” Jeroboam son of Nebat, who was of the tribe of Ephraim, boasts and declares: Surely I have become rich, I have found a deed for myself, one deed, that all Israel are my slaves, for my father acquired them, as it is written: And his brothers too went and fell before him, and said: Behold we are your slaves. And whatever a slave acquires belongs to his master. Hence, all their property is mine. Therefore, I have no sin if I take all that is theirs, for they are my slaves. What is written after this? And I am the Lord your God from the land of Egypt. The greatness that came to your father in Egypt was from Me. Said the Holy One, blessed be He. ‘Behold we are your slaves,’ you have not forgotten, but ‘I am the Lord your God,’ which was stated in the Decalogue, you have forgotten, for you have erected two calves, one in Bethel and one in Dan. And according to the simple meaning of the verse, you say, “I have found power for myself through oppression and deceitful scales.” And I am the Lord your God from the land of Egypt. There I distinguished between a droplet [of seed] of a firstborn and a droplet which was not of a firstborn. I also know and exact retribution from deceitful scales made without understanding and from one who hides his weights in salt in order to deceive.” -Rashi 9 [10] Veanochiy And I am YHVH (Mercy) the Lord Eloheycha your God mei’eretz from the land mitzrayim of Egypt (double distress); od again oshiyvecha I will make you dwell vo’ohaliym in tents kiymeiy like the days of moeid an appointed time (festival). Continuing the admonishment to think back to her humble beginnings (cf. Hosea 2:14-15, 13:4; Exodus 20:2), God reminds Israel that He is from before the beginning and was with her in her beginnings as Deliverer. He further reminds her of her disobedience which resulted in her dwelling in tents for forty years by way of discipline. What He is pointing back to He is also pointing forward to, a time of wandering and bondage born of her sin. Concisely put He is explaining to His wayward children that He continues to love them and seek to deliver them while disciplining them for their good, and that due to their rejection of His help and their wilful sin, suffering awaits. “I will make you dwell in tents like the days of an appointed time (festival).” The connection to dwelling in tents (temporary dwellings, sukkot) infers that a specific appointed time is being referenced, that being Sukkot (Festival of Booths) [Lev. 23:42-44]. The “days of an appointed time” more generally refers to the time of Israel’s desert wandering when the greatest of Israel’s prophets Moses first spoke to them and the prophets that followed walked in the same Spirit. While prophesying discipline, this is also a promise of future restoration in the Messianic age, a reminder that just as God once manifestly dwelled with us while we lived in tents in the desert (the Cloud of the presence which dwelt in the Holy of holies in the mishkan [tent of meeting]), He will one day dwell with us eternally. “And it shall come to pass, that every one that is left of all the nations which came against Jerusalem shall surely go up from year to year to worship the King, the LORD Who goes warring, and to keep the festival of Sukkot.” -Zechariah 14:16 10 [11] Vedibartiy And I have spoken al-haneviyiym upon the prophets, veanochiy and I chazon hirbeiytiy multiplied visions, uveyad and in the hand of haneviyiym the prophets adameh I used likenesses, comparisons, parables [alt. I appeared as likenesses]. Not only did YHVH speak through His prophets, He spoke upon them, with them, in them, around them. He spoke prolifically to His people the warnings intended to bring about repentance. He gave ample warning and is just in punishing them unto repentance (ref. Hosea 6:5; Amos 2:11, Heb. 1:1). “In the hand of the prophets I used likenesses, comparisons, parables” The hand denotes strength and the practice of carrying. We note that the Hebrew “adameh” only figuratively alludes to parables. More literally it means “likeness, similitude”, which is why Rashi understands the text to say “I appeared to them in many likenesses”. This correlates to the previous verses concerning the Malakh (Angel, Messenger, Man). God speaks common parables in the mouths of His prophets, using storys and metaphors that reflect the spiritual principles at work in everyday life. Likewise Yeshua spoke in parables using common elements to convey eternal truth (Numbers 12:6-8; Amos 1:1; 2 Sam. 12:1-4; Ps. 78:2; Isa. 5:1-7; Eze. 17:2, 24:3; Matt. 13:10-14). The message of redemption is spoken simply and clearly to all, so that all might be given the opportunity to receive God’s redemptive love. “and to the prophets I assumed likenesses I appeared to them in many likenesses. Another explanation. I gave My words likenesses to them through allegories in order to make them comprehensible to their listeners.” -Rashi 11 [12] Im-Gilead With Gilead (rocky region: witness heap) aven there is wickedness, ach-shav hayu they also have become worthless. BaGilgal In Gilgal (rolling wheel) shevariym zibeichu they slaughter (sacrifice) bulls, gam also, mizbechotam their altars kegaliym are like stone heaps, al talmeiy upon the furrows of shaday a field. Gilead was invaded by the Assyrians between 734 and 732 BCE (2 Kings 15:29). “Gilead” meaning “witness heap” testifies as a witness against its own vile sin. The city Gilead in Gad (territory of the tribe of Gad) was the capital of the wider region of Gilead. The wider region covered area near and beyond the Jordan river, and was inhabited by Gad, Reuben, and the half tribe of Manasseh; and thus belonged to the ten tribes of the north. The city of Gilead is thought to be Ramot-Gilead, a city of refuge inhabited by priests, both apostate and Levite. This made the sin of the city even more deplorable given that the priests and Levites had knowledge of the Torah but had clearly not properly conveyed that knowledge to the wider community. While the wickedness alluded to can refer to murder and idolatrous sacrifices, it can also denote bloodguilt brought on the city by the misapplication of the law of refuge. It may be that murderers guilty of premeditated murder were being given refuge contrary to the law, or that those guilty of accidental killing were being given over to the avenger of blood rather than being protected by the city of refuge in accordance with Torah law*. *The Bible names the six cities as being cities of refuge: Golan, Ramot-Gilead and Bosor, on the east of the Jordan river (Left bank) [Deut. 4:43; Josh. 20:8], and Kedesh, Shechem, and Hebron on the west bank of the Jordan river [Joshua 20:7]. Ref. Hosea 6:8-9 and notes. “BaGilgal In Gilgal (rolling wheel) shevariym zibeichu they slaughter (sacrifice) bulls, gam also, mizbechotam their altars kegaliym are like stone heaps (that cover the dead), al talmeiy upon the furrows of shaday a field.” There is a wordplay here using Gilgal and galiym (heaps, piles). The residents of Gilgal will see their altars so utterly destroyed that the stones of those altars will be scattered and will be picked up from the fields before ploughing and placed in piles. "they have multiplied their altars, like heaps upon the borders of the fields;'' -Targum Yonatan The Targum understands the piles of stones as being those picked from fields before ploughing and oiled at the edges. The stone heaps may also be an allusion to stones piled over the dead. Ancient Jewish interment consisted not of burial beneath the ground but of tombs and or stones piled over the body above ground. Thus, the inference would be that the altars of these supposed gods of fertility and life would end up being broken apart and used as covering for dead bodies. Therefore, the false fertility gods of life are seen for what they are, dead gods, not gods at all. The Gilgal mentioned here is connected to the wickedness of Gilead and is therefore likely to be the more northern location (Joshua 6:11) rather than the town bordering the territory of Judah and Benjamin (Joshua 15:7; 18:17). “Gilgal” is thought to be the same as Gibeath-haaraloth, the location where Joshua renewed the covenant of circumcision (Joshua 5:3), following which the Passover was celebrated for the first time in the promised land (5:10). It was to Gilgal that the ark of the covenant was returned each day after the children of Israel paraded it around Jericho (Joshua 6:11). It’s where the Gibeonites made their treaty with Israel (9:3). Samuel the prophet made Gilgal one of the three places where he held circuit court (1 Samuel 7:14).It was at Gilgal that Samuel killed Agag the king of the Amalekites (1 Samuel 15:33). Saul was both crowned and rejected as king at Gilgal (1 Samuel 11:14, 15). Both Hosea and Amos refer to Gilgal as a centre for idolatry (Hosea 4:15; 9:15; 12:11; Amos 4:4; 5:5). Elisha made Gilgal his headquarters for a time (2 Kings 2:1; 4:38). Gilgal also known as Beit Gilgal (Nehemiah 12:29). Speaking of Gilgal Rashi says: “There they worshipped idols to a great extent (on high places, absent in mss.). Since the Mishkan (Tent of meeting) was there first, the prophets of Baal would tell them that was a choice site, and it belonged to the kings of Israel.” -Rashi on Hosea 9:15 12 [13] Vayivrach Yaakov And Jacob was driven away sedeih aram to the country of Aram (Arameans/Assyrians), vaya’avod and served Yisrael beishah for a wife, uveishah and for a wife shamar he kept, guarded, observed sheep. Stepping back further God reminds Israel that her forebear and namesake Jacob served two lots of seven years for his wife Rachel after fleeing Esau and running to Paddan Aram, where he had become Laban’s herdsman (Gen. 28 through 31). Likewise YHVH had served as Shepherd over Israel, making her His wife. Jacob’s fleeing to Aram is also prophetic of the exile that is about to come upon the northern tribes (Assyrian exile) and subsequently also upon Judah and Benjamin (Babylonian exile), and exile of 70 years, a number representing fullness multiplied and a number connected to the nations of the earth. 13 [14] Uvenaviy And in a prophet he’elah YHVH (Mercy) the Lord brought Yisrael up mimitzrayim from Egypt (double distress), uvenaviy and in a prophet nishmar he was kept, guarded, protected, observed. The prophet is Moses (Nu. 12:6-8; Deut. 18:15, 34:10), who spoke of the future Prophet of prophets, the King Messiah (Heb.1): “15 “The Lord your God will raise up for you a prophet like me from among you, from your countrymen; to him you shall listen. 16 This is in accordance with everything that you asked of the Lord your God at Horeb on the day of the assembly, saying, ‘Do not let me hear the voice of the Lord my God again, and do not let me see this great fire anymore, or I will die!’ 17 And the Lord said to me, ‘They have [g]spoken well. 18 I will raise up for them a prophet from among their countrymen like you, and I will put My words in his mouth, and he shall speak to them everything that I command him. 19 And it shall come about that whoever does not listen to My words which he speaks in My name, I Myself will [h]require it of him.” -Deuteronomy 18:15-19 NASB Additionally, because “the Prophet” Moses spoke of is all existing (Yeshua, HaMalakh, The Angel/Messenger), and because Yeshua was present, in His resurrected, transcendent form as HaMalakh HaShem in the cloud that lead Israel out of Egypt and brought her to the promised land, we could understand the prophet who guarded Israel (in the later clause of this verse) to be Yeshua Himself, the King Messiah. 14 [15] Hichiys Efrayim tamruriym Ephraim has provoked bitter anger; vedamayv and his blood alayv yitush will be left upon him, vecherpato yashiv lo Adonayv and his scorn Adonai will return to him. “the fault of innocent blood which he shed shall return upon him:'' -Targum Yonatan The Northern kings and their dominion had provoked God to anger by their many vile acts of idolatry, adultery, murder, and countless other heinous immoralities (Hosea 1:4, 4:2, 5:2, 6:8). The former verses consistently cite idolatry (spiritual adultery) as the primary sin of the north. Thus, HaShem is provoked in the same way a husband is provoked by a perpetually cheating wife (which is how Hosea’s scroll began). “his blood will be left upon him and his scorn Adonai will return to him” is an allusion to blood guilt incurred through the murder of innocents. “So you shall not defile the land in which you live; for blood defiles the land, and no atonement can be made for the land for the blood that is shed on it, except by the blood of the one who shed it.” -Numbers 35:33 NASB The Scripture also teaches that: “Like a fluttering sparrow or a darting swallow, an undeserved curse cannot land.” -Proverbs 26:2 The people of the north had uttered curses through blood oaths to false gods and would receive back upon themselves that which they had been wishing upon others. Because an undeserved curse cannot land it returns to the one who spoke it. This is a dire warning to all who utter foolish curses. The right response to a realisation that we have acted in folly by way of cursing is to confess, repent and receive deliverance from God through the shed blood of Yeshua which releases us from curse. Further illuminating the teaching of Yeshua (Luke 6:28), Rav Shaul reminds us that except where God commands curse, we should bless and not curse (Romans 12:14-21). Rashi makes an insightful drash (comparative teaching) on this verse: “yea, bitterness (Heb. תַּמְרוּרִים,) they are to him for his blood which he shed by causing Israel to sin by clinging to idolatryand one who causes a person to sin is worse to him than one who kills him, as we learn from Ammon and Moab, who misled Israel to cling to Baal-Peor, and Scripture punished them more severely than an Egyptian and an Edomite, who drowned them in the river and went forth toward them with the sword...” -Rashi We must be careful to understand blood guilt in a modern context. For example, medical techniques including some (not all) vaccinations and medications, utilize cultures grown in labs, originating from the cells of aborted foetuses. Therefore, even though the cultures are not technically cell tissue from the aborted foetuses they originate from, they are nonetheless indirectly connected to the murder of those preborn human beings. Abortion (not miscarriage, nor a medical procedure that is necessary to save a mother’s life, but in all other cases) is infanticide/murder. Therefore, those who chose it, perform it, and those who use the tissue of the foetus for other purposes, bear the blood guilt associated to murder, as does the land upon which the abortion (murder) was committed. The only exception is where the commandment for taking the life of a murderer in order to remove the blood guilt attached to the land, is contradicted by the Torah instruction to guard life. In which case the blood guilt is offset by the honouring of innocent life in the application of the medical technique or medication. Nonetheless, the blood guilt that is presently manifest upon the lands of many western democracies due to the mass murder of preborn human beings is palpable, and it remains that only the blood of those who shed it can cover it (Num. 35:33), except where those who have committed these crimes truly confess, and repent of them and accept the blood of Yeshua as ransom for their heinous acts. © 2021 Yaakov Brown God does not threaten, a threat is vulnerable to dissolution, God’s words are not: Mercy does not threaten, He warns. Cf. 2 Kings 20:12-19; 2 Chronicles 32:24-31
Isa 39:1 At that time Merodach-bal-adan (Merodak, Marduk: “your rebellion”, a chief deity of Babylon. Bal, Bel, “lord”, a chief deity of Babylon. Adan, adon, “lord”), the son of Bal-adan (Bal, Bel, “lord”, a chief deity of Babylon. Adan, adon, “lord”), king of Bavel (Confusion, Babylon), sent letters and minchah an offering to Chizkiyahu (Hezekiah: my strength is YHVH, Mercy): for he had heard that he had been sick, ve’chezak and was strengthened, had become strong. To paraphrase: “Rebellion the lord of confusion, son of self-deification, king of confusion, sent letters and an offering to My strength is Mercy, for rebellion had heard that My strength is Mercy had been sick and had now become strong, powerful, self-assured.” “At that time”: The chronology of these events falls sometime between 710 and 703 BCE. Isaiah 38:1 tells us that the events recorded there occurred in the fourteenth year of Hezekiah’s reign (715-686 BCE), however, as was the case with several Judean kings, the length of their reign is sometimes confused by the fact that they spent time as co-regents to their fathers: as is the case with Hezekiah. Merodach-Baladan ruled the Aramean tribe Bit Yakim whose territory included the mouth of the Euphrates river. In 721 BCE he captured Babylon (Bavel) and reigned as king until 710 BCE, when he was defeated and driven out by Sargon II. Following Sargon’s death Merodach-Baladan returned to Babylon and reigned there for an additional nine months (704-703 BCE). There is some debate concerning which of Merodach-Baladan’s two reigns these events refer to, however, it seems most likely that with reference to Hezekiah’s reign the best correlation can be made with Merodach-Baladan’s first reign (721-710 BCE). It is probable that Merodach-Baladan was seeking an alliance with Hezekiah in order to gain allies in an attempt to topple the Assyrians. We note that spiritually speaking Merodach-Baladan represents the seat of satanic power in the east. Both names convey rebellion and the presumption of deity, specifically Merodack (Marduk [2 Kings account] and Bel, two of the chief deities of Babylon. Additionally, he is king of Confusion (Bavel: Babylon), born of the land which had been the sight of the tower of Bavel (Babel), a symbol of humanity’s rebellion against God. “He sent letters and an offering to Hezekiah”: Many English translations render the Hebrew “minchah” as “gifts”, which, while technically correct in the sense that an offering can sometimes be considered a gift of free will, is not specific enough in this context. The literal meaning is “offering”, a specific type of gift or substitutionary sacrifice, one offered to God or gods. In this case Merodach-Baladan is attempting to gain Hezekiah’s support and therefore, sends an offering to the God of Hezekiah, HaShem. Based on the context we can deduce that the letters are probably acknowledging Hezekiah’s famed healing and the Divine deliverance of Israel from her enemies (Assyria). All this in an attempt to flatter the Judean king and garner his favour in support of Merodach-Baladan’s political plans. “he had been sick, and was strengthened, had become strong.”: We note that the Hebrew text does not say “he had been sick and had recovered” as some English versions mistranslate, but “he had been sick and was strengthened, mad strong.” This is more than a testament to Hezekiah’s healing, it is an affirmation of the strengthening of his position and power, and subsequently that of Judah. It also infers pride, which is affirmed by the 2 Chronicles account. Isa 39:2 Vaiyismach And joyful toward them was Chizkiyahu (Hezekiah: my strength is YHVH, Mercy), and showed them the house of treasure, the silver, and the gold, and the spices, and ha-shemen the oil ha-tov which is good, precious, and all the house of kelav his utensils, arms, and all that was found in his storehouse: there was nothing in his house, nor in all his dominion, that Chizkiyahu (Hezekiah: my strength is YHVH, Mercy) did not show them. It is important to understand verses 2-8 in correlation with the 2 Chronicles account of this portion of Hezekiah’s reign. Cf. 2 Chronicles 20:24-31 24 “In those days Hezekiah became ill and was at the point of death. He prayed to HaShem, Who answered him and gave him a miraculous sign. 25 But Hezekiah’s heart was proud and he did not respond to the kindness shown him; therefore HaShem’s wrath was on him and on Judah and Jerusalem. 26 Then Hezekiah repented of the pride of his heart, as did the people of Jerusalem; therefore Hashem’s wrath did not come on them during the days of Hezekiah. 27 Hezekiah had very great wealth and honour, and he made treasuries for his silver and gold and for his precious stones, spices, shields and all kinds of valuables.28 He also made buildings to store the harvest of grain, new wine and olive oil; and he made stalls for various kinds of cattle, and pens for the flocks. 29 He built villages and acquired great numbers of flocks and herds, for God had given him very great riches. 30 It was Hezekiah who blocked the upper outlet of the Gihon spring and channelled the water down to the west side of the City of David. He succeeded in everything he undertook. 31 But when envoys were sent by the rulers of Babylon to ask him about the miraculous sign that had occurred in the land, God proved him, that he might know all that was in his heart.” From both a political and spiritual perspective Hezekiah’s actions seem strange at best, and at worst prideful. He did not merely show, but rather showed off all that was under his rule, including, as Yarchi suggests, “The book of the Torah”, and “the oil that was good” which probably alludes to the sacred oil of anointing reserved for the priesthood (Ex. 30:30-32). This is illuminated further by the 2 Chronicles account, which clearly indicates that Hezekiah had become prideful following his healing and the deliverance of Judah from the Assyrians. Thus, when we read that Hezekiah joyfully received the envoys of Babylon and showed them all the armaments, utensils and riches of Judah (A foolish act that made the nation vulnerable to a greater governmental power of the region), he was in fact acting out of pride rather than in the humility he had formerly acquired through illness. Added to this is the possibility that the Hebrew “kelav” refers to utensils used in Temple worship rather than to weapons. Therefore, in showing these utensils to the envoys of Babylon he would have been guilty of defiling the sanctity of their use in accordance with the priestly service. All this was done in a contrary fashion to his former actions of devotion and repentance. Many of us find ourselves in a similar position when having been delivered from sickness and adversity by the hand of God, we become confident in our health and well-being and find ourselves indulging a form of self-idolatry, strengthened by our temporary circumstance. This being in opposition to our former reliance on God and the strength that comes from right relationship in Him. It is important to understand the last clause of 2 Chronicles 20:31 properly: “God proved him, that he might know all that was in his heart.” The “him” does not refer to God but to Hezekiah, “God proved him”, thus, the subsequent masculine terms refer to the direct precedent, Hezekiah. In order to understand this text correctly we should read “God proved Hezekiah, that Hezekiah might know all that was in his (Hezekiah’s) heart”. Isa 39:3 Then came Yeshayahu (YHVH, he is salvation: Isaiah) the prophet unto king Chizkiyahu (Hezekiah: my strength is YHVH, Mercy), and said to him, “What did these men say? and from where have they come to you?” And Chizkiyahu (Hezekiah: my strength is YHVH, Mercy) said, “They are come from a far country to me, from Bavel (Confusion, Babylon). Isaiah’s prompt attention to these events and the questions he asks are proof at very least of his suspicions. In fact, it is likely that Isaiah knew exactly what had taken place, either by prophetic insight or via news from the upper city. Therefore, Isaiah’s questions are intended to cause Hezekiah to reflect on what he had done, rather than being queries for information. In this context the fact that Isaiah had to come to Hezekiah after the fact indicates that Hezekiah had not sought the prophet’s counsel beforehand regarding the Babylonian envoys: something that he would have done had he been focused on the will of Hashem rather than on his own strength and prosperity. In the past Isaiah had always warned against relying on the strength of human allies rather than relying on the God of Israel. Hezekiah’s actions serve to expose his failure to continue in righteousness following his recovery from illness and the deliverance of Jerusalem and Judah. Hezekiah’s reluctant answer to Isaiah’s questions reveals a great deal. Hezekiah completely avoids answering the first question regarding what was said by the envoys of Babylon. Why? What was it that they had said? Most likely they had come to Hezekiah with a proposal of alliance from king Merodach-Baladan. Thus, Hezekiah was afraid to tell Isaiah what they had said because he knew that Isaiah, speaking the word of God, had warned against relying on human strength rather than on the God of Israel. The answer that Hezekiah did give was at best reluctant. He doesn’t name the country of the envoys origin outright, rather her buffers the name with the phrase “from a far country”, why? Because he knew that Babylon was both politically (historically) and spiritually (perpetually) opposed to the God of Israel and His chosen people. Were Hezekiah to have carefully considered the nature of his meeting with the envoys of Babylon he would have realised that he was literally entertaining the envoys of Confusion. This in direct opposition to the God of Israel Who is a God of Order. Isa 39:4 Then said he (Isaiah), “What have they seen in your house?” And Chizkiyahu (Hezekiah: my strength is YHVH, Mercy) answered, “They have seen all that is in my house: there is not a thing within my storehouse that I have not showed them. Once again Isaiah asks a question in order to encourage Hezekiah to acknowledge the foolishness of what he has done. “My house” while specifically representative of the palace and lineage of Hezekiah, is also a figurative way of referring to all that Hezekiah has been given dominion over. Thus, he has shown the envoys of Babylon all the riches, arms and resources of Israel including her Temple utensils, sacred oil and ritual practises. One hears the self-effacing incredulity in Hezekiah’s voice in the words “there is nothing within my storehouses that I have not shown them.” In other words “What have I done?” Isa 39:5 Then said Yeshayahu (YHVH, he is salvation: Isaiah) to Chizkiyahu (Hezekiah: my strength is YHVH, Mercy), “Shema, Hear, listen, receive, comprehend, understand devar-HaShem a word of the LORD (YHVH: Mercy) Tzevaot Who goes warring (of hosts): Isaiah instructs Hezekiah not only to hear but to listen, receive, comprehend and act accordingly, from a position of understanding. The Hebrew “Shema” embodies all these things. This challenge is imparted to Hezekiah in the Name of Mercy, Who goes warring. Hezekiah had called on these attributes of God during his time of sickness and vulnerability: now God is coming to Hezekiah in the manifestation of these same attributes. Hezekiah must decide whether he will stand before Mercy, Who goes to war, or in humility, repent and follow behind HaShem Elohiym, the Merciful Judge. Isa 39:6 Hineih Behold, now, pay attention, the days are coming, that all that is in your house, and that which your fathers have laid up in store until this day, will be carried to Bavel (Confusion, Babylon): nothing will be left,” says HaShem (YHVH: Mercy, the LORD). To paraphrase: “Listen up, pay attention, the days are approaching when all that you have dominion over, including that which you received from your forebears, will be given over to confusion so that nothing remains: It is I, Mercy Himself, your God, Who says this to you.” Some foolishly perceive these words as a threat. God does not threaten, a threat is vulnerable to dissolution, God’s words are not: Mercy does not threaten, He warns. A lion named Mercy, HaShem is fierce and ever ready to act graciously: we must chose between being mauled by Mercy or protected by Him? It’s up to us to decide between pride and humility. Pride is the lie that deceives and destroys, humility is the truth that reveals the strength in weakness. This warning concerns the beit (household and lineage, past and future) of Hezekiah. Thus, it is the line of David and the tribe of Judah that is singled out for this particular exile. This prophecy is exceptional: Babylon was then struggling for independence against the might of the Assyrian Empire, and yet Isaiah, prophesying by God’s Spirit (The testimony of Yeshua is the Spirit of Prophecy [Rev. 19:10]) reveals that Babylon will be the heiress to the Assyrian Empire, and that it was not from Assyria, that Judah’s destruction would come, but from Babylon, who was yet to rise to a position of power over the known world. It is thought by some that based on the inferences made in Isaiah 38:19 and 39:7, and the fulfilment of them alluded to in Daniel 1:3, that Hezekiah had not yet produced children at the time of this prophecy. This is a reasonable conclusion given that 2 Kings 21:1 notes that Manasseh was 12 years old when he came to power as son and heir to Hezekiah. “the days are coming”: In fact, the days referred to came only a few reigns later during Jehoiakim's time. “all that is in your house, and that which your fathers have laid up in store until this day, will be carried to Bavel”: During Jehoiakim’s reign as king of Judah, his mother, servants, princes, and officials, were carried away captive by the king of Babylon, along with all the treasures of the king's house, and also all the treasures of the house of the Lord [The Temple] (2 Kings 24:12). “Nothing will be left”: The Jewish commentator Yarchi notes that this was a just punishment, measure for measure. All was shown to the Babylonian envoys through the sin of Hezekiah, thus, all would be taken away. By this we can determine the accuracy of Yarchi’s former allusion to the Torah being shown to the Babylonian envoys (See note on 39:6). This also supports the reading of “utensils” (kelav) in place of “armaments” (39:2): Those utensils being the sacred utensils of the Temple service. Isa 39:7 “Umibaneicha And of your sons, progeny that will issue from you, which you will bring forth, they will take away; and they will be sariysiym princes in the palace of the king of Bavel (Confusion, Babylon).” Manasseh, Hezekiah’s immediate son (ben) was taken to Babylon, but was subsequently released. The greater fulfilment of this prophetic word is found in Jeconiah and his children, and in others that were of the royal seed (b’naiyim: children, ancestors, progeny etc.). The Jewish sages and commentators apply this prophecy to Daniel, Hananiah, Mishael, and Azariah. The Hebrew sariysiym, a plural form of the root sar (prince), while it might be applied to a eunuch (as many translate), is better translated here as princes. There is no Scriptural evidence to suggest that Manasseh, Daniel, Hananiah, Mishael or Azariah were made eunuchs, and given the more common meaning of the Hebrew root, “princes” is the most logical choice. This is supported by both Ben Melekh and Kimchi, who understand sariysiym to mean princes. Isa 39:8 Then Chizkiyahu (Hezekiah: my strength is YHVH, Mercy) said to Yeshayahu (YHVH, he is salvation: Isaiah), “Good is the devar-HaShem word of the (YHVH: Mercy) LORD which you have spoken.” He also said, “For there will be peace and truth in my days.” “Then Hezekiah repented of the pride of his heart, as did the people of Jerusalem; therefore the Lord’s wrath did not come on them during the days of Hezekiah.” -2 Chronicles 32:26 The 2 Chronicles account seems to indicate that Hezekiah repented from his prideful actions and puts the statement “Good is the word of HaShem” in a context of repentance and humble reflection. Thus, Hezekiah acknowledges his sin and understands the delay in the fulfilment of the prophetic word as an impartation of God’s mercy toward him and his generation. To assume arrogance in the response of Hezekiah, is to deny the clear evidence to the contrary within the text of the 2 Chronicles account. © 2018 Yaakov Brown One by one we will truly become echad (one). INTRODUCTION:
Chapter 27 continues the theme of the impending judgement of the nations, in particular the three world powers of Isaiah’s day, Assyria, Babylon and Egypt. In the midst of God’s judgement against Israel’s enemies, He turns to the subject of Israel herself. His precious vineyard, Israel is not treated with the same severity as her enemies in regard to her moral decay. Rather, she is disciplined as a beloved child. Thus, the song of the vineyard, which mirrors that of Isaiah 5, is the story of Israel’s physical and spiritual redemption. The present text has historical, geographical and cultural context that must not be overlooked, however, it is also rich with figurative prophecy alluding to yet future events. Therefore, as in all cases, we do not limit ourselves to the false choices proposed by so many theologians, both Jewish and Christian, rather, we accept the mystery that is held in balance between the plain meaning and the figurative meaning. Once again, the remez (hint), drash (comparative), and the sod (mystery) while important and relevant, must submit to the p’shat (plain) meaning of the text. This is just one of the ways that God has given us to avoid error in interpretation. As always, we of course rely on the Ruach Ha-Kodesh (Holy Spirit) as He reveals the teaching of the Rabbi Yeshua our King Messiah. TEXT: Isa 27:1 Bayom In the day ha-hu the (he) one, HaShem (YHVH: Mercy) will punish leve’yatan (serpent, sea creature, entwined, self-joining one) the nachash (Serpent, dragon) bariach (fleeing, fugitive) with a severe chereb sword, great and strong, even leve’yatan that crooked serpent; and he shall slay ha-taniyn the dragon that’s in bayam the sea (body of water). “At that time the Lord shall punish with his great, mighty, and strong sword the king, who has magnified himself as Pharaoh the first, and the king who has exalted himself as Senna cherib the second; and he shall slay the king that is strong as the dragon that is in the sea.” -Targum Yonatan (2nd Century CE/BCE) Once again, “the Day” is a reference to that future day, and or time period, when historically, Israel sees the fulfilment of the defeat of her enemies, and to the yet future day, and or time period, at the end of days, when HaShem will bring about Israel’s physical and spiritual redemption through His Son our King Messiah Yeshua. The sense is not so much one of chronology as it is of convergence. Therefore, “the Day” is a day of convergence, be it in 24 hours or in days plural made echad (one). The “Serpent/Snake/Monster” is used throughout Scripture as a symbol of the enemy Satan (Accuser) and his dark forces (Genesis 3 etc.). In the Tanakh it is seen as a created animal (Job 26:13, Psalm 58:4 etc.) and figuratively as the kings and armies sent against Israel (Jeremiah 8:17; 46:22; Psalm 140:3). Given the context of this passage, we are wise to consider the correlation between the three serpents referred to in verse 1 and the three predominant kingdoms alluded to in verses12 and 13.
There are obvious comparisons to be made between the present text and the book of Revelation. The greatest of serpents is of course Satan (Genesis 3), who is the enemy of all who believe, both Jew and Gentile. In the latter days he will suffer the fullness of his ultimate defeat, begun within time and space at the cross of our Messiah and purposed outside of time and space from before the creation (Rev. 20:2-3, 10). The “severe chereb (sword)” is a sword of judgement (Gen. 3:24; Ex. 5:3; 1 Sam. 15:8; Rev. 19:15). Isa 27:2 Bayom In the day ha-hu the (he) one, kerem vineyard chemed delightful (desirable, pleasant) answer her. “At that time the congregation of Israel, which is like a vineyard planted in a goodly land, shall sing concerning that vineyard” -Targum Yonatan (2nd Century CE/BCE) In the day when God destroys the serpents, a song will be sung of His vineyard (Israel). A song, a parable, a prophecy. Israel is referred to as a vineyard in numerous Scriptures throughout the Bible (Isaiah 5:1; Son. 8:11; John 15:1; Luke 13:6). These words draw the reader’s attention and remind the reader of the former song of Hashem’s vineyard in which Israel is judged and found wanting (Isaiah 5). In the present text however, the song, while alluding to Israel’s fallen nature, also tells of the redemption of Israel. Israel (ethnic, religious) is in no way a figure for the Church. It is ludicrous, historically inaccurate, prophetically untenable, anti-Semitic and intellectually dishonest to say such a thing. Isa 27:3 Ani I HaShem (YHVH: Mercy) notzrah am guarding it with fidelity, I will water it every moment: lest any visit harm upon it, night and day I will guard it with fidelity. “I, the Lord, keep the covenant of their fathers with them, that I may not destroy them; but at the time that they provoked me to anger, I gave them the cup of their punishment to drink; but their sins were the cause of their punishment; nevertheless, my Word shall protect them by day and by night.” -Targum Yonatan (2nd Century CE/BCE) “Behold, the Keeper of Israel neither slumbers nor sleeps.” -Psalm 121:4 (TLV) Mercy speaks of His undying devotion to His chosen people Israel (Delightful vineyard). He guards her perpetually and with absolute fidelity. It is HaShem Himself Who is guarding the vineyard, and not some subordinate ruler. It is He Who gives life, He Who also perpetually waters His people with Mayim Chayim living waters. “I will be as the dew unto Israel: he shall grow as the lily, and cast forth his roots as Lebanon.” -Hosea 14:5 Iben Ezra says that “I will water it every moment”, means that “The prophecy will not cease.” We know that prophecy is born of the D’var Word of God, and that “the Spirit of prophecy who bears testimony to Jesus” (Revelation 19:10). The Brit Chadashah (NT) speaks of the husbands role as one who washes his wife in the Word of God (Ephesians 5:25-27). In fact, Rav Shaul is making a drash of the present passage, setting husbands the task of emulating the greatest of Husbands, that is HaShem, the Husband of Israel. “And HaShem shall guide you continually, and satisfy your soul in drought, and make fat your bones: and you shall be like a watered garden, and like a spring of water, whose waters never fail.” -Isaiah 58:10 Waters that never fail are eternal. Thus, when Hashem says He will water every moment He is alluding to the life giving water of the Word, Who is God with us, His Son our Messiah Yeshua. ‘Yeshua answered, “Everyone who drinks this water will be thirsty again, but whoever drinks the water I give them will never thirst. Indeed, the water I give them will become in them a spring of water welling up to eternal life.”’ -Yochanan (John) 4:13-14 Isa 27:4 Chemah eiyn li Fury is not in Me: who would set briers and thorns against me in battle? I would go through them, I would burn them together. HaShem does not deal in fury when it comes to His chosen, rather He acts in discipline for the sake of their redemption. Perhaps the best commentary on this verse is the 2nd Century CE paraphrase Targum Yonatan: “Behold, many mighty works are before me. Is it not so? If the house of Israel would set their face to do my law, I would send my anger and my fury among the nations, who are waging war against them, and I would destroy them, as the fire destroy the briers and the thorns together.” -Targum Yonatan (2nd Century CE/BCE) However, it is also possible that the thorns referred to here are in fact disloyal dissenters within Israel, who, like the sons of Belial (Worthless), have been thorns in Israel from ancient times (Deut. 13:13; Judges 20:13; 1 Sam 25:17; 25:25; 30:22; 2 Sam 20:1). “But the sons of Belial shall be all of them as thorns thrust away, because they cannot be taken with hands:” -2 Samuel 23:7 Isa 27:5 Or let him find strength be’mauzi in My refuge, shalom peace (wholeness) with Me; shalom peace (wholeness) will be accomplished with Me. “Or” which is also translated “If” by some Jewish sages, means that mercy is being offered even to the dissenters within the vineyard (Israel). This is an offer to the wicked, an offer of redemption. HaShem promises to accomplish peace and wholeness in and with those wicked ones who will return to Him to find strength rather than trusting in their own strength and the worship of false gods. The peace that He offers is eternal, twice spoken, firmly established. But it is only found with HaShem. “Fury is not in me, what I am going to say, I shall not say with fury. מי יתנני וגו׳ Who would give me—comp. נתתני thou hast given me (Judges 1:15)—the briers and thorns of the vineyard! I would go through them, etc.; that is, if they do not remove the wicked men of Israel, I will slay them all” - R. Moses Hakkohen Isa 27:6 He will cause the roots of Yaakov (Jacob: follower) to blossom and shine: Yisrael (Overcome in God/Judge) will sprout forth, and fill the face of the teiveil world with fruit. The Targum Yonatan understands “fruit” as applying to the “children’s children” of Israel, a way of denoting perpetual lineage and connection to the land of Israel (the vineyard). “They shall be gathered from the midst of their captivity, and return to their country; there children shall be born to the house of Jacob; they of the house of Israel shall be fruitful, and they shall multiply; their children's children shall fill the face of the world.” -Targum Yonatan (2nd Century CE/BCE) Iben Ezra, Yarchi, and Ben Melekh understand this text to be saying that in days "to come, he shall cause Jacob to take root": or, he "shall take root", a prophecy of the stability that yet awaits Israel (ethnic, religious). We note that the follower Jacob will undergo a change that will cause him to blossom and shine, and, having become one who overcomes in God (Israel) the Judge, he will sprout forth and become a blessing to all nations. This is the story of Israel’s redemption in Messiah Yeshua. The Rav Shaul (Paul) reminds us that the blindness of Israel has meant riches for the Gentiles (Romans 11:12), but that Israel’s reconciliation to God through Yeshua will mean “life from the dead!” (Romans 11:15). Isa 27:7 The striking ones, He struck: He struck those slaughterers, the murderer is murdered. Given the opening verse and the fact that HaShem has just stated that He will not deal with Israel in fury as He has done with her enemies, we can conclude that the “striking ones” are the three enemies of Israel: Assyria, Babylon and Egypt. The same being figuratively slain as serpents in verse 1 and named in verses 12 and 13. Isa 27:8 In measure, in stretching out, you will contend to remove: be’ruacho in His fierce spirit, breath, wind, in the day of the east wind. Ben Melekh observes that the word “hagah” conveys the sense of “removing” in Prov. 25:4, 5. This is likened to the removing of bad fruit. Therefore, the understanding would be that the fierce east wind (enemy armies from the east) will be used by God as a sifting of the people of Israel, blowing bad fruit away and leaving the good fruit. Thus, God’s actions toward Israel are “measured”, they are actions of discipline rather than “fury” (27:4). Isa 27:9 By this therefore will the iniquity of Yaakov (follower) ye’chupar be covered; and this is all the fruit to take away his sin; when he makes all the stones of the altar as chalkstones that are beaten to pieces, the Asheirah (Ashterot star, Astarte fortune goddess) groves ve’chamaniym and images, altars, will not rise up. The iniquity of Jacob will be covered when he turns away from idolatry and toward God. This is at the heart of Jewish belief, the concept of shuva, or, teshuvah (to turn back). “The stones of the altar (singular)” probably refer specifically to the altar which Achaz made (2 Kings 16:10), which was an altar of heathen worship replicated in Israel after he saw a heathen altar in Damascus while seeking help from Tiglathpileser the king of Assyria instead of trusting God’s Word through the prophet. Isa 27:10 Yet the defended city will be desolate, the habitation forsaken, and left like a wilderness: there shall the calf feed, and there shall he lie down, and consume the branches of that place. The “Defended city” is most likely to be that of one of Israel’s enemies because the following verse qualifies the people of that city as those upon whom God will have no mercy nor show favour toward: this cannot refer to Israel whom He has just said He has no fury against (v.4). The most likely candidate is Babylon, however, the capitals of Assyria and or Egypt could also be meant. Isa 27:11 When the harvest there has withered, they will be broken off: the women come, and set them on fire: for this is a am tribe (people) without understanding: therefore He Who made them will not have mercy on them, and he that formed them will show them no favour. This is a description of the wicked who perpetually refuse God’s mercy and lack understanding as a result. Therefore, He will give them over to their own wishes and the terrible consequences of their own sin. Isa 27:12 And it has come to pass ba’yom in the day, that (he) one, HaShem (YHVH: mercy) will thresh from the channel of the river unto the stream of Mitzrayim (Egypt: double distress), and you will be te’lukto picked up, gathered, cleaned la’achad achad one by one, benei children of Yisrael (Overcome in God/Judge). “And it has come to pass” because the prophet has received the Word of God Who sees complete outside of time and space that which He has now spoken into time and space. “The river” is a reference to the Euphrates (Symbolic of Babylon). “The stream of Egypt” is an allusion to the Nile river. The subject of this verse is Israel (both individually and corporately). Having dealt with her enemies, God will now pick up, gather, clean and collect her, one by one, the Benei Yisrael (Children of Israel), who overcome in God. They are gathered “one by one” because all must receive the Messiah personally and all Israel will be saved (Romans 11:25). Thus, “la’achad achad” one by one we will truly become echad (one). Isa 27:13 And it has come to pass ba’yom in the day, the (he) one, that the be’shofar gadol great shofar will be blown, and they shall come which were ready to perish in the land of Ashur (Assyria, a step), and the outcasts in the land of Mitzrayim (Egypt: double distress), and will worship HaShem (YHVH: mercy) be’har in the mount hakodesh, the holy, be’yerushalayim in (Jerusalem: downpour of peace). This prophecy has in one sense been partially fulfilled with the return of Jews from Babylon and Egypt following the exiles that followed the pronouncement of Isaiah’s prophecy, and more recently over the past 200 years from the birth of modern Zionism up to the present day. However, Israel is still yet to have access to worship on the Holy Mount (Tziyon, Moriah, Har Beit). Today as I write this Jews are still banned from prayer on the Temple mount and rather than HaShem, the ancient feminine moon deity Allah is worshipped in a mosque that is an abomination and desecration of that same Holy Mount. Therefore, the full filling of this prophecy is yet future. The Talmudists apply this text to the Olam Haba (World to come), and or the times of the Messiah, when the tribes of Israel return to the land (T. Bab. Sanhedrin, fol. 110. 2. Midrash Kohelet. fol. 68. 3.) It is to the literal Jerusalem and Mount Zion that Israel will return, in a day when all of Israel will be redeemed through Yeshua the King Messiah. It is to the transcendent Jerusalem and Mount Zion that Israel will return, to that city that ascends in the latter days as recorded in the Revelation of Yeshua to Yochanan (Rev. 21). “But you have come to Mount Zion—to the city of the living God, the heavenly Jerusalem, and to myriads of angels, a joyous gathering, and to the assembly of the firstborn who are written in a scroll in heaven, and to God the Judge of all, and to the spirits of the righteous ones made perfect, and to Yeshua, the Mediator of a new covenant, and to the sprinkled blood that speaks of something better than the blood of Abel.” -Hebrews 12:22-24 (TLV) Therefore, it is Israel (ethnic religious) as an entire redeemed remnant, who will come in Messiah to the Holy Mountain at the end of days and worship HaShem in the city of the downpour of Peace (Jerusalem). A firmly established perpetual peace (v.5). There to dwell in the city that has no Temple, because God Himself and the Lamb (Yeshua) are it’s Temple and its light. “I saw no temple in her, for its Temple is Adonai Elohei-Tzva’ot and the Lamb.” -Revelation 21:22 (TLV) © 2018 Yaakov Brown |
Yaakov BrownFounder of the Beth Melekh International Messiah Following Jewish Community, Archives
February 2024
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