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 Will He relent? The answer is “Most certainly not!” Because He is holy He is loving, because He is loving He is just, because He is just He cannot allow injustice to go unaccounted for. Introduction:
This chapter concludes the opening prophetic indictment against the nations with words spoken against Moav (one of Israel’s greatest historic enemies). The last nation to be charged is, Y’hudah and Yisrael. No, this isn’t a grammatical error, Judah and Israel, in spite of their being divided into two separate kingdoms at this point in history, are nonetheless am echad, one people, a complex unity. So complex in fact as to be a divided unity. This in part is what God is addressing through the prophet Amos. Reconciliation to God means reconciliation to one another. Through destruction and exile (Assyria, Babylon) God will unite and return Israel to the land as a whole people. That people will return to Judea to the remnant of the tribe of Judah and thus from the conclusion of the Babylonian exile onward all the tribes of Israel become known colloquially as “Y’hudiym” (Jews), from their association with Y’hudah (Judea). Effectively the opening words of indictment expressed in the scroll of Amos (Ch. 1 & 2) have addressed the neighboring enemies of all Israel [all 12 tribes] (many of whom Israel had formerly been charged with eradicating from the land) in descending order, from the then most recently active to that first and perhaps most notorious of enemies Moav, who came against Israel seeking to curse and annihilate her as she wandered out of Egypt toward the land of promise (Num. 22-25). The litany of charges (Ch. 1 & 2) addresses first the sin of the nations’ regarding universal moral law and then the sin of Judah and Israel regarding their violating of the sacred covenant made between God and their forebears. The charges against Judah and Israel are more detailed and have far reaching consequences. However, ultimately the final consequences of Israel’s discipline are her redemption, reconciliation, and restoration. This, because YHVH (Mercy) the God of Israel has purposed in the love that radiates from His holiness, to redeem Israel and the nations by His own everlasting blood through the King Messiah Yeshua (Who is fully God and fully man). Amos Chapter Two (Author’s translation) 1 Here is what YHVH, the Lord says: “Upon three rebellions of Moav, and upon four, I will not turn away, upon his burning bones of a king of Edom to whitewash. 2 And I will send fire in Moav and it will eat the citadels of Keriyot; and death in an uproar will come to Moav amid the sounding of judgement in the voice of a shofar. 3 And I will cut off a judge from her inner part and all her princes will be slain with him,” says YHVH the Lord. 4 Here is what YHVH, the Lord says: “Upon three rebellions of Y’hudah, and upon four, I will not turn away, upon their rejecting the Instructions YHVH of the Lord and the prescribed limits they have not guarded; and astray they wander because of lies which their fathers walked in. 5 And I will send fire upon Y’hudah, and it will eat the citadels of Yerushalayim.” 6 Here is what YHVH, the Lord says: “Upon three rebellions of Yisrael, and upon four, I will not turn away, upon their selling for silver a righteous one and the needy in order to get a pair of sandals. 7 That breathe heavily upon dust of the land on the head of the ones who are low, and the way of the humble they have bent, and a man and his father enter the same servant girl with intent to pollute My Holy Name. 8 And upon clothing bound in pledge stretched out near every altar (of slaughter), and the wine of those condemned, fined, they drink in a house of their God. 9 “And I, indeed I destroyed the Amorite from before their faces, whose height was like cedars height and strong was he, like oaks, yet I destroyed his fruit from higher up still and his roots from beneath. 10 And I, yes I caused you all to ascend from the land of Egypt and you all walked in the desert forty years to take possession of the land from the Amorites. 11 And I raised up from your children some to be prophets, and from your young men some to be Nazirites. Is this not so, children of Israel?” declares YHVH the Lord. 12 “And you forced the Nazarites to drink wine, and you placed upon the prophets, orders saying, ‘You shall not prophesy!’ 13 Behold, now, pay attention! I am making a rut beneath you, like that which is made by the pressing of the cart when it’s filled with sheaves of grain. 14 And escape will perish from the swift, and the strong will not be strengthened because of his power, and the mighty will not deliver his soul. 15 And the one who grasps the bow will not stand, the swift in foot will not slip away, and the rider of the horse will not save his soul. 16 And the mighty of heart among the mighty ones, will flee naked in that day,” declares YHVH the Lord. Amos Chapter Two: Line Upon Line 1 Here is what amar YHVH (Mercy), the Lord says: “Al Upon sheloshah three pisheiy rebellions of Moav (from his father), ve'al and upon arba’ah four, lo ashiyvenu I will not turn away, al upon sarfo his burning atzmot bones of Melekh a king of Edom (red: descendants of Esau) lasiyd to lime, whitewash. A heinous root of sin was established in Moab (a people related to Israel being descended from Lot Abraham’s brother) from conception. Moab being the son born to Lot’s eldest daughter through incest (Gen. 19:30-38). Moab later became notorious as a people for their hatred of Israel and their calling on the false prophet Bala’am (not of the people) to curse Israel as she journeyed out of Egypt toward the land of promise (Num. 22-25). Moab’s many sins included horrific idolatrous practices in worship of the false gods Chemosh (Subduer) and Ba’al Peor (husband, master, lord of the cleft/gap [2 Kings 11:7, 33]). Hosea, one of the contemporaries of Amos writes: “I found Israel like grapes in the wilderness; I saw your fathers as the first ripeness in the fig tree in her first fruiting time: but they went to Baal Peor, and separated themselves unto that shame; and their abominations were according to their love.” -Hosea 9:10 Israel, having been delivered by God from slavery in Egypt and brought out of the desert into the land of promise, had none the less rejected YHVH and gone after the demonic husband Ba’al Peor, God of the Moabites (enemies and haters of Israel). Jeremiah (48:13) likens the shame of Moab’s worship of Chemosh to Israel’s apostate worship at Bethel. God is indicting Moab while pointing toward Israel’s syncretism. Thus, the indictment of Moab is also the beginning of the indictment against all of Israel. It’s worth noting that Moav means “from his father”. This is significant because it points to the indictment against Judah in verse 4 which says that Judah has gone astray “because of lies which their fathers walked in.” “upon his burning bones of a king of Edom to lime, whitewash.” The Targum (a second century CE Aramaic translation of the Scriptures), and the Jewish commentators Yarchi and Kimkhi say that a ruler of Moab burnt the bones of a king of Edom until they became powder likened to lime, and then used the powder in a recipe for plaster which he used to plaster the walls of his palace in order to show contempt for Edom.* This is consistent with what we know of the ancient practice of using bone ash in formulas for paint and cosmetics. * Scholia in Targum in loc. Bone ash (called “lime” in English translations of the TaNaKh [OT]) “was used in ancient formulas for white paint and cosmetic pigments, and in the cupellation process to separate silver from lead.[1][2].”* *https://en.wikipedia.org/wiki/Bone_ash [1]. Phosphate Minerals. Springer Berlin Heidelberg. 2010. p. 3. [2]. Charvat, Petr (2003). Mesopotamia Before History. Taylor & Francis. It appears highly likely that the king in question was the heir to the throne of Edom whom the king of Moab offered as a burnt sacrifice to his gods on the wall of Edom’s defences, as recorded in 2 Kings 3:26-27. While in many cases the bone ash used to whitewash tombs and that utilized in ancient cosmetics was derived from the calcination of animal bones, the indictment used here infers the use of the ash of the bones of a king of Edom as whitewash. This is a vile desecration of moral law concerning the sanctity of human life and the honouring of human remains. The Torah says that blood guilt remains on the land and cannot be atoned for except by the blood of the one guilty of shedding that innocent blood (Num. 35:33). This reference to whitewash may also further illuminate the meaning of Yeshua’s words: “27 Alas, Oiy, a warning to you, scribes and Perushiym (Set apart ones), hypocrites! For you are like whitewashed (limed) tombs which on the outside appear beautiful, but inside they are full of dead men’s bones and all uncleanness. 28 In the same way, you appear outwardly righteous to people, but inwardly you are full of hypocrisy and devoid of law (without Torah).” -Mattitiyahu (Matthew) 23:27-28 (Author’s translation) 2 Veshilachtiy And I will send eish fire bemoav in Moab ve’achlah and it will eat armenot the citadels of ha-Keriyot (literally “cities”: specifically a city in the territory of Moab); umeit and death beshaon in an uproar will come to Moav bit’ruah amid the sounding (teruah: shofar sound of warning and judgement) bekol in the voice shofar of a ram’s horn. “And I will send fire in Moab and it will eat the citadels of ha-Keriyot” Ha-Keriyot can be understood as both “all the cities” and as a specific city of Moab (Jer. 48:24). Either way, destruction against the entire people of Moab is denoted. Just as Moab had offered a king of Edom on the walls of Edom’s defences, as a burnt sacrifice to their false gods (2 Kings 3:26-27), so now God will burn Moab and devour its cities. “and death in an uproar will come to Moav amid the sounding (teruah: shofar sound of warning and judgement) in the voice of a ram’s horn.” It’s not a “trumpet” as many English translations mistranslate (a trumpet is usually made of silver, brass etc.), but a shofar (ram’s horn) that is sounded in this verse. The symbolic significance of the ram’s horn finds its origin in Ha-Akeidah (the Binding of Isaac Gen. 22). The shofar warning of coming judgement through warfare which is sounded from the beginning of the scroll of Amos (in the name of his town), is here reiterated against Moab. In the midst of battle and destruction she will hear again the warning call of the shofar of God, a reminder that she had every opportunity to repent and did not. In like manner the final great shofar blast (Tekiah Gedolah) announcing Yom Ha-Din (the Judgement Day) will strike terror into the hearts of those who have rejected God’s warning and offer of redemption. 3 Vehichratiy And I will cut off (kill) shofeit a judge mikirbah from her inner part vekol-sareyah and all her princes eherog will be slain imo with him,” amar says YHVH (Mercy) the Lord. “And I will cut off (kill) a judge from her inner part and all her princes will be slain with him,” says YHVH (Mercy) the Lord.” Most scholars agree that the judge in question is probably the king of Moab who acted as judge over the people. This is supported by the following clause which alludes to the princes or sub-rulers of Moab being slain. This took place five years after Nebuchadnezzar destroyed Jerusalem (589-587 BCE).* * Josephus Antiquities of the Jews l. 10. c. 9. sect. 7. 4 Here is what amar YHVH (Mercy), the Lord says: “Al Upon sheloshah three pisheiy rebellions of Y’hudah (Praise), ve'al and upon arba’ah four, lo ashiyvenu I will not turn away, al upon mo’osam their rejecting et-torat the Instructions YHVH (Mercy) of the Lord vechukayv and the prescribed limits lo shamaru they have not guarded; vayat’um and astray they wander kizveiyhem because of lies asher-halechu avotam achareiyhem which their fathers walked in. “Upon three pisheiy rebellions of Y’hudah, even upon four” Having addressed all the neighbours of Israel and Judah, the prophet now speaks the word of the LORD to the chosen people Israel, beginning with the tribe of Judah (including Benjamin) and concluding with the northern tribes, here called Israel as distinct from Judah. We note that God is just, judging Judah with the same formula used in judgement of the heathen nations that neighbour her. “upon their rejecting the instructions of the Lord and the prescribed limits, they have not guarded;” The indictment against Judah differs in regard to the specific laws that Judah has broken. Being ignorant of the specific laws of distinction commanded to Israel the nations had nonetheless sinned in regard to the universal laws of morality contained in the Torah as an indictment against all sin. Judah on the other hand had sinned not only in regard to general morality but also in regard to the very specific laws given by God to His chosen, set apart people. Laws relating to identity, purity, cleanliness, worship etc. Judah has rejected “et-torat” the instructions contained within the wealth of holy Scriptures which were accessible to them at that point. Including, but not limited to the Torah, parts of the record of the kings, the writings of Solomon, the psalms of David, and numerous early prophetic works. We note that while many claim “torat”, (teachings), refers to the Torah alone, they can’t explain why the text uses “et-torat”, meaning the instructions or teachings, rather than “Ha-Torah”, which refers specifically to the five books of Moses. The Torah is of course part of the greater number of instructions being alluded to, but it is not the only instruction that had been given to Israel by that time in her history. The Hebrew “vechukayv” translated “and commands” in most English versions of the Bible, does not carry the same meaning as the Hebrew “mitzvot” but is from the root “chok” meaning “limit”, denoting prescribed boundaries, portions, and civil conduct. It is specifically used to point toward the social injustices being committed within the framework of God’s justice. “and astray they wander because of lies which their fathers walked in.” Judah hasn’t just wandered, she continues to wander. She has gone astray because of generational sin. Her father’s, forebears, having adopted the idolatry of the inhabitants of the land and syncretised (mixed it into) their worship of YHVH the God of Israel, have passed on their sin to the subsequent generations. The Jewish commentator Kimkhi notes that the “lies” referred to were those of the false prophets. Regardless of the origin of the lies, the point is that Judah had traded the truth of HaShem for lies. 5 Veshilachtiy And I will send eish fire bey’hudah upon Judah (Praise), ve’achlah and it will eat armenot the citadels of Yerushalayim (Flood of Peace) Jerusalem.” “And I will send fire upon Judah, and it will eat the citadels of Jerusalem.” “God is no respecter of persons”, meaning, He shows no partiality. Thus the punishment against Judah mirrors that of her neighbours (Aram [1:4], Gaza [1:7], Tyre [1:10], Edom [1:12], Amon [1:14], Moab [2:2]). The temple of the most High God (YHVH), and the palaces of the king of Judah and his princes were burned with fire when Jerusalem was taken by the Babylonian army, approximately two hundred years after this prophecy (589-587 BCE). 6 Here is what amar YHVH (Mercy), the Lord says: “Al Upon sheloshah three pisheiy rebellions of Yisrael (overcomes in Elohiym), ve'al and upon arba’ah four, lo ashiyvenu I will not turn away, al upon, michram their selling bakesef for silver tzadiyk a righteous one ve’evyon and the needy ba’avur, in order to get na’alayim a pair of sandals. “Upon three rebellions of Yisrael, and upon four” While Israel in the form of the northern tribes is being delineated as a unique entity, the pursuant allusion to the deliverance from Egypt draws on the united experience of the twelve tribes of Israel. Therefore, in part, the judgement against the northern tribes is also an indictment against Judah. This is of course not the case where specific northern locations and sin practices are referred to. “upon, their selling for silver a righteous one” In this context, given that disregard for God’s et-torat (instructions) is the premise for the judgement, it is likely that the plain meaning “selling for silver a righteous one” alludes to the sale of a man who is without debt, this being akin to slavery and contrary to Torah (Deut. 15:7-11; Lev. 25:39-43). The singular phrasing “a righteous one” seems intentional and looks back to the sinful actions of Joseph’s brothers and forward to the sinful actions of Judah Ish-kariyot. Notice that Judas Iscariot is Judah “ish” a man from “keriyot”, Judas who betrayed Messiah was from the chief city of Moab (which in the first century C.E. was no longer a Moabite city). The rabbis who arranged Amos 2:6-3:8 as the Haftarah (completion/fulfilment of instruction) portion for Va-yeshev [And dwelt Jacob] (Gen. 37:1-40:23) [the Torah portion that recounts the selling of the righteous man Joseph into slavery] clearly understood this phrase to have prophetic significance. “and the needy, in order to get a pair of sandals.” This describes the heinous act of selling on an indentured poor person for a pitiful sum, thus openly devaluing that person. This is also in direct opposition to the command concerning those poor who have no other choice but to sell themselves into indentured service. The Torah requires justice in these circumstances and the release of that person at the end of their term of service (Lev. 25). 7 Hasho’afiym That breathe heavily al upon afar-eretz dust of the land berosh on the head daliym of the ones who are low, vederekh and the way anaviym of the humble yatu they have bent, ve’iysh and a man veaviv and his father yelechu enter el-hana’arah the same servant girl lema’an with intent to chaleil pollute et-sheim kadshiy My Holy Name. “That breathe heavily upon dust of the land on the head of the ones who are low” This is a Hebrew idiom that speaks directly to the oppression of those in the community who are suffering. Again, this contradicts the Torah, which states: “You shall not pervert the justice that is owed to your needy brother in his dispute. 7 Keep far from a false charge, and do not kill the innocent or the righteous, for I will not acquit the guilty.” -Shemot (Exodus) 23:6-7 “and the way of the humble they have bent” The humble are not synonymous with the poor as some wrongly conclude. This is in fact referring to the righteous remnant who walk humbly before God (Micah 6:8). This particular indictment therefore, regards the intentional harming of the livelihood and future of the righteous ones living among the community. “a man and his father enter the same servant girl” Not only is the sharing of the same woman by father and son considered repugnant universally, it is also very specifically outlawed by Torah (Lev. 18:7-8, 15; 20:11-12). Additionally, using any woman in this way, be she a servant or otherwise, was strictly forbidden. According to the Torah, women were to be honoured and cared for in the ancient Israelite community. Where a man received sex from a woman he was obligated to marry and provide for her in a age when survival as an abandoned woman was difficult (Ex. 22:16; Deut. 22:28-29). “with intent to pollute My Holy Name.” While many read this phrase as being a separate indictment against idolatry which is unrelated to the sexual sin named in the previous clause, I understand it as being related. The sexual sin in the previous clause is made more heinous due to the fact that the man and his son in question are performing these acts as part of a syncretised worship practice which names the God of Israel. It is an abhorrent desecration of the Holy Name that unites the immoral sexual sin act with the worship of false gods, and links the entire practice to the worship of the God of Israel. As modern believing men we may look upon this vile sin retrospectively from our position in history and say, “Thank God that I haven’t done anything that terrible”. And yet, today, believing men and their sons lust after the same actresses, sportswomen and models. Yeshua says: 27 “You have heard that it was said, ‘You shall not commit adultery.’ 28 And I tell you that anyone who looks at a woman with lustful intent has already committed adultery with her in his heart.” -Matthew 5:27-28 Rather than smugly tutting our tongues at Israel, we would do well to repent and rely on Messiah’s strength to maintain our walk with integrity. “You shall not covet your neighbor’s house. You shall not covet your neighbor’s wife, or his male or female servant, his ox or donkey, or anything that belongs to your neighbor.” -Exodus 20:17 KJV 8 Ve’al-begadiym And upon clothing chavuliym bound in pledge yatu stretched out eitzel near kol-mizbeiach every altar (of slaughter), ve’yiyn and the wine of anushiym those condemned, fined, yishtu they drink in Beit a house Eloheiyham of their God. We note that this is speaking of the ten northern tribes, so that when the text says “Beit Eloheiyham”, (a house of their God), it is not speaking of the temple in Jerusalem, something that is wrongly inferred by the standard English translation, which reads “in the house of their God”. The northern tribes were not worshipping God at the appointed place (the temple on Mt Zion in Jerusalem) according to the command of Torah (Deut. 12:5-12; Josh. 21:41-43), but were instead worshipping Him, and or other deities along with Him at various high places in the north, one of the chief locations being Beit-El (Bethel). Therefore, God is commanding punishment upon the northern tribes regarding their practice of syncretism, the assimilation of heathen practices into their worship of the God of Israel. Which is one of the reasons HaShem has said “a man and his father enter the same servant girl with intent to pollute My Holy Name”. “upon clothing bound in pledge stretched out near every altar” This refers to withholding the garments taken from poor people in pledge (Deut. 4:17; Job 22:6, 24:3-4, 9) and compounding the sin by laying the garments out in worship of either false gods or in hypocritical worship of the God of Israel in syncretism with false gods (Ex. 22:26). Thus the poor are left shivering in the night while their garments are used as an offering to God by wicked people who have plenty. “the wine of those fined, they drink in a house of their God.” The Hebrew allows for the readings “in a house of there god”. In other words, they are not necessarily even worshipping the God of Israel. The wine can be understood as the wine that should have been given to the poor, suffering and the dying as a means of pain management (Proverbs 31:6-7), or it can be understood as wine gained by fining innocent people. Either way, and whether or not they are drinking the wine in worship of the God of Israel or some other deity, their sin is a vile desecration of the Torah. 9 “Ve’anochiy And I, indeed hishmadtiy I destroyed et-ha’amoriy the Amorite (public speaker) mipeneiyhem from before their faces, asher whose kegovah height was like araziym cedars gaveho height vechason and strong hu was he ka’aloniym like oaks va’ashmiyd yet I destroyed piryo his fruit mi’ma’al from higher up still (above) vesharashayv and his roots mitachat from beneath. What follows is a summary of Israel’s journey. Throughout God is faithful, and throughout Israel is rebellious, unfaithful, in need of discipline. We note that this is a reference to Numbers 13 and 14 which record the sending of the spies and the rebellion of Israel, born of a fearful report concerning the inhabitants of the land (Num. 13:33). Therefore, this rebuke likens the rebellion of the northern tribes to that of all Israel in approaching the land of promise, a rebellion that resulted in their wandering for another 40 years. The metaphor used points to the fact that when a people gives in to the fear of anyone or anything other than YHVH, that people are prone to rebel against Him. Instead of trusting in YHVH, they have trusted in the strength of the false gods of the land, gods which HaShem has and will uproot and remove. We remember that the fear of YHVH is an end to fear and its fruit. The metaphor of the mighty oaks is meant to show that even something as strong and enduring as the oak is subject to God’s might. Where the Cedars of Lebanon are high, they are nonetheless vulnerable to strong winds, whereas the oak is both high and strong (thick), able to withstand strong winds. However, God is higher and stronger, and His Spirit (wind) can tear up even the strongest tree. Thus, the intimidating Amorites whom Israel feared when told of their stature (Num. 13:28), were uprooted, that is the source of their strength was removed. 10 Ve’anochiy And I, he’eleiytiy etchem I caused you all to ascend mei’eretz from the land mitzrayim (double distress) of Egypt va’oleich etchem and you all walked bamidbar (in and from the Word) in the desert arbaiym shanah forty years lareshet to take possession et-eretz of the land from ha’emoriy Amorites. This is a reminder of the consequences of Israel’s rebellion, as well as being a reminder of God’s faithfulness. In spite of Israel’s rebellion God made the defeat of the Amorites possible. 11 Va’akiym And I raised up mibeneichem from your children lin’viyiym some to be prophets umibachureiychem and from your young men lin’ziriym some to be Nazirites (consecrated ones). Ha’af eiyn-zot Is this not so, beneiy-Yisrael children of Israel?” neum declares YHVH (Mercy) the Lord. “And I raised up from your children some to be prophets” Throughout Israel’s history up to that point in time God had raised up prophets, from Joseph the son of Jacob to Moses, Joshua, Samuel and so on. All Israel is included here. At this point in the indictment Judah and Benjamin are implicitly included in the phrase “beneiy-Yisrael”. Upon hearing these words from Amos few Israelites would have been able to forget the following words of the Torah: “15 The Lord your God will raise up for you a prophet like me from among you, from your fellow Israelites. You must listen to him. 16 For this is what you asked of the Lord your God at Horeb on the day of the assembly when you said, “Let us not hear the voice of the Lord our God nor see this great fire anymore, or we will die.” 17 The Lord said to me: “What they say is good. 18 I will raise up for them a prophet like you from among their fellow Israelites, and I will put my words in his mouth. He will tell them everything I command him. 19 I myself will call to account anyone who does not listen to my words that the prophet speaks in my name.” -Deuteronomy 18:15-19 NIV “from your young men some to be Nazirites” The Hebrew “nazir” (Nazarite) from the root “nazar”, means “consecrated”. Numbers 6:1-21 explains that the Nazarite vow was one that a person chose as an act of their freewill and out of a desire to set themselves apart as devoted to God (Judges 13:5). “Is this not so, children of Israel?” declares YHVH (Mercy) the Lord.” To paraphrase, “Have I not given you ample warning children of Israel?” 12 “Vatashku et-hanezitiym yayin And you forced the Nazirites to drink wine, veal-haneviyiym and you placed upon the prophets, tziviytem orders leimor saying, ‘lo tinaveu You shall not prophesy!’ In spite of the goodness of God in giving Israel righteous ones to direct them toward Him, Israel rebelled by defiling those righteous ones, either by tempting or by forcing violation of their vows upon them. In the case of the prophets Israel had hated what they heard and had told the true prophets of God to be silent while inviting the false prophets to speak. Ironically, Amaziyah the apostate priest of Bethel would later tell Amos to go away and prophesy to Judah (7:12-13). Following this Amos speaks the word of the LORD which quotes the people of Israel as saying: “You say, ‘Don’t Prophesy against Israel’, and ‘Don’t drop the Word against the house of Isaac’.” -Amos 7:16b (Author’s translation) Therefore, for the duration of the ten years of the prophetic ministry of Amos, Israel had wilfully ignored his warning to repent for their having demanded that the prophets of God be silent, and instead, nearing the end of his ministry, they repeated this sin like children with their fingers in their ears yelling “La, la, la…” 13 Hineih Behold, now, pay attention! Anochiy I am mei’iyk making a rut tachteiychem beneath you, ka’asher like that which is made ta’iyk by the pressing ha’agalah of the cart hamleiam lah when it’s filled amiyr with sheaves of grain. “Hineih” is a wakeup call. “Pay attention now!”, would be a better modern translation than the old English “Behold”. The metaphor of the heavily laden cart at harvest time is poignant. At this time in history Israel was heavily laden with riches and success, just like the overloaded cart at harvest time. However, her successes would soon weigh her down so as to make a rut beneath her that she will not be able to climb out of. This is essentially a metaphor describing the fruit of the love of worldly wealth (1 Tim. 6:10). The love of worldly wealth being a form of idolatry. Israel had planted the seed of rebellion in the soil of her abundance and would soon reap the fruit of rebellion. Destruction. 14 Veavad manos And escape will perish mikal from the swift, vechazak and the strong lo-ye’ameitz will not be strengthened kocho because of his power, vegibor and the mighty lo-yemaleit will not deliver nafsho his soul. Although Israel considered herself strong at this point in history, she would nonetheless be unable to escape. Her strong men will be unable to overcome in the coming fire of judgement in spite of their strength, they will not even be able to deliver themselves. 15 Vetofeis And the one who grasps hakeshet the bow lo ya’amod will not stand, vekal the swift beraglayv in foot lo yemaleit will not slip away, verocheiv and the rider of hasus the horse lo yemaleit will not save nafsho his soul. The bowman will fail to have an effect in the coming battle that will topple the northern kingdom, and the fastest runners will not be able to escape, nor will the rider on the swiftest horse be able to save himself. 16 Veamiytz And the mighty libo of heart bagiboriym among the mighty ones, arom yanus will flee naked bayom-hahu in that day,” neum declares YHVH (Mercy) the Lord. The most courageous of Israel’s warriors will flee naked, meaning “unarmed”, shaking like terrified children in that promised day when God brings the fire of His discipline against the northern tribes. This is something God declares through Amos as a foregone conclusion. Will He relent? The answer is “Most certainly not!” Because He is holy He is loving, because He is loving He is just, because He is just He cannot allow injustice to go unaccounted for. We know that “God is love”, good! Now let’s go and learn what love is. We don’t define love, God does. Any love founded in the temporal fallen emotion of humanity is false love. We know that “God is love”, good! Now let’s go and learn Who love is. Copyright 2022 Yaakov Brown When the author of the Book to the Hebrews says of the Mosaic Law, “a shadow is the Torah (nomos) for holding the coming good things” (10:1), he is not disabusing us of the shadow but pointing us to the One Who casts the shadow. Those fools who conclude based on the Book to the Hebrews (not written to Gentiles but to Jews) that the Church (today predominantly Gentile, in part due to the millennia of sin perpetrated in the name of the Church against the Jewish people) has replaced or succeeded the chosen, ethnic, empirical, religious Jewish people, would do well to remember that “a shadow” is cast by a person, and that to deny the shadow is to deny the person who has cast it. General Introduction:
I have no intention of addressing every possible argument for and against certain authorship possibilities, nor will I waste time debating dating and audience to the extent that many others do. After extensive research the following are concise explanations of my conclusions on authorship, dating, audience, and theme. Author: The writer doesn’t identify himself but seems to have been well known to the recipients of the work. There was no agreement among the Church fathers of the earliest centuries as to the authorship of this book. From the period of the reformation (16th century C.E) the book has been attributed to Rav Shaul (Paul the Apostle), however, while there are some similar Messianic themes, by and large the writing style and specific subject matter is significantly different to that of Paul. Unlike Paul, the author of Hebrews doesn’t identify himself except to say that he is male (11:32 use a masculine Greek verb). The phrase “How will we escape if we neglect so great a salvation; which was at first received spoken by the Lord and was confirmed to us by those who heard…” (2:3) shows the author to be someone who had not heard directly from Yeshua in any way but was conveying the message of salvation as one who had received it from those who had heard it directly from Yeshua. This excludes Rav Shaul (Paul) as a potential author (Gal. 1:11-12). It’s also worth noting that the writer of Hebrews has more than a passing familiarity with the Levitical priesthood and is likely to have been a Levite. Paul on the other hand was of the tribe of Benjamin (Acts 13:31; Rom. 11:1; Phil. 3:5), and was a student of Rabban Gamaliel, one of the forefathers of Rabbinic Judaism, also a descendent of the tribe of Benjamin and of the line of David according to the mixed tribal lineage of his grandfather Hillel the Elder (Ketubot 62b re. Y’hudah HaNasi). The style of Greek used in the Book to the Hebrews is yet another reason that Pauline authorship is unlikely. Greek scholars generally agree that the Greek of the text of Hebrews is more refined, its wording more eloquent, a studied form of Greek quite different from the fluid, colloquial, contextualized Greek of Paul’s letters. Finally, Paul's own words make the suggestion of his authorship of the Book to the Hebrews untenable: "I, Paul, write this greeting in my own hand, which is the distinguishing mark in all my letters. This is how I write." -2 Thessalonians 3:17 (NIV) No such descriptor is found in the Book to the Hebrews. Nor do early manuscripts indicate that Paul’s handwriting was present in the original text. The first suggestion of authorship made by the early Christian Church fathers was that of Tertullian in his work titled De Pudicitia “On Modesty” (200 C.E), in which he quotes “an epistle to the Hebrews under the name of Barnabas.” Barnabas was a Jew of the priestly tribe of Levi (Acts 4:36) who like many others of the priestly cast had become believers early in the growth of the Messianic Jewish community (Acts 6:7). He later became a good friend of Rav Shaul (Paul) and was commissioned along with Paul by the Church at Antioch under the guidance of the Holy Spirit to take the Gospel message to the Greeks [nations] (Acts 13:1-4). While the writer of the Book to the Hebrews cannot be identified with any certainty, it seems unlikely that Paul was the author, and of the other proposed writers Barnabas seems the most likely, and if not Barnabas then another believing Levite of the time who had not heard the message of the Gospel directly from Yeshua. Of course, the arguments for and against Pauline authorship are numerous and diverse and the debate will continue until the Messiah comes. Ultimately it is the divine inspiration of the text that best guides our understanding. Date: It seems likely that the Book to the Hebrews was written prior to the destruction of the Temple (70 C.E) for at least two significant reasons:
Those who claim a post Temple dating are unable to effectively answer the “present tense” evidence of the text. Audience: Several of the oldest Greek manuscripts include the title Πρὸς Ἑβραίους “To the Hebrews”, making the original intended audience Messiah following Jews of the first century C.E. Like the book of Yaakov (James) the Book to the Hebrews addresses those Jews who have become part of the sect Ha-Derekh (the Way) and are in need of ongoing discipleship in order to understand the fullness of what it means to be both Jewish and followers of the King Messiah Yeshua. Some scholars believe the work was written for Jewish believers in Jerusalem, while others assert that it was likely written in Rome. It is impossible to know with any certainty. Theme: Most scholars agree that the theme of the Book to the Hebrews is the absolute supremacy and sufficiency of the King Messiah Yeshua. However, those Christian scholars who conclude Successionism (one of the many foundational manifestations of Replacement Theology) from this are sadly mistaken. Messiah being supreme predates the giving of the Torah and does not therefore annul the purpose of Torah, nor does Hebrews teach such a nonsense. Messiah is the Author (John 1) and Goal (Rom. 10:4) of the Torah and His being greater than its covenants and priesthood regards His position over all creation, and elevates the purpose of Torah rather than diminishing it. Hebrews explains that the many prophecies and promises of the Tanakh (OT) are fully filled, or begin to be fully filled in Messiah Yeshua (Who has entered time and space through the womb of Miriyam), however, it does not nullify those prophecies and promises, rather it illuminates their purpose. When the author of the Book to the Hebrews says of the Mosaic Law, “a shadow is the Torah (nomos) for holding the coming good things” (10:1), he is not disabusing us of the shadow but pointing us to the One Who casts the shadow. Those fools who conclude based on the Book to the Hebrews (not written to Gentiles but to Jews) that the Church (today predominantly Gentile, in part due to the millennia of sin perpetrated in the name of the Church against the Jewish people) has replaced or succeeded the chosen, ethnic, empirical, religious Jewish people, would do well to remember that “a shadow” is cast by a person, and that to deny the shadow is to deny the person who has cast it. Author’s translation: As is the case with my translation of the Gospel of John, I have made a convergent translation of the Book to the Hebrews in an attempt to present the reader with a collective representation of the meaning of the ancient Greek text (2nd century C.E), the significantly later Aramaic text (5th century C.E), and the translation into Hebrew (16th century C.E). The intended outcome being to convey an insight into the ancient Hebrew worldview as it perceives the inspired Word of God and the transmission of it. As is always the case, I don’t make the foolish claim that one language has precedent over another based on chronology. While the Torah, Prophets and Writings were originally written in various forms of ancient Hebrew (with assimilated Aramaic in post exilic text etc.), the transmission of Scripture in both Hebrew and Greek has been approved by our rabbis from ancient times, the ancient Greek Septuagint (which generally predates the oldest complete Hebrew manuscripts available to us today [with the exception of some of the Qumran texts/Dead Sea Scrolls], having been translated from the third to mid second centuries B.C.E) being a work of translation from Hebrew made by ancient Jewish (ethnic descendants of Jacob) scholars. We do not trust in the infallibility of scribes but in the infallibility of the One Who inspired them and, in His faithfulness, to transmit His Word generationally regardless of language. Having said this, what is clear is that the human writers of the Word of God were Jews (ethnic descendants of Jacob). They wrote in Hebrew, Aramaic and Greek, while they thought and lived as Hebrews, Israelites, Jews. Therefore, the thinking present in the ethnicity, religious culture and spirituality of the people of Israel should be a determining factor in sound interpretation, particularly in the areas of religious cult practice, religious rites, daily life, tradition, chronology, deity, relationship and worldview. Those who fail to consider this will also fail to properly interpret the teaching of Scripture. Introduction to Study: Regardless of all other interpretive concerns we submit our study and understanding, our learning and practice of the text to God, through the Rabbi of rabbis Yeshua our King Messiah, Who by His Spirit makes known to us the Way of God. Translation Key: [G] Greek (using root words) [H] Hebrew [A] Aramaic (where is differs from or further illuminates the Hebrew text) BOOK TO THE HEBREWS Chapter 1 (Author’s translation) 1 In many parts, many ways and with many variations, turnings, revolutions of old, in former days the God spoke to our forefathers in the hand of the prophets; before, toward, in reference to these the last days, He speaks to us in the hand of His Son 2 Who He set in place, established, appointed, named as heir of all things individually and collectively, and also through Whom He formed in His hand the unbroken age, ages, world, worlds, universe, universes. 3 Who is the shining forth, the rays, brightness, radiance of His glory, judgment, splendour and the exact expression, character, pictured bones of His substance, nature, person, soul; Who Himself carries both His individual and collective living voice, spoken word, substance and the strength, power, in singular Divine nature. When [after] He had made purging, purification, cleansing, washing in His soul of sins (the missing of the mark established by God’s holiness), He was made to sit down in the right hand of the Majesty, Greatness in High, 4 So having become vastly stronger, better than the messengers, angels in as much as He has inherited a more excellent Name [The Name (Hebrew text)] than they. 5 For to which of the messengers, angels did He ever say, “You are My Son, I this day have fathered You”? [Psalm 2:7] And again, “I will be a Father to Him And He will be a Son to Me”? [2 Samuel 7:14; 1 Chron. 17:13] 6 And when He again brings the firstborn into this world, He says, “And worship, pay homage, kneel before Him all messengers, angels of God.” [Deut. 32:43 LXX & DSS] 7 And with regard truly to the messengers, angels He says, “He makes His messengers, angels winds, spirits, And His ministers, servants a fire flash.” [Psalm 104:4] 8 But with regard to the Son He says “Your throne, O’ God, is unto the unbroken age, forever and ever, in perpetuity, And the staff of the righteousness is the sceptre of Your kingdom, dominion, royal power. 9 You have loved righteousness and hated lawlessness; Therefore God, Your God, has anointed You with the oil of exaltation, joy from Your companions, friends.” [ Psalm 45:6,7] 10 And, “You, in the beginning Lord, laid the foundation of the earth, And the heavens are the works of Your hands; 11 They will perish, but You remain, continue, stay permanently; And they will all like a garment, wear out, decay 12 And like a mantle You will roll them up; Like a garment they will also be changed, transformed, exchanged. But You are the same, And Your years will not come to an end, fail, cease, pass away.” [Psalm 102:25-27] 13 Moreover, to which of the angels has He ever said, “Sit at My right hand, Until I set Your enemies as a footstool for Your feet”? [Psalm 110:1] 14 Are they not all ministering, serving spirits, sent out appointed to help those who will receive salvation? The Text of the Book to the Hebrews line by line: V.1-2 1 In many parts, many ways (polumeros[G], rabot[H]) and (kai[G]) with many variations, turnings, revolutions (polutropos[G]) of old, in former days (palai[G]) the God (ho Theos[G], Ha Elohim[H]) spoke to (laleo[G], diber[H]) the (to[G]) forefathers of us (pater[G], avoteiynu[H]) in the hand of (en[G], beyad[H]) the (to[G], ha[H]) prophets (prophetes[G], neviyiym[H]); before, toward, in reference to (epi[G]) the last (eschatos[G], beachariyt[H], achraye[A]) the (to[G]) days (hemera[G], hayamiym[H], yavmata[A]), these (houtos[G]) He speaks (laleo[G], diber[H]) to us (hemin[G], eileiynu[H]) in the hand (en[G], beyad[H]) of His Son (uihos[G], beno[H]) 2 Who (hos[G]) He set in place, established, appointed, named (tithemi[G], shamo[H]) as heir (kleronomos[G], leyoreish[H]) of all things individually and collectively (pas[G], kol[H]), and also through (dia[G], vegam[H]) Whom (hos[G]) He formed (poieo[G], asah[H]) in His hand (veyado[H]) the (to[G], et[H]) unbroken age, ages, world, worlds, universe, universes (aion[G], haolamot[H], avad l’alme[A]). 1 In many parts, many ways and with many variations, turnings, revolutions of old, in former days the God spoke to our forefathers in the hand of the prophets; before, toward, in reference to these the last the days, He speaks to us in the hand of His Son 2 Who He set in place, established, appointed, named as heir of all things individually and collectively, and also through Whom He formed in His hand the unbroken age, ages, world, worlds, universe, universes. Put concisely, in the past God spoke by the Word (Yeshua) through the prophets pointing Israel toward the days of Messiah (Yeshua). Now Yeshua has entered time and space seeded by God’s Spirit in the womb of Miriyam of the line of David, and speaks directly to Israel, and by extension following His death, resurrection and ascension He speaks directly to all who believe by His Spirit. Prologue The Prophecy of Tanakh (OT) & the Prophetic Gift of the Brit HaChadashah (NT): One of the many things Hebrews 1:1-2 teaches is that true prophecy will cause us to look upon Yeshua, Whose testimony is the Spirit of prophecy (Rev.19:10b), and is available to all who believe and not only to the select few. We must remember that with very few exceptions, the prophets of the Tanakh (OT) did not name themselves prophets. Therefore, every true disciple of Yeshua should be weary of any self-proclaimed "prophet". The Scripture says: "In the past God spoke in various portions and in various ways to our ancestors through the prophets, in these last days he has spoken to us through His Son, Whom He appointed heir of all things, and through Whom He created the world." -Hebrews 1:1-2 In Messiah we have all been afforded direct access to God's voice. Elsewhere the Scripture says: "Worship God! For the testimony of Yeshua (Jesus) is the Spirit of prophecy." -Rev.19:10b We are no longer to receive people in the Tanakh (OT) role of prophet (John the Immerser being the last to come in this fashion, in the spirit of Elijah [Matt. 11:11; Luke. 7:28]), nor should we chase after prophets in order to get direction from God (this is idolatry), we instead listen by the Ruach HaKodesh (Holy Spirit) to the Son (Yeshua) and through Whom we hear the Father, for the glory of God, Who is echad (a complex unity). Those who chase after direction from so called "Prophets" today are committing idolatry. They're ultimately no different to those who seek direction from fortune tellers. The New Testament prophetic gift of the Holy Spirit is one of affirmation and edification (1 Cor.14:3), it does not emulate the role of the Tanakh (OT) prophets. The mark of legitimacy for the prophetic word in the New Testament is whether it gives glory to Messiah Yeshua unto God, something that must be attested to by "the (NT) prophets" (1 Cor.27-33), and ultimately by the Spirit of prophecy, the testimony of Yeshua Himself, Who is Yeshua (Rev.19:10b). Any word or act that contradicts Scripture by definition fails to fall into the category of legitimate prophecy. 1 In many parts, many ways and with many variations, turnings, revolutions of old, in former days the God spoke to our forefathers in the hand of the prophets; The opening verse explains that from the beginning of creation God has been speaking in, through and to the people of Israel (descendants of Jacob) in many varied and perpetual ways. One meaning of the Greek text denotes revolutions, or cycles of a repeated message of redemption. In short, the message has not changed but now, rather than send a letter the Author is come to deliver the message face to face. The writer is a Jewish (probably Levite) follower of Yeshua. Therefore, when he writes “our forefathers” he means the forefathers of Faith (Adam through Avraham and Isaac) and the ethnic-religious forefathers descending from Jacob as Israel the various tribes and their descendants. It is important to remember throughout that the initial audience for this work are Jewish Messiah followers of the first century C.E. In one sense the writer of Hebrews is calling all the writers of the Tanakh (OT) and the prophetic figures whom they recorded, “prophets” speaking to the people of Israel (Jews). From Adam to Moses, to the Judges and then kings like David and Solomon, the prophets of the land of Israel, Isaiah, Hosea, and the prophets of exile, Jeremiah, Zechariah, all the way to the last prophet Malachi. The Hebrew text renders “in the hand of the prophets” meaning that the Word of God was spoken and acted on in the strength of those same prophets. The actions of the righteous prophets of old are as much the speech of God as the verbal declarations and the subsequent written texts. before, toward, in reference to these the last days, He speaks to us in the hand of His Son This phrasing gives us the purpose of the Word of God spoken in the prophets of old. Which was to reveal the Son, Who would come to speak the message of the Father face to face with the people of Israel (descendants of Jacob) and by extension to all humanity in His Spirit. The Biblical Hebrew phrase Beachariyt hayamiym “In the last days” (Gen. 49:1) is understood by traditional Jewish scholars to refer to the days of the Messiah (Kimkhi & Iben Ezra on Isa. ii. 2.). The Brit HaChadashah (NT) teaches that the Messianic era is inaugurated at Messiah Yeshua’s incarnation (entry into time and space) [Acts 2:17; 1 Timothy 4:1; 1 John 2:18], and that the last days are already upon us [1 Cor. 10:11]. In one Talmudic Jewish tradition it is taught that the duration of the world will be six thousand years, divided into three equal parts, the last of which is assigned to the Messiah, the years being assigned as ages 1. Two thousand years devoid [of Torah] 2. Two thousand years of Torah 3. Two thousand years the days of the King Messiah (Talmud Bavliy Sanhedrin, fol. 97. 1.). 2 Who He set in place, established, appointed, named as heir of all things individually and collectively, This is the first of seven statements describing Yeshua: 1. Yeshua is Heir to all things (cf. Romans 8:17) The use of the word “heir” conveys the position of Yeshua at the right hand of God, ascended and transcendent, having come into His inheritance as the Greater Son of David. Therefore, here, the writer begins with the Goal (Yeshua) [Romans 10:4]. and also through Whom He formed in His hand the unbroken age, ages, world, worlds, universe, universes. This is the second of seven statements describing Yeshua: 2. Through Yeshua God created the universe (cf. John 1:1-3; Col. 1:16) The writer had begun with the Goal (Yeshua seated at God’s right hand), he now places the Goal (Yeshua) at the beginning, explaining that by Yeshua’s hand (strength, action) all creation came into being (cf. John 1:1-3; Col. 1:16). “Through Whom He also formed the worlds” is consistent with the traditional Jewish understanding which teaches the three worlds of the created order as 1. The outer heaven and dwelling place of God 2. The atmosphere (air) 3. The earth (Tzeror Hammor, fol. 1. 4. & 3. 2, 3. Caphtor, fol. 79. 1.). Also referred to as 1. The world of angels (heavenly dwelling), 2. The world of globes (sun, moon, planets and stars) 3. The world below (earth) (Tzeror Hammor, fol. 83. 2. Caphtor, fol. 90. 1.). Our prayer tradition calls God Rabon kol haolam “Lord of all the worlds” ( Seder Tephillot, fol. 5. 2. & 40. 2. Ed. Amstelod.) Of Rabbi Akiva it is said in the Mishnah: "He used to say, '... God loves Israel, because he gave them a precious instrument. But he enhanced that love by letting them know that the precious instrument they had been given was the very one through which the universe was created-as it is said, "For I give you good doctrine; do not forsake my Torah" (Proverbs 4:2).' " -Avot 3:14 V. 3 3 Who [the Son] (hos[G], hu[H]) is (oan[G]) the shining forth, the rays, brightness, radiance (apaugasma[G], zohar[H]) of His [the God] (to[G]) glory, judgment, splendour (doxa[G], kevodo[H]) and (kai[G]) the exact expression, character, pictured bones (charakter[G], vetzelem atzmoto[H]) of His [the God] (to[G]) substance, nature, person, soul (hupostasis[G], venosei[H]); Who Himself [the Son] (autos[G]) carries (phero[G]) both (te[G]) His [the God] (to[G]) individual and collective (pas[G], kol[H]) the (ho[G]) living voice, spoken word, substance (rhema[G], bidevar[H]) and the (ho[G]) strength, power, in singular Divine nature (dunamis[G], gevurato[H], baqnumeh[A]). When [after] He (autos[G]) had made purging, purification, cleansing, washing (katharismos[G], tiheir[H]) in His soul (otanu benafsho[H]) of the (to[G]) sins [missing of the mark established by God’s holiness] (hamartia[G]), He was made (poieo[G]) to sit down (kathizo[G], yashav[H]) in (en[G]) the right hand (dexios[G], liymiyn[H]) of the (ho[G]) Majesty, greatness (megalosune[G], hagedolah[H]) in (en[G]) High (hupselos[G], bameromiym[H]), 3 Who is the shining forth, the rays, brightness, radiance of His glory, judgment, splendour and the exact expression, character, pictured bones of His substance, nature, person, soul; Who Himself carries both His individual and collective living voice, spoken word, substance and the strength, power, in singular Divine nature. When [after] He had made purging, purification, cleansing, washing in His soul of sins (the missing of the mark established by God’s holiness), He was made to sit down in the right hand of the Majesty, Greatness in High, The remaining statements describing Yeshua are found in this verse: 3. Yeshua is the radiating light of God’s glory (John 1:14, 18) 4. Yeshua is the exact representation of God’s being (John 14:9; Col. 1:15) 5. Yeshua sustains all things (Col. 1:17) 6. Yeshua provides atoning redemption through His death and resurrection (John 1:29; 1 Cor. 15:3) 7. Yeshua is seated in the right hand (strength, action) of God (Eph. 1:7, 20; Col. 3:1; 1 1 John 2:2; Pet. 3:22; Gal. 1:4; Rev. 1:5) 3 Who is the shining forth, the rays, brightness, radiance of His glory, judgment, splendour and the exact expression, character, pictured bones of His substance, nature, person, soul; Yeshua is described here as the all existing Light which radiates from God, the very rays of God’s glory (known as the kevod HaShem “Glory of God” in Biblical Hebrew and Shekhinah “feminine Light manifestation of the Spirit of God” in Talmudic Hebrew [Saadiah Gaon 882-942 C.E.]), and the exact representation of the substance of God. While differing in important ways from the explanations of our rabbis, the concepts alluded to by the writer of the Book to the Hebrews are nonetheless consistent with Jewish thought. The radiance of God called Shekhinah in Talmudic Hebrew is defined by the Encyclopaedia Judaica as: “the Divine Presence, the luminous immanence of God in the world,... a revelation of the holy in the midst of the profane ..." "One of the more prominent images associated with the Shekhinah is that of light. Thus on the verse, '... the earth did shine with His glory' (Eze. 43:2), the rabbis remark, 'This is the face of the Shekhinah' (Avot diRabbi Natan [18b-19a]; see also Chullin 59b-60a). Both the angels in heaven and the righteous in olam ha-ba ('the world to come') are sustained by the radiance of the Shekhinah (Exodus Rabbah 32:4, B'rakhot 17a; cf. Ex. 34:29-35…” - Encyclopaedia Judaica Volume 14, pp. 1349-1351 Moshe saw the T’munah “likeness, representation” (in modern Hebrew “picture”) of God and spoke with Him face to face. Moshe spoke with the transcendent resurrected Messiah Yeshua (not pre-incarnate but post incarnate, resurrected, unbound by time and space), Who was is and will always be the “radiance” of God, this is why Hebrews says: “By faith Moshe, when he had grown up, refused to be called the son of Pharaoh’s daughter, choosing rather to endure ill-treatment with the people of God than to enjoy the temporary pleasures of sin, considering the reproach of Messiah greater riches than the treasures of Egypt; for he was looking to the reward.” -Hebrews 11:24-26 Who Himself carries both His individual and collective living voice, spoken word, substance and the strength, power, in singular Divine nature. Yeshua is the Word, Substance, Essence (Davar, John 1) of God and carries the living spoken Word (Greek. rhema) being one (echad) with the Divine nature. In short, Yeshua holds “carries” all things (Col. 1:17). When [after] He had made purging, purification, cleansing, washing in His soul of sins (the missing of the mark established by God’s holiness), He was made to sit down in the right hand of the Majesty, Greatness in High, “A Psalm of David. YHVH said laAdoniy to my Lord, ‘Sit you at my right hand, until I make your enemies your footstool.” -Psalm 110:1 This expresses the completed work of redemption through vicarious, atoning, sacrificial death and resurrection followed by ascension. Thus, having ministered the sacrificial love of God to Israel and all humanity, He was given His rightful place seated “in” the right hand of God. Meaning that Yeshua is seen as the action and strength of the Creator outworking reconciliatory love in all creation. “25 Whom God displayed publicly as a reconciling substitutionary sacrifice, propitiation in His blood through faith. In order to demonstrate His righteousness, because in God’s restraint He let the sins previously committed go unpunished; 26 for the demonstration of His righteousness at the present time, so that He would be just and the justifier of the one who has faith in Yeshua.” - Romans 3:25–26 “21 He made Him who knew no sin to be a sin sacrifice in our behalf, so that we might become the righteousness of God in Him.” - 2 Corinthians 5:21 The “Right hand of God” is both a place and a transcendent position of authority unlimited by time, space or any element of creation. Therefore, Messiah being seated “in” God’s right hand does not limit His participation in the past, present and continued outworking of God’s redemptive purposes for creation. He is Kohen HaGadol (High Priest [Heb. 7]) over all creation, continually interceding for God’s children. HaG'dulah BaM'romim “Greatness in High,” is a euphemistic reference to God. Long before the first century C.E. it had become common practice among observant Jews not to pronounce the Holy Personal Name YHVH. Thus, euphemisms became the norm when referring to HaShem (YHVH). This is still the case today. In fact the correct pronunciation of the Holy Personal Name is unknown. The phrase HaG'dulah BaM'romim is probably based on 1 Chronicles 29:11: “Lecha For Yours, YHVH, is the greatness (HaG'dulah) and the power (ve’HaG'vurah) and the glory (ve’HaTif’eret)," Similar phrasing is used in Mark 14:62 & Matthew 6:13. In Greek the word kurios is used to convey both the common noun lord and the Holy Name YHVH (Matt. 1:20). Therefore, the writer of Hebrews uses the Greek equivalent of the euphemism HaG'dulah BaM'romim “Greatness in High,” in order to make clear to his Jewish audience that He is referring to YHVH. V. 4 4 So having become (ginomai[G], vaygedal[H]) vastly (tosoutos[G], meod[H]) stronger, better (kreittōn[G]) than the messengers, angels (aggelos[G], hamalachiym[H]) inasmuch as (hosos[G]) He has inherited (klēronomeō[G]) a more excellent (diaphoros[G]) Name [The Name (Hebrew text)] (onoma[G], hasheim[H]) than (para[G]) they (lahem[H]). 4 So having become vastly stronger, better than the messengers, angels inasmuch as He has inherited a more excellent Name [The Name (Hebrew text)] than they. The messengers (angelic and otherwise) are created entities of Elohim, whereas Yeshua is all existing (John 1) a messenger Who is the YHVH manifest. In the past He has been called Imanu El “with us God” (Isa. 7:14; 8:8). His Name, Nature, Identity is proved greater within creation through His vicarious sacrificial act of redemption, His resurrection and ascension (mentioned in the previous verse). Neither angel nor prophet, neither king nor judge, no one who ever lived or will ever live, have or will ever achieve what Yeshua has achieved, nor has or will anyone ever qualify as an inheritor by Divinity of the Name of God spoken within the created order. Within time and space it appears that Yeshua has inherited the Divine Name from the Father God, while outside of time and space the Divine Name is inherent in Yeshua. Therefore, from within time and space we understand Yeshua to be YHVH with us, in the past, and in the present, having inherited the future, establishing our eternal life through His saving work. The “more excellent Name” does not refer to Yeshua being called “Son” in the following verse, as many theologians suggest. This cannot be the case because the common noun “son” is not a proper noun (personal name). Given that a personal name is what the context denotes, the “more excellent Name” refers to Yeshua’s identity as the manifest and exact representation of YHVH. The Hebrew translation of this text uses the common euphemism for YHVH HaShem “the Name”. When the disciple Peter says “There is no other name under the heavens by which a human being can be saved” (Acts 4:12), he is reminding his hearers of the words of the prophet Yoel (2:32) “everyone who calls on the Name of YHVH will be saved” (Acts 2:21). Knowing that the pronunciation of the Holy Personal Name YHVH had been lost, Peter was making it clear to his hearers that Yeshua is YHVH and that calling on His Name is the only means of accessing salvation. We know this because in the context of Yoel 2:28-32 the Messianic era (last days) are being referred to. “Wherefore God also has highly exalted Him, and given Him a name which is above every name:” -Philippians 2:9 There is only One Name which is “above every name”, the Holy Personal Name of God YHVH. On Jewish tradition regarding Messiah being greater than the angels: In the midrash Genesis Rabbah 78:1 the rabbis speak of righteous people being better than angels. The midrash Yalkut Shimoni conveys a similar view of the King Messiah to that of Hebrews 1:3-4: "'Behold, my servant shall (deal wisely) prosper.' This is King Messiah. 'He shall be exalted and extolled and be very high.' He shall be exalted beyond Avraham, and extolled beyond Moses, and raised high above the ministering angels." (Yalkut Shim'oni 2:53:3, on Isaiah 52:13; quoted in B. F. Westcott, The Epistle to the Hebrews, p. 16) 5 For to which (tis gar[G], kiy el-miy min[H]) of the messengers, angels did He ever say (epo pote ho aggelos[G], hamalachiym amar meiolam[H]),“You are My Son (uhios mou su[G] , beniy atah[H]), I (ego[G], Aniy[H]) this day (semeron[G], hayom[H]) have fathered (gennao[G], yeludtiycha[H]) You (se[G])”? [Psalm 2:7] And (kai[G]) again (palin[G], veod[H]),“I (ego[G] , Aniy[H]) will be (esomai[G], ehyeh-lo[H]) a Father to Him (autos eis pater[G], leav[H]) And (kai[G]) He (autos[G], vehu[H]) will be (esomai[G], yihyeh[H]) a Son to Me (moi eis uihos[G], liy levein[H])”? [2 Samuel 7:14; 1 Chron. 17:13] 6 And when (hotan de[G]) He again (palin[G]) brings (eisago[G]) the firstborn (ho prototokos[G], et-habechor[H]) into (eis[G]) this (ho[G]) world (oikoumene[G], laolam[H]), He says (lego[G], omar[H]), “And (kai[G]) worship, pay homage, kneel before (proskuneo[G], vehishtachavu[H]) Him (autos[G], lo[H]) all (pas[G], kol[H]) messengers, angels (aggelos[G], malacheiy[H]) of God (Theos[G], Elohiym[H]).” [Deut. 32:43 LXX & DSS] 5 For to which of the messengers, angels did He ever say, “You are My Son, I this day have fathered You”? [Psalm 2:7] And again,“I will be a Father to Him And He will be a Son to Me”? [2 Samuel 7:14; 1 Chron. 17:13] 6 And when He again brings the firstborn into this world, He says, “And worship, pay homage, kneel before Him all messengers, angels of God.” [Psalm 97:7; Deut. 32:43 LXX & DSS] For to which of the messengers, angels did He ever say, “You are My Son, I this day have fathered You”? [Psalm 2:7] God has always been Father to the all existing Yeshua. Therefore, the present reference “this day” is an allusion to Yeshua’s entry into time and space and the present age, which began at the point of Messiah’s entry into the world. This age does not end the function of Torah rather it illuminates its purpose and reveals its Author and Goal. With regard to ancient Jewish commentary on Psalm 2 the oldest reference recognizes the subject of the Psalm to be Mashiach Ben David (Messiah Son of David) the conquering King Messiah [Psalms of Solomon 17:21-27, mid 1st century B.C.E.]. The Talmud tractate Sukkah 52a likewise identifies the subject of Psalm 2 to be Mashiach Ben David. While angels are on rare occasions called beneiy Elohim “sons of God”, there are no instances in Scripture where an individual angelic being is called “My Son”, nor are angels born of the Father God, rather the angelic beings are part of the created order. Simply put, they are created not begotten (fathered). And again,“I will be a Father to Him And He will be a Son to Me”? [2 Samuel 7:14; 1 Chron. 17:13] Nathan the prophet prophesied the coming of the Greater Son of David (King Messiah) [2 Samuel 7:4-17; 1 Chronicles 17:2-14]. Our rabbis misapply this prophecy as a drash concerning the people of Israel, but the Brit HaChadashah (NT) applies it in its entirety to the Messiah Yeshua noting that it includes the promise that Messiah the Greater Son of David will rule over the House of David forever, as the One "descended from David physically" (Romans 1:3; Matt. 1:1; Luke 3:23-38), while being the "Son of God spiritually" (Romans 1:4; Luke 1:35). “I will be his father, and he shall be my son. If he commit iniquity, I will chasten him with the rod of men, and with the stripes of the children of men:” -2 Samuel 7:14 KJV 2 Samuel 7:14 infers that the son and descendant of David and Solomon has the potential to sin but does not say that he will sin. In reality Yeshua was tempted in every way that a human being can be tempted but was without sin (Heb. 4:15). Thus, He has taken on himself the chastening “rod of men” and the “stripes of the children of men”. There is a correlation between Israel as God’s collective son and Messiah as the Son of God born into time and space of the people of Israel, fathered by God (Matt. 2:15). The writer of Hebrews makes a parallel between the prophecy concerning Messiah (1:5) and the prophecy concerning the people of Israel (Heb. 8:10 [Exodus 7:7; Jer. 31:32-33]). In Exodus 4:22 God calls Israel collectively “My son…” and “firstborn”. Psalm 89 understands the King Messiah as the fulfilment of 2 Samuel 7:4-17: “27He will call to Me: ‘You are my Father,[d] my God and the rock of my salvation.’ 28 I also will set him as firstborn—[e] the highest of the kings of earth.[f][g] 29 I will maintain My love for him forever, and My covenant with him will be firm. 30 His seed I will establish forever, and his throne as the days of heaven.” -Psalms 89:27-30 TLV With regard to Solomon son of David the seed finds its fulness in Yeshua the Greater Son of David. With regard to Yeshua Who has no physical seed (He did not procreate, if He had He would be a fornicator given that He is to be the Groom to the New Jerusalem [Rev. 21:9]), the seed are all who believe in Him and are reconciled to God. And when He again brings the firstborn into this world, He says, “And worship, pay homage, kneel before Him all messengers, angels of God.” [Psalm 97:7 LXX] “Firstborn” does not mean first created. Yeshua is all existing. In the context of this passage, the psalm, and the wider Gospel narrative, it means “firstborn from the dead”. “This world” is the present sin affected creation the olam hazeh. Yeshua comes from the heavens and returns to the right hand of the Father. Born into the sin affected world He lives a perfect life, dies as an unblemished substitutionary sacrifice for sin and rises from the dead as victor, swallowing up death and making a way for all who will receive Him to enter olam haba “the world to come”. Therefore, as stated, He is the “firstborn” from the dead. The Hebrew text of Psalm 97:7 reads: “Let all who serve graven images be ashamed—all who boast in idols. Bow down before Him, all you elohiym (gods)!” The Hebrew elohiym can refer to angelic beings, rulers, judges, the Judge, gods and to God Himself. Thus, elohiym is a common noun and not the Holy Personal Name of YHVH. In the context of Psalm 97 YHVH is the subject to Whom the gods are instructed to bow down. The writer of Hebrews understands this and applies the Psalm to Yeshua, yet another implicit allusion to Yeshua’s deity. At the birth of Yeshua the angels did gather to worship singing “Glory to God in the highest heaven, and on earth peace to those on whom his favour rests.” (Luke 2:14). The words of these angels reflect the meaning of the phrase HaG'dulah BaM'romim “Greatness in High” (v.3). 7 And (kai[G]) with regard (pros[G]) truly (men[G]) to the messengers, angels (ho aggelos[G], lamalachiym[H]) He says (lego[G], omar[H]), “He makes (poieo[G], oseh[H]) His messengers, angels (aggelos autos[g], malachayv[H]) winds, spirits (pneuma[G], ruchot[H]), And His ministers, servants (leitourgos autos[G], umeshartayv[H]) a fire (pur[G] , eish[H]) flash (phlox[G], loheit[H]).” [Psalm 104:4] 8 But with regard to (pros de[G]) the Son (ho uihos[G], velabein[H]) He says (hu omar[H]) “Your throne (ho thronos sou[G], kisacha[H]), O’ God (ho Theos[G], Elohiym[H]), is unto (eis[G]) the unbroken age, forever (aion[G], olam[H]) and ever, in perpetuity (aion[G], vaed[H]), And (kai[G]) the staff (ho rhabdos[G], sheivet[H], p’shita[A]) of the righteousness (ho euthutes[G], miyshor[H]) is the scepter (rhabdos[G], sheivet[H], p’shita[A]) of Your kingdom, dominion, royal power (basileia sou[G], malchutecha[H]). 7 And with regard truly to the messengers, angels He says, “He makes His messengers, angels winds, spirits, And His ministers, servants a fire flash.” [Psalm 104:4] 8 But with regard to the Son He says “Your throne, O’ God, is unto the unbroken age, forever and ever, in perpetuity, And the staff of the righteousness is the sceptre of Your kingdom, dominion, royal power. And with regard truly to the messengers, angels He says, “He makes His messengers, angels winds, spirits, And His ministers, servants a fire flash.” [Psalm 104:4] By the inspiration of the Ruach HaKodesh (Holy Spirit) the writer continues to affirm that Messiah Yeshua is superior to all and in this case to the elemental forces of creation personified as the angelic beings and messengers of God. The Hebrew text of Psalm 104 reads: “and makes winds His messengers and a flashing fire His servants” Hebrew grammar often reverses subject and predicate. Understanding this affords us the opportunity to see that in the context of psalm 104 the elemental forces of creation are being spoken of as being under God’s authority and the sense of the Hebrew text is that the winds are messengers and that lightening flashes (fire from the sky) are His servants. In other words, not only is Yeshua superior to the angelic beings, He is also superior to all creation, being the very essence and substance that forms creation, one with the Creator. But with regard to the Son He says “Your throne, O’ God, is unto the unbroken age, forever and ever, in perpetuity, And the staff of the righteousness is the sceptre of Your kingdom, dominion, royal power. The quotation of psalm 45 begins here and ends in the following verse. It is a wedding poem written for an Israelite king. However, the Targum (Aramaic 2nd Century C.E) on Psalm 45 understands the king in the psalm to be the King Messiah. Several more recent Jewish commentators affirm this understanding (Kimkhi & R. Sol. ben Melekh in loc. & R. Abraham Seba, Tzeror Hammor, fol. 49. 2.). “it is spoken concerning David, or Messiah his Son…” -Iben Ezra Those of our rabbis who do not accept the possibility that Yeshua is the promised King Messiah (which is by far the majority of our modern rabbis), say of the Hebrew text of Psalm 45:5-6 (6-7), “the Hebrew is difficult”. What they really mean is, “the Hebrew says something I refuse to accept”. If the psalm is speaking of David, it is calling David God, and if it speaks of the King Messiah, David’s Greater Son, it is calling Him God. In either case it is attributing deity to a human being. The only historical figure Who fits this convergent reality is Yeshua the King Messiah. The present text explains that Psalm 45 is spoken to the King Messiah Yeshua as the Son of God and the Hebrew text says “Your throne O God”, in short, the King of the psalm and the Son Yeshua are one and the same and the Holy Spirit inspired writing of the Book to the Hebrews affirms it. This is an explicit statement declaring Yeshua’s deity. He is superior to both the angelic beings and the elements because He is God with us (Imanu El). “the staff of the righteousness is the sceptre of Your kingdom” I’ve rendered the same word (rhabdos[G], sheivet[H], p’shita[A]) as “staff” and then “sceptre” respectively, in an attempt to convey the emphasis of the double use in the original languages as a reflection of the fulness of meaning inherent in the object. Both “staff” and “sceptre” are acceptable translations. They both denote strength, authority, power, dominion, however, in one aspect they differ, the staff also denotes the shepherding attribute of the ruler whereas the sceptre denotes judgement. Ancient Egyptian rulers are often pictured with a hooked short staff (shepherding ruler) in one hand and a flail (threshing and discipline) in the other, the two denoting a similar meaning to what the text of Psalm 45 is conveying. Both are at once true of the rule of the King Messiah to Whom these words are directed. The Shepherds staff is a staff of sacrificial love, of protection, redemption and guidance. It is hooked in order to save the stranded lamb, it is strong in order to strike the attacking predator, it is firm in order to direct the wayward lamb, it is laid down when only the Shepherd’s body will serve to thwart the lion who approaches to attack the sheep. Therefore, the sacrificial staff of the Shepherd that has both symbolised the righteous character of the Shepherd and at the same time has symbolised the sacrificial act of the Shepherd, which has purchased righteousness for all His sheep, is become the sceptre of His just judgement and the symbol of His eternally secure dominion. The attributes of righteousness and justice are also mentioned in the two psalms already quoted by the writer of Hebrews (Psalms 89:15; 97:2). The nature of Messiah’s dominion is taught by the prophet Isaiah: “For a Child will be born to us, a Son will be given to us; And the government will rest on His shoulders; And His name will be called Wonderful Counselor, Mighty God, Eternal Father, Prince of Peace.” -Isaiah 9:5-6 (6-7) NASB 9 You have loved (agapao[G], ahavta[H]) righteousness (dikaiosune[G], tzedek[H]) and (kai[G]) hated (miseo[G], vatisna[H]) lawlessness (anomia[G], resha[H]); Therefore (dia[G], al-ken[H]) God, Your God, has anointed You (touto chrio se ho Theos ho Theos sou[G], meshachacha Elohiym Eloheycha[H]) With the oil (elaion[G], shemen[H], meshkha[A]) of exaltation, joy (agalliasis[G], sason[H]) from Your companions, friends (para ho metochos sou[G], meichaveireycha[H]).” [ Psalm 45:6,7] 9 You have loved righteousness and hated lawlessness; Therefore God, Your God, has anointed You with the oil of exaltation, joy from Your companions, friends.” [ Psalm 45:6,7] The love of righteousness is not sufficient, the Messiah who loves righteousness while allowing lawlessness (within those who belong to the eternal kingdom), is a false Messiah. The Gospel of the false Messiah is taught freely in many believing communities today, “God is love, He forgives you, you’re okay just as you are…”, no mention of God’s hatred of evil or the fact that forgiveness is offered to all but can only be received by the repentant, in fact, no mention of the need for sorrow over sinful actions or the need to turn from them. And therefore, a false Gospel that has no need of the atoning work of blood, after all, what’s to atone for? Thus, the false Messiah makes himself redundant. The true Messiah Yeshua, loves righteousness and hates lawlessness. He understands that “the life is in the blood” and that it has been “given upon the altar for the remission of sins”. Therefore God, Your God, has anointed You with the oil of exaltation, joy from Your companions, friends.” [ Psalm 45:6,7] Once again the Hebrew is “difficult” for my nonbelieving Jewish brothers and sisters, because it clearly attributes deity to the King Messiah. “Therefore, Elohiym Eloheycha God, Your God…” We note that it is not the oil of exaltation of angels but the oil of exaltation of companions that the Messiah is anointed with. The Hebrew translation of the Greek reads mei-chaveireycha “from your friends”. The Oil (Holy Spirit) given through Messiah to His friends (disciples) will be poured out in exaltation of Him from His friends. This is in keeping with the work of the Ruach HaKodesh: “But the Comforter, which is the Holy Spirit (Wind), Whom the Father will send in My Name, He shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you.” -John 14:26 10 And (kai[G]), “You (su[G]), in (kata[G]) the beginning (arche[G]) Lord (Kurios[G], YHVH[H]), laid the foundation of the earth (ho ge themelioo[G], haaretz[H]), And (kai[G]) the heavens (ouranos[G], shamayim[H]) are the works of Your hands (yadeycha[H]); 11 They will perish (apollumi[G]), but You remain, continue, stay permanently (diameno[G], ta’amod[H]); And (kai[G]) they will all (pas[G], vekulam[H]) like (hos[G]) a garment (himation[G], kabeged[H]), wear out, decay (palaioo[G]) 10 And, “You, in the beginning Lord, laid the foundation of the earth, And the heavens are the works of Your hands; 11 They will perish, but You remain, continue, stay permanently; And they will all like a garment, wear out, decay This begins a quote from Psalm 102:25-27 which is completed in the following verse. As is the case with all the quotations of the writer of Hebrews, this quotation conveys the Greek Septuagint text which differs slightly from the Hebrew texts we have available today, though probably better reflects the more ancient Hebrew text that it was translated from. In the Septuagint the quoted verses of Psalm 102 are spoken by God to someone Whom He calls "Lord," probably meaning "YHVH". However, in the Masoretic Hebrew Bible the same words are understood as the prayer of a human being, spoken to God. The use of the Septuagint text by the writer of Hebrews is within accepted rabbinic interpretive practice and even if it is not accepted as a direct rendering of the ancient Hebrew text, it is nonetheless valid as a midrash or comparative teaching regarding the subject. 12 And (kai[G]) like (hosei[G])a mantle (peribolaion[G], kalevush[H]) You will roll (helisso[G]) them up; Like (hos[G]) a garment (himation[G], kabeged[H]) they will also (kai[G]) be changed, transformed, exchanged (allasso[G]). But You are the same, And Your years (etos[G]) will not (ou[G]) come to an end, fail, cease, pass away (ekleipo[G]).” [Psalm 102:25-27] 12 And like a mantle You will roll them up; Like a garment they will also be changed, transformed, exchanged. But You are the same, And Your years will not come to an end, fail, cease, pass away.” [Psalm 102:25-27] The rolling up of the mantle is an excellent description of the meaning of the anglicised word “Revelation”, and has more than a passing correlation to the Revelation of Yeshua given to Yochanan. Again, these words are attributed to Yeshua as God. The differences between the Septuagint and Masoretic text notwithstanding. Yeshua is called eternal, superior to the decaying and passing sin affected created order. The sin affected creation will pass away, be rolled up, transformed, recreated, changed, but He will never change, His Name and character being immutable. 13 Moreover, to which of the angels (ho aggelos[G], hamalachiym[H]) has He ever said (ereo[G], amar[H]), “Sit (kathemai[G], sheiv[H]) at My right hand (dexios[G], liymiyniy[H]), Until (heos[G], ad[H]) I set (tithemi[G], ashiyt[H]) Your enemies (echthros[G], oyveycha[H]) as a footstool (hupopodion[G], hadom[H]) for Your feet (pous[G], leragleycha[H])”? [Psalm 110:1] 14 Are they not all (pas[G], kulam[H]) ministering, serving (leitourgikos[G]) spirits (pneuma[G], ruchot hashareit[H]), sent out (diakonia[G], sheluchiym[H]) appointed to help (apostello[G], le’ezrah[H]) those who will receive (kleronomeo[G]) salvation (soteria[G], et-hayeshuah[H])? 13 Moreover, to which of the angels has He ever said, “Sit at My right hand, Until I set Your enemies as a footstool for Your feet”? [Psalm 110:1] 14 Are they not all ministering, serving spirits, sent out appointed to help those who will receive salvation? In Hebrew this Psalm 110:1 begins “YHVH said to Adoniy…” HaShem said to my Lord… Psalm 110 is the final nail in the coffin of disbelief. King David speaks of witnessing HaShem speaking to the Lord of David. Is HaShem not the Lord of David? Of course yes. Therefore, HaShem is speaking to that part of His person the Son, the promised King Messiah, the Greater Son of David and David’s Lord. This psalm is referred to throughout the Book to the Hebrews (1:3; 5:6; 6:20; 7:17; 7:21; 8:1; 10:13; 12:2). The writer of Hebrews is on to something, after all, Yeshua inferred that Psalm 110:1 was speaking of Him: ‘41While the Perushiym were gathered together, Yeshua asked them, 42Saying, “What do you think of Messiah? Whose son is he?” They responded to him, “The Son of David.” 43He said to them, “How then does David in spirit call him Lord, saying, 44 ‘The LORD said to my Lord, “Sit you on My right hand, until I make your enemies your footstool”’? 45”If David then calls him Lord, how is he his son?” 46And no man was able to answer him a word, neither did anyone from that day on ask him anything else.’ -Matthew 22:41-46 © 2021 Yaakov Brown "At that time they shall declare to the Messiah the troubles of Israel in captivity, and the wicked which are among them, that do not mind to know the Lord; he shall lift up his voice, and weep over the wicked among them; as it is said, ‘he was wounded for our transgressions’.'' - Zohar in Exod. fol. 85. 2. Introduction:
This chapter continues the prophet’s illumination of the Servant of God Whom he introduces afresh in Isaiah 52:13. Thus, as explained in my previous commentary on that chapter, the entirety of this portion from 52:13-53:12 is one cohesive prophetic message within the meta-narrative of the scroll of Isaiah. I also explained in the previous commentary on chapter 52, that the modern Jewish and Liberal Christian theological assertion that the Servant is representative of Israel the people is untenable when weighed against the plain meaning of the text and the relevant historical and Biblical evidence to the contrary. While I acknowledge that The Servant is intrinsically connected to Israel and a representative of the people of Israel (a Jew, born of her), He cannot be both Israel (the ethnic/religious people) and the one Who is “struck, stricken” for the sake of Israel’s transgressions, at the same time (53:8). For this and many other reasons which will become clear as we follow the plain meaning of the text of Isaiah 53 to its logical goal, it is impossible to conclude, as the majority of our modern Rabbis have, that this portion of Isaiah applies to the people of Israel. The Suffering Servant Prophesied and Fulfilled
This portion of Isaiah’s scroll (52:13-53:12) has 5 distinct sections that act together fluidly in order to provide a clear and concise prophetic picture of the Servant of HaShem.
The text speaks of an individual Who offers Himself as a substitutionary sacrifice for the atoning of Israel’s sins and subsequently, for the atoning of the sins of all who will accept God’s redemptive gift. Isa 53:1 Miy Who he’emiyn has believed (found faith in) lishmoateinu the message which we have heard? And to whom has the arm of HaShem (YHVH: Mercy) been revealed? The prophet himself cannot be the sole speaker of these words (his prophesying of them not withstanding), which are spoken by a group, thus, “our message”. The reference to this passage in Rav Shaul’s (Paul’s) letter to the Roman believers appears to apply the “our” of Isaiah 53:1 to the remnant among Israel who had believed. Thus, in one sense Rav Shaul is implying that Israel’s faithful were saying, “Lord, who has believed our message?” While this might include the prophets (Isaiah not withstanding), it doesn’t appear to refer to them alone. “But they did not all hearken to the glad tidings. For Isaiah says, ‘Lord, who has believed our message?’” -Romans 10:16 The better translation of the phrase “Who has believed our message?” is in fact, “Who has believed the message we have heard?” Therefore, message itself is the cumulative testimony of the forebears and prophets of Israel which had been imparted to Israel from her inception, prophetically speaking of the coming of the Deliverer appointed to redeem and completely save Israel from her sins. Thus, the first verse of Isaiah 53 is spoken by those among Israel’s remnant at the time of the Babylonian captivity and from that point (in a prophetic sense) throughout Israel’s future existence until the return of the Messiah (Servant). Iben Ezra attributes this verse to the nations, however, due to the fact that according to Isaiah 52:15 the nations receive with faith the good news of things which they had not heard before; the present verse cannot apply to them. On the other hand Israel is mourning the fact that she had failed to put her faith in the good news which she had been hearing through her prophets from time immemorial. Thus, having concluded that it is Israel who is speaking, it makes sense that she speaks from a position of incredulity with regard to her failure to believe. The remnant of Israel (ethnic/religious) speaks to both herself and the nations saying, “And to whom has the arm of HaShem (YHVH: Mercy) been revealed?” We know from Isaiah 52:10 that the Arm of HaShem has been made bare “in the eyes of all the nations; and all the ends of the earth have seen the salvation of our God.” Therefore, in one sense Israel’s confession of her own disbelief makes it possible for her to become the light to the nations she was always meant to be through the redeeming work of the Servant Messiah Who has been sent to take upon Himself all her transgressions, and indeed, the transgressions of all who would receive Him. So it is that from the beginning of Isaiah 53 there is a clear distinction being made between Israel (ethnic/religious/corporate) and the Servant Redeemer of Israel (a unique individual, albeit a Jew [Israelite]). This, as we have seen in my commentary on Isaiah 52, and as we will yet see in the present commentary, is the view most common to our ancient Rabbis and commentators. “The arm of the Lord” is a figure for the strength and wisdom of HaShem made manifest in His redemptive acts throughout history. This strength is of course yet another figure for the work of the Servant King Messiah. Therefore, it’s spoken of here to the people of Israel 700 years before the birth of the Servant, as an allusion to the redemptive work of the Servant as described in the subsequent verses. Isa 53:2 Vaya’al For he grew up kayoneik like a sapling (a young plant) lefanayv before his face, vechashoresh and as a root mei-eretz tziyah from dry ground; he had no toar form ve’lo and no hadar splendour, honour, majesty that we should look at him, and no mareh spectacular appearance venechmedeihu that we should desire, take pleasure in, delight in him. The humble beginnings of the Servant are described here. He is said to have no royal splendour about His visage. This is important because almost all of Israel was looking only for a triumphant King Messiah in the line of David (Israel was not wrong in this, just lacking a full understanding of the greater work of the coming Messiah). Therefore, she did not expect a humble seemingly unroyal Messiah. The Hebrew “yoneik” refers to a plant that has just burst through the soil. A vulnerable young suckling. The Hebrew “sheresh” (from sharash) refers to a root and thus connects the present verse to Isaiah 11:1 where the prophet says: “And then will come out a shoot from the stump of Jesse, and a green branch misharashayhu from his root will bear fruit.” Note that the same root “sharash” is used here to describe the “root” that comes from Jesse. This is an allusion to the fact that the Messiah will be born of the line of David, and thus, will be the King Messiah Who reigns on the throne of David. Therefore, Isaiah 53:2 connects the Kingly nature of the Messiah in juxtaposition against the humble lack of royal visage of the Servant. In a beautiful irony of practice the Servant, although He is royalty, choses to come without pomp or ceremony, royal clothing or position. In fact, such will be the lowliness of his station that His people will not recognise Him as being special or honourable: nor will they desire Him to rule over them. “And it has come to pass in that day that the shoresh root of Jesse will stand to be a sign, banner, miracle for the peoples. The nations will seek for Him, and His resting place will be glory.” -Isaiah 11:10 There can be little doubt that the King Messiah (Who is to reign on David’s throne re: Jesse) of the early part of Isaiah’s scroll is also the Servant of the latter part of Isaiah’s scroll. “mei-eretz tziyah” (from earth that is dry), can be understood in multiple ways. The condition of Israel in the first century CE at the time when Messiah Yeshua was born into this world, was truly dry in both a physical and spiritual sense. God had not spoken through a prophet to Israel for approximately 400 years prior to the birth of Yochanan (John). In addition to this Israel had been under Roman occupation for some time and prior to that had suffered under the oppression of Antiochus Epiphanes (Syrophoenician) among others. Under Roman occupation the illegitimate king Herod had usurped the throne of Judah, which when added to the rarity of the “Bat Kol” (Audible voice of the Holy Spirit: lit. daughters voice), the lack of true prophetic voices and the political subjugation of the Jewish people, made for a truly dry land from which the Servant would come forth. “Eretz Tziyah” (Dry/Parched ground) is also literally the meaning of the proper noun Tziyon (Parched land). Thus, quite literally, the Servant will be born of Zion, of a daughter of Zion, of the tribe of Judah, in the line of David. Furthermore, the Servant comes to offer living waters (John 4:14) that will saturate refresh and rejuvenate the dry land. Isa 53:3 Nivzeh He was despised (held in contempt) vachadal and rejected by iyshiym men (human beings), iysh a man machovot of sorrows (afflictions) vidua and a deep knowing (acquainted) concerning sickness, weakness, affliction, grief; uchemasteir and as one from whom people hide their paniym faces nivzeh He was despised (held in contempt), ve’lo and we did not chashavnuhu esteem him. It’s clear that the afflictions suffered by the Servant are both physical and spiritual. There are of course no words to truly describe the weight of the affliction suffered for the sins of humanity. The opening word “Nivzeh” (despised, held in contempt), links the Servant to the Messianic prophecy of Isaiah 49:7: “Thus says the Lord, the Redeemer of Israel, and his Holy One, to him whom man despises (holds in contempt), to him whom the nation abhors, to a servant of rulers: Kings shall see and arise; princes, and they shall worship; because of Adonai that is faithful, even the Holy One of Israel, who has chosen you.” Early rabbinic literature recognizes that part of the Messiah’s ministry includes suffering: “The Messiah—what is his name? …The Rabbis say, ‘the Leprous one’: Those of the house of Rabbi say, ‘the sick one’, as it is said, ‘surely he has borne our sickness.’” -Sanhedrin 98b, Babylonian Talmud Some of our ancient Rabbis struggled to understand the divergent elements of Isaiah 52:13-53:12. As a result the two Messiah theory developed. Mashiach Ben Yosef, the suffering Messiah (Isaiah 50:5-7 & 53). Mashiach Ben David, the triumphant King Messiah who subdues the nations and establishes his Messianic kingdom (Psalm 2 & 110). Messiah Ben Yosef is said to die in the battle against Edom (figuratively Rome): he is followed by Messiah Ben David, who establishes His kingdom of righteousness after defeating the gentile nations. The irony of this interpretation is that the two Messiah figures accurately divide the ministry of the living Messiah Yeshua, Who came first as the suffering Servant (Ben Yosef) and will come again as the victorious King (Ben David). The Brit Ha-Chadashah (NT) solves the question of divergent themes by revealing the advent of the King Messiah and subsequently describing His second coming (Mt. 23:29; John 14:3; Acts 1:11; 1 Thess. 4:14-17 etc.) “He was despised (held in contempt) and rejected by men (human beings),” Note the past tense. HaShem speaks into time and space through His prophet Isaiah, that which has already been made complete outside of time and space. The Hebrew plural “iyshim” (men) is the poetic form of “anashiym”. “Iyshiym” refers specifically to men of stature (Prov.8:4; Psalm 141:4). Thus, the Servant is shunned by leading men: kings, political leaders, spiritual leaders etc. Yeshua’s contemporaries struggled to come to terms with his humble birth and the town of His upbringing, which is not even mentioned in rabbinic literature. “‘Nazareth! Can anything good come from there?’ Nathanael asked.” -John 1:46a (NIV) “Still others asked, ‘How can the Messiah come from Galilee’”? -John 1:41b (NIV) “A man of afflictions and of a deep knowing (acquainted) concerning sickness, weakness, affliction, grief…” Although it is true that the Messiah was familiar with grief (it is likely that His earthly father Joseph died prior to the beginning of Messiah’s ministry, and He is seen grieving deeply at the tomb of Lazarus), the meaning of the text appears to convey that the Servant was familiar with the cause of disease and sickness and was knowledgeable in a transcendent way concerning the healing of such disease and afflictions. Additionally, the Messiah Himself suffered great affliction both physical and spiritual prior to and during His crucifixion. “And as one from whom people hide their faces” As a result of His affliction the people of Israel turned away from Him, the disfigurement resulting from His beating, whipping and crucifixion making Him a hideous sight to behold. He was despised (held in contempt), and we did not esteem him.” The Hebrew “nivzeh” (despised) is repeated here as affirmation of the fullness of His people’s rejection of Him. In particular He was despised by many of Israel’s first century religious leaders. To this day as a result of the modern rabbinic polemic against Yeshua, His name is rendered in modern Hebrew as Yeshu which is an acronym for the curse “Ye’mach Sh’mo” meaning, “May His name be blotted out!” This disgusting curse is further evidence of the ongoing rejection of the Servant King Messiah by our people. “He was in the world, and the world was made through Him; but the world did not know Him. He came to His own, but His own did not receive Him. But whoever did receive Him, those trusting in His name, to these He gave the right to become children of God.” -John 1:10-12 (TLV) Isa 53:4 Achein Certainly cholayeinu our sicknesses, weaknesses, diseases he has nasa borne, carried, lifted up (a sign) umachoveiynu and our sorrows, pain sevalam he has dragged along, bared as a load; yet we esteemed him nagua struck (diseased) mukeih beaten, killed, slain by Elohiym (God: Judge), umeuneh and afflicted, oppressed, humbled. “But one of the soldiers pierced His side with a spear, and immediately blood and water came out.” -John 19:34 (TLV) “Look, He is coming with the clouds, and every eye shall see Him, even those who pierced Him. And all the tribes of the earth shall mourn because of Him. Yes, amen!” -Revelation 1:7 (TLV) “Certainly our sicknesses, weaknesses, diseases he has nasa borne, carried, lifted up (a sign)” The sickness described here is the result of sin’s entry into the world (and death with it). Or else, why does the Hebrew employ the word “nasa”, which is used in connection with the Torah sacrifices of expiation (Lev.5:1, 17; 10:17; 16:22; 17:16; 20:19-20; 24:15). “Who His own self bore our sins in his body upon the tree, that we, having died unto sins, might live unto righteousness; by whose stripes you were healed.” -1 Peter 2:24 (ASV) “Nasa” is also a sign (nisi) that points to a mighty work of Hashem. Yeshua quite literally bore (healed) our (The people of Israel) sicknesses and diseases during His earthly ministry: “And when Yeshua was come into Peter's house, he saw his wife's mother lying sick of a fever. And He touched her hand, and the fever left her; and she arose, and ministered unto him. And when even was come, they brought unto Him many possessed with demons: and He cast out the spirits with a word, and healed all that were sick: that it might be fulfilled which was spoken through Isaiah the prophet, saying, ‘He took our infirmities, and bare our diseases.’” -Matthew 8:14-17 “Our sorrows, pain he has dragged along, bared as a load” I’m surprised that few if any comment on the descriptive Hebrew language here in regard to the last hours of the Messiah’s life. After all, He quite literally dragged the cross (means of His death) along until He was relieved by Shimon of Cyrene. “Yet we esteemed him nagua struck mukeih beaten, killed, slain by Elohiym (God: Judge), umeuneh and afflicted, oppressed, humbled.” The Hebrew “nagua” is associated to terrible diseases such as leprosy (Gen. 12:17; Lev. 13:5; 1 Sam. 6:9; 2 Kings 15:5), and “mukeih” to divine retribution for heinous sin (Though the servant is not suffering for His own sin re: next verse). The Talmud says of the Messiah that he is "a leper of the house of Rabbi is his name'' - T. Bab. Sanhedrin, fol. 98. 2. Sadly, the Talmud calls Yeshua a “transgressor”, ironic, given that Yeshua died for the transgressions of those who penned and codified the Talmud. Maimonides states that Yeshua deserved the violent death which He suffered. Once again ironic, given that it is in fact Maimonides who deserved the rightful punishment for his sins, and yet Yeshua was willing to die also for Maimonides. So much for the human wisdom of our rabbis. I have visited the tomb of Maimonides, it is dead and lifeless. The tomb of Yeshua however is empty, He is alive and living by His Spirit within me. He is transcendent and seated at the right hand of the Father. Isa 53:5 Vehu And he mecholal was pierced (defiled, polluted) mipeshaeinu for our transgressions (rebellions); meduka he was crushed (broken, became contrite) meiavonoteiynu for our iniquities (perversity, depravity, guilt); Musar The chastisement (discipline) shelomeinu of our peace, wholeness, wellbeing alayv was placed upon him, uvachavurato and by his wounds (stripes, bruises, blows) nirpa-lanu we are healed, made healthy (whole). As I have previously shown, the Servant cannot be Israel the people. Why? Because the entire history and character of the people of Israel as a whole is contrary to the description of God’s faithful Servant, Who takes upon Himself the sins of His people (inferring that He is not guilty of their sins) and redeems all willing human beings. Israel the collective people on the other hand are repeatedly denounced by the prophet Isaiah as being deaf and blind to the will of God (42:19-20; 43:24). The prophet’s words state that the people do not even deserve the name Israel (Overcome in God), and that their allegiance to YHVH is insincere (48:1). Further, Isaiah speaking from God pronounces his nation “an obstinate people with a neck like iron sinew and their forehead like brass” (48:4). Thus, Israel the people, like all people, are sinners in need of salvation. Fortunately for Israel, the Servant King Messiah was pierced for our transgressions. We are reminded again that our ancient Rabbis understood these words to be referring to the King Messiah: “Chastisements are divided into three parts, one to David and the fathers, one to our generation, and one to the King Messiah; as it is written, ‘he was wounded for our transgressions; and bruised for our iniquities’:'' - Mechilta apud Yalkut, par. 2. fol 90. “Messiah Son of David who loves Jerusalem… Elijah takes Him by the head…and says, ‘You must bear the sufferings and wounds by which the Almighty chastises you for Israel’s sins’ and so it is written, ‘He was wounded for our transgressions, bruised for our iniquities.’” -Midrash Konen; 11 Century CE “The children of the world are members one of another. When the Holy One desires to give healing to the world, He smites one just man amongst them, and for his sake heals all the rest. From where do we learn this? From the saying, ‘he was wounded for our transgressions; and bruised for our iniquities’”. -Zohar, Numbers, Phinchus 218a Furthermore, our Rabbis also testify to the wickedness of Israel and her need for the Messiah: "At that time they shall declare to the Messiah the troubles of Israel in captivity, and the wicked which are among them, that do not mind to know the Lord; he shall lift up his voice, and weep over the wicked among them; as it is said, ‘he was wounded for our transgressions’, &c.'' - Zohar in Exod. fol. 85. 2. See also Midrash Ruth, fol. 33. 2. and Zohar in Deut. fol. 117. 3. and R. Moses Hadarsan apud Galatia de Arcan. Cath. Ver. I. 8. c. 15 p. 586. and in I. 6. c. 2. p. 436. “And he was pierced (defiled, polluted) for our transgressions (rebellions);” The Hebrew “mecholal” meaning pierced, could only have been written by a divinely inspired prophet of God. These words, spoken and recorded some 700 years before the birth (into this world) of Messiah Yeshua, describe exactly what happened to Him, both physically and spiritually. “Carrying his own cross, he went out to the place of the Skull (which in Aramaic is called Golgota). There they crucified him, and with him two others—one on each side and Yeshua in the middle. Pilate had a notice prepared and fastened to the cross. It read: Yeshua of nazareth, the king of the jews.” -John 19:17-19 Crucifixion involved the nailing of hands and feet to a cross beam position equal to or slightly below the top of a firmly established upright post. Thus, Yeshua had is hands and feet pierced quite literally. The Psalmist, writing over 500 years before the birth (into this world) of Yeshua the Servant of God, wrote: “Do not be far from me, for trouble is near and there is no one to help. 12 Many bulls surround me; strong bulls of Bashan encircle me. 13 Roaring lions that tear their prey open their mouths wide against me. 14 I am poured out like water, and all my bones are out of joint. My heart has turned to wax; it has melted within me. 15 My mouth is dried up like a potsherd, and my tongue sticks to the roof of my mouth; you lay me in the dust of death. 16 Dogs surround me, a pack of villains encircles me; they pierce my hands and my feet. 17 All my bones are on display; people stare and gloat over me. 18 They divide my clothes among them and cast lots for my garment.” -Psalm 22:11-18 (NIV) “But when they came to Yeshua and found that he was already dead, they did not break his legs. Instead, one of the soldiers pierced Yeshua in the side with a spear, bringing a sudden flow of blood and water. The man who saw it has given testimony, and his testimony is true. He knows that he tells the truth, and he testifies so that you also may believe.” -John 19:33-35 “He was crushed (broken, became contrite) for our iniquities (perversity, depravity, guilt); The chastisement (discipline) of our peace, wholeness, wellbeing was placed upon him, and by his wounds (stripes, bruises, blows) we are healed, made healthy (whole).” The entire sacrificial system of the Torah is symbolic of substitution. “For the life of a creature is in the blood, and I have given it to you to make atonement for yourselves on the altar; it is the blood that makes atonement for one’s life.” -Leviticus 17:11 (NIV) One of the primary stories of the Torah “Ha-Akeidah” The Binding of Isaac, binds Israel to the faith of Abraham and frees her from bondage to sin through the substitution of the Ram, who is a figure for the promised Messiah, and highlights the fact that the Messiah will be a substitutionary sacrifice for Israel (Jacob). While Jacob was still in the loins of Isaac, the Ram took his place on the altar (of Moriah) [Genesis 22]. “He was crushed (broken, became contrite) for our iniquities (perversity, depravity, guilt);” We note that the Servant takes a punishment upon Himself that was meant for us (Israel, ethnic, religious). Not only was He crushed on our behalf, He took the suffering willingly, the Hebrew “meduka” denotes contrite acceptance. “The chastisement (discipline) of our peace, wholeness, wellbeing was placed upon him, and by his wounds (stripes, bruises, blows) we are healed, made healthy (whole).” As a result of the Servant’s substitutionary sacrifice and because our sin has not just been covered but has been atoned for, annihilated by His blood shed for us, we are made whole, given peace, physical and spiritual, temporal and transcendent. Those who receive the Servant King Messiah enter the eternal present. Though we die, yet will we live. The Hebrew “Musar shelomeinu” reads, “The chastisement that secures our peace”. There is everlasting security in the receipt of the sacrificial love of the Servant King Messiah. “In fact, the law requires that nearly everything be cleansed with blood, and without the shedding of blood there is no forgiveness.” -Hebrews 19:22 (NIV) “The next day Yochanan saw Yeshua coming toward him and said, ‘Look, the Lamb of God, who takes away the sin of the world!’” -John 1:29 At a time yet future, all ethnic/religious Israel will look upon the Servant King Messiah and repent in mourning, acknowledging that for our sake He has been pierced (Zech. 12:10). Thus the redemption of the entire remnant of ethnic/religious Israel will take place through Messiah Yeshua at His second coming following the coming in of the fullness of the nations (Romans 11:25-26). “Then I will pour out on the house of David and the inhabitants of Jerusalem a spirit of grace and supplication, when they will look toward Me whom they pierced. They will mourn for him as one mourns for an only son and grieve bitterly for him, as one grieves for a firstborn.” -Zechariah 12:10 (TLV) “For I do not want you, brothers and sisters, to be ignorant of this mystery—lest you be wise in your own eyes—that a partial hardening has come upon Israel until the fullness of the Gentiles has come in; and in this way all Israel will be saved, as it is written, “The Deliverer shall come out of Zion. He shall turn away ungodliness from Jacob.” -Romans 11:25-26 (TLV) Isa 53:6 Kulanu All we katzon like sheep taiynu we have wandered, erred, staggered, gone astray; iysh each human being (man) ledarko to his own way paniynu we have turned; and HaShem (YHVH: Mercy) hifgiya has laid on him (caused him to encounter, make intercession for) et avon the perversity, depravity, guilt, iniquity of kulanu us all. In reference to Genesis 49:11, the Jewish commentator R. Kahana writes: "As the ass bears burdens, and the garments of travellers, so the King Messiah will bear upon him the sins of the whole world; as it is said, ‘the Lord hath laid on him the iniquity of us all’” - Apud Galatin. de Cathol. Ver. I. 10. c. 6. p. 663, and Siphre in ib. l. 8. c. 20. p. 599. The righteous remnant of the people of Israel speak here of the nature of human beings, themselves included. This is a confession of the sin nature and its fruit. As is so often the case in the TaNakh (OT), Israel are figuratively referred to as sheep. However, what’s different here is that Israel self-identify as sheep who have strayed from the Shepherd’s (YHVH) instruction, guidance and the safe pasture of His kingdom. It is also literally true that the sin of Israel had been the reason for their being led into captivity. Thus, they physically strayed into Babylon, leaving the promised land of Israel behind them. “For ‘you were like sheep going astray,’ but now you have returned to the Shepherd and Overseer of your souls.” -1 Peter 2:25 “Each human being to his own way we have turned” Both as individuals and corporately human beings (iysh used in an iconic way) have fallen short of the holiness of God. Israel includes herself in this and acknowledges that she has turned to her “own way” rather than continuing in the “way of the Lord”. “And Adonai has laid on him (caused him to encounter, make intercession for) the perversity, depravity, guilt, iniquity of us all.” The problem of sin is addressed here. Sin must be atoned for. A substitution must be made (Lev.17:11; Hebrews 9:22). Thus, the Servant becomes the vicarious sacrifice for Israel and all humanity. It is Adonai Himself that has laid the utter depravity of human sin on the Servant. Once again, Israel cannot be both those who have gone astray and the one on whom the sins of those who have gone astray are laid upon. Israel corporate is not the Servant. The Servant is an individual born of her on whom Adonai will lay the sins of Israel and of all humanity. The core doctrine of the fallen nature of humanity is supported throughout Scripture: “No one living is righteous before you.” -Psalm 143:2b “Surely there is no one on earth so righteous as to do good without ever sinning.” -Ecclesiastes 7:19 “For we have already made the charge that Jews and Gentiles alike are all under the power of sin. 10 As it is written: ‘There is no one righteous, not even one; 11 there is no one who understands; there is no one who seeks God. 12 All have turned away, they have together become worthless; there is no one who does good, not even one.’” -Romans 3:9b-12 (Psalms 14:1-3; 53:1-3; Eccles. 7:20) “All have sinned and fall short of the glory of God” -Romans 3:23 “God made Him who had no sin to be a sin offering for us, so that in Him we might become the righteousness of God.” -2 Corinthians 5:21 Isa 53:7 He was oppressed (tormented), and he was afflicted, and did not open his mouth; kaseh like a lamb latevach led to the slaughter, ucheracheil and like a ewe lifneiy before the face of its shearers is silent, so he did not open his mouth. “He was oppressed (tormented), and he was afflicted,” The Servant King Messiah suffered both physical and spiritual affliction. “and did not open his mouth” This is repeated in the last clause. The firmly established humility and silence of the falsely accused Messiah is evident in the Brit HaChadashah (NT) account (Matt. 26:62-63, 27:12). “Like a lamb led to the slaughter, and like a ewe before the face of its shearers is silent, so he did not open his mouth.” The NT references to Yeshua as the “Lamb of God” are born of the story of the Passover and Israel’s exodus from Egyptian bondage (Ex.12:3, 4, 7). The blood of the Pesach Lamb was painted on the door posts of Jewish homes as a symbol of God’s protection and deliverance of the family who lived within. Additionally, vicarious animal sacrifice is well established in the TaNakh (OT). The extreme submissive behaviour of the Servant cannot be attributed to Israel as a nation. The nation of Israel has many virtues but suffering silently is not among them. Throughout our history we have resisted our oppressors. Even in the most heinous case of our persecution (the Shoah) the Holocaust, we resisted wherever possible. Therefore, as a nation Israel does not qualify for the position of Servant as described in Isaiah 53. Isa 53:8 Meiotzer From restraint (prison, oppression) umishpat and judgment lukach he was seized, taken away; ve’et-doro and as for his generation, miy who yesocheicha has considered it? Kiy For nigzar he was cut off mei’eretz from the land chayiym of the living, mipesha for the transgression, rebellion amiy of My people nega lamo he was stricken (diseased, marked, plagued). “From restraint (prison, oppression) and judgment he was seized, taken away” He was not treated fairly with a proper trial. He was taken out of prison and summarily judged and sentenced to death contrary to both Jewish and Roman law. “And as for his generation, who has considered it? For he was cut off from the land of the living” His generation refers to any for whom he might have been a progenitor. The Servant will have no physical children born of His natural seed. Why? Because He was cut off (murdered, killed) from the land (Israel, the earth) of living (the present world). “He was cut off from the land of the living, for the transgression, rebellion of My people he was stricken (diseased, marked, plagued).” These words are prophesied spoken through Isaiah by the Spirit of God. Thus, Israel is called “My people” by both God Himself and the prophet. If the Servant is to be killed as a vicarious sacrifice for Isaiah’s people (Israel), He cannot be corporate Israel. The same is true of the ethnic/religious people of God. Israel (ethnic/religious) are God’s people. This latter clause shows clearly that the Servant is killed (cut off) as a substitutionary sacrifice (because of transgression) for Israel (My people). Those who claim that the Hebrew “lamo” is solely plural are incorrect, it is used here to refer to the singular Servant in the same way it is used in the singular in Job 20:23, 22:2 and Isaiah 44:15. “Philip ran up and heard him reading the prophet Isaiah and said, “Do you understand what you are reading?” 31 ‘How can I,’ he said, ‘unless someone guides me?’ So he invited Philip to come up and sit with him. 32 Now the passage of Scripture that he was reading was this: ‘He was led as a sheep to slaughter; and as a lamb before its shearer is silent, so He opens not His Mouth. 33 In His humiliation justice was denied Him. Who shall recount His generation? For His life is taken away from the earth.’ 34 The eunuch replied to Philip, ‘Please tell me, who is the prophet talking about—himself or someone else?’ 35 Then Philip opened his mouth, and beginning with this Scripture he proclaimed the Good News about Yeshua.” -Acts 8:30-35 (TLV) “Therefore the Father loves me, because I lay down my life, that I may take it again.” -John 10:17 Isa 53:9 And they made kivro his grave with the wicked and with a rich man in his death, although he had done no violence, and there was no mirmah deceit in his mouth. The Hebrew “kever” grave, is here used to describe the physical status of a dead body. Thus, the Servant’s physical death was like that of the wicked (albeit undeserved). This is why the subsequent phrase “and with a rich man in his death” is added in describing the nature of the Servant’s tomb. “Now when it was evening, there came a rich man from Arimathea, named Joseph, who had also become a disciple of Yeshua. 58 This man went to Pilate and asked for Yeshua’s body. Then Pilate ordered it to be given up. 59 And Joseph took the body and wrapped it in a clean linen cloth. 60 And he laid it in his own new tomb, which he had cut in the rock. Then he rolled a large stone up to the door of the tomb and went away.” -Matthew 27:57-60 Isa 53:10 Yet HaShem (YHVH: Mercy) chafeitz desired to bruise (crush) him; hecheliy He has put him to grief; im-tasiym with his appointment as an offering for guilt nafsho by his soul (life, being), yireh he will see his zera offspring; ya’ariych he will prolong his yamiym days; ve’cheifetz and the desire of HaShem (YHVH: Mercy) beyado in his hand yitzlach will advance, rush, succeed, progress, prosper. Iben Ezra says these words are spoken of the generation that shall return to God, and to the true religion, at the coming of the Messiah. An old midrash says: “The Messiah, in order to atone for them both (Adam & David), will make his soul a trespass offering; as it is written next to [prior to] this parashah [Isa.53:10], “Behold My Servamt” [Isa.52:13]. -Midrash Aseret Memrot We note that the desire or will of Hashem begins and completes the verse. In order for the will of Hashem to bring redemption and the advancement of His kingdom, He must also will the means of that redemption, suffering in and with the Servant King Messiah for the sin of His people, and indeed, for all people. “Yet HaShem desired to bruise (crush) him” This connects the present passage to the prophecy of Genesis 3:15, where the Serpent Satan is said to bruise the heel of the Messiah. In the present text the bruising is ascribed to HaShem. Thus we understand that Satan is subject to HaShem and is allowed to act only according to God’s purposes for the redemption of His chosen. “He has put him to grief; with his appointment as an offering for guilt by his soul (life, being)” The text could not be more clear. The Servant is to be a guilt offering, that is a substitutionary offering for the sins of others. He is to complete His atoning work by giving His very soul (life). “Asham” is a trespass offering that is distinct from every other sacrifice. It was made by an individual as a substitutionary compensation for any wrong doing committed by that person. It removed the person’s guilt and set them free (Lev. 5:15). The central tenant of this and many other sacrifices was the need to satisfy the justice demanded by the Holy God of Israel, Creator of the universe and God over all things. “How much more shall the blood of Messiah, Who through the eternal Spirit offered Himself without blemish unto God, cleanse your conscience from dead works to serve the living God?” -Hebrews9:14 “Him who knew no sin He made to be a sin offering on our behalf; that we might become the righteousness of God in him.” -2 Corinthians 5:21 “and walk in love, even as Messiah also loved you, and gave himself up for us, an offering and a sacrifice to God for an odour of a sweet smell.” -Ephesians 5:2 “He will see his offspring; he will prolong his days” The “seed” (offspring) in question are spiritual seed (Psalm 22:30; Isa. 65:25; Malachi 2:15): those who receive Him. We know this because Yeshua Himself explained that the resurrected do not procreate (Luke 20:34-36). “He will prolong His days” is a figurative way of describing the Olam Haba (World to come). “Certainly, certainly, I say to you, except a grain of wheat fall into the earth and die, it abides by itself alone; but if it dies, it bears much fruit.” -John 12:24 “His seed also will I make to endure for ever, And his throne as the days of heaven.” -Psalm 89:29 “The desire of HaShem in his hand will advance” In the hand (actions) of the resurrected Servant King Messiah the desire of HaShem will advance. The Servant, a son of Israel, will thus make it possible for Israel to fulfil her calling to be a light to the nations (Isa.49:6). The Spirit will be poured out and the kingdom of God will grow and await the Messiah’s return, the final resurrection and the Olam Haba (World to come). Isa 53:11 Meiamal From the anguish of nafsho his soul yireh he will see and be satisfied; bedato by the knowledge (perception, skill, understanding, wisdom, discernment) of Him yatzdiyk tzadiyk avdiy the righteous one, My servant, larabiym will justify many, va’avonotam and their iniquities (depravity, perversity, guilt) hu he yisbil shall bear. “From the anguish of his soul he will see and be satisfied” The Servant King Messiah will look back on His suffering and death, and resurrected He will see the resulting fruit of His anguish and be satisfied. “looking to Yeshua the author and perfecter of faith, who for the joy that was set before Him endured the cross, despising shame, and has sat down at the right hand of the throne of God.” -Hebrews 12:2 “By the knowledge of Him the righteous one, My servant, will justify many, and their iniquities he shall bear.” The Servant King Messiah will justify “many”, not only Israelites (ethnic/religious) but also people from the nations. They will be justified through the knowledge of Him. Not just mental assent but true knowledge learned in relationship through practiced faith placed in Him. “Seventy weeks are decreed upon thy people and upon thy holy city, to finish transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up vision and prophecy, and to anoint the most holy.” -Daniel 9:24 The Servant King Messiah’s ministry of bearing the sin of many goes beyond the finished work of His death and resurrection to His continued work as the Great High Priest Mediator for all who believe (Hebrews 8:6). “As through the one man's disobedience the many were made sinners, even so through the obedience of the one shall the many be made righteous.” -Romans 5:19 Isa 53:12 Lachein Therefore, achalek I will divide him barabiym among the many, ve’et and from the atzumiym strong (mighty, numerous) he shall divide the spoil, tachat asher for the sake of (beneath) which he’erah he poured out lamavet to death, nafsho his soul ve’et-posheiym and with the transgressors was numbered; vehu and he cheit-rabiym nasa bore the sin of many, velaposheiym and for the transgressors yafgiya made intercession. “Therefore, I will divide him among the many” This opening phrase uses the Hebrew “rabiym” which can be understood as “great ones” or “many”. The same word is used at the end of the verse and refers to the many believers who will receive the forgiveness of sin through the Messiah’s finished work. Therefore, it seems unlikely that “rabiym” refers to “men of stature, kings, politicians, religious leaders” as some suggest. The more consistent understanding is that the body of the Servant King Messiah’s is divided among the “many” in Israel and among the nations, who, later in the verse are interceded for by the Servant. That is, those who receive Him. “And from the strong (mighty, numerous) he shall divide the spoil” Here, the “mighty” may refer to the men of stature of 52:15. The Servant Messiah will one day yet future divide the spoils of all the mighty rulers of the earth. “for the sake of (beneath) which he poured out to death, his soul” For the sake of the many and the strong, the Servant will pour out His life unto death. “And with the transgressors was numbered” The Servant was crucified as a criminal in spite of the fact that He was innocent and there were no legitimate legal reasons for His execution (Matt. 27:38). “And he bore the sin of many, and for the transgressors made intercession.” Even as He was dying on the cross the Servant King Messiah Yeshua spoke words, not of vengeance or hatred but of intercession: “But Yeshua was saying, ‘Father, forgive them, for they do not know what they are doing.’ Then they cast lots, dividing up His clothing.” -Luke 23:34 (TLV) The Servant King Messiah Yeshua continues to make intercession today for all who put their trust in Him: “But now Yeshua has obtained a more excellent ministry, insofar as He is the mediator of a better covenant which has been enacted on better promises.” -Hebrews 8:6 (TLV) © 2019 Yaakov Brown Babylon falls so that Israel can rise Introduction:
Following destruction of Babylon, God will show mercy to His chosen people ethno-religious Israel and return her to her land, prospering her in peace and subduing her oppressors so that Israel will rule over those who had taken her captive. This chapter contains prophecies of the restoration of the Jews, of the fall of the king of Babylon, and the destruction of the Assyrian empire, and the ruin of the Pilishtiym (immigrants). Proselytes will join the dispersed Jews and even aid their return to the land of Israel. Subsequently those who join themselves to Israel will serve her in the land and in many cases they will be the descendants of her oppressors. Thus Israel will rule over her captors. Israel will find rest in God and freedom from the fear and suffering she experienced under bondage. As a result of her redemption and security in God, Israel will take up a song, share a parable, make a proclamation; concerning the fall of the king of Babylon. Israel’s song will echo throughout the nations and others will rejoice at hearing it. For the tyrant that once oppressed Israel and the nations will be brought down to Sheol, the holding place of the departed. Following the parable spoken against the king of Babylon, prophecies of destruction are issued against Assyria and the Pilishtiym (immigrants) who have come against the people of Israel and their land. It is as if, with the seat of confusion (Babylon) destroyed, the progeny of her wickedness (Assyria and Philistia) are without sustenance from the root of confusion and therefore, perish. Finally, those who ask how all this has come about are given the answer, “HaShem (YHVH: Mercy) has founded Tziyon (Zion: parched land), and the humble of His people will seek refuge in it.” Text: Isa 14:1 For yeracheim mercy born of love HaShem (YHVH: Mercy) will show to Yaakov (Follower), u-vachar and will decide for, elect, choose od (perpetually going round) be’Yisrael on Israel (Overcomes in God), ve-hiniycham and rest them upon their own ad’matah soil: and join to them ha-geir (foreigners in Israel) the sojourners, and they shall cleave (attach themselves) to the house of Yaakov (Follower). Mercy will show loving mercy to the follower and will choose him perpetually, living in the one who overcomes through God: the follower will rest securely in his own land and people from other tribes will join themselves to his tribe because of what Mercy has done. The Holy Name denotes mercy. Therefore, it is Mercy Himself Who shows mercy to Yaakov the follower. The text doesn’t just say that God will “choose Yaakov” but that He will “perpetually choose Yaakov”. Rather than replace or supersede Yaakov, God will continually choose him throughout time and if other nations wish to be delivered by being chosen, they must attach themselves to Yaakov. It is attachment to and not replacement of Israel, that is the essence of the writings of Rav Shaul in his letter to the Roman believers of the first century CE. Numerous English translations render the Hebrew “od” as “again”, which conveys only a derivative attribute of the word. In fact the Hebrew “od” literally means to go round continually. In short, it is best represented in English by the word “perpetually”. Therefore, while it is true that God chooses Israel again, the greater illumination of that truth is that He consistently and perpetually chooses her. The Hebrew “geir” refers specifically to resident aliens. Meaning those who choose to live peacefully in the land among the community of Israel. Many of the instructions of the Torah make allowances for those who are not ethnically Jewish but live among the Jewish people. There is an important distinction to be made here between those who favour Israel from afar and those who live in the land as aliens who love and support her. The present text is referring to the latter. Jewish commentators such as Kimchi and Ben Melech apply these verses to the times of the Messiah; and Yarchi to the Olam Haba (world to come), when Israel is to be redeemed with a perfect redemption. Isa 14:2 And the amiym peoples shall take hold of them, ve-heviyum and enter together to mekomam their place: and the house of Yisrael (Overcomes in God) will possess them in adamat the land of HaShem (YHVH: Mercy) for servants and handmaids: and it comes to pass that the captives will capture their captors; and they shall rule over their oppressors. In this verse Isaiah further illuminates his former prophecy regarding the Messianic age when people from the nations will flock to the mountain of the Lord in order to learn to walk in His ways (Isa. 2:2-4). Note that it is “amiym” rather than “goyim” that take hold of Yaakov and help him return to enter into the land of Israel and go up to “mekomam” their place. It is tribal groups from within the nations rather than the nation, who will cleave to Yaakov. More specifically, given the present context of the prophecy, these peoples are residents of Babylon who will help Jews escape and return to the land of Israel. A comparative edict from Cyrus of Persia was later made in fulfilment of what Jeremiah had spoken: “And whosoever remains in any place where he sojourns, let the men of his place help him with silver, and with gold, and with goods, and with beasts, beside the freewill offering for the house of God that is in Jerusalem.” -Ezra 1:4 “Mekomam” their place, is a reference to the Temple mount “Makoom”. This aspect of the prophecy has never been fully realized politically speaking. However, it is intrinsically linked to the Messianic theme of Isaiah and the other prophets of the Tanakh (Isa. 2:2-4; 52:10; 54:2-5; 55:5; Mic. 4:1-4; Zech. 8:2-23). In the present chapter we see a concise revelation of what is prophesied in chapters 46-66. That is, “Babylon falls, that Israel may rise!” -Delitzsch Isa 14:3 And it comes to pass beyom in that day, ha-niyach the rest (comfort) of HaShem (YHVH: Mercy) lecha will come to you meiatz’becha from your sorrow (pain, idol), and from ha-avdah your labour and hard bondage under which you were made to work. The hard bondage of the Babylonian exile is likened to that of the bondage Israel suffered in Egypt. Once again the deliverance and rest of Israel rests on Hashem. Notice that the comfort of Hashem will come to Israel both in compensation for and as a result of her bondage and suffering. The text says that the rest and mercy of Hashem will come to Israel “From” her suffering. “…we also glory in tribulations, knowing that tribulation produces perseverance; 4 and perseverance, character; and character, hope.” -Romans 5:3 Our rest is born of Messiah’s suffering. Isa 14:4 And all of you will nasa take up, carry, bear ha-mashal the parable, proverb, poem against the king of Bavel (Babylon: confusion), and say, “How has the oppressor ceased? Ceasing Madheivah his boisterous rage! The Hebrew “nasa” carry or take up, is related to “neis” banner, miraculous sign. Thus, Israel is to take up and publically display this parable (mashal) of God’s goodness and redemption in His destruction of Babylon (figuratively, the seat of Satan’s power). Though the text may refer to a specific Babylonian king (possibly Belshazzar), it none the less speaks against any and all satanic rulers of empire in history past, present and future. It is the seat of satanic power that is ultimately being spoken against. We note that in a remez (hint) concerning the name of Bavel, that we read “And all of Israel will take up and proclaim this parable against the king of confusion.” The rhetorical question, “How has the oppressor ceased?” is answered in the power and majesty of God Himself. Isa 14:5 HaShem (YHVH: Mercy) has broken in pieces mateih the staff, branch, tribe of the wicked ones, and sheivet the root, sceptre, tribe, rod of the rulers. God will break the staff of the wicked and their oppressive rule (Specifically Babylon), the branch of their direct progeny and the entire tribe associated to them. He will also remove kingly authority from the seat of Satan’s power, never to allow rulers to come forth from it again. Isa 14:6 He who struck the amiym peoples (tribes) in wrath with a continual striking, he that ruled the goyim nations in anger, is persecuted, and no one prevents it. This verse describes the wicked actions of the king of Babylon and his open hatred for all the tribes (peoples) of the earth. He struck down tribes within nations and continued to strike nations in his unfounded anger. He persecuted many and few had the courage to stop him, nor were the courageous able to. This, though specific to the king of Babylon, is a description of every evil tyrant the world has or will know. It is ultimately a figure for Satan. Isa 14:7 Nachah restful (comforting) shaktah tranquillity (quietness) is over all ha-aretz the land/earth: he breaks out with a ringing cry. “Ha-aretz” can be translated either “Land” or “earth” here.” Land is acceptable because in the context of Israel’s parable against the king of Babylon it makes sense that they are thoughtful of their own land. On the other hand, tribes and nations are mentioned and the reign of the Babylonian Empire engulfed the entire middle east, therefore, it might just as well be translated “earth”. Ultimately, the rest, peace, comfort, tranquillity and quietness over the earth, is the direct result of God’s destruction of the king of Babylon and his empire, both literally and figuratively. “And the beast was taken, and with him the false prophet that wrought miracles before him, with which he deceived them that had received the mark of the beast, and them that worshipped his image. These both were cast alive into a lake of fire burning with brimstone.” -revelation 19:20 Thus, the land/earth breaks out in song. This personification denotes the redemption and reconciliation of all things. “For the earnest expectation of the creation eagerly waits for the revealing of the sons of God.” -Romans 8:19 Isa 14:8 Also , the fir trees rejoice at you, the cedars of Le’vanon (witness) saying, “Since you are asleep (have been laid down), no one has ascended to cut us down to the ground.” Since the destruction of Babylon and its allies, no armies have entered the land of Israel to besiege its cities. Therefore, the trees of Lebanon to the north have not been cut down for use as siege towers and battering rams etc. Figuratively the towering trees unfelled represent abundance and health in the land. They prosper in times of peace and in personified form they rejoice at the coming redemption of all things. Isaiah is very fond of personifying trees and seems to have had a special love for creation (Isa. 1:29, 30; 2:13; 6:13; 9:10; 10:18; 17:7; 32:15; 41:19; 55:13). The euphemism “laid down” refers to temporal death. Yeshua used this same euphemism to refer to death of the body. “Our friend Lazarus sleeps, but I go that I may wake him up.” -Yochanan (John) 11:11 Isa 14:9 Sheol (Holding place of the departed) from beneath quakes for you to meet you as you enter: it stirs up for you the raphaiym spirits, all the he goats (chief ones) of the aretz earth; it has raised up from their thrones all the kings of the goyim nations. Isa 14:10 All of them will speak and say to you, “Have you also become as weak as we are? Have you become like us? The next three verses are an excellent example for distinguishing between the holding place of the departed and the grave, which in Hebrew are two entirely different things. Sheol, the holding place of the departed is far beneath, and is a spiritual place that is cut off from all ties to this world. Ha-kever, the grave, on the other hand is the physical resting place of the body, devoid of but intrinsically linked to, the spirit/soul. Ancient Jews, and in fact many Jewish communities still to this day, inter the bodies of their dead in above ground mausoleums and or box like stone or concrete coverings. There are many examples of this in Scripture, including the interment of Avraham in the cave of Machpelah (Gen. 50:13) and the interment of the bones of Elisha (2 Kings 13:21). In ancient times kings were met by the royalty of the cities they entered, usually with celebration of alliance in the case of allies and with humility and subservience in the case of the conquered. Here however, the king of Babylon will be met in Sheol by the spirits of departed kings who he once ruled over as a tyrant. They will greet him with taunting and mock his mortal frailty. The phrase “He goats” is a metaphor for a chief or tribal ruler, in the sense that the strongest male is usually head of the flock. “Raphayim”, means “feeble ones” or “spirits” as in departed spirits who are no longer inhabiting their earthly bodies. These spirits are bound to the realm of Sheol. Thus, “raised up” is written in the context of Sheol. They are raised up within Sheol from their fallen thrones. Isa 14:11 Descending to Sheol (not the grave [Kever] but the place of the dead) is your majesty, the noise of your nevaleycha skin bag, pitcher, instrument: beneath you is a bed of maggots, and covering you are scarlet female worms. “For when he dies he shall carry nothing away; His glory shall not descend after him.” -Tehillim (Psalm) 49:17 Isa 14:12 How have you fallen from the heavens, heiyleil Shinning one, self-praising one, ben shachar son of the dawn? Cut down la’aretz to the ground, earth, land: choleish prostrated in weakness al-goyim upon the nations! In a literary sense this verse refers to the king of Babylon. The text is figurative and alludes to his pompous pride and arrogant claims. The Babylonians worshipped numerous gods, chief among them being in the heavens. The morning star, that is the brightest star in the morning sky (Venus) was an enviable position for the king of Babylon and in his pride he likened himself to it. However, in the figurative language of the text he is said to be brought down from his high horse and laid prostrate in weakness before the nations he had once ruled over. There are some who see a remez (hint) in this text and make a comparison to Satan being like an angel of light. While this is not the p’shat (plain meaning), it does have some weight to it. Yeshua may be alluding to this text when He says: “I saw Satan fall like lightning from heaven.” -Luke 10:18 Isa 14:13 For you have said vile’vavecha in your inner being, heart, “Into the heavens I will ascend, I will exalt my throne above the stars of El (God: Judge): I will sit also upon the mount of the moeid appointed place (place of convocation and gathering), in the sides of the north: Once again with dramatic hyperbole the proud ranting of the king of Babylon sees him exalting himself even above the stars (symbolic of angels) of the Supreme God El-Elyon, the God of all things. The Har-moeid mount of appointed gatherings, is a reference to the Temple mount in Jerusalem. Thus the king of Babylon boasts with the vilest of blasphemes, that he is greater than the God of Israel, Creator of the heavens and the earth. Pride is the fruit of self-deification. Idolatry is the root of all sin. The boast of the king of Babylon is a satanic one. It is the very definition of anti-Messiah. Thus, figuratively speaking this text is alluding to the man of perdition, the anti-Messiah who will come in the latter days. “Let no man deceive you by any means: for except there comes a falling away first, and that man of sin be revealed, the son of perdition. Who opposes and exalts himself above all that is called God, or that is worshipped; so that he as God sits in the temple of God, shewing himself that he is God.” – 2 Thessalonians 2:5 In the Targum of Yonatan the last part of the verse reads: "over the people of God I will put the throne of my kingdom;'' Isa 14:14 I will ascend upon the high place of the av dark clouds; I will be like le’Elyon the most High. “I will ascend above all people… I will be higher than them all.” -Targum Yonatan Isa 14:15 Surely to Sheol you will descend, to the extremity of the pit. The plain meaning again refers to the king of Babylon and his literal death. The figure continues to show the demise of satanic power. In which case Sheol becomes a precursor to the second death. “Then the beast was captured, and with him the false prophet who worked signs in his presence, by which he deceived those who received the mark of the beast and those who worshiped his image. These two were cast alive into the lake of fire burning with brimstone.” -Revelation 19:20 “The devil, who deceived them, was cast into the lake of fire and brimstone where the beast and the false prophet are. And they will be tormented day and night forever and ever.” -Revelation 20:10 Isa 14:16 They that see you will gaze sharply at you, and with discernment say, “Is this ha-iysh the man that made ha-aretz the land, earth to tremble, that shook kingdoms? The man is literally the king of Babylon and figuratively the anti-Messiah (man of perdition). Isa 14:17 Who made the world as a wilderness, and destroyed the cities within; refusing to open the house of his prisoners?” This describes the horrific nature of the destruction that the king of Babylon brought to the cities of the earth. Those he imprisoned suffered a fate worse than death, never to see the light of day again. Isa 14:18 All the kings of the goyim nations, all of them together, lie in glory, each one in his own house. This means that the kings of these nations remained interred in their original burial places within their homelands awaiting the resurrection. “Glory” refers to their memory and their graves being honoured. Isa 14:19 But you are cast out of your kever grave like a weed, and like the clothing of the slain, thrust through with a sword, that go down to the stones of the pit; as a carcase trodden under feet. We notice that the king of Babylon is cast out of his grave (kever), not out of Sheol (Holding place of the departed). This means that his enemies will dig up his grave and desecrate his remains, treading him under foot. This is the ultimate act of desecration over the dead. Isa 14:20 You will not be teichad joined with them in burial, because you have destroyed your land, slain your people: do not recite the seed of evildoers. The king of Babylon will not join the kings of the earth in honourable burial because unlike them he did not honour his own people. Thus his subjects took part in desecrating his body. One is reminded of modern history and the mockery and torture of Gadhafi when he was captured and subsequently killed and his body desecrated, all caught on film for the world to see. The phrase, “Do not recite the seed of the evildoers” means, “Don’t recount the lineage of the wicked”. Isa 14:21 Firmly established is the children’s matbeiach slaughtering place because of the iniquity of their fathers; they will not rise, nor possess the land, nor fill the face of the world with cities. This is an instruction to the Medes and Persians to prepare themselves for the slaughter of the whole royal family, Belshazzar and all his children. In a figurative sense it means the slaughter of all wickedness born of the seat of Satan’s temporal earthly power. Isa 14:22 “For I will rise up against them”, says HaShem (YHVH: Mercy) Tzevaot (Who goes to war, of hosts), “and cut off from Bavel (Babylon: confusion) the name, and remnant, and offspring, and posterity”, says HaShem (YHVH: Mercy). Isa 14:23 “I will also appoint it a possession for the porcupine, ve-agmei mayim and troubled pools of water: and I will sweep it with the broom of destruction”, says HaShem (YHVH: Mercy) Tzevaot (Who goes to war, of hosts). Here it is not the Medes who rise against Babylon but God Himself. This strengthens the figurative message that HaShem Tzevaot will go to war against evil and annihilate it, removing it forever from the eternal world of the righteous. Isa 14:24 HaShem (YHVH: Mercy) Tzevaot (Who goes to war, of hosts) has sworn, saying, “Surely as I have thought, so shall it come to pass; and as I have purposed, so shall it stand”: What God has firmly established cannot be thwarted. Isa 14:25 “I will break Ashur (a step) the Assyrian in be’artziy My land, and upon My mountains tread him under foot: then shall his yoke depart from off them, and his burden depart from off their shoulders”. Now, having destroyed the root, Hashem turns to the fruit of the seat of evil, the other nations who have come against Israel and her God. The Assyrians who have invaded Israel and sought her destruction will be stamped out on the very mountains they presumed to occupy and as a result the burden of oppression suffered by the Jewish people will be removed. The “yoke” can also refer to false teaching or the yoke of the teaching of foreign religions and spirituality. Thus, false gods and beliefs will be removed from Israel when Assyria is destroyed. Isa 14:26 This is the purpose that is purposed upon col-ha-aretz the whole earth: and this is the hand that is stretched out upon all ha-goyim the nations. All nations who act as Assyria has against Israel and against God will perish in like manner. Isa 14:27 For HaShem (YHVH: Mercy) Tzevaot (Who goes to war, of hosts) has purposed, and who shall frustrate it? and His hand is stretched out, and who shall turn it back? HaShem has perpetually purposed the redemption of Israel and the destruction of her enemies. No one can prevent what He has firmly established outside of time and space. Isa 14:28 In the year that king Achaz (He has grasped) died was ha-masa this burden. Achaz died approximately 715 BCE. The burden is the word against Philistia (immigrants) who dwell in the land of Israel. Isa 14:29 Do not rejoice, you whole Peleshet (Land of immigrants), because the rod of him that struck you is broken: for out of the root of the nachash serpent shall come forth tzepa an adder, and his fruit saraph a fiery flying serpent. The Pilishtiym, according to Genesis 10:14 (1 Chronicles 1:12) were a Hamitic people. Sometime during the second millennium BCE they came into Canaan from Caphtor (Crete) and settled along the southwestern coast of Israel below the territory of Judah. Both historically and because this follows directly after the prophecy against Assyria, it is possible that the “rod of him that struck you” refers to the Assyrians. Another possibility is that it refers to Babylon, which makes more sense in light of the figurative language used regarding the serpent. Whomever the enemy of the Pilishtiym may have been, the point is that from the remnant of that enemy an even deadlier foe will come against them and finally the deadliest of foes, as the progression of snake types shows. Isa 14:30 And the firstborn of the poor will feed, and the needy will lie down in safety: and I will kill your root with famine, and he will slay your remnant. The poor among the Jews who Philistia persecuted will receive food and Israel will lie down in peace while HaShem brings famine on the Pilishtiym and will wipe them out through the fiery serpent of the previous verse. Isa 14:31 Heiliyliy Howl, O gate; cry, O city; you, whole Peleshet (Land of immigrants), dissolved: for there will come from the north a smoke, and there will be no straggler in his appointed times. The confederacy of Philistia was made up of Ekron, Gath, Ashdod, Ashkelon and Gaza. Thus “the whole of Philistia” will be dissolved. The enemy coming from the north is unknown, but the description is similar to that of the Assyrian army as it approached to invade Israel (Isa. 5:26-27). The Pilishtiym are mentioned for the last time by Zechariah (9:6). Thus Isaiah’s prophecy of their disappearance from history without a trace became a reality. Isa 14:32 What answer will be given to malachiy-goy the messengers of the nation? That HaShem (YHVH: Mercy) has founded Tziyon (Zion: parched land), and the humble of His people will seek refuge in it. Nations will seek answers for the miraculous deliverance and prosperity of Israel. One answer will be given: “HaShem (YHVH: Mercy) has yesad founded Tziyon (Zion: parched land), and the humble of His people will seek refuge in it.” The Hebrew “yesad” is from the root “yasad”, meaning founded, fixed, established, foundation. It is used in numerous scriptures in reference to the establishing/founding of the earth itself (Psalm 78:69; 119:90; Proverbs 3:19; Isaiah 45:18; Jeremiah 10:12; 51:15). “The Lord by wisdom founded the earth; By understanding He established the heavens;” -Proverbs 3:19 The founding of Zion (The Holy mountain, Land and people of Israel) rests in YHVH the LORD. The answer is, that the least of peoples (Israel) have been established and find refuge due to the pre-ordained and sacred choice of God. We are who we are because He has loved us with an everlasting love. The answer is that we always have a place of shelter and refuge to return to, He is the Rock of our refuge, the fierce warrior of our protection, the humble King of sacrifice and the resurrection of the dead. But be warned, only “the humble among his people seek refuge in mount Zion”. Without humility, no one can come to God. Copyright 2018 Yaakov Brown “That which God knows to be a future certainty He reveals to we who are uncertain of the future through repetition.” Introduction:
The blessings or prophetic words Jacob pronounces over his sons while on his death bed are probably best defined as future character descriptions of the tribes that will bear their names. While the sons are addressed according to their own actions, they are not to be the recipients of the outworking of those actions. The closest parallel to this in the Tanakh (OT) is Deuteronomy 33, where Moses blesses most of the tribes of Israel prior to his death and before Israel enters the Promised Land. The word play and phrasings of Jacob’s prophetic blessing are difficult to convey in English. Some of the Hebrew is cryptic and rare in places and includes some unusual and ancient divine names. The sayings are ordered according to the tribal mothers Leah, Zilpah, Bilhah, Rachel. The first four tribes of Leah appear in birth order, as do the sons of Rachel. However, the sons of the Handmaidens, who are previously listed in chronology through the Genesis narrative, are here listed in the alternate order of Zebulun, Issachar, Dan, Gad, Asher and Naphtali. In fact each of the twelve sons of Jacob are listed according to the roles they will play in the strengthening of the nation of Israel. Gen 49:1 And Yaakov (Follower) called to his sons, and said, “Gather yourselves together, so that I may tell you asher-yik’ra etchem what you will encounter in the latter ha-yamiym days (years). Yaakov, the follower of HaShem, musters the last of his energy and calls his sons. He asks them to gather together because although he will pronounce prophetic words specific to each of them, he wants the brothers to understand that their futures are intrinsically linked. The suffering of one will be the suffering of another, and the success of one will be the prosperity of another. Israel’s tribes are to be echad (a complex and indivisible unity). The phrase “asher-yik’ra etchem” translates literally as, “what will call to you”. There is a subtle difference between the root קרה and the root קרא which is used here. The former means “befall”, the latter, “call”. In one sense, the words that Jacob is about to pronounce are the respective callings of each tribe. The phrase “b’chariyt ha-mayim” speaks of days/years far beyond the brothers’ own lifespans. With the benefit of hindsight we’re able to see that the words of Jacob reach beyond the land of Egypt, and while partially fulfilled in Israel’s future history within the land of Israel, they reach still further, even beyond our own years. Concerning the phrase “b’chariyt ha-mayim” the orthodox commentator Sforno writes: “At the end of the period allocated to life on earth as we know it. Yaakov speaks of the arrival of the Messiah which will signify the end of existence of the nations that oppose God and the kingdom of God on earth… Yaakov speaks of the time frame he has in mind as the one when Shiloh will arrive, the one to whom nations will pay homage.” Sforno understands “Shiloh”, which means “Tranquillity, rest, belonging”, to be a name for the future King Messiah. Rashi agrees, and explains that “the End Days” refers to the Messianic age. He goes on to say, in accordance with the Midrash, that “Jacob wished to tell his children when Messiah would come”. Gen 49:2 Gather yourselves together, v’shemu and hear, receive, obey, you sons of Yaakov (Follower); v’shemu and hear, receive, and be in obedience to Yisrael (Overcomes in God) your father. Akeidat Yitzchak asks, “Why does Jacob seem to commence with the blessing twice…?” We know that a thing is repeated in the Torah in order to show the reader that the matter is firmly established. That which God knows to be a future certainty He reveals to we who are uncertain of the future through repetition. Thus the repetition of Jacob’s call to gather and the use of the names Yaakov and Yisrael are informing us that what is to follow is firmly established. Specifically, the gathering of Israel is firmly established, both at the time of Jacob’s blessing and in the last days. Israel’s ability to hear from God and act in obedience to Him is also firmly established with the repetition of the Hebrew “v’shemu”: which is first used in implicit reference to hearing from God and subsequently used in explicit reference to obeying the words of the patriarch Jacob. The sons of Jacob are sons of a follower: that is, one who was once a follower who wrestled in relationship with HaShem and as a result of yielding to Hashem has now become one who overcomes in God. Thus the sons will also become those who overcome in God through Mashiyach (Messiah). Therefore, they are being called as obedient followers and as victorious overcomers in God’s redemptive plan for Israel and for humanity. Jacob’s words are prophetic blessing. But he is not a fortune teller. Prophecy has more to do with relationship than it does with power, and it has nothing to do with men manipulating spiritual forces. God has not imbued Jacob with some metaphysical gift for the purpose of conjuring up futures, to the contrary, Jacob is relaying the observations of God. God, in intimate relationship with Jacob, has shared with Jacob that which has already happened outside of time and space. Jacob is not making predictions, he is making what he knows to be statements of future fact. Gen 49:3 Reuven (Behold/Now a son), you are my firstborn, my strength, and beginning of my substance, excellent, exalted, and superior, fierce: Gen 49:4 Unstable as water, not to remain; because you aliyat went up, lying on your father's bed; then you cholal’ta defiled, profaned, desecrated: to my bed, you alah went up. “Reuben, my son, I did not rebuke you all these years so that you should not leave me and stay with my brother Esau” –Sifre Devarim Jacob begins his words over Reuben by stating that which once belonged to him: 1.) The blessing and portion of the firstborn 2.) The role of priest [Passed from Patriarch to Patriarch, an obligation of the firstborn which was first despised by Esau] 3.) The kingship [Strong, exalted, superior]. Each of these would now be given to the sons Whom God had chosen: The rights of the firstborn would go to Joseph and his sons, the priesthood would go to Levi (because his tribe would not participate in the sin of the Golden Calf), and Judah would become the tribe from whom Israel would receive her kings, and ultimately, the King Messiah. “But because you sinned my son, the birth right is given to Joseph, the kingship to Judah and the priesthood to Levi” –Targum Yonatan The idiom “Unstable as water” seems to imply fast-flowing water and or the waters of the body. In other words, Reuben lacked self-control, rushing to sin sexually with Bilhah (Gen. 35:22), his father’s wife. Though once the firstborn head, the tribe of Reuben has left little mark in Israel’s Biblical history. Moses later calls Reuben “Small and in danger of extinction” (Deut. 33:6), and the song of Deborah the prophetess rebukes Reuben for their indecision (Judges 5:15-16; ref. Gen 42:36-38). While the p’shat (plain meaning) of the text refers to the act of sexual sin committed by Reuben, the rabbis interpret a remez (hint) alluding to spiritual defilement. This is in part due to the repetition of the Hebrew Aliyah, to ascend which is often used in connection with Israel’s ascent to Jerusalem for the regalim, aliyot festivals (moadim). “You did defile Him (Holy spirit) Who used to ascend my bed.” –Daat Zkenim Sforno writes, “Alternatively, Yaakov may have referred to Reuven’s act being a desecration of God’s honour.” “The sons of Reuven the firstborn of Yisrael—he was the firstborn, but when he defiled his father’s bed, his birth right was given to the sons of Yosef son of Yisrael—so he is not reckoned as the firstborn in the genealogical record.” -1 Chronicles 5:1 Gen 49:5 Shimon (Heard) and Levi (Joined) are brothers; instruments of chamas cruelty, injustice: m’ceirotei’hem swords stabbing (habitation). Having explained why Reuben failed to inherit the birth right Jacob now makes it clear that the sons who would otherwise have been next in line are also unworthy of inheriting positions of leadership in Israel. The Levites would of course become priests and servants of God but they would not have authority over the nation. In fact they depended on the rest of the tribes for their livelihood. Simeon and Levi are coupled together because they had heard (Shimon) of what had been done to their sister and had joined (Levi) together in violent vengeance rather than awaiting just recompense (Gen. 34). They were also instigators of the sale of Joseph. The meaning of the Hebrew “mekerah” is debated. However, its literal meaning is “swords, weapons”. Thus it’s likely that the Torah intends to convey the idea of the use of swords and violence as a way of life. Yeshua uses this same idiom when He says, “Those who make the sword their way of life will die by the sword” (Matthew 26:52). This should not be confused with self-defence or just warfare, which the Bible clearly teaches are acceptable expressions of violence. The Stone Chumash translates the last phrase as, “their weaponry is a stolen craft”. Rashi explains that violence was a trait they had stolen from Esau because it was he who lived by the sword and not his brother Jacob (Genesis 27:40). Gen 49:6 Don’t enter into their secret council my nefesh (Soul, life); or into their assembly, to join my honour to them: because in their b’afam flaring nostrils (anger) they killed a man, and in their delight they cut an ox. Wicked actions are often planned in secret. A righteous man should not associate with men who live a lifestyle of uncontrolled violence. The last phrase is interpreted literally by Rambam to mean that they slaughtered the cattle of Shekhem. Rashi interprets it figuratively of Joseph (Simeon and Levi being instrumental in harming him), who he likens to a strong ox. “Do not enter the path of the wicked or walk in the way of evil people.” –Proverbs 4:14 Gen 49:7 Cursed be their nostrils (anger), because it was fierce; and their wrath was excessive: I will divide them in Yaakov, and scatter them in Yisrael. We note that Jacob does not curse his sons, rather he curses their sin. The curse is against a lifestyle of perpetual and unjust violence. Yaakov cannot abide cruelty, nor does he want Israel to be infected with it. The division and scattering probably refers to Simeon’s absorption into Judah and Levi’s being redefined as a priestly tribe, without land of its own (Deut. 18:1-2). Gen 49:8 Yehudah (Praise), you who your brothers shall praise: your hand shall be on the neck of your enemies; your father's children will bow down before you. With regard to the kingly tribe of Judah the Midrash says that all his brothers will chose to call themselves Yehudi (Jews) rather than by their own tribal names. One Biblical example of this is the book of Esther, where Mordechai is known as a Yehudi (Jew) even though he was from the tribe of Benjamin. Of course with regard to the modern Jewish people, all the tribes have become known as Jews. This came about after the return from the second exile when all the tribes merged under the remnant of Judah who had remained in the land. Thus all the tribes of Israel call themselves Yehudi (Jews) to this day. Chiddushei HaRim says that the reason for Judah being honoured was the motivation of Leah when naming him. She had given Judah his name as a way of expressing her gratitude to God for having received more than her share of children (Gen. 29:35). Gen 49:9 A lion’s cub Yehudah (Praise): from the prey, my son, you are aliyat gone up: he bent down and stretched himself out as a lion, and as a mature lion; who shall rouse him up? We note that whereas Reuben went up aliyat to sin, Judah will go up aliyat in victory over his enemies. The phrase concerning Judah’s victory over his prey is interpreted by Tur to refer prophetically to David’s killing of a lion and a bear (1 Samuel 17:34). Ultimately Judah’s victory refers to the King Messiah Who, having been born of Judah, will defeat ha-Satan and take hold of the keys of mot (death) sheol (holding place of the dead), triumphing in resurrected glory and redeeming Israel and the nations. Gen 49:10 The scepter shall not depart from Yehudah (Praise), nor a lawgiver (Scribe, governor) from between his feet (euphemism for reproduction), until Shiloh (Messiah, rest, tranquillity) comes; and to Him (Shiloh) the yik’hat gathering, cleansing, purging of the peoples. “The rule of Israel shall not depart from Judah nor will one depart who will challenge Israel to keep God’s Instruction/Law (Such as Moses, the prophets, being literally present) and stay close to her kings, until the Messiah (Shiloh: rest, tranquillity) comes. And to Him (Shiloh, the Messiah), shall be the purging, cleansing, gathering of the peoples.” –Paraphrase by author “Until the Messiah comes to Whom the kingdom belongs”-Onkelos The Hebrew “Shiloh” is explained by the Midrash as a composite of Shai (Gift) and Lo (him), a reference to the King Messiah to Whom all nations will bring gifts. There can be no doubt that this passage is saying that in the future, when the Messiah (Shiloh) will come, Israel’s kings, descended from Judah, will cease to reign. Therefore, the Messiah had to have come in the first century CE. And if there are those among our people who are awaiting Him still, they await His second coming. Gen 49:11 Binding his foal unto the vine, and his ass's colt unto the choice vine; he washed his garments in wine, and his clothes in the blood of grapes: Gen 49:12 His eyes made dull with wine, and his teeth (sharpness) white (pale) from milk. Shiloh (The Messiah: rest, tranquillity) is the subject of these verses. The vine of Israel is HaShem. Meaning that it is from HaShem that Israel receives her fruitfulness. Likewise, Shiloh (The Messiah) will tether His humble ministry (ass’s colt) to the vine of HaShem, completely reliant on God and echad (one) with His Father’s purpose. The eyes are the window to the inner man, they offer insight to the one who views them and they make observations and give vision to the one who possesses them. The eyes of Shiloh will be burdened and made dull with the weight of the sins of humanity. “He appointed Him sin, who knew no sin; that we might be made the righteousness of God in Him” –2 Corinthians 5:21 Rabbi Ovadiah Sforno (16th century) says that the King Messiah rides an ass rather than a horse because it is God Who wages the wars by which He (King Messiah) comes to reign, “And He will become King in peace”. “Rejoice greatly, daughter of Tziyon (Parched Land)! Shout, daughter of Yerushalayim (Flood of Peace)! Now, your King is coming to you, a righteous one bringing salvation. He is lowly, riding on a donkey-- on a colt, the foal of a donkey.” –Zechariah 9:9 “Go into the village before you. Right away, you’ll find a donkey tied up and a colt with her. Untie them and bring them to Me.” –Yeshua [Matthew 21:2] (TLV) Wine is a symbol of prosperity and sweetness. And there is certainly some sense of the prosperity and fruitfulness of the vines of Israel, Judah and specifically Shiloh (The Messiah) in the abundance of wine mentioned here. However, the fruit of the vine is also a representation of the life blood. During the Passover Seder we drop that life blood on our plates and in the Yemenite tradition we shout “Blood, blood, blood, I am saved by the blood of the (Pesach) Lamb!” The juice of the grape is called blood by the Apocryphal writings of Sirach: "The principal things for the whole use of man's life are water, fire, iron, and salt, flour of wheat, honey, milk, and the blood of the grape, and oil, and clothing.'' –Sirach 39:26 "He stretched out his hand to the cup, and poured of the blood of the grape, he poured out at the foot of the altar a sweet smelling savour unto the most high King of all.'' –Sirach 50:15 When blood remains in the body it is the life of a man, for “the life is in the blood”(Leviticus 17:11). But when that blood is poured out, it is loss of like, death, sacrifice, atonement. In these verses we read that the Messiah will attach His donkey colt to the choice vine of Israel, meaning He will be born of God and of the Jewish people and His life blood is intrinsically linked to both God and the nation of Israel. Yeshua is the vine, we are the branches (John 15:5). He washes His garment in the blood of His own sacrificial death, His eyes made bloodshot (dull) with the cup (wine) of His suffering, for the sake of His people’s spiritual prosperity, His teeth milk white, the white washed colour of the tomb where He would lie, albeit temporarily. “Father, if You are willing, take this cup from Me; yet not My will, but Yours be done.” –Luke 22:42 “His teeth white from milk” infers strong bones from childhood, and in particular, a pure voice, both seen and heard: the Hebrew chalav (milk, dairy) being figuratively linked to sucking, like the nursing child. However, it’s also possible that this phrase is a metaphor regarding the pallor of a dying man’s skin. White is also a symbol of purity and holiness. Thus the words of Messiah’s (Shiloh’s) mouth are to be white, without sin, pure, holy, and faultless. Gen 49:13 Zebulun (Exalted) at the coastline of the sea will dwell; and he shall be a coastal shelter for ships; and his border upon Zidon (Hunting/fishing). Having established the position of Judah and Israel’s kings, Jacob now gives Zebulun precedence over Issachar, despite the fact that Issachar is the older of the two. It seems that Jacob abandons the birth order for a progression of blessing that addresses the need to provision Israel. Therefore, following the appointing of the kingly tribe (Judah) he now assigns blessing to the hunter (Zebulun), the labourer (Issachar) and so on. Zebulun’s role as sea fearing merchant would see his territory reach from Yam Kinneret (Galilee) to the Mediterranean and as far north as Zidon near the border of Northern Israel and Lebanon (Joshua 19:10-15). Gen 49:14 Yissaschar (Wages, recompense: figuratively: labourer) is a strong boned ass, he lies down between two boundaries: Gen 49:15 And he saw that comfort was good, and the land pleasant; and bowed his shoulder to bear, and became an indentured labourer. The name Issachar seems to be a play on words “Ish sakhar”, literally “man hired”. The indentured servant portion of this pronouncement may refer to Issachar’s subjugation under the Canaanites in the northern regions (Judges 1:3), although the text seems to infer that Issachar will willingly serve as a labourer for the sake of Israel. Gen 49:16 Dan (Judge) shall yadin judge his people, as one of the tribes of Yisrael (Overcomes in God). Gen 49:17 Dan shall be a serpent by the way, an adder in the path, that bites the horse’s heels, so that his rider shall fall backward. Jacob having finished blessing the six sons of Leah, now goes on to the oldest son born to Bilhah, Rachel’s maidservant. The sons of Rachel are left for last because they are favoured by Jacob above his other sons. Rabbinical commentary interprets Samson as the judge of Dan who will be like a viper. The use of the serpent metaphor denotes wisdom or cunning rather than opposition to God e.g. “Be as wise as serpents and as gentle as doves” (Matthew 10:16). “An adder in the path, that bites the horse’s heels, so that his rider shall fall backward” is said by both Rashi and Rambam, to be an allegory of Samson’s last act, the destruction of the Philistine temple and the subsequent deaths of 3000 of Israel’s enemies (Judges 16:29). Gen 49:18 I have waited for Your salvation (Yeshua), O HaShem (YHVH: Mercy). This verse is the only verse in Genesis 49 that uses the Holy Name YHVH. It seems unattached to both the preceding blessing and the blessing that follows. It may be a sort of intermission, where Jacob himself is calling on the Name of the Lord and as he approaches death is acknowledging the mercy and salvation he has received. This phrase is replicated almost word for word in Psalm 119:166. However, it’s possible that this line is a phrase attributed to Samson (Like the sun). In his last moments, through true repentance (not selfish vengeance), Samson calls on God for Salvation and the strength to overcome the enemies of HaShem and of his people Israel. In a very real sense Samson is redeemed through Yeshua long before Yeshua’s birth into time and space. Gen 49:19 Gad (Troop), g’dud a troop that will be y’gudenu overcome: but he shall yagid invade and overcome in the end. The root from which Gad derives his name is used repeatedly in this verse to show that the tribe will journey from armed conflict to armed conflict until the final day when they will overcome in Messiah. Gad is the oldest son of Zilpah and his tribal allotment was on the east of the Jordan. Gad vowed to support the other tribes in conquering the land of Israel and fought the Canaanites valiantly, not ceasing until the land was overcome, at which time they returned to their own allotment on the east of the Jordan. Thus the tribe of Gad is known for its warrior spirit and loyalty to the people of Israel. Gen 49:20 From Asher (Happy) comes sh’meinah rich/fat lechem food/bread, and he shall give royal delicacies. “Asher’s land will be so rich in olive groves that it will flow with oil like a fountain” –Rashi The plain meaning is that kings of both Israel and foreign lands will desire the delicacies grown in the tribal land of Asher. Gen 49:21 Naphtali (Wrestling) is a deer let loose: he gives sayings of beauty. Naphtali is the last of the sons of the maidservants, he is Bilhah’s youngest son. “A deer let loose” denotes swiftness. Naphtali is said to have been swift in battle during the time of Deborah the judge (Judges 4). The sayings of beauty attributed to Naphtali are said to be given in praise of God for the swiftly growing vegetation of his territory, and in praise of the Lord for His hand in enabling Naphtali to be swift in battle. Gen 49:22 Son of fruitfulness Yosef (YHVH: Mercy adds) a son fruitful upon the ground near an eye/fountain; daughters run over a wall: It is here that the rabbis fall short, offering only trite analogies and desperate explanations. The plain meaning is full of remez (hints) that reveal a sod (mystery) of great consequence. The plain meaning likens Joseph to a fruitful vine growing by an eye of the earth, that is a natural well or fountain of mayim chayim (waters living). This links Joseph (a figure for the coming Messiah) to Shiloh (A name for the Messiah), Who tethers His donkey colt to the vine. The living waters strengthen the fruitful vine of HaShem and Mercy adds (Joseph) redemption through blood (garments washed in wine), the offering of the innocent life of Shiloh and gifting the people with tranquillity and rest (Shiloh), a gift to him (Israel). Gen 49:23 Now embittering him greatly and hating him my ba’alei husband/lord, they shot him with arrows: Again, the rabbis fall short, arguing over who is more righteous or worthy to be king, Judah or Joseph. They miss the obvious, that the description, while in its plain sense refers to the mistreatment of Joseph, is none the less prophetic of the Messiah (Shiloh), to Whom the previous verse attaches itself. “Then I will pour out on the house of David and the inhabitants of Jerusalem a spirit of grace and supplication, when they will look toward Me whom they pierced. They will mourn for Him as one mourns for an only son and grieve bitterly for Him, as one grieves for a firstborn.” –Zechariah 12:10 (cf. John 19:34, 37; Rev. 1:7) [TLV] Gen 49:24 But his bow dwells in strength, and supple arms, hands made strong from the hand of the Mighty One of Yaakov (Follower); from there the Shepherd, the e’ven Stone of Yisrael (Overcomes in God): The unusual and prophetic names of God in this passage prompt the question, “If these names have not been prolifically used prior to this, why are they now employed?” God is called 1.) Mighty One of Jacob (Follower) 2.) The Shepherd 3.) The Stone. In fact The Stone can only refer to the stone of the altar of Isaac, the stone of the Temple Mount, of Zion, of the Hill, the foundation stone through which Jewish tradition says all things were created, the stone and foundation of the Temple, of Har-Beit (Mountain House). Again, this is not in reference to Joseph but in reference to the One for Whom Joseph is a pre-figure. That is, Shiloh, the Messiah. In the plain sense this verse is speaking of the deliverance of Joseph and the subsequent deliverance of Israel. It speaks of the Shepherd of Israel, HaShem and the firm foundation that He has provided for the sons of Jacob through Joseph. At the same time it continues the story of the coming Messiah (Shiloh), Who, after being pierced, will be strengthened again by the hand of God and will become the foundation stone of Israel’s eternal security, shepherding her throughout the ages. “Therefore thus says HaShem (YHVH: Mercy) Elohim (God: Judge): ‘Now, I am laying in Tziyon a stone, a tested stone, a costly cornerstone, a firm foundation-- whoever trusts will not flee in haste.” –Isaiah 28:16 (ref. 1 Corinthians 3) The Hebrew “e’ven” translated “stone” can be seen as a contraction of the words “Av” (Father) and “Ben” (Son). In the plain sense the father is Jacob and the son is Joseph, but in the metaphysical sense the Father is HaShem and the Son is the coming Messiah Shiloh (Yeshua). Gen 49:25 From El God (Judge) of your father (Jacob), and your helper; and the Shaddai All Sufficient Protector (Almighty), Who will bless you, from the heavens will come blessings, blessings of the deep that lie under, blessings of the breasts, and of the womb: Gen 49:26 The blessings of your father have prevailed above the blessings of those who conceived me, to the boundary limit of the hill everlasting: they shall be on the head of Yosef (YHVH: Mercy adds), and on the crown of the head of him that was separate from his brothers. Once again the blessing is filled with descriptive names of God: 1.) The Judge 2.) The Helper 3.) All Sufficient Protector, the Almighty 4.) The One Who blesses [In fact, all blessing comes from God]. Once again Zion’s hill is spoken of. In fact it can be no other hill because the hill in question is called “Olam” meaning “eternal, everlasting”. It is not Jacob who blesses, it is God, the Judge, the Helper, the All Sufficient Protector. He is bringing blessing upon Joseph that alludes to Shiloh, the Messiah. Eternal blessing that could not apply to Joseph alone. A form of blessing which is over Jacob and will prevail as an over those blessings given to his parents. Greater blessing means the greater outworking of the blessings placed upon Abraham and Isaac. Blessing from the heavens, meaning God will come down (Messiah). Blessing from below, meaning that the Messiah will rise from sheol (Holding place of the dead). Blessing from the breast and womb, which refers to disciples feeding at the breast of Messiah, who will be born at Israel’s breast Miriam (Mary: rebellion). Of the plain meaning we read that Joseph, who was separated from his family temporarily will be crowned with blessing. Of the remez (hint) we read that Shiloh (The Messiah) will be separate from His brothers temporarily (Dead for three days and three nights like Jonah), He will be unique in all Israel, crowned before He descends from God and crowned with blessing and with the k’vod HaShem glory of God (Mercy) when He ascends to be seated at God’s right hand. Speaking of the right hand… Gen 49:27 Benyamin (Son of my right hand) shall ravage as a wolf: in the morning he will devour the prey, and at night he will divide the spoil.” It is true that the descendants of Benjamin became known for their fierce wolf like warrior nature, as recorded in the affair of the concubine at Gibeah (Judges 19-20). King Saul of Benjamin was also like a wolf, defeating Moab, Edom and Philistia. The morning is said to refer to the rise of Saul as Israel’s first human king, and the night is said to refer to the overcoming of Mordechai and Esther (Both of Benjamin) and the dividing of the spoils of their enemies (Israel’s enemies)[Esther 8:7]. Gen 49:28 All these are the twelve tribes of Yisrael: and this is what their father spoke to them, and blessed them; every one according to his blessing he blessed them. “Everyone according to his blessing” again affirms the core doctrine that teaches all blessing comes from God and is the speaking into time of that which God has already seen fulfilled outside of time and space. Gen 49:29 And he charged them, and said to them, “I am to be gathered to my people: inter me with my fathers in the cave that is in the field of Ephron (Fawn like) the Chiti (Descendant of Chet [terror]), Gen 49:30 In the cave that is in the field of Machpelah (Double portion), which is before Mamre (Strength, fatness, abundance), in the land of K’naan (Lowland, humility), which Avraham (Father of many peoples) purchased along with the field of Ephron the Chiti (terrorist) for a possession of a place for interment. Gen 49:31 There they interred Avraham and Sarah (Princess, queen) his wife; there they interred Yitzchaak (He laughs) and Rivkah (Fetching beauty) his wife; and there I interred Leah (weary). Gen 49:32 The purchase of the field and of the cave that is there was from the children of Chet (Terror). The Torah affirms yet again the legal purchase of the land surrounding Hebron and the cave therein. Despite the revisionist history of the enemies of Israel, there can be no argument, Hebron was, is and will always be a Jewish holy site. This is Jacob’s final request. He has already obligated Joseph through an oath, now he also commands Joseph’s brothers. Jacob’s interment at Hebron is not merely a dying man’s selfish demand, to the contrary, Jacob knows that his interment there will become a physical manifestation of the divine promise to bring all Israel into that Promised Land. By instructing all his sons to honour his wish, he is laying a foundation of hope, not only in the physical promises of God relating to the land of Israel, but also in the eternal hope of the resurrection and the Olam haba (World to come). Gen 49:33 And when Yaakov (Follower) had made an end of commanding his sons, he gathered up his feet into the bed, and died, and was gathered to his people. The phrase “He gathered his feet into the bed” concludes Jacob’s last earthly journey, he has entered death well: something he had begun in 48:2. This action is a symbolic representation of the gathering to his people. Just as the feet are drawn from the open air and beneath the covers, so too Jacob will be drawn from this life and beneath the earth into that part of Sheol (Gan Eden) where the righteous dwell. As I have explained in previous commentary, those who die in Messiah are dead to this temporary world but alive to Messiah in Gan Eden (Paradise). Jacob was gathered to his people. One cannot be gathered to a people who have ceased to exist. Both Judaism and Christianity teach the eternal nature of the human Spirit/Soul. This teaching originates here in the first book of the Torah and not (As so many foolish Christian scholars suggest) post Hellenism. “But concerning the dead being raised, haven’t you read in the book of Moses about the burning bush? How God said to him, ‘I am the God of Abraham, and the God of Isaac, and the God of Jacob’? 27 He’s not the God of the dead, but of the living. You have gone far astray!” –Yeshua Mark 12:26-27 (TLV) © Yaakov Brown 2017 |
Yaakov BrownFounder of the Beth Melekh International Messiah Following Jewish Community, Archives
February 2024
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