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Ha-Sefer shel Yochanan John 7:25-53: No Human Being has ever Spoken in the Manner this Man has.

24/4/2020

 
Yeshua and His disciples observed, at least in part, significant portions of the Oral Torah, which was later codified as the Mishnah (2nd Century CE).
Introduction:
 
The first half of this chapter concerned the clear redemptive messianic mandate of Yeshua and His unwillingness to abide the plans of fallen human beings. It continued with His faithful observance of the instruction to go up for the festival of Sukkot, and alludes to His public teaching in the Temple proper (an area Gentiles were excluded from) among His fellow Jews in the middle of the festival.
 
As I previously stated, a sound understanding of the festival of Sukkot (Lev. 23:33-43; Num. 29:12-39; Deut. 16:13-16) and its first century customs (some of which are described in the Mishnah and Talmud) is key to a correct interpretation of John 7:37-39 and 8:12. The festival of Sukkot is the backdrop for John chapters 7 and 8.
 
Sukkot begins 5 days after Yom Kippur (Day of Atonement) on the 15th of Tishri (the Shabbat or seventh month of the Biblical lunar calendar). It is highly likely given Yeshua’s strict observance of the Torah, that He had gone up to Jerusalem for Yom Kippur and had returned to the Galilee for the 5 day interim period between Yom Kippur and Sukkot. He had every intention of going up for Sukkot, in His own timing (according to God’s timing).
 
Sukkot is the festival of the later harvest and is full of completions: seven days, seventy sacrificial bulls etc. It has a long standing connection to the nations, from the time of the giving of the Torah in the presence of seventy elders, to the time of the prophet Zechariyah, and in the Talmud of rabbinical Judaism, and beyond.
 
“16 Then it will come about that any who are left of all the nations that went against Jerusalem will go up from year to year to worship the King, the Lord of hosts, and to celebrate the Feast of Booths.17 And it will be that whichever of the families of the earth does not go up to Jerusalem to worship the King, the 
 
Concerning the seventy bulls required by Numbers 29:12-34, which were to be sacrificed over the seven days of the festival of Sukkot, the Talmud Bavliy says:
 
“Rabbi El’azar said, ‘To what do these seventy bulls correspond? To the seventy nations…” (Sukkah 55b)
 
Based on the many correlations between the number seventy and the nations in the Torah, rabbinic tradition teaches that seventy is a number for the nations and that the seventy bulls sacrificed during Sukkot are meant as an atonement for the nations.
 
Jewish Tradition and Practice During First Century CE Sukkot Celebrations at the Temple in Jerusalem:
 
In addition to the continued Torah instructed practice of dwelling, sleeping, eating and drinking, in temporary shelters, first century Jews practiced various other rites during Sukkot in Jerusalem each year.
 
The waving of the four species or Lulav (still practiced today) made up of branches of palm tree, myrtle, and willow, bound up together in a bundle (Lev.23:40). These were carried in the right hand, with an etrog (citron native to Israel) in the left. The lulav is waved three times first toward the east, then south, east, north, toward the heavens and then toward the lower regions and brought back to rest over the heart of the worshipper. This signifies that God is Creator and sustains of all things.
 
In the first century the priests walked around the altar once for each of the first six days of Sukkot, with the lulav in their hands, saying the words "Hoshana Save now, I plead to You, O Lord, O Lord I plead to You, send now prosperity" (Psalm 118:25): and on the seventh day, they went around the altar seven times (Mishnah. ib. c. 4. sect. 1, 2, 3, 4, 5. Maimon. Hilch. Lulab, c. 7. sect. 5, 6, 9, 23).
 
There were great Menorah-like four branched candles stands in the Temple precinct. At sundown on the first day of the feast, they went down to the court of the women where golden candlesticks had been erected, and at the head of them four golden basins, and four ladders to every candlestick, and four young priests had four pitchers of oil, that held a hundred and twenty logs (an ancient measure of oil), which they put into each basin. Wicks were made from the old breeches and girdles of the priests, and it was these oil soaked wicks that the priests would light. There was not a court in Jerusalem which was not lit up with that light, and religious men, and men of good works, danced before them, with lighted torches in their hands, singing songs and hymns of praise, which continued for the following six nights (Mishnah. Succah, c. 5. sect 2, 3, 4; Maimon. ib. c. 8. sect. 12.).
 
On every day of the festival water was drawn from the pool of Siloach (sent) [Situated approximately 2km south of the Temple Mount], and was poured along with wine at the base of the altar as a libation offering. This was celebrated with great rejoicing (simchateinu). During the illumination in the court of the women, many instruments were employed such as harps, psalteries, cymbals, and two priests with trumpets, who sounded them when they were given the signal, and on every day, as they brought water from the pool of Siloach to the altar, they sounded with trumpets, and shouted; the great "Hallel" (Psalms 136), was sung all the eight days (Mishnah. ib. c. 4. sect. 8, 9. & c. 5. 1, 4, 5. & Eracin, c. 2. sect. 3). The whole festival was one of great rejoicing, according to Leviticus 23:40. 
 
With all this and more in mind, and ultimately, guided by the Ruach Ha-Kodesh Who imparts the teaching of Yeshua to all believers, we attempt to humbly, and contextually understand the text that follows.
 
25 So some of the people of Yerushalayim[H] (Jerusalem: Downpour of Peace) were saying, “Is this not the one whom they’re seeking to kill?
 
“Is this not the one whom they’re seeking to kill?” This is a reference to those religious leaders among the Judean sect that were moved to hatred by Yeshua’s making whole of the man at Beit Chasda (House of Kindness and practical love). As mentioned previously, John 5:18 says “they sought to kill Him…”
 
The fact that “some of the people of Jerusalem” (Jews who had made aliyah for the festival of Sukkot) use the determiner “they” to refer to the small group of leaders who wanted to kill Yeshua, shows a social distancing between the speakers and the group who hated Yeshua. To say “they” is to exclude self and or, the collective “we”.
 
26 See, behold, pay attention (eido[G], Hinei[H]), He is speaking unreservedly, frankly, without ambiguity (parrhesia[G], doveir[H]), publicly, among the masses (barabiym[H]), and they’re not saying anything to Him. 
 
The same “they” of the previous verse have been witnessed by the crowd watching Yeshua and listening to His teaching without making a move to prevent Him or interrupt Him, even though He is doing all this publicly and with dynamic, articulate, awe inspiring success.
 
The rulers, leaders, magistrates, heads (archon[G], rasheiynu[H]) haven’t truly concluded, come to the knowledge, come to have faith, trust (ginosko[G], um’nam[H]), because (kiy[H]) in truth (be’emet[H]) this one (zeh[H]) He (Hu[H]) is the Messiah (ho Christos[G], ha-Mashiyach[H]), have they?
 
“The rulers, leaders, magistrates, heads” Refers to the Spiritual leaders, certain adjudicators of Torah and early rabbinic Halakhah, and possibly to some of the leaders of various smaller synagogues from throughout the region who practiced a pharisaic form of Judean Jewish faith. It does not refer to the Pharisees or Priests who are named separately in verse 32.
 
“haven’t truly concluded, come to the knowledge, come to have faith, trust… have they?” This statement reads as either incredulity or sarcasm, possibly even as a rhetorical question. It is certainly not a genuine attempt to discern the thinking or faith of the religious Jewish leaders.
 
The Greek “ginosko”[G] which alludes to mental assent or knowledge gleaned from persuasion, is equivalent but not the same as the more holistic Hebrew concept of emunah[H], faith, trust, knowledge of the inner being. The Greek concept of consciousness requires the seat of consciousness to reside in the brain/mind, the Hebrew idea of consciousness does not, rather, for the Hebrew the seat of consciousness is at the centre of being where the mind, emotion, soul, spirit, intellect, action etc. converge. Thus the Hebrew concept of consciousness allows for a continued conscious state following the physical death of the brain, and finds a greater continuity with the meta-narrative of Scripture.
 
In the next verse the Greek “ginosko”[G] is juxtaposed against the idea of belief based on various forms of sight “eido”[G]. This is yet further evidence of the Hebraic thought of the author, who appropriates Greek language as a vehicle for relaying a more holistic Hebrew understanding of the redemptive work of God.
 
27 In addition (alla[G]), we see, perceive (eido[G]) this man’s place of origin (pothen[G]); but whenever the Messiah (Christos[G], ha-Mashiyach) comes, no one (oudeis[G]) knows (ginosko[G], yeida[H]) His place of origin (pothen[G]).”
 
“we see, perceive this man’s place of origin” This tells us that by far the majority of those who were listening to Yeshua were aware that He had been residing in K’far Nachum (Capernaum) in the Galilee and as testified to in John 6:42, others were aware of His parents Yosef and Miriyam and His connection to Nazareth. However, based on what follows it seems clear that few if any (other than His immediate family and close retinue) were aware that He had been born in Beit Lechem (Bethlehem, the house of bread), the town of King David.
 
Note the Greek “eido” does not mean “to know”, as is translated in so many English versions. In fact the text makes a clear distinction between perception based on knowledge “ginosko” and perception based on the various forms of sight “eido”. Yeshua’s listeners claim to be speaking of “knowing” where Messiah will come from, but Yeshua rebukes them by saying (to paraphrase), “You see Me and see where I have come from, I haven’t separated Myself from God Who is Truth and sent Me, Him you don’t see or perceive of, in spite of the fact that you can most certainly see Me!”
 
“…but whenever the Messiah comes, no one knows His place of origin;” Among the many strands of thought regarding Jewish messianic expectation in the first century CE, was the tradition of the “Hidden Messiah”, which some associate with the apocryphal (Not Inspired) book of Chanoch (1 Enoch 46:1-3).
 
“Then I inquired of one of the angels, who went with me, and who showed me every secret thing, concerning this Son of man; who he was; whence he was; and why he accompanied the Ancient of days.” -1 Enoch 46:1b
 
The point is that contrary to Scripture (Micah 5:1[2]), the “Hidden Messiah” tradition of the first century CE was prevalent among observant Jews.
 
The reality is that Scripture makes clear that the King Messiah will be born in Beit Lechem (Bethlehem):
 
“But as for you, Beit Lechem (Bethlehem, house of bread) Efratah (Ephrathah, fruitful place). Insignificant among the clans of Y’hudah (Judah, Praise), from you One will go forth for Me to be Ruler in Israel. His goings forth are from long ago,
from the days of eternity.” -Micah 5:1 [2] Author’s translation

 
Note that our rabbis rightly conclude that this refers to the King Messiah the Greater Son of David, due to the fact that according to this text the individual being referred to is both of the lineage of Judah and of eternity past.
 
One might conclude that this belief in the “Hidden Messiah” tradition was one held by Am Ha-aretz (Commoners) unlearned in the Torah, Prophets and Writings. If this is the case the latter reference to these unlearned commoners and their ignorance by the religious rulers (v.49), denotes that the religious leaders, being aware of the prophet Micah and knowing the birthplace of the Messiah, were all the more accountable and therefore in a much worse position than that of the ignorant masses, whom were supposedly under God’s curse. This brings to mind the writing of Yeshua’s brother Yaakov (James):
 
“Not many of you should aspire to become teachers, my Jewish brothers and sisters, knowing that as such we teachers will incur a stricter judgment.” -Yaakov (James) 3:1 Author’s translation
 
28 Then Yeshua (YHVH Saves, Jesus) cried out like a raven, like a prayer for vengeance (krazo[G], kara[H]) in the Temple (hieron[G], ha-Mikdash[H]), teaching (didasko[G], vay’lameid[H]) and saying (lego[G], vayomer[H]), “You both see, perceive (eido[G]) Me and see, perceive (eido[G]) My place of origin (pothen[G]); and of separation (apo[G]) I have not come, but He Who is true, faithful, trustworthy (ne’eman[H]) did the sending, sent Me (ho pempo me[G], she’lachaniy[H]), Whom all of you don’t see, perceive (eido[G]).
 
The Greek “krazo” denotes a cry like that of a raven or a man screaming a prayer of vengeance. Such was the power of His voice, that the sound of it carried over the heads and into the ears of the thousands of worshippers gathered in the Temple complex.
 
As stated in my previous article “…in the Mikdash (Temple)” means inside the Temple area itself, and does not refer to the outer court of the Gentiles which is not considered part of the Temple proper. In other words, at the time of these events Yeshua’s teaching was made available only to Jews.
 
“You both see, perceive Me and see, perceive My place of origin;” Yeshua acknowledges that with their physical sight and human intellect they have observed and heard of His then current physical place of origin. However, what follows is a rebuke regarding their inability to see His ultimate origin in God the Father and His manifest identity as the visible substance of the invisible God. We should be slow to judge these first century Jewish worshippers, after all, we who have seen Yeshua spiritually are prone to the same lack of discernment but are, unlike them, without an excuse.
 
“and of separation I have not come,” Yeshua’s physical and spiritual being are inseparable. Likewise He and the Father are inseparable. He has not come from just one physical location, nor has He ever been separate from His origin in the Father, rather, He has come in unity with the Father and the Ruach HaKodesh (Holy Spirit) and in unity with the Father’s will.
 
Therefore, Yeshua’s identity can only be fully understood in the unity of the Godhead and the Person of Yeshua as Imanu El “With us God”. Ironically, to see Him in any other way is to practice the compartmentalization of the Greco-Roman world, and yet, Yeshua’s listeners were doing that very thing. Sadly, many believers also misperceive Yeshua in the same way today.
 
“…but He Who is true, faithful, trustworthy did the sending, sent Me, Whom all of you don’t see, perceive.” Simply put, you don’t perceive of the true nature of God, Who sent me.
 
29 I (Aniy[H]) see, perceive (eido[G]) Him, because from Him likewise existing, present (eimi[G]), I am sent (apostello[G], she’lachaniy[H]).”
 
Yeshua is essential saying, “I am God with You, In Him and of Him, Sent from Him to dwell within Him in the created order…”
 
30 As a result they were seeking (zeteo[G]) to lay hold of (piazo[G]) Him; and no one could lay a hand (epiballo[G]) on Him, because the certain, definite, time, hour (hora[G]) for Him had not yet come (lo bai to[H]).
 
“As a result they were seeking to lay hold of Him” In almost every instance when the religious authorities sought to lay hold of, stone, throw of a cliff or kill Yeshua, it was because He was either directly or indirectly claiming to be Imanu El God with us. Not “A son of God” but “The Son of God”.
 
“…and no one could lay a hand on Him, because the certain, definite, time, hour for Him had not yet come…” Notice the repetition of this phrase which is used to illuminate the reason that Yeshua would not acquiesce to His brothers’ suggestion earlier in this chapter. It is Yeshua, within God’s will, Who both knows and decides when He will give up His life as a vicarious sacrifice for all who will believe.
 
“The reason my Father loves me is that I lay down my life—only to take it up again. 18 No one takes it from me, but I lay it down of my own accord. I have authority to lay it down and authority to take it up again. This command I received from my Father.” -John 10:17-19 (NASB)
 
31 From the crowd many (polus[G], rabiym[H]) believed, trusted, had faith, were persuaded, placed their confidence (pisteuo[G], he’emiynu[H]) in Him; and they were saying, “When the Messiah (Christos[G], ha-Mashiyach[H]) comes, He will not perform more, superior or greater (pleion[G], har’beih[H]) signs, marks, wonders (semeion[G], otot[H]) than those which this man has, will He?”
 
Notice that “many” of the Jewish worshippers who heard Yeshua were “persuaded” (pisteuo[G]) and “trusted, chose faith in Him” (he’emiynu[H]). This is not, as some suggest, a limited or superficial faith. To the contrary, like the disciples of Yeshua’s inner circle many thousands of Jews of the first century began to have faith in Yeshua during His ministry and found a greater fullness in the progression of that same faith following His death and resurrection.
 
Long before the body of believers became predominantly Gentile, it was wholly Jewish. In fact, at the convergence of the Jewish and Gentile progression of faith in Yeshua, the body of believers (Ecclesia[G]) was called Ha-Derech (The Way), a “Jewish Sect”. Interestingly, today in modern rabbinical Judaism we have a prayer dedicated to God’s protection and blessing as we journey, called Tefiylat HaDerech, Prayer of the way.
 
32 Some of the P’rushiym[H] (Separate, distinct, chased ones, Pharisees) heard the crowd murmuring these things about Him (Yeshua), and the chief priests (archiereus[G], ha-kohaniym[H]) and some of the P’rushiym[H] (Pharisees) sent servants (huperetes[G]) to apprehend (piazo[G]) Him.
 
I have added the words “some of” for clarification because it is clear from Scripture that Nakdiymon (Nicodemus) and other Pharisees like Him, along with many of Yeshua’s own disciples, who were clearly of the Pharisaic sect, were not among the Pharisees who were seeking to seize Yeshua. For all intents and purposes Yeshua Himself was a Pharisee.
 
It is worth noting the P’rush means “Separate, distinct, set apart”. Therefore, the P’rushiym (ancient forerunners to rabbinical Judaism) were “Distinct, set apart ones”. In respect to God’s call on His people this is a wonderful name to carry, however, God’s Son our King Messiah comes to remind us that we are to be set apart unto God and not separated from Him by our fallen sense of self-righteousness.
 
At this juncture we need to be reminded once again that for all intents and purposes and with regard to theology and faith Yeshua was a Pharisee. Likewise Nakdiymon, Rav Shaul (Paul the sent one) and many others who chose faith in Yeshua. The Chief Priests and Pharisees mentioned here are a subgroup among those groups and do not represent the whole.
 
It’s important to clarify the distinction between the Pharisees and the Chief Priest, the majority of whom were Sadducees (forerunners of the modern Karaite Jews). Unlike the Pharisees, the Sadducees accepted the Torah alone as authoritive Scripture and would therefore have rejected Yeshua’s claims to Messiahship, a majority of which were based on the writings of the prophets, which the Sadducees considered uninspired. In addition, the Sadducees did not believe in the resurrection (imagine their chagrin concerning the resurrection of Lazarus), angels, demons, miraculous healing (Oiy Vey) and so on. The Sadduciym were essentially moralists, making ethics out of sacred writings and seeing death as the absolute end of life. Not unlike numerous ethics lecturers in our modern western universities.
 
Therefore, the fact that Sadducees and Pharisees could have united in their dislike of Yeshua means that at least part of the reason was political rather than spiritual. Roman occupation hung on their minds and the repercussions they foresaw regarding a messianic uprising terrified them.
 
Pilate, the Roman Governor of the time is recorded in extra Biblical history as an insidious man who used provocations and tyranny to incite and murder Jews in Roman occupied Israel. Thus, the Pharisees and Sadducees had good reason to be fearful of what might result if Yeshua was allowed to be hailed as the King Messiah of Israel, a land known in the first century by the Roman names of occupation, Roman province of Judea, Roman province of Samaria, Roman province of Idumea. Later following the Bar Kokhba revolt in 132 CE Emperor Hadrian changed the name of the land to Syria Palaestina, thus the present day illegitimate name of occupation “Palestine” used by Israel’s oppressors and those who would take God’s Name “El” out of the land of Yisra-El. To hear the name “Palestine” on the tongue of one who claims to be a follower of Yeshua (Jesus) is an appalling oxymoronic disgrace!
 
 33 Therefore the Yeshua said, “Yet for a short time I am with you, then I withdraw Myself (hupago[G]) to Him Who sent (pempo[G], she’lachaniy[H]) Me. 34 Seeking (zeteo[G],) Me, you will not come upon (heurisko[G]) Me; and where I am, exist (eimi[G], aniy sham[H]) you’re not able, nor do you have the power (dunamai[G]) to come.”
 
“the Yeshua” The Greek says “ho Iesous”. Not just any Joshua of the time but “the Joshua”. Remembering that Joshua was a very common name in the Jewish community of the first century CE and indeed continues to be popular today among Jewish families both in Israel and in the Diaspora.
 
In hindsight it is easy to see that Yeshua was referring to His death and resurrection and possibly to His subsequent ascension. However, given the theological dialogue and the first century worship environment, along with the messianic expectation and the physical need for deliverance from the Roman occupation: it seems reasonable that His hearers might conclude a literal interpretation of His words rather than a euphemistic one.
 
“…and where I am, exist you’re not able, nor do you have the power to come.” The use and tense of the language is illuminating. In one sense Yeshua is saying He is already where He is going to be (slain before the creation of the world [Rev.13:8]). Furthermore, He explains that where He is going (Gan Eden, the Bosom of Abraham, Paradise), they are presently unable to enter because they do not (in their present state of disbelief) qualify among the righteous of Israel’s departed. Nor have they yet received Yeshua and the means of redemption by which they might follow Him to Gan Eden, as the thief on the cross did (Luke 23:39-43). Therefore, even if they wanted to locate Yeshua, following this dialogue, they could not. Not yet. Keep in mind that it is highly likely that many of His opponents were among those who would soon come to faith at Shavuot (Pentecost) [Acts 2] following His resurrection.
 
35 Some of the the Judeans, religious Jews (Ioudaios[G], Ha-Yehudiym[H]) then said to one another, “Where does this man intend to go that we will not find Him? He is not intending to travel to the Diaspora (Jewish dispersion throughout the Greco-Roman world) among the Greeks (Hellen[G]), and teach (didasko[G]) the Greeks (Hellen[G]), is He? 36 What is this word, speech (logos[G]) that He said, ‘Seeking (zeteo[G],) Me, you will not come upon (heurisko[G]) Me; and where I am, exist (eimi[G], aniy sham[H]) you’re not able, nor do you have the power (dunamai[G]) to come’?”
 
They ask if Yeshua will go into the Diaspora or where Jews are dispersed throughout the Greco-Roman world. While the text says specifically will He “teach the Greeks”, it may denote Jews living in the diaspora, who were looked down upon by the Jews of the land, in much the same way as Jews living outside of Israel today are looked down upon by some ultra-observant religious Jews in the land of Israel. It is worth noting that by far the majority of secular and less observant Israeli Jews are extremely friendly toward Jews from outside of the land and are welcoming and supportive of all new comers to Israel.
 
37 Now on the last day, Hoshanah Rabah[H] (the Great Save Now) the great day of the festival of Sukkot[H] (hagadol chag[H]), Yeshua stood and cried out like a raven, like a prayer for vengeance (krazo[G]), saying (lego[G]), “If anyone is suffering thirst (dipsao[G]) let that one come (erchomai[G]) to Me and drink (pino[G]). 38 He who believes, has faith, trusts, is persuaded (pisteuo[G]) in Me, according to the speech of the Writing (ho graphe[G], hakatuv[H]), ‘A river (potamos[G]) coming out of the entire cavity of his inner being (koilia autos[G], leiv[H]) will flow (rheo[G]) with waters that are living (mayim chayiym[H]).’”
 
The last or seventh day of Sukkot is known as Hoshanah Rabah, which literally translates as “the save now that is great”. It is the climax of the seven-day festival during which the water libation offering of the first century period was conducted.
 
For seven days the people had watched the Cohen Hagadol (High Priest) pour out water at the base of the altar inside the Temple grounds. This water was collected from the pool of shiloach (Siloam, meaning “sent”), situated approximately 2km south of the Temple Mount not far from the place where the Hinnom and Kidron valleys converge. A specially selected priest collected the water each day and brought it up the hill and through the water gate into the Temple with singing, a variety of instruments and great rejoicing (the festival of Sukkot is closely associated to the word simchateinu “Our great rejoicing”). This was a kinetic form of ritual prayer petitioning God for rain. It also figuratively represents the out pouring of the Ruach HaKodesh (Holy Spirit) on the people of Israel. Our rabbis make the connection between this first century practice and Isaiah 12:3:
 
“Collectively you will draw water in joy you will draw water
    from the springs of the salvation” -Yeshayahu (Isaiah) 12:3 Authors Translation
 
Therefore, the Jewish worshippers of the first century have prayed for rain and that God would send the promised King Messiah to deliver them from Roman oppression. And now, on the final day of the feast called Hoshanah Rabbah (The Great Save Now), the water is carried to the Temple accompanied by Cohaniym (priests) blowing gold trumpets and L’vi’iym (Levites) singing songs of praise and worship, surrounded by common Israelis waving lulaviym of the four species prescribed by Scripture (Lev.23:40), including the palm branch, and chanting the Hallel (Psalms 113-118), which include in their final verses:
 
“I plead with You HaShem, Hoshana, save us!
I plead with You HaShem, send prosperity, I plead!
Barukh Haba b’sheim Adonai, Blessing is He who comes in the Name of HaShem!
We have blessed from the House of Hashem!
God HaShem and uncreated light to us!
Bind a festival sacrifice with cords against the horns of the altar.
My God, You I throw praise to You My God, exalting You!
Give thanks to HaShem for Good, forever, for His kindness, faithfulness, practical and transcendent love!” -Psalm 118:25-29 Author’s translation
 
This prayer is employed as a heralding of the Messiah during Yeshua’s later entry into Jerusalem (Matt.21:9; Mk.11:9-10). It was also a petition for salvation from sin.
 
The Encyclopedia Judaica notes:
 
“A connection between the possession of the Ruach Ha-Kodesh and ecstasy, or religious joy, is found in the ceremony of water drawing, Simchat Beit-HaSho’evah [“feast of water drawing”], on the festival of Sukkot. The Mishnah said that he who had never seen this ceremony, which was accompanied by dancing, singing and music (Sukkot 5:4), had never seen true joy (Sukkot 5:1). Yet this was also considered a ceremony in which the participants, as it were, drew inspiration from the Holy Spirit itself, which can only be possessed by those whose hearts are full of religious joy (Jerusalem Talmud, Sukkot 5:1, 55a).” - Encyclopedia Judaica 14:365
 
Given the historical context of these events and Yeshua’s participation in and veneration of the practices associated with the festival, and the fact that these rites are extrabiblical, being recorded in the Mishnah and Talmud; we can determine that Yeshua and His disciples observed, at least in part, significant portions of the Oral Torah, which was later codified as the Mishnah (2nd Century CE). Therefore, it is foolish to discount the Mishnah in its entirety as “the traditions of men” (Mark 7:5-13), in light of the fact that Yeshua considered its traditions to be valid expressions of Jewish worship and further still, used these practices as a platform for revealing His identity and purpose.
 
Now, in the midst of the cacophony of rejoicing and spiritual ecstasy the Cohen Hagadol (High priest) pours the water out at the base of the altar for the final time and the energy of the crowd builds to a crescendo; a young rabbi from the Kinneret (Galilee) shouts out above the crowd who have gathered in great anticipation, and says:
 
“If anyone is suffering thirst let that one come to Me and drink, He who believes, has faith in Me, according to the speech of the Holy Writings, ‘A river coming out of the entire cavity of his inner being, will flow with waters that are living.’”
 
Yeshua was unifying the message of several passages from the prophet Yeshayahu (Isaiah):
 
“‘For I will pour out water on him who is thirsty
And streams on the dry ground;
I will pour out My Spirit on your offspring
And My blessing on your descendants;” – Isaiah 44:3 (NASB)

 
“Ho, take notice, be awe struck! Every one who thirsts, come to the waters;
And you who have no money come, buy and eat. Come, buy wine and milk
Without money and without cost.” -Isaiah 55:1 Author’s translation

 
“And the Lord will continually guide you,
And satisfy your desire in scorched places,
And give strength to your bones;
And you will be like a watered garden,
And like a spring of water whose waters do not fail.
” -Isaiah 58:11 (NASB)
 
“The words of the mouth are deep waters,
    but the fountain of wisdom is a rushing stream.” -Proverbs 18:4 (NASB)
 
Of course, the ultimate and everlasting fulfilment of these kinetic prayers is recorded in Yeshua’s Revelation to Yochanan:
 
“The Spirit and the bride say, “Come!” And let the one who hears say, “Come!” Let the one who is thirsty come; and let the one who wishes take the free gift of the water of life.” -Revelation 22:17 (NASB)
 
39 But this He (Yeshua) spoke of the Spirit (Pneuma[G], Ha Ruach[H]), Whom those who believed (ha-ma’amiyniym[H]) in Him were to receive; for the Spirit (Pneuma[G], Ha Ruach[H]) was not yet given (nitan[H]), because Yeshua was not yet glorified.
 
“But this He spoke of the Spirit, Whom those who believed in Him were to receive;” Yeshua speaks of the outpouring of water as a metaphor for the outpouring of the Ruach HaKodesh. This was something that all Israel was anticipating in association with the festival of Sukkot and its many spiritual implications. However, the author of John’s Gospel explains that the Ruach HaKodesh will be given in full measure at a later date and only to those who believe.
 
“…for the Spirit was not yet given, because Yeshua was not yet glorified.” Yeshua did breathe the Holy Spirit upon His disciples prior to His ascension (John 20:22), however, the Spirit was not given in full measure, that is, did not indwell the disciples and others who believed until the Shavuot (Pentecost) that occurred 50 days after His resurrection (Acts 2).
 
“Yeshua was not yet glorified” This refers to His resurrected glory. The Holy Spirit, Who is the Spirit of the Father and of the Son (Rom.8:9; Heb.9:14; Phil.1:19; 2 Pet.1:20-21; Gal.4:6), could not be poured out into the hearts of human beings until the death and resurrection of Yeshua had made possible the perpetual atonement that brings salvation and right standing before God. Therefore, it was after Yeshua’s ascension and from His position seated in and with the Father, that the Father and the Son began to pour out their unified Spirit into the hearts, the inner being, of every believer.
 
40 Some of the people therefore, when they heard these words, were saying, “This certainly is the Prophet (zeh hu ha-naviy[H]).”
 
“This is the prophet” God spoke to Moses of, “I will raise up a prophet like you…” (Deut.18:15-18; Acts 7:37).
 
41 Others were saying, “This is the Messiah (Christos[G], ha-Mashiyach[H]).” Still others were saying, “Surely the Messiah (Christos[G], ha-Mashiyach[H]) is not going to come from the Galilee (ha-galiyl[H]), is He? 42 Has not the Writing (ho graphe[G], hakatuv[H]) said that the Messiah (Christos[G], ha-Mashiyach[H]) comes from the descendants of David (Beloved), and from Beit Lechem[H] (House of Bread) Bethlehem, the village David came from?”
 
“Others were saying, ‘This is the Messiah’” As attested to in verse 31, many already believed Yeshua was the promised King Messiah.
 
“Surely the Messiah is not going to come from the Galilee, is He? 42 Has not the Writing said that comes from the descendants of David, and from Bethlehem, the village David came from?” Sadly human beings are prone to both proposing and making false choices. The Scriptures show that Messiah is from both Bethlehem and the Galilee. In fact, He is from Bethlehem, Egypt, Nazareth and the Galilee.
 
Ref. Matt. 2; 2 Sam. 7:12-13; Jer. 23:5-6; Micah 5:1 [2]; Psalm. 89:36-38 [35-37]; 132:11; 1 Chron. 7:11, 14).
 
The people were right to say that the Messiah was to come from Bethlehem. Those who were in confusion and disbelief were clearly not aware that Yeshua had been born in Bethlehem. If they had been, many more may well have believed, but, this would not have allowed for the purposes of God to come about because they would have made of Yeshua a temporal King, and devoid of the sacrificial means of eternal redemption, would have died in their sin without the eternal Kingdom promised by God.
 
43 As a result a division, split, gap (schisma[G]) occurred in the crowd because of Him (Yeshua[H]).
 
There have and until His return will always be only two responses to the work of Yeshua: acceptance and life, rejection and death.
 
“For we are a fragrance of Messiah to God among those who are being saved and among those who are perishing;to the one an aroma from death leading to death, to the other an aroma from life leading to life. And who is adequate for these things?” -2 Corinthians 2:15-16 Author’s translation
 
44 Some of them intended to apprehend (piazo[G]) Him, but no one laid hands on Him. 45 The servants (huperetes[G]) then came to the chief priests (archiereus[G], ha-kohaniym[H])  and some of the P’rushiym[H] (Separate, distinct, chased ones, Pharisees), and they said to them, “Why did you not bring Him?”
 
“No one laid hands on Him” because His time had not yet come.
 
46 The servants (huperetes[G]) answered, “Never has a human being (anthropos[G]) spoken in the manner this man speaks.”
 
In saying this the servants insulted the P’rushiym, who considered themselves well versed and well spoken in the Torah, Prophets, and Writings. The servants were testifying to witnessing the reality of Yeshua’s own words: “My teaching is not Mine but His Who sent Me!” (v.16).
 
47 The P’rushiym[H] then answered them, “You haven’t also been led astray, have you?
 
The hubris of this small group of P’rushiym is palpable. They conclude that no one could speak in a manner that is superior their own ability, therefore, those who witnessed it must be deluded, lead astray.
 
 48 No one among the leaders, magistrates, rulers, princes (archon[G], ha-sariym[H]) or P’rushiym[H] have believed, trusted, been persuaded (pisteuo[G]) in Him, have they?
 
In fact Nakdiymon is likely to have already become a disciple of Yeshua, and his subsequent rebuttal of the religious party’s unlawful judgement is further evidence of this (v.50-52). In addition to Nakdiymon, many others among the P’rushiym who had been among the crowd had also become followers of Yeshua (v.31).
 
 49 But this crowd which does not know (yod’iym[H]) the Torah[H] (Instruction, ho nomos[G]) is under God’s curse (epikataratos[G]).” 
 
Once again the pride of the learned religious leaders raises its ugly head. They’re essentially saying that all the common Israelis who have come up to attend the festival of Sukkot in obedience to the Torah, are ignorant of the Torah. Worse still, because many in the crowd have concluded that Yeshua speaks the truth, the religious leaders consider them under God’s curse. What a sad and ironic situation the religious leaders find themselves in, for, as the Scripture says “an undeserved curse cannot land”, in fact, it returns to rest upon the one who uttered it.
 
50 Nakdiymon[H] (Nikodemos[G], nikos: vanquish, victory; demos: the people, assembled mass of people)  [the one who had come to Yeshua before, being one of the P’rushiym[H]) said to them, 51 “Our Torah[H] (Instruction, ho nomos[G]) does not separate, judge, access (krino[G]) a man unless it first hears (akouo[G]) from him and knows (ginosko[G]) what he is doing (poieo[G]), does it?”
 
Many among them knew and were thinking this but it was Nakdiymon alone who had the courage to speak up. A courage born of the Spirit of God. He is correct in his assertion. Deuteronomy 19:15-21 demands that a lawful gathering be held in order to hear from all parties involved in a matter of Torah law.
 
52 They answered him (Nakdiymon), “You’re not also from the Galilee (ha-galiyl[H]), are you? Search, and see that prophets aren’t raised out of the Galilee (ha-galiyl[H]).” 53 Each man journeyed to his house.
 
“You’re not also from the Galilee, are you?” Personal attacks are often the domain of those who have lost an argument or are found wanting in their ability to refute the truth. Therefore, knowing they’re in the wrong the religious leaders cover up their inadequacy with bigotry. They were essentially saying, “You’re not also one of those ignorant hicks from the Galilee are you?” This they said to a man honoured by the Talmud as a tzadik (righteous saint), well learned in the Torah and well-practiced in Halakhah, righteous living (see my article on John 3).
 
“Search, and see that prophets aren’t raised out of the Galilee” Usually, when one relies on emotion to further a point of disagreement, the result is untenable. Not only was Nakdiymon right concerning the Torah, he was also vindicated by the response of the religious leaders which proved them to be guilty of the ignorance they had presumed upon others. One need not look far to find that the prophet Yonah came from Gat-Hefer in the Galilee. What’s more, our own rabbis, men who are the progeny of Pharisaic Judaism, testify against the false information of the religious leaders:
 
“Rabbi Eli’ezer… said… ‘There was not a tribe in Israel which did not produce prophets…” (Sukkah 27b).
 
However, because the tense of the Greek text allows for the meaning “no future prophet comes from the Galilee”, we must give the religious leaders the benefit of the doubt on this matter.
 
“Each man journeyed to his house.” This does not mean that the people returned from the festival to their home villages but that those involved with the private meeting of the religious leaders and their servants returned to their homes in the city of Jerusalem. We know this because the eighth day Sh’mini Atzeret of Sukkot was yet to occur and the seventh day would not conclude until the following sundown according to the Biblical lunar calendar. Therefore, thousands remained in Jerusalem for the conclusion of the festival.
 
Copyright 2020 Yaakov Brown

Isaiah 53: The Servant King Messiah, Lamb of God

25/4/2019

 
"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

  • He will be exalted (52:13)                                                             Philippians 2:9
  • He will be disfigured (52:14; 53:2)                                               Mark 15:17, 19
  • He will make a blood atonement (52:15)                                   1 Peter 1:2
  • He will be widely rejected (53:1, 3)                                              John 12:37, 38
  • He will bear our sins and sorrows (53:4, 5)                                Romans 4:25; 1 Peter 2:24, 25
  • He will be our substitute (53:6, 8)                                                 2 Corinthians 5:21
  • He will voluntarily accept our guilt and punishment (53:7-8)  John 10:11; 19:30
  • He will be buried in a rich man’s tomb (53:9)                              John 19:38-42
  • He will save those who believe in Him (53:10-11)                       John 3:16; Acts 16:31
  • He will die on behalf of transgressors (53:12)                             Mark 15:27, 28; Luke 22:37
 
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.

  1. HaShem introduces His Servant [52:13-15]
  2. The repentant confession of Israel (ethnic/religious) [53:1-3]
  3. The vicarious sacrifice of HaShem’s Servant [53:4-6]
  4. The suffering and death of HaShem’s Servant [53:7-9]
  5. The future glory of HaShem’s Servant [53:10-12]
 
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)
​

Copyright 2019 Yaakov Brown

Isaiah 42: Behold Now My Chosen One

28/10/2018

 
Miracles have no value if they achieve only temporal change (healing). The goal of a true miracle is an eternal one: to reconcile humanity to God through Messiah. Any miracle that doesn’t bear the fruit of eternal redemption is not of God. There are times when sickness is a greater miracle than healing.
Picture
Introduction:
 
In this short chapter the Holy Name YHVH (Mercy) is used nine times. The Servant (Yeshua) of Mercy is introduced in the first seven verses of this section of Isaiah, preceding the disobedient servant (Israel) from whom He comes.
 
Isaiah introduces us to the servant Israel (Isa. 41:8) as a people chosen to represent God’s redemptive purpose for all peoples, however, the Servant of Hashem who is presented in the beginning of this chapter is clearly distinct from Israel the people, while also being born of her. In fact, the Servant described in 42:1-7 has such a strong individuality and distinct personal features, that the title “Servant” cannot be understood of the collective entity Israel (ethnic, religious, empirical).
 
From verse 19 onwards we see a different servant, one who is blind, disobedient and in need of the deliverance offered through the first Servant (v.1-7).
 
We further note that Hashem has previously alluded to the Servant Who will bring good news to Israel:
 
“Rishon The first Le’Tziyon to Zion, Hineih Behold, now, hineih behold, now, them: and I will give to Yerushalayim Jerusalem one that brings good news.” – Isaiah 41:27
 
With these things in mind we are able to better understand the transition that takes place over the next 25 verses, where the Servant Messiah, born of the servant nation, is sent to redeem the disobedient nation and establish justice in the land.
 
Isa 42:1  Hein Behold av’di My Servant, etmoch-bo whom I uphold (hold fast); be’chiyriy My chosen one (elect), in Whom ratzetah delights nafshiy My soul (core being); natatiy I have put (given, bestowed, extended, yielded produce) ruachiy My Spirit alav upon (together with) Him: He will bring mishpat judgment la-goyim to the Gentiles (nations).
 
“Behold my servant the Messiah…I have put My Holy Spirit upon him…” -Targum Yonatan
 
In spite of the scholarship debate over the application of the title “Servant” in the opening verses of Isaiah 42, the majority of ancient Jewish commentators have interpreted Isaiah 42:1-4 to refer to the King Messiah.
 
In the second part of scroll of Isaiah there are four distinct Messianic servant prophecies (Isaiah 42:1-7; 49:1-7; 50:4-11; 52:13-53:12).
 
It’s important to understand and distinguish between the two types of servant prophecies. The Brit Ha-Chadashah (NT) applies the Messianic Servant passages of Isaiah to Yeshua (Jesus) the King Messiah (Matt. 12:17-20, Luke 2:32; 4:16-18, Acts 8:30-35).
 
In Isaiah 42:1-4 it is clear that the servant is an individual who has been given the Ruach Ha-Kodesh (Holy Spirit) and called to establish justice in the land (earth).
 
Isa 42:2  He will not cry out, lo-yisa nor exalt Himself (endure, resist, lift up), nor cause his voice to be heard in the street.
 
“He will not strive, nor cry; neither will any man hear his voice in the streets.” -Matthew 12:19
 
“He will not lift up his voice…” - Yarchi, Kimchi, & Ben Melech 
 
To put it concisely, He will not seek glory for Himself or cry out in defence of Himself.
 
Isa 42:3  Kaneh A reed ratzutz crushed, (bruised, oppressed) lo He will not break, and the smoking flax (a dying flame) He will not quench: le-emet for truth He will bring forth judgment.
 
“A bruised reed He will not break, and dying flame He will not put out, until He sends forth judgment to victory.” -Matthew 12:20
 
Notice that the Septuagint (Greek OT) version quoted by Matthew (Levi) further illuminates the form that the judgement Messiah brings will take. His judgement will bring about the immutable truth of all things and victory over judgement that condemns, for those who receive Him.
 
"The meek, who are like a bruised reed, shall not be broken; and the poor, who are as obscure as flax (or a lamp ready to go out), shall not be extinct:'' -Targum Yonatan
 
“Ratzutz” describes something cracked, that is, half broken. Thus, it is inferred that not only will He not break it, He will also restore it.
 
Isa 42:4  He will not yichheh grow weak (fail, be faint, be restrained) nor be yarutz discouraged (crushed, oppressed), until He has yasiym set (appointed) mishpat judgment ba-aretz in the land (earth): u’torato and His Torah will be awaited by the iyiym islands (coastlands, Mediterranean).
 
The Servant (Yeshua) is now identified alongside the figures of the previous verse. He will both ensure the restoration of the broken (v.3) and remain in strength to bring about justice in the land of Israel (v.4). Thus, the Torah (Instruction) He imparts will bear fruit among the nations. Notice that the Torah is His. Both the literal Torah of Moses and the living Torah (Instruction) of the Messiah are born of His authorship. Messiah is the author and goal of the Torah (Romans 10:4).
 
“Looking to Yeshua the author and perfecter of our trust; who for the joy that was set before Him endured the cross, thinking the shame small, and is seated down at the right hand of the throne of Elohim (God: Judge).” -Hebrews 12:2
 
Isa 42:5  Thus, says Elohim (God: Judge) Hashem (YHVH: Mercy), Who borei (from bara) created ha-shamayim the heavens, and stretched them out; He that roka beat out (stamped, spread forth) ha-aretz the land (earth), and that which comes out of it; He that notein gives neshamah life breath (convergence of soul and spirit directly issuing from God) la’am to the people (singular: Israel) on it, and ruach spirit la-holechiym to them that walk there:
 
“Created the heavens and stretched them out” connects the present chapter to Isaiah 40:22.
 
“To the people” is singular and refers to the ethnic people of Israel whom the Lord is addressing through the prophet. In principal it may be applied to all people but the p’shat (plain meaning) denotes the people of Israel (ethnic, religious).
 
There is an important distinction made here between the neshamah (life breath) of humanity and the ruach (spirit, breath, wind) of both humanity and the various species of creatures that inhabit the land. The neshamah is distinct in that it is not merely spirit but is rather the convergence of spirit and soul (nefesh), which is imparted to human beings from the Creator from the beginning. Animals on the other hand are devoid of neshamah (conscious-convergence) but are endowed with ruach (spirit, breath). This is why it is said that He created human beings in His own image, the image being the nature of soul and spirit made echad (one), inseparable.
 
Isa 42:6  Ani I Hashem (YHVH: Mercy) have called you be’tzedek in righteousness, and will hold your hand, ve’etzarecha and will keep (guard) you, and give you livriyt for a covenant (cutting) of (for) am the (a) people, le’or for a light to the goyim Gentiles (nations);
 
Notice that the Servant will be a “cutting” or a “covenant” for “a people”. The servant of verses 1 to 7 cannot possibly be Israel because He will be a covenant for “am” a single people (Israel). This is why the singular “am” people, is used first and the plural “goyim” nations, follows. “The Gospel is first and always for the Jews and also always for the nations” (Romans 1:16).
 
The “Or” (original light) spoken of here pre-existed the created lights. God said, “There has been light (Or), and there was light (Or)” [Genesis 1:3]. This correlates to John’s Gospel which says, “In the beginning was the Word-essence and the Word-essence was with God and the Word-essence was God, He was with God in the beginning” (John 1:1).
 
Notice also, that the Servant of Hashem is given by Hashem as a covenant. The Servant does not make a covenant (cutting), He is the covenant. This clearly refers to the King Messiah Yeshua Who says, “This cup that is poured out for you is the new covenant in My blood” (Luke 22:20). Yeshua is the covenant that is both of and for the people of Israel and because of this He is also the light to the nations. When we fail to understand this order of redemptive purpose we do harm to the Gospel message, which is perpetuated in truth only according to the order outlined in Scripture.
 
The covenant mentioned here, referring to the Servant Himself (Yeshua) is also alluded to in Isaiah 54:10 following the essential Messianic passage of Isaiah 53. It is also the “Eternal covenant” of Isaiah 61:8, and the promised “New covenant” of Jeremiah 31:31-34 and Ezekiel 16:60.
 
Isa 42:7  To open the eiynyim eyes of the ivrot blind ones, to bring out from prison the prisoners, and mi’beiyt from the house of bondage those who sit in choshekh darkness.
 
The Servant will open the eyes of the blind both physically and spiritually. This correlates to the smouldering flame that He will not allow to go out (v.3). He will also set captives free both physically and spiritually. This correlates to the bruised reed that He will not break or allow to be broken (v.3). In each case the physical manifestation of a miraculous event is intended to illuminate the spiritual and eternal truth of salvation through the Servant (Yeshua). Miracles have no value if they achieve only temporal change (healing). The goal of a true miracle is an eternal one: to reconcile humanity to God through Messiah. Any miracle that doesn’t bear the fruit of eternal redemption is not of God. There are times when sickness is a greater miracle than healing.
 
“Choshekh” darkness, the opposite of Or light in the Genesis account. Therefore, the light of verse 6 delivers from the darkness of verse 7.
 
Isa 42:8  I am Hashem (YHVH: Mercy): that is shemiy My name: u’chevodiy and My glory I will not give to another, u’tehilatiy nor My praise la’pesiyliym to idols.
 
“I Mercy, that is My Name, and My glory I will not give to anyone or anything nor the praise due Me to worthless idols!” He is the very essence of Mercy, none the less, in mercy He is fierce for His people and will not allow evil to steal their attention away from Him.
 
Isa 42:9  Ha-rishonot the first things, hineih now are come to pass, va-chadashot and new things I make known: before they spring forth I tell you of them.
 
All this is being said to Israel through the prophet in advance. God is making the Gospel known first and always to Israel (ethnic, religious), and “Salvation (Yeshua) comes from the Jews”.
 
Isa 42:10  Sing to Hashem (YHVH: Mercy) shiyr chadash a new song, and His praise from the extremity of ha-aretz the land (earth), you who go down to ha-yam the sea (body of water, lake etc.), and all that are there; iyiym the islands (coastlands, Mediterranean), and the inhabitants there.
 
This is an instruction to Israel (ethnic, religious) to proclaim the new things of God in song to the ends of the known world, including the islands of the Mediterranean. This is in keeping with God’s promise that both Israel and the Servant Messiah (A Jew) will be a light to the goyim (nations) [42:1; 49:6; 60:3; Luke 2:32; Acts 13:47, 26:23].
 
Isa 42:11  Let the midbar wilderness (from the Word) and the cities thereof lift up their voice, the villages Kedar (dark, dusty skinned ones) inhabited: let the inhabitants of sela the rock (Petra?) sing, let them shout from the top of the mountains. Isa 42:12  Let them give glory to Hashem (YHVH: Mercy), and make known His praise in the iyiym the islands (coastlands, Mediterranean).
 
In short, let all people, both obscure and renowned lift up their voices and shout praise to Hashem because of the good news of the Servant King Messiah.
 
Isa 42:13  Hashem (YHVH: Mercy) will go forth as a mighty ce’iysh man, He will go to war, awakening jealousy with a shout: He will cry, He will certainly, roar; He will prevail against His enemies.
 
This fierce poetic language describes Hashem going to war against His enemies. His enemies are the forces of darkness that oppose His glory and His purposed redemption of humanity. His enemies are those who oppose His chosen ethnic people Israel and His purposes for her. His enemies are those that oppose His children who share the good news of His Servant, regardless of their ethnicity. His enemies are those who deny the deity of His Son Who is literally a “iysh” man, Who has come to go to war against idolatry, sin and death, defeating the darkness in the light of His death and resurrection. Are you an enemy or a friend of God?
 
Isa 42:14  I have kept silent for a long time; I have been still, and restrained Myself: now I will scream like a woman in labour, gasping; and devour at once.
 
In poetic language God describes His long suffering, limitless patience. In doing so He also explains the need for that patience to come to a conclusion so that mercy might be made known through discipline. Such is His passionate love for Israel that He screams like a woman in labour, gasping in hopeful expectation.
 
Isa 42:15  I will lay waste hariym mountains and gevaot hills, and cause all their herbs to wither; and I will turn the rivers into islands, and the pools I will dry up.
 
In poetic language Hashem’s gasping screams for the redemption of His chosen people Israel result in the laying waste of idolatry (mountains) and pride (hills), and the decimation of the sinful fruit of the highly positioned gods of hubris. Consequently, in spiritual discipline, God also affects the land in a literal way in counter distinction to the fruiting of the land in conjunction with spiritual freedom.
 
Isa 42:16  And I will lead the blind be-derekh in the way they didn’t know; I will lead them in paths that they have not known: I will make ma-cheshakh the darkness before them la’or into light, and crooked things straight. These things I will do, and not forsake them.
 
Hashem now links Himself to the actions of the Servant of verse 7 saying, “I will lead the blind in the way”, that way being the way of the Messiah, a way that Israel was yet to learn. This is a promise of redemption and freedom from blindness (darkness), bringing the blind, seeing, into the light. God affirms His promise not to forsake blind Israel in spite of her wandering, He will “do these things… and not forsake them (Israel).”
 
Isa 42:17  They will be turned back, they will be greatly ashamed, that trust in idols (images), that say to the molten images, “You are our eloheiynu gods (judges).”
 
Those among Israel who have worshipped the false gods of their neighbours will shuva repent, turn back to Hashem through the Servant (Yeshua) of verses 1 - 7, and be ashamed in the sense of godly sorrow for sinful practices because they had foolishly called idols “Our gods.” This is a promise of the latter redemption of Israel: it comes before the sobering conclusion of this chapter in order to remind the reader that Mercy precedes Judgement.
 
Isa 42:18  Hear, you deaf; and look, you blind, that you may see.
 
God admonishes Israel in her sinful state to hear, receive, understand, and to open her spiritual eyes to see the truth of her sin and return to God through His Servant King Messiah.
 
Yeshua says, “Let the one who has ears to hear, listen, perceive, receive, understand…” (Luke 8:8).
 
Isa 42:19  Who is blind, but My servant? or deaf, as My messenger that I sent? who is blind ki’m’shulam in order to bring a covenant of peace (wholeness), and a blind servant of Hashem (YHVH: Mercy)?
 
The Servant of verses 1 through 7 is clearly not blind. In fact, He ministers to the blind. Therefore, the servant of verses 19-20 is clearly Israel (ethnic, religious), who, in spite of her calling has been blind, why? For the sake of the “covenant of peace” that will be instigated by the Servant (Messiah) described in verses 1 - 7. 
 
Isa 42:20  Seeing many things, but not observing; opening the ears, but not yishma hearing.
 
Speaking again of Israel His servant Hashem describes their spiritual state using the words that Isaiah has already spoken (Isa. 6:9) and Yeshua will later repeat during His ministry in the land of Israel.
 
“Indeed, in their case the prophecy of Isaiah is fulfilled that says: ‘You will indeed hear but never understand, and you will indeed see but never perceive.’ For this people's heart has grown dull, and with their ears they can barely hear, and their eyes they have closed, lest they should see with their eyes and hear with their ears and understand with their heart and turn, and I would heal them. But blessed are your eyes, for they see, and your ears, for they hear. For truly, I say to you, many prophets and righteous people longed to see what you see, and did not see it, and to hear what you hear, and did not hear it.” -Matthew 13:14-17
 
Isa 42:21  Hashem (YHVH: Mercy) is delighted for the sake of His righteousness'; He will yagdiyl magnify (make great) the Torah (Instruction), and reveal (make) its yadir majesty, honour.
 
The righteousness of Hashem and His Torah are revealed, therefore, Israel is without excuse, we have beheld His majesty and the Torah that proceeds from Him. The same Torah that the Servant of Isaiah 1-7 sends from Israel to the nations, has been among us the Jewish people from its entry into time and space through the Patriarchs and Moses at Sinai.
 
Isa 42:22  But this is a people robbed and spoiled; snared in holes (caves), all of them are hidden in prison houses: they have become a prey, and none delivers them; for a spoil, and none says, “Ha-shav Return, restore.”
 
This is both figurative and literal. At the time these words were spoken to Israel we were being robbed, imprisoned by enemies and had become prey for the nations. It seemed as though there was no one to deliver us. We also allowed ourselves to be robbed of our sacred religious texts and our calling and identity as the chosen of God. We were in prisons of our own making, bound by the idols of the nations that surrounded us. We had become prey to every false idea, and yet we did not return to Hashem in order to be restored in Him.
 
Isa 42:23  Who among you will give ear to this? who will hearken and hear for the time to come?
 
The desperate plea of a birthing mother, the longing cry of a loving father, and the clarion call of the prophet of salvation and the Servant King Messiah.
 
Isa 42:24  Who gave Yaakov (follower, Jacob) for a spoil, and Yisrael (Yisra – overcome in El – God: Israel) to the robbers? Wasn’t it Hashem (YHVH: Mercy), He against Whom we have sinned? for they would not walk in His ways, neither were they obedient unto His Torah (Instruction).
 
God makes it clear to Israel His servant that her imprisonment and suffering are not the result of chance but are part of God’s intentional work for the sake of her redemption. The giving over of Israel as spoil is an act of discipline intended to bring her to repentance. The prophet himself interjects to say, “Wasn’t it Hashem, He against Whom we have sinned?” We had come to this point through sin and wilfully disobeying His loving Instruction (Torah).
 
Isa 42:25  Therefore, He has poured upon him the fury of His anger, and the strength of battle: and it has set him on fire round about, yet he knew not; and it burned him, yet he laid it not to leiv heart (core being).
 
This chapter comes to a sobering conclusion. In spite of the pleas of Adonai and the remarks of His prophet, Israel will not listen, hear, understand (yet). The fire of His discipline will burn her and the hardness of her heart will (temporarily) deceive her until, in exile, she learns to be obedient once more and return to her loving Father, her faithful Husband, Her unchanging God of Mercy.
 
Copyright Yaakov Brown 2018

Isaiah 38: Put Your House in Order

19/8/2018

 
The purpose of God’s healing is to invoke salvation and wholeness. Thus, Yeshua says “Go, your faith has made you whole.” And not “Go, your faith has healed you” as some intellectually dishonest English versions suggest (Luke 19:17; Mark 5:34; 10:52 etc.)
Picture
​Cf. 2 Kings 20:1-11
Introduction:
 
The events described in chapters 38 - 39 preceded the events of chapters 36 and 37 by a period of approximately 10 years. We’re able to deduce this because chapter 39 ends with a prediction of the Babylonian exile. However, the scribes who transmitted the scroll of Isaiah placed these events after chapters 36 and 37 in order to form a bridge, giving the meta-narrative a greater sense of continuity. Thus, the prediction of the Babylonian exile (Chap. 39) precedes chapter 40, the subject of which is Israel’s return from the Babylonian exile.
 
The events of chapter 38 are recorded in a parallel passage in 2 Kings 20:1-11 with only slight variations, and of course the omission of Hezekiah’s psalm/meditation (Isaiah 38:9-20). It seems fitting that the scribes include the mikhtav of Hezekiah in the present chapter of Isaiah’s poetic, prophetic scroll and exclude it in the more historically styled record of the Kings.
 
What follows conveys the ancient rhythm of God inspired relationship: a relationship strengthened rather than weakened by illness and despair.
 
Isa 38:1  In those days Chizkiyahu (Hezekiah: my strength is YHVH, Mercy) became chalah sick, weak, grieved, sorry, diseased lamot to the point of death. And Yeshayahu (YHVH, he is salvation: Isaiah) the prophet the son of Amotz (Strength, courage) came to him, and said to him, Thus says HaShem (YHVH: Mercy, the LORD), “tzav order, command lebeitecha your house: for met die you shall, and not tichyeh live.”
 
Cf. 2 Kings 20:1
 
“In those days” as discussed above, refers to that time approximately 10 years prior to the events of chapters 36-37. Hezekiah assumed the throne of Judah at the age of 25 and reigned for 29 years (2 Kings 18:2), living to the age of 54: given that 15 years are added to his life in the present text, he was therefore, 39 years of age at the time of the events recorded in Isaiah chapter 38. However, Yarchi and a number of other Jewish commentators suggest that these events took place three days before the ruin of Sennacherib's army (placing them at the end of the aforementioned ten year period); and that it was on the third day that Hezekiah recovered, and went up to the temple, that the destruction of the Assyrian army occurred, that evening being the first day of Pesach the Passover (Seder Olam Rabba, c. 23. p. 65).
 
It is noteworthy that Isaiah came to Hezekiah during his time of personal illness, whereas on occasions when Hezekiah was in health he had sent messengers to Isaiah. This shows compassion on the part of Isaiah. Although he had been tasked with giving bad news to Hezekiah, he performed that duty in person as a friend to the King rather than sending a messenger to deliver the news.
 
Some have suggested that the Hezekiah’s illness was brought on by the stress that he experienced in response to the speed and force of the invading Assyrian army, and his inability to gain adequate protection from Egypt. We find out later in this chapter that the sickness is somehow connected to a boil that had grown on Hezekiah’s body which may have become infected, thus, causing blood poisoning; a life threatening condition.
 
“order, command your house” is a way of saying “Make your last will and testament, leave instructions for your household regarding what is to be done after your passing.”
 
“for die you shall, and not live.” Makes death certain but is not specific enough to infer immediate death. None the less, Hezekiah’s illness was terminal.
 
Isa 38:2  Then Chizkiyahu (Hezekiah: my strength is YHVH, Mercy) turned his face toward ha-kiyr the wall, and prayed to HaShem (YHVH: Mercy, the LORD),
 
Cf. 2 Kings 20:2
 
“The wall” could be understood in a plain sense to simply refer to the wall of the room in which Hezekiah was bedridden. Turning in toward the wall would have been his only means of finding some privacy and solace with the palace representatives and staff constantly present to care for the king.
 
As a remez I see the act of Hezekiah’s turning as being a turning toward God in his distress. Further to this although the Hebrew kiyr is a generic term for a flat surface, wall etc. it can also be used to describe the wall surrounding the Temple complex of Solomon. I can’t help but see a comparrison to ha-kotel, the western wall of the Temple of Herod, yet future at the time of Hezekiah, and certainly present in its Solomonic form during Hezekiah’s time . To turn toward it is to turn toward the Temple and the Holy of holies. As I’m writing this we are in that time of repentance and preparation in the month of Elul, when, davening selichot (prayers of contrition), thousands of Jews are turned toward ha-kotel and the Temple mount as a symbolic physical act representing our desire to turn toward God in our distress.
 
I’m not alone in my supposition, regarding Hezekiah potentially turning toward the wall surrounding the Temple complex of his time: the second century Targum writers understood ha-kiyr to refer to the outer wall of the Temple complex of Hezekiah’s day:
 
“Then Hezekiah turned his face towards the wall of the house of the sanctuary, and prayed before the Lord,” -Targum Yonatan
 
Turning toward the Temple to pray is advocated for by king Solomon (1 Kings 8:29-61) and is elsewhere commonplace within traditional Jewish prayer practice throughout the world.
 
Hezekiah’s first instinct as a human being and as a Jew upon whom God had placed His Name, was to turn to God in an intimate gesture of vulnerability and cry out in prayer: his prayer being a response to the conversation God had already begun. One could say that the general nature of Isaiah’s warning (which doesn’t say when Hezekiah will die, just that his death is certain) was God’s way of allowing Hezekiah the opportunity for repentance and healing.
 
Isa 38:3  And said, “Anah I beseech you, HaShem (YHVH: Mercy, the LORD), zechor-na remember, recall, call to mind now, how I have walked before You be-emet in truth uveleiv and with a heart (core being) of shaleim wholeness, safety, completeness, peacefulness, and have done that which is ha-tov good in Your sight.” And Chizkiyahu (Hezekiah: my strength is YHVH, Mercy) bechiy bewailed gadol greatly.
 
Cf. 2 Kings 20:3
 
Hezekiah does not presume to be perfect in his walk before God, he is simply asking that God acknowledge the sincerity with which he has sought to follow the commandments and restore the centrality of the Temple cult to Judah and Israel. After all, Hezekiah was responsible for removing the high places and tearing down the heathen altars, and for bringing the focus of Israel’s worship back to the God appointed Temple mount and the altar of sacrifice therein (2 Kings 18:4).
 
Hezekiah does not think that God has forgotten him, rather he is in a sense, reminding himself that God is aware of every intimate part of Hezekiah’s life. Thus, feeling abandoned within time and space, he calls out to God, Who is outside of Time and space and in control of all things.
 
Hezekiah’s “bewailing greatly” denotes not only his concern for himself and his potential loss of life but also for the state of the nation and the added vulnerability that would ensue were he to die with the invading Assyrian army at the doorstep of Jerusalem.
 
Isa 38:4  Then came a devar-YHVH word of HaShem (YHVH: Mercy, the LORD) to Yeshayahu (YHVH, he is salvation: Isaiah), saying,
 
“And it came to pass, before Isaiah was gone out (chatzeir) of the city centre, that a word of the Lord came to him, saying,” -2 Kings 20:4
 
The account of 2 Kings 20 illuminates further the immediacy of God’s response to Hezekiah. Isaiah was still in the centre of the upper city of Jerusalem and probably had gone no further than the middle court of the king’s residence, and or had progressed via the Temple pausing at the middle court (court of Israel) to pray.
 
Isa 38:5  “Go, and say to Chizkiyahu (Hezekiah: my strength is YHVH, Mercy), ‘Thus says HaShem (YHVH: Mercy, the LORD), Eloheiy the God of David aviycha your father, I have shamatiy heard, listened to your prayer, I have raiytiy seen, considered your tears: Hineni Now, behold, pay attention, I will yosif add to your days fifteen years.’”
 
Cf. 2 Kings 20:5-6
 
“Thus says HaShem the God of David your father”. This is said to affirm the covenant God had made with the house of David (2 Sam. 7:4-17). It is for the sake of the King Messiah Who will come out of the line of David and for the subsequent redemption of those who receive Him that God calls Himself “Eloheiy Daveed”.
 
Neither a prayer said in vain nor the superficial tears of the unrepentant invoke the mercy of God. Hezekiah’s request is acknowledged as genuine and moving (Yaakov [James] 5:16). God now demands that Hezekiah pay attention, that is, “act righteously in response to the extension of life that I am giving you”.
 
15 years is representative of two terms of completion (2 x 7) plus a year of new beginning (+1). 2 sevens are an allusion to eternity (completion perfected) and the added single year an allusion to the beginning of that eternity. Thus, the added years promise far more than earthly life, something that Isaiah already understands but Hezekiah has yet to fully grasp.
 
Isa 38:6  And I will deliver you and this city out of the hand of the king of Ashur (A step, Assyria): ve’ganotiy and I will defend, cover, surround this city.
 
Cf. 2 Kings 20:6
 
This verse suggests that while these events occurred as many as 10 years prior to Sennacherib’s move against Jerusalem, it is also possible that they occurred closer to the end of that 10 year period and therefore, align with the Jewish Sages’ tradition more closely than some scholars suspect.
 
The wording of God’s comforting response to Hezekiah seeks to calm his concerns both for himself and for Jerusalem and its inhabitants: “I will defend, cover, surround this city.”
 
The 2 Kings 20 account places the entire conversation concerning the sign and the healing of Hezekiah by means of a pressed fig rub at this point in the narrative, giving the dialogue a more natural continuity. Thus, 2 Kings 20:7-8 correspond to the seemingly ill-placed verses of Isaiah 38:21-22, which bare no connection to the following chapter but rather refer back to a point in the narrative prior to the giving of the sign and the healing of Hezekiah.
 
“And Isaiah said, Take a lump of figs. And they took and laid it on the boil, and he recovered. And Hezekiah said to Isaiah, What shall be the sign that the Lord will heal me, and that I shall go up into the house of the Lord the third day?” -2 Kings 20:7-8
 
Isa 38:7  And this to you ha-ot the miraculous sign from HaShem (YHVH: Mercy, the LORD), that HaShem (YHVH: Mercy, the LORD) will ya’aseh fashion, do ha-devar this thing, word, essence that He has dibeir spoken;
 
“And Isaiah said, This sign you will have of the Lord, that the Lord will do the thing that He has spoken: shall the shadow go forward ten steps, or go back ten steps? And Hezekiah answered, It is a light thing for the shadow to go down ten steps: no, but let the shadow return backward ten steps.” 2 Kings 20:9-10
 
The sign is to be a miraculous one. While some seek to provide a practical reason for the adjustment of the shadow, the plain meaning of the text denotes a supernatural event that directly affects the sun itself. In the 2 Kings 20 account the recorded request of Hezekiah shows either his true belief in the miraculous power of God or his desperate need to witness that power made manifest as a promise of even greater deliverance to come. Thus, his request relates to both his own healing and the protection of Jerusalem and her inhabitants.
 
“Do this thing which He has spoken” refers to the healing and longevity of Hezekiah, for which the sign is offered.
 
It is of note that Hezekiah acted in contradiction to his wicked father Ahaz, who hypocritically refused to ask for a sign from God (Isaiah 7:12).
 
Isa 38:8  Hineni Now, behold, pay attention, I will bring again the shadow of ha-ma’alot the steps, which yaredah descends bema’alot on the steps of Achaz (grasped), ten ma’alot steps backward. Ve’tashav And returned ha-shemesh the sun, the ten ma’alot steps, bama’alot on the steps it yaradah had descended.
 
“And Isaiah the prophet cried to the Lord: and He brought the shadow ten steps backward, by which it had gone down in the steps of Ahaz.” -2 Kings 20:11
 
Although some suggest a momentary refraction of light as the mechanism behind the sign, we notice that it is the sun itself that is the subject of the returning in the latter clause of verse 38, and not it’s light, the steps or the shadow it casts. In laymen’s terms, the sun itself went backward; a stumbling block for both the modern scientist and the desperately rational theologian. This is one of the many reasons we must become like children in order to enter the Kingdom of God (Matt. 18:3).
 
Isa 38:9  The writing of Chizkiyahu (Hezekiah: my strength is YHVH, Mercy) king of Yehudah (Praise, Judah), bachaloto in his sickness, vaychi and in restored life from out of his sickness:
 
This psalm-like piece of writing (mikhtav) while present here, is not included in the 2 Kings 20 account. As I said in my introduction to the chapter, it seems fitting that the scribes include the mikhtav of Hezekiah in the present chapter of Isaiah’s poetic, prophetic scroll and exclude it in the more historically styled record of the Kings.
 
This psalm/meditation was written both during (in) Hezekiah’s illness and following (in) his restoration to health. Thus, it probably covers Hezekiah’s progression of feelings throughout the entire experience. Therefore, we should look for a progression of Hezekiah’s understanding of God and his relationship in Him as we journey through the thoughts, emotions, desperate cries and ecstatic relief of Hezekiah’s psalm/meditation.
 
Hezekiah’s mikhtav is typical of psalms of supplication and thanksgiving. Similar elements appear in psalm 118 and in the psalm of Jonah 2. In fact, Hezekiah’s mikhtav follows the basic structure of this type of psalm:
 
  1. A description of crisis: Isaiah 38:10-13 (Psalm 118:5-7; 10-16; Jonah 2:4-7)
  2. A reference to the lament offered during the crisis: Isaiah 38:14 (Psalm 118:5; Jonah 3, 3)
  3. God’s faithfulness: Isaiah 38:15-20 (Psalm 118:8-9; Jonah 2:7-8)
 
Isa 38:10  “I said bidmi in the cessation, silence, quiet, pause of my days, I will walk to the gates of Sheol (Holding place of departed humans, divided into Gan-Eden and Gehinnom): I am deprived of the yeter remainder, residue, excellence of my years.
 
Ibn Ezra explains that “bidmi” means “cut off” according to its comparable use in Hosea 10:15. This makes sense as an allusion to the weavers analogy of Isaiah 38:12. Others interpret it to convey a quiet part of the day, that being the middle of the eastern day and a time for rest from the heat. Both readings have relevance here: the theme being that Hezekiah is to be cut off (die) in the prime of his life, the middle of his days.
 
Hezekiah’s reference to Sheol does not denote a cessation of consciousness but a cessation of earthly life. As I have stated in previous articles, Sheol is not the grave (kever), and the ancient (Biblical) Hebrew grave was above ground, a tomb, cave, and or stones piled over the remains.
 
Isa 38:11  I said, I will not see HaShem (Yah: Mercy, the LORD), HaShem (Yah: Mercy, the LORD), be’eretz in the land of ha-chayim the living: I will behold humanity no more with the inhabitants chadel at rest.
 
The repetition of “Yah”, the shortened form of YHVH, denotes the permanence of Mercy. We note that while Hezekiah says “I will not see Yah, Yah” the qualifying phrase is “in the land of the living”, the living being the temporal living of humanity within the sin affected creation. Thus, the final clause in this verse alludes to the cessation of Hezekiah’s days spent with humanity (humanity within the context of the sin affected creation and not in regard to consciousness of the spirit).
 
Ibn Ezra suggests that “I will not see” means, “I shall not see any longer the works of the Almighty:” in the land of the living. He explains further that this is the reason for the latter clause “I will behold humanity no more”, because part of the witness of God’s works is manifest in human beings.
 
Many translate the Hebrew “chadel” as “World, life” following the comparative use in Psalm 39:5-6. However, the plain meaning of this word is “rest, cessation” and as such conveys a much different meaning from that of the traditional English translations. In short, the latter part of this verse “I will behold humanity no more with the inhabitants chadel at rest.” Is conveying the idea that Hezekiah is mourning the beholding of humanity in this (temporary) life alone, while at the same time showing that his understanding of Sheol includes the idea that he will share this inability to behold humanity in the land of the living, with those others who are departed and present with him in Sheol “with the inhabitants chadel at rest.”
 
The Jewish sage Ben Melekh, in keeping with the writers of the 2nd Century Targum, observes, that seeing or appearing before the Creator signifies confession and praise. Thus the Targum of Yonatan’s allusion to the Temple cult and the manifest feminine presence of the Shekhinah, which is a manifestation of the Kevod HaShem (Glory of God).
 
“I shall no more appear before the face of the Lord in the land of the house of his Shekhinah, in which is length of life; and I shall no more serve him in the house of the sanctuary.'” -Targum Yonatan (2nd Century CE)
 
Isa 38:12  Doriy My generation, time, age is nesa pulled up, departed, veniglah and is removed, uncovered from me like keohel roiy my shepherd's tent: kipadtiy I am gathered together, rolled up by a weaver is chayay my life: midalah from threads he will cut me off: from day until night ta-shlim-eini You will make a covenant of peace with me.
 
Contrary to common interpretation I do not believe “Doriy” (from dor: generation) should be understood as describing the so called “Tent of the body”, which is in fact a Gnostic idea drenched in heresy. Rather, as is suggested by the plain meaning of the Hebrew “Dor”, it is the temporal nature of existence in general within the sin affected creation, that is intended. Thus, “Generation” and not “Tent, dwelling”.
 
That which is being lifted up and put away like a tent is the temporal existence (generation of a life) within the sin affected creation. The body on the other hand is yet to be restored and renewed as a metaphysical entity at the resurrection of the dead, and not done away with completely as many theologians suggest. To the contrary, we believe in the physical resurrection, or did Messiah rise a ghost? A curse on that idea! Thomas touched His physical body post resurrection. It is high time we did away with these Gnostic lies.
 
“veniglah and is removed, uncovered from me like keohel roiy my shepherd's tent”. So much is to be uncovered ahead of the dying man: the veil of temporal existence gives way to eternal rest for those, who like Hezekiah have placed their hope in HaShem. A shepherds tent is pulled up to make way for a journey, an adventure into the new grazing lands of the future. Thus, following death the believer receives a fuller understanding of the eternal present.
 
The Hebrew “Roiy” can be understood as “My shepherd” or, “The Shepherd to Whom I belong”. Both denote God and His King Messiah Yeshua. Think carefully on this: “uncovered from me like my shepherd's tent (generational existence)”. God, Who is Hezekiah’s Shepherd, is attributed a temporal tent, even though He is unmistakably eternal. Therefore, Whoever Hezekiah is referring to must be that manifestation of God as Shepherd Whom Isaiah has been prophesying as the King Messiah Imanu (with us) El (God). Messiah is yet to come in the context of Hezekiah’s historical prayer, and yet is alluded to as being one Who will experience death, the cessation of His time (dor) on earth (albeit temporarily).
 
“I am gathered together, rolled up by a weaver is my life: from threads He will cut me off: from day until night You will make a covenant of peace with me.”
 
The weaving analogy infers God as the weaver (Job 6:9). It also reveals the threads of life woven together to bring Hezekiah to this point. The phrase “from day to night” is a Hebrew idiom expressing the outworking of something within a short period of time. Thus, prior to God’s response and promise of additional years Hezekiah believed his death was imminent.
 
“You will make a covenant of peace with me.” Notice that in spite of his distress and the realization that he is soon to die Hezekiah none the less acknowledges his belief that beyond death the covenant of peace God will make with Hezekiah will sustain him.
 
Isa 38:13  It is made plain to me until morning, as a lion, so will He break all my bones: from day until night ta-shlim-eini You will make a covenant of peace with me.
 
Simply put, Hezekiah has come to terms with his imminent death. He has concluded that regardless of the distress caused by his anticipation of death and the pain of the illness along with its fast approaching end, that he is certain (repeating the phrase for the second time) that God “will make a covenant of peace” with him. That covenant, whether Hezekiah fully understood it or not, would be made in the shed blood of the coming Messiah (historically speaking), a covenant that had already been made outside of time and space (Rev. 13:8).
 
Notice that Hezekiah acknowledges God’s control over both the illness and the covenant of peace.
 
Isa 38:14  Like a swallow or a crane, so I did chirp: ehgeh moaning, muttering, meditating as a dove: my low eyes fail to look up: Adonaiy Lord I am oppressed; areveini make an exchange, become surety, mortgage (death pledge), become a ransom for me.
 
Hezekiah explains the din of his expressions of pain. The cacophony of cries that issue from his suffering body and soul. He likens his suffering to oppression, an allusion to the oppression of Israel, particularly with regard to her time in Egypt. The sickness is the Tyrant that is oppressing Hezekiah and is a figure for sin, which oppresses his soul.
 
“my low eyes fail to look up”. The plain meaning is that Hezekiah is so weak and sick that he lacks the physical and emotional energy to look up, either for food or in a spiritual sense to make proper supplication before God. The Targum Yonatan conveys this in the spiritual sense by alluding to the manifest glory of the Shekhinah:
 
“I lifted up mine eyes, that refreshing might come to me from (before) Him whose Shekhinah is in the highest heavens: Lord, hear my prayer; grant my petition.” -Targum Yonatan
 
“Lord I am oppressed make an exchange for me.” This shows, at least in part Hezekiah’s understanding that his suffering can only be overcome through a redemptive ransom. The title Adonaiy is used rather than the Holy Name YHVH: while Adonaiy can refer to any lord, YHVH refers only to Hashem. Thus, in petitioning Hashem Hezekiah has chosen a title that might also be used of Messiah, a man Who is God with us. “Make an exchange for me” equates to “take my place”, or “Bail me out”. Thus, whether Hezekiah fully understand what he is asking for or not, he is essentially requesting that God take his place and bear the suffering for him. This is of course, the very nature and mechanism of the Gospel: Messiah (Imanu-El, with us-God) becomes the ransom that atones for our sin and makes us whole.
 
Isaiah will later prophecy the greater answer to Hezekiah’s request:
 
“Surely He has borne our griefs, and carried our sorrows: yet we esteemed Him stricken, smitten of God, and afflicted. But He was wounded for our transgressions, He was bruised for our iniquities: the chastisement of our peace was upon Him; and with His stripes we are healed. All we like sheep have gone astray; we have turned everyone to His own way; and the Lord has laid on Him the iniquity of us all.” -Isaiah 53:4-6
 
Isa 38:15  What will I say? Now speaking to me Himself He has fashioned, made, done it: I will go softly all my years upon the bitterness of nafshiy my soul.
 
Hezekiah acknowledges that in when faced with God’s authority, mercy and redemption there is nothing more a man can say.
 
Ibn Ezra suggests that this verse refers to the answer of God and the promise of an additional 15 years. This view would mean that the final clause refers to the way Hezekiah intends to address bitterness in the years ahead, be it through illness or political intrigue. However, it is equally possible that this verse is referring to the first words of the Lord spoken through Isaiah concerning Hezekiah’s certain death. If this is the correct understanding then the present verse shows that Hezekiah has concluded that he should exhibit a contrite state of heart before God in the face of his imminent death.
 
Isa 38:16  Adonaiy Lord, according to this life are all these things, and in the life of ruchiy my spirit ve-ta-chalimein-iy so You will recover me (chalam as from a dream), ve-ha-chayeiniy and cause me to live.
 
“according to this life are all these things”. What things? All those things aforementioned in Hezekiah’s mikhtav: pain, sorrow, despair, distress, oppression are all part of a man’s life on earth in a sin affected world.
 
“These things” might also refer to the things fashioned by God for the sake of Hezekiah, however, this is less likely. What is certain is that all things exist according to God’s word and that “man does not live by bread alone but by every word that proceeds from the mouth of God” (Deut. 8:3 Matt. 4:4). Therefore, we can understand this verse to convey the idea that relying on the things of God is the foundation for the recovery the human spirit.
 
“In the life of my spirit, so You will recover me and cause me to live.” Hezekiah has just prior to this named those things that are common to life on earth in a sin affected body: now he makes a distinction between the sin affected body and the everlasting nature of the spirit ruach, that part of the person that continues to exist in Sheol after death awaiting the resurrection and restoration of the physical in the perfect world to come. Therefore, contrary to the protestation of many modern scholars, Hezekiah is clearly showing an understanding of the afterlife that includes the conscious state of the spirit within Sheol, be it in Gan-Eden or Gehinnom. After all, the Hebrew chalam is used as a descriptor that invokes the idea of waking from a dream. What is this life if not the dream that acts as a prelude to the reality of eternity. Thus, “In the life of my spirit, so You will recover me and cause me to live” takes on an ambiguous meaning that illuminates both the physical healing of Hezekiah and the post death reality of his spirit when the 15 years are concluded.
 
The Targum also interprets this verse as referring to the resurrection:
 
“O Lord, You have said concerning all the dead, that You will quicken them, and You have quickened my spirit before any of them: You have quickened, You have made me to live.” -Targum Yonatan
 
Isa 38:17  Hineih Behold, now, le-shalom for peace I had great bitterness: but You have chashakta in longing for nafshiy my soul delivered it mishachat from the pit of wearing out: for You have cast behind Your back all my sins.
 
One cannot dispute the fact that Hezekiah understands his deliverance to be both physical and spiritual. It is deliverance from sin that he is alluding to here, something that can only be purchased by a substitutionary sacrifice of shed blood. Therefore, he understands at least in part the redemptive process of God through Messiah, even though at that time in history Messiah was yet to enter time and space. Thus, we understand that the transcendent nature of the resurrected Messiah is inferred by Hezekiah’s words.
 
“now, for peace I had great bitterness”. Is understood by Ibn Ezra to refer to Hezekiah’s life being at the middle point of his days and the bitterness refers to his illness. Thus, at 39 years old he was considered to be in the relatively peaceful middle time of life rather than at one end or the other. It was therefore, in the peaceful time of his life that he received the dreadful news of his imminent death and was thus embittered. However, Yosef Kimchi interprets this phrase to mean that peace had replaced the bitterness: “Now my life is for peace, though I had great bitterness”. This I believe is the correct interpretation.
 
“but You have in longing for my soul delivered it from the pit of wearing out: for You have cast behind Your back all my sins.” Hezekiah recognizes that God has longed for him in love and mercy and will both deliver him from the physical wearing out of his body in the immediate sense, and from the just punishment for his sins in the eternal sense.
 
Isa 38:18  For Sheol (Holding place of departed humans, divided into Gan-Eden and Gehinnom) cannot praise You, nor can death yahaleka celebrate (shine light on) You: there is no hope for those who descend into bor a pit, well, cistern, to come into amitecha Your truth.
 
It is true that the holding place Sheol cannot praise God, nor can death, which is not a person but a state resulting from sin. This of course does not negate the ability of the departed to engage with God (Rev. 6:9-11), Who is not bound by time and space, nor is He deaf to the conscious departed (Though it is true that they have no means of communicating with those who remain living in the sin affected world of the present reality).
 
The latter clause “there is no hope for those who descend into a pit, to come into Your truth” is best summed up by the Scripture “It is appointed unto human beings to die once and then the judgement” (Hebrews 9:27). In other words, there is no dispensation for salvation following death: a person must accept God’s redemptive offer during life and or in the moments of transition between life and death.
 
Isa 38:19  Chay Life, chay life, he yodecha shall throw praise to You, kamoni as I do ha-yom this day: Av Father levaniym to the children You make known amitecha Your truth.
 
“Chay, chay” The living, both those corporeally and spiritually alive will always praise God.
 
“As I do this day” refers first to the day that Hezekiah receives his healing and in general to every day on which Hezekiah’s voice gives praise to Hashem.
 
The Father mentioned is of course Hashem and the children (plural) are Israel, ethnic, religious and subsequently all those who through Israel’s Messiah receive the truth that the Father makes known. “Your truth made known” is the redemption of human beings and of all sin affected creation through the shed blood of the Son and King Messiah Yeshua.
 
Isa 38:20  HaShem (YHVH: Mercy, the LORD) is for saving me: u-neginotay therefore we will sing my songs to the stringed instruments all the days of our life at beiyt the house of HaShem (YHVH: Mercy, the LORD).”
 
The singular grammar of the first clause is beautiful: “Mercy is for saving me”. Take time to pause and consider this, HaShem is for saving you, are you for accepting that salvation?
 
Notice that following the singular phrasing of the first clause that the Hebrew uses the plural to describe the songs of praise. Why? Because Hezekiah is referring to something more than physical healing and salvation from certain death in his personal immediate context. He is also referring to the deliverance of Judah from the Assyrians: further still and most importantly he is alluding to that salvation which places our sin behind the back of God (as it were). Thus, in the likeness of the psalmist we (all Israel and those from other nations who find redemption through her Messiah) sing praises “all the days of our life at the house of HaShem”, both physical atop the Temple mount and eternal, being in God and the Lamb, Who reside in place of the Temple in the New Jerusalem, a city which has no need of a Temple (Rev. 21:22).
 
Isa 38:21  For Yeshayahu (YHVH, he is salvation: Isaiah) had said, “Let them take a cake of pressed figs, and use it as a medicinal rub upon the boil, and he will recover.”
 
These verses are retrospective in that they refer back to the process of healing that occurred over the period of time that Hezekiah was recording his mikhtav.
 
The mechanism for the healing reminds us that God heals in many and varied ways and not always instantaneously. The goal of the miraculous is to point people to salvation. Healing is of little value if it only extends life unto eternal death. The purpose of God’s healing is to invoke salvation and wholeness. Thus, Yeshua says “Go, your faith has made you whole.” And not “Go, your faith has healed you” as some intellectually dishonest English versions suggest (Luke 19:17; Mark 5:34; 10:52 etc.)
 
Isa 38:22  Chizkiyahu (Hezekiah: my strength is YHVH, Mercy) also had said, What is the sign that I shall go up to the house of HaShem (YHVH: Mercy, the LORD)?
 
Once again this verse should be understood retrospectively and refers to the sign of the shadow reversing up the stars of Ahaz, which has occurred chronologically speaking prior to this point in the narrative. As explained earlier, these verses are included directly prior to the healing of Hezekiah in the 2 Kings 20 account.
 
Copyright Yaakov Brown

Isaiah 14: HaShem has Founded Tziyon!

18/3/2018

 
Babylon falls so that Israel can rise
Picture
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:
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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

Isaiah 8: Heavy Glory by Way of the Body of Water beyond the Jordan

19/11/2017

 
The fear of God is not the fear of punishment, which is upon the unrepentant, but the awe of redemption, which is received by the repentant.
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Introduction:
At the end of chapter 7 Israel was left with the prophetic words describing the devastation and desolation that was soon to consume the entire land. Chapter 8 adds to that prophecy by instructing Isaiah with the words, “Take a large tablet/mirror and write on it using a human engraving tool concerning hurried spoil, hastening robbery…”

The writings of the prophet Isaiah have a redemptive rhythm that conveys the meta-narrative of God’s redemptive plan and purpose for Israel and subsequently unto the nations. It is therefore unfortunate that the traditional Christian chapter division of Isaiah 8 and 9 does not take the Hebraic formula into account. The traditional Christian division of the text places the last verse of Isaiah 8 in the position of the first verse of Isaiah 9 and thus reduces the impact of the redemptive rhythm of the prophet’s words. For the purposes of my commentary I have included the complete contents of chapter 8 as correctly discerned and ordered by our rabbis.

Isa 8:1 And HaShem (YHVH: Mercy) said to me, “Take a great gilayon tablet/mirror, and write on it using a common human (enosh) engraving tool (cheret), concerning Le-Maheir (Hurry) shalal (Spoil) chash (Hasten) baz (Robbery).”

What HaShem says here to Isaiah is an addition to the prophecy of the previous chapter, thus, “And”. Isaiah (Salvation of YHVH) is instructed to take a large tablet or mirror, and engrave upon it the warning, “Hurried spoil, hastening robbery”. At this point in the prophecy the Hebrew phrase that was to become the name of Isaiah’s son is simply a statement of warning and not used as a proper noun.

The Hebrew gilayon refers to a tablet of wood, stone or polished metal, and is thus also used to describe ancient mirrors which give a reflection, albeit a murky one. Tablets were used to record the written word by engraving or chiselling out the text. There are many archaeological examples of this ancient practice attributed to the period. Scrolls made from kosher animal skin were also used for recording purposes during this period of Israel’s history. The word cheret describes an iron engraving stylus and the Hebrew enosh, meaning man or human, infers common use.

The Hebrew gilayon is significant because it reflects the dual meaning of both a written warning and a mirrored indictment. Judah is being both warned and given an opportunity to look in the mirror. Judah’s actions have hurried spoil and hastened robbery (The people of Judah had taken what little spoil the poor had [Isaiah 3:5, 15; 5:8], and Achaz their king had effectively robbed HaShem’s Har Beit (Mountain House) by giving the Temple silver and gold to the king of Assyria [Ashur] in payment for his help against Ephraim and Aram [2 Kings 16:7-8]).

The hastening of Judah’s destruction and the hurrying of her captivity is a direct response to her mocking words recorded in Isaiah 5:19, “They say, ‘Let Him hurry and hasten His work that we may see it…”

Isa 8:2 And I took to myself trusted witnesses, Uriyah (My light is YHVH) the cohen priest, and Zechar’yahu (YHVH Remembers) the son of Ye’varekhyahu (YHVH Blesses).

With regard to the two witnesses the Torah itself is the best commentary:

“One witness shall not rise up against a man for any perversity or any sin, in any sin that he sins, upon the mouth of two witnesses or upon the mouth of three witnesses will a word (d’var) rise up (yakum), be established, stand.” –Deuteronomy 19:15

There are at least two possibilities here regarding the phrase, “trusted witnesses”:

1.) Uriah the priest is not the same man as is mentioned sinning against God by becoming an accomplice in Achaz’s building of a pagan altar [2 Kings 16].

2.) Uriah is the same priest mentioned in 2 Kings 16, and the phrase “trusted witnesses” refers to their being trusted by the people of Judah rather than being a description of their personal moral character.

Regardless of the moral character of the witnesses, their names reflect God’s grace and love toward His disobedient people: HaShem (Mercy) is my light, HaShem (Mercy) remembers, HaShem (Mercy) blesses. It is interesting to note that this section of Isaiah ends with a promise of “Heavy Glory/Light” because HaShem “Remembers” His people and “Blesses” them because of His character and not because of their character (8:23 [9:1]).

Isa 8:3 And I went in to ha-naviyah the prophetess; and she conceived, and gave birth to a son. Then said HaShem (YHVH: Mercy) to me, “Kera Proclaim his name Maheir (Hurry)-shalal (Spoil)-chash(Hasten)-baz (Robbery).”

Isaiah was not instructed to simply name his son “Maheir-shalal-chash-baz” but to proclaim his name, that is, in the hearing of the people of Judah on a public occasion. Thus he has now written a warning from HaShem on a tablet, reflected that message, seeded a son who would bear the same message and shouted out the message, making it both a warning and a living proper noun. Judah and Ephraim have been justly warned.

Isa 8:4 For before this boy will know how to cry, “Avi My father”, and “Imi My mother”, the riches of Damesek (Silent sackcloth weaver) and the spoil of Shomeron (Watch Mountain) shall be taken away before the king of Ashur (A step).

This prophecy was spoken in late 733 BCE/BC and its literal fulfilment began less than a year later in 732 BCE/BC when Damascus (Damesek) was captured by the Assyrians (Ashur) and Samaria (Shomeron) subsequently ceased to be a kingdom in 722 BCE/BC.

Isa 8:5 Yosef Adding, HaShem (YHVH: Mercy) dabeir spoke to me continually (going round, circuit), saying, Isa 8:6 For as much as this people refuses the waters of Shiloach (To walk) that go softly, and rejoice in Retzin (Firm) and Remalyahu's (Protected by YHVH) son;

It is interesting to note the correlation between the perpetual or circuit-like words of HaShem to Isaiah and the subsequent outcome prophesied in 8:23 [9:1].

The people have refused the mayim waters (life) of shiloach my walking or sent one (Living out God’s instruction, given by His prophet [sent one]), and have instead rejoiced in the Assyrian king and the strength of human beings.

Shiloach (Siloam), meaning “sent one” or “of me walking”, is the same pool at which Yeshua ministered to a blind man (John 9:1-12). It is the pool whose wall was repaired by Shallun son of Kol-Hozeh, ruler of the district of Mizpah during the time of Nehemiah the prophet (Nehemiah 3:15 [444 BCE/BC]). It is also the pool from which water was drawn for the water ceremony of Sukkot (Booths, dwellings). Thus the symbolism is both poignant and clear. God has sent this living water for the healing and cleansing of the people. It is easily accessed at the foot of Mount Zion and is available to all the people, existing as a physical symbol of God’s provision of spiritual vision given to the sightless, and yet they have refused this gift of living water from HaShem and have instead hastened to seek their own desolation by investing their hope in the king of Assyria. A king who will one day soon rule over them and make them captive to his empire.

Isa 8:7 Hinei Now therefore, behold, Adonai brings up upon them the waters of the river (Euphrates), strong and many, even the king of Ashur (A step), and all his kevodo glory: and he shall overflow all his channels, and overflow all his banks: Isa 8:8 And he shall pass through Yehudah (Praise); he shall overflow and go over, he shall reach even to the neck; and the stretching out of his wings shall fill the breadth of your land, imanu (Be with us) El (God).

The waters that Judah have chosen to trust in will overflow and consume them. The waters of Shiloach were soft and flowed gently, offering healing and renewal. On the other hand the waters of the river (Euphrates), which symbolizes the Assyrians, will rush upon them like a tidal wave, instantaneously and violently drowning the people. These flood waters being the result of Judah’s reliance on the river of the king of Assyria. They will reach the neck, meaning that if it were not for HaShem’s protection of the Davidic Dynasty, they would have consumed even the head. However, HaShem will stop them at the neck so that the head (Davidic Dynasty producing the Messiah) is not cut off.

In the face of this prophecy Isaiah is emotionally torn in two. He is tasked with speaking the truth and with warning his people but at the same time he is of Yehudah (Judah), he is one of them, albeit a righteous one. In his desperation over his own people’s coming destruction he cries out to HaShem as if to remind himself that “Imanu (with us), El (is God, the Judge).” The use of the phrase Imanu-El is also a cry for help, calling on the son of the virgin whose birth was yet future.

Isa 8:9 Wicked peoples, be broken in pieces; and give ear, all you of far off lands: equip yourselves, and you will be broken in pieces; encompass yourselves (with protection), and you will be shattered.

In light of the horrifying revelation concerning Judah’s destruction at the hands of her supposed allies, Isaiah now turns his attention to Israel’s enemies. He speaks to warn the nations against gloating over Israel’s temporary desolation (Which is a disciplining and not an annihilation). Paul (Rav Shaul) the Shaliach (Sent one [writing in approx. 60-70 AD/CE]) speaks in a similar way when he warns arrogant Gentile Christians not to despise unbelieving ethnic Israel (Romans 11).

“Do not be arrogant toward these branches (Ethno-religious Israel). If you are, remember it is not you who support the root, but the root that supports you.” –Romans 11:18

Isaiah explains to the nations who are to come against Israel that God will not allow them to trust in human strength either. All their efforts to protect and strengthen themselves will be brought down and shattered.

Isa 8:10 Take counsel together, and it will come to nothing; speak the word, and it will not stand: for imanu (with us) El (is God).

Isaiah now alludes to the reason for the destruction of the nations who come against Israel, “With us is God”, which infers that God is not with the nations who attack Israel. God is for all humanity but He is with Israel and those who honour her through His Son, the Messiah Yeshua (Jesus). Again “Imanu-El” is both a phrase and a description of the Messiah’s character.

Isa 8:11 For HaShem (YHVH: Mercy) has spoken to me with a strong hand, and instructed me that I should not walk in the way of this people, saying, Isa 8:12 “Don’t call, ‘Conspiracy’, all that this people call, ‘Conspiracy’; neither are you to fear what they fear, nor be afraid.”

Isaiah shares a warning with those in Judah who have remained faithful to God. They are warned not to buy into the popular conspiracies and political intrigues of their time. They are not to adopt the prejudices and worries of the secular community. They are not to fear the naysaying words of their superstitious false prophets and mediums, rather they are to be in awe of God and tremble before His judgement.

This same warning is levelled at the observant Jews, Messianic Jews and Christians of today. Too many (so called) Gentile Messianics (Christians) pursue internet Bible teachers and foolish spiritual conspiracy theories that are not of God. Many of these theories come from pseudo learned teachers who have little or no true understanding of the Hebrew view of Scripture. Some of these conspiracies include but are not limited to: Two House Theology (A Satanic Heresy), Kabbalistic Gematria (Occult), accusing every Democratic US President of being the anti-Christ, Misapplying to the Church Scripture pertaining specifically to ethnic Israel, the teaching that spiritual beings have mated with human beings, and the list goes on. Ironically, many of these spiritual conspiracy theories have more in common with Darwinian conjecture and political gossip than they do with authentic spirituality.

Let me echo to you the words of God spoken to Judah through the prophet Isaiah:

“Do not call, ‘Conspiracy’, all that this people call, ‘Conspiracy’; neither are you to fear what they fear, nor be afraid.”

Notice that the righteous are instructed not to fear what the wicked fear. This is because the wicked fear that which cannot redeem them. In other words, by being afraid of conspiracies and false spiritual power they unwittingly become servants of those same entities and enter into a bondage of destruction. The righteous on the other hand are to fear God. In doing so the righteous come under His protection and receive His redemption through the soft flowing waters of Shiloach (Sent one), which is Imanu-El God with us, the Messiah Yeshua.

“Do not fear those who kill the fallen flesh but are unable to kill the nefesh (Soul being): rather, fear Him Who is able to destroy both nefesh (soul unrepentant) and fallen flesh in Gehinnom (place of continual torment).” –Matthew 10:28

Isa 8:13 Only HaShem (YHVH: Mercy) Tzevaot (Of heaven’s armies, going to war) Himself will you Sanctify; and let Him be your morah (awe, reverence, fear), and let Him be your aratz (trembling, dread).

The righteous are instructed to continually walk in the sanctification of the Holy One HaShem and make Him the sole subject of their devotion, awe and trembling. The fear of God is not the fear of punishment, which is upon the unrepentant, but the awe of redemption, which is received by the repentant.

Isa 8:14 And He will be for a le’mikdash sanctuary; le’even to be a stone striking (a fatal blow and for a u-le’tzur rock of michshol stumbling to both the houses of Yisrael (Judah and Ephraim), for a snare and for a ulmokeish baited lure to those who dwell in Yerushalayim.

Isaiah has repeatedly proclaimed and called upon Imanu-El, God’s intimate closeness and presence with His people. Thus Isaiah now reminds the faithful that Hashem Himself has promised to be manifest in the sign of the virgin birth and to cause the son of that virgin to be a stone which strikes a fatal blow to the unrepentant and a rock (Cliff face) of stumbling that brings the wicked in Israel to their knees (with the view to see them repent and be saved).

God Himself will be the Sanctuary and the stone and rock. Isaiah 28:16 makes the connection between Hashem Who is the Sanctuary and the Stone. Meaning that the Messiah Who is to be the Stone (Even) will also be God and therefore Imanu-El with us, God. Paul (Rav Shaul) the Shaliach (Sent One) applies the words of Isaiah 28:16 to Yeshua:

“Behold, I lay in Tzion (Parched land)
a (even even) stone, stone of testing
and a precious corner foundation (rock) a sure foundation,
and whoever believes in Him shall not act quickly (rashly) [or: shall not be put to shame].”
–Isaiah 28:16 (Romans 9:33)

Isa 8:15 And many among them shall stumble, and fall, and be broken, and be snared, and be taken.

Those taken, as in the case of Matthew 24:38-46, are the wicked, like those taken in the flood and like Lot’s wife (Luke 17:28-36) [neither text alludes to the false theological construct called “Rapture”].

Isa 8:16 Bind up te’udah the testimony, seal the Torah (Books of Moses, Instruction) in my be’limuday disciples.

The testimony is the Word of the prophets and the righteous ones of God in every generation and the Torah is the foundation of the written word, the books of Moses. Isaiah and the righteous of his time are to bind the actions of the living Word to themselves and keep spiritual truth that might be misused away from the mouths of the unfaithful. They are to seal, protect, make accurate copies of and maintain the unbroken transmission of the written Torah and not allow it to be compromised by the wicked in Israel or by the wicked nations that will come to punish her according to God’s temporary disciplining of her.

This text also tells us that Isaiah, like Yeshua, had disciples who adhered to the Word he taught and diligently followed him walking in the ways of Hashem. This is because Isaiah is both a pre-figure of and a prophetic voice concerning the Messiah Yeshua. Perhaps Isaiah had 12 disciples?

Isa 8:17 And I will wait for HaShem (YHVH: Mercy), Who hides His face from the house of Yaakov (Jacob: Judah & Ephraim-Israel), and I will look for Him.

Isaiah waits upon the Lord. The true prophet understands that the future redemption he sees in the spiritual may not be made manifest in his lifetime. Thus he ultimately places trust in Hashem rather than in what he can see with his physical sight. The true prophet accepts that the promises of Hashem are eternal and that the prophet will yet rise at the last day to behold what he has faithful prophesied within time and space.

The phrase, “Hides His face from” means that HaShem has intentionally withheld His manifest countenance from wrestling Jacob (Israel united: prior to her redemption). However, although Hashem’s face is hidden from the one who denies Him, the prophet will seek Him out.

Isa 8:18 Hinei, Now, Behold, I and the children whom HaShem (YHVH: Mercy) has given me are for le’otot signs and for ul’mofetiym wonders in Yisrael from HaShem (YHVH: Mercy) Tzevaot (Of heaven’s armies, going to war), Who dwells in mount Tziyon (Parched land).

Isaiah proclaims his family’s identity as living representations of God’s Word to His people. Yeshua proclaims the same concerning those who have become His followers and therefore Sons of the Living God. We are to be living examples of God’s Word to the world we live in.

Isa 8:19 And when they say to you, “Seek those who consult the dead and those that have familiar spirits, who whisper, moan and growl: shouldn’t a people seek out their God? Should they consult the dead on behalf of the living?

Again the prophet rebukes the superstitious people of Judah and their failure to seek God for direction and counsel. Instead they have sought after those who practice witchcraft and are seeking counsel from the dead (Who cannot communicate to the living). This is in direct rebellion toward the Torah and the testimony of the prophets. The Rhetorical question of the prophet is thickened with incredulity.

Isa 8:20 Le’Torah to the Torah and to ve’le’te’udah the testimony! If they don’t speak according to ka’daveir this Word, there is no dawn in them.

Isaiah gives the people of Judah the solution to their predicament, knowing that they will not listen. It is to the Torah they must turn and to the testimony of the prophets. If they fail to do this there will be no dawn (no resurrection) for them. This is a hard word and is as relevant today as it was then. Those who refuse the Living Word (Yeshua) of God and His written Word (Bible/Torah), and who ignore the testimony of His followers, will have no hope of resurrection unto life (dawn). In order to be resurrected unto life the dawn (Yeshua: firstborn from the dead) of God must dwell within us. Imanu-El, with us is God!

Isa 8:21 And they will alienate it, suffering severe hunger: and it has come to pass, that when they will be hungry, they will fret themselves, and curse in their king and uveilohay their God, gods, judges, and turn their gaze upward (Highest part).

The people will alienate God’s Torah and His testimony through the prophets, thus they will invite their own starvation and oppression. As a result they will curse the weakness of their human king who could not save them and curse the false judges and gods who were unable to guide them. They will gaze up toward God in the highest heavens and find no relief because the unrepentant receive silence. No one can come to god without humility.

Isa 8:22 And they will look to the land (of Israel); and Hinei, now, behold distress and darkness, gloom and anguish; and calamity thrust upon them.

Finding no salvation from God because of their unbelief, they will turn their gaze back to the earth only to find that it is filled with calamity, gloom, distress and anguish. This destruction which has been of their own making will come quickly.

Isa 8:23 (Isaiah 9:1) Nevertheless there will be no lasting gloom on her in her anguish, the first will be light affliction on the land of Ze-vu-lun (Exalted) and the land of Naphtali (Wrestling) and afterward heavy glory by way of Ha-yam the body of water beyond ha-Yardein (Descender) Jordan, Geliyl (Circuit, turning) Galilee ha-Goyim of the nations.

Sadly, the reader of the traditional Christian canon will end chapter 8 here in misery and hopelessness. Thank God the rabbis of rabbinical Judaism chose to divide the chapters according to the redemptive rhythm of Isaiah’s words. For the purposes of my commentary I have followed the rabbinical division of chapters and included verse 23 (9:1 in the traditional Christian division of the book).

The majority of commentators suggest that the body of water in this verse refers to the Mediterranean Ocean and that the second clause of verse 23 is therefore describing the trade root that extends from Egypt up via Akko (Acre: costal city north of Haifa) and then across to the Galilee and Jordan River. Thus it makes a type of circuit (Galilee) of trade of the nations (Goyim).

However, a plain reading of the Hebrew text from the context of Isaiah’s view from Jerusalem would seem to indicate that the prophet is speaking in regard to the Galilee itself when he says Ha-yam (The body of water: yam being the Hebrew referring to a body of water and not necessarily an ocean) beyond the Jordan (meaning beyond that place where the Jordan river flows out of lake Galilee*, as perceived from the prophet’s position in Jerusalem). Then he concludes by naming the area of the Galilee that was at times in Israel’s history, and would come to be in her future (Decapolis: 10 towns of foreigners [goyim] First century CE/AD), a location where people of other nations would dwell (East bank of the Galilee and extending down toward Pella). Thus both Israel and the nations will behold the heavy glory that will be manifest in the Galilee region. The glory of the Messiah.

This glorious hope concludes chapter 8 and illuminates the beginning of chapter 9. Of course, the scroll of Isaiah has no such chapter divisions and the rhythm remains intact for the reader who is devoid of the ordered divisions of scholarly interference.

The message of the prophet is clear and redemptive, “Turn from your sins and be saved by the Imanu-el God with us, the light is dawning!”

"Now when Yeshua heard that Yochanan had been handed over, He withdrew to Yam Kinneret (the Galilee). Leaving Natzeret, He came and settled in Kfar Nachum (village of comfort: Capernaum), which is by the yam (Body of water) in the regions of Zevulun and Naphtali. This was to fulfil what was spoken through Yishaiyahu (Isaiah) the prophet, saying,
'Land of Zevulun and land of Naphtali, the way of the lake, beyond the Jordan, Galilee of the nations—the people sitting in darkness have seen a great light, and those sitting in the region and shadow of death, on them a light has dawned.'
From then on, Yeshua began to proclaim, 'Turn away from your sins, for the kingdom of heaven is near.'”
–Matthew 4:12-17 (Isaiah 8:23-9:1[9:1-2])

*Lake Galilee is called Yam Kinneret in Hebrew. The Hebrew Kinneret meaning Harp, the lake being shaped like a Harp.

© Yaakov Brown 2017

Introduction to Isaiah (Isaiah chapter 1)

2/9/2017

 
“For the life of the creature is in the blood, and I have given it to you on the altar to make atonement for your lives—for it is the blood that makes atonement because of the life.” –Leviticus 17:11

“In fact, the Torah requires that nearly everything be cleansed with blood, and without the shedding of blood there is no forgiveness.” –Hebrews 9:22

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General Introduction:
It is impossible to properly understand the book of Isaiah the prophet outside of the historical context of Isaiah’s life. The events occurring in the land of Israel and throughout the known world at the time of his ministry were tumultuous. Empires battled one another for possession of the Fertile Crescent and Isaiah spoke to God’s chosen people in the midst of the chaos. Therefore, we must ascertain to the best of our ability the approximate period of history in which the prophet lived and ministered. We also need to understand the art of Hebrew prophecy itself and the words used to convey the rich complexity of meaning combined within the Hebrew “Navi” (Prophet).

In addition there is a need for the Spirit filled believer to resist the delusional approach of modern critical scholarship, which often sees no room for the miraculous or the impartation of divine knowledge concerning future events. To study Isaiah as we would any other historical work via historical analysis and literary device alone would be to miss the equally important revelation that is revealed by the Spirit of God and is beyond the reasoning of humanity. We must conclude that the book of Isaiah, like any other divinely inspired prophetic work within the canon of Scripture, can only truly be comprehended spiritually.

The age Isaiah lived in seems to be best summed up by the words Isaiah attributes to the generation he’s addressing, “Let us eat and drink; for tomorrow we will die” (Isaiah 22:13). In many ways these words also reflect the present generation and remind us that the words of Isaiah are timeless, speaking to every subsequent generation that rejects God in favour of its own appetites.

Isaiah lived at a pivotal time in Israel’s history, the two feuding kingdoms of Judah and Samaria were caught between the rival empires of Assyria and Egypt; each bent on consuming the known world and consolidating its territories into a single empire. The relatively small populations of Israel and Judah were in the path of both these kingdoms and represented the only monotheistic culture in the region at the time. In addition to the designs of military conquest, the two main powers of the Fertile Crescent also loosed a spiritual war between their gods and the God of Israel.

While the God of Israel was calling His people to a life of love, justice and righteousness, the gods of Assyria and Egypt who personified the forces of nature, were constantly tempting Israel to forsake her God and pursue her own carnal desires. In the face of such mighty nations, the Israelites looked at their weak position and often concluded that the gods of their enemies must be more powerful than HaShem. Based on this false assumption many Israelites had turned to pagan worship, though rather than embrace it entirely they had simply syncretized their beliefs; offering sacrifices to both Hashem and their new pagan deities. This is seen in the actions of king Ahaz the king of Judah:

“And in the time of his distress he trespassed even more against HaShem (YHVH: Mercy): this is that king Ahaz. For he sacrificed unto the gods of Damascus, which smote him: and he said, because the gods of the kings of Syria help them, therefore I will sacrifice to them, that they may help me. But they were the ruin of him, and of all Israel.” –2 Chronicles 28:22-23
 
Hebrew Prophecy:

Biblical Hebrew prophecy is primarily cyclical in nature. While it has a point of conception in time and space and within the chronology of history, it also sits outside of those boundaries and is often fulfilled multiple times throughout history, past, present and future. Ultimately, this is because Biblical Hebrew prophecy is seeded by the Spirit of God, Who transcends time and space and in Whom time and space exist.

The book of Hebrews uses the Greek Prophetes to describe the prophets of the Tanakh (OT). This Greek word is a composite verb pro-phemi, which means “In advance, before” (pro) and “Speak, say, declare” (phemi). Thus it can be understood to mean either “To speak in advance” or “To speak for another”. This Greek word is a good representation of what the Hebrew Navi came to mean following the days when the term “Seer” was no longer used to describe Israel’s prophets.

During Israel’s early history there were three words used to describe her prophets: Navi, Ro’eh and Chozeh. The word Navi, meaning “Prophet” comes from the root naba, meaning “To well up” or “Speak forth”. Both Roeh and Chozeh are translated “Seer”. There was at one time a distinction between the two types of seeing that a seer practiced, however, the true understanding of that distinction has been lost. Ro’eh comes from the root ra’ah, which means “To see”, and is generally applied to physical sight. Thus it can be understood to refer to a type of visual discernment of present events. On the other hand Chozeh comes from the root chaza, which also means “sight” but seems to infer inward vision, and the ability to see what the physical eye is unable to comprehend (Isaiah 22:1). Each of the three Hebrew terms for prophet are used in the following passage:

“Now the acts of King David, the first and the last, behold, are written in the chronicles of Sh’muel (Hears God) the seer (Ro’eh), in the chronicles of Natan (Giver) the prophet (Navi) and in the chronicles of Gad (Troop) the seer (Chozeh)”
-2 Chronicles 29:29

To some degree the lives of the prophets Samuel, Nathan and Gad reflect the meaning of each of the Hebrew words used to describe their roles. Samuel heard from God and was able to direct Israel according to divine discernment. Nathan’s ministry combined both divine foresight and contemporary discernment, and a harsh declaration in the form of a mashal (parable) directed at Israel’s king David. Thus he is named by the Hebrew word navi which combines ro’eh and chozeh, and adds proclamation. Finally, Gad is given a ministry that foretells or tells beforehand.

The prophets of Israel were also frequently called “Man of God (The Judge)” Ish Elohim. Inferring “Man of Judgement” (1 Sam. 2:27a). They were less frequently called “Holy man of God” (2 Kings 4:9). Which adds holiness, a sense of being “set apart”. There are also times when HaShem calls them “My servants the prophets” (2 Kings 17:13).
1 Samuel 9:9 explains:

“Formerly in Israel, when a man went to inquire of God, he said, “Come, let’s go to the seer”—for today’s prophet was formerly called a seer.” (TLV)

In the end all three terms, ro’eh, hozeh and navi became interchangeable and eventually the term navi became the common designation of a Biblical Hebrew prophet of God. Therefore, the Hebrew navi, like its Greek equivalent prohetes, combines all the aforementioned attributes and functions of a prophet of God.

For the Jew, Moses is the ultimate prophet. He is called Moishe Rabbeinu (Moses our great one). His humble, anguished, relational, holy and self-sacrificial character sets the bar high for Israel’s subsequent prophetic voices. Each prophet of Israel must exhibit the essential characteristics of her prophetic prototype Moses.

Beginning with Moses and continuing throughout Israel’s prophetic journey there are key elements present in the lives of God’s prophets that distinguish them from the false prophets that God warned against (Isaiah 8:19-20).
  1. Reluctant
A prophet of God does not appoint himself (Exodus 3:1-4; Amos 7:14-15; Isaiah 6; Jeremiah 1:4-19; Ezekiel 1:28, 3:16-17)
  1. Caught Between Devotion and Anguish
A prophet of God is unable to keep the truth inside. He is compelled by his devotion to God and at the same time he is in anguish over the sinful actions of his people (Isaiah 5:1-3; Exodus 32:30-32; Jeremiah 4:19-22; Amos 5:10)
  1. Suffering
A prophet of God has great empathy, being a Jew himself living in the midst of Israel’s disobedience, he also suffers with her in her time of chastisement and suffering. On Israel’s behalf he confesses sin, often sin he has not personally participated in (Isaiah 6:5)

A prophet of God can be best understood when compared with his counterpart the false prophet:
  1. What he Prophecies doesn’t Come to Pass
(Deuteronomy 13:1-5)
  1. Unfaithful
A false prophet is unfaithful to God and His Word (Deuteronomy 13:1-5, 18:9-22; Numbers 22:5, 13)
  1. Smooth talker (says what people want to hear)
(Isaiah 30:1; Jeremiah 23:17)
  1. Self-Appointed
(Jeremiah 23:18-22, 33) A true prophet speaks only what God commands him to say (1 Kings 22:6-28)
The Prophet of God is both a Preacher and a Messenger of Future Events
The prophet of God has a twofold message:
  1. Moral (ethical)
He addresses the sin of the nation and offers a redemptive solution (Lev. 19:2; Isaiah 1, 2:9, 6:5)
  1. Future Fact (Not prediction)
He speaks of future events as one who has received instruction from God, Who is outside of time and space and is speaking into time and space that which He has already seen complete outside of time and space (Deut. 18:22; Jeremiah 18:9, 26:13; 1 Kings 13:2 [2 Kings 23:15, 16]; Isaiah 13:19-20, 44:28, 45:1; Jeremiah 43:8, 13, 44:24-30; Ezekiel 29:19, 30:10; 32:11; Matthew 11:20-23 [Historical and archaeological evidence have confirmed many of these prophecies).
 
How does the Prophet of God Receive the Word of The Lord?

  1. Personal Encounter (Numbers 11:25; Jeremiah 36:27; Ezekiel 3:22)
  2. Hears God Speaking (Isaiah 6:8)
  3. Sees Visions of God (Isaiah 6:1a)
  4. Meets with God in a Dream (Numbers 12:6)

​The Word (D’var) of The Lord (HaShem)
​

What the prophet spoke was D’var Elohim “The Word (D’var) of HaShem”, which was made manifest through the prophet’s:
  1. Speech (Isaiah 1)
  2. Writings (Book of Isaiah)
  3. Actions (Isaiah 20:2-3)
The prophets of God often participated in living mashalim (Parables). In Isaiah’s case he named his own sons as living parables figuratively representing God’s message of both hope and impending disaster: Shear Yashub “Remnant shall return” and Maher Shelal hash baz “Hurry spoil, quickly loot”. The themes of Mercy and Wrath become the mainstay of Isaiah’s prophecy. The prophet Hosea was instructed to marry a sexually immoral woman (Hosea 1:2-3) in order to demonstrate Israel’s unfaithfulness to God.

By far the most common method of delivery of God’s message was orally in the hearing of the people (Isaiah 1; Jeremiah 7:1-2; Ezekiel 17:1-2). Often the message was also written down, as is the case with the book Isaiah (Jeremiah 30:2; Isaiah 30:8; Habakkuk 2:2).

The Life and Work of Isaiah

Yishaiyahu (Isaiah: Salvation of YHVH [Mercy]) could almost be called the halfway prophet. That is, halfway between Moshe (Drawn out) and Yeshua (Salvation). Yishaiyahu (Isaiah) the son of Amotz (Strong) was a contemporary of Amos (Burden [Not the same as Amotz]), Hoshea (Salvation) and Micah (Who is like God?). God had placed each of these men throughout Israel during the 8th to 7th Centuries BCE as a warning and a hope for all the people.

Few details are known about Isaiah’s life. There is a Jewish tradition claiming that Amotz his father was brother to Amaziah, However there is no way to verify this. From the text we can glean that Isaiah was probably a resident of Jerusalem and a member of a prominent family. We also know that Isaiah was married and referred to his wife as “The Prophetess” (Isaiah 8:3).

Isaiah had two sons: Shear Yashub “Remnant shall return” and Maher Shelal hash baz “Hurry spoil, quickly loot” (Mentioned by name in Isaiah 7:3 & 8:1-3). It seems clear that Isaiah’s entire family were united in their devotion to HaShem and that their lives were in submission to the prophetic vocation of the head of their home. As a family they became a living testimony to the truth and faithfulness of God.

“Now! Here I am, I and the children that HaShem (YHVH Mercy) has given me are signs and tokens of future events in Israel, from Hashem-Tzva’ot (YHVH over heavens armies) who dwells on Mount Tziyon (Parched place).” –Yishaiyahu (Isaiah) 8:18
Isaiah’s name unifies the message of all his prophecies. He brings the redemptive message that “YHVH [Mercy] Saves” (Yishaiyahu). Both his name and his message he shares in common with the future Messiah Whom he frequently alludes to in terms of a suffering servant and a victorious King, that is Yeshua (YHVH [Mercy] Saves).

Like Eliyahu (Elijah) and Yochanan (John), Isaiah often wore a garment of hair cloth and sackcloth around his loins and sandals on his feet (Isaiah 20:2-6).

Isaiah’s Birth and Death

We can only approximate the dates of Isaiah’s birth and death. From Isaiah 1:1 we can deduce that the prophet’s ministry covered at least part of the reign of Uzziah during the period of his leprosy when his son Jotham was co-regent (2 Kings 15:5; 2 Chronicles 26:21), and all of the reign of Ahaz and that of Hezekiah. Tradition (Both Jewish and Christian) holds that Isaiah was murdered by the ungodly king Manasseh during his reign of terror. In all, Isaiah’s ministry spanned from approximately 750 – 680 BCE.

The prophets of the Tanakh (OT) were usually called to ministry in their youth. It is therefore reasonable to assume that Isaiah was approximately 25-30 years of age at the time of Uzziah’s death (Isaiah 6:1 [740 BCE]). 2 Chronicles 32:32 indicates that Isaiah outlived Hezekiah (687 BCE) and recorded his deeds. Thus the latter years of Isaiah’s life are lived during the beginning of wicked Manasseh’s reign (687-642 BCE). The tradition concerning Isaiah’s martyrdom is based on 2 Kings 21:16a and some of the early Church fathers saw the means of Isaiah’s execution in Hebrews 11:37 “They were sawn in two”. If the ancient tradition is reliable, we can estimate that Isaiah lived to be approximately 92 years of age, 7 years of which were under the reign of Manasseh, making the date of his death approximately 680 BCE. By combining the internal Scriptural evidence and Jewish tradition we can make an educated guess that Isaiah lived approximately 90 plus years from 770 to 680 BCE.

Isaiah the Historian

In addition to the role of prophet it seems that Isaiah also acted as a historian. 2 Chronicles 26:22 reads, “Now the rest of Uzziah’s acts from beginning to end were recorded by Isaiah son of Amoz.” 2 Chronicles 32:32 reads, “Now the rest of the acts of Hezekiah, and his goodness, behold, they are written in the vision of Isaiah the prophet, the son of Amoz, and in the book of the kings of Judah and Israel.” The identification of Isaiah as a scribe within these two texts gives weight to the orthodox view that the prophet himself recorded the entire written form of the book that came to be called by his name.

Who Wrote the Book of Isaiah?

As alluded to earlier, I reject outright the assumption ridden theories of the so called “critical” theologians. Much of their conjecture has been disproved by archaeological evidence discovered subsequent to the publishing of their theories. Like the theory of evolution, the theory of multiple authors for Isaiah becomes more and more untenable with every passing year.

One of the most compelling reasons for rejecting the multiple author theory is the fact that both Yeshua (Jesus) and His apostles understood Isaiah to be the author of the entire prophetic work named after him. They did not once attribute Isaiah’s words to an unknown author or authors, nor did they cite an unknown prophet or a disciple of Isaiah as being the author of the prophet’s words. The New Testament as a whole understands Isaiah to be the recorded words of the prophet Isaiah alone, quoting the book of Isaiah in 21 places and calling the prophet by name. The Jewish sages and the early Church fathers also affirm the singular authorship of the book. For an extensive and well-argued refutation of the critical multiple author theory please read the excellent work titled “The Prophet Isaiah” by the Messianic Jewish commentator Victor Buksbazen, Th.D.

We must conclude that (in spite of the assumptions and circular logic of the critical school of theologians) the book of Isaiah in its entirety, contains the words of Isaiah the prophet alone and was either written down by Isaiah himself and or one of his disciples during Isaiah’s lifetime or completed within several years of his passing.

The Literary style of the Book of Isaiah

Isaiah’s book is the work of the one man (notwithstanding the contrary opinions of many theologians). The literary style of Isaiah’s work is characterized by a fondness for word play, alliteration and Hebrew poetic couplings. He also uses allegory and (parables) to emphasize particular points. His writing is not confined to Israel alone but speaks to all humanity, offering God’s mercy universally (Isaiah 19:24, 25).

It’s probable that Micah the younger contemporary of Isaiah, who lived approximately 53 km south of Jerusalem in a town called Moreshet, was a personal friend and one with whom he cooperated. This would explain the almost identical texts of Isaiah 2:2-4 and Micah 4:1-3. It is also likely that both Jeremiah and Ezekiel, who lived after Isaiah, were familiar with the prophecies of Isaiah.

Josephus the Roman Jewish historian says that Cyrus the Great, the conqueror of Babylon was so impressed by the accuracy of Isaiah’s prophecies, which mentioned him by name (Isaiah 45:1), that in 538 BCE, some 140 years after the prophet’s death, he permitted the Jews to return to Jerusalem.

More than any other Hebrew prophet, Isaiah illuminated the transcendent figure of Israel’s Messiah in His dual role as God Anointed Reigning King and Suffering Servant, pouring out His life for the redemption of many. This 8th to 7th century BCE Seer from the small mountain kingdom of Judah spoke repentance, wrath and life into the ears of his own generation, and in his writings, his voice lives on to challenge us today, almost three thousand years later (Isaiah 34:1-2; 11:1-9).

The Hebrew Text of Isaiah

The manuscripts of Isaiah found in the Qumran caves in 1947, which are over 1000 years older than any previously known text of Isaiah (1st Century BCE), are essentially the same as the Masoretic text (916 CE/AD).

Historical Background

Isaiah came of age during the reign of Uzziah (Also known as Azariah) in the years between 792 and 740 BCE. Uzziah was a “good king” who was overcome by his pride (2 Kings 15:1-7; 2 Chronicles 26:1-23).

Uzziah was responsible for restoring the Red Sea port of Eilat to Judah, subduing the Ammorites and Philistines, and developed the agriculture and domestic product of Judah, increasing her ability to trade with other nations. However, during his reign the spiritual climate declined and genuine daily faith was replaced with the appearance of piety and tradition for tradition’s sake. The nation’s labourers and poor were exploited by the rich and Judah became much like her idolatrous neighbour Samaria (As recorded in Amos, Hosea, and Micah). The pagan influences of other stronger nations crept in to Judah’s culture and were soon attached to the worship practices of Judah. There was however a God fearing remnant within Judah. A remnant that inspired Isaiah’s hope in the ultimate regeneration and revival of Israel (Isaiah 6:13; 1 Kings 19:18; Romans 11:5).

It seems that the military and economic success experienced by Uzziah went to his head. Unsatisfied with his role as king of Judah he sought to usurp the authority of Israel’s priesthood.

“But when he (Uzziah/Azariah) was strong, his core being was lifted up to destruction: for he transgressed against HaShem (YHVH: Mercy) his Elohim (God: Judge), and went into the temple of HaShem to burn incense upon the altar of incense.” –2 Chronicles 26:16

Due to this sacrilegious action Uzziah contracted leprosy at the hand of God. He lived the final years of his life in isolation while his son Jotham ruled over Judah as co-regent. Upon Uzziah’s death in 740 BCE Jotham became king of Judah. It was at some point near the end of Uzziah’s life during the period of his leprosy that Isaiah began his public ministry (aged approx. 30 years) [Isaiah 6:1].

Prior to Uzziah’s death Assyria had been preoccupied with military campaigns to the north and south of the land of Israel, giving Judah a reprieve from the occupation of the Assyrian armies. However, when Tiglathpileser 3rd became the ruler of Assyria (745-727 BCE) things changed dramatically. The Bible uses Tiglathpileser’s native name Pul (2 Kings 15:19; 1 chronicles 5:26). In order to fulfil his dream to create a world empire Pul needed to consolidate the small kingdoms of the region which included Hamat, Arpad, Damascus, Sidon, Tyre, Samaria, Judah, the cities of the Philistines, Moab. This campaign would end with his seeking to take the land of Egypt.

Pul defeated Hamat and Arpad and subdued Rezin of Damascus (750-732 BCE), and his ally Menachim of Samaria (752-742 BCE) [2 Kings 15:19]. During the reign of Pekah (740-732) of Samaria Pul annexed the Galilee and Gilead and deported the tribes beyond the Jordan to Assyria (2 Kings 15:27-31). By the time Ahaz succeeded to the throne of Judah (735-715 BCE) Rezin of Damascus and Pekah of Samaria (Both now vassal kings of Assyria) invaded Judah (2 Kings 16:5-6; Isaiah 7-8). Possibly in the hope of forcing Ahaz into an alliance against their Assyrian overlords. Ahaz made the fatal mistake of asking Pul for help. In order to seal the deal Ahaz made Pul a gift of silver and gold from the Temple of HaShem. However, "He (Pu“) helped him not” (2 Chronicles 28:21). Latter Shalmaneser (727-722 BCE) laid siege to Samaria. The city was eventual captured by his successor Sargon 2nd (722 BCE) and its inhabitants deported. At this time the independent kingdom of Assyria came to an end (2 Kings 17:4-6). The prominent families of Samaria were deported to Assyria and Sargon replaced them with colonists who brought their own native gods into Samaria and eventually syncretized their worship practices with the worship of HaShem, accepting an understanding of the Law of Moses that delegitimized Jerusalem and the temple mount replacing it with Mount Gerizim. They eventually became a mixed ethnic group of part pagan part Israelite people practicing a defiled form of Biblical Judaism (2 Kings 17:41; Jeremiah 40:7; 41:5). The new Samaritan nation with their rival centre of worship (Mt Gerizim) was a thorn in the side of the Jews from the very beginning. This historical knowledge helps us better understand the depth of hatred expressed between Jews and Samaritans at the time of Messiah (John 4:9, 8:48; Luke 9:51-53) [First Century CE].

With the fall of Samaria it was only a question of time before Judah would be overthrown. However the residents of Judah continued to behave as they had been for generations, as if the day of God’s judgement would never come (Isaiah 22:13). When we look back on the history of the divided kingdom during the lifetime of Isaiah we see that the leaders of Judah and Israel seem to have lacked political wisdom and were unable to properly discern the very obvious warnings of their impending doom. Only spiritual men like the prophets Amos, Hosea, Isaiah and Micah were afforded insight and a clear understanding of the events that were unfolding. These prophets warned the people of God’s coming judgement, calling all Israel to teshuva (Turn around in repentance). Regarding national politics both Isaiah and later Jeremiah counselled against becoming entangled with other nations. Isaiah warned his people that Israel’s salvation could only come from God. Early in his ministry Isaiah rebuked Ahaz for calling on the Assyrian Pul for help (Isaiah 8:5-8). Later Isaiah was equally outspoken concerning a proposed alliance with Egypt against Sennacherib (Isaiah 31:1-6). Isaiah’s message was consistent and clear, “For through the voice of HaShem shall the Assyrian who beat with the rod be beaten down” (Isaiah 30:31). However, the rulers of Israel and Judah ignored Isaiah’s warnings preferring their own human understanding to his godly perspective. They practiced a ritual form of syncretized Judaism that was really just a strange mix of paganism and atheism. In spite of Judah’s failure to repent the prophet’s earnest plea on her behalf stayed the hand of God for another century. Thus Jerusalem was spared the wrath of Sennacherib in 701 BCE.

The reign of wicked Ahaz guided Judah toward her destruction but was followed by the God fearing (imprudent) Hezekiah. Under his reign Sennacherib invaded Judah and captured most of her cities with the exception of Jerusalem. The Assyrian history records these events from Sennacherib’s perspective:

“As for Hezekiah the Jew, who did not submit to my yoke, 46 of his strong walled cities, as well as the smaller cities in their vicinity… I besieged and took… As for Hezekiah, the terrifying splendour of my majesty overcame him… his mercenary troops deserted him.”

-[Luckenbill, Ancient Records of Assyria and Babylonia Volume 2, Section 240 (Chicargo 1926)]

God answered the prayers of Isaiah and in response to Hezekiah’s humbling of himself HaShem delivered Jerusalem and destroyed the Assyrian army with a plague (701 BCE). However, Hezekiah’s pride, like that of his grandfather Uzziah, was eventually his undoing (2 Chronicles 32:25-26).

Judah survived precariously for another century finally coming to the end of her independence when Babylon (Once a province of Assyria) became master of the Mesopotamian Empire stretching from the gulf of Persia and just shy of the banks of the Nile.

For over half a century Isaiah witnessed all these events seeing by the revelation of God that which the physical eye could not see. By the Word of HaShem he was able to make detailed and specific prophecies concerning future events, including events that occurred many years after his death (each confirmed by history and or archaeology), the greatest of those being the accuracy with which he prophesied the events concerning Israel’s Messiah, a man who walked the earth approximately 640 years after Isaiah’s death.

The Themes of Isaiah:
  1. Indictment of the nation’s sinful condition and hypocrisy (Throughout Isaiah)
  2. Warning of divine judgement for unfaithfulness (Isaiah 2:12; 13:9)
  3. Israel’s neighbours being used as God’s instruments of punishment (Isaiah 1:24; 10:5-13; 13:11-13).
  4. God’s judgement is born of Eternal love and His gracious purpose concerning the restoration of Israel (Isaiah 4:5-6; 24:23, 25:10; 26:1; 31:5; 32:6)
  5. Israel’s national survival and restoration will come through a “Holy seed” via a faithful remnant (6:13; 8:18; 10:20-22)
  6. The Messiah and His Kingdom, the Suffering Servant (Isaiah 2:1-3; 9:5-6; 11:1-10; 25:3)
  7. The Ultimate future triumph of the kingdom of God

Isaiah Chapter 1

The first chapter acts as an introduction to the entire book and forms a prologue to the collection of messages that Isaiah brings to Judah, Israel and the nations.

Verses 2-9 bring the charges of ingratitude, apostasy and corruption against the nation.

Verses 10-31 Describe Israel’s worship practices as hypocritical and an attempt to sweep her moral ineptitude under the rug of vain religious ritual. This is followed by a call to repentance before God’s wrath is unleashed upon the whole nation. A repentant remnant will escape judgement but the remainder of the nation will be destroyed.

As a man who is indigenous to the land of Judah and a citizen of Jerusalem, Isaiah directs his prophecies primarily toward the people of his native land Judah and her spiritual capital Jerusalem. However, within the greater narrative of God’s redemptive purpose, Isaiah’s vision centred on Israel’s ultimate destiny, her restoration and redemption and the subsequent redemption of the nations.
 
Text of Isaiah 1:

1:1 The chazon vision (perception, seeing) of Yishaiyahu (Salvation of YHVH [Mercy]) son of Amotz (Strength), which he chaza saw (perceived, beheld) concerning Yehudah (Praise) and Yeru-shalaiym (Downpour of Peace), in the days of Uzziyahu (My Strength is YHVH [Mercy]),  (YHVH [Mercy] is Perfect, complete, innocent), Achaz (He has grasped), and Y’chezkiyahu (YHVH [Mercy] is my strength), kings of Yehudah (Praise):

The words chaza (to see) and chazon (vision, revelation) are both from a root that describes spiritual perception revealed by God to His chosen servants the prophets of Israel.

We could read, “The revelation given by God to Yishaiyahu (Salvation of YHVH)…”

The opening line of the book of Revelation comes to mind: “The Revelation of Yeshua (Salvation of YHVH) the Mashiyach which God gave to him (John)…” (Revelation 1:1).

The phrase “In the days of” means that Isaiah began his ministry in the (later) days of Uzziah (Approx. 750 BCE) and ministered for approximately 65 years, passing away (Possibly murdered by Manasseh) in 685 BCE.

A reading using the meanings of the Hebrew names is illuminating:

“The vision of Salvation from Mercy, son of Strength, which he saw concerning praise and a downpour of peace, in the days of my strength is Mercy, Mercy is innocent, he has grasped and Mercy is my strength, the kings of praise.”

The fact that the book opens with the phrase “which he saw concerning Judah and Jerusalem” does not as Rashi suggests, mean that this was not the beginning of his ministry. Rashi and others cite 6:1 as evidence for their position along with the fact that Isaiah prophesied concerning other nations as well as Judah. However, we know from 1:1 that he began his ministry while Uzziah lived, whereas 6:1 tells us about a reconfirmation of Isaiah following the death of Uzziah. Why? Because a new king (Jotham) had come to power and the prophet’s authority was being re-established before the new monarch. With regard to the fact that Isaiah prophesied concerning other nations, there is no problem, for “Salvation is of the Jews” (John 4:22).

2 Shemu Hear, listen, receive, perceive and obey! Shamayim Heavens, v’ha’azini and use your ears, broaden your perspective, eretz earth,
    for Hashem (YHVH [Mercy]) d’var speaks:


The alliteration employed here gives a strength of rhythm to the language that draws the attention of the Hebrew audience. The impact of Israel’s sin is so far reaching that HaShem calls out the heavens and the earth as witnesses (Deut. 17:6).

These opening lines reflect the song of Moses:

“Ha’azinu Give ear ha-shamayim you heavens v’a’dabeirah and I will speak, v’tishma and hear ha-etretz O earth, the words of my mouth.” –Deuteronomy 32:1

Moses begins by addressing the ears (ha’azinu) of the heavens and continues by addressing the hearing (v’tishma) of the earth. Whereas Isaiah reverses this order beginning by addressing the hearing (Shemu) of the heavens and continuing by addressing the ears (v’ha’azini ) of the earth.

“The term ha-azinah, give ear, is reserved for the physically more distant listeners, whereas the term shemi-ah, hearing, is reserved for listeners close at hand. For this reason Moses uses the former term when calling on the Heavens and the latter when addressing the earth. When in contrast to Isaiah 1, 2, Moses refers to the origin of the message being himself not G-d, he emphasises the importance of what he is about to say rather than who is saying it. Moreover, “giving ear,” refers to listening done with the mind, whereas “hearing” refers to listening done with one’s senses, one’s physical ears.” –Akeidat Yitzchak 103:33

It seems that at least in a figurative sense Isaiah is alluding to the ability of the heavens (The host of Hashem) to perceive the spiritual message whereas the earth (symbolic of humanity and specifically Israel), is presently unable to hear in the spiritual sense and must therefore listen with the physical ear.

Isaiah makes it abundantly clear that these are HaShem’s words.

“Baniym Sons & daughters I have raised and brought up,
    but they have rebelled against Me.


The Hebrew terms gidalti ve-romamti have a dual meaning. While they refer to the raising of children to maturity they can also be understood to mean, “I make great and of high stature”. In other words, “I’ve prospered you and given you a position of honour in the earth”.

The Hebrew poshu meaning to “rebel, revolt, transgress, break away”, is from the root pasha which means to “stride or rush”. Thus the sense here is that the sons and daughters of Hashem (Israel/Judah) have not merely sinned, they have intentionally broken away from relationship to Hashem and have done so in haste in spite of His devotion toward them. This is the heart broken cry of the Father. A charge concerning broken relationship and its consequences.

3 The bull knows koneihu the one who purchased it,
    and the donkey its eibus feeding trough,
B’alayn but his husband Yisrael (Overcome in God) does not know,
    Ami My people do not hit’bonan discern .”


The couplets of knowledge and discernment are first pictured in the knowledge of the purchased bull and the discernment of the donkey. These dumb animals act more righteously than Israel, who has chosen to reject the authority and bride-price of her Husband Hashem and now lacks the ability to discern where her nourishment comes from. At this time Israel lacked the basic intelligence to acknowledge that she had been redeemed by HaShem and the discernment needed in order to show gratitude toward her Husband. None the less, in His Mercy Hashem calls her Ami (My people).

We note that while the bull knows the price paid for him and the donkey knows where his food comes from, Israel, those who have overcome in God, not only fail to know their Husband (HaShem), they are also lack understanding. They have knowledge of the things of this world but because they are devoid of the knowledge of HaShem they lack the discernment needed to avoid destruction.

4 Hoy, a goy nation who chotei misses the way,
    a people weighed down with avon perversity, bent, evil, iniquity, guilt
zera (seed) offspring m’reiym (gone bad) of evildoers,
    baniym sons and daughters mash’chiytiym decaying (dealing corruptly)!


The alliteration again emphasizes the weighty charge against Israel. HaShem had called Israel to be a Goy kadosh, a holy nation, but she had become a Goy chotei, a nation who has lost the way. As a people (Am), Israel’s collective actions were beyond generic sin, they were perverse, heavy with guilt. More than that they had become generationally wicked, the progeny of those who have turned a once God fearing culture into a syncretized pagan abomination. Thus they were decaying both physically and spiritually.

They have forsaken Hashem (YHVH [Mercy])
They have shown contempt for k’dosh the Holy One of Yisrael (Overcome in God)
Nazru achor Estranged at the rear (They have turned backwards).


Once more the charge of relational abandonment is levelled against Israel. She has forsaken the Husband of her youth. What’s more she has squeezed lemon juice into the wound by showing contempt for the holy and faithful character of God. In doing so she also shows contempt for her own role as the nation set apart (made holy) for His redemptive purpose. As a result she has become disconnected from the rich spiritual sustenance HaShem offers and has chosen instead to walk in the opposite direction toward the rear, an idiom that conveys the sense of being behind cattle, walking in their excrement.

5 Upon what will you be struck continually,
    increasing your turning away more and more?


This text is often mistranslated, taking the Hebrew phrase al mei “On what?” to mean lamah “Why?”
In fact the author is not asking “Why are you being struck?” but “For what reason do you continue to allow yourself to be struck?” This is an incredulous statement which emphasizes again the stupidity and lack of discernment alluded to in verse 2. A dumb animal will respond to being struck by turning in the right direction, whereas Israel has responded to God’s discipline by continuing to turn away in spite of repeated blows.

The whole head is sick,
    the whole l’vav core being (heart) faint.


The whole head refers to both the kings and priests of Israel. The political and spiritual leaders of God’s people have become corrupt and are leading the people toward physical and spiritual destruction. Thus the core morale of the people has dropped to an all-time low and their national identity has been made vulnerable to assimilation. The “Heart of the nation” as it were, has become sick due to the wickedness of her leaders and her own acceptance of that same wickedness. Which is at its core, rebellion against God, the sin of idolatry.

6 From the base of the foot to the head
    there is no soundness.


Israel is covered entirely in wounds that are the consequences of her sin. From the base of her sinful human nature to the heights of her spiritual pride there is no good in her (With the exception of the remnant).

Blows, bruises and open sores:
    no pressure applied, not bandaged,
    nor softened with oil.


This description of the lack of care for Israel’s wounds is the counterpoint to the method of care employed in Israel at this time in history. Wounds were often pressed out to clear them of infectious material and then oil was used as a salve prior to the bandaging of the wound to protect from further infection. Isaiah is using this figurative language to express the idea that Israel’s spiritual condition mirrors that of a person whose entire body is affected by infectious open sores that have not been treated in any way. Israel had not acted to cleanse her spiritual wounds when they were first made manifest, nor has she sought to soften her wounds with oil (the Ruach Ha-Kodesh) and as a result her wounds (which represent the consequences of sin) have not been covered (bandaged) and therefore remain as a testimony against her.

7 Your land is desolate;
your cities are burned with fire;
your ground in front of you,
    strangers devour--
    laid waste,
    overthrown by strangers.


Having described the decaying state of the nation of Israel, the prophet now describes the desolation of the land. He makes a connection between moral decay and physical decay.

This verse seems to describe the state of the land of Judah during the reign of Hezekiah prior to the birth of Isaiah (701 BCE) soon after Nebuchadnezzar withdrew from Jerusalem having decimated the cities of Judah.

8 So the Daughter of Tziyon (Parched land) is left
    as a sukkah temporary dwelling in a vineyard,
like a hammock in a garden of cucumbers,
    like a besieged city.


Judah (Jerusalem) had lost the security of her surrounding cities (Ransacked by Nebuchadnezzar) and had been made vulnerable to future invasion. Therefore the prophet explains Israel’s precarious situation in terms of a watchman’s temporary shack positioned in a vineyard to keep an eye on the crop, and a hammock in a cucumber patch that can only be used when the weather is fine. Jerusalem and Mount Zion have become like a besieged city.

 9 Unless HaShem (YHVH [Mercy]) Tzva’ot (Host, goes forth)
    had left us a small sarid (group of survivors),
we would have been as S’dom (burning),
    we would have resembled Amorah (Submersion).


In these lines Isaiah identifies with his people saying, “Unless Hashem of Hosts had left us a small group of survivors”.
The comparison to Sodom and Gomorrah recognizes that these towns were completely wiped out whereas Israel is being left a small holy remnant. In the midst of the charges levelled against her Israel is offered the seed of redemption in the small group of survivors (fugitives).

While some translate sarid as remnant, Isaiah uses a different Hebrew word for remnant, shear (Isaiah 10:21-22; 11:11, 16), even naming one of his sons “Shear–Yashub” A remnant shall return (Isaiah 7:3).

10 Shemu Hear, listen, receive, perceive and obey the d’var Word of HaShem (YHVH [Mercy]), you rulers of S’dom (burning)!
Give ear to the Torah (Instruction) of our Elohiym (God, Judge),
you people of Amorah (Submersion)!


Here the call to Shemu hear is made again, this time rather than calling the heavens and the earth as witnesses, Isaiah calls on the people to pay attention to the two witnesses of HaShem: His living Word (D’var emet) and His written (ketvi)  Instruction (Torah). The prophet uses the poetic coupling technique in order to equate the Word (D’var) and the Instruction (Torah).

The rulers are challenged to hear (Shemu) the Word of Mercy that they might be delivered from their burning and the people are challenged to give ear (ha’azinu) to the written Instruction (Torah) of Hashem so that they might be delivered from submersion. In other words, the leaders, both political and spiritual, are to listen to the spiritual instruction of HaShem and encourage the people to hear and practice the written moral code of HaShem. The former is Aggadah (Telling) and the latter is Halakhah (the way we walk) born of Ha-d’var emet (The Word of Truth) and ha-k’tuvim (the writings).

God is described as the Merciful YHVH and as the Judge Elohiym.
Israel are being called to return to a washing in the Word and actions that are weighed righteous before the Judge. Thus the call to repentance comes first and the rebuke follows.

11 “For what is it to Me— many sacrifices?”
    Says Hashem (YHVH [Mercy]).
“I’ve received an excessive amount of burnt offerings of rams
    and fat of well-fed animals.
And in the blood of bulls,
    or of lambs or he-goats, I do not delight.


Isaiah has just called for a return to the Torah, the same Torah that commands the sacrificial offerings. Therefore when HaShem says, “What is it to Me” and “I’ve received an excessive amount”, He is saying that the offerings being brought, though technically correct, are not being offered with pure hands or with a right heart. HaShem is not saying that He despises offerings and sacrifices but rather He despises vain tradition practiced by wicked men.

“Woe to you, scribes and P’rushim, hypocrites! for you pay tithe of mint, anise and cumin, and have omitted the weightier matters of the Torah: judgment, mercy, and trust: you should have done the former without leaving the latter undone.” –Matthew 23:23

12 When you enter to l’raot to perceive panay My face,
    who has required this at your hand--
    trampling My courts?


“When you come to appear before me” refers to the Aliyot regalim (The going up festivals) Pesach, Shavuot and Sukkot (Exodus 23:17). All the men who were of age and their households were to go up to Jerusalem three times a year to celebrate these holy convocations with reverence and awe. Instead Israel had made a foolish spectacle out of their practices at the Aliyot festivals.

“Who has required this?” is a way of saying, “Why do you bring extra sacrifices and offerings instead of appearing before me with contrite hearts in repentance and awe?”

The trampling of the courts of Hashem brings to mind the incredulity expressed by Yeshua when He saw traders profiteering in the outer courts of the temple during His earthly ministry (Matthew 21:12).

13 Don’t bring an increase of offerings of emptiness!
    Incense that is an abomination to Me.


The text is very clear. It is empty piety that God rejects, and incense that bears the stench of sin that He abhors.

Chodesh New Moon and Shabbat, the calling of holy gatherings,
    —I won’t stand for it (accomplish it)--
avein wickedness, idolatry and iniquity with solemn assembly.


Why does Hashem refuse to stand for the holy convocations He has previously commanded? It is because they have been defiled by other gods and the festering sin of Israel’s priests, rulers and the common man. Israel had mixed idolatry and sin with her solemn assemblies, thus making them an aberration.

14 Chad’sheichem Your New Moons and your Festivals
    My nefesh soul (All that I am) hates!

They have become upon me a burden.
    I am weary of bearing them.


We note that the text says that it is “Your New Moons and Festivals” which Hashem hates. He does not hate the festivals but the idolatrous syncretized practice that Israel has made of them.

15 When you spread out your hands palm up,
    I will conceal My eyes from you.

Also though your prayers are many,
    I will hear nothing.
Your hands with bloods will be filled!”


Standing with arms outstretched and palms facing upward was a traditional prayer practice of ancient Judaism. In and of itself there was nothing wrong with the symbolic nature of this position of prayer. However, as the text says, “Your hands with bloods (plural) are filled”. Meaning that those approaching Hashem have shed innocent blood and have come before Him without remorse, nor did they have any intention of changing their behaviour. Thus their religious practices were nothing more than a performance meant for the eyes of men.

16 “Rachatsu Wash and be hizaku pure.
Turn away from your evil practices
    those made conspicuous before My eyes.
Cease doing evil.


The Hebrew rachatsu refers to physical cleanliness, used here as a metaphor regarding the need for the people to cleanse themselves from their filthy actions. Whereas hizaku refers to inward cleanliness. The need to examine one’s self with sober moral judgement.

The phrase “made conspicuous” is a way of saying, “You’re flaunting your sin practices in front of Me. Stop it!”

17 Study how to do what is good,
    seek mishpat judgement, advance the cause of the oppressed,
defend the orphan,
    plead for the widow.”


The Scriptures often use the threefold figures the oppressed, orphan and widow to represent all those who in some unique way need the protection and special care of the community.

“You must not mistreat any widow or orphan. If you mistreat them in any way, and they cry out to Me, I will surely hear their cry. My wrath will burn hot, and I will kill you with the sword. So your wives will become widows and your children will become orphans. If you lend money to any of My people, to the poor among you, you are not to act like a debt collector with him, and you are not to charge him interest.” –Shemot (Exodus) 22:21-24

However, in the present case Israel has clearly neglected to pay attention to the weightier matters of the Torah. Failing to protect and care for the destitute has meant that those in need have been crying out to God and He will answer the greed of their oppressors with discipline.

The Hebrew lim’du means to study. The opening phrase, “Study how to do what is good” is both an instruction and a rebuke. Anyone who does not know how to do what is good is not walking in right relationship with Hashem.

“Seek judgement” can also be read, “Seek justice”. Both are needed: sober self-judgement and justice for the oppressed.

18 “Come now, let us reason/decide together,”
    says Hashem (YHVH [Mercy]).


L’cho-na “Come now” is a familiar formula for approaching a reasoned conversation regarding volatile issues.
Notice that it is Hashem the Merciful One Who offers this opportunity to parlay.

“Though your sins are like scarlet,
    they will be as white as snow.
Though they are red like crimson,
    they will become like wool.


The use of the colours scarlet, crimson and red is meant to convey both the death (blood loss) that results from sin and the life (blood infusion) that produces life (a reprieve from death) through the sacrificial shedding of the blood offered on the altar.

“For the life of the creature is in the blood, and I have given it to you on the altar to make atonement for your lives—for it is the blood that makes atonement because of the life.” –Leviticus 17:11

“In fact, the Torah requires that nearly everything be cleansed with blood, and without the shedding of blood there is no forgiveness.” –Hebrews 9:22

We know that the blood of animals was never enough to cleanse us entirely (Hebrews 10:4) and that therefore Hashem sent His Son Yeshua to be the innocent lamb Who would sacrifice Himself in order to impart the gift of eternal life through His own life giving blood.

The white snow refers specifically to newly fallen snow and is a metaphor symbolizing purity. Likewise the wool is that of an innocent lamb.

 19 If you accept and hear, understand and obey,
    you will eat the good of the land.

20 But if you refuse and rebel,
    you will be eaten with the sword.”
For the mouth of Hashem (YHVH [Mercy]) has spoken.


Moses said something similar to the children of Israel when he challenged them to live according to the Instruction of God. He had placed before them the two outcomes of blessing and curse. The former would be experienced by the repentant and obedient, whereas the latter would be the fate of the wilfully sinful and disobedient.

“This day I call the heavens and the earth as witnesses against you that I have set before you life and death, blessings and curses. Now choose life, so that you and your children may live…” –Devarim (Deuteronomy) NIV

The blessing is offered first “You will eat the good of the land”. This is a twofold blessing, a promise that if Israel is obedient she will remain in the land and eat of its good crops.

The counter to the blessing gleaned through obedience is the curse that comes as a consequence of disobedience: “You will be eaten by the sword”. This is also a twofold certainty for the disobedient: they will be taken from their land by the sword of their enemies and their very way of life will be consumed, including the crops they had grown for their own consumption.

Thus in obedience to God we eat and are secure but in disobedience to God we are devoid of security and are eaten up.

21 Eiychah How has it come to pass that the Faithful City has become a whore!
She once was full of justice,
    righteousness dwelt in her--
    but now merachetzim professional murderers!


Eiychah has a sighing quality. It is the opening word of Jeremiah’s Lamentations and here conveys the great mourning in Isaiah’s heart as he begins his lament over Jerusalem.

Jerusalem has been wept over by many of God’s prophets, not the least being Yeshua our King Messiah:

“Yerushalayim (Flood of Peace), Jerusalem, you who kill the prophets and stone those sent to you, how often I have longed to gather your children together, as a hen gathers her chicks under her wings, and you were not willing.” –Matthew 23:37
By definition a Harlot is not faithful. The words of the prophet seek to break through the delusion created by the people of Israel with their syncretised worship practices and their pretentious false piety.

A nation is in the depths of darkness when it has gone beyond murdering out of blind rage and has sanitized the mechanisms for the murderous elite by allowing for the hire of professional murderers. This may be considered by the rich and powerful to be a sanitary practice, but it is not a pure one. A sanitary sin is the ultimate sin of regression.

22 Your silver has become dross,
    your wine diluted by water.


It is literally true that Jerusalem’s riches had been diminished at this point in her history. It is also spiritually true that those symbols of purity and abundance had been replaced with waste and dilution.

23 Your princes are rebellious
    and friends with ganavim professional thieves.
Everyone loves a bribe
    pursuing rewards.
They don’t defend the orphan,
nor is a widow’s case brought before them.


Rav Victor Buksbazen renders this text well when he translates, “Your leaders are misleaders”.
​

Israel’s rulers had become rebellious toward God and as a result had made friends of those who do evil. Her disgraceful and unjust behaviour toward the poor is now spelled out, “You love taking bribes and pursue unjust rewards. Not only do you intentionally refuse to defend the orphan in his distress, you also refuse to hear the widow’s pleas for justice.”

24 Therefore says ha-Adon the Lord Hashem (YHVH [Mercy]) Tzva’ot (Host, going to war) the Avir Mighty One of Yisrael (Overcome in God):
“Hoy! I will get relief from My foes
    and avenge Myself on My enemies.

The title Ha-Adon is used in order to name Hashem as the Lord over all the lords of Israel, which included wicked men, priests, false gods etc.

We can read the Hebrew text as, “Therefore says The Lord over all lords, Mercy Himself, bringing heavens armies to wage war. The Mighty One of those who overcome in Him. Hoy, listen up, I will take out my foes and avenge My enemies Myself!”

25 Then I will turn My hand on you,
    purge away your dross,
    and remove all your alloy.

Dross/alloys are removed from metals through smelting in a furnace. Therefore, Israel will go through a period of severe disciplining and great suffering in order to have her dross (sin) removed.

26 I will return your judges to the head,
    your counsellors as at the beginning.
Thus you will be called
    City of Righteousness, Faithful City.

Following the removal of the sin and moral corruption of the Jewish nation Hashem will return righteous judges to the head of Israel’s justice system. Those who give good counsel in the manner of the former days when Israel had once honoured Hashem, will be with her again just as they were with Moses and the righteous kings of Israel.
Once a harlot and a rebel, now cleansed, Jerusalem will again be known as righteous and faithful.

27 Tziyon (Parched land) will be delivered with justice,
    her returning with righteousness.”

Tziyon is a proper noun that is used in many different ways to describe numerous aspects of Israel’s identity and her connection to God. Mount Tziyon is the Temple mount, but Tziyon is also the land and the people, even the people themselves. Therefore, the returning of Tziyon is of great significance. The Mount will be returned into the hands of the Jewish people. Likewise the land. And in order for both these things to happen the Jewish people themselves will have to be returned from any exile resulting from her sin.

28 But there will be a breaking of rebels and sinners together.
Forsaking Hashem (YHVH [Mercy]), they will be consumed.

The former promise of return is for the repentant remnant alone. The wilfully wicked are now warned of what awaits them if they continue in their rebellion against Hashem. They will be broken as a result of their own sin. Forsaking Hashem is an act of the will. It is the intentional and continued walking away from relationship with God. Those who continually reject God will be consumed by their own sin and will suffer the just judgement of Hashem. In a very real sense no one is sent to eternal punishment, to the contrary, the one who enters eternal punishment has chosen it for himself.

29 For they will be ashamed of the eilim sacred oaks
    that you’ve desired,
and ashamed because of the gardens
    that you have chosen.

The Hebrew Eilim means both oaks or terebinths and idols.

The Hebrew text interchanges plural and singular forms in order to show that these sins are both corporate and individual. The oaks are sacred oaks/idols worshipped by the surrounding nations, a practice that Israel had adopted and syncretized with the worship of Hashem. The gardens are likewise places that are designed to honour false gods.

30 For you will become like an oak with languishing leaves,
    like a garden that has no water.

Isaiah makes couplets of the oaks and the gardens. In the former verses the oaks and gardens are objects of worship but in the present verse the Israelite himself is called a languishing oak and a waterless garden. In other words the Israelites have not only worshipped false gods they have also taken on the identities of those gods. In the modern vernacular of the new age movement, they had realised the god within them. This is of course the root of all sin, Idolatry, the desire to usurp HaShem. However, in realizing their own deity they had also been met with the weakness of that same realisation. They may be gods (elohiym), but they were languishing feeble gods without the ability to sustain themselves.

31 And it will come to pass that the strong one will become like a dry strand of flax,
    and his work will kindle fire--
both will burn together,
    and nothing will put it out.

The “Strong one” chozen, is a reference to one who makes an idol and his “work” is a reference to the idol itself.
This is an illuminating verse. It is the work (idol) of the strong one (the maker of the idols [eilim] who finds his strength in temporary idolatrous things) that will ignite his own destruction. Both the wicked (idol makers) and their works (idols) will burn together.

In conclusion we have a description of a fire that will never cease to burn because “nothing will put it out”. This is not possible in the physical realm, for eventually the fire will burn itself out. Therefore, this is a description, not of the temporary consequence of wicked physical deeds but of the eternal consequences of uncovered wicked spiritual deeds.

© Yaakov Brown 2017

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     כתביו של יעקב
    Yaakov Brown

    Spiritual leader of Beth Melekh Community, Auckland, N.Z.

    Yaakov Brown BOOKS
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May the present peace of Messiah Yeshua reconcile you to the eternal rest of HaShem!


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